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 14:2

14:2 went to war ⁴  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). ⁵ 

1 Raja-raja 19:15

19:15 The Lord said to him, “Go back the way you came and then head for the Desert of Damascus. Go and anoint Hazael king over Syria.

Nehemia 9:6

9:6 You alone are the LORD. You made the heavens, even the highest heavens, ⁶  along with all their multitude of stars, ⁷  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.

Ayub 38:4

God’s questions to Job

38:4 “Where were you

when I laid the foundation ⁸  of the earth?

Tell me, ⁹  if you possess understanding!

Mazmur 90:2

90:2 Even before the mountains came into existence, ¹⁰ 

or you brought the world into being, ¹¹ 

you were the eternal God. ¹² 

[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.

[14:2]  ⁴ 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]  ⁵ 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.

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

[9:6]  ⁷ tn Heb “all their host.”

[38:4]  ⁸ tn The construction is the infinitive construct in a temporal clause, using the preposition and the subjective genitive suffix.

[38:4]  ⁹ tn The verb is the imperative; it has no object “me” in the text.

[90:2]  ¹⁰ tn Heb “were born.”

[90:2]  ¹¹ tn Heb “and you gave birth to the earth and world.” The Polel verbal form in the Hebrew text pictures God giving birth to the world. The LXX and some other ancient textual witnesses assume a polal (passive) verbal form here. In this case the earth becomes the subject of the verb and the verb is understood as third feminine singular rather than second masculine singular.

[90:2]  ¹² tn Heb “and from everlasting to everlasting you [are] God.” Instead of אֵל (’el, “God”) the LXX reads אַל (’al, “not”) and joins the negative particle to the following verse, making the verb תָּשֵׁב (tashev) a jussive. In this case v. 3a reads as a prayer, “do not turn man back to a low place.” However, taking תָּשֵׁב as a jussive is problematic in light of the following following wayyiqtol form וַתֹּאמֶר (vato’mer, “and you said/say”).