Yosua 8:34-35

8:34 Then ¹  Joshua read aloud all the words of the law, including the blessings and the curses, just as they are written in the law scroll. 8:35 Joshua read aloud every commandment Moses had given ²  before the whole assembly of Israel, including the women, children, and resident foreigners who lived among them. ³ 

Yosua 8:2

8:2 Do to Ai and its king what you did to Jericho ⁴  and its king, except you may plunder its goods and cattle. Set an ambush behind the city!”

Kisah Para Rasul 23:2

23:2 At that ⁵  the high priest Ananias ordered those standing near ⁶  Paul ⁷  to strike ⁸  him on the mouth.

Nehemia 8:1-8

8:1 all the people gathered together ⁹  in the plaza which was in front of the Water Gate. They asked ¹⁰  Ezra the scribe to bring the book of the law of Moses which the LORD had commanded Israel. 8:2 So Ezra the priest brought the law before the assembly which included men and women and all those able to understand what they heard. (This happened on the first day of the seventh month.) 8:3 So he read it before the plaza in front of the Water Gate from dawn till noon ¹¹  before the men and women and those children who could understand. ¹²  All the people were eager to hear ¹³  the book of the law.

8:4 Ezra the scribe stood on a towering wooden platform ¹⁴  constructed for this purpose. Standing near him on his right were Mattithiah, Shema, Anaiah, Uriah, Hilkiah, and Masseiah. On his left were Pedaiah, Mishael, Malkijah, Hashum, Hashbaddanah, Zechariah, and Meshullam. 8:5 Ezra opened the book in plain view ¹⁵  of all the people, for he was elevated above all the people. When he opened the book, ¹⁶  all the people stood up. 8:6 Ezra blessed the LORD, the great God, and all the people replied “Amen! Amen!” as they lifted their hands. Then they bowed down and worshiped the LORD with their faces to the ground.

8:7 Jeshua, Bani, Sherebiah, Jamin, Akkub, Shabbethai, Hodiah, Maaseiah, Kelita, Azariah, Jozabad, Hanan, and Pelaiah – all of whom were Levites ¹⁷  – were teaching the people the law, as the people remained standing. 8:8 They read from the book of God’s law, explaining it ¹⁸  and imparting insight. Thus the people ¹⁹  gained understanding from what was read.

Nehemia 8:13

8:13 On the second day of the month the family leaders ²⁰  met with ²¹  Ezra the scribe, together with all the people, the priests, and the Levites, to consider the words of the law.

Nehemia 8:18

8:18 Ezra ²²  read in the book of the law of God day by day, from the first day to the last. ²³  They observed the festival for seven days, and on the eighth day they held an assembly ²⁴  as was required. ²⁵ 

Nehemia 9:3

9:3 For one-fourth of the day they stood in their place and read from the book of the law of the LORD their God, and for another fourth they were confessing their sins ²⁶  and worshiping the LORD their God.

Lukas 4:16-17

Rejection at Nazareth

4:16 Now ²⁷  Jesus ²⁸  came to Nazareth, ²⁹  where he had been brought up, and went into the synagogue ³⁰  on the Sabbath day, as was his custom. ³¹  He ³²  stood up to read, ³³  4:17 and the scroll of the prophet Isaiah was given to him. He ³⁴  unrolled ³⁵  the scroll and found the place where it was written,

Kisah Para Rasul 13:15

13:15 After the reading from the law and the prophets, ³⁶  the leaders of the synagogue ³⁷  sent them a message, ³⁸  saying, “Brothers, ³⁹  if you have any message ⁴⁰  of exhortation ⁴¹  for the people, speak it.” ⁴² 

Kisah Para Rasul 15:21

15:21 For Moses has had those who proclaim him in every town from ancient times, ⁴³  because he is read aloud ⁴⁴  in the synagogues ⁴⁵  every Sabbath.”

[8:34]  ¹ tn Or “afterward.”

[8:35]  ² tn Heb “There was not a word from all which Moses commanded that Joshua did not read aloud.”

[8:35]  ³ tn Heb “walked in their midst.”

[8:2]  ⁴ map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.

[23:2]  ⁵ tn Grk “and” (δέ, de); the phrase “at that” has been used in the translation to clarify the cause and effect relationship.

[23:2]  ⁶ tn BDAG 778 s.v. παρίστημι/παριστάνω 2.b.α has “οἱ παρεστῶτες αὐτῷ those standing near him Ac 23:2.”

[23:2]  ⁷ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[23:2]  ⁸ tn Or “hit” (‘strike’ maintains the wordplay with the following verse). The action was probably designed to indicate a rejection of Paul’s claim to a clear conscience in the previous verse.

[8:1]  ⁹ tn Heb “like one man.”

[8:1]  ¹⁰ tn Heb “said [to].”

[8:3]  ¹¹ tn Heb “from the light till the noon of the day.”

[8:3]  ¹² tn Heb “all who could hear with understanding.” The word “children” is understood to be implied here by a number of English versions (e.g., NAB, TEV, NLT).

[8:3]  ¹³ tn Heb “the ears of all the people were toward.”

[8:4]  ¹⁴ tn Heb “a tower of wood.”

[8:5]  ¹⁵ tn Heb “to the eyes.”

[8:5]  ¹⁶ tn Heb “it”; the referent (the book) has been specified in the translation for clarity.

[8:7]  ¹⁷ tc The MT reads “and the Levites.” The conjunction (“and”) should be deleted, following the LXX, Aquila, and the Vulgate. That the vav (ו) of the MT is the vav explicativum (“even the Levites”) is unlikely here.

[8:8]  ¹⁸ tn The exact meaning of the pual participle מְפֹרָשׁ (mÿforash) in this verse is uncertain. The basic sense of the Hebrew word seems to be “to make distinct.” The word may also have the sense of “to divide in parts,” “to interpret,” or “to translate.” The context of Neh 8:8 does not decisively clarify how the participle is to be understood here. It probably refers to the role of the Levites as those who explained or interpreted the portions of biblical text that had been publicly read on this occasion. A different option, however, is suggested by the translation distincte (“distinctly”) of the Vulgate (cf. KJV, ASV). If the Hebrew word means “distinctly” here, it would imply that the readers paid particular attention to such things as word-grouping and pronunciation so as to be sure that the listeners had every opportunity to understand the message that was being read. Yet another view is found in the Talmud, which understands translation of the Hebrew text into Aramaic to be what is in view here. The following explanation of Neh 8:8 is found in b. Megillah 3a: “‘And they read in the book, in the law of God’: this indicates the [Hebrew] text; ‘with an interpretation’: this indicates the targum; ‘and they gave the sense’: this indicates the verse stops; ‘and caused them to understand the reading’: this indicates the accentuation, or, according to another version, the Masoretic notes.” However, this ancient rabbinic view that the origins of the Targum are found in Neh 8:8 is debatable. It is not clear that the practice of paraphrasing the Hebrew biblical text into Aramaic in order to accommodate the needs of those Jews who were not at home in the Hebrew language developed this early. The translation of מְפֹרָשׁ adopted above (i.e., “explaining it”) understands the word to have in mind an explanatory function (cf. NAB, NCV, TEV, NLT) rather than one of translation.

[8:8]  ¹⁹ tn Heb “they”; the referent (the people) has been specified in the translation for clarity.

[8:13]  ²⁰ tn Heb “the heads of the fathers.”

[8:13]  ²¹ tn Heb “were gathered to”; NAB, NIV “gathered around”; NRSV “came together to.”

[8:18]  ²² tn Heb “He”; the referent (Ezra) has been specified in the translation for clarity.

[8:18]  ²³ tn Heb “the last day.”

[8:18]  ²⁴ tn Heb “on the eighth day an assembly.” The words “they held” have been supplied in the translation for clarity.

[8:18]  ²⁵ tn Heb “according to the judgment.”

[9:3]  ²⁶ tn Heb “confessing.” The words “their sins” are not present in the Hebrew text of v. 3, but are clearly implied here because they are explicitly stated in v. 2.

[4:16]  ²⁷ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[4:16]  ²⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[4:16]  ²⁹ sn Nazareth was Jesus’ hometown (which is why he is known as Jesus of Nazareth) about 20 miles (30 km) southwest from Capernaum.

[4:16]  map For location see Map1 D3; Map2 C2; Map3 D5; Map4 C1; Map5 G3.

[4:16]  ³⁰ sn See the note on synagogues in 4:15.

[4:16]  ³¹ tn Grk “according to his custom.”

[4:16]  ³² tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

[4:16]  ³³ sn In normative Judaism of the period, the OT scripture was read and discussed in the synagogue by the men who were present. See the Mishnah, m. Megillah 3-4; m. Berakhot 2. First came the law, then the prophets, then someone was asked to speak on the texts. Normally one stood up to read out of respect for the scriptures, and then sat down (v. 20) to expound them.

[4:17]  ³⁴ tn Grk “And unrolling the scroll he found.” Here καί (kai) has not been translated because of differences between Greek and English style. Instead a new sentence has been started in the translation.

[4:17]  ³⁵ tn Grk “opening,” but a scroll of this period would have to be unrolled. The participle ἀναπτύξας (anaptuxa") has been translated as a finite verb due to the requirements of contemporary English style.

[13:15]  ³⁶ sn After the reading from the law and the prophets. In the 1st century Jewish synagogue, it was customary after the reading of the Torah (law) and prophets for men to give exhortation from the scriptures.

[13:15]  ³⁷ tn Normally ἀρχισυνάγωγος (arcisunagwgo") refers to the “president of a synagogue” (so BDAG 139 s.v. and L&N 53.93). Since the term is plural here, however, and it would sound strange to the English reader to speak of “the presidents of the synagogue,” the alternative translation “leaders” is used. “Rulers” would also be acceptable, but does not convey quite the same idea.

[13:15]  ³⁸ tn Grk “sent to them”; the word “message” is an understood direct object. Direct objects in Greek were often omitted when clear from the context, but must be supplied for the modern English reader.

[13:15]  ³⁹ tn Grk “Men brothers,” but this is both awkward and unnecessary in English.

[13:15]  ⁴⁰ tn Or “word.”

[13:15]  ⁴¹ tn Or “encouragement.”

[13:15]  ⁴² tn Or “give it.”

[15:21]  ⁴³ tn Grk “from generations of old”; the translation “fr. ancient times” is given by BDAG 192 s.v. γενεά 3.b.

[15:21]  ⁴⁴ tn The translation “read aloud” is used to indicate the actual practice; translating as “read” could be misunderstood to mean private, silent reading.

[15:21]  ⁴⁵ sn See the note on synagogue in 6:9.