2 Kings 3:1-27 
Context3:1 In the eighteenth year of King Jehoshaphat’s reign over Judah, Ahab’s son Jehoram became king over Israel in Samaria; 1 he ruled for twelve years. 3:2 He did evil in the sight of 2 the Lord, but not to the same degree as his father and mother. He did remove the sacred pillar of Baal that his father had made. 3:3 Yet he persisted in 3 the sins of Jeroboam son of Nebat, who encouraged Israel to sin; he did not turn from them. 4
3:4 Now King Mesha of Moab was a sheep breeder. 5 He would send as tribute 6 to the king of Israel 100,000 male lambs and the wool of 100,000 rams. 3:5 When Ahab died, the king of Moab rebelled against the king of Israel. 3:6 At that time King Jehoram left Samaria and assembled all Israel for war. 3:7 He sent 7 this message to King Jehoshaphat of Judah: “The king of Moab has rebelled against me. Will you fight with me against Moab?” Jehoshaphat 8 replied, “I will join you in the campaign; my army and horses are at your disposal.” 9 3:8 He then asked, “Which invasion route are we going to take?” 10 Jehoram 11 answered, “By the road through the Desert of Edom.” 3:9 So the kings of Israel, Judah, and Edom 12 set out together. They wandered around on the road for seven days and finally ran out of water for the men and animals they had with them. 3:10 The king of Israel said, “Oh no! 13 Certainly the Lord has summoned these three kings so that he can hand them over to the king of Moab!” 3:11 Jehoshaphat asked, “Is there no prophet of the Lord here that we might seek the Lord’s direction?” 14 One of the servants of the king of Israel answered, “Elisha son of Shapat is here; he used to be Elijah’s servant.” 15 3:12 Jehoshaphat said, “The Lord speaks through him.” 16 So the king of Israel and Jehoshaphat and the king of Edom went down to visit him.
3:13 Elisha said to the king of Israel, “Why are you here? 17 Go to your father’s prophets or your mother’s prophets!” The king of Israel replied to him, “No, for the Lord is the one who summoned these three kings so that he can hand them over to Moab.” 3:14 Elisha said, “As certainly as the Lord who rules over all 18 lives (whom I serve), 19 if I did not respect King Jehoshaphat of Judah, 20 I would not pay attention to you or acknowledge you. 21 3:15 But now, get me a musician.” 22 When the musician played, the Lord energized him, 23 3:16 and he said, “This is what the Lord says, ‘Make many cisterns in this valley,’ 24 3:17 for this is what the Lord says, ‘You will not feel 25 any wind or see any rain, but this valley will be full of water and you and your cattle and animals will drink.’ 3:18 This is an easy task for the Lord; 26 he will also hand Moab over to you. 3:19 You will defeat every fortified city and every important 27 city. You must chop down 28 every productive 29 tree, stop up all the springs, and cover all the cultivated land with stones.” 30
3:20 Sure enough, the next morning, at the time of the morning sacrifice, water came flowing down from Edom and filled the land. 31 3:21 Now all Moab had heard that the kings were attacking, 32 so everyone old enough to fight was mustered and placed at the border. 33 3:22 When they got up early the next morning, the sun was shining on the water. To the Moabites, who were some distance away, the water looked red like blood. 3:23 The Moabites 34 said, “It’s blood! The kings are totally destroyed! 35 They have struck one another down! Now, Moab, seize the plunder!” 3:24 When they approached the Israelite camp, the Israelites rose up and struck down the Moabites, who then ran from them. The Israelites 36 thoroughly defeated 37 Moab. 3:25 They tore down the cities and each man threw a stone into every cultivated field until they were covered. 38 They stopped up every spring and chopped down every productive tree.
Only Kir Hareseth was left intact, 39 but the slingers surrounded it and attacked it. 3:26 When the king of Moab realized he was losing the battle, 40 he and 700 swordsmen tried to break through and attack 41 the king of Edom, but they failed. 3:27 So he took his firstborn son, who was to succeed him as king, and offered him up as a burnt sacrifice on the wall. There was an outburst of divine anger against Israel, 42 so they broke off the attack 43 and returned to their homeland.
2 Thessalonians 3:1-18
Context3:1 Finally, pray for us, brothers and sisters, 44 that the Lord’s message 45 may spread quickly and be honored 46 as in fact it was among you, 3:2 and that we may be delivered from perverse and evil people. For not all have faith. 3:3 But the Lord is faithful, and he 47 will strengthen you and protect you from the evil one. 3:4 And we are confident about you in the Lord that you are both doing – and will do – what we are commanding. 3:5 Now may the Lord direct your hearts toward the love of God 48 and the endurance of Christ. 49
3:6 But we command you, brothers and sisters, 50 in the name of our Lord Jesus Christ, to keep away from any brother who lives an undisciplined 51 life 52 and not according to the tradition they 53 received from us. 3:7 For you know yourselves how you must imitate us, because we did not behave without discipline 54 among you, 3:8 and we did not eat anyone’s food without paying. 55 Instead, in toil and drudgery we worked 56 night and day in order not to burden any of you. 3:9 It was not because we do not have that right, but to give ourselves as an example for you to imitate. 57 3:10 For even when we were with you, we used to give you this command: “If anyone is not willing to work, neither should he eat.” 3:11 For we hear that some among you are living an undisciplined life, 58 not doing their own work but meddling in the work of others. 59 3:12 Now such people we command and urge in the Lord Jesus Christ to work quietly and so provide their own food to eat. 60 3:13 But you, brothers and sisters, 61 do not grow weary in doing what is right. 3:14 But if anyone does not obey our message through this letter, take note of him and do not associate closely with him, so that he may be ashamed. 3:15 Yet do not regard him as an enemy, but admonish him as a brother. 62
3:16 Now may the Lord of peace himself give you peace at all times and in every way. The Lord be with you all. 3:17 I, Paul, write this greeting with my own hand, which is how I write in every letter. 63 3:18 The grace of our Lord Jesus Christ be with you all. 64
Daniel 7:1-28
Context7:1 In the first 65 year of King Belshazzar of Babylon, Daniel had 66 a dream filled with visions 67 while he was lying on his bed. Then he wrote down the dream in summary fashion. 68 7:2 Daniel explained: 69 “I was watching in my vision during the night as 70 the four winds of the sky 71 were stirring up the great sea. 72 7:3 Then four large beasts came up from the sea; they were different from one another.
7:4 “The first one was like a lion with eagles’ wings. As I watched, its wings were pulled off and it was lifted up from the ground. It was made to stand on two feet like a human being, and a human mind 73 was given to it. 74
7:5 “Then 75 a second beast appeared, like a bear. It was raised up on one side, and there were three ribs 76 in its mouth between its teeth. 77 It was told, 78 ‘Get up and devour much flesh!’
7:6 “After these things, 79 as I was watching, another beast 80 like a leopard appeared, with four bird-like wings on its back. 81 This beast had four heads, 82 and ruling authority was given to it.
7:7 “After these things, as I was watching in the night visions 83 a fourth beast appeared – one dreadful, terrible, and very strong. 84 It had two large rows 85 of iron teeth. It devoured and crushed, and anything that was left it trampled with its feet. It was different from all the beasts that came before it, and it had ten horns.
7:8 “As I was contemplating the horns, another horn – a small one – came up between them, and three of the former horns were torn out by the roots to make room for it. 86 This horn had eyes resembling human eyes and a mouth speaking arrogant 87 things.
7:9 “While I was watching,
thrones were set up,
and the Ancient of Days 88 took his seat.
His attire was white like snow;
the hair of his head was like lamb’s 89 wool.
His throne was ablaze with fire
and its wheels were all aflame. 90
7:10 A river of fire was streaming forth
and proceeding from his presence.
Many thousands were ministering to him;
Many tens of thousands stood ready to serve him. 91
The court convened 92
and the books were opened.
7:11 “Then I kept on watching because of the arrogant words of the horn that was speaking. I was watching 93 until the beast was killed and its body destroyed and thrown into 94 the flaming fire. 7:12 As for the rest of the beasts, their ruling authority had already been removed, though they were permitted to go on living 95 for a time and a season. 7:13 I was watching in the night visions,
“And with 96 the clouds of the sky 97
one like a son of man 98 was approaching.
He went up to the Ancient of Days
and was escorted 99 before him.
7:14 To him was given ruling authority, honor, and sovereignty.
All peoples, nations, and language groups were serving 100 him.
His authority is eternal and will not pass away. 101
His kingdom will not be destroyed. 102
7:15 “As for me, Daniel, my spirit was distressed, 103 and the visions of my mind 104 were alarming me. 7:16 I approached one of those standing nearby and asked him about the meaning 105 of all this. So he spoke with me and revealed 106 to me the interpretation of the vision: 107 7:17 ‘These large beasts, which are four in number, represent four kings who will arise from the earth. 7:18 The holy ones 108 of the Most High will receive the kingdom and will take possession of the kingdom forever and ever.’
7:19 “Then I wanted to know the meaning 109 of the fourth beast, which was different from all the others. It was very dreadful, with two rows of iron teeth and bronze claws, and it devoured, crushed, and trampled anything that was left with its feet. 7:20 I also wanted to know 110 the meaning of the ten horns on its head, and of that other horn which came up and before which three others fell. This was the horn that had eyes 111 and a mouth speaking arrogant things, whose appearance was more formidable than the others. 112 7:21 While I was watching, that horn began to wage war against the holy ones and was defeating 113 them, 7:22 until the Ancient of Days arrived and judgment was rendered 114 in favor of the holy ones of the Most High. Then the time came for the holy ones to take possession of the kingdom.
7:23 “This is what he told me: 115
‘The fourth beast means that there will be a fourth kingdom on earth
that will differ from all the other kingdoms.
It will devour all the earth
and will trample and crush it.
7:24 The ten horns
mean that ten kings will arise from that kingdom.
Another king will arise after them,
but he will be different from the earlier ones.
He will humiliate 116 three kings.
7:25 He will speak words against the Most High.
He will harass 117 the holy ones of the Most High continually.
His intention 118 will be to change times established by law. 119
They will be delivered into his hand
For a time, times, 120 and half a time.
7:26 But the court will convene, 121 and his ruling authority will be removed –
destroyed and abolished forever!
7:27 Then the kingdom, authority,
and greatness of the kingdoms under all of heaven
will be delivered to the people of the holy ones 122 of the Most High.
His kingdom is an eternal kingdom;
all authorities will serve him and obey him.’
7:28 “This is the conclusion of the matter. As for me, Daniel, my thoughts troubled me greatly, and the color drained from my face. 123 But I kept the matter to myself.” 124
Psalms 114:1--115:18
Context114:1 When Israel left Egypt,
when the family of Jacob left a foreign nation behind, 126
114:2 Judah became his sanctuary,
Israel his kingdom.
114:3 The sea looked and fled; 127
the Jordan River 128 turned back. 129
114:4 The mountains skipped like rams,
the hills like lambs. 130
114:5 Why do you flee, O sea?
Why do you turn back, O Jordan River?
114:6 Why do you skip like rams, O mountains,
like lambs, O hills?
114:7 Tremble, O earth, before the Lord –
before the God of Jacob,
114:8 who turned a rock into a pool of water,
a hard rock into springs of water! 131
115:1 Not to us, O Lord, not to us!
But to your name bring honor, 133
for the sake of your loyal love and faithfulness. 134
115:2 Why should the nations say,
“Where is their God?”
115:3 Our God is in heaven!
He does whatever he pleases! 135
115:4 Their 136 idols are made of silver and gold –
they are man-made. 137
115:5 They have mouths, but cannot speak,
eyes, but cannot see,
115:6 ears, but cannot hear,
noses, but cannot smell,
115:7 hands, but cannot touch,
feet, but cannot walk.
They cannot even clear their throats. 138
115:8 Those who make them will end up 139 like them,
as will everyone who trusts in them.
115:9 O Israel, trust in the Lord!
He is their deliverer 140 and protector. 141
115:10 O family 142 of Aaron, trust in the Lord!
He is their deliverer 143 and protector. 144
115:11 You loyal followers of the Lord, 145 trust in the Lord!
He is their deliverer 146 and protector. 147
115:12 The Lord takes notice of us, 148 he will bless 149 –
he will bless the family 150 of Israel,
he will bless the family of Aaron.
115:13 He will bless his loyal followers, 151
both young and old. 152
115:14 May he increase your numbers,
yours and your children’s! 153
115:15 May you be blessed by the Lord,
the creator 154 of heaven and earth!
115:16 The heavens belong to the Lord, 155
but the earth he has given to mankind. 156
115:17 The dead do not praise the Lord,
nor do any of those who descend into the silence of death. 157
115:18 But we will praise the Lord
now and forevermore.
Praise the Lord!
1 map For location see Map2 B1; Map4 D3; Map5 E2; Map6 A4; Map7 C1.
2 tn Heb “in the eyes of.”
3 tn Heb “held tight,” or “clung to.”
4 tc The Hebrew text has the singular, “it.” Some ancient witnesses read the plural, which seems preferable since the antecedent (“sins”) is plural. Another option is to emend the plural “sins” to a singular. One ancient Greek witness has the singular “sin.”
5 tn For a discussion of the meaning of term (נֹקֵד, noqed), see M. Cogan and H. Tadmor, II Kings (AB), 43.
6 tn The vav + perfect here indicates customary action contemporary with the situation described in the preceding main clause. See IBHS 533-34 §32.2.3e.
7 tn Heb “went and sent.”
8 tn Heb “he”; the referent (Jehoshaphat) has been specified in the translation for clarity.
9 tn Heb “I will go up – like me, like you; like my people, like your people; like my horses; like your horses.”
10 tn Heb “Where is the road we will go up?”
11 tn Heb “he”; the referent (Jehoram) has been specified in the translation for clarity.
12 tn Heb “the king of Israel and the king of Judah and the king of Edom.”
13 tn Or “ah.”
14 tn Heb “that we might inquire of the
15 tn Heb “who poured water on the hands of Elijah.” This refers to one of the typical tasks of a servant.
16 tn Heb “the word of the
17 tn Or “What do we have in common?” The text reads literally, “What to me and to you?”
18 tn Traditionally “the
19 tn Heb “before whom I stand.”
20 tn Heb “if I did not lift up the face of Jehoshaphat the king of Judah.”
21 tn Heb “I would not look at you or see you.”
22 tn The term used refers to one who plays a stringed instrument, perhaps a harp.
23 tn Heb “the hand of the
24 tn Heb “making this valley cisterns, cisterns.” The Hebrew noun גֵּב (gev) means “cistern” in Jer 14:3 (cf. Jer 39:10). The repetition of the noun is for emphasis. See GKC 396 §123.e. The verb (“making”) is an infinitive absolute, which has to be interpreted in light of the context. The translation above takes it in an imperatival sense. The command need not be understood as literal, but as hyperbolic. Telling them to build cisterns is a dramatic way of leading into the announcement that he would miraculously provide water in the desert. Some prefer to translate the infinitive as an imperfect with the Lord as the understood subject, “I will turn this valley [into] many pools.”
25 tn Heb “see.”
26 tn Heb “and this is easy in the eyes of the
27 tn Heb “choice” or “select.”
28 tn Elisha places the object first and uses an imperfect verb form. The stylistic shift may signal that he is now instructing them what to do, rather than merely predicting what would happen.
29 tn Heb “good.”
30 tn Heb “and ruin every good portion with stones.”
31 tn Heb “and in the morning, when the offering is offered up, look, water was coming from the way of Edom, and the land was filled with water.”
32 tn Heb “had come up to fight them.”
33 tn Heb “and they mustered all who tied on a belt and upwards, and they stood at the border.”
34 tn Heb “they”; the referent (the Moabites) has been specified in the translation for clarity.
35 tn The translation assumes the verb is חָרַב (kharav, “to be desolate”). The infinitive absolute precedes the finite verb form for emphasis. (For another example of the Hophal infinitive with a Niphal finite verb, see Lev 19:20. Cf. also IBHS 582 §35.2.1c.) Some prefer to derive the verb from a proposed homonym meaning “at HALOT 349 s.v. II חרב and BDB 352 s.v. חָרְבָה).
36 tn Heb “they.”
37 tc The consonantal text (Kethib) suggests, “and they went, striking down,” but the marginal reading (Qere) is “they struck down, striking down.” For a discussion of the textual problem, see M. Cogan and H. Tadmor, II Kings (AB), 46.
38 tn Heb “and [on] every good portion they were throwing each man his stone and they filled it.” The vav + perfect (“and they filled”) here indicates customary action contemporary with the situation described in the preceding main clause (where a customary imperfect is used, “they were throwing”). See the note at 3:4.
39 tn Heb “until he had allowed its stones to remain in Kir Hareseth.”
40 tn Heb “and the king of Moab saw that the battle was too strong for him.”
41 tn Heb “he took with him seven hundred men, who drew the sword, to break through against.”
42 tn Heb “there was great anger against Israel.”
sn The meaning of this statement is uncertain, for the subject of the anger is not indicated. Except for two relatively late texts, the noun קֶצֶף (qetsef) refers to an outburst of divine anger. But it seems unlikely the Lord would be angry with Israel, for he placed his stamp of approval on the campaign (vv. 16-19). D. N. Freedman suggests the narrator, who obviously has a bias against the Omride dynasty, included this observation to show that the Lord would not allow the Israelite king to “have an undiluted victory” (as quoted in M. Cogan and H. Tadmor, II Kings [AB], 52, n. 8). Some suggest that the original source identified Chemosh the Moabite god as the subject and that his name was later suppressed by a conscientious scribe, but this proposal raises more questions than it answers. For a discussion of various views, see M. Cogan and H. Tadmor, II Kings (AB), 47-48, 51-52.
43 tn Heb “they departed from him.”
44 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:3.
45 tn Or “the word of the Lord.”
sn “The word of the Lord” is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rJhma tou kuriou; Luke 22:61, Acts 11:16, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logo" tou kuriou; here and in Acts 8:25; 13:44, 48, 49; 15:35, 36; 16:32; 19:10, 20; 1 Thess 1:8, 4:15). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said. Here the phrase has been translated “the Lord’s message” because of the focus upon the spread of the gospel evident in the passage.
46 tn Grk “may run and be glorified.”
47 tn Grk “who.”
48 tn The genitive in the phrase τὴν ἀγάπην τοῦ θεοῦ (thn agaphn tou qeou, “the love of God”) could be translated as either a subjective genitive (“God’s love”) or an objective genitive (“your love for God”). Either is grammatically possible. This is possibly an instance of a plenary genitive (see ExSyn 119-21; M. Zerwick, Biblical Greek, §§36-39). If so, the emphasis would be on believers being directed toward the love God gives which in turn produces increased love in them for him.
49 tn The genitive in the phrase τὴν ὑπομονὴν τοῦ Χριστοῦ (thn Jupomonhn tou Cristou, “the endurance of Christ”) could be translated as either a subjective genitive (“Christ’s endurance”) or an objective genitive (“endurance for Christ”). Either is grammatically possible. This is possibly an instance of a plenary genitive (see ExSyn 119-21; M. Zerwick, Biblical Greek, §§36-39). If so, the emphasis would be on believers being directed toward the endurance Christ showed which in turn produces endurance in them for him.
50 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:3.
51 tn Or “unruly, out of line.” The particular violation Paul has in mind is idleness (as described in vv. 8-11), so this could be translated to reflect that.
52 tn Grk “walking in an undisciplined way” (“walking” is a common NT idiom for one’s way of life or conduct).
53 tc The reading “you received” (παρελάβετε, parelabete) is found predominately in Western witnesses (F G 1505 2464 pc), although the support of B and the Sahidic version strengthens the reading considerably. The reading “they received” is found in two different forms: παρελάβοσαν (parelabosan; in א* A [D*] 0278 33 pc) and παρέλαβον (parelabon; in א2 D2 Ψ 1739 1881 Ï). (παρέλαβον is evidently a correction of παρελάβοσαν to the more common spelling for the third person aorist form). The external evidence is divided fairly evenly, with παρελάβετε and παρελάβοσαν each having adequate support. Internal evidence leans toward “they received”: Given the second person reading, there is little reason why scribes would intentionally change it to a third person plural, and especially an archaic form at that. There is ample reason, however, for scribes to change the third person form to the second person form given that in the prior context παράδοσις (paradosis, “tradition”) is used with a relative clause (as here) with a second person verb (see 2:15). The third person form should be regarded as original.
54 tn This is the verbal form of the words occurring in vv. 6 and 11, meaning “to act out of line, in an unruly way.”
55 tn Grk “we did not eat bread freely from anyone.”
56 tn Grk “but working,” as a continuation of the previous sentence. Because of the length and complexity of the Greek sentence, a new sentence was started with the word “Instead” in the translation.
57 tn Grk “an example for you to imitate us.”
58 tn Grk “walking in an undisciplined way” (“walking” is a common NT idiom for one’s way of life or conduct).
59 tn There is a play on words in the Greek: “working at nothing, but working around,” “not keeping busy but being busybodies.”
60 tn Grk “that by working quietly they may eat their own bread.”
61 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:3.
62 tn That is, as a fellow believer.
63 tn Grk “The greeting in my hand, Paul, which is a sign in every letter, thus I write.”
sn Up to 3:17 the letter was dictated by Paul but written down by a secretary or amanuensis. But Paul took up the pen and wrote vv. 17-18 personally to authenticate that it was his (how I write in every letter). See similar indications in 1 Cor 16:21; Gal 6:11; and Col 4:18.
64 tc Most witnesses, including some early and important ones (א2 A D F G Ψ Ï lat sy), conclude this letter with ἀμήν (amhn, “amen”). Such a conclusion is routinely added by scribes to NT books because a few of these books originally had such an ending (cf. Rom 16:27; Gal 6:18; Jude 25). A majority of Greek witnesses have the concluding ἀμήν in every NT book except Acts, James, and 3 John (and even in these books, ἀμήν is found in some witnesses). It is thus a predictable variant. Further, the witnesses for the omission are among the best
65 sn The first year of Belshazzar’s reign would have been ca. 553
66 tn Aram “saw.”
67 tn Aram “and visions of his head.” The Aramaic is difficult here. Some scholars add a verb thought to be missing (e.g., “the visions of his head [were alarming him]”), but there is no external evidence to support such a decision and the awkwardness of the text at this point may be original.
68 tn Aram “head of words.” The phrase is absent in Theodotion. Cf. NIV “the substance of his dream.”
69 tn Aram “answered and said.”
70 tn Aram “and behold.”
71 tn Or “the heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heavens” or “sky” depending on the context.
72 sn The referent of the great sea is unclear. The common view that the expression refers to the Mediterranean Sea is conjectural.
73 tn Aram “heart of a man.”
74 sn The identity of the first animal, derived from v. 17 and the parallels in chap. 2, is Babylon. The reference to the plucking of its wings is probably a reference to the time of Nebuchadnezzar’s insanity (cf. chap. 4). The latter part of v. 4 then describes the restoration of Nebuchadnezzar. The other animals have traditionally been understood to represent respectively Media-Persia, Greece, and Rome, although most of modern scholarship identifies them as Media, Persia, and Greece. For a biblical parallel to the mention of lion, bear, and leopard together, see Hos 13:7-8.
75 tn Aram “and behold.”
76 sn The three ribs held securely in the mouth of the bear, perhaps representing Media-Persia, apparently symbolize military conquest, but the exact identity of the “ribs” is not clear. Possibly it is a reference to the Persian conquest of Lydia, Egypt, and Babylonia.
77 tc The LXX lacks the phrase “between its teeth.”
78 tn Aram “and thus they were saying to it.”
79 tn Aram “this.” So also in v. 7.
80 tn Aram “and behold, another one.”
81 tn Or “sides.”
82 sn If the third animal is Greece, the most likely identification of these four heads is the four-fold division of the empire of Alexander the Great following his death. See note on Dan 8:8.
83 tn The Aramaic text has also “and behold.” So also in vv. 8, 13.
84 sn The fourth animal differs from the others in that it is nondescript. Apparently it was so fearsome that Daniel could find nothing with which to compare it. Attempts to identify this animal as an elephant or other known creature are conjectural.
85 tn The Aramaic word for “teeth” is dual rather than plural, suggesting two rows of teeth.
86 tn Aram “were uprooted from before it.”
87 tn Aram “great.” So also in vv. 11, 20.
88 tn Or “the Ancient One” (NAB, NRSV, NLT), although the traditional expression has been retained in the present translation because it is familiar to many readers. Cf. TEV “One who had been living for ever”; CEV “the Eternal God.”
89 tn Traditionally the Aramaic word נְקֵא (nÿqe’) has been rendered “pure,” but here it more likely means “of a lamb.” Cf. the Syriac neqya’ (“a sheep, ewe”). On this word see further, M. Sokoloff, “’amar neqe’, ‘Lamb’s Wool’ (Dan 7:9),” JBL 95 (1976): 277-79.
90 tn Aram “a flaming fire.”
91 tn Aram “were standing before him.”
92 tn Aram “judgment sat.”
93 tc The LXX and Theodotion lack the words “I was watching” here. It is possible that these words in the MT are a dittography from the first part of the verse.
94 tn Aram “and given over to” (so NRSV).
95 tn Aram “a prolonging of life was granted to them.”
96 tc The LXX has ἐπί (epi, “upon”) here (cf. Matt 24:30; 26:64). Theodotion has μετά (meta, “with”) here (cf. Mark 14:62; Rev 1:7).
97 tn Or “the heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heavens” or “sky” depending on the context.
98 sn This text is probably the main OT background for Jesus’ use of the term “son of man.” In both Jewish and Christian circles the reference in the book of Daniel has traditionally been understood to refer to an individual, usually in a messianic sense. Many modern scholars, however, understand the reference to have a corporate identity. In this view, the “son of man” is to be equated with the “holy ones” (vv. 18, 21, 22, 25) or the “people of the holy ones” (v. 27) and understood as a reference to the Jewish people. Others understand Daniel’s reference to be to the angel Michael.
99 tn Aram “they brought him near.”
100 tn Some take “serving” here in the sense of “worshiping.”
101 tn Aram “is an eternal authority which will not pass away.”
102 tn Aram “is one which will not be destroyed.”
103 tn The Aramaic text includes the phrase “in its sheath,” apparently viewing the body as a container or receptacle for the spirit somewhat like a sheath or scabbard is for a knife or a sword (cf. NAB “within its sheath of flesh”). For this phrase the LXX and Vulgate have “in these things.”
104 tn Aram “head.”
105 tn Aram “what is certain.”
106 tn Aram “and made known.”
107 tn Aram “matter,” but the matter at hand is of course the vision.
108 sn The expression holy ones is either a reference to angels or to human beings devoted to God.
109 tn Aram “to make certain.”
110 tn The words “I also wanted to know” are added in the translation for stylistic reasons.
111 tc The conjunction in the MT before “eyes” is odd. The ancient versions do not seem to presuppose it.
112 tn Aram “greater than its companions.”
113 tn Aram “prevailing against” (KJV and ASV both similar); NASB “overpowering them”; TEV “conquered them.”
114 tc In the LXX, Syriac, and Vulgate the verb is active, understanding “judgment” to be the object rather than the subject of the verb (i.e., “the Ancient of Days rendered judgment”). This presupposes a different vocalization of the verb ( יְהַב [yÿhav] rather than the MT יְהִב [yÿhiv]).
115 tn Aram “thus he said.”
116 tn Or “subjugate”; KJV, NASB, NIV “subdue”; ASV, NRSV “put down.”
117 tn Aram “wear out” (so KJV, ASV, NRSV); NASB, NLT “wear down.” The word is a hapax legomenon in biblical Aramaic, but in biblical Hebrew it especially refers to wearing out such things as garments. Here it is translated “harass…continually.”
118 tn Aram “he will think.”
119 tn Aram “times and law.” The present translation is based on the understanding that the expression is a hendiadys.
120 sn Although the word times is vocalized in the MT as a plural, it probably should be regarded as a dual. The Masoretes may have been influenced here by the fact that in late Aramaic (and Syriac) the dual forms fall out of use. The meaning would thus be three and a half “times.”
121 tn Aram “judgment will sit” (KJV similar).
122 tn If the “holy ones” are angels, then this probably refers to the angels as protectors of God’s people. If the “holy ones” are God’s people, then this is an appositional construction, “the people who are the holy ones.” See 8:24 for the corresponding Hebrew phrase and the note there.
123 tn Aram “my brightness was changing on me.”
124 tn Aram “in my heart.”
125 sn Psalm 114. The psalmist recalls the events of the exodus and conquest and celebrates God’s kingship over his covenant people.
126 tn Heb “the house of Jacob from a nation speaking a foreign language.” The Hebrew verb לָעַז (la’at, “to speak a foreign language”) occurs only here in the OT.
127 sn The psalmist recalls the crossing of the Red Sea (Exod 14:21).
128 tn Heb “the Jordan” (also in v. 5). The word “River” is not in the Hebrew text, but has been supplied in the translation for clarity.
129 sn The psalmist recalls the crossing of the Jordan River (Josh 3:13, 16).
130 sn The mountains skipped like rams, the hills like lambs. This may recall the theophany at Sinai when the mountain shook before God’s presence (Exod 19:18).
131 sn In v. 8 the psalmist recalls the event(s) recorded in Exod 17:6 and/or Num 20:11 (see also Deut 8:15 and Ps 78:15-16, 20).
132 sn Psalm 115. The psalmist affirms that Israel’s God is superior to pagan idols and urges Israel to place their confidence in him.
133 tn Or “give glory.”
134 sn The psalmist asks the
135 sn He does whatever he pleases. Such sovereignty is characteristic of kings (see Eccl 8:3).
136 tn The referent of the pronominal suffix is “the nations” (v. 2).
137 tn Heb “the work of the hands of man.”
138 tn Heb “they cannot mutter in their throats.” Verse 5a refers to speaking, v. 7c to inarticulate sounds made in the throat (see M. Dahood, Psalms [AB], 3:140-41).
139 tn Heb “will be.” Another option is to take the prefixed verbal form as a prayer, “may those who make them end up like them.”
sn Because the idols are lifeless, they cannot help their worshipers in times of crisis. Consequently the worshipers end up as dead as the gods in which they trust.
140 tn Or “[source of] help.”
141 tn Heb “and their shield.”
142 tn Heb “house.”
143 tn Or “[source of] help.”
144 tn Heb “and their shield.”
145 tn Heb “[you] fearers of the
146 tn Or “[source of] help.”
147 tn Heb “and their shield.”
148 tn Or “remembers us.”
149 tn Another option is to translate the prefixed form of the verb “bless” in vv. 12-13 as a jussive, “may he bless” (see v. 14).
150 tn Heb “house.”
151 tn Heb “the fearers of the
152 tn Heb “the small along with the great.” The translation assumes that “small” and “great” here refer to age (see 2 Chr 15:13). Another option is to translate “both the insignificant and the prominent” (see Job 3:19; cf. NEB “high and low alike”).
153 tn Heb “may he add to you, to you and your sons.” The prefixed verbal form is jussive, indicating this is a prayer.
154 tn Or “maker.”
155 tn Heb “the heavens [are] heavens to the
156 tn Heb “to the sons of man.”
157 tn Heb “silence,” a metonymy here for death (see Ps 94:17).
