Amsal 3:35

3:35 The wise inherit honor,

but he holds fools up ¹  to public contempt. ² 

Amsal 22:4

22:4 The reward ³  for humility ⁴  and fearing the Lord ⁵ 

is riches and honor and life.

Amsal 22:1

22:1 A good name ⁶  is to be chosen ⁷  rather than great wealth,

good favor ⁸  more than silver or gold.

1 Samuel 2:30

2:30 Therefore the Lord, the God of Israel, says, ‘I really did say ⁹  that your house and your ancestor’s house would serve ¹⁰  me forever.’ But now the Lord says, ‘May it never be! ¹¹  For I will honor those who honor me, but those who despise me will be cursed!

1 Samuel 2:1

Hannah Exalts the Lord in Prayer

2:1 Hannah prayed, ¹² 

“My heart rejoices in the Lord;

my horn ¹³  is exalted high because of the Lord.

I loudly denounce ¹⁴  my enemies,

for I am happy that you delivered me. ¹⁵ 

Kisah Para Rasul 3:5-13

3:5 So the lame man ¹⁶  paid attention to them, expecting to receive something from them. 3:6 But Peter said, “I have no silver or gold, ¹⁷  but what I do have I give you. In the name ¹⁸  of Jesus Christ ¹⁹  the Nazarene, stand up and ²⁰  walk!” 3:7 Then ²¹  Peter ²²  took hold ²³  of him by the right hand and raised him up, and at once the man’s ²⁴  feet and ankles were made strong. ²⁵  3:8 He ²⁶  jumped up, ²⁷  stood and began walking around, and he entered the temple courts ²⁸  with them, walking and leaping and praising God. 3:9 All ²⁹  the people saw him walking and praising God, 3:10 and they recognized him as the man who used to sit and ask for donations ³⁰  at the Beautiful Gate of the temple, and they were filled with astonishment and amazement ³¹  at what had happened to him.

Peter Addresses the Crowd

3:11 While the man ³²  was hanging on to Peter and John, all the people, completely astounded, ran together to them in the covered walkway ³³  called Solomon’s Portico. ³⁴  3:12 When Peter saw this, he declared to the people, “Men of Israel, ³⁵  why are you amazed at this? Why ³⁶  do you stare at us as if we had made this man ³⁷  walk by our own power or piety? 3:13 The God of Abraham, Isaac, and Jacob, ³⁸  the God of our forefathers, ³⁹  has glorified ⁴⁰  his servant ⁴¹  Jesus, whom you handed over and rejected ⁴²  in the presence of Pilate after he had decided ⁴³  to release him.

Daniel 12:3

12:3 But the wise will shine

like the brightness of the heavenly expanse.

And those bringing many to righteousness

will be like the stars forever and ever.

[3:35]  ¹ tc MT reads מֵרִים (merim, “he lifts up”): singular Hiphil participle of רוּם (rum, “to rise; to exalt”), functioning verbally with the Lord as the implied subject: “but he lifts up fools to shame.” The LXX and Vulgate reflect the plural מְרִימִים (mÿrimim, “they exalt”) with “fools” (כְּסִילִים, kesilim) as the explicit subject: “but fools exalt shame.” The textual variant was caused by haplography or dittography of ים (depending on whether MT or the alternate tradition is original).

[3:35]  ² tn The noun קָלוֹן (qalon, “ignominy; dishonor; contempt”) is from קָלָה (qalah) which is an alternate form of קָלַל (qalal) which means (1) “to treat something lightly,” (2) “to treat with contempt [or, with little esteem]” or (3) “to curse.” The noun refers to personal disgrace or shame. While the wise will inherit honor, fools will be made a public display of dishonor. God lets fools entangle themselves in their folly in a way for all to see.

[22:4]  ³ tn The Hebrew term עֵקֶב (’eqev, “reward”) is related to the term meaning “heel”; it refers to the consequences or the reward that follows (akin to the English expression “on the heels of”).

[22:4]  ⁴ tn “Humility” is used here in the religious sense of “piety”; it is appropriately joined with “the fear of the Lord.” Some commentators, however, make “the fear of the Lord” the first in the series of rewards for humility, but that arrangement is less likely here.

[22:4]  ⁵ tn Heb “the fear of the Lord.” This is an objective genitive; the Lord is the object of the fear.

[22:1]  ⁶ tn Heb “a name.” The idea of the name being “good” is implied; it has the connotation here of a reputation (cf. TEV, CEV, NLT).

[22:1]  ⁷ tn “To be chosen rather than” is a translation of the Niphal participle with the comparative degree taken into consideration. Cf. CEV “worth much more than.”

[22:1]  ⁸ tn Heb “favor of goodness.” This is a somewhat difficult expression. Some English versions render the phrase “favor is better than silver or gold” (so NASB, NRSV) making it parallel to the first colon. But if “good” is retained as an attributive modifier, then it would mean one was well thought of, or one had engaging qualities (cf. ASV “loving favor; NLT “high esteem”). This fits with the idea of the reputation in the first colon, for a good name would bring with it the favor of others.

[2:30]  ⁹ tn The infinitive absolute appears before the finite verb for emphasis.

[2:30]  ¹⁰ tn Heb “walk about before.”

[2:30]  ¹¹ tn Heb “may it be far removed from me.”

[2:1]  ¹² tn Heb “prayed and said.” This is somewhat redundant in contemporary English and has been simplified in the translation.

[2:1]  ¹³ sn Horns of animals have always functioned as both offensive and defensive weapons for them. As a figure of speech the horn is therefore often used in the Bible as a symbol of human strength (see also in v. 10). The allusion in v. 1 to the horn being lifted high suggests a picture of an animal elevating its head in a display of strength or virility.

[2:1]  ¹⁴ tn Heb “my mouth opens wide against.”

[2:1]  ¹⁵ tn Heb “for I rejoice in your deliverance.”

[3:5]  ¹⁶ tn Grk “So he”; the referent (the lame man) has been specified in the translation for clarity.

[3:6]  ¹⁷ 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]  ¹⁸ 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]  ¹⁹ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[3:6]  ²⁰ 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]  ²¹ tn Here καί (kai) has been translated as “Then” to reflect the sequence of events.

[3:7]  ²² tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.

[3:7]  ²³ 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]  ²⁴ tn Grk “his”; the referent (the man) has been specified in the translation for clarity.

[3:7]  ²⁵ 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]  ²⁶ 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]  ²⁷ 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]  ²⁸ tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[3:9]  ²⁹ tn 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.

[3:10]  ³⁰ tn 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.

[3:10]  ³¹ sn Amazement is a frequent response to miracles of Jesus or the apostles. These took the ancients by as much surprise as they would people today. But in terms of response to what God is doing, amazement does not equal faith (Luke 4:36; 5:9, 26; 7:16).

[3:11]  ³² tn Grk “he”; the referent (the man) has been specified in the translation for clarity.

[3:11]  ³³ 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]  ³⁴ 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]  ³⁵ 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]  ³⁶ tn Grk “or why.”

[3:12]  ³⁷ tn Grk “him”; the referent (the man) has been specified in the translation for clarity.

[3:13]  ³⁸ tc ‡ The repetition of ὁ θεός (Jo qeos, “God”) before the names of Isaac and Jacob is found in Ì⁷⁴ א C (A D without article) 36 104 1175 pc lat. The omission of the second and third ὁ θεός is supported by B E Ψ 33 1739 Ï pc. The other time that Exod 3:6 is quoted in Acts (7:32) the best witnesses also lack the repeated ὁ θεός, but the three other times this OT passage is quoted in the NT the full form, with the thrice-mentioned θεός, is used (Matt 22:32; Mark 12:26; Luke 20:37). Scribes would be prone to conform the wording here to the LXX; the longer reading is thus most likely not authentic. NA²⁷ has the words in brackets, indicating doubts as to their authenticity.

[3:13]  ³⁹ tn Or “ancestors”; Grk “fathers.”

[3:13]  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.

[3:13]  ⁴⁰ sn Has glorified. Jesus is alive, raised and active, as the healing illustrates so dramatically how God honors him.

[3:13]  ⁴¹ sn His servant. The term servant has messianic connotations given the context of the promise, the note of suffering, and the titles and functions noted in vv. 14-15.

[3:13]  ⁴² tn Or “denied,” “disowned.”

[3:13]  ⁴³ tn This genitive absolute construction could be understood as temporal (“when he had decided”) or concessive (“although he had decided”).