Nehemia 8:2-3

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 ¹  before the men and women and those children who could understand. ²  All the people were eager to hear ³  the book of the law.

Nehemia 8:12-14

8:12 So all the people departed to eat and drink and to share their food ⁴  with others ⁵  and to enjoy tremendous joy, ⁶  for they had gained insight in the matters that had been made known to them.

8:13 On the second day of the month the family leaders ⁷  met with ⁸  Ezra the scribe, together with all the people, the priests, and the Levites, to consider the words of the law. 8:14 They discovered written in the law that the LORD had commanded through ⁹  Moses that the Israelites should live in temporary shelters during the festival of the seventh month,

Nehemia 8:18

8:18 Ezra ¹⁰  read in the book of the law of God day by day, from the first day to the last. ¹¹  They observed the festival for seven days, and on the eighth day they held an assembly ¹²  as was required. ¹³ 

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 ¹⁴  and worshiping the LORD their God.

Amsal 8:32-35

8:32 “So now, children, ¹⁵  listen to me;

blessed are those who keep my ways.

8:33 Listen to my instruction ¹⁶  so that you may be wise, ¹⁷ 

and do not neglect it.

8:34 Blessed is the one ¹⁸  who listens to me,

watching ¹⁹  at my doors day by day,

waiting ²⁰  beside my doorway. ²¹ 

8:35 For the one who finds me finds ²²  life

and receives ²³  favor from the Lord.

Pengkhotbah 5:1

Rash Vows

5:1 ²⁴ Be careful what you do ²⁵  when you go to the temple ²⁶  of God;

draw near to listen ²⁷  rather than to offer a sacrifice ²⁸  like fools, ²⁹ 

for they do not realize that they are doing wrong.

Markus 2:2

2:2 So many gathered that there was no longer any room, not even by ³⁰  the door, and he preached the word to them.

Markus 12:37

12:37 If David himself calls him ‘Lord,’ how can he be his son?” ³¹  And the large crowd was listening to him with delight.

Lukas 15:1

The Parable of the Lost Sheep and Coin

15:1 Now all the tax collectors ³²  and sinners were coming ³³  to hear him.

Lukas 19:48

19:48 but ³⁴  they could not find a way to do it, ³⁵  for all the people hung on his words. ³⁶ 

Kisah Para Rasul 2:42

The Fellowship of the Early Believers

2:42 They were devoting themselves to the apostles’ teaching and to fellowship, ³⁷  to the breaking of bread and to prayer. ³⁸ 

Kisah Para Rasul 10:33

10:33 Therefore I sent for you at once, and you were kind enough to come. ³⁹  So now we are all here in the presence of God ⁴⁰  to listen ⁴¹  to everything the Lord has commanded you to say to us.” ⁴² 

Kisah Para Rasul 13:42-44

13:42 As Paul and Barnabas ⁴³  were going out, ⁴⁴  the people ⁴⁵  were urging ⁴⁶  them to speak about these things ⁴⁷  on the next Sabbath. 13:43 When the meeting of the synagogue ⁴⁸  had broken up, ⁴⁹  many of the Jews and God-fearing proselytes ⁵⁰  followed Paul and Barnabas, who were speaking with them and were persuading ⁵¹  them ⁵²  to continue ⁵³  in the grace of God.

13:44 On the next Sabbath almost the whole city assembled together to hear the word of the Lord. ⁵⁴ 

Kisah Para Rasul 13:48

13:48 When the Gentiles heard this, they began to rejoice ⁵⁵  and praise ⁵⁶  the word of the Lord, and all who had been appointed for eternal life ⁵⁷  believed.

Kisah Para Rasul 17:11

17:11 These Jews ⁵⁸  were more open-minded ⁵⁹  than those in Thessalonica, ⁶⁰  for they eagerly ⁶¹  received ⁶²  the message, examining ⁶³  the scriptures carefully every day ⁶⁴  to see if these things were so.

Kisah Para Rasul 17:1

Paul and Silas at Thessalonica

17:1 After they traveled through ⁶⁵  Amphipolis ⁶⁶  and Apollonia, ⁶⁷  they came to Thessalonica, ⁶⁸  where there was a Jewish synagogue. ⁶⁹ 

Kisah Para Rasul 2:13

2:13 But others jeered at the speakers, ⁷⁰  saying, “They are drunk on new wine!” ⁷¹ 

[8:3]  ¹ tn Heb “from the light till the noon of the day.”

[8:3]  ² 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]  ³ tn Heb “the ears of all the people were toward.”

[8:12]  ⁴ tn Heb “to send portions.”

[8:12]  ⁵ tn The Hebrew text does not include the phrase “with others” but it has been supplied in the translation for clarity.

[8:12]  ⁶ tn Heb “to make great joy.”

[8:13]  ⁷ tn Heb “the heads of the fathers.”

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

[8:14]  ⁹ tn Heb “by the hand of.”

[8:18]  ¹⁰ tn Heb “He”; the referent (Ezra) has been specified in the translation for clarity.

[8:18]  ¹¹ tn Heb “the last day.”

[8:18]  ¹² tn Heb “on the eighth day an assembly.” The words “they held” have been supplied in the translation for clarity.

[8:18]  ¹³ tn Heb “according to the judgment.”

[9:3]  ¹⁴ 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.

[8:32]  ¹⁵ tn Heb “sons.”

[8:33]  ¹⁶ tn Heb “discipline.”

[8:33]  ¹⁷ tn The construction uses two imperatives joined with the vav (ו); this is a volitive sequence in which result or consequence is being expressed.

[8:34]  ¹⁸ tn Heb “the man.”

[8:34]  ¹⁹ tn The form לִשְׁקֹד (lishqod) is the infinitive construct serving epexegetically in the sentence. It explains how the person will listen to wisdom.

[8:34]  ²⁰ tn Heb “keeping” or “guarding.”

[8:34]  ²¹ tn Heb “at the posts of my doors” (so KJV, ASV).

[8:35]  ²² tc The Kethib reads plurals: “those who find me are finders of life”; this is reflected in the LXX and Syriac. But the Qere is singular: “whoever finds me finds life.” The Qere is generally favored as the original reading in such cases as these.

[8:35]  ²³ tn The preterite with vav (ו) consecutive carries the same nuance as the perfect tense that came before it, setting out the timeless principle.

[5:1]  ²⁴ sn Beginning with 5:1, the verse numbers through 5:20 in the English Bible differ by one from the verse numbers in the Hebrew text (BHS), with 5:1 ET = 4:17 HT, 5:2 ET = 5:1 HT, etc., through 5:20 ET = 5:19 HT. Beginning with 6:1 the verse numbers in the English Bible and the Hebrew Bible are again the same.

[5:1]  ²⁵ tn Heb “Guard your feet.” The Kethib is the plural רַגְלֶיךָ (raglekha, “your feet”), while the Qere is the singular רַגְלְךָ (raglÿkha, “your foot”), which is preserved in several medieval Hebrew mss and is reflected in the versions (LXX, Aramaic Targum, Vulgate, Syriac Peshitta). For example, the LXX reads πόδα σου (poda sou, “your foot”) which reflects רַגְלְךָ.

[5:1]  sn The exhortation, “Guard your feet” is an idiom for “Watch your steps,” i.e., “Be careful what you do.” This is a compound figure: “foot” is a metonymy for “step,” and “step” is a metonymy for “action” (e.g., Job 12:5; 23:11; 31:5; Pss 119:59, 101, 105; Prov 1:16; 3:23; 4:26-27; 6:18; 19:2; Isa 58:13; 59:7; Jer 14:10). For example, “I have refrained my feet from every evil way” (Ps 119:101); see E. W. Bullinger, Figures of Speech, 648.

[5:1]  ²⁶ tn Heb “the house of God.” The term “house” (בַּיִת, bayit) is a synecdoche of general (i.e., house) for specific (i.e., temple), e.g., 1 Kgs 6:3; 7:12; 1 Chr 9:11; 2 Chr 3:8; 28:11. See E. W. Bullinger, Figures of Speech, 620.

[5:1]  ²⁷ tn Alternately, “to obey.” The term לִשְׁמֹעַ (lishmoa’, preposition + Qal infinitive construct from שָׁמַע, shama’, “to hear”) may be taken in one of two ways: (1) literal: “to listen” in contrast to speak or (2) figurative (metonymy of cause for effect) “to obey” in contrast to sacrifice (HALOT 1572 s.v. שׁמע 4; BDB 1033–34 s.v. שָׁמַע). The LXX took the term in the literal sense: τοῦ ἀκούειν (tou akouein, “to listen”). The English versions reflect both literal and figurative options: “obedience” (NJPS, Douay, NAB, NEB) versus “to hear [or listen]” (KJV, ASV, YLT, MLB, RSV, NASB, NIV, NRSV). The section warns against rash vows therefore, the nuance “to listen” is more appropriate: the wise man will be slow to speak and quick to listen in the presence of God; however, the fool is unrestrained and speaks rashly.

[5:1]  ²⁸ tn The term “sacrifice” (זֶבַח, zevakh) is the general term that refers to the thank offering and free will offering (Lev 7:12, 16). This section focuses on making vows in prayer and fulfilling them, such as the vow offering. The term “sacrifice” functions as a synecdoche of general (i.e., sacrifice) for specific (i.e., vow offering).

[5:1]  ²⁹ tn Heb “the fools, a sacrifice.” The term “fools” (הַכְּסִילִים, hakkÿsilim) is an adverbial accusative of comparison (e.g., GKC 375 §118.r): “rather than giving a sacrifice like fools” (מִתֵּת הַכְּסִילִים זָבַח, mittet hakkÿsilim zavakh). Contextually, the “sacrifice” is a rash vow made to God that is not fulfilled. The rash vow is referred to in 5:2 as the “voice of a fool.” Qoheleth admonishes the fool against making a rash vow that is not paid: “When you make a vow to God, do not delay in paying it; for God takes no pleasure in fools: Pay what you vow! It is better for you not to vow than to vow and not pay it” (vv. 4-5 [3-4 HT]).

[2:2]  ³⁰ tn Some translations (e.g., NIV, NLT) take the preposition πρός (pro"), which indicates proximity, to mean “outside the door.” Others render it as “in front of the door” (TEV, CEV), and still others, “around the door” (NAB). There is some ambiguity inherent in the description here.

[12:37]  ³¹ tn Grk “David himself calls him ‘Lord.’ So how is he his son?” The conditional nuance, implicit in Greek, has been made explicit in the translation (cf. Matt 22:45).

[15:1]  ³² sn See the note on tax collectors in 3:12.

[15:1]  ³³ tn Grk “were drawing near.”

[19:48]  ³⁴ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[19:48]  ³⁵ tn Grk “they did not find the thing that they might do.”

[19:48]  ³⁶ sn All the people hung on his words is an idiom for intent, eager listening. Jesus’ popularity and support made it unwise for the leadership to seize him.

[2:42]  ³⁷ sn Fellowship refers here to close association involving mutual involvement and relationships.

[2:42]  ³⁸ tn Grk “prayers.” This word was translated as a collective singular in keeping with English style.

[10:33]  ³⁹ tn Grk “you have done well by coming.” The idiom καλῶς ποιεῖν (kalw" poiein) is translated “be kind enough to do someth.” by BDAG 505-6 s.v. καλῶς 4.a. The participle παραγενόμενος (paragenomeno") has been translated as an English infinitive due to the nature of the English idiom (“kind enough to” + infinitive).

[10:33]  ⁴⁰ tn The translation “we are here in the presence of God” for ἐνώπιον τοῦ θεοῦ πάρεσμεν (enwpion tou qeou paresmen) is given by BDAG 773 s.v. πάρειμι 1.a.

[10:33]  ⁴¹ tn Or “to hear everything.”

[10:33]  ⁴² tn The words “to say to us” are not in the Greek text, but are implied. Cornelius knows Peter is God’s representative, bringing God’s message.

[13:42]  ⁴³ tn Grk “they”; the referents (Paul and Barnabas) have been specified in the translation for clarity.

[13:42]  ⁴⁴ tn Or “were leaving.” The participle ἐξιόντων (exiontwn) is taken temporally.

[13:42]  ⁴⁵ tn Grk “they”; the referent (the people) has been specified in the translation for clarity.

[13:42]  ⁴⁶ tn Or “begging,” “inviting.”

[13:42]  ⁴⁷ tn Or “matters.”

[13:43]  ⁴⁸ sn See the note on synagogue in 6:9.

[13:43]  ⁴⁹ tn BDAG 607 s.v. λύω 3 has “λυθείσης τ. συναγωγῆς when the meeting of the synagogue had broken up Ac 13:43.”

[13:43]  ⁵⁰ tn Normally the phrase σεβόμενοι τὸν θεόν (sebomenoi ton qeon) refers to Gentiles (“God-fearers”) who believed in God, attended the synagogue, and followed the Mosaic law to some extent, but stopped short of undergoing circumcision. BDAG 918 s.v. σέβω 1.b lists in this category references in Acts 16:14; 18:7; with σεβόμενοι alone, Acts 13:50; 17:4, 17; the phrase is also found in Josephus, Ant. 14.7.2 (14.110). Unique to this particular verse is the combination σεβόμενοι προσηλύτων (sebomenoi proshlutwn). Later rabbinic discussion suggests that to be regarded as a proper proselyte, a Gentile male had to submit to circumcision. If that is the case here, these Gentiles in the synagogue at Pisidian Antioch should be regarded as full proselytes who had converted completely to Judaism and undergone circumcision. It is probably more likely, however, that προσηλύτων is used here in a somewhat looser sense (note the use of σεβομένας [sebomena"] alone to refer to women in Acts 13:50) and that these Gentiles were still in the category commonly called “God-fearers” without being full, technical proselytes to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 743-44. Regardless, the point is that many Gentiles, as well as Jews, came to faith.

[13:43]  ⁵¹ tn This is the meaning given for ἔπειθον (epeiqon) in this verse by BDAG 791 s.v. πείθω 1.b.

[13:43]  ⁵² tn Grk “who, as they were speaking with them, were persuading them.”

[13:43]  ⁵³ tn The verb προμένειν (promenein) is similar in force to the use of μένω (menw, “to reside/remain”) in the Gospel and Epistles of John.

[13:44]  ⁵⁴ tc Most mss (B* C E Ψ Ï sy bo) read θεοῦ (qeou, “of God”) here instead of κυρίου (kuriou, “of the Lord”). Other mss, among them some important early witnesses (Ì⁷⁴ א A B² 33 81 323 945 1175 1739 al sa), read κυρίου. The external evidence favors κυρίου, though not decisively. Internally, the mention of “God” in v. 43, and especially “the word of God” in v. 46, would provide some temptation for scribes to assimilate the wording in v. 44 to these texts.

[13:44]  sn The word of the Lord is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rJhma tou kuriou; Luke 22:61, Acts 11:16, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logo" tou kuriou; here and in vv. 48 and 49; Acts 8:25; 15:35, 36; 16:32; 19:10, 20; 1 Thess 1:8, 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said.

[13:48]  ⁵⁵ tn The imperfect verb ἔχαιρον (ecairon) and the following ἐδόξαζον (edoxazon) are translated as ingressive imperfects.

[13:48]  ⁵⁶ tn Or “glorify.” Although “honor” is given by BDAG 258 s.v. δοξάζω as a translation, it would be misleading here, because the meaning is “to honor in the sense of attributing worth to something,” while in contemporary English usage one speaks of “honoring” a contract in the sense of keeping its stipulations. It is not a synonym for “obey” in this context (“obey the word of the Lord”), but that is how many English readers would understand it.

[13:48]  ⁵⁷ sn Note the contrast to v. 46 in regard to eternal life.

[17:11]  ⁵⁸ tn Grk “These”; the referent (the Jews in the synagogue at Berea) has been specified in the translation for clarity.

[17:11]  ⁵⁹ tn Or “more willing to learn.” L&N 27.48 and BDAG 404 s.v. εὐγενής 2 both use the term “open-minded” here. The point is that they were more receptive to Paul’s message.

[17:11]  ⁶⁰ sn Thessalonica was a city in Macedonia (modern Salonica).

[17:11]  map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.

[17:11]  ⁶¹ tn Or “willingly,” “readily”; Grk “with all eagerness.”

[17:11]  ⁶² tn Grk “who received.” Here the relative pronoun (“who”) has been translated as a pronoun (“they”) preceded by a semicolon, which is less awkward in contemporary English than a relative clause at this point.

[17:11]  ⁶³ tn This verb (BDAG 66 s.v. ἀνακρίνω 1) refers to careful examination.

[17:11]  ⁶⁴ tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase in this verse.

[17:1]  ⁶⁵ tn BDAG 250 s.v. διοδεύω 1 has “go, travel through” for this verse.

[17:1]  ⁶⁶ sn Amphipolis. The capital city of the southeastern district of Macedonia (BDAG 55 s.v. ᾿Αμφίπολις). It was a military post. From Philippi this was about 33 mi (53 km).

[17:1]  ⁶⁷ sn Apollonia was a city in Macedonia about 27 mi (43 km) west southwest of Amphipolis.

[17:1]  ⁶⁸ sn Thessalonica (modern Salonica) was a city in Macedonia about 33 mi (53 km) west of Apollonia. It was the capital of Macedonia. The road they traveled over was called the Via Egnatia. It is likely they rode horses, given their condition in Philippi. The implication of v. 1 is that the two previously mentioned cities lacked a synagogue.

[17:1]  map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.

[17:1]  ⁶⁹ sn See the note on synagogue in 6:9.

[2:13]  ⁷⁰ tn The words “the speakers” are not in the Greek text, but have been supplied for clarity. Direct objects were frequently omitted in Greek when clear from the context.

[2:13]  ⁷¹ tn Grk “They are full of new wine!”

[2:13]  sn New wine refers to a new, sweet wine in the process of fermentation.