Matthew 9:35

Workers for the Harvest

9:35 Then Jesus went throughout all the towns ¹  and villages, teaching in their synagogues, ²  preaching the good news of the kingdom, and healing every kind of disease and sickness. ³ 

Matthew 11:4-5

11:4 Jesus answered them, ⁴  “Go tell John what you hear and see: ⁵  11:5 The blind see, the ⁶  lame walk, lepers are cleansed, the deaf hear, the dead are raised, and the poor have good news proclaimed to them.

Isaiah 35:5

35:5 Then blind eyes will open,

deaf ears will hear.

Acts 3:1-9

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 ⁷  for prayer, ⁸  at three o’clock in the afternoon. ⁹  3:2 And a man lame ¹⁰  from birth ¹¹  was being carried up, who was placed at the temple gate called “the Beautiful Gate” every day ¹²  so he could beg for money ¹³  from those going into the temple courts. ¹⁴  3:3 When he saw Peter and John about to go into the temple courts, ¹⁵  he asked them for money. ¹⁶  3:4 Peter looked directly ¹⁷  at him (as did John) and said, “Look at us!” 3:5 So the lame man ¹⁸  paid attention to them, expecting to receive something from them. 3:6 But Peter said, “I have no silver or gold, ¹⁹  but what I do have I give you. In the name ²⁰  of Jesus Christ ²¹  the Nazarene, stand up and ²²  walk!” 3:7 Then ²³  Peter ²⁴  took hold ²⁵  of him by the right hand and raised him up, and at once the man’s ²⁶  feet and ankles were made strong. ²⁷  3:8 He ²⁸  jumped up, ²⁹  stood and began walking around, and he entered the temple courts ³⁰  with them, walking and leaping and praising God. 3:9 All ³¹  the people saw him walking and praising God,

Acts 10:38

10:38 with respect to Jesus from Nazareth, ³²  that ³³  God anointed him with the Holy Spirit and with power. He ³⁴  went around doing good and healing all who were oppressed by the devil, ³⁵  because God was with him. ³⁶ 

[9:35]  ¹ tn Or “cities.”

[9:35]  ² sn See the note on synagogues in 4:23.

[9:35]  ³ tn Grk “and every [kind of] sickness.” Here “every” was not repeated in the translation for stylistic reasons.

[11:4]  ⁴ tn Grk “And answering, Jesus said to them.” This construction is somewhat redundant in English and has been simplified in the translation.

[11:4]  ⁵ sn What you hear and see. The following activities all paraphrase various OT descriptions of the time of promised salvation: Isa 35:5-6; 26:19; 29:18-19; 61:1. Jesus is answering not by acknowledging a title, but by pointing to the nature of his works, thus indicating the nature of the time.

[11:5]  ⁶ tn Grk “and the,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more. Two other conjunctions are omitted in this series.

[3:1]  ⁷ tn Grk “hour.”

[3:1]  ⁸ 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]  ⁹ tn Grk “at the ninth hour.” This is calculated from sunrise (Josephus, Ant. 14.4.3 [14.65]; Dan 9:21).

[3:2]  ¹⁰ tn Or “crippled.”

[3:2]  ¹¹ tn Grk “from his mother’s womb.”

[3:2]  ¹² tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase.

[3:2]  ¹³ 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]  ¹⁴ tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[3:3]  ¹⁵ tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[3:3]  ¹⁶ tn Grk “alms.” See the note on the word “money” in the previous verse.

[3:4]  ¹⁷ 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]  ¹⁸ tn Grk “So he”; the referent (the lame man) has been specified in the translation for clarity.

[3:6]  ¹⁹ 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]  ²⁰ 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]  ²¹ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[3:6]  ²² 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]  ²³ tn Here καί (kai) has been translated as “Then” to reflect the sequence of events.

[3:7]  ²⁴ tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.

[3:7]  ²⁵ 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]  ²⁶ tn Grk “his”; the referent (the man) has been specified in the translation for clarity.

[3:7]  ²⁷ 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]  ²⁸ 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]  ²⁹ 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]  ³⁰ tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[3:9]  ³¹ 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.

[10:38]  ³² sn The somewhat awkward naming of Jesus as from Nazareth here is actually emphatic. He is the key subject of these key events.

[10:38]  ³³ tn Or “how.” The use of ὡς (Jws) as an equivalent to ὅτι (Joti) to introduce indirect or even direct discourse is well documented. BDAG 1105 s.v. ὡς 5 lists Acts 10:28 in this category.

[10:38]  ³⁴ tn Grk “power, who.” The relative pronoun was replaced by the pronoun “he,” and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek.

[10:38]  ³⁵ tn The translation “healing all who were oppressed by the devil” is given in L&N 22.22.

[10:38]  ³⁶ sn See Acts 7:9.