Genesis 3:14-15

3:14 The Lord God said to the serpent, ¹ 

“Because you have done this,

cursed ²  are you above all the wild beasts

and all the living creatures of the field!

On your belly you will crawl ³ 

and dust you will eat ⁴  all the days of your life.

3:15 And I will put hostility ⁵  between you and the woman

and between your offspring and her offspring; ⁶ 

her offspring will attack ⁷  your head,

and ⁸  you ⁹  will attack her offspring’s heel.” ¹⁰ 

Deuteronomy 8:15

8:15 and who brought you through the great, fearful desert of venomous serpents ¹¹  and scorpions, an arid place with no water. He made water flow ¹²  from a flint rock and

Isaiah 14:29

14:29 Don’t be so happy, all you Philistines,

just because the club that beat you has been broken! ¹³ 

For a viper will grow out of the serpent’s root,

and its fruit will be a darting adder. ¹⁴ 

Isaiah 30:6

30:6 This is a message ¹⁵  about the animals in the Negev:

Through a land of distress and danger,

inhabited by lionesses and roaring lions, ¹⁶ 

by snakes and darting adders, ¹⁷ 

they transport ¹⁸  their wealth on the backs of donkeys,

their riches on the humps of camels,

to a nation that cannot help them. ¹⁹ 

Jeremiah 8:17

8:17 The Lord says, ²⁰ 

“Yes indeed, ²¹  I am sending an enemy against you

that will be like poisonous snakes which cannot be charmed away. ²² 

And they will inflict fatal wounds on you.” ²³ 

Amos 9:3-4

9:3 Even if they were to hide on the top of Mount Carmel,

I would hunt them down and take them from there.

Even if they tried to hide from me ²⁴  at the bottom of the sea,

from there ²⁵  I would command the Sea Serpent ²⁶  to bite them.

9:4 Even when their enemies drive them into captivity, ²⁷ 

from there ²⁸  I will command the sword to kill them.

I will not let them out of my sight;

they will experience disaster, not prosperity.” ²⁹ 

Amos 9:1

9:1 I saw the sovereign One ³⁰  standing by the altar ³¹  and he said, “Strike the tops of the support pillars, ³²  so the thresholds shake!

Knock them down on the heads of all the people, ³³ 

and I will kill the survivors ³⁴  with the sword.

No one will be able to run away; ³⁵ 

no one will be able to escape. ³⁶ 

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, ³⁷  have not ceased praying for you and asking God ³⁸  to fill ³⁹  you with the knowledge of his will in all spiritual wisdom and understanding,

[3:14]  ¹ 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]  ² 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]  ³ tn Heb “go”; “walk,” but in English “crawl” or “slither” better describes a serpent’s movement.

[3:14]  ⁴ 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]  ⁵ 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]  ⁶ 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]  ⁷ 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]  ⁸ 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]  ⁹ 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]  ¹⁰ 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.

[8:15]  ¹¹ tn Heb “flaming serpents”; KJV, NASB “fiery serpents”; NAB “saraph serpents.” This figure of speech (metonymy) probably describes the venomous and painful results of snakebite. The feeling from such an experience would be like a burning fire (שָׂרָף, saraf).

[8:15]  ¹² tn Heb “the one who brought out for you water.” In the Hebrew text this continues the preceding sentence, but the translation begins a new sentence here for stylistic reasons.

[14:29]  ¹³ sn The identity of this “club” (also referred to as a “serpent” in the next line) is uncertain. It may refer to an Assyrian king, or to Ahaz. For discussion see J. N. Oswalt, Isaiah (NICOT), 1:331-32. The viper/adder referred to in the second half of the verse is his successor.

[14:29]  ¹⁴ tn Heb “flying burning one.” The designation “burning one” may allude to the serpent’s appearance or the effect of its poisonous bite. (See the note at 6:2.) The qualifier “flying” probably refers to the serpent’s quick, darting movements, though one might propose a homonym here, meaning “biting.” (See J. N. Oswalt, Isaiah [NICOT], 1:332, n. 18.) Some might think in terms of a mythological flying, fire breathing dragon (cf. NAB “a flying saraph”; CEV “a flying fiery dragon”), but this proposal does not make good sense in 30:6, where the phrase “flying burning one” appears again in a list of desert animals.

[30:6]  ¹⁵ tn Traditionally, “burden” (so KJV, ASV); NAB, NASB, NIV, NRSV “oracle.”

[30:6]  ¹⁶ tc Heb “[a land of] a lioness and a lion, from them.” Some emend מֵהֶם (mehem, “from them”) to מֵהֵם (mehem), an otherwise unattested Hiphil participle from הָמַם (hamam, “move noisily”). Perhaps it would be better to take the initial mem (מ) as enclitic and emend the form to הֹמֶה (homeh), a Qal active participle from הָמָה (hamah, “to make a noise”); cf. J. N. Oswalt, Isaiah (NICOT), 1:542, n. 9.

[30:6]  ¹⁷ tn Heb “flying fiery one.” See the note at 14:29.

[30:6]  ¹⁸ tn Or “carry” (KJV, NAB, NASB, NIV, NRSV).

[30:6]  ¹⁹ sn This verse describes messengers from Judah transporting wealth to Egypt in order to buy Pharaoh’s protection through a treaty.

[8:17]  ²⁰ tn These words which are at the end of the Hebrew verse are brought forward to show at the outset the shift in speaker.

[8:17]  ²¹ tn Heb “Indeed [or For] behold!” The translation is intended to convey some of the connection that is suggested by the Hebrew particle כִּי (ki) at the beginning of the verse.

[8:17]  ²² tn Heb “I am sending against you snakes, poisonous ones which cannot be charmed.” In the light of the context literal snakes are scarcely meant. So the metaphor is turned into a simile to prevent possible confusion. For a similar metaphorical use of animals for enemies see 5:6.

[8:17]  ²³ tn Heb “they will bite you.” There does not appear to be any way to avoid the possible confusion that literal snakes are meant here except to paraphrase. Possibly one could say “And they will attack you and ‘bite’ you,” but the enclosing of the word “bite” in quotations might lead to even further confusion.

[9:3]  ²⁴ tn Heb “from before my eyes.”

[9:3]  ²⁵ tn Or perhaps simply, “there,” if the מ (mem) prefixed to the adverb is dittographic (note the preceding word ends in mem).

[9:3]  ²⁶ sn If the article indicates a definite serpent, then the mythological Sea Serpent, symbolic of the world’s chaotic forces, is probably in view. See Job 26:13 and Isa 27:1 (where it is also called Leviathan). Elsewhere in the OT this serpent is depicted as opposing the Lord, but this text implies that even this powerful enemy of God is ultimately subject to his sovereign will.

[9:4]  ²⁷ tn Heb “Even if they go into captivity before their enemies.”

[9:4]  ²⁸ tn Or perhaps simply, “there,” if the מ (mem) prefixed to the adverb is dittographic (note the preceding word ends in mem).

[9:4]  ²⁹ tn Heb “I will set my eye on them for disaster, not good.”

[9:1]  ³⁰ tn Or “the Lord.” The Hebrew term translated “sovereign One” here is אֲדֹנָי (’adonay).

[9:1]  ³¹ sn The altar is perhaps the altar at Bethel.

[9:1]  ³² tn Or “the capitals.” The Hebrew singular form is collective.

[9:1]  ³³ tn Heb “cut them off on the head of all of them.” The translation assumes the objective suffix on the verb refers to the tops of the pillars and that the following prepositional phrase refers to the people standing beneath. Another option is to take this phrase as referring to the pillars, in which case one could translate, “Knock all the tops of the pillars off.”

[9:1]  ³⁴ tn Heb “the remnant of them.” One could possibly translate, “every last one of them” (cf. NEB “to the last man”). This probably refers to those who survive the collapse of the temple, which may symbolize the northern kingdom.

[9:1]  ³⁵ tn Heb “a fugitive belonging to them will not run away.”

[9:1]  ³⁶ tn Heb “a survivor belonging to them will not escape.”

[1:9]  ³⁷ 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]  ³⁸ 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]  ³⁹ 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.