1 Raja-raja 20:10

20:10 Ben Hadad sent another message to him, “May the gods judge me severely ¹  if there is enough dirt left in Samaria for my soldiers to scoop up in their hands.” ² 

1 Raja-raja 20:2

20:2 He sent messengers to King Ahab of Israel, who was in the city. ³ 

Kisah Para Rasul 18:23

18:23 After he spent ⁴  some time there, Paul left and went through the region of Galatia ⁵  and Phrygia, ⁶  strengthening all the disciples.

Kisah Para Rasul 19:24

19:24 For a man named Demetrius, a silversmith who made silver shrines ⁷  of Artemis, ⁸  brought a great deal ⁹  of business ¹⁰  to the craftsmen.

Yesaya 10:13-14

10:13 For he says:

“By my strong hand I have accomplished this,

by my strategy that I devised.

I invaded the territory of nations, ¹¹ 

and looted their storehouses.

Like a mighty conqueror, ¹²  I brought down rulers. ¹³ 

10:14 My hand discovered the wealth of the nations, as if it were in a nest,

as one gathers up abandoned eggs,

I gathered up the whole earth.

There was no wing flapping,

or open mouth chirping.” ¹⁴ 

Obaja 1:3

1:3 Your presumptuous heart ¹⁵  has deceived you –

you who reside in the safety of the rocky cliffs, ¹⁶ 

whose home is high in the mountains. ¹⁷ 

You think to yourself, ¹⁸ 

‘No one can ¹⁹  bring me down to the ground!’ ²⁰ 

[20:10]  ¹ tn Heb “So may the gods do to me, and so may they add.”

[20:10]  ² tn Heb “if the dirt of Samaria suffices for the handfuls of all the people who are at my feet.”

[20:2]  ³ tn Heb “to the city.”

[18:23]  ⁴ tn Grk “Having spent”; the participle ποιήσας (poihsas) is taken temporally.

[18:23]  ⁵ sn Galatia refers to either (1) the region of the old kingdom of Galatia in the central part of Asia Minor, or (2) the Roman province of Galatia, whose principal cities in the 1st century were Ancyra and Pisidian Antioch. The exact extent and meaning of this area has been a subject of considerable controversy in modern NT studies.

[18:23]  ⁶ sn Phrygia was a district in central Asia Minor west of Pisidia. See Acts 16:6.

[19:24]  ⁷ tn BDAG 665 s.v. ναός 1.a states, “Specif. of temples: of replicas of the temple of Artemis at Ephesus 19:24…but here, near ἱερόν vs. 27…ναός can be understood in the more restricted sense shrine, where the image of the goddess stood.”

[19:24]  ⁸ sn Artemis was the name of a Greek goddess worshiped particularly in Asia Minor, whose temple, one of the seven wonders of the ancient world, was located just outside the city of Ephesus.

[19:24]  ⁹ tn Grk “brought not a little business” (an idiom).

[19:24]  ¹⁰ sn A great deal of business. The charge that Christianity brought economic and/or social upheaval was made a number of times in Acts: 16:20-21; 17:6-7; 18:13.

[10:13]  ¹¹ tn Heb “removed the borders of nations”; cf. NAB, NIV, NRSV “boundaries.”

[10:13]  ¹² tc The consonantal text (Kethib) has כְּאַבִּיר (kÿ’abir, “like a strong one”); the marginal reading (Qere) is כַּבִיר (kavir, “mighty one”).

[10:13]  ¹³ tn Heb “and I brought down, like a strong one, ones sitting [or “living”].” The participle יוֹשְׁבִים (yoshÿvim, “ones sitting”) could refer to the inhabitants of the nations, but the translation assumes that it refers to those who sit on thrones, i.e., rulers. See BDB 442 s.v. יָשַׁב and HALOT 444 s.v. ישׁב.

[10:14]  ¹⁴ sn The Assyrians’ conquests were relatively unopposed, like robbing a bird’s nest of its eggs when the mother bird is absent.

[1:3]  ¹⁵ tn Heb “the presumption of your heart”; NAB, NIV “the pride of your heart”; NASB “arrogance of your heart.”

[1:3]  ¹⁶ tn Heb “in the concealed places of the rock”; KJV, NAB, NASB, NIV, NRSV “in the clefts of the rock”; NCV “the hollow places of the cliff”; CEV “a mountain fortress.”

[1:3]  sn The word rock in Hebrew (סֶלַע, sela’) is a wordplay on Sela, the name of a prominent Edomite city. Its impregnability was a cause for arrogance on the part of its ancient inhabitants.

[1:3]  ¹⁷ tn Heb “on high (is) his dwelling”; NASB “in the loftiness of your dwelling place”; NRSV “whose dwelling (abode NAB) is in the heights.”

[1:3]  ¹⁸ tn Heb “the one who says in his heart.”

[1:3]  ¹⁹ tn The Hebrew imperfect verb used here is best understood in a modal sense (“Who can bring me down?”) rather than in the sense of a simple future (“Who will bring me down?”). So also in v. 4 (“I can bring you down”). The question is not so much whether this will happen at some time in the future, but whether it even lies in the realm of possible events. In their hubris the Edomites were boasting that no one had the capability of breaching their impregnable defenses. However, their pride caused them to fail to consider the vast capabilities of Yahweh as warrior.

[1:3]  ²⁰ tn Heb “Who can bring me down?” This rhetorical question implies a negative answer: “No one!”