Yesaya 36:4

36:4 The chief adviser said to them, “Tell Hezekiah: ‘This is what the great king, the king of Assyria, says: “What is your source of confidence? ¹ 

Yesaya 36:15

36:15 Don’t let Hezekiah talk you into trusting in the Lord by saying, “The Lord will certainly rescue us; this city will not be handed over to the king of Assyria.”

Yesaya 36:20

36:20 Who among all the gods of these lands have rescued their lands from my power? So how can the Lord rescue Jerusalem from my power?’” ² 

Yesaya 36:2

36:2 The king of Assyria sent his chief adviser ³  from Lachish to King Hezekiah in Jerusalem, ⁴  along with a large army. The chief adviser ⁵  stood at the conduit of the upper pool which is located on the road to the field where they wash and dry cloth. ⁶ 

Kisah Para Rasul 18:5

18:5 Now when Silas and Timothy arrived ⁷  from Macedonia, ⁸  Paul became wholly absorbed with proclaiming ⁹  the word, testifying ¹⁰  to the Jews that Jesus was the Christ. ¹¹ 

Kisah Para Rasul 19:10-13

19:10 This went on for two years, so that all who lived in the province of Asia, ¹²  both Jews and Greeks, heard the word of the Lord. ¹³ 

The Seven Sons of Sceva

19:11 God was performing extraordinary ¹⁴  miracles by Paul’s hands, 19:12 so that when even handkerchiefs or aprons that had touched his body ¹⁵  were brought ¹⁶  to the sick, their diseases left them and the evil spirits went out of them. ¹⁷  19:13 But some itinerant ¹⁸  Jewish exorcists tried to invoke the name ¹⁹  of the Lord Jesus over those who were possessed by ²⁰  evil spirits, saying, “I sternly warn ²¹  you by Jesus whom Paul preaches.”

Kisah Para Rasul 19:2

19:2 and said to them, “Did you receive the Holy Spirit when you believed?” ²²  They replied, ²³  “No, we have not even ²⁴  heard that there is a Holy Spirit.”

Kisah Para Rasul 1:7-8

1:7 He told them, “You are not permitted to know ²⁵  the times or periods that the Father has set by his own authority. 1:8 But you will receive power when the Holy Spirit has come upon you, and you will be my witnesses in Jerusalem, and in all Judea and Samaria, and to the farthest parts ²⁶  of the earth.”

Kisah Para Rasul 1:15-19

1:15 In those days ²⁷  Peter stood up among the believers ²⁸  (a gathering of about one hundred and twenty people) and said, 1:16 “Brothers, ²⁹  the scripture had to be fulfilled that the Holy Spirit foretold through ³⁰  David concerning Judas – who became the guide for those who arrested Jesus – 1:17 for he was counted as one of us and received a share in this ministry.” ³¹  1:18 (Now this man Judas ³²  acquired a field with the reward of his unjust deed, ³³  and falling headfirst ³⁴  he burst open in the middle and all his intestines ³⁵  gushed out. 1:19 This ³⁶  became known to all who lived in Jerusalem, so that in their own language ³⁷  they called that field ³⁸  Hakeldama, that is, “Field of Blood.”)

Mazmur 22:8

22:8 They say, ³⁹ 

“Commit yourself ⁴⁰  to the Lord!

Let the Lord ⁴¹  rescue him!

Let the Lord ⁴²  deliver him, for he delights in him.” ⁴³ 

Matius 27:43

27:43 He trusts in God – let God, if he wants to, deliver him now ⁴⁴  because he said, ‘I am God’s Son’!”

[36:4]  ¹ tn Heb “What is this object of trust in which you are trusting?”

[36:20]  ² tn Heb “that the Lord might rescue Jerusalem from my hand?” The logic runs as follows: Since no god has ever been able to withstand the Assyrian onslaught, how can the people of Jerusalem possibly think the Lord will rescue them?

[36:2]  ³ sn For a discussion of this title see M. Cogan and H. Tadmor, II Kings (AB), 229-30.

[36:2]  ⁴ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[36:2]  ⁵ tn Heb “he”; the referent (the chief adviser) has been specified in the translation for clarity.

[36:2]  ⁶ tn Heb “the field of the washer”; traditionally “the fuller’s field” (so KJV, ASV, NAB, NASB, NRSV).

[18:5]  ⁷ tn Grk “came down.”

[18:5]  ⁸ sn Macedonia was the Roman province of Macedonia in Greece.

[18:5]  ⁹ tn BDAG 971 s.v. συνέχω 6 states, “συνείχετο τῷ λόγῳ (Paul) was wholly absorbed in preaching Ac 18:5…in contrast to the activity cited in vs. 3.” The imperfect συνείχετο (suneiceto) has been translated as an ingressive imperfect (“became wholly absorbed…”), stressing the change in Paul’s activity once Silas and Timothy arrived. At this point Paul apparently began to work less and preach more.

[18:5]  ¹⁰ tn BDAG 233 s.v. διαμαρτύρομαι 2 has “testify of, bear witness to solemnly (orig. under oath)…W. acc. and inf. foll. Ac 18:5.”

[18:5]  ¹¹ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[18:5]  sn See the note on Christ in 2:31.

[19:10]  ¹² tn Grk “Asia”; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.

[19:10]  sn The expression all who lived in the province of Asia is good Semitic hyperbole (see Col 1:7, “all the world”). The message was now available to the region.

[19:10]  ¹³ sn The word of the Lord is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rJhma tou kuriou; Luke 22:61, Acts 11:16, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logo" tou kuriou; here and in Acts 8:25; 13:44, 48, 49; 15:35, 36; 16:32; 19:20; 1 Thess 1:8, 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said.

[19:11]  ¹⁴ tn BDAG 1019 s.v. τυγχάνω 2.d states, “δυνάμεις οὐ τὰς τυχούσας extraordinary miracles Ac 19:11.”

[19:12]  ¹⁵ tn Or “skin” (the outer surface of the body).

[19:12]  ¹⁶ tn Or “were taken.” It might be that as word went out into the region that since the sick could not come to Paul, healing was brought to them this way. The “handkerchiefs” are probably face cloths for wiping perspiration (see BDAG 934 s.v. σουδάριον) while the “aprons” might be material worn by workmen (BDAG 923-24 s.v. σιμικίνθιον).

[19:12]  ¹⁷ tn The words “of them” are not in the Greek text, but are implied.

[19:13]  ¹⁸ tn Grk “some Jewish exorcists who traveled about.” The adjectival participle περιερχομένων (periercomenwn) has been translated as “itinerant.”

[19:13]  ¹⁹ tn Grk “to name the name.”

[19:13]  ²⁰ tn Grk “who had.” Here ἔχω (ecw) is used of demon possession, a common usage according to BDAG 421 s.v. ἔχω 7.a.α.

[19:13]  ²¹ sn The expression I sternly warn you means “I charge you as under oath.”

[19:2]  ²² tn The participle πιστεύσαντες (pisteusante") is taken temporally.

[19:2]  ²³ tn Grk “they [said] to him” (the word “said” is implied in the Greek text).

[19:2]  ²⁴ tn This use of ἀλλά (alla) is ascensive and involves an ellipsis (BDAG 45 s.v. ἀλλά 3): “No, [not only did we not receive the Spirit,] but also we have not heard that there is a Holy Spirit.” However, this is lengthy and somewhat awkward in English, and the ascensive meaning can be much more easily represented by including the word “even” after the negation. Apparently these disciples were unaware of the provision of the Spirit that is represented in baptism. The language sounds like they did not know about a Holy Spirit, but this seems to be only linguistic shorthand for not knowing about the Spirit’s presence (Luke 3:15-18). The situation is parallel to that of Apollos. Apollos and these disciples represent those who “complete” their transition to messianic faith as Jews.

[1:7]  ²⁵ tn Grk “It is not for you to know.”

[1:8]  ²⁶ tn Or “to the ends.”

[1:15]  ²⁷ tn Grk “And in those days.” 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.

[1:15]  ²⁸ tn Or “brethren” (but the term includes both male and female believers present in this gathering, as indicated by those named in vv. 13-14).

[1:16]  ²⁹ tn Grk “Men brothers.” In light of the compound phrase ἄνδρες ἀδελφοί (andre" adelfoi, “Men brothers”) Peter’s words are best understood as directly addressed to the males present, possibly referring specifically to the twelve (really ten at this point – eleven minus the speaker, Peter) mentioned by name in v. 13.

[1:16]  ³⁰ tn Grk “foretold by the mouth of.”

[1:17]  ³¹ tn Or “and was chosen to have a share in this ministry.” The term λαγχάνω (lancanw) here and in 2 Pet 1:1 can be understood as referring to the process of divine choice and thus be translated, “was chosen to have.”

[1:18]  ³² tn The referent of “this man” (Judas) was specified in the translation for clarity.

[1:18]  ³³ tn Traditionally, “with the reward of his wickedness.”

[1:18]  ³⁴ tn Traditionally, “falling headlong.”

[1:18]  ³⁵ tn Or “all his bowels.”

[1:19]  ³⁶ tn Grk “And this.” 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.

[1:19]  ³⁷ sn Their own language refers to Aramaic, the primary language spoken in Palestine in Jesus’ day.

[1:19]  ³⁸ tn Grk “that field was called.” The passive voice has been converted to active in the translation in keeping with contemporary English style.

[22:8]  ³⁹ tn The words “they say” are supplied in the translation for clarification and for stylistic reasons. The psalmist here quotes the sarcastic taunts of his enemies.

[22:8]  ⁴⁰ tn Heb “roll [yourself].” The Hebrew verb גלל here has the sense of “commit” (see Prov 16:3). The imperatival form in the Hebrew text indicates the enemies here address the psalmist. Since they refer to him in the third person in the rest of the verse, some prefer to emend the verb to a perfect, “he commits himself to the Lord.”

[22:8]  ⁴¹ tn Heb “Let him”; the referent (the Lord) has been specified in the translation for clarity.

[22:8]  ⁴² tn Heb “Let him”; the referent (the Lord) has been specified in the translation for clarity.

[22:8]  ⁴³ tn That is, “for he [the Lord] delights in him [the psalmist].” For other cases where the expression “delight in” refers to God’s delight in a person, see Num 14:8; 1 Kgs 10:9; Pss 18:19; 40:8.

[22:8]  sn This statement does not necessarily reflect the enemies’ actual belief, but it does reflect the psalmist’s confession. The psalmist’s enemies sarcastically appeal to God to help him, because he claims to be an object of divine favor. However, they probably doubted the reality of his claim.

[27:43]  ⁴⁴ sn An allusion to Ps 22:8.