Yesaya 14:12-14

14:12 Look how you have fallen from the sky,

O shining one, son of the dawn! ¹ 

You have been cut down to the ground,

O conqueror ²  of the nations! ³ 

14:13 You said to yourself, ⁴ 

“I will climb up to the sky.

Above the stars of El ⁵ 

I will set up my throne.

I will rule on the mountain of assembly

on the remote slopes of Zaphon. ⁶ 

14:14 I will climb up to the tops ⁷  of the clouds;

I will make myself like the Most High!” ⁸ 

Lukas 10:18

10:18 So ⁹  he said to them, “I saw ¹⁰  Satan fall ¹¹  like lightning ¹²  from heaven.

Lukas 10:2

10:2 He ¹³  said to them, “The harvest is plentiful, but the workers are few. Therefore ask the Lord of the harvest ¹⁴  to send out ¹⁵  workers into his harvest.

Pengkhotbah 2:4

Futility of Materialism

2:4 I increased my possessions: ¹⁶ 

I built houses for myself; ¹⁷ 

I planted vineyards for myself.

Yudas 1:6

1:6 You also know that ¹⁸  the angels who did not keep within their proper domain ¹⁹  but abandoned their own place of residence, he has kept ²⁰  in eternal chains ²¹  in utter ²²  darkness, locked up ²³  for the judgment of the great Day.

[14:12]  ¹ tn The Hebrew text has הֵילֵל בֶּן־שָׁחַר (helel ben-shakhar, “Helel son of Shachar”), which is probably a name for the morning star (Venus) or the crescent moon. See HALOT 245 s.v. הֵילֵל.

[14:12]  sn What is the background for the imagery in vv. 12-15? This whole section (vv. 4b-21) is directed to the king of Babylon, who is clearly depicted as a human ruler. Other kings of the earth address him in vv. 9ff., he is called “the man” in v. 16, and, according to vv. 19-20, he possesses a physical body. Nevertheless the language of vv. 12-15 has led some to see a dual referent in the taunt song. These verses, which appear to be spoken by other pagan kings to a pagan king (cf. vv. 9-11), contain several titles and motifs that resemble those of Canaanite mythology, including references to Helel son of Shachar, the stars of El, the mountain of assembly, the recesses of Zaphon, and the divine title Most High. Apparently these verses allude to a mythological story about a minor god (Helel son of Shachar) who tried to take over Zaphon, the mountain of the gods. His attempted coup failed and he was hurled down to the underworld. The king of Babylon is taunted for having similar unrealized delusions of grandeur. Some Christians have seen an allusion to the fall of Satan here, but this seems contextually unwarranted (see J. Martin, “Isaiah,” BKCOT, 1061).

[14:12]  ² tn Some understand the verb to from חָלַשׁ (khalash, “to weaken”), but HALOT 324 s.v. II חלשׁ proposes a homonym here, meaning “to defeat.”

[14:12]  ³ sn In this line the taunting kings hint at the literal identity of the king, after likening him to the god Helel and a tree. The verb גָדַע (gada’, “cut down”) is used of chopping down trees in 9:10 and 10:33.

[14:13]  ⁴ tn Heb “you, you said in your heart.”

[14:13]  ⁵ sn In Canaanite mythology the stars of El were astral deities under the authority of the high god El.

[14:13]  ⁶ sn Zaphon, the Canaanite version of Olympus, was the “mountain of assembly” where the gods met.

[14:14]  ⁷ tn Heb “the high places.” This word often refers to the high places where pagan worship was conducted, but here it probably refers to the “backs” or tops of the clouds. See HALOT 136 s.v. בָּמָה.

[14:14]  ⁸ sn Normally in the OT the title “Most High” belongs to the God of Israel, but in this context, where the mythological overtones are so strong, it probably refers to the Canaanite high god El.

[10:18]  ⁹ tn Here δέ (de) has been translated as “so” to indicate that Jesus’ reply in vv. 18-20 follows from the positive report of the messengers in v. 17.

[10:18]  ¹⁰ tn This is an imperfect tense verb.

[10:18]  ¹¹ tn In Greek, this is a participle and comes at the end of the verse, making it somewhat emphatic.

[10:18]  ¹² tn This is probably best taken as allusion to Isa 14:12; the phrase in common is ἐκ τοῦ οὐρανοῦ (ek tou ouranou). These exorcisms in Jesus’ name are a picture of Satan’s greater defeat at Jesus’ hands (D. L. Bock, Luke [BECNT], 2:1006-7).

[10:2]  ¹³ tn Here δέ (de) has not been translated.

[10:2]  ¹⁴ sn The phrase Lord of the harvest recognizes God’s sovereignty over the harvest process.

[10:2]  ¹⁵ tn Grk “to thrust out.”

[2:4]  ¹⁶ tn Or “my works”; or “my accomplishments.” The term מַעֲשָׂי (ma’asay, “my works”) has been handled in two basic ways: (1) great works or projects, and (2) possessions. The latter assumes a metonymy, one’s effort standing for the possessions it produces. Both interpretations are reflected in the major English translations: “works” (KJV, NEB, NAB, ASV, NASB, MLB, RSV, Douay, Moffatt), “projects” (NIV), and “possessions” (NJPS).

[2:4]  sn This section (2:4-11) is unified and bracketed by the repetition of the verb גָּדַל (gadal, “to increase”) which occurs at the beginning (2:4) and end (2:9), and by the repetition of the root עשה (noun: “works” and verb: “to do, make, acquire”) which occurs throughout the section (2:4, 5, 6, 8, 11).

[2:4]  ¹⁷ sn The expression for myself is repeated eight times in 2:4-8 to emphasize that Qoheleth did not deny himself any acquisition. He indulged himself in acquiring everything he desired. His vast resources as king allowed him the unlimited opportunity to indulge himself. He could have anything his heart desired, and he did.

[1:6]  ¹⁸ tn Grk “and.” Verse 6 is a continuation of the same sentence begun in v. 5. Due to the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[1:6]  ¹⁹ tn Grk “who did not keep their own domain.”

[1:6]  sn The idea is that certain angels acted improperly, going outside the bounds prescribed by God (their proper domain).

[1:6]  ²⁰ sn There is an interesting play on words used in this verse. Because the angels did not keep their proper place, Jesus has kept them chained up in another place. The same verb keep is used in v. 1 to describe believers’ status before God and Christ.

[1:6]  ²¹ sn In 2 Pet 2:4 a less common word for chains is used.

[1:6]  ²² tn The word ζόφος (zofos, “utter, deepest darkness”) is used only five times in the NT: two in 2 Peter, two in Jude, and one in Hebrews. Jude 6 parallels 2 Pet 2:4; Jude 13 parallels 2 Pet 2:17.

[1:6]  ²³ tn The words “locked up” are not in Greek, but is expressed in English as a resumptive point after the double prepositional phrase (“in eternal chains in utter darkness”).