Matthew 15:30-31

15:30 Then ¹  large crowds came to him bringing with them the lame, blind, crippled, mute, and many others. They ²  laid them at his feet, and he healed them. 15:31 As a result, the crowd was amazed when they saw the mute speaking, the crippled healthy, the lame walking, and the blind seeing, and they praised the God of Israel.

Acts 3:2-8

3:2 And a man lame ³  from birth ⁴  was being carried up, who was placed at the temple gate called “the Beautiful Gate” every day ⁵  so he could beg for money ⁶  from those going into the temple courts. ⁷  3:3 When he saw Peter and John about to go into the temple courts, ⁸  he asked them for money. ⁹  3:4 Peter looked directly ¹⁰  at him (as did John) and said, “Look at us!” 3:5 So the lame man ¹¹  paid attention to them, expecting to receive something from them. 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!” 3:7 Then ¹⁶  Peter ¹⁷  took hold ¹⁸  of him by the right hand and raised him up, and at once the man’s ¹⁹  feet and ankles were made strong. ²⁰  3:8 He ²¹  jumped up, ²²  stood and began walking around, and he entered the temple courts ²³  with them, walking and leaping and praising God.

Acts 8:7

8:7 For unclean spirits, ²⁴  crying with loud shrieks, were coming out of many who were possessed, ²⁵  and many paralyzed and lame people were healed.

Acts 14:8-10

Paul and Barnabas at Lystra

14:8 In ²⁶  Lystra ²⁷  sat a man who could not use his feet, ²⁸  lame from birth, ²⁹  who had never walked. 14:9 This man was listening to Paul as he was speaking. When Paul ³⁰  stared ³¹  intently at him and saw he had faith to be healed, 14:10 he said with a loud voice, “Stand upright on your feet.” ³²  And the man ³³  leaped up and began walking. ³⁴ 

[15:30]  ¹ tn Here καί (kai) has been translated as “Then.”

[15:30]  ² tn Here καί (kai) has not been translated.

[3:2]  ³ tn Or “crippled.”

[3:2]  ⁴ tn Grk “from his mother’s womb.”

[3:2]  ⁵ tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase.

[3:2]  ⁶ 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]  ⁷ tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

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

[3:3]  ⁹ tn Grk “alms.” See the note on the word “money” in the previous verse.

[3:4]  ¹⁰ 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]  ¹¹ tn Grk “So he”; the referent (the lame man) has been specified in the translation for clarity.

[3:6]  ¹² 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]  ¹³ 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]  ¹⁴ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[3:6]  ¹⁵ 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]  ¹⁶ tn Here καί (kai) has been translated as “Then” to reflect the sequence of events.

[3:7]  ¹⁷ tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.

[3:7]  ¹⁸ 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]  ¹⁹ tn Grk “his”; the referent (the man) has been specified in the translation for clarity.

[3:7]  ²⁰ 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]  ²¹ 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]  ²² 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]  ²³ tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[8:7]  ²⁴ sn The expression unclean spirits refers to evil supernatural spirits which were ceremonially unclean, and which caused the persons possessed by them to be ceremonially unclean.

[8:7]  ²⁵ tn Grk “For [in the case of] many who had unclean spirits, they were coming out, crying in a loud voice.”

[14:8]  ²⁶ 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]  ²⁷ sn Lystra was a city in Lycaonia about 18 mi (30 km) south of Iconium.

[14:8]  ²⁸ tn Grk “powerless in his feet,” meaning he was unable to use his feet to walk.

[14:8]  ²⁹ tn Grk “lame from his mother’s womb” (an idiom).

[14:9]  ³⁰ tn Grk “speaking, who.” The relative pronoun has been replaced by the noun “Paul,” and a new sentence begun in the translation because an English relative clause would be very awkward here.

[14:9]  ³¹ tn Or “looked.”

[14:10]  ³² tn BDAG 722 s.v. ὀρθός 1.a has “stand upright on your feet.”

[14:10]  ³³ tn Grk “he”; the referent (the man) has been specified in the translation for clarity.

[14:10]  ³⁴ 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.