Yesaya 44:20

44:20 He feeds on ashes; ¹ 

his deceived mind misleads him.

He cannot rescue himself,

nor does he say, ‘Is this not a false god I hold in my right hand?’ ² 

Yesaya 66:4

66:4 So I will choose severe punishment ³  for them;

I will bring on them what they dread,

because I called, and no one responded,

I spoke and they did not listen.

They did evil before me; ⁴ 

they chose to do what displeases me.”

Yeremia 27:10

27:10 Do not listen to them, ⁵  because their prophecies are lies. ⁶  Listening to them will only cause you ⁷  to be taken far away from your native land. I will drive you out of your country and you will die in exile. ⁸ 

Yehezkiel 21:29

21:29 while seeing false visions for you

and reading lying omens for you ⁹  –

to place that sword ¹⁰  on the necks of the profane wicked, ¹¹ 

whose day has come,

the time of final punishment.

Matius 24:5

24:5 For many will come in my name, saying, ‘I am the Christ,’ ¹²  and they will mislead many.

Matius 24:11

24:11 And many false prophets will appear and deceive ¹³  many,

Matius 24:1

The Destruction of the Temple

24:1 Now ¹⁴  as Jesus was going out of the temple courts and walking away, his disciples came to show him the temple buildings. ¹⁵ 

Titus 1:1

Salutation

1:1 From Paul, ¹⁶  a slave ¹⁷  of God and apostle of Jesus Christ, to further the faith ¹⁸  of God’s chosen ones and the knowledge of the truth that is in keeping with godliness,

[44:20]  ¹ tn Or perhaps, “he eats on an ash heap.”

[44:20]  ² tn Heb “Is it not a lie in my right hand?”

[66:4]  ³ tn The precise meaning of the noun is uncertain. It occurs only here and in 3:4 (but see the note there). It appears to be derived from the verbal root עָלַל (’alal), which can carry the nuance “deal severely.”

[66:4]  ⁴ tn Heb “that which is evil in my eyes.”

[27:10]  ⁵ tn The words “Don’t listen to them” have been repeated from v. 9a to pick up the causal connection between v. 9a and v. 10 that is formally introduced by a causal particle in v. 10 in the original text.

[27:10]  ⁶ tn Heb “they are prophesying a lie.”

[27:10]  ⁷ tn Heb “lies will result in your being taken far…” (לְמַעַן [lÿma’an] + infinitive). This is a rather clear case of the particle לְמַעַן introducing result (contra BDB 775 s.v. מַעַן note 1. There is no irony in this statement; it is a bold prediction).

[27:10]  ⁸ tn The words “out of your country” are not in the text but are implicit in the meaning of the verb. The words “in exile” are also not in the text but are implicit in the context. These words have been supplied in the translation for clarity.

[21:29]  ⁹ tn Heb “in the seeing concerning you falsehood, in divining concerning you a lie.” This probably refers to the attempts of the Ammonites to ward off judgment through prophetic visions and divination.

[21:29]  ¹⁰ tn Heb “you”; the referent (the sword mentioned in v. 28) has been specified in the translation for clarity.

[21:29]  ¹¹ sn The second half of the verse appears to state that the sword of judgment would fall upon the wicked, despite their efforts to prevent it.

[24:5]  ¹² tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[24:5]  sn See the note on Christ in 1:16.

[24:11]  ¹³ tn Or “and lead many astray.”

[24:1]  ¹⁴ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[24:1]  ¹⁵ sn The Jerusalem temple was widely admired around the world. See Josephus, Ant. 15.11 [15.380-425]; J. W. 5.5 [5.184-227] and Tacitus, History 5.8, who called it “immensely opulent.” Josephus compared it to a beautiful snowcapped mountain.

[1:1]  ¹⁶ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ¹⁷ 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.

[1:1]  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.”

[1:1]  ¹⁸ tn Grk “for the faith,” possibly, “in accordance with the faith.”