1 Raja-raja 12:28

12:28 After the king had consulted with his advisers, ¹  he made two golden calves. Then he said to the people, ²  “It is too much trouble for you to go up to Jerusalem. Look, Israel, here are your gods who brought you up from the land of Egypt.”

1 Raja-raja 12:30

12:30 This caused Israel to sin; ³  the people went to Bethel and Dan to worship the calves. ⁴ 

1 Raja-raja 12:33

A Prophet from Judah Visits Bethel

12:33 On the fifteenth day of the eighth month (a date he had arbitrarily chosen) ⁵  Jeroboam ⁶  offered sacrifices on the altar he had made in Bethel. ⁷  He inaugurated a festival for the Israelites and went up to the altar to offer sacrifices.

1 Raja-raja 13:33-34

A Prophet Announces the End of Jeroboam’s Dynasty

13:33 After this happened, Jeroboam still did not change his evil ways; ⁸  he continued to appoint common people ⁹  as priests at the high places. Anyone who wanted the job he consecrated as a priest. ¹⁰  13:34 This sin caused Jeroboam’s dynasty ¹¹  to come to an end and to be destroyed from the face of the earth.

1 Raja-raja 16:31-33

16:31 As if following in the sinful footsteps of Jeroboam son of Nebat were not bad enough, he married Jezebel the daughter of King Ethbaal of the Sidonians. Then he worshiped and bowed to Baal. ¹²  16:32 He set up an altar for Baal in the temple of Baal he had built in Samaria. 16:33 Ahab also made an Asherah pole; he ¹³  did more to anger the Lord God of Israel than all the kings of Israel who were before him.

1 Raja-raja 16:2

16:2 “I raised you up ¹⁴  from the dust and made you ruler over my people Israel. Yet you followed in Jeroboam’s footsteps ¹⁵  and encouraged my people Israel to sin; their sins have made me angry. ¹⁶ 

Kisah Para Rasul 8:18

8:18 Now Simon, when he saw that the Spirit ¹⁷  was given through the laying on of the apostles’ hands, offered them money,

Kisah Para Rasul 17:19

17:19 So they took Paul and ¹⁸  brought him to the Areopagus, ¹⁹  saying, “May we know what this new teaching is that you are proclaiming?

Yeremia 3:7-8

3:7 Yet even after she had done all that, I thought that she might come back to me. ²⁰  But she did not. Her sister, unfaithful Judah, saw what she did. ²¹  3:8 She also saw ²²  that I gave wayward Israel her divorce papers and sent her away because of her adulterous worship of other gods. ²³  Even after her unfaithful sister Judah had seen this, ²⁴  she still was not afraid, and she too went and gave herself like a prostitute to other gods. ²⁵ 

Hosea 4:15

Warning to Judah: Do Not Join in Israel’s Apostasy!

4:15 Although you, O Israel, commit adultery,

do not let Judah become guilty!

Do not journey to Gilgal!

Do not go up to Beth Aven! ²⁶ 

Do not swear, “As surely as the Lord lives!”

[12:28]  ¹ tn The words “with his advisers” are supplied in the translation for clarification.

[12:28]  ² tn Heb “to them,” although this may be a corruption of “to the people.” Cf. the Old Greek translation.

[12:30]  ³ tn Heb “and this thing became a sin.”

[12:30]  ⁴ tc The MT reads “and the people went before the one to Dan.” It is likely that some words have been accidentally omitted and that the text originally said, “and the people went before the one at Bethel and before the one at Dan.”

[12:33]  ⁵ tn Heb “which he had chosen by himself.”

[12:33]  ⁶ tn Heb “he”; the referent (Jeroboam) has been specified in the translation for clarity.

[12:33]  ⁷ map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.

[13:33]  ⁸ tn Heb “did not turn from his evil way.”

[13:33]  ⁹ sn The expression common people refers to people who were not Levites. See 1 Kgs 12:31.

[13:33]  ¹⁰ tn Heb “and one who had the desire he was filling his hand so that he became [one of] the priests of the high places.”

[13:34]  ¹¹ tn Heb “house.”

[16:31]  ¹² tn Heb “and he went and served Baal and bowed down to him.”

[16:31]  sn The Canaanites worshiped Baal as a storm and fertility god.

[16:33]  ¹³ tn Heb “Ahab”; the proper name has been replaced by the pronoun (“he”) in the translation for stylistic reasons.

[16:2]  ¹⁴ tn The Hebrew text has “because” at the beginning of the sentence. In the Hebrew text vv. 2-3 are one sentence comprised of a causal clause giving the reason for divine punishment (v. 2) and the main clause announcing the punishment (v. 3). The translation divides this sentence for stylistic reasons.

[16:2]  ¹⁵ tn Heb “walked in the way of Jeroboam.”

[16:2]  ¹⁶ tn Heb “angering me by their sins.”

[8:18]  ¹⁷ tc Most witnesses (Ì^45,74 A* C D E Ψ 33 1739 Ï latt sy bo) here read “the Holy Spirit” (τὸ πνεῦμα τὸ ἅγιον, to pneuma to {agion), while a few key mss have simply τὸ πνεῦμα (א A^c B sa mae). Although it is possible that some scribes omitted τὸ ἅγιον because of its perceived superfluity (note vv. 15, 17, 19), it is far more likely that others added the adjective out of pious motives.

[17:19]  ¹⁸ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[17:19]  ¹⁹ tn Or “to the council of the Areopagus.” See also the term in v. 22.

[17:19]  sn The Areopagus has been traditionally understood as reference to a rocky hill near the Acropolis in Athens, although this place may well have been located in the marketplace at the foot of the hill (L&N 93.412; BDAG 129 s.v. ῎Αρειος πάγος). This term does not refer so much to the place, however, as to the advisory council of Athens known as the Areopagus, which dealt with ethical, cultural, and religious matters, including the supervision of education and controlling the many visiting lecturers. Thus it could be translated the council of the Areopagus. See also the term in v. 22.

[3:7]  ²⁰ tn Or “I said to her, ‘Come back to me!’” The verb אָמַר (’amar) usually means “to say,” but here it means “to think,” of an assumption that turns out to be wrong (so HALOT 66.4 s.v. אמר); cf. Gen 44:28; Jer 3:19; Pss 82:6; 139:11; Job 29:18; Ruth 4:4; Lam 3:18.

[3:7]  sn Open theists suggest that passages such as this indicate God has limited foreknowledge; however, more traditional theologians view this passage as an extended metaphor in which God presents himself as a deserted husband, hoping against hope that his adulterous wife might return to him. The point of the metaphor is not to make an assertion about God’s foreknowledge, but to develop the theme of God’s heartbreak due to Israel’s unrepentance.

[3:7]  ²¹ tn The words “what she did” are not in the text but are implicit from the context and are supplied in the translation for clarification.

[3:8]  ²² tc Heb “she [‘her sister, unfaithful Judah’ from the preceding verse] saw” with one Hebrew ms, some Greek mss, and the Syriac version. The MT reads “I saw” which may be a case of attraction to the verb at the beginning of the previous verse.

[3:8]  ²³ tn Heb “because she committed adultery.” The translation is intended to spell out the significance of the metaphor.

[3:8]  ²⁴ tn The words “Even after her unfaithful sister, Judah, had seen this” are not in the Hebrew text but are implicit in the connection and are supplied for clarification.

[3:8]  ²⁵ tn Heb “she played the prostitute there.” This is a metaphor for Israel’s worship; she gave herself to the worship of other gods like a prostitute gives herself to her lovers. There seems no clear way to completely spell out the metaphor in the translation.

[4:15]  ²⁶ sn Beth Aven means “house of wickedness” in Hebrew; it is a polemic reference to “Bethel,” which means “house of God.” Cf. CEV “at sinful Bethel.”