2 Raja-raja 18:22

18:22 Perhaps you will tell me, ‘We are trusting in the Lord our God.’ But Hezekiah is the one who eliminated his high places and altars and then told the people of Judah and Jerusalem, ‘You must worship at this altar in Jerusalem.’

2 Raja-raja 18:2

18:2 He was twenty-five years old when he began to reign, and he reigned twenty-nine years in Jerusalem. ¹  His mother ²  was Abi, ³  the daughter of Zechariah.

Kisah Para Rasul 19:10

19:10 This went on for two years, so that all who lived in the province of Asia, ⁴  both Jews and Greeks, heard the word of the Lord. ⁵ 

Kisah Para Rasul 19:22

19:22 So after sending ⁶  two of his assistants, ⁷  Timothy and Erastus, to Macedonia, ⁸  he himself stayed on for a while in the province of Asia. ⁹ 

Mazmur 4:2

4:2 You men, ¹⁰  how long will you try to turn my honor into shame? ¹¹ 

How long ¹²  will you love what is worthless ¹³ 

and search for what is deceptive? ¹⁴  (Selah)

Mazmur 11:1

Psalm 11 ¹⁵ 

For the music director; by David.

11:1 In the Lord I have taken shelter. ¹⁶ 

How can you say to me, ¹⁷ 

“Flee to a mountain like a bird! ¹⁸ 

Mazmur 22:7-8

22:7 All who see me taunt ¹⁹  me;

they mock me ²⁰  and shake their heads. ²¹ 

22:8 They say, ²² 

“Commit yourself ²³  to the Lord!

Let the Lord ²⁴  rescue him!

Let the Lord ²⁵  deliver him, for he delights in him.” ²⁶ 

Mazmur 71:9

71:9 Do not reject me in my old age! ²⁷ 

When my strength fails, do not abandon me!

Mazmur 71:11

71:11 They say, ²⁸  “God has abandoned him.

Run and seize him, for there is no one who will rescue him!”

Mazmur 125:1-2

Psalm 125 ²⁹ 

A song of ascents. ³⁰ 

125:1 Those who trust in the Lord are like Mount Zion;

it cannot be upended and will endure forever.

125:2 As the mountains surround Jerusalem, ³¹ 

so the Lord surrounds his people,

now and forevermore.

Matius 27:43

27:43 He trusts in God – let God, if he wants to, deliver him now ³²  because he said, ‘I am God’s Son’!”

Lukas 23:35

23:35 The people also stood there watching, but the rulers ridiculed ³³  him, saying, “He saved others. Let him save ³⁴  himself if ³⁵  he is the Christ ³⁶  of God, his chosen one!”

[18:2]  ¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[18:2]  ² tn Heb “the name of his mother.”

[18:2]  ³ tn The parallel passage in 2 Chr 29:1 has “Abijah.”

[19:10]  ⁴ 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]  ⁵ 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.

[19:22]  ⁶ tn The aorist participle ἀποστείλας (aposteila") has been taken temporally reflecting action antecedent to that of the main verb (ἐπέσχεν, epescen).

[19:22]  ⁷ tn Grk “two of those who ministered to him.”

[19:22]  ⁸ sn Macedonia was the Roman province of Macedonia in Greece.

[19:22]  ⁹ 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.

[4:2]  ¹⁰ tn Heb “sons of man.”

[4:2]  ¹¹ tn Heb “how long my honor to shame?”

[4:2]  ¹² tn The interrogative construction עַד־מֶה (’ad-meh, “how long?”), is understood by ellipsis in the second line.

[4:2]  ¹³ tn Heb “emptiness.”

[4:2]  ¹⁴ tn Heb “a lie.” Some see the metonymic language of v. 2b (“emptiness, lie”) as referring to idols or false gods. However, there is no solid immediate contextual evidence for such an interpretation. It is more likely that the psalmist addresses those who threaten him (see v. 1) and refers in a general way to their sinful lifestyle. (See R. Mosis, TDOT 7:121.) The two terms allude to the fact that sinful behavior is ultimately fruitless and self-destructive.

[11:1]  ¹⁵ sn Psalm 11. The psalmist rejects the advice to flee from his dangerous enemies. Instead he affirms his confidence in God’s just character and calls down judgment on evildoers.

[11:1]  ¹⁶ tn The Hebrew perfect verbal form probably refers here to a completed action with continuing results.

[11:1]  ¹⁷ tn The pronominal suffix attached to נֶפֶשׁ (nefesh) is equivalent to a personal pronoun. See Ps 6:3.

[11:1]  ¹⁸ tc The MT is corrupt here. The Kethib (consonantal text) reads: “flee [masculine plural!] to your [masculine plural!] mountain, bird.” The Qere (marginal reading) has “flee” in a feminine singular form, agreeing grammatically with the addressee, the feminine noun “bird.” Rather than being a second masculine plural pronominal suffix, the ending כֶם- (-khem) attached to “mountain” is better interpreted as a second feminine singular pronominal suffix followed by an enclitic mem (ם). “Bird” may be taken as vocative (“O bird”) or as an adverbial accusative of manner (“like a bird”). Either way, the psalmist’s advisers compare him to a helpless bird whose only option in the face of danger is to fly away to an inaccessible place.

[22:7]  ¹⁹ tn Or “scoff at, deride, mock.”

[22:7]  ²⁰ tn Heb “they separate with a lip.” Apparently this refers to their verbal taunting.

[22:7]  ²¹ sn Shake their heads. Apparently this refers to a taunting gesture. See also Job 16:4; Ps 109:25; Lam 2:15.

[22:8]  ²² 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]  ²³ 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]  ²⁴ tn Heb “Let him”; the referent (the Lord) has been specified in the translation for clarity.

[22:8]  ²⁵ tn Heb “Let him”; the referent (the Lord) has been specified in the translation for clarity.

[22:8]  ²⁶ 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.

[71:9]  ²⁷ tn Heb “do not cast me away at the time of old age.”

[71:11]  ²⁸ tn Heb “saying.”

[125:1]  ²⁹ sn Psalm 125. The psalmist affirms his confidence in the Lord’s protection and justice.

[125:1]  ³⁰ sn The precise significance of this title, which appears in Pss 120-134, is unclear. Perhaps worshipers recited these psalms when they ascended the road to Jerusalem to celebrate annual religious festivals. For a discussion of their background see L. C. Allen, Psalms 101-150 (WBC), 219-21.

[125:2]  ³¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[27:43]  ³² sn An allusion to Ps 22:8.

[23:35]  ³³ tn A figurative extension of the literal meaning “to turn one’s nose up at someone”; here “ridicule, sneer at, show contempt for” (L&N 33.409).

[23:35]  ³⁴ sn The irony in the statement Let him save himself is that salvation did come, but later, not while on the cross.

[23:35]  ³⁵ tn This is a first class condition in the Greek text.

[23:35]  ³⁶ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[23:35]  sn See the note on Christ in 2:11.