Hosea 9:5-6

9:5 So what will you do on the festival day,

on the festival days of the Lord?

No Escape for the Israelites This Time!

9:6 Look! ¹  Even if ²  they flee from the destruction,

Egypt will take hold ³  of them,

and Memphis will bury them.

The weeds will inherit the silver they treasure ⁴  –

thorn bushes will occupy their homes. ⁵ 

Hosea 7:13

Israel Has Turned Away from the Lord

7:13 Woe to them! For they have fled from me!

Destruction to them! For they have rebelled against me!

I want to deliver ⁶  them,

but they have lied to me.

Ulangan 31:17

31:17 At that time ⁷  my anger will erupt against them ⁸  and I will abandon them and hide my face from them until they are devoured. Many disasters and distresses will overcome ⁹  them ¹⁰  so that they ¹¹  will say at that time, ‘Have not these disasters ¹²  overcome us ¹³  because our ¹⁴  God is not among us ¹⁵ ?’

Ulangan 31:1

Succession of Moses by Joshua

31:1 Then Moses went ¹⁶  and spoke these words ¹⁷  to all Israel.

1 Samuel 16:14

David Appears before Saul

16:14 Now the Spirit of the Lord had turned away from Saul, and an evil spirit ¹⁸  from the Lord tormented him.

1 Samuel 28:15-16

28:15 Samuel said to Saul, “Why have you disturbed me by bringing me up?” Saul replied, “I am terribly troubled! The Philistines are fighting against me and God has turned away from me. He does not answer me – not by the prophets nor by dreams. So I have called on you to tell me what I should do.”

28:16 Samuel said, “Why are you asking me, now that the Lord has turned away from you and has become your enemy?

1 Samuel 28:2

28:2 David replied to Achish, “That being the case, you will come to know what your servant can do!” Achish said to David, “Then I will make you my bodyguard ¹⁹  from now on.” ²⁰ 

Kisah Para Rasul 17:18

17:18 Also some of the Epicurean ²¹  and Stoic ²²  philosophers were conversing ²³  with him, and some were asking, ²⁴  “What does this foolish babbler ²⁵  want to say?” Others said, “He seems to be a proclaimer of foreign gods.” ²⁶  (They said this because he was proclaiming the good news about Jesus and the resurrection.) ²⁷ 

Kisah Para Rasul 17:23

17:23 For as I went around and observed closely your objects of worship, ²⁸  I even found an altar with this inscription: ²⁹  ‘To an unknown god.’ Therefore what you worship without knowing it, ³⁰  this I proclaim to you.

[9:6]  ¹ tn The deictic particle הִנֵּה (hinneh, “Behold!”) is used frequently in prophetic announcements, introducing a solemn or important declaration, particularly in threats of judgment (BDB 244 s.v. הִנֵּה b.β). Many modern English versions leave this particle untranslated here.

[9:6]  ² tn The conjunction כִּי (ki) introduces a concessive clause: “Although, when, if, even if” (BDB 473 s.v. כִּי 2.c.β). It has a force approximating “even if” (so NIV, NCV, NRSV, CEV, NLT), but it represents a situation as more likely to occur than אִם (‘im, “if”). The concessive use of כִּי is normally followed by an imperfect, but occasionally a perfect is used, as is the case here (e.g., Mic 7:8; Nah 1:10; Pss 21:12; 119:83).

[9:6]  ³ tn The verb קָבַץ (qavats, “to gather together”) should be nuanced “grab hold” in this context (HALOT 1063 s.v. קבץ). This pictures a personified Egypt taking the fugitives prisoner.

[9:6]  ⁴ tn Heb “the treasured things of their silver”; NASB, NIV, TEV, NLT “treasures of silver.”

[9:6]  ⁵ tn Heb “their tents” (so NIV, NRSV); CEV “your tents.”

[7:13]  ⁶ tn Heb “redeem” (so NAB, NASB, NIV, NRSV, NLT); NCV, TEV “save”; CEV “I would have rescued them.”

[31:17]  ⁷ tn Heb “on that day.” This same expression also appears later in the verse and in v. 18.

[31:17]  ⁸ tn Heb “him.” Smr, LXX, and the Targums read the plural “them.” See note on the first occurrence of “they” in v. 16.

[31:17]  ⁹ tn Heb “find,” “encounter.”

[31:17]  ¹⁰ tn Heb “him.” Smr, LXX, and the Targums read the plural “them.” See note on the first occurrence of “they” in v. 16.

[31:17]  ¹¹ tn Heb “he.” Smr, LXX, and the Targums read the plural “they.” See note on the first occurrence of “they” in v. 16.

[31:17]  ¹² tn Heb “evils.”

[31:17]  ¹³ tn Heb “me.” Smr, LXX, and the Targums read the plural “us,” which is necessary in any case in the translation because of contemporary English style.

[31:17]  ¹⁴ tn Heb “my.”

[31:17]  ¹⁵ tn Heb “me.” Smr, LXX, and the Targums read the plural “us,” which is necessary in any case in the translation because of contemporary English style.

[31:1]  ¹⁶ tc For the MT reading וַיֵּלֶךְ (vayyelekh, “he went”), the LXX and Qumran have וַיְכַל (vaykhal, “he finished”): “So Moses finished speaking,” etc. The difficult reading of the MT favors its authenticity.

[31:1]  ¹⁷ tn In the MT this refers to the words that follow (cf. NIV, NCV).

[16:14]  ¹⁸ tn Or “an injurious spirit”; cf. NLT “a tormenting spirit.” The phrase need not refer to an evil, demonic spirit. The Hebrew word translated “evil” may refer to the character of the spirit or to its effect upon Saul. If the latter, another translation option might be “a mischief-making spirit.”

[28:2]  ¹⁹ tn Heb “the guardian for my head.”

[28:2]  ²⁰ tn Heb “all the days.”

[17:18]  ²¹ sn An Epicurean was a follower of the philosophy of Epicurus, who founded a school in Athens about 300 b.c. Although the Epicureans saw the aim of life as pleasure, they were not strictly hedonists, because they defined pleasure as the absence of pain. Along with this, they desired the avoidance of trouble and freedom from annoyances. They saw organized religion as evil, especially the belief that the gods punished evildoers in an afterlife. In keeping with this, they were unable to accept Paul’s teaching about the resurrection.

[17:18]  ²² sn A Stoic was a follower of the philosophy founded by Zeno (342-270 b.c.), a Phoenician who came to Athens and modified the philosophical system of the Cynics he found there. The Stoics rejected the Epicurean ideal of pleasure, stressing virtue instead. The Stoics emphasized responsibility for voluntary actions and believed risks were worth taking, but thought the actual attainment of virtue was difficult. They also believed in providence.

[17:18]  ²³ tn BDAG 956 s.v. συμβάλλω 1 has “converse, confer” here.

[17:18]  ²⁴ tn Grk “saying.”

[17:18]  ²⁵ tn Or “ignorant show-off.” The traditional English translation of σπερμολόγος (spermologo") is given in L&N 33.381 as “foolish babbler.” However, an alternate view is presented in L&N 27.19, “(a figurative extension of meaning of a term based on the practice of birds in picking up seeds) one who acquires bits and pieces of relatively extraneous information and proceeds to pass them off with pretense and show – ‘ignorant show-off, charlatan.’” A similar view is given in BDAG 937 s.v. σπερμολόγος: “in pejorative imagery of persons whose communication lacks sophistication and seems to pick up scraps of information here and there scrapmonger, scavenger…Engl. synonyms include ‘gossip’, ‘babbler’, chatterer’; but these terms miss the imagery of unsystematic gathering.”

[17:18]  ²⁶ tn The meaning of this phrase is not clear. Literally it reads “strange deities” (see BDAG 210 s.v. δαιμόνιον 1). The note of not being customary is important. In the ancient world what was new was suspicious. The plural δαιμονίων (daimoniwn, “deities”) shows the audience grappling with Paul’s teaching that God was working through Jesus.

[17:18]  ²⁷ sn This is a parenthetical note by the author.

[17:23]  ²⁸ tn Or “your sanctuaries.” L&N 53.54 gives “sanctuary” (place of worship) as an alternate meaning for the word σεβάσματα (sebasmata).

[17:23]  ²⁹ tn Grk “on which was written,” but since it would have been carved in stone, it is more common to speak of an “inscription” in English. To simplify the English the relative construction with a passive verb (“on which was inscribed”) was translated as a prepositional phrase with a substantive (“inscription”).

[17:23]  ³⁰ tn BDAG 13 s.v. ἀγνοέω 1.b has “Abs. ὅ ἀγνοοῦντες εὐσεβεῖτε what you worship without knowing it (on the subject matter Maximus Tyr. 11, 5e: all sorts of philosophers ἴσασιν οὐκ ἑκόντες καὶ λέγουσιν ἄκοντες sc. τὸ θεῖον = they know and name God without intending to do so) Ac 17:23.” Paul, in typical Jewish Christian style, informs them of the true God, of whom their idols are an ignorant reflection.