Yesaya 10:9-11

10:9 Is not Calneh like Carchemish?

Hamath like Arpad?

Samaria like Damascus? ¹ 

10:10 I overpowered kingdoms ruled by idols, ² 

whose carved images were more impressive than Jerusalem’s ³  or Samaria’s.

10:11 As I have done to Samaria and its idols,

so I will do to Jerusalem and its idols.” ⁴ 

Yesaya 36:1-2

Sennacherib Invades Judah

36:1 In the fourteenth year of King Hezekiah’s reign, ⁵  King Sennacherib of Assyria marched up against all the fortified cities of Judah and captured them. 36:2 The king of Assyria sent his chief adviser ⁶  from Lachish to King Hezekiah in Jerusalem, ⁷  along with a large army. The chief adviser ⁸  stood at the conduit of the upper pool which is located on the road to the field where they wash and dry cloth. ⁹ 

Kisah Para Rasul 18:13

18:13 saying, “This man is persuading ¹⁰  people to worship God in a way contrary to ¹¹  the law!”

[10:9]  ¹ sn Calneh … Carchemish … Hamath … Arpad … Samaria … Damascus. The city states listed here were conquered by the Assyrians between 740-717 b.c. The point of the rhetorical questions is that no one can stand before Assyria’s might. On the geographical, rather than chronological arrangement of the cities, see J. N. Oswalt, Isaiah (NICOT), 1:264, n. 4.

[10:10]  ² tn Heb “Just as my hand found the kingdoms of the idol[s].” The comparison is expanded in v. 11a (note “as”) and completed in v. 11b (note “so”).

[10:10]  ³ map For the location of Jerusalem see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[10:11]  ⁴ tn The statement is constructed as a rhetorical question in the Hebrew text: “Is it not [true that] just as I have done to Samaria and its idols, so I will do to Jerusalem and its idols?”

[10:11]  sn This statement indicates that the prophecy dates sometime between 722-701 b.c.

[36:1]  ⁵ tn The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.

[36:2]  ⁶ sn For a discussion of this title see M. Cogan and H. Tadmor, II Kings (AB), 229-30.

[36:2]  ⁷ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[36:2]  ⁸ tn Heb “he”; the referent (the chief adviser) has been specified in the translation for clarity.

[36:2]  ⁹ tn Heb “the field of the washer”; traditionally “the fuller’s field” (so KJV, ASV, NAB, NASB, NRSV).

[18:13]  ¹⁰ tn Or “inciting.”

[18:13]  ¹¹ tn Grk “worship God contrary to.” BDAG 758 s.v. παρά C.6 has “against, contrary to” for Acts 18:13. The words “in a way” are not in the Greek text, but are a necessary clarification to prevent the misunderstanding in the English translation that worshiping God was in itself contrary to the law. What is under dispute is the manner in which God was being worshiped, that is, whether Gentiles were being required to follow all aspects of the Mosaic law, including male circumcision. There is a hint of creating public chaos or disturbing Jewish custom here since Jews were the ones making the complaint. Luke often portrays the dispute between Christians and Jews as within Judaism.