Markus 4:9

4:9 And he said, “Whoever has ears to hear had better listen!” ¹ 

Markus 4:23

4:23 If anyone has ears to hear, he had better listen!” ² 

Markus 7:14

7:14 Then ³  he called the crowd again and said to them, “Listen to me, everyone, and understand.

Markus 7:16

7:16 [[EMPTY]] ⁴ 

Ulangan 4:1

The Privileges of the Covenant

4:1 Now, Israel, pay attention to the statutes and ordinances ⁵  I am about to teach you, so that you might live and go on to enter and take possession of the land that the Lord, the God of your ancestors, ⁶  is giving you.

Mazmur 34:11

34:11 Come children! Listen to me!

I will teach you what it means to fear the Lord. ⁷ 

Mazmur 45:10

45:10 Listen, O princess! ⁸ 

Observe and pay attention! ⁹ 

Forget your homeland ¹⁰  and your family! ¹¹ 

Amsal 7:24

7:24 So now, sons, ¹²  listen to me,

and pay attention to the words I speak. ¹³ 

Amsal 8:32

8:32 “So now, children, ¹⁴  listen to me;

blessed are those who keep my ways.

Yesaya 46:3

46:3 “Listen to me, O family of Jacob, ¹⁵ 

all you who are left from the family of Israel, ¹⁶ 

you who have been carried from birth, ¹⁷ 

you who have been supported from the time you left the womb. ¹⁸ 

Yesaya 46:12

46:12 Listen to me, you stubborn people, ¹⁹ 

you who distance yourself from doing what is right. ²⁰ 

Yesaya 55:1-2

The Lord Gives an Invitation

55:1 “Hey, ²¹  all who are thirsty, come to the water!

You who have no money, come!

Buy and eat!

Come! Buy wine and milk

without money and without cost! ²² 

55:2 Why pay money for something that will not nourish you? ²³ 

Why spend ²⁴  your hard-earned money ²⁵  on something that will not satisfy?

Listen carefully ²⁶  to me and eat what is nourishing! ²⁷ 

Enjoy fine food! ²⁸ 

Kisah Para Rasul 2:14

Peter’s Address on the Day of Pentecost

2:14 But Peter stood up ²⁹  with the eleven, raised his voice, and addressed them: “You men of Judea ³⁰  and all you who live in Jerusalem, ³¹  know this ³²  and listen carefully to what I say.

Ibrani 2:1-3

Warning Against Drifting Away

2:1 Therefore we must pay closer attention to what we have heard, so that we do not drift away. 2:2 For if the message spoken through angels ³³  proved to be so firm that every violation ³⁴  or disobedience received its just penalty, 2:3 how will we escape if we neglect such a great salvation? It was first communicated through the Lord and was confirmed to us by those who heard him,

Yakobus 2:5

2:5 Listen, my dear brothers and sisters! ³⁵  Did not God choose the poor in the world to be rich in faith and heirs of the kingdom that he promised to those who love him?

Wahyu 2:7

2:7 The one who has an ear had better hear what the Spirit says to the churches. To the one who conquers, ³⁶  I will permit ³⁷  him to eat from the tree of life that is ³⁸  in the paradise of God.’ ³⁹ 

Wahyu 2:11

2:11 The one who has an ear had better hear what the Spirit says to the churches. The one who conquers ⁴⁰  will in no way be harmed by the second death.’

Wahyu 2:29

2:29 The one who has an ear had better hear what the Spirit says to the churches.’

[4:9]  ¹ tn The translation “had better listen!” captures the force of the third person imperative more effectively than the traditional “let him hear,” which sounds more like a permissive than an imperative to the modern English reader. This was Jesus’ common expression to listen and heed carefully (cf. Matt 11:15; 13:9, 43; Mark 4:23; Luke 8:8, 14:35).

[4:23]  ² tn The translation “had better listen!” captures the force of the third person imperative more effectively than the traditional “let him hear,” which sounds more like a permissive than an imperative to the modern English reader. This was Jesus’ common expression to listen and heed carefully (cf. Matt 11:15; 13:9, 43; Mark 4:9; Luke 8:8, 14:35).

[7:14]  ³ tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[7:16]  ⁴ tc Most later mss add 7:16 “Let anyone with ears to hear, listen.” This verse is included in A D W Θ Ë^1,13 33 Ï latt sy, but is lacking in important Alexandrian mss and a few others (א B L Δ* 0274 28 2427). It appears to be a scribal gloss (see 4:9 and 4:23), perhaps introduced as a reiteration of the thought in 7:14, and is almost certainly not an original part of the Greek text of Mark. The present translation follows NA²⁷ in omitting the verse number, a procedure also followed by a number of other modern translations.

[4:1]  ⁵ tn These technical Hebrew terms (חֻקִּים [khuqqim] and מִשְׁפָּטִים [mishpatim]) occur repeatedly throughout the Book of Deuteronomy to describe the covenant stipulations to which Israel had been called to subscribe (see, in this chapter alone, vv. 1, 5, 6, 8). The word חֻקִּים derives from the verb חֹק (khoq, “to inscribe; to carve”) and מִשְׁפָּטִים (mishpatim) from שָׁפַט (shafat, “to judge”). They are virtually synonymous and are used interchangeably in Deuteronomy.

[4:1]  ⁶ tn Heb “fathers” (also in vv. 31, 37).

[34:11]  ⁷ tn Heb “the fear of the Lord I will teach you.” In vv. 13-14 the psalmist explains to his audience what it means to “fear” the Lord.

[45:10]  ⁸ tn Heb “daughter.” The Hebrew noun בת (“daughter”) can sometimes refer to a young woman in a general sense (see H. Haag, TDOT 2:334).

[45:10]  sn Listen, O princess. The poet now addresses the bride.

[45:10]  ⁹ tn Heb “see and turn your ear.” The verb רָאָה (ra’ah, “see”) is used here of mental observation.

[45:10]  ¹⁰ tn Heb “your people.” This reference to the “people” of the princess suggests she was a foreigner. Perhaps the marriage was arranged as part of a political alliance between Israel (or Judah) and a neighboring state. The translation “your homeland” reflects such a situation.

[45:10]  ¹¹ tn Heb “and the house of your father.”

[7:24]  ¹² tn The literal translation “sons” works well here in view of the warning. Cf. KJV, NAB, NRSV “children.”

[7:24]  ¹³ tn Heb “the words of my mouth.”

[8:32]  ¹⁴ tn Heb “sons.”

[46:3]  ¹⁵ tn Heb “house of Jacob”; TEV “descendants of Jacob.”

[46:3]  ¹⁶ tn Heb “and all the remnant of the house of Israel.”

[46:3]  ¹⁷ tn Heb “from the womb” (so NRSV); KJV “from the belly”; NAB “from your infancy.”

[46:3]  ¹⁸ tn Heb “who have been lifted up from the womb.”

[46:12]  ¹⁹ tn Heb “strong of heart [or, mind]”; KJV “stouthearted”; NAB “fainthearted”; NIV “stubborn-hearted.”

[46:12]  ²⁰ tn Heb “who are far from righteousness [or perhaps, “deliverance”].”

[55:1]  ²¹ tn The Hebrew term הוֹי (hoy, “woe, ah”) was used in funeral laments and is often prefixed to judgment oracles for rhetorical effect. But here it appears to be a simple interjection, designed to grab the audience’s attention. Perhaps there is a note of sorrow or pity. See BDB 223 s.v.

[55:1]  ²² sn The statement is an oxymoron. Its ironic quality adds to its rhetorical impact. The statement reminds one of the norm (one must normally buy commodities) as it expresses the astounding offer. One might paraphrase the statement: “Come and take freely what you normally have to pay for.”

[55:2]  ²³ tn Heb “for what is not food.”

[55:2]  ²⁴ tn The interrogative particle and the verb “spend” are understood here by ellipsis (note the preceding line).

[55:2]  ²⁵ tn Heb “your labor,” which stands by metonymy for that which one earns.

[55:2]  ²⁶ tn The infinitive absolute follows the imperative and lends emphasis to the exhortation.

[55:2]  ²⁷ tn Heb “good” (so NASB, NIV, NRSV).

[55:2]  ²⁸ tn Heb “Let your appetite delight in fine food.”

[55:2]  sn Nourishing, fine food here represents the blessings God freely offers. These include forgiveness, a new covenantal relationship with God, and national prominence (see vv. 3-6).

[2:14]  ²⁹ tn Grk “standing up.” The participle σταθείς (staqei") has been translated as a finite verb due to requirements of contemporary English style.

[2:14]  ³⁰ tn Or “You Jewish men.” “Judea” is preferred here because it is paired with “Jerusalem,” a location. This suggests locality rather than ethnic background is the primary emphasis in the context. As for “men,” the Greek term here is ἀνήρ (anhr), which only exceptionally is used in a generic sense of both males and females. In this context, where “all” who live in Jerusalem are addressed, it is conceivable that this is a generic usage, although it can also be argued that Peter’s remarks were addressed primarily to the men present, even if women were there.

[2:14]  ³¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[2:14]  ³² tn Grk “let this be known to you.” The passive construction has been translated as an active for stylistic reasons.

[2:2]  ³³ sn The message spoken through angels refers to the OT law, which according to Jewish tradition was mediated to Moses through angels (cf. Deut 33:2; Ps 68:17-18; Acts 7:38, 53; Gal 3:19; and Jub. 1:27, 29; Josephus, Ant. 15.5.3 [15.136]).

[2:2]  ³⁴ tn Grk “through angels became valid and every violation.”

[2:5]  ³⁵ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.

[2:7]  ³⁶ tn Or “who is victorious”; traditionally, “who overcomes.” The pendent dative is allowed to stand in the English translation because it is characteristic of the author’s style in Revelation.

[2:7]  ³⁷ tn Or “grant.”

[2:7]  ³⁸ tn Or “stands.”

[2:7]  ³⁹ tc The omission of “my” (μου, mou) after “God” (θεοῦ, qeou) is well attested, supported by א A C and the Andreas of Caesarea group of Byzantine mss (Ï^A). Its addition in 1611, the Ï^K group, latt, and others, seems to be evidence of a purposeful conforming of the text to 3:2 and the four occurrences of “my God” (θεοῦ μου) in 3:12.

[2:11]  ⁴⁰ tn Or “who is victorious”; traditionally, “who overcomes.”