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Leviticus 12-13
New American Bible (Revised Edition)

Chapter 12

Uncleanness of Childbirth. 1 The Lord said to Moses: 2 Tell the Israelites: When a woman has a child, giving birth to a boy, she shall be unclean[a] for seven days, with the same uncleanness as during her menstrual period.(A) 3 On the eighth day, the flesh of the boy’s foreskin shall be circumcised,[b](B) 4 and then she shall spend thirty-three days more in a state of blood purity; she shall not touch anything sacred nor enter the sanctuary till the days of her purification are fulfilled. 5 If she gives birth to a girl, for fourteen days she shall be as unclean as during her menstrual period, after which she shall spend sixty-six days[c] in a state of blood purity.

6 [d]When the days of her purification for a son or for a daughter are fulfilled,(C) she shall bring to the priest at the entrance of the tent of meeting a yearling lamb for a burnt offering and a pigeon or a turtledove for a purification offering. 7 The priest shall offer them before the Lord to make atonement for her, and thus she will be clean again after her flow of blood. Such is the ritual for the woman who gives birth to a child, male or female. 8 If, however, she cannot afford a lamb,(D) she may take two turtledoves or two pigeons,(E) the one for a burnt offering and the other for a purification offering. The priest shall make atonement for her, and thus she will again be clean.

Chapter 13

Scaly Infection.[e] 1 The Lord said to Moses and Aaron: 2 (F)When someone has on the skin a mark, lesion, or blotch which appears to develop into a scaly infection, the person shall be brought to Aaron, the priest, or to one of the priests among his sons. 3 If the priest, upon examination of the skin’s infection, finds that the hair on the infection has turned white and the infection itself appears to be deeper than the skin,[f] it is indeed a scaly infection; the priest, on seeing this, shall declare the person unclean. 4 [g]If, however, the blotch on the skin is white, but does not seem to be deeper than the skin, nor has the hair turned white, the priest shall quarantine the afflicted person for seven days.[h] 5 Should the priest, upon examination on the seventh day, find that the infection has remained unchanged in color and has not spread on the skin, the priest shall quarantine the person for another seven days. 6 Should the priest, upon examination again on the seventh day, find that the infection is now faded and has not spread on the skin, the priest shall declare the person clean; it was merely a scab. The person shall wash his garments[i] and so become clean. 7 But if, after the person was examined by the priest and declared clean, the scab spreads at all on the skin, the person shall once more be examined by the priest. 8 Should the priest, upon examination, find that the scab has indeed spread on the skin, he shall declare the person unclean; it is a scaly infection.

9 When someone is afflicted with a scaly infection, that person shall be brought to the priest. 10 Should the priest, upon examination, find that there is a white mark on the skin which has turned the hair white and that there is raw flesh in it, 11 it is a chronic scaly infection on the skin. The priest shall declare the person unclean without quarantine, since the individual is certainly unclean. 12 [j]If the scaly infection breaks out on the skin and, as far as the priest can see, covers all the skin of the afflicted person from head to foot, 13 should the priest then, upon examination, find that the scaly infection does cover the whole body, he shall declare the afflicted person clean; since the person has turned completely white; that individual is clean. 14 But as soon as raw flesh appears, the individual is unclean; 15 on observing the raw flesh, the priest shall declare the person unclean, because raw flesh is unclean; it is a scaly infection. 16 If, however, the raw flesh again turns white, the person shall return to the priest; 17 should the latter, upon examination, find that the infection has indeed turned white, he shall declare the afflicted person clean; the individual is clean.

18 If a boil appeared on a person’s skin which later healed, 19 should now in the place of the boil a white mark or a reddish white blotch develop, the person shall be examined by the priest. 20 If the latter, upon examination, finds that it is deeper than the skin and that the hair has turned white, he shall declare the person unclean; it is a scaly infection that has broken out in the boil. 21 But if the priest, upon examination, finds that there is no white hair in it and that it is not deeper than the skin and is faded, the priest shall quarantine the person for seven days. 22 If it has then spread on the skin, the priest shall declare the person unclean; it is an infection. 23 But if the blotch remains the same without spreading, it is merely the scar of the boil; the priest shall therefore declare the person clean.

24 If there was a burn on a person’s skin, and the burned area now becomes a reddish white or a white blotch, 25 when the priest, upon examination, finds that the hair has turned white in the blotch and this seems to be deeper than the skin, it is a scaly infection that has broken out in the burn; the priest shall therefore declare the person unclean; it is a scaly infection. 26 But if the priest, upon examination, finds that there is no white hair in the blotch and that this is not deeper than the skin and is faded, the priest shall quarantine the person for seven days. 27 Should the priest, upon examination on the seventh day, find that it has spread at all on the skin, he shall declare the person unclean; it is a scaly infection. 28 But if the blotch remains the same without spreading on the skin and is faded, it is merely the spot of the burn; the priest shall therefore declare the person clean, since it is only the scar of the burn.

29 [k]When a man or a woman has an infection on the head or in the beard, 30 should the priest, upon examination, find that the infection appears to be deeper than the skin and that there is fine yellow hair in it, the priest shall declare the person unclean; it is a scall. It is a scaly infection of the head or beard. 31 But if the priest, upon examining the scall infection, finds that it does not appear to be deeper than the skin, though the hair in it may not be black, the priest shall quarantine the scall-stricken person for seven days. 32 Should the priest, upon examining the infection on the seventh day find that the scall has not spread and has no yellow hair in it and does not seem to be deeper than the skin, 33 the person shall shave, but not the scall spot. Then the priest shall quarantine the scall-diseased person for another seven days. 34 If the priest, upon examining the scall on the seventh day, finds that it has not spread on the skin and that it does not appear to be deeper than the skin, he shall declare the person clean; the latter shall wash his garments, and will thus be clean. 35 But if the scall spreads at all on the skin after the person has been declared clean— 36 should the priest, upon examination, find that the scall has indeed spread on the skin, he need not look for yellow hair; the individual is unclean. 37 If, however, the scall has remained unchanged in color and black hair has grown in it, the disease has been healed; the person is clean, and the priest shall declare the individual clean.

38 [l]When the skin of a man or a woman is spotted with several white blotches, 39 if the priest, upon examination, finds that the blotches on the skin are pale white, it is only tetter that has broken out on the skin, and the person therefore is clean.

40 When a man loses the hair of his head, he is simply bald on the crown and not unclean.(G) 41 So too, if he loses the hair on the front of his head, he is simply bald on the forehead and not unclean. 42 But when there is a reddish white infection on his bald crown or bald forehead, it is a scaly infection that is breaking out there. 43 If the priest, upon examination, finds that the infection spot on the bald area on the crown or forehead has the same reddish white appearance as that of a scaly infection of the skin, 44 the man has a scaly infection and is unclean. The priest shall declare him unclean; his infection is on his head.

45 [m]The garments of one afflicted with a scaly infection shall be rent and the hair disheveled,(H) and the mustache covered.(I) The individual shall cry out, “Unclean, unclean!” 46 As long as the infection is present, the person shall be unclean. Being unclean, that individual shall dwell apart, taking up residence outside the camp.(J)

Fungal Infection of Fabrics and Leather. 47 When a fungal infection is on a garment of wool or of linen, 48 or on the warp and woof[n] of linen or wool, or on a hide or anything made of leather, 49 if the infection on the garment or hide, or on the warp or woof, or on any leather article is greenish or reddish, the thing is indeed a fungal infection and must be examined by the priest. 50 Having examined the infection, the priest shall quarantine the infected article for seven days. 51 If the priest, upon inspecting the infection on the seventh day, finds that it has spread on the garment, or on the warp or woof, or on the leather, whatever be its use, the infection is a harmful fungus; the article is unclean. 52 He shall therefore burn up the garment, or the warp or woof, be it of wool or linen, or any leather article which is infected; since it is a harmful fungus, it must be destroyed by fire. 53 But if the priest, upon examination, finds that it has not spread on the garment, or on the warp or woof, or on the leather article, 54 he shall give orders to have the infected article washed and then quarantined for another seven days. 55 If the priest, upon examination after the infection was washed, finds that it has not changed its color, even though it may not have spread, the article is unclean. You shall burn it with fire. It is a fray, be it on its inner or outer side. 56 But if the priest, upon examination, finds that the infection has faded after the washing, he shall cut it out of the garment, or the leather, or the warp or woof. 57 If, however, the infection again appears on the garment, or on the warp or woof, or on the leather article, it is still virulent and you shall burn the thing infected with fire. 58 But if, after the washing, the infection has disappeared from the garment, or the warp or woof, or the leather article, the thing shall be washed a second time, and thus it will be clean. 59 This is the instruction for a fungal(K) infection on a garment of wool or linen, or on a warp or woof, or on any leather article, to determine whether it is clean or unclean.

Footnotes

  1. 12:2–5 The mother has two stages of uncleanness or impurity: the first where her uncleanness is as severe as during her menstrual period and is contagious to profane persons and objects (cf. 15:19–24), and the second where she does not contaminate persons and objects but is still impure to what is holy, such as the sanctuary (12:4) or sacrifices. The implication is that in the second stage she may resume sexual relations with her husband (which would be prohibited in the first stage according to 18:19).
  2. 12:3 Circumcision is the sign of the covenant between God and Israel (Gn 17:1–27) and allows full participation in the religious community (Ex 12:43–49; Jos 5:2–10). This command was fulfilled after Jesus’ birth (Lk 2:21).
  3. 12:5 If she gives birth to a girl…sixty-six days: while the longer period of uncleanness following the birth of a girl, compared to that following the birth of a boy, might reflect the relative disparity in social status between men and women in ancient Israel (and attested in other cultures), this is by no means certain. There is no simple correlation in the Bible between the worth of something and the degree of impurity it can occasion.
  4. 12:6–8 Certain tolerated impurities (see note on 11:1–15:33) are strong enough to pollute the sanctuary and require purification offerings, including the parturient (see also 14:10–32; 15:13–15, 28–30). Cf. note on 4:3. Mary fulfilled the command of bringing sacrifices after the birth of Jesus (Lk 2:22–24).
  5. 13:1–14:57 These chapters deal with scaly or fungal infections (Hebrew ṣāra‘at). The older translation “leprosy” is misleading because ṣāra‘at refers to not just one but several chronic and enduring skin diseases in human beings. The disease known as “leprosy” (Hansen’s disease) is probably not included among the conditions described in the chapter. Also the term ṣāra‘at refers to fungal growths in fabrics and on the walls of houses. The reason why these conditions, and not other diseases, were considered unclean may be that they were quite visible, associated with death (cf. Nm 12:9–12), and traditionally connected with punishment by the deity (Lv 14:34; Dt 28:27, 35; 2 Sm 3:29; 2 Kgs 5:26–27; 2 Chr 26:16–21).
  6. 13:3 The symptoms of white hair and depth (perhaps a subcutaneous lesion) do not clearly correlate with known skin diseases or lesions. It may be that the symptoms are a hybrid ideal that do not reflect reality and are the result of priestly systematization. The same judgment applies to the conditions in vv. 10–11, 20, 25; cf. note on vv. 12–17.
  7. 13:4–8 The symptoms here involve a flaky patch of skin that spreads after one week or stays the same after two. This correlates with many skin diseases, such as psoriasis, seborrhoeic dermatitis, certain mycotic infections, patchy eczema, and pityriasis rosea.
  8. 13:4 Quarantine…seven days: unless lesions have unmistakable symptoms of scaly infection, time is needed to distinguish disease from a condition which is following the natural course of healing and remission. Cf. vv. 5, 21, 26, 27, 31, 33, 50, 54; 14:38.
  9. 13:6 Wash his garments: even suspected scaly infections create some impurity, not just diagnosed infections (vv. 45–46).
  10. 13:12–17 This is not a paradox, namely where a limited lesion is impure but one that covers the whole body is pure. Rather, a white lesion that lacks ulcerated skin (“raw flesh”) is pure, even if it covers the whole body. This formulation reflects priestly interest in systematization.
  11. 13:29–37 The symptoms in this unit may include either favus (a mycotic infection) or a protein deficiency syndrome (Kwashiorkor) where the hair may be fine and copper-red to yellow.
  12. 13:38–39 This may refer to vitiligo, where patches of the skin and hair lose pigmentation.
  13. 13:45–46 The symbolic association with death is found in the mourning activities in which those diagnosed with these afflictions engage: rending clothes, disheveling the hair, and covering the mouth. They are also excluded from the camp. Cf. examples of exclusion in Nm 5:1–4; 12:14–15; 2 Kgs 7:3–10; 15:5; 2 Chr 26:21. Persons with scaly infections must have been able to pollute others in the priestly system, though this is not stated. Hence, they must cry out “Unclean, unclean!” to warn others of their presence.
  14. 13:48 Warp and woof: it is possible that the nature of the weave allowed fungus to grow separately along warp or woof. Otherwise, this may refer to the yarns before they are woven together.
Listen to Leviticus 12-13, Psalm 61, Acts 3
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Leviticus 12-13
New International Version

Purification After Childbirth

12 The Lord said to Moses, 2 “Say to the Israelites: ‘A woman who becomes pregnant and gives birth to a son will be ceremonially unclean for seven days, just as she is unclean during her monthly period.(A) 3 On the eighth day(B) the boy is to be circumcised.(C) 4 Then the woman must wait thirty-three days to be purified from her bleeding. She must not touch anything sacred or go to the sanctuary until the days of her purification are over. 5 If she gives birth to a daughter, for two weeks the woman will be unclean, as during her period. Then she must wait sixty-six days to be purified from her bleeding.

6 “‘When the days of her purification for a son or daughter are over,(D) she is to bring to the priest at the entrance to the tent of meeting a year-old lamb(E) for a burnt offering and a young pigeon or a dove for a sin offering.[a](F) 7 He shall offer them before the Lord to make atonement for her, and then she will be ceremonially clean from her flow of blood.

“‘These are the regulations for the woman who gives birth to a boy or a girl. 8 But if she cannot afford a lamb, she is to bring two doves or two young pigeons,(G) one for a burnt offering and the other for a sin offering.(H) In this way the priest will make atonement for her, and she will be clean.(I)’”

Regulations About Defiling Skin Diseases

13 The Lord said to Moses and Aaron, 2 “When anyone has a swelling(J) or a rash or a shiny spot(K) on their skin that may be a defiling skin disease,[b](L) they must be brought to Aaron the priest(M) or to one of his sons[c] who is a priest. 3 The priest is to examine the sore on the skin, and if the hair in the sore has turned white and the sore appears to be more than skin deep, it is a defiling skin disease. When the priest examines that person, he shall pronounce them ceremonially unclean.(N) 4 If the shiny spot(O) on the skin is white but does not appear to be more than skin deep and the hair in it has not turned white, the priest is to isolate the affected person for seven days.(P) 5 On the seventh day(Q) the priest is to examine them,(R) and if he sees that the sore is unchanged and has not spread in the skin, he is to isolate them for another seven days. 6 On the seventh day the priest is to examine them again, and if the sore has faded and has not spread in the skin, the priest shall pronounce them clean;(S) it is only a rash. They must wash their clothes,(T) and they will be clean.(U) 7 But if the rash does spread in their skin after they have shown themselves to the priest to be pronounced clean, they must appear before the priest again.(V) 8 The priest is to examine that person, and if the rash has spread in the skin, he shall pronounce them unclean; it is a defiling skin disease.

9 “When anyone has a defiling skin disease, they must be brought to the priest. 10 The priest is to examine them, and if there is a white swelling in the skin that has turned the hair white and if there is raw flesh in the swelling, 11 it is a chronic skin disease(W) and the priest shall pronounce them unclean. He is not to isolate them, because they are already unclean.

12 “If the disease breaks out all over their skin and, so far as the priest can see, it covers all the skin of the affected person from head to foot, 13 the priest is to examine them, and if the disease has covered their whole body, he shall pronounce them clean. Since it has all turned white, they are clean. 14 But whenever raw flesh appears on them, they will be unclean. 15 When the priest sees the raw flesh, he shall pronounce them unclean. The raw flesh is unclean; they have a defiling disease.(X) 16 If the raw flesh changes and turns white, they must go to the priest. 17 The priest is to examine them, and if the sores have turned white, the priest shall pronounce the affected person clean;(Y) then they will be clean.

18 “When someone has a boil(Z) on their skin and it heals, 19 and in the place where the boil was, a white swelling or reddish-white(AA) spot(AB) appears, they must present themselves to the priest. 20 The priest is to examine it, and if it appears to be more than skin deep and the hair in it has turned white, the priest shall pronounce that person unclean. It is a defiling skin disease(AC) that has broken out where the boil was. 21 But if, when the priest examines it, there is no white hair in it and it is not more than skin deep and has faded, then the priest is to isolate them for seven days. 22 If it is spreading in the skin, the priest shall pronounce them unclean; it is a defiling disease. 23 But if the spot is unchanged and has not spread, it is only a scar from the boil, and the priest shall pronounce them clean.(AD)

24 “When someone has a burn on their skin and a reddish-white or white spot appears in the raw flesh of the burn, 25 the priest is to examine the spot, and if the hair in it has turned white, and it appears to be more than skin deep, it is a defiling disease that has broken out in the burn. The priest shall pronounce them unclean; it is a defiling skin disease.(AE) 26 But if the priest examines it and there is no white hair in the spot and if it is not more than skin deep and has faded, then the priest is to isolate them for seven days.(AF) 27 On the seventh day the priest is to examine that person,(AG) and if it is spreading in the skin, the priest shall pronounce them unclean; it is a defiling skin disease. 28 If, however, the spot is unchanged and has not spread in the skin but has faded, it is a swelling from the burn, and the priest shall pronounce them clean; it is only a scar from the burn.(AH)

29 “If a man or woman has a sore on their head(AI) or chin, 30 the priest is to examine the sore, and if it appears to be more than skin deep and the hair in it is yellow and thin, the priest shall pronounce them unclean; it is a defiling skin disease on the head or chin. 31 But if, when the priest examines the sore, it does not seem to be more than skin deep and there is no black hair in it, then the priest is to isolate the affected person for seven days.(AJ) 32 On the seventh day the priest is to examine the sore,(AK) and if it has not spread and there is no yellow hair in it and it does not appear to be more than skin deep, 33 then the man or woman must shave themselves, except for the affected area, and the priest is to keep them isolated another seven days. 34 On the seventh day the priest is to examine the sore,(AL) and if it has not spread in the skin and appears to be no more than skin deep, the priest shall pronounce them clean. They must wash their clothes, and they will be clean.(AM) 35 But if the sore does spread in the skin after they are pronounced clean, 36 the priest is to examine them, and if he finds that the sore has spread in the skin, he does not need to look for yellow hair; they are unclean.(AN) 37 If, however, the sore is unchanged so far as the priest can see, and if black hair has grown in it, the affected person is healed. They are clean, and the priest shall pronounce them clean.

38 “When a man or woman has white spots on the skin, 39 the priest is to examine them, and if the spots are dull white, it is a harmless rash that has broken out on the skin; they are clean.

40 “A man who has lost his hair and is bald(AO) is clean. 41 If he has lost his hair from the front of his scalp and has a bald forehead, he is clean. 42 But if he has a reddish-white sore on his bald head or forehead, it is a defiling disease breaking out on his head or forehead. 43 The priest is to examine him, and if the swollen sore on his head or forehead is reddish-white like a defiling skin disease, 44 the man is diseased and is unclean. The priest shall pronounce him unclean because of the sore on his head.

45 “Anyone with such a defiling disease must wear torn clothes,(AP) let their hair be unkempt,[d] cover the lower part of their face(AQ) and cry out, ‘Unclean! Unclean!’(AR) 46 As long as they have the disease they remain unclean. They must live alone; they must live outside the camp.(AS)

Regulations About Defiling Molds

47 “As for any fabric that is spoiled with a defiling mold—any woolen or linen clothing, 48 any woven or knitted material of linen or wool, any leather or anything made of leather— 49 if the affected area in the fabric, the leather, the woven or knitted material, or any leather article, is greenish or reddish, it is a defiling mold and must be shown to the priest.(AT) 50 The priest is to examine the affected area(AU) and isolate the article for seven days. 51 On the seventh day he is to examine it,(AV) and if the mold has spread in the fabric, the woven or knitted material, or the leather, whatever its use, it is a persistent defiling mold; the article is unclean.(AW) 52 He must burn the fabric, the woven or knitted material of wool or linen, or any leather article that has been spoiled; because the defiling mold is persistent, the article must be burned.(AX)

53 “But if, when the priest examines it, the mold has not spread in the fabric, the woven or knitted material, or the leather article, 54 he shall order that the spoiled article be washed. Then he is to isolate it for another seven days. 55 After the article has been washed, the priest is to examine it again, and if the mold has not changed its appearance, even though it has not spread, it is unclean. Burn it, no matter which side of the fabric has been spoiled. 56 If, when the priest examines it, the mold has faded after the article has been washed, he is to tear the spoiled part out of the fabric, the leather, or the woven or knitted material. 57 But if it reappears in the fabric, in the woven or knitted material, or in the leather article, it is a spreading mold; whatever has the mold must be burned. 58 Any fabric, woven or knitted material, or any leather article that has been washed and is rid of the mold, must be washed again. Then it will be clean.”

59 These are the regulations concerning defiling molds in woolen or linen clothing, woven or knitted material, or any leather article, for pronouncing them clean or unclean.

Footnotes

  1. Leviticus 12:6 Or purification offering; also in verse 8
  2. Leviticus 13:2 The Hebrew word for defiling skin disease, traditionally translated “leprosy,” was used for various diseases affecting the skin; here and throughout verses 3-46.
  3. Leviticus 13:2 Or descendants
  4. Leviticus 13:45 Or clothes, uncover their head
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Leviticus 11
Leviticus 14
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Psalm 61
New American Bible (Revised Edition)

Psalm 61[a]

Prayer of the King in Time of Danger

1 For the leader; with stringed instruments. Of David.

I

2 Hear my cry, O God,
    listen to my prayer!
3 From the ends of the earth[b] I call;
    my heart grows faint.
Raise me up, set me on a rock,
4     for you are my refuge,
    a tower of strength against the foe.(A)
5 Let me dwell in your tent forever,
    take refuge in the shelter of your wings.(B)
Selah

II

6     For you, O God, have heard my vows,
    you have granted me the heritage of those who revere your name.
7 Add days to the life of the king;
    may his years be as from generation to generation;(C)
8 (D)May he reign before God forever;
    send your love and fidelity[c] to preserve him—(E)
9 I will duly sing to your name forever,
    fulfill my vows day after day.

Footnotes

  1. Psalm 61 A lament of the king who feels himself at the brink of death (Ps 61:3) and cries out for the strong and saving presence of God (Ps 61:3b–5). The king cites the prayer being made for him (Ps 61:7–8), and promises to give thanks to God.
  2. 61:3 Ends of the earth: “earth” being taken in its occasional meaning “the underworld,” cf. Jon 2:3.
  3. 61:8 Send your love and fidelity: as in Ps 43:3 the psalmist asks God to send these two divine attributes like angels to protect the king.
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Psalm 61
New International Version

Psalm 61[a]

For the director of music. With stringed instruments. Of David.

1 Hear my cry, O God;(A)
    listen to my prayer.(B)

2 From the ends of the earth I call to you,
    I call as my heart grows faint;(C)
    lead me to the rock(D) that is higher than I.
3 For you have been my refuge,(E)
    a strong tower against the foe.(F)

4 I long to dwell(G) in your tent forever
    and take refuge in the shelter of your wings.[b](H)
5 For you, God, have heard my vows;(I)
    you have given me the heritage of those who fear your name.(J)

6 Increase the days of the king’s life,(K)
    his years for many generations.(L)
7 May he be enthroned in God’s presence forever;(M)
    appoint your love and faithfulness to protect him.(N)

8 Then I will ever sing in praise of your name(O)
    and fulfill my vows day after day.(P)

Footnotes

  1. Psalm 61:1 In Hebrew texts 61:1-8 is numbered 61:2-9.
  2. Psalm 61:4 The Hebrew has Selah (a word of uncertain meaning) here.
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Psalm 60
Psalm 62
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Acts 3
New American Bible (Revised Edition)

Chapter 3

Cure of a Crippled Beggar. 1 [a]Now Peter and John were going up to the temple area for the three o’clock hour of prayer.[b] 2 (A)And a man crippled from birth was carried and placed at the gate of the temple called “the Beautiful Gate” every day to beg for alms from the people who entered the temple. 3 When he saw Peter and John about to go into the temple, he asked for alms. 4 But Peter looked intently at him, as did John, and said, “Look at us.” 5 He paid attention to them, expecting to receive something from them. 6 [c]Peter said, “I have neither silver nor gold, but what I do have I give you: in the name of Jesus Christ the Nazorean, [rise and] walk.”(B) 7 Then Peter took him by the right hand and raised him up, and immediately his feet and ankles grew strong. 8 He leaped up, stood, and walked around, and went into the temple with them, walking and jumping and praising God.(C) 9 When all the people saw him walking and praising God, 10 they recognized him as the one who used to sit begging at the Beautiful Gate of the temple, and they were filled with amazement and astonishment at what had happened to him.

Peter’s Speech. 11 As he clung to Peter and John, all the people hurried in amazement toward them in the portico called “Solomon’s Portico.”(D) 12 When Peter saw this, he addressed the people, “You Israelites, why are you amazed at this, and why do you look so intently at us as if we had made him walk by our own power or piety?(E) 13 The God of Abraham, [the God] of Isaac, and [the God] of Jacob, the God of our ancestors, has glorified[d] his servant Jesus whom you handed over and denied in Pilate’s presence, when he had decided to release him.(F) 14 You denied the Holy and Righteous One[e] and asked that a murderer be released to you.(G) 15 [f]The author of life you put to death, but God raised him from the dead; of this we are witnesses.(H) 16 And by faith in his name, this man, whom you see and know, his name has made strong, and the faith that comes through it has given him this perfect health, in the presence of all of you. 17 Now I know, brothers, that you acted out of ignorance,[g] just as your leaders did;(I) 18 but God has thus brought to fulfillment what he had announced beforehand through the mouth of all the prophets,[h] that his Messiah would suffer.(J) 19 Repent, therefore, and be converted, that your sins may be wiped away,(K) 20 and that the Lord may grant you times of refreshment and send you the Messiah already appointed for you, Jesus,[i] 21 whom heaven must receive until the times of universal restoration[j] of which God spoke through the mouth of his holy prophets from of old. 22 For Moses said:[k]

‘A prophet like me will the Lord, your God, raise up for you
    from among your own kinsmen;
to him you shall listen in all that he may say to you.(L)
23 Everyone who does not listen to that prophet
    will be cut off from the people.’(M)

24 Moreover, all the prophets who spoke, from Samuel and those afterwards, also announced these days. 25 You are the children of the prophets and of the covenant that God made with your ancestors when he said to Abraham, ‘In your offspring all the families of the earth shall be blessed.’(N) 26 For you first, God raised up his servant and sent him to bless you by turning each of you from your evil ways.”(O)

Footnotes

  1. 3:1–4:31 This section presents a series of related events: the dramatic cure of a lame beggar (Acts 3:1–10) produces a large audience for the kerygmatic discourse of Peter (Acts 3:11–26). The Sadducees, taking exception to the doctrine of resurrection, have Peter, John, and apparently the beggar as well, arrested (Acts 4:1–4) and brought to trial before the Sanhedrin. The issue concerns the authority by which Peter and John publicly teach religious doctrine in the temple (Acts 4:5–7). Peter replies with a brief summary of the kerygma, implying that his authority is prophetic (Acts 4:8–12). The court warns the apostles to abandon their practice of invoking prophetic authority in the name of Jesus (Acts 4:13–18). When Peter and John reply that the prophetic role cannot be abandoned to satisfy human objections, the court nevertheless releases them, afraid to do otherwise since the beggar, lame from birth and over forty years old, is a well-known figure in Jerusalem and the facts of his cure are common property (Acts 4:19–22). The narrative concludes with a prayer of the Christian community imploring divine aid against threats of persecution (Acts 4:23–31).
  2. 3:1 For the three o’clock hour of prayer: literally, “at the ninth hour of prayer.” With the day beginning at 6 A.M., the ninth hour would be 3 P.M.
  3. 3:6–10 The miracle has a dramatic cast; it symbolizes the saving power of Christ and leads the beggar to enter the temple, where he hears Peter’s proclamation of salvation through Jesus.
  4. 3:13 Has glorified: through the resurrection and ascension of Jesus, God reversed the judgment against him on the occasion of his trial. Servant: the Greek word can also be rendered as “son” or even “child” here and also in Acts 3:26; 4:25 (applied to David); Acts 4:27; and Acts 4:30. Scholars are of the opinion, however, that the original concept reflected in the words identified Jesus with the suffering Servant of the Lord of Is 52:13–53:12.
  5. 3:14 The Holy and Righteous One: so designating Jesus emphasizes his special relationship to the Father (see Lk 1:35; 4:34) and emphasizes his sinlessness and religious dignity that are placed in sharp contrast with the guilt of those who rejected him in favor of Barabbas.
  6. 3:15 The author of life: other possible translations of the Greek title are “leader of life” or “pioneer of life.” The title clearly points to Jesus as the source and originator of salvation.
  7. 3:17 Ignorance: a Lucan motif, explaining away the actions not only of the people but also of their leaders in crucifying Jesus. On this basis the presbyters in Acts could continue to appeal to the Jews in Jerusalem to believe in Jesus, even while affirming their involvement in his death because they were unaware of his messianic dignity. See also Acts 13:27 and Lk 23:34.
  8. 3:18 Through the mouth of all the prophets: Christian prophetic insight into the Old Testament saw the crucifixion and death of Jesus as the main import of messianic prophecy. The Jews themselves did not anticipate a suffering Messiah; they usually understood the Servant Song in Is 52:13–53:12 to signify their own suffering as a people. In his typical fashion (cf. Lk 18:31; 24:25, 27, 44), Luke does not specify the particular Old Testament prophecies that were fulfilled by Jesus. See also note on Lk 24:26.
  9. 3:20 The Lord…and send you the Messiah already appointed for you, Jesus: an allusion to the parousia or second coming of Christ, judged to be imminent in the apostolic age. This reference to its nearness is the only explicit one in Acts. Some scholars believe that this verse preserves a very early christology, in which the title “Messiah” (Greek “Christ”) is applied to him as of his parousia, his second coming (contrast Acts 2:36). This view of a future messiahship of Jesus is not found elsewhere in the New Testament.
  10. 3:21 The times of universal restoration: like “the times of refreshment” (Acts 3:20), an apocalyptic designation of the messianic age, fitting in with the christology of Acts 3:20 that associates the messiahship of Jesus with his future coming.
  11. 3:22 A loose citation of Dt 18:15, which teaches that the Israelites are to learn the will of Yahweh from no one but their prophets. At the time of Jesus, some Jews expected a unique prophet to come in fulfillment of this text. Early Christianity applied this tradition and text to Jesus and used them especially in defense of the divergence of Christian teaching from traditional Judaism.
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Acts 3
New International Version

Peter Heals a Lame Beggar

3 One day Peter and John(A) were going up to the temple(B) at the time of prayer—at three in the afternoon.(C) 2 Now a man who was lame from birth(D) was being carried to the temple gate(E) called Beautiful, where he was put every day to beg(F) from those going into the temple courts. 3 When he saw Peter and John about to enter, he asked them for money. 4 Peter looked straight at him, as did John. Then Peter said, “Look at us!” 5 So the man gave them his attention, expecting to get something from them.

6 Then Peter said, “Silver or gold I do not have, but what I do have I give you. In the name of Jesus Christ of Nazareth,(G) walk.” 7 Taking him by the right hand, he helped him up, and instantly the man’s feet and ankles became strong. 8 He jumped to his feet and began to walk. Then he went with them into the temple courts, walking and jumping,(H) and praising God. 9 When all the people(I) saw him walking and praising God, 10 they recognized him as the same man who used to sit begging at the temple gate called Beautiful,(J) and they were filled with wonder and amazement at what had happened to him.

Peter Speaks to the Onlookers

11 While the man held on to Peter and John,(K) all the people were astonished and came running to them in the place called Solomon’s Colonnade.(L) 12 When Peter saw this, he said to them: “Fellow Israelites, why does this surprise you? Why do you stare at us as if by our own power or godliness we had made this man walk? 13 The God of Abraham, Isaac and Jacob,(M) the God of our fathers,(N) has glorified his servant Jesus. You handed him over(O) to be killed, and you disowned him before Pilate,(P) though he had decided to let him go.(Q) 14 You disowned the Holy(R) and Righteous One(S) and asked that a murderer be released to you.(T) 15 You killed the author of life, but God raised him from the dead.(U) We are witnesses(V) of this. 16 By faith in the name of Jesus,(W) this man whom you see and know was made strong. It is Jesus’ name and the faith that comes through him that has completely healed him, as you can all see.

17 “Now, fellow Israelites,(X) I know that you acted in ignorance,(Y) as did your leaders.(Z) 18 But this is how God fulfilled(AA) what he had foretold(AB) through all the prophets,(AC) saying that his Messiah would suffer.(AD) 19 Repent, then, and turn to God, so that your sins may be wiped out,(AE) that times of refreshing may come from the Lord, 20 and that he may send the Messiah,(AF) who has been appointed for you—even Jesus. 21 Heaven must receive him(AG) until the time comes for God to restore everything,(AH) as he promised long ago through his holy prophets.(AI) 22 For Moses said, ‘The Lord your God will raise up for you a prophet like me from among your own people; you must listen to everything he tells you.(AJ) 23 Anyone who does not listen to him will be completely cut off from their people.’[a](AK)

24 “Indeed, beginning with Samuel, all the prophets(AL) who have spoken have foretold these days. 25 And you are heirs(AM) of the prophets and of the covenant(AN) God made with your fathers. He said to Abraham, ‘Through your offspring all peoples on earth will be blessed.’[b](AO) 26 When God raised up(AP) his servant, he sent him first(AQ) to you to bless you by turning each of you from your wicked ways.”

Footnotes

  1. Acts 3:23 Deut. 18:15,18,19
  2. Acts 3:25 Gen. 22:18; 26:4
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