Hosea 4:17-18

4:17 Ephraim has attached himself to idols;

Do not go near him!

The Shameful Sinners Will Be Brought to Shame

4:18 They consume their alcohol,

then engage in cult prostitution;

they dearly love their shameful behavior.

Hosea 4:1

The Lord’s Covenant Lawsuit against the Nation Israel

4:1 Hear the word of the Lord, you Israelites! ¹ 

For the Lord has a covenant lawsuit ²  against the people of Israel. ³ 

For there is neither faithfulness nor loyalty in the land,

nor do they acknowledge God. ⁴ 

Kisah Para Rasul 12:1

James is Killed and Peter Imprisoned

12:1 About that time King Herod ⁵  laid hands on ⁶  some from the church to harm them. ⁷ 

Kisah Para Rasul 14:14-16

14:14 But when the apostles ⁸  Barnabas and Paul heard about ⁹  it, they tore ¹⁰  their clothes and rushed out ¹¹  into the crowd, shouting, ¹²  14:15 “Men, why are you doing these things? We too are men, with human natures ¹³  just like you! We are proclaiming the good news to you, so that you should turn ¹⁴  from these worthless ¹⁵  things to the living God, who made the heaven, the earth, ¹⁶  the sea, and everything that is in them. 14:16 In ¹⁷  past ¹⁸  generations he allowed all the nations ¹⁹  to go their own ways,

Yehezkiel 23:5-21

23:5 “Oholah engaged in prostitution while she was mine. ²⁰  She lusted after her lovers, the Assyrians ²¹  – warriors ²²  23:6 clothed in blue, governors and officials, all of them desirable young men, horsemen riding on horses. 23:7 She bestowed her sexual favors on them; all of them were the choicest young men of Assyria. She defiled herself with all whom she desired ²³  – with all their idols. 23:8 She did not abandon the prostitution she had practiced in Egypt; for in her youth men had sex with her, fondled her virgin breasts, and ravished her. ²⁴  23:9 Therefore I handed her over to her lovers, the Assyrians ²⁵  for whom she lusted. 23:10 They exposed her nakedness, seized her sons and daughters, and killed her with the sword. She became notorious ²⁶  among women, and they executed judgments against her.

23:11 “Her sister Oholibah watched this, ²⁷  but she became more corrupt in her lust than her sister had been, and her acts of prostitution were more numerous than those of her sister. 23:12 She lusted after the Assyrians – governors and officials, warriors in full armor, horsemen riding on horses, all of them desirable young men. 23:13 I saw that she was defiled; both of them followed the same path. 23:14 But she increased her prostitution. She saw men carved on the wall, images of the Chaldeans carved in bright red, ²⁸  23:15 wearing belts on their waists and flowing turbans on their heads, all of them looking like officers, the image of Babylonians ²⁹  whose native land is Chaldea. 23:16 When she saw them, ³⁰  she lusted after them and sent messengers to them in Chaldea. ³¹  23:17 The Babylonians crawled into bed with her. ³²  They defiled her with their lust; after she was defiled by them, she ³³  became disgusted with them. 23:18 When she lustfully exposed her nakedness, ³⁴  I ³⁵  was disgusted with her, just as I ³⁶  had been disgusted with her sister. 23:19 Yet she increased her prostitution, remembering the days of her youth when she engaged in prostitution in the land of Egypt. 23:20 She lusted after their genitals – as large as those of donkeys, ³⁷  and their seminal emission was as strong as that of stallions. 23:21 This is how you assessed ³⁸  the obscene conduct of your youth, when the Egyptians fondled ³⁹  your nipples and squeezed ⁴⁰  your young breasts.

[4:1]  ¹ tn Heb “sons of Israel” (so NASB); KJV “children of Israel”; NAB, NRSV “people of Israel.”

[4:1]  ² tn The noun רִיב (riv, “dispute, lawsuit”) is used in two contexts: (1) nonlegal contexts: (a) “dispute” between individuals (e.g., Gen 13:7; Isa 58:1; Jer 15:10) or (b) “brawl; quarrel” between people (e.g., Exod 17:7; Deut 25:1); and (2) legal contexts: (a) “lawsuit; legal process” (e.g., Exod 23:3-6; Deut 19:17; 21:5; Ezek 44:24; Ps 35:23), (b) “lawsuit; legal case” (e.g., Deut 1:12; 17:8; Prov 18:17; 25:9), and (c) God’s “lawsuit” on behalf of a person or against his own people (Hos 4:1; 12:3; Mic 6:2; HALOT 1225-26 s.v. רִיב). The term in Hosea refers to a covenant lawsuit in which Yahweh the suzerain lodges a legal case against his disobedient vassal, accusing Israel and Judah of breach of covenant which will elicit the covenant curses.

[4:1]  ³ tn Heb “with the inhabitants of the land” (so KJV); NAB, NASB, NRSV “against the inhabitants of the land.”

[4:1]  ⁴ tn Heb “there is no truthfulness nor loyalty nor knowledge of God in the land.” Here “knowledge of God” refers to recognition of his authority and obedience to his will.

[12:1]  ⁵ sn King Herod was Herod Agrippa I, the grandson of Herod I (Herod the Great). His mediocre career is summarized in Josephus, Ant. 18-19. This event took place in a.d. 42 or 43.

[12:1]  ⁶ tn Or “King Herod had some from the church arrested.”

[12:1]  ⁷ tn Or “to cause them injury.”

[14:14]  ⁸ sn The apostles Barnabas and Paul. This is one of only two places where Luke calls Paul an apostle, and the description here is shared with Barnabas. This is a nontechnical use here, referring to a commissioned messenger.

[14:14]  ⁹ tn The participle ἀκούσαντες (akousante") is taken temporally.

[14:14]  ¹⁰ tn Grk “tearing their clothes they rushed out.” The participle διαρρήξαντες (diarrhxante") has been translated as a finite verb due to requirements of contemporary English style. This action is a Jewish response to blasphemy (m. Sanhedrin 7.5; Jdt 14:16-17).

[14:14]  ¹¹ tn So BDAG 307 s.v. ἐκπηδάω 1, “rush (lit. ‘leap’) out…εἰς τὸν ὄχλον into the crowd Ac 14:14.”

[14:14]  ¹² tn Grk “shouting and saying.” The participle λέγοντες (legontes, in v. 15) has not been translated because it is redundant.

[14:14]  sn What follows is one of two speeches in Acts to a purely pagan audience (Acts 17 in Athens is the other). So Paul focused on God as Creator, a common link.

[14:15]  ¹³ tn Grk “with the same kinds of feelings,” L&N 25.32. BDAG 706 s.v. ὁμοιοπαθής translates the phrase “with the same nature τινί as someone.” In the immediate context, the contrast is between human and divine nature, and the point is that Paul and Barnabas are mere mortals, not gods.

[14:15]  ¹⁴ tn Grk “in order that you should turn,” with ἐπιστρέφειν (epistrefein) as an infinitive of purpose, but this is somewhat awkward contemporary English. To translate the infinitive construction “proclaim the good news, that you should turn,” which is much smoother English, could give the impression that the infinitive clause is actually the content of the good news, which it is not. The somewhat less formal “to get you to turn” would work, but might convey to some readers manipulativeness on the part of the apostles. Thus “proclaim the good news, so that you should turn,” is used, to convey that the purpose of the proclamation of good news is the response by the hearers. The emphasis here is like 1 Thess 1:9-10.

[14:15]  ¹⁵ tn Or “useless,” “futile.” The reference is to idols and idolatry, worshiping the creation over the Creator (Rom 1:18-32). See also 1 Kgs 16:2, 13, 26; 2 Kgs 17:15; Jer 2:5; 8:19; 3 Macc 6:11.

[14:15]  ¹⁶ tn Grk “and the earth, and the sea,” but καί (kai) has not been translated before “the earth” and “the sea” since contemporary English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[14:16]  ¹⁷ tn Grk “them, who in.” The relative pronoun (“who”) was replaced by the pronoun “he” (“In past generations he”) and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek and the awkwardness of two relative clauses (“who made the heaven” and “who in past generations”) following one another.

[14:16]  ¹⁸ tn On this term see BDAG 780 s.v. παροίχομαι. The word is a NT hapax legomenon.

[14:16]  ¹⁹ tn Or “all the Gentiles” (in Greek the word for “nation” and “Gentile” is the same). The plural here alludes to the variety of false religions in the pagan world.

[23:5]  ²⁰ tn Heb “while she was under me.” The expression indicates that Oholah is viewed as the Lord’s wife. See Num 5:19-20, 29.

[23:5]  sn Played the harlot refers to alliances with pagan nations in this context. In Ezek 16 harlotry described the sin of idolatry.

[23:5]  ²¹ tn Heb “Assyria.”

[23:5]  ²² tn The term apparently refers to Assyrian military officers; it is better construed with the description that follows. See D. I. Block, Ezekiel (NICOT), 1:738.

[23:7]  ²³ tn Heb “lusted after.”

[23:8]  ²⁴ tn Heb “and poured out their harlotry on her.”

[23:9]  ²⁵ tn Heb “I gave her into the hand of her lovers, into the hand of the sons of Assyria.”

[23:10]  ²⁶ tn Heb “name.”

[23:11]  ²⁷ tn The word “this” is not in the original text.

[23:14]  ²⁸ tn The only other occurrence of the Hebrew term is in Jer 22:14.

[23:15]  ²⁹ tn Heb “the sons of Babel.”

[23:16]  ³⁰ tn Heb “at the appearance of her eyes.”

[23:16]  ³¹ sn The Chaldeans were prominent tribal groups of Babylonia. The imagery is reminiscent of events in the reigns of Hezekiah (2 Kgs 20:12-15) and Jehoiakim (2 Kgs 23:34-24:1).

[23:17]  ³² tn Heb “The sons of Babel came to her on a bed of love.”

[23:17]  ³³ tn Heb “her soul.”

[23:18]  ³⁴ tn Heb “She exposed her harlotry and she exposed her nakedness.”

[23:18]  ³⁵ tn Heb “my soul.”

[23:18]  ³⁶ tn Heb “my soul.”

[23:20]  ³⁷ tn Heb “She lusted after their concubines (?) whose flesh was the flesh of donkeys.” The phrase “their concubines” is extremely problematic here. The pronoun is masculine plural, suggesting that the Egyptian men are in view, but how concubines would fit into the picture envisioned here is not clear. Some suggest that Ezekiel uses the term in an idiomatic sense of “paramour,” but this still fails to explain how the pronoun relates to the noun. It is more likely that the term refers here to the Egyptians’ genitals. The relative pronoun that follows introduces a more specific description of their genitals.

[23:21]  ³⁸ tn Or “you took note of.” The Hebrew verb פָּקַד (paqad) in the Qal implies evaluating something and then acting in light of that judgment; here the prophet depicts Judah as approving of her youthful unfaithfulness and then magnifying it at the present time. Some translations assume the verb should be repointed as a Niphal, rendering “you missed” or by extension “you longed for,” but such an extension of the Niphal “to be missing” is otherwise unattested.

[23:21]  ³⁹ tn Heb “when (they) did,” but the verb makes no sense here and is better emended to “when (they) fondled,” a verb used in vv. 3 and 8. See L. C. Allen, Ezekiel (WBC), 2:43.

[23:21]  ⁴⁰ tn Heb “for the sake of,” but the expression is awkward and is better emended to read “to squeeze.” See L. C. Allen, Ezekiel (WBC), 2:43.