Hosea 10:3

The Lord Will Punish Israel by Removing Its Kings

10:3 Very soon they will say, “We have no king

since we did not fear the Lord.

But what can a king do for us anyway?”

Hosea 10:1

Israel is Guilty of Fertility Cult Worship

10:1 Israel was a fertile vine

that yielded fruit.

As his fruit multiplied,

he multiplied altars to Baal. ¹ 

As his land prospered,

they adorned the fertility pillars.

1 Samuel 8:7-9

8:7 The Lord said to Samuel, “Do everything the people request of you. ²  For it is not you that they have rejected, but it is me that they have rejected as their king. 8:8 Just as they have done ³  from the day that I brought them up from Egypt until this very day, they have rejected me and have served other gods. This is what they are also doing to you. 8:9 So now do as they say. ⁴  But seriously warn ⁵  them and make them aware of the policies of the king who will rule over them.” ⁶ 

1 Samuel 10:19

10:19 But today you have rejected your God who saves you from all your trouble and distress. You have said, “No! ⁷  Appoint a king over us.” Now take your positions before the Lord by your tribes and by your clans.’”

1 Samuel 12:13

12:13 Now look! Here is the king you have chosen – the one that you asked for! Look, the Lord has given you a king!

1 Samuel 15:22-23

15:22 Then Samuel said,

“Does the Lord take pleasure in burnt offerings and sacrifices

as much as he does in obedience? ⁸ 

Certainly, ⁹  obedience ¹⁰  is better than sacrifice;

paying attention is better than ¹¹  the fat of rams.

15:23 For rebellion is like the sin of divination,

and presumption is like the evil of idolatry.

Because you have rejected the word of the Lord,

he has rejected you as ¹²  king.”

1 Samuel 16:1

Samuel Anoints David as King

16:1 The Lord said to Samuel, “How long do you intend to mourn for Saul? I have rejected him as king over Israel. ¹³  Fill your horn with olive oil and go! I am sending you to Jesse in Bethlehem, ¹⁴  for I have selected a king for myself from among his sons.” ¹⁵ 

1 Samuel 31:1-7

The Death of Saul

31:1 Now the Philistines were fighting against Israel. The men of Israel fled from the Philistines and many of them fell dead on Mount Gilboa. 31:2 The Philistines stayed right on the heels ¹⁶  of Saul and his sons. They ¹⁷  struck down Saul’s sons Jonathan, Abinadab, and Malki-Shua. 31:3 Saul himself was in the thick of the battle; ¹⁸  the archers ¹⁹  spotted him and wounded him severely.

31:4 Saul said to his armor bearer, “Draw your sword and stab me with it! Otherwise these uncircumcised people will come, stab me, and torture me.” But his armor bearer refused to do it, because he was very afraid. So Saul took his sword and fell on it. 31:5 When his armor bearer saw that Saul was dead, he also fell on his own sword and died with him. 31:6 So Saul, his three sons, his armor bearer, and all his men died together that day.

31:7 When the men of Israel who were in the valley and across the Jordan saw that the men of Israel had fled and that Saul and his sons were dead, they abandoned the cities and fled. The Philistines came and occupied them.

1 Samuel 31:1

The Death of Saul

31:1 Now the Philistines were fighting against Israel. The men of Israel fled from the Philistines and many of them fell dead on Mount Gilboa.

Kisah Para Rasul 12:15-16

12:15 But they said to her, “You’ve lost your mind!” ²⁰  But she kept insisting that it was Peter, ²¹  and they kept saying, ²²  “It is his angel!” ²³  12:16 Now Peter continued knocking, and when they opened the door ²⁴  and saw him, they were greatly astonished. ²⁵ 

Kisah Para Rasul 12:1

James is Killed and Peter Imprisoned

12:1 About that time King Herod ²⁶  laid hands on ²⁷  some from the church to harm them. ²⁸ 

Kisah Para Rasul 14:7-16

14:7 There ²⁹  they continued to proclaim ³⁰  the good news.

Paul and Barnabas at Lystra

14:8 In ³¹  Lystra ³²  sat a man who could not use his feet, ³³  lame from birth, ³⁴  who had never walked. 14:9 This man was listening to Paul as he was speaking. When Paul ³⁵  stared ³⁶  intently at him and saw he had faith to be healed, 14:10 he said with a loud voice, “Stand upright on your feet.” ³⁷  And the man ³⁸  leaped up and began walking. ³⁹  14:11 So when the crowds saw what Paul had done, they shouted ⁴⁰  in the Lycaonian language, ⁴¹  “The gods have come down to us in human form!” ⁴²  14:12 They began to call ⁴³  Barnabas Zeus ⁴⁴  and Paul Hermes, ⁴⁵  because he was the chief speaker. 14:13 The priest of the temple ⁴⁶  of Zeus, ⁴⁷  located just outside the city, brought bulls ⁴⁸  and garlands ⁴⁹  to the city gates; he and the crowds wanted to offer sacrifices to them. ⁵⁰  14:14 But when the apostles ⁵¹  Barnabas and Paul heard about ⁵²  it, they tore ⁵³  their clothes and rushed out ⁵⁴  into the crowd, shouting, ⁵⁵  14:15 “Men, why are you doing these things? We too are men, with human natures ⁵⁶  just like you! We are proclaiming the good news to you, so that you should turn ⁵⁷  from these worthless ⁵⁸  things to the living God, who made the heaven, the earth, ⁵⁹  the sea, and everything that is in them. 14:16 In ⁶⁰  past ⁶¹  generations he allowed all the nations ⁶²  to go their own ways,

Kisah Para Rasul 14:2

14:2 But the Jews who refused to believe ⁶³  stirred up the Gentiles and poisoned their minds ⁶⁴  against the brothers.

Kisah Para Rasul 17:1-4

Paul and Silas at Thessalonica

17:1 After they traveled through ⁶⁵  Amphipolis ⁶⁶  and Apollonia, ⁶⁷  they came to Thessalonica, ⁶⁸  where there was a Jewish synagogue. ⁶⁹  17:2 Paul went to the Jews in the synagogue, ⁷⁰  as he customarily did, and on three Sabbath days he addressed ⁷¹  them from the scriptures, 17:3 explaining and demonstrating ⁷²  that the Christ ⁷³  had to suffer and to rise from the dead, ⁷⁴  saying, ⁷⁵  “This Jesus I am proclaiming to you is the Christ.” ⁷⁶  17:4 Some of them were persuaded ⁷⁷  and joined Paul and Silas, along with a large group ⁷⁸  of God-fearing Greeks ⁷⁹  and quite a few ⁸⁰  prominent women.

Amsal 28:2

28:2 When a country is rebellious ⁸¹  it has many princes, ⁸² 

but by someone who is discerning and knowledgeable ⁸³  order is maintained. ⁸⁴ 

[10:1]  ¹ tn The phrase “to Baal” does not appear in the Hebrew text here, but is implied; it is supplied in the translation for the sake of clarity. Cf. NCV “altars for idols”; NLT “altars of their foreign gods.”

[8:7]  ² tn Heb “Listen to the voice of the people, to all which they say to you.”

[8:8]  ³ tn Heb “according to all the deeds which they have done.”

[8:9]  ⁴ tn Heb “and now, listen to their voice.”

[8:9]  ⁵ tn The infinitive absolute appears before the imperative for emphasis.

[8:9]  ⁶ tn Heb “and tell them the manner of the king who will rule over them.”

[10:19]  ⁷ tc The translation follows many medieval Hebrew mss, the LXX, the Syriac Peshitta, and Vulgate in reading לֹא (lo’, “not”) rather than the MT לוֹ (lo; “to him”). Some witnesses combine the variants, resulting in a conflated text. For example, a few medieval Hebrew mss have לֹא לוֹ (lo lo’; “to him, ‘No.’”). A few others have לֹא לִי (li lo’; “to me, ‘No.’”).

[15:22]  ⁸ tn Heb “as [in] listening to the voice of the Lord.”

[15:22]  ⁹ tn Heb “look.”

[15:22]  ¹⁰ tn Heb “listening.”

[15:22]  ¹¹ tn The expression “is better” is understood here by ellipsis (see the immediately preceding statement).

[15:23]  ¹² tn Or “from [being].”

[16:1]  ¹³ tc The Lucianic recension of the Old Greek translation includes the following words: “And the Lord said to Samuel.”

[16:1]  ¹⁴ map For location see Map5 B1; Map7 E2; Map8 E2; Map10 B4.

[16:1]  ¹⁵ tn Heb “for I have seen among his sons for me a king.”

[31:2]  ¹⁶ tn Heb “stuck close after.”

[31:2]  ¹⁷ tn Heb “the Philistines.”

[31:3]  ¹⁸ tn Heb “and the battle was heavy against Saul.”

[31:3]  ¹⁹ tn Heb “the shooters, men with the bow.”

[12:15]  ²⁰ sn “You’ve lost your mind!” Such a response to the miraculous is not unusual in Luke-Acts. See Luke 24:11; Acts 26:25. The term μαίνομαι (mainomai) can have the idea of being “raving mad” or “totally irrational” (BDAG 610 s.v.). It is a strong expression.

[12:15]  ²¹ tn Grk “she kept insisting that the situation was thus” (cf. BDAG 422 s.v. ἔχω 10.a). Most translations supply a less awkward English phrase like “it was so”; the force of her insistence, however, is that “it was Peter,” which was the point under dispute.

[12:15]  ²² tn The two imperfect tense verbs, διϊσχυρίζετο (diiscurizeto) and ἔλεγον (elegon), are both taken iteratively. The picture is thus virtually a shouting match between Rhoda and the rest of the believers.

[12:15]  ²³ sn The assumption made by those inside, “It is his angel,” seems to allude to the idea of an attending angel (cf. Gen 48:16 LXX; Matt 18:10; Test. Jacob 1:10).

[12:16]  ²⁴ tn The words “the door” are not in the Greek text, but are implied (see Acts 12:13).

[12:16]  ²⁵ sn That they were greatly astonished is a common response in Luke-Acts to God’s work (Luke 8:56; Acts 2:7, 12; 8:13; 9:21; 10:45).

[12:1]  ²⁶ 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]  ²⁷ tn Or “King Herod had some from the church arrested.”

[12:1]  ²⁸ tn Or “to cause them injury.”

[14:7]  ²⁹ tn Grk “region, and there.” Because of the length and complexity of the Greek sentence, καί (kai) has not been translated and a new sentence begun in the translation.

[14:7]  ³⁰ tn The periphrastic construction εὐαγγελιζόμενοι ἦσαν (euangelizomenoi hsan) has been translated as a progressive imperfect.

[14:8]  ³¹ tn Grk “And in.” 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.

[14:8]  ³² sn Lystra was a city in Lycaonia about 18 mi (30 km) south of Iconium.

[14:8]  map For location see JP1 E2; JP2 E2; JP3 E2.

[14:8]  ³³ tn Grk “powerless in his feet,” meaning he was unable to use his feet to walk.

[14:8]  ³⁴ tn Grk “lame from his mother’s womb” (an idiom).

[14:8]  sn The description lame from birth makes clear how serious the condition was, and how real it was. This event is very similar to Acts 3:1-10, except here the lame man’s faith is clear from the start.

[14:9]  ³⁵ tn Grk “speaking, who.” The relative pronoun has been replaced by the noun “Paul,” and a new sentence begun in the translation because an English relative clause would be very awkward here.

[14:9]  ³⁶ tn Or “looked.”

[14:10]  ³⁷ tn BDAG 722 s.v. ὀρθός 1.a has “stand upright on your feet.”

[14:10]  ³⁸ tn Grk “he”; the referent (the man) has been specified in the translation for clarity.

[14:10]  ³⁹ tn This verb is imperfect tense in contrast to the previous verb, which is aorist. It has been translated ingressively, since the start of a sequence is in view here.

[14:11]  ⁴⁰ tn Grk “they lifted up their voice” (an idiom).

[14:11]  ⁴¹ tn Grk “in Lycaonian, saying.” The word “language” is not in the Greek text, but is implied. The participle λέγοντες (legontes) is redundant in English and has not been translated.

[14:11]  ⁴² tn So BDAG 707 s.v. ὁμοιόω 1. However, L&N 64.4 takes the participle ὁμοιωθέντες (Jomoiwqente") as an adjectival participle modifying θεοί (qeoi): “the gods resembling men have come down to us.”

[14:11]  sn The gods have come down to us in human form. Greek culture spoke of “divine men.” In this region there was a story of Zeus and Hermes visiting the area (Ovid, Metamorphoses 8.611-725). The locals failed to acknowledge them, so judgment followed. The present crowd was determined not to make the mistake a second time.

[14:12]  ⁴³ tn The imperfect verb ἐκάλουν (ekaloun) has been translated as an ingressive imperfect.

[14:12]  ⁴⁴ sn Zeus was the chief Greek deity, worshiped throughout the Greco-Roman world (known to the Romans as Jupiter).

[14:12]  ⁴⁵ sn Hermes was a Greek god who (according to Greek mythology) was the messenger of the gods and the god of oratory (equivalent to the Roman god Mercury).

[14:13]  ⁴⁶ tn The words “the temple of” are not in the Greek text, but are implied. The translation “the priest of (the temple/shrine of) Zeus located before the city” is given for this phrase by BDAG 426 s.v. Ζεύς.

[14:13]  ⁴⁷ sn See the note on Zeus in the previous verse.

[14:13]  ⁴⁸ tn Or “oxen.”

[14:13]  ⁴⁹ tn Or “wreaths.”

[14:13]  sn Garlands were commonly wreaths of wool with leaves and flowers woven in, worn on a person’s head or woven around a staff. They were an important part of many rituals used to worship pagan gods. Although it was an erroneous reaction, the priest’s reaction shows how all acknowledged their power and access to God.

[14:13]  ⁵⁰ tn The words “to them” are not in the Greek text, but are clearly implied by the response of Paul and Barnabas in the following verse.

[14:14]  ⁵¹ sn The apostles Barnabas and Paul. This is one of only two places where Luke calls Paul an apostle, and the description here is shared with Barnabas. This is a nontechnical use here, referring to a commissioned messenger.

[14:14]  ⁵² tn The participle ἀκούσαντες (akousante") is taken temporally.

[14:14]  ⁵³ tn Grk “tearing their clothes they rushed out.” The participle διαρρήξαντες (diarrhxante") has been translated as a finite verb due to requirements of contemporary English style. This action is a Jewish response to blasphemy (m. Sanhedrin 7.5; Jdt 14:16-17).

[14:14]  ⁵⁴ tn So BDAG 307 s.v. ἐκπηδάω 1, “rush (lit. ‘leap’) out…εἰς τὸν ὄχλον into the crowd Ac 14:14.”

[14:14]  ⁵⁵ tn Grk “shouting and saying.” The participle λέγοντες (legontes, in v. 15) has not been translated because it is redundant.

[14:14]  sn What follows is one of two speeches in Acts to a purely pagan audience (Acts 17 in Athens is the other). So Paul focused on God as Creator, a common link.

[14:15]  ⁵⁶ 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]  ⁵⁷ 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]  ⁵⁸ 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]  ⁵⁹ 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]  ⁶⁰ 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]  ⁶¹ tn On this term see BDAG 780 s.v. παροίχομαι. The word is a NT hapax legomenon.

[14:16]  ⁶² 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]  ⁶³ tn Or “who would not believe.”

[14:2]  ⁶⁴ 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.”

[17:1]  ⁶⁵ tn BDAG 250 s.v. διοδεύω 1 has “go, travel through” for this verse.

[17:1]  ⁶⁶ sn Amphipolis. The capital city of the southeastern district of Macedonia (BDAG 55 s.v. ᾿Αμφίπολις). It was a military post. From Philippi this was about 33 mi (53 km).

[17:1]  ⁶⁷ sn Apollonia was a city in Macedonia about 27 mi (43 km) west southwest of Amphipolis.

[17:1]  ⁶⁸ sn Thessalonica (modern Salonica) was a city in Macedonia about 33 mi (53 km) west of Apollonia. It was the capital of Macedonia. The road they traveled over was called the Via Egnatia. It is likely they rode horses, given their condition in Philippi. The implication of v. 1 is that the two previously mentioned cities lacked a synagogue.

[17:1]  map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.

[17:1]  ⁶⁹ sn See the note on synagogue in 6:9.

[17:2]  ⁷⁰ tn Grk “he went in to them”; the referent (the Jews in the synagogue) has been specified in the translation for clarity.

[17:2]  ⁷¹ tn Although the word διελέξατο (dielexato; from διαλέγομαι, dialegomai) is frequently translated “reasoned,” “disputed,” or “argued,” this sense comes from its classical meaning where it was used of philosophical disputation, including the Socratic method of questions and answers. However, there does not seem to be contextual evidence for this kind of debate in Acts 17:2. As G. Schrenk (TDNT 2:94-95) points out, “What is at issue is the address which any qualified member of a synagogue might give.” Other examples of this may be found in the NT in Matt 4:23 and Mark 1:21.

[17:3]  ⁷² tn BDAG 772 s.v. παρατίθημι 2.b has “demonstrate, point out” here.

[17:3]  ⁷³ 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]  ⁷⁴ 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]  ⁷⁵ 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]  ⁷⁶ 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.

[17:4]  ⁷⁷ tn Or “convinced.”

[17:4]  ⁷⁸ tn Or “a large crowd.”

[17:4]  ⁷⁹ tn Or “of devout Greeks,” but this is practically a technical term for the category called God-fearers, Gentiles who worshiped the God of Israel and in many cases kept the Mosaic law, but did not take the final step of circumcision necessary to become a proselyte to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 743-44. Luke frequently mentions such people (Acts 13:43, 50; 16:14; 17:17; 18:7).

[17:4]  ⁸⁰ tn Grk “not a few”; this use of negation could be misleading to the modern English reader, however, and so has been translated as “quite a few” (which is the actual meaning of the expression).

[28:2]  ⁸¹ sn The Hebrew word translated “rebellious” has rebellion as its basic meaning, and that is the idea here. The proverb is describing a time when sinfulness brings about social and political unrest.

[28:2]  ⁸² tn Heb “many are its princes” (so NASB).

[28:2]  sn In such a chaotic time there will be many rulers, either simultaneously or in a rapid sequence. The times of the judges or the days of the northern kings of Israel provide examples.

[28:2]  ⁸³ tn Heb “a man who understands [and] knows”; NRSV “an intelligent ruler”; NLT “wise and knowledgeable leaders.”

[28:2]  ⁸⁴ tc The LXX reads (probably from a different underlying Hebrew text): “It is the fault of a violent man that quarrels start, but they are settled by a man of discernment.” For a survey of suggestions, see C. H. Toy, Proverbs (ICC), 495, and W. McKane, Proverbs (OTL), 630.

[28:2]  tn This last line is difficult. The MT has כֵּן יַאֲרִיךְ (ken ya’arikh). The verb means “to prolong,” but כֵּן (ken) is open to several possibilities for meaning. J. H. Greenstone’s interpretation of it as a noun from the Hollow root כּוּן (kun) with a meaning of “established order” is what is expected here (Proverbs, 293).

[28:2]  sn For a study of the verses in chapters 28 and 29 concerning kings and governments, see B. V. Malchow, “A Manual for Future Monarchs,” CBQ 47 (1985): 238-45.