Yehezkiel 16:28

16:28 You engaged in prostitution with the Assyrians because your sexual desires were insatiable; you prostituted yourself with them and yet you were still not satisfied.

Yehezkiel 16:2

16:2 “Son of man, confront Jerusalem ¹  with her abominable practices

Kisah Para Rasul 15:19

15:19 “Therefore I conclude ²  that we should not cause extra difficulty ³  for those among the Gentiles ⁴  who are turning to God,

Kisah Para Rasul 16:7

16:7 When they came to ⁵  Mysia, ⁶  they attempted to go into Bithynia, ⁷  but the Spirit of Jesus did not allow ⁸  them to do this, ⁹ 

Kisah Para Rasul 17:3

17:3 explaining and demonstrating ¹⁰  that the Christ ¹¹  had to suffer and to rise from the dead, ¹²  saying, ¹³  “This Jesus I am proclaiming to you is the Christ.” ¹⁴ 

Hosea 5:13

5:13 When Ephraim saw ¹⁵  his sickness

and Judah saw his wound,

then Ephraim turned ¹⁶  to Assyria,

and begged ¹⁷  its great king ¹⁸  for help.

But he will not be able to heal you!

He cannot cure your wound! ¹⁹ 

Hosea 8:9-10

The Willful Donkey and the Wanton Harlot

8:9 They have gone up to Assyria,

like a wild donkey that wanders off.

Ephraim has hired prostitutes as lovers. ²⁰ 

8:10 Even though they have hired lovers among the nations, ²¹ 

I will soon gather them together for judgment. ²² 

Then ²³  they will begin to waste away

under the oppression of a mighty king. ²⁴ 

Hosea 10:6

10:6 Even the calf idol ²⁵  will be carried to Assyria,

as tribute for the great king. ²⁶ 

Ephraim will be disgraced;

Israel will be put to shame because ²⁷  of its wooden idol. ²⁸ 

Hosea 12:1

12:1 Ephraim continually feeds on the wind;

he chases the east wind all day;

he multiplies lies and violence.

They make treaties ²⁹  with Assyria,

and send olive oil as tribute ³⁰  to Egypt.

[16:2]  ¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[15:19]  ² tn Or “I have decided,” “I think.” The verb κρίνω (krinw) has a far broader range of meaning than the often-used English verb “judge.” BDAG 568 s.v. κρίνω 3 places this use in Acts 15:19 in the category “judge, think, consider, look upon” followed by double accusative of object and predicate. However, many modern translations give the impression that a binding decision is being handed down by James: “it is my judgment” (NASB, NIV); “I have reached the decision” (NRSV). L&N 22.25, on the other hand, translate the phrase here “I think that we should not cause extra difficulty for those among the Gentiles.” This gives more the impression of an opinion than a binding decision. The resolution of this lies not so much in the lexical data as in how one conceives James’ role in the leadership of the Jerusalem church, plus the dynamics of the specific situation where the issue of Gentile inclusion in the church was being discussed. The major possibilities are: (1) James is handing down a binding decision to the rest of the church as the one who has ultimate authority to decide this matter; (2) James is offering his own personal opinion in the matter, which is not binding on the church; (3) James is voicing a consensus opinion of all the apostles and elders, although phrasing it as if it were his own; (4) James is making a suggestion to the rest of the leadership as to what course they should follow. In light of the difficulty in reconstructing the historical situation in detail, it is best to use a translation which maintains as many of the various options as possible. For this reason the translation “Therefore I conclude” has been used, leaving open the question whether in reaching this conclusion James is speaking only for himself or for the rest of the leadership.

[15:19]  ³ tn Or “trouble.” This term is a NT hapax legomenon (BDAG 775 s.v. παρενοχλέω).

[15:19]  ⁴ tn Or “among the nations” (in Greek the word for “nation” and “Gentile” is the same).

[16:7]  ⁵ tn BDAG 511 s.v. κατά B.1.b has “to Mysia” here.

[16:7]  ⁶ sn Mysia was a province in northwest Asia Minor.

[16:7]  ⁷ sn Bithynia was a province in northern Asia Minor northeast of Mysia.

[16:7]  ⁸ tn Or “permit”; see BDAG 269 s.v. ἐάω 1.

[16:7]  ⁹ tn The words “do this” are not in the Greek text, but are supplied for stylistic reasons, since English handles ellipses differently than Greek.

[17:3]  ¹⁰ tn BDAG 772 s.v. παρατίθημι 2.b has “demonstrate, point out” here.

[17:3]  ¹¹ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[17:3]  sn See the note on Christ in 2:31.

[17:3]  ¹² sn The Christ had to suffer and to rise from the dead. These two points (suffering and resurrection) would have been among the more controversial aspects of Paul’s messianic preaching. The term translated “had to” (δεῖ, dei) shows how divine design and scripture corresponded here.

[17:3]  ¹³ tn The Greek words used here (καὶ ὅτι, kai {oti, “and that”) mark the switch from indirect to direct discourse. Contemporary English requires the use of an introductory verb of speaking or saying to make this transition.

[17:3]  ¹⁴ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[17:3]  sn See the note on Christ in 2:31. The identification of the Messiah with Jesus indicates Paul was proclaiming the fulfillment of messianic promise.

[5:13]  ¹⁵ tn Hosea employs three preterites (vayyiqtol forms) in verse 13a-b to describe a past-time situation.

[5:13]  ¹⁶ tn Heb “went to” (so NAB, NRSV, TEV); CEV “asked help from.”

[5:13]  ¹⁷ tn Heb “sent to” (so KJV, NIV, NRSV).

[5:13]  ¹⁸ 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]  ¹⁹ 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.

[8:9]  ²⁰ tn Or “has hired herself out to lovers”; cf. NIV “has sold herself to lovers.”

[8:10]  ²¹ tn Or “they have hired themselves out to lovers”; cf. NASB “they hire allies among the nations.”

[8:10]  ²² tn The Piel stem of קָבַץ (qavats) is often used in a positive sense, meaning “to regather” a dispersed people (HALOT 1063 s.v. קבץ 3.a; BDB 868 s.v. קָבַץ 1.α). However, in Hosea 8:10 it is used in a negative sense, meaning “to assemble (people) for judgment” (e.g., Ezek 20:34; Hos 9:6; HALOT 1063 s.v. 3.e.i). Cf. JPS “I will hold them fast” (in judgment, see the parallel in 9:6).

[8:10]  ²³ tn The vav consecutive + preterite וַיָּחֵלּוּ (vayyakhellu, Hiphil preterite 3rd person common plural from חָלַל, khalal, “to begin”]) denotes temporal subordination to the preceding clause: “then…” (so NLT); cf. TEV, CEV “Soon.”

[8:10]  ²⁴ tn Heb “a king of princes” (cf. KJV, NASB); TEV “the emperor of Assyria.”

[10:6]  ²⁵ tn The antecedent of the 3rd person masculine singular direct object pronoun אוֹתוֹ (’oto, “it”) is probably the calf idol of Beth Aven mentioned in 10:5a. This has been specified in the translation for clarity (cf. TEV, NLT).

[10:6]  ²⁶ tc The MT reads מֶלֶךְ יָרֵב (melekh yarev, “a king who contends”?) which is syntactically awkward: מֶלֶךְ (“king”) followed by יָרֵב (“let him contend!”; Qal jussive 3rd person masculine singular from רִיב, riv, “to contend”). Note that KJV, ASV, NASB treat this as a proper name (“king Jareb”). The MT reading is probably the result of faulty word division. As the BHS editors suggest, the original reading most likely is מַלְכִּי רָב (malki rav, “the great king”). The suffixed י (yod) on מַלְכִּי is the remnant of the old genitive 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 5:13.

[10:6]  ²⁷ tn The preposition מִן (min) functions in a causal sense specifying the logical cause: “because of” or “on account of” (e.g., Exod 2:23; Deut 7:7; Nah 3:4; BDB 580 s.v. מִן 2.f; HALOT 598 s.v. מִן 6).

[10:6]  ²⁸ tn The meaning of the root of מֵעֲצָתוֹ (me’atsato, preposition מִן, min, + feminine singular noun עֵצָה, ’etsah, + 3rd person masculine singular suffix) is debated. There are three options: (1) “its counsel” from I עֵצָה (“counsel; advice; plan”; BDB 420 s.v. עֵצָה; HALOT 867 s.v. I עֵצָה 3.a); (2) “its disobedience” from II עֵצָה (“disobedience,” but the existence of this root is debated; see HALOT 867 s.v. II עֵצָה); and (3) “its wooden idol” from III עֵצָה (“wood”; cf. Jer 6:6) referring to the wooden idol/effigy (the calf idol in 10:5), a stick of wood covered with gold (HALOT 867 s.v.). The last option is favored contextually: (a) the idol is called “a stick of wood” in Hos 4:12, and (b) the calf idol (probably the referent) of the cult is mentioned in 10:5. The English versions are divided: (1) “his idol” (RSV, NRSV), “its wooden idols” (NIV), “image” (NJPS margin), “that idol” (CEV), “this idol” (NLT); and (2) “his own counsel” (KJV, ASV), “its own counsel” (NASB), “his plans” (NJPS), “his schemes” (NAB), “the advice” (TEV).

[12:1]  ²⁹ tn Heb “a treaty” (so NIV, NRSV); KJV, NASB “a covenant”; NAB “comes to terms.”

[12:1]  ³⁰ tn The phrase “as tribute” does not appear in the Hebrew text, but is supplied in the translation for clarity. Cf. NCV “send a gift of olive oil.”