Lukas 16:22-23

16:22 “Now ¹  the poor man died and was carried by the angels to Abraham’s side. ²  The ³  rich man also died and was buried. ⁴  16:23 And in hell, ⁵  as he was in torment, ⁶  he looked up ⁷  and saw Abraham far off with Lazarus at his side. ⁸ 

Keluaran 16:9-10

16:9 Then Moses said to Aaron, “Tell the whole community ⁹  of the Israelites, ‘Come ¹⁰  before the Lord, because he has heard your murmurings.’”

16:10 As Aaron spoke ¹¹  to the whole community of the Israelites and they looked toward the desert, there the glory of the Lord ¹²  appeared ¹³  in the cloud,

Keluaran 16:1

The Provision of Manna

16:1 ¹⁴ When ¹⁵  they journeyed from Elim, the entire company ¹⁶  of Israelites came to the Desert of Sin, which is between Elim and Sinai, on the fifteenth day of the second month after their exodus ¹⁷  from the land of Egypt.

1 Samuel 25:36-38

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 ¹⁸  and was very intoxicated. She told him absolutely nothing ¹⁹  until morning’s light. 25:37 In the morning, when Nabal was sober, ²⁰  his wife told him about these matters. He had a stroke and was paralyzed. ²¹  25:38 After about ten days the Lord struck Nabal down and he died.

1 Samuel 25:2

David Marries Abigail the Widow of Nabal

25:2 There was a man in Maon whose business was in Carmel. This man was very wealthy; ²²  he owned three thousand sheep and a thousand goats. At that time he was shearing his sheep in Carmel.

1 Samuel 13:1

Saul Fails the Lord

13:1 Saul was [thirty] ²³  years old when he began to reign; he ruled over Israel for [forty] ²⁴  years.

1 Samuel 13:1

Saul Fails the Lord

13:1 Saul was [thirty] ²⁵  years old when he began to reign; he ruled over Israel for [forty] ²⁶  years.

1 Samuel 13:1

Saul Fails the Lord

13:1 Saul was [thirty] ²⁷  years old when he began to reign; he ruled over Israel for [forty] ²⁸  years.

Kisah Para Rasul 16:9-10

16:9 A ²⁹  vision appeared to Paul during the night: A Macedonian man was standing there ³⁰  urging him, ³¹  “Come over ³²  to Macedonia ³³  and help us!” 16:10 After Paul ³⁴  saw the vision, we attempted ³⁵  immediately to go over to Macedonia, ³⁶  concluding that God had called ³⁷  us to proclaim the good news to them.

Ayub 20:20-23

20:20 For he knows no satisfaction in his appetite; ³⁸ 

he does not let anything he desires ³⁹  escape. ⁴⁰ 

20:21 “Nothing is left for him to devour; ⁴¹ 

that is why his prosperity does not last. ⁴² 

20:22 In the fullness of his sufficiency, ⁴³ 

distress ⁴⁴  overtakes him.

the full force of misery will come upon him. ⁴⁵ 

20:23 “While he is ⁴⁶  filling his belly,

God ⁴⁷  sends his burning anger ⁴⁸  against him,

and rains down his blows upon him. ⁴⁹ 

Ayub 27:8

27:8 For what hope does the godless have when he is cut off, ⁵⁰ 

when God takes away his life? ⁵¹ 

Mazmur 73:19

73:19 How desolate they become in a mere moment!

Terrifying judgments make their demise complete! ⁵² 

Mazmur 78:30

78:30 They were not yet filled up, ⁵³ 

their food was still in their mouths,

Daniel 5:1-6

Belshazzar Sees Mysterious Handwriting on a Wall

5:1 King Belshazzar ⁵⁴  prepared a great banquet ⁵⁵  for a thousand of his nobles, and he was drinking wine in front of ⁵⁶  them all. ⁵⁷  5:2 While under the influence ⁵⁸  of the wine, Belshazzar issued an order to bring in the gold and silver vessels – the ones that Nebuchadnezzar his father ⁵⁹  had confiscated ⁶⁰  from the temple in Jerusalem ⁶¹  – so that the king and his nobles, together with his wives and his concubines, could drink from them. ⁶²  5:3 So they brought the gold and silver ⁶³  vessels that had been confiscated from the temple, the house of God ⁶⁴  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.

5:5 At that very moment the fingers of a human hand appeared ⁶⁵  and wrote on the plaster of the royal palace wall, opposite the lampstand. ⁶⁶  The king was watching the back ⁶⁷  of the hand that was writing. 5:6 Then all the color drained from the king’s face ⁶⁸  and he became alarmed. ⁶⁹  The joints of his hips gave way, ⁷⁰  and his knees began knocking together.

Daniel 5:25-30

5:25 “This is the writing that was inscribed: MENE, MENE, ⁷¹  TEQEL, and PHARSIN. ⁷²  5:26 This is the interpretation of the words: ⁷³  As for mene ⁷⁴  – 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 ⁷⁵  – your kingdom is divided and given over to the Medes and Persians.”

5:29 Then, on Belshazzar’s orders, ⁷⁶  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, ⁷⁷  was killed. ⁷⁸ 

Nahum 1:10

1:10 Surely they will be totally consumed ⁷⁹ 

like ⁸⁰  entangled thorn bushes, ⁸¹ 

like the drink of drunkards, ⁸² 

like very ⁸³  dry stubble.

Matius 24:48-51

24:48 But if ⁸⁴  that evil slave should say to himself, ⁸⁵  ‘My master is staying away a long time,’ 24:49 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, 24:51 and will cut him in two, ⁸⁶  and assign him a place with the hypocrites, where there will be weeping and gnashing of teeth.

Matius 24:1

The Destruction of the Temple

24:1 Now ⁸⁷  as Jesus was going out of the temple courts and walking away, his disciples came to show him the temple buildings. ⁸⁸ 

Matius 5:3

5:3 “Blessed ⁸⁹  are the poor in spirit, ⁹⁰  for the kingdom of heaven belongs ⁹¹  to them.

[16:22]  ¹ tn Grk “Now it happened that the.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[16:22]  ² tn Grk “to Abraham’s bosom.” The phrase “carried by the angels to Abraham’s bosom” describes being gathered to the fathers and is a way to refer to heaven (Gen 15:15; 47:30; Deut 31:16).

[16:22]  ³ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

[16:22]  ⁴ sn The shorter description suggests a different fate, which is confirmed in the following verses.

[16:23]  ⁵ sn The Greek term Hades stands for the Hebrew concept of Sheol. It is what is called hell today. This is where the dead were gathered (Ps 16:10; 86:13). In the NT Hades has an additional negative force of awaiting judgment (Rev 20:13).

[16:23]  ⁶ sn Hades is a place of torment, especially as one knows that he is separated from God.

[16:23]  ⁷ tn Grk “he lifted up his eyes” (an idiom).

[16:23]  ⁸ tn Grk “in his bosom,” the same phrase used in 16:22. This idiom refers to heaven and/or participation in the eschatological banquet. An appropriate modern equivalent is “at Abraham’s side.”

[16:9]  ⁹ tn Or “congregation” (KJV, ASV, NASB, NRSV); the same word occurs in v. 10.

[16:9]  ¹⁰ tn The verb means “approach, draw near.” It is used in the Torah of drawing near for religious purposes. It is possible that some sacrifice was involved here, but no mention is made of that.

[16:10]  ¹¹ tn Heb “and it was as Aaron spoke.” The construction uses the temporal indicator and then the Piel infinitive construct followed by the subjective genitive “Aaron.”

[16:10]  ¹² sn S. R. Driver says, “A brilliant glow of fire…symbolizing Jehovah’s presence, gleamed through the cloud, resting…on the Tent of Meeting. The cloud shrouds the full brilliancy of the glory, which human eye could not behold” (Exodus, 147-48; see also Ezek 1:28; 3:12, 23; 8:4; 9:3, et al.). A Hebrew word often translated “behold” or “lo” introduces the surprising sight.

[16:10]  ¹³ tn The verb is the Niphal perfect of the verb “to see” – “it was seen.” But the standard way of translating this form is from the perspective of Yahweh as subject – “he appeared.”

[16:1]  ¹⁴ sn Exod 16 plays an important part in the development of the book’s theme. It is part of the wider section that is the prologue leading up to the covenant at Sinai, a part of which was the obligation of obedience and loyalty (P. W. Ferris, Jr., “The Manna Narrative of Exodus 16:1-10,” JETS 18 [1975]: 191-99). The record of the wanderings in the wilderness is selective and not exhaustive. It may have been arranged somewhat topically for instructional reasons. U. Cassuto describes this section of the book as a didactic anthology arranged according to association of both context and language (Exodus, 187). Its themes are: lack of vital necessities, murmuring, proving, and providing. All the wilderness stories reiterate the same motifs. So, later, when Israel arrived in Canaan, they would look back and be reminded that it was Yahweh who brought them all the way, in spite of their rebellions. Because he is their Savior and their Provider, he will demand loyalty from them. In the Manna Narrative there is murmuring over the lack of bread (1-3), the disputation with Moses (4-8), the appearance of the glory and the promise of bread (9-12), the provision (13-22), the instructions for the Sabbath (23-30), and the memorial manna (31-36).

[16:1]  ¹⁵ tn The sentence begins with a preterite and vav (ו) consecutive, which can be subordinated to the next clause with the preterite and vav consecutive. Here it has been treated as a temporal clause.

[16:1]  ¹⁶ tn The word is often rendered “congregation” (so KJV, ASV, NASB, NRSV), but the modern perception of a congregation is not exactly what is in mind in the desert. Another possible rendering is “community” (NAB, NIV, NCV, TEV) or “assembly.” The Hebrew word is used of both good and bad groups (Judg 14:8; Ps 1:5; 106:17-18).

[16:1]  ¹⁷ tn The form in the text is לְצֵאתָם (lÿtse’tam, “after their going out”). It clearly refers to their deliverance from Egypt, and so it may be vividly translated.

[25:36]  ¹⁸ 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]  ¹⁹ tn Heb “and she did not tell him a thing, small or large.”

[25:37]  ²⁰ tn Heb “when the wine had gone out from Nabal.”

[25:37]  ²¹ 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.

[25:2]  ²² tn Heb “great.”

[13:1]  ²³ 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]  ²⁴ 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]  ²⁵ 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]  ²⁶ 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]  ²⁷ 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]  ²⁸ 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]  ²⁹ 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]  ³⁰ tn The word “there” is not in the Greek text, but is implied.

[16:9]  ³¹ tn The participle λέγων (legwn) is redundant and has not been translated.

[16:9]  ³² tn Grk “Coming over.” The participle διαβάς (diabas) has been translated as a finite verb due to requirements of contemporary English style.

[16:9]  ³³ sn Macedonia was the Roman province of Macedonia in Greece.

[16:10]  ³⁴ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[16:10]  ³⁵ tn Grk “sought.”

[16:10]  ³⁶ sn Macedonia was the Roman province of Macedonia in Greece.

[16:10]  ³⁷ tn Or “summoned.”

[20:20]  ³⁸ tn Heb “belly,” which represents his cravings, his desires and appetites. The “satisfaction” is actually the word for “quiet; peace; calmness; ease.” He was driven by greedy desires, or he felt and displayed an insatiable greed.

[20:20]  ³⁹ tn The verb is the passive participle of the verb חָמַד (khamad) which is one of the words for “covet; desire.” This person is controlled by his desires; there is no escape. He is a slave.

[20:20]  ⁴⁰ tn The verb is difficult to translate in this line. It basically means “to cause to escape; to rescue.” Some translate this verb as “it is impossible to escape”; this may work, but is uncertain. Others translate the verb in the sense of saving something else: N. Sarna says, “Of his most cherished possessions he shall save nothing” (“The Interchange of the Preposition bet and min in Biblical Hebrew,” JBL 78 [1959]: 315-16). The RSV has “he will save nothing in which he delights”; NIV has “he cannot save himself by his treasure.”

[20:21]  ⁴¹ tn Heb “for his eating,” which is frequently rendered “for his gluttony.” It refers, of course, to all the desires he has to take things from other people.

[20:21]  ⁴² sn The point throughout is that insatiable greed and ruthless plundering to satisfy it will be recompensed with utter and complete loss.

[20:22]  ⁴³ tn The word שָׂפַק (safaq) occurs only here; it means “sufficiency; wealth; abundance (see D. W. Thomas, “The Text of Jesaia 2:6 and the Word sapaq,” ZAW 75 [1963]: 88-90).

[20:22]  ⁴⁴ tn Heb “there is straightness for him.” The root צָרַר (tsarar) means “to be narrowed in straits, to be in a bind.” The word here would have the idea of pressure, stress, trouble. One could say he is in a bind.

[20:22]  ⁴⁵ tn Heb “every hand of trouble comes to him.” The pointing of עָמֵל (’amel) indicates it would refer to one who brings trouble; LXX and Latin read an abstract noun עָמָל (’amal, “trouble”) here.

[20:23]  ⁴⁶ tn D. J. A. Clines observes that to do justice to the three jussives in the verse, one would have to translate “May it be, to fill his belly to the full, that God should send…and rain” (Job [WBC], 477). The jussive form of the verb at the beginning of the verse could also simply introduce a protasis of a conditional clause (see GKC 323 §109.h, i). This would mean, “if he [God] is about to fill his [the wicked’s] belly to the full, he will send….” The NIV reads “when he has filled his belly.” These fit better, because the context is talking about the wicked in his evil pursuit being cut down.

[20:23]  ⁴⁷ tn “God” is understood as the subject of the judgment.

[20:23]  ⁴⁸ tn Heb “the anger of his wrath.”

[20:23]  ⁴⁹ tn Heb “rain down upon him, on his flesh.” Dhorme changes עָלֵימוֹ (’alemo, “upon him”) to “his arrows”; he translates the line as “he rains his arrows upon his flesh.” The word בִּלְחוּמוֹ (bilkhumo,“his flesh”) has been given a wide variety of translations: “as his food,” “on his flesh,” “upon him, his anger,” or “missiles or weapons of war.”

[27:8]  ⁵⁰ tn The verb יִבְצָע (yivtsa’) means “to cut off.” It could be translated transitively or intransitively – the latter is better here (“when he is cut off”). Since the next line speaks of prayer, some have thought this verse should be about prayer. Mandelkern, in his concordance (p. 228b), suggested the verb should be “when he prays” (reading יִפְגַּע [yifga’] in place of יִבְצָע [yivtsa’]).

[27:8]  ⁵¹ tn The verb יֵשֶׁל (yeshel) is found only here. It has been related spoils [or sheaves]”); שָׁאַל (sha’al, “to ask”); נָשָׂא (nasa’, “to lift up” [i.e., pray]); and a host of others.

[73:19]  ⁵² tn Heb “they come to an end, they are finished, from terrors.”

[78:30]  ⁵³ tn Heb “they were not separated from their desire.”

[5:1]  ⁵⁴ sn As is clear from the extra-biblical records, it was actually Nabonidus (ca. 556-539 B.C.) who was king of Babylon at this time. However, Nabonidus spent long periods of time at Teima, and during those times Belshazzar his son was de facto king of Babylon. This arrangement may help to explain why later in this chapter Belshazzar promises that the successful interpreter of the handwriting on the wall will be made third ruler in the kingdom. If Belshazzar was in effect second ruler in the kingdom, this would be the highest honor he could grant.

[5:1]  ⁵⁵ 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]  ⁵⁶ sn The king probably sat at an elevated head table.

[5:1]  ⁵⁷ tn Aram “the thousand.”

[5:2]  ⁵⁸ 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]  ⁵⁹ 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]  ⁶⁰ tn Or “taken.”

[5:2]  ⁶¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[5:2]  ⁶² 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]  ⁶³ 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]  ⁶⁴ 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.”

[5:5]  ⁶⁵ tn Aram “came forth.”

[5:5]  ⁶⁶ sn The mention of the lampstand in this context is of interest because it suggests that the writing was in clear view.

[5:5]  ⁶⁷ tn While Aramaic פַּס (pas) can mean the palm of the hand, here it seems to be the back of the hand that is intended.

[5:6]  ⁶⁸ tn Aram “[the king’s] brightness changed for him.”

[5:6]  ⁶⁹ tn Aram “his thoughts were alarming him.”

[5:6]  ⁷⁰ tn Aram “his loins went slack.”

[5:25]  ⁷¹ tc The Greek version of Theodotion lacks the repetition of מְנֵא (mÿne’, cf. NAB).

[5:25]  ⁷² tc The Aramaic word is plural. Theodotion has the singular (cf. NAB “PERES”).

[5:26]  ⁷³ tn Or “word” or “event.” See HALOT 1915 s.v. מִלָּה.

[5:26]  ⁷⁴ 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]  ⁷⁵ sn Peres (פְּרֵס) is the singular form of פַרְסִין (pharsin) in v. 25.

[5:29]  ⁷⁶ tn Aram “Belshazzar spoke.”

[5:30]  ⁷⁷ tn Aram “king of the Chaldeans.”

[5:30]  ⁷⁸ sn The year was 539 B.C. At this time Daniel would have been approximately eighty-one years old. The relevant extra-biblical records describing the fall of Babylon include portions of Herodotus, Xenophon, Berossus (cited in Josephus), the Cyrus Cylinder, and the Babylonian Chronicle.

[1:10]  ⁷⁹ 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]  ⁸⁰ 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]  ⁸¹ 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]  ⁸² 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]  ⁸³ 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.

[24:48]  ⁸⁴ 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”).

[24:48]  ⁸⁵ tn Grk “should say in his heart.”

[24:51]  ⁸⁶ 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).

[24:1]  ⁸⁷ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[24:1]  ⁸⁸ sn The Jerusalem temple was widely admired around the world. See Josephus, Ant. 15.11 [15.380-425]; J. W. 5.5 [5.184-227] and Tacitus, History 5.8, who called it “immensely opulent.” Josephus compared it to a beautiful snowcapped mountain.

[5:3]  ⁸⁹ sn The term Blessed introduces the first of several beatitudes promising blessing to those whom God cares for. They serve as an invitation to come into the grace God offers.

[5:3]  ⁹⁰ sn The poor in spirit is a reference to the “pious poor” for whom God especially cares. See Ps 14:6; 22:24; 25:16; 34:6; 40:17; 69:29.

[5:3]  ⁹¹ sn The present tense (belongs) here is significant. Jesus makes the kingdom and its blessings currently available. This phrase is unlike the others in the list with the possessive pronoun being emphasized.