Ulangan 9:21

9:21 As for your sinful thing ¹  that you had made, the calf, I took it, melted it down, ²  ground it up until it was as fine as dust, and tossed the dust into the stream that flows down the mountain.

Ulangan 9:1

Theological Justification of the Conquest

9:1 Listen, Israel: Today you are about to cross the Jordan so you can dispossess the nations there, people greater and stronger than you who live in large cities with extremely high fortifications. ³ 

Kisah Para Rasul 12:1

James is Killed and Peter Imprisoned

12:1 About that time King Herod ⁴  laid hands on ⁵  some from the church to harm them. ⁶ 

Kisah Para Rasul 13:34

13:34 But regarding the fact that he has raised Jesus ⁷  from the dead, never ⁸  again to be ⁹  in a state of decay, God ¹⁰  has spoken in this way: ‘I will give you ¹¹  the holy and trustworthy promises ¹²  made to David.’ ¹³ 

Kisah Para Rasul 14:16

14:16 In ¹⁴  past ¹⁵  generations he allowed all the nations ¹⁶  to go their own ways,

Amos 8:14

8:14 These are the ones who now take oaths ¹⁷  in the name of the sinful idol goddess ¹⁸  of Samaria.

They vow, ¹⁹  ‘As surely as your god ²⁰  lives, O Dan,’ or ‘As surely as your beloved one ²¹  lives, O Beer Sheba!’

But they will fall down and not get up again.”

Mikha 1:5

1:5 All this is because of Jacob’s rebellion

and ²²  the sins of the nation ²³  of Israel.

How has Jacob rebelled, you ask? ²⁴ 

Samaria epitomizes their rebellion! ²⁵ 

Where are Judah’s pagan worship centers, you ask? ²⁶ 

They are right in Jerusalem! ²⁷ 

Mikha 1:13

1:13 Residents of Lachish, ²⁸  hitch the horses to the chariots!

You ²⁹  influenced Daughter Zion ³⁰  to sin, ³¹ 

for Israel’s rebellious deeds can be traced back ³²  to you!

[9:21]  ¹ tn Heb “your sin.” This is a metonymy in which the effect (sin) stands for the cause (the metal calf).

[9:21]  ² tn Heb “burned it with fire.”

[9:1]  ³ tn Heb “fortified to the heavens” (so NRSV); NLT “cities with walls that reach to the sky.” This is hyperbole.

[12:1]  ⁴ sn King Herod was Herod Agrippa I, the grandson of Herod I (Herod the Great). His mediocre career is summarized in Josephus, Ant. 18-19. This event took place in a.d. 42 or 43.

[12:1]  ⁵ tn Or “King Herod had some from the church arrested.”

[12:1]  ⁶ tn Or “to cause them injury.”

[13:34]  ⁷ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[13:34]  ⁸ tn Although μηκέτι (mhketi) can mean “no longer” or “no more,” the latter is more appropriate here, since to translate “no longer” in this context could give the reader the impression that Jesus did experience decay before his resurrection. Since the phrase “no more again to be” is somewhat awkward in English, the simpler phrase “never again to be” was used instead.

[13:34]  ⁹ tn The translation “to be in again” for ὑποστρέφω (Jupostrefw) is given in L&N 13.24.

[13:34]  ¹⁰ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[13:34]  ¹¹ tn The pronoun “you” is plural here. The promises of David are offered to the people.

[13:34]  ¹² tn Or “the trustworthy decrees made by God to David.” The phrase τὰ ὅσια Δαυὶδ τὰ πιστά (ta Josia Dauid ta pista) is “compressed,” that is, in a very compact or condensed form. It could be expanded in several different ways. BDAG 728 s.v. ὅσιος 3 understands it to refer to divine decrees: “I will grant you the sure decrees of God relating to David.” BDAG then states that this quotation from Isa 55:3 is intended to show that the following quotation from Ps 16:10 could not refer to David himself, but must refer to his messianic descendant (Jesus). L&N 33.290 render the phrase “I will give to you the divine promises made to David, promises that can be trusted,” although they also note that τὰ ὅσια in Acts 13:34 can mean “divine decrees” or “decrees made by God.” In contemporary English it is less awkward to translate πιστά as an adjective (“trustworthy”). The concept of “divine decrees,” not very understandable to the modern reader, has been replaced by “promises,” and since God is the implied speaker in the context, it is clear that these promises were made by God.

[13:34]  ¹³ sn A quotation from Isa 55:3. The point of this citation is to make clear that the promise of a Davidic line and blessings are made to the people as well.

[14:16]  ¹⁴ 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]  ¹⁵ tn On this term see BDAG 780 s.v. παροίχομαι. The word is a NT hapax legomenon.

[14:16]  ¹⁶ 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.

[8:14]  ¹⁷ tn Heb “those who swear.”

[8:14]  ¹⁸ tn Heb “the sin [or “guilt”] of Samaria.” This could be a derogatory reference to an idol-goddess popular in the northern kingdom, perhaps Asherah (cf. 2 Chr 24:18, where this worship is labeled “their guilt”), or to the golden calf at the national sanctuary in Bethel (Hos 8:6, 10:8). Some English versions (e.g., NEB, NRSV, CEV) repoint the word and read “Ashimah,” the name of a goddess worshiped in Hamath in Syria (see 2 Kgs 17:30).

[8:14]  ¹⁹ tn Heb “say.”

[8:14]  ²⁰ sn Your god is not identified. It may refer to another patron deity who was not the God of Israel, a local manifestation of the Lord that was worshiped by the people there, or, more specifically, the golden calf image erected in Dan by Jeroboam I (see 1 Kgs 12:28-30).

[8:14]  ²¹ tc The MT reads, “As surely as the way [to] Beer Sheba lives,” or “As surely as the way lives, O Beer Sheba.” Perhaps the term דֶּרֶךְ (derekh, “the way”) refers to the pilgrimage route to Beersheba (see S. M. Paul, Amos [Hermeneia], 272) or it may be a title for a god. The notion of pilgrimage appears elsewhere in the book (cf. 4:4-5; 5:4-5; 8:12). The translation above assumes an emendation to דֹּדְךְ (dodÿkh, “your beloved” or “relative”; the term also is used in 6:10) and understands this as referring either to the Lord (since other kinship terms are used of him, such as “Father”) or to another deity that was particularly popular in Beer Sheba. Besides the commentaries, see S. M. Olyan, “The Oaths of Amos 8:14” Priesthood and Cult in Ancient Israel, 121-49.

[1:5]  ²² tn Heb “and because of.” This was simplified in the translation for stylistic reasons.

[1:5]  ²³ tn Heb “house.”

[1:5]  ²⁴ tn Heb “What is the rebellion of Jacob?”

[1:5]  ²⁵ tn Heb “Is it not Samaria?” The negated rhetorical question expects the answer, “It certainly is!” To make this clear the question has been translated as a strong affirmative statement.

[1:5]  ²⁶ tn Heb “What are Judah’s high places?”

[1:5]  ²⁷ tn Heb “Is it not Jerusalem?” The rhetorical question expects the answer, “It certainly is!”

[1:5]  sn In vv. 2-5 Micah narrows the scope of God’s judgment from the nations (vv. 2-4) to his covenant people (v. 5). Universal judgment is coming, but ironically Israel is the focal point of God’s anger. In v. 5c the prophet includes Judah within the scope of divine judgment, for it has followed in the pagan steps of the northern kingdom. He accomplishes this with rhetorical skill. In v. 5b he develops the first assertion of v. 5a (“All of this is because of Jacob’s rebellion”). One expects in v. 5c an elaboration of the second assertion in v. 5a (“and the sins of the nation of Israel”), which one assumes, in light of v. 5b, pertains to the northern kingdom. But the prophet specifies the “sins” as “high places” and makes it clear that “the nation of Israel” includes Judah. Verses 6-7 further develop v. 5b (judgment on the northern kingdom), while vv. 8-16 expand on v. 5c (judgment on Judah).

[1:5]  map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:13]  ²⁸ sn The place name Lachish sounds like the Hebrew word for “team [of horses].”

[1:13]  ²⁹ tn Heb “she”; this has been translated as second person (“you”) in keeping with the direct address to the residents of Lachish in the previous line.

[1:13]  ³⁰ sn The epithet Daughter Zion pictures the city of Jerusalem as a young lady.

[1:13]  ³¹ tn Heb “She was the beginning of sin for Daughter Zion.”

[1:13]  ³² tn Heb “for in you was found the transgressions of Israel.”