Roma 1:19

1:19 because what can be known about God is plain to them, ¹  because God has made it plain to them.

Ulangan 4:19

4:19 When you look up ²  to the sky ³  and see the sun, moon, and stars – the whole heavenly creation ⁴  – you must not be seduced to worship and serve them, ⁵  for the Lord your God has assigned ⁶  them to all the people ⁷  of the world. ⁸ 

Ayub 31:26-28

31:26 if I looked at the sun ⁹  when it was shining,

and the moon advancing as a precious thing,

31:27 so that my heart was secretly enticed,

and my hand threw them a kiss from my mouth, ¹⁰ 

31:28 then this ¹¹  also would be iniquity to be judged, ¹² 

for I would have been false ¹³  to God above.

Mazmur 8:3

8:3 When I look up at the heavens, which your fingers made,

and see the moon and the stars, which you set in place, ¹⁴ 

Mazmur 33:6-9

33:6 By the Lord’s decree ¹⁵  the heavens were made;

by a mere word from his mouth all the stars in the sky were created. ¹⁶ 

33:7 He piles up the water of the sea; ¹⁷ 

he puts the oceans ¹⁸  in storehouses.

33:8 Let the whole earth fear ¹⁹  the Lord!

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

33:9 For he spoke, and it ²⁰  came into existence,

he issued the decree, ²¹  and it stood firm.

Mazmur 104:5

104:5 He established the earth on its foundations;

it will never be upended.

Mazmur 104:31

104:31 May the splendor of the Lord endure! ²² 

May the Lord find pleasure in the living things he has made! ²³ 

Mazmur 119:90

119:90 You demonstrate your faithfulness to all generations. ²⁴ 

You established the earth and it stood firm.

Mazmur 139:13

139:13 Certainly ²⁵  you made my mind and heart; ²⁶ 

you wove me together ²⁷  in my mother’s womb.

Mazmur 148:8-12

148:8 O fire and hail, snow and clouds, ²⁸ 

O stormy wind that carries out his orders, ²⁹ 

148:9 you mountains and all you hills,

you fruit trees and all you cedars,

148:10 you animals and all you cattle,

you creeping things and birds,

148:11 you kings of the earth and all you nations,

you princes and all you leaders ³⁰  on the earth,

148:12 you young men and young women,

you elderly, along with you children!

Matius 5:45

5:45 so that you may be like ³¹  your Father in heaven, since he causes the sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous.

[1:19]  ¹ tn Grk “is manifest to/in them.”

[4:19]  ² tn Heb “lest you lift up your eyes.” In the Hebrew text vv. 16-19 are subordinated to “Be careful” in v. 15, but this makes for an unduly long sentence in English.

[4:19]  ³ tn Or “heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heaven(s)” or “sky” depending on the context.

[4:19]  ⁴ tn Heb “all the host of heaven.”

[4:19]  ⁵ tn In the Hebrew text the verbal sequence in v. 19 is “lest you look up…and see…and be seduced…and worship them…and serve them.” However, the first two actions are not prohibited in and of themselves. The prohibition pertains to the final three actions. The first two verbs describe actions that are logically subordinate to the following actions and can be treated as temporal or circumstantial: “lest, looking up…and seeing…, you are seduced.” See Joüon 2:635 §168.h.

[4:19]  ⁶ tn Or “allotted.”

[4:19]  ⁷ tn Or “nations.”

[4:19]  ⁸ tn Heb “under all the heaven.”

[4:19]  sn The OT views the heavenly host as God’s council, which surrounds his royal throne ready to do his bidding (see 1 Kgs 22:19). God has given this group, sometimes called the “sons of God” (cf. Job 1:6; 38:7; Ps 89:6), jurisdiction over the nations. See Deut 32:8 (LXX). Some also see this assembly as the addressee in Ps 82. While God delegated his council to rule over the nations, he established a theocratic government over Israel and ruled directly over his chosen people via the Mosaic covenant. See v. 20, as well as Deut 32:9.

[31:26]  ⁹ tn Heb “light”; but parallel to the moon it is the sun. This section speaks of false worship of the sun and the moon.

[31:27]  ¹⁰ tn Heb “and my hand kissed my mouth.” The idea should be that of “my mouth kissed my hand.” H. H. Rowley suggests that the hand was important in waving or throwing the kisses of homage to the sun and the moon, and so it receives the focus. This is the only place in the OT that refers to such a custom. Outside the Bible it was known, however.

[31:28]  ¹¹ tn Heb “it.”

[31:28]  ¹² tn See v. 11 for the construction. In Deut 17:2ff. false worship of heavenly bodies is a capital offense. In this passage, Job is talking about just a momentary glance at the sun or moon and the brief lapse into a pagan thought. But it is still sin.

[31:28]  ¹³ tn The verb כָּחַשׁ (kakhash) in the Piel means “to deny.” The root meaning is “to deceive; to disappoint; to grow lean.” Here it means that he would have failed or proven unfaithful because his act would have been a denial of God.

[8:3]  ¹⁴ tn Heb “when I see your heavens, the works of your fingers, the moon and stars which you established.” The verb “[and] see” is understood by ellipsis in the second half of the verse.

[33:6]  ¹⁵ tn Heb “word.”

[33:6]  ¹⁶ 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]  ¹⁷ 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]  ¹⁸ 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]  ¹⁹ 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]  ²⁰ 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]  ²¹ tn Heb “he commanded.”

[104:31]  ²² tn Heb “be forever.”

[104:31]  ²³ tn Or “rejoice in his works.”

[119:90]  ²⁴ tn Heb “to a generation and a generation [is] your faithfulness.”

[139:13]  ²⁵ tn Or “for.”

[139:13]  ²⁶ tn Heb “my kidneys.” The kidneys were sometimes viewed as the seat of one’s emotions and moral character (cf. Pss 7:9; 26:2). A number of translations, recognizing that “kidneys” does not communicate this idea to the modern reader, have generalized the concept: “inmost being” (NAB, NIV); “inward parts” (NASB, NRSV); “the delicate, inner parts of my body” (NLT). In the last instance, the focus is almost entirely on the physical body rather than the emotions or moral character. The present translation, by using a hendiadys (one concept expressed through two terms), links the concepts of emotion (heart) and moral character (mind).

[139:13]  ²⁷ tn The Hebrew verb סָכַךְ (sakhakh, “to weave together”) is an alternate form of שָׂכַךְ (sakhakh, “to weave”) used in Job 10:11.

[148:8]  ²⁸ tn In Ps 119:83 the noun refers to “smoke,” but here, where the elements of nature are addressed, the clouds, which resemble smoke, are probably in view.

[148:8]  ²⁹ tn Heb “[that] does his word.”

[148:11]  ³⁰ tn Or “judges.”

[5:45]  ³¹ tn Grk “be sons of your Father in heaven.” Here, however, the focus is not on attaining a relationship (becoming a child of God) but rather on being the kind of person who shares the characteristics of God himself (a frequent meaning of the Semitic idiom “son of”). See L&N 58.26.