Amsal 13:11

13:11 Wealth gained quickly ¹  will dwindle away, ² 

but the one who gathers it little by little ³  will become rich. ⁴ 

Amsal 14:23

14:23 In all hard work ⁵  there is profit,

but merely talking about it ⁶  only brings ⁷  poverty. ⁸ 

Kisah Para Rasul 20:34-35

20:34 You yourselves know that these hands of mine ⁹  provided for my needs and the needs of those who were with me. 20:35 By all these things, ¹⁰  I have shown you that by working in this way we must help ¹¹  the weak, ¹²  and remember the words of the Lord Jesus that he himself said, ‘It is more blessed to give than to receive.’” ¹³ 

Kisah Para Rasul 20:1

Paul Travels Through Macedonia and Greece

20:1 After the disturbance had ended, Paul sent for the disciples, and after encouraging ¹⁴  them and saying farewell, ¹⁵  he left to go to Macedonia. ¹⁶ 

Kisah Para Rasul 4:11-12

4:11 This Jesus ¹⁷  is the stone that was rejected by you, ¹⁸  the builders, that has become the cornerstone. ¹⁹  4:12 And there is salvation in no one else, for there is no other name under heaven given among people ²⁰  by which we must ²¹  be saved.”

Kisah Para Rasul 4:2

4:2 angry ²²  because they were teaching the people and announcing ²³  in Jesus the resurrection of the dead.

Kisah Para Rasul 3:6-8

3:6 But Peter said, “I have no silver or gold, ²⁴  but what I do have I give you. In the name ²⁵  of Jesus Christ ²⁶  the Nazarene, stand up and ²⁷  walk!” 3:7 Then ²⁸  Peter ²⁹  took hold ³⁰  of him by the right hand and raised him up, and at once the man’s ³¹  feet and ankles were made strong. ³²  3:8 He ³³  jumped up, ³⁴  stood and began walking around, and he entered the temple courts ³⁵  with them, walking and leaping and praising God.

Kisah Para Rasul 3:11-12

Peter Addresses the Crowd

3:11 While the man ³⁶  was hanging on to Peter and John, all the people, completely astounded, ran together to them in the covered walkway ³⁷  called Solomon’s Portico. ³⁸  3:12 When Peter saw this, he declared to the people, “Men of Israel, ³⁹  why are you amazed at this? Why ⁴⁰  do you stare at us as if we had made this man ⁴¹  walk by our own power or piety?

[13:11]  ¹ tc The MT reads מֵהֵבֶל (mehevel, “from vanity”). The Greek and Latin versions (followed by RSV) reflect מְבֹהָל (mÿvohal, “in haste”) which exhibits metathesis. MT is the more difficult reading and therefore preferred. The alternate reading fits the parallelism better, but is therefore a less difficult reading.

[13:11]  tn Heb “wealth from vanity” (cf. KJV, ASV). The term הֶבֶל (hevel) literally means “vapor” and figuratively refers to that which is unsubstantial, fleeting, or amount to nothing (BDB 210 s.v.). Used in antithesis with the expression “little by little,” it means either “without working for it” or “quickly.” Some English versions assume dishonest gain (cf. NASB, NIV, CEV).

[13:11]  ² tn Heb “will become small.” The verb מָעָט (ma’at) means “to become small; to become diminished; to become few.” Money gained without work will diminish quickly, because it was come by too easily. The verb forms a precise contrast with רָבָה (ravah), “to become much; to become many,” but in the Hiphil, “to multiply; to make much many; to cause increase.”

[13:11]  ³ tn Heb “by hand”; cf. KJV, ASV, NASB “by labor.”

[13:11]  ⁴ tn Heb “will increase.”

[14:23]  ⁵ sn The Hebrew term עֶצֶב (’etsev, “painful toil; labor”) is first used in scripture in Gen 3:19 to describe the effects of the Fall. The point here is that people should be more afraid of idle talk than of hard labor.

[14:23]  ⁶ tn Heb “word of lips.” This construct phrase features a genitive of source (“a word from the lips”) or a subjective genitive (“speaking a word”). Talk without work (which produces nothing) is contrasted with labor that produces something.

[14:23]  ⁷ tn The term “brings” does not appear in the Hebrew, but is supplied in the translation for clarity and smoothness.

[14:23]  ⁸ sn The noun מַחְסוֹר (makhsor, “need; thing needed; poverty”) comes from the verb “to lack; to be lacking; to decrease; to need.” A person given to idle talk rather than industrious work will have needs that go unmet.

[20:34]  ⁹ tn The words “of mine” are not in the Greek text, but are supplied to clarify whose hands Paul is referring to.

[20:35]  ¹⁰ sn The expression By all these things means “In everything I did.”

[20:35]  ¹¹ tn Or “must assist.”

[20:35]  ¹² tn Or “the sick.” See Eph 4:28.

[20:35]  ¹³ sn The saying is similar to Matt 10:8. Service and generosity should be abundant. Interestingly, these exact words are not found in the gospels. Paul must have known of this saying from some other source.

[20:1]  ¹⁴ tn Or “exhorting.”

[20:1]  ¹⁵ tn Or “and taking leave of them.”

[20:1]  ¹⁶ sn Macedonia was the Roman province of Macedonia in Greece.

[4:11]  ¹⁷ tn Grk “This one”; the referent (Jesus) has been specified in the translation for clarity.

[4:11]  ¹⁸ tn The word “you” is inserted into the quotation because Peter is making a direct application of Ps 118:22 to his hearers. Because it is not in the OT, it has been left as normal type (rather than bold italic). The remarks are like Acts 2:22-24 and 3:12-15.

[4:11]  ¹⁹ sn A quotation from Ps 118:22 which combines the theme of rejection with the theme of God’s vindication/exaltation.

[4:12]  ²⁰ tn Here ἀνθρώποις (anqrwpoi") has been translated as a generic noun (“people”).

[4:12]  ²¹ sn Must be saved. The term used here (δεῖ, dei, “it is necessary”) reflects the necessity set up by God’s directive plan.

[4:2]  ²² tn Or “greatly annoyed,” “provoked.”

[4:2]  ²³ tn Or “proclaiming.”

[3:6]  ²⁴ 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]  ²⁵ 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]  ²⁶ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[3:6]  ²⁷ 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.

[3:7]  ²⁸ tn Here καί (kai) has been translated as “Then” to reflect the sequence of events.

[3:7]  ²⁹ tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.

[3:7]  ³⁰ tn 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.

[3:7]  ³¹ tn Grk “his”; the referent (the man) has been specified in the translation for clarity.

[3:7]  ³² sn At once the man’s feet and ankles were made strong. Note that despite the past lameness, the man is immediately able to walk. The restoration of his ability to walk pictures the presence of a renewed walk, a fresh start at life; this was far more than money would have given him.

[3:8]  ³³ tn 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.

[3:8]  ³⁴ tn 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.

[3:8]  ³⁵ tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[3:11]  ³⁶ tn Grk “he”; the referent (the man) has been specified in the translation for clarity.

[3:11]  ³⁷ tn 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.

[3:11]  ³⁸ sn Solomon’s Portico was a covered walkway formed by rows of columns supporting a roof and open on the inner side facing the center of the temple complex. It was located on the east side of the temple (Josephus, Ant. 15.11.3-5 [15.391-420], 20.9.7 [20.221]) and was a place of commerce and conversation.

[3:12]  ³⁹ tn 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).

[3:12]  ⁴⁰ tn Grk “or why.”

[3:12]  ⁴¹ tn Grk “him”; the referent (the man) has been specified in the translation for clarity.