Genesis 40:20

40:20 On the third day it was Pharaoh’s birthday, so he gave a feast for all his servants. He “lifted up” ¹  the head of the chief cupbearer and the head of the chief baker in the midst of his servants.

Esther 1:2-9

1:2 In those days, as King Ahasuerus sat on his royal throne in Susa ²  the citadel, ³  1:3 in the third ⁴  year of his reign he provided a banquet for all his officials and his servants. The army ⁵  of Persia and Media ⁶  was present, ⁷  as well as the nobles and the officials of the provinces.

1:4 He displayed the riches of his royal glory and the splendor of his majestic greatness for a lengthy period of time ⁸  – a hundred and eighty days, to be exact! ⁹  1:5 When those days ¹⁰  were completed, the king then provided a seven-day ¹¹  banquet for all the people who were present ¹²  in Susa the citadel, for those of highest standing to the most lowly. ¹³  It was held in the court located in the garden of the royal palace. 1:6 The furnishings included linen and purple curtains hung by cords of the finest linen ¹⁴  and purple wool on silver rings, alabaster columns, gold and silver couches ¹⁵  displayed on a floor made of valuable stones of alabaster, mother-of-pearl, and mineral stone. 1:7 Drinks ¹⁶  were served in golden containers, all of which differed from one another. Royal wine was available in abundance at the king’s expense. 1:8 There were no restrictions on the drinking, ¹⁷  for the king had instructed all of his supervisors ¹⁸  that they should do as everyone so desired. ¹⁹  1:9 Queen Vashti ²⁰  also gave a banquet for the women in King Ahasuerus’ royal palace.

Esther 2:18

2:18 Then the king prepared a large banquet for all his officials and his servants – it was actually Esther’s banquet. He also set aside a holiday for the provinces, and he provided for offerings at the king’s expense. ²¹ 

Daniel 5:1-4

Belshazzar Sees Mysterious Handwriting on a Wall

5:1 King Belshazzar ²²  prepared a great banquet ²³  for a thousand of his nobles, and he was drinking wine in front of ²⁴  them all. ²⁵  5:2 While under the influence ²⁶  of the wine, Belshazzar issued an order to bring in the gold and silver vessels – the ones that Nebuchadnezzar his father ²⁷  had confiscated ²⁸  from the temple in Jerusalem ²⁹  – so that the king and his nobles, together with his wives and his concubines, could drink from them. ³⁰  5:3 So they brought the gold and silver ³¹  vessels that had been confiscated from the temple, the house of God ³²  in Jerusalem, and the king and his nobles, together with his wives and concubines, drank from them. 5:4 As they drank wine, they praised the gods of gold and silver, bronze, iron, wood, and stone.

Hosea 1:5-6

1:5 At that time, ³³  I will destroy the military power ³⁴  of Israel in the valley of Jezreel.”

1:6 She conceived again and gave birth to a daughter. Then the Lord ³⁵  said to him, “Name her ‘No Pity’ (Lo-Ruhamah) because I will no longer have pity ³⁶  on the nation ³⁷  of Israel. For ³⁸  I will certainly not forgive ³⁹  their guilt. ⁴⁰ 

Mark 6:21-23

6:21 But ⁴¹  a suitable day ⁴²  came, when Herod gave a banquet on his birthday for his court officials, military commanders, and leaders of Galilee. 6:22 When his daughter Herodias ⁴³  came in and danced, she pleased Herod and his dinner guests. The king said to the girl, “Ask me for whatever you want and I will give it to you.” 6:23 He swore to her, ⁴⁴  “Whatever you ask I will give you, up to half my kingdom.” ⁴⁵ 

[40:20]  ¹ tn The translation puts the verb in quotation marks because it is used rhetorically here and has a double meaning. With respect to the cup bearer it means “reinstate” (see v. 13), but with respect to the baker it means “decapitate” (see v. 19).

[1:2]  ² tn Heb “Shushan” (so KJV, ASV). Most recent English versions render this as “Susa.”

[1:2]  ³ tn The Hebrew word בִּירָה (birah) can refer to a castle or palace or temple. Here it seems to have in mind that fortified part of the city that might be called an acropolis or citadel. Cf. KJV “palace”; NAB “stronghold”; NASB “capital”; NLT “fortress.”

[1:3]  ⁴ sn The third year of Xerxes’ reign would be ca. 483 b.c.

[1:3]  ⁵ tc Due to the large numbers of people implied, some scholars suggest that the original text may have read “leaders of the army” (cf. NAB “Persian and Median aristocracy”; NASB “the army officers”; NIV “the military leaders”). However, there is no textual evidence for this emendation, and the large numbers are not necessarily improbable.

[1:3]  ⁶ sn Unlike the Book of Daniel, the usual order for this expression in Esther is “Persia and Media” (cf. vv. 14, 18, 19). In Daniel the order is “Media and Persia,” indicating a time in their history when Media was in the ascendancy.

[1:3]  ⁷ sn The size of the banquet described here, the number of its invited guests, and the length of its duration, although certainly immense by any standard, are not without precedent in the ancient world. C. A. Moore documents a Persian banquet for 15,000 people and an Assyrian celebration with 69,574 guests (Esther [AB], 6).

[1:4]  ⁸ tn Heb “many days” (so KJV, ASV); NASB, NRSV “for many days.”

[1:4]  ⁹ tn The words “to be exact!” are not in the Hebrew text but have been supplied in the translation to bring out the clarifying nuance of the time period mentioned. Cf. KJV “even an hundred and fourscore days.”

[1:5]  ¹⁰ tc The Hebrew text of Esther does not indicate why this elaborate show of wealth and power was undertaken. According to the LXX these were “the days of the wedding” (αἱ ἡμέραι τοῦ γάμου, Jai Jhmerai tou gamou), presumably the king’s wedding. However, a number of scholars have called attention to the fact that this celebration takes place just shortly before Xerxes’ invasion of Greece. It is possible that the banquet was a rallying for the up-coming military effort. See Herodotus, Histories 7.8. There is no reason to adopt the longer reading of the LXX here.

[1:5]  ¹¹ tc The LXX has ἕξ ({ex, “six”) instead of “seven.” Virtually all English versions follow the reading of the MT here, “seven.”

[1:5]  ¹² tn Heb “were found.”

[1:5]  ¹³ tn Heb “from the great and unto the small.”

[1:6]  ¹⁴ sn The finest linen was byssus, a fine, costly, white fabric made in Egypt, Palestine, and Edom, and imported into Persia (BDB 101 s.v. בּוּץ; HALOT 115-16 s.v. בּוּץ).

[1:6]  ¹⁵ tn The Hebrew noun מִטָּה (mittah) refers to a reclining couch (cf. KJV “beds”) spread with covers, cloth and pillow for feasting and carousing (Ezek 23:41; Amos 3:12; 6:4; Esth 1:6; 7:8). See BDB 641-42 s.v.; HALOT 573 s.v.

[1:7]  ¹⁶ tn Heb “to cause to drink” (Hiphil infinitive construct of שָׁקָה, shaqah). As the etymology of the Hebrew word for “banquet” (מִשְׁתֶּה, mishteh, from שָׁתָה, shatah, “to drink”) hints, drinking was a prominent feature of ancient Near Eastern banquets.

[1:8]  ¹⁷ tn Heb “the drinking was according to law; there was no one compelling.”

[1:8]  ¹⁸ tn Heb “every chief of his house”; KJV “all the officers of his house”; NLT “his staff.”

[1:8]  ¹⁹ tn Heb “according to the desire of man and man.”

[1:9]  ²⁰ sn Vashti is the name of Xerxes’ queen according to the Book of Esther. But in the Greek histories of this period the queen’s name is given as Amestris (e.g., Herodotus, Histories 9.108-13). The name Vashti does not seem to occur in the nonbiblical records from this period. Apparently the two women are not to be confused, but not enough is known about this period to reconcile completely the biblical and extrabiblical accounts.

[2:18]  ²¹ tc The LXX does not include the words “and he provided for offerings at the king’s expense.”

[5:1]  ²² sn As is clear from the extra-biblical records, it was actually Nabonidus (ca. 556-539 B.C.) who was king of Babylon at this time. However, Nabonidus spent long periods of time at Teima, and during those times Belshazzar his son was de facto king of Babylon. This arrangement may help to explain why later in this chapter Belshazzar promises that the successful interpreter of the handwriting on the wall will be made third ruler in the kingdom. If Belshazzar was in effect second ruler in the kingdom, this would be the highest honor he could grant.

[5:1]  ²³ sn This scene of a Babylonian banquet calls to mind a similar grandiose event recorded in Esth 1:3-8. Persian kings were also renowned in the ancient Near Eastern world for their lavish banquets.

[5:1]  ²⁴ sn The king probably sat at an elevated head table.

[5:1]  ²⁵ tn Aram “the thousand.”

[5:2]  ²⁶ tn Or perhaps, “when he had tasted” (cf. NASB) in the sense of officially initiating the commencement of the banquet. The translation above seems preferable, however, given the clear evidence of inebriation in the context (cf. also CEV “he got drunk and ordered”).

[5:2]  ²⁷ tn Or “ancestor”; or “predecessor” (also in vv. 11, 13, 18). The Aramaic word translated “father” can on occasion denote these other relationships.

[5:2]  ²⁸ tn Or “taken.”

[5:2]  ²⁹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[5:2]  ³⁰ sn Making use of sacred temple vessels for an occasion of reveling and drunkenness such as this would have been a religious affront of shocking proportions to the Jewish captives.

[5:3]  ³¹ tc The present translation reads וְכַסְפָּא (vÿkhaspa’, “and the silver”) with Theodotion and the Vulgate. Cf. v. 2. The form was probably accidentally dropped from the Aramaic text by homoioteleuton.

[5:3]  ³² tn Aram “the temple of the house of God.” The phrase seems rather awkward. The Vulgate lacks “of the house of God,” while Theodotion and the Syriac lack “the house.”

[1:5]  ³³ tn Heb “In that day” (so NIV; NAB, NRSV “On that day”).

[1:5]  ³⁴ tn Heb “I will break the bow” (so NAB, NRSV). The phrase “break the bow” (וְשַׁבָרְתִּי אֶת־קֶשֶׁת, véshavarti ’et-qeshet) is figurative. The term קֶשֶׁת (qeshet, “bow”) frequently refers to the warrior’s weapon (2 Sam 22:35; Ps 18:35; Job 20:24; Hos 2:20; Zech 9:10; 10:4). The reference to the warrior’s bow is a synecdoche of specific (bow) for general (military weaponry or power; see HALOT 1155 s.v. קֶשֶׁת 3). The noun קֶשֶׁת is used figuratively for “power” several times (e.g., Gen 49:24; 1 Sam 2:4; Jer 49:35; Job 29:20; Ps 37:15; BDB 906 s.v. 1.e).

[1:6]  ³⁵ tn Heb “Then he said”; the referent (the Lord) does not appear in Hebrew, but has been specified in the translation for clarity. Many English versions specify the speaker here (KJV “God”; ASV “Jehovah”; NASB, NIV, NRSV “the Lord”).

[1:6]  ³⁶ sn The negative particle לאֹ (lo’, “no, not”) and the root רָחַם (rakham, “compassion”) are repeated in 1:6, creating a wordplay between the name Lo-Ruhamah (literally “No-Pity”) and the announcement of divine judgment, “I will no longer have pity on the nation of Israel.”

[1:6]  ³⁷ tn Heb “house”; cf. TEV, NLT “the people of Israel.”

[1:6]  ³⁸ tn The particle כִּי (ki) probably denotes cause (so NCV, TEV, CEV) or result here (GKC 505 §166.b; BDB 473 s.v. כִּי 3.c).

[1:6]  ³⁹ tn The verb נָשָׂא (nasa’, “to take away”) frequently denotes “to forgive” meaning to take away sin (BDB 671 s.v. נָשָׂא 3.c). The construction נָשׂא אֶשָּׂא (naso’ ’esa’, “I will certainly take away,” infinitive absolute + imperfect of the same root) repeats the root נָשָׂא for rhetorical emphasis, stressing the divine resolution not to forgive Israel.

[1:6]  ⁴⁰ tn The phrase “their guilt” does not appear in Hebrew, but is supplied in the translation for clarification. The ellipsis of the accusative direct object of נָשׂא אֶשָּׂא (naso’ ’esa’, “I will certainly take away”) is an example of brachyology. The accusative “guilt” must be supplied frequently with נָשַׂא (see BDB 671 s.v. נָשָׂא 3.c; e.g., Num 14:19; Isa 2:9; Ps 99:8). Many recent English versions simplify this to “forgive them” (e.g., NASB, NIV, NCV, NRSV, TEV, NLT).

[6:21]  ⁴¹ tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[6:21]  ⁴² tn Grk “a day of opportunity”; cf. BDAG 407 s.v. εὔκαιρος, “in our lit. only pert. to time than is considered a favorable occasion for some event or circumstance, well-timed, suitable.”

[6:22]  ⁴³ tc Behind “his daughter Herodias” is a most difficult textual problem. The reading adopted in the translation, τῆς θυγατρὸς αὐτοῦ ῾Ηρῳδιάδος (th" qugatro" aujtou Jerwdiado"), is supported by א B D L Δ 565 pc; it is also the most difficult reading internally since it describes Herodias as Herod’s daughter. Other readings are less awkward, but they do not have adequate external support. The reading τῆς θυγατρὸς αὐτῆς τῆς ῾Ηρῳδιάδος (th" qugatro" auth" th" &erwdiado", “the daughter of Herodias herself”) is supported by A C (W) Θ Ë¹³ 33 Ï, but this is also grammatically awkward. The easiest reading, τῆς θυγατρὸς τῆς ῾Ηρῳδιάδος (“the daughter of Herodias”) is supported by ˹ pc, but this reading probably arose from an accidental omission of αὐτῆς in the previous reading. The reading τῆς θυγατρὸς αὐτοῦ ῾Ηρῳδιάδος, despite its historical difficulties, is most likely original due to external attestation and the fact that it most likely gave rise to the other readings as scribes sought to correct it.

[6:23]  ⁴⁴ tc ‡ The witnesses here support several different readings: αὐτῇ πολλά (auth polla, “to her insistently”) is found in D Θ 565 700 it; πολλά is the reading of Ì^45vid 28; both words are lacking in L pc; and א A B C^2vid ˹³ 33 2427 Ï lat have just αὐτῇ. The best candidates for authenticity, on external grounds, are αὐτῇ πολλά and αὐτῇ. So the issue revolves around whether πολλά is part of the text. On the one hand, πολλά used adverbially is a distinctive Markanism (10 of the 16 NT instances are found in Mark; of the other Gospels, Matthew alone adds a single example [Matt 9:14]). It could be argued that such an unremarkable term would go unnoticed by the scribes, and consequently would not have been inserted in imitation of Mark’s style observed elsewhere. On the other hand, the largest cluster of instances of an adverbial πολλά are in Mark 5-6, with the most recent example coming just three verses earlier (Mark 5:23, 38, 43; 6:20). Scribes may well have imitated the usage so recently and so frequently seen. Further, the best Alexandrian witnesses, as well as good representatives of the Western and Byzantines texts, lack πολλά. On the whole, though a decision is difficult, it is probably best to read the text without πολλά. NA²⁷ places the word in brackets, indicating some doubt as to its authenticity.

[6:23]  ⁴⁵ sn The expression up to half my kingdom is a proverbial comment meaning “great wealth.”