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使徒行傳 3
Chinese Contemporary Bible (Traditional)

彼得醫治瘸腿的乞丐

3 一天，在下午三點禱告的時間，彼得和約翰去聖殿。 2 有一個生來瘸腿的人天天被人抬到聖殿美門的外面，向進殿的人乞討。 3 他看見彼得和約翰要進殿，就求他們施捨。 4 二人定睛看他，彼得說：「看著我們！」 5 那人就緊盯著他們，期盼能有所收穫。

6 彼得說：「金子、銀子我都沒有，但是我把我有的給你。我奉拿撒勒人耶穌基督的名，命令你起來行走！」

7 彼得拉著他的右手扶他起來，那人的腳和踝骨立刻變得強健有力。 8 他跳了起來，站穩後開始行走，跟著彼得和約翰進入聖殿，走著跳著讚美上帝。 9 大家看見他一邊走一邊讚美上帝， 10 認出他就是那個在美門外面的乞丐，都為發生在他身上的事而感到驚奇、詫異。 11 那乞丐緊緊拉著彼得和約翰的手走到所羅門廊，眾人都跑過來，嘖嘖稱奇。

彼得傳揚基督

12 彼得看見這情形，就對大家說：「以色列人啊，何必驚奇呢？為什麼一直盯著我們呢？你們以為我們是憑自己的能力和虔誠叫這人行走嗎？ 13 亞伯拉罕、以撒、雅各的上帝，就是我們祖先的上帝，已經使祂的僕人耶穌得了榮耀。你們把耶穌交給彼拉多，儘管彼拉多想釋放祂，你們卻在彼拉多面前棄絕祂！ 14 你們棄絕了那聖潔公義者，竟然要求彼拉多釋放一個兇手。 15 你們殺了生命之主，上帝卻使祂從死裡復活了。我們都是這事的見證人。 16 你們認識的這個乞丐因為相信耶穌的名，得到了醫治。你們都看見了，他能痊癒是因為他信耶穌。

17 「弟兄們，我知道你們的所作所為是出於無知，你們的官長也是一樣。 18 但是上帝早已藉眾先知預言基督要受害，這事果然應驗了。 19 所以你們要悔改，歸向上帝，祂將除去你們一切的罪惡， 20 賜給你們煥然一新的日子，也將差遣祂預先為你們選立的基督耶穌降臨。 21 基督必須留在天上，直到萬物更新的時候，這是上帝自古以來藉聖先知的口說的。 22 摩西曾經說，『主——你們的上帝將要在你們中間興起一位像我一樣的先知。你們要留心聽祂的話， 23 凡不聽的，必將他從民中剷除。』

24 「從撒母耳到後來的所有先知都宣告過這些日子。 25 你們是先知的子孫，也承受了上帝和你們祖先所立的約。上帝曾對亞伯拉罕說，『天下萬族必因你的後裔而蒙福。』 26 上帝興起祂的僕人，首先差遣祂到你們中間賜福給你們，使你們脫離罪惡。」

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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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Chinese Contemporary Bible (Traditional) (CCBT)

By Biblica

New American Bible (Revised Edition) (NABRE)

Scripture texts, prefaces, introductions, footnotes and cross references used in this work are taken from the New American Bible, revised edition © 2010, 1991, 1986, 1970 Confraternity of Christian Doctrine, Inc., Washington, DC All Rights Reserved. No part of this work may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopying, recording, or by any information storage and retrieval system, without permission in writing from the copyright owner.