1 Samuel 25:37
Konteks25:37 In the morning, when Nabal was sober, 1 his wife told him about these matters. He had a stroke and was paralyzed. 2
1 Samuel 25:1
Konteks25:1 Samuel died, and all Israel assembled and mourned him. They buried him at his home in Ramah. Then David left and went down to the desert of Paran. 3
Kisah Para Rasul 10:5
Konteks10:5 Now 4 send men to Joppa 5 and summon a man named Simon, 6 who is called Peter.
Yesaya 13:6-8
Konteks13:6 Wail, for the Lord’s day of judgment 7 is near;
it comes with all the destructive power of the sovereign judge. 8
13:7 For this reason all hands hang limp, 9
every human heart loses its courage. 10
13:8 They panic –
cramps and pain seize hold of them
like those of a woman who is straining to give birth.
They look at one another in astonishment;
their faces are flushed red. 11
Yehezkiel 21:7
Konteks21:7 When they ask you, ‘Why are you groaning?’ you will reply, ‘Because of the report that has come. Every heart will melt with fear and every hand will be limp; everyone 12 will faint and every knee will be wet with urine.’ 13 Pay attention – it is coming and it will happen, declares the sovereign Lord.”
Daniel 5:6
Konteks5:6 Then all the color drained from the king’s face 14 and he became alarmed. 15 The joints of his hips gave way, 16 and his knees began knocking together.
[25:37] 1 tn Heb “when the wine had gone out from Nabal.”
[25:37] 2 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.
[25:1] 3 tc The LXX reads “Maon” here instead of “Paran,” perhaps because the following account of Nabal is said to be in Maon (v. 2). This reading is followed by a number of English versions (e.g., NAB, NIV, NCV, NLT). The MT, however, reads “Paran,” a location which would parallel this portion of David’s life with that of the nation Israel which also spent time in Paran (Num 10:12). Also, the desert of Paran was on the southern border of Judah’s territory and would be the most isolated location for hiding from Saul.
[10:5] 4 tn Grk “And now.” 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.
[10:5] 5 sn Joppa was a seaport on the Philistine coast, in the same location as modern Jaffa.
[10:5] 6 tn Grk “a certain Simon.”
[13:6] 7 tn Heb “the day of the Lord” (so KJV, NAB).
[13:6] 8 tn Heb “like destruction from the sovereign judge it comes.” The comparative preposition (כְּ, kÿ) has here the rhetorical nuance, “in every way like.” The point is that the destruction unleashed will have all the earmarks of divine judgment. One could paraphrase, “it comes as only destructive divine judgment can.” On this use of the preposition in general, see GKC 376 §118.x.
[13:6] sn The divine name used here is שַׁדַּי (shaddai, “Shaddai”). Shaddai (or El Shaddai) is the sovereign king/judge of the world who grants life/blesses and kills/judges. In Genesis he blesses the patriarchs with fertility and promises numerous descendants. Outside Genesis he both blesses/protects and takes away life/happiness. The patriarchs knew God primarily as El Shaddai (Exod 6:3). While the origin and meaning of this name is uncertain (see discussion below) its significance is clear. The name is used in contexts where God appears as the source of fertility and life. In Gen 17:1-8 he appears to Abram, introduces himself as El Shaddai, and announces his intention to make the patriarch fruitful. In the role of El Shaddai God repeats these words (now elevated to the status of a decree) to Jacob (35:11). Earlier Isaac had pronounced a blessing upon Jacob in which he asked El Shaddai to make Jacob fruitful (28:3). Jacob later prays that his sons will be treated with mercy when they return to Egypt with Benjamin (43:14). The fertility theme is not as apparent here, though one must remember that Jacob viewed Benjamin as the sole remaining son of the favored and once-barren Rachel (cf. 29:31; 30:22-24; 35:16-18). It is quite natural that he would appeal to El Shaddai to preserve Benjamin’s life, for it was El Shaddai’s miraculous power which made it possible for Rachel to give him sons in the first place. In 48:3 Jacob, prior to blessing Joseph’s sons, tells him how El Shaddai appeared to him at Bethel (cf. chapter 28) and promised to make him fruitful. When blessing Joseph on his deathbed Jacob refers to Shaddai (we should probably read “El Shaddai,” along with a few Hebrew
[13:7] 9 tn Heb “drop”; KJV “be faint”; ASV “be feeble”; NAB “fall helpless.”
[13:7] 10 tn Heb “melts” (so NAB).
[13:8] 11 tn Heb “their faces are faces of flames.” Their faces are flushed with fear and embarrassment.
[21:7] 12 tn Heb “every spirit will be dim.”
[21:7] 13 sn This expression depicts in a very vivid way how they will be overcome with fear. See the note on the same phrase in 7:17.
[5:6] 14 tn Aram “[the king’s] brightness changed for him.”
