Acts 3

¹ Now Peter and John were going up to the temple upon the ninth hour of prayer. ² And a certain man being lame from his mother's belly was being carried, whom they were placing [day] by day before the door of the temple being called [the] Beautiful, to be requesting¹ mercy² from those entering into the temple, ³ who having seen Peter and John [about] to be entering asked³ to receive mercy⁴. ⁴ Now Peter having looked intently to him with John he said, Look to us. ⁵ So he fixed [his gaze] on them, expecting to receive something from them. ⁶ But Peter said: Silver and gold we do not possess, but what I have, this I give to you: In the name of Jesus Christ the Nazarene be walking. ⁷ And having taken hold of his right hand, he raised him, and immediately his feet and ankles were made firm. ⁸ And leaping up he stood, and was walking, and went in with them into the temple walking and leaping and praising God. ⁹ And all the people saw him walking and praising God. ¹⁰ Now they were knowing him, that this was the [one] having sat for mercy⁵ before the Beautiful gate of the temple, and they were filled with astonishment and amazement upon that having happened to him. ¹¹ Now while he held Peter and John all the people ran to them upon the portico being called [Portico] of Solomon, utterly astonished. ¹² Now Peter, having seen, answered the crowd: Jerusalem men, Why do you marvel upon this or why do you fix [your gaze] on us as [though] by [our] own power or piety [we] have made him to be walking? ¹³ The God [of] Abraham and Isaac and Jacob, the God of our fathers, has glorified his child Jesus, whom you indeed delivered up and denied against Pilate's face, that [one] condemning to perish. ¹⁴ But you denied the holy and just [man], and requested¹ [a] man [who is] murderer to be graced to you. ¹⁵ But you killed the prince of zoe-life⁶ , whom God raised from the dead of which you are witnesses. ¹⁶ And this [one], upon the belief of his name, whom you behold and know, his name did strengthen [him], and the belief [which is] through him gave him this wholeness before all [of you]. ¹⁷ And now, brothers, I know that you acted according to ignorance, just as your rulers also. ¹⁸ But God thus fulfilled what [things] he foretold through the mouth of all the prophets, [that] his Christ [would] suffer. ¹⁹ Repent therefore and turn to the blotting out⁷ [of your] sins, ²⁰ in order that the opportune-times⁸ of rest come from the face of the Lord, and he send the Christ appointed to you, Jesus, ²¹ whom it is necessary heaven receive until the times of restoration of all which God spoke through the mouth of all the holy [ones] from his eternal prophets. ²² Moses indeed said that⁹:

[The] Lord God will raise [a] prophet to you from your brothers like me; hear him according to everything as much as he speak to you. ²³ Now it will be [that] every psyche-life¹⁰ which, if he not hear that prophet, he will be utterly destroyed from the people.

²⁴ And all the prophets from Samuel and the successors, as many as spoke, also proclaimed these days. ²⁵ You are the sons of the prophets and of the contract which God contracted towards your fathers, saying to Abraham:

And in your seed will all peoples of the land be blessed.

²⁶ To you first, God, having raised his child, sent him blessing you when each [of you] be turning from your perniciousness.

¹AITEO "ay-TEH-oh" (αιτεω) "request", "demand", "beg" something for oneself. Far from humbly requesting—it's more like 'demanding'. Jesus uses AITEO only of the prayer of others, not of His own (cf. John.16:26)—and not requesting things for Himself, only for others. AITEO seems to suppose a lesser degree of intimacy than EROTAO (ερωταω), hence AITEO is used of the requests of the disciples to God, but EROTAO of the requests of the disciples to Jesus, and of those of Jesus to the Father ( John.14:16). AITEO is demanding/begging/pleading, EROTAO is polite and friendlier. Both AITEO and EROTAO occur in John.16:26.

²i.e. alms

³EROTAO (ερωταω) "Ask", but more polite, not demanding/begging as is AITEO. Both AITEO and EROTAO occur in John.16:26.

⁴i.e. alms

⁵i.e. alms

⁶from ZOE "ZOH-ay" (ζωη)—Life 'collectively', interdependent, interconnected. Although it means 'life' in the conventional sense (for example: Matt.9:18, Matt.27:63, Luke.2:36, Acts.25:24, Rom.7:2, 2Cor.1:8, 1Thes.4:17, 1Tim.5:10, Rev.19:20), Jesus uses ZOE exclusively of 'life eternal' (with the possible exceptions of Luke.15:13, Luke.16:25). The other N.T. writers use ZOE in both senses—temporal and eternal, generally clear from the context. The Father is the 'zoe-living God' (see Matt.16:16). The Septuagint (LXX) in Gen.2:7 has "...[God] breathed into his nostrils the breath of zoe-life, and the man became a zoe-living psyche-life" (and see 1Cor.15:45); and Gen.3:20 (LXX) "And Adam called his wife's name ZOE, because she was the mother of all zoe-living." Contrast PSYCHE (ψυχη): an individual manifestation of life/consciousness. See John.12:25 where both ZOE and PSYCHE occur. Greek also has the word BIOS (βιoς ) for 'life' in the sense of biological processes.

⁷i.e. or "wiping off"

⁸KAIROS (καιρoς ) `opportune time', `proper time', `season'

⁹Deut.18:15-19

¹⁰from PSYCHE (ψυχη): an individual manifestation of life/consciousness. Animals have PSYCHEs as well as humans. Contrast ZOE (ζωη)—Life 'collectively', interdependent, interconnected. version 3.85.
On 08 Sep 2009, 19:29.