Ezekiel 1:22
Context1:22 Over the heads of the living beings was something like a platform, 1 glittering awesomely like ice, 2 stretched out over their heads.
Ezekiel 1:26
Context1:26 Above the platform over their heads was something like a sapphire shaped like a throne. High above on the throne was a form that appeared to be a man.
Genesis 18:2
Context18:2 Abraham 3 looked up 4 and saw 5 three men standing across 6 from him. When he saw them 7 he ran from the entrance of the tent to meet them and bowed low 8 to the ground. 9
Genesis 18:17
Context18:17 Then the Lord said, “Should I hide from Abraham what I am about to do? 10
Genesis 18:22
Context18:22 The two men turned 11 and headed 12 toward Sodom, but Abraham was still standing before the Lord. 13
Genesis 18:31
Context18:31 Abraham 14 said, “Since I have undertaken to speak to the Lord, what if only twenty are found there?” He replied, “I will not destroy it for the sake of the twenty.”
Genesis 32:24
Context32:24 So Jacob was left alone. Then a man 15 wrestled 16 with him until daybreak. 17
Genesis 32:30
Context32:30 So Jacob named the place Peniel, 18 explaining, 19 “Certainly 20 I have seen God face to face 21 and have survived.” 22
Joshua 5:13-15
Context5:13 When Joshua was near 23 Jericho, 24 he looked up and saw a man standing in front of him holding a drawn sword. 25 Joshua approached him and asked him, “Are you on our side or allied with our enemies?” 26 5:14 He answered, 27 “Truly I am the commander of the Lord’s army. 28 Now I have arrived!” 29 Joshua bowed down with his face to the ground 30 and asked, “What does my master want to say to his servant?” 5:15 The commander of the Lord’s army answered Joshua, “Remove your sandals from your feet, because the place where you stand is holy.” Joshua did so.
Joshua 6:2
Context6:2 The Lord told Joshua, “See, I am about to defeat Jericho for you, 31 along with its king and its warriors.
Jeremiah 13:6
Context13:6 Many days later the Lord said to me, “Go at once to Perath and get 32 the shorts I ordered you to bury there.”
Jeremiah 13:8
Context13:8 Then the Lord said to me, 33
Jeremiah 13:18-22
Context“Tell the king and the queen mother,
‘Surrender your thrones, 35
for your glorious crowns
will be removed 36 from your heads. 37
13:19 The gates of the towns in southern Judah will be shut tight. 38
No one will be able to go in or out of them. 39
All Judah will be carried off into exile.
They will be completely carried off into exile.’” 40
“Look up, Jerusalem, 42 and see
the enemy 43 that is coming from the north.
Where now is the flock of people that were entrusted to your care? 44
Where now are the ‘sheep’ that you take such pride in? 45
13:21 What will you say 46 when the Lord 47 appoints as rulers over you those allies
that you, yourself, had actually prepared as such? 48
Then anguish and agony will grip you
like that of a woman giving birth to a baby. 49
13:22 You will probably ask yourself, 50
‘Why have these things happened to me?
Why have I been treated like a disgraced adulteress
whose skirt has been torn off and her limbs exposed?’ 51
It is because you have sinned so much. 52
John 1:18
Context1:18 No one has ever seen God. The only one, 53 himself God, who is in closest fellowship with 54 the Father, has made God 55 known. 56
Revelation 1:13
Context1:13 and in the midst of the lampstands was one like a son of man. 57 He was dressed in a robe extending down to his feet and he wore a wide golden belt 58 around his chest.
[1:22] 1 tn Or “like a dome” (NCV, NRSV, TEV).
[1:22] 2 tn Or “like crystal” (NRSV, NLT).
[18:2] 3 tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.
[18:2] 4 tn Heb “lifted up his eyes.”
[18:2] 5 tn Heb “and saw, and look.” The particle הִנֵּה (hinneh) draws attention to what he saw. The drawn-out description focuses the reader’s attention on Abraham’s deliberate, fixed gaze and indicates that what he is seeing is significant.
[18:2] 6 tn The Hebrew preposition עַל (’al) indicates the three men were nearby, but not close by, for Abraham had to run to meet them.
[18:2] 7 tn The pronoun “them” has been supplied in the translation for clarification. In the Hebrew text the verb has no stated object.
[18:2] 8 tn The form וַיִּשְׁתַּחוּ (vayyishtakhu, “and bowed low”) is from the verb הִשְׁתַּחֲוָה (hishtakhavah, “to worship, bow low to the ground”). It is probably from a root חָוָה (khavah), though some derive it from שָׁחָה (shakhah).
[18:2] 9 sn The reader knows this is a theophany. The three visitors are probably the
[18:17] 10 tn The active participle here refers to an action that is imminent.
[18:22] 11 tn Heb “And the men turned from there.” The word “two” is not in the Hebrew text, but is supplied here for clarity. Gen 19:1 mentions only two individuals (described as “angels”), while Abraham had entertained three visitors (18:2). The implication is that the
[18:22] 13 tc An ancient Hebrew scribal tradition reads “but the
[18:31] 14 tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.
[32:24] 15 sn Reflecting Jacob’s perspective at the beginning of the encounter, the narrator calls the opponent simply “a man.” Not until later in the struggle does Jacob realize his true identity.
[32:24] 16 sn The verb translated “wrestled” (וַיֵּאָבֵק, vayye’aveq) sounds in Hebrew like the names “Jacob” (יַעֲקֹב, ya’aqov) and “Jabbok” (יַבֹּק, yabboq). In this way the narrator links the setting, the main action, and the main participant together in the mind of the reader or hearer.
[32:24] 17 tn Heb “until the rising of the dawn.”
[32:30] 18 sn The name Peniel means “face of God.” Since Jacob saw God face to face here, the name is appropriate.
[32:30] 19 tn The word “explaining” is supplied in the translation for stylistic reasons.
[32:30] 21 sn I have seen God face to face. See the note on the name “Peniel” earlier in the verse.
[32:30] 22 tn Heb “and my soul [= life] has been preserved.”
[5:13] 24 map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.
[5:13] 25 tn Heb “he lifted up his eyes and looked. And look, a man was standing in front of him, and his sword was drawn in his hand.” The verb הִנֵּה (hinneh, “look”) invites the reader to view the scene through Joshua’s eyes. By calling the stranger “a man,” the author reflects Joshua’s perspective. The text shortly reveals his true identity (vv. 14-15).
[5:13] 26 tn Heb “Are you for us or for our enemies?”
[5:14] 27 tc Heb “He said, “Neither.” An alternative reading is לוֹ (lo, “[He said] to him”; cf. NEB). This reading is supported by many Hebrew
[5:14] 28 sn The Lord’s heavenly army, like an earthly army, has a commander who leads the troops. For the phrase שַׂר־צְבָא (sar-tsÿva’, “army commander”) in the human sphere, see among many other references Gen 21:22, 32; 26:26; Judg 4:2, 7; 1 Sam 12:9.
[5:14] 29 sn The commander’s appearance seems to be for Joshua’s encouragement. Joshua could now lead Israel into battle knowing that the
[5:14] 30 tn Heb “Joshua fell on his face to the ground and bowed down.”
[6:2] 31 tn Heb “I have given into your hand Jericho.” The Hebrew verb נָתַתִּי (natatti, “I have given”) is probably best understood as a perfect of certitude, indicating the certainty of the action. The Hebrew pronominal suffix “your” is singular, being addressed to Joshua as the leader and representative of the nation. To convey to the modern reader what is about to happen and who is doing it, the translation “I am about to defeat Jericho for you” has been used.
[13:6] 32 tn Heb “Get from there.” The words “from there” are not necessary to the English sentence. They would lead to a redundancy later in the verse, i.e., “from there…bury there.”
[13:8] 33 tn Heb “Then the word of the
[13:18] 34 tn The words “The
[13:18] 35 tn Or “You will come down from your thrones”; Heb “Make low! Sit!” This is a case of a construction where two forms in the same case, mood, or tense are joined in such a way that one (usually the first) is intended as an adverbial or adjectival modifier of the other (a figure called hendiadys). This is also probably a case where the imperative is used to express a distinct assurance or promise. See GKC 324 §110.b and compare the usage in Isa 37:30 and Ps 110:2.
[13:18] 36 tn Heb “have come down.” The verb here and those in the following verses are further examples of the “as good as done” form of the Hebrew verb (the prophetic perfect).
[13:18] 37 tc The translation follows the common emendation of a word normally meaning “place at the head” (מַרְאֲשׁוֹת [mar’ashot] plus pronoun = מַרְאֲוֹשׁתֵיכֶם [mar’aoshtekhem]) to “from your heads” (מֵרָאשֵׁיכֶם, mera’shekhem) following the ancient versions. The meaning “tiara” is nowhere else attested for this word.
[13:19] 38 tn Heb “The towns of the Negev will be shut.”
[13:19] 39 tn Heb “There is no one to open them.” The translation is based on the parallel in Josh 6:1 where the very expression in the translation is used. Opening the city would have permitted entrance (of relief forces) as well as exit (of fugitives).
[13:19] 40 sn The statements are poetic exaggerations (hyperbole), as most commentaries note. Even in the exile of 587
[13:20] 41 tn The words “Then I said” are not in the text. They are supplied in the translation to show the shift in speaker from vv. 18-19 where the
[13:20] 42 tn The word “Jerusalem” is not in the Hebrew text. It is added in the Greek text and is generally considered to be the object of address because of the second feminine singular verbs here and throughout the following verses. The translation follows the consonantal text (Kethib) and the Greek text in reading the second feminine singular here. The verbs and pronouns in vv. 20-22 are all second feminine singular with the exception of the suffix on the word “eyes” which is not reflected in the translation here (“Look up” = “Lift up your eyes”) and the verb and pronoun in v. 23. The text may reflect the same kind of alternation between singular and plural that takes place in Isa 7 where the pronouns refer to Ahaz as an individual and his entourage, the contemporary ruling class (cf., e.g., Isa 7:4-5 [singular], 9 [plural], 11 [singular], 13-14 [plural]). Here the connection with the preceding may suggest that it is initially the ruling house (the king and the queen mother), then Jerusalem personified as a woman in her role as a shepherdess (i.e., leader). However, from elsewhere in the book the leadership has included the kings, the priests, the prophets, and the citizens as well (cf., e.g., 13:13). In v. 27 Jerusalem is explicitly addressed. It may be asking too much of some readers who are not familiar with biblical metaphors to understand an extended metaphor like this. If it is helpful to them, they may substitute plural referents for “I” and “me.”
[13:20] 43 tn The word “enemy” is not in the text but is implicit. It supplied in the translation for clarity.
[13:20] 44 tn Heb “the flock that was given to you.”
[13:20] 45 tn Heb “the sheep of your pride.” The word “of your people” and the quotes around “sheep” are intended to carry over the metaphor in such a way that readers unfamiliar with the metaphor will understand it.
[13:21] 46 tn Or perhaps more rhetorically equivalent, “Will you not be surprised?”
[13:21] 47 tn The words “The
[13:21] 48 tn Or “to be rulers.” The translation of these two lines is somewhat uncertain. The sentence structure of these two lines raises problems in translation. The Hebrew text reads: “What will you do when he appoints over you [or punishes you (see BDB 823 s.v. פָּקַד Qal.B.2 for the former, Qal.A.3 for the latter)] and you, yourself, taught them over you friends [or chiefs (see BDB 48 s.v. I אַלּוּף 2 and Ps 55:13 for the former and BDB 49 s.v. II אַלּוּף and Exod 15:15 for the latter)] for a head.” The translation assumes that the clause “and you, yourself, taught them [= made them accustomed, i.e., “prepared”] [to be] over you” is parenthetical coming between the verb “appoint” and its object and object modifier (i.e., “appointed over you allies for rulers”). A quick check of other English versions will show how varied the translation of these lines has been. Most English versions seem to ignore the second “over you” after “you taught them.” Some rearrange the text to get what they think is a sensible meaning. For a fairly thorough treatment see W. McKane, Jeremiah (ICC), 1:308-10.
[13:21] 49 tn Heb “Will not pain [here = mental anguish] take hold of you like a woman giving birth.” The question is rhetorical expecting a positive answer.
[13:22] 50 tn Heb “say in your heart.”
[13:22] 51 tn Heb “Your skirt has been uncovered and your heels have been treated with violence.” This is the generally accepted interpretation of these phrases. See, e.g., BDB 784 s.v. עָקֵב a and HALOT 329 s.v. I חָמַס Nif. The significance of the actions here are part of the metaphor (i.e., personification) of Jerusalem as an adulteress having left her husband and have been explained in the translation for the sake of readers unfamiliar with the metaphor.
[13:22] 52 tn The translation has been restructured to break up a long sentence involving a conditional clause and an elliptical consequential clause. It has also been restructured to define more clearly what “these things” are. The Hebrew text reads: “And if you say, ‘Why have these things happened to me?’ Because of the greatness of your iniquity your skirts [= what your skirt covers] have been uncovered and your heels have been treated with violence.”
[1:18] 53 tc The textual problem μονογενὴς θεός (monogenh" qeo", “the only God”) versus ὁ μονογενὴς υἱός (Jo monogenh" Juio", “the only son”) is a notoriously difficult one. Only one letter would have differentiated the readings in the
[1:18] 54 tn Grk “in the bosom of” (an idiom for closeness or nearness; cf. L&N 34.18; BDAG 556 s.v. κόλπος 1).
[1:18] 55 tn Grk “him”; the referent (God) has been specified in the translation for clarity.
[1:18] 56 sn Has made God known. In this final verse of the prologue, the climactic and ultimate statement of the earthly career of the Logos, Jesus of Nazareth, is reached. The unique One (John 1:14), the One who has taken on human form and nature by becoming incarnate (became flesh, 1:14), who is himself fully God (the Word was God, 1:1c) and is to be identified with the ever-living One of the Old Testament revelation (Exod 3:14), who is in intimate relationship with the Father, this One and no other has fully revealed what God is like. As Jesus said to Philip in John 14:9, “The one who has seen me has seen the Father.”
[1:13] 57 tn This phrase constitutes an allusion to Dan 7:13. Concerning υἱὸς τοῦ ἀνθρώπου (Juio" tou anqrwpou), BDAG 1026 s.v. υἱός 2.d.γ says: “ὁ υἱὸς τοῦ ἀνθρώπου lit. ‘the son of the man’…‘the human being, the human one, the man’…On Israelite thought contemporary w. Jesus and alleged knowledge of a heavenly being looked upon as a ‘Son of Man’ or ‘Man’, who exercises Messianic functions such as judging the world (metaph., pictorial passages in En 46-48; 4 Esdr 13:3, 51f)…Outside the gospels: Ac 7:56…Rv 1:13; 14:14 (both after Da 7:13…).” The term “son” here in this expression is anarthrous and as such lacks specificity. Some commentators and translations take the expression as an allusion to Daniel 7:13 and not to “the son of man” found in gospel traditions (e.g., Mark 8:31; 9:12; cf. D. E. Aune, Revelation [WBC], 2:800-801; cf. also NIV). Other commentators and versions, however, take the phrase “son of man” as definite, involving allusions to Dan 7:13 and “the son of man” gospel traditions (see G. K. Beale, Revelation [NIGTC], 771-72; NRSV).
[1:13] 58 tn Or “a wide golden sash,” but this would not be diagonal, as some modern sashes are, but horizontal. The Greek term can refer to a wide band of cloth or leather worn on the outside of one’s clothing (L&N 6.178).