Hosea 7:11

Israel Turns to Assyria and Egypt for Help

7:11 Ephraim has been like a dove,

easily deceived and lacking discernment.

They called to Egypt for help;

they turned to Assyria for protection.

Hosea 10:6

10:6 Even the calf idol ¹  will be carried to Assyria,

as tribute for the great king. ² 

Ephraim will be disgraced;

Israel will be put to shame because ³  of its wooden idol. ⁴ 

Hosea 12:1-2

12:1 Ephraim continually feeds on the wind;

he chases the east wind all day;

he multiplies lies and violence.

They make treaties ⁵  with Assyria,

and send olive oil as tribute ⁶  to Egypt.

12:2 The Lord also has a covenant lawsuit ⁷  against Judah;

he will punish Jacob according to his ways

and repay him according to his deeds.

Kisah Para Rasul 15:19

15:19 “Therefore I conclude ⁸  that we should not cause extra difficulty ⁹  for those among the Gentiles ¹⁰  who are turning to God,

Kisah Para Rasul 15:29

15:29 that you abstain from meat that has been sacrificed to idols ¹¹  and from blood and from what has been strangled ¹²  and from sexual immorality. ¹³  If you keep yourselves from doing these things, ¹⁴  you will do well. Farewell. ¹⁵ 

Kisah Para Rasul 16:7

16:7 When they came to ¹⁶  Mysia, ¹⁷  they attempted to go into Bithynia, ¹⁸  but the Spirit of Jesus did not allow ¹⁹  them to do this, ²⁰ 

Kisah Para Rasul 16:2

16:2 The brothers in Lystra ²¹  and Iconium ²²  spoke well ²³  of him. ²⁴ 

Kisah Para Rasul 28:16-18

28:16 When we entered Rome, Paul was allowed to live ²⁵  by himself, with the soldier who was guarding him.

Paul Addresses the Jewish Community in Rome

28:17 After three days ²⁶  Paul ²⁷  called the local Jewish leaders ²⁸  together. When they had assembled, he said to them, “Brothers, ²⁹  although I had done ³⁰  nothing against our people or the customs of our ancestors, ³¹  from Jerusalem ³²  I was handed over as a prisoner to the Romans. ³³  28:18 When ³⁴  they had heard my case, ³⁵  they wanted to release me, ³⁶  because there was no basis for a death sentence ³⁷  against me.

[10:6]  ¹ tn The antecedent of the 3rd person masculine singular direct object pronoun אוֹתוֹ (’oto, “it”) is probably the calf idol of Beth Aven mentioned in 10:5a. This has been specified in the translation for clarity (cf. TEV, NLT).

[10:6]  ² tc The MT reads מֶלֶךְ יָרֵב (melekh yarev, “a king who contends”?) which is syntactically awkward: מֶלֶךְ (“king”) followed by יָרֵב (“let him contend!”; Qal jussive 3rd person masculine singular from רִיב, riv, “to contend”). Note that KJV, ASV, NASB treat this as a proper name (“king Jareb”). The MT reading is probably the result of faulty word division. As the BHS editors suggest, the original reading most likely is מַלְכִּי רָב (malki rav, “the great king”). The suffixed י (yod) on מַלְכִּי is the remnant of the old genitive ending. This is the equivalent of the Assyrian royal epithet sarru rabbu (“the great king”). See also the tc note on the same phrase in 5:13.

[10:6]  ³ tn The preposition מִן (min) functions in a causal sense specifying the logical cause: “because of” or “on account of” (e.g., Exod 2:23; Deut 7:7; Nah 3:4; BDB 580 s.v. מִן 2.f; HALOT 598 s.v. מִן 6).

[10:6]  ⁴ tn The meaning of the root of מֵעֲצָתוֹ (me’atsato, preposition מִן, min, + feminine singular noun עֵצָה, ’etsah, + 3rd person masculine singular suffix) is debated. There are three options: (1) “its counsel” from I עֵצָה (“counsel; advice; plan”; BDB 420 s.v. עֵצָה; HALOT 867 s.v. I עֵצָה 3.a); (2) “its disobedience” from II עֵצָה (“disobedience,” but the existence of this root is debated; see HALOT 867 s.v. II עֵצָה); and (3) “its wooden idol” from III עֵצָה (“wood”; cf. Jer 6:6) referring to the wooden idol/effigy (the calf idol in 10:5), a stick of wood covered with gold (HALOT 867 s.v.). The last option is favored contextually: (a) the idol is called “a stick of wood” in Hos 4:12, and (b) the calf idol (probably the referent) of the cult is mentioned in 10:5. The English versions are divided: (1) “his idol” (RSV, NRSV), “its wooden idols” (NIV), “image” (NJPS margin), “that idol” (CEV), “this idol” (NLT); and (2) “his own counsel” (KJV, ASV), “its own counsel” (NASB), “his plans” (NJPS), “his schemes” (NAB), “the advice” (TEV).

[12:1]  ⁵ tn Heb “a treaty” (so NIV, NRSV); KJV, NASB “a covenant”; NAB “comes to terms.”

[12:1]  ⁶ tn The phrase “as tribute” does not appear in the Hebrew text, but is supplied in the translation for clarity. Cf. NCV “send a gift of olive oil.”

[12:2]  ⁷ tn The noun רִיב (riv, “dispute”) 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. Cf. NLT “is bringing a lawsuit.”

[15:19]  ⁸ tn Or “I have decided,” “I think.” The verb κρίνω (krinw) has a far broader range of meaning than the often-used English verb “judge.” BDAG 568 s.v. κρίνω 3 places this use in Acts 15:19 in the category “judge, think, consider, look upon” followed by double accusative of object and predicate. However, many modern translations give the impression that a binding decision is being handed down by James: “it is my judgment” (NASB, NIV); “I have reached the decision” (NRSV). L&N 22.25, on the other hand, translate the phrase here “I think that we should not cause extra difficulty for those among the Gentiles.” This gives more the impression of an opinion than a binding decision. The resolution of this lies not so much in the lexical data as in how one conceives James’ role in the leadership of the Jerusalem church, plus the dynamics of the specific situation where the issue of Gentile inclusion in the church was being discussed. The major possibilities are: (1) James is handing down a binding decision to the rest of the church as the one who has ultimate authority to decide this matter; (2) James is offering his own personal opinion in the matter, which is not binding on the church; (3) James is voicing a consensus opinion of all the apostles and elders, although phrasing it as if it were his own; (4) James is making a suggestion to the rest of the leadership as to what course they should follow. In light of the difficulty in reconstructing the historical situation in detail, it is best to use a translation which maintains as many of the various options as possible. For this reason the translation “Therefore I conclude” has been used, leaving open the question whether in reaching this conclusion James is speaking only for himself or for the rest of the leadership.

[15:19]  ⁹ tn Or “trouble.” This term is a NT hapax legomenon (BDAG 775 s.v. παρενοχλέω).

[15:19]  ¹⁰ tn Or “among the nations” (in Greek the word for “nation” and “Gentile” is the same).

[15:29]  ¹¹ tn There is no specific semantic component in the Greek word εἰδωλόθυτος that means “meat” (see BDAG 280 s.v. εἰδωλόθυτος; L&N 5.15). The stem –θυτος means “sacrifice” (referring to an animal sacrificially killed) and thereby implies meat.

[15:29]  ¹² tc Codex Bezae (D) and a few other witnesses lack the restriction “and from what has been strangled” (καὶ πνικτῶν, kai pniktwn), though the words are supported by a wide variety of early and important witnesses otherwise and should be considered authentic.

[15:29]  sn What has been strangled. That is, to refrain from eating animals that had been killed without having the blood drained from them. According to the Mosaic law (Lev 17:13-14), Jews were forbidden to eat flesh with the blood still in it (note the preceding provision in this verse, and from blood).

[15:29]  ¹³ tc Codex Bezae (D) as well as 323 614 945 1739 1891 sa and other witnesses have after “sexual immorality” the following statement: “And whatever you do not want to happen to yourselves, do not do to another/others.” By adding this negative form of the Golden Rule, these witnesses effectively change the Apostolic Decree from what might be regarded as ceremonial restrictions into more ethical demands. The issues here are quite complicated, and beyond the scope of this brief note. Suffice it to say that D and its allies here are almost surely an expansion and alteration of the original text of Acts. For an excellent discussion of the exegetical and textual issues, see TCGNT 379-83.

[15:29]  ¹⁴ tn Grk “from which things keeping yourselves.” Because of the length and complexity of the Greek sentence, the relative pronoun (ὧν, |wn) has been replaced by a pronoun (“these things”) and a new English sentence begun. The participle διατηροῦντες (diathrounte") has been translated as a conditional adverbial participle (“if you keep yourselves”). See further L&N 13.153.

[15:29]  ¹⁵ tn The phrase ἔρρωσθε (errwsqe) may be understood as a stock device indicating a letter is complete (“good-bye,” L&N 33.24) or as a sincere wish that the persons involved may fare well (“may you fare well,” L&N 23.133).

[16:7]  ¹⁶ tn BDAG 511 s.v. κατά B.1.b has “to Mysia” here.

[16:7]  ¹⁷ sn Mysia was a province in northwest Asia Minor.

[16:7]  ¹⁸ sn Bithynia was a province in northern Asia Minor northeast of Mysia.

[16:7]  ¹⁹ tn Or “permit”; see BDAG 269 s.v. ἐάω 1.

[16:7]  ²⁰ tn The words “do this” are not in the Greek text, but are supplied for stylistic reasons, since English handles ellipses differently than Greek.

[16:2]  ²¹ sn Lystra was a city in Lycaonia about 25 mi (40 km) south of Iconium.

[16:2]  ²² sn Iconium was a city in Lycaonia about 110 mi (175 km) east of Pisidian Antioch.

[16:2]  ²³ tn For this sense of μαρτυρέω (marturew), see BDAG 618 s.v. 2.b.

[16:2]  ²⁴ tn Grk “who was well spoken of by the brothers in Lystra and Iconium.” Because of the awkwardness in English of having two relative clauses follow one another (“who was a believer…who was well spoken of”) and the awkwardness of the passive verb (“was well spoken of”), the relative pronoun at the beginning of 16:2 (“who”) has been translated as a pronoun (“him”) and the construction converted from passive to active at the same time a new sentence was started in the translation.

[28:16]  ²⁵ tn Or “to stay.”

[28:16]  sn Allowed to live by himself. Paul continued to have a generous prison arrangement (cf. Acts 27:3).

[28:17]  ²⁶ tn Grk “It happened that after three days.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[28:17]  ²⁷ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[28:17]  ²⁸ tn L&N 33.309 has “‘after three days, he called the local Jewish leaders together’ Ac 28:17.”

[28:17]  ²⁹ tn Grk “Men brothers,” but this is both awkward and unnecessary in English.

[28:17]  ³⁰ tn The participle ποιήσας (poihsas) has been translated as a concessive adverbial participle.

[28:17]  ³¹ tn Or “forefathers”; Grk “fathers.”

[28:17]  sn I had done nothing against our people or the customs of our ancestors. Once again Paul claimed to be faithful to the Jewish people and to the God of Israel.

[28:17]  ³² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[28:17]  ³³ tn Grk “into the hands of the Romans,” but this is redundant when παρεδόθην (paredoqhn) has been translated “handed over.”

[28:18]  ³⁴ tn Grk “who when.” Because of the length and complexity of the Greek sentence, the relative pronoun (“who”) has been replaced by the personal pronoun (“they”) and a new sentence begun at this point in the translation.

[28:18]  ³⁵ tn Or “had questioned me”; or “had examined me.” BDAG 66 s.v. ἀνακρίνω 2 states, “to conduct a judicial hearing, hear a case, question.”

[28:18]  ³⁶ sn They wanted to release me. See Acts 25:23-27.

[28:18]  ³⁷ tn Grk “no basis for death,” but in this context a sentence of death is clearly indicated.