Kejadian 14:19

14:19 He blessed Abram, saying,

“Blessed be Abram by ¹  the Most High God,

Creator ²  of heaven and earth. ³ 

Kejadian 14:22

14:22 But Abram replied to the king of Sodom, “I raise my hand ⁴  to the Lord, the Most High God, Creator of heaven and earth, and vow ⁵ 

Kejadian 14:2

14:2 went to war ⁶  against Bera king of Sodom, Birsha king of Gomorrah, Shinab king of Admah, Shemeber king of Zeboiim, and the king of Bela (that is, Zoar). ⁷ 

Kisah Para Rasul 19:15

19:15 But the evil spirit replied to them, ⁸  “I know about Jesus ⁹  and I am acquainted with ¹⁰  Paul, but who are you?” ¹¹ 

Mazmur 24:1

Psalm 24 ¹² 

A psalm of David.

24:1 The Lord owns the earth and all it contains,

the world and all who live in it.

Mazmur 115:16

115:16 The heavens belong to the Lord, ¹³ 

but the earth he has given to mankind. ¹⁴ 

Mazmur 148:13

148:13 Let them praise the name of the Lord,

for his name alone is exalted;

his majesty extends over the earth and sky.

Yeremia 23:24

23:24 “Do you really think anyone can hide himself

where I cannot see him?” the Lord asks. ¹⁵ 

“Do you not know that I am everywhere?” ¹⁶ 

the Lord asks. ¹⁷ 

Daniel 4:35

4:35 All the inhabitants of the earth are regarded as nothing. ¹⁸ 

He does as he wishes with the army of heaven

and with those who inhabit the earth.

No one slaps ¹⁹  his hand

and says to him, ‘What have you done?’

Matius 5:34

5:34 But I say to you, do not take oaths at all – not by heaven, because it is the throne of God,

Matius 11:25

Jesus’ Invitation

11:25 At that time Jesus said, ²⁰  “I praise ²¹  you, Father, Lord ²²  of heaven and earth, because ²³  you have hidden these things from the wise ²⁴  and intelligent, and revealed them to little children.

Lukas 10:21

10:21 On that same occasion ²⁵  Jesus ²⁶  rejoiced ²⁷  in the Holy Spirit and said, “I praise ²⁸  you, Father, Lord ²⁹  of heaven and earth, because ³⁰  you have hidden these things from the wise ³¹  and intelligent, and revealed them to little children. Yes, Father, for this was your gracious will. ³² 

Wahyu 20:11

The Great White Throne

20:11 Then ³³  I saw a large ³⁴  white throne and the one who was seated on it; the earth and the heaven ³⁵  fled ³⁶  from his presence, and no place was found for them.

[14:19]  ¹ tn The preposition לְ (lamed) introduces the agent after the passive participle.

[14:19]  ² tn Some translate “possessor of heaven and earth” (cf. NASB). But cognate evidence from Ugaritic indicates that there were two homonymic roots ָקנָה (qanah), one meaning “to create” (as in Gen 4:1) and the other “to obtain, to acquire, to possess.” While “possessor” would fit here, “creator” is the more likely due to the collocation with “heaven and earth.”

[14:19]  ³ tn The terms translated “heaven” and “earth” are both objective genitives after the participle in construct.

[14:22]  ⁴ tn Abram takes an oath, raising his hand as a solemn gesture. The translation understands the perfect tense as having an instantaneous nuance: “Here and now I raise my hand.”

[14:22]  ⁵ tn The words “and vow” are not in the Hebrew text, but are supplied in the translation for clarification.

[14:2]  ⁶ tn Heb “made war.”

[14:2]  sn Went to war. The conflict here reflects international warfare in the Early and Middle Bronze periods. The countries operated with overlords and vassals. Kings ruled over city states, or sometimes a number of city states (i.e., nations). Due to their treaties, when one went to war, those confederate with him joined him in battle. It appears here that it is Kedorlaomer’s war, because the western city states have rebelled against him (meaning they did not send products as tribute to keep him from invading them).

[14:2]  ⁷ sn On the geographical background of vv. 1-2 see J. P. Harland, “Sodom and Gomorrah,” The Biblical Archaeologist Reader, 1:41-75; and D. N. Freedman, “The Real Story of the Ebla Tablets, Ebla and the Cities of the Plain,” BA 41 (1978): 143-64.

[19:15]  ⁸ tn Grk “answered and said to them.” The expression, redundant in English, has been simplified to “replied.”

[19:15]  ⁹ tn Grk “Jesus I know about.” Here ᾿Ιησοῦν (Ihsoun) is in emphatic position in Greek, but placing the object first is not normal in contemporary English style.

[19:15]  ¹⁰ tn BDAG 380 s.v. ἐπίσταμαι 2 has “know, be acquainted with τινά…τὸν Παῦλον Ac 19:15.” Here the translation “be acquainted with” was used to differentiate from the previous phrase which has γινώσκω (ginwskw).

[19:15]  ¹¹ sn But who are you? This account shows how the power of Paul was so distinct that parallel claims to access that power were denied. In fact, such manipulation, by those who did not know Jesus, was judged (v. 16). The indirect way in which the exorcists made the appeal shows their distance from Jesus.

[24:1]  ¹² sn Psalm 24. The psalmist affirms the universal kingship of the sovereign creator, reminds his people that only the morally pure are qualified to worship him, and celebrates his splendor as a mighty warrior king.

[115:16]  ¹³ tn Heb “the heavens [are] heavens to the Lord.”

[115:16]  ¹⁴ tn Heb “to the sons of man.”

[23:24]  ¹⁵ tn Heb “Oracle of the Lord.”

[23:24]  ¹⁶ 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]  ¹⁷ tn Heb “Oracle of the Lord.”

[4:35]  ¹⁸ tc The present translation reads כְּלָא (kÿla’), with many medieval Hebrew MSS, rather than כְּלָה (kÿlah) of BHS.

[4:35]  ¹⁹ tn Aram “strikes against.”

[11:25]  ²⁰ tn Grk “At that time, answering, Jesus said.” This construction is somewhat redundant in English and has been simplified in the translation.

[11:25]  ²¹ tn Or “thank.”

[11:25]  ²² sn The title Lord is an important name for God, showing his sovereignty, but it is interesting that it comes next to a reference to the Father, a term indicative of God’s care. The two concepts are often related in the NT; see Eph 1:3-6.

[11:25]  ²³ tn Or “that.”

[11:25]  ²⁴ sn See 1 Cor 1:26-31.

[10:21]  ²⁵ tn Grk “In that same hour” (L&N 67.1).

[10:21]  ²⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[10:21]  ²⁷ sn Jesus rejoiced. The account of the mission in 10:1-24 ends with several remarks about joy.

[10:21]  ²⁸ tn Or “thank.”

[10:21]  ²⁹ sn The title Lord is an important name for God, showing his sovereignty, but it is interesting that it comes next to a reference to the Father, a term indicative of God’s care. The two concepts are often related in the NT; see Eph 1:3-6.

[10:21]  ³⁰ tn Or “that.”

[10:21]  ³¹ sn See 1 Cor 1:26-31.

[10:21]  ³² tn Grk “for (to do) thus was well pleasing before you,” BDAG 325 s.v. ἔμπροσθεν 1.δ; speaking of something taking place “before” God is a reverential way of avoiding direct connection of the action to him.

[20:11]  ³³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[20:11]  ³⁴ tn Traditionally, “great,” but μέγας (megas) here refers to size rather than importance.

[20:11]  ³⁵ tn Or “and the sky.” The same Greek word means both “heaven” and “sky,” and context usually determines which is meant. In this apocalyptic scene, however, it is difficult to be sure what referent to assign the term.

[20:11]  ³⁶ tn Or “vanished.”

[20:11]  sn The phrase the earth and the heaven fled from his presence can be understood (1) as visual imagery representing the fear of corruptible matter in the presence of God, but (2) it can also be understood more literally as the dissolution of the universe as we know it in preparation for the appearance of the new heaven and new earth (Rev 21:1).