Keluaran 23:2-9

23:2 “You must not follow a crowd ¹  in doing evil things; ²  in a lawsuit you must not offer testimony that agrees with a crowd so as to pervert justice, ³  23:3 and you must not show partiality ⁴  to a poor man in his lawsuit.

23:4 “If you encounter ⁵  your enemy’s ox or donkey wandering off, you must by all means return ⁶  it to him. 23:5 If you see the donkey of someone who hates you fallen under its load, you must not ignore him, ⁷  but be sure to help ⁸  him with it. ⁹ 

23:6 “You must not turn away justice for your poor people in their lawsuits. 23:7 Keep your distance ¹⁰  from a false charge ¹¹  – do not kill the innocent and the righteous, ¹²  for I will not justify the wicked. ¹³ 

23:8 “You must not accept a bribe, for a bribe blinds those who see ¹⁴  and subverts the words of the righteous.

23:9 “You must not oppress ¹⁵  a foreigner, since you know the life ¹⁶  of a foreigner, for you were foreigners in the land of Egypt.

Kejadian 22:12

22:12 “Do not harm the boy!” ¹⁷  the angel said. ¹⁸  “Do not do anything to him, for now I know ¹⁹  that you fear ²⁰  God because you did not withhold your son, your only son, from me.”

Kejadian 42:18

42:18 On the third day Joseph said to them, “Do as I say ²¹  and you will live, ²²  for I fear God. ²³ 

Kejadian 42:2

42:2 He then said, “Look, I hear that there is grain in Egypt. Go down there and buy grain for us ²⁴  so that we may live ²⁵  and not die.” ²⁶ 

1 Samuel 23:3

23:3 But David’s men said to him, “We are afraid while we are still here in Judah! What will it be like if we go to Keilah against the armies of the Philistines?”

1 Samuel 23:1

David Delivers the City of Keilah

23:1 They told David, “The Philistines are fighting in Keilah and are looting the threshing floors.”

Kisah Para Rasul 18:3

18:3 and because he worked at the same trade, he stayed with them and worked with them ²⁷  (for they were tentmakers ²⁸  by trade). ²⁹ 

Kisah Para Rasul 18:12

Paul Before the Proconsul Gallio

18:12 Now while Gallio ³⁰  was proconsul ³¹  of Achaia, ³²  the Jews attacked Paul together ³³  and brought him before the judgment seat, ³⁴ 

Kisah Para Rasul 18:2

18:2 There he ³⁵  found ³⁶  a Jew named Aquila, ³⁷  a native of Pontus, ³⁸  who had recently come from Italy with his wife Priscilla, because Claudius ³⁹  had ordered all the Jews to depart from ⁴⁰  Rome. ⁴¹  Paul approached ⁴²  them,

Kisah Para Rasul 19:5-10

19:5 When they heard this, they were baptized in the name of the Lord Jesus, 19:6 and when Paul placed ⁴³  his hands on them, the Holy Spirit came ⁴⁴  upon them, and they began to speak ⁴⁵  in tongues and to prophesy. ⁴⁶  19:7 (Now there were about twelve men in all.) ⁴⁷ 

Paul Continues to Minister at Ephesus

19:8 So Paul ⁴⁸  entered ⁴⁹  the synagogue ⁵⁰  and spoke out fearlessly ⁵¹  for three months, addressing ⁵²  and convincing ⁵³  them about the kingdom of God. ⁵⁴  19:9 But when ⁵⁵  some were stubborn ⁵⁶  and refused to believe, reviling ⁵⁷  the Way ⁵⁸  before the congregation, he left ⁵⁹  them and took the disciples with him, ⁶⁰  addressing ⁶¹  them every day ⁶²  in the lecture hall ⁶³  of Tyrannus. 19:10 This went on for two years, so that all who lived in the province of Asia, ⁶⁴  both Jews and Greeks, heard the word of the Lord. ⁶⁵ 

Nehemia 5:9

5:9 Then I ⁶⁶  said, “The thing that you are doing is wrong! ⁶⁷  Should you not conduct yourselves ⁶⁸  in the fear of our God in order to avoid the reproach of the Gentiles who are our enemies?

Nehemia 7:2

7:2 I then put in charge over Jerusalem ⁶⁹  my brother Hanani and Hananiah ⁷⁰  the chief of the citadel, for he was a faithful man and feared God more than many do.

Pengkhotbah 12:13

12:13 Having heard everything, I have reached this conclusion: ⁷¹ 

Fear God and keep his commandments,

because this is the whole duty ⁷²  of man.

Lukas 18:2

18:2 He said, ⁷³  “In a certain city ⁷⁴  there was a judge ⁷⁵  who neither feared God nor respected people. ⁷⁶ 

Lukas 18:4

18:4 For ⁷⁷  a while he refused, but later on ⁷⁸  he said to himself, ‘Though I neither fear God nor have regard for people, ⁷⁹ 

[23:2]  ¹ tn The word רָבִּים (rabbim), here rendered “crowd,” is also used infrequently to refer to the “mighty,” people of importance in society (Job 35:9; cf. Lev 19:15).

[23:2]  ² tn For any individual to join a group that is bent on acting wickedly would be a violation of the Law and would incur personal responsibility.

[23:2]  ³ tn Heb “you will not answer in a lawsuit to turn after the crowd to turn.” The form translated “agrees with” (Heb “to turn after”) is a Qal infinitive construct from נָטָה (natah); the same root is used at the end of the verse but as a Hiphil infinitive construct, “to pervert [justice].”

[23:3]  ⁴ tn The point here is one of false sympathy and honor, the bad sense of the word הָדַר (hadar; see S. R. Driver, Exodus, 237).

[23:4]  ⁵ tn Heb “meet” (so KJV, ASV, NASB).

[23:4]  ⁶ tn The construction uses the imperfect tense (taken here as an obligatory imperfect) and the infinitive absolute for emphasis.

[23:5]  ⁷ tn The line reads “you will cease to forsake him” – refrain from leaving your enemy without help.

[23:5]  ⁸ tn The law is emphatic here as well, using the infinitive absolute and the imperfect of instruction (or possibly obligation). There is also a wordplay here: two words עָזַב (’azav) are used, one meaning “forsake” and the other possibly meaning “arrange” based on Arabic and Ugaritic evidence (see U. Cassuto, Exodus, 297-98).

[23:5]  ⁹ sn See H. B. Huffmon, “Exodus 23:4-5: A Comparative Study,” A Light Unto My Path, 271-78.

[23:7]  ¹⁰ tn Or “stay away from,” or “have nothing to do with.”

[23:7]  ¹¹ tn Heb “a false matter,” this expression in this context would have to be a case in law that was false or that could only be won by falsehood.

[23:7]  ¹² tn The two clauses probably should be related: the getting involved in the false charge could lead to the death of an innocent person (so, e.g., Naboth in 1 Kgs 21:10-13).

[23:7]  ¹³ sn God will not declare right the one who is in the wrong. Society should also be consistent, but it cannot see the intents and motives, as God can.

[23:8]  ¹⁴ tn Heb “blinds the open-eyed.”

[23:9]  ¹⁵ tn The verb means “to crush.” S. R. Driver notes that in this context this would probably mean with an unfair judgment in the courts (Exodus, 239).

[23:9]  ¹⁶ tn Heb “soul, life” – “you know what it feels like.”

[22:12]  ¹⁷ tn Heb “Do not extend your hand toward the boy.”

[22:12]  ¹⁸ tn Heb “and he said, ‘Do not extend…’”; the referent (the angel) has been specified in the context for clarity. The order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons.

[22:12]  ¹⁹ sn For now I know. The test was designed to see if Abraham would be obedient (see v. 1).

[22:12]  ²⁰ sn In this context fear refers by metonymy to obedience that grows from faith.

[42:18]  ²¹ tn Heb “Do this.”

[42:18]  ²² tn After the preceding imperative, the imperative with vav (ו) can, as here, indicate logical sequence.

[42:18]  ²³ sn For I fear God. Joseph brings God into the picture to awaken his brothers’ consciences. The godly person cares about the welfare of people, whether they live or die. So he will send grain back, but keep one of them in Egypt. This action contrasts with their crime of selling their brother into slavery.

[42:2]  ²⁴ tn Heb “and buy for us from there.” The word “grain,” the direct object of “buy,” has been supplied for clarity, and the words “from there” have been omitted in the translation for stylistic reasons.

[42:2]  ²⁵ tn Following the imperatives, the prefixed verbal form with prefixed vav expresses purpose of result.

[42:2]  ²⁶ tn The imperfect tense continues the nuance of the verb before it.

[18:3]  ²⁷ tn The prepositional phrase “with them” occurs only once in the Greek text, but since it occurs between the two finite verbs (ἔμενεν, emenen, and ἠργάζετο, hrgazeto) it relates (by implication) to both of them.

[18:3]  ²⁸ tn On the term translated “tentmakers,” see BDAG 928-29 s.v. σκνηοποιός. Paul apparently manufactured tents. In contrast to the Cynic philosophers, Paul at times labored to support himself (see also v. 5).

[18:3]  ²⁹ sn This is a parenthetical note by the author.

[18:12]  ³⁰ sn Gallio was proconsul of Achaia from a.d. 51-52. This date is one of the firmly established dates in Acts. Lucius Junius Gallio was the son of the rhetorician Seneca and the brother of Seneca the philosopher. The date of Gallio’s rule is established from an inscription (W. Dittenberger, ed., Sylloge Inscriptionum Graecarum 2.3 no. 8). Thus the event mentioned here is probably to be dated July-October a.d. 51.

[18:12]  ³¹ sn The proconsul was the Roman official who ruled over a province traditionally under the control of the Roman senate.

[18:12]  ³² sn Achaia was a Roman province created in 146 b.c. that included the most important parts of Greece (Attica, Boeotia, and the Peloponnesus).

[18:12]  ³³ tn Grk “with one accord.”

[18:12]  ³⁴ tn Although BDAG 175 s.v. βῆμα 3 gives the meaning “tribunal” for this verse and a number of modern translations use similar terms (“court,” NIV; “tribunal,” NRSV), there is no need for an alternative translation here since the bema was a standard feature in Greco-Roman cities of the time.

[18:12]  sn The judgment seat (βῆμα, bhma) was a raised platform mounted by steps and sometimes furnished with a seat, used by officials in addressing an assembly or making pronouncements, often on judicial matters. The judgment seat was a familiar item in Greco-Roman culture, often located in the agora, the public square or marketplace in the center of a city. So this was a very public event.

[18:2]  ³⁵ tn Grk “And he.” 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. The word “there” is not in the Greek text but is implied.

[18:2]  ³⁶ tn Grk “finding.” The participle εὑρών (Jeurwn) has been translated as a finite verb due to requirements of contemporary English style.

[18:2]  ³⁷ sn On Aquila and his wife Priscilla see also Acts 18:18, 26; Rom 16:3-4; 1 Cor 16:19; 2 Tim 4:19. In the NT “Priscilla” and “Prisca” are the same person. This author uses the full name Priscilla, while Paul uses the diminutive form Prisca.

[18:2]  ³⁸ sn Pontus was a region in the northeastern part of Asia Minor. It was a Roman province.

[18:2]  ³⁹ sn Claudius refers to the Roman emperor Tiberius Claudius Nero Germanicus, known as Claudius, who ruled from a.d. 41-54. The edict expelling the Jews from Rome was issued in a.d. 49 (Suetonius, Claudius 25.4).

[18:2]  ⁴⁰ tn Or “to leave.”

[18:2]  ⁴¹ map For location see JP4 A1.

[18:2]  ⁴² tn Or “went to.”

[19:6]  ⁴³ tn Or “laid.”

[19:6]  ⁴⁴ sn The coming of the Holy Spirit here is another case where the Spirit comes and prophesy results in Acts (see Acts 2). Paul’s action parallels that of Peter (Acts 8) and not just with Gentiles.

[19:6]  ⁴⁵ tn The imperfect verb ἐλάλουν (elaloun) has been translated as an ingressive imperfect.

[19:6]  ⁴⁶ tn The imperfect verb ἐπροφήτευον (eprofhteuon) has been translated as an ingressive imperfect.

[19:7]  ⁴⁷ sn This is a parenthetical note by the author.

[19:8]  ⁴⁸ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[19:8]  ⁴⁹ tn Grk “So entering the synagogue, he spoke out fearlessly.” The participle εἰσελθών (eiselqwn) has been translated as a finite verb due to requirements of contemporary English style.

[19:8]  ⁵⁰ sn See the note on synagogue in 6:9.

[19:8]  ⁵¹ tn Or “boldly.”

[19:8]  ⁵² tn Although the word διελέξατο (dielexato; from διαλέγομαι, dialegomai) is frequently translated “reasoned,” “disputed,” or “argued,” this sense comes from its classical meaning where it was used of philosophical disputation, including the Socratic method of questions and answers. However, there does not seem to be contextual evidence for this kind of debate in Acts 19:8. As G. Schrenk (TDNT 2:94-95) points out, “What is at issue is the address which any qualified member of a synagogue might give.” Other examples of this may be found in the NT in Matt 4:23 and Mark 1:21.

[19:8]  ⁵³ tn Or “addressing them persuasively.” The two participles διαλεγόμενος and πείθων (dialegomeno" and peiqwn) can be understood as a hendiadys (so NIV, NRSV), thus, “addressing them persuasively.”

[19:8]  ⁵⁴ sn To talk about Jesus as the Christ who has come is to talk about the kingdom of God. This is yet another summary of the message like that in 18:28.

[19:9]  ⁵⁵ tn BDAG 1105-6 s.v. ὡς 8.b lists this use as a temporal conjunction.

[19:9]  ⁵⁶ tn Or “some became hardened.” See BDAG 930 s.v. σκληρύνω b and Acts 7:51-53.

[19:9]  ⁵⁷ tn Or “speaking evil of.” BDAG 500 s.v. κακολογέω has “speak evil of, revile, insult…τὶ someth. τὴν ὁδόν the Way (i.e. Christian way of life) Ac 19:9.”

[19:9]  ⁵⁸ sn The Way refers to the Christian movement (Christianity). Luke frequently refers to it as “the Way” (Acts 9:2; 18:25-26; 19:23; 22:4; 24:14, 22).

[19:9]  ⁵⁹ tn Grk “leaving them, he took.” The participle ἀποστάς (apostas) has been translated as a finite verb due to requirements of contemporary English style.

[19:9]  ⁶⁰ tn The words “with him” are not in the Greek text, but are implied.

[19:9]  ⁶¹ tn Although the word διελέξατο (dielexato; from διαλέγομαι, dialegomai) is frequently translated “reasoned,” “disputed,” or “argued,” this sense comes from its classical meaning where it was used of philosophical disputation, including the Socratic method of questions and answers. However, there does not seem to be contextual evidence for this kind of debate in Acts 19:9. As G. Schrenk (TDNT 2:94-95) points out, “What is at issue is the address which any qualified member of a synagogue might give.” Other examples of this may be found in the NT in Matt 4:23 and Mark 1:21.

[19:9]  ⁶² tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase in this verse.

[19:9]  ⁶³ tn The “lecture hall” was a place where teachers and pupils met. The term is a NT hapax legomenon (BDAG 982 s.v. σχολή). L&N 7.14 notes, “it is better to use a translation such as ‘lecture hall’ rather than ‘school,’ since one does not wish to give the impression of the typical classroom situation characteristic of present-day schools.”

[19:10]  ⁶⁴ tn Grk “Asia”; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.

[19:10]  sn The expression all who lived in the province of Asia is good Semitic hyperbole (see Col 1:7, “all the world”). The message was now available to the region.

[19:10]  ⁶⁵ 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 Acts 8:25; 13:44, 48, 49; 15:35, 36; 16:32; 19:20; 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.

[5:9]  ⁶⁶ tc The translation reads with the Qere and the ancient versions וָאוֹמַר (va’omar, “and I said”) rather than the MT Kethib, וַיֹּאמֶר (vayyo’mer, “and he said”).

[5:9]  ⁶⁷ tn Heb “not good.” The statement “The thing…is not good” is an example of tapeinosis, a figurative expression which emphasizes the intended point (“The thing…is wrong!”) by negating its opposite.

[5:9]  ⁶⁸ tn Heb “[should you not] walk.”

[7:2]  ⁶⁹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[7:2]  ⁷⁰ tn Some have suggested that “Hananiah” is another name for Hanani, Nehemiah’s brother, so that only one individual is mentioned here. However, the third person plural in v. 3 indicates two people are in view.

[12:13]  ⁷¹ tn Heb “The end of the matter, everything having been heard.”

[12:13]  ⁷² tn Heb “This is all men”; or “This is the whole of man.” The phrase זֶה כָּל־הָאָדָם (zeh kol-ha’adam, “this is all men”) features rhetorical elision of a key word. The ambiguity over the elided word has led to no less than five basic approaches: (1) “this is the whole duty of man” (KJV, ASV, RSV, NAB, NIV); (2) “this is the duty of all men” (MLB, ASV margin, RSV margin); (3) “this applies to all men” (NASB, NJPS); (4) “this is the whole duty of all men” (NRSV, Moffatt); and (5) “there is no more to man than this” (NEB). The four-fold repetition of כֹּל (kol, “all”) in 12:13-14 suggests that Qoheleth is emphasizing the “bottom line,” that is, the basic duty of man is simply to fear and obey God: After “all” (כֹּל) has been heard in the book, his conclusion is that the “whole” (כֹּל) duty of man is to obey God because God will bring “all” (כֹּל) acts into judgment, including “all” (כֹּל) that is hidden, whether good or bad. See D. Barthélemy, ed., Preliminary and Interim Report on the Hebrew Old Testament Text Project, 3:596.

[18:2]  ⁷³ tn Grk “lose heart, saying.” This is a continuation of the previous sentence in the Greek text, but a new sentence was started here in the translation by supplying the pronominal subject “He.”

[18:2]  ⁷⁴ tn Or “town.”

[18:2]  ⁷⁵ sn The judge here is apparently portrayed as a civil judge who often handled financial cases.

[18:2]  ⁷⁶ tn Grk “man,” but the singular ἄνθρωπος (anqrwpo") is used as a generic in comparison to God.

[18:4]  ⁷⁷ tn Grk “And for.” Here καί (kai) has not been translated because of differences between Greek and English style.

[18:4]  ⁷⁸ tn Grk “after these things.”

[18:4]  ⁷⁹ tn Grk “man,” but the singular ἄνθρωπος (anqrwpo") is used as a generic in comparison to God.