Hosea 4:11

Judgment of Pagan Idolatry and Cultic Prostitution

4:11 Old and new wine

take away the understanding of my people. ¹ 

Hosea 4:17

4:17 Ephraim has attached himself to idols;

Do not go near him!

Hosea 5:3

5:3 I know Ephraim all too well; ² 

the evil of ³  Israel is not hidden from me.

For you have engaged in prostitution, O Ephraim;

Israel has defiled itself. ⁴ 

Hosea 5:1

Announcement of Sin and Judgment

5:1 Hear this, you priests!

Pay attention, you Israelites! ⁵ 

Listen closely, ⁶  O king! ⁷ 

For judgment is about to overtake you! ⁸ 

For you were like a trap ⁹  to Mizpah, ¹⁰ 

like a net ¹¹  spread out to catch Tabor. ¹² 

Kisah Para Rasul 12:8

12:8 The angel said to him, “Fasten your belt ¹³  and put on your sandals.” Peter ¹⁴  did so. Then the angel ¹⁵  said to him, “Put on your cloak ¹⁶  and follow me.”

Kisah Para Rasul 15:30

15:30 So when they were dismissed, ¹⁷  they went down to Antioch, ¹⁸  and after gathering the entire group ¹⁹  together, they delivered the letter.

Kisah Para Rasul 15:2

15:2 When Paul and Barnabas had a major argument and debate ²⁰  with them, the church ²¹  appointed Paul and Barnabas and some others from among them to go up to meet with ²²  the apostles and elders in Jerusalem ²³  about this point of disagreement. ²⁴ 

Kisah Para Rasul 17:7

17:7 and ²⁵  Jason has welcomed them as guests! They ²⁶  are all acting against Caesar’s ²⁷  decrees, saying there is another king named ²⁸  Jesus!” ²⁹ 

Yeremia 3:6

3:6 When Josiah was king of Judah, the Lord said to me, “Jeremiah, you have no doubt seen what wayward Israel has done. ³⁰  You have seen how she went up to every high hill and under every green tree to give herself like a prostitute to other gods. ³¹ 

Yehezkiel 23:5

23:5 “Oholah engaged in prostitution while she was mine. ³²  She lusted after her lovers, the Assyrians ³³  – warriors ³⁴ 

[4:11]  ¹ tn Heb “take away the heart of my people.” The present translation assumes that the first word of v. 12 in the Hebrew text is to be construed with the noun at the end of v. 11 (so also TEV, CEV, NLT).

[5:3]  ² tn The phrase “all too well” does not appear in the Hebrew text, but is supplied in the translation for clarity and stylistic reasons.

[5:3]  ³ tn The phrase “the evil of” does not appear in the Hebrew text here, but is implied by the metonymical (cause-effect) use of the term “Israel.” It is supplied in the translation for the sake of clarity. Cf. NCV “what they have done is not hidden from me.”

[5:3]  ⁴ tn Or “Israel has become corrupt”; NCV “has made itself unclean”; TEV “are unfit to worship me.”

[5:1]  ⁵ tn Heb “O house of Israel” (so NAB, NASB, NRSV); NLT “all of Israel’s leaders.”

[5:1]  ⁶ tn Heb “Use the ear”; ASV “give ear.”

[5:1]  ⁷ tn Heb “O house of the king” (so KJV); NIV “O royal house.”

[5:1]  ⁸ tn Heb “for the judgment is to you”; or “For this accusation is against you.” Cf. NIV “This judgment is against you.”

[5:1]  ⁹ sn The noun פַּח (pakh, “trap”) is used (1) literally of a bird-trap, used in similes and metaphors (Amos 3:5; Prov 7:23; Eccl 9:12), and (2) figuratively to refer to (a) calamities and plots (Job 18:9; 22:10; Pss 91:3; 119:110; 124:7; 140:6; 141:9; 142:4; Prov 22:5; Isa 24:17-18; Jer 18:22; 48:43-44; Hos 9:8) and (b) a source of calamity (Josh 23:13; Pss 11:6; 69:23; Isa 8:14; Hos 5:1; BDB 809 s.v. פַּח).

[5:1]  ¹⁰ tn Heb “you were a trap to Mizpah.”

[5:1]  ¹¹ sn The noun רֶשֶׁת (reshet, “net”) is used (1) literally of a net used to catch birds (Prov 1:17) and (2) in figurative descriptions of the wicked plotting to ensnare their victims (Prov 29:5; Pss 9:16; 10:9; 25:15; 31:5; 35:7; 57:7; 140:6; Job 18:8; BDB 440 s.v. רֶשֶׁת).

[5:1]  ¹² tn Heb “and a net spread out over Tabor.”

[12:8]  ¹³ tn While ζώννυμι (zwnnumi) sometimes means “to dress,” referring to the fastening of the belt or sash as the final act of getting dressed, in this context it probably does mean “put on your belt” since in the conditions of a prison Peter had probably not changed into a different set of clothes to sleep. More likely he had merely removed his belt or sash, which the angel now told him to replace. The translation “put on your belt” is given by L&N 49.14 for this verse. The archaic English “girdle” for the sash or belt has an entirely different meaning today.

[12:8]  ¹⁴ tn Grk “He”; the referent (Peter) has been specified in the translation for clarity.

[12:8]  ¹⁵ tn Grk “he”; the referent (the angel) has been specified in the translation for clarity.

[12:8]  ¹⁶ tn Or “outer garment.”

[15:30]  ¹⁷ tn Or “sent away.”

[15:30]  ¹⁸ sn Antioch was a city in Syria (not Antioch in Pisidia).

[15:30]  ¹⁹ tn Or “congregation” (referring to the group of believers).

[15:2]  ²⁰ tn Grk “no little argument and debate” (an idiom).

[15:2]  ²¹ tn Grk “they”; the referent (the church, or the rest of the believers at Antioch) has been specified to avoid confusion with the Judaizers mentioned in the preceding clause.

[15:2]  ²² tn Grk “go up to,” but in this context a meeting is implied.

[15:2]  ²³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[15:2]  ²⁴ tn Or “point of controversy.” It is unclear whether this event parallels Gal 2:1-10 or that Gal 2 fits with Acts 11:30. More than likely Gal 2:1-10 is to be related to Acts 11:30.

[17:7]  ²⁵ tn Grk “whom.” Because of the awkwardness in English of having two relative clauses follow one another (“who have stirred up trouble…whom Jason has welcomed”) the relative pronoun here (“whom”) has been replaced by the conjunction “and,” creating a clause that is grammatically coordinate but logically subordinate in the translation.

[17:7]  ²⁶ tn Grk “and they.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[17:7]  ²⁷ tn Or “the emperor’s” (“Caesar” is a title for the Roman emperor).

[17:7]  ²⁸ tn The word “named” is not in the Greek text, but is supplied for clarity.

[17:7]  ²⁹ sn Acting…saying…Jesus. The charges are serious, involving sedition (Luke 23:2). If the political charges were true, Rome would have to react.

[3:6]  ³⁰ tn “Have you seen…” The question is rhetorical and expects a positive answer.

[3:6]  ³¹ tn Heb “she played the prostitute there.” This is a metaphor for Israel’s worship; she gave herself to the worship of other gods like a prostitute gives herself to her lovers. There seems no clear way to completely spell out the metaphor in the translation.

[23:5]  ³² tn Heb “while she was under me.” The expression indicates that Oholah is viewed as the Lord’s wife. See Num 5:19-20, 29.

[23:5]  sn Played the harlot refers to alliances with pagan nations in this context. In Ezek 16 harlotry described the sin of idolatry.

[23:5]  ³³ tn Heb “Assyria.”

[23:5]  ³⁴ tn The term apparently refers to Assyrian military officers; it is better construed with the description that follows. See D. I. Block, Ezekiel (NICOT), 1:738.