Yohanes 1:36

1:36 Gazing at Jesus as he walked by, he said, “Look, the Lamb of God!” ¹ 

Kejadian 22:7-8

22:7 Isaac said to his father Abraham, ²  “My father?” “What is it, ³  my son?” he replied. “Here is the fire and the wood,” Isaac said, ⁴  “but where is the lamb for the burnt offering?” 22:8 “God will provide ⁵  for himself the lamb for the burnt offering, my son,” Abraham replied. The two of them continued on together.

Keluaran 12:3-13

12:3 Tell the whole community of Israel, ‘In the tenth day of this month they each ⁶  must take a lamb ⁷  for themselves according to their families ⁸  – a lamb for each household. ⁹  12:4 If any household is too small ¹⁰  for a lamb, ¹¹  the man ¹²  and his next-door neighbor ¹³  are to take ¹⁴  a lamb according to the number of people – you will make your count for the lamb according to how much each one can eat. ¹⁵  12:5 Your lamb must be ¹⁶  perfect, ¹⁷  a male, one year old; ¹⁸  you may take ¹⁹  it from the sheep or from the goats. 12:6 You must care for it ²⁰  until the fourteenth day of this month, and then the whole community ²¹  of Israel will kill it around sundown. ²²  12:7 They will take some of the blood and put it on the two side posts and top of the doorframe of the houses where they will eat it. 12:8 They will eat the meat the same night; ²³  they will eat it roasted over the fire with bread made without yeast ²⁴  and with bitter herbs. 12:9 Do not eat it raw ²⁵  or boiled in water, but roast it over the fire with its head, its legs, and its entrails. 12:10 You must leave nothing until morning, but you must burn with fire whatever remains of it until morning. 12:11 This is how you are to eat it – dressed to travel, ²⁶  your sandals on your feet, and your staff in your hand. You are to eat it in haste. It is the Lord’s Passover. ²⁷ 

12:12 I will pass through ²⁸  the land of Egypt in the same ²⁹  night, and I will attack ³⁰  all the firstborn in the land of Egypt, both of humans and of animals, ³¹  and on all the gods of Egypt I will execute judgment. ³²  I am the Lord. 12:13 The blood will be a sign for you on the houses where you are, so that when I see ³³  the blood I will pass over you, ³⁴  and this plague ³⁵  will not fall on you to destroy you ³⁶  when I attack ³⁷  the land of Egypt. ³⁸ 

Bilangan 28:3-10

28:3 You will say to them, ‘This is the offering made by fire which you must offer to the Lord: two unblemished lambs one year old each day for a continual ³⁹  burnt offering. 28:4 The first lamb you must offer in the morning, and the second lamb you must offer in the late afternoon, ⁴⁰  28:5 with one-tenth of an ephah ⁴¹  of finely ground flour as a grain offering mixed with one quarter of a hin ⁴²  of pressed olive oil. 28:6 It is a continual burnt offering that was instituted on Mount Sinai as a pleasing aroma, an offering made by fire to the Lord.

28:7 “‘And its drink offering must be one quarter of a hin for each lamb. ⁴³  You must pour out the strong drink ⁴⁴  as a drink offering to the Lord in the holy place. 28:8 And the second lamb you must offer in the late afternoon; just as you offered the grain offering and drink offering in the morning, ⁴⁵  you must offer it as an offering made by fire, as a pleasing aroma to the Lord.

Weekly Offerings

28:9 “‘On the Sabbath day, you must offer ⁴⁶  two unblemished lambs a year old, and two-tenths of an ephah ⁴⁷  of finely ground flour as a grain offering, mixed with olive oil, along with its drink offering. 28:10 This is the burnt offering for every Sabbath, ⁴⁸  besides the continual burnt offering and its drink offering.

Yesaya 53:7

53:7 He was treated harshly and afflicted, ⁴⁹ 

but he did not even open his mouth.

Like a lamb led to the slaughtering block,

like a sheep silent before her shearers,

he did not even open his mouth. ⁵⁰ 

Kisah Para Rasul 8:32

8:32 Now the passage of scripture the man ⁵¹  was reading was this:

“He was led like a sheep to slaughter,

and like a lamb before its shearer is silent,

so he did ⁵²  not open his mouth.

Kisah Para Rasul 8:1

8:1 And Saul agreed completely with killing ⁵³  him.

Saul Begins to Persecute the Church

Now on that day a great ⁵⁴  persecution began ⁵⁵  against the church in Jerusalem, ⁵⁶  and all ⁵⁷  except the apostles were forced to scatter throughout the regions ⁵⁸  of Judea and Samaria.

Pengkhotbah 1:1

Title

1:1 The words of the Teacher, ⁵⁹  the son ⁶⁰  of David, king ⁶¹  in Jerusalem: ⁶² 

Wahyu 5:6

5:6 Then ⁶³  I saw standing in the middle of the throne ⁶⁴  and of the four living creatures, and in the middle of the elders, a Lamb that appeared to have been killed. ⁶⁵  He had ⁶⁶  seven horns and seven eyes, which ⁶⁷  are the seven ⁶⁸  spirits of God ⁶⁹  sent out into all the earth.

Wahyu 5:8

5:8 and when he had taken the scroll, the four living creatures and the twenty-four elders threw themselves to the ground ⁷⁰  before the Lamb. Each ⁷¹  of them had a harp and golden bowls full of incense (which are the prayers of the saints). ⁷² 

Wahyu 5:12-13

5:12 all of whom ⁷³  were singing ⁷⁴  in a loud voice:

“Worthy is the lamb who was killed ⁷⁵ 

to receive power and wealth

and wisdom and might

and honor and glory and praise!”

5:13 Then ⁷⁶  I heard every creature – in heaven, on earth, under the earth, in the sea, and all that is in them – singing: ⁷⁷ 

“To the one seated on the throne and to the Lamb

be praise, honor, glory, and ruling power ⁷⁸  forever and ever!”

Wahyu 6:1

The Seven Seals

6:1 I looked on when the Lamb opened one of the seven seals, and I heard one of the four living creatures saying with a thunderous voice, ⁷⁹  “Come!” ⁸⁰ 

Wahyu 6:16

6:16 They ⁸¹  said to the mountains and to the rocks, “Fall on us and hide us from the face of the one who is seated on the throne and from the wrath of the Lamb, ⁸² 

Wahyu 7:9-10

7:9 After these things I looked, and here was ⁸³  an enormous crowd that no one could count, made up of persons from every nation, tribe, ⁸⁴  people, and language, standing before the throne and before the Lamb dressed in long white robes, and with palm branches in their hands. 7:10 They were shouting out in a loud voice,

“Salvation belongs to our God, ⁸⁵ 

to the one seated on the throne, and to the Lamb!”

Wahyu 7:14

7:14 So ⁸⁶  I said to him, “My lord, you know the answer.” ⁸⁷  Then ⁸⁸  he said to me, “These are the ones who have come out of the great tribulation. They ⁸⁹  have washed their robes and made them white in the blood of the Lamb!

Wahyu 7:17

7:17 because the Lamb in the middle of the throne will shepherd them and lead them to springs of living water, and God will wipe away every tear from their eyes.” ⁹⁰ 

Wahyu 12:11

12:11 But ⁹¹  they overcame him

by the blood of the Lamb

and by the word of their testimony,

and they did not love their lives ⁹²  so much that they were afraid to die.

Wahyu 13:8

13:8 and all those who live on the earth will worship the beast, ⁹³  everyone whose name has not been written since the foundation of the world ⁹⁴  in the book of life belonging to the Lamb who was killed. ⁹⁵ 

Wahyu 14:1

An Interlude: The Song of the 144,000

14:1 Then ⁹⁶  I looked, and here was ⁹⁷  the Lamb standing on Mount Zion, and with him were one hundred and forty-four thousand, who had his name and his Father’s name written on their foreheads.

Wahyu 14:4

14:4 These are the ones who have not defiled themselves ⁹⁸  with women, for they are virgins. These are the ones who follow the Lamb wherever he goes. These were redeemed from humanity as firstfruits to God and to the Lamb,

Wahyu 14:10

14:10 that person ⁹⁹  will also drink of the wine of God’s anger ¹⁰⁰  that has been mixed undiluted in the cup of his wrath, and he will be tortured with fire and sulfur ¹⁰¹  in front of the holy angels and in front of the Lamb.

Wahyu 15:3

15:3 They ¹⁰²  sang the song of Moses the servant ¹⁰³  of God and the song of the Lamb: ¹⁰⁴ 

“Great and astounding are your deeds,

Lord God, the All-Powerful! ¹⁰⁵ 

Just ¹⁰⁶  and true are your ways,

King over the nations! ¹⁰⁷ 

Wahyu 17:14

17:14 They will make war with the Lamb, but the Lamb will conquer them, because he is Lord of lords and King of kings, and those accompanying ¹⁰⁸  the Lamb are the called, chosen, and faithful.”

Wahyu 19:7

19:7 Let us rejoice ¹⁰⁹  and exult

and give him glory,

because the wedding celebration of the Lamb has come,

and his bride has made herself ready.

Wahyu 19:9

19:9 Then ¹¹⁰  the angel ¹¹¹  said to me, “Write the following: Blessed are those who are invited to the banquet at the wedding celebration of the Lamb!” He also said to me, “These are the true words of God.”

Wahyu 21:9

The New Jerusalem Descends

21:9 Then ¹¹²  one of the seven angels who had the seven bowls full of the seven final plagues came and spoke to me, ¹¹³  saying, “Come, I will show you the bride, the wife of the Lamb!”

Wahyu 21:14

21:14 The ¹¹⁴  wall of the city has twelve foundations, and on them are the twelve names of the twelve apostles of the Lamb.

Wahyu 21:22-23

21:22 Now ¹¹⁵  I saw no temple in the city, because the Lord God – the All-Powerful ¹¹⁶  – and the Lamb are its temple. 21:23 The city does not need the sun or the moon to shine on it, because the glory of God lights it up, and its lamp is the Lamb.

Wahyu 21:27--22:3

21:27 but ¹¹⁷  nothing ritually unclean ¹¹⁸  will ever enter into it, nor anyone who does what is detestable ¹¹⁹  or practices falsehood, ¹²⁰  but only those whose names ¹²¹  are written in the Lamb’s book of life.

22:1 Then ¹²²  the angel ¹²³  showed me the river of the water of life – water as clear as crystal – pouring out ¹²⁴  from the throne of God and of the Lamb, 22:2 flowing down the middle of the city’s ¹²⁵  main street. ¹²⁶  On each side ¹²⁷  of the river is the tree of life producing twelve kinds ¹²⁸  of fruit, yielding its fruit every month of the year. ¹²⁹  Its leaves are for the healing of the nations. 22:3 And there will no longer be any curse, ¹³⁰  and the throne of God and the Lamb will be in the city. ¹³¹  His ¹³²  servants ¹³³  will worship ¹³⁴  him,

[1:36]  ¹ sn This section (1:35-51) is joined to the preceding by the literary expedient of repeating the Baptist’s testimony about Jesus being the Lamb of God (1:36, cf. 1:29). This repeated testimony (1:36) no longer has revelatory value in itself, since it has been given before; its purpose, instead, is to institute a chain reaction which will bring John the Baptist’s disciples to Jesus and make them Jesus’ own disciples.

[22:7]  ² tn The Hebrew text adds “and said.” This is redundant and has not been translated for stylistic reasons.

[22:7]  ³ tn Heb “Here I am” (cf. Gen 22:1).

[22:7]  ⁴ tn Heb “and he said, ‘Here is the fire and the wood.’” The referent (Isaac) has been specified in the translation for clarity. Here and in the following verse the order of the introductory clauses and the direct discourse has been rearranged in the translation for stylistic reasons.

[22:8]  ⁵ tn Heb “will see for himself.” The construction means “to look out for; to see to it; to provide.”

[22:8]  sn God will provide is the central theme of the passage and the turning point in the story. Note Paul’s allusion to the story in Rom 8:32 (“how shall he not freely give us all things?”) as well as H. J. Schoeps, “The Sacrifice of Isaac in Paul’s Theology,” JBL 65 (1946): 385-92.

[12:3]  ⁶ tn Heb “and they will take for them a man a lamb.” This is clearly a distributive, or individualizing, use of “man.”

[12:3]  ⁷ tn The שֶּׂה (seh) is a single head from the flock, or smaller cattle, which would include both sheep and goats.

[12:3]  ⁸ tn Heb “according to the house of their fathers.” The expression “house of the father” is a common expression for a family.

[12:3]  sn The Passover was to be a domestic institution. Each lamb was to be shared by family members.

[12:3]  ⁹ tn Heb “house” (also at the beginning of the following verse).

[12:4]  ¹⁰ sn Later Judaism ruled that “too small” meant fewer than ten (S. R. Driver, Exodus, 88).

[12:4]  ¹¹ tn The clause uses the comparative min (מִן) construction: יִמְעַט הַבַּיִת מִהְיֹת מִשֶּׂה (yim’at habbayit mihyot miseh, “the house is small from being from a lamb,” or “too small for a lamb”). It clearly means that if there were not enough people in the household to have a lamb by themselves, they should join with another family. For the use of the comparative, see GKC 430 §133.c.

[12:4]  ¹² tn Heb “he and his neighbor”; the referent (the man) has been specified in the translation for clarity.

[12:4]  ¹³ tn Heb “who is near to his house.”

[12:4]  ¹⁴ tn The construction uses a perfect tense with a vav (ו) consecutive after a conditional clause: “if the household is too small…then he and his neighbor will take.”

[12:4]  ¹⁵ tn Heb “[every] man according to his eating.”

[12:4]  sn The reference is normally taken to mean whatever each person could eat. B. Jacob (Exodus, 299) suggests, however, that the reference may not be to each individual person’s appetite, but to each family. Each man who is the head of a household was to determine how much his family could eat, and this in turn would determine how many families shared the lamb.

[12:5]  ¹⁶ tn The construction has: “[The] lamb…will be to you.” This may be interpreted as a possessive use of the lamed, meaning, “[the] lamb…you have” (your lamb) for the Passover. In the context instructing the people to take an animal for this festival, the idea is that the one they select, their animal, must meet these qualifications.

[12:5]  ¹⁷ tn The Hebrew word תָּמִים (tamim) means “perfect” or “whole” or “complete” in the sense of not having blemishes and diseases – no physical defects. The rules for sacrificial animals applied here (see Lev 22:19-21; Deut 17:1).

[12:5]  ¹⁸ tn The idiom says “a son of a year” (בֶּן־שָׁנָה, ben shanah), meaning a “yearling” or “one year old” (see GKC 418 §128.v).

[12:5]  ¹⁹ tn Because a choice is being given in this last clause, the imperfect tense nuance of permission should be used. They must have a perfect animal, but it may be a sheep or a goat. The verb’s object “it” is supplied from the context.

[12:6]  ²⁰ tn The text has וְהָיָה לָכֶם לְמִשְׁמֶרֶת (vÿhaya lakem lÿmishmeret, “and it will be for you for a keeping”). This noun stresses the activity of watching over or caring for something, probably to keep it in its proper condition for its designated use (see 16:23, 32-34).

[12:6]  ²¹ tn Heb “all the assembly of the community.” This expression is a pleonasm. The verse means that everyone will kill the lamb, i.e., each family unit among the Israelites will kill its animal.

[12:6]  ²² tn Heb “between the two evenings” or “between the two settings” (בֵּין הָעַרְבָּיִם, ben ha’arbayim). This expression has had a good deal of discussion. (1) Tg. Onq. says “between the two suns,” which the Talmud explains as the time between the sunset and the time the stars become visible. More technically, the first “evening” would be the time between sunset and the appearance of the crescent moon, and the second “evening” the next hour, or from the appearance of the crescent moon to full darkness (see Deut 16:6 – “at the going down of the sun”). (2) Saadia, Rashi, and Kimchi say the first evening is when the sun begins to decline in the west and cast its shadows, and the second evening is the beginning of night. (3) The view adopted by the Pharisees and the Talmudists (b. Pesahim 61a) is that the first evening is when the heat of the sun begins to decrease, and the second evening begins at sunset, or, roughly from 3-5 p.m. The Mishnah (m. Pesahim 5:1) indicates the lamb was killed about 2:30 p.m. – anything before noon was not valid. S. R. Driver concludes from this survey that the first view is probably the best, although the last view was the traditionally accepted one (Exodus, 89-90). Late afternoon or early evening seems to be intended, the time of twilight perhaps.

[12:8]  ²³ tn Heb “this night.”

[12:8]  ²⁴ sn Bread made without yeast could be baked quickly, not requiring time for the use of a leavening ingredient to make the dough rise. In Deut 16:3 the unleavened cakes are called “the bread of affliction,” which alludes to the alarm and haste of the Israelites. In later Judaism and in the writings of Paul, leaven came to be a symbol of evil or corruption, and so “unleavened bread” – bread made without yeast – was interpreted to be a picture of purity or freedom from corruption or defilement (S. R. Driver, Exodus, 90-91).

[12:9]  ²⁵ sn This ruling was to prevent their eating it just softened by the fire or partially roasted as differing customs might prescribe or allow.

[12:11]  ²⁶ tn Heb “your loins girded.”

[12:11]  ²⁷ tn The meaning of פֶּסַח (pesakh) is debated. (1) Some have tried to connect it to the Hebrew verb with the same radicals that means “to halt, leap, limp, stumble.” See 1 Kgs 18:26 where the word describes the priests of Baal hopping around the altar; also the crippled child in 2 Sam 4:4. (2) Others connect it to the Akkadian passahu, which means “to appease, make soft, placate”; or (3) an Egyptian word to commemorate the harvest (see J. B. Segal, The Hebrew Passover, 95-100). The verb occurs in Isa 31:5 with the connotation of “to protect”; B. S. Childs suggests that this was already influenced by the exodus tradition (Exodus [OTL], 183, n. 11). Whatever links there may or may not have been that show an etymology, in Exod 12 it is describing Yahweh’s passing over or through.

[12:12]  ²⁸ tn The verb וְעָבַרְתִּי (vÿ’avarti) is a Qal perfect with vav (ו) consecutive, announcing the future action of God in bringing judgment on the land. The word means “pass over, across, through.” This verb provides a contextual motive for the name “Passover.”

[12:12]  ²⁹ tn Heb “this night.”

[12:12]  ³⁰ tn The verb נָכָה (nakhah) means “to strike, smite, attack”; it does not always mean “to kill,” but that is obviously its outcome in this context. This is also its use in 2:12, describing how Moses killed the Egyptian and buried him in the sand.

[12:12]  ³¹ tn Heb “from man and to beast.”

[12:12]  ³² tn The phrase אֶעֱשֶׂה שְׁפָטִים (’e’eseh shÿfatim) is “I will do judgments.” The statement clearly includes what had begun in Exod 6:1. But the statement that God would judge the gods of Egypt is appropriately introduced here (see also Num 33:4) because with the judgment on Pharaoh and the deliverance from bondage, Yahweh would truly show himself to be the one true God. Thus, “I am Yahweh” is fitting here (see B. Jacob, Exodus, 312).

[12:13]  ³³ tn Both of the verbs for seeing and passing over are perfect tenses with vav (ו) consecutives: וּפָסַחְתִּי…וְרָאִיתִי (vÿra’iti...ufasakhti); the first of these parallel verb forms is subordinated to the second as a temporal clause. See Gesenius’s description of perfect consecutives in the protasis and apodosis (GKC 494 §159.g).

[12:13]  ³⁴ tn The meaning of the verb is supplied in part from the near context of seeing the sign and omitting to destroy, as well as the verb at the start of verse 12 “pass through, by, over.” Isa 31:5 says, “Just as birds hover over a nest, so the Lord who commands armies will protect Jerusalem. He will protect and deliver it; as he passes over he will rescue it.” The word does not occur enough times to enable one to delineate a clear meaning. It is probably not the same word as “to limp” found in 1 Kgs 18:21, 26, unless there is a highly developed category of meaning there.

[12:13]  ³⁵ tn The word “plague” (נֶגֶף, negef) is literally “a blow” or “a striking.” It usually describes a calamity or affliction given to those who have aroused God’s anger, as in Exod 30:12; Num 8:19; 16:46, 47; Josh 22:17 (S. R. Driver, Exodus, 92-93).

[12:13]  ³⁶ tn Heb “for destruction.” The form מַשְׁחִית (mashkhit) is the Hiphil participle of שָׁחַת (shakhat). The word itself is a harsh term; it was used to describe Yahweh’s destruction of Sodom and Gomorrah (Gen 13:10).

[12:13]  ³⁷ tn בְּהַכֹּתִי (bÿhakkoti) is the Hiphil infinitive construct from נָכָה (nakhah), with a preposition prefixed and a pronominal suffix added to serve as the subjective genitive – the subject of this temporal clause. It is also used in 12:12.

[12:13]  ³⁸ sn For additional discussions, see W. H. Elder, “The Passover,” RevExp 74 (1977): 511-22; E. Nutz, “The Passover,” BV 12 (1978): 23-28; H. M. Kamsler, “The Blood Covenant in the Bible,” Dor le Dor 6 (1977): 94-98; A. Rodriguez, Substitution in the Hebrew Cultus; B. Ramm, “The Theology of the Book of Exodus: A Reflection on Exodus 12:12,” SwJT 20 (1977): 59-68; and M. Gilula, “The Smiting of the First-Born: An Egyptian Myth?” TA 4 (1977): 94-85.

[28:3]  ³⁹ sn The sacrifice was to be kept burning, but each morning the priests would have to clean the grill and put a new offering on the altar. So the idea of a continual burnt offering is more that of a regular offering.

[28:4]  ⁴⁰ tn Heb “between the evenings” meaning between dusk and dark.

[28:5]  ⁴¹ sn That is about two quarts.

[28:5]  ⁴² sn That is about one quart.

[28:7]  ⁴³ tn Heb “the one lamb,” but it is meant to indicate for “each lamb.”

[28:7]  ⁴⁴ tn The word שֵׁכָר (shekhar) is often translated “strong drink.” It can mean “barley beer” in the Akkadian cognate, and also in the Hebrew Bible when joined with the word for wine. English versions here read “wine” (NAB, TEV, CEV); “strong wine” (KJV); “fermented drink” (NIV, NLT); “strong drink” (ASV, NASB, NRSV).

[28:8]  ⁴⁵ tn Heb “as the grain offering of the morning and as its drink offering.”

[28:9]  ⁴⁶ tn The words “you must offer” are not in the Hebrew text, but are implied. They have been supplied in the translation to make a complete English sentence.

[28:9]  ⁴⁷ sn That is, about 4 quarts.

[28:10]  ⁴⁸ tn Heb “the burnt offering of the Sabbath by its Sabbath.”

[53:7]  ⁴⁹ tn The translation assumes the Niphal is passive; another option is take the clause (note the subject + verb pattern) as concessive and the Niphal as reflexive, “though he humbled himself.”

[53:7]  ⁵⁰ sn This verse emphasizes the servant’s silent submission. The comparison to a sheep does not necessarily suggest a sacrificial metaphor. Sheep were slaughtered for food as well as for sacrificial rituals, and טֶבַח (tevakh) need not refer to sacrificial slaughter (see Gen 43:16; Prov 7:22; 9:2; Jer 50:27; note also the use of the related verb in Exod 21:37; Deut 28:31; 1 Sam 25:11).

[8:32]  ⁵¹ tn Grk “he”; the referent (the man) has been specified in the translation for clarity.

[8:32]  ⁵² tn Grk “does.” The present tense here was translated as a past tense to maintain consistency with the first line of the quotation (“he was led like a sheep to slaughter”), which has an aorist passive verb normally translated as a past tense in English.

[8:1]  ⁵³ tn The term ἀναίρεσις (anairesi") can refer to murder (BDAG 64 s.v.; 2 Macc 5:13; Josephus, Ant. 5.2.12 [5.165]).

[8:1]  ⁵⁴ tn Or “severe.”

[8:1]  ⁵⁵ tn Grk “Now there happened on that day a great persecution.” It is less awkward to say in English “Now on that day a great persecution began.”

[8:1]  ⁵⁶ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[8:1]  ⁵⁷ sn All. Given that the Jerusalem church is still active after this and that the Hellenists are the focus of Acts 6-8, it is possible to argue that only the Hellenistic Christians were forced to scatter.

[8:1]  ⁵⁸ tn Or “countryside.”

[1:1]  ⁵⁹ tn The meaning of קֹהֶלֶת (qohelet) is somewhat puzzling. The verb קָהַל (qahal) means “to assemble, summon” (HALOT 1078-79 s.v. קהל), and is derived from the noun קָהָל (qahal, “assembly”; HALOT 1079-80 s.v. קָהָל). Thus קֹהֶלֶת might mean: (1) convener of the assembly, (2) leader, speaker, teacher, or preacher of the assembly, or (3) member of the assembly. Elsewhere in the book, קֹהֶלֶת is used in collocation with statements about his position as king in Jerusalem (Eccl 1:12), his proclamations about life (Eccl 1:2; 7:27; 12:8), and his teaching of wisdom and writing wise sayings (Eccl 12:9-10). Thus, קֹהֶלֶת probably means “the leader of the assembly” or “speaker of the assembly.”(See also the following study note.) Rabbinic literature treats קֹהֶלֶת as a traditional surname for Solomon, that is, “Qoheleth,” relating it to the noun קָהָל. For example, this explanation is found in rabbinic literature (Qoheleth Rabbah 1:1): “Why was his name called Qoheleth [קֹהֶלֶת]? Because his words were proclaimed in public meeting [קָהַל], as it is written (1 Kgs 8:1).” The LXX rendered it ἐκκλησιαστής (ekklhsiasths, “member of the assembly,” LSJ 509), as was the custom of relating Greek ἐκκλησία (ekklhsia, “assembly”) to Hebrew קָהָל. The book’s English title, “Ecclesiastes,” is simply a transliteration of the Greek term from the LXX. Symmachus’ παροιμιαστής (paroimiasths, “author of proverbs,” LSJ 1342 s.v.) is not a translation of קֹהֶלֶת but refers to his authorship of many proverbs (Eccl 12:9-10). In terms of the participial form, קֹהֶלֶת is used substantively to designate the profession or title of the author. The term is used in 12:8 with the article, indicating that it is a professional title rather than a personal surname: הַקּוֹהֶלֶת (haqqohelet, “the Teacher”). Substantival participles often designate the title or profession of an individual: כֹּהֵן (kohen), “priest”; רֹזֵן (rozen), “ruler”; שֹׁטֵר (shoter), “officer”; נֹקֵד (noqed), “sheep-breeder”; שֹׁפֵט (shofet), “judge”; יֹצֵר (yotser), “potter”; כֹּרֵם (korem), “vine-dresser”; יֹגֵב (yogev), “farmer”; שׁוֹעֵר (sho’er), “gate-keeper”; צוֹרֵף (tsoref), “smelter”; and רֹפֵא (rofe’), “doctor” (IBHS 614-15 §37.2a). In terms of its feminine ending with a male referent, Joüon 1:266-67 §89.b suggests that it is intensive, e.g., מוֹדַעַת (moda’at) “close relative” from מוֹדָע (moda’) “kinsman.” The feminine ending is used similarly in Arabic in reference to a male referent, e.g., Arabic rawiyat “a great narrator” from rawi “narrator” (C. P. Caspari, A Grammar of the Arabic Language, 1:233c). So קֹהֶלֶת may mean “the leader/teacher of the assembly” from the noun קָהָל. When used in reference to a male referent, feminine forms denote a professional title or vocational office (as in Arabic, Ethiopic, and Aramaic), e.g., סֹפֶרֶת (soferet), “scribe”; פֹּכֶרֶת (pokheret), “gazelle-catcher”; פֶּחָה (pekhah), “provincial governor”; and פְּרָעוֹת (pÿra’ot), “princes” (GKC 393 §122.r). Occasionally, a professional name later became a personal name, e.g., the title סֹפֶרֶת (“scribe”) became the name “Sophereth” (Ezra 2:55; Neh 7:57), פֹּכֶרֶת (“gazelle-catcher”) became “Pokereth” (Ezra 2:57; Neh 7:59), and perhaps קֹהֶלֶת (“assembler”) became the surname “Qoheleth” (HALOT 926 s.v. פֹּכֶרֶת הַצְּבָיִים). Many translations render קֹהֶלֶת as a professional title: “the Speaker” (NEB, Moffatt), “the Preacher” (KJV, RSV, YLT, MLB, ASV, NASB), “the Teacher” (NIV, NRSV), “the Leader of the Assembly” (NIV margin), “the Assembler” (NJPS margin). Others render it as a personal surname: “Koheleth” (JPS, NJPS) and “Qoheleth” (NAB, NRSV margin).

[1:1]  sn The verbal root קהל means “to assemble; to summon” (HALOT 1078-79 s.v. קהל). It is used of assembling or summoning various groups of people: “all Israel” (1 Chr 13:5; 15:3), “the elders of Israel” (1 Kgs 8:1; 2 Chr 5:2), all the elders of their tribes” (Deut 31:28), “all the princes of Israel” (1 Chr 28:1), “your tribes” (Deut 31:28), “all the house of Judah” (1 Kgs 12:21; 2 Chr 11:1), “the people” (Deut 4:10; 31:12), “the whole congregation” (Lev 8:3; Num 1:18; 16:19; 20:8), “all the congregation of the sons of Israel” (Exod 35:1; Num 8:9), “the assembly” (Num 10:7; 20:10), and “your assembly” (Ezek 38:13). The verb is often used in reference to summoning/assembling people for a religious occasion (Exod 35:1; Lev 8:3-4; Num 8:9; Deut 4:10; Josh 18:1; 22:12; 1 Kgs 8:1; 2 Chr 5:2-3), a political occasion (2 Sam 20:14), a military occasion (Judg 20:11; 2 Chr 11:1), or a judicial occasion (Job 11:10). The Hiphil stem is used to describe the action of the leader (usually a single individual who possesses/commands authority) summoning the people, e.g., Moses (Exod 35:1; Lev 8:3; Num 20:10), Moses and Aaron (Num 1:18), Korah (Num 16:19), King David (1 Chr 13:5; 15:3; 28:1), King Solomon (1 Kgs 8:1; 12:21; 2 Chr 5:2), and King Rehoboam (2 Chr 11:1). In almost every case, he who assembles the people is a person invested with authority; he makes a public proclamation or leads the nation in an important action. The Niphal stem is most often used to describe the people assembling at the direction of the leader (e.g., Lev 8:4; Josh 18:1; 22:12; 1 Kgs 8:2; 2 Chr 5:3). The root קהל is a denominative derived from the noun קָהָל (qahal, “assembly, contingent”; HALOT 1079-80 s.v. קָהָל). The noun has numerous referents: the congregated nation as a whole in the wilderness, assembled for ceremonies and instruction (Exod 16:3; Lev 4:13, 21; 16:17, 33; Num 10:7; 14:5; 15:15; 16:3; 17:12; 19:20; 20:4, 6, 10, 12; Deut 9:10; 10:4; 18:16); the congregation of Israel assembled for divine worship (Pss 22:23, 26; 26:5; 35:18; 40:10; 107:32; 149:1; Lam 1:10); the postexilic community assembled to hear the Torah and instruction (Neh 13:1); a military contingent assembled for warfare (Num 16:3; 20:4; Judg 20:2; 21:5, 8; 1 Sam 17:47; 2 Chr 28:14); people summoned to court (Ezek 16:40; 23:46-47); judicial authorities (Jer 26:17; Prov 5:14; 26:26; Sir 7:7). The term is often used as a designation for Israel: “the assembly of Israel” (Lev 16:17; Deut 31:30; Josh 8:35; 1 Kgs 8:14, 22, 55; 12:3; 2 Chr 6:3, 12-13; Sir 50:13, 20), “the assembly of the congregation” (Exod 12:6); “the assembly of the congregation of the sons of Israel” (Num 14:5), and “the assembly of God” (Neh 13:1). The related noun קְהִלָּה (qÿhillah) means “assembly, community” (HALOT 1080 s.v. קְהִלָּה), e.g., in the idiom נָתַן קְהִלָּה (natan qÿhillah) “to hold an assembly”: “I called a great assembly to deal with them” (Neh 5:7).

[1:1]  ⁶⁰ tn Heb “son of David” or “a son of David.”

[1:1]  ⁶¹ sn While 1:1 says only “king in Jerusalem” (מֶלֶךְ בִּירוּשָׁלָםִ, melekh birushalayim), 1:12 adds “king over Israel in Jerusalem” (בִּירוּשָׁלָםִ מֶלֶךְ עַל־יִשְׂרָאֵל, melekh ’al-yisra’el birushalayim). The LXX adds “Israel” in 1:1 to harmonize with 1:12; however, the MT makes sense as it stands. Apart from David, only Solomon was “king over Israel in Jerusalem” – unless the term “Israel” (יִשְׂרָאֵל, yisra’el) in 1:12 is used for Judah or the postexilic community. Solomon would fit the description of the author of this book, who is characterized by great wisdom (1:13, 16), great wealth (2:8), numerous servants (2:7), great projects (2:4-6), and the collection, editing and writings of many proverbs (12:9-10). All of this generally suggests Solomonic authorship. However, many scholars deny Solomonic authorship on the basis of linguistic and historical arguments.

[1:1]  ⁶² sn The form of the title is typical: (1) “the words of [the writer],” (2) his family name or name of his father, and (3) his social/political position in Israel (e.g., Prov 22:17; 24:23; 30:1; 31:1). Sometimes, the writer’s qualifications are given in the introduction to an OT book (e.g., Jer 1:1; Amos 1:1). Qoheleth lists his qualifications at the end of the book (12:9-12).

[1:1]  map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[5:6]  ⁶³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[5:6]  ⁶⁴ tn Perhaps, “in the middle of the throne area” (see L&N 83.10).

[5:6]  ⁶⁵ tn Or “slaughtered”; traditionally, “slain.” The phrase behind this translation is ὡς ἐσφαγμένον (Jw" ejsfagmenon). The particle ὡς is used in Greek generally for comparison, and in Revelation it is used often to describe the appearance of what the author saw. This phrase does not imply that the Lamb “appeared to have been killed” but in reality was not, because the wider context of the NT shows that in fact the Lamb, i.e., Jesus, was killed. See 13:3 for the only other occurrence of this phrase in the NT.

[5:6]  ⁶⁶ tn Grk “killed, having.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation by supplying the pronoun “he.”

[5:6]  ⁶⁷ sn The relative pronoun which is masculine, referring back to the eyes rather than to the horns.

[5:6]  ⁶⁸ tc There is good ms evidence for the inclusion of “seven” (ἑπτά, Jepta; ̲⁴ א 2053 2351 Ï^K). There is equally good ms support for the omission of the term (A 1006 1611 Ï^A pc). It may have been accidentally added due to its repeated presence in the immediately preceding phrases, or it may have been intentionally added to maintain the symmetry of the phrases or more likely to harmonize the phrase with 1:4; 3:1; 4:5. Or it may have been accidentally deleted by way of homoioteleuton (τὰ ἑπτά, ta Jepta). A decision is difficult in this instance. NA²⁷ also does not find the problem easy to solve, placing the word in brackets to indicate doubts as to its authenticity.

[5:6]  ⁶⁹ sn See the note on the phrase the seven spirits of God in Rev 4:5.

[5:8]  ⁷⁰ tn Grk “fell down.” BDAG 815 s.v. πίπτω 1.b.α.ב. has “fall down, throw oneself to the ground as a sign of devotion or humility, before high-ranking persons or divine beings.”

[5:8]  ⁷¹ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[5:8]  ⁷² sn This interpretive comment by the author forms a parenthesis in the narrative.

[5:12]  ⁷³ tn The words “all of whom” are not in the Greek text, but have been supplied to indicate the resumption of the phrase “the voice of many angels” at the beginning of the verse.

[5:12]  ⁷⁴ tn Grk “saying.”

[5:12]  ⁷⁵ tn Or “slaughtered”; traditionally, “slain.”

[5:13]  ⁷⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[5:13]  ⁷⁷ tn Grk “saying.”

[5:13]  ⁷⁸ tn Or “dominion.”

[6:1]  ⁷⁹ tn Grk “saying like a voice [or sound] of thunder.”

[6:1]  ⁸⁰ tc The addition of “and see” (καὶ ἴδε or καὶ βλέπε [kai ide or kai blepe]) to “come” (ἔρχου, ercou) in 6:1, 3-5, 7 is a gloss directed to John, i.e., “come and look at the seals and the horsemen!” But the command ἔρχου is better interpreted as directed to each of the horsemen. The shorter reading also has the support of the better witnesses.

[6:16]  ⁸¹ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. Here καί (kai) has not been translated because of differences between Greek and English style.

[6:16]  ⁸² tn It is difficult to say where this quotation ends. The translation ends it after “withstand it” at the end of v. 17, but it is possible that it should end here, after “Lamb” at the end of v. 16. If it ends after “Lamb,” v. 17 is a parenthetical explanation by the author.

[7:9]  ⁸³ tn The phrase “and here was” expresses the sense of καὶ ἰδού (kai idou).

[7:9]  ⁸⁴ tn Here καί (kai) has not been translated before each of the following categories, since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[7:10]  ⁸⁵ tn The dative here has been translated as a dative of possession.

[7:14]  ⁸⁶ tn Here καί (kai) has been translated as “so” to indicate the implied result of the previous question.

[7:14]  ⁸⁷ tn Though the expression “the answer” is not in the Greek text, it is clearly implied. Direct objects in Greek were frequently omitted when clear from the context.

[7:14]  ⁸⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[7:14]  ⁸⁹ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. Here καί (kai) has not been translated because of differences between Greek and English style.

[7:17]  ⁹⁰ sn An allusion to Isa 25:8.

[12:11]  ⁹¹ tn Here καί (kai) has been translated as “but” to indicate the contrast.

[12:11]  ⁹² sn They did not love their lives. See Matt 16:25; Luke 17:33; John 12:25.

[13:8]  ⁹³ tn Grk “it”; the referent (the beast) has been specified in the translation for clarity.

[13:8]  ⁹⁴ tn The prepositional phrase “since the foundation of the world” is traditionally translated as a modifier of the immediately preceding phrase in the Greek text, “the Lamb who was killed” (so also G. B. Caird, Revelation [HNTC], 168), but it is more likely that the phrase “since the foundation of the world” modifies the verb “written” (as translated above). Confirmation of this can be found in Rev 17:8 where the phrase “written in the book of life since the foundation of the world” occurs with no ambiguity.

[13:8]  ⁹⁵ tn Or “slaughtered”; traditionally, “slain.”

[14:1]  ⁹⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[14:1]  ⁹⁷ tn The phrase “and here was” expresses the sense of καὶ ἰδού (kai idou).

[14:4]  ⁹⁸ tn The aorist passive verb is rendered as a reflexive (“defiled themselves”) by BDAG 657 s.v. μολύνω 2.

[14:10]  ⁹⁹ tn Grk “he himself.”

[14:10]  ¹⁰⁰ tn The Greek word for “anger” here is θυμός (qumos), a wordplay on the “passion” (θυμός) of the personified city of Babylon in 14:8.

[14:10]  ¹⁰¹ tn Traditionally, “brimstone.”

[15:3]  ¹⁰² tn Here καί (kai) has not been translated.

[15:3]  ¹⁰³ tn See the note on the word “servants” in 1:1.

[15:3]  ¹⁰⁴ tn Grk “saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

[15:3]  ¹⁰⁵ 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.”

[15:3]  ¹⁰⁶ tn Or “righteous,” although the context favors justice as the theme.

[15:3]  ¹⁰⁷ tc Certain mss (Ì⁴⁷ א*^,2 C 1006 1611 1841 pc) read “ages” (αἰώνων, aiwnwn) instead of “nations” (ἐθνῶν, eqnwn), which itself is supported by several mss (א¹ A 051 Ï). The ms evidence seems to be fairly balanced, though αἰώνων has somewhat better support. The replacement of “ages” with “nations” is possibly a scribal attempt to harmonize this verse with the use of “nations” in the following verse. On the other hand, the idea of “nations” fits well with v. 4 and it may be that “ages” is a scribal attempt to assimilate this text to 1 Tim 1:17: “the king of the ages” (βασιλεὺς τῶν αἰώνων, basileu" twn aiwnwn). The decision is a difficult one since both scenarios deal well with the evidence, though the verbal parallel with 1 Tim 1:17 is exact while the parallel with v. 4 is not. The term “king” occurs 17 other times (most occurrences refer to earthly kings) in Revelation and it is not used with either “ages” or “nations” apart from this verse. Probably the reading “nations” should be considered original due to the influence of 1 Tim 1:17.

[17:14]  ¹⁰⁸ tn See BDAG 636 s.v. μετά A.2.a.α.

[19:7]  ¹⁰⁹ tn This verb and the next two verbs are hortatory subjunctives (giving exhortations).

[19:9]  ¹¹⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[19:9]  ¹¹¹ tn Grk “he”; the referent (the angel) has been specified in the translation for clarity.

[21:9]  ¹¹² tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[21:9]  ¹¹³ tn Grk “with me.” The translation “with me” implies that John was engaged in a dialogue with the one speaking to him (e.g., Jesus or an angel) when in reality it was a one-sided conversation, with John doing all the listening. For this reason, μετ᾿ ἐμοῦ (met’ emou, “with me”) was translated as “to me.” See also v. 15.

[21:14]  ¹¹⁴ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[21:22]  ¹¹⁵ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic. Every verse from here to the end of this chapter begins with καί in Greek, but due to differences between Greek and contemporary English style, these have not been translated.

[21:22]  ¹¹⁶ 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.”

[21:27]  ¹¹⁷ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[21:27]  ¹¹⁸ tn Here BDAG 552 s.v. κοινός 2 states, “pert. to being of little value because of being common, common, ordinary, profane…b. specifically, of that which is ceremonially impure: Rv 21:27.”

[21:27]  ¹¹⁹ tn Or “what is abhorrent”; Grk “who practices abominations.”

[21:27]  ¹²⁰ tn Grk “practicing abomination or falsehood.” Because of the way βδέλυγμα (bdelugma) has been translated (“does what is detestable”) it was necessary to repeat the idea from the participle ποιῶν (poiwn, “practices”) before the term “falsehood.” On this term, BDAG 1097 s.v. ψεῦδος states, “ποιεῖν ψεῦδος practice (the things that go with) falsehood Rv 21:27; 22:15.” Cf. Rev 3:9.

[21:27]  ¹²¹ tn Grk “those who are written”; the word “names” is implied.

[22:1]  ¹²² tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[22:1]  ¹²³ tn Grk “he”; the referent (the angel mentioned in 21:9, 15) has been specified in the translation for clarity.

[22:1]  ¹²⁴ tn Grk “proceeding.” Water is more naturally thought to pour out or flow out in English idiom.

[22:2]  ¹²⁵ tn Grk “its”; the referent (the city, the new Jerusalem) has been specified in the translation for clarity.

[22:2]  ¹²⁶ tn The Greek word πλατεῖα (plateia) refers to a major (broad) street (L&N 1.103).

[22:2]  ¹²⁷ tn Grk “From here and from there.”

[22:2]  ¹²⁸ tn Or “twelve crops” (one for each month of the year).

[22:2]  ¹²⁹ tn The words “of the year” are implied.

[22:3]  ¹³⁰ tn Or “be anything accursed” (L&N 33.474).

[22:3]  ¹³¹ tn Grk “in it”; the referent (the city, the new Jerusalem) has been specified in the translation for clarity.

[22:3]  ¹³² tn Grk “city, and his.” Although this is a continuation of the previous sentence in Greek, a new sentence was started here in the translation because of the introduction of the Lamb’s followers.

[22:3]  ¹³³ tn See the note on the word “servants” in 1:1.

[22:3]  ¹³⁴ tn Or “will serve.”