2 Tawarikh 32:15

32:15 Now don’t let Hezekiah deceive you or mislead you like this. Don’t believe him, for no god of any nation or kingdom has been able to rescue his people from my power or the power of my predecessors. So how ¹  can your gods rescue ²  you from my power?’”

2 Tawarikh 32:2

32:2 When Hezekiah saw that Sennacherib had invaded and intended to attack Jerusalem, ³ 

Kisah Para Rasul 18:1

Paul at Corinth

18:1 After this ⁴  Paul ⁵  departed from ⁶  Athens ⁷  and went to Corinth. ⁸ 

Kisah Para Rasul 19:10

19:10 This went on for two years, so that all who lived in the province of Asia, ⁹  both Jews and Greeks, heard the word of the Lord. ¹⁰ 

Mazmur 3:2

3:2 Many say about me,

“God will not deliver him.” ¹¹  (Selah) ¹² 

Mazmur 11:1-3

Psalm 11 ¹³ 

For the music director; by David.

11:1 In the Lord I have taken shelter. ¹⁴ 

How can you say to me, ¹⁵ 

“Flee to a mountain like a bird! ¹⁶ 

11:2 For look, the wicked ¹⁷  prepare ¹⁸  their bows, ¹⁹ 

they put their arrows on the strings,

to shoot in the darkness ²⁰  at the morally upright. ²¹ 

11:3 When the foundations ²²  are destroyed,

what can the godly ²³  accomplish?” ²⁴ 

Mazmur 22:8

22:8 They say, ²⁵ 

“Commit yourself ²⁶  to the Lord!

Let the Lord ²⁷  rescue him!

Let the Lord ²⁸  deliver him, for he delights in him.” ²⁹ 

Mazmur 42:10

42:10 My enemies’ taunts cut into me to the bone, ³⁰ 

as they say to me all day long, “Where is your God?” ³¹ 

Mazmur 71:11

71:11 They say, ³²  “God has abandoned him.

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

Matius 27:43

27:43 He trusts in God – let God, if he wants to, deliver him now ³³  because he said, ‘I am God’s Son’!”

[32:15]  ¹ tn Heb “how much less.”

[32:15]  ² tn The verb is plural, suggesting that the preceding אֱלֹהֵיכֶם (’elohekhem) be translated “your gods,” rather than “your God.”

[32:2]  ³ tn Heb “and his face was for war against Jerusalem.”

[32:2]  map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[18:1]  ⁴ tn Grk “After these things.”

[18:1]  ⁵ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[18:1]  ⁶ tn Or “Paul left.”

[18:1]  ⁷ map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.

[18:1]  ⁸ sn Corinth was the capital city of the senatorial province of Achaia and the seat of the Roman proconsul. It was located 55 mi (88 km) west of Athens. Corinth was a major rival to Athens and was the largest city in Greece at the time.

[18:1]  map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.

[19:10]  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.

[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]  ¹⁰ 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.

[3:2]  ¹¹ tn Heb “there is no deliverance for him in God.”

[3:2]  ¹² sn The function of the Hebrew term סֶלָה (selah), transliterated here “Selah,” is uncertain. It may be a musical direction of some kind.

[11:1]  ¹³ 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]  ¹⁴ tn The Hebrew perfect verbal form probably refers here to a completed action with continuing results.

[11:1]  ¹⁵ tn The pronominal suffix attached to נֶפֶשׁ (nefesh) is equivalent to a personal pronoun. See Ps 6:3.

[11:1]  ¹⁶ 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.

[11:2]  ¹⁷ tn In the psalms the “wicked” (רְשָׁעִים, rÿsha’im) are typically proud, practical atheists (Ps 10:2, 4, 11) who hate God’s commands, commit sinful deeds, speak lies and slander (Ps 50:16-20), and cheat others (Ps 37:21). They oppose God and threaten his people (Ps 3:8).

[11:2]  ¹⁸ tn The Hebrew imperfect verbal form depicts the enemies’ hostile action as underway.

[11:2]  ¹⁹ tn Heb “a bow.”

[11:2]  ²⁰ sn In the darkness. The enemies’ attack, the precise form of which is not indicated, is compared here to a night ambush by archers; the psalmist is defenseless against this deadly attack.

[11:2]  ²¹ tn Heb “pure of heart.” The “heart” is here viewed as the seat of one’s moral character and motives. The “pure of heart” are God’s faithful followers who trust in and love the Lord and, as a result, experience his deliverance (see Pss 7:10; 32:11; 36:10; 64:10; 94:15; 97:11).

[11:3]  ²² tn The precise meaning of this rare word is uncertain. An Ugaritic cognate is used of the “bottom” or “base” of a cliff or mountain (see G. R. Driver, Canaanite Myths and Legends, 47, 159). The noun appears in postbiblical Hebrew with the meaning “foundation” (see Jastrow 1636 s.v. שָׁת).

[11:3]  ²³ tn The singular form is used here in a collective or representative sense. Note the plural form “pure [of heart]” in the previous verse.

[11:3]  ²⁴ sn The quotation of the advisers’ words (which begins in 11:1c) ends at this point. They advise the psalmist to flee because the enemy is poised to launch a deadly attack. In such a lawless and chaotic situation godly people like the psalmist can accomplish nothing, so they might as well retreat to a safe place.

[22:8]  ²⁵ 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]  ²⁶ 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]  ²⁷ tn Heb “Let him”; the referent (the Lord) has been specified in the translation for clarity.

[22:8]  ²⁸ tn Heb “Let him”; the referent (the Lord) has been specified in the translation for clarity.

[22:8]  ²⁹ 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.

[42:10]  ³⁰ tc Heb “with a shattering in my bones my enemies taunt me.” A few medieval Hebrew mss and Symmachus’ Greek version read “like” instead of “with.”

[42:10]  ³¹ sn “Where is your God?” The enemies ask this same question in v. 3.

[71:11]  ³² tn Heb “saying.”

[27:43]  ³³ sn An allusion to Ps 22:8.