Kisah Para Rasul 14:15

14:15 “Men, why are you doing these things? We too are men, with human natures ¹  just like you! We are proclaiming the good news to you, so that you should turn ²  from these worthless ³  things to the living God, who made the heaven, the earth, ⁴  the sea, and everything that is in them.

Keluaran 20:11

20:11 For in six days the Lord made the heavens and the earth and the sea and all that is in them, and he rested on the seventh day; therefore the Lord blessed the Sabbath day and set it apart as holy.

Mazmur 33:6-9

33:6 By the Lord’s decree ⁵  the heavens were made;

by a mere word from his mouth all the stars in the sky were created. ⁶ 

33:7 He piles up the water of the sea; ⁷ 

he puts the oceans ⁸  in storehouses.

33:8 Let the whole earth fear ⁹  the Lord!

Let all who live in the world stand in awe of him!

33:9 For he spoke, and it ¹⁰  came into existence,

he issued the decree, ¹¹  and it stood firm.

Mazmur 50:9-12

50:9 I do not need to take ¹²  a bull from your household

or goats from your sheepfolds.

50:10 For every wild animal in the forest belongs to me,

as well as the cattle that graze on a thousand hills. ¹³ 

50:11 I keep track of ¹⁴  every bird in the hills,

and the insects ¹⁵  of the field are mine.

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

for the world and all it contains belong to me.

Mazmur 146:5-6

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

whose hope is in the Lord his God,

146:6 the one who made heaven and earth,

the sea, and all that is in them,

who remains forever faithful, ¹⁶ 

Yesaya 40:28

40:28 Do you not know?

Have you not heard?

The Lord is an eternal God,

the creator of the whole earth. ¹⁷ 

He does not get tired or weary;

there is no limit to his wisdom. ¹⁸ 

Yesaya 44:24

The Lord Empowers Cyrus

44:24 This is what the Lord, your protector, ¹⁹  says,

the one who formed you in the womb:

“I am the Lord, who made everything,

who alone stretched out the sky,

who fashioned the earth all by myself, ²⁰ 

Yesaya 45:7-8

45:7 I am ²¹  the one who forms light

and creates darkness; ²² 

the one who brings about peace

and creates calamity. ²³ 

I am the Lord, who accomplishes all these things.

45:8 O sky, rain down from above!

Let the clouds send down showers ²⁴  of deliverance!

Let the earth absorb it ²⁵  so salvation may grow, ²⁶ 

and deliverance may sprout up ²⁷  along with it.

I, the Lord, create it. ²⁸ 

Yesaya 45:12

45:12 I made the earth,

I created the people who live ²⁹  on it.

It was me – my hands ³⁰  stretched out the sky, ³¹ 

I give orders to all the heavenly lights. ³² 

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 ³³  from the earth and from under the heavens.’ ³⁴ 

Yeremia 32:17

32:17 ‘Oh, Lord God, ³⁵  you did indeed ³⁶  make heaven and earth by your mighty power and great strength. ³⁷  Nothing is too hard for you!

[14:15]  ¹ tn Grk “with the same kinds of feelings,” L&N 25.32. BDAG 706 s.v. ὁμοιοπαθής translates the phrase “with the same nature τινί as someone.” In the immediate context, the contrast is between human and divine nature, and the point is that Paul and Barnabas are mere mortals, not gods.

[14:15]  ² tn Grk “in order that you should turn,” with ἐπιστρέφειν (epistrefein) as an infinitive of purpose, but this is somewhat awkward contemporary English. To translate the infinitive construction “proclaim the good news, that you should turn,” which is much smoother English, could give the impression that the infinitive clause is actually the content of the good news, which it is not. The somewhat less formal “to get you to turn” would work, but might convey to some readers manipulativeness on the part of the apostles. Thus “proclaim the good news, so that you should turn,” is used, to convey that the purpose of the proclamation of good news is the response by the hearers. The emphasis here is like 1 Thess 1:9-10.

[14:15]  ³ tn Or “useless,” “futile.” The reference is to idols and idolatry, worshiping the creation over the Creator (Rom 1:18-32). See also 1 Kgs 16:2, 13, 26; 2 Kgs 17:15; Jer 2:5; 8:19; 3 Macc 6:11.

[14:15]  ⁴ tn Grk “and the earth, and the sea,” but καί (kai) has not been translated before “the earth” and “the sea” since contemporary English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[33:6]  ⁵ tn Heb “word.”

[33:6]  ⁶ tn Heb “and by the breath of his mouth all their host.” The words “were created” are added in the translation for stylistic reasons; they are understood by ellipsis (note “were made” in the preceding line). The description is consistent with Gen 1:16, which indicates that God spoke the heavenly luminaries into existence.

[33:7]  ⁷ tn Heb “[he] gathers like a pile the waters of the sea.” Some prefer to emend נֵד (ged, “heap, pile”; cf. NASB) to נֹד (nod, “bottle”; cf. NRSV; NIV “into jars”), but “pile” is used elsewhere to describe water that the Lord confines to one place (Exod 15:8; Josh 3:13, 16; Ps 78:13). This verse appears to refer to Gen 1:9, where God decrees that the watery deep be gathered to one place so that dry land might appear. If so, the participles in this and the following line depict this action with special vividness, as if the reader were present on the occasion. Another option is that the participles picture the confinement of the sea to one place as an ongoing divine activity.

[33:7]  ⁸ tn Or “watery depths.” The form תְּהוֹמוֹת (tÿhomot, “watery depths”) is the plural form of תְּהוֹם (tÿhom, “great deep”; see Gen 1:2).

[33:8]  ⁹ tn In this context “fear” probably means “to demonstrate respect for the Lord’s power and authority by worshiping him and obeying his commandments.”

[33:9]  ¹⁰ tn That is, “all the earth” in the first line of v. 8. The apparent antecedent of the masculine subject of the verbs in v. 9 (note וַיֶּהִי [vayyehiy] and וַיַּעֲמֹד [vayya’amod]) is “earth” or “world,” both of which are feminine nouns. However, כָּל (kol, “all”) may be the antecedent, or the apparent lack of agreement may be explained by the collective nature of the nouns involved here (see GKC 463 §145.e).

[33:9]  ¹¹ tn Heb “he commanded.”

[50:9]  ¹² tn Or “I will not take.”

[50:10]  ¹³ tn Heb “[the] animals on a thousand hills.” The words “that graze” are supplied in the translation for clarification. The term בְּהֵמוֹה (bÿhemot, “animal”) refers here to cattle (see Ps 104:14).

[50:11]  ¹⁴ tn Heb “I know.”

[50:11]  ¹⁵ tn The precise referent of the Hebrew word, which occurs only here and in Ps 80:13, is uncertain. Aramaic, Arabic and Akkadian cognates refer to insects, such as locusts or crickets.

[146:6]  ¹⁶ tn Heb “the one who guards faithfulness forever.”

[40:28]  ¹⁷ tn Heb “the ends of the earth,” but this is a merism, where the earth’s extremities stand for its entirety, i.e., the extremities and everything in between them.

[40:28]  ¹⁸ sn Exiled Israel’s complaint (v. 27) implies that God might be limited in some way. Perhaps he, like so many of the pagan gods, has died. Or perhaps his jurisdiction is limited to Judah and does not include Babylon. Maybe he is unable to devise an adequate plan to rescue his people, or is unable to execute it. But v. 28 affirms that he is not limited temporally or spatially nor is his power and wisdom restricted in any way. He can and will deliver his people, if they respond in hopeful faith (v. 31a).

[44:24]  ¹⁹ tn Heb “your redeemer.” See the note at 41:14.

[44:24]  ²⁰ tn The consonantal text (Kethib) has “Who [was] with me?” The marginal reading (Qere) is “from with me,” i.e., “by myself.” See BDB 87 s.v. II אֵת 4.c.

[45:7]  ²¹ tn The words “I am” are supplied in the translation for stylistic reasons. In the Hebrew text the participle at the beginning of v. 7 stands in apposition to “the Lord” in v. 6.

[45:7]  ²² tn On the surface v. 7a appears to describe God’s sovereign control over the cycle of day and night, but the following statement suggests that “light” and “darkness” symbolize “deliverance” and “judgment.”

[45:7]  ²³ sn This verses affirms that God is ultimately sovereign over his world, including mankind and nations. In accordance with his sovereign will, he can cause wars to cease and peace to predominate (as he was about to do for his exiled people through Cyrus), or he can bring disaster and judgment on nations (as he was about to do to Babylon through Cyrus).

[45:8]  ²⁴ tn Heb “let the clouds drip with”; KJV “let the skies pour down.”

[45:8]  ²⁵ tn Heb “open up” (so NASB); NIV, NLT “open wide.”

[45:8]  ²⁶ tc The plural verb should be emended to a singular form. The vav (ו) ending is probably virtually dittographic (note the yod at the beginning of the following word).

[45:8]  ²⁷ tc The Hiphil verb form (תַצְמִיחַ, tatsmiakh) should probably be emended to a Qal (תִצְמַח, titsmakh). The יח sequence at the end of the form is probably due to dittography (note the following יַחַד, yakhad).

[45:8]  ²⁸ tn The masculine singular pronominal suffix probably refers back to יָשַׁע (yasha’, “salvation”).

[45:12]  ²⁹ tn The words “who live” are supplied in the translation for stylistic reasons.

[45:12]  ³⁰ tn Heb “I, even my hands”; NASB “I stretched out…with My hands”; NRSV “it was my hands that stretched out.” The same construction occurs at the beginning of v. 13.

[45:12]  ³¹ tn Or “the heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heavens” or “sky” depending on the context.

[45:12]  ³² tn Heb “and to all their host I commanded.” See the notes at 40:26.

[10:11]  ³³ 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]  ³⁴ 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.

[32:17]  ³⁵ 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]  ³⁶ 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]  ³⁷ 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.