“Blessed be Abram by 1 the Most High God,
Creator 2 of heaven and earth. 3
19:15 At dawn 8 the angels hurried Lot along, saying, “Get going! Take your wife and your two daughters who are here, 9 or else you will be destroyed when the city is judged!” 10
A psalm of David.
24:1 The Lord owns the earth and all it contains,
the world and all who live in it.
115:16 The heavens belong to the Lord, 12
but the earth he has given to mankind. 13
148:13 Let them praise the name of the Lord,
for his name alone is exalted;
his majesty extends over the earth and sky.
23:24 “Do you really think anyone can hide himself
where I cannot see him?” the Lord asks. 14
“Do you not know that I am everywhere?” 15
the Lord asks. 16
4:35 All the inhabitants of the earth are regarded as nothing. 17
He does as he wishes with the army of heaven
and with those who inhabit the earth.
No one slaps 18 his hand
and says to him, ‘What have you done?’
11:25 At that time Jesus said, 19 “I praise 20 you, Father, Lord 21 of heaven and earth, because 22 you have hidden these things from the wise 23 and intelligent, and revealed them to little children.
10:21 On that same occasion 24 Jesus 25 rejoiced 26 in the Holy Spirit and said, “I praise 27 you, Father, Lord 28 of heaven and earth, because 29 you have hidden these things from the wise 30 and intelligent, and revealed them to little children. Yes, Father, for this was your gracious will. 31
20:11 Then 32 I saw a large 33 white throne and the one who was seated on it; the earth and the heaven 34 fled 35 from his presence, and no place was found for them.
1 tn The preposition לְ (lamed) introduces the agent after the passive participle.
2 tn Some translate “possessor of heaven and earth” (cf. NASB). But cognate evidence from Ugaritic indicates that there were two homonymic roots ָקנָה (qanah), one meaning “to create” (as in Gen 4:1) and the other “to obtain, to acquire, to possess.” While “possessor” would fit here, “creator” is the more likely due to the collocation with “heaven and earth.”
3 tn The terms translated “heaven” and “earth” are both objective genitives after the participle in construct.
4 tn Abram takes an oath, raising his hand as a solemn gesture. The translation understands the perfect tense as having an instantaneous nuance: “Here and now I raise my hand.”
5 tn The words “and vow” are not in the Hebrew text, but are supplied in the translation for clarification.
7 tn Heb “made war.”
8 sn On the geographical background of vv. 1-2 see J. P. Harland, “Sodom and Gomorrah,” The Biblical Archaeologist Reader, 1:41-75; and D. N. Freedman, “The Real Story of the Ebla Tablets, Ebla and the Cities of the Plain,” BA 41 (1978): 143-64.
10 tn Heb “When dawn came up.”
11 tn Heb “who are found.” The wording might imply he had other daughters living in the city, but the text does not explicitly state this.
12 tn Or “with the iniquity [i.e., punishment] of the city” (cf. NASB, NRSV).
13 sn Psalm 24. The psalmist affirms the universal kingship of the sovereign creator, reminds his people that only the morally pure are qualified to worship him, and celebrates his splendor as a mighty warrior king.
16 tn Heb “the heavens [are] heavens to the
17 tn Heb “to the sons of man.”
19 tn Heb “Oracle of the
20 tn The words “Don’t you know” are not in the text. They are a way of conveying the idea that the question which reads literally “Do I not fill heaven and earth?” expects a positive answer. They follow the pattern used at the beginning of the previous two questions and continue that thought. The words are supplied in the translation for clarity.
21 tn Heb “Oracle of the
22 tc The present translation reads כְּלָא (kÿla’), with many medieval Hebrew
23 tn Aram “strikes against.”
25 tn Grk “At that time, answering, Jesus said.” This construction is somewhat redundant in English and has been simplified in the translation.
26 tn Or “thank.”
27 sn The title Lord is an important name for God, showing his sovereignty, but it is interesting that it comes next to a reference to the Father, a term indicative of God’s care. The two concepts are often related in the NT; see Eph 1:3-6.
28 tn Or “that.”
29 sn See 1 Cor 1:26-31.
28 tn Grk “In that same hour” (L&N 67.1).
29 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
30 sn Jesus rejoiced. The account of the mission in 10:1-24 ends with several remarks about joy.
31 tn Or “thank.”
32 sn The title Lord is an important name for God, showing his sovereignty, but it is interesting that it comes next to a reference to the Father, a term indicative of God’s care. The two concepts are often related in the NT; see Eph 1:3-6.
33 tn Or “that.”
34 sn See 1 Cor 1:26-31.
35 tn Grk “for (to do) thus was well pleasing before you,” BDAG 325 s.v. ἔμπροσθεν 1.δ; speaking of something taking place “before” God is a reverential way of avoiding direct connection of the action to him.
31 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
32 tn Traditionally, “great,” but μέγας (megas) here refers to size rather than importance.
33 tn Or “and the sky.” The same Greek word means both “heaven” and “sky,” and context usually determines which is meant. In this apocalyptic scene, however, it is difficult to be sure what referent to assign the term.
34 tn Or “vanished.”