Amsal 31:3-5

31:3 Do not give your strength ¹  to women,

nor your ways ²  to that which ruins ³  kings.

31:4 It is not for kings, ⁴  O Lemuel,

it is not for kings to drink wine, ⁵ 

or for rulers to crave strong drink, ⁶ 

31:5 lest they drink and forget what is decreed,

and remove ⁷  from all the poor ⁸  their legal rights. ⁹ 

Pengkhotbah 10:16-17

The Problem with Foolish Rulers

10:16 Woe to you, O land, when your king is childish, ¹⁰ 

and your princes feast in the morning!

10:17 Blessed are you, O land, when your king is the son of nobility, ¹¹ 

and your princes feast at the proper time ¹²  – with self-control and not in drunkenness. ¹³ 

Yesaya 28:6-7

28:6 He will give discernment to the one who makes judicial decisions,

and strength to those who defend the city from attackers. ¹⁴ 

28:7 Even these men ¹⁵  stagger because of wine,

they stumble around because of beer –

priests and prophets stagger because of beer,

they are confused ¹⁶  because of wine,

they stumble around because of beer;

they stagger while seeing prophetic visions, ¹⁷ 

they totter while making legal decisions. ¹⁸ 

Daniel 5:1-4

Belshazzar Sees Mysterious Handwriting on a Wall

5:1 King Belshazzar ¹⁹  prepared a great banquet ²⁰  for a thousand of his nobles, and he was drinking wine in front of ²¹  them all. ²²  5:2 While under the influence ²³  of the wine, Belshazzar issued an order to bring in the gold and silver vessels – the ones that Nebuchadnezzar his father ²⁴  had confiscated ²⁵  from the temple in Jerusalem ²⁶  – so that the king and his nobles, together with his wives and his concubines, could drink from them. ²⁷  5:3 So they brought the gold and silver ²⁸  vessels that had been confiscated from the temple, the house of God ²⁹  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.

Daniel 5:30

5:30 And in that very night Belshazzar, the Babylonian king, ³⁰  was killed. ³¹ 

Hosea 7:5

7:5 At the celebration ³²  of their king, ³³ 

his princes become inflamed ³⁴  with wine;

they conspire ³⁵  with evildoers.

Markus 6:18-24

6:18 For John had repeatedly told ³⁶  Herod, “It is not lawful for you to have your brother’s wife.” ³⁷  6:19 So Herodias nursed a grudge against him and wanted to kill him. But ³⁸  she could not 6:20 because Herod stood in awe of ³⁹  John and protected him, since he knew that John ⁴⁰  was a righteous and holy man. When Herod ⁴¹  heard him, he was thoroughly baffled, ⁴²  and yet ⁴³  he liked to listen to John. ⁴⁴ 

6:21 But ⁴⁵  a suitable day ⁴⁶  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 ⁴⁷  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, ⁴⁸  “Whatever you ask I will give you, up to half my kingdom.” ⁴⁹  6:24 So ⁵⁰  she went out and said to her mother, “What should I ask for?” Her mother ⁵¹  said, “The head of John the baptizer.” ⁵² 

Galatia 5:23

5:23 gentleness, and ⁵³  self-control. Against such things there is no law.

Titus 2:11-12

2:11 For the grace of God has appeared, bringing salvation to all people. ⁵⁴  2:12 It trains us ⁵⁵  to reject godless ways ⁵⁶  and worldly desires and to live self-controlled, upright, and godly lives in the present age,

Titus 2:1

Conduct Consistent with Sound Teaching

2:1 But as for you, communicate the behavior that goes with ⁵⁷  sound teaching.

Pengkhotbah 4:4

Labor Motivated by Envy

4:4 Then I considered ⁵⁸  all the skillful work ⁵⁹  that is done:

Surely it is nothing more than ⁶⁰  competition ⁶¹  between one person and another. ⁶² 

This also is profitless – like ⁶³  chasing the wind.

Pengkhotbah 4:2

4:2 So I considered ⁶⁴  those who are dead and gone ⁶⁵ 

more fortunate than those who are still alive. ⁶⁶ 

Pengkhotbah 1:6

1:6 The wind goes to the south and circles around to the north;

round and round ⁶⁷  the wind goes and on its rounds it returns. ⁶⁸ 

[31:3]  ¹ sn The word translated “strength” refers to physical powers here, i.e., “vigor” (so NAB) or “stamina.” It is therefore a metonymy of cause; the effect would be what spending this strength meant – sexual involvement with women. It would be easy for a king to spend his energy enjoying women, but that would be unwise.

[31:3]  ² sn The word “ways” may in general refer to the heart’s affection for or attention to, or it may more specifically refer to sexual intercourse. While in the book of Proverbs the term is an idiom for the course of life, in this context it must refer to the energy spent in this activity.

[31:3]  ³ tn The construction uses Qal infinitive construct לַמְחוֹת (lamkhot, “to wipe out; to blot out; to destroy”). The construction is somewhat strange, and so some interpreters suggest changing it to מֹחוֹת (mokhot, “destroyers of kings”); cf. BDB 562 s.v. מָחָה Qal.3. Commentators note that the form is close to an Aramaic word that means “concubine,” and an Arabic word that is an indelicate description for women.

[31:4]  ⁴ tn Heb “[It is] not for kings.”

[31:4]  ⁵ sn This second warning for kings concerns the use of alcohol. If this passage is meant to prohibit any use of alcohol by kings, it would be unheard of in any ancient royal court. What is probably meant is an excessive and unwarranted use of alcohol, or a troubling need for it, so that the meaning is “to drink wine in excess” (cf. NLT “to guzzle wine”; CEV “should not get drunk”). The danger, of course, would be that excessive use of alcohol would cloud the mind and deprive a king of true administrative ability and justice.

[31:4]  ⁶ tn The MT has אֵו (’ev), a Kethib/Qere reading. The Kethib is אוֹ (’o) but the Qere is אֵי (’ey). Some follow the Qere and take the word as a shortened form of וַֹיֵּה, “where?” This would mean the ruler would be always asking for drink (cf. ASV). Others reconstruct to אַוֵּה (’avveh, “to desire; to crave”). In either case, the verse would be saying that a king is not to be wanting/seeking alcohol.

[31:4]  tn Here “strong drink” probably refers to barley beer (cf. NIV, NCV “beer”).

[31:5]  ⁷ tn The verb means “change,” perhaps expressed in reversing decisions or removing rights.

[31:5]  ⁸ tn Heb “all the children of poverty.” This expression refers to the poor by nature. Cf. KJV, NASB, NRSV “the afflicted”; NIV “oppressed.”

[31:5]  ⁹ sn The word is דִּין (din, “judgment”; so KJV). In this passage it refers to the cause or the plea for justice, i.e., the “legal rights.”

[10:16]  ¹⁰ tn Or “a child”; or “a servant.” The term נַעַר (na’ar) has a wide range of meanings (HALOT 707 s.v. נַעַר; BDB 654–55 s.v. II נַעַר). Used in reference to age, it may refer to an infant (Exod 2:6; Judg 13:5; 1 Sam 1:22; 4:21; 2 Sam 12:16), a child just weaned (1 Sam 1:24), an adolescent in puberty (1 Sam 16:11), or a young man of marriageable age (Gen 34:19; 2 Sam 14:21; 18:5, 12). Its technical or titular use denotes “servant” (Num 22:22; Judg 7:10-11; 19:3; 1 Sam 3:9; 2 Sam 16:1; 2 Kgs 4:12, 25; 19:6), “retainer; attendant; follower” (Gen 14:24; 1 Sam 25:5; 2 Sam 2:14; 2 Kgs 19:6; Isa 37:6; Job 1:15-17; Neh 4:10, 17) and “soldier” (1 Kgs 20:15-16). The parallel Ugaritic term is used in reference to physical age (lad; son; youth) and in a technical sense (guild members; servitors; soldiers); see UT 19.445. The LXX rendered it with νεώτερος (newteros, “youthful”). The English versions vary: “child,” (KJV, ASV, NASB, MLB, RSV, NRSV margin, NIV margin); “childish” (NIV margin); “servant” or “slave” (NEB, NAB, ASV margin, NRSV, NIV); and “lackey” (NJPS). When used in reference to rulers, it emphasizes incompetence, naiveté, inexperience, and immaturity (Isa 3:4, 9; 1 Kgs 3:7). This use must be understood in the light of the parallel antonym: “son of freemen” (בֶּן־חוֹרִים, ben-khorim). This suggests “servant,” that is, one who was not well trained and prepared by noble birth to ascend to the throne.

[10:17]  ¹¹ tn Heb “son of nobles”; or “son of freemen.” The term חוֹרִים (khorim) is from חֹר (khor, “noble one; freeman”); cf. HALOT 348 s.v. I חֹר; BDB 359 s.v. I חֹר. It is related to the Aramaic noun חֲרַר (kharar, “freeman”); Sabean חר (“freeman; noble”); Old South Arabic חר and Arabic hurr (“freedom”); cf. HALOT 348 s.v. חֹר; BDB 359 s.v. חֹר.

[10:17]  ¹² tn The noun עֵת (’et, “point in time”) has a basic two-fold range of meanings: (1) “time of an event” and (2) “time for an event” (BDB 773 s.v. עֵת). The latter has four sub-categories: (a) “usual time,” (b) “the proper, suitable or appropriate time,” (c) “the appointed time,” and (d) “uncertain time.” Here it connotes “a proper, suitable time for an event” (HALOT 900 s.v. עֵת 6; BDB 773 s.v. עֵת 2.b). Examples of this use include: “it was the time for rain” (Ezra 10:13); “a time of judgment for the nations” (Ezek 30:3); “there is an appropriate time for every occasion” (Eccl 3:1); “the rain in its season” (Deut 11:14; Jer 5:24); “the time for the harvest” (Hos 2:11; Ps 1:3); “food in its season” (Ps 104:27); “the right moment” (Eccl 8:5); cf. HALOT 900 s.v. עֵת 6.

[10:17]  ¹³ tn Heb “for strength and not for drunkenness”; or “as heroes and not as drunkards”; or “for nourishment and not for drunkenness.” According to HALOT 172 s.v. גְבוּרה 1.d the term גְבוּרָה (gÿvurah, “strength”) may here connote “self-control.” This tactic is adopted by a few English versions: “with self-control, and not as drunkards” (NEB) and “with restraint, not with guzzling” (NJPS). On the other hand, most English versions render בִּגְבוּרָה וְלֹא בַשְּׁתִי (bigvurah vÿlo’ vashÿti) in a woodenly literal sense, “for strength and not for drunkenness” (YLT, KJV, ASV, NASB, RSV, NRSV, NIV). However, a few attempt to express the idiom clearly: “as stalwarts and not as drunkards” (MLB); “stalwart men, not sots” (Moffatt); “for vigor and not in drinking bouts” (NAB); “for refreshment, and not for riotousness” (Douay).

[28:6]  ¹⁴ tn Heb “and [he will become] a spirit of justice for the one who sits [i.e., presides] over judgment, // and strength [for] the ones who turn back battle at the city gate.” The Lord will provide internal stability and national security.

[28:7]  ¹⁵ tn Heb “these.” The demonstrative pronoun anticipates “priests and prophets” two lines later.

[28:7]  ¹⁶ tn According to HALOT 135 s.v. III בלע, the verb form is derived from בָּלַע (bala’, “confuse”), not the more common בָּלַע (“swallow”). See earlier notes at 3:12 and 9:16.

[28:7]  ¹⁷ tn Heb “in the seeing.”

[28:7]  ¹⁸ tn Heb “[in] giving a decision.”

[5:1]  ¹⁹ 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]  ²⁰ 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]  ²¹ sn The king probably sat at an elevated head table.

[5:1]  ²² tn Aram “the thousand.”

[5:2]  ²³ 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]  ²⁴ 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]  ²⁵ tn Or “taken.”

[5:2]  ²⁶ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[5:2]  ²⁷ 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]  ²⁸ 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]  ²⁹ 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.”

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

[5:30]  ³¹ 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.

[7:5]  ³² tn Heb “the day of” (so KJV, NAB, NASB, NRSV); NIV “On the day of the festival of our king”; NLT “On royal holidays.”

[7:5]  ³³ tc The MT preserves the awkward 1st person common plural suffix reading מַלְכֵּנוּ (malakenu, “our king”). The BHS editors suggest reading the 3rd person masculine plural suffix מַלְכָּם (malkam, “their king”; so CEV), as reflected in the Aramaic Targum.

[7:5]  ³⁴ tc The MT vocalizes the consonants החלו as הֶחֱלוּ a Hiphil perfect 3rd person common plural from I חָלָה (“to become sick”). However, this is syntactically awkward. The BHS editors suggest revocalizing it as Hiphil infinitive construct + 3rd person masculine singular suffix from חָלַל (khalal, “to begin”) or Hiphil perfect 3rd person common plural from חָלַל. For a discussion of this textual problem, see D. Barthélemy, ed., Preliminary and Interim Report on the Hebrew Old Testament Text Project, 5:240.

[7:5]  tn Heb “when their king began [to reign].”

[7:5]  ³⁵ tn Heb “he joined hands”; NCV “make agreements.”

[6:18]  ³⁶ tn The imperfect tense verb is here rendered with an iterative force.

[6:18]  ³⁷ sn It is not lawful for you to have your brother’s wife. This was a violation of OT law (Lev 18:16; 20:21). In addition, both Herod Antipas and Herodias had each left marriages to enter into this union.

[6:19]  ³⁸ tn Grk “and.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[6:20]  ³⁹ tn Grk “was fearing,” “was respecting”; the imperfect tense connotes an ongoing fear or respect for John.

[6:20]  ⁴⁰ tn Grk “he”; the referent (John) has been specified in the translation for clarity.

[6:20]  ⁴¹ tn Grk “he”; the referent (Herod) has been specified in the translation for clarity.

[6:20]  ⁴² tc In place of ἠπόρει (hporei, “he was baffled”) the majority of mss (A C D ˹ 33 Ï lat sy) have ἐποίει (epoiei, “he did”; cf. KJV’s “he did many things.”) The best mss (א B L [W] Θ 2427 co) support the reading followed in the translation. The variation may be no more than a simple case of confusion of letters, since the two readings look very much alike. The verb ποιέω (poiew, “I do”) certainly occurs more frequently than ἀπορέω (aporew, “I am at a loss”), so a scribe would be more likely to write a more familiar word. Further, even though the reading ἐποίει is the harder reading in terms of the sense, it is virtually nonsensical here, rendering it most likely an unintentional corruption.

[6:20]  tn Or “terribly disturbed,” “rather perplexed.” The verb ἀπορέω (aporew) means “to be in perplexity, with the implication of serious anxiety” (L&N 32.9).

[6:20]  ⁴³ tn Grk “and.” Here καί (kai) has been translated as “and yet” to indicate the concessive nature of the final clause.

[6:20]  ⁴⁴ tn Grk “him”; the referent (John) has been specified in the translation for clarity.

[6:21]  ⁴⁵ tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[6:21]  ⁴⁶ 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]  ⁴⁷ 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]  ⁴⁸ 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]  ⁴⁹ sn The expression up to half my kingdom is a proverbial comment meaning “great wealth.”

[6:24]  ⁵⁰ tn Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[6:24]  ⁵¹ tn Grk “She said”; the referent (the girl’s mother) has been specified in the translation for clarity.

[6:24]  ⁵² tn While Matthew and Luke consistently use the noun βαπτίστης (baptisths, “the Baptist”) to refer to John, as a kind of a title, Mark employs the substantival participle ὁ βαπτίζων (Jo baptizwn, “the one who baptizes, the baptizer”) to describe him (though twice he does use the noun [Mark 6:25; 8:28]).

[5:23]  ⁵³ tn “And” is supplied here as a matter of English style, which normally inserts “and” between the last two elements of a list or series.

[2:11]  ⁵⁴ tn Grk “all men”; but ἀνθρώποις (anqrwpois) is generic here, referring to both men and women.

[2:12]  ⁵⁵ tn Grk “training us” (as a continuation of the previous clause). Because of the length and complexity of the Greek sentence, a new sentence was started at the beginning of v. 12 by translating the participle παιδεύουσα (paideuousa) as a finite verb and supplying the pronoun “it” as subject.

[2:12]  ⁵⁶ tn Grk “ungodliness.”

[2:1]  ⁵⁷ tn Grk “say what is fitting for sound teaching” (introducing the behavior called for in this chapter.).

[4:4]  ⁵⁸ tn Heb “saw.”

[4:4]  ⁵⁹ tn Heb “all the toil and all the skill.” This Hebrew clause (אֶת־כָּל־עָמָל וְאֵת כָּל־כִּשְׁרוֹן, ’et-kol-’amal vÿ’et kol-kishron) is a nominal hendiadys (a figurative expression in which two independent phrases are used to connote the same thing). The second functions adverbially, modifying the first, which retains its full nominal function: “all the skillful work.”

[4:4]  ⁶⁰ tn The phrase “nothing more than” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[4:4]  ⁶¹ tn The noun קִנְאַה (qin’ah, “competition”) has a wide range of meanings: “zeal; jealousy; envy; rivalry; competition; suffering; animosity; anger; wrath” (HALOT 1110 s.v.; BDB 888 s.v.). Here, as in 9:6, it denotes “rivalry” (BDB 888 s.v. 1) or “competitive spirit” (HALOT 1110 s.v. 1.b). The LXX rendered it ζῆλος (zhlos, “envy; jealousy”). The English versions reflect this broad range: “rivalry” (NEB, NAB, NASB), “envy” (KJV, ASV, RSV, NRSV, MLB, NIV, NJPS), and “jealousy” (Moffatt).

[4:4]  ⁶² tn Heb “a man and his neighbor.”

[4:4]  ⁶³ tn The word “like” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[4:2]  ⁶⁴ tn The verb שָׁבַח (shavakh) has a two-fold range of meaning: (1) “to praise; to laud”; and (2) “to congratulate” (HALOT 1387 s.v. I שׁבח; BDB 986 s.v. II שָׁבַח). The LXX translated it as ἐπῄνεσα (ephnesa, “I praised”). The English versions reflect the range of possible meanings: “praised” (KJV, ASV, Douay); “congratulated” (MLB, NASB); “declared/judged/accounted/thought…fortunate/happy” (NJPS, NEB, NIV, RSV, NRSV, NAB).

[4:2]  ⁶⁵ tn Heb “the dead who had already died.”

[4:2]  ⁶⁶ tn Heb “the living who are alive.”

[1:6]  ⁶⁷ tn The Hebrew root סָבַב (savav, “to circle around”) is repeated four times in this verse to depict the wind’s continual motion: “The wind circles around (סוֹבֵב, sovev)…round and round (סוֹבֵב סֹבֵב)…its circuits (סְבִיבֹתָיו, sÿvivotayv).” This repetition is designed for a rhetorical purpose – to emphasize that the wind is locked into a never ending cycle. This vicious circle of monotonous action does not change anything. The participle form is used three times to emphasize continual, uninterrupted action (present universal use of participle). Despite the fact that the wind is always changing direction, nothing really new ever happens. The constant shifting of the wind cannot hide the fact that this is nothing but a repeated cycle; nothing new happens here (e.g., 1:9-10).

[1:6]  ⁶⁸ tn The use of שָׁב (shav, Qal active participle masculine singular from שׁוּב, shuv, “to return”) creates a wordplay (paronomasia) with the repetition of סָבַב (savav, “to circle around”). The participle emphasizes continual, durative, uninterrupted action (present universal use).