Discovery BoxEsther 3:15
Context3:15 The messengers 1 scurried forth 2 with the king’s order. 3 The edict was issued in Susa the citadel. While the king and Haman sat down to drink, the city of Susa was in an uproar! 4
Ecclesiastes 3:4
Context3:4 A time to weep, and a time to laugh;
a time to mourn, and a time to dance.
Isaiah 5:12-14
Context5:12 They have stringed instruments, 5 tambourines, flutes,
and wine at their parties.
So they do not recognize what the Lord is doing,
they do not perceive what he is bringing about. 6
5:13 Therefore my 7 people will be deported 8
because of their lack of understanding.
Their 9 leaders will have nothing to eat, 10
their 11 masses will have nothing to drink. 12
5:14 So Death 13 will open up its throat,
and open wide its mouth; 14
Zion’s dignitaries and masses will descend into it,
including those who revel and celebrate within her. 15
Isaiah 22:12-14
Context22:12 At that time the sovereign master, the Lord who commands armies, called for weeping and mourning,
for shaved heads and sackcloth. 16
22:13 But look, there is outright celebration! 17
You say, “Kill the ox and slaughter the sheep,
eat meat and drink wine.
Eat and drink, for tomorrow we die!” 18
22:14 The Lord who commands armies told me this: 19 “Certainly this sin will not be forgiven as long as you live,” 20 says the sovereign master, the Lord who commands armies.
Amos 6:3-7
Context6:3 You refuse to believe a day of disaster will come, 21
but you establish a reign of violence. 22
6:4 They lie around on beds decorated with ivory, 23
and sprawl out on their couches.
They eat lambs from the flock,
and calves from the middle of the pen.
6:5 They sing 24 to the tune of 25 stringed instruments; 26
like David they invent 27 musical instruments.
6:6 They drink wine from sacrificial bowls, 28
and pour the very best oils on themselves. 29
Yet they are not concerned over 30 the ruin 31 of Joseph.
6:7 Therefore they will now be the first to go into exile, 32
and the religious banquets 33 where they sprawl on couches 34 will end.
Nahum 1:10
Context1:10 Surely they will be totally consumed 35
like 36 entangled thorn bushes, 37
like the drink of drunkards, 38
like very 39 dry stubble.
Luke 21:34-35
Context21:34 “But be on your guard 40 so that your hearts are not weighed down with dissipation and drunkenness and the worries of this life, and that day close down upon you suddenly like a trap. 41 21:35 For 42 it will overtake 43 all who live on the face of the whole earth. 44
[3:15] 1 tn Heb “runners.” So also in 8:10, 14. Cf. NAB, NASB, NIV, NRSV “couriers.”
[3:15] 2 tn Or “went forth in haste” (so ASV).
[3:15] 3 tn Heb “with the word of the king.”
[3:15] 4 sn The city of Susa was in an uproar. This final statement of v. 15 is a sad commentary on the pathetic disregard of despots for the human misery and suffering that they sometimes inflict on those who are helpless to resist their power. Here, while common people braced for the reckless loss of life and property that was about to begin, the perpetrators went about their mundane activities as though nothing of importance was happening.
[5:12] 5 tn Two types of stringed instruments are specifically mentioned in the Hebrew text, the כִּנּוֹר (kinnor, “zither”) and נֶבֶל (nevel, “harp”).
[5:12] 6 tn Heb “the work of the Lord they do not look at, and the work of his hands they do not see.” God’s “work” can sometimes be his creative deeds, but in this context it is the judgment that he is planning to bring upon his people (cf. vv. 19, 26; 10:12; 28:21).
[5:13] 7 sn It is not certain if the prophet or the Lord is speaking at this point.
[5:13] 8 tn The suffixed (perfect) form of the verb is used; in this way the coming event is described for rhetorical effect as occurring or as already completed.
[5:13] 9 tn The third masculine singular suffix refers back to “my people.”
[5:13] 10 tn Heb “Their glory will be men of hunger.” כָּבוֹד (kavod, “glory”) is in opposition to הָמוֹן (hamon, “masses”) and refers here to the rich and prominent members of the nation. Some prefer to repoint מְתֵי (mÿtey, “men of”) as מִתֵי (mitey, “dead ones of”).
[5:13] 11 tn The third masculine singular suffix refers back to “my people.”
[5:13] 12 tn Heb “and their masses will be parched [by] thirst.”
[5:14] 13 tn Heb “Sheol” (so ASV, NASB, NRSV); the underworld, the land of the dead, according to the OT world view. Cf. NAB “the nether world”; TEV, CEV “the world of the dead”; NLT “the grave.”
[5:14] 14 tn Heb “so Sheol will make wide its throat, and open its mouth without limit.”
[5:14] 15 tn Heb “and her splendor and her masses will go down, and her tumult and the one who exults in her.” The antecedent of the four feminine singular pronominal suffixes used in v. 14b is unclear. The likely referent is personified Zion/Jerusalem (see 3:25-26; 4:4-5).
[22:12] 16 tn Heb “for baldness and the wearing of sackcloth.” See the note at 15:2.
[22:13] 17 tn Heb “happiness and joy.”
[22:13] 18 tn The prophet here quotes what the fatalistic people are saying. The introductory “you say” is supplied in the translation for clarification; the concluding verb “we die” makes it clear the people are speaking. The six verbs translated as imperatives are actually infinitives absolute, functioning here as finite verbs.
[22:14] 19 tn Heb “it was revealed in my ears [by?] the Lord who commands armies [traditionally, the Lord of hosts].”
[22:14] 20 tn Heb “Certainly this sin will not be atoned for until you die.” This does not imply that their death will bring atonement; rather it emphasizes that their sin is unpardonable. The statement has the form of an oath.
[6:3] 21 tn Heb “those who push away a day of disaster.”
[6:3] 22 tn Heb “you bring near a seat of violence.” The precise meaning of the Hebrew term שֶׁבֶת (shevet, “seat, sitting”) is unclear in this context. The translation assumes that it refers to a throne from which violence (in the person of the oppressive leaders) reigns. Another option is that the expression refers not to the leaders’ oppressive rule, but to the coming judgment when violence will overtake the nation in the person of enemy invaders.
[6:4] 23 tn Heb “beds of ivory.”
[6:5] 24 tn The meaning of the Hebrew verb פָּרַט (parat), which occurs only here in the OT, is unclear. Some translate “strum,” “pluck,” or “improvise.”
[6:5] 25 tn Heb “upon the mouth of,” that is, “according to.”
[6:5] 26 sn The stringed instruments mentioned here are probably harps (cf. NIV, NRSV) or lutes (cf. NEB).
[6:5] 27 tn The meaning of the Hebrew phrase חָשְׁבוּ לָהֶם (khoshvu lahem) is uncertain. Various options include: (1) “they think their musical instruments are like David’s”; (2) “they consider themselves musicians like David”; (3) “they esteem musical instruments highly like David”; (4) “they improvise [new songs] for themselves [on] instruments like David”; (5) “they invent musical instruments like David.” However, the most commonly accepted interpretation is that given in the translation (see S. M. Paul, Amos [Hermeneia], 206-7).
[6:6] 28 sn Perhaps some religious rite is in view, or the size of the bowls is emphasized (i.e., bowls as large as sacrificial bowls).
[6:6] 29 tn Heb “with the best of oils they anoint [themselves].”
[6:6] 30 tn Or “not sickened by.”
[6:6] 31 sn The ruin of Joseph may refer to the societal disintegration in Israel, or to the effects of the impending judgment.
[6:7] 32 tn Heb “they will go into exile at the head of the exiles.”
[6:7] 33 sn Religious banquets. This refers to the מַרְזֵחַ (marzeakh), a type of pagan religious banquet popular among the upper class of Israel at this time and apparently associated with mourning. See P. King, Amos, Hosea, Micah, 137-61; J. L. McLaughlin, The “Marzeah” in the Prophetic Literature (VTSup). Scholars debate whether at this banquet the dead were simply remembered or actually venerated in a formal, cultic sense.
[6:7] 34 tn Heb “of the sprawled out.” See v. 4.
[1:10] 35 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] 36 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] 37 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] 38 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] 39 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.
[21:34] 40 tn Grk “watch out for yourselves.”
[21:34] 41 sn Or like a thief, see Luke 12:39-40. The metaphor of a trap is a vivid one. Most modern English translations traditionally place the words “like a trap” at the end of v. 34, completing the metaphor. In the Greek text (and in the NRSV and REB) the words “like a trap” are placed at the beginning of v. 35. This does not affect the meaning.
[21:35] 42 tn There is debate in the textual tradition about the position of γάρ (gar) and whether v. 35 looks back to v. 34 or is independent. The textual evidence does slightly favor placing γάρ after the verb and thus linking it back to v. 34. The other reading looks like Isa 24:17. However, the construction is harsh and the translation prefers for stylistic reasons to start a new English sentence here.
[21:35] 44 sn This judgment involves everyone: all who live on the face of the whole earth. No one will escape this evaluation.
