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 12:32

12:32 Jeroboam inaugurated a festival on the fifteenth day of the eighth month, ³  like the festival celebrated in Judah. ⁴  On the altar in Bethel he offered sacrifices to the calves he had made. ⁵  In Bethel he also appointed priests for the high places he had made.

1 Raja-raja 12:2

12:2 ⁶  When Jeroboam son of Nebat heard the news, he was still in Egypt, where he had fled from King Solomon and had been living ever since. ⁷ 

Kisah Para Rasul 10:29

10:29 Therefore when you sent for me, ⁸  I came without any objection. Now may I ask why ⁹  you sent for me?”

Kisah Para Rasul 10:2

10:2 He ¹⁰  was a devout, God-fearing man, ¹¹  as was all his household; he did many acts of charity for the people ¹²  and prayed to God regularly.

Kisah Para Rasul 11:15

11:15 Then as I began to speak, the Holy Spirit fell on ¹³  them just as he did ¹⁴  on us at the beginning. ¹⁵ 

Kisah Para Rasul 13:8

13:8 But the magician Elymas ¹⁶  (for that is the way his name is translated) ¹⁷  opposed them, trying to turn the proconsul ¹⁸  away from the faith.

Hosea 8:4-5

The Political and Cultic Sin of Israel

8:4 They enthroned kings without my consent! ¹⁹ 

They appointed princes without my approval! ²⁰ 

They made idols out of their silver and gold,

but they will be destroyed! ²¹ 

8:5 O Samaria, he has rejected your calf idol!

My anger burns against them!

They will not survive much longer without being punished, ²² 

even though they are Israelites!

Hosea 10:5

The Calf Idol and Idolaters of Samaria Will Be Exiled

10:5 The inhabitants ²³  of Samaria will lament ²⁴  over the calf idol ²⁵  of Beth Aven. ²⁶ 

Its people will mourn over it;

its idolatrous priests will wail ²⁷  over it, ²⁸ 

because its splendor will be taken from them ²⁹  into exile.

Hosea 13:2

13:2 Even now they persist in sin! ³⁰ 

They make metal images for themselves,

idols that they skillfully fashion ³¹  from their own silver;

all of them are nothing but the work of craftsmen!

There is a saying about them: ³² 

“Those who sacrifice ³³  to the calf idol are calf kissers!” ³⁴ 

[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.

[12:32]  ³ sn The eighth month would correspond to October-November in modern reckoning.

[12:32]  ⁴ sn The festival he celebrated in Judah probably refers to the Feast of Tabernacles (i.e., Booths or Temporary Shelters), held in the seventh month (September-October). See also 1 Kgs 8:2.

[12:32]  ⁵ tn Heb “and he offered up [sacrifices] on the altar; he did this in Bethel, sacrificing to the calves which he had made.”

[12:2]  ⁶ tc Verse 2 is not included in the Old Greek translation. See the note on 11:43.

[12:2]  ⁷ tn Heb “and Jeroboam lived in Egypt.” The parallel text in 2 Chr 10:2 reads, “and Jeroboam returned from Egypt.” In a purely consonantal text the forms “and he lived” and “and he returned” are identical (וישׁב).

[10:29]  ⁸ tn Grk “Therefore when I was sent for.” The passive participle μεταπεμφθείς (metapemfqei") has been taken temporally and converted to an active construction which is less awkward in English.

[10:29]  ⁹ tn Grk “ask for what reason.”

[10:2]  ¹⁰ 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]  ¹¹ 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]  ¹² 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).

[11:15]  ¹³ tn Or “came down on.”

[11:15]  ¹⁴ tn The words “he did” are not in the Greek text but are implied. They form an ellipsis which must be supplied for the modern English reader. Some modern translations supply “it” rather than “he” because the gender of πνεῦμα (pneuma) in Greek is neuter, but there are sufficient NT contexts that use masculine pronouns to refer to the Spirit to justify the use of a masculine pronoun here in the translation.

[11:15]  ¹⁵ sn At the beginning is an allusion to Acts 2 and Pentecost. The beginning is a way to refer to the start of the period of the realization of Jesus’ promise in Luke 24:49 and Acts 1:8. Peter was arguing that God gave Gentiles the same benefits he gave the Jews at the start of their mission.

[13:8]  ¹⁶ tn On the debate over what the name “Elymas” means, see BDAG 320 s.v. ᾿Ελύμας. The magician’s behavior is more directly opposed to the faith than Simon Magus’ was.

[13:8]  ¹⁷ sn A parenthetical note by the author.

[13:8]  ¹⁸ sn The proconsul was the Roman official who ruled over a province traditionally under the control of the Roman senate.

[8:4]  ¹⁹ tn Heb “but without me”; NCV “without asking my permission”; CEV “without consulting me.”

[8:4]  ²⁰ tn Heb “but I did not know”; NRSV “but without my knowledge.”

[8:4]  ²¹ 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.

[8:5]  ²² tn Heb “How long will they be able to be free from punishment?” This rhetorical question affirms that Israel will not survive much longer until God punishes it.

[10:5]  ²³ tc The MT reads the singular construct noun שְׁכַן (shÿkhan, “the inhabitant [of Samaria]”), while the LXX and Syriac reflect the plural construct noun שְׁכַנֵי (shÿkhane, “the inhabitants [of Samaria]”). The singular noun may be a collective referring to the population of Samaria as a whole (BDB 1015 s.v. שָׁכֵן; e.g., Isa 33:24). Most English translations view this as a reference to the inhabitants of the city as a whole (KJV, RSV, NAB, NASB, NIV, NRSV, NJPS, TEV, CEV, NLT).

[10:5]  ²⁴ tc The MT reads יָגוּרוּ (yaguru, Qal imperfect 3rd person common plural from III גוּר, gur, “to dread”; see BDB 159 s.v. III גוּר 1). This reading is followed by most English versions but is syntactically awkward because III גוּר (“to dread”) is used nowhere else with the preposition לְ (lamed, “they are in dread for…”?). BDB suggests reading יָנוּדוּ (yanudu, Qal imperfect 3rd person common plural from נוּד, nud, “to lament”; BDB 626 s.v. נוּד 2.a) which harmonizes better with the parallelism with אָבַל (’aval, “to mourn”) in the following line. The verb נוּד (“to lament”) is used with the preposition לְ in the idiom “to lament for” (e.g., Isa 51:19; Jer 15:5; 16:5; 48:17; Nah 3:7). This involves simple orthographic confusion between ג (gimel) and נ (nun), as well as ר (resh) and ד (dalet) which were often confused by the scribes.

[10:5]  ²⁵ tc The MT reads the plural לְעֶגְלוֹת (lÿ’eglot, “for the calves”), while some Greek versions (LXX, Theodotion) and the Syriac reflect the singular לְעֵגֶל (“for the calf [calf idol]”). The singular reading is preferred on the basis of internal evidence: the oracle denounces the calf idol worship of Samaria. The plural form probably arose due to the ambiguity of the term “calf” when a scribe did not realize that the term was being used as a metonymy for the worship of the Egyptian calf goddess. Most recent English versions adopt the singular form and relate it to the calf goddess cult (RSV, NASB, NIV, NCV, NJPS, TEV, CEV, NLT); however, older English versions follow the MT plural (KJV, ASV).

[10:5]  ²⁶ sn See the note on the place name Beth Aven in 4:15.

[10:5]  ²⁷ tc The MT appears to read יָגִילוּ (yagilu, “they will rejoice”; Qal imperfect 3rd person masculine plural from גִּיל, gil, “to rejoice”), but this is likely an example of semantic polarization. See F. I. Andersen and D. N. Freedman, Hosea (AB), 556-67. The BHS editors propose the reading יְיֵלִילוּ (yÿyelilu, “they will lament”; Hiphil imperfect 3rd person masculine plural from יָלַל, yalal, “to lament”), which also appears in Hos 7:14. If this reading is original, the textual variant may be attributed to: (1) orthographic confusion between ל (lamed) and ג (gimel), and (2) haplography or dittography of י (yod). English versions are split; some follow the MT (KJV, ASV, NIV, NJPS), others the proposed emendation (RSV, NASB, NCV, NRSV, TEV, NLT).

[10:5]  ²⁸ tc This line division follows the MT rather than the line division suggested by the BHS editors.

[10:5]  ²⁹ tn Heb “from it” (so NAB, NRSV).

[13:2]  ³⁰ tn The phrase יוֹסִפוּ לַחֲטֹא (yosifu lakhato’, “they add to sin”) is an idiom meaning either (1) “they sin more and more” or (2) “they continue to sin” (see BDB 415 s.v. יָסַף 2.a; HALOT 418 s.v. יסף 3.b). The English versions are divided: (1) “they sin more and more” (KJV, RSV, NASB, NIV) and (2) “they go on sinning” (NJPS), “they continue to sin” (NAB), “they (+ still TEV, NCV) keep on sinning” (NRSV, NLT).

[13:2]  ³¹ tn The term כִּתְבוּנָם (kitvunam, “according to their skill”; preposition כְּ + feminine singular noun תְּבוּנָה, tÿvunah + 3rd person masculine plural suffix) is an abbreviated form of כִּתְבוּנָתָם (kitvunatam; GKC 255-56 §91.e). תְּבוּנָה means “understanding, faculty, skill” (BDB 108 s.v. תְּבוּנָה 1). It refers to a builder skillfully constructing a house (Prov 24:3), God skillfully fashioning creation (Ps 136:5; Prov 3:19), and a craftsman skillfully making an idol (Hos 13:2).

[13:2]  ³² tn Heb “They say about them.” Another possible rendering for the line is: “It is said of them – those men who sacrifice, ‘They kiss calves!’” The phrase זֹבְחֵי אָדָם (zovkhe ’adam, “those men who sacrifice”) functions either (1) as the subject of the verb יִשָּׁקוּן (yishaqun, “they kiss”) in the quotation in the direct discourse: “It is said of them, ‘Those men who sacrifice kiss calves!’” or (2) in apposition to the indirect object 3rd person masculine plural suffix לָהֶם (lahem, “about them”): “It is said of them, that is, those men who sacrifice….”

[13:2]  ³³ tn Heb “Those among men who offer sacrifices.” The genitive construct זֹבְחֵי אָדָם (zovkhe ’adam, “the sacrificers of men”) is misunderstood by NIV as an objective genitive phrase: “they offer human sacrifice.” Such a classification is questionable: (1) Nowhere else in the book does Hosea accuse Israel of human sacrifice, and (2) archaeological evidence does not provide any evidence of human sacrifice in the Northern Kingdom during Iron Age I (1200-722 b.c.). This phrase should be classified as a genitive of species: the genitive represents the whole class or kind of a species (men) and the construct represents a part of the whole or subspecies within the whole (those who sacrifice): “those among men who offer sacrifice” (those who offer sacrifices). The expression “a fool of men” in Prov 15:20 provides a similar example: the genitive represents the whole class/species (men) and the construct represents a part of the whole/subspecies (a fool): “a foolish man.” This is the tactic adopted by most English versions: “the men that sacrifice” (KJV), “the men who sacrifice” (NASB), “they appoint men to sacrifice [to them]” (NJPS).

[13:2]  ³⁴ tn Heb “They kiss calves!” The verb יִשָּׁקוּן (yishaqun) may be parsed as an imperfect (“they kiss [calves]”) or jussive (“let them kiss [calves]!”). Paragogic nun endings (ן + יִשָּׁקוּ) are attached to imperfects to connote rhetorical emphasis. It is used either (1) to mark out an action that is contrary to normal practice and deviates from normal expectations (those who worship the calf idol are, in effect, kissing calves!), or (2) to express strong emotion (in this case disgust) at the action of the calf idolaters (they kiss calves!). For function of paragogic nun, see IBHS 516-17 §31.7.1.