Genesis 19:11

19:11 Then they struck the men who were at the door of the house, from the youngest to the oldest, ¹  with blindness. The men outside ²  wore themselves out trying to find the door.

Genesis 19:1

The Destruction of Sodom and Gomorrah

19:1 The two angels came to Sodom in the evening while ³  Lot was sitting in the city’s gateway. ⁴  When Lot saw them, he got up to meet them and bowed down with his face toward the ground.

Genesis 5:9

5:9 When Enosh had lived 90 years, he became the father of Kenan.

Genesis 30:2

30:2 Jacob became furious ⁵  with Rachel and exclaimed, “Am I in the place of God, who has kept you from having children?” ⁶ 

Genesis 30:2

30:2 Jacob became furious ⁷  with Rachel and exclaimed, “Am I in the place of God, who has kept you from having children?” ⁸ 

Genesis 15:13

15:13 Then the Lord said to Abram, “Know for certain ⁹  that your descendants will be strangers ¹⁰  in a foreign country. ¹¹  They will be enslaved and oppressed ¹²  for four hundred years.

Esther 1:5

1:5 When those days ¹³  were completed, the king then provided a seven-day ¹⁴  banquet for all the people who were present ¹⁵  in Susa the citadel, for those of highest standing to the most lowly. ¹⁶  It was held in the court located in the garden of the royal palace.

Job 3:19

3:19 Small and great are ¹⁷  there,

and the slave is free ¹⁸  from his master. ¹⁹ 

Psalms 115:13

115:13 He will bless his loyal followers, ²⁰ 

both young and old. ²¹ 

Acts 26:22

26:22 I have experienced ²²  help from God to this day, and so I stand testifying to both small and great, saying nothing except ²³  what the prophets and Moses said ²⁴  was going to happen:

Revelation 20:12

20:12 And I saw the dead, the great and the small, standing before the throne. Then ²⁵  books were opened, and another book was opened – the book of life. ²⁶  So ²⁷  the dead were judged by what was written in the books, according to their deeds. ²⁸ 

[19:11]  ¹ tn Heb “from the least to the greatest.”

[19:11]  ² tn Heb “they”; the referent (the men of Sodom outside the door) has been specified in the translation for clarity.

[19:1]  ³ tn The disjunctive clause is temporal here, indicating what Lot was doing at the time of their arrival.

[19:1]  ⁴ tn Heb “sitting in the gate of Sodom.” The phrase “the gate of Sodom” has been translated “the city’s gateway” for stylistic reasons.

[30:2]  ⁵ tn Heb “and the anger of Jacob was hot.”

[30:2]  ⁶ tn Heb “who has withheld from you the fruit of the womb.”

[30:2]  ⁷ tn Heb “and the anger of Jacob was hot.”

[30:2]  ⁸ tn Heb “who has withheld from you the fruit of the womb.”

[15:13]  ⁹ tn The Hebrew construction is emphatic, with the Qal infinitive absolute followed by the imperfect from יָדַע (yada’, “know”). The imperfect here has an obligatory or imperatival force.

[15:13]  ¹⁰ tn The Hebrew word גֵּר (ger, “sojourner, stranger”) is related to the verb גּוּר (gur, “to sojourn, to stay for awhile”). Abram’s descendants will stay in a land as resident aliens without rights of citizenship.

[15:13]  ¹¹ tn Heb “in a land not theirs.”

[15:13]  ¹² tn Heb “and they will serve them and they will oppress them.” The verb עִנּוּ, (’innu, a Piel form from עָנָה, ’anah, “to afflict, to oppress, to treat harshly”), is used in Exod 1:11 to describe the oppression of the Israelites in Egypt.

[1:5]  ¹³ tc The Hebrew text of Esther does not indicate why this elaborate show of wealth and power was undertaken. According to the LXX these were “the days of the wedding” (αἱ ἡμέραι τοῦ γάμου, Jai Jhmerai tou gamou), presumably the king’s wedding. However, a number of scholars have called attention to the fact that this celebration takes place just shortly before Xerxes’ invasion of Greece. It is possible that the banquet was a rallying for the up-coming military effort. See Herodotus, Histories 7.8. There is no reason to adopt the longer reading of the LXX here.

[1:5]  ¹⁴ tc The LXX has ἕξ ({ex, “six”) instead of “seven.” Virtually all English versions follow the reading of the MT here, “seven.”

[1:5]  ¹⁵ tn Heb “were found.”

[1:5]  ¹⁶ tn Heb “from the great and unto the small.”

[3:19]  ¹⁷ tn The versions have taken the pronoun in the sense of the verb “to be.” Others give it the sense of “the same thing,” rendering the verse as “small and great, there is no difference there.” GKC 437 §135.a, n. 1, follows this idea with a meaning of “the same.”

[3:19]  ¹⁸ tn The LXX renders this as “unafraid,” although the negative has disappeared in some mss to give the reading “and the servant that feared his master.” See I. Mendelsohn, “The Canaanite Term for ‘Free Proletarian’,” BASOR 83 (1941): 36-39; idem, “New Light on hupsu,” BASOR 139 (1955): 9-11.

[3:19]  ¹⁹ tn The plural “masters” could be taken here as a plural of majesty rather than as referring to numerous masters.

[115:13]  ²⁰ tn Heb “the fearers of the Lord.”

[115:13]  ²¹ tn Heb “the small along with the great.” The translation assumes that “small” and “great” here refer to age (see 2 Chr 15:13). Another option is to translate “both the insignificant and the prominent” (see Job 3:19; cf. NEB “high and low alike”).

[26:22]  ²² tn Grk “So experiencing…I stand.” The participle τυχών (tucwn) has been translated as a finite verb due to requirements of contemporary English style.

[26:22]  ²³ tn BDAG 311 s.v. ἐκτός 3.b, “functions as prep. w. gen. οὐδὲν ἐ. ὧν nothing except what (cf. 1 Ch 29:3; 2 Ch 17:19; TestNapht. 6:2) Ac 26:22.”

[26:22]  ²⁴ sn What the prophets and Moses said. Paul argued that his message reflected the hope of the Jewish scriptures.

[20:12]  ²⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[20:12]  ²⁶ tn Grk “another book was opened, which is of life.”

[20:12]  ²⁷ tn Here καί (kai) has been translated as “so” to indicate the implied result of the books being opened.

[20:12]  ²⁸ tn Grk “from the things written in the books according to their works.”