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Acts 3
New American Bible (Revised Edition)

Chapter 3

Cure of a Crippled Beggar. 1 [a]Now Peter and John were going up to the temple area for the three o’clock hour of prayer.[b] 2 (A)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. 3 When he saw Peter and John about to go into the temple, he asked for alms. 4 But Peter looked intently at him, as did John, and said, “Look at us.” 5 He paid attention to them, expecting to receive something from them. 6 [c]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.”(B) 7 Then Peter took him by the right hand and raised him up, and immediately his feet and ankles grew strong. 8 He leaped up, stood, and walked around, and went into the temple with them, walking and jumping and praising God.(C) 9 When all the people saw him walking and praising God, 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.

Peter’s Speech. 11 As he clung to Peter and John, all the people hurried in amazement toward them in the portico called “Solomon’s Portico.”(D) 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?(E) 13 The God of Abraham, [the God] of Isaac, and [the God] of Jacob, the God of our ancestors, has glorified[d] his servant Jesus whom you handed over and denied in Pilate’s presence, when he had decided to release him.(F) 14 You denied the Holy and Righteous One[e] and asked that a murderer be released to you.(G) 15 [f]The author of life you put to death, but God raised him from the dead; of this we are witnesses.(H) 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. 17 Now I know, brothers, that you acted out of ignorance,[g] just as your leaders did;(I) 18 but God has thus brought to fulfillment what he had announced beforehand through the mouth of all the prophets,[h] that his Messiah would suffer.(J) 19 Repent, therefore, and be converted, that your sins may be wiped away,(K) 20 and that the Lord may grant you times of refreshment and send you the Messiah already appointed for you, Jesus,[i] 21 whom heaven must receive until the times of universal restoration[j] of which God spoke through the mouth of his holy prophets from of old. 22 For Moses said:[k]

‘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.(L)
23 Everyone who does not listen to that prophet
    will be cut off from the people.’(M)

24 Moreover, all the prophets who spoke, from Samuel and those afterwards, also announced these days. 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.’(N) 26 For you first, God raised up his servant and sent him to bless you by turning each of you from your evil ways.”(O)

Footnotes

  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. 3:1 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. 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. 3:13 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 Is 52:13–53:12.
  5. 3:14 The Holy and Righteous One: so designating Jesus emphasizes his special relationship to the Father (see Lk 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. 3:15 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. 3:17 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 Lk 23:34.
  8. 3:18 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 Is 52:13–53:12 to signify their own suffering as a people. In his typical fashion (cf. Lk 18:31; 24:25, 27, 44), Luke does not specify the particular Old Testament prophecies that were fulfilled by Jesus. See also note on Lk 24:26.
  9. 3:20 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. 3:21 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. 3:22 A loose citation of Dt 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.
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Acts 3
New English Translation

Peter and John Heal a Lame Man at the Temple

3 Now Peter and John were going up to the temple at the time[a] for prayer,[b] at three o’clock in the afternoon.[c] 2 And a man lame[d] from birth[e] was being carried up, who was placed at the temple gate called “the Beautiful Gate” every day[f] so he could beg for money[g] from those going into the temple courts.[h] 3 When he saw Peter and John about to go into the temple courts,[i] he asked them for money.[j] 4 Peter looked directly[k] at him (as did John) and said, “Look at us!” 5 So the lame man[l] paid attention to them, expecting to receive something from them. 6 But Peter said, “I have no silver or gold,[m] but what I do have I give you. In the name[n] of Jesus Christ[o] the Nazarene, stand up and[p] walk!” 7 Then[q] Peter[r] took hold[s] of him by the right hand and raised him up, and at once the man’s[t] feet and ankles were made strong.[u] 8 He[v] jumped up,[w] stood and began walking around, and he entered the temple courts[x] with them, walking and leaping and praising God. 9 All[y] the people saw him walking and praising God, 10 and they recognized him as the man who used to sit and ask for donations[z] at the Beautiful Gate of the temple, and they were filled with astonishment and amazement[aa] at what had happened to him.

Peter Addresses the Crowd

11 While the man[ab] was hanging on to Peter and John, all the people, completely astounded, ran together to them in the covered walkway[ac] called Solomon’s Portico.[ad] 12 When Peter saw this, he declared to the people, “Men of Israel,[ae] why are you amazed at this? Why[af] do you stare at us as if we had made this man[ag] walk by our own power or piety? 13 The God of Abraham, Isaac, and Jacob,[ah] the God of our forefathers,[ai] has glorified[aj] his servant[ak] Jesus, whom you handed over and rejected[al] in the presence of Pilate after he had decided[am] to release him. 14 But you rejected[an] the Holy and Righteous One and asked that a man who was a murderer be released to you. 15 You killed[ao] the Originator[ap] of life, whom God raised[aq] from the dead. To this fact we are witnesses![ar] 16 And on the basis of faith in Jesus’[as] name,[at] his very name has made this man—whom you see and know—strong. The[au] faith that is through Jesus[av] has given him this complete health in the presence[aw] of you all. 17 And now, brothers, I know you acted in ignorance,[ax] as your rulers did too. 18 But the things God foretold[ay] long ago through[az] all the prophets—that his Christ[ba] 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 refreshing[bb] may come from the presence of the Lord,[bc] and so that he may send the Messiah[bd] appointed[be] for you—that is, Jesus. 21 This one[bf] heaven must[bg] receive until the time all things are restored,[bh] which God declared[bi] from times long ago[bj] 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 obey[bk] him in everything he tells you.[bl] 23 Every person[bm] who does not obey that prophet will be destroyed and thus removed[bn] from the people.’[bo] 24 And all the prophets, from Samuel and those who followed him, have spoken about and announced[bp] these days. 25 You are the sons of the prophets and of the covenant that God made with your ancestors,[bq] saying to Abraham, ‘And in your descendants[br] all the nations[bs] of the earth will be blessed.’[bt] 26 God raised up[bu] his servant and sent him first to you, to bless you by turning[bv] each one of you from your iniquities.”[bw]

Footnotes

  1. Acts 3:1 tn Grk “hour.”
  2. Acts 3:1 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. Acts 3:1 tn Grk “at the ninth hour.” This is calculated from sunrise (Josephus, Ant. 14.4.3 [14.65]; Dan 9:21).
  4. Acts 3:2 tn Or “crippled.”
  5. Acts 3:2 tn Grk “from his mother’s womb.”
  6. Acts 3:2 tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase.
  7. Acts 3:2 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. Acts 3:2 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. Acts 3:3 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. Acts 3:3 tn Grk “alms.” See the note on the word “money” in the previous verse.
  11. Acts 3:4 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. Acts 3:5 tn Grk “So he”; the referent (the lame man) has been specified in the translation for clarity.
  13. Acts 3:6 tn Or “I have no money.” L&N 6.69 classifies the expression ἀργύριον καὶ χρυσίον (argurion kai chrusion) as an idiom that is a generic expression for currency, thus “money.”
  14. Acts 3:6 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. Acts 3:6 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
  16. Acts 3:6 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 M lat sy mae bo. The external testimony is thus fairly evenly divided, with few but signficant representatives of the Alexandrian and Western textual clusters 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, ēgeiren) 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. Acts 3:7 tn Here καί (kai) has been translated as “Then” to reflect the sequence of events.
  18. Acts 3:7 tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.
  19. Acts 3:7 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. Acts 3:7 tn Grk “his”; the referent (the man) has been specified in the translation for clarity.
  21. Acts 3:7 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. Acts 3:8 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. Acts 3:8 tn Grk “Jumping up, he stood.” The participle ἐξαλλόμενος (exallomenos) 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. Acts 3:8 tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.
  25. Acts 3:9 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. Acts 3:10 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. Acts 3:10 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. Acts 3:11 tn Grk “he”; the referent (the man) has been specified in the translation for clarity.
  29. Acts 3:11 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. Acts 3:11 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.
  31. Acts 3:12 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 (andres Israēlitai) used in the plural would normally mean “men, gentlemen” (BDAG 79 s.v. ἀνήρ 1.a).
  32. Acts 3:12 tn Grk “or why.”
  33. Acts 3:12 tn Grk “him”; the referent (the man) has been specified in the translation for clarity.
  34. Acts 3:13 tc ‡ The repetition of ὁ θεός (ho theos, “God”) before the names of Isaac and Jacob is found in P74 א C (A D without article) 36 104 1175 lat. The omission of the second and third ὁ θεός is supported by B E Ψ 33 1739 M. 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. NA28 has the words in brackets, indicating doubts as to their authenticity.
  35. Acts 3:13 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. Acts 3:13 sn Has glorified. Jesus is alive, raised and active, as the healing illustrates so dramatically how God honors him.
  37. Acts 3:13 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. Acts 3:13 tn Or “denied,” “disowned.”
  39. Acts 3:13 tn This genitive absolute construction could be understood as temporal (“when he had decided”) or concessive (“although he had decided”).
  40. Acts 3:14 tn Or “denied,” “disowned.”
  41. Acts 3:15 tn Or “You put to death.”
  42. Acts 3:15 tn Or “Founder,” “founding Leader.”
  43. Acts 3:15 sn Whom God raised. God is the main actor here, as he testifies to Jesus and vindicates him.
  44. Acts 3:15 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. Acts 3:16 tn Grk “in his name”; the referent (Jesus) has been specified in the translation for clarity.
  46. Acts 3:16 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. Acts 3:16 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. Acts 3:16 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. Acts 3:16 tn Or “in full view.”
  50. Acts 3:17 sn 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.”
  51. Acts 3:18 sn God foretold. Peter’s topic is the working out of God’s plan and promise through events the scriptures also note.
  52. Acts 3:18 tn Grk “by the mouth of” (an idiom).
  53. Acts 3:18 tn 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.
  54. Acts 3:20 tn 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.
  55. Acts 3:20 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 (NA28, UBS5).
  56. Acts 3:20 tn 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.
  57. Acts 3:20 tn Or “designated in advance.”
  58. Acts 3:21 tn Grk “whom,” continuing the sentence from v. 20.
  59. Acts 3:21 sn 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.
  60. Acts 3:21 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.”sn The time all things are restored. What that restoration involves is already recorded in the scriptures of the nation of Israel.
  61. Acts 3:21 tn Or “spoke.”
  62. Acts 3:21 tn Or “from all ages past.”sn From times long ago. Once again, God’s plan is emphasized.
  63. Acts 3:22 tn Grk “hear,” but the idea of “hear and obey” or simply “obey” is frequently contained in the Greek verb ἀκούω (akouō; 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.
  64. Acts 3:22 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.
  65. Acts 3:23 tn Grk “every soul” (here “soul” is an idiom for the whole person).
  66. Acts 3:23 tn Or “will be completely destroyed.” In Acts 3:23 the verb ἐξολεθρεύω (exolethreuō) is translated “destroy and remove” by L&N 20.35.
  67. Acts 3:23 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.
  68. Acts 3:24 tn 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.
  69. Acts 3:25 tn Or “forefathers”; Grk “fathers.”
  70. Acts 3:25 tn 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.
  71. Acts 3:25 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 (ethnos) and λαός (laos). In light of the context of the OT quotation, it is better to translate πατριά as “nations” here.
  72. Acts 3:25 sn A quotation from Gen 22:18.
  73. Acts 3:26 tn Grk “God raising up his servant, sent him.” The participle ἀναστήσας (anastēsas) 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”).
  74. Acts 3:26 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.
  75. Acts 3:26 tn For the translation of plural πονηρία (ponēria) 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.
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