Acts
Chapter 3
1 1 Now Peter and John were going up to the temple area for the three o'clock hour of prayer. 2
伯多禄和若望在祈祷的时辰，即第九时辰，上圣殿去。
2 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.
有一个人从母胎中就瘸了；每天有人抬他来，放在名叫丽门的殿门前，好向进圣殿的人求施舍。
3 When he saw Peter and John about to go into the temple, he asked for alms.
他看见伯多禄和若望要进圣殿，便求给他们一点施舍。
4 But Peter looked intently at him, as did John, and said, ＂Look at us.＂
伯多禄和若望定睛看着他说：＂你看我们！＂
5 He paid attention to them, expecting to receive something from them.
他就注目看他们，希望得点什么。
6 3 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.＂
伯多禄却说：＂银子和金子，我没有；但把我所有的给你：因纳匝肋人耶稣基督的名字，你【起来】行走罢！＂
7 Then Peter took him by the right hand and raised him up, and immediately his feet and ankles grew strong.
于是握住他的右手，拉他起来；他的脚和踝骨就立即强壮了。
8 He leaped up, stood, and walked around, and went into the temple with them, walking and jumping and praising God.
他跳起来，能站立行走；遂同他们进入圣殿，随走随跳，赞美天主。
9 When all the people saw him walking and praising God,
众百姓也都看见他行走赞美天主。
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.
他们一认出他就是那坐在圣殿丽门前求施舍的人，就对他所遇到的事，满怀惊讶诧异。
11 As he clung to Peter and John, all the people hurried in amazement toward them in the portico called ＂Solomon's Portico.＂
当那人拉着伯多禄和若望的时候，众百姓都惊奇地跑到他们那里，即到名叫＂撒罗满廊＂下。
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?
伯多禄一见，就发言对百姓说：＂诸位以色列人！你们为什么对这事惊奇？或者为什么注视我们，好象是我们因自己的能力或热心使他行走？
13 The God of Abraham, (the God) of Isaac, and (the God) of Jacob, the God of our ancestors, has glorified 4 his servant Jesus whom you handed over and denied in Pilate's presence, when he had decided to release him.
亚巴郎、依撒格和雅各伯的天主，我们祖先的天主，光荣了自己的仆人耶稣，他就是你们所解送，并在比拉多前所否认的；虽然那人原判定要释放他，
14 You denied the Holy and Righteous One 5 and asked that a murderer be released to you.
你们却否认了那圣而且义的人，竟要求把杀人犯，恩赐给你们，
15 6 The author of life you put to death, but God raised him from the dead; of this we are witnesses.
反而杀害了生命之原；天主却从死者中复活了他，我们就是这事的见证人。
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.
因我们信仰他的名，他的名就强壮了你们所看见，所认识的这人：即由他而来的信德，在你们众人面前赐这人完全好了。
17 Now I know, brothers, that you acted out of ignorance, 7 just as your leaders did;
现今，弟兄们！我知道你们所行的，是出于无知；你们的首领也是如此。
18 but God has thus brought to fulfillment what he had announced beforehand through the mouth of all the prophets, 8 that his Messiah would suffer.
但天主借着众先知的口，预言他的默西亚当受难的事，也就这样应验了。
19 Repent, therefore, and be converted, that your sins may be wiped away,
你们悔改，并回心转意罢！好消除你们的罪过，
20 and that the Lord may grant you times of refreshment and send you the Messiah already appointed for you, Jesus, 9
为的是使安乐的时期由上主面前来到，他好给你们派遣已预定的默西亚耶稣，
21 whom heaven must receive until the times of universal restoration 10 of which God spoke through the mouth of his holy prophets from of old.
因为他必须留在天上，直到万物复兴的时候；对此，天主借着他古圣先知的口早已说过了。
22 For Moses said: 11 ‘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.
梅瑟说过：‘上主，我们的天主，要从你们的弟兄们中，给你们兴起一位像我一样的先知，你们应在他吩咐的一切事上听从他。
23 Everyone who does not listen to that prophet will be cut off from the people.'
将来无论谁，若不听从那位先知，必从民间铲除。’
24 Moreover, all the prophets who spoke, from Samuel and those afterwards, also announced these days.
其实，所有的先知，自撒慕尔起，及以后讲话的先知，都预言了这些日子。
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.'
你们是先知和盟约之子，那盟约是天主与你们的祖先所订立的，因他曾向亚巴郎说：‘地上万民，都要因你的后裔，获得祝福。’
26 For you first, God raised up his servant and sent him to bless you by turning each of you from your evil ways.＂
天主先给你们兴起他的仆人，派他来祝福你们，使你们个个归依，脱离你们的邪恶。＂
Footnotes(注解)
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<, /SPAN> [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 [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 [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 Isaiah 52:13-53:12.
5 [14] The Holy and Righteous One: so designating Jesus emphasizes his special relationship to the Father (see Luke 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 [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 [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 Luke 23:34.
8 [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 Isaiah 52:13-53:12 to signify their own suffering as a people. In his typical fashion (cf Luke 18:31; 24:25, 27, 44), Luke does not specify the particular Old Testament prophecies that were fulfilled by Jesus. See also the note on Luke 24:26.
9 [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 [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 [22] A loose citation of Deut 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.