2 Raja-raja 2:9

2:9 When they had crossed over, Elijah said to Elisha, “What can I do for you, ¹  before I am taken away from you?” Elisha answered, “May I receive a double portion of the prophetic spirit that energizes you.” ² 

2 Raja-raja 6:26-27

6:26 While the king of Israel was passing by on the city wall, a woman shouted to him, “Help us, my master, O king!” 6:27 He replied, “No, let the Lord help you. How can I help you? The threshing floor and winepress are empty.” ³ 

Matius 15:34

15:34 Jesus said to them, “How many loaves do you have?” They replied, “Seven – and a few small fish.”

Yohanes 6:5-7

6:5 Then Jesus, when he looked up ⁴  and saw that a large crowd was coming to him, said to Philip, “Where can we buy bread so that these people may eat?” 6:6 (Now Jesus ⁵  said this to test him, for he knew what he was going to do.) ⁶  6:7 Philip replied, ⁷  “Two hundred silver coins worth ⁸  of bread would not be enough for them, for each one to get a little.”

Kisah Para Rasul 3:6

3:6 But Peter said, “I have no silver or gold, ⁹  but what I do have I give you. In the name ¹⁰  of Jesus Christ ¹¹  the Nazarene, stand up and ¹²  walk!”

Kisah Para Rasul 3:2

3:2 And a man lame ¹³  from birth ¹⁴  was being carried up, who was placed at the temple gate called “the Beautiful Gate” every day ¹⁵  so he could beg for money ¹⁶  from those going into the temple courts. ¹⁷ 

Kolose 1:10

1:10 so that you may live ¹⁸  worthily of the Lord and please him in all respects ¹⁹  – bearing fruit in every good deed, growing in the knowledge of God,

[2:9]  ¹ tn Heb “Ask! What can I do for you….?”

[2:9]  ² tn Heb “May a double portion of your spirit come to me.”

[6:27]  ³ tn Heb “From where can I help you, from the threshing floor or the winepress?” The rhetorical question expresses the king’s frustration. He has no grain or wine to give to the masses.

[6:5]  ⁴ tn Grk “when he lifted up his eyes” (an idiom).

[6:6]  ⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[6:6]  ⁶ sn This is a parenthetical note by the author.

[6:7]  ⁷ tn Grk “Philip answered him.”

[6:7]  ⁸ tn Grk “two hundred denarii.” The denarius was a silver coin worth about a day’s wage for a laborer; this would be an amount worth about eight months’ pay.

[3:6]  ⁹ tn 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.”

[3:6]  ¹⁰ sn In the name. Note the authority in the name of Jesus the Messiah. His presence and power are at work for the man. The reference to “the name” is not like a magical incantation, but is designed to indicate the agent who performs the healing. The theme is quite frequent in Acts (2:38 plus 21 other times).

[3:6]  ¹¹ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[3:6]  ¹² tc 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.

[3:2]  ¹³ tn Or “crippled.”

[3:2]  ¹⁴ tn Grk “from his mother’s womb.”

[3:2]  ¹⁵ tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase.

[3:2]  ¹⁶ tn 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.

[3:2]  ¹⁷ tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[3:2]  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.

[1:10]  ¹⁸ tn The infinitive περιπατῆσαι (peripathsai, “to walk, to live, to live one’s life”) is best taken as an infinitive of purpose related to “praying” (προσευχόμενοι, proseucomenoi) and “asking” (αἰτούμενοι, aitoumenoi) in v. 9 and is thus translated as “that you may live.”

[1:10]  ¹⁹ tn BDAG 129 s.v. ἀρεσκεία states that ἀρεσκείαν (areskeian) refers to a “desire to please εἰς πᾶσαν ἀ. to please (the Lord) in all respects Col 1:10.”