Kisah Para Rasul 3:1-10

Peter and John Heal a Lame Man at the Temple

3:1 Now Peter and John were going up to the temple at the time ¹  for prayer, ²  at three o’clock in the afternoon. ³  3:2 And a man lame ⁴  from birth ⁵  was being carried up, who was placed at the temple gate called “the Beautiful Gate” every day ⁶  so he could beg for money ⁷  from those going into the temple courts. ⁸  3:3 When he saw Peter and John about to go into the temple courts, ⁹  he asked them for money. ¹⁰  3:4 Peter looked directly ¹¹  at him (as did John) and said, “Look at us!” 3:5 So the lame man ¹²  paid attention to them, expecting to receive something from them. 3:6 But Peter said, “I have no silver or gold, ¹³  but what I do have I give you. In the name ¹⁴  of Jesus Christ ¹⁵  the Nazarene, stand up and ¹⁶  walk!” 3:7 Then ¹⁷  Peter ¹⁸  took hold ¹⁹  of him by the right hand and raised him up, and at once the man’s ²⁰  feet and ankles were made strong. ²¹  3:8 He ²²  jumped up, ²³  stood and began walking around, and he entered the temple courts ²⁴  with them, walking and leaping and praising God. 3:9 All ²⁵  the people saw him walking and praising God, 3:10 and they recognized him as the man who used to sit and ask for donations ²⁶  at the Beautiful Gate of the temple, and they were filled with astonishment and amazement ²⁷  at what had happened to him.

Kisah Para Rasul 4:8-22

4:8 Then Peter, filled with the Holy Spirit, ²⁸  replied, ²⁹  “Rulers of the people and elders, ³⁰  4:9 if ³¹  we are being examined ³²  today for a good deed ³³  done to a sick man – by what means this man was healed ³⁴  – 4:10 let it be known to all of you and to all the people of Israel that by the name of Jesus Christ ³⁵  the Nazarene whom you crucified, whom God raised from the dead, this man stands before you healthy. 4:11 This Jesus ³⁶  is the stone that was rejected by you, ³⁷  the builders, that has become the cornerstone. ³⁸  4:12 And there is salvation in no one else, for there is no other name under heaven given among people ³⁹  by which we must ⁴⁰  be saved.”

4:13 When they saw the boldness ⁴¹  of Peter and John, and discovered ⁴²  that they were uneducated ⁴³  and ordinary ⁴⁴  men, they were amazed and recognized these men had been with Jesus. 4:14 And because they saw the man who had been healed standing with them, they had nothing to say against this. ⁴⁵  4:15 But when they had ordered them to go outside the council, ⁴⁶  they began to confer with one another, 4:16 saying, “What should we do with these men? For it is plain ⁴⁷  to all who live in Jerusalem that a notable miraculous sign ⁴⁸  has come about through them, ⁴⁹  and we cannot deny it. 4:17 But to keep this matter from spreading any further among the people, let us warn them to speak no more ⁵⁰  to anyone in this name.” 4:18 And they called them in and ordered ⁵¹  them not to speak or teach at all in the name ⁵²  of Jesus. 4:19 But Peter and John replied, ⁵³  “Whether it is right before God to obey ⁵⁴  you rather than God, you decide, 4:20 for it is impossible ⁵⁵  for us not to speak about what we have seen and heard.” 4:21 After threatening them further, they released them, for they could not find how to punish them on account of the people, because they were all praising ⁵⁶  God for what had happened. 4:22 For the man, on whom this miraculous sign ⁵⁷  of healing had been performed, ⁵⁸  was over forty years old.

Kisah Para Rasul 4:29-33

4:29 And now, Lord, pay attention to ⁵⁹  their threats, and grant ⁶⁰  to your servants ⁶¹  to speak your message ⁶²  with great courage, ⁶³  4:30 while you extend your hand to heal, and to bring about miraculous signs ⁶⁴  and wonders through the name of your holy servant Jesus.” 4:31 When ⁶⁵  they had prayed, the place where they were assembled together was shaken, ⁶⁶  and they were all filled with the Holy Spirit and began to speak ⁶⁷  the word of God ⁶⁸  courageously. ⁶⁹ 

Conditions Among the Early Believers

4:32 The group of those who believed were of one heart and mind, ⁷⁰  and no one said that any of his possessions was his own, but everything was held in common. ⁷¹  4:33 With ⁷²  great power the apostles were giving testimony ⁷³  to the resurrection of the Lord Jesus, and great grace was on them all.

Kisah Para Rasul 5:12-16

The Apostles Perform Miraculous Signs and Wonders

5:12 Now many miraculous signs ⁷⁴  and wonders came about among the people through the hands of the apostles. By ⁷⁵  common consent ⁷⁶  they were all meeting together in Solomon’s Portico. ⁷⁷  5:13 None of the rest dared to join them, ⁷⁸  but the people held them in high honor. ⁷⁹  5:14 More and more believers in the Lord were added to their number, ⁸⁰  crowds of both men and women. 5:15 Thus ⁸¹  they even carried the sick out into the streets, and put them on cots and pallets, so that when Peter came by at least his shadow would fall on some of them. 5:16 A crowd of people from the towns around Jerusalem ⁸²  also came together, bringing the sick and those troubled by unclean spirits. ⁸³  They ⁸⁴  were all ⁸⁵  being healed.

Kisah Para Rasul 6:7-8

6:7 The word of God continued to spread, ⁸⁶  the number of disciples in Jerusalem ⁸⁷  increased greatly, and a large group ⁸⁸  of priests became obedient to the faith.

Stephen is Arrested

6:8 Now Stephen, full of grace and power, was performing great wonders and miraculous signs ⁸⁹  among the people.

Kisah Para Rasul 8:6

8:6 The crowds were paying attention with one mind to what Philip said, ⁹⁰  as they heard and saw the miraculous signs ⁹¹  he was performing.

[3:1]  ¹ tn Grk “hour.”

[3:1]  ² sn Going up to the temple at the time for prayer. The earliest Christians, being of Jewish roots, were still participating in the institutions of Judaism at this point. Their faith in Christ did not make them non-Jewish in their practices.

[3:1]  ³ tn Grk “at the ninth hour.” This is calculated from sunrise (Josephus, Ant. 14.4.3 [14.65]; Dan 9:21).

[3:2]  ⁴ tn Or “crippled.”

[3:2]  ⁵ tn Grk “from his mother’s womb.”

[3:2]  ⁶ tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase.

[3:2]  ⁷ tn Grk “alms.” The term “alms” is not in common use today, so what the man expected, “money,” is used in the translation instead. The idea is that of money given as a gift to someone who was poor. Giving alms was viewed as honorable in Judaism (Tob 1:3, 16; 12:8-9; m. Pe’ah 1:1). See also Luke 11:41; 12:33; Acts 9:36; 10:2, 4, 31; 24:17.

[3:2]  ⁸ tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[3:2]  sn Into the temple courts. The exact location of this incident is debated. The ‘Beautiful Gate’ referred either to the Nicanor Gate (which led from the Court of the Gentiles into the Court of Women) or the Shushan Gate at the eastern wall.

[3:3]  ⁹ tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[3:3]  sn See the note on the phrase the temple courts in the previous verse.

[3:3]  ¹⁰ tn Grk “alms.” See the note on the word “money” in the previous verse.

[3:4]  ¹¹ tn Grk “Peter, looking directly at him, as did John, said.” The participle ἀτενίσας (atenisas) has been translated as a finite verb due to requirements of contemporary English style.

[3:5]  ¹² tn Grk “So he”; the referent (the lame man) has been specified in the translation for clarity.

[3:6]  ¹³ tn Or “I have no money.” L&N 6.69 classifies the expression ἀργύριον καὶ χρυσίον (argurion kai crusion) as an idiom that is a generic expression for currency, thus “money.”

[3:6]  ¹⁴ sn In the name. Note the authority in the name of Jesus the Messiah. His presence and power are at work for the man. The reference to “the name” is not like a magical incantation, but is designed to indicate the agent who performs the healing. The theme is quite frequent in Acts (2:38 plus 21 other times).

[3:6]  ¹⁵ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[3:6]  ¹⁶ tc The words “stand up and” (ἔγειρε καί, egeire kai) are not in a few mss (א B D sa), but are included in A C E Ψ 095 33 1739 Ï lat sy mae bo. The external testimony is thus fairly evenly divided, with few but important representatives of the Alexandrian and Western texttypes supporting the shorter reading. Internally, the words look like a standard scribal emendation, and may have been motivated by other healing passages where Jesus gave a similar double command (cf. Matt 9:5; Mark 2:9, [11]; Luke 5:23; [6:8]; John 5:8). On the other hand, there is some motivation for deleting ἔγειρε καί here, namely, unlike Jesus’ healing miracles, Peter raises (ἤγειρεν, hgeiren) the man to his feet (v. 7) rather than the man rising on his own. In light of the scribal tendency to harmonize, especially in immediate context, the longer reading is slightly preferred.

[3:7]  ¹⁷ tn Here καί (kai) has been translated as “Then” to reflect the sequence of events.

[3:7]  ¹⁸ tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.

[3:7]  ¹⁹ tn Grk “Peter taking hold of him…raised him up.” The participle πιάσας (piasas) has been translated as a finite verb due to requirements of contemporary English style.

[3:7]  ²⁰ tn Grk “his”; the referent (the man) has been specified in the translation for clarity.

[3:7]  ²¹ sn At once the man’s feet and ankles were made strong. Note that despite the past lameness, the man is immediately able to walk. The restoration of his ability to walk pictures the presence of a renewed walk, a fresh start at life; this was far more than money would have given him.

[3:8]  ²² tn Grk “And he.” Because of the length and complexity of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[3:8]  ²³ tn Grk “Jumping up, he stood.” The participle ἐξαλλόμενος (exallomeno") has been translated as a finite verb due to requirements of contemporary English style. It is possible that the paralyzed man actually jumped off the ground, but more probably this term simply refers to the speed with which he stood up. See L&N 15.240.

[3:8]  ²⁴ tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[3:9]  ²⁵ tn Grk “And all.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[3:10]  ²⁶ tn Grk “alms,” but this term is not in common use today, so the closest modern equivalent, “donations,” is used instead. The idea is that of a donation to charity.

[3:10]  ²⁷ sn Amazement is a frequent response to miracles of Jesus or the apostles. These took the ancients by as much surprise as they would people today. But in terms of response to what God is doing, amazement does not equal faith (Luke 4:36; 5:9, 26; 7:16).

[4:8]  ²⁸ sn Filled with the Holy Spirit. The narrator’s remark about the Holy Spirit indicates that Peter speaks as directed by God and for God. This fulfills Luke 12:11-12 (1 Pet 3:15).

[4:8]  ²⁹ tn Grk “Spirit, said to them.”

[4:8]  ³⁰ tc The Western and Byzantine texts, as well as one or two Alexandrian witnesses, read τοῦ ᾿Ισραήλ (tou Israhl, “of Israel”) after πρεσβύτεροι (presbuteroi, “elders”; so D E Ψ 33 1739 Ï it), while most of the better witnesses, chiefly Alexandrian (Ì⁷⁴ א A B 0165 1175 vg sa bo), lack this modifier. The longer reading was most likely added by scribes to give literary balance to the addressees in that “Rulers” already had an adjunct while “elders” was left absolute.

[4:9]  ³¹ tn This clause is a first class condition. It assumes for the sake of argument that this is what they were being questioned about.

[4:9]  ³² tn Or “questioned.” The Greek term ἀνακρίνω (anakrinw) points to an examination similar to a legal one.

[4:9]  ³³ tn Or “for an act of kindness.”

[4:9]  ³⁴ tn Or “delivered” (σέσωται [seswtai], from σώζω [swzw]). See 4:12.

[4:10]  ³⁵ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[4:11]  ³⁶ tn Grk “This one”; the referent (Jesus) has been specified in the translation for clarity.

[4:11]  ³⁷ tn The word “you” is inserted into the quotation because Peter is making a direct application of Ps 118:22 to his hearers. Because it is not in the OT, it has been left as normal type (rather than bold italic). The remarks are like Acts 2:22-24 and 3:12-15.

[4:11]  ³⁸ sn A quotation from Ps 118:22 which combines the theme of rejection with the theme of God’s vindication/exaltation.

[4:12]  ³⁹ tn Here ἀνθρώποις (anqrwpoi") has been translated as a generic noun (“people”).

[4:12]  ⁴⁰ sn Must be saved. The term used here (δεῖ, dei, “it is necessary”) reflects the necessity set up by God’s directive plan.

[4:13]  ⁴¹ tn Or “courage.”

[4:13]  ⁴² tn Or “and found out.”

[4:13]  ⁴³ sn Uneducated does not mean “illiterate,” that is, unable to read or write. Among Jews in NT times there was almost universal literacy, especially as the result of widespread synagogue schools. The term refers to the fact that Peter and John had no formal rabbinic training and thus, in the view of their accusers, were not qualified to expound the law or teach publicly. The objection is like Acts 2:7.

[4:13]  ⁴⁴ tn For the translation of ἰδιῶται (idiwtai) as “ordinary men” see L&N 27.26.

[4:14]  ⁴⁵ tn Or “nothing to say in opposition.”

[4:15]  ⁴⁶ tn Or “the Sanhedrin” (the highest legal, legislative, and judicial body among the Jews).

[4:16]  ⁴⁷ tn Or “evident.”

[4:16]  ⁴⁸ tn Here σημεῖον (shmeion) has been translated as “miraculous sign” rather than simply “sign” or “miracle” since both components appear to be present in the context. It is clear that the healing of the lame man was a miracle, but for the Sanhedrin it was the value of the miraculous healing as a sign that concerned them because it gave attestation to the message of Peter and John. The sign “speaks” as Peter claimed in 3:11-16.

[4:16]  ⁴⁹ tn Or “has been done by them.”

[4:17]  ⁵⁰ tn Or “speak no longer.”

[4:18]  ⁵¹ tn Or “commanded.”

[4:18]  ⁵² sn In the name of Jesus. Once again, the “name” reflects the person. The person of Jesus and his authority is the “troubling” topic that, as far as the Jewish leadership is concerned, needs controlling.

[4:19]  ⁵³ tn Grk “answered and said to them.”

[4:19]  ⁵⁴ tn Grk “hear,” but the idea of “hear and obey” or simply “obey” is frequently contained in the Greek verb ἀκούω (akouw; see L&N 36.14).

[4:20]  ⁵⁵ tn Grk “for we are not able not to speak about what we have seen and heard,” but the double negative, which cancels out in English, is emphatic in Greek. The force is captured somewhat by the English translation “it is impossible for us not to speak…” although this is slightly awkward.

[4:21]  ⁵⁶ tn Or “glorifying.”

[4:22]  ⁵⁷ tn Here σημεῖον (shmeion) has been translated as “miraculous sign” rather than simply “sign” or “miracle” since both components appear to be present in the context. See also the note on this word in v. 16.

[4:22]  ⁵⁸ tn Or “had been done.”

[4:29]  ⁵⁹ tn Or “Lord, take notice of.”

[4:29]  ⁶⁰ sn Grant to your servants to speak your message with great courage. The request is not for a stop to persecution or revenge on the opponents, but for boldness (great courage) to carry out the mission of proclaiming the message of what God is doing through Jesus.

[4:29]  ⁶¹ tn Grk “slaves.” See the note on the word “servants” in 2:18.

[4:29]  ⁶² tn Grk “word.”

[4:29]  ⁶³ tn Or “with all boldness.”

[4:30]  ⁶⁴ tn The miraculous nature of these signs is implied in the context.

[4:31]  ⁶⁵ tn Grk “And when.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[4:31]  ⁶⁶ sn The place where they were assembled…was shaken. This signifies that God is in their midst. See Acts 16:26; Exod 19:18; Ps 114:7; Isa 6:4.

[4:31]  ⁶⁷ tn The imperfect verb has been translated as an ingressive imperfect (“began to speak”). Logical sequencing suggests that their speaking began after they were filled with the Spirit. The prayer was answered immediately.

[4:31]  ⁶⁸ tn Or “speak God’s message.”

[4:31]  ⁶⁹ tn Or “with boldness.”

[4:32]  ⁷⁰ tn Grk “soul.”

[4:32]  ⁷¹ tn Grk “but all things were to them in common.”

[4:32]  sn Everything was held in common. The remark is not a reflection of political philosophy, but of the extent of their spontaneous commitment to one another. Such a response does not have the function of a command, but is reflective of an attitude that Luke commends as evidence of their identification with one another.

[4:33]  ⁷² tn Grk “And with.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[4:33]  ⁷³ tn Or “were witnessing.”

[5:12]  ⁷⁴ tn The miraculous nature of these signs is implied in the context.

[5:12]  ⁷⁵ tn Grk “And by.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[5:12]  ⁷⁶ tn Or “With one mind.”

[5:12]  ⁷⁷ tn Or “colonnade”; Grk “stoa.”

[5:12]  sn Solomon’s Portico was a covered walkway formed by rows of columns supporting a roof and open on the inner side facing the center of the temple complex. Located beside the Court of the Gentiles, it was a very public area.

[5:13]  ⁷⁸ tn Or “to associate with them.” The group was beginning to have a controversial separate identity. People were cautious about joining them. The next verse suggests that the phrase “none of the rest” in this verse is rhetorical hyperbole.

[5:13]  ⁷⁹ tn Or “the people thought very highly of them.”

[5:14]  ⁸⁰ tn Or “More and more believers were added to the Lord.”

[5:15]  ⁸¹ tn This is a continuation of the preceding sentence in Greek, but because this would produce an awkward sentence in English, a new sentence was begun here in the translation.

[5:16]  ⁸² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[5:16]  ⁸³ sn Unclean spirits refers to evil spirits.

[5:16]  ⁸⁴ tn Literally a relative pronoun, “who.” In English, however, a relative clause (“bringing the sick and those troubled by unclean spirits, who were all being healed”) could be understood to refer only to the second group (meaning only those troubled by unclean spirits were being healed) or even that the unclean spirits were being healed. To avoid this ambiguity the pronoun “they” was used to begin a new English sentence.

[5:16]  ⁸⁵ sn They were all being healed. Note how the healings that the apostles provided were comprehensive in their consistency.

[6:7]  ⁸⁶ tn Grk “kept on spreading”; the verb has been translated as a progressive imperfect.

[6:7]  ⁸⁷ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[6:7]  ⁸⁸ tn Grk “a great multitude.”

[6:7]  sn A large group. Many Jews, even some religious leaders, were responding.

[6:8]  ⁸⁹ tn The miraculous nature of these signs is implied in the context. Here the work of miracles extends beyond the Twelve for the first time.

[8:6]  ⁹⁰ tn Grk “to what was being said by Philip,” a passive construction that has been changed to active voice in the translation.

[8:6]  ⁹¹ tn Here the following context indicates the miraculous nature of the signs mentioned. This term appears 13 times in Acts, but only twice more after Acts 8:13 (i.e., 14:3; 15:12).