Hosea 11:2

11:2 But the more I summoned ¹  them,

the farther they departed from me. ² 

They sacrificed to the Baal idols

and burned incense to images.

Hosea 11:1

Reversal of the Exodus: Return to Egypt and Exile in Assyria

11:1 When Israel was a young man, I loved him like a son, ³ 

and I summoned my son ⁴  out of Egypt.

Kisah Para Rasul 16:29-33

16:29 Calling for lights, the jailer ⁵  rushed in and fell down ⁶  trembling at the feet of Paul and Silas. 16:30 Then he brought them outside ⁷  and asked, “Sirs, what must ⁸  I do to be saved?” 16:31 They replied, ⁹  “Believe ¹⁰  in the Lord Jesus ¹¹  and you will be saved, you and your household.” 16:32 Then ¹²  they spoke the word of the Lord ¹³  to him, along with all those who were in his house. 16:33 At ¹⁴  that hour of the night he took them ¹⁵  and washed their wounds; ¹⁶  then ¹⁷  he and all his family ¹⁸  were baptized right away. ¹⁹ 

Kisah Para Rasul 18:18-19

Paul Returns to Antioch in Syria

18:18 Paul, after staying ²⁰  many more days in Corinth, ²¹  said farewell to ²²  the brothers and sailed away to Syria accompanied by ²³  Priscilla and Aquila. ²⁴  He ²⁵  had his hair cut off ²⁶  at Cenchrea ²⁷  because he had made a vow. ²⁸  18:19 When they reached Ephesus, ²⁹  Paul ³⁰  left Priscilla and Aquila ³¹  behind there, but he himself went ³²  into the synagogue ³³  and addressed ³⁴  the Jews.

Kisah Para Rasul 18:2

18:2 There he ³⁵  found ³⁶  a Jew named Aquila, ³⁷  a native of Pontus, ³⁸  who had recently come from Italy with his wife Priscilla, because Claudius ³⁹  had ordered all the Jews to depart from ⁴⁰  Rome. ⁴¹  Paul approached ⁴²  them,

Kisah Para Rasul 17:16-18

Paul at Athens

17:16 While Paul was waiting for them in Athens, ⁴³  his spirit was greatly upset ⁴⁴  because he saw ⁴⁵  the city was full of idols. 17:17 So he was addressing ⁴⁶  the Jews and the God-fearing Gentiles ⁴⁷  in the synagogue, ⁴⁸  and in the marketplace every day ⁴⁹  those who happened to be there. 17:18 Also some of the Epicurean ⁵⁰  and Stoic ⁵¹  philosophers were conversing ⁵²  with him, and some were asking, ⁵³  “What does this foolish babbler ⁵⁴  want to say?” Others said, “He seems to be a proclaimer of foreign gods.” ⁵⁵  (They said this because he was proclaiming the good news about Jesus and the resurrection.) ⁵⁶ 

[11:2]  ¹ tc The MT reads קָרְאוּ (qar’u, “they called”; Qal perfect 3rd person common plural from קָרַא, qara’, “to call”), cf. KJV, NASB; however, the LXX and Syriac reflect כְּקָרְאִי (kÿqar’i, “as I called”; preposition כְּ (kaf) + Qal infinitive construct from קָרַא + 1st person common singular suffix). The presence of the resumptive adverb כֵּן (ken, “even so”) in the following clause supports the alternate textual tradition reflected in the LXX and Syriac (cf. NAB, NIV, NCV, NRSV, TEV, NLT).

[11:2]  ² tc The MT reads מִפְּנֵיהֶם (mippÿnehem, “from them”; preposition + masculine plural noun + 3rd person masculine plural suffix), so KJV, ASV, NASB; however, the LXX and Syriac reflect an alternate Hebrew textual tradition of מִפָּנַי הֵם (mippanay hem, “they [went away] from me”; preposition + masculine plural noun + 1st person common singular suffix, followed by 3rd person masculine plural independent personal pronoun); cf. NAB, NIV, NRSV. The textual variant was caused simply by faulty word division.

[11:1]  ³ tn The words “like a son” are not in the Hebrew text, but are necessary to clarify what sort of love is intended (cf. also NLT).

[11:1]  ⁴ tc The MT reads בְנִי (vÿni, “My son”); however, the LXX reflects בָנָיו (vanav, “his sons”). The MT should be retained as original here because of internal evidence; it is much more appropriate to the context.

[16:29]  ⁵ tn Grk “he”; the referent (the jailer) has been specified in the translation for clarity.

[16:29]  ⁶ tn Or “and prostrated himself.”

[16:29]  sn Fell down. The earthquake and the freeing of the prisoners showed that God’s power was present. Such power could only be recognized. The open doors opened the jailer’s heart.

[16:30]  ⁷ tn Grk “And bringing them outside, he asked.” The participle προαγαγών (proagagwn) has been translated as a finite verb due to requirements of contemporary English style. Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun by supplying the conjunction “then” to indicate the logical sequence.

[16:30]  ⁸ tn The Greek term (δεῖ, dei) is used by Luke to represent divine necessity.

[16:31]  ⁹ tn Grk “said.”

[16:31]  ¹⁰ sn Here the summary term of response is a call to believe. In this context it refers to trusting the sovereign God’s power to deliver, which events had just pictured for the jailer.

[16:31]  ¹¹ tc The majority of mss add Χριστόν (Criston, “Christ”) here (C D E Ψ 1739 Ï sy sa), but the best and earliest witnesses read simply τὸν κύριον ᾿Ιησοῦν (ton kurion Ihsoun, “the Lord Jesus”; Ì^74vid א A B 33 81 pc bo). The addition of “Christ” to “Lord Jesus” is an obviously motivated reading. Thus on both external and internal grounds, the shorter reading is strongly preferred.

[16:32]  ¹² tn Grk “And they.” Here καί (kai) has been translated as “then” to indicate the continuity with the preceding verse. Greek style often begins sentences or clauses with “and,” but English style does not.

[16:32]  ¹³ sn The word of the Lord is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rJhma tou kuriou; Luke 22:61, Acts 11:16, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logo" tou kuriou; here and in Acts 8:25; 13:44, 48, 49; 15:35, 36; 19:10, 20; 1 Thess 1:8, 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said.

[16:33]  ¹⁴ tn Grk “And at.” 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.

[16:33]  ¹⁵ tn Grk “taking them…he washed.” The participle παραλαβών (paralabwn) has been translated as a finite verb due to requirements of contemporary English style.

[16:33]  ¹⁶ tn On this phrase BDAG 603 s.v. λούω 1 gives a literal translation as “by washing he freed them from the effects of the blows.”

[16:33]  ¹⁷ tn Here καί (kai) has been translated as “then” to indicate the logical sequence.

[16:33]  ¹⁸ sn All his family. It was often the case in the ancient world that conversion of the father led to the conversion of all those in the household.

[16:33]  ¹⁹ tn Or “immediately.”

[18:18]  ²⁰ tn The participle προσμείνας (prosmeina") is taken temporally.

[18:18]  ²¹ map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.

[18:18]  ²² tn Or “Corinth, took leave of.” Grk “saying farewell to”; the participle ἀποταξάμενος (apotaxameno") has been translated as a finite verb due to requirements of contemporary English style.

[18:18]  ²³ tn Grk “Syria, and with him.”

[18:18]  ²⁴ sn See the note on Aquila in 18:2.

[18:18]  ²⁵ tn Or “Aquila, who.” The relationship of the participle κειράμενος (keirameno") is difficult to determine. Traditionally it is taken to refer to Paul, meaning that Paul had his hair cut off because of the vow. However, due to the proximity of the noun ᾿Ακύλας (Akula") and the reversal of the normal order (Aquila and Priscilla, Acts 17:34), the participle is taken as adjectival referring to Aquila by H. Greeven, TDNT 2:777, n. 11. The later references to Paul in Jerusalem (Acts 21:23) do not resolve the problem, because the cutting of Paul’s own hair, while it may be implied, is not specifically mentioned in connection with the completion of the vows made by the other four.

[18:18]  ²⁶ tn The word “off” is supplied in the translation to indicate that this was not a normal haircut, but the shaving of the head connected with taking the vow (see Acts 21:24).

[18:18]  ²⁷ tn That is, “before he sailed from Cenchrea.”

[18:18]  sn Cenchrea was one of the seaports for the city of Corinth, on the eastern side of the Isthmus of Corinth, on the Aegean Sea. It was 7 mi (11 km) east of Corinth.

[18:18]  ²⁸ sn He had made a vow. It is debated whether this vow is a private vow of thanksgiving or the Nazirite vow, because it is not clear whether the Nazirite vow could be taken outside Jerusalem. Some have cited the Mishnah (m. Nazir 3:6, 5:4) to argue that the shaving of the hair can occur outside Jerusalem, and Josephus, J. W. 2.15.1 (2.313) is sometimes suggested as a parallel, but these references are not clear. H. Greeven, TDNT 2:777, is certain that this refers to the Nazirite vow. Regardless, it is clear that Paul reflected his pious dependence on God.

[18:19]  ²⁹ sn Ephesus was an influential city in Asia Minor. It was the location of the famous temple of Artemis. In 334 b.c. control of the city had passed to Alexander the Great, who contributed a large sum to the building of a new and more elaborate temple of Artemis, which became one of the seven wonders of the ancient world and lasted until destroyed by the Goths in a.d. 263. This major port city would be reached from Corinth by ship. It was 250 mi (400 km) east of Corinth by sea.

[18:19]  map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

[18:19]  ³⁰ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[18:19]  ³¹ tn Grk “left them”; the referents (Priscilla and Aquila) have been specified in the translation for clarity.

[18:19]  ³² tn Grk “going”; the participle εἰσελθών (eiselqwn) has been translated as a finite verb due to requirements of contemporary English style.

[18:19]  ³³ sn See the note on synagogue in 6:9.

[18:19]  ³⁴ 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 18:19. 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.

[18:2]  ³⁵ tn Grk “And he.” 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. The word “there” is not in the Greek text but is implied.

[18:2]  ³⁶ tn Grk “finding.” The participle εὑρών (Jeurwn) has been translated as a finite verb due to requirements of contemporary English style.

[18:2]  ³⁷ sn On Aquila and his wife Priscilla see also Acts 18:18, 26; Rom 16:3-4; 1 Cor 16:19; 2 Tim 4:19. In the NT “Priscilla” and “Prisca” are the same person. This author uses the full name Priscilla, while Paul uses the diminutive form Prisca.

[18:2]  ³⁸ sn Pontus was a region in the northeastern part of Asia Minor. It was a Roman province.

[18:2]  ³⁹ sn Claudius refers to the Roman emperor Tiberius Claudius Nero Germanicus, known as Claudius, who ruled from a.d. 41-54. The edict expelling the Jews from Rome was issued in a.d. 49 (Suetonius, Claudius 25.4).

[18:2]  ⁴⁰ tn Or “to leave.”

[18:2]  ⁴¹ map For location see JP4 A1.

[18:2]  ⁴² tn Or “went to.”

[17:16]  ⁴³ map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.

[17:16]  ⁴⁴ 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]  ⁴⁵ tn Or “when he saw.” The participle θεωροῦντος (qewrounto") has been translated as a causal adverbial participle; it could also be translated as temporal.

[17:17]  ⁴⁶ 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 17:17. 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.

[17:17]  ⁴⁷ tn Or “and the devout,” 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, and the note on the phrase “God-fearing Greeks” in 17:4.

[17:17]  ⁴⁸ sn See the note on synagogue in 6:9.

[17:17]  ⁴⁹ tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase in this verse.

[17:18]  ⁵⁰ sn An Epicurean was a follower of the philosophy of Epicurus, who founded a school in Athens about 300 b.c. Although the Epicureans saw the aim of life as pleasure, they were not strictly hedonists, because they defined pleasure as the absence of pain. Along with this, they desired the avoidance of trouble and freedom from annoyances. They saw organized religion as evil, especially the belief that the gods punished evildoers in an afterlife. In keeping with this, they were unable to accept Paul’s teaching about the resurrection.

[17:18]  ⁵¹ sn A Stoic was a follower of the philosophy founded by Zeno (342-270 b.c.), a Phoenician who came to Athens and modified the philosophical system of the Cynics he found there. The Stoics rejected the Epicurean ideal of pleasure, stressing virtue instead. The Stoics emphasized responsibility for voluntary actions and believed risks were worth taking, but thought the actual attainment of virtue was difficult. They also believed in providence.

[17:18]  ⁵² tn BDAG 956 s.v. συμβάλλω 1 has “converse, confer” here.

[17:18]  ⁵³ tn Grk “saying.”

[17:18]  ⁵⁴ tn Or “ignorant show-off.” The traditional English translation of σπερμολόγος (spermologo") is given in L&N 33.381 as “foolish babbler.” However, an alternate view is presented in L&N 27.19, “(a figurative extension of meaning of a term based on the practice of birds in picking up seeds) one who acquires bits and pieces of relatively extraneous information and proceeds to pass them off with pretense and show – ‘ignorant show-off, charlatan.’” A similar view is given in BDAG 937 s.v. σπερμολόγος: “in pejorative imagery of persons whose communication lacks sophistication and seems to pick up scraps of information here and there scrapmonger, scavenger…Engl. synonyms include ‘gossip’, ‘babbler’, chatterer’; but these terms miss the imagery of unsystematic gathering.”

[17:18]  ⁵⁵ tn The meaning of this phrase is not clear. Literally it reads “strange deities” (see BDAG 210 s.v. δαιμόνιον 1). The note of not being customary is important. In the ancient world what was new was suspicious. The plural δαιμονίων (daimoniwn, “deities”) shows the audience grappling with Paul’s teaching that God was working through Jesus.

[17:18]  ⁵⁶ sn This is a parenthetical note by the author.