Isaiah 5:11-12

5:11 Those who get up early to drink beer are as good as dead, ¹ 

those who keep drinking long after dark

until they are intoxicated with wine. ² 

5:12 They have stringed instruments, ³  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. ⁴ 

Psalms 69:12

69:12 Those who sit at the city gate gossip about me;

drunkards mock me in their songs. ⁵ 

Ecclesiastes 9:7

Life is Brief, so Cherish its Joys

9:7 Go, eat your food ⁶  with joy,

and drink your wine with a happy heart,

because God has already approved your works.

Amos 6:5-7

6:5 They sing ⁷  to the tune of ⁸  stringed instruments; ⁹ 

like David they invent ¹⁰  musical instruments.

6:6 They drink wine from sacrificial bowls, ¹¹ 

and pour the very best oils on themselves. ¹² 

Yet they are not concerned over ¹³  the ruin ¹⁴  of Joseph.

6:7 Therefore they will now be the first to go into exile, ¹⁵ 

and the religious banquets ¹⁶  where they sprawl on couches ¹⁷  will end.

Amos 8:3

8:3 The women singing in the temple ¹⁸  will wail in that day.”

The sovereign Lord is speaking.

“There will be many corpses littered everywhere! ¹⁹  Be quiet!”

Amos 8:10

8:10 I will turn your festivals into funerals, ²⁰ 

and all your songs into funeral dirges.

I will make everyone wear funeral clothes ²¹ 

and cause every head to be shaved bald. ²² 

I will make you mourn as if you had lost your only son; ²³ 

when it ends it will indeed have been a bitter day. ²⁴ 

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, ²⁵  full like the sacrificial basin or like the corners of the altar. ²⁶ 

Ephesians 5:18-19

5:18 And do not get drunk with wine, which ²⁷  is debauchery, ²⁸  but be filled by the Spirit, ²⁹  5:19 speaking to one another in psalms, hymns, and spiritual songs, singing and making music ³⁰  in ³¹  your hearts to the Lord,

[5:11]  ¹ tn Heb “Woe [to] those who arise early in the morning, [who] chase beer.”

[5:11]  ² tn Heb “[who] delay until dark, [until] wine enflames them.”

[5:12]  ³ tn Two types of stringed instruments are specifically mentioned in the Hebrew text, the כִּנּוֹר (kinnor, “zither”) and נֶבֶל (nevel, “harp”).

[5:12]  ⁴ 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).

[69:12]  ⁵ tn Heb “the mocking songs of the drinkers of beer.”

[9:7]  ⁶ tn Heb “your bread.”

[6:5]  ⁷ 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]  ⁸ tn Heb “upon the mouth of,” that is, “according to.”

[6:5]  ⁹ sn The stringed instruments mentioned here are probably harps (cf. NIV, NRSV) or lutes (cf. NEB).

[6:5]  ¹⁰ 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]  ¹¹ 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]  ¹² tn Heb “with the best of oils they anoint [themselves].”

[6:6]  ¹³ tn Or “not sickened by.”

[6:6]  ¹⁴ sn The ruin of Joseph may refer to the societal disintegration in Israel, or to the effects of the impending judgment.

[6:7]  ¹⁵ tn Heb “they will go into exile at the head of the exiles.”

[6:7]  ¹⁶ 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]  ¹⁷ tn Heb “of the sprawled out.” See v. 4.

[8:3]  ¹⁸ tn Or “palace” (NASB, NCV, TEV).

[8:3]  ¹⁹ tn Heb “Many corpses in every place he will throw out.” The subject of the verb is probably impersonal, though many emend the active (Hiphil) form to a passive (Hophal): “Many corpses in every place will be thrown out.”

[8:10]  ²⁰ tn Heb “mourning.”

[8:10]  ²¹ tn Heb “I will place sackcloth on all waists.”

[8:10]  ²² tn Heb “and make every head bald.” This could be understood in a variety of ways, while the ritual act of mourning typically involved shaving the head (although occasionally the hair could be torn out as a sign of mourning).

[8:10]  ²³ tn Heb “I will make it like the mourning for an only son.”

[8:10]  ²⁴ tn Heb “and its end will be like a bitter day.” The Hebrew preposition כְּ (kaf) sometimes carries the force of “in every respect,” indicating identity rather than mere comparison.

[9:15]  ²⁵ 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]  ²⁶ 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.

[5:18]  ²⁷ tn Grk “in which.”

[5:18]  ²⁸ tn Or “dissipation.” See BDAG 148 s.v. ἀσωτία.

[5:18]  ²⁹ 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]  ³⁰ tn See BDAG 1096 s.v. ψάλλω.

[5:19]  ³¹ tn Or “with.”