Acts 3:8-9

3:8 He ¹  jumped up, ²  stood and began walking around, and he entered the temple courts ³  with them, walking and leaping and praising God. 3:9 All ⁴  the people saw him walking and praising God,

Acts 14:8

Paul and Barnabas at Lystra

14:8 In ⁵  Lystra ⁶  sat a man who could not use his feet, ⁷  lame from birth, ⁸  who had never walked.

Acts 14:10

14:10 he said with a loud voice, “Stand upright on your feet.” ⁹  And the man ¹⁰  leaped up and began walking. ¹¹ 

Acts 3:6

3:6 But Peter said, “I have no silver or gold, ¹²  but what I do have I give you. In the name ¹³  of Jesus Christ ¹⁴  the Nazarene, stand up and ¹⁵  walk!”

Acts 3:12

3:12 When Peter saw this, he declared to the people, “Men of Israel, ¹⁶  why are you amazed at this? Why ¹⁷  do you stare at us as if we had made this man ¹⁸  walk by our own power or piety?

Acts 21:21

21:21 They have been informed about you – that you teach all the Jews now living ¹⁹  among the Gentiles to abandon ²⁰  Moses, telling them not to circumcise their children ²¹  or live ²²  according to our customs.

[3:8]  ¹ 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]  ² 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]  ³ tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[3:9]  ⁴ 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.

[14:8]  ⁷ tn Grk “And in.” 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.

[14:8]  ⁸ sn Lystra was a city in Lycaonia about 18 mi (30 km) south of Iconium.

[14:8]  ⁹ tn Grk “powerless in his feet,” meaning he was unable to use his feet to walk.

[14:8]  ¹⁰ tn Grk “lame from his mother’s womb” (an idiom).

[14:10]  ¹⁰ tn BDAG 722 s.v. ὀρθός 1.a has “stand upright on your feet.”

[14:10]  ¹¹ tn Grk “he”; the referent (the man) has been specified in the translation for clarity.

[14:10]  ¹² tn This verb is imperfect tense in contrast to the previous verb, which is aorist. It has been translated ingressively, since the start of a sequence is in view here.

[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.

[3:12]  ¹⁶ 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]  ¹⁷ tn Grk “or why.”

[3:12]  ¹⁸ tn Grk “him”; the referent (the man) has been specified in the translation for clarity.

[21:21]  ¹⁹ tn BDAG 511 s.v. κατά B.1.a has “τοὺς κ. τὰ ἔθνη ᾿Ιουδαίους the Judeans (dispersed) throughout the nations 21:21.” The Jews in view are not those in Palestine, but those who are scattered throughout the Gentile world.

[21:21]  ²⁰ tn Or “to forsake,” “to rebel against.” BDAG 120 s.v. ἀποστασία has “ἀποστασίαν διδάσκεις ἀπὸ Μωϋσέως you teach (Judeans) to abandon Moses Ac 21:21.”

[21:21]  ²¹ sn That is, not to circumcise their male children. Biblical references to circumcision always refer to male circumcision.

[21:21]  ²² tn Grk “or walk.”