Ulangan 10:14
Konteks10:14 The heavens – indeed the highest heavens – belong to the Lord your God, as does the earth and everything in it.
Yeremia 23:23-24
Konteks23:23 Do you people think 1 that I am some local deity
and not the transcendent God?” 2 the Lord asks. 3
23:24 “Do you really think anyone can hide himself
where I cannot see him?” the Lord asks. 4
“Do you not know that I am everywhere?” 5
the Lord asks. 6
Mazmur 139:7-10
Konteks139:7 Where can I go to escape your spirit?
Where can I flee to escape your presence? 7
139:8 If I were to ascend 8 to heaven, you would be there.
If I were to sprawl out in Sheol, there you would be. 9
139:9 If I were to fly away 10 on the wings of the dawn, 11
and settle down on the other side 12 of the sea,
139:10 even there your hand would guide me,
your right hand would grab hold of me.
[23:23] 1 tn The words “Do you people think” at the beginning of this verse and “Do you really think” at the beginning of the next verse are not in the text but are a way of trying to convey the nature of the rhetorical questions which expect a negative answer. They are also a way of trying to show that the verses are still connected with the preceding discussion addressed to the people (cf. 23:16, 20).
[23:23] 2 tn Heb “Am I a god nearby and not a god far off?” The question is sometimes translated as though there is an alternative being given in v. 23, one that covers both the ideas of immanence and transcendence (i.e., “Am I only a god nearby and not also a god far off?”). However, the hey interrogative (הַ) at the beginning of this verse and the particle (אִם, ’im) at the beginning of the next show that the linkage is between the question in v. 23 and that in v. 24a. According to BDB 210 s.v. הֲ 1.d both questions in this case expect a negative answer.
[23:23] sn The thought that is expressed here must be viewed against the background of ancient Near Eastern thought where gods were connected with different realms, e.g., Baal, the god of wind, rain, and fertility, Mot, the god of drought, infertility, and death, Yam, the god of the sea and of chaos. Moreover, Baal was worshiped in local manifestations as the Baal of Peor, Baal of Gad, etc. Hence, Baal is sometimes spoken of in the singular and sometimes in the plural. The
[23:23] 3 tn Heb “Oracle of the
[23:24] 4 tn Heb “Oracle of the
[23:24] 5 tn The words “Don’t you know” are not in the text. They are a way of conveying the idea that the question which reads literally “Do I not fill heaven and earth?” expects a positive answer. They follow the pattern used at the beginning of the previous two questions and continue that thought. The words are supplied in the translation for clarity.
[23:24] 6 tn Heb “Oracle of the
[139:7] 7 tn Heb “Where can I go from your spirit, and where from your face can I flee?” God’s “spirit” may refer here (1) to his presence (note the parallel term, “your face,” and see Ps 104:29-30, where God’s “face” is his presence and his “spirit” is the life-giving breath he imparts) or (2) to his personal Spirit (see Ps 51:10).
[139:8] 8 tn The Hebrew verb סָלַק (salaq, “to ascend”) occurs only here in the OT, but the word is well-attested in Aramaic literature from different time periods and displays a wide semantic range (see DNWSI 2:788-90).
[139:9] 11 sn On the wings of the dawn. This personification of the “dawn” may find its roots in mythological traditions about the god Shachar, whose birth is described in an Ugaritic myth (see G. R. Driver, Canaanite Myths and Legends, 126) and who is mentioned in Isa 14:12 as the father of Helel.