Mazmur 50:12

50:12 Even if I were hungry, I would not tell you,

for the world and all it contains belong to me.

Keluaran 9:29

9:29 Moses said to him, “When I leave the city ¹  I will spread my hands to the Lord, the thunder will cease, and there will be no more hail, so that you may know that the earth belongs to the Lord. ² 

Keluaran 19:5

19:5 And now, if you will diligently listen to me ³  and keep ⁴  my covenant, then you will be my ⁵  special possession ⁶  out of all the nations, for all the earth is mine,

Ulangan 10:14

10:14 The heavens – indeed the highest heavens – belong to the Lord your God, as does the earth and everything in it.

Ulangan 10:1

The Opportunity to Begin Again

10:1 At that same time the Lord said to me, “Carve out for yourself two stone tablets like the first ones and come up the mountain to me; also make for yourself a wooden ark. ⁷ 

Ulangan 29:11

29:11 your infants, your wives, and the ⁸  foreigners living in your encampment, those who chop wood and those who carry water –

Ayub 41:11

41:11 (Who has confronted ⁹  me that I should repay? ¹⁰ 

Everything under heaven belongs to me!) ¹¹ 

Daniel 4:25

4:25 You will be driven ¹²  from human society, ¹³  and you will live ¹⁴  with the wild animals. You will be fed ¹⁵  grass like oxen, ¹⁶  and you will become damp with the dew of the sky. Seven periods of time will pass by for you, before ¹⁷  you understand that the Most High is ruler over human kingdoms and gives them to whomever he wishes.

Daniel 4:1

4:1 (3:31) ¹⁸  “King Nebuchadnezzar, to all peoples, nations, and language groups that live in all the land: Peace and prosperity! ¹⁹ 

Kolose 1:26

1:26 that is, the mystery that has been kept hidden from ages and generations, but has now been revealed to his saints.

[9:29]  ¹ tn כְּצֵאתִי (kÿtse’ti) is the Qal infinitive construct of יָצָא (yatsa’); it functions here as the temporal clause before the statement about prayer.

[9:29]  sn There has been a good deal of speculation about why Moses would leave the city before praying. Rashi said he did not want to pray where there were so many idols. It may also be as the midrash in Exodus Rabbah 12:5 says that most of the devastation of this plague had been outside in the fields, and that was where Moses wished to go.

[9:29]  ² sn This clause provides the purpose/result of Moses’ intention: he will pray to Yahweh and the storms will cease “that you might know….” It was not enough to pray and have the plague stop. Pharaoh must “know” that Yahweh is the sovereign Lord over the earth. Here was that purpose of knowing through experience. This clause provides the key for the exposition of this plague: God demonstrated his power over the forces of nature to show his sovereignty – the earth is Yahweh’s. He can destroy it. He can preserve it. If people sin by ignoring his word and not fearing him, he can bring judgment on them. If any fear Yahweh and obey his instructions, they will be spared. A positive way to express the expositional point of the chapter is to say that those who fear Yahweh and obey his word will escape the powerful destruction he has prepared for those who sinfully disregard his word.

[19:5]  ³ tn Heb “listen to my voice.” The construction uses the imperfect tense in the conditional clause, preceded by the infinitive absolute from the same verb. The idiom “listen to the voice of” implies obedience, not just mental awareness of sound.

[19:5]  ⁴ tn The verb is a perfect tense with vav (ו) consecutive; it continues the idea in the protasis of the sentence: “and [if you will] keep.”

[19:5]  ⁵ tn The lamed preposition expresses possession here: “to me” means “my.”

[19:5]  ⁶ tn The noun is סְגֻלָּה (sÿgullah), which means a special possession. Israel was to be God’s special possession, but the prophets will later narrow it to the faithful remnant. All the nations belong to God, but Israel was to stand in a place of special privilege and enormous responsibility. See Deut 7:6; 14:2; 26:18; Ps 135:4; and Mal 3:17. See M. Greenburg, “Hebrew sÿgulla: Akkadian sikiltu,” JAOS 71 (1951): 172ff.

[10:1]  ⁷ tn Or “chest” (so NIV, CEV); NLT “sacred chest”; TEV “wooden box.” This chest was made of acacia wood; it is later known as the ark of the covenant.

[29:11]  ⁸ tn Heb “your.”

[41:11]  ⁹ tn The verb קָדַם (qadam) means “to come to meet; to come before; to confront” to the face.

[41:11]  ¹⁰ sn The verse seems an intrusion (and so E. Dhorme, H. H. Rowley, and many others change the pronouns to make it refer to the animal). But what the text is saying is that it is more dangerous to confront God than to confront this animal.

[41:11]  ¹¹ tn This line also focuses on the sovereign God rather than Leviathan. H. H. Rowley, however, wants to change לִי־חוּא (li-hu’, “it [belongs] to me”) into לֹא הוּא (lo’ hu’, “there is no one”). So it would say that there is no one under the whole heaven who could challenge Leviathan and live, rather than saying it is more dangerous to challenge God to make him repay.

[4:25]  ¹² tn The Aramaic indefinite active plural is used here like the English passive. So also in v. 28, 29,32.

[4:25]  ¹³ tn Aram “from mankind.” So also in v. 32.

[4:25]  ¹⁴ tn Aram “your dwelling will be.” So also in v. 32.

[4:25]  ¹⁵ tn Or perhaps “be made to eat.”

[4:25]  ¹⁶ sn Nebuchadnezzar’s insanity has features that are associated with the mental disorder known as boanthropy, in which the person so afflicted imagines himself to be an ox or a similar animal and behaves accordingly.

[4:25]  ¹⁷ tn Aram “until.”

[4:1]  ¹⁸ sn Beginning with 4:1, the verse numbers through 4:37 in the English Bible differ from the verse numbers in the Aramaic text (BHS), with 4:1 ET = 3:31 AT, 4:2 ET = 3:32 AT, 4:3 ET = 3:33 AT, 4:4 ET = 4:1 AT, etc., through 4:37 ET = 4:34 AT. Thus Dan 3:31-33 of the Aramaic text appears as Dan 4:1-3 in the English Bible, and the corresponding verses of ch. 4 differ accordingly. In spite of the division of the Aramaic text, a good case can be made that 3:31-33 AT (= 4:1-3 ET) is actually the introduction to ch. 4.

[4:1]  ¹⁹ tn Aram “May your peace increase!”