Genesis 8:1-22

8:1 But God remembered ¹  Noah and all the wild animals and domestic animals that were with him in the ark. God caused a wind to blow over ²  the earth and the waters receded. 8:2 The fountains of the deep and the floodgates of heaven were closed, ³  and the rain stopped falling from the sky. 8:3 The waters kept receding steadily ⁴  from the earth, so that they ⁵  had gone down ⁶  by the end of the 150 days. 8:4 On the seventeenth day of the seventh month, the ark came to rest on one of the mountains of Ararat. ⁷  8:5 The waters kept on receding ⁸  until the tenth month. On the first day of the tenth month, the tops of the mountains became visible. ⁹ 

8:6 At the end of forty days, ¹⁰  Noah opened the window he had made in the ark ¹¹  8:7 and sent out a raven; it kept flying ¹²  back and forth until the waters had dried up on the earth.

8:8 Then Noah ¹³  sent out a dove ¹⁴  to see if the waters had receded ¹⁵  from the surface of the ground. 8:9 The dove could not find a resting place for its feet because water still covered ¹⁶  the surface of the entire earth, and so it returned to Noah ¹⁷  in the ark. He stretched out his hand, took the dove, ¹⁸  and brought it back into the ark. ¹⁹  8:10 He waited seven more days and then sent out the dove again from the ark. 8:11 When ²⁰  the dove returned to him in the evening, there was ²¹  a freshly plucked olive leaf in its beak! Noah knew that the waters had receded from the earth. 8:12 He waited another seven days and sent the dove out again, ²²  but it did not return to him this time. ²³ 

8:13 In Noah’s six hundred and first year, ²⁴  in the first day of the first month, the waters had dried up from the earth, and Noah removed the covering from the ark and saw that ²⁵  the surface of the ground was dry. 8:14 And by the twenty-seventh day of the second month the earth ²⁶  was dry.

8:15 Then God spoke to Noah and said, 8:16 “Come out of the ark, you, your wife, your sons, and your sons’ wives with you. 8:17 Bring out with you all the living creatures that are with you. Bring out ²⁷  every living thing, including the birds, animals, and every creeping thing that creeps on the earth. Let them increase ²⁸  and be fruitful and multiply on the earth!” ²⁹ 

8:18 Noah went out along with his sons, his wife, and his sons’ wives. 8:19 Every living creature, every creeping thing, every bird, and everything that moves on the earth went out of the ark in their groups.

8:20 Noah built an altar to the Lord. He then took some of every kind of clean animal and clean bird and offered burnt offerings on the altar. ³⁰  8:21 And the Lord smelled the soothing aroma ³¹  and said ³²  to himself, ³³  “I will never again curse ³⁴  the ground because of humankind, even though ³⁵  the inclination of their minds ³⁶  is evil from childhood on. ³⁷  I will never again destroy everything that lives, as I have just done.

8:22 “While the earth continues to exist, ³⁸ 

planting time ³⁹  and harvest,

cold and heat,

summer and winter,

and day and night will not cease.”

Genesis 2:16-17

2:16 Then the Lord God commanded ⁴⁰  the man, “You may freely eat ⁴¹  fruit ⁴²  from every tree of the orchard, 2:17 but ⁴³  you must not eat ⁴⁴  from the tree of the knowledge of good and evil, for when ⁴⁵  you eat from it you will surely die.” ⁴⁶ 

Genesis 2:2

2:2 By ⁴⁷  the seventh day God finished the work that he had been doing, ⁴⁸  and he ceased ⁴⁹  on the seventh day all the work that he had been doing.

Genesis 2:6-10

2:6 Springs ⁵⁰  would well up ⁵¹  from the earth and water ⁵²  the whole surface of the ground. ⁵³  2:7 The Lord God formed ⁵⁴  the man from the soil of the ground ⁵⁵  and breathed into his nostrils the breath of life, ⁵⁶  and the man became a living being. ⁵⁷ 

2:8 The Lord God planted an orchard ⁵⁸  in the east, ⁵⁹  in Eden; ⁶⁰  and there he placed the man he had formed. ⁶¹  2:9 The Lord God made all kinds of trees grow from the soil, ⁶²  every tree that was pleasing to look at ⁶³  and good for food. (Now ⁶⁴  the tree of life ⁶⁵  and the tree of the knowledge of good and evil ⁶⁶  were in the middle of the orchard.)

2:10 Now ⁶⁷  a river flows ⁶⁸  from Eden ⁶⁹  to

water the orchard, and from there it divides ⁷⁰  into four headstreams. ⁷¹ 

Genesis 2:1

2:1 The heavens and the earth ⁷²  were completed with everything that was in them. ⁷³ 

Genesis 4:1-2

The Story of Cain and Abel

4:1 Now ⁷⁴  the man had marital relations with ⁷⁵  his wife Eve, and she became pregnant ⁷⁶  and gave birth to Cain. Then she said, “I have created ⁷⁷  a man just as the Lord did!” ⁷⁸  4:2 Then she gave birth ⁷⁹  to his brother Abel. ⁸⁰  Abel took care of the flocks, while Cain cultivated the ground. ⁸¹ 

Genesis 2:20

2:20 So the man named all the animals, the birds of the air, and the living creatures of the field, but for Adam ⁸²  no companion who corresponded to him was found. ⁸³ 

Genesis 3:3

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, ⁸⁴  or else you will die.’” ⁸⁵ 

Revelation 12:9

12:9 So ⁸⁶  that huge dragon – the ancient serpent, the one called the devil and Satan, who deceives the whole world – was thrown down to the earth, and his angels along with him.

Revelation 13:14

13:14 and, by the signs he was permitted to perform on behalf of the beast, he deceived those who live on the earth. He told ⁸⁷  those who live on the earth to make an image to the beast who had been wounded by the sword, but still lived.

Revelation 18:23

18:23 Even the light from a lamp

will never shine in you again!

The voices of the bridegroom and his bride

will never be heard in you again.

For your merchants were the tycoons of the world,

because all the nations ⁸⁸  were deceived by your magic spells! ⁸⁹ 

[8:1]  ¹ tn The Hebrew word translated “remembered” often carries the sense of acting in accordance with what is remembered, i.e., fulfilling covenant promises (see B. S. Childs, Memory and Tradition in Israel [SBT], especially p. 34).

[8:1]  ² tn Heb “to pass over.”

[8:2]  ³ tn Some (e.g., NIV) translate the preterite verb forms in this verse as past perfects (e.g., “had been closed”), for it seems likely that the sources of the water would have stopped before the waters receded.

[8:3]  ⁴ tn The construction combines a Qal preterite from שׁוּב (shuv) with its infinitive absolute to indicate continuous action. The infinitive absolute from הָלָךְ (halakh) is included for emphasis: “the waters returned…going and returning.”

[8:3]  ⁵ tn Heb “the waters.” The pronoun (“they”) has been employed in the translation for stylistic reasons.

[8:3]  ⁶ tn The vav (ו) consecutive with the preterite here describes the consequence of the preceding action.

[8:4]  ⁷ tn Heb “on the mountains of Ararat.” Obviously a boat (even one as large as the ark) cannot rest on multiple mountains. Perhaps (1) the preposition should be translated “among,” or (2) the plural “mountains” should be understood in the sense of “mountain range” (see E. A. Speiser, Genesis [AB], 53). A more probable option (3) is that the plural indicates an indefinite singular, translated “one of the mountains” (see GKC 400 §124.o).

[8:5]  ⁸ tn Heb “the waters were going and lessening.” The perfect verb form הָיָה (hayah) is used as an auxiliary verb with the infinitive absolute חָסוֹר (khasor, “lessening”), while the infinitive absolute הָלוֹךְ (halokh) indicates continuous action.

[8:5]  ⁹ tn Or “could be seen.”

[8:6]  ¹⁰ tn The introductory verbal form וַיְהִי (vayÿhi), traditionally rendered “and it came to pass,” serves as a temporal indicator and has not been translated here.

[8:6]  ¹¹ tn Heb “opened the window in the ark which he had made.” The perfect tense (“had made”) refers to action preceding the opening of the window, and is therefore rendered as a past perfect. Since in English “had made” could refer to either the ark or the window, the order of the phrases was reversed in the translation to clarify that the window is the referent.

[8:7]  ¹² tn Heb “and it went out, going out and returning.” The Hebrew verb יָצָא (yatsa’), translated here “flying,” is modified by two infinitives absolute indicating that the raven went back and forth.

[8:8]  ¹³ tn Heb “he”; the referent (Noah) has been specified in the translation for clarity.

[8:8]  ¹⁴ tn The Hebrew text adds “from him.” This has not been translated for stylistic reasons, because it is redundant in English.

[8:8]  ¹⁵ tn The Hebrew verb קָלָל (qalal) normally means “to be light, to be slight”; it refers here to the waters receding.

[8:9]  ¹⁶ tn The words “still covered” is supplied in the translation for stylistic reasons.

[8:9]  ¹⁷ tn Heb “him”; the referent (Noah) has been specified in the translation for clarity.

[8:9]  ¹⁸ tn Heb “it”; the referent (the dove) has been specified in the translation for clarity.

[8:9]  ¹⁹ tn Heb “and he brought it to himself to the ark.”

[8:11]  ²⁰ tn The clause introduced by vav (ו) consecutive is translated as a temporal clause subordinated to the following clause.

[8:11]  ²¹ tn The deictic particle הִנֵּה (hinneh) draws attention to the olive leaf. It invites readers to enter into the story, as it were, and look at the olive leaf with their own eyes.

[8:12]  ²² tn The word “again” is not in the Hebrew text, but is supplied in the translation for stylistic reasons.

[8:12]  ²³ tn Heb “it did not again return to him still.” For a study of this section of the flood narrative, see W. O. E. Oesterley, “The Dove with the Olive Leaf (Gen VIII 8–11),” ExpTim 18 (1906/07): 377-78.

[8:13]  ²⁴ tn Heb In the six hundred and first year.” Since this refers to the six hundred and first year of Noah’s life, the word “Noah’s” has been supplied in the translation for clarity.

[8:13]  ²⁵ tn Heb “and saw and look.” As in v. 11, the deictic particle הִנֵּה (hinneh) invites readers to enter into the story, as it were, and look at the dry ground with their own eyes.

[8:14]  ²⁶ tn In v. 13 the ground (הָאֲדָמָה, ha’adamah) is dry; now the earth (הָאָרֶץ, ha’arets) is dry.

[8:17]  ²⁷ tn The words “bring out” are not in the Hebrew text, but are supplied in the translation for stylistic reasons.

[8:17]  ²⁸ tn Following the Hiphil imperative, “bring out,” the three perfect verb forms with vav (ו) consecutive carry an imperatival nuance. For a discussion of the Hebrew construction here and the difficulty of translating it into English, see S. R. Driver, A Treatise on the Use of the Tenses in Hebrew, 124-25.

[8:17]  ²⁹ tn Heb “and let them swarm in the earth and be fruitful and multiply on the earth.”

[8:20]  ³⁰ sn Offered burnt offerings on the altar. F. D. Maurice includes a chapter on the sacrifice of Noah in The Doctrine of Sacrifice. The whole burnt offering, according to Leviticus 1, represented the worshiper’s complete surrender and dedication to the Lord. After the flood Noah could see that God was not only a God of wrath, but a God of redemption and restoration. The one who escaped the catastrophe could best express his gratitude and submission through sacrificial worship, acknowledging God as the sovereign of the universe.

[8:21]  ³¹ tn The Lord “smelled” (וַיָּרַח, vayyarakh) a “soothing smell” (רֵיחַ הַנִּיהֹחַ, reakh hannihoakh). The object forms a cognate accusative with the verb. The language is anthropomorphic. The offering had a sweet aroma that pleased or soothed. The expression in Lev 1 signifies that God accepts the offering with pleasure, and in accepting the offering he accepts the worshiper.

[8:21]  ³² tn Heb “and the Lord said.”

[8:21]  ³³ tn Heb “in his heart.”

[8:21]  ³⁴ tn Here the Hebrew word translated “curse” is קָלָל (qalal), used in the Piel verbal stem.

[8:21]  ³⁵ tn The Hebrew particle כִּי (ki) can be used in a concessive sense (see BDB 473 s.v. כִּי), which makes good sense in this context. Its normal causal sense (“for”) does not fit the context here very well.

[8:21]  ³⁶ tn Heb “the inclination of the heart of humankind.”

[8:21]  ³⁷ tn Heb “from his youth.”

[8:22]  ³⁸ tn Heb “yet all the days of the earth.” The idea is “[while there are] yet all the days of the earth,” meaning, “as long as the earth exists.”

[8:22]  ³⁹ tn Heb “seed,” which stands here by metonymy for the time when seed is planted.

[2:16]  ⁴⁰ sn This is the first time in the Bible that the verb tsavah (צָוָה, “to command”) appears. Whatever the man had to do in the garden, the main focus of the narrative is on keeping God’s commandments. God created humans with the capacity to obey him and then tested them with commands.

[2:16]  ⁴¹ tn The imperfect verb form probably carries the nuance of permission (“you may eat”) since the man is not being commanded to eat from every tree. The accompanying infinitive absolute adds emphasis: “you may freely eat,” or “you may eat to your heart’s content.”

[2:16]  ⁴² tn The word “fruit” is not in the Hebrew text, but is implied as the direct object of the verb “eat.” Presumably the only part of the tree the man would eat would be its fruit (cf. 3:2).

[2:17]  ⁴³ tn The disjunctive clause here indicates contrast: “but from the tree of the knowledge….”

[2:17]  ⁴⁴ tn The negated imperfect verb form indicates prohibition, “you must not eat.”

[2:17]  ⁴⁵ tn Or “in the very day, as soon as.” If one understands the expression to have this more precise meaning, then the following narrative presents a problem, for the man does not die physically as soon as he eats from the tree. In this case one may argue that spiritual death is in view. If physical death is in view here, there are two options to explain the following narrative: (1) The following phrase “You will surely die” concerns mortality which ultimately results in death (a natural paraphrase would be, “You will become mortal”), or (2) God mercifully gave man a reprieve, allowing him to live longer than he deserved.

[2:17]  ⁴⁶ tn Heb “dying you will die.” The imperfect verb form here has the nuance of the specific future because it is introduced with the temporal clause, “when you eat…you will die.” That certainty is underscored with the infinitive absolute, “you will surely die.”

[2:2]  ⁴⁷ tn Heb “on/in the seventh day.”

[2:2]  ⁴⁸ tn Heb “his work which he did [or “made”].”

[2:2]  ⁴⁹ tn The Hebrew term שָׁבַּת (shabbat) can be translated “to rest” (“and he rested”) but it basically means “to cease.” This is not a rest from exhaustion; it is the cessation of the work of creation.

[2:6]  ⁵⁰ tn The conjunction vav (ו) introduces a third disjunctive clause. The Hebrew word אֵד (’ed) was traditionally translated “mist” because of its use in Job 36:27. However, an Akkadian cognate edu in Babylonian texts refers to subterranean springs or waterways. Such a spring would fit the description in this context, since this water “goes up” and waters the ground.

[2:6]  ⁵¹ tn Heb “was going up.” The verb is an imperfect form, which in this narrative context carries a customary nuance, indicating continual action in past time.

[2:6]  ⁵² tn The perfect with vav (ו) consecutive carries the same nuance as the preceding verb. Whenever it would well up, it would water the ground.

[2:6]  ⁵³ tn The Hebrew word אֲדָמָה (’adamah) actually means “ground; fertile soil.”

[2:7]  ⁵⁴ tn Or “fashioned.” The prefixed verb form with vav (ו) consecutive initiates narrative sequence. The Hebrew word יָצַר (yatsar) means “to form” or “to fashion,” usually by plan or design (see the related noun יֵצֶר [yetser] in Gen 6:5). It is the term for an artist’s work (the Hebrew term יוֹצֵר [yotser] refers to a potter; see Jer 18:2-4.)

[2:7]  ⁵⁵ tn The line literally reads “And Yahweh God formed the man, soil, from the ground.” “Soil” is an adverbial accusative, identifying the material from which the man was made.

[2:7]  ⁵⁶ tn The Hebrew word נְשָׁמָה (nÿshamah, “breath”) is used for God and for the life imparted to humans, not animals (see T. C. Mitchell, “The Old Testament Usage of Nÿshama,” VT 11 [1961]: 177-87). Its usage in the Bible conveys more than a breathing living organism (נֶפֶשׁ חַיַּה, nefesh khayyah). Whatever is given this breath of life becomes animated with the life from God, has spiritual understanding (Job 32:8), and has a functioning conscience (Prov 20:27).

[2:7]  ⁵⁷ tn The Hebrew term נֶפֶשׁ (nefesh, “being”) is often translated “soul,” but the word usually refers to the whole person. The phrase נֶפֶשׁ חַיַּה (nefesh khayyah, “living being”) is used of both animals and human beings (see 1:20, 24, 30; 2:19).

[2:8]  ⁵⁸ tn Traditionally “garden,” but the subsequent description of this “garden” makes it clear that it is an orchard of fruit trees.

[2:8]  ⁵⁹ tn Heb “from the east” or “off east.”

[2:8]  ⁶⁰ sn The name Eden (עֵדֶן, ’eden) means “pleasure” in Hebrew.

[2:8]  ⁶¹ tn The perfect verbal form here requires the past perfect translation since it describes an event that preceded the event described in the main clause.

[2:9]  ⁶² tn Heb “ground,” referring to the fertile soil.

[2:9]  ⁶³ tn Heb “desirable of sight [or “appearance”].” The phrase describes the kinds of trees that are visually pleasing and yield fruit that is desirable to the appetite.

[2:9]  ⁶⁴ tn The verse ends with a disjunctive clause providing a parenthetical bit of information about the existence of two special trees in the garden.

[2:9]  ⁶⁵ tn In light of Gen 3:22, the construction “tree of life” should be interpreted to mean a tree that produces life-giving fruit (objective genitive) rather than a living tree (attributive genitive). See E. O. James, The Tree of Life (SHR); and R. Marcus, “The Tree of Life in Proverbs,” JBL 62 (1943): 117-20.

[2:9]  ⁶⁶ tn The expression “tree of the knowledge of good and evil” must be interpreted to mean that the tree would produce fruit which, when eaten, gives special knowledge of “good and evil.” Scholars debate what this phrase means here. For a survey of opinions, see G. J. Wenham, Genesis (WBC), 1:62-64. One view is that “good” refers to that which enhances, promotes, and produces life, while “evil” refers to anything that hinders, interrupts or destroys life. So eating from this tree would change human nature – people would be able to alter life for better (in their thinking) or for worse. See D. J. A. Clines, “The Tree of Knowledge and the Law of Yahweh,” VT 24 (1974): 8-14; and I. Engnell, “‘Knowledge’ and ‘Life’ in the Creation Story,” Wisdom in Israel and in the Ancient Near East [VTSup], 103-19. Another view understands the “knowledge of good and evil” as the capacity to discern between moral good and evil. The following context suggests the tree’s fruit gives one wisdom (see the phrase “capable of making one wise” in 3:6, as well as the note there on the word “wise”), which certainly includes the capacity to discern between good and evil. Such wisdom is characteristic of divine beings, as the serpent’s promise implies (3:5) and as 3:22 makes clear. (Note, however, that this capacity does not include the ability to do what is right.) God prohibits man from eating of the tree. The prohibition becomes a test to see if man will be satisfied with his role and place, or if he will try to ascend to the divine level. There will be a time for man to possess moral discernment/wisdom, as God reveals and imparts it to him, but it is not something to be grasped at in an effort to become “a god.” In fact, the command to be obedient was the first lesson in moral discernment/wisdom. God was essentially saying: “Here is lesson one – respect my authority and commands. Disobey me and you will die.” When man disobeys, he decides he does not want to acquire moral wisdom God’s way, but instead tries to rise immediately to the divine level. Once man has acquired such divine wisdom by eating the tree’s fruit (3:22), he must be banned from the garden so that he will not be able to achieve his goal of being godlike and thus live forever, a divine characteristic (3:24). Ironically, man now has the capacity to discern good from evil (3:22), but he is morally corrupted and rebellious and will not consistently choose what is right.

[2:10]  ⁶⁷ tn The disjunctive clause (note the construction conjunction + subject + predicate) introduces an entire paragraph about the richness of the region in the east.

[2:10]  ⁶⁸ tn The Hebrew active participle may be translated here as indicating past durative action, “was flowing,” or as a present durative, “flows.” Since this river was the source of the rivers mentioned in vv. 11-14, which appear to describe a situation contemporary with the narrator, it is preferable to translate the participle in v. 10 with the present tense. This suggests that Eden and its orchard still existed in the narrator’s time. According to ancient Jewish tradition, Enoch was taken to the Garden of Eden, where his presence insulated the garden from the destructive waters of Noah’s flood. See Jub. 4:23-24.

[2:10]  ⁶⁹ sn Eden is portrayed here as a source of life-giving rivers (that is, perennial streams). This is no surprise because its orchard is where the tree of life is located. Eden is a source of life, but tragically its orchard is no longer accessible to humankind. The river flowing out of Eden is a tantalizing reminder of this. God continues to provide life-giving water to sustain physical existence on the earth, but immortality has been lost.

[2:10]  ⁷⁰ tn The imperfect verb form has the same nuance as the preceding participle. (If the participle is taken as past durative, then the imperfect would be translated “was dividing.”)

[2:10]  ⁷¹ tn Or “branches”; Heb “heads.” Cf. NEB “streams”; NASB “rivers.”

[2:1]  ⁷² tn See the note on the phrase “the heavens and the earth” in 1:1.

[2:1]  ⁷³ tn Heb “and all the host of them.” Here the “host” refers to all the entities and creatures that God created to populate the world.

[4:1]  ⁷⁴ tn The disjunctive clause (conjunction + subject + verb) introduces a new episode in the ongoing narrative.

[4:1]  ⁷⁵ tn Heb “the man knew,” a frequent euphemism for sexual relations.

[4:1]  ⁷⁶ tn Or “she conceived.”

[4:1]  ⁷⁷ tn Here is another sound play (paronomasia) on a name. The sound of the verb קָנִיתִי (qaniti, “I have created”) reflects the sound of the name Cain in Hebrew (קַיִן, qayin) and gives meaning to it. The saying uses the Qal perfect of קָנָה (qanah). There are two homonymic verbs with this spelling, one meaning “obtain, acquire” and the other meaning “create” (see Gen 14:19, 22; Deut 32:6; Ps 139:13; Prov 8:22). The latter fits this context very well. Eve has created a man.

[4:1]  ⁷⁸ tn Heb “with the Lord.” The particle אֶת־ (’et) is not the accusative/object sign, but the preposition “with” as the ancient versions attest. Some take the preposition in the sense of “with the help of” (see BDB 85 s.v. אֵת; cf. NEB, NIV, NRSV), while others prefer “along with” in the sense of “like, equally with, in common with” (see Lev 26:39; Isa 45:9; Jer 23:28). Either works well in this context; the latter is reflected in the present translation. Some understand אֶת־ as the accusative/object sign and translate, “I have acquired a man – the Lord.” They suggest that the woman thought (mistakenly) that she had given birth to the incarnate Lord, the Messiah who would bruise the Serpent’s head. This fanciful suggestion is based on a questionable allegorical interpretation of Gen 3:15 (see the note there on the word “heel”).

[4:2]  ⁷⁹ tn Heb “And she again gave birth.”

[4:2]  ⁸⁰ sn The name Abel is not defined here in the text, but the tone is ominous. Abel’s name, the Hebrew word הֶבֶל (hevel), means “breath, vapor, vanity,” foreshadowing Abel’s untimely and premature death.

[4:2]  ⁸¹ tn Heb “and Abel was a shepherd of the flock, and Cain was a worker of the ground.” The designations of the two occupations are expressed with active participles, רֹעֵה (ro’eh, “shepherd”) and עֹבֵד (’oved, “worker”). Abel is occupied with sheep, whereas Cain is living under the curse, cultivating the ground.

[2:20]  ⁸² tn Here for the first time the Hebrew word אָדָם (’adam) appears without the article, suggesting that it might now be the name “Adam” rather than “[the] man.” Translations of the Bible differ as to where they make the change from “man” to “Adam” (e.g., NASB and NIV translate “Adam” here, while NEB and NRSV continue to use “the man”; the KJV uses “Adam” twice in v. 19).

[2:20]  ⁸³ tn Heb “there was not found a companion who corresponded to him.” The subject of the third masculine singular verb form is indefinite. Without a formally expressed subject the verb may be translated as passive: “one did not find = there was not found.”

[3:3]  ⁸⁴ 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]  ⁸⁵ 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).

[12:9]  ⁸⁶ tn Here καί (kai) has been translated as “so” to indicate the result of the war in heaven.

[13:14]  ⁸⁷ tn Grk “earth, telling.” This is a continuation of the previous sentence in Greek.

[18:23]  ⁸⁸ tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[18:23]  ⁸⁹ 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.”