Yehezkiel 7:20

7:20 They rendered the beauty of his ornaments into pride, ¹  and with it they made their abominable images – their detestable idols. Therefore I will render it filthy to them.

Yehezkiel 7:2

7:2 “You, son of man – this is what the sovereign Lord says to the land of Israel: An end! The end is coming on the four corners of the land! ² 

Kisah Para Rasul 23:7

23:7 When he said this, ³  an argument ⁴  began ⁵  between the Pharisees and the Sadducees, and the assembly was divided.

Kisah Para Rasul 23:2

23:2 At that ⁶  the high priest Ananias ordered those standing near ⁷  Paul ⁸  to strike ⁹  him on the mouth.

Kisah Para Rasul 28:24

28:24 Some were convinced ¹⁰  by what he said, ¹¹  but others refused ¹²  to believe.

Hosea 2:8

Agricultural Fertility Withdrawn from Israel

2:8 Yet ¹³  until now ¹⁴  she has refused to acknowledge ¹⁵  that I ¹⁶  was the one

who gave her the grain, the new wine, and the olive oil;

and that it was I who ¹⁷  lavished on her the silver and gold –

which they ¹⁸  used in worshiping Baal! ¹⁹ 

[7:20]  ¹ tc The MT reads “he set up the beauty of his ornament as pride.” The verb may be repointed as plural without changing the consonantal text. The Syriac reads “their ornaments” (plural), implying עֶדְיָם (’edyam) rather than עֶדְיוֹ (’edyo) and meaning “they were proud of their beautiful ornaments.” This understands “ornaments” in the common sense of women’s jewelry, which then were used to make idols. The singular suffix “his ornaments” would refer to using items from the temple treasury to make idols. D. I. Block points out the foreshadowing of Ezek 16:17 which, with Rashi and the Targum, supports the understanding that this is a reference to temple items. See D. I. Block, Ezekiel (NICOT), 1:265.

[7:2]  ² tn Or “earth.” Elsewhere the expression “four corners of the earth” figuratively refers to the whole earth (Isa 11:12).

[23:7]  ³ tn The participle εἰπόντος (eiponto") has been translated temporally.

[23:7]  ⁴ tn Or “a dispute” (BDAG 940 s.v. στάσις 3).

[23:7]  ⁵ tn Grk “there came about an argument.” This has been simplified to “an argument began”

[23:2]  ⁶ tn Grk “and” (δέ, de); the phrase “at that” has been used in the translation to clarify the cause and effect relationship.

[23:2]  ⁷ tn BDAG 778 s.v. παρίστημι/παριστάνω 2.b.α has “οἱ παρεστῶτες αὐτῷ those standing near him Ac 23:2.”

[23:2]  ⁸ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[23:2]  ⁹ tn Or “hit” (‘strike’ maintains the wordplay with the following verse). The action was probably designed to indicate a rejection of Paul’s claim to a clear conscience in the previous verse.

[28:24]  ¹⁰ tn Or “persuaded.”

[28:24]  ¹¹ tn Grk “by the things spoken.”

[28:24]  ¹² sn Some were convinced…but others refused to believe. Once again the gospel caused division among Jews, as in earlier chapters of Acts (13:46; 18:6).

[2:8]  ¹³ tn Or “For” (so KJV, NASB); or “But” (so NCV).

[2:8]  ¹⁴ tn The phrase “until now” does not appear in the Hebrew text, but is supplied in the translation for the sake of clarity and smoothness.

[2:8]  ¹⁵ tn Heb “she does not know” (so NASB, NCV); or “she does not acknowledge.”

[2:8]  ¹⁶ tn The 1st person common singular independent personal pronoun אָנֹכִי (’anokhi, “I”) is emphatic, since the subject of this verbal clause is already explicit in the verb נָתַתִּי (natatti, Qal perfect 1st person common singular: “I gave”).

[2:8]  ¹⁷ tn The phrase “that it was I who” does not appear in the Hebrew text here, but is supplied in the translation for the sake of clarity.

[2:8]  ¹⁸ sn The third person plural here is an obvious reference to the Israelites who had been unfaithful to the Lord in spite of all that he had done for them. To maintain the imagery of Israel as the prostitute, a third person feminine singular would be called for; in the interest of literary consistency this has been supplied in some English translations (e.g., NCV, TEV, CEV, NLT).

[2:8]  ¹⁹ tn Heb “for Baal” (so NAB, NIV, NRSV); cf. TEV “in the worship of Baal.”