Ayub 20:23

20:23 “While he is ¹  filling his belly,

God ²  sends his burning anger ³  against him,

and rains down his blows upon him. ⁴ 

Ayub 21:18

21:18 How often ⁵  are they like straw before the wind,

and like chaff swept away ⁶  by a whirlwind?

Keluaran 12:29

The Deliverance from Egypt

12:29 ⁷ It happened ⁸  at midnight – the Lord attacked all the firstborn in the land of Egypt, from the firstborn of Pharaoh who sat on his throne to the firstborn of the captive who was in the prison, and all the firstborn of the cattle.

Keluaran 12:2

12:2 “This month is to be your beginning of months; it will be your first month of the year. ⁹ 

Kisah Para Rasul 19:35

19:35 After the city secretary ¹⁰  quieted the crowd, he said, “Men of Ephesus, what person ¹¹  is there who does not know that the city of the Ephesians is the keeper ¹²  of the temple of the great Artemis ¹³  and of her image that fell from heaven? ¹⁴ 

Daniel 5:30

5:30 And in that very night Belshazzar, the Babylonian king, ¹⁵  was killed. ¹⁶ 

[20:23]  ¹ tn D. J. A. Clines observes that to do justice to the three jussives in the verse, one would have to translate “May it be, to fill his belly to the full, that God should send…and rain” (Job [WBC], 477). The jussive form of the verb at the beginning of the verse could also simply introduce a protasis of a conditional clause (see GKC 323 §109.h, i). This would mean, “if he [God] is about to fill his [the wicked’s] belly to the full, he will send….” The NIV reads “when he has filled his belly.” These fit better, because the context is talking about the wicked in his evil pursuit being cut down.

[20:23]  ² tn “God” is understood as the subject of the judgment.

[20:23]  ³ tn Heb “the anger of his wrath.”

[20:23]  ⁴ tn Heb “rain down upon him, on his flesh.” Dhorme changes עָלֵימוֹ (’alemo, “upon him”) to “his arrows”; he translates the line as “he rains his arrows upon his flesh.” The word בִּלְחוּמוֹ (bilkhumo,“his flesh”) has been given a wide variety of translations: “as his food,” “on his flesh,” “upon him, his anger,” or “missiles or weapons of war.”

[21:18]  ⁵ tn To retain the sense that the wicked do not suffer as others, this verse must either be taken as a question or a continuation of the question in v. 17.

[21:18]  ⁶ tn The verb used actually means “rob.” It is appropriate to the image of a whirlwind suddenly taking away the wisp of straw.

[12:29]  ⁷ sn The next section records the deliverance of Israel from Egypt, and so becomes the turning point of the book. Verses 28 and 29 could be included in the exposition of the previous section as the culmination of that part. The message might highlight God’s requirement for deliverance from bondage through the application of the blood of the sacrifice, God’s instruction for the memorial of deliverance through the purging of corruption, and the compliance of those who believed the message. But these verses also form the beginning of this next section (and so could be used transitionally). This unit includes the judgment on Egypt (29-30), the exodus from Egypt (31-39) and the historical summation and report (40-42).

[12:29]  ⁸ tn The verse begins with the temporal indicator וַיְהִי (vayÿhi), often translated “and it came to pass.” Here it could be left untranslated: “In the middle of the night Yahweh attacked.” The word order of the next and main clause furthers the emphasis by means of the vav disjunctive on the divine name preceding the verb. The combination of these initial and disjunctive elements helps to convey the suddenness of the attack, while its thoroughness is stressed by the repetition of “firstborn” in the rest of the verse, the merism (“from the firstborn of Pharaoh…to the firstborn of the captive”), and the mention of cattle.

[12:2]  ⁹ sn B. Jacob (Exodus, 294-95) shows that the intent of the passage was not to make this month in the spring the New Year – that was in the autumn. Rather, when counting months this was supposed to be remembered first, for it was the great festival of freedom from Egypt. He observes how some scholars have unnecessarily tried to date one New Year earlier than the other.

[19:35]  ¹⁰ tn Or “clerk.” The “scribe” (γραμματεύς, grammateu") was the keeper of the city’s records.

[19:35]  ¹¹ tn This is a generic use of ἄνθρωπος (anqrwpo").

[19:35]  ¹² tn See BDAG 670 s.v. νεωκόρος. The city is described as the “warden” or “guardian” of the goddess and her temple.

[19:35]  ¹³ sn Artemis was a Greek goddess worshiped particularly in Asia Minor, whose temple, one of the seven wonders of the ancient world, was located just outside the city of Ephesus.

[19:35]  ¹⁴ tn Or “from the sky” (the same Greek word means both “heaven” and “sky”).

[19:35]  sn The expression fell from heaven adds a note of apologetic about the heavenly origin of the goddess. The city’s identity and well-being was wrapped up with this connection, in their view. Many interpreters view her image that fell from heaven as a stone meteorite regarded as a sacred object.

[5:30]  ¹⁵ tn Aram “king of the Chaldeans.”

[5:30]  ¹⁶ sn The year was 539 B.C. At this time Daniel would have been approximately eighty-one years old. The relevant extra-biblical records describing the fall of Babylon include portions of Herodotus, Xenophon, Berossus (cited in Josephus), the Cyrus Cylinder, and the Babylonian Chronicle.