Jude 1:13

1:13 wild sea waves, ¹  spewing out the foam of ²  their shame; ³  wayward stars ⁴  for whom the utter depths of eternal darkness ⁵  have been reserved.

Psalms 104:15

104:15 as well as wine that makes people feel so good, ⁶ 

and so they can have oil to make their faces shine, ⁷ 

as well as food that sustains people’s lives. ⁸ 

Proverbs 31:6-7

31:6 Give strong drink to the one who is perishing, ⁹ 

and wine to those who are bitterly distressed; ¹⁰ 

31:7 let them ¹¹  drink and forget ¹²  their poverty,

and remember their misery no more.

The Song of Songs 5:1

The Lover to His Beloved:

5:1 I have entered my garden, O my sister, my bride;

I have gathered my myrrh with my balsam spice.

I have eaten my honeycomb and my honey;

I have drunk my wine and my milk!

The Poet to the Couple: ¹³ 

Eat, friends, and drink! ¹⁴ 

Drink freely, O lovers!

Isaiah 24:9-11

24:9 They no longer sing and drink wine; ¹⁵ 

the beer tastes bitter to those who drink it.

24:10 The ruined town ¹⁶  is shattered;

all of the houses are shut up tight. ¹⁷ 

24:11 They howl in the streets because of what happened to the wine; ¹⁸ 

all joy turns to sorrow; ¹⁹ 

celebrations disappear from the earth. ²⁰ 

Isaiah 25:6

25:6 The Lord who commands armies will hold a banquet for all the nations on this mountain. ²¹ 

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

tender meat and choicest wine. ²² 

Isaiah 55:1

The Lord Gives an Invitation

55:1 “Hey, ²³  all who are thirsty, come to the water!

You who have no money, come!

Buy and eat!

Come! Buy wine and milk

without money and without cost! 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 

Zechariah 9:17

9:17 How precious and fair! ²⁷  Grain will make the young men flourish and new wine the young women.

Ephesians 5:18-19

5:18 And do not get drunk with wine, which ²⁸  is debauchery, ²⁹  but be filled by the Spirit, ³⁰  5:19 speaking to one another in psalms, hymns, and spiritual songs, singing and making music ³¹  in ³²  your hearts to the Lord,

[1:13]  ¹ tn Grk “wild waves of the sea.”

[1:13]  ² tn Grk “foaming, causing to foam.” The verb form is intensive and causative. BDAG 360 s.v. ἐπαφρίζω suggests the meaning “to cause to splash up like froth, cause to foam,” or, in this context, “waves casting up their own shameless deeds like (dirty) foam.”

[1:13]  ³ tn Grk “shames, shameful things.” It is uncertain whether shameful deeds or shameful words are in view. Either way, the picture has taken a decided turn: Though waterless clouds and fruitless trees may promise good things, but deliver nothing, wild sea-waves are portents of filth spewed forth from the belly of the sea.

[1:13]  ⁴ sn The imagery of a star seems to fit the nautical theme that Jude is developing. Stars were of course the guides to sailors at night, just as teachers are responsible to lead the flock through a benighted world. But false teachers, as wayward stars, are not fixed and hence offer unreliable, even disastrous guidance. They are thus both the dangerous reefs on which the ships could be destroyed and the false guides, leading them into these rocks. There is a special irony that these lights will be snuffed out, reserved for the darkest depths of eternal darkness.

[1:13]  ⁵ tn Grk “utter darkness of darkness for eternity.” See note on the word “utter” in v. 6.

[104:15]  ⁶ tn Heb “and wine [that] makes the heart of man happy.”

[104:15]  ⁷ 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]  ⁸ tn Heb “and food [that] sustains the heart of man.”

[31:6]  ⁹ sn Wine and beer should be given to those distressed and dying in order to ease their suffering and help them forget.

[31:6]  ¹⁰ tn Heb “to the bitter of soul.” The phrase לְמָרֵי נָפֶשׁ (lÿmare nafesh) has been translated “of heavy hearts” (KJV); “in anguish” (NIV); “in misery” (TEV); “in bitter distress” (NRSV); “sorely depressed” (NAB); “in deep depression (NLT); “have lost all hope” (CEV). The word “bitter” (מַר, mar) describes the physical and mental/spiritual suffering as a result of affliction, grief, or suffering – these people are in emotional pain. So the idea of “bitterly distressed” works as well as any other translation.

[31:7]  ¹¹ tn The subjects and suffixes are singular (cf. KJV, ASV, NASB). Most other English versions render this as plural for stylistic reasons, in light of the preceding context.

[31:7]  ¹² tn The king was not to “drink and forget”; the suffering are to “drink and forget.”

[5:1]  ¹³ sn There is no little debate about the identity of the speaker(s) and the audience addressed in 5:1b. There are five options: (1) He is addressing his bride. (2) The bride is addressing him. (3) The wedding guests are addressing him and his bride. (4) He and his bride are addressing the wedding guests. (5) The poet is addressing him and his bride. When dealing with this issue, the following factors should be considered: (1) the form of both the exhortations and the addressees are plural. This makes it unlikely that he is addressing his bride or that his bride is addressing him. (2) The exhortation has an implicitly sexual connotation because the motif of “eating” and “drinking” refers to sexual consummation in 5:1a. This makes it unlikely that he or his bride are addressing the wedding guests – an orgy is quite out of the question! (3) The poet could be in view because as the writer who created the Song, only he could have been with them – in a poetic sense – in the bridal chamber as a “guest” on their wedding night. (4) The wedding guests could be in view through the figurative use of apostrophe (addressing an audience that is not in the physical presence of the speaker). While the couple was alone in their wedding chambers, the wedding guests wished them all the joys and marital bliss of the honeymoon. This is supported by several factors: (a) Wedding feasts in the ancient Near East frequently lasted several days and after the couple had consummated their marriage, they would appear again to celebrate a feast with their wedding guests. (b) The structure of the Song is composed of paired-dialogues which either begin or conclude with the words of the friends or daughters of Jerusalem (1:2-4, 5-11; 3:6-11; 5:9-16; 6:1-3, 4-13; 7:1-10) or which conclude with an exhortation addressed to them (2:1-7; 3:1-5; 8:1-4). In this case, the poetic unit of 4:1-5:1 would conclude with an exhortation by the friends in 5:1b.

[5:1]  ¹⁴ sn The physical love between the couple is compared to eating and drinking at a wedding feast. This is an appropriate figure of comparison because it would have been issued during the feast which followed the wedding and the consummation. The term “drink” refers to intoxication, that is, it compares becoming drunk on wine with enjoying the physical love of one’s spouse (e.g., Prov 5:19-20).

[24:9]  ¹⁵ tn Heb “with a song they do not drink wine.”

[24:10]  ¹⁶ tn Heb “the city of chaos” (so NAB, NASB, NRSV). Isaiah uses the term תֹּהוּ (tohu) rather frequently of things (like idols) that are empty and worthless (see BDB 1062 s.v.), so the word might characterize the city as rebellious or morally worthless. However, in this context, which focuses on the effects of divine judgment, it probably refers to the ruined or worthless condition in which the city is left (note the use of the word in Isa 34:11). For a discussion of the identity of this city, see R. Chisholm, “The ‘Everlasting Covenant’ and the ‘City of Chaos’: Intentional Ambiguity and Irony in Isaiah 24,” CTR 6 (1993): 237-53. In the context of universal judgment depicted in Isa 24, this city represents all the nations and cities of the world which, like Babylon of old and the powers/cities mentioned in chapters 13-23, rebel against God’s authority. Behind the stereotypical language one can detect various specific manifestations of this symbolic and paradigmatic city, including Babylon, Moab, and Jerusalem, all of which are alluded or referred to in chapters 24-27.

[24:10]  ¹⁷ tn Heb “every house is closed up from entering.”

[24:11]  ¹⁸ tn Heb “[there is] an outcry over the wine in the streets.”

[24:11]  ¹⁹ tn Heb “all joy turns to evening,” the darkness of evening symbolizing distress and sorrow.

[24:11]  ²⁰ tn Heb “the joy of the earth disappears.”

[25:6]  ²¹ sn That is, Mount Zion (see 24:23); cf. TEV; NLT “In Jerusalem.”

[25:6]  ²² 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.”

[55:1]  ²³ tn The Hebrew term הוֹי (hoy, “woe, ah”) was used in funeral laments and is often prefixed to judgment oracles for rhetorical effect. But here it appears to be a simple interjection, designed to grab the audience’s attention. Perhaps there is a note of sorrow or pity. See BDB 223 s.v.

[55:1]  ²⁴ sn The statement is an oxymoron. Its ironic quality adds to its rhetorical impact. The statement reminds one of the norm (one must normally buy commodities) as it expresses the astounding offer. One might paraphrase the statement: “Come and take freely what you normally have to pay for.”

[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.

[9:17]  ²⁷ 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]  ²⁸ tn Grk “in which.”

[5:18]  ²⁹ tn Or “dissipation.” See BDAG 148 s.v. ἀσωτία.

[5:18]  ³⁰ 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]  ³¹ tn See BDAG 1096 s.v. ψάλλω.

[5:19]  ³² tn Or “with.”