Acts 3

were recognizing
The phrase “were recognizing” translates the verb ἐπεγίνωσκον (epeginōskon). Though this verb has a flexible semantic range, rendering it as “were recognizing” is helpful to the reader in observing the parallel usage in the coming scene, where the religious leaders interrogated Peter and John and “began to recognize” (ἐπεγίνωσκόν; epeginōskon) them as those who were with Jesus (4:13).

that he was
The wording “that he was” accurately translates the phrase ὅτι οὗτος ἦν (hoti houtos ēn). The rendering “that” rather than “as” better communicates the intended sense of the word ὅτι (hoti) to explain the previous statement. Thus, it introduces what, specifically, onlookers were recognizing about this man who was now walking and praising God—that he was the very man who used to sit and beg as a cripple. This was an obvious miracle displaying God’s great power, and would provide Peter a powerful preaching opportunity.

the portico called Solomon’s
The translation here as “the portico called Solomon’s” is literal to Luke’s construction in Greek (τῇ στοᾷ τῇ καλουμένῃ Σολομῶντος; tē stoa tē kaloumenē Solomōntos). Luke has a habit in his gospel and in Acts of referencing what something is “called” rather than simply using its name (e.g., Luke 19:29; 21:37; 23:33; Acts 9:11). A literal translation helps to more clearly bring out his characteristic style.

Servant
This translation regularly renders the word δοῦλος (doulos) as “slave.” This consistency makes it even more obvious when a different word is used. Here, the Greek word is not δοῦλος (doulos) but παῖς (pais; “child” or “servant”). This is the word used in the LXX/OG of Isaiah to designate God’s “Servant” (Heb עֶבֶד; eved). Peter’s second sermon in Acts begins and ends with God’s sending, raising, and glorifying His “Servant” (3:26; cf. 4:25, 27, 30). With this emphasis, he intends to draw a clear connection back to Isaiah 52:13 and 53:11, designating Jesus as the “suffering Servant.”

Author
“Author” translates ἀρχηγός (archēgos), which occurs four times in the Greek New Testament (here; Acts 5:31; Heb 2:10; 12:2). The term indicates one who is “at the front,” so to speak, either as a leader, creator, originator, or founder of something. Because it has different nuances in different contexts, it should not be translated the same way everywhere but footnotes in the text point to other passages where the same word is used. Thus, ἀρχηγός (archēgos) is translated as “author” in this verse and in Hebrews, and “leader” in Acts 5:31. Here, Peter describes Jesus as the “Author of life” (ἀρχηγὸν τῆς ζωῆς; archēgon tēs zōēs) to highlight the painful irony that the Jews had put to death the One who was the very Creator of life itself (cf. Ps 36:9; Heb 2:10; 12:2; 1 John 5:11, 20).

which is through Him
Some translations render this phrase as, “which comes through Him.” The rendering “which is through Him” is more literal to the original Greek text, which does not include a word for “comes” (ἡ διʼ αὐτοῦ; hē di’ autou). In this construction, Peter essentially uses the Greek article to capture the phrase “through Him” as an adjective. The faith he is talking about is “the through-Him faith” (ἡ πίστις ἡ διʼ αὐτοῦ; hē pistis hē di’ autou). This emphasizes the quality of true faith, namely, that it is through Christ, making Christ not only the source of the healing but also the source of the faith by which the healing was given so that all glory will go to Him.

brothers
Though some translations retain the older English plural, “brethren,” the rendering “brothers” here remains perfectly accurate to the Greek text (ἀδελφῶν; adelphōn) and is more natural to modern readers. This language describes a close familial union, and Peter uses it here to identify with his fellow Israelites (cf. v. 12) and to appeal to them to recognize Jesus as their common Messiah.

proclaimed
While some translations have “announced” here, the more consistent rendering of this term (καταγγέλλω; katangellō) is “proclaimed” (cf. Acts 4:2; 1 Cor 2:1). This highlights a connection to Acts 4:2, helping the reader discern the continuity of the message being proclaimed from the Old Testament prophets and the New Testament apostles. The language of proclamation also demonstrates the authority the apostles have as they speak directly from God. This conveys a tinge of irony as the apostles appeared to the “religious establishment,” and yet showed by their authoritative proclamation of God’s truth that God was truly with them and not in the faulty, faithless system influenced by the hard-hearted and unbelieving Jewish religious leaders.

Servant
Refer to the discussion on verse 13 above.