Yehezkiel 23:3

23:3 They engaged in prostitution in Egypt; in their youth they engaged in prostitution. Their breasts were squeezed there; lovers ¹  fondled their virgin nipples there.

Yehezkiel 23:19

23:19 Yet she increased her prostitution, remembering the days of her youth when she engaged in prostitution in the land of Egypt.

Yehezkiel 23:21

23:21 This is how you assessed ²  the obscene conduct of your youth, when the Egyptians fondled ³  your nipples and squeezed ⁴  your young breasts.

Keluaran 32:4

32:4 He accepted the gold ⁵  from them, ⁶  fashioned ⁷  it with an engraving tool, and made a molten calf. ⁸  Then they said, “These are your gods, ⁹  O Israel, who brought you up out of Egypt.”

Keluaran 32:1

The Sin of the Golden Calf

32:1 ¹⁰ When the people saw that Moses delayed ¹¹  in coming down ¹²  from the mountain, they ¹³  gathered around Aaron and said to him, “Get up, ¹⁴  make us gods ¹⁵  that will go before us. As for this fellow Moses, ¹⁶  the man who brought us up from the land of Egypt, we do not know what ¹⁷  has become of him!”

Kisah Para Rasul 12:1-2

James is Killed and Peter Imprisoned

12:1 About that time King Herod ¹⁸  laid hands on ¹⁹  some from the church to harm them. ²⁰  12:2 He had James, the brother of John, executed with a sword. ²¹ 

Kisah Para Rasul 10:29

10:29 Therefore when you sent for me, ²²  I came without any objection. Now may I ask why ²³  you sent for me?”

Kisah Para Rasul 17:16

Paul at Athens

17:16 While Paul was waiting for them in Athens, ²⁴  his spirit was greatly upset ²⁵  because he saw ²⁶  the city was full of idols.

[23:3]  ¹ tn In the Hebrew text the subject is left unstated and must be supplied from the context.

[23:21]  ² tn Or “you took note of.” The Hebrew verb פָּקַד (paqad) in the Qal implies evaluating something and then acting in light of that judgment; here the prophet depicts Judah as approving of her youthful unfaithfulness and then magnifying it at the present time. Some translations assume the verb should be repointed as a Niphal, rendering “you missed” or by extension “you longed for,” but such an extension of the Niphal “to be missing” is otherwise unattested.

[23:21]  ³ tn Heb “when (they) did,” but the verb makes no sense here and is better emended to “when (they) fondled,” a verb used in vv. 3 and 8. See L. C. Allen, Ezekiel (WBC), 2:43.

[23:21]  ⁴ tn Heb “for the sake of,” but the expression is awkward and is better emended to read “to squeeze.” See L. C. Allen, Ezekiel (WBC), 2:43.

[32:4]  ⁵ tn Here “the gold” has been supplied.

[32:4]  ⁶ tn Heb “from their hand.”

[32:4]  ⁷ tn The verb looks similar to יָצַר (yatsar), “to form, fashion” by a plan or a design. That is the verb used in Gen 2:7 for Yahweh God forming the man from the dust of the ground. If it is here, it is the reverse, a human – the dust of the ground – trying to form a god or gods. The active participle of this verb in Hebrew is “the potter.” A related noun is the word יֵצֶּר (yetser), “evil inclination,” the wicked designs or intent of the human heart (Gen 6:5). But see the discussion by B. S. Childs (Exodus [OTL], 555-56) on a different reading, one that links the root to a hollow verb meaning “to cast out of metal” (as in 1 Kgs 7:15).

[32:4]  ⁸ sn The word means a “young bull” and need not be translated as “calf” (although “calf” has become the traditional rendering in English). The word could describe an animal three years old. Aaron probably made an inner structure of wood and then, after melting down the gold, plated it. The verb “molten” does not need to imply that the image was solid gold; the word is used in Isa 30:22 for gold plating. So it was a young bull calf that was overlaid with gold, and the gold was fashioned with the stylus.

[32:4]  ⁹ tn The word could be singular here and earlier; here it would then be “this is your god, O Israel.” However, the use of “these” indicates more than one god was meant by the image. But their statement and their statue, although they do not use the holy name, violate the first two commandments.

[32:1]  ¹⁰ 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]  ¹¹ 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]  ¹² tn The infinitive construct with the lamed (ל) preposition is used here epexegetically, explaining the delay of Moses.

[32:1]  ¹³ tn Heb “the people.”

[32:1]  ¹⁴ 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]  ¹⁵ 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]  ¹⁶ 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]  ¹⁷ tn The interrogative is used in an indirect question (see GKC 443-44 §137.c).

[12:1]  ¹⁸ 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]  ¹⁹ tn Or “King Herod had some from the church arrested.”

[12:1]  ²⁰ tn Or “to cause them injury.”

[12:2]  ²¹ sn The expression executed with a sword probably refers to a beheading. James was the first known apostolic martyr (Eusebius, Eccl. Hist. 2.9.1-3). On James, not the Lord’s brother, see Luke 5:10; 6:14. This death ended a short period of peace noted in Acts 9:31 after the persecution mentioned in 8:1-3.

[10:29]  ²² 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]  ²³ tn Grk “ask for what reason.”

[17:16]  ²⁴ map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.

[17:16]  ²⁵ tn Grk “greatly upset within him,” but the words “within him” were not included in the translation because they are redundant in English. See L&N 88.189. The term could also be rendered “infuriated.”

[17:16]  sn His spirit was greatly upset. See Rom 1:18-32 for Paul’s feelings about idolatry. Yet he addressed both Jews and Gentiles with tact and reserve.

[17:16]  ²⁶ tn Or “when he saw.” The participle θεωροῦντος (qewrounto") has been translated as a causal adverbial participle; it could also be translated as temporal.