2 Raja-raja 19:15

19:15 Hezekiah prayed before the Lord: “Lord God of Israel, who is enthroned on the cherubs! ¹  You alone are God over all the kingdoms of the earth. You made the sky ²  and the earth.

2 Raja-raja 19:19

19:19 Now, O Lord our God, rescue us from his power, so that all the kingdoms of the earth will know that you, Lord, are the only God.”

Nehemia 9:6

9:6 You alone are the LORD. You made the heavens, even the highest heavens, ³  along with all their multitude of stars, ⁴  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 146:5

146:5 How blessed is the one whose helper is the God of Jacob,

whose hope is in the Lord his God,

Yesaya 51:12

51:12 “I, I am the one who consoles you. ⁵ 

Why are you afraid of mortal men,

of mere human beings who are as short-lived as grass? ⁶ 

Yeremia 10:10-12

10:10 The Lord is the only true God.

He is the living God and the everlasting King.

When he shows his anger the earth shakes.

None of the nations can stand up to his fury.

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

‘These gods did not make heaven and earth.

They will disappear ⁷  from the earth and from under the heavens.’ ⁸ 

10:12 The Lord is the one who ⁹  by his power made the earth.

He is the one who by his wisdom established the world.

And by his understanding he spread out the skies.

Yeremia 32:17

32:17 ‘Oh, Lord God, ¹⁰  you did indeed ¹¹  make heaven and earth by your mighty power and great strength. ¹²  Nothing is too hard for you!

[19:15]  ¹ sn This refers to the cherub images that were above the ark of the covenant.

[19:15]  ² tn Or “the heavens.”

[9:6]  ³ tn Heb “the heavens of the heavens.”

[9:6]  ⁴ tn Heb “all their host.”

[51:12]  ⁵ tc The plural suffix should probably be emended to the second masculine singular (which is used in v. 13). The final mem (ם) is probably dittographic; note the mem at the beginning of the next word.

[51:12]  ⁶ tn Heb “Who are you that you are afraid of man who dies, and of the son of man who [as] grass is given up?” The feminine singular forms should probably be emended to the masculine singular (see v. 13). They have probably been influenced by the construction אַתְּ־הִיא (’at-hi’) in vv. 9-10.

[10:11]  ⁷ 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]  ⁸ 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.

[10:12]  ⁹ tn The words “The Lord is” are not in the text. They are implicit from the context. They are supplied in the translation here because of the possible confusion of who the subject is due to the parenthetical address to the people of Israel in v. 11. The first two verbs are participles and should not merely be translated as the narrative past. They are predicate nominatives of an implied copula intending to contrast the Lord as the one who made the earth with the idols which did not.

[32:17]  ¹⁰ tn Heb “Lord Yahweh.” For an explanation of the rendering here see the study note on 1:6.

[32:17]  sn The parallel usage of this introduction in Jer 1:6; 4:10; 14:13 shows that though this prayer has a lengthy introductory section of praise vv. 17-22, this prayer is really one of complaint or lament.

[32:17]  ¹¹ tn This is an attempt to render the Hebrew particle normally translated “behold.” See the translator’s note on 1:6 for the usage of this particle.

[32:17]  ¹² tn Heb “by your great power and your outstretched arm.” See 21:5; 27:5 and the marginal note on 27:5 for this idiom.