Kejadian 3:1-24
Konteks3:1 Now 1 the serpent 2 was more shrewd 3
than any of the wild animals 4 that the Lord God had made. He said to the woman, “Is it really true that 5 God 6 said, ‘You must not eat from any tree of the orchard’?” 7 3:2 The woman said to the serpent, “We may eat 8 of the fruit from the trees of the orchard; 3:3 but concerning the fruit of the tree that is in the middle of the orchard God said, ‘You must not eat from it, and you must not touch it, 9 or else you will die.’” 10 3:4 The serpent said to the woman, “Surely you will not die, 11 3:5 for God knows that when you eat from it your eyes will open 12 and you will be like divine beings who know 13 good and evil.” 14
3:6 When 15 the woman saw that the tree produced fruit that was good for food, 16 was attractive 17 to the eye, and was desirable for making one wise, 18 she took some of its fruit and ate it. 19 She also gave some of it to her husband who was with her, and he ate it. 20 3:7 Then the eyes of both of them opened, and they knew they were naked; so they sewed fig leaves together and made coverings for themselves.
3:8 Then the man and his wife heard the sound of the Lord God moving about 21 in the orchard at the breezy time 22 of the day, and they hid 23 from the Lord God among the trees of the orchard. 3:9 But the Lord God called to 24 the man and said to him, “Where are you?” 25 3:10 The man replied, 26 “I heard you moving about 27 in the orchard, and I was afraid because I was naked, so I hid.” 3:11 And the Lord God 28 said, “Who told you that you were naked? 29 Did you eat from the tree that I commanded you not to eat from?” 30 3:12 The man said, “The woman whom you gave me, she gave 31 me some fruit 32 from the tree and I ate it.” 3:13 So the Lord God said to the woman, “What is this 33 you have done?” And the woman replied, “The serpent 34 tricked 35 me, and I ate.”
3:14 The Lord God said to the serpent, 36
“Because you have done this,
cursed 37 are you above all the wild beasts
and all the living creatures of the field!
On your belly you will crawl 38
and dust you will eat 39 all the days of your life.
3:15 And I will put hostility 40 between you and the woman
and between your offspring and her offspring; 41
her offspring will attack 42 your head,
and 43 you 44 will attack her offspring’s heel.” 45
3:16 To the woman he said,
“I will greatly increase 46 your labor pains; 47
with pain you will give birth to children.
You will want to control your husband, 48
but he will dominate 49 you.”
“Because you obeyed 51 your wife
and ate from the tree about which I commanded you,
‘You must not eat from it,’
cursed is the ground 52 thanks to you; 53
in painful toil you will eat 54 of it all the days of your life.
3:18 It will produce thorns and thistles for you,
but you will eat the grain 55 of the field.
3:19 By the sweat of your brow 56 you will eat food
until you return to the ground, 57
for out of it you were taken;
for you are dust, and to dust you will return.” 58
3:20 The man 59 named his wife Eve, 60 because 61 she was the mother of all the living. 62 3:21 The Lord God made garments from skin 63 for Adam and his wife, and clothed them. 3:22 And the Lord God said, “Now 64 that the man has become like one of us, 65 knowing 66 good and evil, he must not be allowed 67 to stretch out his hand and take also from the tree of life and eat, and live forever.” 3:23 So the Lord God expelled him 68 from the orchard in Eden to cultivate the ground from which he had been taken. 3:24 When he drove 69 the man out, he placed on the eastern side 70 of the orchard in Eden angelic sentries 71 who used the flame of a whirling sword 72 to guard the way to the tree of life.
Kejadian 12:9
Konteks12:9 Abram continually journeyed by stages 73 down to the Negev. 74
Mazmur 110:5-6
Konteks110:5 O sovereign Lord, 75 at your right hand
he strikes down 76 kings in the day he unleashes his anger. 77
110:6 He executes judgment 78 against 79 the nations;
he fills the valleys with corpses; 80
he shatters their heads over the vast battlefield. 81
Yesaya 34:1-17
Konteks34:1 Come near, you nations, and listen!
Pay attention, you people!
The earth and everything it contains must listen,
the world and everything that lives in it. 82
34:2 For the Lord is angry at all the nations
and furious with all their armies.
He will annihilate them and slaughter them.
34:3 Their slain will be left unburied, 83
their corpses will stink; 84
the hills will soak up their blood. 85
34:4 All the stars in the sky will fade away, 86
the sky will roll up like a scroll;
all its stars will wither,
like a leaf withers and falls from a vine
or a fig withers and falls from a tree. 87
34:5 He says, 88 “Indeed, my sword has slaughtered heavenly powers. 89
Look, it now descends on Edom, 90
on the people I will annihilate in judgment.”
34:6 The Lord’s sword is dripping with blood,
it is covered 91 with fat;
it drips 92 with the blood of young rams and goats
and is covered 93 with the fat of rams’ kidneys.
For the Lord is holding a sacrifice 94 in Bozrah, 95
a bloody 96 slaughter in the land of Edom.
34:7 Wild oxen will be slaughtered 97 along with them,
as well as strong bulls. 98
Their land is drenched with blood,
their soil is covered with fat.
34:8 For the Lord has planned a day of revenge, 99
a time when he will repay Edom for her hostility toward Zion. 100
34:9 Edom’s 101 streams will be turned into pitch
and her soil into brimstone;
her land will become burning pitch.
34:10 Night and day it will burn; 102
its smoke will ascend continually.
Generation after generation it will be a wasteland
and no one will ever pass through it again.
34:11 Owls and wild animals 103 will live there, 104
all kinds of wild birds 105 will settle in it.
The Lord 106 will stretch out over her
the measuring line of ruin
and the plumb line 107 of destruction. 108
34:12 Her nobles will have nothing left to call a kingdom
and all her officials will disappear. 109
34:13 Her fortresses will be overgrown with thorns;
thickets and weeds will grow 110 in her fortified cities.
Jackals will settle there;
ostriches will live there. 111
34:14 Wild animals and wild dogs will congregate there; 112
wild goats will bleat to one another. 113
Yes, nocturnal animals 114 will rest there
and make for themselves a nest. 115
34:15 Owls 116 will make nests and lay eggs 117 there;
they will hatch them and protect them. 118
Yes, hawks 119 will gather there,
each with its mate.
34:16 Carefully read the scroll of the Lord! 120
Not one of these creatures will be missing, 121
none will lack a mate. 122
For the Lord has issued the decree, 123
and his own spirit gathers them. 124
34:17 He assigns them their allotment; 125
he measures out their assigned place. 126
They will live there 127 permanently;
they will settle in it through successive generations.
Yesaya 66:15-16
Konteks66:15 For look, the Lord comes with fire,
his chariots come like a windstorm, 128
to reveal his raging anger,
his battle cry, and his flaming arrows. 129
66:16 For the Lord judges all humanity 130
with fire and his sword;
the Lord will kill many. 131
Yehezkiel 38:18-22
Konteks38:18 On that day, when Gog invades 132 the land of Israel, declares the sovereign Lord, my rage will mount up in my anger. 38:19 In my zeal, in the fire of my fury, 133 I declare that on that day there will be a great earthquake 134 in the land of Israel. 38:20 The fish of the sea, the birds of the sky, the wild beasts, all the things that creep on the ground, and all people who live on the face of the earth will shake 135 at my presence. The mountains will topple, the cliffs 136 will fall, and every wall will fall to the ground. 38:21 I will call for a sword to attack 137 Gog 138 on all my mountains, declares the sovereign Lord; every man’s sword will be against his brother. 38:22 I will judge him with plague and bloodshed. I will rain down on him, his troops and the many peoples who are with him a torrential downpour, hailstones, fire, and brimstone.
Yehezkiel 39:4-6
Konteks39:4 You will fall dead on the mountains of Israel, you and all your troops and the people who are with you. I give you as food to every kind of bird and every wild beast. 39:5 You will fall dead in the open field; for I have spoken, declares the sovereign Lord. 39:6 I will send fire on Magog and those who live securely in the coastlands; then they will know that I am the Lord.
Yehezkiel 39:17-20
Konteks39:17 “As for you, son of man, this is what the sovereign Lord says: Tell every kind of bird and every wild beast: ‘Assemble and come! Gather from all around to my slaughter 139 which I am going to make for you, a great slaughter on the mountains of Israel! You will eat flesh and drink blood. 39:18 You will eat the flesh of warriors 140 and drink the blood of the princes of the earth – the rams, lambs, goats, and bulls, all of them fattened animals of Bashan. 39:19 You will eat fat until you are full, and drink blood until you are drunk, 141 at my slaughter 142 which I have made for you. 39:20 You will fill up at my table with horses and charioteers, 143 with warriors and all the soldiers,’ declares the sovereign Lord.
Yoel 3:1-2
Konteks3:1 (4:1) 144 For look! In those 145 days and at that time
I will return the exiles 146 to Judah and Jerusalem. 147
3:2 Then I will gather all the nations,
and bring them down to the valley of Jehoshaphat. 148
I will enter into judgment 149 against them there
concerning my people Israel who are my inheritance, 150
whom they scattered among the nations.
They partitioned my land,
Mikha 4:11-13
Konteks4:11 Many nations have now assembled against you.
They say, “Jerusalem must be desecrated, 151
so we can gloat over Zion!” 152
4:12 But they do not know what the Lord is planning;
they do not understand his strategy.
He has gathered them like stalks of grain to be threshed 153 at the threshing floor.
4:13 “Get up and thresh, Daughter Zion!
For I will give you iron horns; 154
I will give you bronze hooves,
and you will crush many nations.” 155
You will devote to the Lord the spoils you take from them,
and dedicate their wealth to the sovereign Ruler 156 of the whole earth. 157
Mikha 5:8-9
Konteks5:8 Those survivors from Jacob will live among the nations,
in the midst of many peoples.
They will be like a lion among the animals of the forest,
like a young lion among the flocks of sheep,
which attacks when it passes through;
it rips its prey 158 and there is no one to stop it. 159
5:9 Lift your hand triumphantly against your adversaries; 160
may all your enemies be destroyed! 161
Mikha 7:16-17
Konteks7:16 Nations will see this and be disappointed by 162 all their strength,
they will put their hands over their mouths,
and act as if they were deaf. 163
7:17 They will lick the dust like a snake,
like serpents crawling on the ground. 164
They will come trembling from their strongholds
to the Lord our God; 165
they will be terrified 166 of you. 167
Wahyu 16:1-21
Konteks16:1 Then 168 I heard a loud voice from the temple declaring to the seven angels: “Go and pour out on the earth the seven bowls containing God’s wrath.” 169 16:2 So 170 the first angel 171 went and poured out his bowl on the earth. Then 172 ugly and painful sores 173 appeared on the people 174 who had the mark of the beast and who worshiped his image.
16:3 Next, 175 the second angel 176 poured out his bowl on the sea and it turned into blood, like that of a corpse, and every living creature that was in the sea died.
16:4 Then 177 the third angel 178 poured out his bowl on the rivers and the springs of water, and they turned into blood. 16:5 Now 179 I heard the angel of the waters saying:
“You are just 180 – the one who is and who was,
the Holy One – because you have passed these judgments, 181
16:6 because they poured out the blood of your saints and prophets,
so 182 you have given them blood to drink. They got what they deserved!” 183
16:7 Then 184 I heard the altar reply, 185 “Yes, Lord God, the All-Powerful, 186 your judgments are true and just!”
16:8 Then 187 the fourth angel 188 poured out his bowl on the sun, and it was permitted to scorch people 189 with fire. 16:9 Thus 190 people 191 were scorched by the terrible heat, 192 yet 193 they blasphemed the name of God, who has ruling authority 194 over these plagues, and they would not repent and give him glory.
16:10 Then 195 the fifth angel 196 poured out his bowl on the throne of the beast so that 197 darkness covered his kingdom, 198 and people 199 began to bite 200 their tongues because 201 of their pain. 16:11 They blasphemed the God of heaven because of their sufferings 202 and because of their sores, 203 but nevertheless 204 they still refused to repent 205 of their deeds.
16:12 Then 206 the sixth angel 207 poured out his bowl on the great river Euphrates and dried up its water 208 to prepare the way 209 for the kings from the east. 210 16:13 Then 211 I saw three unclean spirits 212 that looked like frogs coming out of the mouth of the dragon, out of the mouth of the beast, and out of the mouth of the false prophet. 16:14 For they are the spirits of the demons performing signs who go out to the kings of the earth 213 to bring them together for the battle that will take place on the great day of God, the All-Powerful. 214
16:15 (Look! I will come like a thief!
Blessed is the one who stays alert and does not lose 215 his clothes so that he will not have to walk around naked and his shameful condition 216 be seen.) 217
16:16 Now 218 the spirits 219 gathered the kings and their armies 220 to the place that is called Armageddon 221 in Hebrew.
16:17 Finally 222 the seventh angel 223 poured out his bowl into the air and a loud voice came out of the temple from the throne, saying: “It is done!” 16:18 Then 224 there were flashes of lightning, roaring, 225 and crashes of thunder, and there was a tremendous earthquake – an earthquake unequaled since humanity 226 has been on the earth, so tremendous was that earthquake. 16:19 The 227 great city was split into three parts and the cities of the nations 228 collapsed. 229 So 230 Babylon the great was remembered before God, and was given the cup 231 filled with the wine made of God’s furious wrath. 232 16:20 Every 233 island fled away 234 and no mountains could be found. 235 16:21 And gigantic hailstones, weighing about a hundred pounds 236 each, fell from heaven 237 on people, 238 but they 239 blasphemed God because of the plague of hail, since it 240 was so horrendous. 241
Wahyu 19:17-21
Konteks19:17 Then 242 I saw one angel standing in 243 the sun, and he shouted in a loud voice to all the birds flying high in the sky: 244
“Come, gather around for the great banquet 245 of God,
19:18 to eat 246 your fill 247 of the flesh of kings,
the flesh of generals, 248
the flesh of powerful people,
the flesh of horses and those who ride them,
and the flesh of all people, both free and slave, 249
and small and great!”
19:19 Then 250 I saw the beast and the kings of the earth and their armies assembled to do battle with the one who rode the horse and with his army. 19:20 Now 251 the beast was seized, and along with him the false prophet who had performed the signs on his behalf 252 – signs by which he deceived those who had received the mark of the beast and those who worshiped his image. Both of them were thrown alive into the lake of fire burning with sulfur. 253 19:21 The 254 others were killed by the sword that extended from the mouth of the one who rode the horse, and all the birds gorged 255 themselves with their flesh.
[3:1] 1 tn The chapter begins with a disjunctive clause (conjunction + subject + predicate) that introduces a new character and a new scene in the story.
[3:1] 2 sn Many theologians identify or associate the serpent with Satan. In this view Satan comes in the disguise of a serpent or speaks through a serpent. This explains the serpent’s capacity to speak. While later passages in the Bible may indicate there was a satanic presence behind the serpent (see, for example, Rev 12:9), the immediate context pictures the serpent as simply one of the animals of the field created by God (see vv. 1, 14). An ancient Jewish interpretation explains the reference to the serpent in a literal manner, attributing the capacity to speak to all the animals in the orchard. This text (Jub. 3:28) states, “On that day [the day the man and woman were expelled from the orchard] the mouth of all the beasts and cattle and birds and whatever walked or moved was stopped from speaking because all of them used to speak to one another with one speech and one language [presumed to be Hebrew, see 12:26].” Josephus, Ant. 1.1.4 (1.41) attributes the serpent’s actions to jealousy. He writes that “the serpent, living in the company of Adam and his wife, grew jealous of the blessings which he supposed were destined for them if they obeyed God’s behests, and, believing that disobedience would bring trouble on them, he maliciously persuaded the woman to taste of the tree of wisdom.”
[3:1] 3 tn The Hebrew word עָרוּם (’arum) basically means “clever.” This idea then polarizes into the nuances “cunning” (in a negative sense, see Job 5:12; 15:5), and “prudent” in a positive sense (Prov 12:16, 23; 13:16; 14:8, 15, 18; 22:3; 27:12). This same polarization of meaning can be detected in related words derived from the same root (see Exod 21:14; Josh 9:4; 1 Sam 23:22; Job 5:13; Ps 83:3). The negative nuance obviously applies in Gen 3, where the snake attempts to talk the woman into disobeying God by using half-truths and lies.
[3:1] sn There is a wordplay in Hebrew between the words “naked” (עֲרוּמִּים, ’arummim) in 2:25 and “shrewd” (עָרוּם, ’arum) in 3:1. The point seems to be that the integrity of the man and the woman is the focus of the serpent’s craftiness. At the beginning they are naked and he is shrewd; afterward, they will be covered and he will be cursed.
[3:1] 4 tn Heb “animals of the field.”
[3:1] 5 tn Heb “Indeed that God said.” The beginning of the quotation is elliptical and therefore difficult to translate. One must supply a phrase like “is it true”: “Indeed, [is it true] that God said.”
[3:1] 6 sn God. The serpent does not use the expression “Yahweh God” [
[3:1] 7 tn Heb “you must not eat from all the tree[s] of the orchard.” After the negated prohibitive verb, מִכֹּל (mikkol, “from all”) has the meaning “from any.” Note the construction in Lev 18:26, where the statement “you must not do from all these abominable things” means “you must not do any of these abominable things.” See Lev 22:25 and Deut 28:14 as well.
[3:2] 8 tn There is a notable change between what the
[3:3] 9 sn And you must not touch it. The woman adds to God’s prohibition, making it say more than God expressed. G. von Rad observes that it is as though she wanted to set a law for herself by means of this exaggeration (Genesis [OTL], 86).
[3:3] 10 tn The Hebrew construction is פֶּן (pen) with the imperfect tense, which conveys a negative purpose: “lest you die” = “in order that you not die.” By stating the warning in this way, the woman omits the emphatic infinitive used by God (“you shall surely die,” see 2:17).
[3:4] 11 tn The response of the serpent includes the infinitive absolute with a blatant negation equal to saying: “Not – you will surely die” (לֹא מוֹת תִּמֻתען, lo’ mot tÿmutun). The construction makes this emphatic because normally the negative particle precedes the finite verb. The serpent is a liar, denying that there is a penalty for sin (see John 8:44).
[3:4] sn Surely you will not die. Here the serpent is more aware of what the
[3:5] 12 tn Or “you will have understanding.” This obviously refers to the acquisition of the “knowledge of good and evil,” as the next statement makes clear.
[3:5] 13 tn Or perhaps “like God, knowing.” It is unclear how the plural participle translated “knowing” is functioning. On the one hand, יֹדְעֵי (yodÿ’e) could be taken as a substantival participle functioning as a predicative adjective in the sentence. In this case one might translate: “You will be, like God himself, knowers of good and evil.” On the other hand, it could be taken as an attributive adjective modifying אֱלֹהִים (’elohim). In this case אֱלֹהִים has to be taken as a numerical plural referring to “gods,” “divine beings,” for if the one true God were the intended referent, a singular form of the participle would almost certainly appear as a modifier. Following this line of interpretation, one could translate, “You will be like divine beings who know good and evil.” The following context may favor this translation, for in 3:22 God says to an unidentified group, “Look, the man has become like one of us, knowing good and evil.” It is probable that God is addressing his heavenly court (see the note on the word “make” in 1:26), the members of which can be called “gods” or “divine beings” from the ancient Israelite perspective. (We know some of these beings as messengers or “angels.”) An examination of parallel constructions shows that a predicative understanding (“you will be, like God himself, knowers of good and evil,” cf. NIV, NRSV) is possible, but rare (see Gen 27:23, where “hairy” is predicative, complementing the verb “to be”). The statistical evidence strongly suggests that the participle is attributive, modifying “divine beings” (see Ps 31:12; Isa 1:30; 13:14; 16:2; 29:5; 58:11; Jer 14:9; 20:9; 23:9; 31:12; 48:41; 49:22; Hos 7:11; Amos 4:11). In all of these texts, where a comparative clause and accompanying adjective/participle follow a copulative (“to be”) verb, the adjective/participle is attributive after the noun in the comparative clause.
[3:5] 14 sn You will be like divine beings who know good and evil. The serpent raises doubts about the integrity of God. He implies that the only reason for the prohibition was that God was protecting the divine domain. If the man and woman were to eat, they would enter into that domain. The temptation is to overstep divinely established boundaries. (See D. E. Gowan, When Man Becomes God [PTMS], 25.)
[3:6] 15 tn Heb “And the woman saw.” The clause can be rendered as a temporal clause subordinate to the following verb in the sequence.
[3:6] 16 tn Heb “that the tree was good for food.” The words “produced fruit that was” are not in the Hebrew text, but are implied.
[3:6] 17 tn The Hebrew word תַּאֲוָה (ta’avah, translated “attractive” here) actually means “desirable.” This term and the later term נֶחְמָד (nekhmad, “desirable”) are synonyms.
[3:6] sn Attractive (Heb “desirable”)…desirable. These are different words in Hebrew. The verbal roots for both of these forms appear in Deut 5:21 in the prohibition against coveting. Strong desires usually lead to taking.
[3:6] 18 tn Heb “that good was the tree for food, and that desirable it was to the eyes, and desirable was the tree to make one wise.” On the connection between moral wisdom and the “knowledge of good and evil,” see the note on the word “evil” in 2:9.
[3:6] sn Desirable for making one wise. The quest for wisdom can follow the wrong course, as indeed it does here. No one can become like God by disobeying God. It is that simple. The Book of Proverbs stresses that obtaining wisdom begins with the fear of God that is evidenced through obedience to his word. Here, in seeking wisdom, Eve disobeys God and ends up afraid of God.
[3:6] 19 tn The pronoun “it” is not in the Hebrew text, but is supplied (here and also after “ate” at the end of this verse) for stylistic reasons.
[3:6] sn She took…and ate it. The critical word now discloses the disobedience: “[she] ate.” Since the
[3:6] 20 sn This pericope (3:1-7) is a fine example of Hebrew narrative structure. After an introductory disjunctive clause that introduces a new character and sets the stage (3:1), the narrative tension develops through dialogue, culminating in the action of the story. Once the dialogue is over, the action is told in a rapid sequence of verbs – she took, she ate, she gave, and he ate.
[3:8] 21 tn The Hitpael participle of הָלָךְ (halakh, “to walk, to go”) here has an iterative sense, “moving” or “going about.” While a translation of “walking about” is possible, it assumes a theophany, the presence of the
[3:8] 22 tn The expression is traditionally rendered “cool of the day,” because the Hebrew word רוּחַ (ruakh) can mean “wind.” U. Cassuto (Genesis: From Adam to Noah, 152-54) concludes after lengthy discussion that the expression refers to afternoon when it became hot and the sun was beginning to decline. J. J. Niehaus (God at Sinai [SOTBT], 155-57) offers a different interpretation of the phrase, relating יוֹם (yom, usually understood as “day”) to an Akkadian cognate umu (“storm”) and translates the phrase “in the wind of the storm.” If Niehaus is correct, then God is not pictured as taking an afternoon stroll through the orchard, but as coming in a powerful windstorm to confront the man and woman with their rebellion. In this case קוֹל יְהוָה (qol yÿhvah, “sound of the
[3:8] 23 tn The verb used here is the Hitpael, giving the reflexive idea (“they hid themselves”). In v. 10, when Adam answers the
[3:9] 24 tn The Hebrew verb קָרָא (qara’, “to call”) followed by the preposition אֶל־ or לְ (’el- or lÿ, “to, unto”) often carries the connotation of “summon.”
[3:9] 25 sn Where are you? The question is probably rhetorical (a figure of speech called erotesis) rather than literal, because it was spoken to the man, who answers it with an explanation of why he was hiding rather than a location. The question has more the force of “Why are you hiding?”
[3:10] 26 tn Heb “and he said.”
[3:10] 27 tn Heb “your sound.” If one sees a storm theophany here (see the note on the word “time” in v. 8), then one could translate, “your powerful voice.”
[3:11] 28 tn Heb “and he said.” The referent (the
[3:11] 29 sn Who told you that you were naked? This is another rhetorical question, asking more than what it appears to ask. The second question in the verse reveals the
[3:11] 30 sn The Hebrew word order (“Did you from the tree – which I commanded you not to eat from it – eat?”) is arranged to emphasize that the man’s and the woman’s eating of the fruit was an act of disobedience. The relative clause inserted immediately after the reference to the tree brings out this point very well.
[3:12] 31 tn The Hebrew construction in this sentence uses an independent nominative absolute (formerly known as a casus pendens). “The woman” is the independent nominative absolute; it is picked up by the formal subject, the pronoun “she” written with the verb (“she gave”). The point of the construction is to throw the emphasis on “the woman.” But what makes this so striking is that a relative clause has been inserted to explain what is meant by the reference to the woman: “whom you gave me.” Ultimately, the man is blaming God for giving him the woman who (from the man’s viewpoint) caused him to sin.
[3:12] 32 tn The words “some fruit” here and the pronoun “it” at the end of the sentence are not in the Hebrew text, but are supplied for stylistic reasons.
[3:13] 33 tn The use of the demonstrative pronoun is enclitic, serving as an undeclined particle for emphasis. It gives the sense of “What in the world have you done?” (see R. J. Williams, Hebrew Syntax, 24, §118).
[3:13] 34 sn The Hebrew word order puts the subject (“the serpent”) before the verb here, giving prominence to it.
[3:13] 35 tn This verb (the Hiphil of נָשָׁא, nasha) is used elsewhere of a king or god misleading his people into false confidence (2 Kgs 18:29 = 2 Chr 32:15 = Isa 36:14; 2 Kgs 19:10 = Isa 37:10), of an ally deceiving a partner (Obad 7), of God deceiving his sinful people as a form of judgment (Jer 4:10), of false prophets instilling their audience with false hope (Jer 29:8), and of pride and false confidence producing self-deception (Jer 37:9; 49:16; Obad 3).
[3:14] 36 sn Note that God asks no question of the serpent, does not call for confession, as he did to the man and the woman; there is only the announcement of the curse. The order in this section is chiastic: The man is questioned, the woman is questioned, the serpent is cursed, sentence is passed on the woman, sentence is passed on the man.
[3:14] 37 tn The Hebrew word translated “cursed,” a passive participle from אָרָר (’arar), either means “punished” or “banished,” depending on how one interprets the following preposition. If the preposition is taken as comparative, then the idea is “cursed [i.e., punished] are you above [i.e., more than] all the wild beasts.” In this case the comparative preposition reflects the earlier comparison: The serpent was more shrewd than all others, and so more cursed than all others. If the preposition is taken as separative (see the note on the word “ground” in 4:11), then the idea is “cursed and banished from all the wild beasts.” In this case the serpent is condemned to isolation from all the other animals.
[3:14] 38 tn Heb “go”; “walk,” but in English “crawl” or “slither” better describes a serpent’s movement.
[3:14] 39 sn Dust you will eat. Being restricted to crawling on the ground would necessarily involve “eating dust,” although that is not the diet of the serpent. The idea of being brought low, of “eating dust” as it were, is a symbol of humiliation.
[3:15] 40 tn The Hebrew word translated “hostility” is derived from the root אֵיב (’ev, “to be hostile, to be an adversary [or enemy]”). The curse announces that there will be continuing hostility between the serpent and the woman. The serpent will now live in a “battle zone,” as it were.
[3:15] 41 sn The Hebrew word translated “offspring” is a collective singular. The text anticipates the ongoing struggle between human beings (the woman’s offspring) and deadly poisonous snakes (the serpent’s offspring). An ancient Jewish interpretation of the passage states: “He made the serpent, cause of the deceit, press the earth with belly and flank, having bitterly driven him out. He aroused a dire enmity between them. The one guards his head to save it, the other his heel, for death is at hand in the proximity of men and malignant poisonous snakes.” See Sib. Or. 1:59-64. For a similar interpretation see Josephus, Ant. 1.1.4 (1.50-51).
[3:15] 42 tn Heb “he will attack [or “bruise”] you [on] the head.” The singular pronoun and verb agree grammatically with the collective singular noun “offspring.” For other examples of singular verb and pronominal forms being used with the collective singular “offspring,” see Gen 16:10; 22:17; 24:60. The word “head” is an adverbial accusative, locating the blow. A crushing blow to the head would be potentially fatal.
[3:15] 43 tn Or “but you will…”; or “as they attack your head, you will attack their heel.” The disjunctive clause (conjunction + subject + verb) is understood as contrastive. Both clauses place the subject before the verb, a construction that is sometimes used to indicate synchronic action (see Judg 15:14).
[3:15] 44 sn You will attack her offspring’s heel. Though the conflict will actually involve the serpent’s offspring (snakes) and the woman’s offspring (human beings), v. 15b for rhetorical effect depicts the conflict as being between the serpent and the woman’s offspring, as if the serpent will outlive the woman. The statement is personalized for the sake of the addressee (the serpent) and reflects the ancient Semitic concept of corporate solidarity, which emphasizes the close relationship between a progenitor and his offspring. Note Gen 28:14, where the
[3:15] 45 tn Heb “you will attack him [on] the heel.” The verb (translated “attack”) is repeated here, a fact that is obscured by some translations (e.g., NIV “crush…strike”). The singular pronoun agrees grammatically with the collective singular noun “offspring.” For other examples of singular verb and pronominal forms being used with the collective singular “offspring,” see Gen 16:10; 22:17; 24:60. The word “heel” is an adverbial accusative, locating the blow. A bite on the heel from a poisonous serpent is potentially fatal.
[3:15] sn The etiological nature of v. 15 is apparent, though its relevance for modern western man is perhaps lost because we rarely come face to face with poisonous snakes. Ancient Israelites, who often encountered snakes in their daily activities (see, for example, Eccl 10:8; Amos 5:19), would find the statement quite meaningful as an explanation for the hostility between snakes and humans. (In the broader ancient Near Eastern context, compare the Mesopotamian serpent omens. See H. W. F. Saggs, The Greatness That Was Babylon, 309.) This ongoing struggle, when interpreted in light of v. 15, is a tangible reminder of the conflict introduced into the world by the first humans’ rebellion against God. Many Christian theologians (going back to Irenaeus) understand v. 15 as the so-called protevangelium, supposedly prophesying Christ’s victory over Satan (see W. Witfall, “Genesis 3:15 – a Protevangelium?” CBQ 36 [1974]: 361-65; and R. A. Martin, “The Earliest Messianic Interpretation of Genesis 3:15,” JBL 84 [1965]: 425-27). In this allegorical approach, the woman’s offspring is initially Cain, then the whole human race, and ultimately Jesus Christ, the offspring (Heb “seed”) of the woman (see Gal 4:4). The offspring of the serpent includes the evil powers and demons of the spirit world, as well as those humans who are in the kingdom of darkness (see John 8:44). According to this view, the passage gives the first hint of the gospel. Satan delivers a crippling blow to the Seed of the woman (Jesus), who in turn delivers a fatal blow to the Serpent (first defeating him through the death and resurrection [1 Cor 15:55-57] and then destroying him in the judgment [Rev 12:7-9; 20:7-10]). However, the grammatical structure of Gen 3:15b does not suggest this view. The repetition of the verb “attack,” as well as the word order, suggests mutual hostility is being depicted, not the defeat of the serpent. If the serpent’s defeat were being portrayed, it is odd that the alleged description of his death comes first in the sentence. If he has already been crushed by the woman’s “Seed,” how can he bruise his heel? To sustain the allegorical view, v. 15b must be translated in one of the following ways: “he will crush your head, even though you attack his heel” (in which case the second clause is concessive) or “he will crush your head as you attack his heel” (the clauses, both of which place the subject before the verb, may indicate synchronic action).
[3:16] 46 tn The imperfect verb form is emphasized and intensified by the infinitive absolute from the same verb.
[3:16] 47 tn Heb “your pain and your conception,” suggesting to some interpreters that having a lot of children was a result of the judgment (probably to make up for the loss through death). But the next clause shows that the pain is associated with conception and childbirth. The two words form a hendiadys (where two words are joined to express one idea, like “good and angry” in English), the second explaining the first. “Conception,” if the correct meaning of the noun, must be figurative here since there is no pain in conception; it is a synecdoche, representing the entire process of childbirth and child rearing from the very start. However, recent etymological research suggests the noun is derived from a root הרר (hrr), not הרה (hrh), and means “trembling, pain” (see D. Tsumura, “A Note on הרוֹן (Gen 3,16),” Bib 75 [1994]: 398-400). In this case “pain and trembling” refers to the physical effects of childbirth. The word עִצְּבוֹן (’itsÿvon, “pain”), an abstract noun related to the verb (עָצַב, ’atsav), includes more than physical pain. It is emotional distress as well as physical pain. The same word is used in v. 17 for the man’s painful toil in the field.
[3:16] 48 tn Heb “and toward your husband [will be] your desire.” The nominal sentence does not have a verb; a future verb must be supplied, because the focus of the oracle is on the future struggle. The precise meaning of the noun תְּשׁוּקָה (tÿshuqah, “desire”) is debated. Many interpreters conclude that it refers to sexual desire here, because the subject of the passage is the relationship between a wife and her husband, and because the word is used in a romantic sense in Song 7:11 HT (7:10 ET). However, this interpretation makes little sense in Gen 3:16. First, it does not fit well with the assertion “he will dominate you.” Second, it implies that sexual desire was not part of the original creation, even though the man and the woman were told to multiply. And third, it ignores the usage of the word in Gen 4:7 where it refers to sin’s desire to control and dominate Cain. (Even in Song of Songs it carries the basic idea of “control,” for it describes the young man’s desire to “have his way sexually” with the young woman.) In Gen 3:16 the
[3:16] 49 tn The Hebrew verb מָשַׁל (mashal) means “to rule over,” but in a way that emphasizes powerful control, domination, or mastery. This also is part of the baser human nature. The translation assumes the imperfect verb form has an objective/indicative sense here. Another option is to understand it as having a modal, desiderative nuance, “but he will want to dominate you.” In this case, the
[3:16] sn This passage is a judgment oracle. It announces that conflict between man and woman will become the norm in human society. It does not depict the NT ideal, where the husband sacrificially loves his wife, as Christ loved the church, and where the wife recognizes the husband’s loving leadership in the family and voluntarily submits to it. Sin produces a conflict or power struggle between the man and the woman, but in Christ man and woman call a truce and live harmoniously (Eph 5:18-32).
[3:17] 50 tn Since there is no article on the word, the personal name is used, rather than the generic “the man” (cf. NRSV).
[3:17] 51 tn The idiom “listen to the voice of” often means “obey.” The man “obeyed” his wife and in the process disobeyed God.
[3:17] 52 sn For the ground to be cursed means that it will no longer yield its bounty as the blessing from God had promised. The whole creation, Paul writes in Rom 8:22, is still groaning under this curse, waiting for the day of redemption.
[3:17] 53 tn The Hebrew phrase בַּעֲבוּרֶךָ (ba’avurekha) is more literally translated “on your account” or “because of you.” The idiomatic “thanks to you” in the translation tries to capture the point of this expression.
[3:17] 54 sn In painful toil you will eat. The theme of eating is prominent throughout Gen 3. The prohibition was against eating from the tree of knowledge. The sin was in eating. The interrogation concerned the eating from the tree of knowledge. The serpent is condemned to eat the dust of the ground. The curse focuses on eating in a “measure for measure” justice. Because the man and the woman sinned by eating the forbidden fruit, God will forbid the ground to cooperate, and so it will be through painful toil that they will eat.
[3:18] 55 tn The Hebrew term עֵשֶׂב (’esev), when referring to human food, excludes grass (eaten by cattle) and woody plants like vines.
[3:19] 56 tn The expression “the sweat of your brow” is a metonymy, the sweat being the result of painful toil in the fields.
[3:19] 57 sn Until you return to the ground. The theme of humankind’s mortality is critical here in view of the temptation to be like God. Man will labor painfully to provide food, obviously not enjoying the bounty that creation promised. In place of the abundance of the orchard’s fruit trees, thorns and thistles will grow. Man will have to work the soil so that it will produce the grain to make bread. This will continue until he returns to the soil from which he was taken (recalling the creation in 2:7 with the wordplay on Adam and ground). In spite of the dreams of immortality and divinity, man is but dust (2:7), and will return to dust. So much for his pride.
[3:19] 58 sn In general, the themes of the curse oracles are important in the NT teaching that Jesus became the cursed one hanging on the tree. In his suffering and death, all the motifs are drawn together: the tree, the sweat, the thorns, and the dust of death (see Ps 22:15). Jesus experienced it all, to have victory over it through the resurrection.
[3:20] 59 tn Or “Adam”; however, the Hebrew term has the definite article here.
[3:20] 60 sn The name Eve means “Living one” or “Life-giver” in Hebrew.
[3:20] 61 tn The explanatory clause gives the reason for the name. Where the one doing the naming gives the explanation, the text normally uses “saying”; where the narrator explains it, the explanatory clause is typically used.
[3:20] 62 tn The explanation of the name forms a sound play (paronomasia) with the name. “Eve” is חַוָּה (khavvah) and “living” is חַי (khay). The name preserves the archaic form of the verb חָיָה (khayah, “to live”) with the middle vav (ו) instead of yod (י). The form חַי (khay) is derived from the normal form חַיָּה (khayyah). Compare the name Yahweh (יְהוָה) explained from הָיָה (hayah, “to be”) rather than from הַוָה (havah). The biblical account stands in contrast to the pagan material that presents a serpent goddess hawwat who is the mother of life. See J. Heller, “Der Name Eva,” ArOr 26 (1958): 636-56; and A. F. Key, “The Giving of Proper Names in the OT,” JBL 83 (1964): 55-59.
[3:21] 63 sn The
[3:22] 64 tn The particle הֵן (hen) introduces a foundational clause, usually beginning with “since, because, now.”
[3:22] 65 sn The man has become like one of us. See the notes on Gen 1:26 and 3:5.
[3:22] 66 tn The infinitive explains in what way the man had become like God: “knowing good and evil.”
[3:22] 67 tn Heb “and now, lest he stretch forth.” Following the foundational clause, this clause forms the main point. It is introduced with the particle פֶּן (pen) which normally introduces a negative purpose, “lest….” The construction is elliptical; something must be done lest the man stretch forth his hand. The translation interprets the point intended.
[3:23] 68 tn The verb is the Piel preterite of שָׁלַח (shalakh), forming a wordplay with the use of the same verb (in the Qal stem) in v. 22: To prevent the man’s “sending out” his hand, the
[3:24] 69 tn The verb with the vav (ו) consecutive is made subordinate to the next verb forming a temporal clause. This avoids any tautology with the previous verse that already stated that the
[3:24] 70 tn Or “placed in front.” Directions in ancient Israel were given in relation to the east rather than the north.
[3:24] 71 tn The Hebrew word is traditionally transliterated “the cherubim.”
[3:24] sn Angelic sentries (Heb “cherubim”). The cherubim in the Bible seem to be a class of angels that are composite in appearance. Their main task seems to be guarding. Here they guard the way to the tree of life. The curtain in the tabernacle was to be embroidered with cherubim as well, symbolically guarding the way to God. (See in addition A. S. Kapelrud, “The Gates of Hell and the Guardian Angels of Paradise,” JAOS 70 [1950]: 151-56; and D. N. Freedman and M. P. O’Connor, TDOT 7:307-19.)
[3:24] 72 tn Heb “the flame of the sword that turns round and round.” The noun “flame” is qualified by the genitive of specification, “the sword,” which in turn is modified by the attributive participle “whirling.” The Hitpael of the verb “turn” has an iterative function here, indicating repeated action. The form is used in Job 37:12 of swirling clouds and in Judg 7:13 of a tumbling roll of bread. Verse 24 depicts the sword as moving from side to side to prevent anyone from passing or as whirling around, ready to cut to shreds anyone who tries to pass.
[12:9] 73 tn The Hebrew verb נָסַע (nasa’) means “to journey”; more specifically it means to pull up the tent and move to another place. The construction here uses the preterite of this verb with its infinitive absolute to stress the activity of traveling. But it also adds the infinitive absolute of הָלַךְ (halakh) to stress that the traveling was continually going on. Thus “Abram journeyed, going and journeying” becomes “Abram continually journeyed by stages.”
[12:9] 74 tn Or “the South [country].”
[12:9] sn Negev is the name for the southern desert region in the land of Canaan.
[110:5] 75 tn As pointed in the Hebrew text, this title refers to God (many medieval Hebrew
[110:5] 76 tn The perfect verbal forms in vv. 5-6 are understood here as descriptive-dramatic or as generalizing. Another option is to take them as rhetorical. In this case the psalmist describes anticipated events as if they had already taken place.
[110:5] 77 tn Heb “in the day of his anger.”
[110:6] 78 tn The imperfect verbal forms in vv. 6-7 are understood here as descriptive-dramatic or as generalizing, though they could be taken as future.
[110:6] 80 tn Heb “he fills [with] corpses,” but one expects a double accusative here. The translation assumes an emendation to גְוִיּוֹת גֵאָיוֹת(בִּ) מִלֵּא or מִלֵּא גֵאָיוֹת גְּוִיוֹת (for a similar construction see Ezek 32:5). In the former case גֵאָיוֹת(ge’ayot) has accidentally dropped from the text due to homoioteleuton; in the latter case it has dropped out due to homoioarcton.
[110:6] 81 tn Heb “he strikes [the verb is מָחַץ (makhats), translated “strikes down” in v. 5] head[s] over a great land.” The Hebrew term רַבָּה (rabbah, “great”) is here used of distance or spatial measurement (see 1 Sam 26:13).
[34:1] 82 tn Heb “the world and its offspring”; NASB “the world and all that springs from it.”
[34:3] 83 tn Heb “will be cast aside”; NASB, NIV “thrown out.”
[34:3] 84 tn Heb “[as for] their corpses, their stench will arise.”
[34:3] 85 tn Heb “hills will dissolve from their blood.”
[34:4] 86 tc Heb “and all the host of heaven will rot.” The Qumran scroll 1QIsaa inserts “and the valleys will be split open,” but this reading may be influenced by Mic 1:4. On the other hand, the statement, if original, could have been omitted by homoioarcton, a scribe’s eye jumping from the conjunction prefixed to “the valleys” to the conjunction prefixed to the verb “rot.”
[34:4] 87 tn Heb “like the withering of a leaf from a vine, and like the withering from a fig tree.”
[34:5] 88 tn The words “he says” are supplied in the translation for clarification. The Lord speaks at this point.
[34:5] 89 tn Heb “indeed [or “for”] my sword is drenched in the heavens.” The Qumran scroll 1QIsaa has תראה (“[my sword] appeared [in the heavens]”), but this is apparently an attempt to make sense out of a difficult metaphor. Cf. NIV “My sword has drunk its fill in the heavens.”
[34:5] sn In v. 4 the “host of the heaven” refers to the heavenly luminaries (stars and planets, see, among others, Deut 4:19; 17:3; 2 Kgs 17:16; 21:3, 5; 23:4-5; 2 Chr 33:3, 5) that populate the divine/heavenly assembly in mythological and prescientific Israelite thought (see Job 38:7; Isa 14:13). As in 24:21, they are viewed here as opposing God and being defeated in battle.
[34:5] 90 sn Edom is mentioned here as epitomizing the hostile nations that oppose God.
[34:6] 91 tn The verb is a rare Hotpaal passive form. See GKC 150 §54.h.
[34:6] 92 tn The words “it drips” are supplied in the translation for stylistic reasons.
[34:6] 93 tn The words “and is covered” are supplied in the translation for stylistic reasons.
[34:6] 94 tn Heb “for there is a sacrifice to the Lord.”
[34:6] 95 sn The Lord’s judgment of Edom is compared to a bloody sacrificial scene.
[34:6] 96 tn Heb “great” (so KJV, NAB, NASB, NIV, NRSV).
[34:7] 97 tn Heb “will go down”; NAB “shall be struck down.”
[34:7] 98 tn Heb “and bulls along with strong ones.” Perhaps this refers to the leaders.
[34:8] 99 tn Heb “for a day of vengeance [is] for the Lord.”
[34:8] 100 tn Heb “a year of repayment for the strife of Zion.” The translation assumes that רִיב (riv) refers to Edom’s hostility toward Zion. Another option is to understand רִיב (riv) as referring to the Lord’s taking up Zion’s cause. In this case one might translate, “a time when he will repay Edom and vindicate Zion.”
[34:9] 101 tn Heb “her”; the referent (Edom) has been specified in the translation for clarity.
[34:10] 102 tn Heb “it will not be extinguished.”
[34:11] 103 tn קָאַת (qa’at) refers to some type of bird (cf. Lev 11:18; Deut 14:17) that was typically found near ruins (see Zeph 2:14). קִפּוֹד (qippod) may also refer to a type of bird (NAB “hoot owl”; NIV “screech owl”; TEV “ravens”), but some have suggested a rodent may be in view (cf. NCV “small animals”; ASV “porcupine”; NASB, NRSV “hedgehog”).
[34:11] 104 tn Heb “will possess it” (so NIV).
[34:11] 105 tn The Hebrew text has יַנְשׁוֹף וְעֹרֵב (yanshof vÿ’orev). Both the יַנְשׁוֹף (“owl”; see Lev 11:17; Deut 14:16) and עֹרֵב (“raven”; Lev 11:15; Deut 14:14) were types of wild birds.
[34:11] 106 tn Heb “he”; the referent (the Lord) has been specified in the translation for clarity.
[34:11] 107 tn Heb “stones,” i.e., the stones used in a plumb bob.
[34:11] 108 sn The metaphor in v. 11b emphasizes that God has carefully planned Edom’s demise.
[34:12] 109 tn Heb “will be nothing”; NCV, TEV, NLT “will all be gone.”
[34:13] 110 tn The words “will grow” are supplied in the translation for stylistic reasons.
[34:13] 111 tc Heb “and she will be a settlement for wild dogs, a dwelling place for ostriches.” The translation assumes an emendation of חָצִיר (khatsir, “grass”) to חָצֵר (khatser, “settlement”). One of the Qumran scrolls of Isaiah (1QIsaa) supports this emendation (cf. HALOT 344 s.v. II חָצִיר)
[34:14] 112 tn Heb “will meet” (so NIV); NLT “will mingle there.”
[34:14] 113 tn Heb “and a goat will call to its neighbor.”
[34:14] 114 tn The precise meaning of לִּילִית (lilit) is unclear, though in this context the word certainly refers to some type of wild animal or bird. The word appears to be related to לַיְלָה (laylah, “night”). Some interpret it as the name of a female night demon, on the basis of an apparent Akkadian cognate used as the name of a demon. Later Jewish legends also identified Lilith as a demon. Cf. NRSV “Lilith.”
[34:14] 115 tn Heb “and will find for themselves a resting place.”
[34:15] 116 tn Hebrew קִפּוֹז (qippoz) occurs only here; the precise meaning of the word is uncertain.
[34:15] 117 tn For this proposed meaning for Hebrew מָלַט (malat), see HALOT 589 s.v. I מלט.
[34:15] 118 tn Heb “and brood [over them] in her shadow.”
[34:15] 119 tn The precise meaning of דַּיָּה (dayyah) is uncertain, though the term appears to refer to some type of bird of prey, perhaps a vulture.
[34:16] 120 tn Heb “Seek from upon the scroll of the Lord and read.”
[34:16] sn It is uncertain what particular scroll is referred to here. Perhaps the phrase simply refers to this prophecy and is an admonition to pay close attention to the details of the message.
[34:16] 121 tn Heb “one from these will not be missing.” הֵנָּה (hennah, “these”) is feminine plural in the Hebrew text. It may refer only to the birds mentioned in v. 15b or may include all of the creatures listed in vv. 14b-15 (all of which are identified with feminine nouns).
[34:16] 122 tn Heb “each its mate they will not lack.”
[34:16] 123 tc The Hebrew text reads literally, “for a mouth, it has commanded.” The Qumran scroll 1QIsaa and a few medieval
[34:16] 124 tn Heb “and his spirit, he gathers them.” The pronominal suffix (“them”) is feminine plural, referring to the birds mentioned in v. 15b or to all of the creatures listed in vv. 14b-15 (all of which are identified with feminine nouns).
[34:17] 125 tn Heb “and he causes the lot to fall for them.” Once again the pronominal suffix (“them”) is feminine plural, referring to the birds mentioned in v. 15b or to all of the creatures listed in vv. 14b-15 (all of which are identified with feminine nouns).
[34:17] 126 tn Heb “and his hand divides for them with a measuring line.” The pronominal suffix (“them”) now switches to masculine plural, referring to all the animals and birds mentioned in vv. 11-15, some of which were identified with masculine nouns. This signals closure for this portion of the speech, which began in v. 11. The following couplet (v. 17b) forms an inclusio with v. 11a through verbal repetition.
[34:17] 127 tn Heb “will possess it” (so NIV); NCV “they will own that land forever.”
[66:15] 128 sn Chariots are like a windstorm in their swift movement and in the way that they kick up dust.
[66:15] 129 tn Heb “to cause to return with the rage of his anger, and his battle cry [or “rebuke”] with flames of fire.”
[66:16] 130 tn Heb “flesh” (so KJV, NASB, NRSV); NIV “upon all men”; TEV “all the people of the world.”
[66:16] 131 tn Heb “many are the slain of the Lord.”
[38:18] 132 tn Heb “goes up against.”
[38:19] 133 sn The phrase “in the fire of my fury” occurs in Ezek 21:31; 22:21, 31.
[38:20] 136 tn The term occurs only here and in Song of Songs 2:14.
[38:21] 138 tn Heb “him”; the referent (Gog, cf. v. 18) has been specified in the translation for clarity.
[39:17] 139 tn Or “sacrifice” (so also in the rest of this verse).
[39:18] 140 sn See Rev 19:17-18.
[39:19] 141 sn Eating the fat and drinking blood were God’s exclusive rights in Israelite sacrifices (Lev 3:17).
[39:19] 142 tn Or “sacrifice” (so also in the rest of this verse).
[39:20] 143 tn Heb “chariots.”
[3:1] 144 sn Joel 3:1 in the English Bible is 4:1 in the Hebrew text (BHS). See also the note at 2:28.
[3:1] 145 tc The MT and LXX read “in those days,” while MurXII reads “in that day.”
[3:1] 146 tc The Kethib reads אָשִׁיב (’ashiv, “return the captivity [captives]), while the Qere is אָשׁוּב (’ashuv, “restore the fortunes”). Many modern English versions follow the Qere reading. Either reading seems to fit the context. Joel refers to an exile of the inhabitants of Judah and Jerusalem in 3:2-6 and their return from exile in 3:7. On the other hand, 2:25-26 describes the reversal of judgment and restoration of the covenant blessings. However, the former seems to be the concern of the immediate context.
[3:1] 147 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[3:2] 148 sn There is a play on words here. Jehoshaphat in Hebrew means “the Lord has judged,” and the next line in v. 2 further explicates this thought. The location of this valley is uncertain (cf. v. 12). Many interpreters have understood the Valley of Jehoshaphat to be the Kidron Valley, located on the east side of old Jerusalem. Since this is described as a scene of future messianic activity and judgment, many Jews and Muslims have desired to be buried in the vicinity, a fact attested to in modern times by the presence of many graves in the area. A variation of this view is mentioned by Eusebius, Onomasticon 1:10. According to this view, the Valley of Jehoshaphat is located in the Hinnom Valley, on the south side of the old city. Yet another view is held by many modern scholars, who understand the reference to this valley to be one of an idealized and nonliteral scene of judgment.
[3:2] 149 tn Heb “I will execute judgment.”
[3:2] 150 tn Heb “concerning my people and my inheritance Israel.”
[4:11] 151 tn Heb “let her be desecrated.” the referent (Jerusalem) has been specified in the translation for clarity.
[4:11] 152 tn Heb “and let our eye look upon Zion.”
[4:12] 153 tn The words “to be threshed” are not in the Hebrew text, but have been supplied in the translation to make it clear that the
[4:13] 154 tn Heb “I will make your horn iron.”
[4:13] 155 sn Jerusalem (Daughter Zion at the beginning of the verse; cf. 4:8) is here compared to a powerful ox which crushes the grain on the threshing floor with its hooves.
[4:13] 156 tn Or “the Lord” (so many English versions); Heb “the master.”
[4:13] 157 tn Heb “and their wealth to the master of all the earth.” The verb “devote” does double duty in the parallelism and is supplied in the second line for clarification.
[4:13] sn In vv. 11-13 the prophet jumps from the present crisis (which will result in exile, v. 10) to a time beyond the restoration of the exiles when God will protect his city from invaders. The
[5:8] 158 tn The words “its prey” are supplied in the translation for clarification.
[5:8] 159 tn Heb “and there is no deliverer.”
[5:9] 160 tn Heb “let your hand be lifted against your adversaries.”
[5:9] 161 tn Heb “be cut off.”
[7:16] 162 tn Or “be ashamed of.”
[7:16] 163 tn Heb “and their ears will be deaf.” Apparently this means the opposing nations will be left dumbfounded by the
[7:17] 164 tn Heb “like crawling things on the ground.” The parallelism suggests snakes are in view.
[7:17] 165 tn Thetranslationassumesthatthe phrase אֶל־יְהוָה אֱלֹהֵינוּ (’el-yÿhvah ’elohenu, “to the
[7:17] 166 tn Heb “they will be in dread and afraid.”
[7:17] 167 tn The
[16:1] 168 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[16:1] 169 tn Or “anger.” Here τοῦ θυμοῦ (tou qumou) has been translated as a genitive of content.
[16:2] 170 tn Here καί (kai) has been translated as “so” to indicate the implied result of the directions given by the voice from the temple.
[16:2] 171 tn Grk “the first”; the referent (the first angel) has been specified in the translation for clarity.
[16:2] 172 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[16:2] 173 tn Or “ulcerated sores”; the term in the Greek text is singular but is probably best understood as a collective singular.
[16:2] 174 tn Grk ‘the men,” but this is a generic use of ἄνθρωπος (anqrwpo") and refers to both men and women.
[16:3] 175 tn Here καί (kai) has been translated as “next” to indicate the implied sequence of events within the vision.
[16:3] 176 tn Grk “the second”; the referent (the second angel) has been specified in the translation for clarity.
[16:4] 177 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[16:4] 178 tn Grk “the third”; the referent (the third angel) has been specified in the translation for clarity.
[16:5] 179 tn Here καί (kai) has been translated as “now” to indicate the somewhat parenthetical nature of the remarks that follow.
[16:5] 180 tn Or “righteous,” although the context favors justice as the theme.
[16:5] 181 tn Or “because you have judged these things.” The pronoun ταῦτα (tauta) is neuter gender.
[16:6] 182 tn Here καί (kai) has been translated as “so” to indicate that this judgment is the result of what these wicked people did to the saints and prophets.
[16:6] 183 tn Grk “They are worthy”; i.e., of this kind of punishment. By extension, “they got what they deserve.”
[16:7] 184 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[16:7] 185 tn Grk “the altar saying.”
[16:7] 186 tn On this word BDAG 755 s.v. παντοκράτωρ states, “the Almighty, All-Powerful, Omnipotent (One) only of God…(ὁ) κύριος ὁ θεὸς ὁ π. …Rv 1:8; 4:8; 11:17; 15:3; 16:7; 21:22.”
[16:8] 187 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[16:8] 188 tn Grk “the fourth”; the referent (the fourth angel) has been specified in the translation for clarity.
[16:8] 189 tn Grk “men,” but this is a generic use of ἄνθρωπος (anqrwpo") and refers to both men and women.
[16:9] 190 tn Here καί (kai) has been translated as “thus” to indicate the implied result of the bowl poured on the sun.
[16:9] 191 tn Grk “men,” but this is a generic use of ἄνθρωπος (anqrwpo") and refers to both men and women.
[16:9] 192 tn On this phrase BDAG 536 s.v. καῦμα states, “burning, heat Rv 7:16…καυματίζεσθαι κ. μέγα be burned with a scorching heat 16:9.”
[16:9] 193 tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.
[16:9] 194 tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.
[16:10] 195 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[16:10] 196 tn Grk “the fifth”; the referent (the fifth angel) has been specified in the translation for clarity.
[16:10] 197 tn Here καί (kai) has been translated as “so that” to indicate the implied result of the fifth bowl being poured out.
[16:10] 198 tn Grk “his kingdom became dark.”
[16:10] 199 tn Grk “men,” but this is a generic use of ἄνθρωπος (anqrwpo") and refers to both men and women.
[16:10] 200 tn On this term BDAG 620 s.v. μασάομαι states, “bite w. acc. τὰς γλώσσας bite their tongues Rv 16:10.”
[16:10] 201 tn The preposition ἐκ (ek) has been translated here and twice in the following verse with a causal sense.
[16:11] 202 tn Grk “pains” (the same term in Greek [πόνος, ponos] as the last word in v. 11, here translated “sufferings” because it is plural). BDAG 852 s.v. 2 states, “ἐκ τοῦ π. in pain…Rv 16:10; pl. (Gen 41:51; Jos., C. Ap. 2, 146; Test. Jud. 18:4) ἐκ τῶν π. …because of their sufferings vs. 11.”
[16:11] 203 tn Or “ulcerated sores” (see 16:2).
[16:11] 204 tn Grk “and they did not repent.” Here καί (kai) has been translated as “but nevertheless” to express the contrast here.
[16:11] 205 tn Grk “they did not repent” The addition of “still refused” reflects the hardness of people’s hearts in the context.
[16:12] 206 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[16:12] 207 tn Grk “the sixth”; the referent (the sixth angel) has been specified in the translation for clarity.
[16:12] 208 tn Grk “and its water was dried up.” Here the passive construction has been translated as an active one.
[16:12] 209 tn Grk “in order that the way might be prepared.” Here the passive construction has been translated as an active one.
[16:12] 210 tn Grk “from the rising of the sun.” BDAG 74 s.v. ἀνατολή 2.a takes this as a geographical direction: “ἀπὸ ἀ. ἡλίου…from the east Rv 7:2; 16:12; simply ἀπὸ ἀ. …21:13.”
[16:13] 211 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[16:13] 212 sn According to the next verse, these three unclean spirits are spirits of demons.
[16:14] 213 tn BDAG 699 s.v. οἰκουμένη 1 states, “the inhabited earth, the world…ὅλη ἡ οἰκ. the whole inhabited earth…Mt 24:14; Ac 11:28; Rv 3:10; 16:14.”
[16:14] 214 tn On this word BDAG 755 s.v. παντοκράτωρ states, “the Almighty, All-Powerful, Omnipotent (One) only of God…(ὁ) κύριος ὁ θεὸς ὁ π. …Rv 1:8; 4:8; 11:17; 15:3; 16:7; 21:22.”
[16:15] 215 tn Grk “and keeps.” BDAG 1002 s.v. τηρέω 2.c states “of holding on to someth. so as not to give it up or lose it…τὰ ἱμάτια αὐτοῦ Rv 16:15 (or else he will have to go naked).”
[16:15] 216 tn On the translation of ἀσχημοσύνη (aschmosunh) as “shameful condition” see L&N 25.202. The indefinite third person plural (“and they see”) has been translated as a passive here.
[16:15] 217 sn These lines are parenthetical, forming an aside to the narrative. The speaker here is the Lord Jesus Christ himself rather than the narrator. Many interpreters have seen this verse as so abrupt that it could not be an original part of the work, but the author has used such asides before (1:7; 14:13) and the suddenness here (on the eve of Armageddon) is completely parallel to Jesus’ warning in Mark 13:15-16 and parallels.
[16:16] 218 tn Here καί (kai) has been translated as “now” to indicate the resumption and conclusion of the remarks about the pouring out of the sixth bowl.
[16:16] 219 tn Grk “they”; the referent (the demonic spirits, v. 14) has been specified in the translation for clarity.
[16:16] 220 tn Grk “gathered them”; the referent (the kings and [implied] their armies, v. 14) has been specified in the translation for clarity.
[16:16] 221 tc There are many variations in the spelling of this name among the Greek
[16:16] tn Or “Harmagedon” (a literal transliteration of the Greek), or “Har-Magedon” (NASB), meaning “the Mount of Magedon” in Hebrew.
[16:17] 222 tn Here καί (kai) has been translated as “finally” to indicate the conclusion of the seven bowl judgments.
[16:17] 223 tn Grk “the seventh”; the referent (the seventh angel) has been specified in the translation for clarity.
[16:18] 224 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[16:18] 225 tn Or “sounds,” “voices.” It is not entirely clear what this refers to. BDAG 1071 s.v. φωνή 1 states, “In Rv we have ἀστραπαὶ καὶ φωναὶ καὶ βρονταί (cp. Ex 19:16) 4:5; 8:5; 11:19; 16:18 (are certain other sounds in nature thought of here in addition to thunder, as e.g. the roar of the storm?…).”
[16:18] 226 tn The singular ἄνθρωπος (anqrwpo") is used generically here to refer to the human race.
[16:19] 227 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[16:19] 228 tn Or “of the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
[16:19] 230 tn Here καί (kai) has been translated as “so” to indicate the implied result of Babylon’s misdeeds (see Rev 14:8).
[16:19] 231 tn Grk “the cup of the wine of the anger of the wrath of him.” The concatenation of four genitives has been rendered somewhat differently by various translations (see the note on the word “wrath”).
[16:19] 232 tn Following BDAG 461 s.v. θυμός 2, the combination of the genitives of θυμός (qumo") and ὀργή (orgh) in Rev 16:19 and 19:15 are taken to be a strengthening of the thought as in the OT and Qumran literature (Exod 32:12; Jer 32:37; Lam 2:3; CD 10:9). Thus in Rev 14:8 (to which the present passage alludes) and 18:3 there is irony: The wine of immoral behavior with which Babylon makes the nations drunk becomes the wine of God’s wrath for her.
[16:20] 233 tn Grk “And every.” Here καί (kai) has not been translated because of differences between Greek and English style.
[16:20] 235 sn Every island fled away and no mountains could be found. Major geographical and topographical changes will accompany the Day of the Lord.
[16:21] 236 tn Here BDAG 988 s.v. ταλαντιαῖος states, “weighing a talent…χάλαζα μεγάλη ὡς ταλαντιαία a severe hailstorm with hailstones weighing a talent (the talent=125 librae, or Roman pounds of c. 343 gr. or 12 ounces each) (weighing about a hundred pounds NRSV) Rv 16:21.” This means each hailstone would weigh just under 100 pounds or 40 kilograms.
[16:21] 237 tn Or “the sky.” Due to the apocalyptic nature of this book, it is probably best to leave the translation as “from heaven,” since God is ultimately the source of the judgment.
[16:21] 238 tn Grk “on men,” but ἄνθρωπος (anqrwpo") is used here in a generic sense to refer to people in general (the hailstones did not single out adult males, but would have also fallen on women and children).
[16:21] 239 tn Grk “the men”; for stylistic reasons the pronoun “they” is used here.
[16:21] 240 tn Grk “the plague of it.”
[16:21] 241 tn Grk “since the plague of it was exceedingly great.”
[19:17] 242 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[19:17] 243 tn The precise significance of ἐν (en) here is difficult to determine.
[19:17] 244 tn On μεσουρανήματι (mesouranhmati) here see L&N 1.10: “high in the sky, midpoint in the sky, directly overhead, straight above in the sky.” The birds mentioned here are carrion birds like vultures, circling high overhead, and now being summoned to feast on the corpses.
[19:17] 245 tn This is the same Greek word (δεῖπνον, deipnon) used in 19:9.
[19:18] 246 tn The ἵνα (Jina) clause, insofar as it is related to the first imperative, has the force of an imperative.
[19:18] 247 tn The idea of eating “your fill” is evident in the context with the use of χορτάζω (cortazw) in v. 21.
[19:18] 248 tn Grk “chiliarchs”; normally a chiliarch was a military officer commanding a thousand soldiers, but here probably used of higher-ranking commanders like generals (see L&N 55.15; cf. Rev 6:15).
[19:18] 249 tn See the note on the word “servants” in 1:1.
[19:19] 250 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[19:20] 251 tn Here καί (kai) has been translated as “now” to indicate the introduction of an unexpected development in the account: The opposing armies do not come together in battle; rather the leader of one side is captured.
[19:20] 252 tn For this meaning see BDAG 342 s.v. ἐνώπιον 4.b, “by the authority of, on behalf of Rv 13:12, 14; 19:20.”
[19:20] 253 tn Traditionally, “brimstone.”
[19:21] 254 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[19:21] 255 tn On the translation of ἐχορτάσθησαν (ecortasqhsan) BDAG 1087 s.v. χορτάζω 1.a states, “of animals, pass. in act. sense πάντα τὰ ὄρνεα ἐχορτάσθησαν ἐκ τῶν σαρκῶν αὐτῶν all the birds gorged themselves with their flesh Rv 19:21 (cp. TestJud. 21:8).”
