Acts 3 (NET)

Peter and John Heal a Lame Man at the Temple

1 Now Peter and John were going up to the temple at the time1 for prayer,2 at three o’clock in the afternoon.3 2 And a man lame4 from birth5 was being carried up, who was placed at the temple gate called “the Beautiful Gate” every day6 so he could beg for money7 from those going into the temple courts.8 3 When he saw Peter and John about to go into the temple courts,9 he asked them for money.10 4 Peter looked directly11 at him (as did John) and said, “Look at us!” 5 So the lame man12 paid attention to them, expecting to receive something from them. 6 But Peter said, “I have no silver or gold,13 but what I do have I give you. In the name14 of Jesus Christ15 the Nazarene, stand up and16 walk!” 7 Then17 Peter18 took hold19 of him by the right hand and raised him up, and at once the man’s20 feet and ankles were made strong.21 8 He22 jumped up,23 stood and began walking around, and he entered the temple courts24 with them, walking and leaping and praising God. 9 All25 the people saw him walking and praising God, 10 and they recognized him as the man who used to sit and ask for donations26 at the Beautiful Gate of the temple, and they were filled with astonishment and amazement27 at what had happened to him.

Peter Addresses the Crowd

11 While the man28 was hanging on to Peter and John, all the people, completely astounded, ran together to them in the covered walkway29 called Solomon’s Portico.30 12 When Peter saw this, he declared to the people, “Men of Israel,31 why are you amazed at this? Why32 do you stare at us as if we had made this man33 walk by our own power or piety? 13 The God of Abraham, Isaac, and Jacob,34 the God of our forefathers,35 has glorified36 his servant37 Jesus, whom you handed over and rejected38 in the presence of Pilate after he had decided39 to release him. 14 But you rejected40 the Holy and Righteous One and asked that a man who was a murderer be released to you. 15 You killed41 the Originator42 of life, whom God raised43 from the dead. To this fact we are witnesses!44 16 And on the basis of faith in Jesus’45 name,46 his very name has made this man – whom you see and know – strong. The47 faith that is through Jesus48 has given him this complete health in the presence49 of you all. 17 And now, brothers, I know you acted in ignorance,50 as your rulers did too. 18 But the things God foretold51 long ago through52 all the prophets – that his Christ53 would suffer – he has fulfilled in this way. 19 Therefore repent and turn back so that your sins may be wiped out, 20 so that times of refreshing54 may come from the presence of the Lord,55 and so that he may send the Messiah56 appointed57 for you – that is, Jesus. 21 This one58 heaven must59 receive until the time all things are restored,60 which God declared61 from times long ago62 through his holy prophets. 22 Moses said, ‘The Lord your God will raise up for you a prophet like me from among your brothers. You must obey63 him in everything he tells you.64 23 Every person65 who does not obey that prophet will be destroyed and thus removed66 from the people.’67 24 And all the prophets, from Samuel and those who followed him, have spoken about and announced68 these days. 25 You are the sons of the prophets and of the covenant that God made with your ancestors,69 saying to Abraham, ‘And in your descendants70 all the nations71 of the earth will be blessed.’72 26 God raised up73 his servant and sent him first to you, to bless you by turning74 each one of you from your iniquities.”75

13:1tn Grk “hour.” 23:1sn Going up to the temple at the time for prayer. The earliest Christians, being of Jewish roots, were still participating in the institutions of Judaism at this point. Their faith in Christ did not make them non-Jewish in their practices. 33:1tn Grk “at the ninth hour.” This is calculated from sunrise (Josephus, Ant. 14.4.3 [14.65]; Dan 9:21). 43:2tn Or “crippled.” 53:2tn Grk “from his mother’s womb.” 63:2tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase. 73:2tn 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. 83:2tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.sn Into the temple courts. The exact location of this incident is debated. The ‘Beautiful Gate’ referred either to the Nicanor Gate (which led from the Court of the Gentiles into the Court of Women) or the Shushan Gate at the eastern wall. 93:3tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.sn See the note on the phrase the temple courts in the previous verse. 103:3tn Grk “alms.” See the note on the word “money” in the previous verse. 113:4tn 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. 123:5tn Grk “So he”; the referent (the lame man) has been specified in the translation for clarity. 133:6tn 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.” 143:6sn 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). 153:6tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.” 163:6tc 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. 173:7tn Here καί (kai) has been translated as “Then” to reflect the sequence of events. 183:7tn Grk “he”; the referent (Peter) has been specified in the translation for clarity. 193:7tn 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. 203:7tn Grk “his”; the referent (the man) has been specified in the translation for clarity. 213:7sn 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. 223:8tn 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. 233:8tn 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. 243:8tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly. 253:9tn Grk “And all.” 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. 263:10tn Grk “alms,” but this term is not in common use today, so the closest modern equivalent, “donations,” is used instead. The idea is that of a donation to charity. 273:10sn Amazement is a frequent response to miracles of Jesus or the apostles. These took the ancients by as much surprise as they would people today. But in terms of response to what God is doing, amazement does not equal faith (Luke 4:36; 5:9, 26; 7:16). 283:11tn Grk “he”; the referent (the man) has been specified in the translation for clarity. 293:11tn Or “portico,” “colonnade”; Grk “stoa.” The translation “covered walkway” (a descriptive translation) was used here because the architectural term “portico” or “colonnade” is less familiar. However, the more technical term “portico” was retained in the actual name that follows. 303:11sn Solomon’s Portico was a covered walkway formed by rows of columns supporting a roof and open on the inner side facing the center of the temple complex. It was located on the east side of the temple (Josephus, Ant. 15.11.3-5 [15.391-420], 20.9.7 [20.221]) and was a place of commerce and conversation. 313:12tn Or perhaps “People of Israel,” since this was taking place in Solomon’s Portico and women may have been present. The Greek ἄνδρες ᾿Ισραηλῖται (andre" Israhlitai) used in the plural would normally mean “men, gentlemen” (BDAG 79 s.v. ἀνήρ 1.a). 323:12tn Grk “or why.” 333:12tn Grk “him”; the referent (the man) has been specified in the translation for clarity. 343:13tc ‡ The repetition of ὁ θεός (Jo qeos, “God”) before the names of Isaac and Jacob is found in Ì⁷⁴ א C (A D without article) 36 104 1175 pc lat. The omission of the second and third ὁ θεός is supported by B E Ψ 33 1739 Ï pc. The other time that Exod 3:6 is quoted in Acts (7:32) the best witnesses also lack the repeated ὁ θεός, but the three other times this OT passage is quoted in the NT the full form, with the thrice-mentioned θεός, is used (Matt 22:32; Mark 12:26; Luke 20:37). Scribes would be prone to conform the wording here to the LXX; the longer reading is thus most likely not authentic. NA²⁷ has the words in brackets, indicating doubts as to their authenticity. 353:13tn Or “ancestors”; Grk “fathers.”sn The reference to the God of the patriarchs is a reminder that God is the God of the nation and of promises. The phrase God of our forefathers is from the Hebrew scriptures (Exod 3:6, 15-16; 4:5; see also the Jewish prayer known as “The Eighteen Benedictions”). Once again, event has led to explanation, or what is called the “sign and speech” pattern. 363:13sn Has glorified. Jesus is alive, raised and active, as the healing illustrates so dramatically how God honors him. 373:13sn His servant. The term servant has messianic connotations given the context of the promise, the note of suffering, and the titles and functions noted in vv. 14-15. 383:13tn Or “denied,” “disowned.” 393:13tn This genitive absolute construction could be understood as temporal (“when he had decided”) or concessive (“although he had decided”). 403:14tn Or “denied,” “disowned.” 413:15tn Or “You put to death.” 423:15tn Or “Founder,” “founding Leader.” 433:15sn Whom God raised. God is the main actor here, as he testifies to Jesus and vindicates him. 443:15tn Grk “whom God raised from the dead, of which we are witnesses.” The two consecutive relative clauses make for awkward English style, so the second was begun as a new sentence with the words “to this fact” supplied in place of the Greek relative pronoun to make a complete sentence in English.sn We are witnesses. Note the two witnesses here, Peter and John (Acts 5:32; Heb 2:3-4). 453:16tn Grk “in his name”; the referent (Jesus) has been specified in the translation for clarity. 463:16sn Here is another example of appeal to the person by mentioning the name. See the note on the word name in 3:6. 473:16tn Grk “see and know, and the faith.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation and καί (kai, “and”) has not been translated. 483:16tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.sn The faith that is through Jesus. Note how this verse explains how the claim to “faith in Jesus’ name” works and what it means. To appeal to the name is to point to the person. It is not clear that the man expressed faith before the miracle. This could well be a “grace-faith miracle” where God grants power through the apostles to picture how much a gift life is (Luke 17:11-19). Christology and grace are emphasized here. 493:16tn Or “in full view.” 503:17sn The ignorance Peter mentions here does not excuse them from culpability. It was simply a way to say “you did not realize the great mistake you made.” 513:18sn God foretold. Peter’s topic is the working out of God’s plan and promise through events the scriptures also note. 523:18tn Grk “by the mouth of” (an idiom). 533:18tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”sn See the note on Christ in 2:31. 543:20tn Or “relief.”sn Times of refreshing. The phrase implies relief from difficult, distressful or burdensome circumstances. It is generally regarded as a reference to the messianic age being ushered in. 553:20tn The words “so that…Lord” are traditionally placed in v. 19 by most English translations, but in the present translation the verse division follows the standard critical editions of the Greek text (NA²⁷, UBS⁴). 563:20tn Or “the Christ”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”sn He may send the Messiah appointed for you – that is, Jesus. The language points to the expectation of Jesus’ return to gather his people. It is a development of the question raised in Acts 1:6. 573:20tn Or “designated in advance.” 583:21tn Grk “whom,” continuing the sentence from v. 20. 593:21sn The term must used here (δεῖ, dei, “it is necessary”) is a key Lukan term to point to the plan of God and what must occur. 603:21tn Grk “until the times of the restoration of all things.” Because of the awkward English style of the extended genitive construction, and because the following relative clause has as its referent the “time of restoration” rather than “all things,” the phrase was translated “until the time all things are restored.”sn The time all things are restored. What that restoration involves is already recorded in the scriptures of the nation of Israel. 613:21tn Or “spoke.” 623:21tn Or “from all ages past.”sn From times long ago. Once again, God’s plan is emphasized. 633:22tn Grk “hear,” but the idea of “hear and obey” or simply “obey” is frequently contained in the Greek verb ἀκούω (akouw; see L&N 36.14) and the following context (v. 23) makes it clear that failure to “obey” the words of this “prophet like Moses” will result in complete destruction. 643:22sn A quotation from Deut 18:15. By quoting Deut 18:15 Peter declared that Jesus was the eschatological “prophet like [Moses]” mentioned in that passage, who reveals the plan of God and the way of God. 653:23tn Grk “every soul” (here “soul” is an idiom for the whole person). 663:23tn Or “will be completely destroyed.” In Acts 3:23 the verb ἐξολεθρεύω (exoleqreuw) is translated “destroy and remove” by L&N 20.35. 673:23sn A quotation from Deut 18:19, also Lev 23:29. The OT context of Lev 23:29 discusses what happened when one failed to honor atonement. One ignored the required sacrifice of God at one’s peril. 683:24tn Or “proclaimed.”sn All the prophets…have spoken about and announced. What Peter preaches is rooted in basic biblical and Jewish hope as expressed in the OT scriptures. 693:25tn Or “forefathers”; Grk “fathers.” 703:25tn Or “in your offspring”; Grk “in your seed.”sn In your descendants (Grk “in your seed”). Seed has an important ambiguity in this verse. The blessing comes from the servant (v. 26), who in turn blesses the responsive children of the covenant as the scripture promised. Jesus is the seed who blesses the seed. 713:25tn Or “families.” The Greek word πατριά (patria) can indicate persons of succeeding generations who are related by birth (“lineage,” “family”) but it can also indicate a relatively large unit of people who make up a sociopolitical group and who share a presumed biological descent. In many contexts πατριά is very similar to ἔθνος (eqnos) and λαός (laos). In light of the context of the OT quotation, it is better to translate πατριά as “nations” here. 723:25sn A quotation from Gen 22:18. 733:26tn Grk “God raising up his servant, sent him.” The participle ἀναστήσας (anasthsa") has been translated as a finite verb due to requirements of contemporary English style. Some translations (e.g., NIV, NRSV) render this participle as temporal (“when God raised up his servant”). 743:26sn The picture of turning is again seen as the appropriate response to the message. See v. 19 above. In v. 19 it was “turning to,” here it is “turning away from.” The direction of the two metaphors is important. 753:26tn For the translation of plural πονηρία (ponhria) as “iniquities,” see G. Harder, TDNT 6:565. The plural is important, since for Luke turning to Jesus means turning away from sins, not just the sin of rejecting Jesus.