Discovery BoxActs 6:1
Context6:1 Now in those 1 days, when the disciples were growing in number, 2 a complaint arose on the part of the Greek-speaking Jews 3 against the native Hebraic Jews, 4 because their widows 5 were being overlooked 6 in the daily distribution of food. 7
Acts 3:1-26
Context3:1 Now Peter and John were going up to the temple at the time 8 for prayer, 9 at three o’clock in the afternoon. 10 3:2 And a man lame 11 from birth 12 was being carried up, who was placed at the temple gate called “the Beautiful Gate” every day 13 so he could beg for money 14 from those going into the temple courts. 15 3:3 When he saw Peter and John about to go into the temple courts, 16 he asked them for money. 17 3:4 Peter looked directly 18 at him (as did John) and said, “Look at us!” 3:5 So the lame man 19 paid attention to them, expecting to receive something from them. 3:6 But Peter said, “I have no silver or gold, 20 but what I do have I give you. In the name 21 of Jesus Christ 22 the Nazarene, stand up and 23 walk!” 3:7 Then 24 Peter 25 took hold 26 of him by the right hand and raised him up, and at once the man’s 27 feet and ankles were made strong. 28 3:8 He 29 jumped up, 30 stood and began walking around, and he entered the temple courts 31 with them, walking and leaping and praising God. 3:9 All 32 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 33 at the Beautiful Gate of the temple, and they were filled with astonishment and amazement 34 at what had happened to him.
3:11 While the man 35 was hanging on to Peter and John, all the people, completely astounded, ran together to them in the covered walkway 36 called Solomon’s Portico. 37 3:12 When Peter saw this, he declared to the people, “Men of Israel, 38 why are you amazed at this? Why 39 do you stare at us as if we had made this man 40 walk by our own power or piety? 3:13 The God of Abraham, Isaac, and Jacob, 41 the God of our forefathers, 42 has glorified 43 his servant 44 Jesus, whom you handed over and rejected 45 in the presence of Pilate after he had decided 46 to release him. 3:14 But you rejected 47 the Holy and Righteous One and asked that a man who was a murderer be released to you. 3:15 You killed 48 the Originator 49 of life, whom God raised 50 from the dead. To this fact we are witnesses! 51 3:16 And on the basis of faith in Jesus’ 52 name, 53 his very name has made this man – whom you see and know – strong. The 54 faith that is through Jesus 55 has given him this complete health in the presence 56 of you all. 3:17 And now, brothers, I know you acted in ignorance, 57 as your rulers did too. 3:18 But the things God foretold 58 long ago through 59 all the prophets – that his Christ 60 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 61 may come from the presence of the Lord, 62 and so that he may send the Messiah 63 appointed 64 for you – that is, Jesus. 3:21 This one 65 heaven must 66 receive until the time all things are restored, 67 which God declared 68 from times long ago 69 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 70 him in everything he tells you. 71 3:23 Every person 72 who does not obey that prophet will be destroyed and thus removed 73 from the people.’ 74 3:24 And all the prophets, from Samuel and those who followed him, have spoken about and announced 75 these days. 3:25 You are the sons of the prophets and of the covenant that God made with your ancestors, 76 saying to Abraham, ‘And in your descendants 77 all the nations 78 of the earth will be blessed.’ 79 3:26 God raised up 80 his servant and sent him first to you, to bless you by turning 81 each one of you from your iniquities.” 82
[6:1] 1 tn Grk “these.” The translation uses “those” for stylistic reasons.
[6:1] 2 tn Grk “were multiplying.”
[6:1] 3 tn Grk “the Hellenists,” but this descriptive term is largely unknown to the modern English reader. The translation “Greek-speaking Jews” attempts to convey something of who these were, but it was more than a matter of language spoken; it involved a degree of adoption of Greek culture as well.
[6:1] 4 tn Grk “against the Hebrews,” but as with “Hellenists” this needs further explanation for the modern reader.
[6:1] 5 sn The care of widows is a major biblical theme: Deut 10:18; 16:11, 14; 24:17, 19-21; 26:12-13; 27:19; Isa 1:17-23; Jer 7:6; Mal 3:5.
[6:1] 7 tn Grk “in the daily serving.”
[3:1] 9 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.
[3:1] 10 tn Grk “at the ninth hour.” This is calculated from sunrise (Josephus, Ant. 14.4.3 [14.65]; Dan 9:21).
[3:2] 16 tn Grk “from his mother’s womb.”
[3:2] 17 tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase.
[3:2] 18 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] 19 tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.
[3:3] 22 tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.
[3:3] 23 tn Grk “alms.” See the note on the word “money” in the previous verse.
[3:4] 29 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.
[3:5] 36 tn Grk “So he”; the referent (the lame man) has been specified in the translation for clarity.
[3:6] 43 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.”
[3:6] 44 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] 45 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[3:6] 46 tc The words “stand up and” (ἔγειρε καί, egeire kai) are not in a few
[3:7] 50 tn Here καί (kai) has been translated as “Then” to reflect the sequence of events.
[3:7] 51 tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.
[3:7] 52 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.
[3:7] 53 tn Grk “his”; the referent (the man) has been specified in the translation for clarity.
[3:7] 54 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] 57 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.
[3:8] 58 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.
[3:8] 59 tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.
[3:9] 64 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] 71 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.
[3:10] 72 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] 78 tn Grk “he”; the referent (the man) has been specified in the translation for clarity.
[3:11] 79 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] 80 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] 85 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).
[3:12] 87 tn Grk “him”; the referent (the man) has been specified in the translation for clarity.
[3:13] 92 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] 93 tn Or “ancestors”; Grk “fathers.”
[3:13] 94 sn Has glorified. Jesus is alive, raised and active, as the healing illustrates so dramatically how God honors him.
[3:13] 95 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.
[3:13] 96 tn Or “denied,” “disowned.”
[3:13] 97 tn This genitive absolute construction could be understood as temporal (“when he had decided”) or concessive (“although he had decided”).
[3:14] 99 tn Or “denied,” “disowned.”
[3:15] 106 tn Or “You put to death.”
[3:15] 107 tn Or “Founder,” “founding Leader.”
[3:15] 108 sn Whom God raised. God is the main actor here, as he testifies to Jesus and vindicates him.
[3:15] 109 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] 113 tn Grk “in his name”; the referent (Jesus) has been specified in the translation for clarity.
[3:16] 114 sn Here is another example of appeal to the person by mentioning the name. See the note on the word name in 3:6.
[3:16] 115 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] 116 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[3:16] 117 tn Or “in full view.”
[3:17] 120 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.”
[3:18] 127 sn God foretold. Peter’s topic is the working out of God’s plan and promise through events the scriptures also note.
[3:18] 128 tn Grk “by the mouth of” (an idiom).
[3:18] 129 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[3:20] 135 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] 136 tn Or “the Christ”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[3:20] 137 tn Or “designated in advance.”
[3:21] 141 tn Grk “whom,” continuing the sentence from v. 20.
[3:21] 142 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.
[3:21] 143 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] 145 tn Or “from all ages past.”
[3:22] 148 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] 149 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] 155 tn Grk “every soul” (here “soul” is an idiom for the whole person).
[3:23] 156 tn Or “will be completely destroyed.” In Acts 3:23 the verb ἐξολεθρεύω (exoleqreuw) is translated “destroy and remove” by L&N 20.35.
[3:23] 157 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] 162 tn Or “proclaimed.”
[3:25] 169 tn Or “forefathers”; Grk “fathers.”
[3:25] 170 tn Or “in your offspring”; Grk “in your seed.”
[3:25] 171 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.
[3:25] 172 sn A quotation from Gen 22:18.
[3:26] 176 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] 177 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] 178 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.
