Kejadian 14:22

14:22 But Abram replied to the king of Sodom, “I raise my hand ¹  to the Lord, the Most High God, Creator of heaven and earth, and vow ² 

Kejadian 14:2

14:2 went to war ³  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). ⁴ 

Kisah Para Rasul 19:15

19:15 But the evil spirit replied to them, ⁵  “I know about Jesus ⁶  and I am acquainted with ⁷  Paul, but who are you?” ⁸ 

Kisah Para Rasul 19:2

19:2 and said to them, “Did you receive the Holy Spirit when you believed?” ⁹  They replied, ¹⁰  “No, we have not even ¹¹  heard that there is a Holy Spirit.”

Kisah Para Rasul 2:12

2:12 All were astounded and greatly confused, saying to one another, “What does this mean?”

Nehemia 9:6

9:6 You alone are the LORD. You made the heavens, even the highest heavens, ¹²  along with all their multitude of stars, ¹³  the earth and all that is on it, the seas and all that is in them. You impart life to them all, and the multitudes of heaven worship you.

Mazmur 115:15

115:15 May you be blessed by the Lord,

the creator ¹⁴  of heaven and earth!

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 

[14:22]  ¹ 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]  ² tn The words “and vow” are not in the Hebrew text, but are supplied in the translation for clarification.

[14:2]  ³ 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]  ⁴ 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]  ⁵ tn Grk “answered and said to them.” The expression, redundant in English, has been simplified to “replied.”

[19:15]  ⁶ 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]  ⁷ 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]  ⁸ 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.

[19:2]  ⁹ tn The participle πιστεύσαντες (pisteusante") is taken temporally.

[19:2]  ¹⁰ tn Grk “they [said] to him” (the word “said” is implied in the Greek text).

[19:2]  ¹¹ tn This use of ἀλλά (alla) is ascensive and involves an ellipsis (BDAG 45 s.v. ἀλλά 3): “No, [not only did we not receive the Spirit,] but also we have not heard that there is a Holy Spirit.” However, this is lengthy and somewhat awkward in English, and the ascensive meaning can be much more easily represented by including the word “even” after the negation. Apparently these disciples were unaware of the provision of the Spirit that is represented in baptism. The language sounds like they did not know about a Holy Spirit, but this seems to be only linguistic shorthand for not knowing about the Spirit’s presence (Luke 3:15-18). The situation is parallel to that of Apollos. Apollos and these disciples represent those who “complete” their transition to messianic faith as Jews.

[9:6]  ¹² tn Heb “the heavens of the heavens.”

[9:6]  ¹³ tn Heb “all their host.”

[115:15]  ¹⁴ tn Or “maker.”

[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.