Acts Chapter 3

The NA28 Greek text opens with “Πέτρος δὲ καὶ Ἰωάννης ἀνέβαινον εἰς τὸ ἱερὸν περὶ ὥραν τὴν ἐνάτην τῆς προσευχῆς” in verse 1, rendered as “Now Peter and John were going up to the temple at the hour of prayer, the ninth hour” to capture the narrative ascent and liturgical timing with “ninth hour” specifying 3 p.m. as the afternoon prayer without archaic notation, echoing the KJV’s devotional rhythm in fluid modern English; verse 2’s “καὶ τίς τις ἀνὴρ χωλὸς ἐκ κοιλίας μητρὸς αὐτοῦ ἐβάσταζον, ὃν ἐτίθεσαν καθ’ ἡμέραν πρὸς τὴν θύραν τοῦ ἱεροῦ τὴν λεγομένην Ὡραίαν τοῦ ἐλεημοσύνης αἰτεῖν τοὺς εἰσπορευομένους εἰς τὸ ἱερόν” becomes “a certain man lame from birth was being carried… laid daily… Beautiful… ask for alms,” using “lame from birth” for congenital “ἐκ κοιλίας μητρὸς” emphasis, “Beautiful” for the traditional Nicanor Gate name “Ὡραίαν” retaining poetic specificity, and “alms” for “ἐλεημοσύνης” evoking merciful charity; verse 3’s “ὃς ἰδὼν Πέτρον καὶ Ἰωάννην μέλλοντας εἰσιέναι εἰς τὸ ἱερόν ἠρώτα ἐλεημοσύνην λαβεῖν” as “he asked to receive alms,” concise and anticipatory to build tension. Pronouns are lowercase and precise: “whom they laid” for indefinite carriers (“ἐτίθεσαν” plural), “him” retained masculine singular (“αὐτοῦ”) for the man per gender-specific Greek, “those entering” gender-neutral plural (“εἰσπορευομένους”); no divine pronouns in this introductory setup. Textual variants are minimal, with NA28’s participles ensuring smooth flow that sets the temple as the stage for divine encounter, faithful to Lukan themes of public witness.

Verse 4’s “ἀτενίσας δὲ Πέτρος εἰς αὐτὸν σὺν τῷ Ἰωάννῃ εἶπεν· Βλέψον εἰς ἡμᾶς” translates to “Peter, fixing his gaze on him with John, said, ‘Look at us,’” with “fixing his gaze” rendering “ἀτενίσας” as intense, authoritative focus to heighten dramatic pause akin to KJV intensity in modern cadence; verse 5’s “ὁ δὲ ἐπείχθη αὐτοῖς προσδοκῶν τι παρ’ αὐτῶν λάβειν” as “he fixed his attention… expecting,” reciprocal gaze building suspense. Verse 6’s command “εἶπεν δὲ Πέτρος· Ἀργύριον καὶ χρυσίον οὐχ ὑπάρχει μοι, ὃ δὲ ἔχω τοῦτό σοι δίδωμι· ἐν τῷ ὀνόματι Ἰησοῦ Χριστοῦ τοῦ Ναζωραίου ἔγειρε καὶ περιπάτει” yields “Silver and gold I do not have… in the name of Jesus Christ of Nazareth, rise up and walk!,” capitalizing “Jesus Christ” as divine title, “name” denoting invoked authority central to Lukan miracles (cf. Acts 4:10), imperatives “ἔγειρε καὶ περιπάτει” as direct “rise up and walk” for vivid efficacy. Verses 7–8 narrate fulfillment: “καὶ πιάσας αὐτὸν τῆς δεξιᾶς χειρὸς ἤγειρεν· καὶ παραχρῆμα στερεώθησαν αἱ βάσεις αὐτοῦ καὶ τὰ σφυδρὰ… καὶ ἐξαλλόμενος ἔστη καὶ περιέπατει… εἰσεπηδὴν μετ’ αὐτῶν εἰς τὸ ἱερόν περιπατῶν καὶ ἁλλόμενος καὶ αἰνῶν τὸν θεόν” as “seizing him… raised him up… feet and ankles were made strong… Leaping up… walking, leaping, and praising God,” “made strong” for “ἐστερεώθησαν” implying firm restoration, “leaping” (ἐξαλλόμενος, ἁλλόμενος) capturing joyful propulsion echoing Isaiah 35:6, “God” capitalized. Pronouns: “him” masculine (“αὐτόν/αὐτοῦ”), “I/you” lowercase in human dialogue (“μοι/σοι”), “them/us” for apostles (“ἡμᾶς/αὐτοῖς”). Variants: NA28 prefers imperative over some infinitive readings; this paragraph’s kinetic arc from command to doxology honors the sign’s transformative worship, aligned with NA28’s terse vitality.

Verse 9’s “καὶ εἶδεν πᾶς ὁ λαὸς αὐτὸν περιπατοῦντα καὶ αἰνοῦντα τὸν θεόν” renders “All the people saw him walking and praising God,” inclusive “all the people” for “πᾶς ὁ λαὸς” as communal witness, “God” capitalized; verse 10’s “ἐπεγίνωσκον δὲ αὐτὸν ὅτι οὗτος ἦν ὁ πρὸς τὴν ἐλεημοσύνην καθήμενος ἐπὶ τῇ Ὡραίᾳ Πύλῃ τοῦ ἱεροῦ, καὶ ἐπλήσθησαν θάμβους καὶ ἐκστάσεως ἐπὶ τῷ συμβεβηκότι αὐτῷ” as “they recognized him… begging alms… Beautiful Gate… filled with wonder and amazement,” “wonder and amazement” conveying “θάμβους καὶ ἐκστάσεως” as ecstatic bewilderment, “what had happened” for pivotal transformation. Verse 11’s “κρατοῦντος δὲ αὐτοῦ τὸν Πέτρον καὶ τὸν Ἰωάννην συνέδραμεν πᾶς ὁ λαὸς πρὸς αὐτοὺς ἐπὶ τῇ στοᾷ τῇ καλουμένῃ Σολομῶντος ἔκθαμβοι” translates “As he clung… all the people ran together… portico called Solomon’s, utterly astonished,” “clung” tactile for “κρατοῦντος,” “portico” precise for “στοᾷ” as royal colonnade, “utterly astonished” escalating “ἔκθαμβοι” shock. Pronouns: “him” masculine specific (“αὐτόν/αὐτῷ”), “they/them” gender-neutral plural for crowd (“αὐτοὺς”). Variants: NA28 notes “Πύλῃ” addition; RP connective adjustments. This paragraph ripples the miracle’s public awe, with translation preserving Lukan momentum toward proclamation in NA28’s vivid assembly.

Verse 12’s “ἰδὼν δὲ ὁ Πέτρος ἀπεκρίνατο πρὸς τὸν λαόν· Ἄνδρες Ἰσραηλῖται, τί θαυμάζετε ἐπὶ τούτῳ ἢ ἡμῖν τί ἀτενίζετε ὡς ἰδίᾳ δυνάμει ἢ εὐσεβείᾳ πεποιηκόσιν τοῦ περιπατεῖν αὐτόν” as “Peter addressed… Men of Israel… why do you marvel… stare at us… by our own power or piety,” formal “Men of Israel” inclusive address for “Ἄνδρες Ἰσραηλῖται,” “piety” contrasting human “εὐσεβείᾳ” with divine. Verses 13–15 proclaim: “ὁ θεὸς Ἀβραὰμ καὶ Ἰσαὰκ καὶ Ἰακώβ, ὁ θεὸς τῶν πατέρων ἡμῶν, ἐδόξασεν τὸν παῖδα αὐτοῦ Ἰησοῦν, ὃν ὑμεῖς μὲν παρεδώκατε καὶ ἠρνήσασθε κατὰ πρόσωπον Πιλάτου κρίναντος ἐκείνου ἀπολύειν· ὑμεῖς δὲ τὸν ἅγιον καὶ δίκαιον ἠρνήσασθε καὶ ᾐτήσασθε ἄνδρα φονέα χαρισθῆναι ὑμῖν, τὸν δὲ ἀρχηγὸν τῆς ζωῆς ἀπεκτείνατε, ὃν ὁ θεὸς ἤγειρεν ἐκ νεκρῶν, οὗ ἡμεῖς μάρτυρές ἐσμεν” renders “The God of Abraham… glorified His Servant Jesus… handed over and denied… Holy and Righteous One… Author of life… God raised… we are witnesses,” capitalizing “His/Holy/Righteous/Author/God” divine, “Servant” messianic “παῖδα” (Isa 52:13, NA28 over variant “Son”), “Author” pioneering “ἀρχηγὸν.” Verse 16’s “καὶ ἐπὶ τῇ πίστει τοῦ ὀνόματος αὐτοῦ τοῦτον ὃν θεωρεῖτε καὶ οἴδατε ἐστερέωσεν τὸ ὄνομα αὐτοῦ, καὶ ἡ πίστις ἡ δι’ αὐτοῦ ἔδωκεν αὐτῷ τὴν ὁλοκληρίαν ταύτην ἀπέναντι πάντων ὑμῶν” as “His name… faith in His name… made this man strong… faith… through Him… perfect health,” “perfect health” wholeness “ὁλοκληρίαν.” Pronouns: “you” plural accusatory (“ὑμεῖς/ὑμῶν”), “we” lowercase witnesses (“ἡμεῖς”), “Him/His” capitalized Jesus/God, “him/this man” masculine (“αὐτόν/αὐτῷ”). Variants: NA28 “παῖδα”; this kerygmatic pivot from indictment to empowerment faithful to NA28’s rhetorical thrust.

Verse 17’s “Καὶ νῦν, ἀδελφοί, οἶδα ὅτι κατὰ ἄγνοιαν ἐπράξατε, ὥσπερ καὶ οἱ ἄρχοντες ὑμῶν” as “brothers and sisters… acted in ignorance… your rulers,” inclusive “brothers and sisters” gender-neutral for “ἀδελφοί” addressing the assembly, “ignorance” “ἄγνοιαν” tempering blame toward repentance (cf. Luke 23:34). Verse 18’s “ὁ δὲ θεὸς ἃ προκατήγγειλεν διὰ στόματος πάντων τῶν προφητῶν παθεῖν τὸν χριστὸν αὐτοῦ ἐπλήρωσεν οὕτως” renders “God fulfilled… announced beforehand… all the prophets… His Christ would suffer,” capitalizing “He/His/Christ/God,” “Messiah” alternative gloss for “χριστὸν” preserving Hebrew roots. Verses 19–21 exhort: “μετανοήσατε οὖν καὶ ἐπιστρέψατε πρὸς τὸ ἐξαλειφθῆναι ὑμῶν τὰς ἁμαρτίας, ὅπως ἂν ἔλθωσιν καιροὶ ἀναψύξεως ἀπὸ προσώπου τοῦ κυρίου καὶ ἀποστείλῃ τὸν προκεχειρισμένον ὑμῖν Ἰησοῦν χριστόν, ὃν δεῖ οὐρανὸν δέξασθαι ἄχρι τῶν χρόνων ἀποκαταστάσεως πάντων ὧν ἐλάλησεν ὁ θεὸς διὰ στόματος τῶν ἁγίων αὐτοῦ προφητῶν ἀπὸ αἰῶνος” as “repent and turn back… wiped away… times of refreshing… presence of the Lord… send… Jesus… heaven must receive… restoration of all things… His holy prophets,” “wiped away” for erasure “ἐξαλειφθῆναι,” “refreshing” eschatological renewal “ἀναψύξεως,” “restoration” cosmic “ἀποκαταστάσεως,” capitalizing “Lord/He/Jesus/Christ/God/His.” Pronouns: “you/your” plural (“ὑμῶν”), “I” lowercase (“οἶδα”). Variants: NA28 apposition in v20; this merciful call bridges fulfillment to future hope, true to NA28’s prophetic cadence.

Verses 22–23 quote Deut 18:15, 18–19 LXX: “Μωϋσῆς εἶπεν ὅτι προφήτην ὑμῖν ἀναστήσει κύριος ὁ θεὸς ἐκ τῶν ἀδελφῶν ὑμῶν ὡς ἐμέ· αὐτοῦ ἀκούσεσθε κατὰ πάντα ὅσα ἂν λαλήσῃ πρὸς ὑμᾶς· καὶ ἔσται πᾶσα ψυχὴ ἥτις ἂν μὴ ἀκούσῃ τοῦ προφήτου ἐκείνου ἐξολεθρευθήσεται ἐκ τοῦ λαοῦ” as “Moses said, ‘The Lord your God… a prophet like me from among your brothers and sisters… listen to Him… every soul… utterly destroyed,’” gender-neutral “brothers and sisters” for “ἀδελφῶν,” “every soul” inclusive “πᾶσα ψυχὴ,” capitalizing “Lord/Him/He” for prophetic Christology. Verse 24’s “καὶ πάντες δὲ οἱ προφῆται ἀπὸ Σαμουὴλ καὶ τῶν καθεξῆς ὅσοι ἐλάλησαν καὶ κατήγγειλαν τὰς ἡμέρας ταύτας” as “all the prophets from Samuel… foretold these days,” sequential from “Σαμουὴλ” onward. Verse 25’s “ὑμεῖς ἐστε οἱ υἱοὶ τῶν προφητῶν καὶ τῆς διαθήκης ἧς ὁ θεὸς διέθετο πρὸς τοὺς πατέρας ὑμῶν λέγων πρὸς Ἀβραάμ· καὶ ἐν τῷ σπέρματί σου εὐλογηθήσονται πᾶσαι αἱ πατριαὶ τῆς γῆς” renders “sons and daughters… covenant… to Abraham… in your offspring… families,” inclusive “sons and daughters” for “υἱοὶ,” singular “offspring” messianic (Gen 22:18 LXX; cf. Gal 3:16), “families” neutral “πατριαί.” Verse 26’s “ὑμῖν πρῶτον ἀναστήσας ὁ θεὸς τὸν παῖδα αὐτοῦ ἀπέστειλεν αὐτὸν εὐλογοῦντα ὑμᾶς ἐν τῷ ἀποστρέφειν ἕκαστον ἀπὸ τῶν πονηριῶν ὑμῶν” as “God… raised up His Servant… sent Him first… turning each… wickedness,” capitalizing “His/Him/God.” Pronouns: “you/your” plural heirs (“ὑμῶν”), divine capitals throughout. Variants: NA28 LXX fidelity in quotes; this covenantal climax weaves warning with blessing, honoring NA28’s inclusive trajectory.