Amos 3:2

3:2 “I have chosen ¹  you alone from all the clans of the earth. Therefore I will punish you for all your sins.”

Amos 3:2

3:2 “I have chosen ²  you alone from all the clans of the earth. Therefore I will punish you for all your sins.”

Kisah Para Rasul 17:19

17:19 So they took Paul and ³  brought him to the Areopagus, ⁴  saying, “May we know what this new teaching is that you are proclaiming?

Yeremia 9:25-26

9:25 The Lord says, “Watch out! ⁵  The time is soon coming when I will punish all those who are circumcised only in the flesh. ⁶  9:26 That is, I will punish the Egyptians, the Judeans, the Edomites, the Ammonites, the Moabites, and all the desert people who cut their hair short at the temples. ⁷  I will do so because none of the people of those nations are really circumcised in the Lord’s sight. ⁸  Moreover, none of the people of Israel ⁹  are circumcised when it comes to their hearts.” ¹⁰ 

Hosea 5:12-13

The Curse of the Incurable Wound

5:12 I will be like a moth to Ephraim,

like wood rot ¹¹  to the house of Judah.

5:13 When Ephraim saw ¹²  his sickness

and Judah saw his wound,

then Ephraim turned ¹³  to Assyria,

and begged ¹⁴  its great king ¹⁵  for help.

But he will not be able to heal you!

He cannot cure your wound! ¹⁶ 

Hosea 6:11

6:11 I have appointed a time to reap judgment ¹⁷  for you also, O Judah!

If Israel Would Repent of Sin, God Would Relent of Judgment

Whenever I want to restore the fortunes of my people, ¹⁸ 

Hosea 12:2

12:2 The Lord also has a covenant lawsuit ¹⁹  against Judah;

he will punish Jacob according to his ways

and repay him according to his deeds.

[3:2]  ¹ tn Heb “You only have I known.” The Hebrew verb יָדַע (yada’) is used here in its covenantal sense of “recognize in a special way.”

[3:2]  ² tn Heb “You only have I known.” The Hebrew verb יָדַע (yada’) is used here in its covenantal sense of “recognize in a special way.”

[17:19]  ³ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[17:19]  ⁴ 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.

[9:25]  ⁵ tn Heb “Behold!”

[9:25]  ⁶ tn Heb “punish all who are circumcised in the flesh.” The translation is contextually motivated to better bring out the contrast that follows.

[9:26]  ⁷ tn Heb “all those who are cut off on the side of the head who live in the desert.” KJV and some other English versions (e.g., NIV “who live in the desert in distant places”; NLT “who live in distant places”) have followed the interpretation that this is a biform of an expression meaning “end or remote parts of the [far] corners [of the earth].” This interpretation is generally abandoned by the more recent commentaries and lexicons (see, e.g. BDB 802 s.v. פֵּאָה 1 and HALOT 858 s.v. פֵּאָה 1.β). It occurs also in 25:33; 49:32.

[9:26]  ⁸ tn Heb “For all of these nations are uncircumcised.” The words “I will do so” are supplied in the translation to indicate the connection with the preceding statement.

[9:26]  sn A contrast is drawn here between circumcision as a mere external cutting of the flesh and a sign of commitment to the covenant and the God of the covenant. The people of these nations practiced circumcision but not as a sign of the covenant. The people of Israel engaged in it as a religious practice but without any obedience to the covenant that it was a sign of or any real commitment to the Lord.

[9:26]  ⁹ tn Heb “house of Israel.”

[9:26]  ¹⁰ tn Heb “And all the house of Israel is uncircumcised of heart.”

[5:12]  ¹¹ tn The noun רָקָב (raqav, “rottenness, decay”) refers to wood rot caused by the ravages of worms (BDB 955 s.v. רָקָב); cf. NLT “dry rot.” The related noun רִקָּבוֹן (riqqavon) refers to “rotten wood” (Job 41:27).

[5:13]  ¹² tn Hosea employs three preterites (vayyiqtol forms) in verse 13a-b to describe a past-time situation.

[5:13]  ¹³ tn Heb “went to” (so NAB, NRSV, TEV); CEV “asked help from.”

[5:13]  ¹⁴ tn Heb “sent to” (so KJV, NIV, NRSV).

[5:13]  ¹⁵ tc The MT reads מֶלֶךְ יָרֵב (melekh yarev, “a contentious king”). This is translated as a proper name (“king Jareb”) by KJV, ASV, NASB. However, the stative adjective יָרֵב (“contentious”) is somewhat awkward. The words should be redivided as an archaic genitive-construct מַלְכִּי רָב (malki rav, “great king”; cf. NAB, NIV, NRSV, NLT) which preserves the old genitive hireq yod ending. This is the equivalent of the Assyrian royal epithet sarru rabbu (“the great king”). See also the tc note on the same phrase in 10:6.

[5:13]  ¹⁶ tn Heb “your wound will not depart from you.”

[5:13]  sn Hosea personifies Ephraim’s “wound” as if it could depart from the sickly Ephraim (see the formal equivalent rendering in the preceding tn). Ephraim’s sinful action in relying upon an Assyrian treaty for protection will not dispense with its problems.

[6:11]  ¹⁷ tn Heb “a harvest is appointed for you also, O Judah” (similar ASV, NAB, NASB, NIV, NRSV).

[6:11]  ¹⁸ tc In the verse divisions of the MT (Leningrad Codex and Aleppo Codex), this is the last line of 6:11. However, the BHK and BHS editors suggest that it belongs with the beginning of 7:1. The ancient versions (Greek, Syriac, Latin) all reflect textual traditions that connect it with 6:11. The English versions are divided: some connect it with 6:11 (KJV, NASB, NLT), while others connect it with 7:1 (RSV, NAB, NIV, NRSV, NJPS). The parallelism between this line and 7:1a favors connecting it with 7:1.

[12:2]  ¹⁹ tn The noun רִיב (riv, “dispute”) is used in two contexts: (1) nonlegal contexts: (a) “dispute” between individuals (e.g., Gen 13:7; Isa 58:1; Jer 15:10) or (b) “brawl, quarrel” between people (e.g., Exod 17:7; Deut 25:1); and (2) legal contexts: (a) “lawsuit, legal process” (e.g., Exod 23:3-6; Deut 19:17; 21:5; Ezek 44:24; Ps 35:23), (b) “lawsuit, legal case” (e.g., Deut 1:12; 17:8; Prov 18:17; 25:9), and (c) God’s “lawsuit” on behalf of a person or against his own people (Hos 4:1; 12:3; Mic 6:2; HALOT 1225-26 s.v. רִיב). The term in Hosea refers to a covenant lawsuit in which Yahweh, the suzerain, lodges a legal case against his disobedient vassal, accusing Israel and Judah of breach of covenant which will elicit the covenant curses. Cf. NLT “is bringing a lawsuit.”