Amsal 1:21
Konteks1:21 at the head of the noisy 1 streets she calls,
in the entrances of the gates in the city 2 she utters her words: 3
Mazmur 81:11-12
Konteks81:11 But my people did not obey me; 4
Israel did not submit to me. 5
81:12 I gave them over to their stubborn desires; 6
they did what seemed right to them. 7
Kisah Para Rasul 7:35-37
Konteks7:35 This same 8 Moses they had rejected, saying, ‘Who made you a ruler and judge?’ 9 God sent as both ruler and deliverer 10 through the hand of the angel 11 who appeared to him in the bush. 7:36 This man led them out, performing wonders and miraculous signs 12 in the land of Egypt, 13 at 14 the Red Sea, and in the wilderness 15 for forty years. 7:37 This is the Moses who said to the Israelites, 16 ‘God will raise up for you a prophet like me from among your brothers.’ 17
Ibrani 12:25
Konteks12:25 Take care not to refuse the one who is speaking! For if they did not escape when they refused the one who warned them on earth, how much less shall we, if we reject the one who warns from heaven?
[1:21] 1 tc MT reads הֹמִיּוֹת (homyyot, “noisy streets”; Qal participle feminine plural from הָמָה [hamah], “to murmur; to roar”), referring to the busy, bustling place where the street branches off from the gate complex. The LXX reads τειχέων (teicewn) which reflects חֹמוֹת (khomot), “walls” (feminine plural noun from חוֹמָה [khomah], “wall”): “She proclaims on the summits of the walls.” MT is preferred because it is the more difficult form. The LXX textual error was caused by simple omission of yod (י). In addition, the LXX expands the verse to read, “she sits at the gates of the princes, at the gates of the city she boldly says.” The shorter MT reading is preferred.
[1:21] 2 sn The phrase “in the city” further defines the area of the entrance just inside the gate complex, the business area. In an ancient Near Eastern city, business dealings and judicial proceedings would both take place in this area.
[1:21] 3 tn Heb “she speaks her words.”
[81:11] 4 tn Heb “did not listen to my voice.”
[81:11] 5 tn The Hebrew expression אָבָה לִי (’avah liy) means “submit to me” (see Deut 13:8).
[81:12] 6 tn Heb “and I sent him away in the stubbornness of their heart.”
[81:12] 7 tn Heb “they walked in their counsel.” The prefixed verbal form is either preterite (“walked”) or a customary imperfect (“were walking”).
[7:35] 8 sn This same. The reference to “this one” occurs five times in this speech. It is the way the other speeches in Acts refer to Jesus (e.g., Acts 2:23).
[7:35] 9 sn A quotation from Exod 2:14 (see Acts 7:27). God saw Moses very differently than the people of the nation did. The reference to a ruler and a judge suggests that Stephen set up a comparison between Moses and Jesus, but he never finished his speech to make the point. The reader of Acts, however, knowing the other sermons in the book, recognizes that the rejection of Jesus is the counterpoint.
[7:35] 10 tn Or “liberator.” The meaning “liberator” for λυτρωτήν (lutrwthn) is given in L&N 37.129: “a person who liberates or releases others.”
[7:35] 11 tn Or simply “through the angel.” Here the “hand” could be understood as a figure for the person or the power of the angel himself. The remark about the angel appearing fits the first century Jewish view that God appears to no one (John 1:14-18; Gal 3:19; Deut 33:2 LXX).
[7:36] 12 tn Here the context indicates the miraculous nature of the signs mentioned.
[7:36] sn Performing wonders and miraculous signs. Again Moses acted like Jesus. The phrase appears 9 times in Acts (2:19, 22, 43; 4:30; 5:12; 6:8; 7:36; 14:3; 15:12).
[7:36] 13 tn Or simply “in Egypt.” The phrase “the land of” could be omitted as unnecessary or redundant.
[7:36] 14 tn Grk “and at,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
[7:37] 16 tn Grk “to the sons of Israel.”
[7:37] 17 sn A quotation from Deut 18:15. This quotation sets up Jesus as the “leader-prophet” like Moses (Acts 3:22; Luke 9:35).
