Yesaya 13:10

13:10 Indeed the stars in the sky and their constellations

no longer give out their light; ¹ 

the sun is darkened as soon as it rises,

and the moon does not shine. ² 

Yesaya 34:4

34:4 All the stars in the sky will fade away, ³ 

the sky will roll up like a scroll;

all its stars will wither,

like a leaf withers and falls from a vine

or a fig withers and falls from a tree. ⁴ 

Yehezkiel 28:13-17

28:13 You were in Eden, the garden of God. ⁵ 

Every precious stone was your covering,

the ruby, topaz, and emerald,

the chrysolite, onyx, and jasper,

the sapphire, turquoise, and beryl; ⁶ 

your settings and mounts were made of gold.

On the day you were created they were prepared.

28:14 I placed you there with an anointed ⁷  guardian ⁸  cherub; ⁹ 

you were on the holy mountain of God;

you walked about amidst fiery stones.

28:15 You were blameless in your behavior ¹⁰  from the day you were created,

until sin was discovered in you.

28:16 In the abundance of your trade you were filled with violence, ¹¹  and you sinned;

so I defiled you and banished you ¹²  from the mountain of God –

the guardian cherub expelled you ¹³  from the midst of the stones of fire.

28:17 Your heart was proud because of your beauty;

you corrupted your wisdom on account of your splendor.

I threw you down to the ground;

I placed you before kings, that they might see you.

Lukas 10:18

10:18 So ¹⁴  he said to them, “I saw ¹⁵  Satan fall ¹⁶  like lightning ¹⁷  from heaven.

Lukas 10:2

10:2 He ¹⁸  said to them, “The harvest is plentiful, but the workers are few. Therefore ask the Lord of the harvest ¹⁹  to send out ²⁰  workers into his harvest.

Pengkhotbah 2:4

Futility of Materialism

2:4 I increased my possessions: ²¹ 

I built houses for myself; ²² 

I planted vineyards for myself.

Wahyu 12:7-10

War in Heaven

12:7 Then ²³  war broke out in heaven: Michael ²⁴  and his angels fought against the dragon, and the dragon and his angels fought back. 12:8 But ²⁵  the dragon was not strong enough to prevail, ²⁶  so there was no longer any place left ²⁷  in heaven for him and his angels. ²⁸  12:9 So ²⁹  that huge dragon – the ancient serpent, the one called the devil and Satan, who deceives the whole world – was thrown down to the earth, and his angels along with him. 12:10 Then ³⁰  I heard a loud voice in heaven saying,

“The salvation and the power

and the kingdom of our God,

and the ruling authority ³¹  of his Christ, ³²  have now come,

because the accuser of our brothers and sisters, ³³ 

the one who accuses them day and night ³⁴  before our God,

has been thrown down.

[13:10]  ¹ tn Heb “do not flash forth their light.”

[13:10]  ² tn Heb “does not shed forth its light.”

[34:4]  ³ tc Heb “and all the host of heaven will rot.” The Qumran scroll 1QIsa^a inserts “and the valleys will be split open,” but this reading may be influenced by Mic 1:4. On the other hand, the statement, if original, could have been omitted by homoioarcton, a scribe’s eye jumping from the conjunction prefixed to “the valleys” to the conjunction prefixed to the verb “rot.”

[34:4]  ⁴ tn Heb “like the withering of a leaf from a vine, and like the withering from a fig tree.”

[28:13]  ⁵ sn The imagery of the lament appears to draw upon an extrabiblical Eden tradition about the expulsion of the first man (see v. 14 and the note there) from the garden due to his pride. The biblical Eden tradition speaks of cherubs placed as guardians at the garden entrance following the sin of Adam and Eve (Gen 3:24), but no guardian cherub like the one described in verse 14 is depicted or mentioned in the biblical account. Ezekiel’s imagery also appears to reflect Mesopotamian and Canaanite mythology at certain points. See D. I. Block, Ezekiel (NICOT), 2:119-20.

[28:13]  ⁶ tn The exact identification of each gemstone is uncertain. The list should be compared to that of the priest in Exod 28:17-20, which lists twelve stones in rows of three. The LXX apparently imports the Exod 28 list. See reference to the types of stones in L. C. Allen, Ezekiel (WBC), 2:91.

[28:14]  ⁷ tn Or “winged”; see L. C. Allen, Ezekiel (WBC), 2:91.

[28:14]  ⁸ tn The meaning of this phrase in Hebrew is uncertain. The word translated here “guards” occurs in Exod 25:20 in reference to the cherubim “covering” the ark.

[28:14]  ⁹ tn Heb “you (were) an anointed cherub that covers and I placed you.” In the Hebrew text the ruler of Tyre is equated with a cherub, and the verb “I placed you” is taken with what follows (“on the holy mountain of God”). However, this reading is problematic. The pronoun “you” at the beginning of verse 14 is feminine singular in the Hebrew text; elsewhere in this passage the ruler of Tyre is addressed with masculine singular forms. It is possible that the pronoun is a rare (see Deut 5:24; Num 11:15) or defectively written (see 1 Sam 24:19; Neh 9:6; Job 1:10; Ps 6:3; Eccl 7:22) masculine form, but it is more likely that the form should be repointed as the preposition “with” (see the LXX). In this case the ruler of Tyre is compared to the first man, not to a cherub. If this emendation is accepted, then the verb “I placed you” belongs with what precedes and concludes the first sentence in the verse. It is noteworthy that the verbs in the second and third lines of the verse also appear at the end of the sentence in the Hebrew text. The presence of a conjunction at the beginning of “I placed you” is problematic for the proposal, but it may reflect a later misunderstanding of the syntax of the verse. For a defense of the proposed emendation, see L. C. Allen, Ezekiel (WBC), 2:91.

[28:15]  ¹⁰ tn Heb “ways.”

[28:16]  ¹¹ tn Heb “they filled your midst with violence.”

[28:16]  ¹² tn Heb “I defiled you.” The presence of the preposition “from” following the verb indicates that a verb of motion is implied as well. See L. C. Allen, Ezekiel (WBC), 2:91.

[28:16]  ¹³ tn Heb “and I expelled you, O guardian cherub.” The Hebrew text takes the verb as first person and understands “guardian cherub” as a vocative, in apposition to the pronominal suffix on the verb. However, if the emendation in verse 14a is accepted (see the note above), then one may follow the LXX here as well and emend the verb to a third person perfect. In this case the subject of the verb is the guardian cherub. See L. C. Allen, Ezekiel (WBC), 2:91.

[10:18]  ¹⁴ tn Here δέ (de) has been translated as “so” to indicate that Jesus’ reply in vv. 18-20 follows from the positive report of the messengers in v. 17.

[10:18]  ¹⁵ tn This is an imperfect tense verb.

[10:18]  ¹⁶ tn In Greek, this is a participle and comes at the end of the verse, making it somewhat emphatic.

[10:18]  ¹⁷ tn This is probably best taken as allusion to Isa 14:12; the phrase in common is ἐκ τοῦ οὐρανοῦ (ek tou ouranou). These exorcisms in Jesus’ name are a picture of Satan’s greater defeat at Jesus’ hands (D. L. Bock, Luke [BECNT], 2:1006-7).

[10:2]  ¹⁸ tn Here δέ (de) has not been translated.

[10:2]  ¹⁹ sn The phrase Lord of the harvest recognizes God’s sovereignty over the harvest process.

[10:2]  ²⁰ tn Grk “to thrust out.”

[2:4]  ²¹ tn Or “my works”; or “my accomplishments.” The term מַעֲשָׂי (ma’asay, “my works”) has been handled in two basic ways: (1) great works or projects, and (2) possessions. The latter assumes a metonymy, one’s effort standing for the possessions it produces. Both interpretations are reflected in the major English translations: “works” (KJV, NEB, NAB, ASV, NASB, MLB, RSV, Douay, Moffatt), “projects” (NIV), and “possessions” (NJPS).

[2:4]  sn This section (2:4-11) is unified and bracketed by the repetition of the verb גָּדַל (gadal, “to increase”) which occurs at the beginning (2:4) and end (2:9), and by the repetition of the root עשה (noun: “works” and verb: “to do, make, acquire”) which occurs throughout the section (2:4, 5, 6, 8, 11).

[2:4]  ²² sn The expression for myself is repeated eight times in 2:4-8 to emphasize that Qoheleth did not deny himself any acquisition. He indulged himself in acquiring everything he desired. His vast resources as king allowed him the unlimited opportunity to indulge himself. He could have anything his heart desired, and he did.

[12:7]  ²³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[12:7]  ²⁴ sn The archangel Michael had a special role in protecting the nation of Israel in the OT (Dan 10:13, 21; 12:1; see also Jude 9).

[12:8]  ²⁵ tn Here καί (kai) has been translated as “but” to indicate the implied contrast.

[12:8]  ²⁶ tn The words “to prevail” are not in the Greek text, but are implied.

[12:8]  ²⁷ tn Grk “found.”

[12:8]  ²⁸ tn Grk “for them”; the referent (the dragon and his angels, v. 7) has been specified in the translation for clarity.

[12:9]  ²⁹ tn Here καί (kai) has been translated as “so” to indicate the result of the war in heaven.

[12:10]  ³⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[12:10]  ³¹ tn Or “the right of his Messiah to rule.” See L&N 37.35.

[12:10]  ³² tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[12:10]  ³³ tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited). The translation “fellow believer” would normally apply (L&N 11.23), but since the speaker(s) are not specified in this context, it is not clear if such a translation would be appropriate here. The more generic “brothers and sisters” was chosen to emphasize the fact of a relationship without specifying its type.

[12:10]  ³⁴ tn Or “who accuses them continually.”