translation_id: net-engnet

book_id: ACT

label: NET translator note

text: Grk “hour.”


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


text: Or “crippled.”


text: Grk “from his mother’s womb.”


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


text: 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 .


text: 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.


text: 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.


text: Grk “alms.” See the note on the word “money” in the previous verse.


text: 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.


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


text: 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.”


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


label: NET textual note

text: 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.


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


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


text: 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.


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


text: 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.


text: 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.


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


text: 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.


text: 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.


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


text: 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.


text: 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).


text: Grk “or why.”


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


text: has the words in brackets, indicating doubts as to their authenticity.


text: 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.


text: Or “denied,” “disowned.”


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


text: Or “You put to death.”


text: Or “Founder,” “founding Leader.”


text: 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 ).


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


text: 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.


text: 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.


text: Or “in full view.”


text: Grk “by the mouth of” (an idiom).


text: 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 .


text: 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.


text: 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 .


text: Or “designated in advance.”


text: Grk “whom,” continuing the sentence from v. 20 .


text: 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.


text: Or “spoke.”


text: Or “from all ages past.” sn From times long ago. Once again, God’s plan is emphasized.


text: 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.


text: Grk “every soul” (here “soul” is an idiom for the whole person).


text: Or “will be completely destroyed.” In Acts 3:23 the verb ἐξολεθρεύω ( exoleqreuw ) is translated “destroy and remove” by L&N 20.35.


text: 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.


text: Or “forefathers”; Grk “fathers.”


text: 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.


text: 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.


text: 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”).


text: 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.