Yeremia 2:28

2:28 But where are the gods you made for yourselves?

Let them save you when you are in trouble.

The sad fact is that ¹  you have as many gods

as you have towns, Judah.

Yeremia 3:1-2

3:1 “If a man divorces his wife

and she leaves him and becomes another man’s wife,

he may not take her back again. ² 

Doing that would utterly defile the land. ³ 

But you, Israel, have given yourself as a prostitute to many gods. ⁴ 

So what makes you think you can return to me?” ⁵ 

says the Lord.

3:2 “Look up at the hilltops and consider this. ⁶ 

You have had sex with other gods on every one of them. ⁷ 

You waited for those gods like a thief lying in wait in the desert. ⁸ 

You defiled the land by your wicked prostitution to other gods. ⁹ 

Ulangan 32:16-17

32:16 They made him jealous with other gods, ¹⁰ 

they enraged him with abhorrent idols. ¹¹ 

32:17 They sacrificed to demons, not God,

to gods they had not known;

to new gods who had recently come along,

gods your ancestors ¹²  had not known about.

Ulangan 32:2

32:2 My teaching will drop like the rain,

my sayings will drip like the dew, ¹³ 

as rain drops upon the grass,

and showers upon new growth.

Kisah Para Rasul 23:4-5

23:4 Those standing near him ¹⁴  said, “Do you dare insult ¹⁵  God’s high priest?” 23:5 Paul replied, ¹⁶  “I did not realize, ¹⁷  brothers, that he was the high priest, for it is written, ‘You must not speak evil about a ruler of your people.’” ¹⁸ 

Kisah Para Rasul 23:13

23:13 There were more than forty of them who formed this conspiracy. ¹⁹ 

Yesaya 2:8

2:8 Their land is full of worthless idols;

they worship ²⁰  the product of their own hands,

what their own fingers have fashioned.

Hosea 12:11

12:11 Is there idolatry ²¹  in Gilead? ²² 

Certainly its inhabitants ²³  will come to nothing! ²⁴ 

Do they sacrifice bulls in Gilgal?

Surely their altars will be like stones heaped up on a plowed field!

[2:28]  ¹ tn This is an attempt to render the Hebrew particle כִּי (ki, “for, indeed”) contextually.

[3:1]  ² tn Heb “May he go back to her again?” The question is rhetorical and expects a negative answer.

[3:1]  sn For the legal background for the illustration that is used here see Deut 24:1-4.

[3:1]  ³ tn Heb “Would the land not be utterly defiled?” The stative is here rendered actively to connect better with the preceding. The question is rhetorical and expects a positive answer.

[3:1]  ⁴ tn Heb “But you have played the prostitute with many lovers.”

[3:1]  ⁵ tn Heb “Returning to me.” The form is the bare infinitive which the KJV and ASV have interpreted as an imperative “Yet, return to me!” However, it is more likely that a question is intended, expressing surprise in the light of the law alluded to and the facts cited. For the use of the infinitive absolute in the place of a finite verb, cf. GKC 346 §113.ee. For the introduction of a question without a question marker, cf. GKC 473 §150.a.

[3:2]  ⁶ tn Heb “and see.”

[3:2]  ⁷ tn Heb “Where have you not been ravished?” The rhetorical question expects the answer “nowhere,” which suggests she has engaged in the worship of pagan gods on every one of the hilltops.

[3:2]  ⁸ tn Heb “You sat for them [the lovers, i.e., the foreign gods] beside the road like an Arab in the desert.”

[3:2]  ⁹ tn Heb “by your prostitution and your wickedness.” This is probably an example of hendiadys where, when two nouns are joined by “and,” one expresses the main idea and the other qualifies it.

[32:16]  ¹⁰ tc Heb “with strange (things).” The Vulgate actually supplies diis (“gods”).

[32:16]  ¹¹ tn Heb “abhorrent (things)” (cf. NRSV). A number of English versions understand this as referring to “idols” (NAB, NIV, NCV, CEV), while NLT supplies “acts.”

[32:17]  ¹² tn Heb “your fathers.”

[32:2]  ¹³ tn Or “mist,” “light drizzle.” In some contexts the term appears to refer to light rain, rather than dew.

[23:4]  ¹⁴ tn The word “him” is not in the Greek text but is implied.

[23:4]  ¹⁵ tn L&N 33.393 has for λοιδορέω (loidorew) “to speak in a highly insulting manner – ‘to slander, to insult strongly, slander, insult.’”

[23:4]  sn Insult God’s high priest. Paul was close to violation of the Mosaic law with his response, as the citation from Exod 22:28 in v. 5 makes clear.

[23:5]  ¹⁶ tn Grk “said.”

[23:5]  ¹⁷ tn Or “know.”

[23:5]  ¹⁸ sn A quotation from Exod 22:28. This text defines a form of blasphemy. Paul, aware of the fact that he came close to crossing the line, backed off out of respect for the law.

[23:13]  ¹⁹ tn L&N 30.73 defines συνωμοσία (sunwmosia) as “a plan for taking secret action someone or some institution, with the implication of an oath binding the conspirators – ‘conspiracy, plot.’ …‘there were more than forty of them who formed this conspiracy’ Ac 23:13.”

[2:8]  ²⁰ tn Or “bow down to” (NIV, NRSV).

[12:11]  ²¹ tn The noun אָוֶן (’aven) has a broad range of meanings which includes: (1) “wickedness, sin, injustice” (2) “deception, nothingness,” and (3) “idolatry, idolatrous cult” (HALOT 22 s.v. אָוֶן; BDB 19 s.v. אָוֶן). While any of these meanings would fit the present context, the second-half of the verse refers to cultic sins, suggesting that Hosea is denouncing Gilead for its idolatry. Cf. NLT “Gilead is filled with sinners who worship idols.”

[12:11]  ²² tn The introductory deictic particle אִם (’im) functions as an interrogative and introduces an interrogative clause: “Is there…?” (see HALOT 60 s.v. אִם 5; BDB 50 s.v. אִם 2). The LXX assumed that אִם was being used in its more common function as a conditional particle: “If there….”

[12:11]  ²³ tn Heb “they”; the referent (the inhabitants of Gilead) has been specified in the translation for clarity.

[12:11]  ²⁴ tn The noun שָׁוְא (shav’, “emptiness, nothing”), which describes the imminent judgment of the people of Gilead, creates a wordplay in Hebrew with the noun אָוֶן (’aven, “nothingness” = idolatry). Because Gilead worshiped “nothingness” (idols), it would become “nothing” (i.e., be destroyed).