Kejadian 14:19

14:19 He blessed Abram, saying,

“Blessed be Abram by ¹  the Most High God,

Creator ²  of heaven and earth. ³ 

Yesaya 63:3

63:3 “I have stomped grapes in the winepress all by myself;

no one from the nations joined me.

I stomped on them ⁴  in my anger;

I trampled them down in my rage.

Their juice splashed on my garments,

and stained ⁵  all my clothes.

Yoel 3:13

3:13 Rush forth with ⁶  the sickle, for the harvest is ripe!

Come, stomp the grapes, ⁷  for the winepress is full!

The vats overflow.

Indeed, their evil is great! ⁸ 

Yoel 1:15

1:15 How awful that day will be! ⁹ 

For the day of the Lord is near;

it will come as destruction from the Divine Destroyer. ¹⁰ 

[14:19]  ¹ tn The preposition לְ (lamed) introduces the agent after the passive participle.

[14:19]  ² tn Some translate “possessor of heaven and earth” (cf. NASB). But cognate evidence from Ugaritic indicates that there were two homonymic roots ָקנָה (qanah), one meaning “to create” (as in Gen 4:1) and the other “to obtain, to acquire, to possess.” While “possessor” would fit here, “creator” is the more likely due to the collocation with “heaven and earth.”

[14:19]  ³ tn The terms translated “heaven” and “earth” are both objective genitives after the participle in construct.

[63:3]  ⁴ sn Nations, headed by Edom, are the object of the Lord’s anger (see v. 6). He compares military slaughter to stomping on grapes in a vat.

[63:3]  ⁵ tn Heb “and I stained.” For discussion of the difficult verb form, see HALOT 170 s.v. II גאל. Perhaps the form is mixed, combining the first person forms of the imperfect (note the alef prefix) and perfect (note the תי- ending).

[3:13]  ⁶ tn Heb “send.”

[3:13]  ⁷ tn Heb “go down” or “tread.” The Hebrew term רְדוּ (rÿdu) may be from יָרַד (yarad, “to go down”) or from רָדָה (radah, “have dominion,” here in the sense of “to tread”). If it means “go down,” the reference would be to entering the vat to squash the grapes. If it means “tread,” the verb would refer specifically to the action of those who walk over the grapes to press out their juice. The phrase “the grapes” is supplied in the translation for clarity.

[3:13]  ⁸ sn The immediacy of judgment upon wickedness is likened to the urgency required for a harvest that has reached its pinnacle of development. When the harvest is completely ripe, there can be no delay by the reapers in gathering the harvest. In a similar way, Joel envisions a time when human wickedness will reach such a heightened degree that there can be no further stay of divine judgment (cf. the “fullness of time” language in Gal 4:4).

[1:15]  ⁹ tn Heb “Alas for the day!”

[1:15]  ¹⁰ tn There is a wordplay in Hebrew here with the word used for “destruction” (שׁוֹד, shod) and the term used for God (שַׁדַּי, shadday). The exact meaning of “Shaddai” in the OT is somewhat uncertain, although the ancient versions and many modern English versions tend to translate it as “Almighty” (e.g., Greek παντοκράτωρ [pantokratwr], Latin omnipotens). Here it might be rendered “Destroyer,” with the thought being that “destruction will come from the Divine Destroyer,” which should not be misunderstood as a reference to the destroying angel. The name “Shaddai” (outside Genesis and without the element “El” [“God”]) is normally used when God is viewed as the sovereign king who blesses/protects or curses/brings judgment. The name appears in the introduction to two of Balaam’s oracles (Num 24:4, 16) of blessing upon Israel. Naomi employs the name when accusing the Lord of treating her bitterly by taking the lives of her husband and sons (Ruth 1:20-21). In Ps 68:14, Isa 13:6, and the present passage, Shaddai judges his enemies through warfare, while Ps 91:1 depicts him as the protector of his people. In Ezek 1:24 and 10:5 the sound of the cherubs’ wings is compared to Shaddai’s powerful voice. The reference may be to the mighty divine warrior’s battle cry which accompanies his angry judgment.