Acts 2:5

2:5 Now there were devout Jews ¹  from every nation under heaven residing in Jerusalem. ² 

Genesis 7:19

7:19 The waters completely inundated ³  the earth so that even ⁴  all the high mountains under the entire sky were covered.

Job 41:11

41:11 (Who has confronted ⁵  me that I should repay? ⁶ 

Everything under heaven belongs to me!) ⁷ 

Psalms 45:17

45:17 I will proclaim your greatness through the coming years, ⁸ 

then the nations will praise you ⁹  forever.

Colossians 1:23

1:23 if indeed you remain in the faith, established and firm, ¹⁰  without shifting ¹¹  from the hope of the gospel that you heard. This gospel has also been preached in all creation under heaven, and I, Paul, have become its servant.

[2:5]  ¹ tn Grk “Jews, devout men.” It is possible that only men are in view here in light of OT commands for Jewish men to make a pilgrimage to Jerusalem at various times during the year (cf. Exod 23:17, 34:23; Deut 16:16). However, other evidence seems to indicate that both men and women might be in view. Luke 2:41-52 shows that whole families would make the temporary trip to Jerusalem. In addition, it is probable that the audience consisted of families who had taken up permanent residence in Jerusalem. The verb κατοικέω (katoikew) normally means “reside” or “dwell,” and archaeological evidence from tombs in Jerusalem does indicate that many families immigrated to Jerusalem permanently (see B. Witherington, Acts, 135); this would naturally include women. Also, the word ἀνήρ (ajnhr), which usually does mean “male” or “man” (as opposed to woman), sometimes is used generically to mean “a person” (BDAG 79 s.v. 2; cf. Matt 12:41). Given this evidence, then, it is conceivable that the audience in view here is not individual male pilgrims but a mixed group of men and women.

[2:5]  ² tn Grk “Now there were residing in Jerusalem Jews, devout men from every nation under heaven.”

[7:19]  ³ tn Heb “and the waters were great exceedingly, exceedingly.” The repetition emphasizes the depth of the waters.

[7:19]  ⁴ tn Heb “and.”

[41:11]  ⁵ tn The verb קָדַם (qadam) means “to come to meet; to come before; to confront” to the face.

[41:11]  ⁶ sn The verse seems an intrusion (and so E. Dhorme, H. H. Rowley, and many others change the pronouns to make it refer to the animal). But what the text is saying is that it is more dangerous to confront God than to confront this animal.

[41:11]  ⁷ tn This line also focuses on the sovereign God rather than Leviathan. H. H. Rowley, however, wants to change לִי־חוּא (li-hu’, “it [belongs] to me”) into לֹא הוּא (lo’ hu’, “there is no one”). So it would say that there is no one under the whole heaven who could challenge Leviathan and live, rather than saying it is more dangerous to challenge God to make him repay.

[45:17]  ⁸ tn Heb “I will cause your name to be remembered in every generation and generation.” The cohortative verbal form expresses the poet’s resolve. The king’s “name” stands here for his reputation and character, which the poet praised in vv. 2-7.

[45:17]  ⁹ sn The nations will praise you. As God’s vice-regent on earth, the king is deserving of such honor and praise.

[1:23]  ¹⁰ tn BDAG 276 s.v. ἑδραῖος suggests “firm, steadfast.”

[1:23]  ¹¹ tn BDAG 639 s.v. μετακινέω suggests “without shifting from the hope” here.