1 Kings 13:1-34 
Context13:1 Just then 1 a prophet 2 from Judah, sent by the Lord, arrived in Bethel, 3 as Jeroboam was standing near the altar ready to offer a sacrifice. 13:2 With the authority of the Lord 4 he cried out against the altar, “O altar, altar! This is what the Lord says, ‘Look, a son named Josiah will be born to the Davidic dynasty. He will sacrifice on you the priests of the high places who offer sacrifices on you. Human bones will be burned on you.’” 5 13:3 That day he also announced 6 a sign, “This is the sign the Lord has predetermined: 7 The altar will be split open and the ashes 8 on it will fall to the ground.” 9 13:4 When the king heard what the prophet 10 cried out against the altar in Bethel, Jeroboam, standing at the altar, extended his hand 11 and ordered, 12 “Seize him!” The hand he had extended shriveled up 13 and he could not pull it back. 13:5 The altar split open and the ashes 14 fell from the altar to the ground, 15 in fulfillment of the sign the prophet had announced with the Lord’s authority. 16 13:6 The king pled with 17 the prophet, 18 “Seek the favor of 19 the Lord your God and pray for me, so that my hand may be restored.” So the prophet sought the Lord’s favor 20 and the king’s hand was restored to its former condition. 21 13:7 The king then said to the prophet, “Come home with me and have something to eat. I’d like to give a present.” 13:8 But the prophet said to the king, “Even if you were to give me half your possessions, 22 I could not go with you and eat and drink 23 in this place. 13:9 For the Lord gave me strict orders, 24 ‘Do not eat or drink 25 there and do not go home the way you came.’” 13:10 So he started back on another road; he did not travel back on the same road he had taken to Bethel.
13:11 Now there was an old prophet living in Bethel. 26 When his sons came home, they told their father 27 everything the prophet 28 had done in Bethel that day and all the words he had spoken to the king. 29 13:12 Their father asked them, “Which road did he take?” His sons showed him 30 the road the prophet 31 from Judah had taken. 13:13 He then told his sons, “Saddle the donkey for me.” When they had saddled the donkey for him, he mounted it 13:14 and took off after the prophet, 32 whom he found sitting under an oak tree. He asked him, “Are you the prophet 33 from Judah?” He answered, “Yes, I am.” 13:15 He then said to him, “Come home with me and eat something.” 13:16 But he replied, “I can’t go back with you 34 or eat and drink 35 with you in this place. 13:17 For the Lord gave me strict orders, 36 ‘Do not eat or drink 37 there; do not go back the way you came.’” 13:18 The old prophet then said, 38 “I too am a prophet like you. An angel told me with the Lord’s authority, 39 ‘Bring him back with you to your house so he can eat and drink.’” 40 But he was lying to him. 41 13:19 So the prophet went back with him and ate and drank in his house. 42
13:20 While they were sitting at the table, the Lord spoke through the old prophet 43 13:21 and he cried out to the prophet from Judah, “This is what the Lord says, ‘You 44 have rebelled against the Lord 45 and have not obeyed the command the Lord your God gave you. 13:22 You went back and ate and drank in this place, even though he said to you, “Do not eat or drink there.” 46 Therefore 47 your corpse will not be buried in your ancestral tomb.’” 48
13:23 When the prophet from Judah finished his meal, 49 the old prophet saddled his visitor’s donkey for him. 50 13:24 As the prophet from Judah was traveling, a lion attacked him on the road and killed him. 51 His corpse was lying on the road, and the donkey and the lion just stood there beside it. 52 13:25 Some men came by 53 and saw the corpse lying in the road with the lion standing beside it. 54 They went and reported what they had seen 55 in the city where the old prophet lived. 13:26 When the old prophet who had invited him to his house heard the news, 56 he said, “It is the prophet 57 who rebelled against the Lord. 58 The Lord delivered him over to the lion and it ripped him up 59 and killed him, just as the Lord warned him.” 60 13:27 He told his sons, “Saddle my donkey,” and they did so. 61 13:28 He went and found the corpse lying in the road with the donkey and the lion standing beside it; 62 the lion had neither eaten the corpse nor attacked the donkey. 13:29 The old prophet 63 picked up the corpse of the prophet, 64 put it on the donkey, and brought it back. The old prophet then entered the city to mourn him and to bury him. 13:30 He put the corpse into his own tomb, and they 65 mourned over him, saying, “Ah, my brother!” 13:31 After he buried him, he said to his sons, “When I die, bury me in the tomb where the prophet 66 is buried; put my bones right beside his bones, 13:32 for the prophecy he announced with the Lord’s authority 67 against the altar in Bethel 68 and against all the temples on the high places in the cities of the north 69 will certainly be fulfilled.”
13:33 After this happened, Jeroboam still did not change his evil ways; 70 he continued to appoint common people 71 as priests at the high places. Anyone who wanted the job he consecrated as a priest. 72 13:34 This sin caused Jeroboam’s dynasty 73 to come to an end and to be destroyed from the face of the earth.
Philippians 4:1-23
Context4:1 So then, my brothers and sisters, 74 dear friends whom I long to see, my joy and crown, stand in the Lord in this way, my dear friends!
4:2 I appeal to Euodia and to Syntyche to agree in the Lord. 4:3 Yes, I say also to you, true companion, 75 help them. They have struggled together in the gospel ministry 76 along with me and Clement and my other coworkers, whose names are in the book of life. 4:4 Rejoice in the Lord always. Again I say, rejoice! 4:5 Let everyone see your gentleness. 77 The Lord is near! 4:6 Do not be anxious about anything. Instead, in every situation, through prayer and petition with thanksgiving, tell your requests to God. 4:7 And the peace of God that surpasses all understanding will guard your hearts and minds 78 in Christ Jesus.
4:8 Finally, brothers and sisters, 79 whatever is true, whatever is worthy of respect, whatever is just, whatever is pure, whatever is lovely, whatever is commendable, if something is excellent or praiseworthy, think about these things. 4:9 And what you learned and received and heard and saw in me, do these things. And the God of peace will be with you.
4:10 I have great joy in the Lord because now at last you have again expressed your concern for me. (Now I know you were concerned before but had no opportunity to do anything.) 80 4:11 I am not saying this because I am in need, for I have learned to be content in any circumstance. 4:12 I have experienced times of need and times of abundance. In any and every circumstance I have learned the secret of contentment, 81 whether I go satisfied or hungry, have plenty or nothing. 4:13 I am able to do all things 82 through the one 83 who strengthens me. 4:14 Nevertheless, you did well to share with me in my trouble.
4:15 And as you Philippians know, at the beginning of my gospel ministry, when I left Macedonia, no church shared with me in this matter of giving and receiving except you alone. 4:16 For even in Thessalonica 84 on more than one occasion 85 you sent something for my need. 4:17 I do not say this because I am seeking a gift. 86 Rather, I seek the credit that abounds to your account. 4:18 For I have received everything, and I have plenty. I have all I need because I received from Epaphroditus what you sent – a fragrant offering, an acceptable sacrifice, very pleasing to God. 4:19 And my God will supply your every need according to his glorious riches 87 in Christ Jesus. 4:20 May glory be given to God our Father forever and ever. Amen.
4:21 Give greetings to all the saints in Christ Jesus. The brothers 88 with me here send greetings. 4:22 All the saints greet you, especially those who belong to Caesar’s household. 4:23 The grace of the Lord Jesus Christ be with your spirit. 89
Ezekiel 43:1-27
Context43:1 Then he brought me to the gate that faced toward the east. 43:2 I saw 90 the glory of the God of Israel 91 coming from the east; 92 the sound was like that of rushing water; 93 and the earth radiated 94 his glory. 43:3 It was like the vision I saw when he 95 came to destroy the city, and the vision I saw by the Kebar River. I threw myself face down. 43:4 The glory of the Lord came into the temple by way of the gate that faces east. 43:5 Then a wind 96 lifted me up and brought me to the inner court; I watched 97 the glory of the Lord filling the temple. 98
43:6 I heard someone speaking to me from the temple, while the man was standing beside me. 43:7 He said to me: “Son of man, this is the place of my throne 99 and the place for the soles of my feet, 100 where I will live among the people of Israel forever. The house of Israel will no longer profane my holy name, neither they nor their kings, by their spiritual prostitution or by the pillars of their kings set up when they die. 101 43:8 When they placed their threshold by my threshold and their doorpost by my doorpost, with only the wall between me and them, they profaned my holy name by the abominable deeds they committed. So I consumed them in my anger. 43:9 Now they must put away their spiritual prostitution and the pillars of their kings far from me, and then I will live among them forever.
43:10 “As for you, son of man, describe the temple to the house of Israel, so that they will be ashamed of their sins and measure the pattern. 43:11 When they are ashamed of all that they have done, make known to them the design of the temple, its pattern, its exits and entrances, and its whole design – all its statutes, its entire design, and all its laws; write it all down in their sight, so that they may observe its entire design and all its statutes and do them.
43:12 “This is the law of the temple: The entire area on top of the mountain all around will be most holy. Indeed, this is the law of the temple.
43:13 “And these are the measurements of the altar: 102 Its base 103 is 1¾ feet 104 high, 105 and 1¾ feet 106 wide, and its border nine inches 107 on its edge. This is to be the height 108 of the altar. 43:14 From the base of the ground to the lower edge is 3½ feet, 109 and the width 1¾ feet; 110 and from the smaller ledge to the larger edge, 7 feet, 111 and the width 1¾ feet; 43:15 and the altar hearth, 7 feet, and from the altar hearth four horns projecting upward. 43:16 Now the altar hearth 112 is a perfect square, 21 feet 113 long and 21 feet wide. 43:17 The ledge is 24½ feet 114 long and 24½ feet wide on four sides; the border around it is 10½ inches, 115 and its surrounding base 1¾ feet. 116 Its steps face east.”
43:18 Then he said to me: “Son of man, this is what the sovereign Lord says: These are the statutes of the altar: On the day it is built to offer up burnt offerings on it and to sprinkle blood on it, 117 43:19 you will give a young bull for a sin offering to the Levitical priests who are descended from Zadok, who approach me to minister to me, declares the sovereign Lord. 43:20 You will take some of its blood, and place it on the four horns of the altar, on the four corners of the ledge, and on the border all around; you will cleanse it and make atonement for it. 118 43:21 You will also take the bull for the sin offering, and it will be burned in the appointed place in the temple, outside the sanctuary.
43:22 “On the second day, you will offer a male goat without blemish for a sin offering. They will purify the altar just as they purified it with the bull. 43:23 When you have finished purifying it, you will offer an unblemished young bull and an unblemished ram from the flock. 43:24 You will present them before the Lord, and the priests will scatter salt on them 119 and offer them up as a burnt offering to the Lord.
43:25 “For seven days you will provide every day a goat for a sin offering; a young bull and a ram from the flock, both without blemish, will be provided. 43:26 For seven days they will make atonement for the altar and cleanse it, so they will consecrate it. 120 43:27 When the prescribed period is over, 121 on the eighth day and thereafter the priests will offer up on the altar your burnt offerings and your peace offerings; 122 I will accept you, declares the sovereign Lord.”
Psalms 95:1--96:13
Context95:1 Come! Let’s sing for joy to the Lord!
Let’s shout out praises to our protector who delivers us! 124
95:2 Let’s enter his presence 125 with thanksgiving!
Let’s shout out to him in celebration! 126
95:3 For the Lord is a great God,
a great king who is superior to 127 all gods.
95:4 The depths of the earth are in his hand, 128
and the mountain peaks belong to him.
95:5 The sea is his, for he made it.
His hands formed the dry land.
95:6 Come! Let’s bow down and worship! 129
Let’s kneel before the Lord, our creator!
95:7 For he is our God;
we are the people of his pasture,
the sheep he owns. 130
Today, if only you would obey him! 131
95:8 He says, 132 “Do not be stubborn like they were at Meribah, 133
like they were that day at Massah 134 in the wilderness, 135
95:9 where your ancestors challenged my authority, 136
and tried my patience, even though they had seen my work.
95:10 For forty years I was continually disgusted 137 with that generation,
and I said, ‘These people desire to go astray; 138
they do not obey my commands.’ 139
95:11 So I made a vow in my anger,
‘They will never enter into the resting place I had set aside for them.’” 140
96:1 Sing to the Lord a new song! 142
Sing to the Lord, all the earth!
96:2 Sing to the Lord! Praise his name!
Announce every day how he delivers! 143
96:3 Tell the nations about his splendor!
Tell 144 all the nations about his amazing deeds!
96:4 For the Lord is great and certainly worthy of praise;
he is more awesome than all gods. 145
96:5 For all the gods of the nations are worthless, 146
but the Lord made the sky.
96:6 Majestic splendor emanates from him; 147
his sanctuary is firmly established and beautiful. 148
96:7 Ascribe to the Lord, O families of the nations,
ascribe to the Lord splendor and strength!
96:8 Ascribe to the Lord the splendor he deserves! 149
Bring an offering and enter his courts!
96:9 Worship the Lord in holy attire! 150
Tremble before him, all the earth!
96:10 Say among the nations, “The Lord reigns!
The world is established, it cannot be moved.
He judges the nations fairly.”
96:11 Let the sky rejoice, and the earth be happy!
Let the sea and everything in it shout!
96:12 Let the fields and everything in them celebrate!
Then let the trees of the forest shout with joy
96:13 before the Lord, for he comes!
For he comes to judge the earth!
He judges the world fairly, 151
and the nations in accordance with his justice. 152
1 tn Heb “Look.” The Hebrew particle הִנֵּה (hinneh) is a rhetorical device by which the author invites the reader to visualize the scene for dramatic effect.
2 tn Heb “the man of God.”
3 tn Heb “came by the word of the
4 tn Heb “by the word of the
5 sn ‘Look…you.’ For the fulfillment of this prophecy see 2 Kgs 23:15-20.
6 tn Heb “gave.”
7 tn Heb “spoken.”
8 tn Heb “the fat.” Reference is made to burnt wood mixed with fat. See HALOT 234 s.v. דשׁן.
9 tn Heb “will be poured out.”
10 tn Heb “the man of God.”
11 tn Heb “Jeroboam extended his hand from the altar.”
12 tn Heb “saying.”
13 tn Heb “dried up” or “withered.” TEV and NLT interpret this as “became paralyzed.”
14 tn Heb “the fat.” Reference is made to burnt wood mixed with fat. See HALOT 234 s.v. דשׁן.
15 tn Heb “were poured out from the altar.”
16 tn Heb “according to the sign which the man of God had given by the word of the
17 tn Heb “The king answered and said to.”
18 tn Heb “the man of God” (a second time later in this verse, and once in v. 7 and v. 8).
19 tn Heb “appease the face of.”
20 tn Heb “appeased the face of the
21 tn Heb “and it was as in the beginning.”
22 tn Heb “house.”
23 tn Heb “eat food and drink water.”
24 tn Heb “for this he commanded me by the word of the
25 tn Heb “eat food and drink water.”
26 map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.
27 tn Heb “and his son came and told him.” The MT has the singular here, but several other textual witnesses have the plural, which is more consistent with the second half of the verse and with vv. 12-13.
28 tn Heb “the man of God.”
29 tn Heb “all the actions which the man of God performed that day in Bethel, the words which he spoke to the king, and they told them to their father.”
30 tn The Hebrew text has “and his sons saw” (וַיִּרְאוּ [vayyir’u], Qal from רָאָה [ra’ah]). In this case the verbal construction (vav consecutive + prefixed verbal form) would have to be understood as pluperfect, “his sons had seen.” Such uses of this construction are rare at best. Consequently many, following the lead of the ancient versions, prefer to emend the verbal form to a Hiphil with pronominal suffix (וַיַּרְאֻהוּ [vayyar’uhu], “and they showed him”).
31 tn Heb “the man of God.”
32 tn Heb “the man of God.”
33 tn Heb “the man of God.”
34 tn Heb “I am unable to return with you or to go with you.”
35 tn Heb “eat food and drink water.”
36 tn Heb “for a word to me by the word of the
37 tn Heb “eat food and drink water.”
38 tn Heb “and he said to him.”
39 tn Heb “by the word of the
40 tn Heb “eat food and drink water.”
41 tn Or “deceiving him.”
sn He was lying to him. The motives and actions of the old prophet are difficult to understand. The old man’s response to the prophet’s death (see vv. 26-32) suggests he did not trick him with malicious intent. The old prophet probably wanted the honor of entertaining such a celebrity, or perhaps simply desired some social interaction with a fellow prophet.
42 tn Heb “and he returned with him and ate food in his house and drank water.”
43 tn Heb “and the word of the
44 tn The Hebrew text has “because” at the beginning of the sentence. In the Hebrew text vv. 21-22 are one long sentence comprised of a causal clause giving the reason for divine punishment (vv. 21-22a) and the main clause announcing the punishment (v. 22b). The translation divides this lengthy sentence for stylistic reasons.
45 tn Heb “the mouth [i.e., command] of the
46 tn Heb “and you returned and ate food and drank water in the place about which he said to you, ‘do not eat food and do not drink water.’”
47 tn “Therefore” is added for stylistic reasons. See the note at 1 Kgs 13:21 pertaining to the grammatical structure of vv. 21-22.
48 tn Heb “will not go to the tomb of your fathers.”
49 tn Heb “and after he had eaten food and after he had drunk.”
50 tn Heb “and he saddled for him the donkey, for the prophet whom he had brought back.”
51 tn Heb “and he went and a lion met him in the road and killed him.”
52 tn Heb “and his corpse fell on the road, and the donkey was standing beside it, and the lion was standing beside the corpse.”
53 tn Heb “Look, men were passing by.”
54 tn Heb “the corpse.” The noun has been replaced by the pronoun (“it”) in the translation for stylistic reasons.
55 tn The words “what they had seen” are supplied in the translation for clarification.
56 tn Heb “and the prophet who had brought him back from the road heard.”
57 tn Heb “the man of God.”
58 tn Heb “the mouth of the
59 tn Heb “broke him,” or “crushed him.”
60 tn Heb “according to the word of the
61 tn Heb “and they saddled [it].”
62 tn Heb “the corpse.” The noun has been replaced by the pronoun (“it”) in the translation for stylistic reasons.
63 tn Heb “the prophet.” The word “old” has been supplied in the translation to distinguish this individual from the other prophet.
64 tn Heb “the man of God.”
65 tn “They” is the reading of the Hebrew text here; perhaps this is meant to include not only the old prophet but his sons (cf. v. 31).
66 tn Heb “the man of God.”
67 tn Heb “for the word which he cried out by the word of the
68 map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.
69 tn Heb “Samaria.” The name of Israel’s capital city here stands for the northern kingdom as a whole. Actually Samaria was not built and named until several years after this (see 1 Kgs 16:24), so it is likely that the author of Kings, writing at a later time, is here adapting the old prophet’s original statement.
70 tn Heb “did not turn from his evil way.”
71 sn The expression common people refers to people who were not Levites. See 1 Kgs 12:31.
72 tn Heb “and one who had the desire he was filling his hand so that he became [one of] the priests of the high places.”
73 tn Heb “house.”
74 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:12.
75 tn Or “faithful fellow worker.” This is more likely a descriptive noun, although some scholars interpret the word σύζυγος (suzugos) here as a proper name (“Syzygos”), L&N 42.45.
76 tn Grk “in the gospel,” a metonymy in which the gospel itself is substituted for the ministry of making the gospel known.
77 tn Grk “let your gentleness be seen by all.” The passive voice construction has been converted to active voice in the translation for stylistic reasons.
78 tn Grk “will guard the hearts of you and the minds of you.” To improve the English style, the second occurrence of ὑμῶν (Jumwn, “of you”) has not been translated, since it is somewhat redundant in English.
79 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:12.
80 tn Grk “for you were even concerned, but you lacked opportunity.”
81 tn The words “of contentment” are not in the Greek text, but are implied by Paul’s remarks at the end of v. 11.
82 tn The Greek word translated “all things” is in emphatic position at the beginning of the Greek sentence.
83 tc Although some excellent witnesses lack explicit reference to the one strengthening Paul (so א* A B D* I 33 1739 lat co Cl), the majority of witnesses (א2 D2 [F G] Ψ 075 1881 Ï sy) add Χριστῷ (Cristw) here (thus, “through Christ who strengthens me”). But this kind of reading is patently secondary, and is a predictable variant. Further, the shorter reading is much harder, for it leaves the agent unspecified.
84 map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.
85 tn Or “several times”; Grk, “both once and twice.” The literal expression “once and twice” is frequently used as a Greek idiom referring to an indefinite low number, but more than once (“several times”); see L&N 60.70.
86 tn Grk “Not that I am seeking the gift.” The phrase “I do not say this…” has been supplied in the translation to complete the thought for the modern reader.
87 tn Or “according to the riches of his glory.” The phrase “of his glory” is treated as an attributive genitive in the translation.
88 tn Or perhaps, “The brothers and sisters” (so TEV, TNIV; cf. NRSV “The friends”; CEV “The Lord’s followers”) If “brothers” refers to Paul’s traveling companions, it is probably that only men are in view (cf. NAB, NLT). Since v. 22 mentions “all the saints,” which presumably includes everyone, it is more probable here that only Paul’s traveling companions are in view.
89 tc Most witnesses, including several important ones (Ì46 א A D Ψ 33 Ï lat sy bo), have ἀμήν (amhn, “amen”) at the end of this letter, while an impressive combination of Alexandrian and Western
90 tn The word הִנֵּה (hinneh, traditionally “behold”) indicates becoming aware of something and has been translated here as a verb.
91 sn This same title appears in 8:4; 9:3; 10:19; and 11:22.
92 sn Earlier Ezekiel had observed God leaving the temple to the east (11:23).
93 sn See Ezek 1:24; Rev 1:15; 14:2; 19:6.
94 tn Heb “shone from.”
95 tc Heb “I.” The reading is due to the confusion of yod (י, indicating a first person pronoun) and vav (ו, indicating a third person pronoun). A few medieval Hebrew
96 tn See note on “wind” in 2:2.
97 tn The word הִנֵּה (hinneh, traditionally “behold”) indicates becoming aware of something and has been translated here as a verb.
98 sn In 1 Kgs 8:10-11 we find a similar event with regard to Solomon’s temple. See also Exod 40:34-35. and Isa 6:4.
99 sn God’s throne is mentioned in Isa 6:1; Jer 3:17.
100 sn See 1 Chr 28:2; Ps 99:5; 132:7; Isa 60:13; Lam 2:1.
101 tn Heb “by their corpses in their death.” But the term normally translated “corpses” is better understood here as a reference to funeral pillars or funerary offerings. See D. I. Block, Ezekiel (NICOT), 2:583-85, and L. C. Allen, Ezekiel (WBC), 2:257.
102 tn Heb “the measurements of the altar by cubits, the cubit being a cubit and a handbreadth.” The measuring units here and in the remainder of this section are the Hebrew “long” cubit, consisting of a cubit (about 18 inches or 45 cm) and a handbreadth (about 3 inches or 7.5 cm), for a total of 21 inches (52.5 cm). Because modern readers are not familiar with the cubit as a unit of measurement, and due to the additional complication of the “long” cubit as opposed to the regular cubit, all measurements have been converted to American standard feet and inches, with the Hebrew measurements and the metric equivalents given in the notes. On the altar see Ezek 40:47.
103 tn The Hebrew term normally means “bosom.” Here it refers to a hollow in the ground.
104 tn Heb “one cubit” (i.e., 52.5 cm).
105 tn The word “high” is not in the Hebrew text but is supplied in the translation for clarity.
106 tn Heb “one cubit” (i.e., 52.5 cm).
107 tn Heb “one span.” A span was three handbreadths, or about nine inches (i.e., 22.5 cm).
108 tc Heb “bulge, protuberance, mound.” The translation follows the LXX.
109 tn Heb “two cubits” (i.e., 1.05 meters).
110 tn Heb “one cubit” (i.e., 52.5 cm; the phrase occurs again later in this verse).
111 tn Heb “four cubits” (i.e., 2.1 meters; the phrase also occurs in the next verse).
112 tn The precise Hebrew word used here to refer to an “altar hearth” occurs only here in the OT.
113 tn Heb “twelve cubits” (i.e., 6.3 meters; the phrase occurs twice in this verse).
114 tn Heb “fourteen”; the word “cubits” is not in the Hebrew text but is understood from the context; the phrase occurs again later in this verse. Fourteen cubits is about 7.35 meters.
115 tn Heb “half a cubit” (i.e., 26.25 cm).
116 tn Heb “one cubit” (i.e., 52.5 cm).
117 sn For the “sprinkling of blood,” see Lev 1:5, 11; 8:19; 9:12.
118 sn Note the similar language in Lev 16:18.
119 sn It is likely that salt was used with sacrificial meals (Num 18:19; 2 Chr 13:5).
120 tn Heb “fill its hands.”
121 tn Heb “and they will complete the days.”
122 sn The people also could partake of the food of the peace offering (Lev 3).
123 sn Psalm 95. The psalmist summons Israel to praise God as the creator of the world and the nation’s protector, but he also reminds the people not to rebel against God.
124 tn Heb “to the rocky summit of our deliverance.”
125 tn Heb “meet his face.”
126 tn Heb “with songs of joy.”
127 tn Heb “above.”
128 tn The phrase “in his hand” means within the sphere of his authority.
129 tn Heb “kneel down.”
130 tn Heb “of his hand.”
131 tn Heb “if only you would listen to his voice.” The Hebrew particle אִם (’im, “if”) and following prefixed verbal form here express a wish (cf. Ps 81:8). Note that the apodosis (the “then” clause of the conditional sentence) is suppressed.
132 tn The words “he says” are supplied in the translation to clarify that the following words are spoken by the Lord (see vv. 9-11).
133 sn The name Meribah means “strife.” Two separate but similar incidents at Meribah are recorded in the Pentateuch (Exod 17:1-7; Num 20:1-13, see also Pss 81:7; 106:32). In both cases the Israelites complained about lack of water and the Lord miraculously provided for them.
134 sn The name Massah means “testing.” This was another name (along with Meribah) given to the place where Israel complained following the Red Sea Crossing (see Exod 17:1-7, as well as Deut 6:16; 9:22; 33:8).
135 tn Heb “do not harden your heart[s] as [at] Meribah, as [in] the day of Massah in the wilderness.”
136 tn Heb “where your fathers tested me.”
137 tn The prefixed verbal form is either a preterite or an imperfect. If the latter, it emphasizes the ongoing nature of the condition in the past. The translation reflects this interpretation of the verbal form.
138 tn Heb “a people, wanderers of heart [are] they.”
139 tn Heb “and they do not know my ways.” In this context the
140 tn Heb “my resting place.” The promised land of Canaan is here viewed metaphorically as a place of rest for God’s people, who are compared to sheep (see v. 7).
141 sn Psalm 96. The psalmist summons everyone to praise the Lord, the sovereign creator of the world who preserves and promotes justice in the earth.
142 sn A new song is appropriate because the
143 tn Heb “announce from day to day his deliverance.”
144 tn The verb “tell” is understood by ellipsis (note the preceding line).
145 tn Or perhaps “and feared by all gods.” See Ps 89:7.
146 tn The Hebrew term אֱלִילִים (’elilim, “worthless”) sounds like אֱלֹהִים (’elohim, “gods”). The sound play draws attention to the statement.
147 tn Heb “majesty and splendor [are] before him.”
148 tn Heb “strength and beauty [are] in his sanctuary.”
149 tn Heb “the splendor of [i.e., “due”] his name.”
150 tn Or “in holy splendor.”
151 tn The verbal forms in v. 13 probably describe God’s typical, characteristic behavior, though they may depict in dramatic fashion the outworking of divine judgment or anticipate a future judgment of worldwide proportions, in which case they could be translated “will judge the world.”
152 tn Heb “and the nations with his integrity.”
