Kejadian 27:1-46

Jacob Cheats Esau out of the Blessing

27:1 When ¹  Isaac was old and his eyes were so weak that he was almost blind, ²  he called his older ³  son Esau and said to him, “My son!” “Here I am!” Esau ⁴  replied. 27:2 Isaac ⁵  said, “Since ⁶  I am so old, I could die at any time. ⁷  27:3 Therefore, take your weapons – your quiver and your bow – and go out into the open fields and hunt down some wild game ⁸  for me. 27:4 Then prepare for me some tasty food, the kind I love, and bring it to me. Then ⁹  I will eat it so that I may bless you ¹⁰  before I die.”

27:5 Now Rebekah had been listening while Isaac spoke to his son Esau. ¹¹  When Esau went out to the open fields to hunt down some wild game and bring it back, ¹²  27:6 Rebekah said to her son Jacob, “Look, I overheard your father tell your brother Esau, 27:7 ‘Bring me some wild game and prepare for me some tasty food. Then I will eat ¹³  it and bless you ¹⁴  in the presence of the Lord ¹⁵  before I die.’ 27:8 Now then, my son, do ¹⁶  exactly what I tell you! ¹⁷  27:9 Go to the flock and get me two of the best young goats. I’ll prepare ¹⁸  them in a tasty way for your father, just the way he loves them. 27:10 Then you will take ¹⁹  it to your father. Thus he will eat it ²⁰  and ²¹  bless you before he dies.”

27:11 “But Esau my brother is a hairy man,” Jacob protested to his mother Rebekah, “and I have smooth skin! ²²  27:12 My father may touch me! Then he’ll think I’m mocking him ²³  and I’ll bring a curse on myself instead of a blessing.” 27:13 So his mother told him, “Any curse against you will fall on me, ²⁴  my son! Just obey me! ²⁵  Go and get them for me!”

27:14 So he went and got the goats ²⁶  and brought them to his mother. She ²⁷  prepared some tasty food, just the way his father loved it. 27:15 Then Rebekah took her older son Esau’s best clothes, which she had with her in the house, and put them on her younger son Jacob. 27:16 She put the skins of the young goats ²⁸  on his hands ²⁹  and the smooth part of his neck. 27:17 Then she handed ³⁰  the tasty food and the bread she had made to her son Jacob.

27:18 He went to his father and said, “My father!” Isaac ³¹  replied, “Here I am. Which are you, my son?” ³²  27:19 Jacob said to his father, “I am Esau, your firstborn. I’ve done as you told me. Now sit up ³³  and eat some of my wild game so that you can bless me.” ³⁴  27:20 But Isaac asked his son, “How in the world ³⁵  did you find it so quickly, ³⁶  my son?” “Because the Lord your God brought it to me,” ³⁷  he replied. ³⁸  27:21 Then Isaac said to Jacob, “Come closer so I can touch you, ³⁹  my son, and know for certain if you really are my son Esau.” ⁴⁰  27:22 So Jacob went over to his father Isaac, who felt him and said, “The voice is Jacob’s, but the hands are Esau’s.” 27:23 He did not recognize him because his hands were hairy, like his brother Esau’s hands. So Isaac blessed Jacob. ⁴¹  27:24 Then he asked, “Are you really my son Esau?” “I am,” Jacob ⁴²  replied. 27:25 Isaac ⁴³  said, “Bring some of the wild game for me to eat, my son. ⁴⁴  Then I will bless you.” ⁴⁵  So Jacob ⁴⁶  brought it to him, and he ate it. He also brought him wine, and Isaac ⁴⁷  drank. 27:26 Then his father Isaac said to him, “Come here and kiss me, my son.” 27:27 So Jacob ⁴⁸  went over and kissed him. When Isaac caught the scent ⁴⁹  of his clothing, he blessed him, saying,

“Yes, ⁵⁰  my son smells

like the scent of an open field

which the Lord has blessed.

27:28 May God give you

the dew of the sky ⁵¹ 

and the richness ⁵²  of the earth,

and plenty of grain and new wine.

27:29 May peoples serve you

and nations bow down to you.

You will be ⁵³  lord ⁵⁴  over your brothers,

and the sons of your mother will bow down to you. ⁵⁵ 

May those who curse you be cursed,

and those who bless you be blessed.”

27:30 Isaac had just finished blessing Jacob, and Jacob had scarcely left ⁵⁶  his father’s ⁵⁷  presence, when his brother Esau returned from the hunt. ⁵⁸  27:31 He also prepared some tasty food and brought it to his father. Esau ⁵⁹  said to him, “My father, get up ⁶⁰  and eat some of your son’s wild game. Then you can bless me.” ⁶¹  27:32 His father Isaac asked, ⁶²  “Who are you?” “I am your firstborn son,” ⁶³  he replied, “Esau!” 27:33 Isaac began to shake violently ⁶⁴  and asked, “Then who else hunted game and brought it to me? I ate all of it just before you arrived, and I blessed him. ⁶⁵  He will indeed be blessed!”

27:34 When Esau heard ⁶⁶  his father’s words, he wailed loudly and bitterly. ⁶⁷  He said to his father, “Bless me too, my father!” 27:35 But Isaac ⁶⁸  replied, “Your brother came in here deceitfully and took away ⁶⁹  your blessing.” 27:36 Esau exclaimed, “‘Jacob’ is the right name for him! ⁷⁰  He has tripped me up ⁷¹  two times! He took away my birthright, and now, look, he has taken away my blessing!” Then he asked, “Have you not kept back a blessing for me?”

27:37 Isaac replied to Esau, “Look! I have made him lord over you. I have made all his relatives his servants and provided him with grain and new wine. What is left that I can do for you, my son?” 27:38 Esau said to his father, “Do you have only that one blessing, my father? Bless me too!” ⁷²  Then Esau wept loudly. ⁷³ 

27:39 So his father Isaac said to him,

“Indeed, ⁷⁴  your home will be

away from the richness ⁷⁵  of the earth,

and away from the dew of the sky above.

27:40 You will live by your sword

but you will serve your brother.

When you grow restless,

you will tear off his yoke

from your neck.” ⁷⁶ 

27:41 So Esau hated ⁷⁷  Jacob because of the blessing his father had given to his brother. ⁷⁸  Esau said privately, ⁷⁹  “The time ⁸⁰  of mourning for my father is near; then I will kill ⁸¹  my brother Jacob!”

27:42 When Rebekah heard what her older son Esau had said, ⁸²  she quickly summoned ⁸³  her younger son Jacob and told him, “Look, your brother Esau is planning to get revenge by killing you. ⁸⁴  27:43 Now then, my son, do what I say. ⁸⁵  Run away immediately ⁸⁶  to my brother Laban in Haran. 27:44 Live with him for a little while ⁸⁷  until your brother’s rage subsides. 27:45 Stay there ⁸⁸  until your brother’s anger against you subsides and he forgets what you did to him. Then I’ll send someone to bring you back from there. ⁸⁹  Why should I lose both of you in one day?” ⁹⁰ 

27:46 Then Rebekah said to Isaac, “I am deeply depressed ⁹¹  because of these daughters of Heth. ⁹²  If Jacob were to marry one of these daughters of Heth who live in this land, I would want to die!” ⁹³ 

Kejadian 1:7

1:7 So God made the expanse and separated the water under the expanse from the water above it. ⁹⁴  It was so. ⁹⁵ 

Kejadian 1:1

The Creation of the World

1:1 In the beginning ⁹⁶  God ⁹⁷  created ⁹⁸  the heavens and the earth. ⁹⁹ 

Ratapan 3:15

3:15 He has given me my fill of bitter herbs

and made me drunk with bitterness. ¹⁰⁰ 

Ratapan 4:21

The Prophet Speaks:

ש (Sin/Shin)

4:21 Rejoice and be glad for now, ¹⁰¹  O people of Edom, ¹⁰² 

who reside in the land of Uz.

But the cup of judgment ¹⁰³  will pass ¹⁰⁴  to you also;

you will get drunk and take off your clothes.

Yehezkiel 23:32-34

23:32 “This is what the sovereign Lord says: “You will drink your sister’s deep and wide cup; ¹⁰⁵  you will be scorned and derided, for it holds a great deal. 23:33 You will be overcome by ¹⁰⁶  drunkenness and sorrow. The cup of your sister Samaria is a cup of horror and desolation. 23:34 You will drain it dry, ¹⁰⁷  gnaw its pieces, ¹⁰⁸  and tear out your breasts, ¹⁰⁹  for I have spoken, declares the sovereign Lord.

Nahum 3:11

3:11 You too will act like drunkards; ¹¹⁰ 

you will go into hiding; ¹¹¹ 

you too will seek refuge from the enemy.

Wahyu 14:8

14:8 A ¹¹²  second ¹¹³  angel ¹¹⁴  followed the first, ¹¹⁵  declaring: ¹¹⁶  “Fallen, fallen is Babylon the great city! ¹¹⁷  She made all the nations ¹¹⁸  drink of the wine of her immoral passion.” ¹¹⁹ 

Wahyu 14:10

14:10 that person ¹²⁰  will also drink of the wine of God’s anger ¹²¹  that has been mixed undiluted in the cup of his wrath, and he will be tortured with fire and sulfur ¹²²  in front of the holy angels and in front of the Lamb.

Wahyu 16:9-11

16:9 Thus ¹²³  people ¹²⁴  were scorched by the terrible heat, ¹²⁵  yet ¹²⁶  they blasphemed the name of God, who has ruling authority ¹²⁷  over these plagues, and they would not repent and give him glory.

16:10 Then ¹²⁸  the fifth angel ¹²⁹  poured out his bowl on the throne of the beast so that ¹³⁰  darkness covered his kingdom, ¹³¹  and people ¹³²  began to bite ¹³³  their tongues because ¹³⁴  of their pain. 16:11 They blasphemed the God of heaven because of their sufferings ¹³⁵  and because of their sores, ¹³⁶  but nevertheless ¹³⁷  they still refused to repent ¹³⁸  of their deeds.

Wahyu 18:3

18:3 For all the nations ¹³⁹  have fallen ¹⁴⁰  from

the wine of her immoral passion, ¹⁴¹ 

and the kings of the earth have committed sexual immorality with her,

and the merchants of the earth have gotten rich from the power of her sensual behavior.” ¹⁴² 

[27:1]  ¹ tn The clause begins with the temporal indicator (“and it happened”), making it subordinate to the main clause that follows later in the sentence.

[27:1]  ² tn Heb “and his eyes were weak from seeing.”

[27:1]  ³ tn Heb “greater” (in terms of age).

[27:1]  ⁴ tn Heb “he”; the referent (Esau) is specified in the translation for clarity.

[27:2]  ⁵ tn Heb “he”; the referent (Isaac) is specified in the translation for clarity.

[27:2]  ⁶ tn The particle הִנֵּה (hinneh, “look”) here introduces a logically foundational statement, upon which the coming instruction will be based.

[27:2]  ⁷ tn Heb “I do not know the day of my death.”

[27:3]  ⁸ tn The Hebrew word is to be spelled either צַיִד (tsayid) following the marginal reading (Qere), or צֵידָה (tsedah) following the consonantal text (Kethib). Either way it is from the same root as the imperative צוּדָה (tsudah, “hunt down”).

[27:4]  ⁹ tn Following the imperative, the cohortative (with the prefixed conjunction) indicates purpose or result.

[27:4]  ¹⁰ tn Heb “so that my soul may bless you.” The use of נַפְשִׁי (nafshi, “my soul”) as the subject emphasizes that the blessing will be made with all Isaac’s desire and vitality. The conjunction “so that” closely relates the meal to the blessing, suggesting that this will be a ritual meal in conjunction with the giving of a formal blessing.

[27:5]  ¹¹ tn The disjunctive clause (introduced by a conjunction with the subject, followed by the predicate) here introduces a new scene in the story.

[27:5]  ¹² tc The LXX adds here “to his father,” which may have been accidentally omitted in the MT.

[27:7]  ¹³ tn Following the imperative, the cohortative (with the prefixed conjunction) indicates purpose or result.

[27:7]  ¹⁴ tn The cohortative, with the prefixed conjunction, also expresses logical sequence. See vv. 4, 19, 27.

[27:7]  ¹⁵ tn In her report to Jacob, Rebekah plays down Isaac’s strong desire to bless Esau by leaving out נַפְשִׁי (nafshi, “my soul”), but by adding the phrase “in the presence of the Lord,” she stresses how serious this matter is.

[27:8]  ¹⁶ tn Heb “listen to my voice.” The Hebrew idiom means “to comply; to obey.”

[27:8]  ¹⁷ tn Heb “to that which I am commanding you.”

[27:9]  ¹⁸ tn Following the imperative, the cohortative (with the prefixed conjunction) indicates purpose or result.

[27:10]  ¹⁹ tn The form is the perfect tense with the vav (ו) consecutive. It carries forward the tone of instruction initiated by the command to “go…and get” in the preceding verse.

[27:10]  ²⁰ tn The form is the perfect with the vav (ו) consecutive; it carries the future nuance of the preceding verbs of instruction, but by switching the subject to Jacob, indicates the expected result of the subterfuge.

[27:10]  ²¹ tn Heb “so that.” The conjunction indicates purpose or result.

[27:11]  ²² tn Heb “And Jacob said to Rebekah his mother, ‘Look, Esau my brother is a hairy man, but I am a smooth [skinned] man.’” The order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons.

[27:12]  ²³ tn Heb “Perhaps my father will feel me and I will be in his eyes like a mocker.” The Hebrew expression “I will be in his eyes like” means “I would appear to him as.”

[27:13]  ²⁴ tn Heb “upon me your curse.”

[27:13]  ²⁵ tn Heb “only listen to my voice.”

[27:14]  ²⁶ tn The words “the goats” are not in the Hebrew text, but are supplied in the translation for stylistic reasons.

[27:14]  ²⁷ tn Heb “his mother.” This has been replaced by the pronoun “she” in the translation for stylistic reasons.

[27:16]  ²⁸ tn In the Hebrew text the object (“the skins of the young goats”) precedes the verb. The disjunctive clause draws attention to this key element in the subterfuge.

[27:16]  ²⁹ tn The word “hands” probably includes the forearms here. How the skins were attached is not specified in the Hebrew text; cf. NLT “she made him a pair of gloves.”

[27:17]  ³⁰ tn Heb “gave…into the hand of.”

[27:18]  ³¹ tn Heb “and he said”; the referent (Isaac) has been specified in the translation for clarity.

[27:18]  ³² sn Which are you, my son? Isaac’s first question shows that the deception is going to require more subterfuge than Rebekah had anticipated. Jacob will have to pull off the deceit.

[27:19]  ³³ tn Heb “get up and sit.” This may mean simply “sit up,” or it may indicate that he was to get up from his couch and sit at a table.

[27:19]  ³⁴ tn Heb “so that your soul may bless me.” These words, though not reported by Rebekah to Jacob (see v. 7) accurately reflect what Isaac actually said to Esau (see v. 4). Perhaps Jacob knew more than Rebekah realized, but it is more likely that this was an idiom for sincere blessing with which Jacob was familiar. At any rate, his use of the precise wording was a nice, convincing touch.

[27:20]  ³⁵ tn Heb “What is this?” The enclitic pronoun “this” adds emphasis to the question, which is comparable to the English rhetorical question, “How in the world?”

[27:20]  ³⁶ tn Heb “you hastened to find.” In translation the infinitive becomes the main verb and the first verb becomes adverbial.

[27:20]  ³⁷ tn Heb “caused to meet before me.”

[27:20]  ³⁸ tn Heb “and he said, ‘Because the Lord your God….’” The order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons.

[27:21]  ³⁹ tn Following the imperative, the cohortative (with prefixed conjunction) indicates purpose or result.

[27:21]  ⁴⁰ tn Heb “Are you this one, Esau, my son, or not?” On the use of the interrogative particle here, see BDB 210 s.v. הֲ.

[27:23]  ⁴¹ tn Heb “and he blessed him.” The referents of the pronouns “he” (Isaac) and “him” (Jacob) have been specified in the translation for clarity.

[27:24]  ⁴² tn Heb “he”; the referent (Jacob) has been specified in the translation for clarity.

[27:25]  ⁴³ tn Heb “and he said”; the referent (Isaac) has been specified in the translation for clarity.

[27:25]  ⁴⁴ tn Heb “Bring near to me and I will eat of the wild game, my son.” Following the imperative, the cohortative with the prefixed conjunction indicates purpose or result.

[27:25]  ⁴⁵ tn Heb “so that my soul may bless you.” The presence of נַפְשִׁי (nafshi, “my soul”) as subject emphasizes Isaac’s heartfelt desire to do this. The conjunction indicates that the ritual meal must be first eaten before the formal blessing may be given.

[27:25]  ⁴⁶ tn Heb “and he brought”; the referent (Jacob) has been specified in the translation for clarity.

[27:25]  ⁴⁷ tn Heb “and he drank”; the referent (Isaac) has been specified in the translation for clarity.

[27:27]  ⁴⁸ tn Heb “and he”; the referent (Jacob) has been specified in the translation for clarity.

[27:27]  ⁴⁹ tn Heb “and he smelled the smell”; the referent (Isaac) has been specified in the translation for clarity.

[27:27]  ⁵⁰ tn Heb “see.”

[27:28]  ⁵¹ tn Heb “and from the dew of the sky.”

[27:28]  ⁵² tn Heb “and from the fatness.”

[27:29]  ⁵³ tn Heb “and be.” The verb is an imperative, which is used rhetorically in this oracle of blessing. It is an invitation to exercise authority his brothers and indicates that he is granted such authority by the patriarch of the family. Furthermore, the blessing enables the recipient to accomplish this.

[27:29]  ⁵⁴ tn The Hebrew word is גְבִיר (gevir, “lord, mighty one”). The one being blessed will be stronger and therefore more powerful than his brother. See Gen 25:23. The feminine form of this rare noun means “mistress” or “queen-mother.”

[27:29]  ⁵⁵ tn Following the imperative, the prefixed verbal form (which is either an imperfect or a jussive) with the prefixed conjunction indicates purpose or result.

[27:30]  ⁵⁶ tn The use of the infinitive absolute before the finite form of the verb makes the construction emphatic.

[27:30]  ⁵⁷ tn Heb “the presence of Isaac his father.” The repetition of the proper name (“Isaac”) was

[27:30]  ⁵⁸ tn Heb “and Esau his brother came from his hunt.”

[27:31]  ⁵⁹ tn Heb “and he said to his father”; the referent of “he” (Esau) has been specified in the translation for clarity, while the words “his father” have been replaced by the pronoun “him” for stylistic reasons.

[27:31]  ⁶⁰ tn Or “arise” (i.e., sit up).

[27:31]  ⁶¹ tn Heb “so that your soul may bless me.”

[27:32]  ⁶² tn Heb “said.”

[27:32]  ⁶³ tn Heb “and he said, ‘I [am] your son, your firstborn.’” The order of the introductory clause and the direct discourse has been rearranged for stylistic reasons.

[27:33]  ⁶⁴ tn Heb “and Isaac trembled with a great trembling to excess.” The verb “trembled” is joined with a cognate accusative, which is modified by an adjective “great,” and a prepositional phrase “to excess.” All of this is emphatic, showing the violence of Isaac’s reaction to the news.

[27:33]  ⁶⁵ tn Heb “Who then is he who hunted game and brought [it] to me so that I ate from all before you arrived and blessed him?”

[27:34]  ⁶⁶ tn The temporal clause is introduced with the temporal indicator and has the infinitive as its verb.

[27:34]  ⁶⁷ tn Heb “and he yelled [with] a great and bitter yell to excess.”

[27:35]  ⁶⁸ tn Heb “and he said”; the referent (Isaac) has been specified in the translation for clarity.

[27:35]  ⁶⁹ tn Or “took”; “received.”

[27:36]  ⁷⁰ tn Heb “Is he not rightly named Jacob?” The rhetorical question, since it expects a positive reply, has been translated as a declarative statement.

[27:36]  ⁷¹ sn He has tripped me up. When originally given, the name Jacob was a play on the word “heel” (see Gen 25:26). The name (since it is a verb) probably means something like “may he protect,” that is, as a rearguard, dogging the heels. This name was probably chosen because of the immediate association with the incident of grabbing the heel. Esau gives the name “Jacob” a negative connotation here, the meaning “to trip up; to supplant.”

[27:38]  ⁷² tn Heb “Bless me, me also, my father.” The words “my father” have not been repeated in the translation for stylistic reasons.

[27:38]  ⁷³ tn Heb “and Esau lifted his voice and wept.”

[27:39]  ⁷⁴ tn Heb “look.”

[27:39]  ⁷⁵ tn Heb “from the fatness.”

[27:40]  ⁷⁶ sn You will tear off his yoke from your neck. It may be that this prophetic blessing found its fulfillment when Jerusalem fell and Edom got its revenge. The oracle makes Edom subservient to Israel and suggests the Edomites would live away from the best land and be forced to sustain themselves by violent measures.

[27:41]  ⁷⁷ tn Or “bore a grudge against” (cf. NAB, NASB, NIV). The Hebrew verb שָׂטַם (satam) describes persistent hatred.

[27:41]  ⁷⁸ tn Heb “because of the blessing which his father blessed him.”

[27:41]  ⁷⁹ tn Heb “said in his heart.” The expression may mean “said to himself.” Even if this is the case, v. 42 makes it clear that he must have shared his intentions with someone, because the news reached Rebekah.

[27:41]  ⁸⁰ tn Heb “days.”

[27:41]  ⁸¹ tn The cohortative here expresses Esau’s determined resolve to kill Jacob.

[27:42]  ⁸² tn Heb “and the words of Esau her older son were told to Rebekah.”

[27:42]  ⁸³ tn Heb “she sent and called for.”

[27:42]  ⁸⁴ tn Heb “is consoling himself with respect to you to kill you.” The only way Esau had of dealing with his anger at the moment was to plan to kill his brother after the death of Isaac.

[27:43]  ⁸⁵ tn Heb “listen to my voice.”

[27:43]  ⁸⁶ tn Heb “arise, flee.”

[27:44]  ⁸⁷ tn Heb “a few days.” Rebekah probably downplays the length of time Jacob will be gone, perhaps to encourage him and assure him that things will settle down soon. She probably expects Esau’s anger to die down quickly. However, Jacob ends up being gone twenty years and he never sees Rebekah again.

[27:45]  ⁸⁸ tn The words “stay there” are supplied in the translation for stylistic reasons.

[27:45]  ⁸⁹ tn Heb “and I will send and I will take you from there.” The verb “send” has no object in the Hebrew text; one must be supplied in the translation. Either “someone” or “a message” could be supplied, but since in those times a message would require a messenger, “someone” has been used.

[27:45]  ⁹⁰ tn If Jacob stayed, he would be killed and Esau would be forced to run away.

[27:46]  ⁹¹ tn Heb “loathe my life.” The Hebrew verb translated “loathe” refers to strong disgust (see Lev 20:23).

[27:46]  ⁹² tn Some translate the Hebrew term “Heth” as “Hittites” here (see also Gen 23:3), but this gives the impression that these people were the classical Hittites of Anatolia. However, there is no known connection between these sons of Heth, apparently a Canaanite group (see Gen 10:15), and the Hittites of Asia Minor. See H. A. Hoffner, Jr., “Hittites,” Peoples of the Old Testament World, 152-53.

[27:46]  ⁹³ tn Heb “If Jacob takes a wife from the daughters of Heth, like these, from the daughters of the land, why to me life?”

[1:7]  ⁹⁴ tn Heb “the expanse.”

[1:7]  ⁹⁵ tn This statement indicates that it happened the way God designed it, underscoring the connection between word and event.

[1:1]  ⁹⁶ tn The translation assumes that the form translated “beginning” is in the absolute state rather than the construct (“in the beginning of,” or “when God created”). In other words, the clause in v. 1 is a main clause, v. 2 has three clauses that are descriptive and supply background information, and v. 3 begins the narrative sequence proper. The referent of the word “beginning” has to be defined from the context since there is no beginning or ending with God.

[1:1]  sn In the beginning. The verse refers to the beginning of the world as we know it; it affirms that it is entirely the product of the creation of God. But there are two ways that this verse can be interpreted: (1) It may be taken to refer to the original act of creation with the rest of the events on the days of creation completing it. This would mean that the disjunctive clauses of v. 2 break the sequence of the creative work of the first day. (2) It may be taken as a summary statement of what the chapter will record, that is, vv. 3-31 are about God’s creating the world as we know it. If the first view is adopted, then we have a reference here to original creation; if the second view is taken, then Genesis itself does not account for the original creation of matter. To follow this view does not deny that the Bible teaches that God created everything out of nothing (cf. John 1:3) – it simply says that Genesis is not making that affirmation. This second view presupposes the existence of pre-existent matter, when God said, “Let there be light.” The first view includes the description of the primordial state as part of the events of day one. The following narrative strongly favors the second view, for the “heavens/sky” did not exist prior to the second day of creation (see v. 8) and “earth/dry land” did not exist, at least as we know it, prior to the third day of creation (see v. 10).

[1:1]  ⁹⁷ sn God. This frequently used Hebrew name for God (אֱלֹהִים,’elohim ) is a plural form. When it refers to the one true God, the singular verb is normally used, as here. The plural form indicates majesty; the name stresses God’s sovereignty and incomparability – he is the “God of gods.”

[1:1]  ⁹⁸ tn The English verb “create” captures well the meaning of the Hebrew term in this context. The verb בָּרָא (bara’) always describes the divine activity of fashioning something new, fresh, and perfect. The verb does not necessarily describe creation out of nothing (see, for example, v. 27, where it refers to the creation of man); it often stresses forming anew, reforming, renewing (see Ps 51:10; Isa 43:15, 65:17).

[1:1]  ⁹⁹ tn Or “the entire universe”; or “the sky and the dry land.” This phrase is often interpreted as a merism, referring to the entire ordered universe, including the heavens and the earth and everything in them. The “heavens and the earth” were completed in seven days (see Gen 2:1) and are characterized by fixed laws (see Jer 33:25). “Heavens” refers specifically to the sky, created on the second day (see v. 8), while “earth” refers specifically to the dry land, created on the third day (see v. 10). Both are distinct from the sea/seas (see v. 10 and Exod 20:11).

[3:15]  ¹⁰⁰ tn Heb “wormwood” or “bitterness” (BDB 542 s.v. לַעֲנָה; HALOT 533 s.v. לַעֲנָה).

[4:21]  ¹⁰¹ tn The phrase “for now” is added in the translation to highlight the implied contrast between the present joy of the Gentiles (4:21a) and their future judgment (4:21b).

[4:21]  ¹⁰² tn Heb “O Daughter of Edom.”

[4:21]  ¹⁰³ tn Heb “the cup.” Judgment is often depicted as a cup of wine that God forces a person to drink, causing him to lose consciousness, red wine drooling out of his mouth – resembling corpses lying on the ground as a result of the actual onslaught of the Lord’s judgment. The drunkard will reel and stagger, causing bodily injury to himself – an apt metaphor to describe the devastating effects of God’s judgment. Just as a cup of poison kills all those who are forced to drink it, the cup of God’s wrath destroys all those who must drink it (e.g., Ps 75:9; Isa 51:17, 22; Jer 25:15, 17, 28; 49:12; 51:7; Lam 4:21; Ezek 23:33; Hab 2:16).

[4:21]  ¹⁰⁴ tn The imperfect verb “will pass” may also be a jussive, continuing the element of request, “let the cup pass…”

[23:32]  ¹⁰⁵ sn The image of a deep and wide cup suggests the degree of punishment; it will be extensive and leave the victim helpless.

[23:33]  ¹⁰⁶ tn Heb “filled with.”

[23:34]  ¹⁰⁷ tn Heb “You will drink it and drain (it).”

[23:34]  ¹⁰⁸ tn D. I. Block compares this to the idiom of “licking the plate” (Ezekiel [NICOT], 1:754, n. 137). The text is difficult as the word translated “gnaw” is rare. The noun is used of the shattered pieces of pottery and so could envision a broken cup. But the Piel verb form is used in only one other place (Num 24:8), where it is a denominative from the noun “bone” and seems to mean to “break (bones).” Why it would be collocated with “sherds” is not clear. For this reason some emend the phrase to read “consume its dregs” (see L. C. Allen, Ezekiel [WBC], 2:44) or emend the verb to read “swallow,” as if the intoxicated Oholibah breaks the cup and then eats the very sherds in an effort to get every last drop of the beverage that dampens them.

[23:34]  ¹⁰⁹ sn The severe action is more extreme than beating the breasts in anguish (Isa 32:12; Nah 2:7). It is also ironic for these are the very breasts she so blatantly offered to her lovers (vv. 3, 21).

[3:11]  ¹¹⁰ tc The editors of BHS suggest emending the MT reading, the Qal imperfect תִּשְׁכְּרִי (tishkÿri, “you will become drunk”) from שָׁכַר (shakhar, “to become drunk”; BDB 1016 s.v. שָׁכַר; HALOT 971 s.v. שׁכר). However, there is no external textual support for the emendation. The imagery of drunkenness is a common figure for defeat in battle.

[3:11]  tn Heb “you will be drunken.”

[3:11]  sn You…will act like drunkards. The imagery of drunkenness is frequently used to describe defeat in battle (Isa 49:26; Jer 25:27; 51:21). It is an appropriate use of imagery: Drunkards frequently pass out and wine drools out of their mouth; likewise, slain warriors lie fallen and their blood flows out of their mouths.

[3:11]  ¹¹¹ tc The MT reads the Niphal participle נַעֲלָמָה (na’alamah) from I עָלַם (’alam, “to conceal”). This is supported by the Dead Sea Scrolls, נעלמה (4QpNah 3:11), and is reflected by the LXX. Several scholars suggest nuancing the Niphal in a passive sense: “you will be concealed” or “you will be obscured” (BDB 761 s.v. I. עָלַם 2). However, the reflexive sense “you will conceal yourself; you will hide yourself” (e.g., Ps 26:4) is better (HALOT 835 s.v. עלם). On the other hand, the BHS editors suggest emending to the Niphal participle נֶעֱלָפָה (ne’elafah) from עָלַף (’alaf, “become faint”): “you will become faint,” “you will pass out,” or “you will swoon” (HALOT 836 s.v. עלף; BDB 761 s.v. I. עָלַם 2). This is unnecessary and lacks textual support.

[3:11]  tn Heb “you will hide yourself.”

[14:8]  ¹¹² tn Here καί (kai) has not been translated because of differences between Greek and English style.

[14:8]  ¹¹³ tc There are several different variants comprising a textual problem involving “second” (δεύτερος, deuteros). First, several mss (A 1 2329 Ï^K) read “another, a second angel” (ἄλλος δεύτερος ἄγγελος, allo" deutero" angelo"). Second, other mss (Ì⁴⁷ א* 1006 1841 1854 pc) read just “another, a second” (ἄλλος δεύτερος). Third, the reading “another angel” (ἄλλος ἄγγελος) is supported by a few Greek mss and some versional evidence (69 pc ar vg). Fourth, several mss (א² [C reads δεύτερον instead of δεύτερος] 051 1611 2053 2344 Ï^A) support the reading “another, a second angel” (ἄλλος ἄγγελος δεύτερος). The reading that most likely gave rise to the others is the fourth. The first reading attempts to smooth out the grammar by placing the adjective in front of the noun. The second reading may have dropped out the “angel” on the basis of its similarity to “another” (ἄλλος). The third reading either intentionally or accidentally left out the word “second.” In any event, this is weakly attested and should not be given much consideration. (If, however, this reading had had good support, with “second” floating, and with “third” in the text in 14:9, one could possibly see δεύτερος as a motivated reading. But without sufficient support for the third reading, the one thing that is most certain is that δεύτερος was part of the original text here.) It is difficult to account for the rise of the other readings if “second” is not original. And the undisputed use of “third” (τρίτος, tritos) in 14:9 may be another indicator that the adjective “second” was in the original text. Finally, the fourth reading is the more difficult and therefore, in this case, to be accepted as the progenitor of the others.

[14:8]  ¹¹⁴ tn Grk “And another angel, a second.”

[14:8]  ¹¹⁵ tn The words “the first” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.

[14:8]  ¹¹⁶ tn For the translation of λέγω (legw) as “declare,” see BDAG 590 s.v. 2.e.

[14:8]  ¹¹⁷ sn The fall of Babylon the great city is described in detail in Rev 18:2-24.

[14:8]  ¹¹⁸ tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[14:8]  ¹¹⁹ tn Grk “of the wine of the passion of the sexual immorality of her.” Here τῆς πορνείας (th" porneia") has been translated as an attributive genitive. In an ironic twist of fate, God will make Babylon drink her own mixture, but it will become the wine of his wrath in retribution for her immoral deeds (see the note on the word “wrath” in 16:19).

[14:10]  ¹²⁰ tn Grk “he himself.”

[14:10]  ¹²¹ tn The Greek word for “anger” here is θυμός (qumos), a wordplay on the “passion” (θυμός) of the personified city of Babylon in 14:8.

[14:10]  ¹²² tn Traditionally, “brimstone.”

[16:9]  ¹²³ tn Here καί (kai) has been translated as “thus” to indicate the implied result of the bowl poured on the sun.

[16:9]  ¹²⁴ tn Grk “men,” but this is a generic use of ἄνθρωπος (anqrwpo") and refers to both men and women.

[16:9]  ¹²⁵ tn On this phrase BDAG 536 s.v. καῦμα states, “burning, heat Rv 7:16…καυματίζεσθαι κ. μέγα be burned with a scorching heat 16:9.”

[16:9]  ¹²⁶ tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.

[16:9]  ¹²⁷ tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.

[16:10]  ¹²⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[16:10]  ¹²⁹ tn Grk “the fifth”; the referent (the fifth angel) has been specified in the translation for clarity.

[16:10]  ¹³⁰ tn Here καί (kai) has been translated as “so that” to indicate the implied result of the fifth bowl being poured out.

[16:10]  ¹³¹ tn Grk “his kingdom became dark.”

[16:10]  ¹³² tn Grk “men,” but this is a generic use of ἄνθρωπος (anqrwpo") and refers to both men and women.

[16:10]  ¹³³ tn On this term BDAG 620 s.v. μασάομαι states, “bite w. acc. τὰς γλώσσας bite their tongues Rv 16:10.”

[16:10]  ¹³⁴ tn The preposition ἐκ (ek) has been translated here and twice in the following verse with a causal sense.

[16:11]  ¹³⁵ tn Grk “pains” (the same term in Greek [πόνος, ponos] as the last word in v. 11, here translated “sufferings” because it is plural). BDAG 852 s.v. 2 states, “ἐκ τοῦ π. in pain…Rv 16:10; pl. (Gen 41:51; Jos., C. Ap. 2, 146; Test. Jud. 18:4) ἐκ τῶν π. …because of their sufferings vs. 11.”

[16:11]  ¹³⁶ tn Or “ulcerated sores” (see 16:2).

[16:11]  ¹³⁷ tn Grk “and they did not repent.” Here καί (kai) has been translated as “but nevertheless” to express the contrast here.

[16:11]  ¹³⁸ tn Grk “they did not repent” The addition of “still refused” reflects the hardness of people’s hearts in the context.

[18:3]  ¹³⁹ tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[18:3]  ¹⁴⁰ tc ‡ Several mss (א A C 1006* 1611 1841 2030 Ï^K), including the best witnesses, read “have fallen” (πεπτώκασιν or πέπτωκαν [peptwkasin or peptwkan]). The singular πέπτωκεν (peptwken), which is better grammatically with the neuter plural subject πάντα τὰ ἔθνη (panta ta eqnh, “all the nations”), is read by 1854 2062 pc; 2042 pc read πεπότικεν (pepotiken). A few mss (1006^c 2329 pc latt sy^h) read “have drunk” (πέπωκαν/πεπώκασιν, pepwkan/pepwkasin); the singular πέπωκεν (pepwken) is read by P 051 1 2053* al. The more difficult reading and that which has the best ms support is “have fallen.” That it is not too difficult is evidenced by the fact that the great majority of Byzantine minuscules, which have a tendency to smooth out problems, left it stand as is. Nonetheless, it is somewhat difficult (TCGNT 683 says that this reading is “scarcely suitable in the context”), and for that reason certain mss seem to have changed it to “have drunk” to agree with the idea of “wine” (οἴνου, oinou). One can understand how this could happen: A scribe coming to the text and seeing the term “wine” expects a verb of drinking. When he sees “have fallen” and knows that in Greek the verbs “have fallen” and “have drunk” are spelled similarly, he concludes that there has been a slip of the pen in the ms he is using, which he then seeks to correct back to the “have drunk” reading. This appears to be more reasonable than to conclude that three early uncials (i.e., א A C) as well as a great number of other witnesses all felt the need to change “have drunk” (πέπωκαν) to “have fallen” (πέπτωκαν), even if “fallen” occurs in the immediate context (“fallen, fallen, [ἔπεσεν ἔπεσεν, epesen epesen] Babylon the great” in the preceding verse). The preferred reading, on both external and internal grounds, is “have fallen,” and thus the Seer intends to focus on the effects of wine, namely, a drunken stupor.

[18:3]  ¹⁴¹ tn See the notes on the words “passion” in Rev 14:8 and “wrath” in 16:19.

[18:3]  ¹⁴² tn According to BDAG 949 s.v. στρῆνος and στρηνιάω, these terms can refer either to luxury or sensuality. In the context of Rev 18, however (as L&N 88.254 indicate) the stress is on gratification of the senses by sexual immorality, so that meaning was emphasized in the translation here.