Hosea 8:4

The Political and Cultic Sin of Israel

8:4 They enthroned kings without my consent! ¹ 

They appointed princes without my approval! ² 

They made idols out of their silver and gold,

but they will be destroyed! ³ 

Hosea 8:1

God Will Raise Up the Assyrians to Attack Israel

8:1 Sound the alarm! ⁴ 

An eagle ⁵  looms over the temple of the Lord!

For they have broken their covenant with me, ⁶ 

and have rebelled against my law.

Kisah Para Rasul 15:28

15:28 For it seemed best to the Holy Spirit and to us ⁷  not to place any greater burden on you than these necessary rules: ⁸ 

Kisah Para Rasul 16:9-11

16:9 A ⁹  vision appeared to Paul during the night: A Macedonian man was standing there ¹⁰  urging him, ¹¹  “Come over ¹²  to Macedonia ¹³  and help us!” 16:10 After Paul ¹⁴  saw the vision, we attempted ¹⁵  immediately to go over to Macedonia, ¹⁶  concluding that God had called ¹⁷  us to proclaim the good news to them.

Arrival at Philippi

16:11 We put out to sea ¹⁸  from Troas ¹⁹  and sailed a straight course ²⁰  to Samothrace, ²¹  the next day to Neapolis, ²² 

Kisah Para Rasul 16:18

16:18 She continued to do this for many days. But Paul became greatly annoyed, ²³  and turned ²⁴  and said to the spirit, “I command you in the name of Jesus Christ ²⁵  to come out of her!” And it came out of her at once. ²⁶ 

Kisah Para Rasul 16:22

16:22 The crowd joined the attack ²⁷  against them, and the magistrates tore the clothes ²⁸  off Paul and Silas ²⁹  and ordered them to be beaten with rods. ³⁰ 

Kisah Para Rasul 16:2

16:2 The brothers in Lystra ³¹  and Iconium ³²  spoke well ³³  of him. ³⁴ 

Kisah Para Rasul 9:24

9:24 but Saul learned of their plot against him. ³⁵  They were also watching ³⁶  the city gates ³⁷  day and night so that they could kill him.

Kisah Para Rasul 9:33

9:33 He found there a man named Aeneas who had been confined to a mattress for eight years because ³⁸  he was paralyzed.

Kisah Para Rasul 10:7

10:7 When the angel who had spoken to him departed, Cornelius ³⁹  called two of his personal servants ⁴⁰  and a devout soldier from among those who served him, ⁴¹ 

Kisah Para Rasul 10:14

10:14 But Peter said, “Certainly not, Lord, for I have never eaten anything defiled and ritually unclean!” ⁴² 

Kisah Para Rasul 10:2

10:2 He ⁴³  was a devout, God-fearing man, ⁴⁴  as was all his household; he did many acts of charity for the people ⁴⁵  and prayed to God regularly.

Kisah Para Rasul 15:10

15:10 So now why are you putting God to the test ⁴⁶  by placing on the neck of the disciples a yoke ⁴⁷  that neither our ancestors ⁴⁸  nor we have been able to bear?

Kisah Para Rasul 15:14

15:14 Simeon ⁴⁹  has explained ⁵⁰  how God first concerned himself ⁵¹  to select ⁵²  from among the Gentiles ⁵³  a people for his name.

Kisah Para Rasul 15:25

15:25 we have unanimously ⁵⁴  decided ⁵⁵  to choose men to send to you along with our dear friends Barnabas and Paul,

Kisah Para Rasul 15:30

15:30 So when they were dismissed, ⁵⁶  they went down to Antioch, ⁵⁷  and after gathering the entire group ⁵⁸  together, they delivered the letter.

[8:4]  ¹ tn Heb “but without me”; NCV “without asking my permission”; CEV “without consulting me.”

[8:4]  ² tn Heb “but I did not know”; NRSV “but without my knowledge.”

[8:4]  ³ tn Heb “in order to be cut off.” The text gives the impression that they made the idols for this purpose, but the language is ironic and sarcastic, bringing out the futility of their efforts. One could paraphrase, “they made idols…but only so that they might be destroyed.” Though they had other plans for the idols, God’s judgment would bring their intentions to naught.

[8:1]  ⁴ tn Heb “A horn unto your gums!”; NAB “A trumpet to your lips!”

[8:1]  ⁵ tn Or perhaps “A vulture.” Some identify the species indicated by the Hebrew term נֶשֶׁר (nesher) as the griffon vulture (cf. NEB, NRSV).

[8:1]  ⁶ tn Heb “my covenant” (so NAB, NIV, NRSV); TEV “the covenant I made with them.”

[15:28]  ⁷ tn This is the same expression translated “decided” in Acts 15:22, 25. BDAG 255 s.v. δοκέω 2.b.β lists “decide” as a possible gloss for this verse, and this translation would be consistent with the translation of the same expression in Acts 15:22, 25. However, the unusually awkward “the Holy Spirit and we have decided” would result. Given this approach, it would be more natural in English to say “We and the Holy Spirit have decided,” but changing the order removes the emphasis the Greek text gives to the Holy Spirit. Thus, although the similarity to the phrases in 15:22, 25 is obscured, it is better to use the alternate translation “it seems best to me” (also given by BDAG): “it seemed best to the Holy Spirit and to us.” Again the scope of agreement is highlighted.

[15:28]  ⁸ tn L&N 71.39 translates “indispensable (rules)” while BDAG 358 s.v. ἐπάναγκες has “the necessary things.”

[16:9]  ⁹ tn Grk “And a.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[16:9]  ¹⁰ tn The word “there” is not in the Greek text, but is implied.

[16:9]  ¹¹ tn The participle λέγων (legwn) is redundant and has not been translated.

[16:9]  ¹² tn Grk “Coming over.” The participle διαβάς (diabas) has been translated as a finite verb due to requirements of contemporary English style.

[16:9]  ¹³ sn Macedonia was the Roman province of Macedonia in Greece.

[16:10]  ¹⁴ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[16:10]  ¹⁵ tn Grk “sought.”

[16:10]  ¹⁶ sn Macedonia was the Roman province of Macedonia in Greece.

[16:10]  ¹⁷ tn Or “summoned.”

[16:11]  ¹⁸ tn BDAG 62 s.v. ἀνάγω 4, “as a nautical t.t. (ἀ. τὴν ναῦν put a ship to sea), mid. or pass. ἀνάγεσθαι to begin to go by boat, put out to sea.”

[16:11]  ¹⁹ sn Troas was a port city (and surrounding region) on the northwest coast of Asia Minor. See v. 8.

[16:11]  ²⁰ tn BDAG 406 s.v. εὐθυδρομέω has “of a ship run a straight course” here; L&N 54.3 has “to sail a straight course, sail straight to.”

[16:11]  ²¹ sn Samothrace is an island in the northern part of the Aegean Sea.

[16:11]  ²² sn Neapolis was a seaport on the southern coast of Macedonia. It was 10 mi (16 km) from Philippi.

[16:18]  ²³ tn Grk “becoming greatly annoyed.” The participle διαπονηθείς (diaponhqei") has been translated as a finite verb due to requirements of contemporary English style. The aorist has been translated as an ingressive aorist (entry into a state or condition). See BDAG 235 s.v. διαπονέομαι.

[16:18]  ²⁴ tn Grk “and turning.” The participle ἐπιστρέψας (epistreya") has been translated as a finite verb due to requirements of contemporary English style.

[16:18]  ²⁵ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[16:18]  ²⁶ tn BDAG 1102-3 s.v. ὥρα 2.c has “at that very time, at once, instantly” for the usage in this verse.

[16:22]  ²⁷ tn L&N 39.50 has “the crowd joined the attack against them” for συνεπέστη (sunepesth) in this verse.

[16:22]  ²⁸ tn Grk “tearing the clothes off them, the magistrates ordered.” The participle περιρήξαντες (perirhxante") has been translated as a finite verb due to requirements of contemporary English style. Although it may be possible to understand the aorist active participle περιρήξαντες in a causative sense (“the magistrates caused the clothes to be torn off Paul and Silas”) in the mob scene that was taking place, it is also possible that the magistrates themselves actively participated. This act was done to prepare them for a public flogging (2 Cor 11:25; 1 Thess 2:2).

[16:22]  ²⁹ tn Grk “off them”; the referents (Paul and Silas) have been specified in the translation for clarity.

[16:22]  ³⁰ tn The infinitive ῥαβδίζειν (rJabdizein) means “to beat with rods or sticks” (as opposed to fists or clubs, BDAG 902 s.v. ῥαβδίζω).

[16:2]  ³¹ sn Lystra was a city in Lycaonia about 25 mi (40 km) south of Iconium.

[16:2]  ³² sn Iconium was a city in Lycaonia about 110 mi (175 km) east of Pisidian Antioch.

[16:2]  ³³ tn For this sense of μαρτυρέω (marturew), see BDAG 618 s.v. 2.b.

[16:2]  ³⁴ 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.

[9:24]  ³⁵ tn The words “against him” are implied, as suggested by L&N 30.71.

[9:24]  ³⁶ tn Or “guarding.” This is a negative term in Luke-Acts (Luke 6:7; 14:1; 20:20).

[9:24]  ³⁷ tn The word πύλη (pulh) may refer to a house door or gate, or to the large gates used in a palace, temple, or city wall. Here the context clearly indicates a reference to the latter, so the translation “city gates” is used.

[9:33]  ³⁸ tn Since the participle κατακείμενον (katakeimenon), an adjectival participle modifying Αἰνέαν (Ainean), has been translated into English as a relative clause (“who had been confined to a mattress”), it would be awkward to follow with a second relative clause (Grk “who was paralyzed”). Furthermore, the relative pronoun here has virtually a causal force, giving the reason for confinement to the mattress, so it is best translated “because.”

[10:7]  ³⁹ tn Grk “he”; the referent (Cornelius) has been specified in the translation for clarity.

[10:7]  ⁴⁰ tn Or “domestic servants.” The Greek word here is οἰκέτης (oiketh"), which technically refers to a member of the household, but usually means a household servant (slave) or personal servant rather than a field laborer.

[10:7]  ⁴¹ tn The meaning of the genitive participle προσκαρτερούντων (proskarterountwn) could either be “a soldier from the ranks of those who served him” (referring to his entire command) or “a soldier from among his personal staff” (referring to a group of soldiers who were his personal attendants). The translation “from among those who served him” is general enough to cover either possibility.

[10:14]  ⁴² tn Possibly there is a subtle distinction in meaning between κοινός (koinos) and ἀκάθαρτος (akaqarto") here, but according to L&N 53.39 it is difficult to determine precise differences in meaning based on existing contexts.

[10:14]  sn Peter insisted he would not violate the law by eating anything defiled and ritually unclean. These food laws were one of the practices that distinguished Jews from their Gentile neighbors. The practice made table fellowship with Gentiles awkward. For an example of Jewish attitudes to this, see Dan 1:8-16; 1 Macc 1:41-64; Letter of Aristeas 142; Tacitus, History 5.5.

[10:2]  ⁴³ tn In the Greek text this represents a continuation of the previous sentence. Because of the tendency of contemporary English to use shorter sentences, a new sentence was begun here in the translation.

[10:2]  ⁴⁴ sn The description of Cornelius as a devout, God-fearing man probably means that he belonged to the category called “God-fearers,” Gentiles who worshiped the God of Israel and in many cases kept the Mosaic law, but did not take the final step of circumcision necessary to become a proselyte to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 43-44, and Sir 11:17; 27:11; 39:27.

[10:2]  ⁴⁵ tn Or “gave many gifts to the poor.” This was known as “giving alms,” or acts of mercy (Sir 7:10; BDAG 315-16 s.v. ἐλεημοσύνη).

[15:10]  ⁴⁶ tn According to BDAG 793 s.v. πειράζω 2.c, “In Ac 15:10 the πειράζειν τὸν θεόν consists in the fact that after God’s will has been clearly made known through granting of the Spirit to the Gentiles (v. 8), some doubt and make trial to see whether God’s will really becomes operative.” All testing of God in Luke is negative: Luke 4:2; 11:16.

[15:10]  ⁴⁷ sn A yoke is a wooden bar or frame that joins two animals like oxen or horses so that they can pull a wagon, plow, etc. together. Here it is used figuratively of the restriction that some in the early church wanted to place on Gentile converts to Christianity of observing the law of Moses and having males circumcised. The yoke is a decidedly negative image: Matt 23:4, but cf. Matt 11:29-30.

[15:10]  ⁴⁸ tn Or “forefathers”; Grk “fathers.”

[15:14]  ⁴⁹ sn Simeon is a form of the apostle Peter’s Aramaic name. James uses Peter’s “Jewish” name here.

[15:14]  ⁵⁰ tn Or “reported,” “described.”

[15:14]  ⁵¹ tn BDAG 378 s.v. ἐπισκέπτομαι 3 translates this phrase in Acts 15:14, “God concerned himself about winning a people fr. among the nations.”

[15:14]  ⁵² tn Grk “to take,” but in the sense of selecting or choosing (accompanied by the preposition ἐκ [ek] plus a genitive specifying the group selected from) see Heb 5:1; also BDAG 584 s.v. λαμβάνω 6.

[15:14]  ⁵³ sn In the Greek text the expression “from among the Gentiles” is in emphatic position.

[15:25]  ⁵⁴ tn Grk “having become of one mind, we have decided.” This has been translated “we have unanimously decided” to reduce the awkwardness in English.

[15:25]  ⁵⁵ tn BDAG 255 s.v. δοκέω 2.b.β lists this verse under the meaning “it seems best to me, I decide, I resolve.”

[15:30]  ⁵⁶ tn Or “sent away.”

[15:30]  ⁵⁷ sn Antioch was a city in Syria (not Antioch in Pisidia).

[15:30]  ⁵⁸ tn Or “congregation” (referring to the group of believers).