1 Samuel 25:33-38

25:33 Praised be your good judgment! May you yourself be rewarded ¹  for having prevented me this day from shedding blood and taking matters into my own hands! 25:34 Otherwise, as surely as the Lord, the God of Israel, lives – he who has prevented me from harming you – if you had not come so quickly to meet me, by morning’s light not even one male belonging to Nabal would have remained alive!” 25:35 Then David took from her hand what she had brought to him. He said to her, “Go back ²  to your home in peace. Be assured that I have listened to you ³  and responded favorably.” ⁴ 

25:36 When Abigail went back to Nabal, he was holding a banquet in his house like that of the king. Nabal was having a good time ⁵  and was very intoxicated. She told him absolutely nothing ⁶  until morning’s light. 25:37 In the morning, when Nabal was sober, ⁷  his wife told him about these matters. He had a stroke and was paralyzed. ⁸  25:38 After about ten days the Lord struck Nabal down and he died.

1 Samuel 30:16-17

30:16 So he took David ⁹  down, and they found them spread out over the land. They were eating and drinking and enjoying themselves because of all the loot ¹⁰  they had taken from the land of the Philistines and from the land of Judah. 30:17 But David struck them down from twilight until the following evening. None of them escaped, with the exception of four hundred young men who got away on camels. ¹¹ 

1 Samuel 30:2

30:2 They took captive the women who were in it, from the youngest to the oldest, but they did not kill anyone. They simply carried them off and went on their way.

1 Samuel 13:1

Saul Fails the Lord

13:1 Saul was [thirty] ¹²  years old when he began to reign; he ruled over Israel for [forty] ¹³  years.

1 Samuel 13:1

Saul Fails the Lord

13:1 Saul was [thirty] ¹⁴  years old when he began to reign; he ruled over Israel for [forty] ¹⁵  years.

Kisah Para Rasul 16:9

16:9 A ¹⁶  vision appeared to Paul during the night: A Macedonian man was standing there ¹⁷  urging him, ¹⁸  “Come over ¹⁹  to Macedonia ²⁰  and help us!”

Kisah Para Rasul 20:16-22

20:16 For Paul had decided to sail past Ephesus ²¹  so as not to spend time ²²  in the province of Asia, ²³  for he was hurrying ²⁴  to arrive in Jerusalem, ²⁵  if possible, ²⁶  by the day of Pentecost. 20:17 From Miletus ²⁷  he sent a message ²⁸  to Ephesus, telling the elders of the church to come to him. ²⁹ 

20:18 When they arrived, he said to them, “You yourselves know how I lived ³⁰  the whole time I was with you, from the first day I set foot ³¹  in the province of Asia, ³²  20:19 serving the Lord with all humility ³³  and with tears, and with the trials that happened to me because of the plots ³⁴  of the Jews. 20:20 You know that I did not hold back from proclaiming ³⁵  to you anything that would be helpful, ³⁶  and from teaching you publicly ³⁷  and from house to house, 20:21 testifying ³⁸  to both Jews and Greeks about repentance toward God and faith in our Lord Jesus. ³⁹  20:22 And now, ⁴⁰  compelled ⁴¹  by the Spirit, I am going to Jerusalem ⁴²  without knowing what will happen to me there, ⁴³ 

Yoel 1:5

1:5 Wake up, you drunkards, ⁴⁴  and weep!

Wail, all you wine drinkers, ⁴⁵ 

because the sweet wine ⁴⁶  has been taken away ⁴⁷  from you. ⁴⁸ 

Matius 24:38

24:38 For in those days before the flood, people ⁴⁹  were eating and drinking, marrying and giving in marriage, until the day Noah entered the ark.

Lukas 17:27-29

17:27 People ⁵⁰  were eating, ⁵¹  they were drinking, they were marrying, they were being given in marriage – right up to the day Noah entered the ark. Then ⁵²  the flood came and destroyed them all. ⁵³  17:28 Likewise, just as it was ⁵⁴  in the days of Lot, people ⁵⁵  were eating, drinking, buying, selling, planting, building; 17:29 but on the day Lot went out from Sodom, fire and sulfur rained down from heaven and destroyed them all. ⁵⁶ 

Lukas 21:34

Be Ready!

21:34 “But be on your guard ⁵⁷  so that your hearts are not weighed down with dissipation and drunkenness and the worries of this life, and that day close down upon you suddenly like a trap. ⁵⁸ 

Lukas 21:1

The Widow’s Offering

21:1 Jesus ⁵⁹  looked up ⁶⁰  and saw the rich putting their gifts into the offering box. ⁶¹ 

Lukas 5:2-7

5:2 He ⁶²  saw two boats by the lake, but the fishermen had gotten out of them and were washing their nets. 5:3 He got into ⁶³  one of the boats, which was Simon’s, and asked him to put out a little way from the shore. Then ⁶⁴  Jesus ⁶⁵  sat down ⁶⁶  and taught the crowds from the boat. 5:4 When he had finished speaking, he said to Simon, “Put out into the deep water and lower ⁶⁷  your nets for a catch.” 5:5 Simon ⁶⁸  answered, ⁶⁹  “Master, ⁷⁰  we worked hard all night and caught nothing! But at your word ⁷¹  I will lower ⁷²  the nets.” 5:6 When ⁷³  they had done this, they caught so many fish that their nets started to tear. ⁷⁴  5:7 So ⁷⁵  they motioned ⁷⁶  to their partners in the other boat to come and help them. And they came and filled both boats, so that they were about to sink. ⁷⁷ 

[25:33]  ¹ tn Heb “blessed.”

[25:35]  ² tn Heb “up.”

[25:35]  ³ tn Heb “your voice.”

[25:35]  ⁴ tn Heb “I have lifted up your face.”

[25:36]  ⁵ tn Heb “and the heart of Nabal was good upon him”; NASB, NRSV “Nabal’s heart was merry within him”; NIV “he was in high spirits”; NCV, TEV “was in a good mood”; CEV “was very drunk and feeling good.”

[25:36]  ⁶ tn Heb “and she did not tell him a thing, small or large.”

[25:37]  ⁷ tn Heb “when the wine had gone out from Nabal.”

[25:37]  ⁸ tn Heb “and his heart died within him and he became a stone.” Cf. TEV, NLT “stroke”; CEV “heart attack.” For an alternative interpretation than that presented above, see Marjorie O’Rourke Boyle, “The Law of the Heart: The Death of a Fool (1 Samuel 25),” JBL 120 (2001): 401-27, who argues that a medical diagnosis is not necessary here. Instead, the passage makes a connection between the heart and the law; Nabal dies for his lawlessness.

[30:16]  ⁹ tn Heb “him”; the referent (David) has been specified in the translation for clarity.

[30:16]  ¹⁰ tn Heb “because of all the large plunder.”

[30:17]  ¹¹ tn Heb “who rode on camels and fled.”

[13:1]  ¹² tc The MT does not have “thirty.” A number appears to have dropped out of the Hebrew text here, since as it stands the MT (literally, “a son of a year”) must mean that Saul was only one year old when he began to reign! The KJV, attempting to resolve this, reads “Saul reigned one year,” but that is not the normal meaning of the Hebrew text represented by the MT. Although most LXX mss lack the entire verse, some Greek mss have “thirty years” here (while others have “one year” like the MT). The Syriac Peshitta has Saul’s age as twenty-one. But this seems impossible to harmonize with the implied age of Saul’s son Jonathan in the following verse. Taking into account the fact that in v. 2 Jonathan was old enough to be a military leader, some scholars prefer to supply in v. 1 the number forty (cf. ASV, NASB). The present translation (“thirty”) is a possible but admittedly uncertain proposal based on a few Greek mss and followed by a number of English versions (e.g., NIV, NCV, NLT). Other English versions simply supply ellipsis marks for the missing number (e.g., NAB, NRSV).

[13:1]  ¹³ tc The MT has “two years” here. If this number is to be accepted as correct, the meaning apparently would be that after a lapse of two years at the beginning of Saul’s reign, he then went about the task of consolidating an army as described in what follows (cf. KJV, ASV, CEV). But if the statement in v. 1 is intended to be a comprehensive report on the length of Saul’s reign, the number is too small. According to Acts 13:21 Saul reigned for forty years. Some English versions (e.g., NIV, NCV, NLT), taking this forty to be a round number, add it to the “two years” of the MT and translate the number in 2 Sam 13:1 as “forty-two years.” While this is an acceptable option, the present translation instead replaces the MT’s “two” with the figure “forty.” Admittedly the textual evidence for this decision is weak, but the same can be said of any attempt to restore sense to this difficult text (note the ellipsis marks at this point in NAB, NRSV). The Syriac Peshitta lacks this part of v. 1.

[13:1]  ¹⁴ tc The MT does not have “thirty.” A number appears to have dropped out of the Hebrew text here, since as it stands the MT (literally, “a son of a year”) must mean that Saul was only one year old when he began to reign! The KJV, attempting to resolve this, reads “Saul reigned one year,” but that is not the normal meaning of the Hebrew text represented by the MT. Although most LXX mss lack the entire verse, some Greek mss have “thirty years” here (while others have “one year” like the MT). The Syriac Peshitta has Saul’s age as twenty-one. But this seems impossible to harmonize with the implied age of Saul’s son Jonathan in the following verse. Taking into account the fact that in v. 2 Jonathan was old enough to be a military leader, some scholars prefer to supply in v. 1 the number forty (cf. ASV, NASB). The present translation (“thirty”) is a possible but admittedly uncertain proposal based on a few Greek mss and followed by a number of English versions (e.g., NIV, NCV, NLT). Other English versions simply supply ellipsis marks for the missing number (e.g., NAB, NRSV).

[13:1]  ¹⁵ tc The MT has “two years” here. If this number is to be accepted as correct, the meaning apparently would be that after a lapse of two years at the beginning of Saul’s reign, he then went about the task of consolidating an army as described in what follows (cf. KJV, ASV, CEV). But if the statement in v. 1 is intended to be a comprehensive report on the length of Saul’s reign, the number is too small. According to Acts 13:21 Saul reigned for forty years. Some English versions (e.g., NIV, NCV, NLT), taking this forty to be a round number, add it to the “two years” of the MT and translate the number in 2 Sam 13:1 as “forty-two years.” While this is an acceptable option, the present translation instead replaces the MT’s “two” with the figure “forty.” Admittedly the textual evidence for this decision is weak, but the same can be said of any attempt to restore sense to this difficult text (note the ellipsis marks at this point in NAB, NRSV). The Syriac Peshitta lacks this part of v. 1.

[16:9]  ¹⁶ tn Grk “And a.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[16:9]  ¹⁷ tn The word “there” is not in the Greek text, but is implied.

[16:9]  ¹⁸ tn The participle λέγων (legwn) is redundant and has not been translated.

[16:9]  ¹⁹ tn Grk “Coming over.” The participle διαβάς (diabas) has been translated as a finite verb due to requirements of contemporary English style.

[16:9]  ²⁰ sn Macedonia was the Roman province of Macedonia in Greece.

[20:16]  ²¹ map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

[20:16]  ²² tn Grk “so that he might not have to spend time.” L&N 67.79 has “ὅπως μὴ γένηται αὐτῷ χρονοτριβῆσαι ἐν τῇ ᾿Ασίᾳ ‘so as not to spend any time in the province of Asia’ Ac 20:16.”

[20:16]  ²³ tn Grk “Asia”; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.

[20:16]  ²⁴ tn Or “was eager.”

[20:16]  ²⁵ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[20:16]  ²⁶ tn Grk “if it could be to him” (an idiom).

[20:17]  ²⁷ sn Miletus was a seaport on the western coast of Asia Minor about 45 mi (72 km) south of Ephesus.

[20:17]  ²⁸ tn The words “a message” are not in the Greek text, but are implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[20:17]  ²⁹ tn The words “to him” are not in the Greek text but are implied. L&N 33.311 has for the verb μετακαλέομαι (metakaleomai) “to summon someone, with considerable insistence and authority – ‘to summon, to tell to come.’”

[20:18]  ³⁰ tn Grk “You yourselves know, from the first day I set foot in Asia, how I was with you the whole time.” This could be understood to mean “how I stayed with you the whole time,” but the following verses make it clear that Paul’s lifestyle while with the Ephesians is in view here. Thus the translation “how I lived the whole time I was with you” makes this clear.

[20:18]  ³¹ tn Or “I arrived.” BDAG 367 s.v. ἐπιβαίνω 2, “set foot in…εἰς τ. ᾿Ασίαν set foot in Asia Ac 20:18.” However, L&N 15.83 removes the idiom: “you know that since the first day that I came to Asia.”

[20:18]  ³² tn Grk “Asia”; see the note on this word in v. 16.

[20:19]  ³³ sn On humility see 2 Cor 10:1; 11:7; 1 Thess 2:6; Col 3:12; Eph 4:2; Phil 2:3-11.

[20:19]  ³⁴ sn These plots are mentioned in Acts 9:24; 20:13.

[20:20]  ³⁵ tn Or “declaring.”

[20:20]  ³⁶ tn Or “profitable.” BDAG 960 s.v. συμφέρω 2.b.α has “τὰ συμφέροντα what advances your best interests or what is good for you Ac 20:20,” but the broader meaning (s.v. 2, “to be advantageous, help, confer a benefit, be profitable/useful”) is equally possible in this context.

[20:20]  ³⁷ tn Or “openly.”

[20:21]  ³⁸ tn BDAG 233 s.v. διαμαρτύρομαι 1 has “testify of, bear witness to (orig. under oath)…of repentance to Judeans and Hellenes Ac 20:21.”

[20:21]  ³⁹ tc Several mss, including some of the more important ones (Ì⁷⁴ א Α C [D] E 33 36 323 945 1175 1241 1505 1739 pm and a number of versions), read Χριστόν (Criston, “Christ”) at the end of this verse. This word is lacking in B H L P Ψ 614 pm. Although the inclusion is supported by many earlier and better mss, internal evidence is on the side of the omission: In Acts, both “Lord Jesus” and “Lord Jesus Christ” occur, though between 16:31 and the end of the book “Lord Jesus Christ” appears only in 28:31, perhaps as a kind of climactic assertion. Thus, the shorter reading is to be preferred.

[20:21]  sn Repentance toward God and faith in our Lord Jesus. Note the twofold description of the message. It is a turning to God involving faith in Jesus Christ.

[20:22]  ⁴⁰ tn Grk “And now, behold.” Here ἰδού (idou) has not been translated.

[20:22]  ⁴¹ tn Grk “bound.”

[20:22]  ⁴² sn This journey to Jerusalem suggests a parallel between Paul and Jesus, since the “Jerusalem journey” motif figures so prominently in Luke’s Gospel (9:51-19:44).

[20:22]  ⁴³ tn BDAG 965 s.v. συναντάω 2 has τὰ ἐν αὐτῇ συναντήσοντα ἐμοὶ μὴ εἰδώς without knowing what will happen to me there Ac 20:22.”

[1:5]  ⁴⁴ sn The word drunkards has a double edge here. Those accustomed to drinking too much must now lament the unavailability of wine. It also may hint that the people in general have become religiously inebriated and are unresponsive to the Lord. They are, as it were, drunkards from a spiritual standpoint.

[1:5]  ⁴⁵ sn Joel addresses the first of three groups particularly affected by the locust plague. In v. 5 he describes the effects on the drunkards, who no longer have a ready supply of intoxicating wine; in vv. 11-12 he describes the effects on the farmers, who have watched their labors come to naught because of the insect infestation; and in vv. 13-14 he describes the effects on the priests, who are no longer able to offer grain sacrifices and libations in the temple.

[1:5]  ⁴⁶ tn Heb “over the sweet wine, because it.” Cf. KJV, NIV, TEV, NLT “new wine.”

[1:5]  ⁴⁷ tn Heb “cut off” (so KJV, ASV, NASB, NRSV); NAB “will be withheld.”

[1:5]  ⁴⁸ tn Heb “your mouth.” This is a synecdoche of part (the mouth) for whole (the person).

[24:38]  ⁴⁹ tn Grk “they,” but in an indefinite sense, “people.”

[17:27]  ⁵⁰ tn Grk “They.” The plural in Greek is indefinite, referring to people in general.

[17:27]  ⁵¹ tn These verbs (“eating… drinking… marrying… being given in marriage”) are all progressive imperfects, describing action in progress at that time.

[17:27]  ⁵² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[17:27]  ⁵³ sn Like that flood came and destroyed them all, the coming judgment associated with the Son of Man will condemn many.

[17:28]  ⁵⁴ tn Or “as it happened.”

[17:28]  ⁵⁵ tn Grk “they.” The plural in Greek is indefinite, referring to people in general.

[17:29]  ⁵⁶ sn And destroyed them all. The coming of the Son of Man will be like the judgment on Sodom, one of the most immoral places of the OT (Gen 19:16-17; Deut 32:32-33; Isa 1:10).

[21:34]  ⁵⁷ tn Grk “watch out for yourselves.”

[21:34]  sn Disciples are to watch out. If they are too absorbed into everyday life, they will stop watching and living faithfully.

[21:34]  ⁵⁸ sn Or like a thief, see Luke 12:39-40. The metaphor of a trap is a vivid one. Most modern English translations traditionally place the words “like a trap” at the end of v. 34, completing the metaphor. In the Greek text (and in the NRSV and REB) the words “like a trap” are placed at the beginning of v. 35. This does not affect the meaning.

[21:1]  ⁵⁹ tn Grk “He”; the referent has been specified in the translation for clarity. Here δέ (de) has not been translated.

[21:1]  ⁶⁰ tn Grk “looking up, he saw.” The participle ἀναβλέψας (anableya") has been translated as a finite verb due to requirements of contemporary English style.

[21:1]  ⁶¹ tn On the term γαζοφυλάκιον (gazofulakion), often translated “treasury,” see BDAG 186 s.v., which states, “For Mk 12:41, 43; Lk 21:1 the mng. contribution box or receptacle is attractive. Acc. to Mishnah, Shekalim 6, 5 there were in the temple 13 such receptacles in the form of trumpets. But even in these passages the general sense of ‘treasury’ is prob., for the contributions would go [into] the treasury via the receptacles.” Based upon the extra-biblical evidence (see sn following), however, the translation opts to refer to the actual receptacles and not the treasury itself.

[21:1]  sn The offering box probably refers to the receptacles in the temple forecourt by the Court of Women used to collect freewill offerings. These are mentioned by Josephus, J. W. 5.5.2 (5.200), 6.5.2 (6.282); Ant. 19.6.1 (19.294); and in 1 Macc 14:49 and 2 Macc 3:6, 24, 28, 40 (see also Mark 12:41; John 8:20).

[5:2]  ⁶² tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

[5:3]  ⁶³ tn Grk “Getting into”; the participle ἐμβάς (embas) has been translated as a finite verb due to requirements of contemporary English style.

[5:3]  ⁶⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:3]  ⁶⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[5:3]  ⁶⁶ tn Grk “sitting down”; the participle καθίσας (kaqisa") has been translated as a finite verb due to requirements of contemporary English style.

[5:4]  ⁶⁷ tn Or “let down.” The verb here is plural, so this is a command to all in the boat, not just Peter.

[5:5]  ⁶⁸ tn Grk “And Simon.” Here καί (kai) has not been translated because of differences between Greek and English style.

[5:5]  ⁶⁹ tn Grk “answering, Simon said.” This is redundant in contemporary English and has been simplified in the translation to “Simon answered.”

[5:5]  ⁷⁰ tn The word ἐπιστάτης is a term of respect for a person of high status (see L&N 87.50).

[5:5]  ⁷¹ tn The expression “at your word,” which shows Peter’s obedience, stands first in the Greek clause for emphasis.

[5:5]  ⁷² tn Or “let down.”

[5:6]  ⁷³ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

[5:6]  ⁷⁴ tn In context, this imperfect verb is best taken as an ingressive imperfect (BDF §338.1).

[5:7]  ⁷⁵ tn Here καί (kai) has been translated as “so” to indicate consequential nature of the action.

[5:7]  ⁷⁶ tn That is, “they signaled by making gestures” (L&N 33.485).

[5:7]  ⁷⁷ tn This infinitive conveys the idea that the boats were at the point of sinking.