2 Kings 4:1-44 
Context4:1 Now a wife of one of the prophets 1 appealed 2 to Elisha for help, saying, “Your servant, my husband is dead. You know that your servant was a loyal follower of the Lord. 3 Now the creditor is coming to take away my two boys to be his servants.” 4:2 Elisha said to her, “What can I do for you? Tell me, what do you have in the house?” She answered, “Your servant has nothing in the house except a small jar of olive oil.” 4:3 He said, “Go and ask all your neighbors for empty containers. 4 Get as many as you can. 5 4:4 Go and close the door behind you and your sons. Pour the olive oil into all the containers; 6 set aside each one when you have filled it.” 4:5 So she left him and closed the door behind her and her sons. As they were bringing the containers to her, she was pouring the olive oil. 4:6 When the containers were full, she said to one of her sons, 7 “Bring me another container.” But he answered her, “There are no more.” Then the olive oil stopped flowing. 4:7 She went and told the prophet. 8 He said, “Go, sell the olive oil. Repay your creditor, and then you and your sons can live off the rest of the profit.”
4:8 One day Elisha traveled to Shunem, where a prominent 9 woman lived. She insisted that he stop for a meal. 10 So whenever he was passing through, he would stop in there for a meal. 11 4:9 She said to her husband, “Look, I’m sure 12 that the man who regularly passes through here is a very special prophet. 13 4:10 Let’s make a small private upper room 14 and furnish it with 15 a bed, table, chair, and lamp. When he visits us, he can stay there.”
4:11 One day Elisha 16 came for a visit; he went 17 into the upper room and rested. 18 4:12 He told his servant Gehazi, “Ask the Shunammite woman to come here.” 19 So he did so and she came to him. 20 4:13 Elisha said to Gehazi, 21 “Tell her, ‘Look, you have treated us with such great respect. 22 What can I do for you? Can I put in a good word for you with the king or the commander of the army?’” She replied, “I’m quite secure.” 23 4:14 So he asked Gehazi, 24 “What can I do for her?” Gehazi replied, “She has no son, and her husband is old.” 4:15 Elisha told him, “Ask her to come here.” 25 So he did so 26 and she came and stood in the doorway. 27 4:16 He said, “About this time next year 28 you will be holding a son.” She said, “No, my master! O prophet, do not lie to your servant!” 4:17 The woman did conceive, and at the specified time the next year she gave birth to a son, just as Elisha had told her.
4:18 The boy grew and one day he went out to see his father who was with the harvest workers. 29 4:19 He said to his father, “My head! My head!” His father 30 told a servant, “Carry him to his mother.” 4:20 So he picked him up and took him to his mother. He sat on her lap 31 until noon and then died. 4:21 She went up and laid him down on the prophet’s 32 bed. She shut the door behind her and left. 4:22 She called to her husband, “Send me one of the servants and one of the donkeys, so I can go see the prophet quickly and then return.” 4:23 He said, “Why do you want to go see him today? It is not the new moon 33 or the Sabbath.” She said, “Everything’s fine.” 34 4:24 She saddled the donkey and told her servant, “Lead on. 35 Do not stop unless I say so.” 36
4:25 So she went to visit 37 the prophet at Mount Carmel. When he 38 saw her at a distance, he said to his servant Gehazi, “Look, it’s the Shunammite woman. 4:26 Now, run to meet her and ask her, ‘Are you well? Are your husband and the boy well?’” She told Gehazi, 39 “Everything’s fine.” 4:27 But when she reached the prophet on the mountain, she grabbed hold of his feet. Gehazi came near to push her away, but the prophet said, “Leave her alone, for she is very upset. 40 The Lord has kept the matter hidden from me; he didn’t tell me about it.” 4:28 She said, “Did I ask my master for a son? Didn’t I say, ‘Don’t mislead me?’” 4:29 Elisha 41 told Gehazi, “Tuck your robes into your belt, take my staff, 42 and go! Don’t stop to exchange greetings with anyone! 43 Place my staff on the child’s face.” 4:30 The mother of the child said, “As certainly as the Lord lives and as you live, I will not leave you.” So Elisha 44 got up and followed her back.
4:31 Now Gehazi went on ahead of them. He placed the staff on the child’s face, but there was no sound or response. When he came back to Elisha 45 he told him, “The child did not wake up.” 4:32 When Elisha arrived at the house, there was 46 the child lying dead on his bed. 4:33 He went in by himself and closed the door. 47 Then he prayed to the Lord. 4:34 He got up on the bed and spread his body out over 48 the boy; he put his mouth on the boy’s 49 mouth, his eyes over the boy’s eyes, and the palms of his hands against the boy’s palms. He bent down over him, and the boy’s skin 50 grew warm. 4:35 Elisha 51 went back and walked around in the house. 52 Then he got up on the bed again 53 and bent down over him. The child sneezed seven times and opened his eyes. 4:36 Elisha 54 called to Gehazi and said, “Get the Shunammite woman.” So he did so 55 and she came to him. He said to her, “Take your son.” 4:37 She came in, fell at his feet, and bowed down. Then she picked up her son and left.
4:38 Now Elisha went back to Gilgal, while there was famine in the land. Some of the prophets were visiting him 56 and he told his servant, “Put the big pot on the fire 57 and boil some stew for the prophets.” 58 4:39 Someone went out to the field to gather some herbs and found a wild vine. 59 He picked some of its fruit, 60 enough to fill up the fold of his robe. He came back, cut it up, and threw the slices 61 into the stew pot, not knowing they were harmful. 62 4:40 The stew was poured out 63 for the men to eat. When they ate some of the stew, they cried out, “Death is in the pot, O prophet!” They could not eat it. 4:41 He said, “Get some flour.” Then he threw it into the pot and said, “Now pour some out for the men so they may eat.” 64 There was no longer anything harmful in the pot.
4:42 Now a man from Baal Shalisha brought some food for the prophet 65 – twenty loaves of bread made from the firstfruits of the barley harvest, as well as fresh ears of grain. 66 Elisha 67 said, “Set it before the people so they may eat.” 4:43 But his attendant said, “How can I feed a hundred men with this?” 68 He replied, “Set it before the people so they may eat, for this is what the Lord says, ‘They will eat and have some left over.’” 69 4:44 So he set it before them; they ate and had some left over, just as the Lord predicted. 70
1 Timothy 1:1-20
Context1:1 From Paul, 71 an apostle of Christ Jesus by the command of God our Savior 72 and of Christ Jesus our hope, 1:2 to Timothy, my genuine child in the faith. Grace, mercy, and peace from God the Father and Christ Jesus our Lord!
1:3 As I urged you when I was leaving for Macedonia, stay on in Ephesus 73 to instruct 74 certain people not to spread false teachings, 75 1:4 nor to occupy themselves with myths and interminable genealogies. 76 Such things promote useless speculations rather than God’s redemptive plan 77 that operates by faith. 1:5 But the aim of our instruction 78 is love that comes from a pure heart, a good conscience, and a sincere faith. 79 1:6 Some have strayed from these and turned away to empty discussion. 1:7 They want to be teachers of the law, but they do not understand what they are saying or the things they insist on so confidently. 80
1:8 But we know that the law is good if someone uses it legitimately, 1:9 realizing that law 81 is not intended for a righteous person, but for lawless and rebellious people, for the ungodly and sinners, for the unholy and profane, for those who kill their fathers or mothers, for murderers, 1:10 sexually immoral people, practicing homosexuals, 82 kidnappers, liars, perjurers – in fact, for any who live contrary to sound teaching. 1:11 This 83 accords with the glorious gospel of the blessed God 84 that was entrusted to me. 85
1:12 I am grateful to the one who has strengthened me, Christ Jesus our Lord, because he considered me faithful in putting me into ministry, 1:13 even though I was formerly a blasphemer and a persecutor, and an arrogant 86 man. But I was treated with mercy because I acted ignorantly in unbelief, 1:14 and our Lord’s grace was abundant, bringing faith and love in Christ Jesus. 87 1:15 This saying 88 is trustworthy and deserves full acceptance: “Christ Jesus came into the world to save sinners” – and I am the worst of them! 89 1:16 But here is why I was treated with mercy: so that 90 in me as the worst, 91 Christ Jesus could demonstrate his utmost patience, as an example for those who are going to believe in him for eternal life. 1:17 Now to the eternal king, 92 immortal, invisible, the only 93 God, be honor and glory forever and ever! 94 Amen.
1:18 I put this charge 95 before you, Timothy my child, in keeping with the prophecies once spoken about you, 96 in order that with such encouragement 97 you may fight the good fight. 1:19 To do this 98 you must hold firmly to faith and a good conscience, which some have rejected and so have suffered shipwreck in regard to the faith. 1:20 Among these are Hymenaeus and Alexander, whom I handed over to Satan 99 to be taught not to blaspheme.
Daniel 8:1-27
Context8:1 100 In the third year 101 of King Belshazzar’s reign, a vision appeared to me, Daniel, after the one that had appeared to me previously. 102 8:2 In this 103 vision I saw myself in Susa 104 the citadel, 105 which is located in the province of Elam. In the vision I saw myself at the Ulai Canal. 106 8:3 I looked up 107 and saw 108 a 109 ram with two horns standing at the canal. Its two horns were both long, 110 but one was longer than the other. The longer one was coming up after the shorter one. 8:4 I saw that the ram was butting westward, northward, and southward. No animal 111 was able to stand before it, and there was none who could deliver from its power. 112 It did as it pleased and acted arrogantly. 113
8:5 While I was contemplating all this, 114 a male goat 115 was coming from the west over the surface of all the land 116 without touching the ground. This goat had a conspicuous horn 117 between its eyes. 8:6 It came to the two-horned ram that I had seen standing beside the canal and rushed against it with raging strength. 118 8:7 I saw it approaching the ram. It went into a fit of rage against the ram 119 and struck it 120 and broke off its two horns. The ram had no ability to resist it. 121 The goat hurled the ram 122 to the ground and trampled it. No one could deliver the ram from its power. 123 8:8 The male goat acted even more arrogantly. But no sooner had the large horn become strong than it was broken, and there arose four conspicuous horns 124 in its place, 125 extending toward the four winds of the sky. 126
8:9 From one of them came a small horn. 127 But it grew to be very big, toward the south and the east and toward the beautiful land. 128 8:10 It grew so big it reached the army 129 of heaven, and it brought about the fall of some of the army and some of the stars 130 to the ground, where it trampled them. 8:11 It also acted arrogantly against the Prince of the army, 131 from whom 132 the daily sacrifice was removed and whose sanctuary 133 was thrown down. 8:12 The army was given over, 134 along with the daily sacrifice, in the course of his sinful rebellion. 135 It hurled 136 truth 137 to the ground and enjoyed success. 138
8:13 Then I heard a holy one 139 speaking. Another holy one said to the one who was speaking, “To what period of time does the vision pertain – this vision concerning the daily sacrifice and the destructive act of rebellion and the giving over of both the sanctuary and army to be trampled?” 8:14 He said to me, “To 2,300 evenings and mornings; 140 then the sanctuary will be put right again.” 141
8:15 While I, Daniel, was watching the vision, I sought to understand it. Now one who appeared to be a man was standing before me. 8:16 Then I heard a human voice coming from between the banks of the Ulai. It called out, “Gabriel, 142 enable this person to understand the vision.” 8:17 So he approached the place where I was standing. As he came, I felt terrified and fell flat on the ground. 143 Then he said to me, “Understand, son of man, 144 that the vision pertains to the time of the end.” 8:18 As he spoke with me, I fell into a trance with my face to the ground. But he touched me and stood me upright. 145
8:19 Then he said, “I am going to inform you about what will happen in the latter time of wrath, for the vision 146 pertains to the appointed time of the end. 8:20 The ram that you saw with the two horns stands for the kings of Media and Persia. 8:21 The male goat 147 is the king of Greece, 148 and the large horn between its eyes is the first king. 8:22 The horn that was broken 149 and in whose place there arose four others stands for four kingdoms that will arise from his nation, though they will not have his strength. 8:23 Toward the end of their rule, when rebellious acts 150 are complete, a rash 151 and deceitful 152 king will arise. 153 8:24 His power will be great, but it will not be by his strength alone. He will cause terrible destruction. 154 He will be successful in what he undertakes. 155 He will destroy powerful people and the people of the holy ones. 156 8:25 By his treachery 157 he will succeed through deceit. 158 He will have an arrogant attitude, 159 and he will destroy many who are unaware of his schemes. 160 He will rise up against the Prince of princes, yet he will be broken apart – but not by human agency. 161 8:26 The vision of the evenings and mornings that was told to you is correct. 162 But you should seal up the vision, for it refers to a time many days from now.”
8:27 I, Daniel, was exhausted 163 and sick for days. Then I got up and again carried out the king’s business. But I was astonished at the vision, and there was no one to explain it.
Psalms 116:1-19
Context116:1 I love the Lord
because he heard my plea for mercy, 165
As long as I live, I will call to him when I need help. 167
116:3 The ropes of death tightened around me, 168
the snares 169 of Sheol confronted me.
I was confronted 170 with trouble and sorrow.
116:4 I called on the name of the Lord,
“Please Lord, rescue my life!”
116:5 The Lord is merciful and fair;
our God is compassionate.
116:6 The Lord protects 171 the untrained; 172
I was in serious trouble 173 and he delivered me.
116:7 Rest once more, my soul, 174
for the Lord has vindicated you. 175
116:8 Yes, 176 Lord, 177 you rescued my life from death,
and kept my feet from stumbling.
116:9 I will serve 178 the Lord
in the land 179 of the living.
116:10 I had faith when I said,
“I am severely oppressed.”
“All men are liars.”
116:12 How can I repay the Lord
for all his acts of kindness to me?
116:13 I will celebrate my deliverance, 181
and call on the name of the Lord.
116:14 I will fulfill my vows to the Lord
before all his people.
116:15 The Lord values
the lives of his faithful followers. 182
116:16 Yes, Lord! I am indeed your servant;
I am your lowest slave. 183
You saved me from death. 184
116:17 I will present a thank offering to you,
and call on the name of the Lord.
116:18 I will fulfill my vows to the Lord
before all his people,
116:19 in the courts of the Lord’s temple,
in your midst, O Jerusalem.
Praise the Lord!
1 tn Heb “a wife from among the wives of the sons of the prophets.”
2 tn Or “cried out.”
3 tn Heb “your servant feared the
4 tn Heb “Go, ask for containers from outside, from all your neighbors, empty containers.”
5 tn Heb “Do not borrow just a few.”
6 tn Heb “all these vessels.”
7 tn Heb “to her son.”
8 tn Heb “man of God” (also in vv. 16, 22, 25, 27 [twice]).
9 tn Heb “great,” perhaps “wealthy.”
10 tn Or “she urged him to eat some food.”
11 tn Or “he would turn aside there to eat some food.”
12 tn Heb “I know.”
13 tn Heb “holy man of God.”
14 tn Heb “a small upper room of a wall”; according to HALOT 832 s.v. עֲלִיָּה, this refers to “a fully walled upper room.”
15 tn Heb “and let’s put there for him.”
16 tn Heb “he”; the referent (Elisha) has been specified in the translation for clarity.
17 tn Heb “turned aside.”
18 tn Or “slept there.”
19 tn Heb “Call for this Shunammite woman.”
20 tn Heb “and he called for her and she stood before him.”
21 tn Heb “he said to him.”
22 tn Heb “you have turned trembling to us with all this trembling.” The exaggerated language is probably idiomatic. The point seems to be that she has taken great pains or gone out of her way to be kind to them. Her concern was a sign of her respect for the prophetic office.
23 tn Heb “Among my people I am living.” This answer suggests that she has security within the context of her family.
24 tn Heb “and he said.”
25 tn Heb “Call for her.”
26 tn Heb “and he called her.”
27 tn Heb “and he called for her and she stood in the door.”
28 tn Heb “at this appointed time, at the time [when it is] reviving.” For a discussion of the second phrase see M. Cogan and H. Tadmor, II Kings (AB), 57.
29 tn Heb “to his father, to the harvesters.”
30 tn Heb “He”; the referent (the boy’s father) has been specified in the translation for clarity.
31 tn Heb “knees.”
32 tn Heb “man of God’s.”
33 sn The new moon was a time of sacrifice and special feasts (Num 28:14; 1 Sam 20:5). Apparently it was a convenient time to visit a prophet. See M. Cogan and H. Tadmor, II Kings (AB), 57.
34 tn Heb “peace.”
35 tn Heb “lead [the donkey on] and go.”
36 tn Heb “do not restrain for me the riding unless I say to you.”
37 tn Heb “went and came.”
38 tn Heb “the man of God.” The phrase has been replaced by the relative pronoun “he” in the translation for stylistic reasons.
39 tn Heb “she said.” The narrator streamlines the story at this point, omitting any reference to Gehazi running to meet her and asking her the questions.
40 tn Heb “her soul [i.e., ‘disposition’] is bitter.”
41 tn Heb “he”; the referent (Elisha) has been specified in the translation for clarity.
42 tn Heb “take my staff in your hand.”
43 tn Heb “If you meet a man, do not greet him with a blessing; if a man greets you with a blessing, do not answer.”
44 tn Heb “he”; the referent (Elisha) has been specified in the translation for clarity. The referent must be Elisha here, since the following verse makes it clear that Gehazi had gone on ahead of them.
45 tn Heb “to meet him.”
46 tn Heb “look.”
47 tn Heb “and closed the door behind the two of them.”
48 tn Heb “he went up and lay down over.”
49 tn Heb “his” (also in the next two clauses).
50 tn Or perhaps, “body”; Heb “flesh.”
51 tn Heb “he”; the referent (Elisha) has been specified in the translation for clarity.
52 tn Heb “and he returned and went into the house, once here and once there.”
53 tn Heb “and he went up.”
54 tn Heb “he”; the referent (Elisha) has been specified in the translation for clarity.
55 tn Heb “and he called for her.”
56 tn Heb “the sons of the prophets were sitting before him.”
57 tn The words “the fire” are added for clarification.
58 tn Heb “sons of the prophets.”
59 tn Heb “a vine of the field.”
60 tn Heb “[some] of the gourds of the field.”
61 tn Heb “he came and cut [them up].”
62 tc The Hebrew text reads, “for they did not know” (יָדָעוּ, yada’u) but some emend the final shureq (וּ, indicating a third plural subject) to holem vav (וֹ, a third masculine singular pronominal suffix on a third singular verb) and read “for he did not know it.” Perhaps it is best to omit the final vav as dittographic (note the vav at the beginning of the next verb form) and read simply, “for he did not know.” See M. Cogan and H. Tadmor, II Kings (AB), 59.
63 tn Heb “and they poured out [the stew].” The plural subject is probably indefinite.
64 tn Or “and let them eat.”
65 tn Heb “man of God.”
66 tn On the meaning of the word צִקְלוֹן (tsiqlon), “ear of grain,” see HALOT 148 s.v. בָּצֵק and M. Cogan and H. Tadmor, II Kings (AB), 59.
67 tn Heb “he”; the referent (Elisha) has been specified in the translation for clarity.
68 tn Heb “How can I set this before a hundred men?”
69 tn The verb forms are infinitives absolute (Heb “eating and leaving over”) and have to be translated in light of the context.
70 tn Heb “according to the word of the
71 tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.
72 sn God our Savior. Use of the title “Savior” for God the Father is characteristic of 1 Timothy, 2 Timothy, and Titus. It occurs six times in these letters, but only twice elsewhere in the NT. However, it occurs commonly in the OT, especially in Isaiah. It emphasizes the Father as the initiator and source of salvation.
73 map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.
74 tn This word implies authoritative instruction: “direct, command, give orders” (cf. 1 Tim 4:11; 5:7; 6:13, 17). See BDAG 760 s.v. παραγγέλλω.
75 tn Grk “to teach other doctrines,” different from apostolic teaching (cf. 1 Tim 6:3).
76 sn Myths and interminable genealogies. These myths were legendary tales characteristic of the false teachers in Ephesus and Crete. See parallels in 1 Tim 4:7; 2 Tim 4:4; and Titus 1:14. They were perhaps built by speculation from the patriarchal narratives in the OT; hence the connection with genealogies and with wanting to be teachers of the law (v. 7).
77 tc A few Western
tn More literally, “the administration of God that is by faith.”
sn God’s redemptive plan. The basic word (οἰκονομία, oikonomia) denotes the work of a household steward or manager or the arrangement under which he works: “household management.” As a theological term it is used of the order or arrangement by which God brings redemption through Christ (God’s “dispensation, plan of salvation” [Eph 1:10; 3:9]) or of human responsibility to pass on the message of that salvation (“stewardship, commission” [1 Cor 9:17; Eph 3:2; Col 1:25]). Here the former is in view (see the summary of God’s plan in 1 Tim 2:3-6; 2 Tim 1:9-10; Titus 3:4-7), and Paul notes the response people must make to God’s arrangement: It is “in faith” or “by faith.”
78 tn Grk “the instruction,” referring to orthodox Christian teaching and ministry in general, in contrast to that of the false teachers mentioned in 1:3-4.
79 tn Grk “love from a pure heart and a good conscience and a sincere faith.”
80 tn The Greek reinforces this negation: “understand neither what they are saying nor the things they insist on…”
81 sn Law. There is no definite article (“the”) with this word in Greek and so the inherent quality of the OT law as such is in view. But the OT law is still in mind, since the types of sinful people surveyed in vv. 9b-11a follow the general outline of sins prohibited in the Decalogue.
82 tn On this term BDAG 135 s.v. ἀρσενοκοίτης states, “a male who engages in sexual activity w. a pers. of his own sex, pederast 1 Cor 6:9…of one who assumes the dominant role in same-sex activity, opp. μαλακός…1 Ti 1:10; Pol 5:3. Cp. Ro 1:27.” L&N 88.280 states, “a male partner in homosexual intercourse – ‘homosexual.’…It is possible that ἀρσενοκοίτης in certain contexts refers to the active male partner in homosexual intercourse in contrast with μαλακός, the passive male partner” (cf. 1 Cor 6:9). Since there is a distinction in contemporary usage between sexual orientation and actual behavior, the qualification “practicing” was supplied in the translation, following the emphasis in BDAG.
83 tn A continuation of the preceding idea: Grk “teaching, according to the gospel.” This use of the law is in accord with the gospel entrusted to Paul (cf. Rom 7:7-16; Gal 3:23-26). Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
84 tn Grk “the gospel of the glory of the blessed God.”
85 tn Grk “with which I was entrusted.” The translation is more in line with contemporary English style.
86 tn Or “violent,” “cruel.”
87 tn Grk “with faith and love in Christ Jesus.”
88 tn Grk “the saying,” referring to the following citation (see 1 Tim 3:1; 4:9; 2 Tim 2:11; Titus 3:8 for other occurrences of this phrase).
89 tn Grk “of whom I am the first.”
90 tn Grk “but because of this I was treated with mercy, so that…”
91 tn Grk “in me first,” making the connection with the last phrase of v. 15.
92 tn Or more literally, “king of the ages.”
93 tc Most later witnesses (א2 D1 Hc Ψ 1881 Ï) have “wise” (σόφῳ, swfw) here (thus, “the only wise God”), while the earlier and better witnesses (א* A D* F G H* 33 1739 lat co) lack this adjective. Although it could be argued that the longer reading is harder since it does not as emphatically affirm monotheism, it is more likely that scribes borrowed σόφῳ from Rom 16:27 where μόνῳ σόφῳ θεῷ (monw sofw qew, “the only wise God”) is textually solid.
94 tn Grk “unto the ages of the ages,” an emphatic way of speaking about eternity in Greek.
95 sn This charge refers to the task Paul described to Timothy in vv. 3-7 above.
96 sn The prophecies once spoken about you were apparently spoken at Timothy’s ordination (cf. 1 Tim 4:14) and perhaps spoke of what God would do through him. Thus they can encourage him in his work, as the next clause says.
97 tn Grk “that by them you might fight…” (a reference to the prophecies which can encourage him in his work).
98 tn In Greek this continues the same sentence from v. 18, a participle showing the means by which Timothy will accomplish his task: Grk “fight the good fight, holding firmly…”
99 sn The expression handed over to Satan refers to an act of discipline mentioned by Paul here and in 1 Cor 5:5, with a remedial goal, not a punitive one. The Greek word translated taught in this verse is used of “discipline, training of children” to lead them to correct behavior.
100 sn Dan 8:1 marks the switch from Aramaic (= 2:4b-7:28) back to Hebrew as the language in which the book is written in its present form. The remainder of the book from this point on (8:1-12:13) is in Hebrew. The bilingual nature of the book has been variously explained, but it most likely has to do with the book’s transmission history.
101 sn The third year of King Belshazzar’s reign would have been ca. 551
102 tn Heb “in the beginning.” This refers to the vision described in chapter seven.
103 tn Heb “the.”
104 sn Susa (Heb. שׁוּשַׁן, shushan), located some 230 miles (380 km) east of Babylon, was a winter residence for Persian kings during the Achaemenid period. The language of v. 2 seems to suggest that Daniel may not have been physically present at Susa, but only saw himself there in the vision. However, the Hebrew is difficult, and some have concluded that the first four words of v. 2 in the MT are a later addition (cf. Theodotion).
105 tn The Hebrew word בִּירָה (birah, “castle, palace”) usually refers to a fortified structure within a city, but here it is in apposition to the city name Susa and therefore has a broader reference to the entire city (against this view, however, see BDB 108 s.v. 2). Cf. NAB “the fortress of Susa”; TEV “the walled city of Susa.”
106 tn The term אוּבַל (’uval = “stream, river”) is a relatively rare word in biblical Hebrew, found only here and in vv. 3 and 6. The Ulai was apparently a sizable artificial canal in Susa (cf. NASB, NIV, NCV), and not a river in the ordinary sense of that word.
107 tn Heb “lifted my eyes.”
108 tn Heb “and behold.”
109 tn Heb “one.” The Hebrew numerical adjective occasionally functions like an English indefinite article. See GKC 401 §125.b.
110 tn Heb “high” (also “higher” later in this verse).
111 tn Or “beast” (NAB).
112 tn Heb “hand.” So also in v. 7.
113 tn In the Hiphil the Hebrew verb גָּדַל (gadal, “to make great; to magnify”) can have either a positive or a negative sense. For the former, used especially of God, see Ps 126:2, 3; Joel 2:21. In this chapter (8:4, 8, 11, 25) the word has a pejorative sense, describing the self-glorification of this king. The sense seems to be that of vainly assuming one’s own superiority through deliberate hubris.
114 tn The words “all this” are added in the translation for stylistic reasons and for clarification.
115 tn Heb “and behold, a he-goat of the goats.”
116 tn Or “of the whole earth” (NAB, ASV, NASB, NRSV).
117 tn Heb “a horn of vision” [or “conspicuousness”], i.e., “a conspicuous horn,” one easily seen.
118 tn Heb “the wrath of its strength.”
119 tn Heb “him.”
120 tn Heb “the ram.”
121 tn Heb “stand before him.”
122 tn Heb “he hurled him.” The referents of both pronouns (the male goat and the ram) have been specified in the translation for clarity.
123 sn The goat of Daniel’s vision represents Greece; the large horn represents Alexander the Great. The ram stands for Media-Persia. Alexander’s rapid conquest of the Persians involved three battles of major significance which he won against overwhelming odds: Granicus (334
124 tn The word “horns” is not in the Hebrew text, but is implied.
125 sn The four conspicuous horns refer to Alexander’s successors. After his death, Alexander’s empire was divided up among four of his generals: Cassander, who took Macedonia and Greece; Lysimachus, who took Thrace and parts of Asia Minor; Seleucus, who took Syria and territory to its east; and Ptolemy, who took control of Egypt.
126 tn Or “the heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heavens” or “sky” depending on the context.
127 sn This small horn is Antiochus IV Epiphanes, who controlled the Seleucid kingdom from ca. 175-164
128 sn The expression the beautiful land (Heb. הַצֶּבִי [hatsÿvi] = “the beauty”) is a cryptic reference to the land of Israel. Cf. 11:16, 41, where it is preceded by the word אֶרֶץ (’erets, “land”).
129 tn Traditionally, “host.” The term refers to God’s heavenly angelic assembly, which he sometimes leads into battle as an army.
130 sn In prescientific Israelite thinking the stars were associated with the angelic members of God’s heavenly assembly. See Judg 5:20; Job 38:7; Isa 40:26. In west Semitic mythology the stars were members of the high god’s divine assembly (see Isa 14:13).
131 sn The prince of the army may refer to God (cf. “whose sanctuary” later in the verse) or to the angel Michael (cf. 12:1).
132 tn Or perhaps “and by him,” referring to Antiochus rather than to God.
133 sn Here the sanctuary is a reference to the temple of God in Jerusalem.
134 tc The present translation reads וּצְבָאָהּ נִתַּן (utsÿva’ah nittan) for the MT וְצָבָא תִּנָּתֵן (vÿtsava’ tinnaten). The context suggests a perfect rather than an imperfect verb.
135 tn Heb “in (the course of) rebellion.” The meaning of the phrase is difficult to determine. It could mean “due to rebellion,” referring to the failures of the Jews, but this is not likely since it is not a point made elsewhere in the book. The phrase more probably refers to the rebellion against God and the atrocities against the Jews epitomized by Antiochus.
136 tc Two medieval Hebrew
137 sn Truth here probably refers to the Torah. According to 1 Macc 1:56, Antiochus initiated destruction of the sacred books of the Jews.
138 tn Heb “it acted and prospered.”
139 sn The holy one referred to here is presumably an angel. Cf. 4:13[10], 23 [20].
140 sn The language of evenings and mornings is reminiscent of the creation account in Genesis 1. Since “evening and morning” is the equivalent of a day, the reference here would be to 2,300 days. However, some interpreters understand the reference to be to the evening sacrifice and the morning sacrifice, in which case the reference would be to only 1,150 days. Either way, the event that marked the commencement of this period is unclear. The event that marked the conclusion of the period is the rededication of the temple in Jerusalem following the atrocious and sacrilegious acts that Antiochus implemented. This took place on December 25, 165
141 tn Heb “will be vindicated” or “will be justified.” This is the only occurrence of this verb in the Niphal in the OT. English versions interpret it as “cleansed” (KJV, ASV), “restored” (NASB, TEV, NLT), or “reconsecrated” (NIV).
142 sn The only angels whose names are given in the OT are Gabriel (Dan 8:16; 9:21; cf. Luke 1:19, 26) and Michael (Dan 10:13, 21; 12:1; cf. Jude 9; Rev 12:7). The name Gabriel means in Hebrew “man of God,” and Michael means “who is like God?”
143 tn Heb “on my face.”
144 tn Or “human one.”
145 tn Heb “on my standing.”
146 tn The Hebrew text does not actually state the referent (the vision Daniel saw in vv. 8-12; cf. also v. 13), which has been specified in the translation for clarity. Some Greek witnesses add “the vision” here.
147 tn Heb “the he-goat, the buck.” The expression is odd, and the second word may be an explanatory gloss.
148 tn Heb “Javan.”
149 tn Heb “the broken one.” The word “horn” has been supplied in the translation to clarify the referent.
150 tc The present translation reads הַפְּשָׁעִים (happÿsha’im, “rebellious acts”) for the MT הַפֹּשְׁעִים (happoshÿ’im, “rebels”). While the MT is understandable (cf. NIV, “when rebels have become completely wicked”), the filling up of transgressions is a familiar OT expression (cf. Gen 15:16) and fits this context well. Cf. the LXX, Theodotion, the Vulgate, and the Syriac.
151 tn Heb “strong of face.”
152 tn Heb “understanding riddles.” Possible meanings include “double-dealing” (BDB 295 s.v. חִידָה; cf. TEV, CEV) and “with a good knowledge of intrigue” (HALOT 309 s.v. חִידָה; cf. NAB, NASB, NIV, NRSV, NLT).
153 tn Heb “stand” or “stand up.”
154 tn Heb “extraordinarily he will destroy.”
155 tn Heb “he will succeed and act.”
156 tn See the corresponding Aramaic expression in 7:27. If the “holy ones” are angels, then this probably refers to the angels as protectors of God’s people. One could translate, “people belonging to (i.e., protected by) the holy ones.” If the “holy ones” are God’s people, then this is an appositional construction, “the people who are the holy ones.” One could translate simply “holy people.” For examples of a plural appositional genitive after “people,” see 11:15, 32. Because either interpretation is possible, the translation has deliberately preserved the ambiguity of the Hebrew grammar here.
157 tn The Hebrew term has a primary meaning of “skill, insight,” but here it has the connotation “cunning, treachery.” See BDB 968 s.v. שֵׂכֶל, שֶׂכֶל.
158 tn Heb “he will cause deceit to succeed by his hand.”
159 tn Heb “in his heart he will act arrogantly.”
160 tn Heb “in peace.” The Hebrew word used here is difficult. It may refer to the security felt by those who did not realize the danger of imminent attack, or it may refer to the condition of being unaware of the impending danger. The latter idea is reflected in the present translation. See further, BDB 1017 s.v. שַׁלְוָה.
161 tn Heb “with nothingness of hand.”
162 tn Heb “truth.”
163 tn The Hebrew word here is נִהְיֵיתִי (nihyetiy). Its meaning is not entirely clear. Hebrew הָיָה (hayah) normally has meanings such as “to be” or “become.” Here, however, it describes Daniel’s emotional and physical response to the enigmatic vision that he has seen. It is parallel to the following verb, which refers to illness, and seems to refer to a state of utter exhaustion due to the amazing things that Daniel has just seen. The LXX lacks the word. On the meaning of the word see further, BDB 227-28 s.v. הָיָה Niph.2; DCH 2:540 s.v. היה I Ni.3.
164 sn Psalm 116. The psalmist thanks the Lord for delivering him from a life threatening crisis and promises to tell the entire covenant community what God has done for him.
165 tn Heb “I love because the
166 tn Heb “because he turned his ear to me.”
167 tn Heb “and in my days I will cry out.”
168 tn Heb “surrounded me.”
169 tn The Hebrew noun מצר (“straits; distress”) occurs only here, Ps 118:5 and Lam 1:3. If retained, it refers to Sheol as a place where one is confined or severely restricted (cf. BDB 865 s.v. מֵצַר, “the straits of Sheol”; NIV “the anguish of the grave”; NRSV “the pangs of Sheol”). However, HALOT 624 s.v. מֵצַר suggests an emendation to מְצָדֵי (mÿtsadey, “snares of”), a rare noun attested in Job 19:6 and Eccl 7:26. This proposal, which is reflected in the translation, produces better parallelism with “ropes” in the preceding line.
170 tn The translation assumes the prefixed verbal form is a preterite. The psalmist recalls the crisis from which the Lord delivered him.
171 tn Heb “guards.” The active participle indicates this is a characteristic of the
172 tn Or “the [morally] naive,” that is, the one who is young and still in the process of learning right from wrong and distinguishing wisdom from folly. See Ps 19:7.
173 tn Heb “I was low.”
174 tn Heb “return, my soul, to your place of rest.”
175 tn The Hebrew idiom גָּמַל עַל (gamal ’al) means “to repay,” here in a positive sense (cf. Ps 13:5).
176 tn Or “for.”
177 tn “
178 tn Heb “walk before” (see Ps 56:13). On the meaning of the Hebrew idiom, see the notes at 2 Kgs 20:3/Isa 38:3.
179 tn Heb “lands, regions.”
180 tn Heb “I said in my haste.”
181 tn Heb “a cup of deliverance I will lift up.” Perhaps this alludes to a drink offering the psalmist will present as he thanks the
182 tn Heb “precious in the eyes of the
183 tn Heb “I am your servant, the son of your female servant.” The phrase “son of a female servant” (see also Ps 86:16) is used of a son born to a secondary wife or concubine (Exod 23:12). In some cases the child’s father is the master of the house (see Gen 21:10, 13; Judg 9:18). The use of the expression here certainly does not imply that the
184 tn Heb “you have loosed my bonds.” In this context the imagery refers to deliverance from death (see v. 3).
