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Acts 3:1-16

Context
Peter and John Heal a Lame Man at the Temple

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.

Peter Addresses the Crowd

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.

1 tn Grk “hour.”

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 tn Grk “at the ninth hour.” This is calculated from sunrise (Josephus, Ant. 14.4.3 [14.65]; Dan 9:21).

4 tn Or “crippled.”

5 tn Grk “from his mother’s womb.”

6 tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase.

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.

8 tn 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.

9 tn 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.

10 tn Grk “alms.” See the note on the word “money” in the previous verse.

11 tn 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.

12 tn Grk “So he”; the referent (the lame man) has been specified in the translation for clarity.

13 tn 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.”

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).

15 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

16 tc 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.

17 tn Here καί (kai) has been translated as “Then” to reflect the sequence of events.

18 tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.

19 tn 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.

20 tn Grk “his”; the referent (the man) has been specified in the translation for clarity.

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.

22 tn 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.

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.

24 tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

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.

26 tn 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.

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).

28 tn Grk “he”; the referent (the man) has been specified in the translation for clarity.

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.

30 sn Solomons 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.

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).

32 tn Grk “or why.”

33 tn Grk “him”; the referent (the man) has been specified in the translation for clarity.

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.

35 tn 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.

36 sn Has glorified. Jesus is alive, raised and active, as the healing illustrates so dramatically how God honors him.

37 sn 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.

38 tn Or “denied,” “disowned.”

39 tn This genitive absolute construction could be understood as temporal (“when he had decided”) or concessive (“although he had decided”).

40 tn Or “denied,” “disowned.”

41 tn Or “You put to death.”

42 tn Or “Founder,” “founding Leader.”

43 sn Whom God raised. God is the main actor here, as he testifies to Jesus and vindicates him.

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.

sn We are witnesses. Note the two witnesses here, Peter and John (Acts 5:32; Heb 2:3-4).

45 tn Grk “in his name”; the referent (Jesus) has been specified in the translation for clarity.

46 sn Here is another example of appeal to the person by mentioning the name. See the note on the word name in 3:6.

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.

48 tn 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.

49 tn Or “in full view.”



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