Keluaran 34:15-16

34:15 Be careful ¹  not to make a covenant with the inhabitants of the land, for when ²  they prostitute themselves ³  to their gods and sacrifice to their gods, and someone invites you, ⁴  you will eat from his sacrifice; 34:16 and you then take ⁵  his daughters for your sons, and when his daughters prostitute themselves to their gods, they will make your sons prostitute themselves to their gods as well.

Yosua 22:17

22:17 The sin we committed at Peor was bad enough. To this very day we have not purified ourselves; it even brought a plague on the community of the Lord. ⁶ 

Yosua 22:1

Joshua Sends Home the Eastern Tribes

22:1 Then Joshua summoned the Reubenites, Gadites, and the half-tribe of Manasseh

Kisah Para Rasul 11:1-8

Peter Defends His Actions to the Jerusalem Church

11:1 Now the apostles and the brothers who were throughout Judea heard that the Gentiles too had accepted ⁷  the word of God. ⁸  11:2 So when Peter went up to Jerusalem, ⁹  the circumcised believers ¹⁰  took issue with ¹¹  him, 11:3 saying, “You went to ¹²  uncircumcised men and shared a meal with ¹³  them.” 11:4 But Peter began and explained it to them point by point, ¹⁴  saying, 11:5 “I was in the city of Joppa praying, and in a trance I saw a vision, ¹⁵  an object something like a large sheet descending, ¹⁶  being let down from heaven ¹⁷  by its four corners, and it came to me. 11:6 As I stared ¹⁸  I looked into it and saw four-footed animals of the earth, wild animals, reptiles, ¹⁹  and wild birds. ²⁰  11:7 I also heard a voice saying to me, ‘Get up, Peter; slaughter ²¹  and eat!’ 11:8 But I said, ‘Certainly not, Lord, for nothing defiled or ritually unclean ²²  has ever entered my mouth!’

Mazmur 106:28

106:28 They worshiped ²³  Baal of Peor,

and ate sacrifices offered to the dead. ²⁴ 

Hosea 9:10

9:10 When I found Israel, it was like finding grapes in the wilderness.

I viewed your ancestors ²⁵  like an early fig on a fig tree in its first season.

Then they came to Baal-Peor and they dedicated themselves to shame –

they became as detestable as what they loved.

Hosea 9:1

Fertility Cult Festivals Have Intoxicated Israel

9:1 O Israel, do not rejoice jubilantly ²⁶  like the nations,

for you are unfaithful ²⁷  to your God.

You love to receive a prostitute's wages ²⁸ 

on all the floors where you thresh your grain.

Kolose 1:20

1:20 and through him to reconcile all things to himself by making peace through the blood of his cross – through him, ²⁹  whether things on earth or things in heaven.

Kolose 1:1

Salutation

1:1 From Paul, ³⁰  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Kolose 1:27-28

1:27 God wanted to make known to them the glorious ³¹  riches of this mystery among the Gentiles, which is Christ in you, the hope of glory. 1:28 We proclaim him by instructing ³²  and teaching ³³  all people ³⁴  with all wisdom so that we may present every person mature ³⁵  in Christ.

Kolose 1:2

1:2 to the saints, the faithful ³⁶  brothers and sisters ³⁷  in Christ, at Colossae. Grace and peace to you ³⁸  from God our Father! ³⁹ 

Kolose 1:16-17

1:16 for all things in heaven and on earth were created by him – all things, whether visible or invisible, whether thrones or dominions, ⁴⁰  whether principalities or powers – all things were created through him and for him.

1:17 He himself is before all things and all things are held together ⁴¹  in him.

Wahyu 2:14

2:14 But I have a few things against you: You have some people there who follow the teaching of Balaam, ⁴²  who instructed Balak to put a stumbling block ⁴³  before the people ⁴⁴  of Israel so they would eat food sacrificed to idols and commit sexual immorality. ⁴⁵ 

[34:15]  ¹ tn The sentence begins simply “lest you make a covenant”; it is undoubtedly a continuation of the imperative introduced earlier, and so that is supplied here.

[34:15]  ² tn The verb is a perfect with a vav consecutive. In the literal form of the sentence, this clause tells what might happen if the people made a covenant with the inhabitants of the land: “Take heed…lest you make a covenant…and then they prostitute themselves…and sacrifice…and invite…and you eat.” The sequence lays out an entire scenario.

[34:15]  ³ tn The verb זָנָה (zanah) means “to play the prostitute; to commit whoredom; to be a harlot” or something similar. It is used here and elsewhere in the Bible for departing from pure religion and engaging in pagan religion. The use of the word in this figurative sense is fitting, because the relationship between God and his people is pictured as a marriage, and to be unfaithful to it was a sin. This is also why God is described as a “jealous” or “impassioned” God. The figure may not be merely a metaphorical use, but perhaps a metonymy, since there actually was sexual immorality at the Canaanite altars and poles.

[34:15]  ⁴ tn There is no subject for the verb. It could be rendered “and one invites you,” or it could be made a passive.

[34:16]  ⁵ tn In the construction this verb would follow as a possible outcome of the last event, and so remain in the verbal sequence. If the people participate in the festivals of the land, then they will intermarry, and that could lead to further involvement with idolatry.

[22:17]  ⁶ tn Heb “Was the sin of Peor too insignificant for us, from which we have not made purification to this day? And there was a plague in the assembly of the Lord.”

[11:1]  ⁷ tn See BDAG 221 s.v. δέχομαι 5 for this translation of ἐδέξαντο (edexanto) here.

[11:1]  ⁸ tn Here the phrase “word of God” is another way to describe the gospel (note the preceding verb ἐδέξαντο, edexanto, “accepted”). The phrase could also be translated “the word [message] from God.”

[11:2]  ⁹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[11:2]  ¹⁰ tn Or “the Jewish Christians”; Grk “those of the circumcision.” Within the larger group of Christians were some whose loyalties ran along ethnic-religious lines.

[11:2]  ¹¹ tn Or “believers disputed with,” “believers criticized” (BDAG 231 s.v. διακρίνω 5.b).

[11:3]  ¹² tn Or “You were a guest in the home of” (according to L&N 23.12).

[11:3]  ¹³ tn Or “and ate with.” It was table fellowship and the possibility of eating unclean food that disturbed them.

[11:4]  ¹⁴ tn Or “to them in logical sequence,” “to them in order.” BDAG 490 s.v. καθεξῆς has “explain to someone point by point” for this phrase. This is the same term used in Luke 1:3.

[11:5]  ¹⁵ tn This term describes a supernatural vision and reflects a clear distinction from something imagined (BDAG 718 s.v. ὅραμα 1). Peter repeated the story virtually word for word through v. 13. The repetition with this degree of detail shows the event’s importance.

[11:5]  ¹⁶ tn Or “coming down.”

[11:5]  ¹⁷ tn Or “the sky” (the same Greek word means both “heaven” and “sky”).

[11:6]  ¹⁸ tn Grk “Staring I looked into it.” The participle ἀτενίσας (atenisa") has been translated as a finite verb due to requirements of contemporary English style.

[11:6]  ¹⁹ tn Or “snakes.” Grk “creeping things.” According to L&N 4.51, in most biblical contexts the term (due to the influence of Hebrew classifications such as Gen 1:25-26, 30) included small four-footed animals like rats, mice, frogs, toads, salamanders, and lizards. In this context, however, where “creeping things” are contrasted with “four-footed animals,” the English word “reptiles,” which primarily but not exclusively designates snakes, is probably more appropriate.

[11:6]  ²⁰ tn Grk “the birds of the sky” or “the birds of the heaven”; the Greek word οὐρανός (ouranos) may be translated either “sky” or “heaven,” depending on the context. The idiomatic expression “birds of the sky” refers to wild birds as opposed to domesticated fowl (cf. BDAG 809 s.v. πετεινόν).

[11:7]  ²¹ tn Or “kill.” Traditionally θῦσον (quson) is translated “kill,” but in the case of animals intended for food, “slaughter” is more appropriate.

[11:8]  ²² tn Possibly there is a subtle distinction in meaning between κοινός (koinos) and ἀκάθαρτος (akaqartos) here, but according to L&N 53.39 it is difficult to determine precise differences in meaning based on existing contexts. The sentiment Peter expressed is like Ezek 4:14.

[106:28]  ²³ tn Heb “joined themselves to.”

[106:28]  sn They worshiped Baal of Peor. See Num 25:3, 5. Baal of Peor was a local manifestation of the Canaanite deity Baal located at Peor.

[106:28]  ²⁴ tn Here “the dead” may refer to deceased ancestors (see Deut 26:14). Another option is to understand the term as a derogatory reference to the various deities which the Israelites worshiped at Peor along with Baal (see Num 25:2 and L. C. Allen, Psalms 101-150 [WBC], 49).

[9:10]  ²⁵ tn Heb “fathers”; a number of more recent English versions use the more general “ancestors” here.

[9:1]  ²⁶ tn Heb “do not rejoice unto jubilation”; KJV “Rejoice not…for joy”; NASB “Do not rejoice…with exultation.”

[9:1]  ²⁷ tn Heb “you have committed adultery”; NRSV “you have played the whore.”

[9:1]  ²⁸ tn Heb “you love the wages of the prostitute” (NIV similar); NAB “loving a harlot’s hire.”

[1:20]  ²⁹ tc The presence or absence of the second occurrence of the phrase δι᾿ αὐτοῦ (di’ autou, “through him”) is a difficult textual problem to solve. External evidence is fairly evenly divided. Many ancient and excellent witnesses lack the phrase (B D* F G I 0278 81 1175 1739 1881 2464 al latt sa), but equally important witnesses have it (Ì⁴⁶ א A C D¹ Ψ 048^vid 33 Ï). Both readings have strong Alexandrian support, which makes the problem difficult to decide on external evidence alone. Internal evidence points to the inclusion of the phrase as original. The word immediately preceding the phrase is the masculine pronoun αὐτοῦ (autou); thus the possibility of omission through homoioteleuton in various witnesses is likely. Scribes might have deleted the phrase because of perceived redundancy or awkwardness in the sense: The shorter reading is smoother and more elegant, so scribes would be prone to correct the text in that direction. As far as style is concerned, repetition of key words and phrases for emphasis is not foreign to the corpus Paulinum (see, e.g., Rom 8:23, Eph 1:13, 2 Cor 12:7). In short, it is easier to account for the shorter reading arising from the longer reading than vice versa, so the longer reading is more likely original.

[1:1]  ³⁰ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:27]  ³¹ tn The genitive noun τῆς δόξης (ths doxhs) is an attributive genitive and has therefore been translated as “glorious riches.”

[1:28]  ³² tn Or “admonishing,” or “warning.” BDAG 679 s.v. νουθετέω states, “to counsel about avoidance or cessation of an improper course of conduct,, admonish, warn, instruct.” After the participle νουθετοῦντες (nouqetounte", “instructing”) the words πάντα ἄνθρωπον (panta anqrwpon, “all men”) occur in the Greek text, but since the same phrase appears again after διδάσκοντες (didaskontes) it was omitted in translation to avoid redundancy in English.

[1:28]  ³³ tn The two participles “instructing” (νουθετοῦντες, nouqetounte") and “teaching” (διδάσκοντες, didaskonte") are translated as participles of means (“by”) related to the finite verb “we proclaim” (καταγγέλλομεν, katangellomen).

[1:28]  ³⁴ tn Here ἄνθρωπον (anqrwpon) is twice translated as a generic (“people” and “person”) since both men and women are clearly intended in this context.

[1:28]  ³⁵ tn Since Paul’s focus is on the present experience of the Colossians, “mature” is a better translation of τέλειον (teleion) than “perfect,” since the latter implies a future, eschatological focus.

[1:2]  ³⁶ tn Grk “and faithful.” The construction in Greek (as well as Paul’s style) suggests that the saints are identical to the faithful; hence, the καί (kai) is best left untranslated (cf. Eph 1:1). See ExSyn 281-82.

[1:2]  ³⁷ tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited).

[1:2]  ³⁸ tn Or “Grace to you and peace.”

[1:2]  ³⁹ tc Most witnesses, including some important ones (א A C F G I [P] 075 Ï it bo), read “and the Lord Jesus Christ” at the end of this verse, no doubt to conform the wording to the typical Pauline salutation. However, excellent and early witnesses (B D K L Ψ 33 81 1175 1505 1739 1881 al sa) lack this phrase. Since the omission is inexplicable as arising from the longer reading (otherwise, these mss would surely have deleted the phrase in the rest of the corpus Paulinum), it is surely authentic.

[1:16]  ⁴⁰ tn BDAG 579 s.v. κυριότης 3 suggests “bearers of the ruling powers, dominions” here.

[1:17]  ⁴¹ tn BDAG 973 s.v. συνίστημι B.3 suggests “continue, endure, exist, hold together” here.

[2:14]  ⁴² sn See Num 22-24; 31:16.

[2:14]  ⁴³ tn That is, a cause for sinning. An alternate translation is “who instructed Balak to cause the people of Israel to sin by eating food sacrificed to idols…”

[2:14]  ⁴⁴ tn Grk “sons,” but the expression υἱοὶ ᾿Ισραήλ (Juioi Israhl) is an idiom for the people of Israel as an ethnic entity (see L&N 11.58).

[2:14]  ⁴⁵ tn Due to the actual events in the OT (Num 22-24; 31:16), πορνεῦσαι (porneusai) is taken to mean “sexual immorality.” BDAG 854 s.v. πορνεύω 1 states, “engage in illicit sex, to fornicate, to whore…W. φαγεῖν εἰδωλόθυτα ‘eat meat offered to idols’ Rv 2:14, 20.”