2 Kings 8:1-29 
Context8:1 Now Elisha advised the woman whose son he had brought back to life, “You and your family should go and live somewhere else for a while, 1 for the Lord has decreed that a famine will overtake the land for seven years.” 8:2 So the woman did as the prophet said. 2 She and her family went and lived in the land of the Philistines for seven years. 8:3 After seven years the woman returned from the land of the Philistines and went to ask the king to give her back her house and field. 3 8:4 Now the king was talking to Gehazi, the prophet’s 4 servant, and said, “Tell me all the great things which Elisha has done.” 8:5 While Gehazi 5 was telling the king how Elisha 6 had brought the dead back to life, the woman whose son he had brought back to life came to ask the king for her house and field. 7 Gehazi said, “My master, O king, this is the very woman and this is her son whom Elisha brought back to life!” 8:6 The king asked the woman about it, and she gave him the details. 8 The king assigned a eunuch to take care of her request and ordered him, 9 “Give her back everything she owns, as well as the amount of crops her field produced from the day she left the land until now.”
8:7 Elisha traveled to Damascus while King Ben Hadad of Syria was sick. The king 10 was told, “The prophet 11 has come here.” 8:8 So the king told Hazael, “Take a gift 12 and go visit the prophet. Request from him an oracle from the Lord. Ask him, 13 ‘Will I recover from this sickness?’” 8:9 So Hazael went to visit Elisha. 14 He took along a gift, 15 as well as 16 forty camel loads of all the fine things of Damascus. When he arrived, he stood before him and said, “Your son, 17 King Ben Hadad of Syria, has sent me to you with this question, 18 ‘Will I recover from this sickness?’” 8:10 Elisha said to him, “Go and tell him, ‘You will surely recover,’ 19 but the Lord has revealed to me that he will surely die.” 8:11 Elisha 20 just stared at him until Hazael became uncomfortable. 21 Then the prophet started crying. 8:12 Hazael asked, “Why are you crying, my master?” He replied, “Because I know the trouble you will cause the Israelites. You will set fire to their fortresses, kill their young men with the sword, smash their children to bits, and rip open their pregnant women.” 8:13 Hazael said, “How could your servant, who is as insignificant as a dog, accomplish this great military victory?” 22 Elisha answered, “The Lord has revealed to me that you will be the king of Syria.” 23 8:14 He left Elisha and went to his master. Ben Hadad 24 asked him, “What did Elisha tell you?” Hazael 25 replied, “He told me you would surely recover.” 8:15 The next day Hazael 26 took a piece of cloth, dipped it in water, and spread it over Ben Hadad’s 27 face until he died. Then Hazael replaced him as king.
8:16 In the fifth year of the reign of Israel’s King Joram, son of Ahab, Jehoshaphat’s son Jehoram became king over Judah. 28 8:17 He was thirty-two years old when he became king and he reigned for eight years in Jerusalem. 29 8:18 He followed in the footsteps of the kings of Israel, just as Ahab’s dynasty had done, for he married Ahab’s daughter. 30 He did evil in the sight of 31 the Lord. 8:19 But the Lord was unwilling to destroy Judah. He preserved Judah for the sake of 32 his servant David to whom he had promised a perpetual dynasty. 33
8:20 During his reign Edom freed themselves from Judah’s control and set up their own king. 34 8:21 Joram 35 crossed over to Zair with all his chariots. The Edomites, who had surrounded him, attacked at night and defeated him and his chariot officers. 36 The Israelite army retreated to their homeland. 37 8:22 So Edom has remained free from Judah’s control to this very day. 38 At that same time Libnah also rebelled.
8:23 The rest of the events of Joram’s reign, including a record of his accomplishments, are recorded in the scroll called the Annals of the Kings of Judah. 39 8:24 Joram passed away 40 and was buried with his ancestors in the city of David. His son Ahaziah replaced him as king.
8:25 In the twelfth year of the reign of Israel’s King Joram, son of Ahab, Jehoram’s son Ahaziah became king over Judah. 8:26 Ahaziah was twenty-two years old when he became king and he reigned for one year in Jerusalem. 41 His mother was Athaliah, the granddaughter 42 of King Omri of Israel. 8:27 He followed in the footsteps of Ahab’s dynasty and did evil in the sight of 43 the Lord, like Ahab’s dynasty, for he was related to Ahab’s family. 44
8:28 He joined Ahab’s son Joram in a battle against King Hazael of Syria at Ramoth Gilead in which the Syrians defeated Joram. 8:29 King Joram returned to Jezreel to recover from the wounds he received from the Syrians 45 in Ramah when he fought against King Hazael of Syria. King Ahaziah son of Jehoram of Judah went down to visit 46 Joram son of Ahab in Jezreel, for he was ill.
1 Timothy 5:1-25
Context5:1 Do not address an older man harshly 47 but appeal to him as a father. Speak to younger men as brothers, 48 5:2 older women as mothers, and younger women as sisters – with complete purity.
5:3 Honor 49 widows who are truly in need. 50 5:4 But if a widow has children or grandchildren, they should first learn to fulfill their duty 51 toward their own household and so repay their parents what is owed them. 52 For this is what pleases God. 53 5:5 But the widow who is truly in need, and completely on her own, 54 has set her hope on God and continues in her pleas and prayers night and day. 5:6 But the one who lives for pleasure is dead even 55 while she lives. 5:7 Reinforce 56 these commands, 57 so that they will be beyond reproach. 5:8 But if someone does not provide for his own, 58 especially his own family, he has denied the faith and is worse than an unbeliever.
5:9 No widow should be put on the list 59 unless 60 she is at least sixty years old, was the wife of one husband, 61 5:10 and has a reputation for good works: as one who has raised children, 62 practiced hospitality, washed the feet of the saints, helped those in distress – as one who has exhibited all kinds of good works. 63 5:11 But do not accept younger widows on the list, 64 because their passions may lead them away from Christ 65 and they will desire to marry, 5:12 and so incur judgment for breaking their former pledge. 66 5:13 And besides that, going around 67 from house to house they learn to be lazy, 68 and they are not only lazy, but also gossips and busybodies, talking about things they should not. 69 5:14 So I want younger women to marry, raise children, and manage a household, in order to give the adversary no opportunity to vilify us. 70 5:15 For some have already wandered away to follow Satan. 71 5:16 If a believing woman 72 has widows in her family, 73 let her help them. The church should not be burdened, so that it may help the widows who are truly in need. 74
5:17 Elders who provide effective leadership 75 must be counted worthy 76 of double honor, 77 especially those who work hard in speaking 78 and teaching. 5:18 For the scripture says, “Do not muzzle an ox while it is treading out the grain,” 79 and, “The worker deserves his pay.” 80 5:19 Do not accept an accusation against an elder unless it can be confirmed by two or three witnesses. 81 5:20 Those guilty of sin 82 must be rebuked 83 before all, 84 as a warning to the rest. 85 5:21 Before God and Christ Jesus and the elect angels, I solemnly charge you to carry out these commands without prejudice or favoritism of any kind. 86 5:22 Do not lay hands on anyone 87 hastily and so identify with the sins of others. 88 Keep yourself pure. 5:23 (Stop drinking just water, but use a little wine for your digestion 89 and your frequent illnesses.) 90 5:24 The sins of some people are obvious, going before them into judgment, but for others, they show up later. 91 5:25 Similarly good works are also obvious, and the ones that are not cannot remain hidden.
Daniel 12:1-13
Context12:1 “At that time Michael,
the great prince who watches over your people, 92
will arise. 93
There will be a time of distress
unlike any other from the nation’s beginning 94
up to that time.
But at that time your own people,
all those whose names are 95 found written in the book,
will escape.
12:2 Many of those who sleep
in the dusty ground will awake –
some to everlasting life,
and others to shame and everlasting abhorrence. 96
12:3 But the wise will shine
like the brightness of the heavenly expanse.
And those bringing many to righteousness
will be like the stars forever and ever.
12:4 “But you, Daniel, close up these words and seal the book until the time of the end. Many will dash about, 97 and knowledge will increase.”
12:5 I, Daniel, watched as two others stood there, one on each side of the river. 98 12:6 One said to the man clothed in linen who was above the waters of the river, “When will the end of these wondrous events occur?” 12:7 Then I heard the man clothed in linen who was over the waters of the river as he raised both his right and left hands to the sky 99 and made an oath by the one who lives forever: “It is for a time, times, and half a time. Then, when the power of the one who shatters 100 the holy people has been exhausted, all these things will be finished.”
12:8 I heard, but I did not understand. So I said, “Sir, 101 what will happen after these things?” 12:9 He said, “Go, Daniel. For these matters are closed and sealed until the time of the end. 12:10 Many will be purified, made clean, and refined, but the wicked will go on being wicked. None of the wicked will understand, though the wise will understand. 12:11 From the time that the daily sacrifice is removed and the abomination that causes desolation is set in place, 102 there are 1,290 days. 12:12 Blessed is the one who waits and attains to the 1,335 days. 12:13 But you should go your way 103 until the end. 104 You will rest and then at the end of the days you will arise to receive 105 what you have been allotted.” 106
Psalms 119:49-72
Contextז (Zayin)
119:49 Remember your word to your servant,
for you have given me hope.
119:50 This 107 is what comforts me in my trouble,
for your promise revives me. 108
119:51 Arrogant people do nothing but scoff at me. 109
Yet I do not turn aside from your law.
119:52 I remember your ancient regulations, 110
O Lord, and console myself. 111
119:53 Rage takes hold of me because of the wicked,
those who reject your law.
119:54 Your statutes have been my songs 112
in the house where I live. 113
119:55 I remember your name during the night, O Lord,
and I will keep 114 your law.
119:56 This 115 has been my practice,
for I observe your precepts.
ח (Khet)
119:57 The Lord is my source of security. 116
I have determined 117 to follow your instructions. 118
119:58 I seek your favor 119 with all my heart.
Have mercy on me as you promised! 120
119:59 I consider my actions 121
and follow 122 your rules.
119:60 I keep your commands
eagerly and without delay. 123
119:61 The ropes of the wicked tighten around 124 me,
but I do not forget your law.
119:62 In the middle of the night I arise 125 to thank you
for your just regulations.
119:63 I am a friend to all your loyal followers, 126
and to those who keep your precepts.
119:64 O Lord, your loyal love fills the earth.
Teach me your statutes!
ט (Tet)
119:65 You are good 127 to your servant,
O Lord, just as you promised. 128
119:66 Teach me proper discernment 129 and understanding!
For I consider your commands to be reliable. 130
119:67 Before I was afflicted I used to stray off, 131
but now I keep your instructions. 132
119:68 You are good and you do good.
Teach me your statutes!
119:69 Arrogant people smear my reputation with lies, 133
but I observe your precepts with all my heart.
119:70 Their hearts are calloused, 134
but I find delight in your law.
119:71 It was good for me to suffer,
so that I might learn your statutes.
119:72 The law you have revealed is more important to me
than thousands of pieces of gold and silver. 135
1 tn Heb “Get up and go, you and your house, and live temporarily where you can live temporarily.”
2 tn Heb “and the woman got up and did according to the word of the man of God.”
3 tn Heb “and went out to cry out to the king for her house and her field.”
4 tn Heb “man of God’s.”
5 tn Heb “he”; the referent (Gehazi) has been specified in the translation for clarity.
6 tn Heb “he”; the referent (Elisha) has been specified in the translation for clarity.
7 tn Heb “and look, the woman whose son he had brought back to life was crying out to the king for her house and her field.”
sn The legal background of the situation is uncertain. For a discussion of possibilities, see M. Cogan and H. Tadmor, II Kings (AB), 87-88.
8 tn Heb “and the king asked the woman and she told him.”
9 tn Heb “and he assigned to her an official, saying.”
10 tn Heb “he”; the referent (the king) has been specified in the translation for clarity.
11 tn Heb “man of God” (also a second time in this verse and in v. 11).
12 tn The Hebrew text also has “in your hand.”
13 tn Heb “Inquire of the
14 tn Heb “him”; the referent (Elisha) has been specified in the translation for clarity.
15 tn The Hebrew text also has “in his hand.”
16 tn Heb “and.” It is possible that the conjunction is here explanatory, equivalent to English “that is.” In this case the forty camel loads constitute the “gift” and one should translate, “He took along a gift, consisting of forty camel loads of all the fine things of Damascus.”
17 sn The words “your son” emphasize the king’s respect for the prophet.
18 tn Heb “saying.”
19 tc The consonantal text (Kethib) reads, “Go, say, ‘Surely you will not (לֹא, lo’) recover” In this case the vav beginning the next clause should be translated, “for, because.” The marginal reading (Qere) has, “Go, say to him (לוֹ, lo), ‘You will surely recover.” In this case the vav (ו) beginning the next clause should be translated, “although, but.” The Qere has the support of some medieval Hebrew
20 tn Heb “he”; the referent (Elisha) has been specified in the translation for clarity.
21 tn Heb “and he made his face stand [i.e., be motionless] and set [his face?] until embarrassment.”
22 tn Heb “Indeed, what is your servant, a dog, that he could do this great thing?” With his reference to a dog, Hazael is not denying that he is a “dog” and protesting that he would never commit such a dastardly “dog-like” deed. Rather, as Elisha’s response indicates, Hazael is suggesting that he, like a dog, is too insignificant to ever be in a position to lead such conquests.
23 tn Heb “The
24 tn Heb “he”; the referent (Ben Hadad) has been specified in the translation for clarity.
25 tn Heb “he”; the referent (Hazael) has been specified in the translation for clarity.
26 tn Heb “he”; the referent (Hazael) has been specified in the translation for clarity.
27 tn Heb “his”; the referent (Ben Hadad) has been specified in the translation for clarity.
28 tc The Hebrew text reads, “and in the fifth year of Joram son of Ahab king of Israel, and [or, ‘while’?] Jehoshaphat [was?] king of Judah, Jehoram son of Jehoshaphat king of Judah became king.” The first reference to “Jehoshaphat king of Judah” is probably due to a scribe accidentally copying the phrase from the later in the verse. If the Hebrew text is retained, the verse probably refers to the beginning of a coregency between Jehoshaphat and Jehoram.
29 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
30 tn Heb “he walked in the way of the kings of Israel, just as the house of Ahab did, for the daughter of Ahab was his wife.”
31 tn Heb “in the eyes of.”
32 tn The Hebrew has only one sentence, “and the
33 tn Heb “just as he had promised to give him and his sons a lamp all the days.” The metaphorical “lamp” symbolizes the Davidic dynasty; this is reflected in the translation.
34 tn Heb “in his days Edom rebelled from under the hand of Judah and enthroned a king over them.”
35 sn Joram is a short form of the name Jehoram.
36 tn Heb “and he arose at night and defeated Edom, who had surrounded him, and the chariot officers.” The Hebrew text as it stands gives the impression that Joram was surrounded and launched a victorious night counterattack. It would then be quite natural to understand the last statement in the verse to refer to an Edomite retreat. Yet v. 22 goes on to state that the Edomite revolt was successful. Therefore, if the MT is retained, it may be better to understand the final statement in v. 21 as a reference to an Israelite retreat (made in spite of the success described in the preceding sentence). The translation above assumes an emendation of the Hebrew text. Adding a third masculine singular pronominal suffix to the accusative sign before Edom (reading אֶתוֹ [’eto], “him,” instead of just אֶת [’et]) and taking Edom as the subject of verbs allows one to translate the verse in a way that is more consistent with the context, which depicts an Israelite defeat, not victory. There is, however, no evidence for this emendation.
37 tn Heb “and the people fled to their tents.”
38 tn Heb “and Edom rebelled from under the hand of Judah until this day.”
39 tn Heb “As for the rest of the acts of Joram and all which he did, are they not written on the scroll of the events of the days of the kings of Judah?”
40 tn Heb “lay down with his fathers.”
41 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
42 tn Hebrew בַּת (bat), “daughter,” can refer, as here to a granddaughter. See HALOT 166 s.v. בַּת.
43 tn Heb “in the eyes of.”
44 tn Heb “and he walked in the way of the house of Ahab and did evil in the eyes of the
45 tn Heb “which the Syrians inflicted [on] him.”
46 tn Heb “to see.”
47 tn Or “Do not speak harshly to an older man.”
48 tn No verb “speak” is stated in this clause, but it continues the sense of the preceding.
49 sn The word honor here carries the double meaning of respect and financial support. This Greek word can imply both senses, and both are intended in this context.
50 tn Grk “the real widows,” “those who are really widows.”
51 tn Or “to practice their religion.”
52 tn Or “and so make some repayment to their parents”; Grk “and to give back recompense to their parents.”
53 tn Grk “for this is pleasing in the sight of God.”
54 tn Or “left all alone.”
55 tn For “is dead even” the Greek text reads “has died.”
56 tn Here καί (kai) has not been translated because of differences between Greek and English style.
57 tn Grk “and command these things.”
58 tn That is, “his own relatives.”
59 sn This list was an official enrollment, apparently with a formal pledge to continue as a widow and serve the Lord in that way (cf. v. 12). It was either (1) the list of “true widows” who were given support by the church or (2) a smaller group of older women among the supported widows who were qualified for special service (perhaps to orphans, other widows, the sick, etc.). Most commentators understand it to be the former, since a special group is not indicated clearly. See G. W. Knight, Pastoral Epistles, 222-23 for discussion.
60 tn Grk “let a widow be enrolled if she has reached not less than sixty years.”
61 tn Or “a woman married only once,” “was devoted solely to her husband” (see the note on “wife” in 1 Tim 3:2; also 1 Tim 3:12; Titus 1:6).
62 tn Grk “if she raised children.” The phrase “if she raised children” begins a series of conditional clauses running to the end of the verse. These provide specific examples of her good works (v. 10a).
63 tn Grk “followed after every good work.”
64 tn Grk “refuse younger widows.”
65 tn With a single verb and object, this clause means “pursue sensuous desires in opposition to Christ.”
66 tn Grk “incurring judgment because they reject their first faith.”
sn The pledge refers most likely to a vow not to remarry undertaken when a widow is put on the list (cf. 1 Tim 5:9).
67 tn L&N 15.23 suggests the meaning, “to move about from place to place, with significant changes in direction – ‘to travel about, to wander about.’”
68 tn Or “idle.” The whole clause (“going around from house to house, they learn to be lazy”) reverses the order of the Greek. The present participle περιερχόμεναι (periercomenai) may be taken as temporal (“while going around”), instrumental (“by going around”) or result (“with the result that they go around”).
69 tn Grk “saying the things that are unnecessary.” Or perhaps “talking about things that are none of their business.”
70 tn Grk “for the sake of reviling.”
71 tn Grk “wandered away after Satan.”
72 tc Most witnesses (D Ψ Ï sy) have πιστὸς ἤ (pisto" h) before πιστή (pisth), with the resultant meaning “if a believing man or woman.” But such looks to be a motivated reading, perhaps to bring some parity to the responsibilities of men and women listed here, and as a way of harmonizing with v. 4. Further, most of the earliest and best witnesses (א A C F G P 048 33 81 1175 1739 1881 co) lack the πιστὸς ἤ, strengthening the preference for the shorter reading.
73 tn Grk “has widows.”
74 tn Grk “the real widows,” “those who are really widows.”
75 tn Grk “who lead well.”
76 tn Or “deserving.”
77 tn Like the similar use of “honor” in v. 3, this phrase
denotes both respect and remuneration: “honor plus honorarium.”
78 tn Or “in preaching”; Grk “in word.”
79 sn A quotation from Deut 25:4.
80 sn A quotation from Luke 10:7.
81 sn An allusion to Deut 17:6, 19:15.
82 sn As a continuation of v. 19, this refers to elders who sin, not to sinning believers more generally.
83 tn Or “censured.” The Greek word implies exposing someone’s sin in order to bring correction.
84 tn “Before all” probably refers to the whole congregation, not just all the elders; “the rest” is more likely to denote the remaining elders.
85 tn Grk “that the rest may have fear.”
86 tn Grk “doing nothing according to partiality.”
87 tn In context “laying hands on anyone” refers to ordination or official installation of someone as an elder.
88 tn Grk “and do not share in the sins of others.”
89 tn Grk “for the sake of your stomach.”
90 sn This verse gives parenthetical advice to Timothy, to clarify what it means to keep pure (5:22c). Verse 24 resumes the instructions about elders.
91 tn Grk “they [the sins] follow after others.”
92 tn Heb “stands over the sons of your people.”
93 tn Heb “will stand up.”
94 tn Or “from the beginning of a nation.”
95 tn The words “whose names are” are added in the translation for stylistic reasons and for clarification.
96 sn This verse is the only undisputed reference to a literal resurrection found in the Hebrew Bible.
97 tn Or “will run back and forth”; KJV “shall run to and fro”; NIV “will go here and there”; CEV “will go everywhere.”
sn Many will dash about is probably an allusion to Amos 8:12.
98 tn Heb “one to this edge of the river and one to that edge of the river.”
99 tn Or “to the heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heavens” or “sky” depending on the context.
100 tc The present translation reads יַד־נֹפֵץ (yad-nofets, “hand of one who shatters”) rather than the MT נַפֵּץ־יַד (nappets-yad, “to shatter the hand”).
101 tn Heb “my lord,” a title of polite address.
102 tn Heb “to give.”
103 tn The words “your way” are not in the Hebrew text, but are implied.
104 tc The LXX lacks “until the end.”
105 tn The word “receive” is added in the translation for clarification.
106 sn The deuterocanonical writings known as the Story of Susanna and Bel and the Dragon appear respectively as chapters 13 and 14 of the book of Daniel in the Greek version of this book. Although these writings are not part of the Hebrew/Aramaic text of Daniel, they were popular among certain early communities who valued traditions about the life of Daniel.
107 tn The demonstrative “this” refers back to the hope just mentioned or forward to the statement in the second line concerning the promise’s power to revive. See the note on the word “me” at the end of the verse for further discussion.
108 tn The hope generated by the promise (see v. 49b) brings comfort because (note “for” at the beginning of the line) the promise revives the psalmist’s spirits. Another option is to take כִּי (ki) at the beginning of the second line in the sense of “that,” in which case “this” refers to the promise’s power to revive.
109 tn Heb “scoff at me to excess.”
110 tn Heb “I remember your regulations from of old.” The prepositional phrase “from of old” apparently modifies “your regulations,” alluding to the fact that God revealed them to Israel in the distant past. Another option is to understand the prepositional phrase as modifying the verb, in which case one might translate, “I have long remembered your regulations.”
111 tn Or “find comfort.”
112 tn Heb “songs were your statutes to me.”
113 tn Heb “in the house of my dwelling place.” Some take the Hebrew noun מָגוֹר (magor) in the sense of “temporary abode,” and see this as a reference to the psalmist’s status as a resident alien (see v. 19). But the noun can refer to a dwelling place in general (see Ps 55:15).
114 tn The cohortative verbal form expresses the psalmist’s resolve to obey the law.
115 tn Heb “this has been to me.” The demonstrative “this” (1) refers back to the practices mentioned in vv. 54-55, or (2) looks forward to the statement in the second line, in which case the כִּי (ki) at the beginning of the second line should be translated “that.”
116 tn Heb “my portion [is] the
117 tn Heb “I said.”
118 tn Heb “to keep your words” (see v. 9).
119 tn Heb “I appease your face.”
120 tn Heb “according to your word.”
121 tn Heb “my ways.”
122 tn Heb “and I turn my feet toward.”
123 tn Heb “I hurry and I do not delay to keep your commands.”
124 tn Heb “surround.”
125 tn The psalmist uses an imperfect verbal form to emphasize that this is his continuing practice.
126 tn Heb “to all who fear you.”
127 tn Heb “do good.”
128 tn Heb “according to your word.”
129 tn Heb “goodness of taste.” Here “taste” refers to moral and ethical discernment.
130 tn Heb “for I believe in your commands.”
131 tn Heb “before I suffered, I was straying off.”
132 tn Heb “your word.”
133 tn Heb “smear over me a lie.”
134 tn Heb “their heart is insensitive like fat.”
135 tn Heb “better to me [is] the law of your mouth than thousands of gold and silver.”
