3:1 Now Peter and John were going up to the temple at the time 1 for prayer, 2 at three o’clock in the afternoon. 3 3:2 And a man lame 4 from birth 5 was being carried up, who was placed at the temple gate called “the Beautiful Gate” every day 6 so he could beg for money 7 from those going into the temple courts. 8 3:3 When he saw Peter and John about to go into the temple courts, 9 he asked them for money. 10 3:4 Peter looked directly 11 at him (as did John) and said, “Look at us!” 3:5 So the lame man 12 paid attention to them, expecting to receive something from them. 3:6 But Peter said, “I have no silver or gold, 13 but what I do have I give you. In the name 14 of Jesus Christ 15 the Nazarene, stand up and 16 walk!” 3:7 Then 17 Peter 18 took hold 19 of him by the right hand and raised him up, and at once the man’s 20 feet and ankles were made strong. 21 3:8 He 22 jumped up, 23 stood and began walking around, and he entered the temple courts 24 with them, walking and leaping and praising God. 3:9 All 25 the people saw him walking and praising God, 3:10 and they recognized him as the man who used to sit and ask for donations 26 at the Beautiful Gate of the temple, and they were filled with astonishment and amazement 27 at what had happened to him.
3:11 While the man 28 was hanging on to Peter and John, all the people, completely astounded, ran together to them in the covered walkway 29 called Solomon’s Portico. 30 3:12 When Peter saw this, he declared to the people, “Men of Israel, 31 why are you amazed at this? Why 32 do you stare at us as if we had made this man 33 walk by our own power or piety? 3:13 The God of Abraham, Isaac, and Jacob, 34 the God of our forefathers, 35 has glorified 36 his servant 37 Jesus, whom you handed over and rejected 38 in the presence of Pilate after he had decided 39 to release him. 3:14 But you rejected 40 the Holy and Righteous One and asked that a man who was a murderer be released to you. 3:15 You killed 41 the Originator 42 of life, whom God raised 43 from the dead. To this fact we are witnesses! 44 3:16 And on the basis of faith in Jesus’ 45 name, 46 his very name has made this man – whom you see and know – strong. The 47 faith that is through Jesus 48 has given him this complete health in the presence 49 of you all. 3:17 And now, brothers, I know you acted in ignorance, 50 as your rulers did too. 3:18 But the things God foretold 51 long ago through 52 all the prophets – that his Christ 53 would suffer – he has fulfilled in this way. 3:19 Therefore repent and turn back so that your sins may be wiped out, 3:20 so that times of refreshing 54 may come from the presence of the Lord, 55 and so that he may send the Messiah 56 appointed 57 for you – that is, Jesus. 3:21 This one 58 heaven must 59 receive until the time all things are restored, 60 which God declared 61 from times long ago 62 through his holy prophets. 3:22 Moses said, ‘The Lord your God will raise up for you a prophet like me from among your brothers. You must obey 63 him in everything he tells you. 64 3:23 Every person 65 who does not obey that prophet will be destroyed and thus removed 66 from the people.’ 67 3:24 And all the prophets, from Samuel and those who followed him, have spoken about and announced 68 these days. 3:25 You are the sons of the prophets and of the covenant that God made with your ancestors, 69 saying to Abraham, ‘And in your descendants 70 all the nations 71 of the earth will be blessed.’ 72 3:26 God raised up 73 his servant and sent him first to you, to bless you by turning 74 each one of you from your iniquities.” 75
[3:1] 2 sn 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.
[3:2] 7 tn 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.
[3:2] 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.
[3:3] sn See the note on the phrase the temple courts in the previous verse.
[3:6] 14 sn 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).
[3:6] 16 tc The words “stand up and” (ἔγειρε καί, egeire kai) are not in a few
[3:7] 21 sn 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.
[3:8] 23 tn 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.
[3:9] 25 tn 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.
[3:10] 27 sn 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).
[3:11] 29 tn 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.
[3:11] 30 sn 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.
[3:12] 31 tn 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).
[3:13] 34 tc ‡ 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.
[3:13] 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.
[3:15] 44 tn 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.
[3:16] 47 tn 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.
[3:16] 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.
[3:20] 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.
[3:20] 55 tn 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).
[3:20] 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.
[3:21] 60 tn 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.”
[3:21] sn The time all things are restored. What that restoration involves is already recorded in the scriptures of the nation of Israel.
[3:21] sn From times long ago. Once again, God’s plan is emphasized.
[3:22] 63 tn 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.
[3:22] 64 sn 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.
[3:23] 67 sn 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.
[3:24] 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.
[3:25] 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.
[3:25] 71 tn 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.
[3:26] 73 tn 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”).
[3:26] 74 sn 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.
[3:26] 75 tn 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.