Hakim-hakim 6:31

6:31 But Joash said to all those who confronted him, ¹  “Must you fight Baal’s battles? ²  Must you rescue him? Whoever takes up his cause ³  will die by morning! ⁴  If he really is a god, let him fight his own battles! ⁵  After all, it was his altar that was pulled down.” ⁶ 

Hakim-hakim 17:4-5

17:4 When he gave the silver back to his mother, she ⁷  took two hundred pieces of silver ⁸  to a silversmith, who made them into a carved image and a metal image. She then put them in Micah’s house. ⁹  17:5 Now this man Micah owned a shrine. ¹⁰  He made an ephod ¹¹  and some personal idols and hired one of his sons to serve as a priest. ¹² 

Keluaran 32:20

32:20 He took the calf they had made and burned it in the fire, ground it ¹³  to powder, poured it out on the water, and made the Israelites drink it. ¹⁴ 

Keluaran 32:1

The Sin of the Golden Calf

32:1 ¹⁵ When the people saw that Moses delayed ¹⁶  in coming down ¹⁷  from the mountain, they ¹⁸  gathered around Aaron and said to him, “Get up, ¹⁹  make us gods ²⁰  that will go before us. As for this fellow Moses, ²¹  the man who brought us up from the land of Egypt, we do not know what ²²  has become of him!”

1 Samuel 4:11

4:11 The ark of God was taken, and the two sons of Eli, Hophni and Phineas, were killed.

1 Samuel 6:2-9

6:2 the Philistines called the priests and the omen readers, saying, “What should we do with the ark of the Lord? Advise us as to how we should send it back to its place.”

6:3 They replied, “If you are going to send the ark of ²³  the God of Israel back, don’t send it away empty. Be sure to return it with a guilt offering. Then you will be healed, and you will understand why his hand is not removed from you.” 6:4 They inquired, “What is the guilt offering that we should send to him?”

They replied, “The Philistine leaders number five. So send five gold sores and five gold mice, for it is the same plague that has afflicted both you and your leaders. 6:5 You should make images of the sores and images of the mice ²⁴  that are destroying the land. You should honor the God of Israel. Perhaps he will release his grip on you, your gods, and your land. ²⁵  6:6 Why harden your hearts like the Egyptians and Pharaoh did? ²⁶  When God ²⁷  treated them harshly, didn’t the Egyptians send the Israelites on their way? ²⁸  6:7 So now go and make a new cart. Get two cows that have calves and that have never had a yoke placed on them. Harness the cows to the cart and take their calves from them back to their stalls. 6:8 Then take the ark of the Lord and place it on the cart, and put in a chest beside it the gold objects you are sending to him as a guilt offering. You should then send it on its way. 6:9 But keep an eye on it. If it should go up by the way of its own border to Beth Shemesh, then he has brought this great calamity on us. But if that is not the case, then we will know that it was not his hand that struck us; rather, it just happened to us by accident.”

1 Samuel 6:2

6:2 the Philistines called the priests and the omen readers, saying, “What should we do with the ark of the Lord? Advise us as to how we should send it back to its place.”

Kisah Para Rasul 19:18-19

19:18 Many of those who had believed came forward, ²⁹  confessing and making their deeds known. ³⁰  19:19 Large numbers ³¹  of those who had practiced magic ³²  collected their books ³³  and burned them up in the presence of everyone. ³⁴  When ³⁵  the value of the books was added up, it was found to total fifty thousand silver coins. ³⁶ 

Yesaya 46:1-2

The Lord Carries His People

46:1 Bel ³⁷  kneels down,

Nebo ³⁸  bends low.

Their images weigh down animals and beasts. ³⁹ 

Your heavy images are burdensome to tired animals. ⁴⁰ 

46:2 Together they bend low and kneel down;

they are unable to rescue the images; ⁴¹ 

they themselves ⁴²  head off into captivity. ⁴³ 

Yesaya 46:7

46:7 They put it on their shoulder and carry it;

they put it in its place and it just stands there;

it does not ⁴⁴  move from its place.

Even when someone cries out to it, it does not reply;

it does not deliver him from his distress.

[6:31]  ¹ tn Heb “to all who stood against him.”

[6:31]  ² tn Heb “Do you fight for Baal?”

[6:31]  ³ tn Heb “fights for him.”

[6:31]  ⁴ sn Whoever takes up his cause will die by morning. This may be a warning to the crowd that Joash intends to defend his son and to kill anyone who tries to execute Gideon. Then again, it may be a sarcastic statement about Baal’s apparent inability to defend his own honor. Anyone who takes up Baal’s cause may end up dead, perhaps by the same hand that pulled down the pagan god’s altar.

[6:31]  ⁵ tn Heb “fight for himself.”

[6:31]  ⁶ tn Heb “for he pulled down his altar.” The subject of the verb, if not Gideon, is indefinite (in which case a passive translation is permissible).

[17:4]  ⁷ tn Heb “his mother.” The pronoun (“she”) has been substituted for the noun (“mother”) in the translation because of English style.

[17:4]  ⁸ tn The Hebrew text has “and gave it.” The referent (the pieces of silver) has been specified in the translation for clarity.

[17:4]  ⁹ tn Heb “and it was in Micah’s house.”

[17:5]  ¹⁰ tn Heb “house of God.”

[17:5]  ¹¹ sn Here an ephod probably refers to a priestly garment (cf. Exod 28:4-6).

[17:5]  ¹² tn Heb “and he filled the hand of one of his sons and he became his priest.”

[32:20]  ¹³ tn Here “it” has been supplied.

[32:20]  ¹⁴ tn Here “it” has been supplied.

[32:20]  sn Pouring the ashes into the water running from the mountain in the brook (Deut 9:21) and making them drink it was a type of the bitter water test that tested the wife suspected of unfaithfulness. Here the reaction of the people who drank would indicate guilt or not (U. Cassuto, Exodus, 419).

[32:1]  ¹⁵ sn This narrative is an unhappy interlude in the flow of the argument of the book. After the giving of the Law and the instructions for the tabernacle, the people get into idolatry. So this section tells what the people were doing when Moses was on the mountain. Here is an instant violation of the covenant that they had just agreed to uphold. But through it all Moses shines as the great intercessor for the people. So the subject matter is the sin of idolatry, its effects and its remedy. Because of the similarities to Jeroboam’s setting up the calves in Dan and Bethel, modern critics have often said this passage was written at that time. U. Cassuto shows how the language of this chapter would not fit an Iron Age setting in Dan. Rather, he argues, this story was well enough known for Jeroboam to imitate the practice (Exodus, 407-10). This chapter can be divided into four parts for an easier exposition: idolatry (32:1-6), intercession (32:7-14), judgment (32:15-29), intercession again (32:30-33:6). Of course, these sections are far more complex than this, but this gives an overview. Four summary statements for expository points might be: I. Impatience often leads to foolish violations of the faith, II. Violations of the covenant require intercession to escape condemnation, III. Those spared of divine wrath must purge evil from their midst, and IV. Those who purge evil from their midst will find reinstatement through intercession. Several important studies are available for this. See, among others, D. R. Davis, “Rebellion, Presence, and Covenant: A Study in Exodus 32-34,” WTJ 44 (1982): 71-87; M. Greenberg, “Moses’ Intercessory Prayer,” Ecumenical Institute for Advanced Theological Studies (1978): 21-35; R. A. Hamer, “The New Covenant of Moses,” Judaism 27 (1978): 345-50; R. L. Honeycutt, Jr., “Aaron, the Priesthood, and the Golden Calf,” RevExp 74 (1977): 523-35; J. N. Oswalt, “The Golden Calves and the Egyptian Concept of Deity,” EvQ 45 (1973): 13-20.

[32:1]  ¹⁶ tn The meaning of this verb is properly “caused shame,” meaning cause disappointment because he was not coming back (see also Judg 5:28 for the delay of Sisera’s chariots [S. R. Driver, Exodus, 349]).

[32:1]  ¹⁷ tn The infinitive construct with the lamed (ל) preposition is used here epexegetically, explaining the delay of Moses.

[32:1]  ¹⁸ tn Heb “the people.”

[32:1]  ¹⁹ tn The imperative means “arise.” It could be serving here as an interjection, getting Aaron’s attention. But it might also have the force of prompting him to get busy.

[32:1]  ²⁰ tn The plural translation is required here (although the form itself could be singular in meaning) because the verb that follows in the relative clause is a plural verb – that they go before us).

[32:1]  ²¹ tn The text has “this Moses.” But this instance may find the demonstrative used in an earlier deictic sense, especially since there is no article with it.

[32:1]  ²² tn The interrogative is used in an indirect question (see GKC 443-44 §137.c).

[6:3]  ²³ tc The LXX and a Qumran ms add “the covenant of the Lord.”

[6:5]  ²⁴ tn Heb “your mice.” A Qumran ms has simply “the mice.”

[6:5]  ²⁵ tn Heb “Perhaps he will lighten his hand from upon you and from upon your gods and from upon your land.”

[6:6]  ²⁶ tn Heb “like Egypt and Pharaoh hardened their heart.”

[6:6]  ²⁷ tn Heb “he”; the referent (God) has been specified in the translation for clarity.

[6:6]  ²⁸ tn Heb “and they sent them away and they went.”

[19:18]  ²⁹ tn Grk “came”; the word “forward” is supplied in the translation to clarify the meaning and to conform to the contemporary English idiom.

[19:18]  ³⁰ tn Or “confessing and disclosing their deeds.” BDAG 59 s.v. ἀναγγέλλω 2 has “W. ἐξομολογεῖσθαι: ἀ. τὰς πράξεις αὐτο'ν make their deeds known Ac 19:18.”

[19:18]  sn Making their deeds known. Ephesus was a major pagan religious center with much syncretistic “magical” practice. Coming to Jesus changed the lives and attitudes of these believers, creating a social impact.

[19:19]  ³¹ tn BDAG 472 s.v. ἱκανός 4.a has “many, quite a few” for ἱκανοί (Jikanoi) in this verse.

[19:19]  ³² tn On this term see BDAG 800 s.v. περίεργος 2.

[19:19]  ³³ tn Or “scrolls.”

[19:19]  ³⁴ tn Or “burned them up publicly.” L&N 14.66 has “‘they brought their books together and burned them up in the presence of everyone’ Ac 19:19.”

[19:19]  ³⁵ tn Grk “and when.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[19:19]  ³⁶ tn Or “fifty thousand silver drachmas” (about $10,000 US dollars). BDAG 128 s.v. ἀργύριον 2.c states, “ἀργυρίου μυριάδας πέντε 50,000 (Attic silver) drachmas Ac 19:19.” Another way to express the value would be in sheep: One drachma could buy one sheep. So this many drachmas could purchase a huge flock of sheep. A drachma also equals a denarius, or a day’s wage for the average worker. So this amount would be equal to 50,000 work days or in excess of 8,300 weeks of labor (the weeks are calculated at six working days because of the Jewish cultural context). The impact of Christianity on the Ephesian economy was considerable (note in regard to this the concerns expressed in 19:26-27).

[46:1]  ³⁷ sn Bel was the name of a Babylonian god. The name was originally associated with Enlil, but later was applied to Marduk. See HALOT 132 s.v. בֵּל.

[46:1]  ³⁸ sn Nebo is a variation of the name of the Babylonian god Nabu.

[46:1]  ³⁹ tn Heb “their images belong to animals and beasts”; NIV “their idols are borne by beasts of burden”; NLT “are being hauled away.”

[46:1]  ⁴⁰ tn Heb “your loads are carried [as] a burden by a weary [animal].”

[46:2]  ⁴¹ tn Heb “[the] burden,” i.e., their images, the heavy burden carried by the animals.

[46:2]  ⁴² tn נַפְשָׁם (nafsham, “their souls/lives”) is equivalent here to a third masculine plural suffix, but the third feminine singular verb הָלָכָה (halakhah, “they go”) agrees with the feminine noun נֶפֶשׁ (nefesh, “soul, life”).

[46:2]  ⁴³ sn The downfall of Babylon is depicted here. The idols are carried off by the victorious enemy; the gods are likened to defeated captives who cower before the enemy and are taken into exile.

[46:7]  ⁴⁴ tn Or perhaps, “cannot,” here and in the following two lines. The imperfect forms can indicate capability.