Reading Guide
How the text is marked:
• Words in italics — added for English grammar (not in the Greek text)
• wind/spirit — a word the Greek leaves open to two meanings, both kept
• "…" — direct speech of God or the holy wind/spirit
Notes are tagged by type — Critical · Lexical · Grammatical · Theological — each shown with its colour (see the legend at the top of the Notes view).
This chapter pairs a healing with the second apostolic sermon. At the temple's Beautiful Gate, Kefa and Yochanan heal a man lame from birth "in the name of Yeshua the Nazarene" (vv.1-10). The astonished crowd gathers at Solomon's portico, and Kefa preaches: it is not their own power but the God of the fathers who has glorified his servant Yeshua — whom they denied and killed but God raised — and faith in his name has made the man whole (vv.11-16). He calls them to change their minds, points to the prophets (Moses and Samuel), and reaffirms the Abrahamic covenant (vv.17-26). Note on speech-marking (Rule 30): Kefa's sermon is human speech and is not marked; the LORD's covenant word to Avraham (v.25, Gen 22:18) is divine speech and is marked …. The Moses citation (vv.22-23) is Moses's reported speech about the LORD, so it is not marked. Watch the term-cruxes: archēgos ("Author/Pioneer/Originator of life," v.15) and pais ("servant/child," vv.13, 26) carry the Isaianic-Servant overtone — both are flagged.
Supplementary — patterns across the chapter
Now Kefa (Peter) and Yochanan (John) were going up to the temple at the hour of prayer, the ninth.
And a certain man, lame from his mother's womb, was being carried, whom they used to set daily at the gate of the temple called Beautiful, to ask alms from those entering into the temple.
He, seeing Kefa (Peter) and Yochanan (John) about to enter into the temple, was asking to receive alms.
And Kefa (Peter), gazing at him together with Yochanan (John), said, "Look at us."
• ἀτενίσας… εἶπεν· βλέψον εἰς ἡμᾶς (atenisas… eipen: blepson eis hēmas) = "gazing… said, 'Look at us.'" Atenizō* ("fix the eyes intently") is a Lukan favorite (2:14 wordfield; Acts 1:10). The mutual gaze prepares the encounter of faith (v.16).
And he fixed his attention on them, expecting to receive something from them.
But Kefa (Peter) said, "Silver and gold is not mine, but what I have, this I give you: in the name of Yeshua the Messiah (Jesus) the Nazarene — rise and walk."
And taking him by the right hand, he raised him up; and immediately his feet and ankles were made firm,
• ἐστερεώθησαν (estereōthēsan) = "were made firm/solid" (the bones/joints). The same root (stereoō) returns at v.16 ("his name made him* firm") — the physical firmness and the firmness given by the name are linked verbally.
and leaping up, he stood and was walking, and entered with them into the temple, walking and leaping and praising God.
And all the people saw him walking and praising God,
and they recognized him, that this was the one sitting for alms at the Beautiful Gate of the temple, and they were filled with amazement and ecstasy at what had happened to him.
• θάμβους καὶ ἐκστάσεως (thambous kai ekstaseōs) = "amazement and ecstasy/astonishment." Their recognition that it is the same* lifelong beggar makes the sign incontestable — the crowd's wonder is the occasion of the sermon.
And as he held on to Kefa (Peter) and Yochanan (John), all the people ran together to them at the portico called Solomon's (Shlomoh's), utterly astonished.
And seeing this, Kefa (Peter) answered the people, "Men, Israelites, why do you marvel at this, or why do you gaze at us, as if by our own power or piety we have made him walk?
The God of Avraham (Abraham) and of Yitschaq (Isaac) and of Ya'aqov (Jacob), the God of our fathers, glorified his servant Yeshua (Jesus), whom you handed over and denied before the face of Pilate, when that one had decided to release him.
But you denied the holy and righteous one, and asked for a man, a murderer, to be granted to you,
but the Author of life you killed, whom God raised from the dead — of which we are witnesses.
• τὸν δὲ ἀρχηγὸν τῆς ζωῆς ἀπεκτείνατε (ton de archēgon tēs zōēs apekteinate) = "but the Author of life you killed." Archēgos = "leader, founder, pioneer, originator, author" — one who originates and leads the way (cf. Heb 2:10; 12:2). The TT renders "Author of life" and flags the range; the paradox is sharp — they killed the very originator of life, "whom God raised." [archēgos*: Author/Pioneer/Originator — the full range is intended; Uncertain which single English word.] → Companion §A2.
And upon the faith of his name, this one whom you see and know — his name made him firm; and the faith that is through him gave him this wholeness before you all.
"And now, brothers, I know that you acted according to ignorance, just as also your rulers;
• κατὰ ἄγνοιαν ἐπράξατε (kata agnoian epraxate*) = "you acted according to ignorance." Kefa shifts from indictment (vv.13-15) to appeal; ignorance does not excuse but opens the door to "change of mind" (v.19; cf. Lk 23:34). "Your rulers" too — the leaders are included.
but God, the things which he foretold through the mouth of all the prophets — that his Messiah would suffer — he thus fulfilled.
Change your minds, therefore, and turn, for the wiping out of your sins,
so that times of refreshing may come from the face of the Lord, and that he may send the one foreordained for you, the Messiah, Yeshua (Jesus),
whom heaven must receive until the times of restoration of all things, of which God spoke through the mouth of his holy prophets from of old.
• ἄχρι χρόνων ἀποκαταστάσεως πάντων (achri chronōn apokatastaseōs pantōn) = "until the times of restoration of all things." Apokatastasis = "restoration, re-establishment" — the prophetic renewal of all things (cf. the disciples' "restore the kingdom," 1:6, same root). Its scope is debated (cosmic renewal; Israel's restoration; universal); the TT keeps it without resolving. [apokatastasis*: scope debated — rendered literally, Uncertain.] → Companion §B3.
Mosheh (Moses) indeed said that 'A prophet for you the Lord God will raise up from your brothers, like me; him you shall hear in all things, whatever he may speak to you.
And it will be that every soul, whoever does not hear that prophet, will be utterly destroyed from the people.'
And indeed all the prophets, from Shmuel (Samuel) and those who came after, as many as spoke, also announced these days.
You are the sons of the prophets and of the covenant which God covenanted with your fathers, saying to Avraham (Abraham), 'And in your seed all the families of the earth will be blessed.'
To you first, God, having raised up his servant, sent him, blessing you in the turning of each of you from your wickednesses."
Glossary
Supplementary — patterns across the chapter
Cross-Chapter Tracking (HB -> Acts)
| HB / earlier source | Theme | In Acts 3 |
|---|---|---|
| Ex 3:6, 15 | "The God of Abraham, Isaac, and Jacob" | YHWH named by the patriarchal self-identification (v.13). |
| Isa 52:13-53:12 | The Servant of the LORD glorified after suffering | "His servant (pais) Yeshua… glorified" (vv.13, 26); the suffering Messiah (v.18). |
| Isa 35:6 | "Then the lame will leap like a deer" | The healed man "leaping" into the temple (vv.8). |
| Deut 18:15-19 | The prophet like Moses | Cited and identified with Yeshua (vv.22-23). |
| Gen 22:18 (cf. 12:3) | "In your seed all the families of the earth will be blessed" | The LORD's covenant word, marked as divine speech (v.25). |
| 1 Sam 3 | Samuel, head of the prophetic line | "All the prophets from Shmuel" announced these days (v.24). |
| Mal 4:5-6; Acts 1:6 | Restoration / turning of hearts | "Times of restoration of all things" (v.21); "change of mind and turn" (v.19). |