2 Kings 25:1-30 
Context25:1 So King Nebuchadnezzar of Babylon came against Jerusalem with his whole army and set up camp outside 1 it. They built siege ramps all around it. He arrived on the tenth day of the tenth month in the ninth year of Zedekiah’s reign. 2 25:2 The city remained under siege until King Zedekiah’s eleventh year. 25:3 By the ninth day of the fourth month 3 the famine in the city was so severe the residents 4 had no food. 25:4 The enemy broke through the city walls, 5 and all the soldiers tried to escape. They left the city during the night. 6 They went through the gate between the two walls that is near the king’s garden. 7 (The Babylonians were all around the city.) Then they headed for the Jordan Valley. 8 25:5 But the Babylonian army chased after the king. They caught up with him in the plains of Jericho, 9 and his entire army deserted him. 25:6 They captured the king and brought him up to the king of Babylon at Riblah, 10 where he 11 passed sentence on him. 25:7 Zedekiah’s sons were executed while Zedekiah was forced to watch. 12 The king of Babylon 13 then had Zedekiah’s eyes put out, bound him in bronze chains, and carried him off to Babylon.
25:8 On the seventh 14 day of the fifth month, 15 in the nineteenth year of King Nebuchadnezzar of Babylon, Nebuzaradan, the captain of the royal guard 16 who served the king of Babylon, arrived in Jerusalem. 17 25:9 He burned down the Lord’s temple, the royal palace, and all the houses in Jerusalem, including every large house. 18 25:10 The whole Babylonian army that came with the captain of the royal guard tore down the walls that surrounded Jerusalem. 25:11 Nebuzaradan, the captain of the royal guard, deported the rest of the people who were left in the city, those who had deserted to the king of Babylon, and the rest of the craftsmen. 19 25:12 But he 20 left behind some of the poor of the land and gave them fields and vineyards.
25:13 The Babylonians broke the two bronze pillars in the Lord’s temple, as well as the movable stands and the big bronze basin called the “The Sea.” 21 They took the bronze to Babylon. 25:14 They also took the pots, shovels, 22 trimming shears, 23 pans, and all the bronze utensils used by the priests. 24 25:15 The captain of the royal guard took the golden and silver censers 25 and basins. 25:16 The bronze of the items that King Solomon made for the Lord’s temple – including the two pillars, the big bronze basin called “The Sea,” the twelve bronze bulls under “The Sea,” 26 and the movable stands – was too heavy to be weighed. 25:17 Each of the pillars was about twenty-seven feet 27 high. The bronze top of one pillar was about four and a half feet 28 high and had bronze latticework and pomegranate shaped ornaments all around it. The second pillar with its latticework was like it.
25:18 The captain of the royal guard took Seraiah the chief priest and Zephaniah, the priest who was second in rank, and the three doorkeepers. 25:19 From the city he took a eunuch who was in charge of the soldiers, five 29 of the king’s advisers 30 who were discovered in the city, an official army secretary who drafted citizens 31 for military service, and sixty citizens from the people of the land who were discovered in the city. 25:20 Nebuzaradan, captain of the royal guard, took them and brought them to the king of Babylon at Riblah. 25:21 The king of Babylon ordered them to be executed 32 at Riblah in the territory 33 of Hamath. So Judah was deported from its land.
25:22 Now King Nebuchadnezzar of Babylon appointed Gedaliah son of Ahikam, son of Shaphan, as governor over the people whom he allowed to remain in the land of Judah. 34 25:23 All of the officers of the Judahite army 35 and their troops heard that the king of Babylon had appointed Gedaliah to govern. So they came to Gedaliah at Mizpah. The officers who came were Ishmael son of Nethaniah, Johanan son of Kareah, Seraiah son of Tanhumeth the Netophathite, and Jaazaniah son of the Maacathite. 25:24 Gedaliah took an oath so as to give them and their troops some assurance of safety. 36 He said, “You don’t need to be afraid to submit to the Babylonian officials. Settle down in the land and submit to the king of Babylon. Then things will go well for you.” 25:25 But in the seventh month 37 Ishmael son of Nethaniah, son of Elishama, who was a member of the royal family, 38 came with ten of his men and murdered Gedaliah, 39 as well as the Judeans and Babylonians who were with him at Mizpah. 25:26 Then all the people, from the youngest to the oldest, as well as the army officers, left for 40 Egypt, because they were afraid of what the Babylonians might do.
25:27 In the thirty-seventh year of the exile of King Jehoiachin of Judah, on the twenty-seventh 41 day of the twelfth month, 42 King Evil-Merodach of Babylon, in the first year of his reign, pardoned 43 King Jehoiachin of Judah and released him 44 from prison. 25:28 He spoke kindly to him and gave him a more prestigious position than 45 the other kings who were with him in Babylon. 25:29 Jehoiachin 46 took off his prison clothes and ate daily in the king’s presence for the rest of his life. 25:30 He was given daily provisions by the king for the rest of his life until the day he died. 47
Hebrews 7:1-28
Context7:1 Now this Melchizedek, king of Salem, priest of the most high God, met Abraham as he was returning from defeating the kings and blessed him. 48 7:2 To him 49 also Abraham apportioned a tithe 50 of everything. 51 His name first means 52 king of righteousness, then king of Salem, that is, king of peace. 7:3 Without father, without mother, without genealogy, he has neither beginning of days nor end of life but is like the son of God, and he remains a priest for all time. 7:4 But see how great he must be, if 53 Abraham the patriarch gave him a tithe 54 of his plunder. 7:5 And those of the sons of Levi who receive the priestly office 55 have authorization according to the law to collect a tithe from the people, that is, from their fellow countrymen, 56 although they too are descendants of Abraham. 57 7:6 But Melchizedek 58 who does not share their ancestry 59 collected a tithe 60 from Abraham and blessed 61 the one who possessed the promise. 7:7 Now without dispute the inferior is blessed by the superior, 7:8 and in one case tithes are received by mortal men, while in the other by him who is affirmed to be alive. 7:9 And it could be said that Levi himself, who receives tithes, paid a tithe through Abraham. 7:10 For he was still in his ancestor Abraham’s loins 62 when Melchizedek met him.
7:11 So if perfection had in fact been possible through the Levitical priesthood – for on that basis 63 the people received the law – what further need would there have been for another priest to arise, said to be in the order of Melchizedek and not in Aaron’s order? 7:12 For when the priesthood changes, a change in the law must come 64 as well. 7:13 Yet the one these things are spoken about belongs to 65 a different tribe, and no one from that tribe 66 has ever officiated at the altar. 7:14 For it is clear that our Lord is descended from Judah, yet Moses said nothing about priests in connection with that tribe. 7:15 And this is even clearer if another priest arises in the likeness of Melchizedek, 7:16 who has become a priest not by a legal regulation about physical descent 67 but by the power of an indestructible life. 7:17 For here is the testimony about him: 68 “You are a priest forever in the order of Melchizedek.” 69 7:18 On the one hand a former command is set aside 70 because it is weak and useless, 71 7:19 for the law made nothing perfect. On the other hand a better hope is introduced, through which we draw near to God. 7:20 And since 72 this was not done without a sworn affirmation – for the others have become priests without a sworn affirmation, 7:21 but Jesus 73 did so 74 with a sworn affirmation by the one who said to him, “The Lord has sworn and will not change his mind, ‘You are a priest forever’” 75 – 7:22 accordingly Jesus has become the guarantee 76 of a better covenant. 7:23 And the others 77 who became priests were numerous, because death prevented them 78 from continuing in office, 79 7:24 but he holds his priesthood permanently since he lives forever. 7:25 So he is able to save completely those who come to God through him, because he always lives to intercede for them. 7:26 For it is indeed fitting for us to have such a high priest: holy, innocent, undefiled, separate from sinners, and exalted above the heavens. 7:27 He has no need to do every day what those priests do, to offer sacrifices first for their own sins and then for the sins of the people, since he did this in offering himself once for all. 7:28 For the law appoints as high priests men subject to weakness, 80 but the word of solemn affirmation that came after the law appoints a son made perfect forever.
Amos 1:1-15
Context1:1 The following is a record of what Amos prophesied. 81 He 82 was one of the herdsmen from Tekoa. These prophecies about Israel were revealed to him 83 during the time of 84 King Uzziah of Judah and 85 King Jeroboam son of Joash of Israel, two years before the earthquake. 86
“The Lord comes roaring 88 out of Zion;
from Jerusalem 89 he comes bellowing! 90
The shepherds’ pastures wilt; 91
the summit of Carmel 92 withers.” 93
1:3 This is what the Lord says:
“Because Damascus has committed three crimes 94 –
make that four! 95 – I will not revoke my
decree of judgment. 96
They ripped through Gilead like threshing sledges with iron teeth. 97
1:4 So I will set Hazael’s house 98 on fire;
fire 99 will consume Ben Hadad’s 100 fortresses.
1:5 I will break the bar 101 on the gate of Damascus.
I will remove 102 the ruler 103 from Wicked Valley, 104
the one who holds the royal scepter from Beth Eden. 105
The people of Aram will be deported to Kir.” 106
The Lord has spoken!
1:6 This is what the Lord says:
“Because Gaza 107 has committed three crimes 108 –
make that four! 109 – I will not revoke my decree of judgment. 110
They deported a whole community 111 and sold them 112 to Edom.
1:7 So I will set Gaza’s city wall 113 on fire;
fire 114 will consume her fortresses.
1:8 I will remove 115 the ruler 116 from Ashdod, 117
the one who holds the royal scepter from Ashkelon. 118
I will strike Ekron 119 with my hand; 120
the rest of the Philistines will also die.” 121
The sovereign Lord has spoken!
1:9 This is what the Lord says:
“Because Tyre has committed three crimes 122 –
make that four! 123 – I will not revoke my decree of judgment. 124
They sold 125 a whole community 126 to Edom;
they failed to observe 127 a treaty of brotherhood. 128
1:10 So I will set fire to Tyre’s city wall; 129
fire 130 will consume her fortresses.”
1:11 This is what the Lord says:
“Because Edom has committed three crimes 131 –
make that four! 132 – I will not revoke my decree of judgment. 133
He chased his brother 134 with a sword;
he wiped out his allies. 135
In his anger he tore them apart without stopping to rest; 136
in his fury he relentlessly attacked them. 137
1:12 So I will set Teman 138 on fire;
fire 139 will consume Bozrah’s 140 fortresses.”
1:13 This is what the Lord says:
“Because the Ammonites have committed three crimes 141 –
make that four! 142 – I will not revoke my decree of judgment. 143
They ripped open Gilead’s pregnant women 144
so they could expand their territory.
1:14 So I will set fire to Rabbah’s 145 city wall; 146
fire 147 will consume her fortresses.
War cries will be heard on the day of battle; 148
a strong gale will blow on the day of the windstorm. 149
1:15 Ammon’s 150 king will be deported; 151
he and his officials 152 will be carried off 153 together.”
The Lord has spoken!
Psalms 144:1-15
ContextBy David.
144:1 The Lord, my protector, 155 deserves praise 156 –
the one who trains my hands for battle, 157
and my fingers for war,
144:2 who loves me 158 and is my stronghold,
my refuge 159 and my deliverer,
my shield and the one in whom I take shelter,
who makes nations submit to me. 160
144:3 O Lord, of what importance is the human race, 161 that you should notice them?
Of what importance is mankind, 162 that you should be concerned about them? 163
144:4 People 164 are like a vapor,
their days like a shadow that disappears. 165
144:5 O Lord, make the sky sink 166 and come down! 167
Touch the mountains and make them smolder! 168
144:6 Hurl lightning bolts and scatter them!
Shoot your arrows and rout them! 169
144:7 Reach down 170 from above!
Grab me and rescue me from the surging water, 171
from the power of foreigners, 172
144:8 who speak lies,
and make false promises. 173
144:9 O God, I will sing a new song to you!
Accompanied by a ten-stringed instrument, I will sing praises to you,
144:10 the one who delivers 174 kings,
and rescued David his servant from a deadly 175 sword.
144:11 Grab me and rescue me from the power of foreigners, 176
who speak lies,
and make false promises. 177
144:12 Then 178 our sons will be like plants,
that quickly grow to full size. 179
Our daughters will be like corner pillars, 180
carved like those in a palace. 181
144:13 Our storehouses 182 will be full,
providing all kinds of food. 183
Our sheep will multiply by the thousands
and fill 184 our pastures. 185
144:14 Our cattle will be weighted down with produce. 186
No one will break through our walls,
no one will be taken captive,
and there will be no terrified cries in our city squares. 187
144:15 How blessed are the people who experience these things! 188
How blessed are the people whose God is the Lord!
1 tn Or “against.”
2 sn This would have been Jan 15, 588
3 tn The MT has simply “of the month,” but the parallel passage in Jer 52:6 has “fourth month,” and this is followed by almost all English translations. The word “fourth,” however, is not actually present in the MT of 2 Kgs 25:3.
sn According to modern reckoning that would have been July 18, 586
4 tn Heb “the people of the land.”
5 tn Heb “the city was breached.”
6 tn The Hebrew text is abrupt here: “And all the men of war by the night.” The translation attempts to capture the sense.
7 sn The king’s garden is mentioned again in Neh 3:15 in conjunction with the pool of Siloam and the stairs that go down from the city of David. This would have been in the southern part of the city near the Tyropean Valley which agrees with the reference to the “two walls” which were probably the walls on the eastern and western hills.
8 sn Heb “toward the Arabah.” The Arabah was the rift valley north and south of the Dead Sea. Here the intention was undoubtedly to escape across the Jordan to Moab or Ammon. It appears from Jer 40:14; 41:15 that the Ammonites were known to harbor fugitives from the Babylonians.
9 map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.
10 sn Riblah was a strategic town on the Orontes River in Syria. It was at a crossing of the major roads between Egypt and Mesopotamia. Pharaoh Necho had earlier received Jehoahaz there and put him in chains (2 Kgs 23:33) prior to taking him captive to Egypt. Nebuchadnezzar had set up his base camp for conducting his campaigns against the Palestinian states there and was now sitting in judgment on prisoners brought to him.
11 tn The Hebrew text has the plural form of the verb, but the parallel passage in Jer 52:9 has the singular.
12 tn Heb “were killed before his eyes.”
13 tn Heb “he”; the referent (the king of Babylon) has been specified in the translation for clarity.
14 tn The parallel account in Jer 52:12 has “tenth.”
15 sn The seventh day of the month would have been August 14, 586
16 tn For the meaning of this phrase see BDB 371 s.v. טַבָּח 2, and compare the usage in Gen 39:1.
17 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
18 tn Heb “and every large house he burned down with fire.”
19 tc The MT has “the multitude.” But הֶהָמוֹן (hehamon) should probably be emended to הֶאָמוֹן (he’amon).
20 tn Heb “the captain of the royal guard.” However, the subject is clear from the preceding and contemporary English style would normally avoid repeating the proper name and title.
21 sn See the note at 1 Kgs 7:23.
22 sn These shovels were used to clean the altar.
23 sn These were used to trim the wicks.
24 tn Heb “with which they served [or, ‘fulfilled their duty’].”
25 sn These held the embers used for the incense offerings.
26 tc The MT lacks “the twelve bronze bulls under ‘the Sea,’” but these words have probably been accidentally omitted by homoioarcton. The scribe’s eye may have jumped from the וְהָ (vÿha-) on וְהַבָּקָר (vÿhabbaqar), “and the bulls,” to the וְהָ on וְהַמְּכֹנוֹת (vÿhammÿkhonot), “and the movable stands,” causing him to leave out the intervening words. See the parallel passage in Jer 52:20.
27 tn Heb “eighteen cubits.” The standard cubit in the OT is assumed by most authorities to be about eighteen inches (45 cm) long.
28 tn Heb “three cubits.” The parallel passage in Jer 52:22 has “five.”
29 tn The parallel passage in Jer 52:25 has “seven.”
30 tn Heb “five seers of the king’s face.”
31 tn Heb “the people of the land.”
32 tn Heb “struck them down and killed them.”
33 tn Heb “land.”
34 tn Heb “And the people who were left in the land of Judah, whom Nebuchadnezzar king of Babylon left, he appointed over them Gedaliah son of Ahikam, son of Shaphan.”
35 tn Heb “of the army.” The word “Judahite” has been supplied in the translation for clarity.
36 tn The words “so as to give them…some assurance of safety” are supplied in the translation for clarification.
37 sn It is not altogether clear whether this is in the same year that Jerusalem fell or not. The wall was breached in the fourth month (= early July; Jer 39:2) and Nebuzaradan came and burned the palace, the temple, and many of the houses and tore down the wall in the fifth month (= early August; Jer 52:12). That would have left time between the fifth month and the seventh month (October) to gather in the harvest of grapes, dates and figs, and olives (Jer 40:12). However, many commentators feel that too much activity takes place in too short a time for this to have been in the same year and posit that it happened the following year or even five years later when a further deportation took place, possibly in retaliation for the murder of Gedaliah and the Babylonian garrison at Mizpah (Jer 52:30). The assassination of Gedaliah had momentous consequences and was commemorated in one of the post exilic fast days lamenting the fall of Jerusalem (Zech 8:19).
38 tn Heb “[was] from the seed of the kingdom.”
39 tn Heb “and they struck down Gedaliah and he died.”
40 tn Heb “arose and went to.”
41 sn The parallel account in Jer 52:31 has “twenty-fifth.”
42 sn The twenty-seventh day would be March 22, 561
43 tn Heb “lifted up the head of.”
44 tn The words “released him” are supplied in the translation on the basis of Jer 52:31.
45 tn Heb “made his throne above the throne of.”
46 tn Heb “he”; the referent (Jehoiachin) has been specified in the translation for clarity.
47 tc The words “until the day he died” do not appear in the MT, but they are included in the parallel passage in Jer 52:34. Probably they have been accidentally omitted by homoioteleuton. A scribe’s eye jumped from the final vav (ו) on בְּיוֹמוֹ (bÿyomo), “in his day,” to the final vav (ו) on מוֹתוֹ (moto), “his death,” leaving out the intervening words.
48 sn A series of quotations from Gen 14:17-19.
49 tn Grk “to whom,” continuing the description of Melchizedek. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
50 tn Or “a tenth part.”
51 sn A quotation from Gen 14:20.
52 tn Grk “first being interpreted,” describing Melchizedek.
53 tn Grk “to whom.”
54 tn Or “a tenth part.”
55 tn Or “the priesthood.”
56 tn Grk “from their brothers.” See BDAG 18-19 s.v. ἀδελφός 2.b.
57 tn Grk “have come from the loins of Abraham.”
58 tn Grk “the one”; in the translation the referent (Melchizedek) has been specified for clarity.
59 tn Grk “is not descended from them.”
60 tn Or “a tenth part.”
61 sn The verbs “collected…and blessed” emphasize the continuing effect of the past actions, i.e., Melchizedek’s importance.
62 tn Grk “in the loins of his father” (a reference to Abraham). The name “Abraham” has been repeated in the translation at this point (cf. v. 9) in order to clarify the referent (i.e., what ancestor was in view).
sn The point of the phrase still in his ancestor’s loins is that Levi was as yet unborn, still in his ancestor Abraham’s body. Thus Levi participated in Abraham’s action when Abraham paid tithes to Melchizedek.
63 tn Grk “based on it.”
64 tn Grk “of necessity a change in the law comes to pass.”
65 tn Grk “shares in.”
66 tn Grk “from which no one.”
67 tn Grk “a law of a fleshly command.”
68 tn Grk “for he/it is witnessed that.”
69 sn A quotation from Ps 110:4 (see Heb 5:6 and 6:20).
70 tn Grk “the setting aside of a former command comes to pass.”
71 tn Grk “because of its weakness and uselessness.”
72 sn The Greek text contains an elaborate comparison between v. 20a and v. 22, with a parenthesis (vv. 20b-21) in between; the comparison is literally, “by as much as…by so much” or “to the degree that…to that same degree.”
73 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
74 tn The words “did so” are not in the Greek text, but are implied.
75 sn A quotation from Ps 110:4 (see Heb 5:6, 6:20, and 7:17).
76 tn Or “surety.”
77 tn Grk “they on the one hand” in contrast with “he on the other hand” in v. 24.
78 tn Grk “they were prevented by death.”
79 tn Grk “from continuing” (the words “in office” are supplied for clarity).
80 sn See Heb 5:2 where this concept was introduced.
81 tn Heb “The words of Amos.” Among the prophetic books this opening phrase finds a parallel only at Jer 1:1 but is not that uncommon in other genres (note, e.g., Prov 30:1; 31:1; Eccl 1:1; Neh 1:1).
82 tn Heb “who.” Here a new sentence has been started in the translation for stylistic reasons.
83 tn Heb “which he saw concerning Israel.”
84 tn Heb “in the days of.”
85 tn The Hebrew text repeats, “and in the days of.” This phrase has not been repeated in the translation for stylistic reasons.
86 sn This refers to a well-known earthquake that occurred during the first half of the 8th century
87 tn Heb “he;” the referent (Amos) has been specified in the translation for clarity.
88 sn The
89 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
90 tn Heb “gives his voice.”
91 tn Lexicographers debate whether there are two roots אָבַל (’aval), one signifying “mourn” and the other “be dry,” or simply one (“mourn”). The parallel verb (“withers”) might favor the first option and have the meaning “wilt away.” It is interesting to note, however, that the root appears later in the book in the context of lament (5:16; 8:8, 10; 9:5). Either 1:2 is a possible wordplay to alert the reader to the death that will accompany the judgment (the option of two roots), or perhaps the translation “mourns” is appropriate here as well (cf. KJV, NASB, NKJV, NJPS; see also D. J. A. Clines, “Was There an ’BL II ‘Be Dry’ in Classical Hebrew?” VT 42 [1992]: 1-10).
92 sn Carmel was a region known for its abundant plants and trees. See Isa 33:9; 35:2; Jer 50:19.
93 sn Loss of a land’s fertility is frequently associated with judgment in the OT and ancient Near Eastern literature.
94 tn Traditionally, “transgressions” or “sins.” The word refers to rebellion against authority and is used in the international political realm (see 1 Kgs 12:19; 2 Kgs 1:1; 3:5, 7; 8:22). There is debate over its significance in this context. Some relate the “rebellion” of the foreign nations to God’s mandate to Noah (Gen 9:5-7). This mandate is viewed as a treaty between God and humankind, whereby God holds humans accountable to populate the earth and respect his image as it is revealed in all people. While this option is a possible theological explanation of the message in light of the Old Testament as a whole, nothing in these oracles alludes to that Genesis passage. J. Barton suggests that the prophet is appealing to a common morality shared across the ancient Near East regarding the conduct of war since all of the oracles can be related to activities and atrocities committed in warfare (Amos’s Oracles against the Nations [SOTSMS], 39-61). The “transgression” then would be a violation of what all cultures would take as fundamental human decency. Some argue that the nations cited in Amos 1-2 had been members of the Davidic empire. Their crime would consist of violating the mutual agreements that all should have exhibited toward one another (cf. M. E. Polley, Amos and the Davidic Empire). This interpretation is connected to the notion that Amos envisions a reconstituted Davidic empire for Israel and the world (9:11-15). Ultimately, we can only speculate what lay behind Amos’ thinking. He does not specify the theological foundation of his universal moral vision, but it is clear that Amos believes that all nations are responsible before the Lord for their cruelty toward other human beings. He also assumes that even those who did not know his God would recognize their inhumane treatment of others as inherently wrong. The translation “crimes” is general enough to communicate that a standard (whether human or divine) has been breached. For a survey of the possible historical events behind each oracle, see S. M. Paul, Amos (Hermeneia).
95 tn Heb “Because of three violations of Damascus, even because of four.”
sn The three…four style introduces each of the judgment oracles of chaps. 1-2. Based on the use of a similar formula in wisdom literature (see Prov 30:18-19, 29-31), one expects to find in each case a list of four specific violations. However, only in the eighth oracle (against Israel) does one find the expected fourfold list. Through this adaptation and alteration of the normal pattern the
96 tn Heb “I will not bring it [or “him”] back.” The pronominal object (1) refers to the decree of judgment that follows; the referent (the decree) has been specified in the translation for clarity. See S. M. Paul, Amos (Hermeneia), 46-47. Another option (2) is to understand the suffix as referring to the particular nation mentioned in the oracle and to translate, “I will not take him [i.e., that particular nation] back.” In this case the
97 tn Heb “they threshed [or “trampled down”] Gilead with sharp iron implements” (NASB similar).
sn Like threshing sledges with iron teeth. A threshing sledge was made of wooden boards embedded with sharp stones or iron teeth. As the sledge was pulled over the threshing floor the stones or iron teeth would separate the grain from the stalks. See O. Borowski, Agriculture in Iron Age Israel, 64-65. Here the threshing metaphor is used to emphasize how violently and inhumanely the Arameans (the people of Damascus) had treated the people of Gilead (located east of the Jordan River).
98 tn “Hazael’s house” (“the house of Hazael”) refers to the dynasty of Hazael.
sn Hazael took the throne of Aram in 843
99 tn Heb “it”; the referent (the fire mentioned in the previous line) has been specified in the translation for clarity.
100 sn Ben-hadad may refer to Hazael’s son and successor (2 Kgs 13:3, 24) or to an earlier king (see 1 Kgs 20), perhaps the ruler whom Hazael assassinated when he assumed power.
101 sn The bar on the city gate symbolizes the city’s defenses and security.
102 tn Heb “cut off.”
103 tn Heb “the one who sits.” Some English versions take the Hebrew term in a collective sense as “inhabitants” (e.g., KJV, NKJV, NASB, NRSV). The context and the parallel in the next clause (“the one who holds the royal scepter”), however, suggest that the royal house is in view. For this term (יוֹשֵׁב, yoshev), see N. K. Gottwald, The Tribes of Yahweh, 512-30.
104 tn Heb “valley of wickedness.” Though many English versions take the Hebrew phrase בִקְעַת־אָוֶן (biq’-at ’aven) as a literal geographical place name (“Valley of Aven,” so NAB, NASB, NIV, NRSV, NLT), it appears to be a derogatory epithet for Damascus and the kingdom of Aram.
105 tn Many associate the name “Beth Eden” with Bit Adini, an Aramean state located near the Euphrates River, but it may be a sarcastic epithet meaning “house of pleasure.”
106 sn According to Amos 9:7, the Arameans originally came from Kir. The
107 sn Gaza was one of the five major Philistine cities (along with Ashdod, Ashkelon, Ekron, and Gath). It was considered to mark the southern limit of Canaan at the point on the coast where it was located (Gen 10:19).
108 tn Traditionally, “transgressions” (KJV, ASV, NASB, NRSV) or “sins” (NIV). For an explanation of the atrocities outlined in this oracle as treaty violations of God’s mandate to Noah in Gen 9:5-7, see the note on the word “violations” in 1:3.
109 tn Heb “Because of three violations of Gaza, even because of four.”
sn On the three…four style that introduces each of the judgment oracles of chaps. 1-2 see the note on the word “four” in 1:3.
110 tn Heb “I will not bring it [or “him”] back.” The translation understands the pronominal object to refer to the decree of judgment that follows; the referent (the decree) has been specified in the translation for clarity. For another option see the note on the word “judgment” in 1:3.
111 tn Heb “[group of] exiles.” A number of English translations take this as a collective singular and translate it with a plural (e.g., NAB, NIV, NRSV).
112 tn Heb “in order to hand them over.”
113 sn The city wall symbolizes the city’s defenses and security.
114 tn Heb “it”; the referent (the fire mentioned in the previous line) has been specified in the translation for clarity.
115 tn Heb “cut off.”
116 tn Heb “the one who sits.” Some translations take this expression as a collective singular referring to the inhabitants rather than the ruler (e.g., NAB, NRSV, NLT).
117 sn Ashdod was one of the five major Philistine cities (along with Ashkelon, Ekron, Gaza, and Gath).
118 sn Ashkelon was one of the five major Philistine cities (along with Ashdod, Ekron, Gaza, and Gath).
119 sn Ekron was one of the five major Philistine cities (along with Ashdod, Ashkelon, Gaza, and Gath).
120 tn Heb “I will turn my hand against Ekron.” For other uses of the idiom, “turn the hand against,” see Ps 81:14; Isa 1:25; Jer 6:9; Zech 13:7.
121 tn Heb “and the remnant of the Philistines will perish.” The translation above assumes that reference is made to other Philistines beside those living in the cities mentioned. Another option is to translate, “Every last Philistine will die.”
122 tn Traditionally, “transgressions” (KJV, ASV, NASB, NRSV) or “sins” (NIV). For an explanation of the atrocities outlined in this oracle as treaty violations of God’s mandate to Noah in Gen 9:5-7, see the note on the word “violations” in 1:3.
123 tn Heb “Because of three violations of Tyre, even because of four.”
sn On the three…four style that introduces each of the judgment oracles of chaps. 1-2 see the note on the word “four” in 1:3.
124 tn Heb “I will not bring it [or “him”] back.” The translation understands the pronominal object to refer to the decree of judgment that follows; the referent (the decree) has been specified in the translation for clarity. For another option see the note on the word “judgment” in 1:3.
125 tn Heb “handed over.”
126 tn Heb “[group of] exiles.” A similar phrase occurs in v. 6.
127 tn Heb “did not remember.”
128 sn A treaty of brotherhood. In the ancient Near Eastern world familial terms were sometimes used to describe treaty partners. In a treaty between superior and inferior parties, the lord would be called “father” and the subject “son.” The partners in a treaty between equals referred to themselves as “brothers.” For biblical examples, see 1 Kgs 9:13; 20:32-33.
129 sn The city wall symbolizes the city’s defenses and security.
130 tn Heb “it”; the referent (the fire mentioned in the previous line) has been specified in the translation for clarity.
131 tn Traditionally, “transgressions” (KJV, ASV, NASB, NRSV) or “sins” (NIV). For an explanation of the atrocities outlined in this oracle as treaty violations of God’s mandate to Noah in Gen 9:5-7, see the note on the word “violations” in 1:3.
132 tn Heb “Because of three violations of Edom, even because of four.”
sn On the three…four style that introduces each of the judgment oracles of chaps. 1-2 see the note on the word “four” in 1:3.
133 tn Heb “I will not bring it [or “him”] back.” The translation understands the pronominal object to refer to the decree of judgment that follows; the referent (the decree) has been specified in the translation for clarity. For another option see the note on the word “judgment” in 1:3.
134 sn It is likely that “brother” refers here to a treaty partner (see the note on the word “brotherhood” in 1:9). However, it is possible, if Israel is in view, that Edom’s ancient blood relationship to God’s people is alluded to here. Cf. NCV, NLT “their relatives, the Israelites.”
135 tn Or “He stifled his compassion.” The Hebrew term רָחֲמָיו (rakhamayv) is better understood here (parallel to “brother/treaty partner”) as a reference to “allies” which Edom betrayed. An Aramaic cognate is attested (see DNWSI 2:1069-70). See M. Fishbane, “The Treaty Background of Amos 1:11 and Related Matters,” JBL 89 (1970): 313-18; idem, “Critical Note: Additional Remarks on rh£myw (Amos 1:11),” JBL 91 (1972): 391-93; and M. Barré, “Amos 1:11 reconsidered,” CBQ 47 (1985) 420-27. Some argue that the clause is best translated as “and destroyed his womenfolk.” רַחַם (rakham) means “womb”; the plural here would be a metonymy for “women” and could establish a parallel with the atrocity of 1:13. See S. M. Paul, Amos (Hermeneia), 64-65.
136 tn Heb “his anger tore continually.” The Hebrew verb טָרַף (taraf, “tear apart”) is often used of an animal tearing apart its prey. The word picture here is that of a vicious predator’s feeding frenzy.
137 tn Traditionally, “he kept his fury continually.” The Hebrew term שְׁמָרָה (shÿmarah) could be taken as a Qal perfect 3rd person masculine singular with 3rd person feminine singular suffix (with mappiq omitted), “he kept it” (NASB, NKJV, NRSV). It is also possible in light of the parallelism that שָׁמַר (shamar) is a rare homonym cognate to an Akkadian verb meaning “to rage; to be furious.” Repointing the verb as שָׁמְרָה (shamÿrah, third person feminine singular), one could translate literally, “his fury raged continually” (NIV, NJPS).
138 sn Teman was an important region (or perhaps city) in Edom.
139 tn Heb “it”; the referent (the fire mentioned in the previous line) has been specified in the translation for clarity.
140 sn Bozrah was a city located in northern Edom.
141 tn Traditionally, “transgressions” (KJV, ASV, NASB, NRSV) or “sins” (NIV). For an explanation of the atrocities outlined in this oracle as treaty violations of God’s mandate to Noah in Gen 9:5-7, see the note on the word “violations” in 1:3.
142 tn Heb “Because of three violations of the Ammonites, even because of four.”
On the three…four style that introduces each of the judgment oracles of chaps. 1-2 see the note on the word “four” in 1:3.
143 tn Heb “I will not bring it [or “him”] back.” The translation understands the pronominal object to refer to the decree of judgment that follows; the referent (the decree) has been specified in the translation for clarity. For another option see the note on the word “judgment” in 1:3.
144 sn The Ammonites ripped open Gilead’s pregnant women in conjunction with a military invasion designed to expand their territory. Such atrocities, although repugnant, were not uncommon in ancient Near Eastern warfare.
145 sn Rabbah was the Ammonite capital.
146 sn The city wall symbolizes the city’s defenses and security.
147 tn Heb “it”; the referent (the fire mentioned in the previous line) has been specified in the translation for clarity.
148 tn Heb “with a war cry in the day of battle.”
149 tn Heb “with wind in the day of the windstorm.”
sn A windstorm is a metaphor for judgment and destruction in the OT (see Isa 29:6; Jer 23:19) and ancient Near Eastern literature.
150 tn Heb “their”; the referent (Ammon) has been specified in the translation for clarity.
151 tn Heb “will go into exile.”
152 tn Or “princes” (KJV, NAB, NASB, NLT); TEV “officers”; CEV “leaders.”
153 tn The words “will be carried off” are supplied in the translation for clarification.
154 sn Psalm 144. The psalmist expresses his confidence in God, asks for a mighty display of divine intervention in an upcoming battle, and anticipates God’s rich blessings on the nation in the aftermath of military victory.
155 tn Heb “my rocky summit.” The
156 tn Heb “blessed [be] the
157 sn The one who trains my hands for battle. The psalmist attributes his skill with weapons to divine enablement (see Ps 18:34). Egyptian reliefs picture gods teaching the king how to shoot a bow. See O. Keel, The Symbolism of the Biblical World, 265.
158 tn Heb “my loyal love,” which is probably an abbreviated form of “the God of my loyal love” (see Ps 59:10, 17).
159 tn Or “my elevated place.”
160 tn Heb “the one who subdues nations beneath me.”
161 tn Heb “What is mankind?” The singular noun אֱנוֹשׁ (’enosh) is used here in a collective sense and refers to the human race. See Ps 8:5.
162 tn Heb “and the son of man.” The phrase “son of man” is used here in a collective sense and refers to human beings. For other uses of the phrase in a collective or representative manner, see Num 23:19; Ps 146:3; Isa 51:12.
163 tn Heb “take account of him.” The two imperfect verbal forms in v. 4 describe God’s characteristic activity.
164 tn Heb “man,” or “mankind.”
165 tn Heb “his days [are] like a shadow that passes away,” that is, like a late afternoon shadow made by the descending sun that will soon be swallowed up by complete darkness. See Ps 102:11.
166 tn The Hebrew verb נָטָה (natah) can carry the sense “to [cause to] bend; to [cause to] bow down.” For example, Gen 49:15 pictures Issachar as a donkey that “bends” its shoulder or back under a burden. Here the
167 tn Heb “so you might come down.” The prefixed verbal form with vav (ו) conjunctive indicates purpose after the preceding imperative. The same type of construction is utilized in v. 6.
168 tn Heb “so they might smolder.” The prefixed verbal form with vav (ו) conjunctive indicates purpose after the preceding imperative.
169 sn Arrows and lightning bolts are associated in other texts (see Pss 18:14; 77:17-18; Zech 9:14), as well as in ancient Near Eastern art (see R. B. Chisholm, “An Exegetical and Theological study of Psalm 18/2 Samuel 22” [Th.D. diss., Dallas Theological Seminary, 1983], 187).
170 tn Heb “stretch out your hands.”
171 tn Heb “mighty waters.” The waters of the sea symbolize the psalmist’s powerful foreign enemies, as well as the realm of death they represent (see the next line and Ps 18:16-17).
172 tn Heb “from the hand of the sons of foreignness.”
173 tn Heb “who [with] their mouth speak falsehood, and their right hand is a right hand of falsehood.” The reference to the “right hand” is probably a metonymy for an oath. When making an oath, one would raise the hand as a solemn gesture. See Exod 6:8; Num 14:30; Deut 32:40. The figure thus represents the making of false oaths (false promises).
174 tn Heb “grants deliverance to.”
175 tn Heb “harmful.”
176 tn Heb “from the hand of the sons of foreignness.”
177 tn Heb “who [with] their mouth speak falsehood, and their right hand is a right hand of falsehood.” See v. 8 where the same expression occurs.
178 tn Some consider אֲשֶׁר (’asher) problematic, but here it probably indicates the anticipated consequence of the preceding request. (For other examples of אֲשֶׁר indicating purpose/result, see BDB 83 s.v. and HALOT 99 s.v.) If the psalmist – who appears to be a Davidic king preparing to fight a battle (see vv. 10-11) – is victorious, the whole nation will be spared invasion and defeat (see v. 14) and can flourish. Some prefer to emend the form to אַשְׁרֵי (“how blessed [are our sons]”). A suffixed noun sometimes follows אַשְׁרֵי (’ashrey; see 1 Kgs 10:8; Prov 20:7), but the presence of a comparative element (see “like plants”) after the suffixed noun makes the proposed reading too awkward syntactically.
179 tn Heb “grown up in their youth.” The translation assumes that “grown up” modifies “plants” (just as “carved” modifies “corner pillars” in the second half of the verse). Another option is to take “grown up” as a predicate in relation to “our sons,” in which case one might translate, “they will be strapping youths.”
180 tn The Hebrew noun occurs only here and in Zech 9:15, where it refers to the corners of an altar.
181 tn Heb “carved [in] the pattern of a palace.”
182 tn The Hebrew noun occurs only here.
183 tn Heb “from kind to kind.” Some prefer to emend the text to מָזוֹן עַל מָזוֹן (mazon ’al mazon, “food upon food”).
184 tn Heb “they are innumerable.”
185 tn Heb “in outside places.” Here the term refers to pastures and fields (see Job 5:10; Prov 8:26).
186 tn Heb “weighted down.” This probably refers (1) to the cattle having the produce from the harvest placed on their backs to be transported to the storehouses (see BDB 687 s.v. סָבַל). Other options are (2) to take this as reference to the cattle being pregnant (see HALOT 741 s.v. סבל pu) or (3) to their being well-fed or fattened (see L. C. Allen, Psalms 101-150 [WBC], 288).
187 tn Heb “there [will be] no breach, and there [will be] no going out, and there [will be] no crying out in our broad places.”
188 tn Heb “[O] the happiness of the people who [it is] such to them.”
