Discovery Box1 Chronicles 15:12
Context15:12 He told them: “You are the leaders of the Levites’ families. You and your relatives must consecrate yourselves and bring the ark of the Lord God of Israel up to the place I have prepared for it.
Acts 14:23
Context14:23 When they had appointed elders 1 for them in the various churches, 2 with prayer and fasting 3 they entrusted them to the protection 4 of the Lord in whom they had believed.
Acts 14:1
Context14:1 The same thing happened in Iconium 5 when Paul and Barnabas 6 went into the Jewish synagogue 7 and spoke in such a way that a large group 8 of both Jews and Greeks believed.
Acts 3:1-15
Context3:1 Now Peter and John were going up to the temple at the time 9 for prayer, 10 at three o’clock in the afternoon. 11 3:2 And a man lame 12 from birth 13 was being carried up, who was placed at the temple gate called “the Beautiful Gate” every day 14 so he could beg for money 15 from those going into the temple courts. 16 3:3 When he saw Peter and John about to go into the temple courts, 17 he asked them for money. 18 3:4 Peter looked directly 19 at him (as did John) and said, “Look at us!” 3:5 So the lame man 20 paid attention to them, expecting to receive something from them. 3:6 But Peter said, “I have no silver or gold, 21 but what I do have I give you. In the name 22 of Jesus Christ 23 the Nazarene, stand up and 24 walk!” 3:7 Then 25 Peter 26 took hold 27 of him by the right hand and raised him up, and at once the man’s 28 feet and ankles were made strong. 29 3:8 He 30 jumped up, 31 stood and began walking around, and he entered the temple courts 32 with them, walking and leaping and praising God. 3:9 All 33 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 34 at the Beautiful Gate of the temple, and they were filled with astonishment and amazement 35 at what had happened to him.
3:11 While the man 36 was hanging on to Peter and John, all the people, completely astounded, ran together to them in the covered walkway 37 called Solomon’s Portico. 38 3:12 When Peter saw this, he declared to the people, “Men of Israel, 39 why are you amazed at this? Why 40 do you stare at us as if we had made this man 41 walk by our own power or piety? 3:13 The God of Abraham, Isaac, and Jacob, 42 the God of our forefathers, 43 has glorified 44 his servant 45 Jesus, whom you handed over and rejected 46 in the presence of Pilate after he had decided 47 to release him. 3:14 But you rejected 48 the Holy and Righteous One and asked that a man who was a murderer be released to you. 3:15 You killed 49 the Originator 50 of life, whom God raised 51 from the dead. To this fact we are witnesses! 52
Acts 3:2
Context3:2 And a man lame 53 from birth 54 was being carried up, who was placed at the temple gate called “the Beautiful Gate” every day 55 so he could beg for money 56 from those going into the temple courts. 57
Acts 2:2
Context2:2 Suddenly 58 a sound 59 like a violent wind blowing 60 came from heaven 61 and filled the entire house where they were sitting.
Titus 1:5
Context1:5 The reason I left you in Crete was to set in order the remaining matters and to appoint elders in every town, as I directed you.
[14:23] 1 sn Appointed elders. See Acts 20:17.
[14:23] 2 tn The preposition κατά (kata) is used here in a distributive sense; see BDAG 512 s.v. κατά B.1.d.
[14:23] 3 tn Literally with a finite verb (προσευξάμενοι, proseuxamenoi) rather than a noun, “praying with fasting,” but the combination “prayer and fasting” is so familiar in English that it is preferable to use it here.
[14:23] 4 tn BDAG 772 s.v. παρατίθημι 3.b has “entrust someone to the care or protection of someone” for this phrase. The reference to persecution or suffering in the context (v. 22) suggests “protection” is a better translation here. This looks at God’s ultimate care for the church.
[14:1] 5 sn Iconium. See the note in 13:51.
[14:1] 6 tn Grk “they”; the referents (Paul and Barnabas) have been specified in the translation for clarity.
[14:1] 7 sn See the note on synagogue in 6:9.
[14:1] 8 tn Or “that a large crowd.”
[3:1] 10 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] 11 tn Grk “at the ninth hour.” This is calculated from sunrise (Josephus, Ant. 14.4.3 [14.65]; Dan 9:21).
[3:2] 13 tn Grk “from his mother’s womb.”
[3:2] 14 tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase.
[3:2] 15 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] 16 tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.
[3:3] 17 tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.
[3:3] 18 tn Grk “alms.” See the note on the word “money” in the previous verse.
[3:4] 19 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] 20 tn Grk “So he”; the referent (the lame man) has been specified in the translation for clarity.
[3:6] 21 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] 22 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] 23 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[3:6] 24 tc The words “stand up and” (ἔγειρε καί, egeire kai) are not in a few
[3:7] 25 tn Here καί (kai) has been translated as “Then” to reflect the sequence of events.
[3:7] 26 tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.
[3:7] 27 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] 28 tn Grk “his”; the referent (the man) has been specified in the translation for clarity.
[3:7] 29 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] 30 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] 31 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] 32 tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.
[3:9] 33 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] 34 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] 35 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).
[3:11] 36 tn Grk “he”; the referent (the man) has been specified in the translation for clarity.
[3:11] 37 tn Or “portico,” “colonnade”; Grk “stoa.” The translation “covered walkway” (a descriptive translation) was used here because the architectural term “portico” or “colonnade” is less familiar. However, the more technical term “portico” was retained in the actual name that follows.
[3:11] 38 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. It was located on the east side of the temple (Josephus, Ant. 15.11.3-5 [15.391-420], 20.9.7 [20.221]) and was a place of commerce and conversation.
[3:12] 39 tn Or perhaps “People of Israel,” since this was taking place in Solomon’s Portico and women may have been present. The Greek ἄνδρες ᾿Ισραηλῖται (andre" Israhlitai) used in the plural would normally mean “men, gentlemen” (BDAG 79 s.v. ἀνήρ 1.a).
[3:12] 41 tn Grk “him”; the referent (the man) has been specified in the translation for clarity.
[3:13] 42 tc ‡ The repetition of ὁ θεός (Jo qeos, “God”) before the names of Isaac and Jacob is found in Ì74 א C (A D without article) 36 104 1175 pc lat. The omission of the second and third ὁ θεός is supported by B E Ψ 33 1739 Ï pc. The other time that Exod 3:6 is quoted in Acts (7:32) the best witnesses also lack the repeated ὁ θεός, but the three other times this OT passage is quoted in the NT the full form, with the thrice-mentioned θεός, is used (Matt 22:32; Mark 12:26; Luke 20:37). Scribes would be prone to conform the wording here to the LXX; the longer reading is thus most likely not authentic. NA27 has the words in brackets, indicating doubts as to their authenticity.
[3:13] 43 tn Or “ancestors”; Grk “fathers.”
[3:13] 44 sn Has glorified. Jesus is alive, raised and active, as the healing illustrates so dramatically how God honors him.
[3:13] 45 sn His servant. The term servant has messianic connotations given the context of the promise, the note of suffering, and the titles and functions noted in vv. 14-15.
[3:13] 46 tn Or “denied,” “disowned.”
[3:13] 47 tn This genitive absolute construction could be understood as temporal (“when he had decided”) or concessive (“although he had decided”).
[3:14] 48 tn Or “denied,” “disowned.”
[3:15] 49 tn Or “You put to death.”
[3:15] 50 tn Or “Founder,” “founding Leader.”
[3:15] 51 sn Whom God raised. God is the main actor here, as he testifies to Jesus and vindicates him.
[3:15] 52 tn Grk “whom God raised from the dead, of which we are witnesses.” The two consecutive relative clauses make for awkward English style, so the second was begun as a new sentence with the words “to this fact” supplied in place of the Greek relative pronoun to make a complete sentence in English.
[3:2] 54 tn Grk “from his mother’s womb.”
[3:2] 55 tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase.
[3:2] 56 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] 57 tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.
[2:2] 58 tn Here καί (kai) has not been translated for stylistic reasons. It occurs as part of the formula καὶ ἐγένετο (kai egeneto) which is often left untranslated in Luke-Acts because it is redundant in contemporary English. Here it is possible (and indeed necessary) to translate ἐγένετο as “came” so that the initial clause of the English translation contains a verb; nevertheless the translation of the conjunction καί is not necessary.
[2:2] 60 tn While φέρω (ferw) generally refers to movement from one place to another with the possible implication of causing the movement of other objects, in Acts 2:2 φέρομαι (feromai) should probably be understood in a more idiomatic sense of “blowing” since it is combined with the noun for wind (πνοή, pnoh).
[2:2] 61 tn Or “from the sky.” The Greek word οὐρανός (ouranos) may be translated “sky” or “heaven” depending on the context.
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