1 Kings 14:10-11

14:10 So I am ready to bring disaster ¹  on the dynasty ²  of Jeroboam. I will cut off every last male belonging to Jeroboam in Israel, including even the weak and incapacitated. ³  I will burn up the dynasty of Jeroboam, just as one burns manure until it is completely consumed. ⁴  14:11 Dogs will eat the members of your family ⁵  who die in the city, and the birds of the sky will eat the ones who die in the country.”’ Indeed, the Lord has announced it!

1 Kings 13:20-22

13:20 While they were sitting at the table, the Lord spoke through the old prophet ⁶  13:21 and he cried out to the prophet from Judah, “This is what the Lord says, ‘You ⁷  have rebelled against the Lord ⁸  and have not obeyed the command the Lord your God gave you. 13:22 You went back and ate and drank in this place, even though he said to you, “Do not eat or drink there.” ⁹  Therefore ¹⁰  your corpse will not be buried in your ancestral tomb.’” ¹¹ 

1 Kings 20:42

20:42 The prophet ¹²  then said to him, “This is what the Lord says, ‘Because you released a man I had determined should die, you will pay with your life and your people will suffer instead of his people.’” ¹³ 

1 Kings 21:18-24

21:18 “Get up, go down and meet King Ahab of Israel who lives in Samaria. He is at the vineyard of Naboth; he has gone down there to take possession of it. 21:19 Say to him, ‘This is what the Lord says: “Haven’t you committed murder and taken possession of the property of the deceased?”’ Then say to him, ‘This is what the Lord says: “In the spot where dogs licked up Naboth’s blood they will also lick up your blood – yes, yours!”’”

21:20 When Elijah arrived, Ahab said to him, ¹⁴  “So, you have found me, my enemy!” Elijah ¹⁵  replied, “I have found you, because you are committed ¹⁶  to doing evil in the sight of ¹⁷  the Lord. 21:21 The Lord says, ¹⁸  ‘Look, I am ready to bring disaster ¹⁹  on you. I will destroy you ²⁰  and cut off every last male belonging to Ahab in Israel, including even the weak and incapacitated. ²¹  21:22 I will make your dynasty ²²  like those of Jeroboam son of Nebat and Baasha son of Ahijah because you angered me and made Israel sin.’ ²³  21:23 The Lord says this about Jezebel, ‘Dogs will devour Jezebel by the outer wall ²⁴  of Jezreel.’ 21:24 As for Ahab’s family, dogs will eat the ones ²⁵  who die in the city, and the birds of the sky will eat the ones who die in the country.”

1 Kings 22:8

22:8 The king of Israel answered Jehoshaphat, “There is still one man through whom we can seek the Lord’s will. ²⁶  But I despise ²⁷  him because he does not prophesy prosperity for me, but disaster. His name is Micaiah son of Imlah. ²⁸  Jehoshaphat said, “The king should not say such things.”

1 Kings 22:1

Ahab Dies in Battle

22:1 There was no war between Syria and Israel for three years. ²⁹ 

1 Kings 15:16

15:16 Now Asa and King Baasha of Israel were continually at war with each other. ³⁰ 

1 Kings 15:26

15:26 He did evil in the sight of ³¹  the Lord. He followed in his father’s footsteps and encouraged Israel to sin. ³² 

1 Kings 1:18

1:18 But now, look, Adonijah has become king! But you, ³³  my master the king, are not even aware of it! ³⁴ 

Jeremiah 21:2-7

21:2 “Please ask the Lord to come and help us, ³⁵  because King Nebuchadnezzar ³⁶  of Babylon is attacking us. Maybe the Lord will perform one of his miracles as in times past and make him stop attacking us and leave.” ³⁷  21:3 Jeremiah answered them, “Tell Zedekiah 21:4 that the Lord, the God of Israel, says, ³⁸  ‘The forces at your disposal ³⁹  are now outside the walls fighting against King Nebuchadnezzar of Babylon and the Babylonians ⁴⁰  who have you under siege. I will gather those forces back inside the city. ⁴¹  21:5 In anger, in fury, and in wrath I myself will fight against you with my mighty power and great strength! ⁴²  21:6 I will kill everything living in Jerusalem, ⁴³  people and animals alike! They will die from terrible diseases. 21:7 Then ⁴⁴  I, the Lord, promise that ⁴⁵  I will hand over King Zedekiah of Judah, his officials, and any of the people who survive the war, starvation, and disease. I will hand them over to King Nebuchadnezzar of Babylon and to their enemies who want to kill them. He will slaughter them with the sword. He will not show them any mercy, compassion, or pity.’

Ezekiel 2:4-5

2:4 The people ⁴⁶  to whom I am sending you are obstinate and hard-hearted, ⁴⁷  and you must say to them, ‘This is what the sovereign Lord says.’ ⁴⁸  2:5 And as for them, ⁴⁹  whether they listen ⁵⁰  or not – for they are a rebellious ⁵¹  house ⁵²  – they will know that a prophet has been among them.

Daniel 4:19-25

Daniel Interprets Nebuchadnezzar’s Dream

4:19 Then Daniel (whose name is also Belteshazzar) was upset for a brief time; ⁵³  his thoughts were alarming him. The king said, “Belteshazzar, don’t let the dream and its interpretation alarm you.” But Belteshazzar replied, “Sir, ⁵⁴  if only the dream were for your enemies and its interpretation applied to your adversaries! 4:20 The tree that you saw that grew large and strong, whose top reached to the sky, and which could be seen ⁵⁵  in all the land, 4:21 whose foliage was attractive and its fruit plentiful, and from which there was food available for all, under whose branches wild animals ⁵⁶  used to live, and in whose branches birds of the sky used to nest – 4:22 it is you, ⁵⁷  O king! For you have become great and strong. Your greatness is such that it reaches to heaven, and your authority to the ends of the earth. 4:23 As for the king seeing a holy sentinel coming down from heaven and saying, ‘Chop down the tree and destroy it, but leave its taproot in the ground, with a band of iron and bronze around it, surrounded by the grass of the field. Let it become damp with the dew of the sky, and let it live with the wild animals, until seven periods of time go by for him’ – 4:24 this is the interpretation, O king! It is the decision of the Most High that this has happened to my lord the king. 4:25 You will be driven ⁵⁸  from human society, ⁵⁹  and you will live ⁶⁰  with the wild animals. You will be fed ⁶¹  grass like oxen, ⁶²  and you will become damp with the dew of the sky. Seven periods of time will pass by for you, before ⁶³  you understand that the Most High is ruler over human kingdoms and gives them to whomever he wishes.

Daniel 4:19-25

Daniel Interprets Nebuchadnezzar’s Dream

4:19 Then Daniel (whose name is also Belteshazzar) was upset for a brief time; ⁶⁴  his thoughts were alarming him. The king said, “Belteshazzar, don’t let the dream and its interpretation alarm you.” But Belteshazzar replied, “Sir, ⁶⁵  if only the dream were for your enemies and its interpretation applied to your adversaries! 4:20 The tree that you saw that grew large and strong, whose top reached to the sky, and which could be seen ⁶⁶  in all the land, 4:21 whose foliage was attractive and its fruit plentiful, and from which there was food available for all, under whose branches wild animals ⁶⁷  used to live, and in whose branches birds of the sky used to nest – 4:22 it is you, ⁶⁸  O king! For you have become great and strong. Your greatness is such that it reaches to heaven, and your authority to the ends of the earth. 4:23 As for the king seeing a holy sentinel coming down from heaven and saying, ‘Chop down the tree and destroy it, but leave its taproot in the ground, with a band of iron and bronze around it, surrounded by the grass of the field. Let it become damp with the dew of the sky, and let it live with the wild animals, until seven periods of time go by for him’ – 4:24 this is the interpretation, O king! It is the decision of the Most High that this has happened to my lord the king. 4:25 You will be driven ⁶⁹  from human society, ⁷⁰  and you will live ⁷¹  with the wild animals. You will be fed ⁷²  grass like oxen, ⁷³  and you will become damp with the dew of the sky. Seven periods of time will pass by for you, before ⁷⁴  you understand that the Most High is ruler over human kingdoms and gives them to whomever he wishes.

Daniel 5:17-28

Daniel Interprets the Handwriting on the Wall

5:17 But Daniel replied to the king, “Keep your gifts, and give your rewards to someone else! However, I will read the writing for the king and make known its ⁷⁵  interpretation. 5:18 As for you, O king, the most high God bestowed on your father Nebuchadnezzar a kingdom, greatness, honor, and majesty. ⁷⁶  5:19 Due to the greatness that he bestowed on him, all peoples, nations, and language groups were trembling with fear ⁷⁷  before him. He killed whom he wished, he spared ⁷⁸  whom he wished, he exalted whom he wished, and he brought low whom he wished. 5:20 And when his mind ⁷⁹  became arrogant ⁸⁰  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 ⁸¹  was changed to that of an animal, he lived ⁸²  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 ⁸³  Belshazzar, have not humbled yourself, ⁸⁴  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 ⁸⁵  that cannot see or hear or comprehend! But you have not glorified the God who has in his control ⁸⁶  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, ⁸⁷  TEQEL, and PHARSIN. ⁸⁸  5:26 This is the interpretation of the words: ⁸⁹  As for mene ⁹⁰  – 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 ⁹¹  – your kingdom is divided and given over to the Medes and Persians.”

Mark 14:21

14:21 For the Son of Man will go as it is written about him, but woe to that man by whom the Son of Man is betrayed! It would be better for him if he had never been born.”

[14:10]  ¹ sn Disaster. There is a wordplay in the Hebrew text. The word translated “disaster” (רָעָה, ra’ah) is from the same root as the expression “you have sinned” in v. 9 (וַתָּרַע [vattara’], from רָעַע, [ra’a’]). Jeroboam’s sins would receive an appropriate punishment.

[14:10]  ² tn Heb “house.”

[14:10]  ³ tn Heb “and I will cut off from Jeroboam those who urinate against a wall (including both those who are) restrained and let free (or “abandoned”) in Israel.” The precise meaning of the idiomatic phrase עָצוּר וְעָזוּב (’atsur vÿ’azuv) is uncertain. For various options see HALOT 871 s.v. עצר 6 and M. Cogan and H. Tadmor, II Kings (AB), 107. The two terms are usually taken as polar opposites (“slaves and freemen” or “minors and adults”), but Cogan and Tadmor, on the basis of contextual considerations (note the usage with אֶפֶס [’efes], “nothing but”) in Deut 32:36 and 2 Kgs 14:26, argue convincingly that the terms are synonyms, meaning “restrained and abandoned,” and refer to incapable or incapacitated individuals.

[14:10]  ⁴ tn The traditional view understands the verb בָּעַר (ba’ar) to mean “burn.” Manure was sometimes used as fuel (see Ezek 4:12, 15). However, an alternate view takes בָּעַר as a homonym meaning “sweep away” (HALOT 146 s.v. II בער). In this case one might translate, “I will sweep away the dynasty of Jeroboam, just as one sweeps away manure it is gone” (cf. ASV, NASB, TEV). Either metaphor emphasizes the thorough and destructive nature of the coming judgment.

[14:11]  ⁵ tn The Hebrew text has “belonging to Jeroboam” here.

[13:20]  ⁶ tn Heb “and the word of the Lord came to the prophet who had brought him back.”

[13:21]  ⁷ tn The Hebrew text has “because” at the beginning of the sentence. In the Hebrew text vv. 21-22 are one long sentence comprised of a causal clause giving the reason for divine punishment (vv. 21-22a) and the main clause announcing the punishment (v. 22b). The translation divides this lengthy sentence for stylistic reasons.

[13:21]  ⁸ tn Heb “the mouth [i.e., command] of the Lord.”

[13:22]  ⁹ tn Heb “and you returned and ate food and drank water in the place about which he said to you, ‘do not eat food and do not drink water.’”

[13:22]  ¹⁰ tn “Therefore” is added for stylistic reasons. See the note at 1 Kgs 13:21 pertaining to the grammatical structure of vv. 21-22.

[13:22]  ¹¹ tn Heb “will not go to the tomb of your fathers.”

[20:42]  ¹² tn Heb “he”; the referent (the prophet) has been specified in the translation for clarity.

[20:42]  ¹³ tn Heb “Because you sent away the man of my destruction [i.e., that I determined should be destroyed] from [my/your?] hand, your life will be in place of his life, and your people in place of his people.”

[21:20]  ¹⁴ tn Heb “and Ahab said to Elijah.” The narrative is elliptical and streamlined. The words “when Elijah arrived” are supplied in the translation for clarification.

[21:20]  ¹⁵ tn Heb “he”; the referent (Elijah) has been specified in the translation for clarity.

[21:20]  ¹⁶ tn Heb “you have sold yourself.”

[21:20]  ¹⁷ tn Heb “in the eyes of.”

[21:21]  ¹⁸ tn The introductory formula “the Lord says” is omitted in the Hebrew text, but supplied in the translation for clarification.

[21:21]  ¹⁹ sn Disaster. There is a wordplay in the Hebrew text. The word translated “disaster” (רָעָה, ra’ah) is similar to the word translated “evil” (v. 20, הָרַע, hara’). Ahab’s sins would receive an appropriate punishment.

[21:21]  ²⁰ tn Heb “I will burn after you.” Some take the verb בָּעַר (ba’ar) to mean here “sweep away.” See the discussion of this verb in the notes at 14:10 and 16:3.

[21:21]  ²¹ tn Heb “and I will cut off from Ahab those who urinate against a wall, [including both those who are] restrained and let free [or “abandoned”] in Israel.” The precise meaning of the idiomatic phrase עָצוּר וְעָזוּב (’atsur vÿ’azuv, translated here “weak and incapacitated”) is uncertain. For various options see HALOT 871 s.v. עצר and M. Cogan and H. Tadmor, II Kings (AB), 107. The two terms are usually taken as polar opposites (“slaves and freemen” or “minors and adults”), but Cogan and Tadmor, on the basis of contextual considerations (note the usage with אֶפֶס (’efes), “nothing but”) in Deut 32:36 and 2 Kgs 14:26, argue convincingly that the terms are synonyms, meaning “restrained and abandoned,” and refer to incapable or incapacitated individuals.

[21:22]  ²² tn Heb “house.”

[21:22]  ²³ tn Heb “because of the provocation by which you angered [me], and you caused Israel to sin.”

[21:23]  ²⁴ tc A few Hebrew mss and some ancient versions agree with 2 Kgs 9:10, 36, which reads, “the plot [of ground] at Jezreel.” The Hebrew words translated “outer wall” (חֵל, khel, defectively written here!) and “plot [of ground]” (חֵלֶק, kheleq) are spelled similarly.

[21:24]  ²⁵ tn “Dogs will eat the ones who belonging to Ahab who die in the city.”

[22:8]  ²⁶ tn Heb “to seek the Lord from him.”

[22:8]  ²⁷ tn Or “hate.”

[22:8]  ²⁸ tn The words “his name is” are supplied for stylistic reasons.

[22:1]  ²⁹ tn Heb “and they lived three years without war between Aram and Israel.”

[15:16]  ³⁰ tn Heb “There was war between Asa and Baasha king of Israel all their days.”

[15:26]  ³¹ tn Heb “in the eyes of.”

[15:26]  ³² tn Heb “and he walked in the way of his father and in his sin which he made Israel sin.”

[1:18]  ³³ tc Instead of עַתָּה (’attah, “now”) many Hebrew mss, along with the Old Greek, Syriac Peshitta, and Latin Vulgate, have the similar sounding independent pronoun אַתָּה (’attah, “you”). This reading is followed in the present translation.

[1:18]  ³⁴ tn Heb “you do not know [about it].”

[21:2]  ³⁵ tn The verb used here is often used of seeking information through a prophet (e.g., 2 Kgs 1:16; 8:8) and hence many translate “inquire of the Lord for us.” However, it is obvious from the following that they were not seeking information but help. The word is also used for that in Pss 34:4 (34:5 HT); 77:2 (77:3 HT).

[21:2]  ³⁶ tn The dominant spelling of this name is actually Nebuchadrezzar which is closer to his Babylonian name Nebu kudduri uzzur. An alternate spelling which is found 6 times in the book of Jeremiah and 17 times elsewhere is Nebuchadnezzar which is the form of the name that is usually used in English versions.

[21:2]  ³⁷ tn Heb “Perhaps the Lord will do according to his miracles that he may go up from against us.”

[21:4]  ³⁸ tn Heb “Tell Zedekiah, ‘Thus says the Lord, the God of Israel.’” Using the indirect quote eliminates one level of embedded quotation and makes it easier for the reader to follow.

[21:4]  ³⁹ tn Heb “the weapons which are in your hand.” Weapons stands here by substitution for the soldiers who wield them.

[21:4]  ⁴⁰ sn The Babylonians (Heb “the Chaldeans”). The Chaldeans were a group of people in the country south of Babylon from which Nebuchadnezzar came. The Chaldean dynasty his father established became the name by which the Babylonians are regularly referred to in the book of Jeremiah. Jeremiah’s contemporary Ezekiel uses both terms.

[21:4]  ⁴¹ tn The structure of the Hebrew sentence of this verse is long and complex and has led to a great deal of confusion and misunderstanding. There are two primary points of confusion: 1) the relation of the phrase “outside the walls,” and 2) the antecedent of “them” in the last clause of the verse that reads in Hebrew: “I will gather them back into the midst of the city.” Most take the phrase “outside the walls” with “the Babylonians….” Some take it with “turn back/bring back” to mean “from outside….” However, the preposition “from” is part of the idiom for “outside….” The phrase goes with “fighting” as J. Bright (Jeremiah [AB], 215) notes and as NJPS suggests. The antecedent of “them” has sometimes been taken mistakenly to refer to the Babylonians. It refers rather to “the forces at your disposal” which is literally “the weapons which are in your hands.” This latter phrase is a figure involving substitution (called metonymy) as Bright also correctly notes. The whole sentence reads in Hebrew: “I will bring back the weapons of war which are in your hand with which you are fighting Nebuchadrezzar the King of Babylon and the Chaldeans who are besieging you outside your wall and I will gather them into the midst of the city.” The sentence has been restructured to better reflect the proper relationships and to make the sentence conform more to contemporary English style.

[21:5]  ⁴² tn Heb “with outstretched hand and with strong arm.” These are, of course, figurative of God’s power and might. He does not literally have hands and arms.

[21:6]  ⁴³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[21:7]  ⁴⁴ tn Heb “And afterward.”

[21:7]  ⁴⁵ tn Heb “oracle of the Lord.”

[2:4]  ⁴⁶ tn Heb “sons.” The word choice may reflect treaty idiom, where the relationship between an overlord and his subjects can be described as that of father and son.

[2:4]  ⁴⁷ tc Heb “stern of face and hard of heart.” The phrases “stern of face” and “hard of heart” are lacking in the LXX.

[2:4]  ⁴⁸ tn The phrase “thus says [the Lord]” occurs 129 times in Ezekiel; the announcement is identical to the way messengers often introduced their messages (Gen 32:5; 45:9; Exod 5:10; Num 20:14; Judg 11:15).

[2:5]  ⁴⁹ tn Heb “they”; the phrase “And as for them” has been used in the translation for clarity.

[2:5]  ⁵⁰ tn The Hebrew word implies obedience rather than mere hearing or paying attention.

[2:5]  ⁵¹ tn This Hebrew adjective is also used to describe the Israelites in Num 17:25 and Isa 30:9.

[2:5]  ⁵² sn The book of Ezekiel frequently refers to the Israelites as a rebellious house (Ezek 2:5, 6, 8; 3:9, 26-27; 12:2-3, 9, 25; 17:12; 24:3).

[4:19]  ⁵³ tn Aram “about one hour.” The expression refers idiomatically to a brief period of time of undetermined length.

[4:19]  ⁵⁴ tn Aram “my lord.”

[4:20]  ⁵⁵ tn Aram “its sight.”

[4:21]  ⁵⁶ tn Aram “the beasts of the field” (also in vv. 23, 25, 32).

[4:22]  ⁵⁷ sn Much of modern scholarship views this chapter as a distortion of traditions that were originally associated with Nabonidus rather than with Nebuchadnezzar. A Qumran text, the Prayer of Nabonidus, is often cited for parallels to these events.

[4:25]  ⁵⁸ tn The Aramaic indefinite active plural is used here like the English passive. So also in v. 28, 29,32.

[4:25]  ⁵⁹ tn Aram “from mankind.” So also in v. 32.

[4:25]  ⁶⁰ tn Aram “your dwelling will be.” So also in v. 32.

[4:25]  ⁶¹ tn Or perhaps “be made to eat.”

[4:25]  ⁶² sn Nebuchadnezzar’s insanity has features that are associated with the mental disorder known as boanthropy, in which the person so afflicted imagines himself to be an ox or a similar animal and behaves accordingly.

[4:25]  ⁶³ tn Aram “until.”

[4:19]  ⁶⁴ tn Aram “about one hour.” The expression refers idiomatically to a brief period of time of undetermined length.

[4:19]  ⁶⁵ tn Aram “my lord.”

[4:20]  ⁶⁶ tn Aram “its sight.”

[4:21]  ⁶⁷ tn Aram “the beasts of the field” (also in vv. 23, 25, 32).

[4:22]  ⁶⁸ sn Much of modern scholarship views this chapter as a distortion of traditions that were originally associated with Nabonidus rather than with Nebuchadnezzar. A Qumran text, the Prayer of Nabonidus, is often cited for parallels to these events.

[4:25]  ⁶⁹ tn The Aramaic indefinite active plural is used here like the English passive. So also in v. 28, 29,32.

[4:25]  ⁷⁰ tn Aram “from mankind.” So also in v. 32.

[4:25]  ⁷¹ tn Aram “your dwelling will be.” So also in v. 32.

[4:25]  ⁷² tn Or perhaps “be made to eat.”

[4:25]  ⁷³ sn Nebuchadnezzar’s insanity has features that are associated with the mental disorder known as boanthropy, in which the person so afflicted imagines himself to be an ox or a similar animal and behaves accordingly.

[4:25]  ⁷⁴ tn Aram “until.”

[5:17]  ⁷⁵ tn Or “the.”

[5:18]  ⁷⁶ tn Or “royal greatness and majestic honor,” if the four terms are understood as a double hendiadys.

[5:19]  ⁷⁷ tn Aram “were trembling and fearing.” This can be treated as a hendiadys, “were trembling with fear.”

[5:19]  ⁷⁸ tn Aram “let live.” This Aramaic form is the aphel participle of חַיָה(khayah, “to live”). Theodotion and the Vulgate mistakenly take the form to be from מְחָא (mÿkha’, “to smite”).

[5:20]  ⁷⁹ tn Aram “heart.”

[5:20]  ⁸⁰ 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]  ⁸¹ tn Aram “heart.”

[5:21]  ⁸² tn Aram “his dwelling.”

[5:22]  ⁸³ tn Or “descendant”; or “successor.”

[5:22]  ⁸⁴ tn Aram “your heart.”

[5:23]  ⁸⁵ tn Aram “which.”

[5:23]  ⁸⁶ tn Aram “in whose hand [are].”

[5:25]  ⁸⁷ tc The Greek version of Theodotion lacks the repetition of מְנֵא (mÿne’, cf. NAB).

[5:25]  ⁸⁸ tc The Aramaic word is plural. Theodotion has the singular (cf. NAB “PERES”).

[5:26]  ⁸⁹ tn Or “word” or “event.” See HALOT 1915 s.v. מִלָּה.

[5:26]  ⁹⁰ 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]  ⁹¹ sn Peres (פְּרֵס) is the singular form of פַרְסִין (pharsin) in v. 25.