Kejadian 5:1-32

From Adam to Noah

5:1 This is the record ¹  of the family line ²  of Adam.

When God created humankind, ³  he made them ⁴  in the likeness of God. 5:2 He created them male and female; when they were created, he blessed them and named them “humankind.” ⁵ 

5:3 When ⁶  Adam had lived 130 years he fathered a son in his own likeness, according to his image, and he named him Seth. 5:4 The length of time Adam lived ⁷  after he became the father of Seth was 800 years; during this time he had ⁸  other ⁹  sons and daughters. 5:5 The entire lifetime ¹⁰  of Adam was 930 years, and then he died. ¹¹ 

5:6 When Seth had lived 105 years, he became the father ¹²  of Enosh. 5:7 Seth lived 807 years after he became the father of Enosh, and he had ¹³  other ¹⁴  sons and daughters. 5:8 The entire lifetime of Seth was 912 years, and then he died.

5:9 When Enosh had lived 90 years, he became the father of Kenan. 5:10 Enosh lived 815 years after he became the father of Kenan, and he had other sons and daughters. 5:11 The entire lifetime of Enosh was 905 years, and then he died.

5:12 When Kenan had lived 70 years, he became the father of Mahalalel. 5:13 Kenan lived 840 years after he became the father of Mahalalel, and he had other sons and daughters. 5:14 The entire lifetime of Kenan was 910 years, and then he died.

5:15 When Mahalalel had lived 65 years, he became the father of Jared. 5:16 Mahalalel lived 830 years after he became the father of Jared, and he had other sons and daughters. 5:17 The entire lifetime of Mahalalel was 895 years, and then he died.

5:18 When Jared had lived 162 years, he became the father of Enoch. 5:19 Jared lived 800 years after he became the father of Enoch, and he had other sons and daughters. 5:20 The entire lifetime of Jared was 962 years, and then he died.

5:21 When Enoch had lived 65 years, he became the father of Methuselah. 5:22 After he became the father of Methuselah, Enoch walked with God ¹⁵  for 300 years, ¹⁶  and he had other ¹⁷  sons and daughters. 5:23 The entire lifetime of Enoch was 365 years. 5:24 Enoch walked with God, and then he disappeared ¹⁸  because God took ¹⁹  him away.

5:25 When Methuselah had lived 187 years, he became the father of Lamech. 5:26 Methuselah lived 782 years after he became the father of Lamech, and he had other ²⁰  sons and daughters. 5:27 The entire lifetime of Methuselah was 969 years, and then he died.

5:28 When Lamech had lived 182 years, he had a son. 5:29 He named him Noah, ²¹  saying, “This one will bring us comfort ²²  from our labor and from the painful toil of our hands because of the ground that the Lord has cursed.” 5:30 Lamech lived 595 years after he became the father of Noah, and he had other ²³  sons and daughters. 5:31 The entire lifetime of Lamech was 777 years, and then he died.

5:32 After Noah was 500 years old, he ²⁴  became the father of Shem, Ham, and Japheth.

Kejadian 3:6

3:6 When ²⁵  the woman saw that the tree produced fruit that was good for food, ²⁶  was attractive ²⁷  to the eye, and was desirable for making one wise, ²⁸  she took some of its fruit and ate it. ²⁹  She also gave some of it to her husband who was with her, and he ate it. ³⁰ 

Kejadian 14:10-12

14:10 Now the Valley of Siddim was full of tar pits. ³¹  When the kings of Sodom and Gomorrah fled, they fell into them, ³²  but some survivors ³³  fled to the hills. ³⁴  14:11 The four victorious kings ³⁵  took all the possessions and food of Sodom and Gomorrah and left. 14:12 They also took Abram’s nephew ³⁶  Lot and his possessions when ³⁷  they left, for Lot ³⁸  was living in Sodom. ³⁹ 

Kejadian 18:25

18:25 Far be it from you to do such a thing – to kill the godly with the wicked, treating the godly and the wicked alike! Far be it from you! Will not the judge ⁴⁰  of the whole earth do what is right?” ⁴¹ 

Mazmur 9:7-8

9:7 But the Lord ⁴²  rules ⁴³  forever;

he reigns in a just manner. ⁴⁴ 

9:8 He judges the world fairly;

he makes just legal decisions for the nations. ⁴⁵ 

Mazmur 50:6

50:6 The heavens declare his fairness, ⁴⁶ 

for God is judge. ⁴⁷  (Selah)

Mazmur 96:13

96:13 before the Lord, for he comes!

For he comes to judge the earth!

He judges the world fairly, ⁴⁸ 

and the nations in accordance with his justice. ⁴⁹ 

Mazmur 98:9

98:9 before the Lord!

For he comes to judge the earth!

He judges the world fairly, ⁵⁰ 

and the nations in a just manner.

Pengkhotbah 3:17

3:17 I thought to myself, “God will judge both the righteous and the wicked;

for there is an appropriate time for every activity,

and there is a time of judgment ⁵¹  for every deed.

Pengkhotbah 11:9

Enjoy Life to the Fullest under the Fear of God

11:9 Rejoice, young man, while you are young, ⁵² 

and let your heart cheer you in the days of your youth.

Follow the impulses ⁵³  of your heart and the desires ⁵⁴  of your eyes,

but know that God will judge your motives and actions. ⁵⁵ 

Pengkhotbah 12:14

12:14 For God will evaluate every deed, ⁵⁶ 

including every secret thing, whether good or evil.

Matius 16:27

16:27 For the Son of Man will come with his angels in the glory of his Father, and then he will reward each person according to what he has done. ⁵⁷ 

Matius 25:31-46

The Judgment

25:31 “When ⁵⁸  the Son of Man comes in his glory and all the angels with him, then he will sit on his glorious throne. 25:32 All ⁵⁹  the nations will be assembled before him, and he will separate people one from another like a shepherd separates the sheep from the goats. 25:33 He ⁶⁰  will put the sheep on his right and the goats on his left. 25:34 Then the king will say to those on his right, ‘Come, you who are blessed by my Father, inherit the kingdom prepared for you from the foundation of the world. 25:35 For I was hungry and you gave me food, I was thirsty and you gave me something to drink, I was a stranger and you invited me in, 25:36 I was naked and you gave me clothing, I was sick and you took care of me, I was in prison and you visited me.’ 25:37 Then the righteous will answer him, ⁶¹  ‘Lord, when did we see you hungry and feed you, or thirsty and give you something to drink? 25:38 When ⁶²  did we see you a stranger and invite you in, or naked and clothe you? 25:39 When ⁶³  did we see you sick or in prison and visit you?’ 25:40 And the king will answer them, ⁶⁴  ‘I tell you the truth, ⁶⁵  just as you did it for one of the least of these brothers or sisters ⁶⁶  of mine, you did it for me.’

25:41 “Then he will say ⁶⁷  to those on his left, ‘Depart from me, you accursed, into the eternal fire that has been prepared for the devil and his angels! 25:42 For I was hungry and you gave me nothing to eat, I was thirsty and you gave me nothing to drink. 25:43 I was a stranger and you did not receive me as a guest, naked and you did not clothe me, sick and in prison and you did not visit me.’ 25:44 Then they too will answer, ⁶⁸  ‘Lord, when did we see you hungry or thirsty or a stranger or naked or sick or in prison, and did not give you whatever you needed?’ 25:45 Then he will answer them, ⁶⁹  ‘I tell you the truth, ⁷⁰  just as you did not do it for one of the least of these, you did not do it for me.’ 25:46 And these will depart into eternal punishment, but the righteous into eternal life.”

Lukas 8:17

8:17 For nothing is hidden ⁷¹  that will not be revealed, ⁷²  and nothing concealed that will not be made known and brought to light.

Yohanes 12:48

12:48 The one who rejects me and does not accept ⁷³  my words has a judge; ⁷⁴  the word ⁷⁵  I have spoken will judge him at the last day.

Yohanes 12:1

Jesus’ Anointing

12:1 Then, six days before the Passover, Jesus came to Bethany, where Lazarus lived, whom he ⁷⁶  had raised from the dead.

Kolose 4:5

4:5 Conduct yourselves ⁷⁷  with wisdom toward outsiders, making the most of the opportunities.

Kolose 4:2

Exhortation to Pray for the Success of Paul’s Mission

4:2 Be devoted to prayer, keeping alert in it with thanksgiving.

Kolose 1:10

1:10 so that you may live ⁷⁸  worthily of the Lord and please him in all respects ⁷⁹  – bearing fruit in every good deed, growing in the knowledge of God,

Ibrani 9:27

9:27 And just as people ⁸⁰  are appointed to die once, and then to face judgment, ⁸¹ 

Ibrani 9:1

The Arrangement and Ritual of the Earthly Sanctuary

9:1 Now the first covenant, ⁸²  in fact, had regulations for worship and its earthly sanctuary.

Pengkhotbah 4:5

4:5 The fool folds his hands and does no work, ⁸³ 

so he has nothing to eat but his own flesh. ⁸⁴ 

Pengkhotbah 4:2

4:2 So I considered ⁸⁵  those who are dead and gone ⁸⁶ 

more fortunate than those who are still alive. ⁸⁷ 

Pengkhotbah 2:9

2:9 So ⁸⁸  I was far wealthier ⁸⁹  than all my predecessors in Jerusalem,

yet I maintained my objectivity: ⁹⁰ 

Wahyu 20:11-15

The Great White Throne

20:11 Then ⁹¹  I saw a large ⁹²  white throne and the one who was seated on it; the earth and the heaven ⁹³  fled ⁹⁴  from his presence, and no place was found for them. 20:12 And I saw the dead, the great and the small, standing before the throne. Then ⁹⁵  books were opened, and another book was opened – the book of life. ⁹⁶  So ⁹⁷  the dead were judged by what was written in the books, according to their deeds. ⁹⁸  20:13 The ⁹⁹  sea gave up the dead that were in it, and Death ¹⁰⁰  and Hades gave up the dead that were in them, and each one was judged according to his deeds. 20:14 Then ¹⁰¹  Death and Hades were thrown into the lake of fire. This is the second death – the lake of fire. 20:15 If ¹⁰²  anyone’s name ¹⁰³  was not found written in the book of life, that person ¹⁰⁴  was thrown into the lake of fire.

[5:1]  ¹ tn Heb “book” or “roll.” Cf. NIV “written account”; NRSV “list.”

[5:1]  ² tn Heb “generations.” See the note on the phrase “this is the account of” in 2:4.

[5:1]  ³ tn The Hebrew text has אָדָם (’adam).

[5:1]  ⁴ tn Heb “him.” The Hebrew text uses the third masculine singular pronominal suffix on the accusative sign. The pronoun agrees grammatically with its antecedent אָדָם (’adam). However, the next verse makes it clear that אָדָם is collective here and refers to “humankind,” so it is preferable to translate the pronoun with the English plural.

[5:2]  ⁵ tn The Hebrew word used here is אָדָם (’adam).

[5:3]  ⁶ tn Heb “and Adam lived 130 years.” In the translation the verb is subordinated to the following verb, “and he fathered,” and rendered as a temporal clause.

[5:4]  ⁷ tn Heb “The days of Adam.”

[5:4]  ⁸ tn Heb “he fathered.”

[5:4]  ⁹ tn The word “other” is not in the Hebrew text, but is supplied for stylistic reasons.

[5:5]  ¹⁰ tn Heb “all the days of Adam which he lived”

[5:5]  ¹¹ sn The genealogy traces the line from Adam to Noah and forms a bridge between the earlier accounts and the flood story. Its constant theme of the reign of death in the human race is broken once with the account of Enoch, but the genealogy ends with hope for the future through Noah. See further G. F. Hasel, “The Genealogies of Gen. 5 and 11 and their Alleged Babylonian Background,” AUSS 16 (1978): 361-74; idem, “Genesis 5 and 11,” Origins 7 (1980): 23-37.

[5:6]  ¹² tn Heb “he fathered.”

[5:7]  ¹³ tn Heb “he fathered.”

[5:7]  ¹⁴ tn Here and in vv. 10, 13, 16, 19 the word “other” is not in the Hebrew text, but is supplied for stylistic reasons.

[5:22]  ¹⁵ sn With the seventh panel there is a digression from the pattern. Instead of simply saying that Enoch lived, the text observes that he “walked with God.” The rare expression “walked with” (the Hitpael form of the verb הָלָךְ, halakh, “to walk” collocated with the preposition אֶת, ’et, “with”) is used in 1 Sam 25:15 to describe how David’s men maintained a cordial and cooperative relationship with Nabal’s men as they worked and lived side by side in the fields. In Gen 5:22 the phrase suggests that Enoch and God “got along.” This may imply that Enoch lived in close fellowship with God, leading a life of devotion and piety. An early Jewish tradition, preserved in 1 En. 1:9 and alluded to in Jude 14, says that Enoch preached about the coming judgment. See F. S. Parnham, “Walking with God,” EvQ 46 (1974): 117-18.

[5:22]  ¹⁶ tn Heb “and Enoch walked with God, after he became the father of Methuselah, [for] 300 years.”

[5:22]  ¹⁷ tn The word “other” is not in the Hebrew text, but is supplied for stylistic reasons.

[5:24]  ¹⁸ tn The Hebrew construction has the negative particle אֵין (’en, “there is not,” “there was not”) with a pronominal suffix, “he was not.” Instead of saying that Enoch died, the text says he no longer was present.

[5:24]  ¹⁹ sn The text simply states that God took Enoch. Similar language is used of Elijah’s departure from this world (see 2 Kgs 2:10). The text implies that God overruled death for this man who walked with him.

[5:26]  ²⁰ tn The word “other” is not in the Hebrew text, but is supplied for stylistic reasons.

[5:29]  ²¹ sn The name Noah appears to be related to the Hebrew word נוּחַ (nuakh, “to rest”). There are several wordplays on the name “Noah” in the story of the flood.

[5:29]  ²² tn The Hebrew verb יְנַחֲמֵנוּ (yÿnakhamenu) is from the root נָחָם (nakham), which means “to comfort” in the Piel verbal stem. The letters נ (nun) and ח (heth) pick up the sounds in the name “Noah,” forming a paronomasia on the name. They are not from the same verbal root, and so the connection is only by sound. Lamech’s sentiment reflects the oppression of living under the curse on the ground, but also expresses the hope for relief in some way through the birth of Noah. His words proved to be ironic but prophetic. The relief would come with a new beginning after the flood. See E. G. Kraeling, “The Interpretations of the Name Noah in Genesis 5:29,” JBL 48 (1929): 138-43.

[5:30]  ²³ tn The word “other” is not in the Hebrew text, but is supplied for stylistic reasons.

[5:32]  ²⁴ tn Heb “Noah.” The pronoun (“he”) has been employed in the translation for stylistic reasons.

[3:6]  ²⁵ tn Heb “And the woman saw.” The clause can be rendered as a temporal clause subordinate to the following verb in the sequence.

[3:6]  ²⁶ tn Heb “that the tree was good for food.” The words “produced fruit that was” are not in the Hebrew text, but are implied.

[3:6]  ²⁷ tn The Hebrew word תַּאֲוָה (ta’avah, translated “attractive” here) actually means “desirable.” This term and the later term נֶחְמָד (nekhmad, “desirable”) are synonyms.

[3:6]  sn Attractive (Heb “desirable”)…desirable. These are different words in Hebrew. The verbal roots for both of these forms appear in Deut 5:21 in the prohibition against coveting. Strong desires usually lead to taking.

[3:6]  ²⁸ tn Heb “that good was the tree for food, and that desirable it was to the eyes, and desirable was the tree to make one wise.” On the connection between moral wisdom and the “knowledge of good and evil,” see the note on the word “evil” in 2:9.

[3:6]  sn Desirable for making one wise. The quest for wisdom can follow the wrong course, as indeed it does here. No one can become like God by disobeying God. It is that simple. The Book of Proverbs stresses that obtaining wisdom begins with the fear of God that is evidenced through obedience to his word. Here, in seeking wisdom, Eve disobeys God and ends up afraid of God.

[3:6]  ²⁹ tn The pronoun “it” is not in the Hebrew text, but is supplied (here and also after “ate” at the end of this verse) for stylistic reasons.

[3:6]  sn She took…and ate it. The critical word now discloses the disobedience: “[she] ate.” Since the Lord God had said, “You shall not eat,” the main point of the divine inquisition will be, “Did you eat,” meaning, “did you disobey the command?” The woman ate, being deceived by the serpent (1 Tim 2:14), but then the man ate, apparently willingly when the woman gave him the fruit (see Rom 5:12, 17-19).

[3:6]  ³⁰ sn This pericope (3:1-7) is a fine example of Hebrew narrative structure. After an introductory disjunctive clause that introduces a new character and sets the stage (3:1), the narrative tension develops through dialogue, culminating in the action of the story. Once the dialogue is over, the action is told in a rapid sequence of verbs – she took, she ate, she gave, and he ate.

[14:10]  ³¹ tn Heb “Now the Valley of Siddim [was] pits, pits of tar.” This parenthetical disjunctive clause emphasizes the abundance of tar pits in the area through repetition of the noun “pits.”

[14:10]  sn The word for “tar” (or “bitumen”) occurs earlier in the story of the building of the tower in Babylon (see Gen 11:3).

[14:10]  ³² tn Or “they were defeated there.” After a verb of motion the Hebrew particle שָׁם (sham) with the directional heh (שָׁמָּה, shammah) can mean “into it, therein” (BDB 1027 s.v. שָׁם).

[14:10]  ³³ tn Heb “the rest.”

[14:10]  ³⁴ sn The reference to the kings of Sodom and Gomorrah must mean the kings along with their armies. Most of them were defeated in the valley, but some of them escaped to the hills.

[14:11]  ³⁵ tn Heb “they”; the referent (the four victorious kings, see v. 9) has been supplied in the translation for clarity.

[14:12]  ³⁶ tn Heb “Lot the son of his brother.”

[14:12]  ³⁷ tn Heb “and.”

[14:12]  ³⁸ tn Heb “he”; the referent (Lot) has been specified in the translation for clarity.

[14:12]  ³⁹ tn This disjunctive clause is circumstantial/causal, explaining that Lot was captured because he was living in Sodom at the time.

[18:25]  ⁴⁰ tn Or “ruler.”

[18:25]  ⁴¹ sn Will not the judge of the whole earth do what is right? For discussion of this text see J. L. Crenshaw, “Popular Questioning of the Justice of God in Ancient Israel,” ZAW 82 (1970): 380-95, and C. S. Rodd, “Shall Not the Judge of All the Earth Do What Is Just?” ExpTim 83 (1972): 137-39.

[9:7]  ⁴² tn The construction vav (ו) + subject highlights the contrast between the exalted Lord and his defeated foes (see v. 6).

[9:7]  ⁴³ tn Heb “sits” (i.e., enthroned, see v. 4). The imperfect verbal form highlights the generalization.

[9:7]  ⁴⁴ tn Heb “he establishes for justice his throne.”

[9:8]  ⁴⁵ tn Heb “the peoples.” The imperfect verbal forms in v. 8 either describe God’s typical, characteristic behavior, or anticipate a future judgment of worldwide proportions (“will judge…”).

[50:6]  ⁴⁶ tn Or “justice.”

[50:6]  ⁴⁷ tn Or “for God, he is about to judge.” The participle may be taken as substantival (as in the translation above) or as a predicate (indicating imminent future action in this context).

[96:13]  ⁴⁸ tn The verbal forms in v. 13 probably describe God’s typical, characteristic behavior, though they may depict in dramatic fashion the outworking of divine judgment or anticipate a future judgment of worldwide proportions, in which case they could be translated “will judge the world.”

[96:13]  ⁴⁹ tn Heb “and the nations with his integrity.”

[98:9]  ⁵⁰ tn The verbal forms in v. 9 probably describe God’s typical, characteristic behavior, though they may depict in dramatic fashion the outworking of divine judgment or anticipate a future judgment of worldwide proportions (“will judge…”).

[3:17]  ⁵¹ tn The phrase “a time of judgment” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[11:9]  ⁵² tn Heb “in your youth”; or “in your childhood.”

[11:9]  ⁵³ tn Heb “walk in the ways of your heart.”

[11:9]  ⁵⁴ tn Heb “the sight.”

[11:9]  ⁵⁵ tn Heb “and know that concerning all these God will bring you into judgment.” The point is not that following one’s impulses and desires is inherently bad and will bring condemnation from God. Rather the point seems to be: As you follow your impulses and desires, realize that all you think and do will eventually be evaluated by God. So one must seek joy within the boundaries of God’s moral standards.

[12:14]  ⁵⁶ tn Heb “will bring every deed into judgment.”

[16:27]  ⁵⁷ sn An allusion to Pss 28:4; 62:12; cf. Prov 24:12.

[25:31]  ⁵⁸ tn Here δέ (de) has not been translated.

[25:32]  ⁵⁹ tn Here καί (kai) has not been translated.

[25:33]  ⁶⁰ tn Here καί (kai) has not been translated.

[25:37]  ⁶¹ tn Grk “answer him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

[25:38]  ⁶² tn Here δέ (de) has not been translated.

[25:39]  ⁶³ tn Here δέ (de) has not been translated.

[25:40]  ⁶⁴ tn Grk “answering, the king will say to them.” This is somewhat redundant and has been simplified in the translation.

[25:40]  ⁶⁵ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[25:40]  ⁶⁶ tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited). In this context Jesus is ultimately speaking of his “followers” (whether men or women, adults or children), but the familial connotation of “brothers and sisters” is also important to retain here.

[25:41]  ⁶⁷ tn Here καί (kai) has not been translated.

[25:44]  ⁶⁸ tn Grk “Then they will answer, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

[25:45]  ⁶⁹ tn Grk “answer them, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.

[25:45]  ⁷⁰ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[8:17]  ⁷¹ sn Nothing is hidden. Light also exposes, and Jesus was suggesting that his teaching likewise revealed where people are and where they will be. Truth will be manifest in the future, just as it was declared by him then. Nothing will be concealed.

[8:17]  ⁷² tn Or “disclosed.”

[12:48]  ⁷³ tn Or “does not receive.”

[12:48]  ⁷⁴ tn Grk “has one who judges him.”

[12:48]  ⁷⁵ tn Or “message.”

[12:1]  ⁷⁶ tn Grk “whom Jesus,” but a repetition of the proper name (Jesus) here would be redundant in the English clause structure, so the pronoun (“he”) is substituted in the translation.

[4:5]  ⁷⁷ tn Grk “walk.” The verb περιπατέω (peripatew) is a common NT idiom for one’s lifestyle, behavior, or manner of conduct (L&N 41.11).

[1:10]  ⁷⁸ tn The infinitive περιπατῆσαι (peripathsai, “to walk, to live, to live one’s life”) is best taken as an infinitive of purpose related to “praying” (προσευχόμενοι, proseucomenoi) and “asking” (αἰτούμενοι, aitoumenoi) in v. 9 and is thus translated as “that you may live.”

[1:10]  ⁷⁹ tn BDAG 129 s.v. ἀρεσκεία states that ἀρεσκείαν (areskeian) refers to a “desire to please εἰς πᾶσαν ἀ. to please (the Lord) in all respects Col 1:10.”

[9:27]  ⁸⁰ tn Here ἀνθρώποις (anqrwpoi") has been translated as a generic noun (“people”).

[9:27]  ⁸¹ tn Grk “and after this – judgment.”

[9:1]  ⁸² tn Grk “the first” (referring to the covenant described in Heb 8:7, 13). In the translation the referent (covenant) has been specified for clarity.

[4:5]  ⁸³ tn Heb “the fool folds his hands.” The Hebrew idiom means that he does not work (e.g., Prov 6:10; 24:33). In the translation the words “and does no work” (which do not appear in the Hebrew text) have been supplied following the idiom to clarify what is meant.

[4:5]  ⁸⁴ tn Heb “and eats his own flesh.” Most English versions render the idiom literally: “and eats/consumes his flesh” (KJV, AS, NASB, NAB, RSV, NRSV, NJPS). However, a few versions attempt to explain the idiom: “and lets life go to ruin” (Moffatt), “and wastes away” (NEB), “and ruins himself” (NIV).

[4:2]  ⁸⁵ tn The verb שָׁבַח (shavakh) has a two-fold range of meaning: (1) “to praise; to laud”; and (2) “to congratulate” (HALOT 1387 s.v. I שׁבח; BDB 986 s.v. II שָׁבַח). The LXX translated it as ἐπῄνεσα (ephnesa, “I praised”). The English versions reflect the range of possible meanings: “praised” (KJV, ASV, Douay); “congratulated” (MLB, NASB); “declared/judged/accounted/thought…fortunate/happy” (NJPS, NEB, NIV, RSV, NRSV, NAB).

[4:2]  ⁸⁶ tn Heb “the dead who had already died.”

[4:2]  ⁸⁷ tn Heb “the living who are alive.”

[2:9]  ⁸⁸ tn The vav prefixed to וְגָדַלְתִּי (vÿgadalti, vav + Qal perfect first common singular from גָּדַל, gadal, “to be great; to increase”) functions in a final summarizing sense, that is, it introduces the concluding summary of 2:4-9.

[2:9]  ⁸⁹ tn Heb “I became great and I surpassed” (וְהוֹסַפְתִּי וְגָדַלְתִּי, vÿgadalti vÿhosafti). This is a verbal hendiadys in which the second verb functions adverbially, modifying the first: “I became far greater.” Most translations miss the hendiadys and render the line in a woodenly literal sense (KJV, ASV, RSV, NEB, NRSV, NAB, NASB, MLB, Moffatt), while only a few recognize the presence of hendiadys here: “I became greater by far” (NIV) and “I gained more” (NJPS).

[2:9]  ⁹⁰ tn Heb “yet my wisdom stood for me,” meaning he retained his wise perspective despite his great wealth.

[20:11]  ⁹¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[20:11]  ⁹² tn Traditionally, “great,” but μέγας (megas) here refers to size rather than importance.

[20:11]  ⁹³ tn Or “and the sky.” The same Greek word means both “heaven” and “sky,” and context usually determines which is meant. In this apocalyptic scene, however, it is difficult to be sure what referent to assign the term.

[20:11]  ⁹⁴ tn Or “vanished.”

[20:11]  sn The phrase the earth and the heaven fled from his presence can be understood (1) as visual imagery representing the fear of corruptible matter in the presence of God, but (2) it can also be understood more literally as the dissolution of the universe as we know it in preparation for the appearance of the new heaven and new earth (Rev 21:1).

[20:12]  ⁹⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[20:12]  ⁹⁶ tn Grk “another book was opened, which is of life.”

[20:12]  ⁹⁷ tn Here καί (kai) has been translated as “so” to indicate the implied result of the books being opened.

[20:12]  ⁹⁸ tn Grk “from the things written in the books according to their works.”

[20:13]  ⁹⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[20:13]  ¹⁰⁰ sn Here Death is personified (cf. 1 Cor 15:55).

[20:14]  ¹⁰¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[20:15]  ¹⁰² tn Here καί (kai) has not been translated because of differences between Greek and English style.

[20:15]  ¹⁰³ tn The word “name” is not in the Greek text, but is implied.

[20:15]  ¹⁰⁴ tn Grk “he”; the pronoun has been intensified by translating as “that person.”