Kejadian 3:15

3:15 And I will put hostility ¹  between you and the woman

and between your offspring and her offspring; ² 

her offspring will attack ³  your head,

and ⁴  you ⁵  will attack her offspring’s heel.” ⁶ 

Yosua 10:24-25

10:24 When they brought the kings out to Joshua, he ⁷  summoned all the men of Israel and said to the commanders of the troops who accompanied him, “Come here ⁸  and put your feet on the necks of these kings.” So they came up ⁹  and put their feet on their necks. 10:25 Then Joshua said to them, “Don’t be afraid and don’t panic! ¹⁰  Be strong and brave, for the Lord will do the same thing to all your enemies you fight.

Yosua 10:2

10:2 All Jerusalem was terrified ¹¹  because Gibeon was a large city, like one of the royal cities. It was larger than Ai and all its men were warriors.

1 Samuel 22:1

David Goes to Adullam and Mizpah

22:1 So David left there and escaped to the cave of Adullam. When his brothers and the rest of his father’s family ¹²  learned about it, they went down there to him.

Ayub 40:12

40:12 Look at every proud man and abase him;

crush the wicked on the spot! ¹³ 

Mazmur 91:13

91:13 You will subdue ¹⁴  a lion and a snake; ¹⁵ 

you will trample underfoot a young lion and a serpent.

Yesaya 25:10

25:10 For the Lord’s power will make this mountain secure. ¹⁶ 

Moab will be trampled down where it stands, ¹⁷ 

as a heap of straw is trampled down in ¹⁸  a manure pile.

Yesaya 26:6

26:6 It is trampled underfoot

by the feet of the oppressed,

by the soles of the poor.”

Yesaya 63:3-6

63:3 “I have stomped grapes in the winepress all by myself;

no one from the nations joined me.

I stomped on them ¹⁹  in my anger;

I trampled them down in my rage.

Their juice splashed on my garments,

and stained ²⁰  all my clothes.

63:4 For I looked forward to the day of vengeance,

and then payback time arrived. ²¹ 

63:5 I looked, but there was no one to help;

I was shocked because there was no one offering support. ²² 

So my right arm accomplished deliverance;

my raging anger drove me on. ²³ 

63:6 I trampled nations in my anger,

I made them drunk ²⁴  in my rage,

I splashed their blood on the ground.” ²⁵ 

Daniel 7:18

7:18 The holy ones ²⁶  of the Most High will receive the kingdom and will take possession of the kingdom forever and ever.’

Daniel 7:27

7:27 Then the kingdom, authority,

and greatness of the kingdoms under all of heaven

will be delivered to the people of the holy ones ²⁷  of the Most High.

His kingdom is an eternal kingdom;

all authorities will serve him and obey him.’

Mikha 5:8

5:8 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 ²⁸  and there is no one to stop it. ²⁹ 

Mikha 7:10

7:10 When my enemies see this, they will be covered with shame.

They say ³⁰  to me, “Where is the Lord your God?”

I will gloat over them. ³¹ 

Then they will be trampled down ³² 

like mud in the streets.

Zakharia 10:5

10:5 And they will be like warriors trampling the mud of the streets in battle. They will fight, for the Lord will be with them, and will defeat the enemy cavalry. ³³ 

Roma 16:20

16:20 The God of peace will quickly crush Satan under your feet. The grace of our Lord Jesus be with you.

Wahyu 11:15

The Seventh Trumpet

11:15 Then ³⁴  the seventh angel blew his trumpet, and there were loud voices in heaven saying:

“The kingdom of the world

has become the kingdom of our Lord

and of his Christ, ³⁵ 

and he will reign for ever and ever.”

Wahyu 14:20

14:20 Then ³⁶  the winepress was stomped ³⁷  outside the city, and blood poured out of the winepress up to the height of horses’ bridles ³⁸  for a distance of almost two hundred miles. ³⁹ 

[3:15]  ¹ 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]  ² 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]  ³ 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]  ⁴ 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]  ⁵ 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 Lord says to Jacob, “Your offspring will be like the dust of the earth, and you [second masculine singular] will spread out in all directions.” Jacob will “spread out” in all directions through his offspring, but the text states the matter as if this will happen to him personally.

[3:15]  ⁶ 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).

[10:24]  ⁷ tn Heb “Joshua.” The translation has replaced the proper name with the pronoun (“he”) because a repetition of the proper name here would be redundant according to English style.

[10:24]  ⁸ tn Or “Draw near.”

[10:24]  ⁹ tn Or “drew near.”

[10:25]  ¹⁰ tn Or perhaps “and don’t get discouraged!”

[10:2]  ¹¹ tn This statement is subordinated to v. 1 in the Hebrew text, which reads literally, “When Adoni-Zedek…they feared greatly.” The subject of the plural verb at the beginning of v. 2 is probably the residents of Jerusalem.

[22:1]  ¹² tn Heb “house.”

[40:12]  ¹³ tn The expression translated “on the spot” is the prepositional phrase תַּחְתָּם (takhtam, “under them”). “Under them” means in their place. But it can also mean “where someone stands, on the spot” (see Exod 16:29; Jos 6:5; Judg 7:21, etc.).

[91:13]  ¹⁴ tn Heb “walk upon.”

[91:13]  ¹⁵ tn Or perhaps “cobra” (see Ps 58:4).

[25:10]  ¹⁶ tn Heb “for the hand of the Lord will rest on this mountain”; TEV “will protect Mount Zion”; NCV “will protect (rest on NLT) Jerusalem.”

[25:10]  ¹⁷ tn Heb “under him,” i.e., “in his place.”

[25:10]  ¹⁸ tc The marginal reading (Qere) is בְּמוֹ (bÿmo, “in”). The consonantal text (Kethib) has בְּמִי (bÿmi, “in the water of”).

[63:3]  ¹⁹ sn Nations, headed by Edom, are the object of the Lord’s anger (see v. 6). He compares military slaughter to stomping on grapes in a vat.

[63:3]  ²⁰ tn Heb “and I stained.” For discussion of the difficult verb form, see HALOT 170 s.v. II גאל. Perhaps the form is mixed, combining the first person forms of the imperfect (note the alef prefix) and perfect (note the תי- ending).

[63:4]  ²¹ tn Heb “for the day of vengeance was in my heart, and the year of my revenge came.” The term גְּאוּלַי (gÿ’ulai) is sometimes translated here “my redemption,” for the verbal root גאל often means “deliver, buy back.” A גֹּאֵל (go’el, “kinsman-redeemer”) was responsible for protecting the extended family’s interests, often by redeeming property that had been sold outside the family. However, the responsibilities of a גֹּאֵל extended beyond financial concerns. He was also responsible for avenging the shed blood of a family member (see Num 35:19-27; Deut 19:6-12). In Isa 63:4, where vengeance is a prominent theme (note the previous line), it is probably this function of the family protector that is in view. The Lord pictures himself as a blood avenger who waits for the day of vengeance to arrive and then springs into action.

[63:5]  ²² sn See Isa 59:16 for similar language.

[63:5]  ²³ tn Heb “and my anger, it supported me”; NIV “my own wrath sustained me.”

[63:6]  ²⁴ sn See Isa 49:26 and 51:23 for similar imagery.

[63:6]  ²⁵ tn Heb “and I brought down to the ground their juice.” “Juice” refers to their blood (see v. 3).

[7:18]  ²⁶ sn The expression holy ones is either a reference to angels or to human beings devoted to God.

[7:27]  ²⁷ tn If the “holy ones” are angels, then this probably refers to the angels as protectors of God’s people. If the “holy ones” are God’s people, then this is an appositional construction, “the people who are the holy ones.” See 8:24 for the corresponding Hebrew phrase and the note there.

[5:8]  ²⁸ tn The words “its prey” are supplied in the translation for clarification.

[5:8]  ²⁹ tn Heb “and there is no deliverer.”

[7:10]  ³⁰ tn Heb “who say.” A new sentence was begun here in the translation for stylistic reasons.

[7:10]  ³¹ tn Heb “My eyes will look on them.”

[7:10]  ³² tn Heb “a trampled-down place.”

[10:5]  ³³ tn Heb “and the riders on horses will be put to shame,” figurative for the defeat of mounted troops. The word “enemy” in the translation is supplied from context.

[11:15]  ³⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[11:15]  ³⁵ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[14:20]  ³⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[14:20]  ³⁷ sn The winepress was stomped. See Isa 63:3, where Messiah does this alone (usually several individuals would join in the process).

[14:20]  ³⁸ tn L&N 6.7 states, “In Re 14:20 the reference to a bit and bridle is merely an indication of measurement, that is to say, the height of the bit and bridle from the ground, and one may reinterpret this measurement as ‘about a meter and a half’ or ‘about five feet.’”

[14:20]  ³⁹ tn Grk “1,600 stades.” A stade was a measure of length about 607 ft (185 m). Thus the distance here would be 184 mi or 296 km.