Hakim-hakim 3:7

Othniel: A Model Leader

3:7 The Israelites did evil in the Lord’s sight. ¹  They forgot the Lord their God and worshiped the Baals and the Asherahs. ² 

Hakim-hakim 10:6

The Lord’s Patience Runs Short

10:6 The Israelites again did evil in the Lord’s sight. ³  They worshiped ⁴  the Baals and the Ashtars, ⁵  as well as the gods of Syria, Sidon, ⁶  Moab, the Ammonites, and the Philistines. ⁷  They abandoned the Lord and did not worship ⁸  him.

Hakim-hakim 10:10

10:10 The Israelites cried out for help to the Lord: “We have sinned against you. We abandoned our God and worshiped ⁹  the Baals.”

Hakim-hakim 10:1

Stability Restored

10:1 After Abimelech’s death, ¹⁰  Tola son of Puah, grandson ¹¹  of Dodo, from the tribe of Issachar, ¹²  rose up to deliver Israel. He lived in Shamir in the Ephraimite hill country.

1 Samuel 7:4

7:4 So the Israelites ¹³  removed the Baals and images of Ashtoreth. They served only the Lord.

1 Samuel 7:1

7:1 Then the people ¹⁴  of Kiriath Jearim came and took the ark of the Lord; they brought it to the house of Abinadab located on the hill. They consecrated Eleazar his son to guard the ark of the Lord.

Kisah Para Rasul 18:18

Paul Returns to Antioch in Syria

18:18 Paul, after staying ¹⁵  many more days in Corinth, ¹⁶  said farewell to ¹⁷  the brothers and sailed away to Syria accompanied by ¹⁸  Priscilla and Aquila. ¹⁹  He ²⁰  had his hair cut off ²¹  at Cenchrea ²²  because he had made a vow. ²³ 

Kisah Para Rasul 18:2

18:2 There he ²⁴  found ²⁵  a Jew named Aquila, ²⁶  a native of Pontus, ²⁷  who had recently come from Italy with his wife Priscilla, because Claudius ²⁸  had ordered all the Jews to depart from ²⁹  Rome. ³⁰  Paul approached ³¹  them,

Kisah Para Rasul 28:2

28:2 The local inhabitants ³²  showed us extraordinary ³³  kindness, for they built a fire and welcomed us all because it had started to rain ³⁴  and was cold.

Kisah Para Rasul 1:3

1:3 To the same apostles ³⁵  also, after his suffering, ³⁶  he presented himself alive with many convincing proofs. He was seen by them over a forty-day period ³⁷  and spoke about matters concerning the kingdom of God.

Yeremia 2:23

2:23 “How can you say, ‘I have not made myself unclean.

I have not paid allegiance to ³⁸  the gods called Baal.’

Just look at the way you have behaved in the Valley of Hinnom! ³⁹ 

Think about the things you have done there!

You are like a flighty, young female camel

that rushes here and there, crisscrossing its path. ⁴⁰ 

Yeremia 9:14

9:14 Instead they have followed the stubborn inclinations of their own hearts. They have paid allegiance to ⁴¹  the gods called Baal, ⁴²  as their fathers ⁴³  taught them to do.

Hosea 2:13-17

2:13 “I will punish her for the festival days

when she burned incense to the Baal idols; ⁴⁴ 

she adorned herself with earrings and jewelry,

and went after her lovers,

but ⁴⁵  she forgot me!” ⁴⁶  says the Lord.

Future Repentance and Restoration of Israel

2:14 However, in the future I will allure her; ⁴⁷ 

I will lead ⁴⁸  her back into the wilderness,

and speak tenderly to her.

2:15 From there I will give back her vineyards to her,

and turn the “Valley of Trouble” ⁴⁹  into an “Opportunity ⁵⁰  for Hope.”

There she will sing as she did when she was young, ⁵¹ 

when ⁵²  she came up from the land of Egypt.

2:16 “At that time,” ⁵³  declares the Lord,

“you will call, ⁵⁴  ‘My husband’; ⁵⁵ 

you will never again call me, ⁵⁶  ‘My master.’ ⁵⁷ 

2:17 For ⁵⁸  I will remove the names of the Baal idols ⁵⁹  from your lips, ⁶⁰ 

so that you will never again utter their names!” ⁶¹ 

[3:7]  ¹ tn Heb “in the eyes of the Lord.”

[3:7]  ² sn The Asherahs were local manifestations of the Canaanite goddess Asherah.

[10:6]  ³ tn Heb “in the eyes of the Lord.”

[10:6]  ⁴ tn Or “served;” or “followed.”

[10:6]  ⁵ sn The Ashtars were local manifestations of the goddess Ashtar (i.e., Astarte).

[10:6]  ⁶ map For location see Map1 A1; JP3 F3; JP4 F3.

[10:6]  ⁷ tn Heb “the gods of Syria, the gods of Sidon, the gods of Moab, the gods of the Ammonites, and the gods of the Philistines.”

[10:6]  ⁸ tn Or “serve”; or “follow.”

[10:10]  ⁹ tn Or “served”; or “followed.”

[10:1]  ¹⁰ tn The word “death” has been supplied in the translation for clarification.

[10:1]  ¹¹ tn Heb “son.”

[10:1]  ¹² tn Heb “a man of Issachar.”

[7:4]  ¹³ tn Heb “the sons of Israel.”

[7:1]  ¹⁴ tn Heb “men.”

[18:18]  ¹⁵ tn The participle προσμείνας (prosmeina") is taken temporally.

[18:18]  ¹⁶ map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.

[18:18]  ¹⁷ 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]  ¹⁸ tn Grk “Syria, and with him.”

[18:18]  ¹⁹ sn See the note on Aquila in 18:2.

[18:18]  ²⁰ 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]  ²¹ 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]  ²² 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]  ²³ 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.

[18:2]  ²⁴ 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]  ²⁵ tn Grk “finding.” The participle εὑρών (Jeurwn) has been translated as a finite verb due to requirements of contemporary English style.

[18:2]  ²⁶ 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]  ²⁷ sn Pontus was a region in the northeastern part of Asia Minor. It was a Roman province.

[18:2]  ²⁸ 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]  ²⁹ tn Or “to leave.”

[18:2]  ³⁰ map For location see JP4 A1.

[18:2]  ³¹ tn Or “went to.”

[28:2]  ³² tn Although this is literally βάρβαροι (barbaroi; “foreigners, barbarians”) used for non-Greek or non-Romans, as BDAG 166 s.v. βάρβαρος 2.b notes, “Of the inhabitants of Malta, who apparently spoke in their native language Ac 28:2, 4 (here β. certainly without derogatory tone…).”

[28:2]  ³³ tn BDAG 1019 s.v. τυγχάνω 2.d states, “δυνάμεις οὐ τὰς τυχούσας extraordinary miracles Ac 19:11. Cp. 28:2.”

[28:2]  ³⁴ tn Or “because it was about to rain.” BDAG 418 s.v. ἐφίστημι 4 states, “διὰ τ. ὑετὸν τὸν ἐφεστῶτα because it had begun to rain Ac 28:2…But the mng. here could also be because it threatened to rain (s. 6).”

[1:3]  ³⁵ tn Grk “to them”; the referent (the apostles) has been specified in the translation for clarity.

[1:3]  ³⁶ sn After his suffering is a reference to Jesus’ crucifixion and the abuse which preceded it.

[1:3]  ³⁷ tn Grk “during forty days.” The phrase “over a forty-day period” is used rather than “during forty days” because (as the other NT accounts of Jesus’ appearances make clear) Jesus was not continually visible to the apostles during the forty days, but appeared to them on various occasions.

[2:23]  ³⁸ tn Heb “I have not gone/followed after.” See the translator’s note on 2:5 for the meaning and usage of this idiom.

[2:23]  ³⁹ tn Heb “Look at your way in the valley.” The valley is an obvious reference to the Valley of Hinnom where Baal and Molech were worshiped and child sacrifice was practiced.

[2:23]  ⁴⁰ sn The metaphor is intended to depict Israel’s lack of clear direction and purpose without the Lord’s control.

[9:14]  ⁴¹ tn Heb “they have gone/followed after.” See the translator’s note at 2:5 for the idiom.

[9:14]  ⁴² tn Heb “the Baals,” referring either to the pagan gods called “Baals” or the images of Baal (so NLT).

[9:14]  ⁴³ tn Or “forefathers,” or “ancestors.” Here the referent could be the immediate parents or, by their example, more distant ancestors.

[2:13]  ⁴⁴ tn Heb “the days of the Baals, to whom she burned incense.” The word “festival” is supplied to clarify the referent of “days,” and the word “idols” is supplied in light of the plural “Baals” (cf. NLT “her images of Baal”).

[2:13]  ⁴⁵ tn The vav prefixed to a nonverb (וְאֹתִי, vé’oti) introduces a disjunctive contrastive clause, which is rhetorically powerful.

[2:13]  ⁴⁶ tn The accusative direct object pronoun וְאֹתִי (vé’oti, “me”) is emphatic in the word order of this clause (cf. NIV “but me she forgot”), emphasizing the heinous inappropriateness of Israel’s departure from the Lord.

[2:14]  ⁴⁷ tn The participle מְפַתֶּיהָ (méfatteha, Piel participle masculine singular + 3rd feminine singular suffix from פָּתָה, patah, “to allure”) following the deictic particle הִנֵּה (hinneh, “Now!”) describes an event that will occur in the immediate or near future.

[2:14]  ⁴⁸ tn Following the future-time referent participle (מְפַתֶּיהָ, méfatteha) there is a string of perfects introduced by vav consecutive that refer to future events.

[2:15]  ⁴⁹ tn Heb “Valley of Achor,” so named because of the unfortunate incident recorded in Josh 7:1-26 (the name is explained in v. 26; the Hebrew term Achor means “disaster” or “trouble”). Cf. TEV, CEV “Trouble Valley.”

[2:15]  ⁵⁰ tn Heb “door” or “doorway”; cf. NLT “gateway.” Unlike the days of Joshua, when Achan’s sin jeopardized Israel’s mission and cast a dark shadow over the nation, Israel’s future return to the land will be marked by renewed hope.

[2:15]  ⁵¹ tn Heb “as in the days of her youth” (so NAB, NIV, NRSV).

[2:15]  ⁵² tn Heb “as in the day when” (so KJV, NASB).

[2:16]  ⁵³ tn Heb “And in that day”; NLT “In that coming day.”

[2:16]  ⁵⁴ tc The MT reads תִּקְרְאִי (tiqrÿ’i, “you will call”; Qal imperfect 2nd person feminine singular). The versions (LXX, Syriac, Vulgate) all reflect an alternate Vorlage of תִּקְרָא לִי (tiqra’ li, “she will call me”; Qal imperfect 3rd person feminine singular followed by preposition לְ, lamed, + 1st person common singular pronominal suffix). This textual variant undoubtedly arose under the influence of לִי תִּקְרְאִי (tiqrÿ’i li) which follows. Most English versions follow the reading of the MT (KJV, ASV, NASB, NIV, NRSV, NLT, CEV), but some follow the ancient versions and read the 3rd person (“she”, so NAB, NCV, TEV).

[2:16]  ⁵⁵ tn There are wordplays on the terms אִישׁ (’ish) and בַּעַל (ba’al) here. The term אִישִׁי (’ishi, “my man, husband”) is a title of affection (Gen 2:23; 3:6, 16) as the counterpart to אִשָּׁה (’ishah, “woman, wife”). The term בַּעְלִי (ba’li, “my lord”) emphasizes the husband’s legal position (Exod 21:3; Deut 22:22; 24:4). The relationship will no longer be conditioned on the outward legal commitment but on a new inward bond of mutual affection and love.

[2:16]  ⁵⁶ tc The MT reads תִקְרְאִי לִי (tiqrÿ’i li, “you will call me”; Qal imperfect 2nd person feminine singular followed by preposition לְ, lamed, + 1st person common singular pronominal suffix). The versions (LXX, Syriac, Vulgate) all reflect an alternate Vorlage of תִקְרְא לִי (tiqrÿ’ li, “she will call me”; Qal imperfect 3rd person feminine singular followed by preposition לְ + 1st person common singular pronominal suffix). This textual variant is related to the preceding textual issue (see preceding tc note).

[2:16]  ⁵⁷ sn There is a wordplay on the terms בַּעְלִי (ba’li, “my master”) and הַבְּעָלִים (habbé’alim, “the Baals”) which are derived from the root בַּעַל (ba’al, “master; lord”). This wordplay is especially effective because the term בַּעַל can refer to one’s husband and is also the name of the Canaanite storm god Baal. Referring to a spouse the term normally means “husband; master.” It was a common, ordinary, nonpejorative term that was frequently used in an interchangeable manner with אִישׁ (’ish, “husband; man”). Due to its similarity in sound to the abhorrent Canaanite fertility god Baal, the repentant Israelites would be so spiritually sensitive that they would refrain from even uttering this neutral term for fear of recalling their former idolatry. The purpose of the exile is to end Israel’s worship of Baal and to remove syncretism.

[2:17]  ⁵⁸ tn The vav consecutive prefixed to וַהֲסִרֹתִי (vahasiroti) “I will remove” (vav consecutive + Hiphil perfect 1st person common singular) introduces an explanatory clause.

[2:17]  ⁵⁹ tn Heb “the Baals.” The singular term בַּעַל (ba’al) refers to the Canaanite god Baal himself, while the plural form הַבְּעָלִים (habbé’alim) refers to the manifestations of the god (i.e., idols; BDB 127 s.v. בָּעַל II.1).

[2:17]  ⁶⁰ tn Heb “from her mouth.” In the translation this is rendered as second person for consistency.

[2:17]  ⁶¹ tn Heb “they will no longer be mentioned by their name.”