Genesis 14:19

14:19 He blessed Abram, saying,

“Blessed be Abram by ¹  the Most High God,

Creator ²  of heaven and earth. ³ 

Genesis 14:22

14:22 But Abram replied to the king of Sodom, “I raise my hand ⁴  to the Lord, the Most High God, Creator of heaven and earth, and vow ⁵ 

Deuteronomy 10:14-15

10:14 The heavens – indeed the highest heavens – belong to the Lord your God, as does the earth and everything in it. 10:15 However, only to your ancestors did he ⁶  show his loving favor, ⁷  and he chose you, their descendants, ⁸  from all peoples – as is apparent today.

Deuteronomy 10:2

10:2 I will write on the tablets the same words ⁹  that were on the first tablets you broke, and you must put them into the ark.”

Deuteronomy 19:15

19:15 A single witness may not testify ¹⁰  against another person for any trespass or sin that he commits. A matter may be legally established ¹¹  only on the testimony of two or three witnesses.

Isaiah 66:1

66:1 This is what the Lord says:

“The heavens are my throne

and the earth is my footstool.

Where then is the house you will build for me?

Where is the place where I will rest?

Daniel 4:35

4:35 All the inhabitants of the earth are regarded as nothing. ¹² 

He does as he wishes with the army of heaven

and with those who inhabit the earth.

No one slaps ¹³  his hand

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

Acts 17:24

17:24 The God who made the world and everything in it, ¹⁴  who is ¹⁵  Lord of heaven and earth, does not live in temples made by human hands, ¹⁶ 

[14:19]  ¹ tn The preposition לְ (lamed) introduces the agent after the passive participle.

[14:19]  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.”

[14:19]  ³ tn The terms translated “heaven” and “earth” are both objective genitives after the participle in construct.

[14:22]  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.”

[14:22]  ⁵ tn The words “and vow” are not in the Hebrew text, but are supplied in the translation for clarification.

[10:15]  ⁶ tn Heb “the Lord.” See note on “he” in 10:4.

[10:15]  ⁷ tn Heb “take delight to love.” Here again the verb אָהַב (’ahav, “love”), juxtaposed with בָחַר (bakhar, “choose”), is a term in covenant contexts that describes the Lord’s initiative in calling the patriarchal ancestors to be the founders of a people special to him (cf. the note on the word “loved” in Deut 4:37).

[10:15]  ⁸ tn The Hebrew text includes “after them,” but it is redundant in English style and has not been included in the translation.

[10:2]  ⁹ sn The same words. The care with which the replacement copy must be made underscores the importance of verbal precision in relaying the Lord’s commandments.

[19:15]  ¹⁰ tn Heb “rise up” (likewise in v. 16).

[19:15]  ¹¹ tn Heb “may stand.”

[4:35]  ¹² tc The present translation reads כְּלָא (kÿla’), with many medieval Hebrew MSS, rather than כְּלָה (kÿlah) of BHS.

[4:35]  ¹³ tn Aram “strikes against.”

[17:24]  ¹⁴ tn Grk “all the things that are in it.” The speech starts with God as Creator, like 14:15.

[17:24]  ¹⁵ tn Or “because he is.” The participle ὑπάρχων (Juparcwn) could be either adjectival, modifying οὗτος (Joutos, “who is Lord…”) or adverbial of cause (“because he is Lord…”). Since the participle διδούς (didou") in v. 25 appears to be clearly causal in force, it is preferable to understand ὑπάρχων as adjectival in this context.

[17:24]  ¹⁶ sn On the statement does not live in temples made by human hands compare Acts 7:48. This has implications for idols as well. God cannot be represented by them or, as the following clause also suggests, served by human hands.