Ulangan 7:24

7:24 He will hand over their kings to you and you will erase their very names from memory. ¹  Nobody will be able to resist you until you destroy them.

Ulangan 25:19

25:19 So when the Lord your God gives you relief from all the enemies who surround you in the land he ²  is giving you as an inheritance, ³  you must wipe out the memory of the Amalekites from under heaven ⁴  – do not forget! ⁵ 

Ulangan 29:20

29:20 The Lord will be unwilling to forgive him, and his intense anger ⁶  will rage ⁷  against that man; all the curses ⁸  written in this scroll will fall upon him ⁹  and the Lord will obliterate his name from memory. ¹⁰ 

Ulangan 29:2

The Exodus, Wandering, and Conquest Reviewed

29:2 Moses proclaimed to all Israel as follows: “You have seen all that the Lord did ¹¹  in the land of Egypt to Pharaoh, all his servants, and his land.

Kisah Para Rasul 14:27

14:27 When they arrived and gathered the church together, they reported ¹²  all the things God ¹³  had done with them, and that he had opened a door ¹⁴  of faith for the Gentiles.

Yeremia 10:11

10:11 You people of Israel should tell those nations this:

‘These gods did not make heaven and earth.

They will disappear ¹⁵  from the earth and from under the heavens.’ ¹⁶ 

[7:24]  ¹ tn Heb “you will destroy their name from under heaven” (cf. KJV); NRSV “blot out their name from under heaven.”

[25:19]  ² tn Heb “ the Lord your God.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy.

[25:19]  ³ tn The Hebrew text includes “to possess it.”

[25:19]  ⁴ tn Or “from beneath the sky.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heaven(s)” or “sky” depending on the context.

[25:19]  ⁵ sn This command is fulfilled in 1 Sam 15:1-33.

[29:20]  ⁶ tn Heb “the wrath of the Lord and his zeal.” The expression is a hendiadys, a figure in which the second noun becomes adjectival to the first.

[29:20]  ⁷ tn Heb “smoke,” or “smolder.”

[29:20]  ⁸ tn Heb “the entire oath.”

[29:20]  ⁹ tn Or “will lie in wait against him.”

[29:20]  ¹⁰ tn Heb “blot out his name from under the sky.”

[29:2]  ¹¹ tn The Hebrew text includes “to your eyes,” but this is redundant in English style (cf. the preceding “you have seen”) and is omitted in the translation.

[14:27]  ¹² tn Or “announced.”

[14:27]  ¹³ sn Note that God is the subject of the activity. The outcome of this mission is seen as a confirmation of the mission to the Gentiles.

[14:27]  ¹⁴ sn On the image of opening, or of the door, see 1 Cor 16:9; 2 Cor 2:12; Col 4:3.

[10:11]  ¹⁵ tn Aram “The gods who did not make…earth will disappear…” The sentence is broken up in the translation to avoid a long, complex English sentence in conformity with contemporary English style.

[10:11]  ¹⁶ tn This verse is in Aramaic. It is the only Aramaic sentence in Jeremiah. Scholars debate the appropriateness of this verse to this context. Many see it as a gloss added by a postexilic scribe which was later incorporated into the text. Both R. E. Clendenen (“Discourse Strategies in Jeremiah 10,” JBL 106 [1987]: 401-8) and W. L. Holladay (Jeremiah [Hermeneia], 1:324-25, 334-35) have given detailed arguments that the passage is not only original but the climax and center of the contrast between the Lord and idols in vv. 2-16. Holladay shows that the passage is a very carefully constructed chiasm (see accompanying study note) which argues that “these” at the end is the subject of the verb “will disappear” not the attributive adjective modifying heaven. He also makes a very good case that the verse is poetry and not prose as it is rendered in the majority of modern English versions.

[10:11]  sn This passage is carefully structured and placed to contrast the Lord who is living and eternal (v. 10) and made the heavens and earth (v. 12) with the idols who did not and will disappear. It also has a very careful concentric structure in the original text where “the gods” is balanced by “these,” “heavens” is balance by “from under the heavens,” “the earth” is balanced by “from the earth,” and “did not make” is balanced and contrasted in the very center by “will disappear.” The structure is further reinforced by the sound play/wordplay between “did not make” (Aram לָא עֲבַדוּ [la’ ’avadu]) and “will disappear” (Aram יֵאבַדוּ [ye’vadu]). This is the rhetorical climax of Jeremiah’s sarcastic attack on the folly of idolatry.