1 Chronicles 3:1--4:43 
Context3:1 These were the sons of David who were born to him in Hebron:
The firstborn was Amnon, whose mother was Ahinoam from Jezreel;
the second was Daniel, whose mother was Abigail from Carmel;
3:2 the third was Absalom whose mother was Maacah, daughter of King Talmai of Geshur;
the fourth was Adonijah, whose mother was Haggith;
3:3 the fifth was Shephatiah, whose mother was Abital;
the sixth was Ithream, whose mother was Eglah.
3:4 These six were born to David 1 in Hebron, where he ruled for seven years and six months.
He ruled thirty-three years in Jerusalem. 2 3:5 These were the sons born to him in Jerusalem:
Shimea, 3 Shobab, Nathan, and Solomon – the mother of these four was Bathsheba 4 the daughter of Ammiel. 5
3:6 The other nine were Ibhar, Elishua, 6 Elpelet, 7 3:7 Nogah, Nepheg, Japhia, 3:8 Elishama, Eliada, and Eliphelet.
3:9 These were all the sons of David, not counting the sons of his concubines. 8 Tamar was their sister.
3:10 Solomon’s son was Rehoboam,
followed by Abijah his son,
Asa his son,
Jehoshaphat his son,
Ahaziah his son,
Joash his son,
3:12 Amaziah his son,
Azariah his son,
Jotham his son,
3:13 Ahaz his son,
Hezekiah his son,
Manasseh his son,
3:14 Amon his son,
Josiah his son.
3:15 The sons of Josiah:
Johanan was the firstborn; Jehoiakim was born second; Zedekiah third; and Shallum fourth.
3:16 The sons of Jehoiakim:
his son Jehoiachin 10 and his son Zedekiah.
3:17 The sons of Jehoiachin the exile: 11
Shealtiel his son, 3:18 Malkiram, Pedaiah, Shenazzar, Jekamiah, Hoshama, and Nedabiah.
3:19 The sons of Pedaiah:
Zerubbabel and Shimei.
The sons of Zerubbabel:
Meshullam and Hananiah. Shelomith was their sister.
3:20 The five others were Hashubah, Ohel, Berechiah, Hasadiah, and Jushab-Hesed.
3:21 The descendants of Hananiah:
Pelatiah, Jeshaiah, the sons of Rephaiah, of Arnan, of Obadiah, and of Shecaniah.
3:22 The descendants of Shecaniah:
Shemaiah and his sons: Hattush, Igal, Bariah, Neariah, and Shaphat – six in all.
3:23 The sons of Neariah:
Elioenai, Hizkiah, and Azrikam – three in all.
3:24 The sons of Elioenai:
Hodaviah, Eliashib, Pelaiah, Akkub, Johanan, Delaiah, and Anani – seven in all.
4:1 The descendants of Judah:
Perez, Hezron, Carmi, Hur, and Shobal.
4:2 Reaiah the son of Shobal was the father of Jahath, and Jahath was the father of Ahumai and Lahad. These were the clans of the Zorathites.
4:3 These were the sons of Etam:
Jezreel, Ishma, and Idbash. Their sister was Hazzelelponi.
4:4 Penuel was the father of Gedor, and Ezer was the father of Hushah. These were the descendants of Hur, the firstborn of Ephrathah and the father of Bethlehem.
4:5 Ashhur the father of Tekoa had two wives, Helah and Naarah. 4:6 Naarah bore him Ahuzzam, Hepher, Temeni, and Haahashtari. These were the sons of Naarah. 4:7 The sons of Helah: Zereth, Zohar, Ethnan, 4:8 and Koz, who was the father of Anub, Hazzobebah, and the clans of Aharhel the son of Harum.
4:9 Jabez was more respected than his brothers. His mother had named him Jabez, for she said, “I experienced pain when I gave birth to him.” 12 4:10 Jabez called out to the God of Israel, “If only 13 you would greatly bless me and expand my territory! May your hand be with me! Keep me from harm so I might not endure pain!” 14 God answered his prayer. 15
4:11 Kelub, the brother of Shuhah, was the father of Mehir, who was the father of Eshton. 4:12 Eshton was the father of Beth-Rapha, Paseah, and Tehinnah, the father of Ir Nahash. 16 These were the men of Recah.
4:13 The sons of Kenaz:
Othniel and Seraiah.
The sons of Othniel:
Hathath and Meonothai. 17 4:14 Meonothai was the father of Ophrah.
Seraiah was the father of Joab, the father of those who live in Ge Harashim, who were craftsmen. 18
4:15 The sons of Caleb son of Jephunneh:
Iru, Elah, and Naam.
The son of Elah:
Kenaz. 19
4:16 The sons of Jehallelel:
Ziph, Ziphah, Tiria, and Asarel.
4:17 The sons of Ezrah:
Jether, Mered, Epher, and Jalon.
Mered’s wife Bithiah 20 gave birth to Miriam, Shammai, and Ishbah, the father of Eshtemoa. 4:18 (His Judahite wife gave birth to Jered the father of Gedor, Heber the father of Soco, and Jekuthiel the father of Zanoah.) These were the sons of Pharaoh’s daughter Bithiah, whom Mered married. 21
4:19 The sons of Hodiah’s wife, the sister of Naham:
the father of Keilah the Garmite, and Eshtemoa the Maacathite.
4:20 The sons of Shimon:
Amnon, Rinnah, Ben-Hanan, and Tilon.
The descendants of Ishi:
Zoheth and Ben Zoheth. 22
4:21 The sons of Shelah son of Judah:
Er the father of Lecah, Laadah the father of Mareshah, the clans of the linen workers at Beth-Ashbea, 4:22 Jokim, the men of Cozeba, and Joash and Saraph, both of whom ruled in Moab and Jashubi Lehem. (This information is from ancient records.) 23 4:23 They were the potters who lived in Netaim and Gederah; they lived there and worked for the king. 24
4:24 The descendants of Simeon:
Nemuel, Jamin, Jarib, Zerah, Shaul, 4:25 his son Shallum, his son Mibsam, and his son Mishma.
4:26 The descendants of Mishma:
His son Hammuel, his son Zaccur, and his son Shimei.
4:27 Shimei had sixteen sons and six daughters. But his brothers did not have many sons, so their whole clan was not as numerous as the sons of Judah. 4:28 They lived in Beer Sheba, Moladah, Hazar Shual, 4:29 Bilhah, Ezem, Tolad, 4:30 Bethuel, Hormah, Ziklag, 4:31 Beth Marcaboth, Hazar Susim, Beth Biri, and Shaaraim. These were their towns until the reign of David. 4:32 Their settlements also included Etam, Ain, Rimmon, Tochen, and Ashan – five towns. 4:33 They also lived in all the settlements that surrounded these towns as far as Baal. 25 These were their settlements; they kept genealogical records.
4:34 Their clan leaders were: 26
Meshobab, Jamlech, Joshah son of Amaziah, 4:35 Joel, Jehu son of Joshibiah (son of Seraiah, son of Asiel), 4:36 Eleoenai, Jaakobah, Jeshohaiah, Asaiah, Adiel, Jesimiel, Benaiah, 4:37 Ziza son of Shipi (son of Allon, son of Jedaiah, son of Shimri, son of Shemaiah). 4:38 These who are named above were the leaders of their clans.
Their extended families increased greatly in numbers. 4:39 They went to the entrance of Gedor, to the east of the valley, looking for pasture for their sheep. 4:40 They found fertile and rich pasture; the land was very broad, undisturbed and peaceful. Indeed some Hamites had been living there prior to that. 4:41 The men whose names are listed came during the time of King Hezekiah of Judah and attacked the Hamites’ settlements, 27 as well as the Meunites they discovered there, and they wiped them out to this very day. They dispossessed them, 28 for they found pasture for their sheep there. 4:42 Five hundred men of Simeon, led by Pelatiah, Neariah, Rephaiah, and Uzziel, the sons of Ishi, went to the hill country of Seir 4:43 and defeated the rest of the Amalekite refugees; 29 they live there to this very day.
Hebrews 9:1-28
Context9:1 Now the first covenant, 30 in fact, had regulations for worship and its earthly sanctuary. 9:2 For a tent was prepared, the outer one, 31 which contained 32 the lampstand, the table, and the presentation of the loaves; this 33 is called the holy place. 9:3 And after the second curtain there was a tent called the holy of holies. 9:4 It contained the golden altar of incense and the ark of the covenant covered entirely with gold. In this ark 34 were the golden urn containing the manna, Aaron’s rod that budded, and the stone tablets of the covenant. 9:5 And above the ark 35 were the cherubim 36 of glory overshadowing the mercy seat. Now is not the time to speak of these things in detail. 9:6 So with these things prepared like this, the priests enter continually into the outer tent 37 as they perform their duties. 9:7 But only the high priest enters once a year into the inner tent, 38 and not without blood that he offers for himself and for the sins of the people committed in ignorance. 39 9:8 The Holy Spirit is making clear that the way into the holy place had not yet appeared as long as the old tabernacle 40 was standing. 9:9 This was a symbol for the time then present, when gifts and sacrifices were offered that could not perfect the conscience of the worshiper. 9:10 They served only for matters of food and drink 41 and various washings; they are external regulations 42 imposed until the new order came. 43
9:11 But now Christ has come 44 as the high priest of the good things to come. He passed through the greater and more perfect tent not made with hands, that is, not of this creation, 9:12 and he entered once for all into the most holy place not by the blood of goats and calves but by his own blood, and so he himself secured 45 eternal redemption. 9:13 For if the blood of goats and bulls and the ashes of a young cow sprinkled on those who are defiled consecrated them and provided ritual purity, 46 9:14 how much more will the blood of Christ, who through the eternal Spirit offered himself without blemish to God, purify our 47 consciences from dead works to worship the living God.
9:15 And so he is the mediator 48 of a new covenant, so that those who are called may receive the eternal inheritance he has promised, 49 since he died 50 to set them free from the violations committed under the first covenant. 9:16 For where there is a will, the death of the one who made it must be proven. 51 9:17 For a will takes effect only at death, since it carries no force while the one who made it is alive. 9:18 So even the first covenant was inaugurated with blood. 52 9:19 For when Moses had spoken every command to all the people according to the law, he took the blood of calves and goats with water and scarlet wool and hyssop and sprinkled both the book itself and all the people, 9:20 and said, “This is the blood of the covenant that God has commanded you to keep.” 53 9:21 And both the tabernacle and all the utensils of worship he likewise sprinkled with blood. 9:22 Indeed according to the law almost everything was purified with blood, and without the shedding of blood there is no forgiveness. 9:23 So it was necessary for the sketches 54 of the things in heaven to be purified with these sacrifices, 55 but the heavenly things themselves required 56 better sacrifices than these. 9:24 For Christ did not enter a sanctuary made with hands – the representation 57 of the true sanctuary 58 – but into heaven itself, and he appears now in God’s presence for us. 9:25 And he did not enter to offer 59 himself again and again, the way the high priest enters the sanctuary year after year with blood that is not his own, 9:26 for then he would have had to suffer again and again since the foundation of the world. But now he has appeared once for all at the consummation of the ages to put away sin by his sacrifice. 9:27 And just as people 60 are appointed to die once, and then to face judgment, 61 9:28 so also, after Christ was offered once to bear the sins of many, 62 to those who eagerly await him he will appear a second time, not to bear sin 63 but to bring salvation. 64
Amos 3:1-15
Context3:1 Listen, you Israelites, to this message which the Lord is proclaiming against 65 you! This message is for the entire clan I brought up 66 from the land of Egypt: 3:2 “I have chosen 67 you alone from all the clans of the earth. Therefore I will punish you for all your sins.”
3:3 Do two walk together without having met? 68
3:4 Does a lion roar in the woods if he has not cornered his prey? 69
Does a young lion bellow from his den if he has not caught something?
3:5 Does a bird swoop down into a trap on the ground if there is no bait?
Does a trap spring up from the ground unless it has surely caught something?
3:6 If an alarm sounds 70 in a city, do people not fear? 71
If disaster overtakes a 72 city, is the Lord not responsible? 73
3:7 Certainly the sovereign Lord does nothing without first revealing his plan to his servants the prophets.
3:8 A lion has roared! 74 Who is not afraid?
The sovereign Lord has spoken! Who can refuse to prophesy? 75
3:9 Make this announcement in 76 the fortresses of Ashdod
and in the fortresses in the land of Egypt.
Say this:
“Gather on the hills around Samaria! 77
Observe the many acts of violence 78 taking place within the city, 79
the oppressive deeds 80 occurring in it.” 81
3:10 “They do not know how to do what is right.” (The Lord is speaking.)
“They store up 82 the spoils of destructive violence 83 in their fortresses.
3:11 Therefore,” says the sovereign Lord, “an enemy will encircle the land. 84
He will take away your power; 85
your fortresses will be looted.”
3:12 This is what the Lord says:
“Just as a shepherd salvages from the lion’s mouth a couple of leg bones or a piece of an ear,
so the Israelites who live in Samaria will be salvaged. 86
They will be left with just a corner of a bed, 87
and a part 88 of a couch.”
3:13 Listen and warn 89 the family 90 of Jacob! 91
The sovereign Lord, the God who commands armies, 92 is speaking!
3:14 “Certainly when 93 I punish Israel for their 94 covenant transgressions, 95
I will destroy 96 Bethel’s 97 altars.
The horns 98 of the altar will be cut off and fall to the ground.
3:15 I will destroy both the winter and summer houses. 99
The houses filled with ivory 100 will be ruined,
the great 101 houses will be swept away.” 102
The Lord is speaking!
Psalms 146:1--147:20
Context146:1 Praise the Lord!
Praise the Lord, O my soul!
146:2 I will praise the Lord as long as I live!
I will sing praises to my God as long as I exist!
146:3 Do not trust in princes,
or in human beings, who cannot deliver! 104
146:4 Their life’s breath departs, they return to the ground;
on that day their plans die. 105
146:5 How blessed is the one whose helper is the God of Jacob,
whose hope is in the Lord his God,
146:6 the one who made heaven and earth,
the sea, and all that is in them,
who remains forever faithful, 106
146:7 vindicates the oppressed, 107
and gives food to the hungry.
The Lord releases the imprisoned.
146:8 The Lord gives sight to the blind.
The Lord lifts up all who are bent over. 108
The Lord loves the godly.
146:9 The Lord protects those residing outside their native land;
he lifts up the fatherless and the widow, 109
but he opposes the wicked. 110
146:10 The Lord rules forever,
your God, O Zion, throughout the generations to come! 111
Praise the Lord!
147:1 Praise the Lord,
for it is good to sing praises to our God!
Yes, 113 praise is pleasant and appropriate!
147:2 The Lord rebuilds Jerusalem, 114
and gathers the exiles of Israel.
147:3 He heals 115 the brokenhearted,
and bandages their wounds.
147:4 He counts the number of the stars;
he names all of them.
147:5 Our Lord is great and has awesome power; 116
there is no limit to his wisdom. 117
147:6 The Lord lifts up the oppressed,
but knocks 118 the wicked to the ground.
147:7 Offer to the Lord a song of thanks! 119
Sing praises to our God to the accompaniment of a harp!
147:8 He covers 120 the sky with clouds,
provides the earth with rain,
and causes grass to grow on the hillsides. 121
147:9 He gives food to the animals,
and to the young ravens when they chirp. 122
147:10 He is not enamored with the strength of a horse,
nor is he impressed by the warrior’s strong legs. 123
147:11 The Lord takes delight in his faithful followers, 124
and in those who wait for his loyal love.
147:12 Extol the Lord, O Jerusalem!
Praise your God, O Zion!
147:13 For he makes the bars of your gates strong.
He blesses your children 125 within you.
147:14 He 126 brings peace to your territory. 127
He abundantly provides for you 128 the best grain.
147:15 He 129 sends his command through the earth; 130
swiftly his order reaches its destination. 131
147:16 He sends the snow that is white like wool;
he spreads the frost that is white like ashes. 132
147:17 He throws his hailstones 133 like crumbs.
Who can withstand the cold wind he sends? 134
147:18 He then orders it all to melt; 135
he breathes on it, 136 and the water flows.
147:19 He proclaims his word to Jacob,
his statutes and regulations to Israel.
147:20 He has not done so with any other nation;
they are not aware of his regulations.
Praise the Lord!
1 tn Heb “him”; the referent (David) has been specified in the translation for clarity.
2 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
3 tn “Shimea” (שִׁמְעָא, shim’a’) is a variant spelling of “Shammua” (שַׁמּוּעַ, shammua’; see 2 Sam 5:14). Some English versions use the spelling “Shammua” here (e.g., NIV, NCV).
4 tn Most Hebrew
5 tn In 2 Sam 11:3 Bathsheba is called “the daughter of Eliam,” while here her father’s name is given as “Ammiel.”
6 tn All but two Hebrew
7 tn The MT reads “Eliphelet” here, but 1 Chr 14:5 lists the name as “Elpelet” and is followed by some English versions here (e.g., TEV, NLT). Another son named “Eliphelet” is listed in 3:8.
8 sn See the note on the word “concubine” in 1:32.
9 sn Joram is a variant spelling of the name “Jehoram.”
10 tn Heb “Jeconiah,” a variation of the name “Jehoiachin” (also in v. 17).
11 tn Heb “prisoner.” Jehoiachin was carried off to Babylon as a prisoner. See 2 Chr 36:10.
12 tn In Hebrew the name יַעְבֵּץ (ya’bets, “Jabez”) sounds like the noun עֹצֶב (’otsev) which means “pain.”
13 tn On the use of אִם (’im, “if”) here, see HALOT 60 s.v.
14 tn Heb “and act from [i.e., so as to prevent] harm so that I might not be in pain.”
15 tn Heb “and God brought about what he had asked.”
16 tn Or “of the city of Nahash.”
17 tc “Meonothai” is read here by some
18 tn Heb “the father of Ge Harashim, for they were craftsmen.” The name “Ge Harashim” means “valley of craftsmen.”
19 tn Heb “and the sons of Elah and Kenaz.” Kenaz was actually the son of Elah.
20 tn The Hebrew text has simply, “and she gave birth to,” without identifying the subject. The words “Mered’s wife Bithiah” are added in the translation for clarification. See v. 18b, which mentions “Bethiah, whom Mered married.”
21 tn Heb “took,” referring to taking in marriage.
22 tn Or “and the son of Zoheth” (NAB). The word בֶּן (ben) in Hebrew means “son [of].”
23 tn Heb “and the words are old.”
24 tn Heb “and those who lived in Netaim and Gederah; with the king in his work they lived there.”
25 tc Some LXX
26 tn The words “their clan leaders were” are added in the translation for clarification. See v. 38a, which makes this clear.
27 tn The Hebrew text reads “their tents,” apparently referring to those of the Hamites mentioned at the end of v. 40. Some prefer to emend the text to read, “the tents of Ham.”
28 tn Heb “and they lived in place of them.”
29 tn Heb “and struck down the remnant that had escaped belonging to Amalek.”
30 tn Grk “the first” (referring to the covenant described in Heb 8:7, 13). In the translation the referent (covenant) has been specified for clarity.
31 tn Grk “the first,” in order of approach in the ritual.
32 tn Grk “in which [were].”
33 tn Grk “which,” describing the outer tent.
34 tn Grk “in which”; in the translation the referent (the ark) has been specified for clarity.
35 tn Grk “above it”; in the translation the referent (the ark) has been specified for clarity.
36 sn The cherubim (pl.) were an order of angels mentioned repeatedly in the OT but only here in the NT. They were associated with God’s presence, glory, and holiness. Their images that sat on top of the ark of the covenant are described in Exod 25:18-20.
37 tn Grk “the first tent.”
38 tn Grk “the second tent.”
39 tn Or perhaps “the unintentional sins of the people”; Grk “the ignorances of the people.” Cf. BDAG 13 s.v. ἀγνόημα, “sin committed in ignorance/unintentionally.” This term seems to be simply a synonym for “sins” (cf. Heb 5:2) and does not pick up the distinction made in Num 15:22-31 between unwitting sin and “high-handed” sin. The Day of Atonement ritual in Lev 16 covered all the sins of the people, not just the unwitting ones.
40 tn Grk “the first tent.” The literal phrase “the first tent” refers to either (1) the outer chamber of the tabernacle in the wilderness (as in vv. 2, 6) or (2) the entire tabernacle as a symbol of the OT system of approaching God. The second is more likely given the contrast that follows in vv. 11-12.
41 tn Grk “only for foods and drinks.”
42 tc Most witnesses (D1 Ï) have “various washings, and external regulations” (βαπτισμοῖς καὶ δικαιώμασιν, baptismoi" kai dikaiwmasin), with both nouns in the dative. The translation “washings; they are… regulations” renders βαπτισμοῖς, δικαιώματα (baptismoi", dikaiwmata; found in such important
43 tn Grk “until the time of setting things right.”
44 tn Grk “But Christ, when he came,” introducing a sentence that includes all of Heb 9:11-12. The main construction is “Christ, having come…, entered…, having secured…,” and everything else describes his entrance.
45 tn This verb occurs in the Greek middle voice, which here intensifies the role of the subject, Christ, in accomplishing the action: “he alone secured”; “he and no other secured.”
46 tn Grk “for the purifying of the flesh.” The “flesh” here is symbolic of outward or ritual purity in contrast to inner purity, that of the conscience (cf. Heb 9:9).
47 tc The reading adopted by the translation is attested by many authorities (A D* K P 365 1739* al). But many others (א D2 0278 33 1739c 1881 Ï lat sa) read “your” instead of “our.” The diversity of evidence makes this a difficult case to decide from external evidence alone. The first and second person pronouns differ by only one letter in Greek, as in English, also making this problem difficult to decide based on internal evidence and transcriptional probability. In the context, the author’s description of sacrificial activities seems to invite the reader to compare his own possible participation in OT liturgy as over against the completed work of Christ, so the second person pronoun “your” might make more sense. On the other hand, TCGNT 599 argues that “our” is preferable because the author of Hebrews uses direct address (i.e., the second person) only in the hortatory sections. What is more, the author seems to prefer the first person in explanatory remarks or when giving the logical grounds for an assertion (cf. Heb 4:15; 7:14). It is hard to reach a definitive conclusion in this case, but the data lean slightly in favor of the first person pronoun.
48 tn The Greek word μεσίτης (mesith", “mediator”) in this context does not imply that Jesus was a mediator in the contemporary sense of the word, i.e., he worked for compromise between opposing parties. Here the term describes his function as the one who was used by God to enact a new covenant which established a new relationship between God and his people, but entirely on God’s terms.
49 tn Grk “the promise of the eternal inheritance.”
50 tn Grk “a death having occurred.”
51 tn Grk “there is a necessity for the death of the one who made it to be proven.”
52 sn The Greek text reinforces this by negating the opposite (“not even the first covenant was inaugurated without blood”), but this double negation is not used in contemporary English.
53 tn Grk “which God commanded for you (or in your case).”
sn A quotation from Exod 24:8.
54 tn Or “prototypes,” “outlines,” referring to the earthly sanctuary. See Heb 8:5 above for the prior use of this term.
55 tn Grk “with these”; in the translation the referent (sacrifices) has been specified for clarity.
56 tn Grk “the heavenly things themselves with better sacrifices than these.”
57 tn Or “prefiguration.”
58 tn The word “sanctuary” is not in the Greek text at this point, but has been supplied for clarity.
59 tn Grk “and not that he might offer,” continuing the previous construction.
60 tn Here ἀνθρώποις (anqrwpoi") has been translated as a generic noun (“people”).
61 tn Grk “and after this – judgment.”
62 sn An allusion to Isa 53:12.
63 tn Grk “without sin,” but in context this does not refer to Christ’s sinlessness (as in Heb 4:15) but to the fact that sin is already dealt with by his first coming.
64 tn Grk “for salvation.” This may be construed with the verb “await” (those who wait for him to bring them salvation), but the connection with “appear” (as in the translation) is more likely.
65 tn Or “about.”
66 tn One might expect a third person verb form (“he brought up”), since the
67 tn Heb “You only have I known.” The Hebrew verb יָדַע (yada’) is used here in its covenantal sense of “recognize in a special way.”
68 sn The rhetorical questions in vv. 3-5 expect the answer, “No, of course not!” Those in v. 6 anticipate the answer, “Yes, of course they do/he is.” They all draw attention to the principle of cause and effect and lay the logical foundation for the argument in vv. 7-8. Also note the progression from a general question in v. 3 to the “meetings” of two animals (v. 4), to that of an animal and a human trap (v. 5), to a climax with the confrontation with the Lord (v. 6). Each of these meetings is disastrous.
69 tn Heb “without having prey [or “food”].”
70 tn Heb “If the ram’s horn is blown.”
71 tn Or “tremble” (NASB, NIV, NCV); or “shake.”
72 tn Heb “is in”; NIV, NCV, NLT “comes to.”
73 tn Heb “has the
74 sn The roar of the lion is here a metaphor for impending judgment (see 1:2; cf. 3:4, 12). Verses 7-8 justify Amos’ prophetic ministry and message of warning and judgment. The people should expect a prophetic message prior to divine action.
75 sn Who can refuse to prophesy? When a message is revealed, the prophet must speak, and the news of impending judgment should cause people to fear.
76 tn Heb “on” or “over” (also later in this verse).
77 sn Samaria might refer here both to the region and to the capital city (later known as Sebaste). On the other hand, there actually are hills that surround the mound upon which the city was built. The implication is that the nations can come and sit and see from those hills the sin of the capital city and its judgment.
map For location of the city see Map2 B1; Map4 D3; Map5 E2; Map6 A4; Map7 C1.
78 tn The Hebrew noun carries the nuance of “panic” or “confusion.” Here it refers metonymically to the violent deeds that terrorize the oppressed.
79 tn Heb “in her midst” (so NAB, NASB); NIV “among her people.”
80 tn The translation assumes the form is an abstract plural (see Job 35:9; Eccl 4:1). Another option is to understand the form as a substantival passive participle and translate, “the oppressed” (so KJV).
81 tn Heb “within her.”
82 tn Heb “those who.”
83 tn Heb “violence and destruction.” The expression “violence and destruction” stand metonymically for the goods the oppressors have accumulated by their unjust actions.
84 tc The MT reads “an enemy and around the land.” It is also possible to take the MT as an exclamation (“an enemy, and all about the land!”; see S. M. Paul, Amos [Hermeneia], 118; NJPS; cf. NLT).Most scholars and versions emend the text to יְסוֹבֵב (yÿsovev, Polel imperfect), “will encircle.”
85 tn Heb “He will bring down your power from you.” Some emend the text to read “Your power will be brought down from you.” The shift, however, from an active to a passive sense also appears at 3:14 (“I will destroy Bethel’s altars. The horns of the altar will be cut off.”) The pronouns (“your…you”) are feminine singular, indicating that the personified city of Samaria is addressed here. Samaria’s “power” here is her defenses and/or wealth.
86 sn The verb translated salvaged, though often used in a positive sense of deliverance from harm, is here employed in a sarcastic manner. A shepherd would attempt to salvage part of an animal to prove that a predator had indeed killed it. In this way he could prove that he had not stolen the missing animal and absolve himself from any responsibility to repay the owner (see Exod 22:12-13).
87 tn Heb “with a corner of a bed.”
88 tn The meaning of the Hebrew word דְּמֶשֶׁק (dÿmesheq), which occurs only here, is uncertain. If not emended, it is usually related to the term ַדּמֶּשֶׂק (dammeseq) and translated as the “Damask linens” of the bed (cf. NASB “the cover”) or as “in Damascus” (so KJV, NJB, NIV). The differences in spelling (Damascus is spelled correctly in 5:27), historical considerations, and the word order make both of these derivations unlikely. Many emendations have been proposed (e.g., “a part from the foot [of a bed],” based on a different division of the Hebrew letters (cf. NEB, NRSV); “on the edge,” based on a Hebrew term not attested in the Bible (NKJV). Some suggest a resemblance to an Akkadian term which means “sideboard [of a bed],” which is sometimes incorrectly rendered “headboard” (NJPS; see S. M. Paul, Amos [Hermeneia], 121-22). Most likely another part of a bed or couch is in view, but it is difficult to be more specific.
89 tn Or “testify against.”
90 tn Heb “house.”
91 tn These words are spoken to either the unidentified heralds addressed at the beginning of v. 9, or to the Egyptians and Philistines (see v. 9b). Another possibility is that one is not to look for a specific addressee but rather appreciate the command simply as a rhetorical device to grab the attention of the listeners and readers of the prophetic message.
92 tn Traditionally, “the God of hosts.”
93 tn Heb “in the day.”
94 tn Heb “his.” With the referent “Israel” here, this amounts to a collective singular.
95 tn Traditionally, “transgressions, sins,” but see the note on the word “crimes” in 1:3.
96 tn Heb “punish” (so NASB, NRSV).
97 map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.
98 sn The horns of an ancient altar projected upwards from the four corners and resembled an animal’s horns in appearance. Fugitives could seek asylum by grabbing hold of these corners (see Exod 21:14; 1 Kgs 1:50; 2:28). When the altar’s horns were cut off, there would be no place of asylum left for the
99 tn Heb “the winter house along with the summer house.”
sn Like kings, many in Israel’s wealthy class owned both winter and summer houses (cf. 1 Kgs 21:1,18; Jer 36:22). For a discussion of archaeological evidence relating to these structures, see P. King, Amos, Hosea, Micah, 64-65.
100 tn Heb “houses of ivory.” These houses were not made of ivory, but they had ivory panels and furniture decorated with ivory inlays. See P. King, Amos, Hosea, Micah, 139-48.
101 tn Or “many,” cf. NAB “their many rooms.”
102 tn The translation assumes the form is from the Hebrew verb סָפָה (safah, “to sweep away”) rather than סוּף (suf, “to come to an end”), which is the choice of most versions. Either option effectively communicates the destruction of the structures.
103 sn Psalm 146. The psalmist urges his audience not to trust in men, but in the
104 tn Heb “in a son of man, to whom there is no deliverance.”
105 tn Heb “his spirit goes out, it returns to his ground; in that day his plans die.” The singular refers to the representative man mentioned in v. 3b.
106 tn Heb “the one who guards faithfulness forever.”
107 tn Heb “executes justice for the oppressed.”
108 tn Perhaps “discouraged” (see Ps 57:6).
109 sn God is depicted here as a just ruler. In the ancient Near Eastern world a king was responsible for promoting justice, including caring for the weak and vulnerable, epitomized by resident aliens, the fatherless, and widows.
110 tn Heb “he makes the way of the wicked twisted.” The “way of the wicked” probably refers to their course of life (see Prov 4:19; Jer 12:1). God makes their path tortuous in the sense that he makes them pay the harmful consequences of their actions.
111 tn Heb “for a generation and a generation.”
112 sn Psalm 147. The psalmist praises the
113 tn Or “for.”
114 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
115 tn Heb “the one who heals.”
116 tn Heb “and great of strength.”
117 tn Heb “to his wisdom there is no counting.”
118 tn Heb “brings down.”
119 tn Heb “sing to the
120 tn Heb “the one who covers.”
121 tn Heb “hills.”
122 tn Heb “which cry out.”
123 tn Heb “he does not desire the strength of the horse, he does not take delight in the legs of the man.” Here “the horse” refers to the war horse used by ancient Near Eastern chariot forces, and “the man” refers to the warrior whose muscular legs epitomize his strength.
124 tn Heb “those who fear him.”
125 tn Heb “your sons.”
126 tn Heb “the one who.”
127 tn Heb “he makes your boundary peace.”
128 tn Heb “satisfies you with.”
129 tn Heb “the one who.”
130 tn Heb “the one who sends his word, the earth.” The Hebrew term אֶרֶץ (’erets, “earth”) is an adverbial accusative; one must supply a preposition before it (such as “through” or “to”) in the English translation.
131 tn Heb “swiftly his word runs.”
132 tn Heb “the one who gives snow like wool, frost like ashes he scatters.”
133 tn Heb “his ice.”
134 tn Heb “Before his cold, who can stand?”
135 tn Heb “he sends his word and melts them.”
136 tn Heb “he blows his breath.”
