Genesis 5:1-32

From Adam to Noah

5:1 This is the record ¹  of the family line ²  of Adam.

When God created humankind, ³  he made them ⁴  in the likeness of God. 5:2 He created them male and female; when they were created, he blessed them and named them “humankind.” ⁵ 

5:3 When ⁶  Adam had lived 130 years he fathered a son in his own likeness, according to his image, and he named him Seth. 5:4 The length of time Adam lived ⁷  after he became the father of Seth was 800 years; during this time he had ⁸  other ⁹  sons and daughters. 5:5 The entire lifetime ¹⁰  of Adam was 930 years, and then he died. ¹¹ 

5:6 When Seth had lived 105 years, he became the father ¹²  of Enosh. 5:7 Seth lived 807 years after he became the father of Enosh, and he had ¹³  other ¹⁴  sons and daughters. 5:8 The entire lifetime of Seth was 912 years, and then he died.

5:9 When Enosh had lived 90 years, he became the father of Kenan. 5:10 Enosh lived 815 years after he became the father of Kenan, and he had other sons and daughters. 5:11 The entire lifetime of Enosh was 905 years, and then he died.

5:12 When Kenan had lived 70 years, he became the father of Mahalalel. 5:13 Kenan lived 840 years after he became the father of Mahalalel, and he had other sons and daughters. 5:14 The entire lifetime of Kenan was 910 years, and then he died.

5:15 When Mahalalel had lived 65 years, he became the father of Jared. 5:16 Mahalalel lived 830 years after he became the father of Jared, and he had other sons and daughters. 5:17 The entire lifetime of Mahalalel was 895 years, and then he died.

5:18 When Jared had lived 162 years, he became the father of Enoch. 5:19 Jared lived 800 years after he became the father of Enoch, and he had other sons and daughters. 5:20 The entire lifetime of Jared was 962 years, and then he died.

5:21 When Enoch had lived 65 years, he became the father of Methuselah. 5:22 After he became the father of Methuselah, Enoch walked with God ¹⁵  for 300 years, ¹⁶  and he had other ¹⁷  sons and daughters. 5:23 The entire lifetime of Enoch was 365 years. 5:24 Enoch walked with God, and then he disappeared ¹⁸  because God took ¹⁹  him away.

5:25 When Methuselah had lived 187 years, he became the father of Lamech. 5:26 Methuselah lived 782 years after he became the father of Lamech, and he had other ²⁰  sons and daughters. 5:27 The entire lifetime of Methuselah was 969 years, and then he died.

5:28 When Lamech had lived 182 years, he had a son. 5:29 He named him Noah, ²¹  saying, “This one will bring us comfort ²²  from our labor and from the painful toil of our hands because of the ground that the Lord has cursed.” 5:30 Lamech lived 595 years after he became the father of Noah, and he had other ²³  sons and daughters. 5:31 The entire lifetime of Lamech was 777 years, and then he died.

5:32 After Noah was 500 years old, he ²⁴  became the father of Shem, Ham, and Japheth.

Genesis 4:19-20

4:19 Lamech took two wives for himself; the name of the first was Adah, and the name of the second was Zillah. 4:20 Adah gave birth to Jabal; he was the first ²⁵  of those who live in tents and keep ²⁶  livestock.

Numbers 25:1

Israel’s Sin with the Moabite Women

25:1 ²⁷ When ²⁸  Israel lived in Shittim, the people began to commit sexual immorality ²⁹  with the daughters of Moab.

Deuteronomy 23:17-18

Purity in Cultic Personnel

23:17 There must never be a sacred prostitute ³⁰  among the young women ³¹  of Israel nor a sacred male prostitute ³²  among the young men ³³  of Israel. 23:18 You must never bring the pay of a female prostitute ³⁴  or the wage of a male prostitute ³⁵  into the temple of the Lord your God in fulfillment of any vow, for both of these are abhorrent to the Lord your God.

Matthew 15:19

15:19 For out of the heart come evil ideas, murder, adultery, sexual immorality, theft, false testimony, slander.

Mark 7:21

7:21 For from within, out of the human heart, come evil ideas, sexual immorality, theft, murder,

Acts 15:20

15:20 but that we should write them a letter ³⁶  telling them to abstain ³⁷  from things defiled ³⁸  by idols and from sexual immorality and from what has been strangled ³⁹  and from blood.

Romans 1:29

1:29 They are filled ⁴⁰  with every kind of unrighteousness, wickedness, covetousness, malice. They are rife with ⁴¹  envy, murder, strife, deceit, hostility. They are gossips,

Romans 6:13

6:13 and do not present your members to sin as instruments ⁴²  to be used for unrighteousness, ⁴³  but present yourselves to God as those who are alive from the dead and your members to God as instruments ⁴⁴  to be used for righteousness.

Romans 6:1

The Believer’s Freedom from Sin’s Domination

6:1 What shall we say then? Are we to remain in sin so that grace may increase?

Colossians 1:10-11

1:10 so that you may live ⁴⁵  worthily of the Lord and please him in all respects ⁴⁶  – bearing fruit in every good deed, growing in the knowledge of God, 1:11 being strengthened with all power according to his glorious might for the display of ⁴⁷  all patience and steadfastness, joyfully

Colossians 1:9

Paul’s Prayer for the Growth of the Church

1:9 For this reason we also, from the day we heard about you, ⁴⁸  have not ceased praying for you and asking God ⁴⁹  to fill ⁵⁰  you with the knowledge of his will in all spiritual wisdom and understanding,

Colossians 1:13

1:13 He delivered us from the power of darkness and transferred us to the kingdom of the Son he loves, ⁵¹ 

Colossians 1:18

1:18 He is the head of the body, the church, as well as the beginning, the firstborn ⁵²  from among the dead, so that he himself may become first in all things. ⁵³ 

Colossians 1:8

1:8 who also told us of your love in the Spirit.

Colossians 1:2

1:2 to the saints, the faithful ⁵⁴  brothers and sisters ⁵⁵  in Christ, at Colossae. Grace and peace to you ⁵⁶  from God our Father! ⁵⁷ 

Colossians 1:21

Paul’s Goal in Ministry

1:21 And you were at one time strangers and enemies in your ⁵⁸  minds ⁵⁹  as expressed through ⁶⁰  your evil deeds,

Galatians 5:19-21

5:19 Now the works of the flesh ⁶¹  are obvious: ⁶²  sexual immorality, impurity, depravity, 5:20 idolatry, sorcery, ⁶³  hostilities, ⁶⁴  strife, ⁶⁵  jealousy, outbursts of anger, selfish rivalries, dissensions, ⁶⁶  factions, 5:21 envying, ⁶⁷  murder, ⁶⁸  drunkenness, carousing, ⁶⁹  and similar things. I am warning you, as I had warned you before: Those who practice such things will not inherit the kingdom of God!

Colossians 3:5

3:5 So put to death whatever in your nature belongs to the earth: ⁷⁰  sexual immorality, impurity, shameful passion, ⁷¹  evil desire, and greed which is idolatry.

Colossians 3:1

Exhortations to Seek the Things Above

3:1 Therefore, if you have been raised with Christ, keep seeking the things above, where Christ is, seated at the right hand of God.

Colossians 4:3

4:3 At the same time pray ⁷²  for us too, that ⁷³  God may open a door for the message ⁷⁴  so that we may proclaim ⁷⁵  the mystery of Christ, for which I am in chains. ⁷⁶ 

Colossians 4:7

Personal Greetings and Instructions

4:7 Tychicus, a dear brother, faithful minister, and fellow slave ⁷⁷  in the Lord, will tell you all the news about me. ⁷⁸ 

Hebrews 12:16

12:16 And see to it that no one becomes ⁷⁹  an immoral or godless person like Esau, who sold his own birthright for a single meal. ⁸⁰ 

Hebrews 13:4

13:4 Marriage must be honored among all and the marriage bed kept undefiled, for God will judge sexually immoral people and adulterers.

Hebrews 13:2

13:2 Do not neglect hospitality, because through it some have entertained angels without knowing it. ⁸¹ 

Hebrews 2:10

2:10 For it was fitting for him, for whom and through whom all things exist, ⁸²  in bringing many sons to glory, to make the pioneer ⁸³  of their salvation perfect through sufferings.

Revelation 2:14

2:14 But I have a few things against you: You have some people there who follow the teaching of Balaam, ⁸⁴  who instructed Balak to put a stumbling block ⁸⁵  before the people ⁸⁶  of Israel so they would eat food sacrificed to idols and commit sexual immorality. ⁸⁷ 

Revelation 2:21

2:21 I ⁸⁸  have given her time to repent, but ⁸⁹  she is not willing to repent of her sexual immorality.

Revelation 9:21

9:21 Furthermore, ⁹⁰  they did not repent of their murders, of their magic spells, ⁹¹  of their sexual immorality, or of their stealing.

Revelation 21:8

21:8 But to the cowards, unbelievers, detestable persons, murderers, the sexually immoral, and those who practice magic spells, ⁹²  idol worshipers, ⁹³  and all those who lie, their place ⁹⁴  will be in the lake that burns with fire and sulfur. ⁹⁵  That ⁹⁶  is the second death.”

Revelation 22:15

22:15 Outside are the dogs and the sorcerers ⁹⁷  and the sexually immoral, and the murderers, and the idolaters and everyone who loves and practices falsehood! ⁹⁸ 

[5:1]  ¹ tn Heb “book” or “roll.” Cf. NIV “written account”; NRSV “list.”

[5:1]  ² tn Heb “generations.” See the note on the phrase “this is the account of” in 2:4.

[5:1]  ³ tn The Hebrew text has אָדָם (’adam).

[5:1]  ⁴ tn Heb “him.” The Hebrew text uses the third masculine singular pronominal suffix on the accusative sign. The pronoun agrees grammatically with its antecedent אָדָם (’adam). However, the next verse makes it clear that אָדָם is collective here and refers to “humankind,” so it is preferable to translate the pronoun with the English plural.

[5:2]  ⁵ tn The Hebrew word used here is אָדָם (’adam).

[5:3]  ⁶ tn Heb “and Adam lived 130 years.” In the translation the verb is subordinated to the following verb, “and he fathered,” and rendered as a temporal clause.

[5:4]  ⁷ tn Heb “The days of Adam.”

[5:4]  ⁸ tn Heb “he fathered.”

[5:4]  ⁹ tn The word “other” is not in the Hebrew text, but is supplied for stylistic reasons.

[5:5]  ¹⁰ tn Heb “all the days of Adam which he lived”

[5:5]  ¹¹ sn The genealogy traces the line from Adam to Noah and forms a bridge between the earlier accounts and the flood story. Its constant theme of the reign of death in the human race is broken once with the account of Enoch, but the genealogy ends with hope for the future through Noah. See further G. F. Hasel, “The Genealogies of Gen. 5 and 11 and their Alleged Babylonian Background,” AUSS 16 (1978): 361-74; idem, “Genesis 5 and 11,” Origins 7 (1980): 23-37.

[5:6]  ¹² tn Heb “he fathered.”

[5:7]  ¹³ tn Heb “he fathered.”

[5:7]  ¹⁴ tn Here and in vv. 10, 13, 16, 19 the word “other” is not in the Hebrew text, but is supplied for stylistic reasons.

[5:22]  ¹⁵ sn With the seventh panel there is a digression from the pattern. Instead of simply saying that Enoch lived, the text observes that he “walked with God.” The rare expression “walked with” (the Hitpael form of the verb הָלָךְ, halakh, “to walk” collocated with the preposition אֶת, ’et, “with”) is used in 1 Sam 25:15 to describe how David’s men maintained a cordial and cooperative relationship with Nabal’s men as they worked and lived side by side in the fields. In Gen 5:22 the phrase suggests that Enoch and God “got along.” This may imply that Enoch lived in close fellowship with God, leading a life of devotion and piety. An early Jewish tradition, preserved in 1 En. 1:9 and alluded to in Jude 14, says that Enoch preached about the coming judgment. See F. S. Parnham, “Walking with God,” EvQ 46 (1974): 117-18.

[5:22]  ¹⁶ tn Heb “and Enoch walked with God, after he became the father of Methuselah, [for] 300 years.”

[5:22]  ¹⁷ tn The word “other” is not in the Hebrew text, but is supplied for stylistic reasons.

[5:24]  ¹⁸ tn The Hebrew construction has the negative particle אֵין (’en, “there is not,” “there was not”) with a pronominal suffix, “he was not.” Instead of saying that Enoch died, the text says he no longer was present.

[5:24]  ¹⁹ sn The text simply states that God took Enoch. Similar language is used of Elijah’s departure from this world (see 2 Kgs 2:10). The text implies that God overruled death for this man who walked with him.

[5:26]  ²⁰ tn The word “other” is not in the Hebrew text, but is supplied for stylistic reasons.

[5:29]  ²¹ sn The name Noah appears to be related to the Hebrew word נוּחַ (nuakh, “to rest”). There are several wordplays on the name “Noah” in the story of the flood.

[5:29]  ²² tn The Hebrew verb יְנַחֲמֵנוּ (yÿnakhamenu) is from the root נָחָם (nakham), which means “to comfort” in the Piel verbal stem. The letters נ (nun) and ח (heth) pick up the sounds in the name “Noah,” forming a paronomasia on the name. They are not from the same verbal root, and so the connection is only by sound. Lamech’s sentiment reflects the oppression of living under the curse on the ground, but also expresses the hope for relief in some way through the birth of Noah. His words proved to be ironic but prophetic. The relief would come with a new beginning after the flood. See E. G. Kraeling, “The Interpretations of the Name Noah in Genesis 5:29,” JBL 48 (1929): 138-43.

[5:30]  ²³ tn The word “other” is not in the Hebrew text, but is supplied for stylistic reasons.

[5:32]  ²⁴ tn Heb “Noah.” The pronoun (“he”) has been employed in the translation for stylistic reasons.

[4:20]  ²⁵ tn Heb “father.” In this passage the word “father” means “founder,” referring to the first to establish such lifestyles and occupations.

[4:20]  ²⁶ tn The word “keep” is not in the Hebrew text, but is supplied in the translation. Other words that might be supplied instead are “tend,” “raise” (NIV), or “have” (NRSV).

[25:1]  ²⁷ sn Chapter 25 tells of Israel’s sins on the steppes of Moab, and God’s punishment. In the overall plan of the book, here we have another possible threat to God’s program, although here it comes from within the camp (Balaam was the threat from without). If the Moabites could not defeat them one way, they would try another. The chapter has three parts: fornication (vv. 1-3), God’s punishment (vv. 4-9), and aftermath (vv. 10-18). See further G. E. Mendenhall, The Tenth Generation, 105-21; and S. C. Reif, “What Enraged Phinehas? A Study of Numbers 25:8,” JBL 90 (1971): 200-206.

[25:1]  ²⁸ tn This first preterite is subordinated to the next as a temporal clause; it is not giving a parallel action, but the setting for the event.

[25:1]  ²⁹ sn The account apparently means that the men were having sex with the Moabite women. Why the men submitted to such a temptation at this point is hard to say. It may be that as military heroes the men took liberties with the women of occupied territories.

[23:17]  ³⁰ tn The Hebrew term translated “sacred prostitute” here (קְדֵשָׁה [qÿdeshah], from קַדֵשׁ [qadesh, “holy”]; cf. NIV “shrine prostitute”; NASB “cult prostitute”; NRSV, TEV, NLT “temple prostitute”) refers to the pagan fertility cults that employed female and male prostitutes in various rituals designed to evoke agricultural and even human fecundity (cf. Gen 38:21-22; 1 Kgs 14:24; 15:12; 22:47; 2 Kgs 23:7; Hos 4:14). The Hebrew term for a regular, noncultic (i.e., “secular”) female prostitute is זוֹנָה (zonah).

[23:17]  ³¹ tn Heb “daughters.”

[23:17]  ³² tn The male cultic prostitute was called קָדֵשׁ (qadesh; see note on the phrase “sacred prostitute” earlier in this verse). The colloquial Hebrew term for a “secular” male prostitute (i.e., a sodomite) is the disparaging epithet כֶּלֶב (kelev, “dog”) which occurs in the following verse (cf. KJV, ASV, NAB, NASB).

[23:17]  ³³ tn Heb “sons.”

[23:18]  ³⁴ tn Here the Hebrew term זוֹנָה (zonah) refers to a noncultic (i.e., “secular”) female prostitute; see note on the phrase “sacred prostitute” in v. 17.

[23:18]  ³⁵ tn Heb “of a dog.” This is the common Hebrew term for a noncultic (i.e., “secular”) male prostitute. See note on the phrase “sacred male prostitute” in v. 17.

[15:20]  ³⁶ tn The translation “to write a letter, to send a letter to” for ἐπιστέλλω (epistellw) is given in L&N 33.49.

[15:20]  ³⁷ tn Three of the four prohibitions deal with food (the first, third and fourth) while one prohibition deals with behavior (the second, refraining from sexual immorality). Since these occur in the order they do, the translation “abstain from” is used to cover both sorts of activity (eating food items, immoral behavior).

[15:20]  ³⁸ tn Or “polluted.”

[15:20]  ³⁹ sn What has been strangled. That is, to refrain from eating animals that had been killed without having the blood drained from them. According to the Mosaic law (Lev 17:13-14), Jews were forbidden to eat flesh with the blood still in it (note the following provision in Acts 15:20, and from blood).

[1:29]  ⁴⁰ tn Grk “being filled” or “having been filled,” referring to those described in v. 28. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[1:29]  ⁴¹ tn Grk “malice, full of,” continuing the description. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[6:13]  ⁴² tn Or “weapons, tools.”

[6:13]  ⁴³ tn Or “wickedness, injustice.”

[6:13]  ⁴⁴ tn Or “weapons, tools.”

[1:10]  ⁴⁵ tn The infinitive περιπατῆσαι (peripathsai, “to walk, to live, to live one’s life”) is best taken as an infinitive of purpose related to “praying” (προσευχόμενοι, proseucomenoi) and “asking” (αἰτούμενοι, aitoumenoi) in v. 9 and is thus translated as “that you may live.”

[1:10]  ⁴⁶ tn BDAG 129 s.v. ἀρεσκεία states that ἀρεσκείαν (areskeian) refers to a “desire to please εἰς πᾶσαν ἀ. to please (the Lord) in all respects Col 1:10.”

[1:11]  ⁴⁷ tn The expression “for the display of” is an attempt to convey in English the force of the Greek preposition εἰς (eis) in this context.

[1:9]  ⁴⁸ tn Or “heard about it”; Grk “heard.” There is no direct object stated in the Greek (direct objects were frequently omitted in Greek when clear from the context). A direct object is expected by an English reader, however, so most translations supply one. Here, however, it is not entirely clear what the author “heard”: a number of translations supply “it” (so KJV, NASB, NRSV; NAB “this”), but this could refer back either to (1) “your love in the Spirit” at the end of v. 8, or (2) “your faith in Christ Jesus and the love that you have for all the saints” (v. 4). In light of this uncertainty, other translations supply “about you” (TEV, NIV, CEV, NLT). This is preferred by the present translation since, while it does not resolve the ambiguity entirely, it does make it less easy for the English reader to limit the reference only to “your love in the Spirit” at the end of v. 8.

[1:9]  ⁴⁹ tn The term “God” does not appear in the Greek text, but the following reference to “the knowledge of his will” makes it clear that “God” is in view as the object of the “praying and asking,” and should therefore be included in the English translation for clarity.

[1:9]  ⁵⁰ tn The ἵνα (Jina) clause has been translated as substantival, indicating the content of the prayer and asking. The idea of purpose may also be present in this clause.

[1:13]  ⁵¹ tn Here αὐτοῦ (autou) has been translated as a subjective genitive (“he loves”).

[1:18]  ⁵² tn See the note on the term “firstborn” in 1:15. Here the reference to Jesus as the “firstborn from among the dead” seems to be arguing for a chronological priority, i.e., Jesus was the first to rise from the dead.

[1:18]  ⁵³ tn Grk “in order that he may become in all things, himself, first.”

[1:2]  ⁵⁴ tn Grk “and faithful.” The construction in Greek (as well as Paul’s style) suggests that the saints are identical to the faithful; hence, the καί (kai) is best left untranslated (cf. Eph 1:1). See ExSyn 281-82.

[1:2]  ⁵⁵ tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited).

[1:2]  ⁵⁶ tn Or “Grace to you and peace.”

[1:2]  ⁵⁷ tc Most witnesses, including some important ones (א A C F G I [P] 075 Ï it bo), read “and the Lord Jesus Christ” at the end of this verse, no doubt to conform the wording to the typical Pauline salutation. However, excellent and early witnesses (B D K L Ψ 33 81 1175 1505 1739 1881 al sa) lack this phrase. Since the omission is inexplicable as arising from the longer reading (otherwise, these mss would surely have deleted the phrase in the rest of the corpus Paulinum), it is surely authentic.

[1:21]  ⁵⁸ tn The article τῇ (th) has been translated as a possessive pronoun (ExSyn 215).

[1:21]  ⁵⁹ tn Although διανοία (dianoia) is singular in Greek, the previous plural noun ἐχθρούς (ecqrous) indicates that all those from Colossae are in view here.

[1:21]  ⁶⁰ tn The dative ἐν τοῖς ἔργοις τοῖς πονηροῖς (en toi" ergoi" toi" ponhroi") is taken as means, indicating the avenue through which hostility in the mind is revealed and made known.

[5:19]  ⁶¹ tn See the note on the word “flesh” in Gal 5:13.

[5:19]  ⁶² tn Or “clear,” “evident.”

[5:20]  ⁶³ tn Or “witchcraft.”

[5:20]  ⁶⁴ tn Or “enmities,” “[acts of] hatred.”

[5:20]  ⁶⁵ tn Or “discord” (L&N 39.22).

[5:20]  ⁶⁶ tn Or “discord(s)” (L&N 39.13).

[5:21]  ⁶⁷ tn This term is plural in Greek (as is “murder” and “carousing”), but for clarity these abstract nouns have been translated as singular.

[5:21]  ⁶⁸ tc ‡ φόνοι (fonoi, “murders”) is absent in such important mss as Ì⁴⁶ א B 33 81 323 945 pc sa, while the majority of mss (A C D F G Ψ 0122 0278 1739 1881 Ï lat) have the word. Although the pedigree of the mss which lack the term is of the highest degree, homoioteleuton may well explain the shorter reading. The preceding word has merely one letter difference, making it quite possible to overlook this term (φθόνοι φόνοι, fqonoi fonoi).

[5:21]  ⁶⁹ tn Or “revelings,” “orgies” (L&N 88.287).

[3:5]  ⁷⁰ tn Grk “the members which are on the earth.” See BDAG 628 s.v. μέλος 1, “put to death whatever in you is worldly.”

[3:5]  ⁷¹ tn Or “lust.”

[4:3]  ⁷² tn Though προσευχόμενοι (proseucomenoi) is an adverbial participle related to the previous imperative, προσκαρτερεῖτε (proskartereite), it is here translated as an independent clause due to requirements of contemporary English style.

[4:3]  ⁷³ tn The ἵνα (Jina) clause has been rendered as substantival here, indicating the content of the prayer rather than the purpose for it. These two ideas are very similar and difficult to differentiate in this passage, but the conjunction ἵνα following a verb of praying is generally regarded as giving the content of the prayer.

[4:3]  ⁷⁴ tn Grk “that God may open for us a door of the word to speak the mystery of Christ.” The construction in Greek is somewhat awkward in this clause. The translation attempts to simplify this structure somewhat and yet communicate exactly what Paul is asking for.

[4:3]  ⁷⁵ tn Or “so that we may speak.”

[4:3]  ⁷⁶ tn Or “in prison.”

[4:7]  ⁷⁷ tn See the note on “fellow slave” in 1:7.

[4:7]  ⁷⁸ tn Grk “all things according to me.”

[12:16]  ⁷⁹ tn Grk “that there not be any,” continuing from v. 15.

[12:16]  ⁸⁰ sn An allusion to Gen 27:34-41.

[13:2]  ⁸¹ sn This is a vague allusion to people described in scripture and extra-biblical literature and may include Abraham and Sarah (Gen 18:2-15), Lot (Gen 19:1-14), Gideon (Judg 6:11-18), Manoah (Judg 13:3-22), and possibly Tobit (Tob 12:1-20).

[2:10]  ⁸² tn Grk “for whom are all things and through whom are all things.”

[2:10]  ⁸³ sn The Greek word translated pioneer is used of a “prince” or leader, the representative head of a family. It also carries nuances of “trailblazer,” one who breaks through to new ground for those who follow him. It is used some thirty-five times in the Greek OT and four times in the NT, always of Christ (Acts 3:15; 5:31; Heb 2:10; 12:2).

[2:14]  ⁸⁴ sn See Num 22-24; 31:16.

[2:14]  ⁸⁵ tn That is, a cause for sinning. An alternate translation is “who instructed Balak to cause the people of Israel to sin by eating food sacrificed to idols…”

[2:14]  ⁸⁶ tn Grk “sons,” but the expression υἱοὶ ᾿Ισραήλ (Juioi Israhl) is an idiom for the people of Israel as an ethnic entity (see L&N 11.58).

[2:14]  ⁸⁷ tn Due to the actual events in the OT (Num 22-24; 31:16), πορνεῦσαι (porneusai) is taken to mean “sexual immorality.” BDAG 854 s.v. πορνεύω 1 states, “engage in illicit sex, to fornicate, to whore…W. φαγεῖν εἰδωλόθυτα ‘eat meat offered to idols’ Rv 2:14, 20.”

[2:21]  ⁸⁸ tn Here καί (kai) has not been translated because of differences between Greek and contemporary English style.

[2:21]  ⁸⁹ tn Here καί (kai) has been translated as “but” to bring out the contrast present in this woman’s obstinate refusal to repent.

[9:21]  ⁹⁰ tn Grk “and.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation, with “furthermore” used to indicate a continuation of the preceding.

[9:21]  ⁹¹ tn On the term φαρμακεία (farmakeia, “magic spells”) see L&N 53.100: “the use of magic, often involving drugs and the casting of spells upon people – ‘to practice magic, to cast spells upon, to engage in sorcery, magic, sorcery.’ φαρμακεία: ἐν τῇ φαρμακείᾳ σου ἐπλανήθησαν πάντα τὰ ἔθνη ‘with your magic spells you deceived all the peoples (of the world)’ Re 18:23.”

[21:8]  ⁹² tn On the term φαρμακεία (farmakeia, “magic spells”) see L&N 53.100: “the use of magic, often involving drugs and the casting of spells upon people – ‘to practice magic, to cast spells upon, to engage in sorcery, magic, sorcery.’ φαρμακεία: ἐν τῇ φαρμακείᾳ σου ἐπλανήθησαν πάντα τὰ ἔθνη ‘with your magic spells you deceived all the peoples (of the world)’ Re 18:23.”

[21:8]  ⁹³ tn Grk “idolaters.”

[21:8]  ⁹⁴ tn Grk “their share.”

[21:8]  ⁹⁵ tn Traditionally, “brimstone.”

[21:8]  ⁹⁶ tn Grk “sulfur, which is.” The relative pronoun has been translated as “that” to indicate its connection to the previous clause. The nearest logical antecedent is “the lake [that burns with fire and sulfur],” although “lake” (λίμνη, limnh) is feminine gender, while the pronoun “which” (ὅ, Jo) is neuter gender. This means that (1) the proper antecedent could be “their place” (Grk “their share,”) agreeing with the relative pronoun in number and gender, or (2) the neuter pronoun still has as its antecedent the feminine noun “lake,” since agreement in gender between pronoun and antecedent was not always maintained, with an explanatory phrase occurring with a neuter pronoun regardless of the case of the antecedent. In favor of the latter explanation is Rev 20:14, where the phrase “the lake of fire” is in apposition to the phrase “the second death.”

[22:15]  ⁹⁷ tn On the term φάρμακοι (farmakoi) see L&N 53.101.

[22:15]  ⁹⁸ tn Or “lying,” “deceit.”