Ulangan 4:39

4:39 Today realize and carefully consider that the Lord is God in heaven above and on earth below – there is no other!

Ulangan 4:1

The Privileges of the Covenant

4:1 Now, Israel, pay attention to the statutes and ordinances ¹  I am about to teach you, so that you might live and go on to enter and take possession of the land that the Lord, the God of your ancestors, ²  is giving you.

Kisah Para Rasul 8:1

8:1 And Saul agreed completely with killing ³  him.

Saul Begins to Persecute the Church

Now on that day a great ⁴  persecution began ⁵  against the church in Jerusalem, ⁶  and all ⁷  except the apostles were forced to scatter throughout the regions ⁸  of Judea and Samaria.

Mazmur 83:18

83:18 Then they will know ⁹  that you alone are the Lord, ¹⁰ 

the sovereign king ¹¹  over all the earth.

Mazmur 102:15

102:15 The nations will respect the reputation of the Lord, ¹² 

and all the kings of the earth will respect ¹³  his splendor,

Yeremia 16:19-21

16:19 Then I said, ¹⁴ 

“Lord, you give me strength and protect me.

You are the one I can run to for safety when I am in trouble. ¹⁵ 

Nations from all over the earth

will come to you and say,

‘Our ancestors had nothing but false gods –

worthless idols that could not help them at all. ¹⁶ 

16:20 Can people make their own gods?

No, what they make are not gods at all.” ¹⁷ 

16:21 The Lord said, ¹⁸ 

“So I will now let this wicked people know –

I will let them know my mighty power in judgment.

Then they will know that my name is the Lord.” ¹⁹ 

Daniel 4:34-35

4:34 But at the end of the appointed time ²⁰  I, Nebuchadnezzar, looked up ²¹  toward heaven, and my sanity returned to me.

I extolled the Most High,

and I praised and glorified the one who lives forever.

For his authority is an everlasting authority,

and his kingdom extends from one generation to the next.

4:35 All the inhabitants of the earth are regarded as nothing. ²² 

He does as he wishes with the army of heaven

and with those who inhabit the earth.

No one slaps ²³  his hand

and says to him, ‘What have you done?’

Daniel 6:25-27

6:25 Then King Darius wrote to all the peoples, nations, and language groups who were living in all the land: “Peace and prosperity! ²⁴  6:26 I have issued an edict that throughout all the dominion of my kingdom people are to revere and fear the God of Daniel.

“For he is the living God;

he endures forever.

His kingdom will not be destroyed;

his authority is forever. ²⁵ 

6:27 He rescues and delivers

and performs signs and wonders

in the heavens and on the earth.

He has rescued Daniel from the power ²⁶  of the lions!”

Zakharia 8:20-23

8:20 The Lord who rules over all says, ‘It will someday come to pass that people – residents of many cities – will come. 8:21 The inhabitants of one will go to another and say, “Let’s go up at once to ask the favor of the Lord, to seek the Lord who rules over all. Indeed, I’ll go with you.”’ 8:22 Many peoples and powerful nations will come to Jerusalem to seek the Lord who rules over all and to ask his favor. 8:23 The Lord who rules over all says, ‘In those days ten people from all languages and nations will grasp hold of – indeed, grab – the robe of one Jew and say, “Let us go with you, for we have heard that God is with you.”’” ²⁷ 

[4:1]  ¹ tn These technical Hebrew terms (חֻקִּים [khuqqim] and מִשְׁפָּטִים [mishpatim]) occur repeatedly throughout the Book of Deuteronomy to describe the covenant stipulations to which Israel had been called to subscribe (see, in this chapter alone, vv. 1, 5, 6, 8). The word חֻקִּים derives from the verb חֹק (khoq, “to inscribe; to carve”) and מִשְׁפָּטִים (mishpatim) from שָׁפַט (shafat, “to judge”). They are virtually synonymous and are used interchangeably in Deuteronomy.

[4:1]  ² tn Heb “fathers” (also in vv. 31, 37).

[8:1]  ³ tn The term ἀναίρεσις (anairesi") can refer to murder (BDAG 64 s.v.; 2 Macc 5:13; Josephus, Ant. 5.2.12 [5.165]).

[8:1]  ⁴ tn Or “severe.”

[8:1]  ⁵ tn Grk “Now there happened on that day a great persecution.” It is less awkward to say in English “Now on that day a great persecution began.”

[8:1]  ⁶ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[8:1]  ⁷ sn All. Given that the Jerusalem church is still active after this and that the Hellenists are the focus of Acts 6-8, it is possible to argue that only the Hellenistic Christians were forced to scatter.

[8:1]  ⁸ tn Or “countryside.”

[83:18]  ⁹ tn After the preceding jussives (v. 17), the prefixed verbal form with prefixed vav (ו) indicates purpose (“so that they may know”) or result.

[83:18]  ¹⁰ tn Heb “that you, your name [is] the Lord, you alone.”

[83:18]  ¹¹ tn Traditionally “the Most High.”

[102:15]  ¹² tn Heb “will fear the name of the Lord.” To “fear” God’s name means to have a healthy respect for his revealed reputation which in turn motivates one to obey God’s commands (see Ps 86:11).

[102:15]  ¹³ tn The verb “will fear” is understood by ellipsis in the second line (see the preceding line).

[16:19]  ¹⁴ tn The words “Then I said” are not in the text. They are supplied in the translation to show the shift from God, who has been speaking to Jeremiah, to Jeremiah, who here addresses God.

[16:19]  sn The shift here is consistent with the interruptions that have taken place in chapters 14 and 15 and in Jeremiah’s response to God’s condemnation of the people of Judah’s idolatry in chapter 10 (note especially vv. 6-16).

[16:19]  ¹⁵ tn Heb “O Lord, my strength and my fortress, my refuge in the day of trouble. The literal which piles up attributes is of course more forceful than the predications. However, piling up poetic metaphors like this adds to the length of the English sentence and risks lack of understanding on the part of some readers. Some rhetorical force has been sacrificed for the sake of clarity.

[16:19]  ¹⁶ tn Once again the translation has sacrificed some of the rhetorical force for the sake of clarity and English style: Heb “Only falsehood did our ancestors possess, vanity and [things in which?] there was no one profiting in them.”

[16:19]  sn This passage offers some rather forceful contrasts. The Lord is Jeremiah’s source of strength, security, and protection. The idols are false gods, worthless idols, that can offer no help at all.

[16:20]  ¹⁷ tn Heb “and they are ‘no gods.’” For the construction here compare 2:11 and a similar construction in 2 Kgs 19:18 and see BDB 519 s.v. לֹא 1.b(b).

[16:21]  ¹⁸ tn The words “The Lord said” are not in the text. However, it is obvious that he is the speaker. These words are supplied in the translation for clarity.

[16:21]  ¹⁹ tn Or “So I will make known to those nations, I will make known to them at this time my power and my might. Then they will know that my name is the Lord.”

[16:21]  tn There is a decided ambiguity in this text about the identity of the pronoun “them.” Is it his wicked people he has been predicting judgment upon or the nations that have come to recognize the folly of idolatry? The nearer antecedent would argue for that. However, usage of “hand” (translated here “power”) in 6:12; 15:6 and later 21:5 and especially the threatening motif of “at this time” (or “now”) in 10:18 suggest that the “So” goes back logically to vv. 16-18, following a grounds of judgment with the threatened consequence as it has in at least 16 out of 18 occurrences thus far. Moreover it makes decidedly more sense that the Jews will know that his name is the Lord as the result of the present (“at this time”) display of his power in judgment than that the idolaters will at some later (cf. Isa 2:2-4 for possible parallel) time. There has been a decided emphasis that the people of Israel do not “know” him (cf. 2:8; 4:22; 9:3, 6). Now they will, but in a way they did not wish to. There is probably an allusion (and an ironic reversal) here to Exod 3:13-15; 34:5-7. They have presumed upon his graciousness and forgotten that his name not only involves being with them to help but being against them to punish sin. Even if the alternate translation is followed the reference is still to God’s mighty power made known in judging the wicked Judeans. The words “power” and “might” are an example of hendiadys in which two nouns joined by “and” in which one modifies the other.

[4:34]  ²⁰ tn Aram “days.”

[4:34]  ²¹ tn Aram “lifted up my eyes.”

[4:35]  ²² tc The present translation reads כְּלָא (kÿla’), with many medieval Hebrew MSS, rather than כְּלָה (kÿlah) of BHS.

[4:35]  ²³ tn Aram “strikes against.”

[6:25]  ²⁴ tn Aram “May your peace be increased!”

[6:26]  ²⁵ tn Aram “until the end.”

[6:27]  ²⁶ tn Aram “hand.”

[8:23]  ²⁷ sn This scene of universal and overwhelming attraction of the nations to Israel’s God finds initial fulfillment in the establishment of the church (Acts 2:5-11) but ultimate completion in the messianic age (Isa 45:14, 24; 60:14; Zech 14:16-21).