2 Raja-raja 21:7

21:7 He put an idol of Asherah he had made in the temple, about which the Lord had said to David and to his son Solomon, “This temple in Jerusalem, which I have chosen out of all the tribes of Israel, will be my permanent home. ¹ 

2 Raja-raja 21:11

21:11 “King Manasseh of Judah has committed horrible sins. ²  He has sinned more than the Amorites before him and has encouraged Judah to sin by worshiping his disgusting idols. ³ 

Keluaran 32:21

32:21 Moses said to Aaron, “What did this people do to you, that you have brought on them so great a sin?”

Keluaran 32:1

The Sin of the Golden Calf

32:1 ⁴ When the people saw that Moses delayed ⁵  in coming down ⁶  from the mountain, they ⁷  gathered around Aaron and said to him, “Get up, ⁸  make us gods ⁹  that will go before us. As for this fellow Moses, ¹⁰  the man who brought us up from the land of Egypt, we do not know what ¹¹  has become of him!”

Kisah Para Rasul 14:15-16

14:15 “Men, why are you doing these things? We too are men, with human natures ¹²  just like you! We are proclaiming the good news to you, so that you should turn ¹³  from these worthless ¹⁴  things to the living God, who made the heaven, the earth, ¹⁵  the sea, and everything that is in them. 14:16 In ¹⁶  past ¹⁷  generations he allowed all the nations ¹⁸  to go their own ways,

Kisah Para Rasul 14:2

14:2 But the Jews who refused to believe ¹⁹  stirred up the Gentiles and poisoned their minds ²⁰  against the brothers.

Kisah Para Rasul 1:9

1:9 After ²¹  he had said this, while they were watching, he was lifted up and a cloud hid him from their sight.

[21:7]  ¹ tn Heb “In this house and in Jerusalem, which I chose from all the tribes of Israel, I will place my name perpetually (or perhaps “forever”).”

[21:11]  ² tn Heb “these horrible sins.”

[21:11]  ³ sn See the note at 1 Kgs 15:12.

[32:1]  ⁴ sn This narrative is an unhappy interlude in the flow of the argument of the book. After the giving of the Law and the instructions for the tabernacle, the people get into idolatry. So this section tells what the people were doing when Moses was on the mountain. Here is an instant violation of the covenant that they had just agreed to uphold. But through it all Moses shines as the great intercessor for the people. So the subject matter is the sin of idolatry, its effects and its remedy. Because of the similarities to Jeroboam’s setting up the calves in Dan and Bethel, modern critics have often said this passage was written at that time. U. Cassuto shows how the language of this chapter would not fit an Iron Age setting in Dan. Rather, he argues, this story was well enough known for Jeroboam to imitate the practice (Exodus, 407-10). This chapter can be divided into four parts for an easier exposition: idolatry (32:1-6), intercession (32:7-14), judgment (32:15-29), intercession again (32:30-33:6). Of course, these sections are far more complex than this, but this gives an overview. Four summary statements for expository points might be: I. Impatience often leads to foolish violations of the faith, II. Violations of the covenant require intercession to escape condemnation, III. Those spared of divine wrath must purge evil from their midst, and IV. Those who purge evil from their midst will find reinstatement through intercession. Several important studies are available for this. See, among others, D. R. Davis, “Rebellion, Presence, and Covenant: A Study in Exodus 32-34,” WTJ 44 (1982): 71-87; M. Greenberg, “Moses’ Intercessory Prayer,” Ecumenical Institute for Advanced Theological Studies (1978): 21-35; R. A. Hamer, “The New Covenant of Moses,” Judaism 27 (1978): 345-50; R. L. Honeycutt, Jr., “Aaron, the Priesthood, and the Golden Calf,” RevExp 74 (1977): 523-35; J. N. Oswalt, “The Golden Calves and the Egyptian Concept of Deity,” EvQ 45 (1973): 13-20.

[32:1]  ⁵ tn The meaning of this verb is properly “caused shame,” meaning cause disappointment because he was not coming back (see also Judg 5:28 for the delay of Sisera’s chariots [S. R. Driver, Exodus, 349]).

[32:1]  ⁶ tn The infinitive construct with the lamed (ל) preposition is used here epexegetically, explaining the delay of Moses.

[32:1]  ⁷ tn Heb “the people.”

[32:1]  ⁸ tn The imperative means “arise.” It could be serving here as an interjection, getting Aaron’s attention. But it might also have the force of prompting him to get busy.

[32:1]  ⁹ tn The plural translation is required here (although the form itself could be singular in meaning) because the verb that follows in the relative clause is a plural verb – that they go before us).

[32:1]  ¹⁰ tn The text has “this Moses.” But this instance may find the demonstrative used in an earlier deictic sense, especially since there is no article with it.

[32:1]  ¹¹ tn The interrogative is used in an indirect question (see GKC 443-44 §137.c).

[14:15]  ¹² tn Grk “with the same kinds of feelings,” L&N 25.32. BDAG 706 s.v. ὁμοιοπαθής translates the phrase “with the same nature τινί as someone.” In the immediate context, the contrast is between human and divine nature, and the point is that Paul and Barnabas are mere mortals, not gods.

[14:15]  ¹³ tn Grk “in order that you should turn,” with ἐπιστρέφειν (epistrefein) as an infinitive of purpose, but this is somewhat awkward contemporary English. To translate the infinitive construction “proclaim the good news, that you should turn,” which is much smoother English, could give the impression that the infinitive clause is actually the content of the good news, which it is not. The somewhat less formal “to get you to turn” would work, but might convey to some readers manipulativeness on the part of the apostles. Thus “proclaim the good news, so that you should turn,” is used, to convey that the purpose of the proclamation of good news is the response by the hearers. The emphasis here is like 1 Thess 1:9-10.

[14:15]  ¹⁴ tn Or “useless,” “futile.” The reference is to idols and idolatry, worshiping the creation over the Creator (Rom 1:18-32). See also 1 Kgs 16:2, 13, 26; 2 Kgs 17:15; Jer 2:5; 8:19; 3 Macc 6:11.

[14:15]  ¹⁵ tn Grk “and the earth, and the sea,” but καί (kai) has not been translated before “the earth” and “the sea” since contemporary English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[14:16]  ¹⁶ tn Grk “them, who in.” The relative pronoun (“who”) was replaced by the pronoun “he” (“In past generations he”) and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek and the awkwardness of two relative clauses (“who made the heaven” and “who in past generations”) following one another.

[14:16]  ¹⁷ tn On this term see BDAG 780 s.v. παροίχομαι. The word is a NT hapax legomenon.

[14:16]  ¹⁸ tn Or “all the Gentiles” (in Greek the word for “nation” and “Gentile” is the same). The plural here alludes to the variety of false religions in the pagan world.

[14:2]  ¹⁹ tn Or “who would not believe.”

[14:2]  ²⁰ tn Or “embittered their minds” (Grk “their souls”). BDAG 502 s.v. κακόω 2 has “make angry, embitter τὰς ψυχάς τινων κατά τινος poison the minds of some persons against another Ac 14:2.”

[1:9]  ²¹ tn Grk “And after.” 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.