2 Raja-raja 20:10

20:10 Hezekiah answered, “It is easy for the shadow to lengthen ten steps, but not for it ¹  to go back ten steps.”

2 Raja-raja 20:1

Hezekiah is Healed

20:1 In those days Hezekiah was stricken with a terminal illness. ²  The prophet Isaiah son of Amoz visited him and told him, “This is what the Lord says, ‘Give your household instructions, for you are about to die; you will not get well.’” ³ 

Kisah Para Rasul 16:31

16:31 They replied, ⁴  “Believe ⁵  in the Lord Jesus ⁶  and you will be saved, you and your household.”

Yesaya 7:13

7:13 So Isaiah replied, ⁷  “Pay attention, ⁸  family ⁹  of David. ¹⁰  Do you consider it too insignificant to try the patience of men? Is that why you are also trying the patience of my God?

Yesaya 49:6

49:6 he says, “Is it too insignificant a task for you to be my servant,

to reestablish the tribes of Jacob,

and restore the remnant ¹¹  of Israel? ¹² 

I will make you a light to the nations, ¹³ 

so you can bring ¹⁴  my deliverance to the remote regions of the earth.”

Yehezkiel 8:17

8:17 He said to me, “Do you see, son of man? Is it a trivial thing that the house of Judah commits these abominations they are practicing here? For they have filled the land with violence and provoked me to anger still further. Look, they are putting the branch to their nose! ¹⁵ 

[20:10]  ¹ tn Heb “the shadow.” The noun has been replaced by the pronoun (“it”) in the translation for stylistic reasons.

[20:1]  ² tn Heb “was sick to the point of dying.”

[20:1]  ³ tn Heb “will not live.”

[16:31]  ⁴ tn Grk “said.”

[16:31]  ⁵ 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]  ⁶ 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.

[7:13]  ⁷ tn Heb “and he said.” The subject is unexpressed, but the reference to “my God” at the end of the verse indicates the prophet is speaking.

[7:13]  ⁸ tn The verb is second plural in form, because the prophet addresses the whole family of David. He continues to use the plural in v. 14 (with one exception, see the notes on that verse), but then switches back to the second singular (addressing Ahaz specifically) in vv. 16-17.

[7:13]  ⁹ tn Heb “house.” See the note at v. 2.

[7:13]  ¹⁰ sn The address to the “house of David” is designed to remind Ahaz and his royal court of the protection promised to them through the Davidic covenant. The king’s refusal to claim God’s promise magnifies his lack of faith.

[49:6]  ¹¹ tn Heb “the protected [or “preserved”] ones.”

[49:6]  ¹² sn The question is purely rhetorical; it does not imply that the servant was dissatisfied with his commission or that he minimized the restoration of Israel.

[49:6]  ¹³ tn See the note at 42:6.

[49:6]  ¹⁴ tn Heb “be” (so KJV, ASV); CEV “you must take.”

[8:17]  ¹⁵ tn It is not clear what the practice of “holding a branch to the nose” indicates. A possible parallel is the Syrian relief of a king holding a flower to his nose as he worships the stars (ANEP 281). See L. C. Allen, Ezekiel (WBC), 1:145-46. The LXX glosses the expression as “Behold, they are like mockers.”