Nehemiah 9:6

9:6 You alone are the LORD. You made the heavens, even the highest heavens, ¹  along with all their multitude of stars, ²  the earth and all that is on it, the seas and all that is in them. You impart life to them all, and the multitudes of heaven worship you.

Psalms 95:5-6

95:5 The sea is his, for he made it.

His hands formed the dry land.

95:6 Come! Let’s bow down and worship! ³ 

Let’s kneel before the Lord, our creator!

Psalms 146:5-6

146:5 How blessed is the one whose helper is the God of Jacob,

whose hope is in the Lord his God,

146:6 the one who made heaven and earth,

the sea, and all that is in them,

who remains forever faithful, ⁴ 

Acts 14:15

14:15 “Men, why are you doing these things? We too are men, with human natures ⁵  just like you! We are proclaiming the good news to you, so that you should turn ⁶  from these worthless ⁷  things to the living God, who made the heaven, the earth, ⁸  the sea, and everything that is in them.

Acts 17:23-25

17:23 For as I went around and observed closely your objects of worship, ⁹  I even found an altar with this inscription: ¹⁰  ‘To an unknown god.’ Therefore what you worship without knowing it, ¹¹  this I proclaim to you. 17:24 The God who made the world and everything in it, ¹²  who is ¹³  Lord of heaven and earth, does not live in temples made by human hands, ¹⁴  17:25 nor is he served by human hands, as if he needed anything, ¹⁵  because he himself gives life and breath and everything to everyone. ¹⁶ 

[9:6]  ¹ tn Heb “the heavens of the heavens.”

[9:6]  ² tn Heb “all their host.”

[95:6]  ³ tn Heb “kneel down.”

[146:6]  ⁴ tn Heb “the one who guards faithfulness forever.”

[14:15]  ⁵ tn Grk “with the same kinds of feelings,” L&N 25.32. BDAG 706 s.v. ὁμοιοπαθής translates the phrase “with the same nature τινί as someone.” In the immediate context, the contrast is between human and divine nature, and the point is that Paul and Barnabas are mere mortals, not gods.

[14:15]  ⁶ tn Grk “in order that you should turn,” with ἐπιστρέφειν (epistrefein) as an infinitive of purpose, but this is somewhat awkward contemporary English. To translate the infinitive construction “proclaim the good news, that you should turn,” which is much smoother English, could give the impression that the infinitive clause is actually the content of the good news, which it is not. The somewhat less formal “to get you to turn” would work, but might convey to some readers manipulativeness on the part of the apostles. Thus “proclaim the good news, so that you should turn,” is used, to convey that the purpose of the proclamation of good news is the response by the hearers. The emphasis here is like 1 Thess 1:9-10.

[14:15]  ⁷ tn Or “useless,” “futile.” The reference is to idols and idolatry, worshiping the creation over the Creator (Rom 1:18-32). See also 1 Kgs 16:2, 13, 26; 2 Kgs 17:15; Jer 2:5; 8:19; 3 Macc 6:11.

[14:15]  ⁸ tn Grk “and the earth, and the sea,” but καί (kai) has not been translated before “the earth” and “the sea” since contemporary English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[17:23]  ⁹ tn Or “your sanctuaries.” L&N 53.54 gives “sanctuary” (place of worship) as an alternate meaning for the word σεβάσματα (sebasmata).

[17:23]  ¹⁰ tn Grk “on which was written,” but since it would have been carved in stone, it is more common to speak of an “inscription” in English. To simplify the English the relative construction with a passive verb (“on which was inscribed”) was translated as a prepositional phrase with a substantive (“inscription”).

[17:23]  ¹¹ tn BDAG 13 s.v. ἀγνοέω 1.b has “Abs. ὅ ἀγνοοῦντες εὐσεβεῖτε what you worship without knowing it (on the subject matter Maximus Tyr. 11, 5e: all sorts of philosophers ἴσασιν οὐκ ἑκόντες καὶ λέγουσιν ἄκοντες sc. τὸ θεῖον = they know and name God without intending to do so) Ac 17:23.” Paul, in typical Jewish Christian style, informs them of the true God, of whom their idols are an ignorant reflection.

[17:24]  ¹² tn Grk “all the things that are in it.” The speech starts with God as Creator, like 14:15.

[17:24]  ¹³ 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]  ¹⁴ 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.

[17:25]  ¹⁵ tn L&N 57.45 has “nor does he need anything more that people can supply by working for him.”

[17:25]  ¹⁶ tn Grk “he himself gives to all [people] life and breath and all things.”