Mazmur 2:10-12
Konteks2:10 So now, you kings, do what is wise; 1
you rulers of the earth, submit to correction! 2
2:11 Serve 3 the Lord in fear!
Repent in terror! 4
Otherwise he 6 will be angry, 7
and you will die because of your behavior, 8
when his anger quickly ignites. 9
How blessed 10 are all who take shelter in him! 11
Mazmur 52:1-5
KonteksFor the music director; a well-written song 13 by David. It was written when Doeg the Edomite went and informed Saul: “David has arrived at the home of Ahimelech.” 14
52:1 Why do you boast about your evil plans, 15 O powerful man?
God’s loyal love protects me all day long! 16
52:2 Your tongue carries out your destructive plans; 17
it is as effective as a sharp razor, O deceiver. 18
52:3 You love evil more than good,
lies more than speaking the truth. 19 (Selah)
52:4 You love to use all the words that destroy, 20
and the tongue that deceives.
52:5 Yet 21 God will make you a permanent heap of ruins. 22
He will scoop you up 23 and remove you from your home; 24
he will uproot you from the land of the living. (Selah)
Mazmur 73:3-12
Konteks73:3 For I envied those who are proud,
as I observed 25 the prosperity 26 of the wicked.
73:4 For they suffer no pain; 27
their bodies 28 are strong and well-fed. 29
73:5 They are immune to the trouble common to men;
they do not suffer as other men do. 30
73:6 Arrogance is their necklace, 31
and violence their clothing. 32
73:7 Their prosperity causes them to do wrong; 33
their thoughts are sinful. 34
73:8 They mock 35 and say evil things; 36
they proudly threaten violence. 37
73:9 They speak as if they rule in heaven,
and lay claim to the earth. 38
73:10 Therefore they have more than enough food to eat,
and even suck up the water of the sea. 39
73:11 They say, “How does God know what we do?
Is the sovereign one aware of what goes on?” 40
73:12 Take a good look! This is what the wicked are like, 41
those who always have it so easy and get richer and richer. 42
Mazmur 75:4-5
Konteks75:4 43 I say to the proud, “Do not be proud,”
and to the wicked, “Do not be so confident of victory! 44
75:5 Do not be so certain you have won! 45
Do not speak with your head held so high! 46
Keluaran 18:11
Konteks18:11 Now I know that the Lord is greater than all the gods, for in the thing in which they dealt proudly against them he has destroyed them.” 47
Ayub 9:4
Konteks9:4 He is wise in heart 48 and mighty 49 in strength 50 –
who has resisted 51 him and remained safe? 52
Yesaya 10:7-16
Konteks10:7 But he does not agree with this,
his mind does not reason this way, 53
for his goal is to destroy,
and to eliminate many nations. 54
“Are not my officials all kings?
10:9 Is not Calneh like Carchemish?
Hamath like Arpad?
Samaria like Damascus? 56
10:10 I overpowered kingdoms ruled by idols, 57
whose carved images were more impressive than Jerusalem’s 58 or Samaria’s.
10:11 As I have done to Samaria and its idols,
so I will do to Jerusalem and its idols.” 59
10:12 But when 60 the sovereign master 61 finishes judging 62 Mount Zion and Jerusalem, then I 63 will punish the king of Assyria for what he has proudly planned and for the arrogant attitude he displays. 64 10:13 For he says:
“By my strong hand I have accomplished this,
by my strategy that I devised.
I invaded the territory of nations, 65
and looted their storehouses.
Like a mighty conqueror, 66 I brought down rulers. 67
10:14 My hand discovered the wealth of the nations, as if it were in a nest,
as one gathers up abandoned eggs,
I gathered up the whole earth.
There was no wing flapping,
or open mouth chirping.” 68
10:15 Does an ax exalt itself over the one who wields it,
or a saw magnify itself over the one who cuts with it? 69
As if a scepter should brandish the one who raises it,
or a staff should lift up what is not made of wood!
10:16 For this reason 70 the sovereign master, the Lord who commands armies, will make his healthy ones emaciated. 71 His majestic glory will go up in smoke. 72
Yesaya 37:28-29
Konteks37:28 I know where you live
and everything you do
and how you rage against me. 73
37:29 Because you rage against me
and the uproar you create has reached my ears, 74
I will put my hook in your nose, 75
and my bridle between your lips,
and I will lead you back
the way you came.”
Daniel 5:20-28
Konteks5:20 And when his mind 76 became arrogant 77 and his spirit filled with pride, he was deposed from his royal throne and his honor was removed from him. 5:21 He was driven from human society, his mind 78 was changed to that of an animal, he lived 79 with the wild donkeys, he was fed grass like oxen, and his body became damp with the dew of the sky, until he came to understand that the most high God rules over human kingdoms, and he appoints over them whomever he wishes.
5:22 “But you, his son 80 Belshazzar, have not humbled yourself, 81 although you knew all this. 5:23 Instead, you have exalted yourself against the Lord of heaven. You brought before you the vessels from his temple, and you and your nobles, together with your wives and concubines, drank wine from them. You praised the gods of silver, gold, bronze, iron, wood, and stone – gods 82 that cannot see or hear or comprehend! But you have not glorified the God who has in his control 83 your very breath and all your ways! 5:24 Therefore the palm of a hand was sent from him, and this writing was inscribed.
5:25 “This is the writing that was inscribed: MENE, MENE, 84 TEQEL, and PHARSIN. 85 5:26 This is the interpretation of the words: 86 As for mene 87 – 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 88 – your kingdom is divided and given over to the Medes and Persians.”
[2:10] 1 sn The speaker here is either the psalmist or the Davidic king, who now addresses the rebellious kings.
[2:10] 2 tn The Niphal has here a tolerative nuance; the kings are urged to submit themselves to the advice being offered.
[2:11] 3 tn The Hebrew verb translated “serve” refers here to submitting to the Lord’s sovereignty as expressed through the rule of the Davidic king. Such “service” would involve maintaining allegiance to the Davidic king by paying tribute on a regular basis.
[2:11] 4 tn Traditionally, “rejoice with trembling” (KJV). The verb גִּיל (gil) normally means “rejoice,” but this meaning does not fit well here in conjunction with “in trembling.” Some try to understand “trembling” (and the parallel יִרְאָה, yir’ah, “fear”) in the sense of “reverential awe” and then take the verbs “serve” and “rejoice” in the sense of “worship” (cf. NASB). But רְעָדָה (rÿ’adah, “trembling”) and its related terms consistently refer to utter terror and fear (see Exod 15:15; Job 4:14; Pss 48:6; 55:5; 104:32; Isa 33:14; Dan 10:11) or at least great emotional distress (Ezra 10:9). It seems more likely here that גִּיל carries its polarized meaning “mourn, lament,” as in Hos 10:5. “Mourn, lament” would then be metonymic in this context for “repent” (referring to one’s rebellious ways). On the meaning of the verb in Hos 10:5, see F. I. Andersen and D. N. Freedman, Hosea (AB), 556-57.
[2:12] 5 tn Traditionally, “kiss the son” (KJV). But בַּר (bar) is the Aramaic word for “son,” not the Hebrew. For this reason many regard the reading as suspect. Some propose emendations of vv. 11b-12a. One of the more popular proposals is to read בִּרְעָדָה נַשְּׁקוּ לְרַגְלָיו (bir’adah nashÿqu lÿraslayv, “in trembling kiss his feet”). It makes better sense to understand בַּר (bar) as an adjective meaning “pure” (see Pss 24:4; 73:1 and BDB 141 s.v. בַּר 3) functioning here in an adverbial sense. If read this way, then the syntactical structure of exhortation (imperative followed by adverbial modifier) corresponds to the two preceding lines (see v. 11). The verb נָשַׁק (nashaq, “kiss”) refers metonymically to showing homage (see 1 Sam 10:1; Hos 13:2). The exhortation in v. 12a advocates a genuine expression of allegiance and warns against insincerity. When swearing allegiance, vassal kings would sometimes do so insincerely, with the intent of rebelling when the time was right. The so-called “Vassal Treaties of Esarhaddon” also warn against such an attitude. In this treaty the vassal is told: “If you, as you stand on the soil where this oath [is sworn], swear the oath with your words and lips [only], do not swear with your entire heart, do not transmit it to your sons who will live after this treaty, if you take this curse upon yourselves but do not plan to keep the treaty of Esarhaddon…may your sons and grandsons because of this fear in the future” (see J. B. Pritchard, ed., The Ancient Near East, 2:62).
[2:12] 6 tn Throughout the translation of this verse the third person masculine pronouns refer to the
[2:12] 7 tn The implied subject of the verb is the
[2:12] 8 tn Heb “and you will perish [in the] way.” The Hebrew word דֶּרֶךְ (derekh, “way”) here refers to their rebellious behavior (not to a pathway, as often understood). It functions syntactically as an adverbial accusative in relation to the verb “perish.”
[2:12] 9 tn Or “burns.” The
[2:12] 10 tn The Hebrew noun is an abstract plural. The word often refers metonymically to the happiness that God-given security and prosperity produce (see Pss 1:1; 34:9; 41:1; 65:4; 84:12; 89:15; 106:3; 112:1; 127:5; 128:1; 144:15).
[2:12] 11 sn Who take shelter in him. “Taking shelter” in the Lord is an idiom for seeking his protection. Seeking his protection presupposes and even demonstrates the subject’s loyalty to the Lord. In the psalms those who “take shelter” in the Lord are contrasted with the wicked and equated with those who love, fear, and serve the Lord (Pss 5:11-12; 31:17-20; 34:21-22).
[52:1] 12 sn Psalm 52. The psalmist confidently confronts his enemy and affirms that God will destroy evildoers and vindicate the godly.
[52:1] 13 tn The meaning of the Hebrew term מַשְׂכִּיל (maskil) is uncertain. The word is derived from a verb meaning “to be prudent; to be wise.” Various options are: “a contemplative song,” “a song imparting moral wisdom,” or “a skillful [i.e., well-written] song.” The term occurs in the superscriptions of Pss 32, 42, 44, 45, 52-55, 74, 78, 88, 89, and 142, as well as in Ps 47:7.
[52:1] 14 tn Heb “when Doeg the Edomite came and told Saul and said to him, ‘David has come to the house of Ahimelech.’”
[52:1] sn According to the superscription, David wrote this psalm during the period when Saul was seeking his life. On one occasion Doeg the Edomite, Saul’s head shepherd (1 Sam 21:7), informed Saul of David’s whereabouts (see 1 Sam 21-22).
[52:1] 15 tn Heb “Why do you boast in evil?”
[52:1] 16 tn Heb “the loyal love of God [is] all the day.” In this context, where the psalmist is threatened by his enemy, the point seems to be that the psalmist is protected by God’s loyal love at all times.
[52:2] 17 tn Heb “destruction your tongue devises.”
[52:2] 18 tn Heb “like a sharpened razor, doer of deceit.” The masculine participle עָשָׂה (’asah) is understood as a substantival vocative, addressed to the powerful man.
[52:3] 19 tn Or “deceit more than speaking what is right.”
[52:4] 20 tn Heb “you love all the words of swallowing.” Traditionally בַּלַּע (bala’) has been taken to mean “swallowing” in the sense of “devouring” or “destructive” (see BDB 118 s.v. בָּלַע). HALOT 135 s.v. III *בֶּלַע proposes a homonym here, meaning “confusion.” This would fit the immediate context nicely and provide a close parallel to the following line, which refers to deceptive words.
[52:5] 21 tn The adverb גַּם (gam, “also; even”) is translated here in an adversative sense (“yet”). It highlights the contrastive correspondence between the evildoer’s behavior and God’s response.
[52:5] 22 tn Heb “will tear you down forever.”
[52:5] 23 tn This rare verb (חָתָה, khatah) occurs only here and in Prov 6:27; 25:22; Isa 30:14.
[52:5] 24 tn Heb “from [your] tent.”
[73:3] 25 tn The imperfect verbal form here depicts the action as continuing in a past time frame.
[73:3] 26 tn Heb “peace” (שָׁלוֹם, shalom).
[73:4] 27 tn In Isa 58:6, the only other occurrence of this word in the OT, the term refers to “bonds” or “ropes.” In Ps 73:4 it is used metaphorically of pain and suffering that restricts one’s enjoyment of life.
[73:4] 29 tc Or “fat.” The MT of v. 4 reads as follows: “for there are no pains at their death, and fat [is] their body.” Since a reference to the death of the wicked seems incongruous in the immediate context (note v. 5) and premature in the argument of the psalm (see vv. 18-20, 27), some prefer to emend the text by redividing it. The term לְמוֹתָם (lÿmotam,“at their death”) is changed to לָמוֹ תָּם (lamo tam, “[there are no pains] to them, strong [and fat are their bodies]”). The term תָּם (tam, “complete; sound”) is used of physical beauty in Song 5:2; 6:9. This emendation is the basis for the present translation. However, in defense of the MT (the traditional Hebrew text), one may point to an Aramaic inscription from Nerab which views a painful death as a curse and a nonpainful death in one’s old age as a sign of divine favor. See ANET 661.
[73:5] 30 tn Heb “in the trouble of man they are not, and with mankind they are not afflicted.”
[73:6] 31 sn Arrogance is their necklace. The metaphor suggests that their arrogance is something the wicked “wear” proudly. It draws attention to them, just as a beautiful necklace does to its owner.
[73:6] 32 tn Heb “a garment of violence covers them.” The metaphor suggests that violence is habitual for the wicked. They “wear” it like clothing; when one looks at them, violence is what one sees.
[73:7] 33 tc The MT reads “it goes out from fatness their eye,” which might be paraphrased, “their eye protrudes [or “bulges”] because of fatness.” This in turn might refer to their greed; their eyes “bug out” when they see rich food or produce (the noun חֵלֶב [khelev, “fatness”] sometimes refers to such food or produce). However, when used with the verb יָצָא (yatsa’, “go out”) the preposition מִן (“from”) more naturally indicates source. For this reason it is preferable to emend עֵינֵמוֹ (’enemo, “their eye”) to עֲוֹנָמוֹ, (’avonamo, “their sin”) and read, “and their sin proceeds forth from fatness,” that is, their prosperity gives rise to their sinful attitudes. If one follows this textual reading, another interpretive option is to take חֵלֶב (“fatness”) in the sense of “unreceptive, insensitive” (see its use in Ps 17:10). In this case, the sin of the wicked proceeds forth from their spiritual insensitivity.
[73:7] 34 tn Heb “the thoughts of [their] heart [i.e., mind] cross over” (i.e., violate God’s moral boundary, see Ps 17:3).
[73:8] 35 tn The verb מוּק (muq, “mock”) occurs only here in the OT.
[73:8] 36 tn Heb “and speak with evil.”
[73:8] 37 tn Heb “oppression from an elevated place they speak.” The traditional accentuation of the MT places “oppression” with the preceding line. In this case, one might translate, “they mock and speak with evil [of] oppression, from an elevated place [i.e., “proudly”] they speak.” By placing “oppression” with what follows, one achieves better poetic balance in the parallelism.
[73:9] 38 tn Heb “they set in heaven their mouth, and their tongue walks through the earth.” The meaning of the text is uncertain. Perhaps the idea is that they lay claim to heaven (i.e., speak as if they were ruling in heaven) and move through the earth declaring their superiority and exerting their influence. Some take the preposition -בְּ (bet) the first line as adversative and translate, “they set their mouth against heaven,” that is, they defy God.
[73:10] 39 tc Heb “therefore his people return [so Qere (marginal reading); Kethib (consonantal text) has “he brings back”] to here, and waters of abundance are sucked up by them.” The traditional Hebrew text (MT) defies explanation. The present translation reflects M. Dahood’s proposed emendations (Psalms [AB], 2:190) and reads the Hebrew text as follows: לָכֵן יִשְׂבְעוּם לֶחֶם וּמֵי מָלֵא יָמֹצּוּ לָמוֹ (“therefore they are filled with food, and waters of abundance they suck up for themselves”). The reading יִשְׂבְעוּם לֶחֶם (yisvÿ’um lekhem, “they are filled with food”) assumes (1) an emendation of יָשׁיּב עַמּוֹ (yashyyv, “he will bring back his people”) to יִשְׂבְעוּם (yisvÿ’um, “they will be filled”; a Qal imperfect third masculine plural form from שָׂבַע [sava’] with enclitic mem [ם]), and (2) an emendation of הֲלֹם (halom, “to here”) to לֶחֶם (“food”). The expression “be filled/fill with food” appears elsewhere at least ten times (see Ps 132:15, for example). In the second line the Niphal form יִמָּצוּ (yimmatsu, derived from מָצָה, matsah, “drain”) is emended to a Qal form יָמֹצּוּ (yamotsu), derived from מָצַץ (matsats, “to suck”). In Isa 66:11 the verbs שָׂבַע (sava’; proposed in Ps 73:10a) and מָצַץ (proposed in Ps 73:10b) are parallel. The point of the emended text is this: Because they are seemingly sovereign (v. 9), they become greedy and grab up everything they need and more.
[73:11] 40 tn Heb “How does God know? Is there knowledge with the Most High?” They appear to be practical atheists, who acknowledge God’s existence and sovereignty in theory, but deny his involvement in the world (see Pss 10:4, 11; 14:1).
[73:12] 41 tn Heb “Look, these [are] the wicked.”
[73:12] 42 tn Heb “the ones who are always at ease [who] increase wealth.”
[75:4] 43 tn The identity of the speaker in vv. 4-6 is unclear. The present translation assumes that the psalmist, who also speaks in vv. 7-9 (where God/the
[75:4] 44 tn Heb “do not lift up a horn.” The horn of an ox underlies the metaphor (see Deut 33:17; 1 Kgs 22:11; Ps 92:10). The horn of the wild ox is frequently a metaphor for military strength; the idiom “exalt/lift up the horn” signifies military victory (see 1 Sam 2:10; Pss 89:17, 24; 92:10; Lam 2:17). Here the idiom seems to refer to an arrogant attitude that assumes victory has been achieved.
[75:5] 45 tn Heb “do not lift up on high your horn.”
[75:5] 46 tn Heb “[do not] speak with unrestrained neck.” The negative particle is understood in this line by ellipsis (note the preceding line).
[75:5] sn The image behind the language of vv. 4-5 is that of a powerful wild ox that confidently raises its head before its enemies.
[18:11] 47 tn The end of this sentence seems not to have been finished, or it is very elliptical. In the present translation the phrase “he has destroyed them” is supplied. Others take the last prepositional phrase to be the completion and supply only a verb: “[he was] above them.” U. Cassuto (Exodus, 216) takes the word “gods” to be the subject of the verb “act proudly,” giving the sense of “precisely (כִּי, ki) in respect of these things of which the gods of Egypt boasted – He is greater than they (עֲלֵיהֶם, ‘alehem).” He suggests rendering the clause, “excelling them in the very things to which they laid claim.”
[9:4] 48 tn The genitive phrase translated “in heart” would be a genitive of specification, specifying that the wisdom of God is in his intelligent decisions.
[9:4] sn The heart is the seat of intelligence and understanding, the faculty of decision making.
[9:4] 49 sn The words אַמִּיץ (’ammits) and כֹּחַ (koakh) are synonyms, the first meaning “sturdy; mighty; robust,” and the second “strength.” It too can be interpreted as a genitive of specification – God is mighty with respect to his power. But that comes close to expressing a superlative idea (like “song of songs” or “anger of his wrath”).
[9:4] 50 tn The first half of the verse simply has “wise of heart and mighty of strength.” The entire line is a casus pendens that will refer to the suffix on אֵלָיו (’elayv) in the second colon. So the question is “Who has resisted the one who is wise of heart and mighty of strength?” Again, the rhetorical question is affirming that no one has done this.
[9:4] 51 tn The verb is the Hiphil of the verb קָשָׁה (qashah, “to be hard”). It frequently is found with the word for “neck,” describing people as “stiff-necked,” i.e., stubborn, unbending. So the idea of resisting God fits well. The fact that this word occurs in Exodus with the idea of hardening the heart against God may indicate that there is an allusion to Pharaoh here.
[9:4] 52 tn The use of שָׁלֵם (shalem) in the Qal is rare. It has been translated “remain safe” by E. Dhorme, “survived” by the NEB, “remained unscathed” by the NAB and NIV, or “succeeded” by KJV, G. R. Driver.
[10:7] 53 tn Heb “but he, not so does he intend, and his heart, not so does it think.”
[10:7] 54 tn Heb “for to destroy [is] in his heart, and to cut off nations, not a few.”
[10:8] 55 tn Or “For” (KJV, ASV, NASB, NRSV).
[10:9] 56 sn Calneh … Carchemish … Hamath … Arpad … Samaria … Damascus. The city states listed here were conquered by the Assyrians between 740-717
[10:10] 57 tn Heb “Just as my hand found the kingdoms of the idol[s].” The comparison is expanded in v. 11a (note “as”) and completed in v. 11b (note “so”).
[10:10] 58 map For the location of Jerusalem see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[10:11] 59 tn The statement is constructed as a rhetorical question in the Hebrew text: “Is it not [true that] just as I have done to Samaria and its idols, so I will do to Jerusalem and its idols?”
[10:11] sn This statement indicates that the prophecy dates sometime between 722-701
[10:12] 60 tn The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.
[10:12] 61 tn The Hebrew term translated “sovereign master” here and in vv. 16, 23, 24, 33 is אֲדֹנָי (’adonay).
[10:12] 62 tn Heb “his work on/against.” Cf. NAB, NASB, NRSV “on”; NIV “against.”
[10:12] 63 tn The Lord is speaking here, as in vv. 5-6a.
[10:12] 64 tn Heb “I will visit [judgment] on the fruit of the greatness of the heart of the king of Assyria, and on the glory of the height of his eyes.” The proud Assyrian king is likened to a large, beautiful fruit tree.
[10:13] 65 tn Heb “removed the borders of nations”; cf. NAB, NIV, NRSV “boundaries.”
[10:13] 66 tc The consonantal text (Kethib) has כְּאַבִּיר (kÿ’abir, “like a strong one”); the marginal reading (Qere) is כַּבִיר (kavir, “mighty one”).
[10:13] 67 tn Heb “and I brought down, like a strong one, ones sitting [or “living”].” The participle יוֹשְׁבִים (yoshÿvim, “ones sitting”) could refer to the inhabitants of the nations, but the translation assumes that it refers to those who sit on thrones, i.e., rulers. See BDB 442 s.v. יָשַׁב and HALOT 444 s.v. ישׁב.
[10:14] 68 sn The Assyrians’ conquests were relatively unopposed, like robbing a bird’s nest of its eggs when the mother bird is absent.
[10:15] 69 tn Heb “the one who pushes it back and forth”; KJV “him that shaketh it”; ASV “him that wieldeth it.”
[10:16] 70 sn The irrational arrogance of the Assyrians (v. 15) will prompt the judgment about to be described.
[10:16] 71 tn Heb “will send leanness against his healthy ones”; NASB, NIV “will send a wasting disease.”
[10:16] 72 tc Heb “and in the place of his glory burning will burn, like the burning of fire.” The highly repetitive text (יֵקַד יְקֹד כִּיקוֹד אֵשׁ, yeqad yiqod kiqod ’esh) may be dittographic; if the second consonantal sequence יקד is omitted, the text would read “and in the place of his glory, it will burn like the burning of fire.”
[37:28] 73 tc Heb “your going out and your coming in and how you have raged against me.” Several scholars have suggested that this line is probably dittographic (note the beginning of the next line). However, most English translations include the statement in question at the end of v. 28 and the beginning of v. 29. Interestingly, the LXX does not have this clause at the end of v. 28 and the Qumran scroll 1QIsaa does not have it at the beginning of v. 29. In light of this ambiguous manuscript evidence, it appears best to retain the clause in both verses.
[37:29] 74 tc Heb “and your complacency comes up into my ears.” The parallelism is improved if שַׁאֲנַנְךָ (sha’anankha, “your complacency”) is emended to שְׁאוֹנְךָ (shÿ’onÿkha, “your uproar”). See M. Cogan and H. Tadmor, II Kings (AB), 237-38. However, the LXX seems to support the MT and Sennacherib’s cavalier dismissal of Yahweh depicts an arrogant complacency (J. N. Oswalt, Isaiah [NICOT], 1:658, n. 10).
[37:29] 75 sn The word-picture has a parallel in Assyrian sculpture. See M. Cogan and H. Tadmor, II Kings (AB), 238.
[5:20] 77 sn The point of describing Nebuchadnezzar as arrogant is that he had usurped divine prerogatives, and because of his immense arrogance God had dealt decisively with him.
[5:21] 79 tn Aram “his dwelling.”
[5:22] 80 tn Or “descendant”; or “successor.”
[5:22] 81 tn Aram “your heart.”
[5:23] 83 tn Aram “in whose hand [are].”
[5:25] 84 tc The Greek version of Theodotion lacks the repetition of מְנֵא (mÿne’, cf. NAB).
[5:25] 85 tc The Aramaic word is plural. Theodotion has the singular (cf. NAB “
[5:26] 86 tn Or “word” or “event.” See HALOT 1915 s.v. מִלָּה.
[5:26] 87 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] 88 sn Peres (פְּרֵס) is the singular form of פַרְסִין (pharsin) in v. 25.
