Ecclesiastes 9:7

Life is Brief, so Cherish its Joys

9:7 Go, eat your food ¹  with joy,

and drink your wine with a happy heart,

because God has already approved your works.

Psalms 104:15

104:15 as well as wine that makes people feel so good, ² 

and so they can have oil to make their faces shine, ³ 

as well as food that sustains people’s lives. ⁴ 

Isaiah 24:11

24:11 They howl in the streets because of what happened to the wine; ⁵ 

all joy turns to sorrow; ⁶ 

celebrations disappear from the earth. ⁷ 

Isaiah 24:1

The Lord Will Judge the Earth

24:1 Look, the Lord is ready to devastate the earth

and leave it in ruins;

he will mar its surface

and scatter its inhabitants.

Isaiah 25:1-2

25:1 O Lord, you are my God! ⁸ 

I will exalt you in praise, I will extol your fame. ⁹ 

For you have done extraordinary things,

and executed plans made long ago exactly as you decreed. ¹⁰ 

25:2 Indeed, ¹¹  you have made the city ¹²  into a heap of rubble,

the fortified town into a heap of ruins;

the fortress of foreigners ¹³  is no longer a city,

it will never be rebuilt.

Isaiah 13:1

The Lord Will Judge Babylon

13:1 ¹⁴ This is a message about Babylon that God revealed to Isaiah son of Amoz: ¹⁵ 

Luke 12:19

12:19 And I will say to myself, ¹⁶  “You have plenty of goods stored up for many years; relax, eat, drink, celebrate!”’

Ephesians 5:18-19

5:18 And do not get drunk with wine, which ¹⁷  is debauchery, ¹⁸  but be filled by the Spirit, ¹⁹  5:19 speaking to one another in psalms, hymns, and spiritual songs, singing and making music ²⁰  in ²¹  your hearts to the Lord,

[9:7]  ¹ tn Heb “your bread.”

[104:15]  ² tn Heb “and wine [that] makes the heart of man happy.”

[104:15]  ³ tn Heb “to make [the] face shine from oil.” The Hebrew verb צָהַל (tsahal, “to shine”) occurs only here in the OT. It appears to be an alternate form of צָהַר (tsahar), a derivative from צָהָרִים (tsaharim, “noon”).

[104:15]  ⁴ tn Heb “and food [that] sustains the heart of man.”

[24:11]  ⁵ tn Heb “[there is] an outcry over the wine in the streets.”

[24:11]  ⁶ tn Heb “all joy turns to evening,” the darkness of evening symbolizing distress and sorrow.

[24:11]  ⁷ tn Heb “the joy of the earth disappears.”

[25:1]  ⁸ sn The prophet speaks here as one who has observed the coming judgment of the proud.

[25:1]  ⁹ tn Heb “name.” See the note at 24:15.

[25:1]  ¹⁰ tn Heb “plans from long ago [in] faithfulness, trustworthiness.” The feminine noun אֱמוּנָה (’emunah, “faithfulness”) and masculine noun אֹמֶן (’omen, “trustworthiness”), both of which are derived from the root אָמַן (’aman), are juxtaposed to emphasize the basic idea conveyed by the synonyms. Here they describe the absolute reliability of the divine plans.

[25:2]  ¹¹ tn Or “For” (KJV, NAB, NASB, NRSV).

[25:2]  ¹² tn The Hebrew text has “you have made from the city.” The prefixed mem (מ) on עִיר (’ir, “city”) was probably originally an enclitic mem suffixed to the preceding verb. See J. N. Oswalt, Isaiah (NICOT), 1:456, n. 3.

[25:2]  ¹³ tc Some with support from the LXX emend זָרִים (zarim, “foreigners”) to זֵדִים (zedim, “the insolent”).

[13:1]  ¹⁴ sn Isa 13-23 contains a series of judgment oracles against various nations. It is likely that Israel, not the nations mentioned, actually heard these oracles. The oracles probably had a twofold purpose. For those leaders who insisted on getting embroiled in international politics, these oracles were a reminder that Judah need not fear foreign nations or seek international alliances for security reasons. For the righteous remnant within the nation, these oracles were a reminder that Israel’s God was indeed the sovereign ruler of the earth, worthy of his people’s trust.

[13:1]  ¹⁵ tn Heb “The message [traditionally, “burden”] [about] Babylon which Isaiah son of Amoz saw.”

[12:19]  ¹⁶ tn Grk “to my soul,” which is repeated as a vocative in the following statement, but is left untranslated as redundant.

[5:18]  ¹⁷ tn Grk “in which.”

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

[5:18]  ¹⁹ 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.”

[5:19]  ²⁰ tn See BDAG 1096 s.v. ψάλλω.

[5:19]  ²¹ tn Or “with.”