Act 3:11-16 | NETfull | STEP | While the man was hanging on to Peter and John, all the people, completely astounded, ran together to them in the covered walkway called Solomon’s Portico.

Acts 3:11-16

Peter Addresses the Crowd

11 While the man ^{▼▼ Grk “he”; the referent (the man) has been specified in the translation for clarity.} was hanging on to Peter and John, all the people, completely astounded, ran together to them in the covered walkway ^{▼▼ 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.} called Solomon’s Portico. ^{▼▼ 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.} 12 When Peter saw this, he declared to the people, “Men of Israel, ^{▼▼ 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).} why are you amazed at this? Why ^{▼▼ Grk “or why.”} do you stare at us as if we had made this man ^{▼▼ Grk “him”; the referent (the man) has been specified in the translation for clarity.} walk by our own power or piety? 13 The God of Abraham, Isaac, and Jacob, ^{▼▼ ‡ The repetition of ὁ θεός (ho qeos, “God”) before the names of Isaac and Jacob is found in Ƥ⁷⁴ 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 Maj. 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.} the God of our forefathers, ^{▼▼ Or “ancestors”; Grk “fathers.”} ^{▼▼ 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.} has glorified ^{▼▼ Has glorified. Jesus is alive, raised and active, as the healing illustrates so dramatically how God honors him.} his servant ^{▼▼ 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.} Jesus, whom you handed over and rejected ^{▼▼ Or “denied,” “disowned.”} in the presence of Pilate after he had decided ^{▼▼ This genitive absolute construction could be understood as temporal (“when he had decided”) or concessive (“although he had decided”).} to release him. 14 But you rejected ^{▼▼ Or “denied,” “disowned.”} the Holy and Righteous One and asked that a man who was a murderer be released to you. 15 You killed ^{▼▼ Or “You put to death.”} the Originator ^{▼▼ Or “Founder,” “founding Leader.”} of life, whom God raised ^{▼▼ Whom God raised. God is the main actor here, as he testifies to Jesus and vindicates him.} from the dead. To this fact we are witnesses! ^{▼▼ 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.} ^{▼▼ We are witnesses. Note the two witnesses here, Peter and John (Acts 5:32; Heb 2:3–4).} 16 And on the basis of faith in Jesus’ ^{▼▼ Grk “in his name”; the referent (Jesus) has been specified in the translation for clarity.} name, ^{▼▼ Here is another example of appeal to the person by mentioning the name. See the note on the word name in 3:6.} his very name has made this man – whom you see and know – strong. The ^{▼▼ 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.} faith that is through Jesus ^{▼▼ Grk “him”; the referent (Jesus) has been specified in the translation for clarity.} ^{▼▼ 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.} has given him this complete health in the presence ^{▼▼ Or “in full view.”} of you all.