Kejadian 21:1-34
Konteks21:1 The Lord visited 1 Sarah just as he had said he would and did 2 for Sarah what he had promised. 3 21:2 So Sarah became pregnant 4 and bore Abraham a son in his old age at the appointed time that God had told him. 21:3 Abraham named his son – whom Sarah bore to him – Isaac. 5 21:4 When his son Isaac was eight days old, 6 Abraham circumcised him just as God had commanded him to do. 7 21:5 (Now Abraham was a hundred years old when his son Isaac was born to him.) 8
21:6 Sarah said, “God has made me laugh. 9 Everyone who hears about this 10 will laugh 11 with me.” 21:7 She went on to say, 12 “Who would 13 have said to Abraham that Sarah would nurse children? Yet I have given birth to a son for him in his old age!”
21:8 The child grew and was weaned. Abraham prepared 14 a great feast on the day that Isaac was weaned. 15 21:9 But Sarah noticed 16 the son of Hagar the Egyptian – the son whom Hagar had borne to Abraham – mocking. 17 21:10 So she said to Abraham, “Banish 18 that slave woman and her son, for the son of that slave woman will not be an heir along with my son Isaac!”
21:11 Sarah’s demand displeased Abraham greatly because Ishmael was his son. 19 21:12 But God said to Abraham, “Do not be upset 20 about the boy or your slave wife. Do 21 all that Sarah is telling 22 you because through Isaac your descendants will be counted. 23 21:13 But I will also make the son of the slave wife into a great nation, for he is your descendant too.”
21:14 Early in the morning Abraham took 24 some food 25 and a skin of water and gave them to Hagar. He put them on her shoulders, gave her the child, 26 and sent her away. So she went wandering 27 aimlessly through the wilderness 28 of Beer Sheba. 21:15 When the water in the skin was gone, she shoved 29 the child under one of the shrubs. 21:16 Then she went and sat down by herself across from him at quite a distance, about a bowshot 30 away; for she thought, 31 “I refuse to watch the child die.” 32 So she sat across from him and wept uncontrollably. 33
21:17 But God heard the boy’s voice. 34 The angel of God called to Hagar from heaven and asked her, “What is the matter, 35 Hagar? Don’t be afraid, for God has heard 36 the boy’s voice right where he is crying. 21:18 Get up! Help the boy up and hold him by the hand, for I will make him into a great nation.” 21:19 Then God enabled Hagar to see a well of water. 37 She went over and filled the skin with water, and then gave the boy a drink.
21:20 God was with the boy as he grew. He lived in the wilderness and became an archer. 21:21 He lived in the wilderness of Paran. 38 His mother found a wife for him from the land of Egypt. 39
21:22 At that time Abimelech and Phicol, the commander of his army, said to Abraham, “God is with you 40 in all that you do. 21:23 Now swear to me right here in God’s name 41 that you will not deceive me, my children, or my descendants. 42 Show me, and the land 43 where you are staying, 44 the same loyalty 45 that I have shown you.” 46
21:24 Abraham said, “I swear to do this.” 47 21:25 But Abraham lodged a complaint 48 against Abimelech concerning a well 49 that Abimelech’s servants had seized. 50 21:26 “I do not know who has done this thing,” Abimelech replied. “Moreover, 51 you did not tell me. I did not hear about it until today.”
21:27 Abraham took some sheep and cattle and gave them to Abimelech. The two of them made a treaty. 52 21:28 Then Abraham set seven ewe lambs apart from the flock by themselves. 21:29 Abimelech asked Abraham, “What is the meaning of these 53 seven ewe lambs that you have set apart?” 21:30 He replied, “You must take these seven ewe lambs from my hand as legal proof 54 that I dug this well.” 55 21:31 That is why he named that place 56 Beer Sheba, 57 because the two of them swore 58 an oath there.
21:32 So they made a treaty 59 at Beer Sheba. Then Abimelech and Phicol, the commander of his army, returned 60 to the land of the Philistines. 61 21:33 Abraham 62 planted a tamarisk tree 63 in Beer Sheba. There he worshiped the Lord, 64 the eternal God. 21:34 So Abraham stayed in the land of the Philistines for quite some time. 65
Kejadian 20:1
Konteks20:1 Abraham journeyed from there to the Negev 66 region and settled between Kadesh and Shur. While he lived as a temporary resident 67 in Gerar,
Kejadian 20:1
Konteks20:1 Abraham journeyed from there to the Negev 68 region and settled between Kadesh and Shur. While he lived as a temporary resident 69 in Gerar,
1 Samuel 25:36-37
Konteks25:36 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 70 and was very intoxicated. She told him absolutely nothing 71 until morning’s light. 25:37 In the morning, when Nabal was sober, 72 his wife told him about these matters. He had a stroke and was paralyzed. 73
1 Samuel 25:2
Konteks25:2 There was a man in Maon whose business was in Carmel. This man was very wealthy; 74 he owned three thousand sheep and a thousand goats. At that time he was shearing his sheep in Carmel.
1 Samuel 13:1
Konteks13:1 Saul was [thirty] 75 years old when he began to reign; he ruled over Israel for [forty] 76 years.
1 Samuel 13:1
Konteks13:1 Saul was [thirty] 77 years old when he began to reign; he ruled over Israel for [forty] 78 years.
Kisah Para Rasul 20:16-22
Konteks20:16 For Paul had decided to sail past Ephesus 79 so as not to spend time 80 in the province of Asia, 81 for he was hurrying 82 to arrive in Jerusalem, 83 if possible, 84 by the day of Pentecost. 20:17 From Miletus 85 he sent a message 86 to Ephesus, telling the elders of the church to come to him. 87
20:18 When they arrived, he said to them, “You yourselves know how I lived 88 the whole time I was with you, from the first day I set foot 89 in the province of Asia, 90 20:19 serving the Lord with all humility 91 and with tears, and with the trials that happened to me because of the plots 92 of the Jews. 20:20 You know that I did not hold back from proclaiming 93 to you anything that would be helpful, 94 and from teaching you publicly 95 and from house to house, 20:21 testifying 96 to both Jews and Greeks about repentance toward God and faith in our Lord Jesus. 97 20:22 And now, 98 compelled 99 by the Spirit, I am going to Jerusalem 100 without knowing what will happen to me there, 101
Yesaya 5:11
Konteks5:11 Those who get up early to drink beer are as good as dead, 102
those who keep drinking long after dark
until they are intoxicated with wine. 103
Yesaya 5:22
Konteks5:22 Those who are champions 104 at drinking wine are as good as dead, 105
who display great courage when mixing strong drinks.
Yesaya 28:7-8
Konteks28:7 Even these men 106 stagger because of wine,
they stumble around because of beer –
priests and prophets stagger because of beer,
they are confused 107 because of wine,
they stumble around because of beer;
they stagger while seeing prophetic visions, 108
they totter while making legal decisions. 109
28:8 Indeed, all the tables are covered with vomit;
no place is untouched. 110
Nahum 1:10
Konteks1:10 Surely they will be totally consumed 111
like 112 entangled thorn bushes, 113
like the drink of drunkards, 114
like very 115 dry stubble.
Matius 24:49-50
Konteks24:49 and he begins to beat his fellow slaves and to eat and drink with drunkards, 24:50 then the master of that slave will come on a day when he does not expect him and at an hour he does not foresee,
Lukas 12:45-46
Konteks12:45 But if 116 that 117 slave should say to himself, 118 ‘My master is delayed 119 in returning,’ and he begins to beat 120 the other 121 slaves, both men and women, 122 and to eat, drink, and get drunk, 12:46 then the master of that slave will come on a day when he does not expect him and at an hour he does not foresee, and will cut him in two, 123 and assign him a place with the unfaithful. 124
Efesus 5:18
Konteks5:18 And do not get drunk with wine, which 125 is debauchery, 126 but be filled by the Spirit, 127
[21:1] 1 sn The Hebrew verb translated “visit” (פָּקַד, paqad ) often describes divine intervention for blessing or cursing; it indicates God’s special attention to an individual or a matter, always with respect to his people’s destiny. He may visit (that is, destroy) the Amalekites; he may visit (that is, deliver) his people in Egypt. Here he visits Sarah, to allow her to have the promised child. One’s destiny is changed when the
[21:1] 2 tn Heb “and the
[21:2] 4 tn Or “she conceived.”
[21:3] 5 tn Heb “the one born to him, whom Sarah bore to him, Isaac.” The two modifying clauses, the first introduced with an article and the second with the relative pronoun, are placed in the middle of the sentence, before the name Isaac is stated. They are meant to underscore that this was indeed an actual birth to Abraham and Sarah in fulfillment of the promise.
[21:4] 6 tn Heb “Isaac his son, the son of eight days.” The name “Isaac” is repeated in the translation for clarity.
[21:4] 7 sn Just as God had commanded him to do. With the birth of the promised child, Abraham obeyed the
[21:5] 8 tn The parenthetical disjunctive clause underscores how miraculous this birth was. Abraham was 100 years old. The fact that the genealogies give the ages of the fathers when their first son is born shows that this was considered a major milestone in one’s life (G. J. Wenham, Genesis [WBC], 2:80).
[21:6] 9 tn Heb “Laughter God has made for me.”
[21:6] 10 tn The words “about this” are supplied in the translation for clarification.
[21:6] 11 sn Sarah’s words play on the name “Isaac” in a final triumphant manner. God prepared “laughter” (צְחֹק, ysÿkhoq ) for her, and everyone who hears about this “will laugh” (יִצְחַק, yitskhaq ) with her. The laughter now signals great joy and fulfillment, not unbelief (cf. Gen 18:12-15).
[21:7] 13 tn The perfect form of the verb is used here to describe a hypothetical situation.
[21:8] 15 sn Children were weaned closer to the age of two or three in the ancient world, because infant mortality was high. If an infant grew to this stage, it was fairly certain he or she would live. Such an event called for a celebration, especially for parents who had waited so long for a child.
[21:9] 17 tn The Piel participle used here is from the same root as the name “Isaac.” In the Piel stem the verb means “to jest; to make sport of; to play with,” not simply “to laugh,” which is the meaning of the verb in the Qal stem. What exactly Ishmael was doing is not clear. Interpreters have generally concluded that the boy was either (1) mocking Isaac (cf. NASB, NIV, NLT) or (2) merely playing with Isaac as if on equal footing (cf. NAB, NRSV). In either case Sarah saw it as a threat. The same participial form was used in Gen 19:14 to describe how some in Lot’s family viewed his attempt to warn them of impending doom. It also appears later in Gen 39:14, 17, where Potiphar accuses Joseph of mocking them.
[21:9] sn Mocking. Here Sarah interprets Ishmael’s actions as being sinister. Ishmael probably did not take the younger child seriously and Sarah saw this as a threat to Isaac. Paul in Gal 4:29 says that Ishmael persecuted Isaac. He uses a Greek word that can mean “to put to flight; to chase away; to pursue” and may be drawing on a rabbinic interpretation of the passage. In Paul’s analogical application of the passage, he points out that once the promised child Isaac (symbolizing Christ as the fulfillment of God’s promise) has come, there is no room left for the slave woman and her son (who symbolize the Mosaic law).
[21:10] 18 tn Heb “drive out.” The language may seem severe, but Sarah’s maternal instincts sensed a real danger in that Ishmael was not treating Isaac with the proper respect.
[21:11] 19 tn Heb “and the word was very wrong in the eyes of Abraham on account of his son.” The verb רָעַע (ra’a’) often refers to what is morally or ethically “evil.” It usage here suggests that Abraham thought Sarah’s demand was ethically (and perhaps legally) wrong.
[21:12] 20 tn Heb “Let it not be evil in your eyes.”
[21:12] 21 tn Heb “listen to her voice.” The idiomatic expression means “obey; comply.” Here her advice, though harsh, is necessary and conforms to the will of God. Later (see Gen 25), when Abraham has other sons, he sends them all away as well.
[21:12] 22 tn The imperfect verbal form here draws attention to an action that is underway.
[21:12] 23 tn Or perhaps “will be named”; Heb “for in Isaac offspring will be called to you.” The exact meaning of the statement is not clear, but it does indicate that God’s covenantal promises to Abraham will be realized through Isaac, not Ishmael.
[21:14] 24 tn Heb “and Abraham rose up early in the morning and he took.”
[21:14] 25 tn Heb “bread,” although the term can be used for food in general.
[21:14] 26 tn Heb “He put upon her shoulder, and the boy [or perhaps, “and with the boy”], and he sent her away.” It is unclear how “and the boy” relates syntactically to what precedes. Perhaps the words should be rearranged and the text read, “and he put [them] on her shoulder and he gave to Hagar the boy.”
[21:14] 27 tn Heb “she went and wandered.”
[21:14] 28 tn Or “desert,” although for English readers this usually connotes a sandy desert like the Sahara rather than the arid wasteland of this region with its sparse vegetation.
[21:15] 29 tn Heb “threw,” but the child, who was now thirteen years old, would not have been carried, let alone thrown under a bush. The exaggerated language suggests Ishmael is limp from dehydration and is being abandoned to die. See G. J. Wenham, Genesis (WBC), 2:85.
[21:16] 30 sn A bowshot would be a distance of about a hundred yards (ninety meters).
[21:16] 32 tn Heb “I will not look on the death of the child.” The cohortative verbal form (note the negative particle אַל,’al) here expresses her resolve to avoid the stated action.
[21:16] 33 tn Heb “and she lifted up her voice and wept” (that is, she wept uncontrollably). The LXX reads “he” (referring to Ishmael) rather than “she” (referring to Hagar), but this is probably an attempt to harmonize this verse with the following one, which refers to the boy’s cries.
[21:17] 34 sn God heard the boy’s voice. The text has not to this point indicated that Ishmael was crying out, either in pain or in prayer. But the text here makes it clear that God heard him. Ishmael is clearly central to the story. Both the mother and the
[21:17] 35 tn Heb “What to you?”
[21:17] 36 sn Here the verb heard picks up the main motif of the name Ishmael (“God hears”), introduced back in chap. 16.
[21:19] 37 tn Heb “And God opened her eyes and she saw a well of water.” The referent (Hagar) has been specified in the translation for clarity.
[21:21] 38 sn The wilderness of Paran is an area in the east central region of the Sinai peninsula, northeast from the traditional site of Mt. Sinai and with the Arabah and the Gulf of Aqaba as its eastern border.
[21:21] 39 tn Heb “And his mother took for him a wife from the land of Egypt.”
[21:22] 40 sn God is with you. Abimelech and Phicol recognized that Abraham enjoyed special divine provision and protection.
[21:23] 41 tn Heb “And now swear to me by God here.”
[21:23] 42 tn Heb “my offspring and my descendants.”
[21:23] 43 tn The word “land” refers by metonymy to the people in the land.
[21:23] 44 tn The Hebrew verb means “to stay, to live, to sojourn” as a temporary resident without ownership rights.
[21:23] 46 tn Heb “According to the loyalty which I have done with you, do with me and with the land in which you are staying.”
[21:24] 47 tn Heb “I swear.” No object is specified in the Hebrew text, but the content of the oath requested by Abimelech is the implied object.
[21:25] 48 tn The Hebrew verb used here means “to argue; to dispute”; it can focus on the beginning of the dispute (as here), the dispute itself, or the resolution of a dispute (Isa 1:18). Apparently the complaint was lodged before the actual oath was taken.
[21:25] 49 tn Heb “concerning the matter of the well of water.”
[21:25] 50 tn The Hebrew verb used here means “to steal; to rob; to take violently.” The statement reflects Abraham’s perspective.
[21:27] 52 tn Heb “cut a covenant.”
[21:29] 53 tn Heb “What are these?”
[21:30] 54 tn Heb “that it be for me for a witness.”
[21:30] 55 sn This well. Since the king wanted a treaty to share in Abraham’s good fortune, Abraham used the treaty to secure ownership of and protection for the well he dug. It would be useless to make a treaty to live in this territory if he had no rights to the water. Abraham consented to the treaty, but added his rider to it.
[21:31] 56 tn Heb “that is why he called that place.” Some translations render this as an impersonal passive, “that is why that place was called.”
[21:31] 57 sn The name Beer Sheba (בְּאֵר שָׁבַע, bÿ’er shava’) means “well of the oath” or “well of the seven.” Both the verb “to swear” and the number “seven” have been used throughout the account. Now they are drawn in as part of the explanation of the significance of the name.
[21:31] 58 sn The verb forms a wordplay with the name Beer Sheba.
[21:32] 59 tn Heb “cut a covenant.”
[21:32] 60 tn Heb “arose and returned.”
[21:32] 61 sn The Philistines mentioned here may not be ethnically related to those who lived in Palestine in the time of the judges and the united monarchy. See D. M. Howard, “Philistines,” Peoples of the Old Testament World, 238.
[21:33] 62 tn Heb “and he”; the referent (Abraham) has been specified in the translation for clarity.
[21:33] 63 sn The planting of the tamarisk tree is a sign of Abraham’s intent to stay there for a long time, not a religious act. A growing tree in the Negev would be a lasting witness to God’s provision of water.
[21:33] 64 tn Heb “he called there in the name of the
[21:34] 65 tn Heb “many days.”
[20:1] 66 tn Or “the South [country]”; Heb “the land of the Negev.”
[20:1] sn Negev is the name for the southern desert region in the land of Canaan.
[20:1] 67 tn Heb “and he sojourned.”
[20:1] 68 tn Or “the South [country]”; Heb “the land of the Negev.”
[20:1] sn Negev is the name for the southern desert region in the land of Canaan.
[20:1] 69 tn Heb “and he sojourned.”
[25:36] 70 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] 71 tn Heb “and she did not tell him a thing, small or large.”
[25:37] 72 tn Heb “when the wine had gone out from Nabal.”
[25:37] 73 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.
[13:1] 75 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
[13:1] 76 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] 77 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
[13:1] 78 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.
[20:16] 79 map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.
[20:16] 80 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] 81 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] 83 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[20:16] 84 tn Grk “if it could be to him” (an idiom).
[20:17] 85 sn Miletus was a seaport on the western coast of Asia Minor about 45 mi (72 km) south of Ephesus.
[20:17] 86 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] 87 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] 88 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] 89 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] 90 tn Grk “Asia”; see the note on this word in v. 16.
[20:19] 91 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] 92 sn These plots are mentioned in Acts 9:24; 20:13.
[20:20] 94 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.
[20:21] 96 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] 97 tc Several
[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] 98 tn Grk “And now, behold.” Here ἰδού (idou) has not been translated.
[20:22] 100 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] 101 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.”
[5:11] 102 tn Heb “Woe [to] those who arise early in the morning, [who] chase beer.”
[5:11] 103 tn Heb “[who] delay until dark, [until] wine enflames them.”
[5:11] sn This verse does not condemn drinking per se, but refers to the carousing lifestyle of the rich bureaucrats, made possible by wealth taken from the poor. Their carousing is not the fundamental problem, but a disgusting symptom of the real disease – their social injustice.
[5:22] 104 tn The language used here is quite sarcastic and paves the way for the shocking description of the enemy army in vv. 25-30. The rich leaders of Judah are nothing but “party animals” who are totally incapable of withstanding real warriors.
[5:22] 105 tn Heb “Woe [to]….” See the note at v. 8.
[28:7] 106 tn Heb “these.” The demonstrative pronoun anticipates “priests and prophets” two lines later.
[28:7] 107 tn According to HALOT 135 s.v. III בלע, the verb form is derived from בָּלַע (bala’, “confuse”), not the more common בָּלַע (“swallow”). See earlier notes at 3:12 and 9:16.
[28:7] 108 tn Heb “in the seeing.”
[28:7] 109 tn Heb “[in] giving a decision.”
[28:8] 110 tn Heb “vomit, without a place.” For the meaning of the phrase בְּלִי מָקוֹם (bÿli maqom, “without a place”), see HALOT 133 s.v. בְּלִי.
[1:10] 111 tn The verb אֻכְּלוּ (’ukkÿlu, “they will be consumed”) is an example of the old Qal passive perfect 3rd person common plural which was erroneously pointed by the Masoretes as Pual perfect 3rd person common plural. The Qal passive of אָכַל (’akhal) occurs several times in the Hebrew Bible, pointed as Pual (e.g., Exod 3:2; Neh 2:3, 13; Isa 1:20; Nah 1:10). For further discussion on the old Qal passive see H. L. Ginsberg, “Studies on the Biblical Hebrew Verb: Masoretically Misconstrued Internal Passives,” AJSL 46 (1929): 53-56; R. J. Williams, “The Passive Qal Theme in Hebrew,” Essays on the Ancient Semitic World, 43-50; Joüon 1:166-67 §58.a; IBHS 373-76 §22.6 (see especially n. 36 on p. 375).
[1:10] 112 tn The particle עַד (’ad) is taken as a comparative of degree (“like”) by many lexicographers (BDB 724 s.v. I.3; HALOT 787 s.v. 5), English versions (NASB, NRSV, NJPS), and scholars (W. A. Maier, Nahum, 192; R. L. Smith, Micah-Malachi [WBC], 76; R. D. Patterson, Nahum, Habakkuk, Zephaniah [WEC], 42). Although the comparative sense is rare (1 Sam 11:15; 2 Sam 23:19; 2 Kgs 24:20; 1 Chr 4:27), it is suggested by the similes in v. 10 (see R. J. Williams, Hebrew Syntax, 57, §312). The comparative sense is reflected in the Greek versions of Symmachus, Aquila, and Theodotion. Although Origen took עַד in its more common spatial sense (“up to”), his approach can be dismissed because he misunderstood the entire line: ὅτι ἕως θεμελίου αὐτοῦ ξερσωθήσεται (Joti Jew" qemeliou autou xerswqhsetai, “up to his foundation he shall be laid bare”). The KJV takes עַד in its rare temporal sense (“while”; see BDB 725 s.v. II.2). T. Longman suggests a locative sense: “by the entangled thorns they are like drunkards stinking of drink” (“Nahum,” The Minor Prophets, 2:794, 796; see R. J. Williams, Hebrew Syntax, 56-57, §310). Because of its difficulty, several scholars have resorted to conjectural emendations of the MT: (1) K. J. Cathcart (Nahum in the Light of Northwest Semitic [BibOr], 61) suggests emending the MT’s עַד to the temporal particle עוֹד (’od, “again”); (2) The BHS editors suggest emending the MT’s כִּי עַד (ki ’ad) to הוֹי עִיר (hoy ’ir, “woe to the city!”) which appears in Nah 3:1; (3) The BHS editors suggest the alternate conjectural emendation of יִבְעֲרוּ כְ (yiv’aru kÿ, “they will burn like …”); (4) H. Junker (Die zwolf kleinen Propheten, 175) suggests emending כִּי עַד (ki ’ad) to כְּיַעַד (kÿya’ad, “like a forest”). Although the Masoretic reading is difficult, it is more plausible than any conjectural emendation.
[1:10] 113 tc The MT reads סִירִים סְבֻכִים (sirim sÿvukhim, “entangled thorn-bushes”), and is supported by the Dead Sea text from Murabba`at: סירים סבכים (see DJD 2:197). The noun סִירִים (“thorn bushes”) is from סִיר (sir, “thorn, thorn bush,” BDB 696 s.v. II סִיר; HALOT 752 s.v. *סִירָה), e.g., Isa 34:13; Hos 2:8; Eccl 7:6. The Qal passive participle סְבֻכִים (sÿvukhim) is from סָבַךְ (savakh, “to interweave,” BDB 687 s.v. סָבַךְ; HALOT 740 s.v. סבך), e.g., Job 8:17, which is related to Assyrian sabaku (“to entwine,” AHw 2:999.a) and Arabic sabaka (“to entwine”; Leslau, 51). The MT is supported by several LXX translators, e.g., Symmachus, Aquila, and Theodotion. It is also reflected in Vulgate’s spinarum perplexi (“thorn-bushes entangled”). On the other hand, the Syriac Peshitta reflects סָרִים סוֹרְרִים (sarim sorÿrim, “your princes are rebels”) which points to orthographic confusion and a different vocalization. Similar textual confusion is apparent in Origen: θεμελίου αὐτοῦ ξερσωθήσεται (qemeliou autou xerswqhsetai, “his foundation shall be laid bare”) seems to reflect יְסֹדָם יְכָבֵּס (yÿsodam yÿkhabbes, “their foundation shall be washed away”) which was caused by orthographic confusion and transposition of consonants. The MT should be retained.
[1:10] sn This simile compares the imminent destruction of Nineveh to the burning of a mass of entangled thorn-bushes (Job 8:17). When thorn-bushes are entangled they burn quickly and completely ( Eccl 7:6; Isa 34:13).
[1:10] 114 tc The MT reading וּכְסָבְאָם סְבוּאִים (ukhÿsav’am sÿvu’im, “and like the drink of drunkards”) is supported by Symmachus (“and as those drinking their drink with one another”) who is known for his wooden literalness to the Hebrew text, and by Vulgate which reads et sicut vino suo inebriati. K. J. Cathcart revocalizes as וּכְסֹבְאִים סְבֻאִים (ukhÿsovÿ’im sÿvu’im, “and like drunkards sodden with drink”; Nahum in the Light of Northwest Semitic [BibOr], 61). Haldar equates Hebrew סָבָא (sava’) with Ugaritic sp’ (“eat”) due to an interchange between ב (bet) and פ (pe), and produces “and as they consume a consuming” (A. Haldar, Studies in the Book of Nahum, 32). Barr argues that the mem (מ) on MT וּכְסָבְאָם (ukhÿsov’am) is enclitic, and he translates the line as “and as the drunken are getting drunk” (J. Barr, Comparative Philology, 33).
[1:10] tn The MT’s וּכְסָבְאָם is a noun with masculine plural suffix from סֹבֶא (sove’, “drink, liquor”), meaning “their drink, liquor” (e.g., Hos 4:18). This is supported by Symmachus (“their drink”) and is reflected in the Syriac (“in their drink”). The Masoretic סְבוּאִים (sÿvu’im) is the passive participle from סָבָא (sava’, “to drink,” BDB 684-85 s.v. סָבָא). This produces “and like their liquor/drink being drunken.” This makes good sense with the following line in which אֻכְּלוּ (’ukkÿlu, “they will be consumed”) appears. The verb אֻכְּלוּ is frequently used in comparisons of consuming liquor and being consumed like chaff.
[1:10] 115 tc The BHS editors propose emending the MT’s מָלֵא (male’, “fully”) to the negative interrogative הֲלֹא (halo’, “Has not…?”) and connecting it with the next line: “Has not one plotting evil marched out from you?” However, this emendation is unnecessary because the MT makes sense as it stands, and there is no textual support for the emendation. The MT is supported by the Greek tradition, the Dead Sea Scrolls (4QpNah), and the other versions.
[1:10] tn Or “They will be fully consumed like dried stubble.” The term מָלֵא (“fully”) functions either as: (1) an adjective modifying כְּקַשׁ יָבֵשׁ (kÿqash yavesh, “like fully dried stubble”) or (2) an adverb modifying אֻכְּלוּ (’ukkÿlu, “they will be fully consumed”); see BDB 571 s.v. מָלֵא. The adverbial sense is rare, appearing elsewhere only in Jer 12:6; thus, the adjectival sense is more probable. The Hebrew word order also suggests the adjectival sense because מָלֵא follows כְּקַשׁ יָבֵשׁ (kÿqash yavesh) rather than אֻכְּלוּ.
[12:45] 116 tn In the Greek text this is a third class condition that for all practical purposes is a hypothetical condition (note the translation of the following verb “should say”).
[12:45] 117 tn The term “that” (ἐκεῖνος, ekeino") is used as a catchword to list out, in the form of a number of hypothetical circumstances, what the possible responses of “that” servant could be. He could be faithful (vv. 43-44) or totally unfaithful (vv. 45-46). He does not complete his master’s will with knowledge (v. 47) or from ignorance (v 48). These differences are indicated by the different levels of punishment in vv. 46-48.
[12:45] 118 tn Grk “should say in his heart.”
[12:45] 119 tn Or “is taking a long time.”
[12:45] 120 sn The slave’s action in beginning to beat the other slaves was not only a failure to carry out what was commanded but involved doing the exact reverse.
[12:45] 121 tn The word “other” is not in the Greek text, but is implied.
[12:45] 122 tn Grk “the menservants and the maidservants.” The term here, used in both masculine and feminine grammatical forms, is παῖς (pais), which can refer to a slave, but also to a slave who is a personal servant, and thus regarded kindly (L&N 87.77).
[12:46] 123 tn The verb διχοτομέω (dicotomew) means to cut an object into two parts (L&N 19.19). This is an extremely severe punishment compared to the other two later punishments. To translate it simply as “punish” is too mild. If taken literally this servant is dismembered, although it is possible to view the stated punishment as hyperbole (L&N 38.12).
[12:46] 124 tn Or “unbelieving.” Here the translation employs the slightly more ambiguous “unfaithful,” which creates a link with the point of the parable – faithfulness versus unfaithfulness in servants. The example of this verse must be taken together with the examples of vv. 47-48 as part of a scale of reactions with the most disobedient response coming here. The fact that this servant is placed in a distinct group, unlike the one in vv. 47-48, also suggests ultimate exclusion. This is the hypocrite of Matt 24:51.
[5:18] 126 tn Or “dissipation.” See BDAG 148 s.v. ἀσωτία.
[5:18] 127 tn Many have taken ἐν πνεύματι (en pneumati) as indicating content, i.e., one is to be filled with the Spirit. ExSyn 375 states, “There are no other examples in biblical Greek in which ἐν + the dative after πληρόω indicates content. Further, the parallel with οἴνῳ as well as the common grammatical category of means suggest that the idea intended is that believers are to be filled by means of the [Holy] Spirit. If so there seems to be an unnamed agent. The meaning of this text can only be fully appreciated in light of the πληρόω language in Ephesians. Always the term is used in connection with a member of the Trinity. Three considerations seem to be key: (1) In Eph 3:19 the ‘hinge’ prayer introducing the last half of the letter makes a request that the believers ‘be filled with all the fullness of God’ (πληρωθῆτε εἰς πᾶν πλήρωμα τοῦ θεοῦ). The explicit content of πληρόω is thus God’s fullness (probably a reference to his moral attributes). (2) In 4:10 Christ is said to be the agent of filling (with v. 11 adding the specifics of his giving spiritual gifts). (3) The author then brings his argument to a crescendo in 5:18: Believers are to be filled by Christ by means of the Spirit with the content of the fullness of God.”
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