Yesaya 21:4-5
KonteksI shake in fear; 2
the twilight I desired
has brought me terror.
21:5 Arrange the table,
lay out 3 the carpet,
eat and drink! 4
Get up, you officers,
smear oil on the shields! 5
Yesaya 22:2
Konteks22:2 The noisy city is full of raucous sounds;
the town is filled with revelry. 6
Your slain were not cut down by the sword;
they did not die in battle. 7
Ayub 21:11-15
Konteks21:11 They allow their children to run 8 like a flock;
their little ones dance about.
21:12 They sing 9 to the accompaniment of tambourine and harp,
and make merry to the sound of the flute.
21:13 They live out 10 their years in prosperity
and go down 11 to the grave 12 in peace.
21:14 So they say to God, ‘Turn away from us!
We do not want to 13 know your ways. 14
21:15 Who is the Almighty, that 15 we should serve him?
What would we gain
if we were to pray 16 to him?’ 17
Yehezkiel 26:13
Konteks26:13 I will silence 18 the noise of your songs; the sound of your harps will be heard no more.
Yehezkiel 32:19-20
Konteks32:19 Say to them, 19 ‘Whom do you surpass in beauty? 20 Go down and be laid to rest with the uncircumcised!’ 32:20 They will fall among those killed by the sword. The sword is drawn; they carry her and all her hordes away.
Daniel 5:1-4
Konteks5:1 King Belshazzar 21 prepared a great banquet 22 for a thousand of his nobles, and he was drinking wine in front of 23 them all. 24 5:2 While under the influence 25 of the wine, Belshazzar issued an order to bring in the gold and silver vessels – the ones that Nebuchadnezzar his father 26 had confiscated 27 from the temple in Jerusalem 28 – so that the king and his nobles, together with his wives and his concubines, could drink from them. 29 5:3 So they brought the gold and silver 30 vessels that had been confiscated from the temple, the house of God 31 in Jerusalem, and the king and his nobles, together with his wives and concubines, drank from them. 5:4 As they drank wine, they praised the gods of gold and silver, bronze, iron, wood, and stone.
Daniel 5:25-30
Konteks5:25 “This is the writing that was inscribed: MENE, MENE, 32 TEQEL, and PHARSIN. 33 5:26 This is the interpretation of the words: 34 As for mene 35 – God has numbered your kingdom’s days and brought it to an end. 5:27 As for teqel – you are weighed on the balances and found to be lacking. 5:28 As for peres 36 – your kingdom is divided and given over to the Medes and Persians.”
5:29 Then, on Belshazzar’s orders, 37 Daniel was clothed in purple, a golden collar was placed around his neck, and he was proclaimed third ruler in the kingdom. 5:30 And in that very night Belshazzar, the Babylonian king, 38 was killed. 39
Amos 6:3-7
Konteks6:3 You refuse to believe a day of disaster will come, 40
but you establish a reign of violence. 41
6:4 They lie around on beds decorated with ivory, 42
and sprawl out on their couches.
They eat lambs from the flock,
and calves from the middle of the pen.
6:5 They sing 43 to the tune of 44 stringed instruments; 45
like David they invent 46 musical instruments.
6:6 They drink wine from sacrificial bowls, 47
and pour the very best oils on themselves. 48
Yet they are not concerned over 49 the ruin 50 of Joseph.
6:7 Therefore they will now be the first to go into exile, 51
and the religious banquets 52 where they sprawl on couches 53 will end.
Wahyu 18:11-19
Konteks18:11 Then 54 the merchants of the earth will weep and mourn for her because no one buys their cargo 55 any longer – 18:12 cargo such as gold, silver, 56 precious stones, pearls, fine linen, purple cloth, silk, 57 scarlet cloth, 58 all sorts of things made of citron wood, 59 all sorts of objects made of ivory, all sorts of things made of expensive wood, bronze, iron and marble, 18:13 cinnamon, spice, 60 incense, perfumed ointment, 61 frankincense, 62 wine, olive oil and costly flour, 63 wheat, cattle and sheep, horses and four-wheeled carriages, 64 slaves and human lives. 65
18:14 (The ripe fruit 66 you greatly desired 67
has gone from you,
and all your luxury 68 and splendor 69
have gone from you –
they will never ever be found again!) 70
18:15 The merchants who sold 71 these things, who got rich from her, will stand a long way off because they are afraid of her torment. They will weep 72 and mourn, 18:16 saying,
“Woe, woe, O great city –
dressed in fine linen, purple and scarlet clothing, 73
and adorned with gold, 74 precious stones, and pearls –
18:17 because in a single hour such great wealth has been destroyed!” 75
And every ship’s captain, 76 and all who sail along the coast 77 – seamen, and all who 78 make their living from the sea, stood a long way off 18:18 and began to shout 79 when they saw the smoke from the fire that burned her up, 80 “Who is like the great city?” 18:19 And they threw dust on their heads and were shouting with weeping and mourning, 81
“Woe, Woe, O great city –
in which all those who had ships on the sea got rich from her wealth –
because in a single hour she has been destroyed!” 82
[21:4] 1 tn Heb “wanders,” perhaps here, “is confused.”
[21:4] 2 tn Heb “shuddering terrifies me.”
[21:5] 3 tn The precise meaning of the verb in this line is debated. Some prefer to derive the form from the homonymic צָפֹה (tsafoh, “keep watch”) and translate “post a guard” (cf. KJV “watch in the watchtower”; ASV “set the watch”).
[21:5] 4 tn The verbal forms in the first three lines are infinitives absolute, which are functioning here as finite verbs. It is uncertain if the forms should have an imperatival or indicative/descriptive force here.
[21:5] 5 sn Smearing the shields with oil would make them more flexible and effective in battle. See J. N. Oswalt, Isaiah (NICOT), 1:394.
[22:2] 6 tn Heb “the boisterous town.” The phrase is parallel to “the noisy city” in the preceding line.
[22:2] 7 sn Apparently they died from starvation during the siege that preceded the final conquest of the city. See J. N. Oswalt, Isaiah (NICOT), 1:409.
[21:11] 8 tn The verb שָׁלַח (shalakh) means “to send forth,” but in the Piel “to release; to allow to run free.” The picture of children frolicking in the fields and singing and dancing is symbolic of peaceful, prosperous times.
[21:12] 9 tn The verb is simply “they take up [or lift up],” but the understood object is “their voices,” and so it means “they sing.”
[21:13] 10 tc The Kethib has “they wear out” but the Qere and the versions have יְכַלּוּ (yÿkhallu, “bring to an end”). The verb כָּלָה (kalah) means “to finish; to complete,” and here with the object “their days,” it means that they bring their life to a (successful) conclusion. Both readings are acceptable in the context, with very little difference in the overall meaning (which according to Gordis is proof the Qere does not always correct the Kethib).
[21:13] 11 tc The MT has יֵחָתּוּ (yekhattu, “they are frightened [or broken]”), taking the verb from חָתַת (khatat, “be terrified”). But most would slightly repoint it to יֵחָתוּ (yekhatu), an Aramaism, “they go down,” from נָחַת (nakhat, “go down”). See Job 17:16.
[21:13] 12 tn The word רֶגַע (rega’) has been interpreted as “in a moment” or “in peace” (on the basis of Arabic raja`a, “return to rest”). Gordis thinks this is a case of talhin – both meanings present in the mind of the writer.
[21:14] 13 tn The absence of the preposition before the complement adds greater vividness to the statement: “and knowing your ways – we do not desire.”
[21:14] 14 sn Contrast Ps 25:4, which affirms that walking in God’s ways means to obey God’s will – the Torah.
[21:15] 15 tn The interrogative clause is followed by ki, similar to Exod 5:2, “Who is Yahweh, that I should obey him?”
[21:15] 16 tn The verb פָּגַע (paga’) means “to encounter; to meet,” but also “to meet with request; to intercede; to interpose.” The latter meaning is a derived meaning by usage.
[21:15] 17 tn The verse is not present in the LXX. It may be that it was considered too blasphemous and therefore omitted.
[26:13] 18 tn Heb “cause to end.”
[32:19] 19 tc The LXX places this verse after v. 21.
[32:19] tn The words “say to them” are added in the translation for clarity to indicate the shift in addressee from the prophet to Egypt.
[32:19] 20 tn Heb “pleasantness.”
[5:1] 21 sn As is clear from the extra-biblical records, it was actually Nabonidus (ca. 556-539
[5:1] 22 sn This scene of a Babylonian banquet calls to mind a similar grandiose event recorded in Esth 1:3-8. Persian kings were also renowned in the ancient Near Eastern world for their lavish banquets.
[5:1] 23 sn The king probably sat at an elevated head table.
[5:1] 24 tn Aram “the thousand.”
[5:2] 25 tn Or perhaps, “when he had tasted” (cf. NASB) in the sense of officially initiating the commencement of the banquet. The translation above seems preferable, however, given the clear evidence of inebriation in the context (cf. also CEV “he got drunk and ordered”).
[5:2] 26 tn Or “ancestor”; or “predecessor” (also in vv. 11, 13, 18). The Aramaic word translated “father” can on occasion denote these other relationships.
[5:2] 28 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[5:2] 29 sn Making use of sacred temple vessels for an occasion of reveling and drunkenness such as this would have been a religious affront of shocking proportions to the Jewish captives.
[5:3] 30 tc The present translation reads וְכַסְפָּא (vÿkhaspa’, “and the silver”) with Theodotion and the Vulgate. Cf. v. 2. The form was probably accidentally dropped from the Aramaic text by homoioteleuton.
[5:3] 31 tn Aram “the temple of the house of God.” The phrase seems rather awkward. The Vulgate lacks “of the house of God,” while Theodotion and the Syriac lack “the house.”
[5:25] 32 tc The Greek version of Theodotion lacks the repetition of מְנֵא (mÿne’, cf. NAB).
[5:25] 33 tc The Aramaic word is plural. Theodotion has the singular (cf. NAB “
[5:26] 34 tn Or “word” or “event.” See HALOT 1915 s.v. מִלָּה.
[5:26] 35 tn The Aramaic term מְנֵא (mÿne’) is a noun referring to a measure of weight. The linkage here to the verb “to number” (Aram. מְנָה, mÿnah) is a case of paronomasia rather than strict etymology. So also with תְּקֵל (tÿqel) and פַרְסִין (farsin). In the latter case there is an obvious wordplay with the name “Persian.”
[5:28] 36 sn Peres (פְּרֵס) is the singular form of פַרְסִין (pharsin) in v. 25.
[5:29] 37 tn Aram “Belshazzar spoke.”
[5:30] 38 tn Aram “king of the Chaldeans.”
[5:30] 39 sn The year was 539
[6:3] 40 tn Heb “those who push away a day of disaster.”
[6:3] 41 tn Heb “you bring near a seat of violence.” The precise meaning of the Hebrew term שֶׁבֶת (shevet, “seat, sitting”) is unclear in this context. The translation assumes that it refers to a throne from which violence (in the person of the oppressive leaders) reigns. Another option is that the expression refers not to the leaders’ oppressive rule, but to the coming judgment when violence will overtake the nation in the person of enemy invaders.
[6:4] 42 tn Heb “beds of ivory.”
[6:5] 43 tn The meaning of the Hebrew verb פָּרַט (parat), which occurs only here in the OT, is unclear. Some translate “strum,” “pluck,” or “improvise.”
[6:5] 44 tn Heb “upon the mouth of,” that is, “according to.”
[6:5] 45 sn The stringed instruments mentioned here are probably harps (cf. NIV, NRSV) or lutes (cf. NEB).
[6:5] 46 tn The meaning of the Hebrew phrase חָשְׁבוּ לָהֶם (khoshvu lahem) is uncertain. Various options include: (1) “they think their musical instruments are like David’s”; (2) “they consider themselves musicians like David”; (3) “they esteem musical instruments highly like David”; (4) “they improvise [new songs] for themselves [on] instruments like David”; (5) “they invent musical instruments like David.” However, the most commonly accepted interpretation is that given in the translation (see S. M. Paul, Amos [Hermeneia], 206-7).
[6:6] 47 sn Perhaps some religious rite is in view, or the size of the bowls is emphasized (i.e., bowls as large as sacrificial bowls).
[6:6] 48 tn Heb “with the best of oils they anoint [themselves].”
[6:6] 49 tn Or “not sickened by.”
[6:6] 50 sn The ruin of Joseph may refer to the societal disintegration in Israel, or to the effects of the impending judgment.
[6:7] 51 tn Heb “they will go into exile at the head of the exiles.”
[6:7] 52 sn Religious banquets. This refers to the מַרְזֵחַ (marzeakh), a type of pagan religious banquet popular among the upper class of Israel at this time and apparently associated with mourning. See P. King, Amos, Hosea, Micah, 137-61; J. L. McLaughlin, The “Marzeah” in the Prophetic Literature (VTSup). Scholars debate whether at this banquet the dead were simply remembered or actually venerated in a formal, cultic sense.
[6:7] 53 tn Heb “of the sprawled out.” See v. 4.
[18:11] 54 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[18:11] 55 tn On γόμος (gomos) BDAG 205 s.v. states, “load, freight…cargo of a ship…Ac 21:3. W. gen. of the owner Rv 18:11. W. gen. of content…γ. χρυσοῦ a cargo of gold vs. 12.”
[18:12] 56 tn Grk “and silver,” but καί (kai) has not been translated before most of these terms since English normally uses a coordinating conjunction only between the last two elements in a series of three or more
[18:12] 57 tn On this term BDAG 924-25 s.v. σιρικός states, “per. to silk from Ser, subst. τὸ σιρικόν silk cloth or garments w. other costly materials Rv 18:12.”
[18:12] 58 tn On the translation of κόκκινον (kokkinon) as “scarlet cloth” see L&N 6.170.
[18:12] 59 tn On the phrase πᾶν ξύλον θύϊνον (pan xulon quinon) L&N 3.63 states, “pertaining to being made or consisting of citron wood (that is, from a citron tree) – ‘of citron wood.’ καὶ πᾶν ξύλον θύϊνον καὶ πᾶν σκεῦος ἐλεφάντινον ‘and all kinds of things made of citron wood and all kinds of objects made of ivory’ Re 18:12. The citron tree belongs to the citrus family of plants, and it produces a pale yellow fruit somewhat larger than a lemon, the rind of which is often candied. In Re 18:12, however, the focus is upon the fine quality of the wood.”
[18:13] 60 tn On the term ἄμωμον (amwmon) L&N 5.23 states, “a generic term for any kind of spice, though often a specific reference to amomum, an Indian type of spice – ‘spice, amomum.’ κιννάμωμον καὶ ἄμωμον καὶ θυμιάματα ‘cinnamon and spice and incense’ Re 18:13. In most translations ἄμωμον is interpreted as spice in general.”
[18:13] 61 tn Or “myrrh,” a strong aromatic ointment often used to prepare a body for burial (L&N 6.205).
[18:13] 62 tn The Greek term λίβανος (libano") refers to the aromatic resin of a certain type of tree (L&N 6.212).
[18:13] 63 tn On σεμίδαλις (semidali") L&N 5.10 states, “a fine grade of wheat flour – ‘fine flour.’ οἶνον καὶ ἔλαιον καὶ σεμίδαλιν καὶ σῖτον ‘wine and oil and fine flour and wheat’ Re 18:13. In some languages ‘fine flour’ may be best expressed as ‘expensive flour.’ Such a rendering fits well the context of Re 18:13.”
[18:13] 64 tn Or “and wagons.” On the term ῥέδη (rJedh) see L&N 6.53: “a four-wheeled carriage or wagon used for travel or the transportation of loads – ‘carriage, wagon.’ The term ῥέδη occurs only in Re 18:13 in a list of products bought and sold by merchants.”
[18:13] 65 tn Grk “and bodies and souls of men.” This could be understood (1) as a hendiadys (two things mentioned = one thing meant), referring only to slave trade; (2) it could be referring to two somewhat different concepts: slavery (bodies) and the cheapness of human life – some of the items earlier in the list of merchandise were to be obtained only at great cost of human life; or (3) a somewhat related idea, that the trade is in not just physical bodies (slavery) but human souls (people whose lives are destroyed through this trade).
[18:14] 66 tn On ὀπώρα (opwra) L&N 3.34 states, “ἡ ὀπώρα σου τῆς ἐπιθυμίας τῆς ψυχῆς ‘the ripe fruit for which you longed’ Re 18:14. In this one occurrence of ὀπώρα in the NT, ‘ripe fruit’ is to be understood in a figurative sense of ‘good things.’”
[18:14] 67 tn Grk “you desired in your soul.”
[18:14] 68 tn On λιπαρός (liparo") BDAG 597 s.v. states, “luxury Rv 18:14.”
[18:14] 69 tn On τὰ λαμπρά (ta lampra) BDAG 585 s.v. λαμπρός 4 states, “splendor…in which a rich man takes delight (cp. Jos., Ant. 12, 220 δωρεὰς δοὺς λαμπράς) Rv 18:14.”
[18:14] 70 tn Verse 14 is set in parentheses because in it the city, Babylon, is addressed directly in second person.
[18:14] sn This verse forms a parenthetical aside in the narrative.
[18:15] 71 tn Grk “the merchants [sellers] of these things.”
[18:15] 72 tn Grk “her torment, weeping.” Because of the length and complexity of the Greek sentence, a new sentence was started in the translation by supplying the words “They will” here.
[18:16] 73 tn The word “clothing” is supplied to clarify that the words “purple” and “scarlet” refer to cloth or garments rather than colors.
[18:16] 74 tn Grk “gilded with gold” (an instance of semantic reinforcement, see L&N 49.29).
[18:17] 75 tn On ἠρημώθη (hrhmwqh) L&N 20.41 states, “to suffer destruction, with the implication of being deserted and abandoned – ‘to be destroyed, to suffer destruction, to suffer desolation.’ ἐρημόομαι: μιᾷ ὥρᾳ ἠρημώθη ὁ τοσοῦτος πλοῦτος ‘such great wealth has been destroyed within a single hour’ Re 18:17.”
[18:17] 76 tn On κυβερνήτης (kubernhth") BDAG 574 s.v. 1 states, “one who is responsible for the management of a ship, shipmaster, lit. Rv 18:17.”
[18:17] 77 tn Or perhaps, “everyone who sails as a passenger.” On πλέων (plewn) BDAG 825 s.v. πλέω states, “πᾶς ὁ ἐπὶ τόπον πλέων everyone who sails to a place = seafarer, sea traveler…Rv 18:17. The vv.ll.…have led to various interpretations. Some render: everyone who sails along the coast…See EbNestle, Einführung in das Griech. NT 1909, 182; AFridrichsen, K. Hum. Vetensk.-Samf. i Upps. Årsb. ’43, 31 note ὁ ἐπίτοπον πλέων=one who sails occasionally, a passenger. – S. also IHeikel, StKr 106, ’34/’35, 317).”
[18:17] 78 tn Grk “and as many as.”
[18:18] 79 tn Here the imperfect ἔκραζον (ekrazon) has been translated ingressively.
[18:18] 80 tn Grk “from the burning of her, saying.” For the translation “the smoke from the fire that burned her up,” see L&N 14.63. Here the participle λέγοντες (legontes, “saying”) has not been translated because it is redundant in contemporary English.
[18:19] 81 tn Grk “with weeping and mourning, saying.” Here the participle λέγοντες (legontes) has not been translated because it is redundant in contemporary English.
[18:19] 82 tn On ἡρημώθη (Jhrhmwqh) L&N 20.41 states, “to suffer destruction, with the implication of being deserted and abandoned – ‘to be destroyed, to suffer destruction, to suffer desolation.’ ἐρημόομαι: μιᾷ ὥρᾳ ἠρημώθη ὁ τοσοῦτος πλοῦτος ‘such great wealth has been destroyed within a single hour’ Re 18:17.”
