Acts 2:15

2:15 In spite of what you think, these men are not drunk, ¹  for it is only nine o’clock in the morning. ² 

Acts 2:1

The Holy Spirit and the Day of Pentecost

2:1 Now ³  when the day of Pentecost had come, they were all together in one place.

Acts 1:14

1:14 All these continued together in prayer with one mind, together with the women, along with Mary the mother of Jesus, and his brothers. ⁴ 

Job 32:19

32:19 Inside I am like wine which has no outlet, ⁵ 

like new wineskins ⁶  ready to burst!

The Song of Songs 7:9

7:9 May your mouth ⁷  be like the best wine,

flowing smoothly for my beloved,

gliding gently over our lips as we sleep together. ⁸ 

Isaiah 25:6

25:6 The Lord who commands armies will hold a banquet for all the nations on this mountain. ⁹ 

At this banquet there will be plenty of meat and aged wine –

tender meat and choicest wine. ¹⁰ 

Zechariah 9:15

9:15 The Lord who rules over all will guard them, and they will prevail and overcome with sling stones. Then they will drink, and will become noisy like drunkards, ¹¹  full like the sacrificial basin or like the corners of the altar. ¹² 

Zechariah 9:17

9:17 How precious and fair! ¹³  Grain will make the young men flourish and new wine the young women.

Zechariah 10:7

10:7 The Ephraimites will be like warriors and will rejoice as if they had drunk wine. Their children will see it and rejoice; they will celebrate in the things of the Lord.

Ephesians 5:18

5:18 And do not get drunk with wine, which ¹⁴  is debauchery, ¹⁵  but be filled by the Spirit, ¹⁶ 

[2:15]  ¹ tn Grk “These men are not drunk, as you suppose.”

[2:15]  ² tn Grk “only the third hour.”

[2:1]  ³ tn Grk “And” Here καί (kai) has been translated as “now” to indicate the transition to a new topic. Greek style often begins sentences or clauses with “and,” but English style does not.

[1:14]  ⁴ sn Jesus’ brothers are mentioned in Matt 13:55 and John 7:3.

[32:19]  ⁵ tn Heb “in my belly I am like wine that is not opened” (a Niphal imperfect), meaning sealed up with no place to escape.

[32:19]  ⁶ tc The Hebrew text has כְּאֹבוֹת חֲדָשִׁים (kÿ’ovot khadashim), traditionally rendered “like new wineskins.” But only here does the phrase have this meaning. The LXX has “smiths” for “new,” thus “like smith’s bellows.” A. Guillaume connects the word with an Arabic word for a wide vessel for wine shaped like a cup (“Archaeological and philological note on Job 32:19,” PEQ 93 [1961]: 147-50). Some have been found in archaeological sites. The poor would use skins, the rich would use jars. The key to putting this together is the verb at the end of the line, יִבָּקֵעַ (yibbaqea’, “that are ready to burst”). The point of the statement is that Elihu is bursting to speak, and until now has not had the opening.

[7:9]  ⁷ tn The term חֵךְ (khek, “palate, mouth”) is often used as a metonymy for what the mouth produces, e.g., the mouth is the organ of taste (Ps 119:103; Job 12:11; 20:13; 34:3; Prov 24:13; Song 2:3), speech (Job 6:30; 31:30; 33:2; Prov 5:3; 8:7), sound (Hos 8:1), and kisses (Song 5:16; 7:10) (HALOT 313 s.v. חֵךְ; BDB 335 s.v. חֵךְ). The metonymical association of her palate/mouth and her kisses is made explicit by RSV which translated the term as “kisses.”

[7:9]  ⁸ tc The MT reads שִׁפְתֵי יְשֵׁנִים (shifte yÿshenim, “lips of those who sleep”). However, an alternate Hebrew reading of שְׂפָתַי וְשִׁנָּי (sÿfata vÿsinna, “my lips and my teeth”) is suggested by the Greek tradition (LXX, Aquila, Symmachus): χείλεσίν μου καὶ ὀδοῦσιν (ceilesin mou kai odousin, “my lips and teeth”). This alternate reading, with minor variations, is followed by NAB, NIV, NRSV, TEV, NLT.

[25:6]  ⁹ sn That is, Mount Zion (see 24:23); cf. TEV; NLT “In Jerusalem.”

[25:6]  ¹⁰ tn Heb “And the Lord who commands armies [traditionally, the Lord of hosts] will make for all the nations on this mountain a banquet of meats, a banquet of wine dregs, meats filled with marrow, dregs that are filtered.”

[9:15]  ¹¹ tn Heb “they will drink and roar as with wine”; the LXX (followed here by NAB, NRSV) reads “they will drink blood like wine” (referring to a figurative “drinking” of the blood of their enemies).

[9:15]  ¹² sn The whole setting is eschatological as the intensely figurative language shows. The message is that the Lord will assume his triumphant reign over all the earth and will use his own redeemed and renewed people Israel to accomplish that work. The imagery of v. 15 is the eating and drinking of the flesh and blood of God’s enemies, that is, Israel’s complete mastery of them. Like those who drink too much wine, the Lord’s warriors will be satiated with the blood of their foes and will exult as though drunk.

[9:17]  ¹³ sn This expostulation best fits the whole preceding description of God’s eschatological work on behalf of his people. His goodness is especially evident in his nurturing of the young men and women of his kingdom.

[5:18]  ¹⁴ tn Grk “in which.”

[5:18]  ¹⁵ tn Or “dissipation.” See BDAG 148 s.v. ἀσωτία.

[5:18]  ¹⁶ tn Many have taken ἐν πνεύματι (en pneumati) as indicating content, i.e., one is to be filled with the Spirit. ExSyn 375 states, “There are no other examples in biblical Greek in which ἐν + the dative after πληρόω indicates content. Further, the parallel with οἴνῳ as well as the common grammatical category of means suggest that the idea intended is that believers are to be filled by means of the [Holy] Spirit. If so there seems to be an unnamed agent. The meaning of this text can only be fully appreciated in light of the πληρόω language in Ephesians. Always the term is used in connection with a member of the Trinity. Three considerations seem to be key: (1) In Eph 3:19 the ‘hinge’ prayer introducing the last half of the letter makes a request that the believers ‘be filled with all the fullness of God’ (πληρωθῆτε εἰς πᾶν πλήρωμα τοῦ θεοῦ). The explicit content of πληρόω is thus God’s fullness (probably a reference to his moral attributes). (2) In 4:10 Christ is said to be the agent of filling (with v. 11 adding the specifics of his giving spiritual gifts). (3) The author then brings his argument to a crescendo in 5:18: Believers are to be filled by Christ by means of the Spirit with the content of the fullness of God.”