Hosea 8:14

8:14 Israel has forgotten his Maker and built royal palaces,

and Judah has built many fortified cities.

But I will send fire on their cities;

it will consume their royal citadels.

Hosea 13:6

13:6 When they were fed, ¹  they became satisfied;

when they were satisfied, they became proud; ² 

as a result, they forgot me!

Hosea 13:2

13:2 Even now they persist in sin! ³ 

They make metal images for themselves,

idols that they skillfully fashion ⁴  from their own silver;

all of them are nothing but the work of craftsmen!

There is a saying about them: ⁵ 

“Those who sacrifice ⁶  to the calf idol are calf kissers!” ⁷ 

Kisah Para Rasul 17:16-20

Paul at Athens

17:16 While Paul was waiting for them in Athens, ⁸  his spirit was greatly upset ⁹  because he saw ¹⁰  the city was full of idols. 17:17 So he was addressing ¹¹  the Jews and the God-fearing Gentiles ¹²  in the synagogue, ¹³  and in the marketplace every day ¹⁴  those who happened to be there. 17:18 Also some of the Epicurean ¹⁵  and Stoic ¹⁶  philosophers were conversing ¹⁷  with him, and some were asking, ¹⁸  “What does this foolish babbler ¹⁹  want to say?” Others said, “He seems to be a proclaimer of foreign gods.” ²⁰  (They said this because he was proclaiming the good news about Jesus and the resurrection.) ²¹  17:19 So they took Paul and ²²  brought him to the Areopagus, ²³  saying, “May we know what this new teaching is that you are proclaiming? 17:20 For you are bringing some surprising things ²⁴  to our ears, so we want to know what they ²⁵  mean.”

Mazmur 119:61

119:61 The ropes of the wicked tighten around ²⁶  me,

but I do not forget your law.

Mazmur 119:139

119:139 My zeal ²⁷  consumes ²⁸  me,

for my enemies forget your instructions. ²⁹ 

Yesaya 17:10

17:10 For you ignore ³⁰  the God who rescues you;

you pay no attention to your strong protector. ³¹ 

So this is what happens:

You cultivate beautiful plants

and plant exotic vines. ³² 

Matius 15:3

15:3 He answered them, ³³  “And why do you disobey the commandment of God because of your tradition?

Hosea 1:6

1:6 She conceived again and gave birth to a daughter. Then the Lord ³⁴  said to him, “Name her ‘No Pity’ (Lo-Ruhamah) because I will no longer have pity ³⁵  on the nation ³⁶  of Israel. For ³⁷  I will certainly not forgive ³⁸  their guilt. ³⁹ 

Hosea 1:1

Superscription

1:1 ⁴⁰ This is the word of the Lord which was revealed to Hosea ⁴¹  son of Beeri during the time when ⁴²  Uzziah, Jotham, Ahaz, and Hezekiah ruled Judah, ⁴³  and during the time when Jeroboam son of Joash ⁴⁴  ruled Israel. ⁴⁵ 

1 Samuel 2:28-36

2:28 I chose your ancestor ⁴⁶  from all the tribes of Israel to be my priest, to offer sacrifice on my altar, to burn incense, and to bear the ephod before me. I gave to your ancestor’s house all the fire offerings made by the Israelites. 2:29 Why are you ⁴⁷  scorning my sacrifice and my offering that I commanded for my dwelling place? ⁴⁸  You have honored your sons more than you have me by having made yourselves fat from the best parts of all the offerings of my people Israel.’

2:30 Therefore the Lord, the God of Israel, says, ‘I really did say ⁴⁹  that your house and your ancestor’s house would serve ⁵⁰  me forever.’ But now the Lord says, ‘May it never be! ⁵¹  For I will honor those who honor me, but those who despise me will be cursed! 2:31 In fact, days are coming when I will remove your strength ⁵²  and the strength ⁵³  of your father’s house. There will not be an old man in your house! 2:32 You will see trouble in my dwelling place! ⁵⁴  Israel will experience blessings, ⁵⁵  but there will not be an old man in your ⁵⁶  house for all time. ⁵⁷  2:33 Any one of you that I do not cut off from my altar, I will cause your ⁵⁸  eyes to fail ⁵⁹  and will cause you grief. ⁶⁰  All of those born to your family ⁶¹  will die in the prime of life. ⁶²  2:34 This will be a confirming sign for you that will be fulfilled through your two sons, ⁶³  Hophni and Phinehas: in a single day they both will die! 2:35 Then I will raise up for myself a faithful priest. He will do what is in my heart and soul. I will build for him a secure dynasty ⁶⁴  and he will serve my chosen one for all time. ⁶⁵  2:36 Everyone who remains in your house will come to bow before him for a little money ⁶⁶  and for a scrap of bread. Each will say, ‘Assign me to a priestly task so I can eat a scrap of bread.’”

1 Samuel 3:12-15

3:12 On that day I will carry out ⁶⁷  against Eli everything that I spoke about his house – from start to finish! 3:13 You ⁶⁸  should tell him that I am about to judge his house forever because of ⁶⁹  the sin that he knew about. For his sons were cursing God, ⁷⁰  and he did not rebuke them. 3:14 Therefore I swore an oath to the house of Eli, ‘The sin of the house of Eli can never be forgiven by sacrifice or by grain offering.’”

3:15 So Samuel lay down until morning. Then he opened the doors of the Lord’s house. But Samuel was afraid to tell Eli about the vision.

[13:6]  ¹ tc The MT reads כְּמַרְעִיתָם (kÿmar’itam, “according to their pasturage”; preposition כְּ (kaf) + noun מַרְעִית, mar’it, “pasture” + 3rd person masculine plural suffix). Text-critics propose: (1) כְּמוֹ רְעִיתִים (kÿmo rÿ’itim, “as I pastured them”; preposition כְּמוֹ (kÿmo) + Qal perfect 1st person common singular from רָעַה, ra’ah, “to pasture, feed” + 3rd person masculine plural suffix) and (2) כִּרְעוֹתָם (“when they had pastured”; preposition כְּ + Qal perfect 3rd person masculine plural from רָעַה). Some English versions follow the MT: “according to their pasture” (KJV), “as they had their pasture” (NASB), “when you entered the good land” (TEV). Others adopt the first emendation: “when I fed them” (NIV, NRSV), “I fed you [sic = them]” (CEV). Still others follow the second emendation: “but when they had fed to the full” (RSV), “when they grazed” (NJPS).

[13:6]  ² tn Heb “their heart became exalted”; KJV, ASV “was exalted.”

[13:2]  ³ tn The phrase יוֹסִפוּ לַחֲטֹא (yosifu lakhato’, “they add to sin”) is an idiom meaning either (1) “they sin more and more” or (2) “they continue to sin” (see BDB 415 s.v. יָסַף 2.a; HALOT 418 s.v. יסף 3.b). The English versions are divided: (1) “they sin more and more” (KJV, RSV, NASB, NIV) and (2) “they go on sinning” (NJPS), “they continue to sin” (NAB), “they (+ still TEV, NCV) keep on sinning” (NRSV, NLT).

[13:2]  ⁴ tn The term כִּתְבוּנָם (kitvunam, “according to their skill”; preposition כְּ + feminine singular noun תְּבוּנָה, tÿvunah + 3rd person masculine plural suffix) is an abbreviated form of כִּתְבוּנָתָם (kitvunatam; GKC 255-56 §91.e). תְּבוּנָה means “understanding, faculty, skill” (BDB 108 s.v. תְּבוּנָה 1). It refers to a builder skillfully constructing a house (Prov 24:3), God skillfully fashioning creation (Ps 136:5; Prov 3:19), and a craftsman skillfully making an idol (Hos 13:2).

[13:2]  ⁵ tn Heb “They say about them.” Another possible rendering for the line is: “It is said of them – those men who sacrifice, ‘They kiss calves!’” The phrase זֹבְחֵי אָדָם (zovkhe ’adam, “those men who sacrifice”) functions either (1) as the subject of the verb יִשָּׁקוּן (yishaqun, “they kiss”) in the quotation in the direct discourse: “It is said of them, ‘Those men who sacrifice kiss calves!’” or (2) in apposition to the indirect object 3rd person masculine plural suffix לָהֶם (lahem, “about them”): “It is said of them, that is, those men who sacrifice….”

[13:2]  ⁶ tn Heb “Those among men who offer sacrifices.” The genitive construct זֹבְחֵי אָדָם (zovkhe ’adam, “the sacrificers of men”) is misunderstood by NIV as an objective genitive phrase: “they offer human sacrifice.” Such a classification is questionable: (1) Nowhere else in the book does Hosea accuse Israel of human sacrifice, and (2) archaeological evidence does not provide any evidence of human sacrifice in the Northern Kingdom during Iron Age I (1200-722 b.c.). This phrase should be classified as a genitive of species: the genitive represents the whole class or kind of a species (men) and the construct represents a part of the whole or subspecies within the whole (those who sacrifice): “those among men who offer sacrifice” (those who offer sacrifices). The expression “a fool of men” in Prov 15:20 provides a similar example: the genitive represents the whole class/species (men) and the construct represents a part of the whole/subspecies (a fool): “a foolish man.” This is the tactic adopted by most English versions: “the men that sacrifice” (KJV), “the men who sacrifice” (NASB), “they appoint men to sacrifice [to them]” (NJPS).

[13:2]  ⁷ tn Heb “They kiss calves!” The verb יִשָּׁקוּן (yishaqun) may be parsed as an imperfect (“they kiss [calves]”) or jussive (“let them kiss [calves]!”). Paragogic nun endings (ן + יִשָּׁקוּ) are attached to imperfects to connote rhetorical emphasis. It is used either (1) to mark out an action that is contrary to normal practice and deviates from normal expectations (those who worship the calf idol are, in effect, kissing calves!), or (2) to express strong emotion (in this case disgust) at the action of the calf idolaters (they kiss calves!). For function of paragogic nun, see IBHS 516-17 §31.7.1.

[17:16]  ⁸ map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.

[17:16]  ⁹ 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]  ¹⁰ 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]  ¹¹ 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]  ¹² 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]  ¹³ sn See the note on synagogue in 6:9.

[17:17]  ¹⁴ tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase in this verse.

[17:18]  ¹⁵ 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]  ¹⁶ 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]  ¹⁷ tn BDAG 956 s.v. συμβάλλω 1 has “converse, confer” here.

[17:18]  ¹⁸ tn Grk “saying.”

[17:18]  ¹⁹ 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]  ²⁰ 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]  ²¹ sn This is a parenthetical note by the author.

[17:19]  ²² tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[17:19]  ²³ tn Or “to the council of the Areopagus.” See also the term in v. 22.

[17:19]  sn The Areopagus has been traditionally understood as reference to a rocky hill near the Acropolis in Athens, although this place may well have been located in the marketplace at the foot of the hill (L&N 93.412; BDAG 129 s.v. ῎Αρειος πάγος). This term does not refer so much to the place, however, as to the advisory council of Athens known as the Areopagus, which dealt with ethical, cultural, and religious matters, including the supervision of education and controlling the many visiting lecturers. Thus it could be translated the council of the Areopagus. See also the term in v. 22.

[17:20]  ²⁴ tn BDAG 684 s.v. ξενίζω 2 translates the substantival participle ξενίζοντα (xenizonta) as “astonishing things Ac 17:20.”

[17:20]  ²⁵ tn Grk “these things”; but since the referent (“surprising things”) is so close, the repetition of “these things” sounds redundant in English, so the pronoun “they” was substituted in the translation.

[119:61]  ²⁶ tn Heb “surround.”

[119:139]  ²⁷ tn or “zeal.”

[119:139]  ²⁸ tn Heb “destroys,” in a hyperbolic sense.

[119:139]  ²⁹ tn Heb “your words.”

[17:10]  ³⁰ tn Heb “you have forgotten” (so NAB, NIV, NRSV).

[17:10]  ³¹ tn Heb “and the rocky cliff of your strength you do not remember.”

[17:10]  ³² tn Heb “a vine, a strange one.” The substantival adjective זָר (zar) functions here as an appositional genitive. It could refer to a cultic plant of some type, associated with a pagan rite. But it is more likely that it refers to an exotic, or imported, type of vine, one that is foreign (i.e., “strange”) to Israel.

[15:3]  ³³ tn Grk “But answering, he said to them.”

[1:6]  ³⁴ tn Heb “Then he said”; the referent (the Lord) does not appear in Hebrew, but has been specified in the translation for clarity. Many English versions specify the speaker here (KJV “God”; ASV “Jehovah”; NASB, NIV, NRSV “the Lord”).

[1:6]  ³⁵ sn The negative particle לאֹ (lo’, “no, not”) and the root רָחַם (rakham, “compassion”) are repeated in 1:6, creating a wordplay between the name Lo-Ruhamah (literally “No-Pity”) and the announcement of divine judgment, “I will no longer have pity on the nation of Israel.”

[1:6]  ³⁶ tn Heb “house”; cf. TEV, NLT “the people of Israel.”

[1:6]  ³⁷ tn The particle כִּי (ki) probably denotes cause (so NCV, TEV, CEV) or result here (GKC 505 §166.b; BDB 473 s.v. כִּי 3.c).

[1:6]  ³⁸ tn The verb נָשָׂא (nasa’, “to take away”) frequently denotes “to forgive” meaning to take away sin (BDB 671 s.v. נָשָׂא 3.c). The construction נָשׂא אֶשָּׂא (naso’ ’esa’, “I will certainly take away,” infinitive absolute + imperfect of the same root) repeats the root נָשָׂא for rhetorical emphasis, stressing the divine resolution not to forgive Israel.

[1:6]  ³⁹ tn The phrase “their guilt” does not appear in Hebrew, but is supplied in the translation for clarification. The ellipsis of the accusative direct object of נָשׂא אֶשָּׂא (naso’ ’esa’, “I will certainly take away”) is an example of brachyology. The accusative “guilt” must be supplied frequently with נָשַׂא (see BDB 671 s.v. נָשָׂא 3.c; e.g., Num 14:19; Isa 2:9; Ps 99:8). Many recent English versions simplify this to “forgive them” (e.g., NASB, NIV, NCV, NRSV, TEV, NLT).

[1:1]  ⁴⁰ tc The textual problems in Hosea are virtually unparalleled in the OT. The Masoretic Text (MT), represented by the Leningrad Codex (c. a.d. 1008), which served as the basis for both BHK and BHS, and the Aleppo Codex (c. a.d. 952), are textually corrupt by all accounts and have a multitude of scribal errors. Many medieval Masoretic mss preserve textual variants that differ from the Leningrad and Aleppo Codices. The Qumran materials (4QXII^c,d,g) contain numerous textual variants that differ from the MT; unfortunately, these texts are quite fragmentary (frequently in the very place that an important textual problem appears). The textual tradition and translation quality of the LXX and the early Greek recensions (Aquila, Symmachus, Theodotion) is mixed; in some places they are inferior to the MT but in other places they preserve a better reading. The textual apparatus of BHK and BHS contains many proposed emendations based on the ancient versions (Greek, Syriac, Latin, Aramaic) that often appear to be superior readings than what is preserved in the MT. In numerous cases, the MT readings are so difficult morphologically, syntactically, and contextually that conservative conjectural emendations are necessary to make sense of the text. Most major English versions (e.g., KJV, ASV, RSV, NEB, NAB, NASB, NIV, TEV, NKJV, NJPS, NJB, NRSV, REB, NCV, CEV, NLT) adopt (either occasionally or frequently) textual variants reflected in the versions and occasionally adopt conservative conjectural emendations proposed in BHK and/or BHS. However, many of the textual problems in Hosea are so difficult that the English versions frequently are split among themselves. With this in mind, the present translation of Hosea must necessarily be viewed as only preliminary. Further work on the text and translation of Hosea is needed, not only in terms of the NET Bible but in Hosea studies in general. The text of Hosea should be better clarified when the Hebrew Old Testament Text Project completes work on the book of Hosea. For further study of textual problems in Hosea, see D. Barthélemy, ed., Preliminary and Interim Report on the Hebrew Old Testament Text Project, 5:228-71.

[1:1]  ⁴¹ tn Heb “The word of the Lord which was to Hosea.” The words “This is” are supplied in the translation for stylistic reasons.

[1:1]  ⁴² tn Heb “in the days of” (again later in this verse). Cf. NASB “during the days of”; NIV “during the reigns of”; NLT “during the years when.”

[1:1]  ⁴³ tn Heb “Uzziah, Jotham, Ahaz, Hezekiah, kings of Judah.”

[1:1]  ⁴⁴ sn Joash is a variation of the name Jehoash. Some English versions use “Jehoash” here (e.g., NIV, NCV, TEV, NLT).

[1:1]  ⁴⁵ tn Heb “Jeroboam son of Joash, king of Israel.”

[2:28]  ⁴⁶ tn Heb “him”; the referent (Eli’s ancestor, i.e., Aaron) has been specified in the translation for clarity.

[2:29]  ⁴⁷ tc The MT has a plural “you” here, but the LXX and a Qumran ms have the singular. The singular may be the correct reading; the verb “you have honored” later in the verse is singular even in the MT. However, it is more probable that the Lord here refers to Eli and his sons. Note the plural in the second half of the verse (“you have made yourselves fat”).

[2:29]  ⁴⁸ tn Heb “which I commanded, dwelling place.” The noun is functioning as an adverbial accusative in relation to the verb. Since God’s dwelling place/sanctuary is in view, the pronoun “my” is supplied in the translation.

[2:30]  ⁴⁹ tn The infinitive absolute appears before the finite verb for emphasis.

[2:30]  ⁵⁰ tn Heb “walk about before.”

[2:30]  ⁵¹ tn Heb “may it be far removed from me.”

[2:31]  ⁵² tn Heb “chop off your arm.” The arm here symbolizes strength and activity.

[2:31]  ⁵³ tn Heb “arm.”

[2:32]  ⁵⁴ tn Heb “you will see [the] trouble of [the] dwelling place.” Since God’s dwelling place/sanctuary is in view, the pronoun is supplied in the translation (see v. 29).

[2:32]  ⁵⁵ tn Heb “in all which he does good with Israel.”

[2:32]  ⁵⁶ tc The LXX and a Qumran manuscript have the first person pronoun “my” here.

[2:32]  ⁵⁷ tn Heb “all the days.”

[2:33]  ⁵⁸ tc The LXX, a Qumran ms, and a few old Latin mss have the third person pronominal suffix “his” here.

[2:33]  ⁵⁹ tn Heb “to cause your eyes to fail.” Elsewhere this verb, when used of eyes, refers to bloodshot eyes resulting from weeping, prolonged staring, or illness (see Lev 26:16; Pss 69:3; 119:82; Lam 2:11; 4:17).

[2:33]  ⁶⁰ tn Heb “and to cause your soul grief.”

[2:33]  ⁶¹ tn Heb “and all the increase of your house.”

[2:33]  ⁶² tc The text is difficult. The MT literally says “they will die [as] men.” Apparently the meaning is that they will be cut off in the prime of their life without reaching old age. The LXX and a Qumran ms, however, have the additional word “sword” (“they will die by the sword of men”). This is an easier reading (cf. NAB, NRSV, TEV, CEV, NLT), but that fact is not in favor of its originality.

[2:34]  ⁶³ tn Heb “and this to you [is] the sign which will come to both of your sons.”

[2:35]  ⁶⁴ tn Heb “house.”

[2:35]  ⁶⁵ tn Heb “and he will walk about before my anointed one all the days.”

[2:36]  ⁶⁶ tn Heb “a piece of silver” (so KJV, NAB, NASB, NIV, NRSV).

[3:12]  ⁶⁷ tn Or “fulfill.”

[3:13]  ⁶⁸ tc The MT has וְהִגַּדְתִּי לוֹ (vÿhiggadti lo). The verb is Hiphil perfect 1st person common singular, and apparently the conjunction should be understood as vav consecutive (“I will say to him”). But the future reference makes more sense if Samuel is the subject. This would require dropping the final י (yod) and reading the 2nd person masculine singular וְהִגַּדְתָּ (vÿhiggadta). Although there is no external evidence to support it, this reading has been adopted in the present translation. The alternative is to understand the MT to mean “I said to him,” but for this we would expect the preterite with vav consecutive.

[3:13]  ⁶⁹ tn The translation understands the preposition to have a causal sense. However, the preposition could also be understood as the beth pretii, indicating in a broad sense the price attached to this action. So GKC 380 §119.p.

[3:13]  ⁷⁰ tc The translation follows the LXX θεόν (qeon, “God”) rather than the MT לָהֶם (lahem, “to them”). The MT seems to mean “they were bringing a curse on themselves” (cf. ASV, NASB). But this meaning is problematic in part because the verb qll means “to curse,” not “to bring a curse on,” and in part because it takes an accusative object rather than the equivalent of a dative. This is one of the so-called tiqqune sopherim, or “emendations of the scribes.” Why would the ancient copyists alter the original statement about Eli’s sons cursing God to the less objectionable statement that they brought a curse on themselves? Some argue that the scribes were concerned that such a direct and blasphemous affront against God could occur without an immediate response of judgment from God. Therefore they changed the text by deleting two letters א and י (alef and yod) from the word for “God,” with the result that the text then read “to them.” If this ancient scribal claim is accepted as accurate, it implies that the MT here is secondary. The present translation follows the LXX (κακολογοῦντες θεόν, kakologounte" qeon) and a few mss of the Old Latin in reading “God” rather than the MT “to them.” Cf. also NAB, NRSV, NLT.