2 Tawarikh 32:11

32:11 Hezekiah says, “The Lord our God will rescue us from the power ¹  of the king of Assyria.” But he is misleading you and you will die of hunger and thirst! ² 

2 Tawarikh 32:1

Sennacherib Invades Judah

32:1 After these faithful deeds were accomplished, King Sennacherib of Assyria invaded Judah. He besieged the fortified cities, intending to seize them. ³ 

Kisah Para Rasul 22:22

The Roman Commander Questions Paul

22:22 The crowd ⁴  was listening to him until he said this. ⁵  Then ⁶  they raised their voices and shouted, ⁷  “Away with this man ⁸  from the earth! For he should not be allowed to live!” ⁹ 

Yesaya 36:18

36:18 Hezekiah is misleading you when he says, “The Lord will rescue us.” Has any of the gods of the nations rescued his land from the power of the king of Assyria? ¹⁰ 

Kisah Para Rasul 19:26

19:26 And you see and hear that this Paul has persuaded ¹¹  and turned away ¹²  a large crowd, ¹³  not only in Ephesus ¹⁴  but in practically all of the province of Asia, ¹⁵  by saying ¹⁶  that gods made by hands are not gods at all. ¹⁷ 

Galatia 1:10

1:10 Am I now trying to gain the approval of people, ¹⁸  or of God? Or am I trying to please people? ¹⁹  If I were still trying to please ²⁰  people, ²¹  I would not be a slave ²²  of Christ!

[32:11]  ¹ tn Heb “hand.”

[32:11]  ² tn Heb “Is not Hezekiah misleading you to give you over to die by hunger and thirst, saying, ‘The Lord our God will rescue us from the hand of the king of Assyria’?’

[32:1]  ³ tn Heb “and he said to break into them for himself.”

[22:22]  ⁴ tn Grk “They were listening”; the referent (the crowd) has been specified in the translation for clarity.

[22:22]  ⁵ tn Grk “until this word.”

[22:22]  sn Until he said this. Note it is the mention of Paul’s mission to the Gentiles with its implication of ethnic openness that is so disturbing to the audience.

[22:22]  ⁶ tn Grk “And.” To indicate the logical sequence, καί (kai) has been translated as “then” here.

[22:22]  ⁷ tn Grk “and said.”

[22:22]  ⁸ tn Grk “this one.”

[22:22]  ⁹ tn BDAG 491 s.v. καθήκω has “to be appropriate, come/reach to, be proper/fitting…Usu. impers. καθήκει it comes (to someone)…foll. by acc. and inf….οὐ καθῆκεν αὐτὸν ζῆν he should not be allowed to live Ac 22:22.”

[36:18]  ¹⁰ tn Heb “Have the gods of the nations rescued, each his land, from the hand of the king of Assyria?” The rhetorical question expects the answer, “Of course not!”

[19:26]  ¹¹ tn Grk “persuading.” The participle πείσας (peisa") has been translated as a finite verb due to requirements of contemporary English style.

[19:26]  ¹² tn Or “misled.”

[19:26]  ¹³ tn BDAG 472 s.v. ἱκανός 3.a has “of pers. ὄχλος a large crowd…Ac 11:24, 26; 19:26.”

[19:26]  ¹⁴ map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

[19:26]  ¹⁵ tn Grk “Asia”; see the note on this word in v. 22.

[19:26]  ¹⁶ tn The participle λέγων (legwn) has been regarded as indicating instrumentality.

[19:26]  ¹⁷ tn The words “at all” are not in the Greek text but are implied.

[19:26]  sn Gods made by hands are not gods at all. Paul preached against paganism’s idolatry. Here is a one-line summary of a speech like that in Acts 17:22-31.

[1:10]  ¹⁸ tn Grk “of men”; but here ἀνθρώπους (anqrwpou") is used in a generic sense of both men and women.

[1:10]  ¹⁹ tn Grk “men”; but here ἀνθρώποις (anqrwpoi") is used in a generic sense of both men and women.

[1:10]  ²⁰ tn The imperfect verb has been translated conatively (ExSyn 550).

[1:10]  ²¹ tn Grk “men”; but here ἀνθρώποις (anqrwpoi") is used in a generic sense of both men and women.

[1:10]  ²² tn Traditionally, “servant” or “bondservant.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:10]  sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”