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Genesis 3:1-24

Context
The Temptation and the Fall

3:1 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.

The Judgment Oracles of God at the Fall

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.”

3:17 But to Adam 50  he said,

“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.

Genesis 24:2

Context
24:2 Abraham said to his servant, the senior one 73  in his household who was in charge of everything he had, “Put your hand under my thigh 74 

Genesis 38:2-3

Context

38:2 There Judah saw the daughter of a Canaanite man 75  named Shua. 76  Judah acquired her as a wife 77  and had marital relations with her. 78  38:3 She became pregnant 79  and had a son. Judah named 80  him Er.

Genesis 38:17-23

Context
38:17 He replied, “I’ll send you a young goat from the flock.” She asked, “Will you give me a pledge until you send it?” 81  38:18 He said, “What pledge should I give you?” She replied, “Your seal, your cord, and the staff that’s in your hand.” So he gave them to her and had sex with her. 82  She became pregnant by him. 38:19 She left immediately, 83  removed her veil, and put on her widow’s clothes.

38:20 Then Judah had his friend Hirah 84  the Adullamite take a young goat to get back from the woman the items he had given in pledge, 85  but Hirah 86  could not find her. 38:21 He asked the men who were there, 87  “Where is the cult prostitute 88  who was at Enaim by the road?” But they replied, “There has been no cult prostitute here.” 38:22 So he returned to Judah and said, “I couldn’t find her. Moreover, the men of the place said, ‘There has been no cult prostitute here.’” 38:23 Judah said, “Let her keep the things 89  for herself. Otherwise we will appear to be dishonest. 90  I did indeed send this young goat, but you couldn’t find her.”

Ezekiel 6:1--9:11

Context
Judgment on the Mountains of Israel

6:1 The word of the Lord came to me: 6:2 “Son of man, turn toward 91  the mountains of Israel and prophesy against them: 6:3 Say, ‘Mountains of Israel, 92  Hear the word of the sovereign Lord! 93  This is what the sovereign Lord says to the mountains and the hills, to the ravines and the valleys: I am bringing 94  a sword against you, and I will destroy your high places. 95  6:4 Your altars will be ruined and your incense altars will be broken. I will throw down your slain in front of your idols. 96  6:5 I will place the corpses of the people of Israel in front of their idols, 97  and I will scatter your bones around your altars. 6:6 In all your dwellings, the cities will be laid waste and the high places ruined so that your altars will be laid waste and ruined, your idols will be shattered and demolished, your incense altars will be broken down, and your works wiped out. 98  6:7 The slain will fall among you and then you will know that I am the Lord. 99 

6:8 “‘But I will spare some of you. Some will escape the sword when you are scattered in foreign lands. 100  6:9 Then your survivors will remember me among the nations where they are exiled. They will realize 101  how I was crushed by their unfaithful 102  heart which turned from me and by their eyes which lusted after their idols. They will loathe themselves 103  because of the evil they have done and because of all their abominable practices. 6:10 They will know that I am the Lord; my threats to bring this catastrophe on them were not empty.’ 104 

6:11 “‘This is what the sovereign Lord says: Clap your hands, stamp your feet, and say, “Ah!” because of all the evil, abominable practices of the house of Israel, for they will fall by the sword, famine, and pestilence. 105  6:12 The one far away will die by pestilence, the one close by will fall by the sword, and whoever is left and has escaped these 106  will die by famine. I will fully vent my rage against them. 6:13 Then you will know that I am the Lord – when their dead lie among their idols around their altars, on every high hill and all the mountaintops, under every green tree and every leafy oak, 107  the places where they have offered fragrant incense to all their idols. 6:14 I will stretch out my hand against them 108  and make the land a desolate waste from the wilderness to Riblah, 109  in all the places where they live. Then they will know that I am the Lord!”

The End Arrives

7:1 The word of the Lord came to me: 7:2 “You, son of man – this is what the sovereign Lord says to the land of Israel: An end! The end is coming on the four corners of the land! 110  7:3 The end is now upon you, and I will release my anger against you; I will judge 111  you according to your behavior, 112  I will hold you accountable for 113  all your abominable practices. 7:4 My eye will not pity you; I will not spare 114  you. 115  For I will hold you responsible for your behavior, 116  and you will suffer the consequences of your abominable practices. 117  Then you will know that I am the Lord!

7:5 “This is what the sovereign Lord says: A disaster 118  – a one-of-a-kind 119  disaster – is coming! 7:6 An end comes 120  – the end comes! 121  It has awakened against you 122  – the end is upon you! Look, it is coming! 123  7:7 Doom is coming upon you who live in the land! The time is coming, the day 124  is near. There are sounds of tumult, not shouts of joy, on the mountains. 125  7:8 Soon now I will pour out my rage 126  on you; I will fully vent my anger against you. I will judge you according to your behavior. I will hold you accountable for all your abominable practices. 7:9 My eye will not pity you; I will not spare 127  you. For your behavior I will hold you accountable, 128  and you will suffer the consequences of your abominable practices. Then you will know that it is I, the Lord, who is striking you. 129 

7:10 “Look, the day! Look, it is coming! Doom has gone out! The staff has budded, pride has blossomed! 7:11 Violence 130  has grown into a staff that supports wickedness. Not one of them will be left 131  – not from their crowd, not from their wealth, not from their prominence. 132  7:12 The time has come; the day has struck! The customer should not rejoice, nor the seller mourn; for divine wrath 133  comes against their whole crowd. 7:13 The customer will no longer pay the seller 134  while both parties are alive, for the vision against their whole crowd 135  will not be revoked. Each person, for his iniquity, 136  will fail to preserve his life.

7:14 “They have blown the trumpet and everyone is ready, but no one goes to battle, because my anger is against their whole crowd. 137  7:15 The sword is outside; pestilence and famine are inside the house. Whoever is in the open field will die by the sword, and famine and pestilence will consume everyone in the city. 7:16 Their survivors will escape to the mountains and become like doves of the valleys; all of them will moan – each one for his iniquity. 7:17 All of their hands will hang limp; their knees will be wet with urine. 138  7:18 They will wear sackcloth, terror will cover them; shame will be on all their faces, and all of their heads will be shaved bald. 139  7:19 They will discard their silver in the streets, and their gold will be treated like filth. 140  Their silver and gold will not be able to deliver them on the day of the Lord’s fury. 141  They will not satisfy their hunger or fill their stomachs because their wealth 142  was the obstacle leading to their iniquity. 143  7:20 They rendered the beauty of his ornaments into pride, 144  and with it they made their abominable images – their detestable idols. Therefore I will render it filthy to them. 7:21 I will give it to foreigners as loot, to the world’s wicked ones as plunder, and they will desecrate it. 7:22 I will turn my face away from them and they will desecrate my treasured place. 145  Vandals will enter it and desecrate it. 146  7:23 (Make the chain, 147  because the land is full of murder 148  and the city is full of violence.) 7:24 I will bring the most wicked of the nations and they will take possession of their houses. I will put an end to the arrogance of the strong, and their sanctuaries 149  will be desecrated. 7:25 Terror 150  is coming! They will seek peace, but find none. 7:26 Disaster after disaster will come, and one rumor after another. They will seek a vision from a prophet; priestly instruction will disappear, along with counsel from the elders. 7:27 The king will mourn and the prince will be clothed with shuddering; the hands of the people of the land will tremble. Based on their behavior I will deal with them, and by their standard of justice 151  I will judge them. Then they will know that I am the Lord!”

A Desecrated Temple

8:1 In the sixth year, in the sixth month, on the fifth of the month, 152  as I was sitting in my house with the elders of Judah sitting in front of me, the hand 153  of the sovereign Lord seized me. 154  8:2 As I watched, I noticed 155  a form that appeared to be a man. 156  From his waist downward was something like fire, 157  and from his waist upward something like a brightness, 158  like an amber glow. 159  8:3 He stretched out the form 160  of a hand and grabbed me by a lock of hair on my head. Then a wind 161  lifted me up between the earth and sky and brought me to Jerusalem 162  by means of divine visions, to the door of the inner gate which faces north where the statue 163  which provokes to jealousy was located. 8:4 Then I perceived that the glory of the God of Israel was there, as in the vision I had seen earlier in the valley.

8:5 He said to me, “Son of man, look up toward 164  the north.” So I looked up toward the north, and I noticed to the north of the altar gate was this statue of jealousy at the entrance.

8:6 He said to me, “Son of man, do you see what they are doing – the great abominations that the people 165  of Israel are practicing here, to drive me far from my sanctuary? But you will see greater abominations than these!”

8:7 He brought me to the entrance of the court, and as I watched, I noticed a hole in the wall. 8:8 He said to me, “Son of man, dig into the wall.” So I dug into the wall and discovered a doorway.

8:9 He said to me, “Go in and see the evil abominations they are practicing here.” 8:10 So I went in and looked. I noticed every figure 166  of creeping thing and beast – detestable images 167  – and every idol of the house of Israel, engraved on the wall all around. 168  8:11 Seventy men from the elders of the house of Israel 169  (with Jaazaniah son of Shaphan standing among them) were standing in front of them, each with a censer in his hand, and fragrant 170  vapors from a cloud of incense were swirling upward.

8:12 He said to me, “Do you see, son of man, what the elders of the house of Israel are doing in the dark, each in the chamber of his idolatrous images? 171  For they think, ‘The Lord does not see us! The Lord has abandoned the land!’” 8:13 He said to me, “You will see them practicing even greater abominations!”

8:14 Then he brought me to the entrance of the north gate of the Lord’s house. I noticed 172  women sitting there weeping for Tammuz. 173  8:15 He said to me, “Do you see this, son of man? You will see even greater abominations than these!”

8:16 Then he brought me to the inner court of the Lord’s house. Right there 174  at the entrance to the Lord’s temple, between the porch and the altar, 175  were about twenty-five 176  men with their backs to the Lord’s temple, 177  facing east – they were worshiping the sun 178  toward the east!

8:17 He said to me, “Do you see, son of man? Is it a trivial thing that the house of Judah commits these abominations they are practicing here? For they have filled the land with violence and provoked me to anger still further. Look, they are putting the branch to their nose! 179  8:18 Therefore I will act with fury! My eye will not pity them nor will I spare 180  them. When they have shouted in my ears, I will not listen to them.”

The Execution of Idolaters

9:1 Then he shouted in my ears, “Approach, 181  you who are to visit destruction on the city, each with his destructive weapon in his hand!” 9:2 Next, I noticed 182  six men 183  coming from the direction of the upper gate 184  which faces north, each with his war club in his hand. Among them was a man dressed in linen with a writing kit 185  at his side. They came and stood beside the bronze altar.

9:3 Then the glory of the God of Israel went up from the cherub where it had rested to the threshold of the temple. 186  He called to the man dressed in linen who had the writing kit at his side. 9:4 The Lord said to him, “Go through the city of Jerusalem 187  and put a mark 188  on the foreheads of the people who moan and groan over all the abominations practiced in it.”

9:5 While I listened, he said to the others, 189  “Go through the city after him and strike people down; do no let your eye pity nor spare 190  anyone! 9:6 Old men, young men, young women, little children, and women – wipe them out! But do not touch anyone who has the mark. Begin at my sanctuary!” So they began with the elders who were at the front of the temple.

9:7 He said to them, “Defile the temple and fill the courtyards with corpses. Go!” So they went out and struck people down throughout the city. 9:8 While they were striking them down, I was left alone, and I threw myself face down and cried out, “Ah, sovereign Lord! Will you destroy the entire remnant of Israel when you pour out your fury on Jerusalem?”

9:9 He said to me, “The sin of the house of Israel and Judah is extremely great; the land is full of murder, and the city is full of corruption, 191  for they say, ‘The Lord has abandoned the land, and the Lord does not see!’ 192  9:10 But as for me, my eye will not pity them nor will I spare 193  them; I hereby repay them for what they have done.” 194 

9:11 Next I noticed the man dressed in linen with the writing kit at his side bringing back word: “I have done just as you commanded me.”

Ezekiel 17:12-21

Context
17:12 “Say to the rebellious house of Israel: 195  ‘Don’t you know what these things mean?’ 196  Say: ‘See here, the king of Babylon came to Jerusalem 197  and took her king and her officials prisoner and brought them to himself in Babylon. 17:13 He took one from the royal family, 198  made a treaty with him, and put him under oath. 199  He then took the leaders of the land 17:14 so it would be a lowly kingdom which could not rise on its own but must keep its treaty with him in order to stand. 17:15 But this one from Israel’s royal family 200  rebelled against the king of Babylon 201  by sending his emissaries to Egypt to obtain horses and a large army. Will he prosper? Will the one doing these things escape? Can he break the covenant and escape?

17:16 “‘As surely as I live, declares the sovereign Lord, surely in the city 202  of the king who crowned him, whose oath he despised and whose covenant he broke – in the middle of Babylon he will die! 17:17 Pharaoh with his great army and mighty horde will not help 203  him in battle, when siege ramps are erected and siege-walls are built to kill many people. 17:18 He despised the oath by breaking the covenant. Take note 204  – he gave his promise 205  and did all these things – he will not escape!

17:19 “‘Therefore this is what the sovereign Lord says: As surely as I live, I will certainly repay him 206  for despising my oath and breaking my covenant! 17:20 I will throw my net over him and he will be caught in my snare; I will bring him to Babylon and judge him there because of the unfaithfulness he committed against me. 17:21 All the choice men 207  among his troops will die 208  by the sword and the survivors will be scattered to every wind. Then you will know that I, the Lord, have spoken!

Ezekiel 21:9-27

Context
21:9 “Son of man, prophesy and say: ‘This is what the Lord says:

“‘A sword, a sword is sharpened,

and also polished.

21:10 It is sharpened for slaughter,

it is polished to flash like lightning!

“‘Should we rejoice in the scepter of my son? No! The sword despises every tree! 209 

21:11 “‘He gave it to be polished,

to be grasped in the hand –

the sword is sharpened, it is polished –

giving it into the hand of the executioner.

21:12 Cry out and moan, son of man,

for it is wielded against my people;

against all the princes of Israel.

They are delivered up to the sword, along with my people.

Therefore, strike your thigh. 210 

21:13 “‘For testing will come, and what will happen when the scepter, which the sword despises, is no more? 211  declares the sovereign Lord.’

21:14 “And you, son of man, prophesy,

and clap your hands together.

Let the sword strike twice, even three times!

It is a sword for slaughter,

a sword for the great slaughter surrounding them.

21:15 So hearts melt with fear and many stumble.

At all their gates I have stationed the sword for slaughter.

Ah! It is made to flash, it is drawn for slaughter!

21:16 Cut sharply on the right!

Swing to 212  the left,

wherever your edge 213  is appointed to strike.

21:17 I too will clap my hands together,

I will exhaust my rage;

I the Lord have spoken.”

21:18 The word of the Lord came to me: 21:19 “You, son of man, mark out two routes for the king of Babylon’s sword to take; both of them will originate in a single land. Make a signpost and put it at the beginning of the road leading to the city. 21:20 Mark out the routes for the sword to take: “Rabbah of the Ammonites” and “Judah with Jerusalem in it.” 214  21:21 For the king of Babylon stands at the fork 215  in the road at the head of the two routes. He looks for omens: 216  He shakes arrows, he consults idols, 217  he examines 218  animal livers. 219  21:22 Into his right hand 220  comes the portent for Jerusalem – to set up battering rams, to give the signal 221  for slaughter, to shout out the battle cry, 222  to set up battering rams against the gates, to erect a siege ramp, to build a siege wall. 21:23 But those in Jerusalem 223  will view it as a false omen. They have sworn solemn oaths, 224  but the king of Babylon 225  will accuse them of violations 226  in order to seize them. 227 

21:24 “Therefore this is what the sovereign Lord says: ‘Because you have brought up 228  your own guilt by uncovering your transgressions and revealing your sins through all your actions, for this reason you will be taken by force. 229 

21:25 “‘As for you, profane and wicked prince of Israel, 230 

whose day has come, the time of final punishment,

21:26 this is what the sovereign Lord says:

Tear off the turban, 231 

take off the crown!

Things must change! 232 

Exalt the lowly,

bring down the proud! 233 

21:27 A total ruin I will make it! 234 

It will come to an end

when the one arrives to whom I have assigned judgment.’ 235 

Ezekiel 22:31

Context
22:31 So I have poured my anger on them, and destroyed them with the fire of my fury. I hereby repay them for what they have done, 236  declares the sovereign Lord.”

Ezekiel 24:1-14

Context
The Boiling Pot

24:1 The word of the Lord came to me in the ninth year, in the tenth month, on the tenth day of the month 237 : 24:2 “Son of man, write down the name of this day, this very day. The king of Babylon has laid siege 238  to Jerusalem 239  this very day. 24:3 Recite a proverb to this rebellious house 240  and say to them, ‘This is what the sovereign Lord says:

“‘Set on the pot, 241  set it on,

pour water in it too;

24:4 add the pieces of meat to it,

every good piece,

the thigh and the shoulder;

fill it with choice bones.

24:5 Take the choice bone of the flock,

heap up bones under it;

boil rapidly,

and boil its bones in it.

24:6 “‘Therefore this is what the sovereign Lord says:

Woe to the city of bloodshed,

the pot whose rot 242  is in it,

whose rot has not been removed 243  from it!

Empty it piece by piece.

No lot has fallen on it. 244 

24:7 For her blood was in it;

she poured it on an exposed rock;

she did not pour it on the ground to cover it up with dust.

24:8 To arouse anger, to take vengeance,

I have placed her blood on an exposed rock so that it cannot be covered up.

24:9 “‘Therefore this is what the sovereign Lord says:

Woe to the city of bloodshed!

I will also make the pile high.

24:10 Pile up the bones, kindle the fire;

cook the meat well, mix in the spices,

let the bones be charred.

24:11 Set the empty pot on the coals, 245 

until it becomes hot and its copper glows,

until its uncleanness melts within it and its rot 246  is consumed.

24:12 It has tried my patience; 247 

yet its thick rot is not removed 248  from it.

Subject its rot to the fire! 249 

24:13 You mix uncleanness with obscene conduct. 250 

I tried to cleanse you, 251  but you are not clean.

You will not be cleansed from your uncleanness 252 

until I have exhausted my anger on you.

24:14 “‘I the Lord have spoken; judgment 253  is coming and I will act! I will not relent, or show pity, or be sorry! 254  I will judge you 255  according to your conduct 256  and your deeds, declares the sovereign Lord.’”

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[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]  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” [Lord God] because there is no covenant relationship involved between God and the serpent. He only speaks of “God.” In the process the serpent draws the woman into his manner of speech so that she too only speaks of “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 Lord God had said and what the woman says. God said “you may freely eat” (the imperfect with the infinitive absolute, see 2:16), but the woman omits the emphatic infinitive, saying simply “we may eat.” Her words do not reflect the sense of eating to her heart’s content.

[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, lomot 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).

[3:5]  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 (yodÿe) 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 (taavah, translated “attractive” here) actually means “desirable.” This term and the later term נֶחְמָד (nekhmad, “desirable”) are synonyms.

[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]  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]  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 Lord God in a human form. This is more than the text asserts.

[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 Lord”) may refer to God’s thunderous roar, which typically accompanies his appearance in the storm to do battle or render judgment (e.g., see Ps 29).

[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 Lord, the Niphal form is used with the same sense: “I hid.”

[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 Lord God) has been specified in the translation for clarity.

[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 Lord God’s real concern.

[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 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]  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.

[3:16]  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 Lord announces a struggle, a conflict between the man and the woman. She will desire to control him, but he will dominate her instead. This interpretation also fits the tone of the passage, which is a judgment oracle. See further Susan T. Foh, “What is the Woman’s Desire?” WTJ 37 (1975): 376-83.

[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 Lord simply announces the struggle without indicating who will emerge victorious.

[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 (baavurekha) 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 Lord God made garments from skin. The text gives no indication of how this was done, or how they came by the skins. Earlier in the narrative (v. 7) the attempt of the man and the woman to cover their nakedness with leaves expressed their sense of alienation from each other and from God. By giving them more substantial coverings, God indicates this alienation is greater than they realize. This divine action is also ominous; God is preparing them for the more hostile environment in which they will soon be living (v. 23). At the same time, there is a positive side to the story in that God makes provision for the man’s and woman’s condition.

[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 Lord “sends him out.”

[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 Lord expelled the man.

[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]  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.

[24:2]  73 tn The Hebrew term זָקֵן (zaqen) may refer to the servant who is oldest in age or senior in authority (or both).

[24:2]  74 sn Put your hand under my thigh. The taking of this oath had to do with the sanctity of the family and the continuation of the family line. See D. R. Freedman, “Put Your Hand Under My Thigh – the Patriarchal Oath,” BAR 2 (1976): 2-4, 42.

[38:2]  75 tn Heb “a man, a Canaanite.”

[38:2]  76 tn Heb “and his name was Shua.”

[38:2]  77 tn Heb “and he took her.”

[38:2]  78 tn Heb “and he went to her.” This expression is a euphemism for sexual intercourse.

[38:3]  79 tn Or “she conceived” (also in the following verse).

[38:3]  80 tc Some mss read this verb as feminine, “she called,” to match the pattern of the next two verses. But the MT, “he called,” should probably be retained as the more difficult reading.

[38:17]  81 tn Heb “until you send.”

[38:18]  82 tn Heb “and he went to her.” This expression is a euphemism for sexual intercourse.

[38:19]  83 tn Heb “and she arose and left,” the first verb in the pair emphasizing that she wasted no time.

[38:20]  84 tn Heb “sent by the hand of his friend.” Here the name of the friend (“Hirah”) has been included in the translation for clarity.

[38:20]  85 tn Heb “to receive the pledge from the woman’s hand.”

[38:20]  86 tn Heb “he”; the referent (Judah’s friend Hirah the Adullamite) has been specified in the translation for clarity.

[38:21]  87 tn Heb “the men of her place,” that is, who lived at the place where she had been.

[38:21]  88 sn The Hebrew noun translated “cult prostitute” is derived from a verb meaning “to be set apart; to be distinct.” Thus the term refers to a woman who did not marry, but was dedicated to temple service as a cult prostitute. The masculine form of this noun is used for male cult prostitutes. Judah thought he had gone to an ordinary prostitute (v. 15); but Hirah went looking for a cult prostitute, perhaps because it had been a sheep-shearing festival. For further discussion see E. M. Yamauchi, “Cultic Prostitution,” Orient and Occident (AOAT), 213-23.

[38:23]  89 tn The words “the things” have been supplied in the translation for stylistic reasons.

[38:23]  90 tn Heb “we will become contemptible.” The Hebrew word בּוּז (buz) describes the contempt that a respectable person would have for someone who is worthless, foolish, or disreputable.

[6:2]  91 tn Heb “set your face against.” The expression occurs at the beginning of Ezekiel’s prophetic oracles in Ezek 13:17; 20:46; 21:2; 25:2; 28:21; 29:2; 35:2; 38:2.

[6:3]  92 tn The phrase “mountains of Israel” occurs only in the book of Ezekiel (6:2, 3; 19:9; 33:28; 34:13, 14; 35:12; 36:1, 4, 8; 37:22; 38:8; 39:2, 4, 17). The expression refers to the whole land of Israel.

[6:3]  93 tn The introductory formula “Hear the word of the sovereign Lord” parallels a pronouncement delivered by the herald of a king (2 Kgs 18:28).

[6:3]  94 tn Heb “Look I, I am bringing.” The repetition of the pronoun draws attention to the speaker. The construction also indicates that the action is soon to come; the Lord is “about to bring a sword against” them.

[6:3]  95 tn The Hebrew term refers to elevated platforms where pagan sacrifices were performed.

[6:4]  96 tn Thirty-nine of the forty-eight biblical occurrences of this Hebrew word are found in the book of Ezekiel.

[6:5]  97 tc This first sentence, which explains the meaning of the last sentence of the previous verse, does not appear in the LXX and may be an instance of a marginal explanatory note making its way into the text.

[6:6]  98 tn The Hebrew verb translated “wiped out” is used to describe the judgment of the Flood (Gen 6:7; 7:4, 23).

[6:7]  99 sn The phrase you will know that I am the Lord concludes over sixty oracles in the book of Ezekiel and indicates the ultimate goal of God’s action. The phrase is often used in the book of Exodus as well (Exod 7:5; 14:4, 18). By Ezekiel’s day the people had forgotten that the Lord (Yahweh) was their covenant God and had turned to other gods. They had to be reminded that Yahweh alone deserved to be worshiped because only he possessed the power to meet their needs. Through judgment and eventually deliverance, Israel would be reminded that Yahweh alone held their destiny in his hands.

[6:8]  100 tn Heb “when you have fugitives from the sword among the nations, when you are scattered among the lands.”

[6:9]  101 tn The words “they will realize” are not in the Hebrew text; they are added here for stylistic reasons since this clause assumes the previous verb “to remember” or “to take into account.”

[6:9]  102 tn Heb “how I was broken by their adulterous heart.” The image of God being “broken” is startling, but perfectly natural within the metaphorical framework of God as offended husband. The idiom must refer to the intense grief that Israel’s unfaithfulness caused God. For a discussion of the syntax and semantics of the Hebrew text, see M. Greenberg, Ezekiel (AB), 1:134.

[6:9]  103 tn Heb adds “in their faces.”

[6:10]  104 tn Heb “not in vain did I speak to do to them this catastrophe.” The wording of the last half of v. 10 parallels God’s declaration after the sin of the golden calf (Exod 32:14).

[6:11]  105 sn By the sword and by famine and by pestilence. A similar trilogy of punishments is mentioned in Lev 26:25-26. See also Jer 14:12; 21:9; 27:8, 13; 29:18).

[6:12]  106 tn Heb “the one who is left, the one who is spared.”

[6:13]  107 sn By referring to every high hill…all the mountaintops…under every green tree and every leafy oak Ezekiel may be expanding on the phraseology of Deut 12:2 (see 1 Kgs 14:23; 2 Kgs 16:4; 17:10; Jer 2:20; 3:6, 13; 2 Chr 28:4).

[6:14]  108 sn I will stretch out my hand against them is a common expression in the book of Ezekiel (14:9, 13; 16:27; 25:7; 35:3).

[6:14]  109 tc The Vulgate reads the name as “Riblah,” a city north of Damascus. The MT reads Diblah, a city otherwise unknown. The letters resh (ר) and dalet (ד) may have been confused in the Hebrew text. The town of Riblah was in the land of Hamath (2 Kgs 23:33) which represented the northern border of Israel (Ezek 47:14).

[7:2]  110 tn Or “earth.” Elsewhere the expression “four corners of the earth” figuratively refers to the whole earth (Isa 11:12).

[7:3]  111 tn Or “punish” (cf. BDB 1047 s.v. שָׁפַט 3.c).

[7:3]  112 tn Heb “ways.”

[7:3]  113 tn Heb “I will place on you.”

[7:4]  114 tn The meaning of the Hebrew term is primarily emotional: “to pity,” which in context implies an action, as in being moved by pity in order to spare them from the horror of their punishment.

[7:4]  115 tn The pronoun “you” is not in the Hebrew text, but is implied.

[7:4]  116 tn “I will set your behavior on your head.”

[7:4]  117 tn Heb “and your abominable practices will be among you.”

[7:5]  118 tn The Hebrew term often refers to moral evil (see Ezek 6:10; 14:22), but in many contexts it refers to calamity or disaster, sometimes as punishment for evil behavior.

[7:5]  119 tc So most Hebrew mss; many Hebrew mss read “disaster after disaster” (cf. NAB, NCV, NRSV, NLT).

[7:6]  120 tn Or “has come.”

[7:6]  121 tn Or “has come.”

[7:6]  122 tc With different vowels the verb rendered “it has awakened” would be the noun “the end,” as in “the end is upon you.” The verb would represent a phonetic wordplay. The noun by virtue of repetition would continue to reinforce the idea of the end. Whether verb or noun, this is the only instance to occur with this preposition.

[7:6]  123 tc For this entire verse, the LXX has only “the end is come.”

[7:7]  124 sn The day refers to the day of the Lord, a concept which, beginning in Amos 5:18-20, became a common theme in the OT prophetic books. It refers to a time when the Lord intervenes in human affairs as warrior and judge.

[7:7]  125 tc The LXX reads “neither tumult nor birth pains.” The LXX varies at many points from the MT in this chapter. The context suggests that one or both of these would be present on a day of judgment, thus favoring the MT. Perhaps more significant is the absence of “the mountains” in the LXX. If the ר (resh) in הָרִים (harim, “the mountains” not “on the mountains”) were a ד (dalet), which is a common letter confusion, then it could be from the same root as the previous word, הֵד (hed), meaning “the day is near – with destruction, not joyful shouting.”

[7:8]  126 tn The expression “to pour out rage” also occurs in Ezek 9:8; 14:19; 20:8, 13, 21; 22:31; 30:15; 36:18.

[7:9]  127 tn The meaning of the Hebrew term is primarily emotional: “to pity,” which in context implies an action, as in being moved by pity in order to spare them from the horror of their punishment.

[7:9]  128 tn Heb “According to your behavior I will place on you.”

[7:9]  129 tn The MT lacks “you.” It has been added for clarification.

[7:11]  130 tn Heb “the violence.”

[7:11]  131 tc The LXX reads “he will crush the wicked rod without confusion or haste.”

[7:11]  132 tn The Hebrew word occurs only here in the OT.

[7:12]  133 tn Heb “wrath.” Context clarifies that God’s wrath is in view.

[7:13]  134 tc The translation follows the LXX for the first line of the verse, although the LXX has lost the second line due to homoioteleuton (similar endings of the clauses). The MT reads “The seller will not return to the sale.” This Hebrew reading has been construed as a reference to land redemption, the temporary sale of the use of property, with property rights returned to the seller in the year of Jubilee. But the context has no other indicator that land redemption is in view. If correct, the LXX evidence suggests that one of the cases of “the customer” has been replaced by “the seller” in the MT, perhaps due to hoimoioarcton (similar beginnings of the words).

[7:13]  135 tn The Hebrew word refers to the din or noise made by a crowd, and by extension may refer to the crowd itself.

[7:13]  136 tn Or “in their punishment.” The phrase “in/for [a person’s] iniquity” occurs fourteen times in Ezekiel: here and in v. 16; 3:18, 19; 4:17; 18:17, 18, 19, 20; 24:23; 33:6, 8, 9; 39:23. The Hebrew word for “iniquity” may also mean the “punishment for iniquity.”

[7:14]  137 tn The Hebrew word refers to the din or noise made by a crowd, and by extension may refer to the crowd itself.

[7:17]  138 tn Heb “their knees will run with water.” The expression probably refers to urination caused by fright, which is how the LXX renders the phrase. More colloquial English would simply be “they will wet their pants,” but as D. I. Block (Ezekiel [NICOT], 1:261, n. 98) notes, the men likely wore skirts which were short enough to expose urine on the knees.

[7:18]  139 tn Heb “baldness will be on their heads.”

[7:19]  140 tn The Hebrew term can refer to menstrual impurity. The term also occurs at the end of v. 20.

[7:19]  141 sn Compare Zeph 1:18.

[7:19]  142 tn Heb “it.” Apparently the subject is the silver and gold mentioned earlier (see L. C. Allen, Ezekiel [WBC], 1:102).

[7:19]  143 tn The “stumbling block of their iniquity” is a unique phrase of the prophet Ezekiel (Ezek 14:3, 4, 7; 18:30; 44:12).

[7:20]  144 tc The MT reads “he set up the beauty of his ornament as pride.” The verb may be repointed as plural without changing the consonantal text. The Syriac reads “their ornaments” (plural), implying עֶדְיָם (’edyam) rather than עֶדְיוֹ (’edyo) and meaning “they were proud of their beautiful ornaments.” This understands “ornaments” in the common sense of women’s jewelry, which then were used to make idols. The singular suffix “his ornaments” would refer to using items from the temple treasury to make idols. D. I. Block points out the foreshadowing of Ezek 16:17 which, with Rashi and the Targum, supports the understanding that this is a reference to temple items. See D. I. Block, Ezekiel (NICOT), 1:265.

[7:22]  145 sn My treasured place probably refers to the temple (however, cf. NLT “my treasured land”).

[7:22]  146 sn Since the pronouns “it” are both feminine, they do not refer to the masculine “my treasured place”; instead they probably refer to Jerusalem or the land, both of which are feminine in Hebrew.

[7:23]  147 tc The Hebrew word “the chain” occurs only here in the OT. The reading of the LXX (“and they will make carnage”) seems to imply a Hebrew text of ַהבַּתּוֹק (habbattoq, “disorder, slaughter”) instead of הָרַתּוֹק (haratoq, “the chain”). The LXX is also translating the verb as a third person plural future and taking this as the end of the preceding verse. As M. Greenberg (Ezekiel [AB], 1:154) notes, this may refer to a chain for a train of exiles but “the context does not speak of exile but of the city’s fall. The versions guess desperately and we can do little better.”

[7:23]  148 tn Heb “judgment for blood,” i.e., indictment or accountability for bloodshed. The word for “judgment” does not appear in the similar phrase in 9:9.

[7:24]  149 sn Or “their holy places” (KJV, ASV, NASB, NCV, NRSV).

[7:25]  150 tn The Hebrew word occurs only here in the OT. It is interpreted based on a Syriac cognate meaning “to bristle or stiffen (in terror).”

[7:27]  151 tn Heb “and by their judgments.”

[8:1]  152 tc The LXX reads “In the sixth year, in the fifth month, on the fifth of the month.”

[8:1]  153 tn Or “power.”

[8:1]  154 tn Heb “fell upon me there,” that is, God’s influence came over him.

[8:2]  155 tn The word הִנֵּה (hinneh, traditionally “behold”) indicates becoming aware of something and has been translated here as a verb (so also throughout the chapter).

[8:2]  156 tc The MT reads “fire” rather than “man,” the reading of the LXX. The nouns are very similar in Hebrew.

[8:2]  157 tc The MT reads “what appeared to be his waist and downwards was fire.” The LXX omits “what appeared to be,” reading “from his waist to below was fire.” Suggesting that “like what appeared to be” belongs before “fire,” D. I. Block (Ezekiel [NICOT], 1:277) points out the resulting poetic symmetry of form with the next line as followed in the translation here.

[8:2]  158 tc The LXX omits “like a brightness.”

[8:2]  159 tn See Ezek 1:4.

[8:3]  160 tn The Hebrew term is normally used as an architectural term in describing the pattern of the tabernacle or temple or a representation of it (see Exod 25:8; 1 Chr 28:11).

[8:3]  161 tn Or “spirit.” See note on “wind” in 2:2.

[8:3]  162 map For the location of Jerusalem see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[8:3]  163 tn Or “image.”

[8:5]  164 tn Heb “lift your eyes (to) the way of.”

[8:6]  165 tn Heb “house.”

[8:10]  166 tn Or “pattern.”

[8:10]  167 tn Heb “detestable.” The word is often used to describe the figures of foreign gods.

[8:10]  168 sn These engravings were prohibited in the Mosaic law (Deut 4:16-18).

[8:11]  169 sn Note the contrast between these seventy men who represented Israel and the seventy elders who ate the covenant meal before God, inaugurating the covenant relationship (Exod 24:1, 9).

[8:11]  170 tn The Hebrew word occurs only here in the OT.

[8:12]  171 tn Heb “the room of his images.” The adjective “idolatrous” has been supplied in the translation for clarity.

[8:14]  172 tn Given the context this could be understood as a shock, e.g., idiomatically “Good grief! I saw….”

[8:14]  173 sn The worship of Tammuz included the observation of the annual death and descent into the netherworld of the god Dumuzi. The practice was observed by women in the ancient Near East over a period of centuries.

[8:16]  174 tn The word הִנֵּה (hinneh, traditionally “behold”) indicates becoming aware of something.

[8:16]  175 sn The priests prayed to God between the porch and the altar on fast days (Joel 2:17). This is the location where Zechariah was murdered (Matt 23:35).

[8:16]  176 tc The LXX reads “twenty” instead of twenty-five, perhaps because of the association of the number twenty with the Mesopotamian sun god Shamash.

[8:16]  177 sn The temple faced east.

[8:16]  178 tn Or “the sun god.”

[8:17]  179 tn It is not clear what the practice of “holding a branch to the nose” indicates. A possible parallel is the Syrian relief of a king holding a flower to his nose as he worships the stars (ANEP 281). See L. C. Allen, Ezekiel (WBC), 1:145-46. The LXX glosses the expression as “Behold, they are like mockers.”

[8:18]  180 tn The meaning of the Hebrew term is primarily emotional: “to pity,” which in context implies an action, as in being moved by pity in order to spare them from the horror of their punishment.

[9:1]  181 tc Heb “they approached.” Reading the imperative assumes the same consonantal text but different vowels.

[9:2]  182 tn The word הִנֵּה (hinneh, traditionally “behold”) indicates becoming aware of something and has been translated here as a verb.

[9:2]  183 sn The six men plus the scribe would equal seven, which was believed by the Babylonians to be the number of planetary deities.

[9:2]  184 sn The upper gate was built by Jotham (2 Kgs 15:35).

[9:2]  185 tn Or “a scribe’s inkhorn.” The Hebrew term occurs in the OT only in Ezek 9 and is believed to be an Egyptian loanword.

[9:3]  186 tn Heb “house.”

[9:4]  187 tn Heb “through the midst of the city, through the midst of Jerusalem.”

[9:4]  188 tn The word translated “mark” is in Hebrew the letter ת (tav). Outside this context the only other occurrence of the word is in Job 31:35. In ancient Hebrew script this letter was written like the letter X.

[9:5]  189 tn Heb “to these he said in my ears.”

[9:5]  190 tn The meaning of the Hebrew term is primarily emotional: “to pity,” which in context implies an action, as in being moved by pity in order to spare them from the horror of their punishment.

[9:9]  191 tn Or “lawlessness” (NAB); “perversity” (NRSV). The Hebrew word occurs only here in the OT, and its meaning is uncertain. The similar phrase in 7:23 has a common word for “violence.”

[9:9]  192 sn The saying is virtually identical to that of the elders in Ezek 8:12.

[9:10]  193 tn The meaning of the Hebrew term is primarily emotional: “to pity,” which in context implies an action, as in being moved by pity in order to spare them from the horror of their punishment.

[9:10]  194 tn Heb “their way on their head I have placed.” The same expression occurs in 1 Kgs 8:32; Ezek 11:21; 16:43; 22:31.

[17:12]  195 tn The words “of Israel” are not in the Hebrew text, but are supplied in the translation as a clarification of the referent.

[17:12]  196 sn The narrative description of this interpretation of the riddle is given in 2 Kgs 24:11-15.

[17:12]  197 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[17:13]  198 tn Or “descendants”; Heb “seed” (cf. v. 5).

[17:13]  199 tn Heb “caused him to enter into an oath.”

[17:15]  200 tn Heb “he”; the referent (the member of the royal family, v. 13) has been specified in the translation for clarity.

[17:15]  201 tn Heb “him”; the referent (the king of Babylon) has been specified in the translation for clarity.

[17:16]  202 tn Heb “place.”

[17:17]  203 tn Heb “deal with” or “work with.”

[17:18]  204 tn The word הִנֵּה (hinneh, traditionally “behold”) indicates being aware of or taking notice of something.

[17:18]  205 sn Heb “hand.” “Giving one’s hand” is a gesture of promise (2 Kgs 10:15).

[17:19]  206 tn Heb “place it on his head.”

[17:21]  207 tc Some manuscripts and versions read “choice men,” while most manuscripts read “fugitives”; the difference arises from the reversal, or metathesis, of two letters, מִבְרָחָיו (mivrakhyv) for מִבְחָריו (mivkharyv).

[17:21]  208 tn Heb “fall.”

[21:10]  209 tn Heb “Or shall we rejoice, scepter of my son, it despises every tree.” The translation understands the subject of the verb “despises,” which is a feminine form in the Hebrew text, to be the sword (which is a feminine noun) mentioned just before this. Alternatively, the line may be understood as “let us not rejoice, O tribe of my son; it despises every tree.” The same word in Hebrew may be either “rod,” “scepter,” or “tribe.” The word sometimes translated as “or” or taken as an interrogative particle may be a negative particle. See D. I. Block, Ezekiel (NICOT), 1:672, n. 79.

[21:12]  210 sn This physical action was part of an expression of grief. Cp. Jer. 31:19.

[21:13]  211 tn Heb “For testing (will come) and what if also a scepter, it despises, will not be?” The translation understands the subject of the verb “despises,” which is a feminine form in the Hebrew text, to be the sword (which is a feminine noun) mentioned in the previous verses. The text is very difficult and any rendering is uncertain.

[21:16]  212 tn Heb “Put to.”

[21:16]  213 tn Heb “face.”

[21:20]  214 tc The MT reads “Judah in fortified Jerusalem,” a geographic impossibility. The translation follows the LXX, which assumes בְּתוֹכָהּ (bÿtokhah, “in it”) for בְּצוּרָה (bÿtsurah, “fortified”).

[21:21]  215 tn Heb “mother.”

[21:21]  216 sn Mesopotamian kings believed that the gods revealed the future through omens. They employed various divination techniques, some of which are included in the list that follows. A particularly popular technique was the examination and interpretation of the livers of animals. See R. R. Wilson, Prophecy and Society in Ancient Israel, 90-110.

[21:21]  217 tn This word refers to personal idols that were apparently used for divination purposes (Gen 31:19; 1 Sam 19:13, 16).

[21:21]  218 tn Heb “sees.”

[21:21]  219 tn Heb “the liver.”

[21:22]  220 tn Or “on the right side,” i.e., the omen mark on the right side of the liver.

[21:22]  221 tn Heb “to open the mouth” for slaughter.

[21:22]  222 tn Heb “to raise up a voice in a battle cry.”

[21:23]  223 tn Heb “they”; the referent (the people in Jerusalem) has been specified in the translation for clarity.

[21:23]  224 sn When the people of Judah realized the Babylonians’ intentions, they would object on grounds that they had made a treaty with the Babylonian king (see 17:13).

[21:23]  225 tn Heb “he”; the referent (the king of Babylon) has been specified in the translation for clarity.

[21:23]  226 tn Or “iniquity.”

[21:23]  227 tn Heb “and he will remind of guilt for the purpose of being captured.” The king would counter their objections by pointing out that they had violated their treaty with him (see 17:18).

[21:24]  228 tn Heb “caused to be remembered.”

[21:24]  229 tn Heb “Because you have brought to remembrance your guilt when your transgressions are uncovered so that your sins are revealed in all your deeds – because you are remembered, by the hand you will be seized.”

[21:25]  230 tn This probably refers to King Zedekiah.

[21:26]  231 tn Elsewhere in the Bible the turban is worn by priests (Exod 28:4, 37, 39; 29:6; 39:28, 31; Lev 8:9; 16:4), but here a royal crown is in view.

[21:26]  232 tn Heb “This not this.”

[21:26]  233 tn Heb “the high one.”

[21:27]  234 tn Heb “A ruin, a ruin, a ruin I will make it.” The threefold repetition of the noun “ruin” is for emphasis and draws attention to the degree of ruin that would take place. See IBHS 233 §12.5a and GKC 431-32 §133.k. The pronominal suffix (translated “it”) on the verb “make” is feminine in Hebrew. The probable antecedent is the “turban/crown” (both nouns are feminine in form) mentioned in verse 26. The point is that the king’s royal splendor would be completely devastated as judgment overtook his realm and brought his reign to a violent end.

[21:27]  235 tn Heb “Also this, he was not, until the coming of the one to whom the judgment belongs and I have given it.” The Hebrew text, as it stands, is grammatically difficult. The pronoun “this” is feminine, while the following negated verb (“was not”) is masculine. Some emend the verb to a feminine form (see BHS). In this case the statement refers to the destiny of the king’s turban/crown (symbolizing his reign). See the previous note. The preposition translated “when” normally means “until,” but here it seems to refer to the period during which the preceding situation is realized, rather than its termination point. See L. C. Allen, Ezekiel (WBC), 2:19, 21. The second part of the statement, though awkward, probably refers to the arrival of the Babylonian king, to whom the Lord had assigned the task of judgment (see 23:24). Or the verse may read “A total ruin I will make, even this. It will not be until the one comes to whom is (the task of) judgment and I have assigned it.”

[22:31]  236 tn Heb “their way on their head I have placed.”

[24:1]  237 tn The date of this oracle was January 15, 588 b.c.

[24:2]  238 tn Heb “lean on, put pressure on.”

[24:2]  239 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[24:3]  240 sn The book of Ezekiel frequently refers to the Israelites as a rebellious house (Ezek 2:5, 6, 8; 3:9, 26-27; 12:2-3, 9, 25; 17:12; 24:3).

[24:3]  241 sn See Ezek 11:3-12.

[24:6]  242 tn Or “rust.”

[24:6]  243 tn Heb “has not gone out.”

[24:6]  244 tn Here “lot” may refer to the decision made by casting lots; it is not chosen at all.

[24:11]  245 tn Heb “set it upon its coals, empty.”

[24:11]  246 tn Or “rust” (so also in v. 12).

[24:12]  247 tn Heb “(with) toil she has wearied.” The meaning of the statement is unclear in the Hebrew text; some follow the LXX and delete it. The first word in the statement (rendered “toil” in the literal translation above) occurs only here in the OT, and the verb “she has wearied” lacks a stated object. Elsewhere the Hiphil of the verb refers to wearying someone or trying someone’s patience. The feminine subject is apparently the symbolic pot.

[24:12]  248 tn Heb “does not go out.”

[24:12]  249 tn Heb “in fire its rust.” The meaning of the expression is unclear. The translation understands the statement as a command to burn the rust away. See D. I. Block, Ezekiel (NICOT), 1:768.

[24:13]  250 tn Heb “in your uncleanness (is) obscene conduct.”

[24:13]  251 tn Heb “because I cleansed you.” In this context (see especially the very next statement), the statement must refer to divine intention and purpose. Despite God’s efforts to cleanse his people, they resisted him and remained morally impure.

[24:13]  252 tn The Hebrew text adds the word “again.”

[24:14]  253 tn Heb “it”; the referent has been specified in the translation for clarity.

[24:14]  254 tn Or perhaps, “change my mind.”

[24:14]  255 tc Some medieval Hebrew mss and the major ancient versions read a first person verb here. Most Hebrew mss read have an indefinite subject, “they will judge you,” which could be translated, “you will be judged.”

[24:14]  256 tn Heb “ways.”



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