Kejadian 2:7
Konteks2:7 The Lord God formed 1 the man from the soil of the ground 2 and breathed into his nostrils the breath of life, 3 and the man became a living being. 4
Matius 1:1-25
Konteks1:1 This is the record of the genealogy 5 of Jesus Christ, the son of David, the son of Abraham.
1:2 Abraham was the father 6 of Isaac, Isaac the father of Jacob, Jacob the father of Judah and his brothers, 1:3 Judah the father of Perez and Zerah (by Tamar), Perez the father of Hezron, Hezron the father of Ram, 1:4 Ram the father of Amminadab, Amminadab the father of Nahshon, Nahshon the father of Salmon, 1:5 Salmon the father of Boaz (by Rahab), Boaz the father of Obed (by Ruth), Obed the father of Jesse, 1:6 and Jesse the father of David the king.
David was the father of Solomon (by the wife of Uriah 7 ), 1:7 Solomon the father of Rehoboam, Rehoboam the father of Abijah, Abijah the father of Asa, 8 1:8 Asa the father of Jehoshaphat, Jehoshaphat the father of Joram, Joram the father of Uzziah, 1:9 Uzziah the father of Jotham, Jotham the father of Ahaz, Ahaz the father of Hezekiah, 1:10 Hezekiah the father of Manasseh, Manasseh the father of Amon, 9 Amon the father of Josiah, 1:11 and Josiah 10 the father of Jeconiah and his brothers, at the time of the deportation to Babylon.
1:12 After 11 the deportation to Babylon, Jeconiah became the father of Shealtiel, 12 Shealtiel the father of Zerubbabel, 1:13 Zerubbabel the father of Abiud, Abiud the father of Eliakim, Eliakim the father of Azor, 1:14 Azor the father of Zadok, Zadok the father of Achim, Achim the father of Eliud, 1:15 Eliud the father of Eleazar, Eleazar the father of Matthan, Matthan the father of Jacob, 1:16 and Jacob the father of Joseph, the husband of Mary, by whom 13 Jesus was born, who is called Christ. 14
1:17 So all the generations from Abraham to David are fourteen generations, and from David to the deportation to Babylon, fourteen generations, and from the deportation to Babylon to Christ, 15 fourteen generations.
1:18 Now the birth of Jesus Christ happened this way. While his mother Mary was engaged to Joseph, but before they came together, 16 she was found to be pregnant through the Holy Spirit. 1:19 Because Joseph, her husband to be, 17 was a righteous man, and because he did not want to disgrace her, he intended to divorce her 18 privately. 1:20 When he had contemplated this, an 19 angel of the Lord 20 appeared to him in a dream and said, “Joseph, son of David, do not be afraid to take Mary as your wife, because the child conceived in her is from the Holy Spirit. 1:21 She will give birth to a son and you will name him 21 Jesus, 22 because he will save his people from their sins.” 1:22 This all happened so that what was spoken by the Lord through the prophet would be fulfilled: 1:23 “Look! The virgin will conceive and bear a son, and they will call him 23 Emmanuel,” 24 which means 25 “God with us.” 26 1:24 When Joseph awoke from sleep he did what the angel of the Lord 27 told him. He took his wife, 1:25 but did not have marital relations 28 with her until she gave birth to a son, whom he named 29 Jesus.
Matius 12:7
Konteks12:7 If 30 you had known what this means: ‘I want mercy and not sacrifice,’ 31 you would not have condemned the innocent.
Daniel 1:1-21
Konteks1:1 In the third 32 year of the reign of King Jehoiakim of Judah, King Nebuchadnezzar 33 of Babylon advanced against Jerusalem 34 and laid it under siege. 35 1:2 Now the Lord 36 delivered 37 King Jehoiakim of Judah into his power, 38 along with some of the vessels 39 of the temple of God. 40 He brought them to the land of Babylonia 41 to the temple of his god 42 and put 43 the vessels in the treasury of his god.
1:3 The king commanded 44 Ashpenaz, 45 who was in charge of his court officials, 46 to choose 47 some of the Israelites who were of royal and noble descent 48 – 1:4 young men in whom there was no physical defect and who were handsome, 49 well versed in all kinds of wisdom, well educated 50 and having keen insight, 51 and who were capable 52 of entering the king’s royal service 53 – and to teach them the literature and language 54 of the Babylonians. 55 1:5 So the king assigned them a daily ration 56 from his royal delicacies 57 and from the wine he himself drank. They were to be trained 58 for the next three years. At the end of that time they were to enter the king’s service. 59 1:6 As it turned out, 60 among these young men 61 were some from Judah: 62 Daniel, Hananiah, Mishael, and Azariah. 63 1:7 But the overseer of the court officials renamed them. He gave 64 Daniel the name Belteshazzar, Hananiah he named Shadrach, Mishael he named Meshach, and Azariah he named Abednego. 65
1:8 But Daniel made up his mind 66 that he would not defile 67 himself with the royal delicacies or the royal wine. 68 He therefore asked the overseer of the court officials for permission not to defile himself. 1:9 Then God made the overseer of the court officials sympathetic to Daniel. 69 1:10 But he 70 responded to Daniel, “I fear my master the king. He is the one who has decided 71 your food and drink. What would happen if he saw that you looked malnourished in comparison to the other young men your age? 72 If that happened, 73 you would endanger my life 74 with the king!” 1:11 Daniel then spoke to the warden 75 whom the overseer of the court officials had appointed over Daniel, Hananiah, Mishael, and Azariah: 1:12 “Please test your servants for ten days by providing us with some vegetables to eat and water to drink. 1:13 Then compare our appearance 76 with that of 77 the young men who are eating the royal delicacies; 78 deal with us 79 in light of what you see.” 1:14 So the warden 80 agreed to their proposal 81 and tested them for ten 82 days.
1:15 At the end of the ten days their appearance was better and their bodies were healthier 83 than all the young men who had been eating the royal delicacies. 1:16 So the warden removed the delicacies and the wine 84 from their diet 85 and gave them a diet of vegetables instead. 1:17 Now as for these four young men, God endowed them with knowledge and skill in all sorts of literature and wisdom – and Daniel had insight into all kinds of visions and dreams.
1:18 When the time appointed by the king arrived, 86 the overseer of the court officials brought them into Nebuchadnezzar’s presence. 1:19 When the king spoke with them, he did not find among the entire group 87 anyone like Daniel, Hananiah, Mishael, or Azariah. So they entered the king’s service. 88 1:20 In every matter of wisdom and 89 insight the king asked them about, he found them to be ten times 90 better than any of the magicians and astrologers that were in his entire empire. 1:21 Now Daniel lived on until the first 91 year of Cyrus the king.
Lukas 23:43
Konteks23:43 And Jesus 92 said to him, “I tell you the truth, 93 today 94 you will be with me in paradise.” 95
1 Tawarikh 1:1-54
Konteks1:1 Adam, Seth, Enosh, 1:2 Kenan, Mahalalel, Jered, 1:3 Enoch, Methuselah, Lamech, 1:4 Noah, Shem, Ham, and Japheth. 96
1:5 The sons of Japheth:
Gomer, Magog, Madai, Javan, Tubal, Meshech, and Tiras.
1:6 The sons of Gomer:
Ashkenaz, Riphath, 97 and Togarmah.
Elishah, Tarshish, the Kittites, and the Rodanites. 99
1:8 The sons of Ham:
Cush, Mizraim, 100 Put, and Canaan.
1:9 The sons of Cush:
Seba, Havilah, Sabta, Raamah, and Sabteca.
The sons of Raamah:
Sheba and Dedan.
1:10 Cush was the father of Nimrod, who established himself as a mighty warrior on earth. 101
1:11 Mizraim was the father of the Ludites, Anamites, Lehabites, Naphtuhites, 1:12 Pathrusites, Casluhites (from whom the Philistines descended 102 ), and the Caphtorites.
1:13 Canaan was the father of Sidon – his firstborn – and Heth, 1:14 as well as the Jebusites, Amorites, Girgashites, 1:15 Hivites, Arkites, Sinites, 1:16 Arvadites, Zemarites, and Hamathites.
1:17 The sons of Shem:
Elam, Asshur, Arphaxad, Lud, and Aram.
The sons of Aram: 103
Uz, Hul, Gether, and Meshech. 104
1:18 Arphaxad was the father of Shelah, and Shelah was the father of Eber. 1:19 Two sons were born to Eber: the first was named Peleg, for during his lifetime the earth was divided; 105 his brother’s name was Joktan.
1:20 Joktan was the father of Almodad, Sheleph, Hazarmaveth, Jerah, 1:21 Hadoram, Uzal, Diklah, 1:22 Ebal, 106 Abimael, Sheba, 1:23 Ophir, Havilah, and Jobab. All these were the sons of Joktan.
1:24 Shem, Arphaxad, Shelah, 107 1:25 Eber, Peleg, Reu, 1:26 Serug, Nahor, Terah, 1:27 Abram (that is, Abraham).
1:28 The sons of Abraham:
Isaac and Ishmael.
1:29 These were their descendants:
Ishmael’s firstborn son was Nebaioth; the others were 108 Kedar, Adbeel, Mibsam, 1:30 Mishma, Dumah, Massa, Hadad, Tema, 1:31 Jetur, Naphish, and Kedemah. These were the sons of Ishmael.
1:32 The sons to whom Keturah, Abraham’s concubine, 109 gave birth:
Zimran, Jokshan, Medan, Midian, Ishbak, Shuah.
The sons of Jokshan:
Sheba and Dedan.
1:33 The sons of Midian:
Ephah, Epher, Hanoch, Abida, and Eldaah. All these were the sons of Keturah.
1:34 Abraham was the father of Isaac. The sons of Isaac:
Esau and Israel.
1:35 The sons of Esau:
Eliphaz, Reuel, Jeush, Jalam, and Korah.
1:36 The sons of Eliphaz:
Teman, Omar, Zephi, 110 Gatam, Kenaz, and (by Timna) Amalek. 111
1:37 The sons of Reuel:
Nahath, Zerah, Shammah, and Mizzah.
1:38 The sons of Seir:
Lotan, Shobal, Zibeon, Anah, Dishon, Ezer, and Dishan.
1:39 The sons of Lotan:
Hori and Homam. (Timna was Lotan’s sister.) 112
1:40 The sons of Shobal:
Alyan, 113 Manahath, Ebal, Shephi, 114 and Onam.
The sons of Zibeon:
Aiah and Anah.
Dishon.
The sons of Dishon:
Hamran, 116 Eshban, Ithran, and Keran.
1:42 The sons of Ezer:
Bilhan, Zaavan, Jaakan. 117
The sons of Dishan: 118
Uz and Aran.
1:43 These were the kings who reigned in the land of Edom before any king ruled over the Israelites:
Bela son of Beor; the name of his city was Dinhabah.
1:44 When Bela died, Jobab son of Zerah from Bozrah, succeeded him. 119
1:45 When Jobab died, Husham from the land of the Temanites succeeded him.
1:46 When Husham died, Hadad son of Bedad succeeded him. He struck down the Midianites in the plains of Moab; the name of his city was Avith.
1:47 When Hadad died, Samlah from Masrekah succeeded him.
1:48 When Samlah died, Shaul from Rehoboth on the river 120 succeeded him.
1:49 When Shaul died, Baal-Hanan son of Achbor succeeded him.
1:50 When Baal-Hanan died, Hadad succeeded him; the name of his city was Pai. 121 His wife was Mehetabel, daughter of Matred, daughter of Me-Zahab.
1:51 Hadad died.
The tribal chiefs of Edom were:
Timna, Alvah, Jetheth, 1:52 Oholibamah, Elah, Pinon, 1:53 Kenaz, Teman, 122 Mibzar, 1:54 Magdiel, Iram. 123 These were the tribal chiefs of Edom.
Matius 10:28
Konteks10:28 Do 124 not be afraid of those who kill the body 125 but cannot kill the soul. Instead, fear the one who is able to destroy both soul and body in hell. 126
[2:7] 1 tn Or “fashioned.” The prefixed verb form with vav (ו) consecutive initiates narrative sequence. The Hebrew word יָצַר (yatsar) means “to form” or “to fashion,” usually by plan or design (see the related noun יֵצֶר [yetser] in Gen 6:5). It is the term for an artist’s work (the Hebrew term יוֹצֵר [yotser] refers to a potter; see Jer 18:2-4.)
[2:7] sn Various traditions in the ancient Near East reflect this idea of creation. Egyptian drawings show a deity turning little people off of the potter’s wheel with another deity giving them life. In the Bible humans are related to the soil and return to it (see 3:19; see also Job 4:19, 20:9; and Isa 29:16).
[2:7] 2 tn The line literally reads “And Yahweh God formed the man, soil, from the ground.” “Soil” is an adverbial accusative, identifying the material from which the man was made.
[2:7] 3 tn The Hebrew word נְשָׁמָה (nÿshamah, “breath”) is used for God and for the life imparted to humans, not animals (see T. C. Mitchell, “The Old Testament Usage of Nÿshama,” VT 11 [1961]: 177-87). Its usage in the Bible conveys more than a breathing living organism (נֶפֶשׁ חַיַּה, nefesh khayyah). Whatever is given this breath of life becomes animated with the life from God, has spiritual understanding (Job 32:8), and has a functioning conscience (Prov 20:27).
[2:7] sn Human life is described here as consisting of a body (made from soil from the ground) and breath (given by God). Both animals and humans are called “a living being” (נֶפֶשׁ חַיַּה) but humankind became that in a different and more significant way.
[2:7] 4 tn The Hebrew term נֶפֶשׁ (nefesh, “being”) is often translated “soul,” but the word usually refers to the whole person. The phrase נֶפֶשׁ חַיַּה (nefesh khayyah, “living being”) is used of both animals and human beings (see 1:20, 24, 30; 2:19).
[1:1] 5 tn Grk “the book of the genealogy.” The noun βίβλος (biblo"), though it is without the article, is to be translated as definite due to Apollonius’ corollary and the normal use of anarthrous nouns in titles.
[1:6] 7 sn By the wife of Uriah, i.e., Bathsheba (cf. 2 Sam 11:3).
[1:7] 8 tc The reading ᾿Ασάφ (Asaf), a variant spelling on ᾿Ασά (Asa), is found in the earliest and most widespread witnesses (Ì1vid א B C [Dluc] Ë1,13 700 pc it co). Although Asaph was a psalmist and Asa was a king, it is doubtful that the author mistook one for the other since other ancient documents have variant spellings on the king’s name (such as “Asab,” “Asanos,” and “Asaph”). Thus the spelling ᾿Ασάφ that is almost surely found in the original of Matt 1:7-8 has been translated as “Asa” in keeping with the more common spelling of the king’s name.
[1:10] 9 tc ᾿Αμώς (Amws) is the reading found in the earliest and best witnesses (א B C [Dluc] γ δ θ Ë1 33 pc it sa bo), and as such is most likely original, but this is a variant spelling of the name ᾿Αμών (Amwn). The translation uses the more well-known spelling “Amon” found in the Hebrew MT and the majority of LXX
[1:11] 10 sn Before the mention of Jeconiah, several medieval
[1:12] 11 tn Because of the difference between Greek style, which usually begins a sentence with a conjunction, and English style, which generally does not, the conjunction δέ (de) has not been translated here.
[1:12] 12 sn The Greek text and the KJV read Salathiel. Most modern English translations use the OT form of the name (cf. Ezra 3:2).
[1:16] 13 tc There are three significant variant readings at this point in the text. Some
[1:16] sn The pronoun whom is feminine gender in the Greek text, referring to Mary.
[1:16] 14 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[1:16] sn The term χριστός (cristos) was originally an adjective (“anointed”), developing in LXX into a substantive (“an anointed one”), then developing still further into a technical generic term (“the anointed one”). In the intertestamental period it developed further into a technical term referring to the hoped-for anointed one, that is, a specific individual. In the NT the development starts there (technical-specific), is so used in the gospels, and then develops in Paul to mean virtually Jesus’ last name.
[1:17] 15 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[1:17] sn See the note on Christ in 1:16.
[1:18] 16 tn The connotation of the Greek is “before they came together in marital and domestic union” (so BDAG 970 s.v. συνέρχομαι 3).
[1:19] 17 tn Grk “husband.” See following note for discussion.
[1:19] 18 tn Or “send her away.”
[1:19] sn In the Jewish context, “full betrothal was so binding that its breaking required a certificate of divorce, and the death of one party made the other a widow or widower (m. Ketub. 1:2; m. Sota 1:5; m. Git. passim…)” (R. H. Gundry, Matthew: A Commentary on his Literary and Theological Art, 21).
[1:20] 19 tn Grk “behold, an angel.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
[1:20] 20 tn Or “the angel of the Lord.” Linguistically, “angel of the Lord” is the same in both testaments (and thus, he is either “an angel of the Lord” or “the angel of the Lord” in both testaments). For arguments and implications, see ExSyn 252; M. J. Davidson, “Angels,” DJG, 9; W. G. MacDonald argues for “an angel” in both testaments: “Christology and ‘The Angel of the Lord’,” Current Issues in Biblical and Patristic Interpretation, 324-35.
[1:21] 21 tn Grk “you will call his name.”
[1:21] 22 sn The Greek form of the name Ihsous, which was translated into Latin as Jesus, is the same as the Hebrew Yeshua (Joshua), which means “Yahweh saves” (Yahweh is typically rendered as “Lord” in the OT). It was a fairly common name among Jews in 1st century Palestine, as references to a number of people by this name in the LXX and Josephus indicate.
[1:23] 23 tn Grk “they will call his name.”
[1:23] 24 sn A quotation from Isa 7:14.
[1:23] 25 tn Grk “is translated.”
[1:23] 26 sn An allusion to Isa 8:8, 10 (LXX).
[1:24] 27 tn See the note on the word “Lord” in 1:20. Here the translation “the angel of the Lord” is used because the Greek article (ὁ, Jo) which precedes ἄγγελος (angelos) is taken as an anaphoric article (ExSyn 217-19) referring back to the angel mentioned in v. 20.
[1:25] 28 tn Or “did not have sexual relations”; Grk “was not knowing her.” The verb “know” (in both Hebrew and Greek) is a frequent biblical euphemism for sexual relations. However, a translation like “did not have sexual relations with her” is too graphic in light of the popularity and wide use of Matthew’s infancy narrative. Thus the somewhat more subdued but still clear “did not have marital relations” was selected.
[1:25] 29 tn Grk “and he called his name Jesus.” The coordinate clause has been translated as a relative clause in English for stylistic reasons.
[12:7] 30 tn Here δέ (de) has not been translated.
[12:7] 31 sn A quotation from Hos 6:6 (see also Matt 9:13).
[1:1] 32 sn The third year of the reign of Jehoiakim would be ca. 605
[1:1] 33 sn King Nebuchadnezzar ruled Babylon from ca. 605-562
[1:1] 34 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[1:1] 35 sn This attack culminated in the first of three major deportations of Jews to Babylon. The second one occurred in 597
[1:2] 36 tn The Hebrew term translated “Lord” here is אֲדֹנָי (’adonay).
[1:2] 38 tn Heb “hand,” which is often used idiomatically for one’s power and authority. See BDB 390 s.v. יָד 2.
[1:2] 39 tn Or “utensils”; or “articles.”
[1:2] 40 tn Heb “house of God.”
[1:2] 41 sn The land of Babylonia (Heb “the land of Shinar”) is another name for Sumer and Akkad, where Babylon was located (cf. Gen 10:10; 11:2; 14:1, 9; Josh 7:21; Isa 11:11; Zech 5:11).
[1:2] 42 tn Or “gods” (NCV, NRSV, TEV; also later in this verse). The Hebrew term can be used as a numerical plural for many gods or as a plural of majesty for one particular god. Since Nebuchadnezzar was a polytheist, it is not clear if the reference here is to many gods or one particular deity. The plural of majesty, while normally used for Israel’s God, is occasionally used of foreign gods (cf. BDB 43 s.v. אֱלֹהִים 1, 2). See Judg 11:24 (of the Moabite god Chemosh); 1 Sam 5:7 (of the Philistine god Dagon); 1 Kgs 11:33 (of the Canaanite goddess Astarte, the Moabite god Chemosh, and the Ammonite god Milcom); 2 Kgs 19:37 (of the Assyrian god Nisroch). Since gods normally had their own individual temples, Dan 1:2 probably refers to a particular deity, perhaps Marduk, the supreme god of Babylon, or Marduk’s son Nabu, after whom Nebuchadnezzar was named. The name Nebuchadnezzar means “Nabu has protected the son who will inherit” (HALOT 660 s.v. נְבוּכַדְרֶאצַּר). For a discussion of how temples functioned in Babylonian religion see H. Ringgren, Religions of the Ancient Near East, 77-81.
[1:2] 43 tn Heb “brought.” Though the Hebrew verb “brought” is repeated in this verse, the translation uses “brought…put” for stylistic variation.
[1:3] 44 tn Or “gave orders to.” Heb “said to.”
[1:3] 45 sn It is possible that the word Ashpenaz is not a proper name at all, but a general term for “innkeeper.” See J. J. Collins, Daniel (Hermeneia), 127, n. 9. However, the ancient versions understand the term to be a name, and the present translation (along with most English versions) understands the word in this way.
[1:3] 46 sn The word court official (Hebrew saris) need not mean “eunuch” in a technical sense (see Gen 37:36, where the term refers to Potiphar, who had a wife), although in the case of the book of Daniel there was in Jewish literature a common tradition to that effect. On the OT usage of this word see HALOT 769-70 s.v. סָרֹיס.
[1:3] 48 tn Heb “and from the seed of royalty and from the nobles.”
[1:4] 49 tn Heb “good of appearance.”
[1:4] 50 tn Heb “knowers of knowledge.”
[1:4] 51 tn Heb “understanders of knowledge.”
[1:4] 52 tn Heb “who had strength.”
[1:4] 53 tn Heb “to stand in the palace of the king.” Cf. vv. 5, 19.
[1:4] 54 sn The language of the Chaldeans referred to here is Akkadian, an East Semitic cuneiform language.
[1:4] 55 tn Heb “Chaldeans” (so KJV, NAB, NASB, NRSV). This is an ancient name for the Babylonians.
[1:5] 56 tn Heb “a thing of a day in its day.”
[1:5] 57 tn Heb “from the delicacies of the king.”
[1:5] 58 tn Or “educated.” See HALOT 179 s.v. I גדל.
[1:5] 59 tn Heb “stand before the king.”
[1:6] 60 tn Heb “and it happened that.”
[1:6] 61 tn Heb “among them”; the referent (the young men taken captive from Judah) has been specified in the translation for clarity.
[1:6] 62 tn Heb “the sons of Judah.”
[1:6] 63 sn The names reflect a Jewish heritage. In Hebrew Daniel means “God is my judge”; Hananiah means “the Lord is gracious”; Mishael means “who is what God is?”; Azariah means “the Lord has helped.”
[1:7] 64 tc The LXX and Vulgate lack the verb here.
[1:7] 65 sn The meanings of the Babylonian names are more conjectural than is the case with the Hebrew names. The probable etymologies are as follows: Belteshazzar means “protect his life,” although the MT vocalization may suggest “Belti, protect the king” (cf. Dan 4:8); Shadrach perhaps means “command of Aku”; Meshach is of uncertain meaning; Abednego means “servant of Nego.” Assigning Babylonian names to the Hebrew youths may have been an attempt to erase from their memory their Israelite heritage.
[1:8] 66 tn Heb “placed on his heart.”
[1:8] 67 tn Or “would not make himself ceremonially unclean”; TEV “become ritually unclean.”
[1:8] sn Various reasons have been suggested as to why such food would defile Daniel. Perhaps it had to do with violations of Mosaic law with regard to unclean foods, or perhaps it had to do with such food having been offered to idols. Daniel’s practice in this regard is strikingly different from that of Esther, who was able successfully to conceal her Jewish identity.
[1:8] 68 tn Heb “with the delicacies of the king and with the wine of his drinking.”
[1:9] 69 tn Heb “Then God granted Daniel loyal love and compassion before the overseer of the court officials.” The expression “loyal love and compassion” is a hendiadys; the two words combine to express one idea.
[1:10] 70 tn Heb “The overseer of the court officials.” The subject has been specified in the translation for the sake of clarity.
[1:10] 71 tn Heb “assigned.” See v. 5.
[1:10] 72 tn Heb “Why should he see your faces thin from the young men who are according to your age?” The term translated “thin” occurs only here and in Gen 40:6, where it appears to refer to a dejected facial expression. The word is related to an Arabic root meaning “be weak.” See HALOT 277 s.v. II זעף.
[1:10] 73 tn The words “if that happened” are not in the Hebrew text but have been added in the translation for clarity.
[1:10] 74 tn Heb “my head.” Presumably this is an implicit reference to capital punishment (cf. NCV, TEV, CEV, NLT), although this is not entirely clear.
[1:11] 75 sn Having failed to convince the overseer, Daniel sought the favor of the warden whom the overseer had appointed to care for the young men.
[1:13] 76 tn Heb “let our appearance be seen before you.”
[1:13] 77 tn Heb “the appearance of.”
[1:13] 78 tn Heb “delicacies of the king.” So also in v. 15.
[1:13] 79 tn Heb “your servants.”
[1:14] 80 tn Heb “he”; the referent (the warden mentioned in v. 11) has been specified in the translation for clarity.
[1:14] 81 tn Heb “listened to them with regard to this matter.”
[1:14] 82 sn The number ten is sometimes used in the OT as an ideal number of completeness. Cf. v. 20; Zech 8:23; Rev 2:10.
[1:15] 83 tn Heb “fat of flesh”; KJV, ASV “fatter in flesh”; NASB, NRSV “fatter” (although this is no longer a sign of health in Western culture).
[1:16] 84 tn Heb “the wine of their drinking.”
[1:16] 85 tn The words “from their diet” are not in the Hebrew text but have been added in the translation for clarity.
[1:18] 86 tn Heb “at the end of the days which the king said to bring them.”
[1:19] 87 tn Heb “from all of them.”
[1:19] 88 tn Heb “stood before the king.”
[1:20] 89 tc The MT lacks the conjunction, reading the first word in the phrase as a construct (“wisdom of insight”). While this reading is not impossible, it seems better to follow Theodotion, the Syriac, the Vulgate, and the Sahidic Coptic, all of which have the conjunction.
[1:21] 91 sn The Persian king Cyrus’ first year in control of Babylon was 539
[23:43] 93 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[23:43] 94 sn Jesus gives more than the criminal asked for, because the blessing will come today, not in the future. He will be among the righteous. See the note on today in 2:11.
[23:43] 95 sn In the NT, paradise is mentioned three times. Here it refers to the abode of the righteous dead. In Rev 2:7 it refers to the restoration of Edenic paradise predicted in Isa 51:3 and Ezek 36:35. In 2 Cor 12:4 it probably refers to the “third heaven” (2 Cor 12:2) as the place where God dwells.
[1:4] 96 tc The LXX reads “Noah; the sons of Noah [were] Shem, Ham, and Japheth.” Several English translations (e.g., NIV, NLT) follow the LXX.
[1:4] sn Shem, Ham, and Japheth were Noah’s three sons (Gen 6:10).
[1:6] 97 tc Many medieval Hebrew
[1:7] 98 tn Or in this case, “descendants.”
[1:7] 99 tc The Kethiv has “Rodanim,” which probably refers to the island of Rhodes. The Qere has “Dodanim,” which refers to one of the most ancient and revered locations in ancient Greece. The MT and most medieval Hebrew
[1:7] tn Heb “Kittim and Rodanim.”
[1:8] 100 tn That is, “Egypt.”
[1:10] 101 tn Heb “he began to be a mighty warrior in the earth.”
[1:12] 102 tn Heb “came forth.”
[1:17] 103 tc The words “the sons of Aram” do not appear in the Hebrew text. Apparently the phrase וּבְנֵי אֲרָם (uvÿney ’aram) has accidentally dropped out of the text by homoioteleuton (note the presence of אֲרָם just before this). The phrase is included in Gen 10:23.
[1:17] 104 tc The MT of the parallel geneaology in Gen 10:23 reads “Mash,” but the LXX there reads “Meshech” in agreement with 1 Chr 1:17.
[1:19] 105 sn Perhaps this refers to the scattering of the people at Babel (Gen 11:1-9).
[1:22] 106 tc Some medieval Hebrew
[1:24] 107 tc Some LXX
[1:29] 108 tn The words “the others were” are supplied in the translation for stylistic reasons.
[1:32] 109 sn A concubine was a slave woman in ancient Near Eastern societies who was the legal property of her master, but who could have legitimate sexual relations with her master. A concubine’s status was more elevated than a mere servant, but she was not free and did not have the legal rights of a free wife. The children of a concubine could, in some instances, become equal heirs with the children of the free wife. After the period of the Judges concubines may have become more of a royal prerogative (2 Sam 21:10-14; 1 Kgs 11:3).
[1:36] 110 tc Many medieval Hebrew
[1:36] 111 tn The Hebrew text has simply, “and Timna and Amalek,” but Gen 36:12 indicates that Timna, a concubine of Eliphaz, was the mother of Amalek. See also v. 39 below, which states that Timna was the sister of Lotan.
[1:39] 112 tn Perhaps this is the Timna mentioned in v. 36.
[1:40] 113 tc Some medieval Hebrew
[1:40] 114 tc A few medieval Hebrew
[1:41] 115 tn Heb “sons.” The Hebrew text has the plural, but only one son is listed. For stylistic reasons the singular “son” was used in the translation.
[1:41] 116 tn The parallel geneaology in Gen 36:26 has the variant spelling “Hemdan.” Some English versions follow the variant spelling here (e.g., NAB, NIV, NCV, CEV, NLT).
[1:42] 117 tn The parallel geneaology in Gen 36:27 has the variant spelling “Akan.” Among English versions that use the variant spelling here are NIV, NCV, NLT.
[1:42] 118 tc The MT reads “Dishon” here, but this should be emended to “Dishan.” See the list in v. 38 and Gen 36:28.
[1:44] 119 tn Heb “ruled in his place,” here and in vv. 45-50.
[1:48] 120 tn Or “near the river.”
[1:48] sn The river may refer to the Euphrates River (cf. NRSV, CEV, NLT).
[1:50] 121 tc Many medieval Hebrew
[1:53] 122 tn The parallel genealogy in Gen 36:42 has the variant spelling “Temam.”
[1:54] 123 tn Each of the names in this list is preceded by the word “chief” in the Hebrew text. This has not been included in the translation because it would appear very redundant to the modern reader.
[10:28] 124 tn Here καί (kai) has not been translated.
[10:28] 125 sn Judaism had a similar exhortation in 4 Macc 13:14-15.
