Hakim-hakim 1:1--21:25
Konteks1:1 After Joshua died, the Israelites asked 1 the Lord, “Who should lead the invasion against the Canaanites and launch the attack?” 2 1:2 The Lord said, “The men of Judah should take the lead. 3 Be sure of this! I am handing the land over to them.” 4 1:3 The men of Judah said to their relatives, the men of Simeon, 5 “Invade our allotted land with us and help us attack the Canaanites. 6 Then we 7 will go with you into your allotted land.” So the men of Simeon went with them.
1:4 The men of Judah attacked, 8 and the Lord handed the Canaanites and Perizzites over to them. They killed ten thousand men at Bezek. 1:5 They met 9 Adoni-Bezek at Bezek and fought him. They defeated the Canaanites and Perizzites. 1:6 When Adoni-Bezek ran away, they chased him and captured him. Then they cut off his thumbs and big toes. 1:7 Adoni-Bezek said, “Seventy kings, with thumbs and big toes cut off, used to lick up 10 food scraps 11 under my table. God has repaid me for what I did to them.” 12 They brought him to Jerusalem, 13 where he died. 1:8 The men of Judah attacked Jerusalem and captured it. They put the sword to it and set the city on fire.
1:9 Later the men of Judah went down to attack the Canaanites living in the hill country, the Negev, and the lowlands. 14 1:10 The men of Judah attacked the Canaanites living in Hebron. (Hebron used to be called Kiriath Arba.) They killed Sheshai, Ahiman, and Talmai. 1:11 From there they attacked the people of Debir. 15 (Debir used to be called Kiriath Sepher.) 1:12 Caleb said, “To the man who attacks and captures Kiriath Sepher I will give my daughter Acsah as a wife.” 1:13 When Othniel son of Kenaz, Caleb’s younger brother, 16 captured it, Caleb 17 gave him his daughter Acsah as a wife.
1:14 One time Acsah 18 came and charmed her father 19 so she could ask him for some land. When she got down from her donkey, Caleb said to her, “What would you like?” 1:15 She answered, “Please give me a special present. 20 Since you have given me land in the Negev, now give me springs of water.” So Caleb gave her both the upper and lower springs. 21
1:16 Now the descendants of the Kenite, Moses’ father-in-law, went up with the people of Judah from the City of Date Palm Trees to Arad in the desert of Judah, 22 located in the Negev. 23 They went and lived with the people of Judah. 24
1:17 The men of Judah went with their brothers the men of Simeon 25 and defeated the Canaanites living in Zephath. They wiped out Zephath. 26 So people now call the city Hormah. 27 1:18 The men of Judah captured Gaza, Ashkelon, Ekron, and the territory surrounding each of these cities. 28
1:19 The Lord was with the men of Judah. They conquered 29 the hill country, but they could not 30 conquer the people living in the coastal plain, because they had chariots with iron-rimmed wheels. 31 1:20 Caleb received 32 Hebron, just as Moses had promised. He drove out the three Anakites. 1:21 The men of Benjamin, however, did not conquer the Jebusites living in Jerusalem. 33 The Jebusites live with the people of Benjamin in Jerusalem to this very day. 34
1:22 When the men 35 of Joseph attacked 36 Bethel, 37 the Lord was with them. 1:23 When the men of Joseph spied out Bethel (it used to be called Luz), 1:24 the spies spotted 38 a man leaving the city. They said to him, “If you show us a secret entrance into the city, we will reward you.” 1:25 He showed them a secret entrance into the city, and they put the city to the sword. But they let the man and his extended family leave safely. 1:26 He 39 moved to Hittite country and built a city. He named it Luz, and it has kept that name to this very day.
1:27 The men of Manasseh did not conquer Beth Shan, Taanach, or their surrounding towns. Nor did they conquer the people living in Dor, Ibleam, Megiddo 40 or their surrounding towns. 41 The Canaanites managed 42 to remain in those areas. 43 1:28 Whenever Israel was strong militarily, they forced the Canaanites to do hard labor, but they never totally conquered them.
1:29 The men of Ephraim did not conquer the Canaanites living in Gezer. The Canaanites lived among them in Gezer.
1:30 The men of Zebulun did not conquer the people living in Kitron and Nahalol. 44 The Canaanites lived among them and were forced to do hard labor.
1:31 The men of Asher did not conquer the people living in Acco or Sidon, 45 nor did they conquer Ahlab, Aczib, Helbah, Aphek, or Rehob. 46 1:32 The people of Asher live among the Canaanites residing in the land because they did not conquer them.
1:33 The men of Naphtali did not conquer the people living in Beth Shemesh or Beth Anath. 47 They live among the Canaanites residing in the land. The Canaanites 48 living in Beth Shemesh and Beth Anath were forced to do hard labor for them.
1:34 The Amorites forced the people of Dan to live in the hill country. They did not allow them to live in 49 the coastal plain. 1:35 The Amorites managed 50 to remain in Har Heres, 51 Aijalon, and Shaalbim. Whenever the tribe of Joseph was strong militarily, 52 the Amorites were forced to do hard labor. 1:36 The border of Amorite territory ran from the Scorpion Ascent 53 to Sela and on up. 54
2:1 The Lord’s angelic messenger 55 went up from Gilgal to Bokim. He said, “I brought you up from Egypt and led you into the land I had solemnly promised to give to your ancestors. 56 I said, ‘I will never break my agreement 57 with you, 2:2 but you must not make an agreement with the people who live in this land. You should tear down the altars where they worship.’ 58 But you have disobeyed me. 59 Why would you do such a thing? 60 2:3 At that time I also warned you, 61 ‘If you disobey, 62 I will not drive out the Canaanites 63 before you. They will ensnare you 64 and their gods will lure you away.’” 65
2:4 When the Lord’s messenger finished speaking these words to all the Israelites, the people wept loudly. 66 2:5 They named that place Bokim 67 and offered sacrifices to the Lord there.
2:6 When Joshua dismissed 68 the people, the Israelites went to their allotted portions of territory, 69 intending to take possession of the land. 2:7 The people worshiped 70 the Lord throughout Joshua’s lifetime and as long as the elderly men 71 who outlived him remained alive. These men had witnessed 72 all the great things the Lord had done for Israel. 73 2:8 Joshua son of Nun, the Lord’s servant, died at the age of one hundred ten. 2:9 The people 74 buried him in his allotted land 75 in Timnath Heres in the hill country of Ephraim, north of Mount Gaash. 2:10 That entire generation passed away; 76 a new generation grew up 77 that had not personally experienced the Lord’s presence or seen what he had done for Israel. 78
2:11 The Israelites did evil before 79 the Lord by worshiping 80 the Baals. 2:12 They abandoned the Lord God of their ancestors 81 who brought them out of the land of Egypt. They followed other gods – the gods of the nations who lived around them. They worshiped 82 them and made the Lord angry. 2:13 They abandoned the Lord and worshiped Baal and the Ashtars. 83
2:14 The Lord was furious with Israel 84 and handed them over to robbers who plundered them. 85 He turned them over to 86 their enemies who lived around them. They could not withstand their enemies’ attacks. 87 2:15 Whenever they went out to fight, 88 the Lord did them harm, 89 just as he had warned and solemnly vowed he would do. 90 They suffered greatly. 91
2:16 The Lord raised up leaders 92 who delivered them from these robbers. 93 2:17 But they did not obey 94 their leaders. Instead they prostituted themselves to other gods and worshiped 95 them. They quickly turned aside from the path 96 their ancestors 97 had walked. Their ancestors had obeyed the Lord’s commands, but they did not. 98 2:18 When the Lord raised up leaders for them, the Lord was with each leader and delivered the people 99 from their enemies while the leader remained alive. The Lord felt sorry for them 100 when they cried out in agony because of what their harsh oppressors did to them. 101 2:19 When a leader died, the next generation 102 would again 103 act more wickedly than the previous one. 104 They would follow after other gods, worshiping them 105 and bowing down to them. They did not give up 106 their practices or their stubborn ways.
2:20 The Lord was furious with Israel. 107 He said, “This nation 108 has violated the terms of the agreement I made with their ancestors 109 by disobeying me. 110 2:21 So I will no longer remove before them any of the nations that Joshua left unconquered when he died. 2:22 Joshua left those nations 111 to test 112 Israel. I wanted to see 113 whether or not the people 114 would carefully walk in the path 115 marked out by 116 the Lord, as their ancestors 117 were careful to do.” 2:23 This is why 118 the Lord permitted these nations to remain and did not conquer them immediately; 119 he did not hand them over to Joshua.
3:1 These were the nations the Lord permitted to remain so he could use them to test Israel – he wanted to test all those who had not experienced battle against the Canaanites. 120 3:2 He left those nations simply because he wanted to teach the subsequent generations of Israelites, who had not experienced the earlier battles, how to conduct holy war. 121 3:3 These were the nations: 122 the five lords of the Philistines, all the Canaanites, the Sidonians, and the Hivites living in Mount Lebanon, from Mount Baal Hermon to Lebo-Hamath. 123 3:4 They were left to test Israel, so the Lord would know if his people would obey the commands he gave their ancestors through Moses. 124
3:5 The Israelites lived among the Canaanites, Hittites, Amorites, Perizzites, Hivites, and Jebusites. 3:6 They took the Canaanites’ daughters as wives and gave their daughters to the Canaanites; 125 they worshiped 126 their gods as well.
3:7 The Israelites did evil in the Lord’s sight. 127 They forgot the Lord their God and worshiped the Baals and the Asherahs. 128 3:8 The Lord was furious with Israel 129 and turned them over to 130 King Cushan-Rishathaim 131 of Aram-Naharaim. They were Cushan-Rishathaim’s subjects 132 for eight years. 3:9 When the Israelites cried out for help to the Lord, he 133 raised up a deliverer for the Israelites who rescued 134 them. His name was Othniel son of Kenaz, Caleb’s younger brother. 135 3:10 The Lord’s spirit empowered him 136 and he led Israel. When he went to do battle, the Lord handed over to him King Cushan-Rishathaim of Aram and he overpowered him. 137 3:11 The land had rest for forty years; then Othniel son of Kenaz died.
3:12 The Israelites again did evil in the Lord’s sight. 138 The Lord gave King Eglon of Moab control over Israel 139 because they had done evil in the Lord’s sight. 3:13 Eglon formed alliances with 140 the Ammonites and Amalekites. He came and defeated Israel, and they seized the City of Date Palm Trees. 3:14 The Israelites were subject to 141 King Eglon of Moab for eighteen years.
3:15 When the Israelites cried out for help to the Lord, he 142 raised up a deliverer for them. His name was Ehud son of Gera the Benjaminite, a left-handed man. 143 The Israelites sent him to King Eglon of Moab with their tribute payment. 144 3:16 Ehud made himself a sword – it had two edges and was eighteen inches long. 145 He strapped it under his coat on his right thigh. 3:17 He brought the tribute payment to King Eglon of Moab. (Now Eglon was a very fat man.)
3:18 After Ehud brought the tribute payment, he dismissed the people who had carried it. 146 3:19 But he went back 147 once he reached 148 the carved images 149 at Gilgal. He said to Eglon, 150 “I have a secret message for you, O king.” Eglon 151 said, “Be quiet!” 152 All his attendants left. 3:20 When Ehud approached him, he was sitting in his well-ventilated 153 upper room all by himself. Ehud said, “I have a message from God 154 for you.” When Eglon rose up from his seat, 155 3:21 Ehud reached with his left hand, pulled the sword from his right thigh, and drove it into Eglon’s 156 belly. 3:22 The handle went in after the blade, and the fat closed around the blade, for Ehud 157 did not pull the sword out of his belly. 158 3:23 As Ehud went out into the vestibule, 159 he closed the doors of the upper room behind him and locked them.
3:24 When Ehud had left, Eglon’s 160 servants came and saw the locked doors of the upper room. They said, “He must be relieving himself 161 in the well-ventilated inner room.” 162 3:25 They waited so long they were embarrassed, but he still did not open the doors of the upper room. Finally they took the key and opened the doors. 163 Right before their eyes was their master, sprawled out dead on the floor! 164 3:26 Now Ehud had escaped while they were delaying. When he passed the carved images, he escaped to Seirah.
3:27 When he reached Seirah, 165 he blew a trumpet 166 in the Ephraimite hill country. The Israelites went down with him from the hill country, with Ehud in the lead. 167 3:28 He said to them, “Follow me, for the Lord is about to defeat your enemies, the Moabites!” 168 They followed him, captured the fords of the Jordan River 169 opposite Moab, 170 and did not let anyone cross. 3:29 That day they killed about ten thousand Moabites 171 – all strong, capable warriors; not one escaped. 3:30 Israel humiliated Moab that day, and the land had rest for eighty years.
3:31 After Ehud 172 came 173 Shamgar son of Anath; he killed six hundred Philistines with an oxgoad and, like Ehud, 174 delivered Israel.
4:1 The Israelites again did evil in the Lord’s sight 175 after Ehud’s death. 4:2 The Lord turned them over to 176 King Jabin of Canaan, who ruled in Hazor. 177 The general of his army was Sisera, who lived in Harosheth Haggoyim. 178 4:3 The Israelites cried out for help to the Lord, because Sisera 179 had nine hundred chariots with iron-rimmed wheels, 180 and he cruelly 181 oppressed the Israelites for twenty years.
4:4 Now Deborah, a prophetess, 182 wife of Lappidoth, was 183 leading 184 Israel at that time. 4:5 She would sit 185 under the Date Palm Tree of Deborah between Ramah and Bethel 186 in the Ephraimite hill country. The Israelites would come up to her to have their disputes settled. 187
4:6 She summoned 188 Barak son of Abinoam from Kedesh in Naphtali. She said to him, “Is it not true that the Lord God of Israel is commanding you? Go, march to Mount Tabor! Take with you ten thousand men from Naphtali and Zebulun! 4:7 I will bring Sisera, the general of Jabin’s army, to you at the Kishon River, along with his chariots and huge army. 189 I will hand him over to you.” 4:8 Barak said to her, “If you go with me, I will go. But if you do not go with me, I will not go.” 4:9 She said, “I will indeed go with you. But you will not gain fame 190 on the expedition you are undertaking, 191 for the Lord will turn Sisera over to a woman.” 192 Deborah got up and went with Barak to Kedesh. 4:10 Barak summoned men from Zebulun and Naphtali to Kedesh. Ten thousand men followed him; 193 Deborah went up with him as well. 4:11 Now Heber the Kenite had moved away 194 from the Kenites, the descendants of Hobab, Moses’ father-in-law. He lived 195 near the great tree in Zaanannim near Kedesh.
4:12 When Sisera heard 196 that Barak son of Abinoam had gone up to Mount Tabor, 4:13 he 197 ordered 198 all his chariotry – nine hundred chariots with iron-rimmed wheels – and all the troops he had with him to go from Harosheth-Haggoyim to the River Kishon. 4:14 Deborah said to Barak, “Spring into action, 199 for this is the day the Lord is handing Sisera over to you! 200 Has the Lord not taken the lead?” 201 Barak quickly went down from Mount Tabor with ten thousand men following him. 4:15 The Lord routed 202 Sisera, all his chariotry, and all his army with the edge of the sword. 203 Sisera jumped out of 204 his chariot and ran away on foot. 4:16 Now Barak chased the chariots and the army all the way to Harosheth Haggoyim. Sisera’s whole army died 205 by the edge of the sword; not even one survived! 206
4:17 Now Sisera ran away on foot to the tent of Jael, wife of Heber the Kenite, for King Jabin of Hazor 207 and the family of Heber the Kenite had made a peace treaty. 208 4:18 Jael came out to welcome Sisera. She said to him, “Stop and rest, 209 my lord. Stop and rest with me. Don’t be afraid.” So Sisera 210 stopped to rest in her tent, and she put a blanket over him. 4:19 He said to her, “Give me a little water to drink, because I’m thirsty.” She opened a goatskin container of milk and gave him some milk to drink. Then she covered him up again. 4:20 He said to her, “Stand watch at the entrance to the tent. If anyone comes along and asks you, ‘Is there a man here?’ say ‘No.’” 4:21 Then Jael wife of Heber took a tent peg in one hand and a hammer in the other. 211 She crept up on him, drove the tent peg through his temple into the ground 212 while he was asleep from exhaustion, 213 and he died. 4:22 Now Barak was chasing Sisera. Jael went out to welcome him. She said to him, “Come here and I will show you the man you are searching for.” He went with her into the tent, 214 and there he saw Sisera sprawled out dead 215 with the tent peg in his temple.
4:23 That day God humiliated King Jabin of Canaan before the Israelites. 4:24 Israel’s power continued to overwhelm 216 King Jabin of Canaan until they did away with 217 him. 218
5:1 On that day Deborah and Barak son of Abinoam sang this victory song: 219
5:2 “When the leaders took the lead 220 in Israel,
When the people answered the call to war –
Praise the Lord!
5:3 Hear, O kings!
Pay attention, O rulers!
I will sing to the Lord! 221
I will sing 222 to the Lord God of Israel!
5:4 O Lord, when you departed 223 from Seir,
when you marched from Edom’s plains,
the earth shook, the heavens poured down,
the clouds poured down rain. 224
5:5 The mountains trembled 225 before the Lord, the God of Sinai; 226
before the Lord God of Israel.
5:6 In the days of Shamgar son of Anath,
in the days of Jael caravans 227 disappeared; 228
travelers 229 had to go on winding side roads.
5:7 Warriors 230 were scarce, 231
they were scarce in Israel,
until you 232 arose, Deborah,
until you arose as a motherly protector 233 in Israel.
5:8 God chose new leaders, 234
then fighters appeared in the city gates; 235
but, I swear, not a shield or spear could be found, 236
among forty military units 237 in Israel.
5:9 My heart went out 238 to Israel’s leaders,
to the people who answered the call to war.
Praise the Lord!
5:10 You who ride on light-colored female donkeys,
who sit on saddle blankets, 239
you who walk on the road, pay attention!
5:11 Hear 240 the sound of those who divide the sheep 241 among the watering places;
there they tell of 242 the Lord’s victorious deeds,
the victorious deeds of his warriors 243 in Israel.
Then the Lord’s people went down to the city gates –
5:12 Wake up, wake up, Deborah!
Wake up, wake up, sing a song!
Get up, Barak!
Capture your prisoners of war, 244 son of Abinoam!
5:13 Then the survivors 245 came down 246 to the mighty ones; 247
the Lord’s people came down to me 248 as 249 warriors.
5:14 They came from Ephraim, who uprooted Amalek, 250
they follow 251 after you, Benjamin, with your soldiers.
From Makir leaders came down,
from Zebulun came 252 the ones who march carrying 253 an officer’s staff.
5:15 Issachar’s leaders were with Deborah,
the men of Issachar 254 supported 255 Barak;
into the valley they were sent under Barak’s command. 256
Among the clans of Reuben there was intense 257 heart searching. 258
5:16 Why do you remain among the sheepfolds, 259
listening to the shepherds playing their pipes 260 for their flocks? 261
As for the clans of Reuben – there was intense searching of heart.
5:17 Gilead stayed put 262 beyond the Jordan River.
As for Dan – why did he seek temporary employment in the shipyards? 263
Asher remained 264 on the seacoast,
he stayed 265 by his harbors. 266
5:18 The men of Zebulun were not concerned about their lives; 267
Naphtali charged on to the battlefields. 268
5:19 Kings came, they fought;
the kings of Canaan fought,
at Taanach by the waters of Megiddo, 269
but 270 they took no silver as plunder.
5:20 From the sky 271 the stars 272 fought,
from their paths in the heavens 273 they fought against Sisera.
5:21 The Kishon River carried them off;
the river confronted them 274 – the Kishon River.
Step on the necks of the strong! 275
5:22 The horses’ 276 hooves pounded the ground; 277
the stallions galloped madly. 278
5:23 ‘Call judgment down on 279 Meroz,’ says the Lord’s angelic 280 messenger;
‘Be sure 281 to call judgment down on 282 those who live there,
because they did not come to help in the Lord’s battle, 283
to help in the Lord’s battle against the warriors.’ 284
5:24 The most rewarded 285 of women should be Jael,
the wife of Heber the Kenite!
She should be the most rewarded of women who live in tents.
5:25 He asked for water,
and she gave him milk;
in a bowl fit for a king, 286
she served him curds.
5:26 Her left 287 hand reached for the tent peg,
her right hand for the workmen’s hammer.
She “hammered” 288 Sisera,
she shattered his skull, 289
she smashed his head, 290
she drove the tent peg through his temple. 291
5:27 Between her feet he collapsed,
he fell limp 292 and was lifeless; 293
between her feet he collapsed and fell limp,
in the spot where he collapsed,
there he fell limp – violently murdered! 294
5:28 Through the window she looked;
Sisera’s mother cried out through the lattice:
‘Why is his chariot so slow to return?
Why are the hoofbeats of his chariot-horses 295 delayed?’
5:29 The wisest of her ladies 296 answer;
indeed she even thinks to herself,
5:30 ‘No doubt they are gathering and dividing the plunder 297 –
a girl or two for each man to rape! 298
Sisera is grabbing up colorful cloth, 299
he is grabbing up colorful embroidered cloth, 300
two pieces of colorful embroidered cloth,
for the neck of the plunderer!’ 301
5:31 May all your enemies perish like this, O Lord!
But may those who love you shine
like the rising sun at its brightest!” 302
And the land had rest for forty years.
6:1 The Israelites did evil in the Lord’s sight, 303 so the Lord turned them over to 304 Midian for seven years. 6:2 The Midianites 305 overwhelmed Israel. 306 Because of Midian the Israelites made shelters 307 for themselves in the hills, as well as caves and strongholds. 6:3 Whenever the Israelites planted their crops, 308 the Midianites, Amalekites, and the people from the east would attack them. 309 6:4 They invaded the land 310 and devoured 311 its crops 312 all the way to Gaza. They left nothing for the Israelites to eat, 313 and they took away 314 the sheep, oxen, and donkeys. 6:5 When they invaded 315 with their cattle and tents, they were as thick 316 as locusts. Neither they nor their camels could be counted. 317 They came to devour 318 the land. 6:6 Israel was so severely weakened by Midian that the Israelites cried out to the Lord for help.
6:7 When the Israelites cried out to the Lord for help because of Midian, 6:8 he 319 sent a prophet 320 to the Israelites. He said to them, “This is what the Lord God of Israel says: ‘I brought you up from Egypt 321 and took you out of that place of slavery. 322 6:9 I rescued you from Egypt’s power 323 and from the power of all who oppressed you. I drove them out before you and gave their land to you. 6:10 I said to you, “I am the Lord your God! Do not worship 324 the gods of the Amorites, in whose land you are now living!” But you have disobeyed me.’” 325
6:11 The Lord’s angelic messenger 326 came and sat down under the oak tree in Ophrah owned by Joash the Abiezrite. He arrived while Joash’s son Gideon 327 was threshing 328 wheat in a winepress 329 so he could hide it from the Midianites. 330 6:12 The Lord’s messenger appeared and said to him, “The Lord is with you, courageous warrior!” 6:13 Gideon said to him, “Pardon me, 331 but if the Lord is with us, why has such disaster 332 overtaken us? Where are all his miraculous deeds our ancestors told us about? They said, 333 ‘Did the Lord not bring us up from Egypt?’ But now the Lord has abandoned us and handed us over to Midian.” 6:14 Then the Lord himself 334 turned to him and said, “You have the strength. 335 Deliver Israel from the power of the Midianites! 336 Have I not sent you?” 6:15 Gideon 337 said to him, “But Lord, 338 how 339 can I deliver Israel? Just look! My clan is the weakest in Manasseh, and I am the youngest in my family.” 340 6:16 The Lord said to him, “Ah, but 341 I will be with you! You will strike down the whole Midianite army.” 342 6:17 Gideon 343 said to him, “If you really are pleased with me, 344 then give me 345 a sign as proof that it is really you speaking with me. 6:18 Do not leave this place until I come back 346 with a gift 347 and present it to you.” The Lord said, “I will stay here until you come back.”
6:19 Gideon went and prepared a young goat, 348 along with unleavened bread made from an ephah of flour. He put the meat in a basket and the broth in a pot. He brought the food 349 to him under the oak tree and presented it to him. 6:20 God’s messenger said to him, “Put the meat and unleavened bread on this rock, 350 and pour out the broth.” Gideon did as instructed. 351 6:21 The Lord’s messenger touched the meat and the unleavened bread with the tip of his staff. 352 Fire flared up from the rock and consumed the meat and unleavened bread. The Lord’s messenger then disappeared. 353
6:22 When Gideon realized 354 that it was the Lord’s messenger, he 355 said, “Oh no! 356 Master, Lord! 357 I have seen the Lord’s messenger face to face!” 6:23 The Lord said to him, “You are safe! 358 Do not be afraid! You are not going to die!” 6:24 Gideon built an altar for the Lord there, and named it “The Lord is on friendly terms with me.” 359 To this day it is still there in Ophrah of the Abiezrites.
6:25 That night the Lord said to him, “Take the bull from your father’s herd, as well as a second bull, one that is seven years old. 360 Pull down your father’s Baal altar and cut down the nearby Asherah pole. 6:26 Then build an altar for the Lord your God on the top of this stronghold according to the proper pattern. 361 Take the second bull and offer it as a burnt sacrifice on the wood from the Asherah pole that you cut down.” 6:27 So Gideon took ten of his servants 362 and did just as the Lord had told him. He was too afraid of his father’s family 363 and the men of the city to do it in broad daylight, so he waited until nighttime. 364
6:28 When the men of the city got up the next morning, they saw 365 the Baal altar pulled down, the nearby Asherah pole cut down, and the second bull sacrificed on the newly built altar. 6:29 They said to one another, 366 “Who did this?” 367 They investigated the matter thoroughly 368 and concluded 369 that Gideon son of Joash had done it. 6:30 The men of the city said to Joash, “Bring out your son, so we can execute him! 370 He pulled down the Baal altar and cut down the nearby Asherah pole.” 6:31 But Joash said to all those who confronted him, 371 “Must you fight Baal’s battles? 372 Must you rescue him? Whoever takes up his cause 373 will die by morning! 374 If he really is a god, let him fight his own battles! 375 After all, it was his altar that was pulled down.” 376 6:32 That very day Gideon’s father named him Jerub-Baal, 377 because he had said, “Let Baal fight with him, for it was his altar that was pulled down.”
6:33 All the Midianites, Amalekites, and the people from the east 378 assembled. They crossed the Jordan River 379 and camped in the Jezreel Valley. 6:34 The Lord’s spirit took control of 380 Gideon. He blew a trumpet, 381 summoning the Abiezrites to follow him. 382 6:35 He sent messengers throughout Manasseh and summoned them to follow him as well. 383 He also sent messengers throughout Asher, Zebulun, and Naphtali, and they came up to meet him.
6:36 Gideon said to God, “If you really intend to use me to deliver Israel, 384 as you promised, then give me a sign as proof. 385 6:37 Look, I am putting a wool fleece on the threshing floor. If there is dew only on the fleece, and the ground around it 386 is dry, then I will be sure 387 that you will use me to deliver Israel, 388 as you promised.” 6:38 The Lord did as he asked. 389 When he got up the next morning, he squeezed the fleece, and enough dew dripped from it to fill a bowl. 390 6:39 Gideon said to God, “Please do not get angry at me, when I ask for just one more sign. 391 Please allow me one more test with the fleece. This time make only the fleece dry, while the ground around it is covered with dew.” 392 6:40 That night God did as he asked. 393 Only the fleece was dry and the ground around it was covered with dew.
7:1 Jerub-Baal (that is, Gideon) and his men 394 got up the next morning and camped near the spring of Harod. 395 The Midianites 396 were camped north of them near the hill of Moreh in the valley. 7:2 The Lord said to Gideon, “You have too many men for me to hand Midian over to you. 397 Israel might brag, 398 ‘Our own strength has delivered us.’ 399 7:3 Now, announce to the men, 400 ‘Whoever is shaking with fear 401 may turn around and leave Mount Gilead.’” 402 Twenty-two thousand men 403 went home; 404 ten thousand remained. 7:4 The Lord spoke to Gideon again, “There are still too many men. 405 Bring them down to the water and I will thin the ranks some more. 406 When I say, ‘This one should go with you,’ pick him to go; 407 when I say, 408 ‘This one should not go with you,’ do not take him.” 409 7:5 So he brought the men 410 down to the water. Then the Lord said to Gideon, “Separate those who lap the water as a dog laps from those who kneel to drink.” 411 7:6 Three hundred men lapped; 412 the rest of the men 413 kneeled to drink water. 7:7 The Lord said to Gideon, “With the three hundred men who lapped I will deliver the whole army 414 and I will hand Midian over to you. 415 The rest of the men should go home.” 416 7:8 The men 417 who were chosen 418 took supplies 419 and their trumpets. Gideon 420 sent all the men of Israel back to their homes; 421 he kept only three hundred men. Now the Midianites 422 were camped down below 423 in the valley.
7:9 That night the Lord said to Gideon, 424 “Get up! Attack 425 the camp, for I am handing it over to you. 426 7:10 But if you are afraid to attack, go down to the camp with Purah your servant 7:11 and listen to what they are saying. Then you will be brave 427 and attack the camp.” So he went down with Purah his servant to where the sentries were guarding the camp. 428 7:12 Now the Midianites, Amalekites, and the people from the east covered the valley like a swarm of locusts. 429 Their camels could not be counted; they were as innumerable as the sand on the seashore. 7:13 When Gideon arrived, he heard a man telling another man about a dream he had. 430 The man 431 said, “Look! I had a dream. I saw 432 a stale cake of barley bread rolling into the Midianite camp. It hit a tent so hard it knocked it over and turned it upside down. The tent just collapsed.” 433 7:14 The other man said, 434 “Without a doubt this symbolizes 435 the sword of Gideon son of Joash, the Israelite. God is handing Midian and all the army over to him.”
7:15 When Gideon heard the report of the dream and its interpretation, he praised God. 436 Then he went back to the Israelite camp and said, “Get up, for the Lord is handing the Midianite army over to you!” 7:16 He divided the three hundred men into three units. 437 He gave them all trumpets and empty jars with torches inside them. 438 7:17 He said to them, “Watch me and do as I do. Watch closely! 439 I am going to the edge of the camp. Do as I do! 7:18 When I and all who are with me blow our trumpets, you also blow your trumpets all around the camp. Then say, ‘For the Lord and for Gideon!’”
7:19 Gideon took a hundred men to the edge of the camp 440 at the beginning of the middle watch, just after they had changed the guards. They blew their trumpets and broke the jars they were carrying. 441 7:20 All three units blew their trumpets and broke their jars. They held the torches in their left hand and the trumpets in their right. 442 Then they yelled, “A sword for the Lord and for Gideon!” 7:21 They stood in order 443 all around the camp. The whole army ran away; they shouted as they scrambled away. 444 7:22 When the three hundred men blew their trumpets, the Lord caused the Midianites to attack one another with their swords 445 throughout 446 the camp. The army fled to Beth Shittah on the way to Zererah. They went 447 to the border of Abel Meholah near Tabbath. 7:23 Israelites from Naphtali, Asher, and Manasseh answered the call and chased the Midianites. 448
7:24 Now Gideon sent messengers throughout the Ephraimite hill country who announced, “Go down and head off the Midianites. 449 Take control of the fords of the streams 450 all the way to Beth Barah and the Jordan River.” 451 When all the Ephraimites had assembled, 452 they took control of the fords 453 all the way to Beth Barah and the Jordan River. 7:25 They captured the two Midianite generals, Oreb and Zeeb. 454 They executed Oreb on the rock of Oreb and Zeeb 455 in the winepress of Zeeb. They chased the Midianites 456 and brought the heads of Oreb and Zeeb to Gideon, who was now on the other side of the Jordan River. 457
8:1 The Ephraimites said to him, “Why have you done such a thing to us? You did not summon us 458 when you went to fight the Midianites!” They argued vehemently with him. 8:2 He said to them, “Now what have I accomplished compared to you? Even Ephraim’s leftover grapes 459 are better quality than Abiezer’s harvest! 460 8:3 It was to you that God handed over the Midianite generals, Oreb and Zeeb! What did I accomplish to rival that?” 461 When he said this, they calmed down. 462
8:4 Now Gideon and his three hundred men had crossed over the Jordan River, and even though they were exhausted, they were still chasing the Midianites. 463 8:5 He said to the men of Succoth, “Give 464 some loaves of bread to the men 465 who are following me, 466 because they are exhausted. I am chasing Zebah and Zalmunna, the kings of Midian.” 8:6 The officials of Succoth said, “You have not yet overpowered Zebah and Zalmunna. So why should we give 467 bread to your army?” 468 8:7 Gideon said, “Since you will not help, 469 after the Lord hands Zebah and Zalmunna over to me, I will thresh 470 your skin 471 with 472 desert thorns and briers.” 8:8 He went up from there to Penuel and made the same request. 473 The men of Penuel responded the same way the men of Succoth had. 474 8:9 He also threatened 475 the men of Penuel, warning, 476 “When I return victoriously, 477 I will tear down this tower.”
8:10 Now Zebah and Zalmunna were in Karkor with their armies. There were about fifteen thousand survivors from the army of the eastern peoples; a hundred and twenty thousand sword-wielding soldiers had been killed. 478 8:11 Gideon went up the road of the nomads 479 east of Nobah and Jogbehah and ambushed the surprised army. 480 8:12 When Zebah and Zalmunna ran away, Gideon 481 chased them and captured the two Midianite kings, Zebah and Zalmunna. He had surprised 482 their entire army.
8:13 Gideon son of Joash returned from the battle by the pass 483 of Heres. 8:14 He captured a young man from Succoth 484 and interrogated him. The young man wrote down for him the names of Succoth’s officials and city leaders – seventy-seven men in all. 485 8:15 He approached the men of Succoth and said, “Look what I have! 486 Zebah and Zalmunna! You insulted me, saying, ‘You have not yet overpowered Zebah and Zalmunna. So why should we give bread to your exhausted men?’” 487 8:16 He seized the leaders 488 of the city, along with some desert thorns and briers; he then “threshed” the men of Succoth with them. 489 8:17 He also tore down the tower of Penuel and executed the city’s men.
8:18 He said to Zebah and Zalmunna, “Describe for me 490 the men you killed at Tabor.” They said, “They were like you. Each one looked like a king’s son.” 491 8:19 He said, “They were my brothers, the sons of my mother. I swear, 492 as surely as the Lord is alive, if you had let them live, I would not kill you.” 8:20 He ordered Jether his firstborn son, “Come on! 493 Kill them!” But Jether was too afraid to draw his sword, 494 because he was still young. 8:21 Zebah and Zalmunna said to Gideon, 495 “Come on, 496 you strike us, for a man is judged by his strength.” 497 So Gideon killed 498 Zebah and Zalmunna, and he took the crescent-shaped ornaments which were on the necks of their camels.
8:22 The men of Israel said to Gideon, “Rule over us – you, your son, and your grandson. For you have delivered us from Midian’s power.” 499 8:23 Gideon said to them, “I will not rule over you, nor will my son rule over you. The Lord will rule over you.” 8:24 Gideon continued, 500 “I would like to make one request. Each of you give me an earring from the plunder you have taken.” 501 (The Midianites 502 had gold earrings because they were Ishmaelites.) 8:25 They said, “We are happy to give you earrings.” 503 So they 504 spread out a garment, and each one threw an earring from his plunder onto it. 8:26 The total weight of the gold earrings he requested came to seventeen hundred gold shekels. 505 This was in addition to the crescent-shaped ornaments, jewelry, 506 purple clothing worn by the Midianite kings, and the necklaces on the camels. 507 8:27 Gideon used all this to make 508 an ephod, 509 which he put in his hometown of Ophrah. All the Israelites 510 prostituted themselves to it by worshiping it 511 there. It became a snare to Gideon and his family.
8:28 The Israelites humiliated Midian; the Midianites’ fighting spirit was broken. 512 The land had rest for forty years during Gideon’s time. 513 8:29 Then Jerub-Baal son of Joash went home and settled down. 514 8:30 Gideon fathered seventy sons through his many wives. 515 8:31 His concubine, 516 who lived in Shechem, also gave him a son, whom he named Abimelech. 517 8:32 Gideon son of Joash died at a very 518 old age and was buried in the tomb of his father Joash located in Ophrah of the Abiezrites.
8:33 After Gideon died, the Israelites again prostituted themselves to the Baals. They made Baal-Berith 519 their god. 8:34 The Israelites did not remain true 520 to the Lord their God, who had delivered them from all the enemies who lived around them. 8:35 They did not treat 521 the family of Jerub-Baal (that is, Gideon) fairly in return for all the good he had done for Israel.
9:1 Now Abimelech son of Jerub-Baal went to Shechem to see his mother’s relatives. 522 He said to them and to his mother’s entire extended family, 523 9:2 “Tell 524 all the leaders of Shechem this: ‘Why would you want 525 to have seventy men, all Jerub-Baal’s sons, ruling over you, when you can have just one ruler? Recall that I am your own flesh and blood.’” 526 9:3 His mother’s relatives 527 spoke on his behalf to 528 all the leaders of Shechem and reported his proposal. 529 The leaders were drawn to Abimelech; 530 they said, “He is our close relative.” 531 9:4 They paid him seventy silver shekels out of the temple of Baal-Berith. Abimelech then used the silver to hire some lawless, dangerous 532 men as his followers. 533 9:5 He went to his father’s home in Ophrah and murdered his half-brothers, 534 the seventy legitimate 535 sons of Jerub-Baal, on one stone. Only Jotham, Jerub-Baal’s youngest son, escaped, 536 because he hid. 9:6 All the leaders of Shechem and Beth Millo assembled and then went and made Abimelech king by the oak near the pillar 537 in Shechem.
9:7 When Jotham heard the news, 538 he went and stood on the top of Mount Gerizim. He spoke loudly to the people below, 539 “Listen to me, leaders of Shechem, so that God may listen to you!
9:8 “The trees were determined to go out 540 and choose a king for themselves. 541 They said to the olive tree, ‘Be our king!’ 542 9:9 But the olive tree said to them, ‘I am not going to stop producing my oil, which is used to honor gods and men, just to sway above the other trees!’ 543
9:10 “So the trees said to the fig tree, ‘You come and be our king!’ 544 9:11 But the fig tree said to them, ‘I am not going to stop producing my sweet figs, my excellent fruit, just to sway above the other trees!’ 545
9:12 “So the trees said to the grapevine, ‘You come and be our king!’ 546 9:13 But the grapevine said to them, ‘I am not going to stop producing my wine, which makes gods and men so happy, just to sway above the other trees!’ 547
9:14 “So all the trees said to the thornbush, ‘You come and be our king!’ 548 9:15 The thornbush said to the trees, ‘If you really want to choose 549 me as your king, then come along, find safety under my branches! 550 Otherwise 551 may fire blaze from the thornbush and consume the cedars of Lebanon!’
9:16 “Now, if you have shown loyalty and integrity when you made Abimelech king, if you have done right to Jerub-Baal and his family, 552 if you have properly repaid him 553 – 9:17 my father fought for you; he risked his life 554 and delivered you from Midian’s power. 555 9:18 But you have attacked 556 my father’s family 557 today. You murdered his seventy legitimate 558 sons on one stone and made Abimelech, the son of his female slave, king over the leaders of Shechem, just because he is your close relative. 559 9:19 So if you have shown loyalty and integrity to Jerub-Baal and his family 560 today, then may Abimelech bring you happiness and may you bring him happiness! 561 9:20 But if not, may fire blaze from Abimelech and consume the leaders of Shechem and Beth Millo! May fire also blaze from the leaders of Shechem and Beth Millo and consume Abimelech!” 9:21 Then Jotham ran away 562 to Beer and lived there to escape from 563 Abimelech his half-brother. 564
9:22 Abimelech commanded 565 Israel for three years. 9:23 God sent a spirit to stir up hostility 566 between Abimelech and the leaders of Shechem. He made the leaders of Shechem disloyal 567 to Abimelech. 9:24 He did this so the violent deaths of Jerub-Baal’s seventy sons might be avenged and Abimelech, their half-brother 568 who murdered them, might have to pay for their spilled blood, along with the leaders of Shechem who helped him murder them. 569 9:25 The leaders of Shechem rebelled against Abimelech by putting 570 bandits in 571 the hills, who robbed everyone who traveled by on the road. But Abimelech found out about it. 572
9:26 Gaal son of Ebed 573 came through Shechem with his brothers. The leaders of Shechem transferred their loyalty to him. 574 9:27 They went out to the field, harvested their grapes, 575 squeezed out the juice, 576 and celebrated. They came to the temple 577 of their god and ate, drank, and cursed Abimelech. 9:28 Gaal son of Ebed said, “Who is Abimelech and who is Shechem, that we should serve him? Is he not the son of Jerub-Baal, and is not Zebul the deputy he appointed? 578 Serve the sons of Hamor, the father of Shechem! But why should we serve Abimelech? 579 9:29 If only these men 580 were under my command, 581 I would get rid of Abimelech!” He challenged Abimelech, 582 “Muster 583 your army and come out for battle!” 584
9:30 When Zebul, the city commissioner, heard the words of Gaal son of Ebed, he was furious. 585 9:31 He sent messengers to Abimelech, who was in Arumah, 586 reporting, “Beware! 587 Gaal son of Ebed and his brothers are coming 588 to Shechem and inciting the city to rebel against you. 589 9:32 Now, come up 590 at night with your men 591 and set an ambush in the field outside the city. 592 9:33 In the morning at sunrise quickly attack the city. When he and his men come out to fight you, do what you can to him.” 593
9:34 So Abimelech and all his men came up 594 at night and set an ambush outside Shechem – they divided into 595 four units. 9:35 When Gaal son of Ebed came out and stood at the entrance to the city’s gate, Abimelech and his men got up from their hiding places. 9:36 Gaal saw the men 596 and said to Zebul, “Look, men are coming down from the tops of the hills.” But Zebul said to him, “You are seeing the shadows on the hills – it just looks like men.” 597 9:37 Gaal again said, “Look, men are coming down from the very center 598 of the land. A unit 599 is coming by way of the Oak Tree of the Diviners.” 600 9:38 Zebul said to him, “Where now are your bragging words, 601 ‘Who is Abimelech that we should serve him?’ Are these not the men 602 you insulted? 603 Go out now and fight them!” 9:39 So Gaal led the leaders of Shechem out 604 and fought Abimelech. 9:40 Abimelech chased him, and Gaal 605 ran from him. Many Shechemites 606 fell wounded at the entrance of the gate. 9:41 Abimelech went back 607 to Arumah; Zebul drove Gaal and his brothers out of Shechem. 608
9:42 The next day the Shechemites 609 came out to the field. When Abimelech heard about it, 610 9:43 he took his men 611 and divided them into three units and set an ambush in the field. When he saw the people coming out of the city, 612 he attacked and struck them down. 613 9:44 Abimelech and his units 614 attacked and blocked 615 the entrance to the city’s gate. Two units then attacked all the people in the field and struck them down. 9:45 Abimelech fought against the city all that day. He captured the city and killed all the people in it. Then he leveled 616 the city and spread salt over it. 617
9:46 When all the leaders of the Tower of Shechem 618 heard the news, they went to the stronghold 619 of the temple of El-Berith. 620 9:47 Abimelech heard 621 that all the leaders of the Tower of Shechem were in one place. 622 9:48 He and all his men 623 went up on Mount Zalmon. He 624 took an ax 625 in his hand and cut off a tree branch. He put it 626 on his shoulder and said to his men, “Quickly, do what you have just seen me do!” 627 9:49 So each of his men also cut off a branch and followed Abimelech. They put the branches 628 against the stronghold and set fire to it. 629 All the people 630 of the Tower of Shechem died – about a thousand men and women.
9:50 Abimelech moved on 631 to Thebez; he besieged and captured it. 632 9:51 There was a fortified 633 tower 634 in the center of the city, so all the men and women, as well as the city’s leaders, ran into it and locked the entrance. Then they went up to the roof of the tower. 9:52 Abimelech came and attacked the tower. When he approached the entrance of the tower to set it on fire, 9:53 a woman threw an upper millstone 635 down on his 636 head and shattered his skull. 9:54 He quickly called to the young man who carried his weapons, 637 “Draw your sword and kill me, so they will not say, 638 ‘A woman killed him.’” So the young man stabbed him and he died. 9:55 When the Israelites saw that Abimelech was dead, they went home. 639
9:56 God repaid Abimelech for the evil he did to his father by murdering his seventy half-brothers. 640 9:57 God also repaid the men of Shechem for their evil deeds. The curse spoken by Jotham son of Jerub-Baal fell 641 on them.
10:1 After Abimelech’s death, 642 Tola son of Puah, grandson 643 of Dodo, from the tribe of Issachar, 644 rose up to deliver Israel. He lived in Shamir in the Ephraimite hill country. 10:2 He led 645 Israel for twenty-three years, then died and was buried in Shamir.
10:3 Jair the Gileadite rose up after him; he led Israel for twenty-two years. 10:4 He had thirty sons who rode on thirty donkeys and possessed thirty cities. To this day these towns are called Havvoth Jair 646 – they are in the land of Gilead. 647 10:5 Jair died and was buried in Kamon.
10:6 The Israelites again did evil in the Lord’s sight. 648 They worshiped 649 the Baals and the Ashtars, 650 as well as the gods of Syria, Sidon, 651 Moab, the Ammonites, and the Philistines. 652 They abandoned the Lord and did not worship 653 him. 10:7 The Lord was furious with Israel 654 and turned them over to 655 the Philistines and Ammonites. 10:8 They ruthlessly oppressed 656 the Israelites that eighteenth year 657 – that is, all the Israelites living east of the Jordan in Amorite country in Gilead. 10:9 The Ammonites crossed the Jordan to fight with Judah, Benjamin, and Ephraim. 658 Israel suffered greatly. 659
10:10 The Israelites cried out for help to the Lord: “We have sinned against you. We abandoned our God and worshiped 660 the Baals.” 10:11 The Lord said to the Israelites, “Did I not deliver you from Egypt, the Amorites, the Ammonites, the Philistines, 10:12 the Sidonians, Amalek, and Midian 661 when they oppressed you? 662 You cried out for help to me, and I delivered you from their power. 663 10:13 But since you abandoned me and worshiped 664 other gods, I will not deliver you again. 10:14 Go and cry for help to the gods you have chosen! Let them deliver you from trouble!” 665 10:15 But the Israelites said to the Lord, “We have sinned. You do to us as you see fit, 666 but deliver us today!” 667 10:16 They threw away the foreign gods they owned 668 and worshiped 669 the Lord. Finally the Lord grew tired of seeing Israel suffer so much. 670
10:17 The Ammonites assembled 671 and camped in Gilead; the Israelites gathered together and camped in Mizpah. 10:18 The leaders 672 of Gilead said to one another, “Who is willing to lead the charge 673 against the Ammonites? He will become the leader of all who live in Gilead!”
11:1 Now Jephthah the Gileadite was a brave warrior. His mother was a prostitute, but Gilead was his father. 674 11:2 Gilead’s wife also gave 675 him sons. When his wife’s sons grew up, they made Jephthah leave and said to him, “You are not going to inherit any of our father’s wealth, 676 because you are another woman’s son.” 11:3 So Jephthah left 677 his half-brothers 678 and lived in the land of Tob. Lawless men joined Jephthah’s gang and traveled with him. 679
11:4 It was some time after this when the Ammonites fought with Israel. 11:5 When the Ammonites attacked, 680 the leaders 681 of Gilead asked Jephthah to come back 682 from the land of Tob. 11:6 They said, 683 “Come, be our commander, so we can fight with the Ammonites.” 11:7 Jephthah said to the leaders of Gilead, “But you hated me and made me leave 684 my father’s house. Why do you come to me now, when you are in trouble?” 11:8 The leaders of Gilead said to Jephthah, “That may be true, 685 but now we pledge to you our loyalty. 686 Come with us and fight with the Ammonites. Then you will become the leader 687 of all who live in Gilead.” 688 11:9 Jephthah said to the leaders of Gilead, “All right! 689 If you take me back to fight with the Ammonites and the Lord gives them to me, 690 I will be your leader.” 691 11:10 The leaders of Gilead said to Jephthah, “The Lord will judge any grievance you have against us, 692 if we do not do as you say.” 693 11:11 So Jephthah went with the leaders of Gilead. The people made him their leader and commander. Jephthah repeated the terms of the agreement 694 before the Lord in Mizpah.
11:12 Jephthah sent messengers to the Ammonite king, saying, “Why have 695 you come against me to attack my land?” 11:13 The Ammonite king said to Jephthah’s messengers, “Because Israel stole 696 my land when they 697 came up from Egypt – from the Arnon River in the south to the Jabbok River in the north, and as far west as the Jordan. 698 Now return it 699 peaceably!”
11:14 Jephthah sent messengers back to the Ammonite king 11:15 and said to him, “This is what Jephthah says, ‘Israel did not steal 700 the land of Moab and the land of the Ammonites. 11:16 When they left 701 Egypt, Israel traveled 702 through the desert as far as the Red Sea and then came to Kadesh. 11:17 Israel sent messengers to the king of Edom, saying, “Please allow us 703 to pass through your land.” But the king of Edom rejected the request. 704 Israel sent the same request to the king of Moab, but he was unwilling to cooperate. 705 So Israel stayed at Kadesh. 11:18 Then Israel 706 went through the desert and bypassed the land of Edom and the land of Moab. They traveled east of the land of Moab and camped on the other side of the Arnon River; 707 they did not go through Moabite territory (the Arnon was Moab’s border). 11:19 Israel sent messengers to King Sihon, the Amorite king who ruled in Heshbon, and said to him, “Please allow us to pass through your land to our land.” 708 11:20 But Sihon did not trust Israel to pass through his territory. He 709 assembled his whole army, 710 camped in Jahaz, and fought with Israel. 11:21 The Lord God of Israel handed Sihon and his whole army over to Israel and they defeated them. Israel took 711 all the land of the Amorites who lived in that land. 11:22 They took all the Amorite territory from the Arnon River on the south to the Jabbok River on the north, from the desert in the east to the Jordan in the west. 712 11:23 Since 713 the Lord God of Israel has driven out 714 the Amorites before his people Israel, do you think you can just take it from them? 715 11:24 You have the right to take what Chemosh your god gives you, but we will take the land of all whom the Lord our God has driven out before us. 716 11:25 Are you really better than Balak son of Zippor, king of Moab? Did he dare to quarrel with Israel? Did he dare to fight with them? 717 11:26 Israel has been living in Heshbon and its nearby towns, in Aroer and its nearby towns, and in all the cities along the Arnon for three hundred years! Why did you not reclaim them during that time? 11:27 I have not done you wrong, 718 but you are doing wrong 719 by attacking me. May the Lord, the Judge, judge this day between the Israelites and the Ammonites!’” 11:28 But the Ammonite king disregarded 720 the message sent by Jephthah. 721
11:29 The Lord’s spirit empowered 722 Jephthah. He passed through Gilead and Manasseh and went 723 to Mizpah in Gilead. From there he approached the Ammonites. 724 11:30 Jephthah made a vow to the Lord, saying, “If you really do hand the Ammonites over to me, 11:31 then whoever is the first to come through 725 the doors of my house to meet me when I return safely from fighting the Ammonites – he 726 will belong to the Lord and 727 I will offer him up as a burnt sacrifice.” 11:32 Jephthah approached 728 the Ammonites to fight with them, and the Lord handed them over to him. 11:33 He defeated them from Aroer all the way to Minnith – twenty cities in all, even as far as Abel Keramim! He wiped them out! 729 The Israelites humiliated the Ammonites. 730
11:34 When Jephthah came home to Mizpah, there was his daughter hurrying out 731 to meet him, dancing to the rhythm of tambourines. 732 She was his only child; except for her he had no son or daughter. 11:35 When he saw her, he ripped his clothes and said, “Oh no! My daughter! You have completely ruined me! 733 You have brought me disaster! 734 I made an oath to the Lord, and I cannot break it.” 735 11:36 She said to him, “My father, since 736 you made an oath to the Lord, do to me as you promised. 737 After all, the Lord vindicated you before 738 your enemies, the Ammonites.” 11:37 She then said to her father, “Please grant me this one wish. 739 For two months allow me to walk through the hills with my friends and mourn my virginity.” 740 11:38 He said, “You may go.” He permitted her to leave 741 for two months. She went with her friends and mourned her virginity as she walked through the hills. 742 11:39 After two months she returned to her father, and he did to her as he had vowed. She died a virgin. 743 Her tragic death gave rise to a custom in Israel. 744 11:40 Every year 745 Israelite women commemorate 746 the daughter of Jephthah the Gileadite for four days. 747
12:1 The Ephraimites assembled 748 and crossed over to Zaphon. They said to Jephthah, “Why did you go and fight 749 with the Ammonites without asking 750 us to go with you? We will burn your house down right over you!” 751
12:2 Jephthah said to them, “My people and I were entangled in controversy with the Ammonites. 752 I asked for your help, but you did not deliver me from their power. 753 12:3 When I saw that you were not going to help, 754 I risked my life 755 and advanced against 756 the Ammonites, and the Lord handed them over to me. Why have you come up 757 to fight with me today?” 12:4 Jephthah assembled all the men of Gilead and they fought with Ephraim. The men of Gilead defeated Ephraim, because the Ephraimites insulted them, saying, 758 “You Gileadites are refugees in Ephraim, living within Ephraim’s and Manasseh’s territory.” 759 12:5 The Gileadites captured the fords of the Jordan River 760 opposite Ephraim. 761 Whenever an Ephraimite fugitive 762 said, “Let me cross over,” the men of Gilead asked 763 him, “Are you an Ephraimite?” If he said, “No,” 12:6 then they said to him, “Say ‘Shibboleth!’” 764 If he said, “Sibboleth” (and could not pronounce the word 765 correctly), they grabbed him and executed him right there at the fords of the Jordan. On that day forty-two thousand Ephraimites fell dead. 12:7 Jephthah led 766 Israel for six years; then he 767 died and was buried in his city in Gilead. 768
12:8 After him Ibzan of Bethlehem 769 led 770 Israel. 12:9 He had thirty sons. He arranged for thirty of his daughters to be married outside his extended family, 771 and he arranged for thirty young women to be brought from outside as wives for his sons. 772 Ibzan 773 led 774 Israel for seven years; 12:10 then he 775 died and was buried in Bethlehem.
12:11 After him Elon the Zebulunite led 776 Israel for ten years. 777 12:12 Then Elon the Zebulunite died and was buried in Aijalon in the land of Zebulun.
12:13 After him Abdon son of Hillel the Pirathonite led 778 Israel. 12:14 He had forty sons and thirty grandsons who rode on seventy donkeys. He led Israel for eight years. 12:15 Then Abdon son of Hillel the Pirathonite died and was buried in Pirathon in the land of Ephraim, in the hill country of the Amalekites.
13:1 The Israelites again did evil in the Lord’s sight, 779 so the Lord handed them over to the Philistines for forty years.
13:2 There was a man named Manoah from Zorah, from the Danite tribe. His wife was infertile and childless. 780 13:3 The Lord’s angelic 781 messenger appeared to the woman and said to her, “You 782 are infertile and childless, 783 but you will conceive and have a son. 13:4 Now be careful! Do not drink wine or beer, and do not eat any food that will make you ritually unclean. 784 13:5 Look, you will conceive and have a son. 785 You must never cut his hair, 786 for the child will be dedicated to God 787 from birth. He will begin to deliver Israel from the power 788 of the Philistines.”
13:6 The woman went and said to her husband, “A man sent from God 789 came to me! He looked like God’s angelic messenger – he was very awesome. 790 I did not ask him where he came from, and he did not tell me his name. 13:7 He said to me, ‘Look, you will conceive and have a son. 791 So now, do not drink wine or beer and do not eat any food that will make you ritually unclean. 792 For the child will be dedicated 793 to God from birth till the day he dies.’”
13:8 Manoah prayed to the Lord, 794 “Please, Lord, allow the man sent from God 795 to visit 796 us again, so he can teach 797 us how we should raise 798 the child who will be born.” 13:9 God answered Manoah’s prayer. 799 God’s angelic messenger visited 800 the woman again while she was sitting in the field. But her husband Manoah was not with her. 13:10 The woman ran at once and told her husband, 801 “Come quickly, 802 the man who visited 803 me the other day has appeared to me!” 13:11 So Manoah got up and followed his wife. When he met 804 the man, he said to him, “Are you the man who spoke to my wife?” 805 He said, “Yes.” 806 13:12 Manoah said, “Now, when your announcement comes true, 807 how should the child be raised and what should he do?” 808 13:13 The Lord’s messenger told 809 Manoah, “Your wife should pay attention to everything I told her. 810 13:14 She should not drink 811 anything that the grapevine produces. She must not drink wine or beer, and she must not eat any food that will make her ritually unclean. 812 She should obey everything I commanded her to do.” 13:15 Manoah said to the Lord’s messenger, “Please stay here awhile, 813 so we can prepare a young goat for you to eat.” 814 13:16 The Lord’s messenger said to Manoah, “If I stay, 815 I will not eat your food. But if you want to make a burnt sacrifice to the Lord, you should offer it.” (He said this because Manoah did not know that he was the Lord’s messenger.) 816 13:17 Manoah said to the Lord’s messenger, “Tell us your name, so we can honor you when your announcement comes true.” 817 13:18 The Lord’s messenger said to him, “You should not ask me my name, because you cannot comprehend it.” 818 13:19 Manoah took a young goat and a grain offering and offered them on a rock to the Lord. The Lord’s messenger did an amazing thing as Manoah and his wife watched. 819 13:20 As the flame went up from the altar toward the sky, the Lord’s messenger went up in it 820 while Manoah and his wife watched. They fell facedown 821 to the ground.
13:21 The Lord’s messenger did not appear again to Manoah and his wife. After all this happened Manoah realized that the visitor had been the Lord’s messenger. 822 13:22 Manoah said to his wife, “We will certainly die, because we have seen a supernatural being!” 823 13:23 But his wife said to him, “If the Lord wanted to kill us, he would not have accepted the burnt offering and the grain offering from us. 824 He would not have shown us all these things, or have spoken to us like this just now.”
13:24 Manoah’s wife 825 gave birth to a son and named him Samson. 826 The child grew and the Lord empowered 827 him. 13:25 The Lord’s spirit began to control him 828 in Mahaneh Dan between Zorah and Eshtaol.
14:1 Samson went down to Timnah, where a Philistine girl caught his eye. 829 14:2 When he got home, 830 he told his father and mother, “A Philistine girl in Timnah has caught my eye. 831 Now get her for my wife.” 14:3 But his father and mother said to him, “Certainly you can find a wife among your relatives or among all our 832 people! You should not have to go and get a wife from the uncircumcised Philistines.” 833 But Samson said to his father, “Get her for me, 834 because she is the right one for me.” 835 14:4 Now his father and mother did not realize this was the Lord’s doing, 836 because he was looking for an opportunity to stir up trouble with the Philistines 837 (for at that time the Philistines were ruling Israel).
14:5 Samson went down to Timnah. When he approached 838 the vineyards of Timnah, he saw a roaring young lion attacking him. 839 14:6 The Lord’s spirit empowered 840 him and he tore the lion 841 in two with his bare hands 842 as easily as one would tear a young goat. But he did not tell his father or mother what he had done.
14:7 Samson continued on down to Timnah 843 and spoke to the girl. In his opinion, she was just the right one. 844 14:8 Some time later, when he went back to marry 845 her, he turned aside to see the lion’s remains. He saw 846 a swarm of bees in the lion’s carcass, as well as some honey. 14:9 He scooped it up with his hands and ate it as he walked along. When he returned 847 to his father and mother, he offered them some and they ate it. But he did not tell them he had scooped the honey out of the lion’s carcass. 848
14:10 Then Samson’s father accompanied him to Timnah for the marriage. 849 Samson hosted a party 850 there, for this was customary for bridegrooms 851 to do. 14:11 When the Philistines saw he had no attendants, they gave him thirty groomsmen who kept him company. 852 14:12 Samson said to them, “I will give you a riddle. If you really can solve it during the seven days the party lasts, 853 I will give you thirty linen robes and thirty sets 854 of clothes. 14:13 But if you cannot solve it, 855 you will give me thirty linen robes and thirty sets of clothes.” They said to him, “Let us hear your riddle.” 856 14:14 He said to them,
“Out of the one who eats came something to eat;
out of the strong one came something sweet.”
They could not solve the riddle for three days.
14:15 On the fourth 857 day they said to Samson’s bride, “Trick your husband into giving the solution to the riddle. 858 If you refuse, 859 we will burn up 860 you and your father’s family. 861 Did you invite us here 862 to make us poor?” 863 14:16 So Samson’s bride cried on his shoulder 864 and said, “You must 865 hate me; you do not love me! You told the young men 866 a riddle, but you have not told me the solution.” He said to her, “Look, I have not even told my father or mother. Do you really expect me to tell you?” 867 14:17 She cried on his shoulder 868 until the party was almost over. 869 Finally, on the seventh day, he told her because she had nagged him so much. 870 Then she told the young men the solution to the riddle. 871 14:18 On the seventh day, before the sun set, the men of the city said to him,
“What is sweeter than honey?
What is stronger than a lion?”
He said to them,
“If you had not plowed with my heifer, 872
you would not have solved my riddle!”
14:19 The Lord’s spirit empowered him. He went down to Ashkelon and murdered thirty men. He took their clothes 873 and gave them 874 to the men who had solved the riddle. He was furious as he went back home. 875 14:20 Samson’s bride was then given to his best man. 876
15:1 Sometime later, during the wheat harvest, 877 Samson took a young goat as a gift and went to visit his bride. 878 He said to her father, 879 “I want to have sex with my bride in her bedroom!” 880 But her father would not let him enter. 15:2 Her father said, “I really thought 881 you absolutely despised 882 her, so I gave her to your best man. Her younger sister is more attractive than she is. Take her instead!” 883 15:3 Samson said to them, 884 “This time I am justified in doing the Philistines harm!” 885 15:4 Samson went and captured three hundred jackals 886 and got some torches. He tied the jackals in pairs by their tails and then tied a torch to each pair. 887 15:5 He lit the torches 888 and set the jackals loose in the Philistines’ standing grain. He burned up the grain heaps and the standing grain, as well as the vineyards and olive groves. 15:6 The Philistines asked, 889 “Who did this?” They were told, 890 “Samson, the Timnite’s son-in-law, because the Timnite 891 took Samson’s 892 bride and gave her to his best man.” So the Philistines went up and burned her and her father. 893 15:7 Samson said to them, “Because you did this, 894 I will get revenge against you before I quit fighting.” 895 15:8 He struck them down and defeated them. 896 Then he went down and lived for a time in the cave in the cliff of Etam.
15:9 The Philistines went up and invaded 897 Judah. They arrayed themselves for battle 898 in Lehi. 15:10 The men of Judah said, “Why are you attacking 899 us?” The Philistines 900 said, “We have come up to take Samson prisoner so we can do to him what he has done to us.” 15:11 Three thousand men of Judah went down to the cave in the cliff of Etam and said to Samson, “Do you not know that the Philistines rule over us? Why have you done this to us?” He said to them, “I have only done to them what they have done to me.” 15:12 They said to him, “We have come down to take you prisoner so we can hand you over to the Philistines.” Samson said to them, “Promise me 901 you will not kill 902 me.” 15:13 They said to him, “We promise! 903 We will only take you prisoner and hand you over to them. We promise not to kill you.” They tied him up with two brand new ropes and led him up from the cliff. 15:14 When he arrived in Lehi, the Philistines shouted as they approached him. But the Lord’s spirit empowered 904 him. The ropes around his arms were like flax dissolving in 905 fire, and they 906 melted away from his hands. 15:15 He happened to see 907 a solid 908 jawbone of a donkey. He grabbed it 909 and struck down 910 a thousand men. 15:16 Samson then said,
“With the jawbone of a donkey
I have left them in heaps; 911
with the jawbone of a donkey
I have struck down a thousand men!”
15:17 When he finished speaking, he threw the jawbone down 912 and named that place Ramath Lehi. 913
15:18 He was very thirsty, so he cried out to the Lord and said, “You have given your servant 914 this great victory. But now must I die of thirst and fall into hands of the Philistines?” 915 15:19 So God split open the basin 916 at Lehi and water flowed out from it. When he took a drink, his strength 917 was restored and he revived. For this reason he named the spring 918 En Hakkore. 919 It remains in Lehi to this very day. 15:20 Samson led 920 Israel for twenty years during the days of Philistine prominence. 921
16:1 Samson went to Gaza. There he saw a prostitute and went in to have sex with her. 922 16:2 The Gazites were told, 923 “Samson has come here!” So they surrounded the town 924 and hid all night at the city gate, waiting for him to leave. 925 They relaxed 926 all night, thinking, 927 “He will not leave 928 until morning comes; 929 then we will kill him!” 16:3 Samson spent half the night with the prostitute; then he got up in the middle of the night and left. 930 He grabbed the doors of the city gate, as well as the two posts, and pulled them right off, bar and all. 931 He put them on his shoulders and carried them up to the top of a hill east of Hebron. 932
16:4 After this Samson fell in love with a woman named Delilah, who lived in the Sorek Valley. 16:5 The rulers of the Philistines went up to visit her and said to her, “Trick him! Find out what makes him so strong and how we can subdue him and humiliate 933 him. Each one of us will give you eleven hundred silver pieces.”
16:6 So Delilah said to Samson, “Tell me what makes you so strong and how you can be subdued and humiliated.” 934 16:7 Samson said to her, “If they tie me up with seven fresh 935 bowstrings 936 that have not been dried, I will become weak and be just like any other man.” 16:8 So the rulers of the Philistines brought her seven fresh bowstrings which had not been dried and they tied him up with them. 16:9 They hid 937 in the bedroom and then she said to him, “The Philistines are here, 938 Samson!” He snapped the bowstrings as easily as a thread of yarn snaps when it is put close to fire. 939 The secret of his strength was not discovered. 940
16:10 Delilah said to Samson, “Look, you deceived 941 me and told me lies! Now tell me how you can be subdued.” 16:11 He said to her, “If they tie me tightly with brand new ropes that have never been used, 942 I will become weak and be just like any other man.” 16:12 So Delilah took new ropes and tied him with them and said to him, “The Philistines are here, 943 Samson!” (The Philistines were hiding in the bedroom.) 944 But he tore the ropes 945 from his arms as if they were a piece of thread.
16:13 Delilah said to Samson, “Up to now you have deceived me and told me lies. Tell me how you can be subdued.” He said to her, “If you weave the seven braids of my hair 946 into the fabric on the loom 947 and secure it with the pin, I will become weak and be like any other man.” 16:14 So she made him go to sleep, wove the seven braids of his hair into the fabric on the loom, fastened it with the pin, and said to him, “The Philistines are here, 948 Samson!” 949 He woke up 950 and tore away the pin of the loom and the fabric.
16:15 She said to him, “How can you say, ‘I love you,’ when you will not share your secret with me? 951 Three times you have deceived me and have not told me what makes you so strong.” 16:16 She nagged him 952 every day and pressured him until he was sick to death of it. 953 16:17 Finally he told her his secret. 954 He said to her, “My hair has never been cut, 955 for I have been dedicated to God 956 from the time I was conceived. 957 If my head 958 were shaved, my strength would leave me; I would become weak, and be just like all other men.” 16:18 When Delilah saw that he had told her his secret, 959 she sent for 960 the rulers of the Philistines, saying, “Come up here again, for he has told me 961 his secret.” 962 So the rulers of the Philistines went up to visit her, bringing the silver in their hands. 16:19 She made him go to sleep on her lap 963 and then called a man in to shave off 964 the seven braids of his hair. 965 She made him vulnerable 966 and his strength left him. 16:20 She said, “The Philistines are here, 967 Samson!” He woke up 968 and thought, 969 “I will do as I did before 970 and shake myself free.” But he did not realize that the Lord had left him. 16:21 The Philistines captured him and gouged out his eyes. They brought him down to Gaza and bound him in bronze chains. He became a grinder in the prison. 16:22 His hair 971 began to grow back after it had been shaved off.
16:23 The rulers of the Philistines gathered to offer a great sacrifice to Dagon their god and to celebrate. They said, “Our god has handed Samson, our enemy, over to us.” 16:24 When the people saw him, 972 they praised their god, saying, “Our god has handed our enemy over to us, the one who ruined our land and killed so many of us!” 973
16:25 When they really started celebrating, 974 they said, “Call for Samson so he can entertain us!” So they summoned Samson from the prison and he entertained them. 975 They made him stand between two pillars. 16:26 Samson said to the young man who held his hand, “Position me so I can touch the pillars that support the temple. 976 Then I can lean on them.” 16:27 Now the temple 977 was filled with men and women, and all the rulers of the Philistines were there. There were three thousand men and women on the roof watching Samson entertain. 16:28 Samson called to the Lord, “O Master, Lord, 978 remember me! Strengthen me just one more time, O God, so I can get swift revenge 979 against the Philistines for my two eyes!” 16:29 Samson took hold of the two middle pillars that supported the temple 980 and he leaned against them, with his right hand on one and his left hand on the other. 16:30 Samson said, “Let me die with the Philistines!” He pushed hard 981 and the temple collapsed on the rulers and all the people in it. He killed many more people in his death than he had killed during his life. 982 16:31 His brothers and all his family 983 went down and brought him back. 984 They buried him between Zorah and Eshtaol in the tomb of Manoah his father. He had led 985 Israel for twenty years.
17:1 There was a man named Micah from the Ephraimite hill country. 17:2 He said to his mother, “You know 986 the eleven hundred pieces of silver which were stolen 987 from you, about which I heard you pronounce a curse? Look here, I have the silver. I stole 988 it, but now I am giving it back to you.” 989 His mother said, “May the Lord reward 990 you, my son!” 17:3 When he gave back to his mother the eleven hundred pieces of silver, his mother said, “I solemnly dedicate 991 this silver to the Lord. It will be for my son’s benefit. We will use it to make a carved image and a metal image.” 992 17:4 When he gave the silver back to his mother, she 993 took two hundred pieces of silver 994 to a silversmith, who made them into a carved image and a metal image. She then put them in Micah’s house. 995 17:5 Now this man Micah owned a shrine. 996 He made an ephod 997 and some personal idols and hired one of his sons to serve as a priest. 998 17:6 In those days Israel had no king. Each man did what he considered to be right. 999
17:7 There was a young man from Bethlehem 1000 in Judah. He was a Levite who had been temporarily residing among the tribe of Judah. 1001 17:8 This man left the town of Bethlehem in Judah to find another place to live. He came to the Ephraimite hill country and made his way to Micah’s house. 1002 17:9 Micah said to him, “Where do you come from?” He replied, “I am a Levite from Bethlehem in Judah. I am looking for a new place to live.” 1003 17:10 Micah said to him, “Stay with me. Become my adviser 1004 and priest. I will give you ten pieces of silver per year, plus clothes and food.” 1005 17:11 So the Levite agreed to stay with the man; the young man was like a son to Micah. 1006 17:12 Micah paid 1007 the Levite; the young man became his priest and lived in Micah’s house. 17:13 Micah said, “Now I know God will make me rich, 1008 because I have this Levite as my priest.”
18:1 In those days Israel had no king. And in those days the Danite tribe was looking for a place 1009 to settle, because at that time they did not yet have a place to call their own among the tribes of Israel. 1010 18:2 The Danites sent out from their whole tribe five representatives, 1011 capable men 1012 from Zorah and Eshtaol, to spy out the land and explore it. They said to them, “Go, explore the land.” They came to the Ephraimite hill country and spent the night at Micah’s house. 1013 18:3 As they approached 1014 Micah’s house, they recognized the accent 1015 of the young Levite. So they stopped 1016 there and said to him, “Who brought you here? What are you doing in this place? What is your business here?” 1017 18:4 He told them what Micah had done for him, saying, 1018 “He hired me and I became his priest.” 18:5 They said to him, “Seek a divine oracle for us, 1019 so we can know if we will be successful on our mission.” 1020 18:6 The priest said to them, “Go with confidence. 1021 The Lord will be with you on your mission.” 1022
18:7 So the five men journeyed on 1023 and arrived in Laish. They noticed that the people there 1024 were living securely, like the Sidonians do, 1025 undisturbed and unsuspecting. No conqueror was troubling them in any way. 1026 They lived far from the Sidonians and had no dealings with anyone. 1027 18:8 When the Danites returned to their tribe 1028 in Zorah and Eshtaol, their kinsmen 1029 asked them, “How did it go?” 1030 18:9 They said, “Come on, let’s attack them, 1031 for 1032 we saw their land and it is very good. You seem lethargic, 1033 but don’t hesitate 1034 to invade and conquer 1035 the land. 18:10 When you invade, 1036 you will encounter 1037 unsuspecting people. The land is wide! 1038 God is handing it over to you – a place that lacks nothing on earth!” 1039
18:11 So six hundred Danites, fully armed, set out from Zorah and Eshtaol. 1040 18:12 They went up and camped in Kiriath Jearim in Judah. (To this day that place is called Camp of Dan. 1041 It is west 1042 of Kiriath Jearim.) 18:13 From there they traveled through the Ephraimite hill country and arrived at Micah’s house. 18:14 The five men who had gone to spy out the land of Laish 1043 said to their kinsmen, 1044 “Do you realize that inside these houses are an ephod, some personal idols, a carved image, and a metal image? Decide now what you want to do.” 18:15 They stopped 1045 there, went inside the young Levite’s house (which belonged to Micah), 1046 and asked him how he was doing. 1047 18:16 Meanwhile the six hundred Danites, fully armed, stood at the entrance to the gate. 1048 18:17 The five men who had gone to spy out the land broke in and stole 1049 the carved image, the ephod, the personal idols, and the metal image, while the priest was standing at the entrance to the gate with the six hundred fully armed men. 1050 18:18 When these men broke into Micah’s house and stole 1051 the carved image, the ephod, the personal idols, and the metal image, the priest said to them, “What are you doing?” 18:19 They said to him, “Shut up! Put your hand over your mouth and come with us! You can be our adviser 1052 and priest. Wouldn’t it be better to be a priest for a whole Israelite tribe than for just one man’s family?” 1053 18:20 The priest was happy. He took the ephod, the personal idols, and the carved image and joined the group. 1054
18:21 They turned and went on their way, but they walked behind the children, the cattle, and their possessions. 1055 18:22 After they had gone a good distance from Micah’s house, Micah’s neighbors 1056 gathered together and caught up with the Danites. 18:23 When they called out to the Danites, the Danites 1057 turned around and said to Micah, “Why have you gathered together?” 18:24 He said, “You stole my gods that I made, as well as this priest, and then went away. What do I have left? How can you have the audacity to say to me, ‘What do you want?’” 1058 18:25 The Danites said to him, “Don’t say another word to us, or some very angry men 1059 will attack you, and you and your family will die.” 1060 18:26 The Danites went on their way; when Micah realized 1061 they were too strong to resist, 1062 he turned around and went home.
18:27 Now the Danites 1063 took what Micah had made, as well as his priest, and came to Laish, where the people were undisturbed and unsuspecting. They struck them down with the sword and burned the city. 1064 18:28 No one came to the rescue because the city 1065 was far from Sidon 1066 and they had no dealings with anyone. 1067 The city 1068 was in a valley near Beth Rehob. The Danites 1069 rebuilt the city and occupied it. 18:29 They named it Dan after their ancestor, who was one of Israel’s sons. 1070 But the city’s name used to be Laish. 18:30 The Danites worshiped 1071 the carved image. Jonathan, descendant 1072 of Gershom, son of Moses, 1073 and his descendants 1074 served as priests for the tribe of Dan until the time of the exile. 18:31 They worshiped 1075 Micah’s carved image 1076 the whole time God’s authorized shrine 1077 was in Shiloh.
19:1 In those days Israel had no king. There was a Levite 1078 living temporarily in the remote region of the Ephraimite hill country. He acquired a concubine 1079 from Bethlehem 1080 in Judah. 19:2 However, she 1081 got angry at him 1082 and went home 1083 to her father’s house in Bethlehem in Judah. When she had been there four months, 19:3 her husband came 1084 after her, hoping he could convince her to return. 1085 He brought with him his servant 1086 and a pair of donkeys. When she brought him into her father’s house and the girl’s father saw him, he greeted him warmly. 1087 19:4 His father-in-law, the girl’s father, persuaded him to stay with him for three days, and they ate and drank together, and spent the night there. 19:5 On the fourth day they woke up early and the Levite got ready to leave. 1088 But the girl’s father said to his son-in-law, “Have a bite to eat for some energy, 1089 then you can go.” 19:6 So the two of them sat down and had a meal together. 1090 Then the girl’s father said to the man, “Why not stay another night and have a good time!” 1091 19:7 When the man got ready to leave, 1092 his father-in-law convinced him to stay another night. 1093 19:8 He woke up early in the morning on the fifth day so he could leave, but the girl’s father said, “Get some energy. 1094 Wait until later in the day to leave!” 1095 So they ate a meal together. 19:9 When the man got ready to leave 1096 with his concubine and his servant, 1097 his father-in-law, the girl’s father, said to him, “Look! The day is almost over! 1098 Stay another night! Since the day is over, 1099 stay another night here and have a good time. You can get up early tomorrow and start your trip home.” 1100 19:10 But the man did not want to stay another night. He left 1101 and traveled as far as 1102 Jebus (that is, Jerusalem). 1103 He had with him a pair of saddled donkeys and his concubine. 1104
19:11 When they got near Jebus, it was getting quite late 1105 and the servant 1106 said to his master, “Come on, let’s stop at 1107 this Jebusite city and spend the night in it.” 19:12 But his master said to him, “We should not stop at a foreign city where non-Israelites live. 1108 We will travel on to Gibeah.” 19:13 He said to his servant, 1109 “Come on, we will go into one of the other towns 1110 and spend the night in Gibeah or Ramah.” 19:14 So they traveled on, 1111 and the sun went down when they were near Gibeah in the territory of Benjamin. 1112 19:15 They stopped there and decided to spend the night 1113 in Gibeah. They came into the city and sat down in the town square, but no one invited them to spend the night. 1114
19:16 But then an old man passed by, returning at the end of the day from his work in the field. 1115 The man was from the Ephraimite hill country; he was living temporarily in Gibeah. (The residents of the town were Benjaminites.) 1116 19:17 When he looked up and saw the traveler 1117 in the town square, the old man said, “Where are you heading? Where do you come from?” 19:18 The Levite 1118 said to him, “We are traveling from Bethlehem 1119 in Judah to the remote region of the Ephraimite hill country. That’s where I’m from. I had business in Bethlehem in Judah, but now I’m heading home. 1120 But no one has invited me into their home. 19:19 We have enough straw and grain for our donkeys, and there is enough food and wine for me, your female servant, 1121 and the young man who is with your servants. 1122 We lack nothing.” 19:20 The old man said, “Everything is just fine! 1123 I will take care of all your needs. But don’t spend the night in the town square.” 19:21 So he brought him to his house and fed the donkeys. They washed their feet and had a meal. 1124
19:22 They were having a good time, 1125 when suddenly 1126 some men of the city, some good-for-nothings, 1127 surrounded the house and kept beating 1128 on the door. They said to the old man who owned the house, “Send out the man who came to visit you so we can have sex with him.” 1129 19:23 The man who owned the house went outside and said to them, “No, my brothers! Don’t do this wicked thing! After all, this man is a guest in my house. Don’t do such a disgraceful thing! 19:24 Here are my virgin daughter and my guest’s 1130 concubine. I will send them out and you can abuse them and do to them whatever you like. 1131 But don’t do such a disgraceful thing to this man!” 19:25 The men refused to listen to him, so the Levite 1132 grabbed his concubine and made her go outside. 1133 They raped 1134 her and abused her all night long until morning. They let her go at dawn. 19:26 The woman arrived back at daybreak and was sprawled out on the doorstep of the house where her master 1135 was staying until it became light. 1136 19:27 When her master 1137 got up in the morning, opened the doors of the house, and went outside to start on his journey, there was the woman, his concubine, sprawled out on the doorstep of the house with her hands on the threshold. 19:28 He said to her, “Get up, let’s leave!” But there was no response. He put her on the donkey and went home. 1138 19:29 When he got home, he took a knife, grabbed his concubine, and carved her up into twelve pieces. 1139 Then he sent the pieces throughout Israel. 1140 19:30 Everyone who saw the sight 1141 said, “Nothing like this has happened or been witnessed during the entire time since 1142 the Israelites left the land of Egypt! 1143 Take careful note of it! Discuss it and speak!”
20:1 All the Israelites from Dan to Beer Sheba 1144 and from the land of Gilead 1145 left their homes 1146 and assembled together 1147 before the Lord at Mizpah. 20:2 The leaders 1148 of all the people from all the tribes of Israel took their places in the assembly of God’s people, which numbered 1149 four hundred thousand sword-wielding foot soldiers. 20:3 The Benjaminites heard that the Israelites had gone up to Mizpah. Then the Israelites said, “Explain how this wicked thing happened!” 20:4 The Levite, 1150 the husband of the murdered woman, spoke up, “I and my concubine stopped in 1151 Gibeah in the territory of Benjamin 1152 to spend the night. 20:5 The leaders of Gibeah attacked me and at night surrounded the house where I was staying. 1153 They wanted to kill me; instead they abused my concubine so badly that she died. 20:6 I grabbed hold of my concubine and carved her up and sent the pieces 1154 throughout the territory occupied by Israel, 1155 because they committed such an unthinkable atrocity 1156 in Israel. 20:7 All you Israelites, 1157 make a decision here!” 1158
20:8 All Israel rose up in unison 1159 and said, “Not one of us will go home! 1160 Not one of us will return 1161 to his house! 20:9 Now this is what we will do to Gibeah: We will attack the city as the lot dictates. 1162 20:10 We will take ten of every group of a hundred men from all the tribes of Israel (and a hundred of every group of a thousand, and a thousand of every group of ten thousand) to get supplies for the army. 1163 When they arrive in Gibeah of Benjamin they will punish them for the atrocity which they committed in Israel.” 1164 20:11 So all the men of Israel gathered together at the city as allies. 1165
20:12 The tribes of Israel sent men throughout the tribe 1166 of Benjamin, saying, “How could such a wicked thing take place? 1167 20:13 Now, hand over the good-for-nothings 1168 in Gibeah so we can execute them and purge Israel of wickedness.” 1169 But the Benjaminites refused to listen to their Israelite brothers. 20:14 The Benjaminites came from their cities and assembled at Gibeah 1170 to make war against the Israelites. 20:15 That day the Benjaminites mustered from their cities twenty-six thousand sword-wielding soldiers, besides seven hundred well-trained soldiers from Gibeah. 1171 20:16 Among this army 1172 were seven hundred specially-trained left-handed soldiers. 1173 Each one could sling a stone and hit even the smallest target. 1174 20:17 The men of Israel (not counting Benjamin) had mustered four hundred thousand sword-wielding soldiers, every one an experienced warrior. 1175
20:18 The Israelites went up to Bethel 1176 and asked God, 1177 “Who should lead the charge against the Benjaminites?” 1178 The Lord said, “Judah should lead.” 20:19 The Israelites got up the next morning and moved 1179 against Gibeah. 20:20 The men of Israel marched out to fight Benjamin; they 1180 arranged their battle lines against Gibeah. 20:21 The Benjaminites attacked from Gibeah and struck down twenty-two thousand Israelites that day. 1181
20:22 The Israelite army 1182 took heart 1183 and once more arranged their battle lines, in the same place where they had taken their positions the day before. 20:23 The Israelites went up and wept before the Lord until evening. They asked the Lord, “Should we 1184 again march out to fight 1185 the Benjaminites, our brothers?” 1186 The Lord said, “Attack them!” 1187 20:24 So the Israelites marched toward 1188 the Benjaminites the next day. 20:25 The Benjaminites again attacked them from Gibeah and struck down eighteen thousand sword-wielding Israelite soldiers. 1189
20:26 So all the Israelites, the whole army, 1190 went up to 1191 Bethel. 1192 They wept and sat there before the Lord; they did not eat anything 1193 that day until evening. They offered up burnt sacrifices and tokens of peace 1194 to the Lord. 20:27 The Israelites asked the Lord (for the ark of God’s covenant was there in those days; 20:28 Phinehas son of Eleazar, son of Aaron, was serving the Lord 1195 in those days), “Should we 1196 once more march out to fight the Benjaminites our brothers, 1197 or should we 1198 quit?” The Lord said, “Attack, for tomorrow I will hand them 1199 over to you.”
20:29 So Israel hid men in ambush outside Gibeah. 20:30 The Israelites attacked the Benjaminites the next day; 1200 they took their positions against Gibeah just as they had done before. 20:31 The Benjaminites attacked 1201 the army, leaving the city unguarded. 1202 They began to strike down their enemy 1203 just as they had done before. On the main roads (one leads to Bethel, 1204 the other to Gibeah) and in the field, they struck down 1205 about thirty Israelites. 20:32 Then the Benjaminites said, “They are defeated just as before.” But the Israelites said, “Let’s retreat 1206 and lure them 1207 away from the city into the main roads.” 20:33 1208 All the men of Israel got up from their places and took their positions at Baal Tamar, while the Israelites hiding in ambush jumped out of their places west of Gibeah. 20:34 Ten thousand men, well-trained soldiers from all Israel, then made a frontal assault against Gibeah – the battle was fierce. 1209 But the Benjaminites did not realize that disaster was at their doorstep. 1210 20:35 The Lord annihilated Benjamin before Israel; the Israelites struck down that day 25,100 sword-wielding Benjaminites. 1211 20:36 Then the Benjaminites saw they were defeated.
The Israelites retreated before 1212 Benjamin, because they had confidence in the men they had hid in ambush outside Gibeah. 20:37 The men hiding in ambush made a mad dash 1213 to Gibeah. They 1214 attacked 1215 and put the sword to the entire city. 20:38 The Israelites and the men hiding in ambush had arranged a signal. When the men hiding in ambush 1216 sent up a smoke signal from the city, 20:39 the Israelites counterattacked. 1217 Benjamin had begun to strike down the Israelites; 1218 they struck down 1219 about thirty men. They said, “There’s no doubt about it! They are totally defeated as in the earlier battle.” 20:40 But when the signal, a pillar of smoke, began to rise up from the city, the Benjaminites turned around and saw the whole city going up in a cloud of smoke that rose high into the sky. 1220 20:41 When the Israelites turned around, the Benjaminites panicked 1221 because they could see that disaster was on their doorstep. 1222 20:42 They retreated before the Israelites, taking the road to the wilderness. But the battle overtook 1223 them as men from the surrounding cities struck them down. 1224 20:43 They surrounded the Benjaminites, chased them from Nohah, 1225 and annihilated 1226 them all the way to a spot east of Geba. 1227 20:44 Eighteen thousand Benjaminites, all of them capable warriors, fell dead. 20:45 The rest 1228 turned and ran toward the wilderness, heading toward the cliff of Rimmon. But the Israelites 1229 caught 1230 five thousand of them on the main roads. They stayed right on their heels 1231 all the way to Gidom and struck down two thousand more. 20:46 That day twenty-five thousand 1232 sword-wielding Benjaminites fell in battle, all of them capable warriors. 1233 20:47 Six hundred survivors turned and ran away to the wilderness, to the cliff of Rimmon. They stayed there four months. 20:48 The Israelites returned to the Benjaminite towns 1234 and put the sword to them. They wiped out the cities, 1235 the animals, and everything they could find. They set fire to every city in their path. 1236
21:1 The Israelites had taken an oath in Mizpah, saying, “Not one of us will allow his daughter to marry a Benjaminite.” 21:2 So the people came to Bethel 1237 and sat there before God until evening, weeping loudly and uncontrollably. 1238 21:3 They said, “Why, O Lord God of Israel, has this happened in Israel?” An entire 1239 tribe has disappeared from Israel today!”
21:4 The next morning the people got up early and built an altar there. They offered up burnt sacrifices and token of peace. 1240 21:5 The Israelites asked, “Who from all the Israelite tribes has not assembled before the Lord?” They had made a solemn oath that whoever did not assemble before the Lord at Mizpah must certainly be executed. 1241 21:6 The Israelites regretted what had happened to 1242 their brother Benjamin. They said, “Today we cut off an entire 1243 tribe from Israel! 21:7 How can we find wives for those who are left? 1244 After all, we took an oath in the Lord’s name not to give them our daughters as wives.” 21:8 So they asked, “Who from all the Israelite tribes did not assemble before the Lord at Mizpah?” Now it just so happened no one from Jabesh Gilead had come to the gathering. 1245 21:9 When they took roll call, 1246 they noticed 1247 none of the inhabitants of Jabesh Gilead were there. 21:10 So the assembly sent 12,000 capable warriors 1248 against Jabesh Gilead. 1249 They commanded them, “Go and kill with your swords 1250 the inhabitants of Jabesh Gilead, including the women and little children. 21:11 Do this: 1251 exterminate every male, as well as every woman who has had sexual relations with a male. 1252 But spare the lives of any virgins.” So they did as instructed. 1253 21:12 They found among the inhabitants of Jabesh Gilead four hundred young girls who were virgins – they had never had sexual relations with a male. 1254 They brought them back to the camp at Shiloh in the land of Canaan.
21:13 The entire assembly sent messengers to the Benjaminites at the cliff of Rimmon and assured them they would not be harmed. 1255 21:14 The Benjaminites returned at that time, and the Israelites 1256 gave to them the women they had spared from Jabesh Gilead. But there were not enough to go around. 1257
21:15 The people regretted what had happened to 1258 Benjamin because the Lord had weakened 1259 the Israelite tribes. 21:16 The leaders 1260 of the assembly said, “How can we find wives for those who are left? 1261 After all, the Benjaminite women have been wiped out. 21:17 The 1262 remnant of Benjamin must be preserved. An entire Israelite tribe should not be wiped out. 1263 21:18 But we can’t allow our daughters to marry them, 1264 for the Israelites took an oath, saying, ‘Whoever gives a woman to a Benjaminite will be destroyed!’ 1265 21:19 However, there is an annual festival to the Lord in Shiloh, which is north of Bethel 1266 (east of the main road that goes up from Bethel to Shechem) and south of Lebonah.” 21:20 So they commanded the Benjaminites, “Go hide in the vineyards, 21:21 and keep your eyes open. 1267 When you see 1268 the daughters of Shiloh coming out to dance in the celebration, 1269 jump out from the vineyards. Each one of you, catch yourself a wife from among the daughters of Shiloh and then go home to the land of Benjamin. 21:22 When their fathers or brothers come and protest to us, 1270 we’ll say to them, “Do us a favor and let them be, 1271 for we could not get each one a wife through battle. 1272 Don’t worry about breaking your oath! 1273 You would only be guilty if you had voluntarily given them wives.’” 1274
21:23 The Benjaminites did as instructed. 1275 They abducted two hundred of the dancing girls to be their wives. 1276 They went home 1277 to their own territory, 1278 rebuilt their cities, and settled down. 1279 21:24 Then the Israelites dispersed from there to their respective tribal and clan territories. Each went from there to his own property. 1280 21:25 In those days Israel had no king. Each man did what he considered to be right. 1281
1 Raja-raja 1:1--22:53
Konteks1:1 King David was very old; 1282 even when they covered him with blankets, 1283 he could not get warm. 1:2 His servants advised 1284 him, “A young virgin must be found for our master, the king, 1285 to take care of the king’s needs 1286 and serve as his nurse. She can also sleep with you 1287 and keep our master, the king, warm.” 1288 1:3 So they looked through all Israel 1289 for a beautiful young woman and found Abishag, a Shunammite, and brought her to the king. 1:4 The young woman was very beautiful; she became the king’s nurse and served him, but the king did not have sexual relations with her. 1290
1:5 Now Adonijah, son of David and Haggith, 1291 was promoting himself, 1292 boasting, 1293 “I will be king!” He managed to acquire 1294 chariots and horsemen, as well as fifty men to serve as his royal guard. 1295 1:6 (Now his father had never corrected 1296 him 1297 by saying, “Why do you do such things?” He was also very handsome and had been born right after Absalom. 1298 ) 1:7 He collaborated 1299 with Joab son of Zeruiah and with Abiathar the priest, and they supported 1300 him. 1301 1:8 But Zadok the priest, Benaiah son of Jehoiada, Nathan the prophet, Shimei, Rei, and David’s elite warriors 1302 did not ally themselves 1303 with Adonijah. 1:9 Adonijah sacrificed sheep, cattle, and fattened steers at the Stone of Zoheleth near En Rogel. He invited all his brothers, the king’s sons, 1304 as well as all the men of Judah, the king’s servants. 1:10 But he did not invite Nathan the prophet, Benaiah, the elite warriors, 1305 or his brother Solomon.
1:11 Nathan said to Bathsheba, Solomon’s mother, “Has it been reported to you 1306 that Haggith’s son Adonijah has become king behind our master David’s back? 1307 1:12 Now 1308 let me give you some advice as to how 1309 you can save your life and your son Solomon’s life. 1:13 Visit 1310 King David and say to him, ‘My master, O king, did you not solemnly promise 1311 your servant, “Surely your son Solomon will be king after me; he will sit on my throne”? So why has Adonijah become king?’ 1:14 While 1312 you are still there speaking to the king, I will arrive 1313 and verify your report.” 1314
1:15 So Bathsheba visited the king in his private quarters. 1315 (The king was very old, and Abishag the Shunammite was serving the king.) 1:16 Bathsheba bowed down on the floor before 1316 the king. The king said, “What do you want?” 1:17 She replied to him, “My master, you swore an oath to your servant by the Lord your God, ‘Solomon your son will be king after me and he will sit on my throne.’ 1:18 But now, look, Adonijah has become king! But you, 1317 my master the king, are not even aware of it! 1318 1:19 He has sacrificed many cattle, steers, and sheep and has invited all the king’s sons, Abiathar the priest, and Joab, the commander of the army, but he has not invited your servant Solomon. 1:20 Now, 1319 my master, O king, all Israel is watching anxiously to see who is named to succeed my master the king on the throne. 1320 1:21 If a decision is not made, 1321 when my master the king is buried with his ancestors, 1322 my son Solomon and I 1323 will be considered state criminals.” 1324
1:22 Just then, 1325 while she was still speaking to the king, Nathan the prophet arrived. 1:23 The king was told, “Nathan the prophet is here.” Nathan entered and bowed before the king with his face to the floor. 1326 1:24 Nathan said, “My master, O king, did you announce, ‘Adonijah will be king after me; he will sit on my throne’? 1:25 For today he has gone down and sacrificed many cattle, steers, and sheep and has invited all the king’s sons, the army commanders, and Abiathar the priest. At this moment 1327 they are having a feast 1328 in his presence, and they have declared, ‘Long live King Adonijah!’ 1329 1:26 But he did not invite me – your servant – or Zadok the priest, or Benaiah son of Jehoiada, or your servant Solomon. 1:27 Has my master the king authorized this without informing your servants 1330 who should succeed my master the king on his throne?” 1331
1:28 King David responded, 1332 “Summon Bathsheba!” 1333 She came and stood before the king. 1334 1:29 The king swore an oath: “As certainly as the Lord lives (he who has rescued me 1335 from every danger), 1:30 I will keep 1336 today the oath I swore to you by the Lord God of Israel: ‘Surely Solomon your son will be king after me; he will sit in my place on my throne.’” 1:31 Bathsheba bowed down to the king with her face to the floor 1337 and said, “May my master, King David, live forever!”
1:32 King David said, “Summon Zadok the priest, Nathan the prophet, 1338 and Benaiah son of Jehoiada.” They came before the king, 1:33 and he 1339 told them, “Take your master’s 1340 servants with you, put my son Solomon on my mule, and lead him down to Gihon. 1341 1:34 There Zadok the priest and Nathan the prophet will anoint 1342 him king over Israel; then blow the trumpet and declare, ‘Long live King Solomon!’ 1:35 Then follow him up as he comes and sits on my throne. He will be king in my place; I have decreed 1343 that he will be ruler over Israel and Judah.” 1:36 Benaiah son of Jehoiada responded 1344 to the king: “So be it! 1345 May the Lord God of my master the king confirm it! 1346 1:37 As the Lord is with my master the king, so may he be with Solomon, and may he make him an even greater king than my master King David!” 1347
1:38 So Zadok the priest, Nathan the prophet, Benaiah son of Jehoiada, the Kerethites, and the Pelethites 1348 went down, put Solomon on King David’s mule, and led him to Gihon. 1:39 Zadok the priest took a horn filled with olive oil 1349 from the tent and poured it on 1350 Solomon; the trumpet was blown and all the people declared, “Long live King Solomon!” 1:40 All the people followed him up, playing flutes and celebrating so loudly they made the ground shake. 1351
1:41 Now Adonijah and all his guests heard the commotion just as they had finished eating. 1352 When Joab heard the sound of the trumpet, he asked, “Why is there such a noisy commotion in the city?” 1353 1:42 As he was still speaking, Jonathan 1354 son of Abiathar the priest arrived. Adonijah said, “Come in, for 1355 an important man like you must be bringing good news.” 1356 1:43 Jonathan replied 1357 to Adonijah: “No! 1358 Our master 1359 King David has made Solomon king. 1:44 The king sent with him Zadok the priest, Nathan the prophet, Benaiah son of Jehoiada, the Kerethites, and the Pelethites and they put him on the king’s mule. 1:45 Then Zadok the priest and Nathan the prophet anointed 1360 him king in Gihon. They went up from there rejoicing, and the city is in an uproar. That is the sound you hear. 1:46 Furthermore, Solomon has assumed the royal throne. 1361 1:47 The king’s servants have even come to congratulate 1362 our master 1363 King David, saying, ‘May your God 1364 make Solomon more famous than you and make him an even greater king than you!’ 1365 Then the king leaned 1366 on the bed 1:48 and said 1367 this: ‘The Lord God of Israel is worthy of praise because 1368 today he has placed a successor on my throne and allowed me to see it.’” 1369
1:49 All of Adonijah’s guests panicked; 1370 they jumped up and rushed off their separate ways. 1:50 Adonijah feared Solomon, so he got up and went and grabbed hold of the horns of the altar. 1371 1:51 Solomon was told, “Look, Adonijah fears you; 1372 see, he has taken hold of the horns of the altar, saying, ‘May King Solomon solemnly promise 1373 me today that he will not kill his servant with the sword.’” 1:52 Solomon said, “If he is a loyal subject, 1374 not a hair of his head will be harmed, but if he is found to be a traitor, 1375 he will die.” 1:53 King Solomon sent men to bring him down 1376 from the altar. He came and bowed down to King Solomon, and Solomon told him, “Go home.” 1377
2:1 When David was close to death, 1378 he told 1379 Solomon his son: 2:2 “I am about to die. 1380 Be strong and become a man! 2:3 Do the job the Lord your God has assigned you 1381 by following his instructions 1382 and obeying 1383 his rules, commandments, regulations, and laws as written in the law of Moses. Then you will succeed in all you do and seek to accomplish, 1384 2:4 and the Lord will fulfill his promise to me, 1385 ‘If your descendants watch their step 1386 and live faithfully in my presence 1387 with all their heart and being, 1388 then,’ he promised, 1389 ‘you will not fail to have a successor on the throne of Israel.’ 1390
2:5 “You know what Joab son of Zeruiah did to me – how he murdered two commanders of the Israelite armies, Abner son of Ner and Amasa son of Jether. 1391 During peacetime he struck them down like he would in battle; 1392 when he shed their blood as if in battle, he stained his own belt and the sandals on his feet. 1393 2:6 Do to him what you think is appropriate, 1394 but don’t let him live long and die a peaceful death. 1395
2:7 “Treat fairly 1396 the sons of Barzillai of Gilead and provide for their needs, 1397 because they helped me 1398 when I had to flee from your brother Absalom.
2:8 “Note well, you still have to contend with Shimei son of Gera, the Benjaminite from Bahurim, 1399 who tried to call down upon me a horrible judgment when I went to Mahanaim. 1400 He came down and met me at the Jordan, and I solemnly promised 1401 him by the Lord, ‘I will not strike you down 1402 with the sword.’ 2:9 But now 1403 don’t treat him as if he were innocent. You are a wise man and you know how to handle him; 1404 make sure he has a bloody death.” 1405
2:10 Then David passed away 1406 and was buried in the city of David. 1407 2:11 David reigned over Israel forty years; he reigned in Hebron seven years, and in Jerusalem 1408 thirty-three years.
2:12 Solomon sat on his father David’s throne, and his royal authority 1409 was firmly solidified.
2:13 Haggith’s son Adonijah visited Bathsheba, Solomon’s mother. She asked, “Do you come in peace?” He answered, “Yes.” 1410 2:14 He added, 1411 “I have something to say to you.” She replied, “Speak.” 2:15 He said, “You know that the kingdom 1412 was mine and all Israel considered me king. 1413 But then the kingdom was given to my brother, for the Lord decided it should be his. 1414 2:16 Now I’d like to ask you for just one thing. Please don’t refuse me.” 1415 She said, “Go ahead and ask.” 1416 2:17 He said, “Please ask King Solomon if he would give me Abishag the Shunammite as a wife, for he won’t refuse you.” 1417 2:18 Bathsheba replied, “That’s fine, 1418 I’ll speak to the king on your behalf.”
2:19 So Bathsheba visited King Solomon to speak to him on Adonijah’s behalf. The king got up to greet 1419 her, bowed to her, and then sat on his throne. He ordered a throne to be brought for the king’s mother, 1420 and she sat at his right hand. 2:20 She said, “I would like to ask you for just one small favor. 1421 Please don’t refuse me.” 1422 He said, 1423 “Go ahead and ask, my mother, for I would not refuse you.” 2:21 She said, “Allow Abishag the Shunammite to be given to your brother Adonijah as a wife.” 2:22 King Solomon answered his mother, “Why just request Abishag the Shunammite for him? 1424 Since he is my older brother, you should also request the kingdom for him, for Abiathar the priest, and for Joab son of Zeruiah!”
2:23 King Solomon then swore an oath by the Lord, “May God judge me severely, 1425 if Adonijah does not pay for this request with his life! 1426 2:24 Now, as certainly as the Lord lives (he who made me secure, allowed me to sit on my father David’s throne, and established a dynasty 1427 for me as he promised), Adonijah will be executed today!” 2:25 King Solomon then sent 1428 Benaiah son of Jehoiada, and he killed Adonijah. 1429
2:26 The king then told Abiathar the priest, “Go back to your property 1430 in Anathoth. You deserve to die, 1431 but today I will not kill you because you did carry the ark of the sovereign Lord before my father David and you suffered with my father through all his difficult times.” 1432 2:27 Solomon dismissed Abiathar from his position as priest of the Lord, 1433 fulfilling the decree of judgment the Lord made in Shiloh against the family of Eli. 1434
2:28 When the news reached Joab (for Joab had supported 1435 Adonijah, although he had not supported Absalom), he 1436 ran to the tent of the Lord and grabbed hold of the horns of the altar. 1437 2:29 When King Solomon heard 1438 that Joab had run to the tent of the Lord and was right there beside the altar, he ordered Benaiah son of Jehoiada, 1439 “Go, strike him down.” 2:30 When Benaiah arrived at the tent of the Lord, he said to him, “The king says, ‘Come out!’” But he replied, “No, I will die here!” So Benaiah sent word to the king and reported Joab’s reply. 1440 2:31 The king told him, “Do as he said! Strike him down and bury him. Take away from me and from my father’s family 1441 the guilt of Joab’s murderous, bloody deeds. 1442 2:32 May the Lord punish him for the blood he shed; 1443 behind my father David’s back he struck down and murdered with the sword two men who were more innocent and morally upright than he 1444 – Abner son of Ner, commander of Israel’s army, and Amasa son of Jether, commander of Judah’s army. 2:33 May Joab and his descendants be perpetually guilty of their shed blood, but may the Lord give perpetual peace to David, his descendants, his family, 1445 and his dynasty.” 1446 2:34 So Benaiah son of Jehoiada went up and executed Joab; 1447 he was buried at his home in the wilderness. 2:35 The king appointed Benaiah son of Jehoiada to take his place at the head of 1448 the army, and the king appointed Zadok the priest to take Abiathar’s place. 1449
2:36 Next the king summoned 1450 Shimei and told him, “Build yourself a house in Jerusalem 1451 and live there – but you may not leave there to go anywhere! 1452 2:37 If you ever do leave and cross the Kidron Valley, know for sure that you will certainly die! You will be responsible for your own death.” 1453 2:38 Shimei said to the king, “My master the king’s proposal is acceptable. 1454 Your servant will do as you say.” 1455 So Shimei lived in Jerusalem for a long time. 1456
2:39 Three years later two of Shimei’s servants ran away to King Achish son of Maacah of Gath. Shimei was told, “Look, your servants are in Gath.” 2:40 So Shimei got up, saddled his donkey, and went to Achish at Gath to find his servants; Shimei went and brought back his servants from Gath. 2:41 When Solomon was told that Shimei had gone from Jerusalem to Gath and had then returned, 2:42 the king summoned 1457 Shimei and said to him, “You will recall 1458 that I made you take an oath by the Lord, and I solemnly warned you, ‘If you ever leave and go anywhere, 1459 know for sure that you will certainly die.’ You said to me, ‘The proposal is acceptable; I agree to it.’ 1460 2:43 Why then have you broken the oath you made before the Lord and disobeyed the order I gave you?” 1461 2:44 Then the king said to Shimei, “You are well aware of the way you mistreated my father David. 1462 The Lord will punish you for what you did. 1463 2:45 But King Solomon will be empowered 1464 and David’s dynasty 1465 will endure permanently before the Lord.” 2:46 The king then gave the order to Benaiah son of Jehoiada who went and executed Shimei. 1466
So Solomon took firm control of the kingdom. 1467
3:1 Solomon made an alliance by marriage with Pharaoh, king of Egypt; he married Pharaoh’s daughter. He brought her to the City of David 1468 until he could finish building his residence and the temple of the Lord and the wall around Jerusalem. 1469 3:2 Now the people were offering sacrifices at the high places, 1470 because in those days a temple had not yet been built to honor the Lord. 1471 3:3 Solomon demonstrated his loyalty to the Lord by following 1472 the practices 1473 of his father David, except that he offered sacrifices and burned incense on the high places.
3:4 The king went to Gibeon to offer sacrifices, for it had the most prominent of the high places. 1474 Solomon would offer up 1475 a thousand burnt sacrifices on the altar there. 3:5 One night in Gibeon the Lord appeared 1476 to Solomon in a dream. God said, “Tell 1477 me what I should give you.” 3:6 Solomon replied, “You demonstrated 1478 great loyalty to your servant, my father David, as he served 1479 you faithfully, properly, and sincerely. 1480 You have maintained this great loyalty to this day by allowing his son to sit on his throne. 1481 3:7 Now, O Lord my God, you have made your servant king in my father David’s place, even though I am only a young man and am inexperienced. 1482 3:8 Your servant stands 1483 among your chosen people; 1484 they are a great nation that is too numerous to count or number. 3:9 So give your servant a discerning mind 1485 so he can make judicial decisions for 1486 your people and distinguish right from wrong. 1487 Otherwise 1488 no one is able 1489 to make judicial decisions for 1490 this great nation of yours.” 1491 3:10 The Lord 1492 was pleased that Solomon made this request. 1493 3:11 God said to him, “Because you asked for the ability to make wise judicial decisions, and not for long life, or riches, or vengeance on your enemies, 1494 3:12 I 1495 grant your request, 1496 and give 1497 you a wise and discerning mind 1498 superior to that of anyone who has preceded or will succeed you. 1499 3:13 Furthermore, I am giving 1500 you what you did not request – riches and honor so that you will be the greatest king of your generation. 1501 3:14 If you follow my instructions 1502 by obeying 1503 my rules and regulations, just as your father David did, 1504 then I will grant you long life.” 1505 3:15 Solomon then woke up and realized it was a dream. 1506 He went to Jerusalem, stood before the ark of the Lord’s covenant, offered up burnt sacrifices, presented peace offerings, 1507 and held a feast for all his servants.
3:16 Then two prostitutes came to the king and stood before him. 3:17 One of the women said, “My master, this woman and I live in the same house. I had a baby while she was with me in the house. 3:18 Then three days after I had my baby, this woman also had a baby. We were alone; there was no one else in the house except the two of us. 1508 3:19 This woman’s child suffocated 1509 during the night when she rolled 1510 on top of him. 3:20 She got up in the middle of the night and took my son from my side, while your servant was sleeping. She put him in her arms, and put her dead son in my arms. 3:21 I got up in the morning to nurse my son, and there he was, 1511 dead! But when I examined him carefully in the morning, I realized it was not my baby.” 1512 3:22 The other woman said, “No! My son is alive; your son is dead!” But the first woman replied, “No, your son is dead; my son is alive.” Each presented her case before the king. 1513
3:23 The king said, “One says, ‘My son is alive; your son is dead,’ while the other says, ‘No, your son is dead; my son is alive.’” 3:24 The king ordered, “Get me a sword!” So they placed a sword before the king. 3:25 The king then said, “Cut the living child in two, and give half to one and half to the other!” 3:26 The real mother 1514 spoke up to the king, for her motherly instincts were aroused. 1515 She said, “My master, give her the living child! Whatever you do, don’t kill him!” 1516 But the other woman said, “Neither one of us will have him! Let them cut him in two!” 3:27 The king responded, “Give the first woman the living child; don’t kill him. She is the mother.” 3:28 When all Israel heard about the judicial decision which the king had rendered, they respected 1517 the king, for they realized 1518 that he possessed supernatural wisdom 1519 to make judicial decisions.
4:1 King Solomon ruled over all Israel. 4:2 These were his officials:
Azariah son of Zadok was the priest.
4:3 Elihoreph and Ahijah, the sons of Shisha, wrote down what happened. 1520
Jehoshaphat son of Ahilud was in charge of the records.
4:4 Benaiah son of Jehoiada was commander of 1521 the army.
Zadok and Abiathar were priests.
4:5 Azariah son of Nathan was supervisor of 1522 the district governors.
Zabud son of Nathan was a priest and adviser to 1523 the king.
4:6 Ahishar was supervisor of the palace. 1524
Adoniram son of Abda was supervisor of 1525 the work crews. 1526
4:7 Solomon had twelve district governors appointed throughout Israel who acquired supplies for the king and his palace. Each was responsible for one month in the year. 4:8 These were their names:
Ben-Hur was in charge of the hill country of Ephraim.
4:9 Ben-Deker was in charge of Makaz, Shaalbim, Beth Shemesh, and Elon Beth Hanan.
4:10 Ben-Hesed was in charge of Arubboth; he controlled Socoh and all the territory of Hepher.
4:11 Ben-Abinadab was in charge of Naphath Dor. (He was married to Solomon’s daughter Taphath.)
4:12 Baana son of Ahilud was in charge of Taanach and Megiddo, 1527 as well as all of Beth Shan next to Zarethan below Jezreel, from Beth Shan to Abel Meholah and on past Jokmeam.
4:13 Ben-Geber was in charge of Ramoth Gilead; he controlled the tent villages of Jair son of Manasseh in Gilead, as well as the region of Argob in Bashan, including sixty large walled cities with bronze bars locking their gates.
4:14 Ahinadab son of Iddo was in charge of Mahanaim.
4:15 Ahimaaz was in charge of Naphtali. (He married Solomon’s daughter Basemath.)
4:16 Baana son of Hushai was in charge of Asher and Aloth.
4:17 Jehoshaphat son of Paruah was in charge of Issachar.
4:18 Shimei son of Ela was in charge of Benjamin.
4:19 Geber son of Uri was in charge of the land of Gilead (the territory which had once belonged to King Sihon of the Amorites and to King Og of Bashan). He was sole governor of the area.
4:20 The people of Judah and Israel were as innumerable as the sand on the seashore; they had plenty to eat and drink and were happy. 4:21 (5:1) 1528 Solomon ruled all the kingdoms from the Euphrates River 1529 to the land of the Philistines, as far as the border of Egypt. These kingdoms paid tribute as Solomon’s subjects throughout his lifetime. 1530 4:22 Each day Solomon’s royal court consumed 1531 thirty cors 1532 of finely milled flour, sixty cors of cereal, 4:23 ten calves fattened in the stall, 1533 twenty calves from the pasture, and a hundred sheep, not to mention rams, gazelles, deer, and well-fed birds. 4:24 His royal court was so large because 1534 he ruled over all the kingdoms west of the Euphrates River from Tiphsah 1535 to Gaza; he was at peace with all his neighbors. 1536 4:25 All the people of Judah and Israel had security; everyone from Dan to Beer Sheba enjoyed the produce of their vines and fig trees throughout Solomon’s lifetime. 1537 4:26 Solomon had 4,000 1538 stalls for his chariot horses and 12,000 horses. 4:27 The district governors acquired supplies for King Solomon and all who ate in his royal palace. 1539 Each was responsible for one month in the year; they made sure nothing was lacking. 4:28 Each one also brought to the assigned location his quota of barley and straw for the various horses. 1540
4:29 God gave Solomon wisdom and very great discernment; the breadth of his understanding 1541 was as infinite as the sand on the seashore. 4:30 Solomon was wiser than all the men of the east and all the sages of Egypt. 1542 4:31 He was wiser than any man, including Ethan the Ezrahite or Heman, Calcol, and Darda, the sons of Mahol. He was famous in all the neighboring nations. 1543 4:32 He composed 1544 3,000 proverbs and 1,005 songs. 4:33 He produced manuals on botany, describing every kind of plant, 1545 from the cedars of Lebanon to the hyssop that grows on walls. He also produced manuals on biology, describing 1546 animals, birds, insects, and fish. 4:34 People from all nations came to hear Solomon’s display of wisdom; 1547 they came from all the kings of the earth who heard about his wisdom.
5:1 (5:15) 1548 King Hiram of Tyre 1549 sent messengers 1550 to Solomon when he heard that he had been anointed king in his father’s place. (Hiram had always been an ally of David.) 5:2 Solomon then sent this message to Hiram: 5:3 “You know that my father David was unable to build a temple to honor the Lord 1551 his God, for he was busy fighting battles on all fronts while the Lord subdued his enemies. 1552 5:4 But now the Lord my God has made me secure on all fronts; there is no adversary or dangerous threat. 5:5 So I have decided 1553 to build a temple to honor the Lord 1554 my God, as the Lord instructed my father David, ‘Your son, whom I will put on your throne in your place, is the one who will build a temple to honor me.’ 1555 5:6 So now order some cedars of Lebanon to be cut for me. My servants will work with your servants. I will pay your servants whatever you say is appropriate, for you know that we have no one among us who knows how to cut down trees like the Sidonians.”
5:7 When Hiram heard Solomon’s message, he was very happy. He said, “The Lord is worthy of praise today because he 1556 has given David a wise son to rule over this great nation.” 5:8 Hiram then sent this message to Solomon: “I received 1557 the message you sent to me. I will give you all the cedars and evergreens you need. 1558 5:9 My servants will bring the timber down from Lebanon to the sea. I will send it by sea in raft-like bundles to the place you designate. 1559 There I will separate the logs 1560 and you can carry them away. In exchange you will supply the food I need for my royal court.” 1561
5:10 So Hiram supplied the cedars and evergreens Solomon needed, 1562 5:11 and Solomon supplied Hiram annually with 20,000 cors 1563 of wheat as provision for his royal court, 1564 as well as 20,000 baths 1565 of pure 1566 olive oil. 1567 5:12 So the Lord gave Solomon wisdom, as he had promised him. And Hiram and Solomon were at peace and made a treaty. 1568
5:13 King Solomon conscripted 1569 work crews 1570 from throughout Israel, 30,000 men in all. 5:14 He sent them to Lebanon in shifts of 10,000 men per month. They worked in Lebanon for one month, and then spent two months at home. Adoniram was supervisor of 1571 the work crews. 5:15 Solomon also had 70,000 common laborers 1572 and 80,000 stonecutters 1573 in the hills, 5:16 besides 3,300 1574 officials who supervised the workers. 1575 5:17 By royal order 1576 they supplied large valuable stones in order to build the temple’s foundation with chiseled stone. 5:18 Solomon’s and Hiram’s construction workers, 1577 along with men from Byblos, 1578 did the chiseling and prepared the wood and stones for the building of the temple. 1579
6:1 In the four hundred and eightieth year after the Israelites left Egypt, in the fourth year of Solomon’s reign over Israel, during the month Ziv 1580 (the second month), he began building the Lord’s temple. 6:2 The temple King Solomon built for the Lord was 90 feet 1581 long, 30 feet 1582 wide, and 45 feet 1583 high. 6:3 The porch in front of the main hall of the temple was 30 feet 1584 long, corresponding to the width of the temple. It was 15 feet 1585 wide, extending out from the front of the temple. 6:4 He made framed windows for the temple. 6:5 He built an extension all around the walls of the temple’s main hall and holy place and constructed side rooms in it. 1586 6:6 The bottom floor of the extension was seven and a half feet 1587 wide, the middle floor nine feet 1588 wide, and the third floor ten and a half 1589 feet wide. He made ledges 1590 on the temple’s outer walls so the beams would not have to be inserted into the walls. 1591 6:7 As the temple was being built, only stones shaped at the quarry 1592 were used; the sound of hammers, pickaxes, or any other iron tool was not heard at the temple while it was being built. 6:8 The entrance to the bottom 1593 level of side rooms was on the south side of the temple; stairs went up 1594 to the middle floor and then on up to the third 1595 floor. 6:9 He finished building the temple 1596 and covered it 1597 with rafters 1598 and boards made of cedar. 1599 6:10 He built an extension all around the temple; it was seven and a half feet high 1600 and it was attached to the temple by cedar beams.
6:11 1601 The Lord said 1602 to Solomon: 6:12 “As for this temple you are building, if you follow 1603 my rules, observe 1604 my regulations, and obey all my commandments, 1605 I will fulfill through you the promise I made to your father David. 1606 6:13 I will live among the Israelites and will not abandon my people Israel.”
6:14 So Solomon finished building the temple. 1607 6:15 He constructed the walls inside the temple with cedar planks; he paneled the inside with wood from the floor of the temple to the rafters 1608 of the ceiling. He covered the temple floor with boards made from the wood of evergreens. 6:16 He built a wall 30 feet in from the rear of the temple as a partition for an inner sanctuary that would be the most holy place. 1609 He paneled the wall with cedar planks from the floor to the rafters. 1610 6:17 The main hall in front of the inner sanctuary was 60 feet long. 1611 6:18 The inside of the temple was all cedar and was adorned with carvings of round ornaments and of flowers in bloom. Everything was cedar; no stones were visible. 1612
6:19 He prepared the inner sanctuary inside the temple so that the ark of the covenant of the Lord could be placed there. 6:20 The inner sanctuary was 30 feet 1613 long, 30 feet wide, and 30 feet high. He plated it with gold, 1614 as well as the cedar altar. 1615 6:21 Solomon plated the inside of the temple with gold. 1616 He hung golden chains in front of the inner sanctuary and plated the inner sanctuary 1617 with gold. 6:22 He plated the entire inside of the temple with gold, as well as the altar inside the inner sanctuary. 1618
6:23 In the inner sanctuary he made two cherubs of olive wood; each stood 15 feet 1619 high. 6:24 Each of the first cherub’s wings was seven and a half feet long; its entire wingspan was 15 feet. 1620 6:25 The second cherub also had a wingspan of 15 feet; it was identical to the first in measurements and shape. 1621 6:26 Each cherub stood 15 feet high. 1622 6:27 He put the cherubs in the inner sanctuary of the temple. 1623 Their wings were spread out. One of the first cherub’s wings touched one wall and one of the other cherub’s wings touched the opposite wall. The first cherub’s other wing touched the second cherub’s other wing in the middle of the room. 1624 6:28 He plated the cherubs with gold.
6:29 On all the walls around the temple, inside and out, 1625 he carved 1626 cherubs, palm trees, and flowers in bloom. 6:30 He plated the floor of the temple with gold, inside and out. 1627 6:31 He made doors of olive wood at the entrance to the inner sanctuary; the pillar on each doorpost was five-sided. 1628 6:32 On the two doors made of olive wood he carved 1629 cherubs, palm trees, and flowers in bloom, and he plated them with gold. 1630 He plated the cherubs and the palm trees with hammered gold. 1631 6:33 In the same way he made doorposts of olive wood for the entrance to the main hall, only with four-sided pillars. 1632 6:34 He also made 1633 two doors out of wood from evergreens; each door had two folding leaves. 1634 6:35 He carved cherubs, palm trees, and flowers in bloom and plated them with gold, leveled out over the carvings. 6:36 He built the inner courtyard with three rows of chiseled stones and a row of cedar beams.
6:37 In the month Ziv 1635 of the fourth year of Solomon’s reign 1636 the foundation was laid for the Lord’s temple. 6:38 In the eleventh year, in the month Bul 1637 (the eighth month) the temple was completed in accordance with all its specifications and blueprints. It took seven years to build. 1638
7:1 Solomon took thirteen years to build his palace. 1639 7:2 He named 1640 it “The Palace of the Lebanon Forest”; 1641 it was 150 feet 1642 long, 75 feet 1643 wide, and 45 feet 1644 high. It had four rows of cedar pillars and cedar beams above the pillars. 7:3 The roof above the beams supported by the pillars was also made of cedar; there were forty-five beams, fifteen per row. 7:4 There were three rows of windows arranged in sets of three. 1645 7:5 All of the entrances 1646 were rectangular in shape 1647 and they were arranged in sets of three. 1648 7:6 He made a colonnade 1649 75 feet 1650 long and 45 feet 1651 wide. There was a porch in front of this and pillars and a roof in front of the porch. 1652 7:7 He also made a throne room, called “The Hall of Judgment,” where he made judicial decisions. 1653 It was paneled with cedar from the floor to the rafters. 1654 7:8 The palace where he lived was constructed in a similar way. 1655 He also constructed a palace like this hall for Pharaoh’s daughter, whom he had married. 1656 7:9 All of these were built with the best 1657 stones, chiseled to the right size 1658 and cut with a saw on all sides, 1659 from the foundation to the edge of the roof 1660 and from the outside to the great courtyard. 7:10 The foundation was made of large valuable stones, measuring either 15 feet or 12 feet. 1661 7:11 Above the foundation 1662 the best 1663 stones, chiseled to the right size, 1664 were used along with cedar. 7:12 Around the great courtyard were three rows of chiseled stones and one row of cedar beams, like the inner courtyard of the Lord’s temple and the hall of the palace. 1665
7:13 King Solomon sent for Hiram 1666 of Tyre. 1667 7:14 He was the son of a widow from the tribe of Naphtali, 1668 and his father was a craftsman in bronze from Tyre. He had the skill and knowledge 1669 to make all kinds of works of bronze. He reported to King Solomon and did all the work he was assigned.
7:15 He fashioned two bronze pillars; each pillar was 27 feet 1670 high and 18 feet 1671 in circumference. 7:16 He made two bronze tops for the pillars; each was seven-and-a-half feet high. 1672 7:17 The latticework on the tops of the pillars was adorned with ornamental wreaths and chains; the top of each pillar had seven groupings of ornaments. 1673 7:18 When he made the pillars, there were two rows of pomegranate-shaped ornaments around the latticework covering the top of each pillar. 1674 7:19 The tops of the two pillars in the porch were shaped like lilies and were six feet high. 1675 7:20 On the top of each pillar, right above the bulge beside the latticework, there were two hundred pomegranate-shaped ornaments arranged in rows all the way around. 1676 7:21 He set up the pillars on the porch in front of the main hall. He erected one pillar on the right 1677 side and called it Jakin; 1678 he erected the other pillar on the left 1679 side and called it Boaz. 1680 7:22 The tops of the pillars were shaped like lilies. So the construction of the pillars was completed.
7:23 He also made the large bronze basin called “The Sea.” 1681 It measured 15 feet 1682 from rim to rim, was circular in shape, and stood seven-and-a-half feet 1683 high. Its circumference was 45 feet. 1684 7:24 Under the rim all the way around it 1685 were round ornaments 1686 arranged in settings 15 feet long. 1687 The ornaments were in two rows and had been cast with “The Sea.” 1688 7:25 “The Sea” stood on top of twelve bulls. Three faced northward, three westward, three southward, and three eastward. “The Sea” was placed on top of them, and they all faced outward. 1689 7:26 It was four fingers thick and its rim was like that of a cup shaped like a lily blossom. It could hold about 12,000 gallons. 1690
7:27 He also made ten bronze movable stands. Each stand was six feet 1691 long, six feet 1692 wide, and four-and-a-half feet 1693 high. 7:28 The stands were constructed with frames between the joints. 7:29 On these frames and joints were ornamental lions, bulls, and cherubs. Under the lions and bulls were decorative wreaths. 1694 7:30 Each stand had four bronze wheels with bronze axles and four supports. Under the basin the supports were fashioned on each side with wreaths. 1695 7:31 Inside the stand was a round opening that was a foot-and-a-half deep; it had a support that was two and one-quarter feet long. 1696 On the edge of the opening were carvings in square frames. 1697 7:32 The four wheels were under the frames and the crossbars of the axles were connected to the stand. Each wheel was two and one-quarter feet 1698 high. 7:33 The wheels were constructed like chariot wheels; their crossbars, rims, spokes, and hubs were made of cast metal. 7:34 Each stand had four supports, one per side projecting out from the stand. 1699 7:35 On top of each stand was a round opening three-quarters of a foot deep; 1700 there were also supports and frames on top of the stands. 7:36 He engraved ornamental cherubs, lions, and palm trees on the plates of the supports and frames wherever there was room, 1701 with wreaths 1702 all around. 7:37 He made the ten stands in this way. All of them were cast in one mold and were identical in measurements and shape.
7:38 He also made ten bronze basins, each of which could hold about 240 gallons. 1703 Each basin was six feet in diameter; 1704 there was one basin for each stand. 7:39 He put five basins on the south side of the temple and five on the north side. He put “The Sea” on the south side, in the southeast corner.
7:40 Hiram also made basins, shovels, and bowls. He 1705 finished all the work on the Lord’s temple he had been assigned by King Solomon. 1706 7:41 He made 1707 the two pillars, the two bowl-shaped tops of the pillars, the latticework for the bowl-shaped tops of the two pillars, 7:42 the four hundred pomegranate-shaped ornaments for the latticework of the two pillars (each latticework had two rows of these ornaments at the bowl-shaped top of the pillar), 7:43 the ten movable stands with their ten basins, 7:44 the big bronze basin called “The Sea” with its twelve bulls underneath, 1708 7:45 and the pots, shovels, and bowls. All these items King Solomon assigned Hiram to make for the Lord’s temple 1709 were made from polished bronze. 7:46 The king had them cast in earth foundries 1710 in the region of the Jordan between Succoth and Zarethan. 7:47 Solomon left all these items unweighed; there were so many of them they did not weigh the bronze. 1711
7:48 Solomon also made all these items for the Lord’s temple: the gold altar, the gold table on which was kept the Bread of the Presence, 1712 7:49 the pure gold lampstands at the entrance to the inner sanctuary (five on the right and five on the left), the gold flower-shaped ornaments, lamps, and tongs, 7:50 the pure gold bowls, trimming shears, basins, pans, and censers, and the gold door sockets for the inner sanctuary (the most holy place) and for the doors of the main hall of the temple. 7:51 When King Solomon finished constructing the Lord’s temple, he 1713 put the holy items that belonged to his father David (the silver, gold, and other articles) in the treasuries of the Lord’s temple.
8:1 1714 Then Solomon convened in Jerusalem 1715 Israel’s elders, all the leaders of the Israelite tribes and families, so they could witness the transferal of the ark of the Lord’s covenant from the city of David (that is, Zion). 1716 8:2 All the men of Israel assembled before King Solomon during the festival 1717 in the month Ethanim 1718 (the seventh month). 8:3 When all Israel’s elders had arrived, the priests lifted the ark. 8:4 The priests and Levites carried the ark of the Lord, the tent of meeting, 1719 and all the holy items in the tent. 1720 8:5 Now King Solomon and all the Israelites who had assembled with him went on ahead of the ark and sacrificed more sheep and cattle than could be counted or numbered. 1721
8:6 The priests brought the ark of the Lord’s covenant to its assigned 1722 place in the inner sanctuary of the temple, in the most holy place, under the wings of the cherubs. 8:7 The cherubs’ wings extended over the place where the ark sat; the cherubs overshadowed the ark and its poles. 1723 8:8 The poles were so long their ends were visible from the holy place in front of the inner sanctuary, but they could not be seen from beyond that point. 1724 They have remained there to this very day. 8:9 There was nothing in the ark except the two stone tablets Moses had placed there in Horeb. 1725 It was there that 1726 the Lord made an agreement with the Israelites after he brought them out of the land of Egypt. 8:10 Once the priests left the holy place, a cloud filled the Lord’s temple. 8:11 The priests could not carry out their duties 1727 because of the cloud; the Lord’s glory filled his temple. 1728
8:12 Then Solomon said, “The Lord has said that he lives in thick darkness. 8:13 O Lord, 1729 truly I have built a lofty temple for you, a place where you can live permanently.” 8:14 Then the king turned around 1730 and pronounced a blessing over the whole Israelite assembly as they stood there. 1731 8:15 He said, “The Lord God of Israel is worthy of praise because he has fulfilled 1732 what he promised 1733 my father David. 8:16 He told David, 1734 ‘Since the day I brought my people Israel out of Egypt, I have not chosen a city from all the tribes of Israel to build a temple in which to live. 1735 But I have chosen David to lead my people Israel.’ 8:17 Now my father David had a strong desire 1736 to build a temple to honor the Lord God of Israel. 1737 8:18 The Lord told my father David, ‘It is right for you to have a strong desire to build a temple to honor me. 1738 8:19 But you will not build the temple; your very own son will build the temple for my honor.’ 1739 8:20 The Lord has kept the promise he made. 1740 I have taken my father David’s place and have occupied the throne of Israel, as the Lord promised. I have built this temple for the honor 1741 of the Lord God of Israel 8:21 and set up in it a place for the ark containing the covenant the Lord made with our ancestors 1742 when he brought them out of the land of Egypt.”
8:22 Solomon stood before the altar of the Lord in front of the entire assembly of Israel and spread out his hands toward the sky. 1743 8:23 He prayed: 1744 “O Lord, God of Israel, there is no god like you in heaven above or on earth below! You maintain covenantal loyalty 1745 to your servants who obey you with sincerity. 1746 8:24 You have kept your word to your servant, my father David; 1747 this very day you have fulfilled what you promised. 1748 8:25 Now, O Lord, God of Israel, keep the promise you made to your servant, my father David, when you said, ‘You will never fail to have a successor ruling before me on the throne of Israel, 1749 provided that your descendants watch their step and serve me as you have done.’ 1750 8:26 Now, O God of Israel, may the promise you made 1751 to your servant, my father David, be realized. 1752
8:27 “God does not really live on the earth! 1753 Look, if the sky and the highest heaven cannot contain you, how much less this temple I have built! 8:28 But respond favorably to 1754 your servant’s prayer and his request for help, O Lord my God. Answer 1755 the desperate prayer 1756 your servant is presenting to you 1757 today. 8:29 Night and day may you watch over this temple, the place where you promised you would live. 1758 May you answer your servant’s prayer for this place. 1759 8:30 Respond to the request of your servant and your people Israel for this place. 1760 Hear from inside your heavenly dwelling place 1761 and respond favorably. 1762
8:31 “When someone is accused of sinning against his neighbor and the latter pronounces a curse on the alleged offender before your altar in this temple, be willing to forgive the accused if the accusation is false. 1763 8:32 Listen from heaven and make a just decision about your servants’ claims. Condemn the guilty party, declare the other innocent, and give both of them what they deserve. 1764
8:33 “The time will come when 1765 your people Israel are defeated by an enemy 1766 because they sinned against you. If they come back to you, renew their allegiance to you, 1767 and pray for your help 1768 in this temple, 8:34 then listen from heaven, forgive the sin of your people Israel, and bring them back to the land you gave to their ancestors.
8:35 “The time will come when 1769 the skies are shut up tightly and no rain falls because your people 1770 sinned against you. When they direct their prayers toward this place, renew their allegiance to you, 1771 and turn away from their sin because you punish 1772 them, 8:36 then listen from heaven and forgive the sin of your servants, your people Israel. Certainly 1773 you will then teach them the right way to live 1774 and send rain on your land that you have given your people to possess. 1775
8:37 “The time will come when the land suffers from a famine, a plague, blight and disease, or a locust 1776 invasion, or when their enemy lays siege to the cities of the land, 1777 or when some other type of plague or epidemic occurs. 8:38 When all your people Israel pray and ask for help, 1778 as they acknowledge their pain 1779 and spread out their hands toward this temple, 8:39 then listen from your heavenly dwelling place, forgive their sin, 1780 and act favorably toward each one based on your evaluation of his motives. 1781 (Indeed you are the only one who can correctly evaluate the motives of all people.) 1782 8:40 Then they will obey 1783 you throughout their lifetimes as 1784 they live on the land you gave to our ancestors.
8:41 “Foreigners, who do not belong to your people Israel, will come from a distant land because of your reputation. 1785 8:42 When they hear about your great reputation 1786 and your ability to accomplish mighty deeds, 1787 they will come and direct their prayers toward this temple. 8:43 Then listen from your heavenly dwelling place and answer all the prayers of the foreigners. 1788 Then all the nations of the earth will acknowledge your reputation, 1789 obey 1790 you like your people Israel do, and recognize that this temple I built belongs to you. 1791
8:44 “When you direct your people to march out and fight their enemies, 1792 and they direct their prayers to the Lord 1793 toward his chosen city and this temple I built for your honor, 1794 8:45 then listen from heaven to their prayers for help 1795 and vindicate them. 1796
8:46 “The time will come when your people 1797 will sin against you (for there is no one who is sinless!) and you will be angry with them and deliver them over to their enemies, who will take them as prisoners to their own land, 1798 whether far away or close by. 8:47 When your people 1799 come to their senses 1800 in the land where they are held prisoner, they will repent and beg for your mercy in the land of their imprisonment, admitting, ‘We have sinned and gone astray; 1801 we have done evil.’ 8:48 When they return to you with all their heart and being 1802 in the land where they are held prisoner, 1803 and direct their prayers to you toward the land you gave to their ancestors, your chosen city, and the temple I built for your honor, 1804 8:49 then listen from your heavenly dwelling place to their prayers for help 1805 and vindicate them. 1806 8:50 Forgive all the rebellious acts of your sinful people and cause their captors to have mercy on them. 1807 8:51 After all, 1808 they are your people and your special possession 1809 whom you brought out of Egypt, from the middle of the iron-smelting furnace. 1810
8:52 “May you be attentive 1811 to your servant’s and your people Israel’s requests for help and may you respond to all their prayers to you. 1812 8:53 After all, 1813 you picked them out of all the nations of the earth to be your special possession, 1814 just as you, O sovereign Lord, announced through your servant Moses when you brought our ancestors out of Egypt.”
8:54 When Solomon finished presenting all these prayers and requests to the Lord, he got up from before the altar of the Lord where he had kneeled and spread out his hands toward the sky. 1815 8:55 When he stood up, he pronounced a blessing over the entire assembly of Israel, saying in a loud voice: 8:56 “The Lord is worthy of praise because he has made Israel his people secure 1816 just as he promised! Not one of all the faithful promises he made through his servant Moses is left unfulfilled! 1817 8:57 May the Lord our God be with us, as he was with our ancestors. May he not abandon us or leave us. 8:58 May he make us submissive, 1818 so we can follow all his instructions 1819 and obey 1820 the commandments, rules, and regulations he commanded our ancestors. 8:59 May the Lord our God be constantly aware of these requests of mine I have presented to him, 1821 so that he might vindicate 1822 his servant and his people Israel as the need arises. 8:60 Then 1823 all the nations of the earth will recognize that the Lord is the only genuine God. 1824 8:61 May you demonstrate wholehearted devotion to the Lord our God 1825 by following 1826 his rules and obeying 1827 his commandments, as you are presently doing.” 1828
8:62 The king and all Israel with him were presenting sacrifices to the Lord. 8:63 Solomon offered as peace offerings 1829 to the Lord 22,000 cattle and 120,000 sheep. Then the king and all the Israelites dedicated the Lord’s temple. 8:64 That day the king consecrated the middle of the courtyard that is in front of the Lord’s temple. He offered there burnt sacrifices, grain offerings, and the fat from the peace offerings, because the bronze altar that stood before the Lord was too small to hold all these offerings. 1830 8:65 At that time Solomon and all Israel with him celebrated a festival before the Lord our God for two entire weeks. This great assembly included people from all over the land, from Lebo Hamath in the north to the Brook of Egypt 1831 in the south. 1832 8:66 On the fifteenth day after the festival started, 1833 he dismissed the people. They asked God to empower the king 1834 and then went to their homes, happy and content 1835 because of all the good the Lord had done for his servant David and his people Israel.
9:1 After Solomon finished building the Lord’s temple, the royal palace, and all the other construction projects he had planned, 1836 9:2 the Lord appeared to Solomon a second time, in the same way he had appeared to him at Gibeon. 1837 9:3 The Lord said to him, “I have answered 1838 your prayer and your request for help that you made to me. I have consecrated this temple you built by making it my permanent home; 1839 I will be constantly present there. 1840 9:4 You must serve me with integrity and sincerity, just as your father David did. Do everything I commanded and obey my rules and regulations. 1841 9:5 Then I will allow your dynasty to rule over Israel permanently, 1842 just as I promised your father David, ‘You will not fail to have a successor on the throne of Israel.’ 1843
9:6 “But if you or your sons ever turn away from me, fail to obey the regulations and rules I instructed you to keep, 1844 and decide to serve and worship other gods, 1845 9:7 then I will remove Israel from the land 1846 I have given them, I will abandon this temple I have consecrated with my presence, 1847 and Israel will be mocked and ridiculed 1848 among all the nations. 9:8 This temple will become a heap of ruins; 1849 everyone who passes by it will be shocked and will hiss out their scorn, 1850 saying, ‘Why did the Lord do this to this land and this temple?’ 9:9 Others will then answer, 1851 ‘Because they abandoned the Lord their God, who led their ancestors 1852 out of Egypt. They embraced other gods whom they worshiped and served. 1853 That is why the Lord has brought all this disaster down on them.’”
9:10 After twenty years, during which Solomon built the Lord’s temple and the royal palace, 1854 9:11 King Solomon gave King Hiram of Tyre 1855 twenty cities in the region of Galilee, because Hiram had supplied Solomon with cedars, evergreens, and all the gold he wanted. 9:12 When Hiram went out from Tyre to inspect the cities Solomon had given him, he was not pleased with them. 1856 9:13 Hiram asked, 1857 “Why did you give me these cities, my friend 1858 ?” He called that area the region of Cabul, a name which it has retained to this day. 1859 9:14 Hiram had sent to the king one hundred twenty talents 1860 of gold.
9:15 Here are the details concerning the work crews 1861 King Solomon conscripted 1862 to build the Lord’s temple, his palace, the terrace, the wall of Jerusalem, 1863 and the cities of 1864 Hazor, 1865 Megiddo, 1866 and Gezer. 9:16 (Pharaoh, king of Egypt, had attacked and captured Gezer. He burned it and killed the Canaanites who lived in the city. He gave it as a wedding present to his daughter, who had married Solomon.) 9:17 Solomon built up Gezer, lower Beth Horon, 9:18 Baalath, Tadmor in the wilderness, 1867 9:19 all the storage cities that belonged to him, 1868 and the cities where chariots and horses were kept. 1869 He built whatever he wanted in Jerusalem, Lebanon, and throughout his entire kingdom. 1870 9:20 Now several non-Israelite peoples were left in the land after the conquest of Joshua, including the Amorites, Hittites, Perizzites, Hivites, and Jebusites. 1871 9:21 Their descendants remained in the land (the Israelites were unable to wipe them out completely). Solomon conscripted them for his work crews, and they continue in that role to this very day. 1872 9:22 Solomon did not assign Israelites to these work crews; 1873 the Israelites served as his soldiers, attendants, officers, charioteers, and commanders of his chariot forces. 1874 9:23 These men were also in charge of Solomon’s work projects; there were a total of 550 men who supervised the workers. 1875 9:24 Solomon built the terrace as soon as Pharaoh’s daughter moved up from the city of David 1876 to the palace Solomon built for her. 1877
9:25 Three times a year Solomon offered burnt offerings and peace offerings 1878 on the altar he had built for the Lord, burning incense along with them before the Lord. He made the temple his official worship place. 1879
9:26 King Solomon also built ships 1880 in Ezion Geber, which is located near Elat in the land of Edom, on the shore of the Red Sea. 9:27 Hiram sent his fleet and some of his sailors, who were well acquainted with the sea, to serve with Solomon’s men. 1881 9:28 They sailed 1882 to Ophir, took from there four hundred twenty talents 1883 of gold, and then brought them to King Solomon.
10:1 When the queen of Sheba heard about Solomon, 1884 she came to challenge 1885 him with difficult questions. 1886 10:2 She arrived in Jerusalem 1887 with a great display of pomp, 1888 bringing with her camels carrying spices, 1889 a very large quantity of gold, and precious gems. She visited Solomon and discussed with him everything that was on her mind. 10:3 Solomon answered all her questions; there was no question too complex for the king. 1890 10:4 When the queen of Sheba saw for herself Solomon’s extensive wisdom, 1891 the palace 1892 he had built, 10:5 the food in his banquet hall, 1893 his servants and attendants, 1894 their robes, his cupbearers, and his burnt offerings which he presented in the Lord’s temple, she was amazed. 1895 10:6 She said to the king, “The report I heard in my own country about your wise sayings and insight 1896 was true! 10:7 I did not believe these things until I came and saw them with my own eyes. Indeed, I didn’t hear even half the story! 1897 Your wisdom and wealth 1898 surpass what was reported to me. 10:8 Your attendants, who stand before you at all times and hear your wise sayings, are truly happy! 1899 10:9 May the Lord your God be praised because he favored 1900 you by placing you on the throne of Israel! Because of the Lord’s eternal love for Israel, he made you king so you could make just and right decisions.” 1901 10:10 She gave the king 120 talents 1902 of gold, a very large quantity of spices, and precious gems. The quantity of spices the queen of Sheba gave King Solomon has never been matched. 1903 10:11 (Hiram’s fleet, which carried gold from Ophir, also brought from Ophir a very large quantity of fine timber and precious gems. 10:12 With the timber the king made supports 1904 for the Lord’s temple and for the royal palace and stringed instruments 1905 for the musicians. No one has seen so much of this fine timber to this very day. 1906 ) 10:13 King Solomon gave the queen of Sheba everything she requested, besides what he had freely offered her. 1907 Then she left and returned 1908 to her homeland with her attendants.
10:14 Solomon received 666 talents 1909 of gold per year, 1910 10:15 besides what he collected from the merchants, 1911 traders, Arabian kings, and governors of the land. 10:16 King Solomon made two hundred large shields of hammered gold; 600 measures 1912 of gold were used for each shield. 10:17 He also made three hundred small shields of hammered gold; three minas 1913 of gold were used for each of these shields. The king placed them in the Palace of the Lebanon Forest. 1914
10:18 The king made a large throne decorated with ivory and overlaid it with pure gold. 10:19 There were six steps leading up to the throne, and the back of it was rounded on top. The throne had two armrests with a statue of a lion standing on each side. 1915 10:20 There were twelve statues of lions on the six steps, one lion at each end of each step. There was nothing like it in any other kingdom. 1916
10:21 All of King Solomon’s cups were made of gold, and all the household items in the Palace of the Lebanon Forest were made of pure gold. There were no silver items, for silver was not considered very valuable in Solomon’s time. 1917 10:22 Along with Hiram’s fleet, the king had a fleet of large merchant ships 1918 that sailed the sea. Once every three years the fleet 1919 came into port with cargoes of 1920 gold, silver, ivory, apes, and peacocks. 1921
10:23 King Solomon was wealthier and wiser than any of the kings of the earth. 1922 10:24 Everyone 1923 in the world wanted to visit Solomon to see him display his God-given wisdom. 1924 10:25 Year after year visitors brought their gifts, which included items of silver, items of gold, clothes, perfume, spices, horses, and mules. 1925
10:26 Solomon accumulated 1926 chariots and horses. He had 1,400 chariots and 12,000 horses. He kept them in assigned cities and in Jerusalem. 1927 10:27 The king made silver as plentiful 1928 in Jerusalem as stones; cedar was 1929 as plentiful as sycamore fig trees are in the lowlands. 1930 10:28 Solomon acquired his horses from Egypt 1931 and from Que; the king’s traders purchased them from Que. 10:29 They paid 600 silver pieces for each chariot from Egypt and 150 silver pieces for each horse. They also sold chariots and horses to all the kings of the Hittites and to the kings of Syria. 1932
11:1 King Solomon fell in love with many foreign women (besides Pharaoh’s daughter), including Moabites, Ammonites, Edomites, Sidonians, and Hittites. 11:2 They came from nations about which the Lord had warned the Israelites, “You must not establish friendly relations with them! 1933 If you do, they will surely shift your allegiance to their gods.” 1934 But Solomon was irresistibly attracted to them. 1935
11:3 He had 700 royal wives 1936 and 300 concubines; 1937 his wives had a powerful influence over him. 1938 11:4 When Solomon became old, his wives shifted his allegiance to 1939 other gods; he was not wholeheartedly devoted to the Lord his God, as his father David had been. 1940 11:5 Solomon worshiped 1941 the Sidonian goddess Astarte and the detestable Ammonite god Milcom. 1942 11:6 Solomon did evil in the Lord’s sight; 1943 he did not remain loyal to 1944 the Lord, like his father David had. 11:7 Furthermore, 1945 on the hill east of Jerusalem 1946 Solomon built a high place 1947 for the detestable Moabite god Chemosh 1948 and for the detestable Ammonite god Milcom. 1949 11:8 He built high places for all his foreign wives so they could burn incense and make sacrifices to their gods. 1950
11:9 The Lord was angry with Solomon because he had shifted his allegiance 1951 away from the Lord, the God of Israel, who had appeared to him on two occasions 1952 11:10 and had warned him about this very thing, so that he would not follow other gods. 1953 But he did not obey 1954 the Lord’s command. 11:11 So the Lord said to Solomon, “Because you insist on doing these things and have not kept the covenantal rules I gave you, 1955 I will surely tear the kingdom away from you and give it to your servant. 11:12 However, for your father David’s sake I will not do this while you are alive. I will tear it away from your son’s hand instead. 11:13 But I will not tear away the entire kingdom; I will leave 1956 your son one tribe for my servant David’s sake and for the sake of my chosen city Jerusalem.”
11:14 The Lord brought 1957 against Solomon an enemy, Hadad the Edomite, a descendant of the Edomite king. 11:15 During David’s campaign against Edom, 1958 Joab, the commander of the army, while on a mission to bury the dead, killed every male in Edom. 11:16 For six months Joab and the entire Israelite army 1959 stayed there until they had exterminated every male in Edom. 1960 11:17 Hadad, 1961 who was only a small boy at the time, escaped with some of his father’s Edomite servants and headed for Egypt. 1962 11:18 They went from Midian to Paran; they took some men from Paran and went to Egypt. Pharaoh, king of Egypt, supplied him with a house and food and even assigned him some land. 1963 11:19 Pharaoh liked Hadad so well 1964 he gave him his sister-in-law (Queen Tahpenes’ sister) as a wife. 1965 11:20 Tahpenes’ sister gave birth to his son, 1966 named Genubath. Tahpenes raised 1967 him in Pharaoh’s palace; Genubath grew up in Pharaoh’s palace among Pharaoh’s sons. 11:21 While in Egypt Hadad heard that David had passed away 1968 and that Joab, the commander of the army, was dead. So Hadad asked Pharaoh, “Give me permission to leave 1969 so I can return to my homeland.” 11:22 Pharaoh said to him, “What do you lack here that makes you want to go to your homeland?” 1970 Hadad replied, 1971 “Nothing, but please give me permission to leave.” 1972
11:23 God also brought against Solomon 1973 another enemy, Rezon son of Eliada who had run away from his master, King Hadadezer of Zobah. 11:24 He gathered some men and organized a raiding band. 1974 When David tried to kill them, 1975 they went to Damascus, where they settled down and gained control of the city. 11:25 He was Israel’s enemy throughout Solomon’s reign and, like Hadad, caused trouble. He loathed 1976 Israel and ruled over Syria.
11:26 Jeroboam son of Nebat, one of Solomon’s servants, rebelled against 1977 the king. He was an Ephraimite 1978 from Zeredah whose mother was a widow named Zeruah. 11:27 This is what prompted him to rebel against the king: 1979 Solomon built a terrace and he closed up a gap in the wall of the city of his father David. 1980 11:28 Jeroboam was a talented man; 1981 when Solomon saw that the young man was an accomplished worker, he made him the leader of the work crew from the tribe 1982 of Joseph. 11:29 At that time, when Jeroboam had left Jerusalem, the prophet Ahijah the Shilonite met him on the road; the two of them were alone in the open country. Ahijah 1983 was wearing a brand new robe, 11:30 and he grabbed the robe 1984 and tore it into twelve pieces. 11:31 Then he told Jeroboam, “Take ten pieces, for this is what the Lord God of Israel says: ‘Look, I am about to tear the kingdom from Solomon’s hand and I will give ten tribes to you. 11:32 He will retain one tribe, for my servant David’s sake and for the sake of Jerusalem, the city I have chosen out of all the tribes of Israel. 11:33 I am taking the kingdom from him 1985 because they have 1986 abandoned me and worshiped the Sidonian goddess Astarte, the Moabite god Chemosh, and the Ammonite god Milcom. They have not followed my instructions 1987 by doing what I approve and obeying my rules and regulations, like Solomon’s father David did. 1988 11:34 I will not take the whole kingdom from his hand. I will allow him to be ruler for the rest of his life for the sake of my chosen servant David who kept my commandments and rules. 11:35 I will take the kingdom from the hand of his son and give ten tribes to you. 1989 11:36 I will leave 1990 his son one tribe so my servant David’s dynasty may continue to serve me 1991 in Jerusalem, the city I have chosen as my home. 1992 11:37 I will select 1993 you; you will rule over all you desire to have and you will be king over Israel. 11:38 You must obey 1994 all I command you to do, follow my instructions, 1995 do what I approve, 1996 and keep my rules and commandments, like my servant David did. Then I will be with you and establish for you a lasting dynasty, as I did for David; 1997 I will give you Israel. 11:39 I will humiliate David’s descendants because of this, 1998 but not forever.” 1999 11:40 Solomon tried to kill Jeroboam, but Jeroboam escaped to Egypt and found refuge with King Shishak of Egypt. 2000 He stayed in Egypt until Solomon died.
11:41 The rest of the events of Solomon’s reign, including all his accomplishments and his wise decisions, are recorded in the scroll called the Annals of Solomon. 2001 11:42 Solomon ruled over all Israel from Jerusalem 2002 for forty years. 11:43 Then Solomon passed away 2003 and was buried in the city of his father David. 2004 His son Rehoboam replaced him as king. 2005
12:1 Rehoboam traveled to Shechem, for all Israel had gathered in 2006 Shechem to make Rehoboam 2007 king. 12:2 2008 When Jeroboam son of Nebat heard the news, he was still in Egypt, where he had fled from King Solomon and had been living ever since. 2009 12:3 They sent for him, 2010 and Jeroboam and the whole Israelite assembly came and spoke to Rehoboam, saying, 12:4 “Your father made us work too hard. 2011 Now if you lighten the demands he made and don’t make us work as hard, we will serve you.” 2012 12:5 He said to them, “Go away for three days, then return to me.” So the people went away.
12:6 King Rehoboam consulted with the older advisers who had served 2013 his father Solomon when he had been alive. He asked them, 2014 “How do you advise me to answer these people?” 12:7 They said to him, “Today if you show a willingness to help these people and grant their request, they will be your servants from this time forward.” 2015 12:8 But Rehoboam rejected their advice and consulted the young advisers who served him, with whom he had grown up. 2016 12:9 He asked them, “How do you advise me 2017 to respond to these people who said to me, ‘Lessen the demands your father placed on us’?” 2018 12:10 The young advisers with whom Rehoboam 2019 had grown up said to him, “Say this to these people who have said to you, ‘Your father made us work hard, but now lighten our burden.’ 2020 Say this to them: ‘I am a lot harsher than my father! 2021 12:11 My father imposed heavy demands on you; I will make them even heavier. 2022 My father punished you with ordinary whips; I will punish you with whips that really sting your flesh.’” 2023
12:12 Jeroboam and all the people reported 2024 to Rehoboam on the third day, just as the king had ordered when he said, “Return to me on the third day.” 12:13 The king responded to the people harshly. He rejected the advice of the older men 12:14 and followed 2025 the advice of the younger ones. He said, “My father imposed heavy demands on you; I will make them even heavier. 2026 My father punished you with ordinary whips; I will punish you with whips that really sting your flesh.” 2027 12:15 The king refused to listen to the people, because the Lord was instigating this turn of events 2028 so that he might bring to pass the prophetic announcement he had made 2029 through Ahijah the Shilonite to Jeroboam son of Nebat.
12:16 When all Israel saw that the king refused to listen to them, the people answered the king, “We have no portion in David, no share in the son of Jesse! 2030 Return to your homes, O Israel! 2031 Now, look after your own dynasty, O David!” 2032 So Israel returned to their homes. 2033 12:17 (Rehoboam continued to rule over the Israelites who lived in the cities of Judah.) 12:18 King Rehoboam sent Adoniram, 2034 the supervisor of the work crews, 2035 out after them, but all Israel stoned him to death. King Rehoboam managed to jump into his chariot and escape to Jerusalem. 2036 12:19 So Israel has been in rebellion against the Davidic dynasty to this very day. 12:20 When all Israel heard that Jeroboam had returned, they summoned him to the assembly and made him king over all Israel. No one except the tribe of Judah remained loyal to the Davidic dynasty. 2037
12:21 When Rehoboam arrived in Jerusalem, he summoned 180,000 skilled warriors from all of Judah and the tribe of Benjamin 2038 to attack Israel and restore the kingdom to Rehoboam son of Solomon. 12:22 But God told Shemaiah the prophet, 2039 12:23 “Say this to King Rehoboam son of Solomon of Judah, and to all Judah and Benjamin, as well as the rest of the people, 12:24 ‘The Lord says this: “Do not attack and make war with your brothers, the Israelites. Each of you go home, for I have caused this to happen.”’” 2040 They obeyed the Lord and went home as the Lord had ordered them to do. 2041
12:25 2042 Jeroboam built up Shechem in the Ephraimite hill country and lived there. From there he went out and built up Penuel. 12:26 Jeroboam then thought to himself: 2043 “Now the Davidic dynasty could regain the kingdom. 2044 12:27 If these people go up to offer sacrifices in the Lord’s temple in Jerusalem, 2045 their loyalty could shift to their former master, 2046 King Rehoboam of Judah. They might kill me and return to King Rehoboam of Judah.” 12:28 After the king had consulted with his advisers, 2047 he made two golden calves. Then he said to the people, 2048 “It is too much trouble for you to go up to Jerusalem. Look, Israel, here are your gods who brought you up from the land of Egypt.” 12:29 He put one in Bethel 2049 and the other in Dan. 12:30 This caused Israel to sin; 2050 the people went to Bethel and Dan to worship the calves. 2051
12:31 He built temples 2052 on the high places and appointed as priests people who were not Levites. 12:32 Jeroboam inaugurated a festival on the fifteenth day of the eighth month, 2053 like the festival celebrated in Judah. 2054 On the altar in Bethel he offered sacrifices to the calves he had made. 2055 In Bethel he also appointed priests for the high places he had made.
12:33 On the fifteenth day of the eighth month (a date he had arbitrarily chosen) 2056 Jeroboam 2057 offered sacrifices on the altar he had made in Bethel. 2058 He inaugurated a festival for the Israelites and went up to the altar to offer sacrifices. 13:1 Just then 2059 a prophet 2060 from Judah, sent by the Lord, arrived in Bethel, 2061 as Jeroboam was standing near the altar ready to offer a sacrifice. 13:2 With the authority of the Lord 2062 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.’” 2063 13:3 That day he also announced 2064 a sign, “This is the sign the Lord has predetermined: 2065 The altar will be split open and the ashes 2066 on it will fall to the ground.” 2067 13:4 When the king heard what the prophet 2068 cried out against the altar in Bethel, Jeroboam, standing at the altar, extended his hand 2069 and ordered, 2070 “Seize him!” The hand he had extended shriveled up 2071 and he could not pull it back. 13:5 The altar split open and the ashes 2072 fell from the altar to the ground, 2073 in fulfillment of the sign the prophet had announced with the Lord’s authority. 2074 13:6 The king pled with 2075 the prophet, 2076 “Seek the favor of 2077 the Lord your God and pray for me, so that my hand may be restored.” So the prophet sought the Lord’s favor 2078 and the king’s hand was restored to its former condition. 2079 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, 2080 I could not go with you and eat and drink 2081 in this place. 13:9 For the Lord gave me strict orders, 2082 ‘Do not eat or drink 2083 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. 2084 When his sons came home, they told their father 2085 everything the prophet 2086 had done in Bethel that day and all the words he had spoken to the king. 2087 13:12 Their father asked them, “Which road did he take?” His sons showed him 2088 the road the prophet 2089 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, 2090 whom he found sitting under an oak tree. He asked him, “Are you the prophet 2091 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 2092 or eat and drink 2093 with you in this place. 13:17 For the Lord gave me strict orders, 2094 ‘Do not eat or drink 2095 there; do not go back the way you came.’” 13:18 The old prophet then said, 2096 “I too am a prophet like you. An angel told me with the Lord’s authority, 2097 ‘Bring him back with you to your house so he can eat and drink.’” 2098 But he was lying to him. 2099 13:19 So the prophet went back with him and ate and drank in his house. 2100
13:20 While they were sitting at the table, the Lord spoke through the old prophet 2101 13:21 and he cried out to the prophet from Judah, “This is what the Lord says, ‘You 2102 have rebelled against the Lord 2103 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.” 2104 Therefore 2105 your corpse will not be buried in your ancestral tomb.’” 2106
13:23 When the prophet from Judah finished his meal, 2107 the old prophet saddled his visitor’s donkey for him. 2108 13:24 As the prophet from Judah was traveling, a lion attacked him on the road and killed him. 2109 His corpse was lying on the road, and the donkey and the lion just stood there beside it. 2110 13:25 Some men came by 2111 and saw the corpse lying in the road with the lion standing beside it. 2112 They went and reported what they had seen 2113 in the city where the old prophet lived. 13:26 When the old prophet who had invited him to his house heard the news, 2114 he said, “It is the prophet 2115 who rebelled against the Lord. 2116 The Lord delivered him over to the lion and it ripped him up 2117 and killed him, just as the Lord warned him.” 2118 13:27 He told his sons, “Saddle my donkey,” and they did so. 2119 13:28 He went and found the corpse lying in the road with the donkey and the lion standing beside it; 2120 the lion had neither eaten the corpse nor attacked the donkey. 13:29 The old prophet 2121 picked up the corpse of the prophet, 2122 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 2123 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 2124 is buried; put my bones right beside his bones, 13:32 for the prophecy he announced with the Lord’s authority 2125 against the altar in Bethel 2126 and against all the temples on the high places in the cities of the north 2127 will certainly be fulfilled.”
13:33 After this happened, Jeroboam still did not change his evil ways; 2128 he continued to appoint common people 2129 as priests at the high places. Anyone who wanted the job he consecrated as a priest. 2130 13:34 This sin caused Jeroboam’s dynasty 2131 to come to an end and to be destroyed from the face of the earth.
14:1 2132 At that time Jeroboam’s son Abijah became sick. 14:2 Jeroboam told his wife, “Disguise 2133 yourself so that people cannot recognize you are Jeroboam’s wife. Then go to Shiloh; Ahijah the prophet, who told me I would rule over this nation, lives there. 2134 14:3 Take 2135 ten loaves of bread, some small cakes, and a container of honey and visit him. He will tell you what will happen to the boy.”
14:4 Jeroboam’s wife did as she was told. She went to Shiloh and visited Ahijah. 2136 Now Ahijah could not see; he had lost his eyesight in his old age. 2137 14:5 But the Lord had told Ahijah, “Look, Jeroboam’s wife is coming to find out from you what will happen to her son, for he is sick. Tell her so-and-so. 2138 When she comes, she will be in a disguise.” 14:6 When Ahijah heard the sound of her footsteps as she came through the door, he said, “Come on in, wife of Jeroboam! Why are you pretending to be someone else? I have been commissioned to give you bad news. 2139 14:7 Go, tell Jeroboam, ‘This is what the Lord God of Israel says: “I raised you up 2140 from among the people and made you ruler over my people Israel. 14:8 I tore the kingdom away from the Davidic dynasty and gave it to you. But you are not like my servant David, who kept my commandments and followed me wholeheartedly by doing only what I approve. 2141 14:9 You have sinned more than all who came before you. You went and angered me by making other gods, formed out of metal; you have completely disregarded me. 2142 14:10 So I am ready to bring disaster 2143 on the dynasty 2144 of Jeroboam. I will cut off every last male belonging to Jeroboam in Israel, including even the weak and incapacitated. 2145 I will burn up the dynasty of Jeroboam, just as one burns manure until it is completely consumed. 2146 14:11 Dogs will eat the members of your family 2147 who die in the city, and the birds of the sky will eat the ones who die in the country.”’ Indeed, the Lord has announced it!
14:12 “As for you, get up and go home. When you set foot in the city, the boy will die. 14:13 All Israel will mourn him and bury him. He is the only one in Jeroboam’s family 2148 who will receive a decent burial, for he is the only one in whom the Lord God of Israel found anything good. 14:14 The Lord will raise up a king over Israel who will cut off Jeroboam’s dynasty. 2149 It is ready to happen! 2150 14:15 The Lord will attack Israel, making it like a reed that sways in the water. 2151 He will remove Israel from this good land he gave to their ancestors 2152 and scatter them beyond the Euphrates River, 2153 because they angered the Lord by making Asherah poles. 2154 14:16 He will hand Israel over to their enemies 2155 because of the sins which Jeroboam committed and which he made Israel commit.”
14:17 So Jeroboam’s wife got up and went back to 2156 Tirzah. As she crossed the threshold of the house, the boy died. 14:18 All Israel buried him and mourned for him, just as the Lord had predicted 2157 through his servant the prophet Ahijah.
14:19 The rest of the events of Jeroboam’s reign, including the details of his battles and rule, are recorded in the scroll called the Annals of the Kings of Israel. 2158 14:20 Jeroboam ruled for twenty-two years; then he passed away. 2159 His son Nadab replaced him as king.
14:21 Now Rehoboam son of Solomon ruled in Judah. He 2160 was forty-one years old when he became king and he ruled for seventeen years in Jerusalem, 2161 the city the Lord chose from all the tribes of Israel to be his home. 2162 His mother was an Ammonite woman 2163 named Naamah.
14:22 Judah did evil in the sight of 2164 the Lord. They made him more jealous by their sins than their ancestors had done. 2165 14:23 They even built for themselves high places, sacred pillars, and Asherah poles on every high hill and under every green tree. 14:24 There were also male cultic prostitutes 2166 in the land. They committed the same horrible sins as the nations 2167 that the Lord had driven out from before the Israelites.
14:25 In King Rehoboam’s fifth year, King Shishak of Egypt attacked Jerusalem. 14:26 He took away the treasures of the Lord’s temple and of the royal palace; he took everything, including all the golden shields that Solomon had made. 14:27 King Rehoboam made bronze shields to replace them and assigned them to the officers of the royal guard 2168 who protected the entrance to the royal palace. 14:28 Whenever the king visited the Lord’s temple, the royal guard carried them and then brought them back to the guardroom.
14:29 The rest of the events of Rehoboam’s reign, including his accomplishments, are recorded in the scroll called the Annals of the
Kings of Judah. 2169 14:30 Rehoboam and Jeroboam were continually at war with each other. 14:31 Rehoboam passed away 2170 and was buried with his ancestors in the city of David. His mother was an Ammonite named Naamah. His son Abijah 2171 replaced him as king.
15:1 In the eighteenth year of the reign of Jeroboam son of Nebat, Abijah 2172 became king over Judah. 15:2 He ruled for three years in Jerusalem. 2173 His mother was Maacah, the daughter of Abishalom. 2174 15:3 He followed all the sinful practices of his father before him. He was not wholeheartedly devoted to the Lord his God, as his ancestor David had been. 2175 15:4 Nevertheless for David’s sake the Lord his God maintained his dynasty 2176 in Jerusalem by giving him a son 2177 to succeed him 2178 and by protecting Jerusalem. 2179 15:5 He did this 2180 because David had done what he approved 2181 and had not disregarded any of his commandments 2182 his entire lifetime, except for the incident involving Uriah the Hittite. 15:6 Rehoboam 2183 and Jeroboam were continually at war with each other throughout Abijah’s 2184 lifetime. 15:7 The rest of the events of Abijah’s reign, including all his accomplishments, are recorded in the scroll called the Annals of the Kings of Judah. 2185 Abijah and Jeroboam had been at war with each other. 15:8 Abijah passed away 2186 and was buried 2187 in the city of David. His son Asa replaced him as king.
15:9 In the twentieth year of Jeroboam’s reign over Israel, Asa became the king of Judah. 15:10 He ruled for forty-one years in Jerusalem. 2188 His grandmother 2189 was Maacah daughter of Abishalom. 15:11 Asa did what the Lord approved 2190 like his ancestor 2191 David had done. 15:12 He removed the male cultic prostitutes from the land and got rid of all the disgusting idols 2192 his ancestors 2193 had made. 15:13 He also removed Maacah his grandmother 2194 from her position as queen because she had made a loathsome Asherah pole. Asa cut down her Asherah pole and burned it in the Kidron Valley. 15:14 The high places were not eliminated, yet Asa was wholeheartedly devoted to the Lord throughout his lifetime. 2195 15:15 He brought the holy items that he and his father had made into the Lord’s temple, including the silver, gold, and other articles. 2196
15:16 Now Asa and King Baasha of Israel were continually at war with each other. 2197 15:17 King Baasha of Israel attacked Judah and established Ramah as a military outpost to prevent anyone from leaving or entering the land of King Asa of Judah. 2198 15:18 Asa took all the silver and gold that was left in the treasuries of the Lord’s temple and of the royal palace and handed it to his servants. He then told them to deliver it 2199 to Ben Hadad son of Tabrimmon, the son of Hezion, king of Syria, ruler in Damascus, along with this message: 15:19 “I want to make a treaty with you, like the one our fathers made. 2200 See, I have sent you silver and gold as a present. Break your treaty with King Baasha of Israel, so he will retreat from my land.” 2201 15:20 Ben Hadad accepted King Asa’s offer and ordered his army commanders to attack the cities of Israel. 2202 They conquered 2203 Ijon, Dan, Abel Beth Maacah, and all the territory of Naphtali, including the region of Kinnereth. 2204 15:21 When Baasha heard the news, he stopped fortifying 2205 Ramah and settled down in Tirzah. 15:22 King Asa ordered all the men of Judah (no exemptions were granted) to carry away the stones and wood that Baasha had used to build Ramah. 2206 King Asa used the materials to build up 2207 Geba (in Benjamin) and Mizpah.
15:23 The rest of the events of Asa’s reign, including all his successes and accomplishments, as well as a record of the cities he built, are recorded in the scroll called the Annals of the Kings of Judah. 2208 Yet when he was very old he developed a foot disease. 2209 15:24 Asa passed away 2210 and was buried with his ancestors in the city of his ancestor David. His son Jehoshaphat replaced him as king.
15:25 In the second year of Asa’s reign over Judah, Jeroboam’s son Nadab became the king of Israel; he ruled Israel for two years. 15:26 He did evil in the sight of 2211 the Lord. He followed in his father’s footsteps and encouraged Israel to sin. 2212
15:27 Baasha son of Ahijah, from the tribe of Issachar, conspired against Nadab 2213 and assassinated him in Gibbethon, which was in Philistine territory. This happened while Nadab and all the Israelite army were besieging Gibbethon. 15:28 Baasha killed him in the third year of Asa’s reign over Judah and replaced him as king. 15:29 When he became king, he executed Jeroboam’s entire family. He wiped out everyone who breathed, 2214 just as the Lord had predicted 2215 through his servant Ahijah the Shilonite. 15:30 This happened because of the sins which Jeroboam committed and which he made Israel commit. These sins angered the Lord God of Israel. 2216
15:31 The rest of the events of Nadab’s reign, including all his accomplishments, are recorded in the scroll called the Annals of the Kings of Israel. 2217 15:32 Asa and King Nadab of Israel were continually at war with each other.
15:33 In the third year of Asa’s reign over Judah, Baasha son of Ahijah became king over all Israel in Tirzah; he ruled for twenty-four years. 15:34 He did evil in the sight of 2218 the Lord; he followed in Jeroboam’s footsteps and encouraged Israel to sin. 2219
16:1 Jehu son of Hanani received from the Lord this message predicting Baasha’s downfall: 2220 16:2 “I raised you up 2221 from the dust and made you ruler over my people Israel. Yet you followed in Jeroboam’s footsteps 2222 and encouraged my people Israel to sin; their sins have made me angry. 2223 16:3 So I am ready to burn up 2224 Baasha and his family, and make your family 2225 like the family of Jeroboam son of Nebat. 16:4 Dogs will eat the members of Baasha’s family 2226 who die in the city, and the birds of the sky will eat the ones who die in the country.”
16:5 The rest of the events of Baasha’s reign, including his accomplishments and successes, are recorded in the scroll called the Annals of the Kings of Israel. 2227 16:6 Baasha passed away 2228 and was buried in Tirzah. His son Elah replaced him as king. 16:7 The prophet Jehu son of Hanani received from the Lord the message predicting the downfall of Baasha and his family because of all the evil Baasha had done in the sight of the Lord. 2229 His actions angered the Lord (including the way he had destroyed Jeroboam’s dynasty), so that his family ended up like Jeroboam’s. 2230
16:8 In the twenty-sixth year of King Asa’s reign over Judah, Baasha’s son Elah became king over Israel; he ruled in Tirzah for two years. 16:9 His servant Zimri, a commander of half of his chariot force, conspired against him. While Elah was drinking heavily 2231 at the house of Arza, who supervised the palace in Tirzah, 16:10 Zimri came in and struck him dead. (This happened in the twenty-seventh year of Asa’s reign over Judah.) Zimri replaced Elah as king. 2232 16:11 When he became king and occupied the throne, he killed Baasha’s entire family. He did not spare any male belonging to him; he killed his relatives and his friends. 2233 16:12 Zimri destroyed Baasha’s entire family, just as the Lord had predicted to Baasha 2234 through Jehu the prophet. 16:13 This happened because of all the sins which Baasha and his son Elah committed and which they made Israel commit. They angered the Lord God of Israel with their worthless idols. 2235
16:14 The rest of the events of Elah’s reign, including all his accomplishments, are recorded in the scroll called the Annals of the Kings of Israel. 2236
16:15 In the twenty-seventh year of Asa’s reign over Judah, Zimri became king over Israel; he ruled for seven days in Tirzah. Zimri’s revolt took place while the army was deployed 2237 in Gibbethon, which was in Philistine territory. 16:16 While deployed there, the army received this report: 2238 “Zimri has conspired against the king and assassinated him.” 2239 So all Israel made Omri, the commander of the army, king over Israel that very day in the camp. 16:17 Omri and all Israel went up from Gibbethon and besieged Tirzah. 16:18 When Zimri saw that the city was captured, he went into the fortified area of the royal palace. He set the palace on fire and died in the flames. 2240 16:19 This happened because of the sins he committed. He did evil in the sight of 2241 the Lord and followed in Jeroboam’s footsteps and encouraged Israel to continue sinning. 2242
16:20 The rest of the events of Zimri’s reign, including the details of his revolt, are recorded in the scroll called the Annals of the Kings of Israel. 2243
16:21 At that time the people of Israel were divided in their loyalties. Half the people supported Tibni son of Ginath and wanted to make him king; the other half supported Omri. 16:22 Omri’s supporters were stronger than those who supported Tibni son of Ginath. Tibni died; Omri became king.
16:23 In the thirty-first year of Asa’s reign over Judah, Omri became king over Israel. He ruled for twelve years, six of them in Tirzah. 16:24 He purchased the hill of Samaria 2244 from Shemer for two talents 2245 of silver. He launched a construction project there 2246 and named the city he built after Shemer, the former owner of the hill of Samaria. 16:25 Omri did more evil in the sight of 2247 the Lord than all who were before him. 16:26 He followed in the footsteps of Jeroboam son of Nebat and encouraged Israel to sin; 2248 they angered the Lord God of Israel with their worthless idols. 2249
16:27 The rest of the events of Omri’s reign, including his accomplishments and successes, are recorded in the scroll called the Annals of the Kings of Israel. 2250 16:28 Omri passed away 2251 and was buried in Samaria. His son Ahab replaced him as king. 2252
16:29 In the thirty-eighth year of Asa’s reign over Judah, Omri’s son Ahab became king over Israel. Ahab son of Omri ruled over Israel for twenty-two years in Samaria. 2253 16:30 Ahab son of Omri did more evil in the sight of 2254 the Lord than all who were before him. 16:31 As if following in the sinful footsteps of Jeroboam son of Nebat were not bad enough, he married Jezebel the daughter of King Ethbaal of the Sidonians. Then he worshiped and bowed to Baal. 2255 16:32 He set up an altar for Baal in the temple of Baal he had built in Samaria. 16:33 Ahab also made an Asherah pole; he 2256 did more to anger the Lord God of Israel than all the kings of Israel who were before him.
16:34 During Ahab’s reign, 2257 Hiel the Bethelite rebuilt Jericho. 2258 Abiram, his firstborn son, died when he laid the foundation; 2259 Segub, his youngest son, died when he erected its gates, 2260 just as the Lord had warned 2261 through Joshua son of Nun. 2262
17:1 Elijah the Tishbite, from Tishbe in Gilead, said to Ahab, “As certainly as the Lord God of Israel lives (whom I serve), 2263 there will be no dew or rain in the years ahead unless I give the command.” 2264 17:2 The Lord told him: 2265 17:3 “Leave here and travel eastward. Hide out in the Kerith Valley near the Jordan. 17:4 Drink from the stream; I have already told 2266 the ravens to bring you food 2267 there.” 17:5 So he did 2268 as the Lord told him; he went and lived in the Kerith Valley near the Jordan. 17:6 The ravens would bring him bread and meat each morning and evening, and he would drink from the stream.
17:7 After a while, 2269 the stream dried up because there had been no rain in the land. 17:8 The Lord told him, 2270 17:9 “Get up, go to Zarephath in Sidonian territory, and live there. I have already told 2271 a widow who lives there to provide for you.” 17:10 So he got up and went to Zarephath. When he went through the city gate, there was a widow gathering wood. He called out to her, “Please give me a cup 2272 of water, so I can take a drink.” 17:11 As she went to get it, he called out to her, “Please bring me a piece of bread.” 2273 17:12 She said, “As certainly as the Lord your God lives, I have no food, except for a handful of flour in a jar and a little olive oil in a jug. Right now I am gathering a couple of sticks for a fire. Then I’m going home to make one final meal for my son and myself. After we have eaten that, we will die of starvation.” 2274 17:13 Elijah said to her, “Don’t be afraid. Go and do as you planned. 2275 But first make a small cake for me and bring it to me; then make something for yourself and your son. 17:14 For this is what the Lord God of Israel says, ‘The jar of flour will not be empty and the jug of oil will not run out until the day the Lord makes it rain on the surface of the ground.’” 17:15 She went and did as Elijah told her; there was always enough food for Elijah and for her and her family. 2276 17:16 The jar of flour was never empty and the jug of oil never ran out, just as the Lord had promised 2277 through Elijah.
17:17 After this 2278 the son of the woman who owned the house got sick. His illness was so severe he could no longer breathe. 17:18 She asked Elijah, “Why, prophet, have you come 2279 to me to confront me with 2280 my sin and kill my son?” 17:19 He said to her, “Hand me your son.” He took him from her arms, carried him to the upper room where he was staying, and laid him down on his bed. 17:20 Then he called out to the Lord, “O Lord, my God, are you also bringing disaster on this widow I am staying with by killing her son?” 17:21 He stretched out over the boy three times and called out to the Lord, “O Lord, my God, please let this boy’s breath return to him.” 17:22 The Lord answered Elijah’s prayer; the boy’s breath returned to him and he lived. 17:23 Elijah took the boy, brought him down from the upper room to the house, and handed him to his mother. Elijah then said, “See, your son is alive!” 17:24 The woman said to Elijah, “Now I know that you are a prophet and that the Lord really does speak through you.” 2281
18:1 Some time later, in the third year of the famine, the Lord told Elijah, 2282 “Go, make an appearance before Ahab, so I may send rain on the surface of the ground.” 18:2 So Elijah went to make an appearance before Ahab.
Now the famine was severe in Samaria. 2283 18:3 So Ahab summoned Obadiah, who supervised the palace. (Now Obadiah was a very loyal follower of the Lord. 2284 18:4 When Jezebel was killing 2285 the Lord’s prophets, Obadiah took one hundred prophets and hid them in two caves in two groups of fifty. He also brought them food and water.) 18:5 Ahab told Obadiah, “Go through the land to all the springs and valleys. Maybe we can find some grazing areas 2286 so we can keep the horses and mules alive and not have to kill 2287 some of the animals.” 18:6 They divided up the land between them; Ahab went 2288 one way and Obadiah went the other.
18:7 As Obadiah was traveling along, Elijah met him. 2289 When he recognized him, he fell facedown to the ground and said, “Is it really you, my master, Elijah?” 18:8 He replied, “Yes, 2290 go and say to your master, ‘Elijah is back.’” 2291 18:9 Obadiah 2292 said, “What sin have I committed that you are ready to hand your servant over to Ahab for execution? 2293 18:10 As certainly as the Lord your God lives, my master has sent to every nation and kingdom in an effort to find you. When they say, ‘He’s not here,’ he makes them 2294 swear an oath that they could not find you. 18:11 Now you say, ‘Go and say to your master, “Elijah is back.”’ 2295 18:12 But when I leave you, the Lord’s spirit will carry you away so I can’t find you. 2296 If I go tell Ahab I’ve seen you, he won’t be able to find you and he will kill me. 2297 That would not be fair, 2298 because your servant has been a loyal follower of 2299 the Lord from my youth. 18:13 Certainly my master is aware of what I did 2300 when Jezebel was killing the Lord’s prophets. I hid one hundred of the Lord’s prophets in two caves in two groups of fifty and I brought them food and water. 18:14 Now you say, ‘Go and say to your master, “Elijah is back,”’ 2301 but he will kill me.” 18:15 But Elijah said, “As certainly as the Lord who rules over all 2302 lives (whom I serve), 2303 I will make an appearance before him today.”
18:16 When Obadiah went and informed Ahab, the king went to meet Elijah. 2304 18:17 When Ahab saw Elijah, he 2305 said to him, “Is it really you, the one who brings disaster 2306 on Israel?” 18:18 Elijah 2307 replied, “I have not brought disaster 2308 on Israel. But you and your father’s dynasty have, by abandoning the Lord’s commandments and following the Baals. 18:19 Now send out messengers 2309 and assemble all Israel before me at Mount Carmel, as well as the 450 prophets of Baal and 400 prophets of Asherah whom Jezebel supports. 2310
18:20 Ahab sent messengers to all the Israelites and had the prophets assemble at Mount Carmel. 18:21 Elijah approached all the people and said, “How long are you going to be paralyzed by indecision? 2311 If the Lord is the true God, 2312 then follow him, but if Baal is, follow him!” But the people did not say a word. 18:22 Elijah said to them: 2313 “I am the only prophet of the Lord who is left, but there are 450 prophets of Baal. 18:23 Let them bring us two bulls. Let them choose one of the bulls for themselves, cut it up into pieces, and place it on the wood. But they must not set it on fire. I will do the same to the other bull and place it on the wood. But I will not set it on fire. 18:24 Then you 2314 will invoke the name of your god, and I will invoke the name of the Lord. The god who responds with fire will demonstrate that he is the true God.” 2315 All the people responded, “This will be a fair test.” 2316
18:25 Elijah told the prophets of Baal, “Choose one of the bulls for yourselves and go first, for you are the majority. Invoke the name of your god, but do not light a fire.” 2317 18:26 So they took a bull, as he had suggested, 2318 and prepared it. They invoked the name of Baal from morning until noon, saying, “Baal, answer us.” But there was no sound and no answer. They jumped 2319 around on the altar they had made. 2320 18:27 At noon Elijah mocked them, “Yell louder! After all, he is a god; he may be deep in thought, or perhaps he stepped out for a moment or has taken a trip. Perhaps he is sleeping and needs to be awakened.” 2321 18:28 So they yelled louder and, in accordance with their prescribed ritual, 2322 mutilated themselves with swords and spears until their bodies were covered with blood. 2323 18:29 Throughout the afternoon they were in an ecstatic frenzy, 2324 but there was no sound, no answer, and no response. 2325
18:30 Elijah then told all the people, “Approach me.” So all the people approached him. He repaired the altar of the Lord that had been torn down. 2326 18:31 Then Elijah took twelve stones, corresponding to the number of tribes that descended from Jacob, to whom the Lord had said, “Israel will be your new 2327 name.” 2328 18:32 With the stones he constructed an altar for the Lord. 2329 Around the altar he made a trench large enough to contain two seahs 2330 of seed. 18:33 He arranged the wood, cut up the bull, and placed it on the wood. 18:34 Then he said, “Fill four water jars and pour the water on the offering and the wood.” When they had done so, 2331 he said, “Do it again.” So they did it again. Then he said, “Do it a third time.” So they did it a third time. 18:35 The water flowed down all sides of the altar and filled the trench. 18:36 When it was time for the evening offering, 2332 Elijah the prophet approached the altar 2333 and prayed: “O Lord God of Abraham, Isaac, and Israel, prove 2334 today that you are God in Israel and that I am your servant and have done all these things at your command. 18:37 Answer me, O Lord, answer me, so these people will know that you, O Lord, are the true God 2335 and that you are winning back their allegiance.” 2336 18:38 Then fire from the Lord fell from the sky. 2337 It consumed the offering, the wood, the stones, and the dirt, and licked up the water in the trench. 18:39 When all the people saw this, they threw themselves down with their faces to the ground and said, “The Lord is the true God! 2338 The Lord is the true God!” 18:40 Elijah told them, “Seize the prophets of Baal! Don’t let even one of them escape!” So they seized them, and Elijah led them down to the Kishon Valley and executed 2339 them there.
18:41 Then Elijah told Ahab, “Go on up and eat and drink, for the sound of a heavy rainstorm can be heard.” 2340 18:42 So Ahab went on up to eat and drink, while Elijah climbed to the top of Carmel. He bent down toward the ground and put his face between his knees. 18:43 He told his servant, “Go on up and look in the direction of the sea.” So he went on up, looked, and reported, “There is nothing.” 2341 Seven times Elijah sent him to look. 2342 18:44 The seventh time the servant 2343 said, “Look, a small cloud, the size of the palm of a man’s hand, is rising up from the sea.” Elijah 2344 then said, “Go and tell Ahab, ‘Hitch up the chariots and go down, so that the rain won’t overtake you.’” 2345 18:45 Meanwhile the sky was covered with dark clouds, the wind blew, and there was a heavy rainstorm. Ahab rode toward 2346 Jezreel. 18:46 Now the Lord energized Elijah with power; 2347 he tucked his robe into his belt 2348 and ran ahead of Ahab all the way to Jezreel.
19:1 Ahab told Jezebel all that Elijah had done, including a detailed account of how he killed all the prophets with the sword. 19:2 Jezebel sent a messenger to Elijah with this warning, 2349 “May the gods judge me severely 2350 if by this time tomorrow I do not take your life as you did theirs!” 2351
19:3 Elijah was afraid, 2352 so he got up and fled for his life to Beer Sheba in Judah. He left his servant there, 19:4 while he went a day’s journey into the desert. He went and sat down under a shrub 2353 and asked the Lord to take his life: 2354 “I’ve had enough! Now, O Lord, take my life. After all, I’m no better than my ancestors.” 2355 19:5 He stretched out 2356 and fell asleep under the shrub. All of a sudden an angelic messenger 2357 touched him and said, “Get up and eat.” 19:6 He looked and right there by his head was a cake baking on hot coals and a jug of water. He ate and drank and then slept some more. 2358 19:7 The Lord’s angelic messenger came back again, touched him, and said, “Get up and eat, for otherwise you won’t be able to make the journey.” 2359 19:8 So he got up and ate and drank. That meal gave him the strength to travel forty days and forty nights until he reached Horeb, the mountain of God.
19:9 He went into a cave there and spent the night. All of a sudden the Lord spoke to him, “Why are you here, Elijah?” 19:10 He answered, “I have been absolutely loyal 2360 to the Lord, the sovereign God, 2361 even though the Israelites have abandoned the agreement they made with you, 2362 torn down your altars, and killed your prophets with the sword. I alone am left and now they want to take my life.” 2363 19:11 The Lord 2364 said, “Go out and stand on the mountain before the Lord. Look, the Lord is ready to pass by.”
A very powerful wind went before the Lord, digging into the mountain and causing landslides, 2365 but the Lord was not in the wind. After the windstorm there was an earthquake, but the Lord was not in the earthquake. 19:12 After the earthquake, there was a fire, but the Lord was not in the fire. After the fire, there was a soft whisper. 2366 19:13 When Elijah heard it, he covered his face with his robe and went out and stood at the entrance to the cave. All of a sudden 2367 a voice asked him, “Why are you here, Elijah?” 19:14 He answered, “I have been absolutely loyal 2368 to the Lord, the sovereign God, 2369 even though the Israelites have abandoned the agreement they made with you, 2370 torn down your altars, and killed your prophets with the sword. I alone am left and now they want to take my life.” 2371 19:15 The Lord said to him, “Go back the way you came and then head for the Desert of Damascus. Go and anoint Hazael king over Syria. 19:16 You must anoint Jehu son of Nimshi king over Israel, and Elisha son of Shaphat from Abel Meholah to take your place as prophet. 19:17 Jehu will kill anyone who escapes Hazael’s sword, and Elisha will kill anyone who escapes Jehu’s sword. 19:18 I still have left in Israel seven thousand followers who have not bowed their knees to Baal or kissed the images of him.” 2372
19:19 Elijah went from there and found Elisha son of Shaphat. He was plowing with twelve pairs of oxen; he was near the twelfth pair. Elijah passed by him and threw his robe over him. 19:20 He left the oxen, ran after Elijah, and said, “Please let me kiss my father and mother goodbye, then I will follow you.” Elijah 2373 said to him, “Go back! Indeed, what have I done to you?” 19:21 Elisha 2374 went back and took his pair of oxen and slaughtered them. He cooked the meat over a fire that he made by burning the harness and yoke. 2375 He gave the people meat and they ate. Then he got up and followed Elijah and became his assistant.
20:1 Now King Ben Hadad of Syria assembled all his army, along with thirty-two other kings with their horses and chariots. He marched against Samaria 2376 and besieged and attacked it. 2377 20:2 He sent messengers to King Ahab of Israel, who was in the city. 2378 20:3 He said to him, “This is what Ben Hadad says, ‘Your silver and your gold are mine, as well as the best of your wives and sons.’” 20:4 The king of Israel replied, “It is just as you say, my master, O king. I and all I own belong to you.”
20:5 The messengers came again and said, “This is what Ben Hadad says, ‘I sent this message to you, “You must give me your silver, gold, wives, and sons.” 20:6 But now at this time tomorrow I will send my servants to you and they will search through your palace and your servants’ houses. They will carry away all your valuables.” 2379 20:7 The king of Israel summoned all the leaders 2380 of the land and said, “Notice how this man is looking for trouble. 2381 Indeed, he demanded my wives, sons, silver, and gold, and I did not resist him.” 20:8 All the leaders and people said to him, “Do not give in or agree to his demands.” 2382 20:9 So he said to the messengers of Ben Hadad, “Say this to my master, the king, ‘I will give you everything you demanded at first from your servant, but I am unable to agree to this latest demand.’” 2383 So the messengers went back and gave their report.
20:10 Ben Hadad sent another message to him, “May the gods judge me severely 2384 if there is enough dirt left in Samaria for my soldiers to scoop up in their hands.” 2385 20:11 The king of Israel replied, “Tell him the one who puts on his battle gear should not boast like one who is taking it off.” 2386 20:12 When Ben Hadad received this reply, 2387 he and the other kings were drinking in their quarters. 2388 He ordered his servants, “Get ready to attack!” So they got ready to attack the city.
20:13 Now a prophet visited King Ahab of Israel and said, “This is what the Lord says, ‘Do you see this huge army? 2389 Look, I am going to hand it over to you this very day. Then you will know that I am the Lord.’” 20:14 Ahab asked, “By whom will this be accomplished?” 2390 He answered, “This is what the Lord says, ‘By the servants of the district governors.’” Ahab 2391 asked, “Who will launch the attack?” He answered, “You will.”
20:15 So Ahab 2392 assembled the 232 servants of the district governors. After that he assembled all the Israelite army, numbering 7,000. 2393 20:16 They marched out at noon, while Ben Hadad and the thirty-two kings allied with him were drinking heavily 2394 in their quarters. 2395 20:17 The servants of the district governors led the march. When Ben Hadad sent messengers, they reported back to him, “Men are marching out of Samaria.” 2396 20:18 He ordered, “Whether they come in peace or to do battle, take them alive.” 2397 20:19 They marched out of the city with the servants of the district governors in the lead and the army behind them. 20:20 Each one struck down an enemy soldier; 2398 the Syrians fled and Israel chased them. King Ben Hadad of Syria escaped on horseback with some horsemen. 20:21 Then the king of Israel marched out and struck down the horses and chariots; he thoroughly defeated 2399 Syria.
20:22 The prophet 2400 visited the king of Israel and instructed him, “Go, fortify your defenses. 2401 Determine 2402 what you must do, for in the spring 2403 the king of Syria will attack 2404 you.” 20:23 Now the advisers 2405 of the king of Syria said to him: “Their God is a god of the mountains. That’s why they overpowered us. But if we fight them in the plains, we will certainly overpower them. 20:24 So do this: Dismiss the kings from their command, and replace them with military commanders. 20:25 Muster an army like the one you lost, with the same number of horses and chariots. 2406 Then we will fight them in the plains; we will certainly overpower them.” He approved their plan and did as they advised. 2407
20:26 In the spring 2408 Ben Hadad mustered the Syrian army 2409 and marched to Aphek to fight Israel. 2410 20:27 When the Israelites had mustered and had received their supplies, they marched out to face them in battle. When the Israelites deployed opposite them, they were like two small flocks 2411 of goats, but the Syrians filled the land. 20:28 The prophet 2412 visited the king of Israel and said, “This is what the Lord says: ‘Because the Syrians said, “The Lord is a god of the mountains and not a god of the valleys,” I will hand over to you this entire huge army. 2413 Then you will know that I am the Lord.’”
20:29 The armies were deployed opposite each other for seven days. On the seventh day the battle began, and the Israelites killed 100,000 Syrian foot soldiers in one day. 20:30 The remaining 27,000 ran to Aphek and went into the city, but the wall fell on them. 2414 Now Ben Hadad ran into the city and hid in an inner room. 2415 20:31 His advisers 2416 said to him, “Look, we have heard that the kings of the Israelite dynasty are kind. 2417 Allow us to put sackcloth around our waists and ropes on our heads 2418 and surrender 2419 to the king of Israel. Maybe he will spare our lives.” 20:32 So they put sackcloth around their waists and ropes on their heads and went to the king of Israel. They said, “Your servant 2420 Ben Hadad says, ‘Please let me live!’” Ahab 2421 replied, “Is he still alive? He is my brother.” 2422 20:33 The men took this as a good omen and quickly accepted his offer, saying, “Ben Hadad is your brother.” Ahab 2423 then said, “Go, get him.” So Ben Hadad came out to him, and Ahab pulled him up into his chariot. 20:34 Ben Hadad 2424 said, “I will return the cities my father took from your father. You may set up markets 2425 in Damascus, just as my father did in Samaria.” 2426 Ahab then said, “I want to make a treaty with you before I dismiss you.” 2427 So he made a treaty with him and then dismissed him.
20:35 One of the members of the prophetic guild, speaking with divine authority, ordered his companion, “Wound me!” 2428 But the man refused to wound him. 20:36 So the prophet 2429 said to him, “Because you have disobeyed the Lord, as soon as you leave me a lion will kill you.” When he left him, a lion attacked and killed him. 20:37 He found another man and said, “Wound me!” So the man wounded him severely. 2430 20:38 The prophet then went and stood by the road, waiting for the king. He also disguised himself by putting a bandage down over his eyes. 20:39 When the king passed by, he called out to the king, “Your servant went out into the heat 2431 of the battle, and then a man turned aside and brought me a prisoner. 2432 He told me, ‘Guard this prisoner. If he ends up missing for any reason, 2433 you will pay with your life or with a talent 2434 of silver.’ 2435 20:40 Well, it just so happened that while your servant was doing this and that, he disappeared.” The king of Israel said to him, “Your punishment is already determined by your own testimony.” 2436 20:41 The prophet 2437 quickly removed the bandage from his eyes and the king of Israel recognized he was one of the prophets. 20:42 The prophet 2438 then said to him, “This is what the Lord says, ‘Because you released a man I had determined should die, you will pay with your life and your people will suffer instead of his people.’” 2439 20:43 The king of Israel went home to Samaria 2440 bitter and angry.
21:1 After this the following episode took place. 2441 Naboth the Jezreelite owned a vineyard in Jezreel adjacent to the palace of King Ahab of Samaria. 2442 21:2 Ahab said to Naboth, “Give me your vineyard so I can make a vegetable garden out of it, for it is adjacent to my palace. I will give you an even better vineyard in its place, or if you prefer, 2443 I will pay you silver for it.” 2444 21:3 But Naboth replied to Ahab, “The Lord forbid that I should sell you my ancestral inheritance.” 2445
21:4 So Ahab went into his palace, bitter and angry that Naboth the Jezreelite had said, 2446 “I will not sell to you my ancestral inheritance.” 2447 He lay down on his bed, pouted, 2448 and would not eat. 21:5 Then his wife Jezebel came in and said to him, “Why do you have a bitter attitude and refuse to eat?” 21:6 He answered her, “While I was talking to Naboth the Jezreelite, I said to him, ‘Sell me your vineyard for silver, or if you prefer, I will give you another vineyard in its place.’ But he said, ‘I will not sell you my vineyard.’” 2449 21:7 His wife Jezebel said to him, “You are the king of Israel! 2450 Get up, eat some food, and have a good time. 2451 I will get the vineyard of Naboth the Jezreelite for you.”
21:8 She wrote out orders, 2452 signed Ahab’s name to them, 2453 and sealed them with his seal. She then sent the orders 2454 to the leaders 2455 and to the nobles who lived in Naboth’s city. 2456 21:9 This is what she wrote: 2457 “Observe a time of fasting and seat Naboth in front of the people. 21:10 Also seat two villains opposite him and have them testify, ‘You cursed God and the king.’ Then take him out and stone him to death.”
21:11 The men of the 2458 city, the leaders 2459 and the nobles who lived there, 2460 followed the written orders Jezebel had sent them. 2461 21:12 They observed a time of fasting and put Naboth in front of the people. 21:13 The two villains arrived and sat opposite him. Then the villains testified against Naboth right before the people, saying, “Naboth cursed God and the king.” So they dragged him 2462 outside the city and stoned him to death. 2463 21:14 Then they reported to Jezebel, “Naboth has been stoned to death.” 2464
21:15 When Jezebel heard that Naboth had been stoned to death, she 2465 said to Ahab, “Get up, take possession of the vineyard Naboth the Jezreelite refused to sell you for silver, for Naboth is no longer alive; he’s dead.” 21:16 When Ahab heard that Naboth was dead, 2466 he got up and went down to take possession of the vineyard of Naboth the Jezreelite.
21:17 The Lord told Elijah the Tishbite: 2467 21:18 “Get up, go down and meet King Ahab of Israel who lives in Samaria. He is at the vineyard of Naboth; he has gone down there to take possession of it. 21:19 Say to him, ‘This is what the Lord says: “Haven’t you committed murder and taken possession of the property of the deceased?”’ Then say to him, ‘This is what the Lord says: “In the spot where dogs licked up Naboth’s blood they will also lick up your blood – yes, yours!”’”
21:20 When Elijah arrived, Ahab said to him, 2468 “So, you have found me, my enemy!” Elijah 2469 replied, “I have found you, because you are committed 2470 to doing evil in the sight of 2471 the Lord. 21:21 The Lord says, 2472 ‘Look, I am ready to bring disaster 2473 on you. I will destroy you 2474 and cut off every last male belonging to Ahab in Israel, including even the weak and incapacitated. 2475 21:22 I will make your dynasty 2476 like those of Jeroboam son of Nebat and Baasha son of Ahijah because you angered me and made Israel sin.’ 2477 21:23 The Lord says this about Jezebel, ‘Dogs will devour Jezebel by the outer wall 2478 of Jezreel.’ 21:24 As for Ahab’s family, dogs will eat the ones 2479 who die in the city, and the birds of the sky will eat the ones who die in the country.” 21:25 (There had never been anyone like Ahab, who was firmly committed 2480 to doing evil in the sight of 2481 the Lord, urged on by his wife Jezebel. 2482 21:26 He was so wicked he worshiped the disgusting idols, 2483 just like the Amorites 2484 whom the Lord had driven out from before the Israelites.)
21:27 When Ahab heard these words, he tore his clothes, put on sackcloth, and fasted. He slept in sackcloth and walked around dejected. 21:28 The Lord said to Elijah the Tishbite, 2485 21:29 “Have you noticed how Ahab shows remorse 2486 before me? Because he shows remorse before me, I will not bring disaster on his dynasty during his lifetime, but during the reign of his son.” 2487
22:1 There was no war between Syria and Israel for three years. 2488 22:2 In the third year King Jehoshaphat of Judah came down to visit 2489 the king of Israel. 22:3 The king of Israel said to his servants, “Surely you recognize that Ramoth Gilead belongs to us, though we are hesitant to reclaim it from the king of Syria.” 2490 22:4 Then he said to Jehoshaphat, “Will you go with me to attack Ramoth Gilead?” Jehoshaphat replied to the king of Israel, “I will support you; my army and horses are at your disposal.” 2491 22:5 Then Jehoshaphat added, 2492 “First seek an oracle from the Lord.” 2493 22:6 So the king of Israel assembled about four hundred prophets and asked them, “Should I attack Ramoth Gilead or not?” 2494 They said, “Attack! The sovereign one 2495 will hand it over to the king.” 22:7 But Jehoshaphat asked, “Is there not a prophet of the Lord still here, that we may ask him?” 22:8 The king of Israel answered Jehoshaphat, “There is still one man through whom we can seek the Lord’s will. 2496 But I despise 2497 him because he does not prophesy prosperity for me, but disaster. His name is Micaiah son of Imlah. 2498 Jehoshaphat said, “The king should not say such things.” 22:9 The king of Israel summoned an official and said, “Quickly bring Micaiah son of Imlah.”
22:10 Now the king of Israel and King Jehoshaphat of Judah were sitting on their respective thrones, 2499 dressed in their robes, at the threshing floor at the entrance of the gate of Samaria. 2500 All the prophets were prophesying before them. 22:11 Zedekiah son of Kenaanah made iron horns and said, “This is what the Lord says, ‘With these you will gore Syria until they are destroyed.’” 22:12 All the prophets were prophesying the same, saying, “Attack Ramoth Gilead! You will succeed; the Lord will hand it over to the king.” 22:13 Now the messenger who went to summon Micaiah said to him, “Look, the prophets are in complete agreement that the king will succeed. 2501 Your words must agree with theirs; you must predict success.” 2502 22:14 But Micaiah said, “As certainly as the Lord lives, I will say what the Lord tells me to say.”
22:15 When he came before the king, the king asked him, “Micaiah, should we attack Ramoth Gilead or not?” He answered him, “Attack! You will succeed; the Lord will hand it over to the king.” 2503 22:16 The king said to him, “How many times must I make you solemnly promise in 2504 the name of the Lord to tell me only the truth?” 22:17 Micaiah 2505 said, “I saw all Israel scattered on the mountains like sheep that have no shepherd. Then the Lord said, ‘They have no master. They should go home in peace.’” 22:18 The king of Israel said to Jehoshaphat, “Didn’t I tell you he does not prophesy prosperity for me, but disaster?” 22:19 Micaiah 2506 said, “That being the case, hear the word of the Lord. I saw the Lord sitting on his throne, with all the heavenly assembly standing on his right and on his left. 22:20 The Lord said, ‘Who will deceive Ahab, so he will attack Ramoth Gilead and die 2507 there?’ One said this and another that. 22:21 Then a spirit 2508 stepped forward and stood before the Lord. He said, ‘I will deceive him.’ The Lord asked him, ‘How?’ 22:22 He replied, ‘I will go out and be a lying spirit in the mouths of all his prophets.’ The Lord 2509 said, ‘Deceive and overpower him. 2510 Go out and do as you have proposed.’ 22:23 So now, look, the Lord has placed a lying spirit in the mouths of all these prophets of yours; but the Lord has decreed disaster for you.” 22:24 Zedekiah son of Kenaanah approached, hit Micaiah on the jaw, and said, “Which way did the Lord’s spirit go when he went from me to speak to you?” 22:25 Micaiah replied, “Look, you will see in the day when you go into an inner room to hide.” 22:26 Then the king of Israel said, “Take Micaiah and return him to Amon the city official and Joash the king’s son. 22:27 Say, ‘This is what the king says, “Put this man in prison. Give him only a little bread and water 2511 until I safely return.”’” 2512 22:28 Micaiah said, “If you really do safely return, then the Lord has not spoken through me.” Then he added, “Take note, 2513 all you people.”
22:29 The king of Israel and King Jehoshaphat of Judah attacked Ramoth Gilead. 22:30 The king of Israel said to Jehoshaphat, “I will disguise myself and then enter 2514 into the battle; but you wear your royal robes.” So the king of Israel disguised himself and then entered into the battle. 22:31 Now the king of Syria had ordered his thirty-two chariot commanders, “Do not fight common soldiers or high-ranking officers; 2515 fight only the king of Israel.” 22:32 When the chariot commanders saw Jehoshaphat, they said, “He must be the king of Israel.” So they turned and attacked him, but Jehoshaphat cried out. 22:33 When the chariot commanders realized he was not the king of Israel, they turned away from him. 22:34 Now an archer shot an arrow at random, 2516 and it struck the king of Israel between the plates of his armor. The king 2517 ordered his charioteer, “Turn around and take me from the battle line, 2518 because I’m wounded.” 22:35 While the battle raged throughout the day, the king stood propped up in his chariot opposite the Syrians. He died in the evening; the blood from the wound ran down into the bottom of the chariot. 22:36 As the sun was setting, a cry went through the camp, “Each one should return to his city and to his homeland.” 22:37 So the king died and was taken to Samaria, where they buried him. 2519 22:38 They washed off the chariot at the pool of Samaria (this was where the prostitutes bathed); 2520 dogs licked his blood, just as the Lord had said would happen. 2521
22:39 The rest of the events of Ahab’s reign, including a record of his accomplishments and how he built a luxurious palace and various cities, are recorded in the scroll called the Annals of the Kings of Israel. 2522 22:40 Ahab passed away. 2523 His son Ahaziah replaced him as king.
22:41 In the fourth year of King Ahab’s reign over Israel, Asa’s son Jehoshaphat became king over Judah. 22:42 Jehoshaphat was thirty-five years old when he became king and he reigned for twenty-five years in Jerusalem. 2524 His mother was Azubah, the daughter of Shilhi. 22:43 He followed in his father Asa’s footsteps and was careful to do what the Lord approved. 2525 (22:44) 2526 However, the high places were not eliminated; the people continued to offer sacrifices and burn incense on the high places. 22:44 (22:45) Jehoshaphat was also at peace with the king of Israel.
22:45 The rest of the events of Jehoshaphat’s reign, including his successes and military exploits, are recorded in the scroll called the Annals of the Kings of Judah. 2527 22:46 He removed from the land any male cultic prostitutes who had managed to survive the reign of his father Asa. 2528 22:47 There was no king in Edom at this time; a governor ruled. 22:48 Jehoshaphat built a fleet of large merchant ships 2529 to travel to Ophir for gold, but they never made the voyage because they were shipwrecked in Ezion Geber. 22:49 Then Ahaziah son of Ahab said to Jehoshaphat, “Let my sailors join yours in the fleet,” 2530 but Jehoshaphat refused.
22:50 Jehoshaphat passed away 2531 and was buried with his ancestors in the city of his ancestor 2532 David. His son Jehoram replaced him as king.
22:51 In the seventeenth year of King Jehoshaphat’s reign over Judah, Ahab’s son Ahaziah became king over Israel in Samaria. 2533 He ruled for two years over Israel. 22:52 He did evil in the sight of 2534 the Lord and followed in the footsteps 2535 of his father and mother; like Jeroboam son of Nebat, he encouraged Israel to sin. 2536 22:53 He worshiped and bowed down to Baal, 2537 angering the Lord God of Israel just as his father had done. 2538
2 Raja-raja 1:1--25:30
Konteks1:1 After Ahab died, Moab rebelled against Israel. 2539 1:2 Ahaziah fell through a window lattice in his upper chamber in Samaria 2540 and was injured. He sent messengers with these orders, 2541 “Go, ask 2542 Baal Zebub, 2543 the god of Ekron, if I will survive this injury.”
1:3 But the Lord’s angelic messenger told Elijah the Tishbite, “Get up, go to meet the messengers from the king of Samaria. Say this to them: ‘You must think there is no God in Israel! That explains why you are on your way to seek an oracle from Baal Zebub the god of Ekron. 2544 1:4 Therefore this is what the Lord says, “You will not leave the bed you lie on, for you will certainly die!”’” So Elijah went on his way.
1:5 When the messengers returned to the king, 2545 he asked them, “Why have you returned?” 1:6 They replied, 2546 “A man came up to meet us. He told us, “Go back to the king who sent you and tell him, ‘This is what the Lord says: “You must think there is no God in Israel! That explains why you are sending for an oracle from Baal Zebub, the god of Ekron. 2547 Therefore you will not leave the bed you lie on, for you will certainly die.”’” 1:7 The king 2548 asked them, “Describe the appearance 2549 of this man who came up to meet you and told you these things.” 1:8 They replied, 2550 “He was a hairy man 2551 and had a leather belt 2552 tied around his waist.” The king 2553 said, “He is Elijah the Tishbite.”
1:9 The king 2554 sent a captain and his fifty soldiers 2555 to retrieve Elijah. 2556 The captain 2557 went up to him, while he was sitting on the top of a hill. 2558 He told him, “Prophet, 2559 the king says, ‘Come down!’” 1:10 Elijah replied to the captain, 2560 “If I am indeed a prophet, may fire come down from the sky and consume you and your fifty soldiers!” Fire then came down 2561 from the sky and consumed him and his fifty soldiers.
1:11 The king 2562 sent another captain and his fifty soldiers to retrieve Elijah. He went up and told him, 2563 “Prophet, this is what the king says, ‘Come down at once!’” 2564 1:12 Elijah replied to them, 2565 “If I am indeed a prophet, may fire come down from the sky and consume you and your fifty soldiers!” Fire from God 2566 came down from the sky and consumed him and his fifty soldiers.
1:13 The king 2567 sent a third captain and his fifty soldiers. This third captain went up and fell 2568 on his knees before Elijah. He begged for mercy, “Prophet, please have respect for my life and for the lives of these fifty servants of yours. 1:14 Indeed, 2569 fire came down from the sky and consumed the two captains who came before me, along with their men. 2570 So now, please have respect for my life.” 1:15 The Lord’s angelic messenger said to Elijah, “Go down with him. Don’t be afraid of him.” So he got up and went down 2571 with him to the king.
1:16 Elijah 2572 said to the king, 2573 “This is what the Lord says, ‘You sent messengers to seek an oracle from Baal Zebub, the god of Ekron. You must think there is no God in Israel from whom you can seek an oracle! 2574 Therefore you will not leave the bed you lie on, for you will certainly die.’” 2575
1:17 He died just as the Lord had prophesied through Elijah. 2576 In the second year of the reign of King Jehoram son of Jehoshaphat over Judah, Ahaziah’s brother Jehoram replaced him as king of Israel, because he had no son. 2577 1:18 The rest of the events of Ahaziah’s reign, including his accomplishments, are recorded in the scroll called the Annals of the Kings of Israel. 2578
2:1 Just before 2579 the Lord took Elijah up to heaven in a windstorm, Elijah and Elisha were traveling from Gilgal. 2:2 Elijah told Elisha, “Stay here, for the Lord has sent me to Bethel.” 2580 But Elisha said, “As certainly as the Lord lives and as you live, I will not leave you.” So they went down to Bethel. 2:3 Some members of the prophetic guild 2581 in Bethel came out to Elisha and said, “Do you know that today the Lord is going to take your master from you?” 2582 He answered, “Yes, I know. Be quiet.”
2:4 Elijah said to him, “Elisha, stay here, for the Lord has sent me to Jericho.” 2583 But he replied, “As certainly as the Lord lives and as you live, I will not leave you.” So they went to Jericho. 2:5 Some members of the prophetic guild in Jericho approached Elisha and said, “Do you know that today the Lord is going to take your master from you?” He answered, “Yes, I know. Be quiet.”
2:6 Elijah said to him, “Stay here, for the Lord has sent me to the Jordan.” But he replied, “As certainly as the Lord lives and as you live, I will not leave you.” So they traveled on together. 2:7 The fifty members of the prophetic guild went and stood opposite them at a distance, while Elijah and Elisha 2584 stood by the Jordan. 2:8 Elijah took his cloak, folded it up, and hit the water with it. The water divided, and the two of them crossed over on dry ground.
2:9 When they had crossed over, Elijah said to Elisha, “What can I do for you, 2585 before I am taken away from you?” Elisha answered, “May I receive a double portion of the prophetic spirit that energizes you.” 2586 2:10 Elijah 2587 replied, “That’s a difficult request! 2588 If you see me taken from you, may it be so, but if you don’t, it will not happen.”
2:11 As they were walking along and talking, suddenly a fiery chariot 2589 pulled by fiery horses appeared. 2590 They went between Elijah and Elisha, 2591 and Elijah went up to heaven in a windstorm. 2:12 While Elisha was watching, he was crying out, “My father, my father! The chariot and horsemen of Israel!” 2592 Then he could no longer see him. He grabbed his clothes and tore them in two. 2:13 He picked up Elijah’s cloak, which had fallen off him, and went back and stood on the shore of the Jordan. 2:14 He took the cloak that had fallen off Elijah, 2593 hit the water with it, and said, “Where is the Lord, the God of Elijah?” When he hit the water, it divided and Elisha crossed over.
2:15 When the members of the prophetic guild in Jericho, 2594 who were standing at a distance, 2595 saw him do this, they said, “The spirit that energized Elijah 2596 rests upon Elisha.” They went to meet him and bowed down to the ground before him. 2:16 They said to him, “Look, there are fifty capable men with your servants. Let them go and look for your master, for the wind sent from the Lord 2597 may have carried him away and dropped him on one of the hills or in one of the valleys.” But Elisha 2598 replied, “Don’t send them out.” 2:17 But they were so insistent, he became embarrassed. So he said, “Send them out.” They sent the fifty men out and they looked for three days, but could not find Elijah. 2599 2:18 When they came back, Elisha 2600 was staying in Jericho. He said to them, “Didn’t I tell you, ‘Don’t go’?”
2:19 The men of the city said to Elisha, “Look, the city has a good location, as our 2601 master can see. But the water is bad and the land doesn’t produce crops.” 2602 2:20 Elisha 2603 said, “Get me a new jar and put some salt in it.” So they got it. 2:21 He went out to the spring and threw the salt in. Then he said, “This is what the Lord says, ‘I have purified 2604 this water. It will no longer cause death or fail to produce crops.” 2605 2:22 The water has been pure to this very day, just as Elisha prophesied. 2606
2:23 He went up from there to Bethel. 2607 As he was traveling up the road, some young boys 2608 came out of the city and made fun of him, saying, “Go on up, baldy! Go on up, baldy!” 2:24 When he turned around and saw them, he called God’s judgment down on them. 2609 Two female bears came out of the woods and ripped forty-two of the boys to pieces. 2:25 From there he traveled to Mount Carmel and then back to Samaria. 2610
3:1 In the eighteenth year of King Jehoshaphat’s reign over Judah, Ahab’s son Jehoram became king over Israel in Samaria; 2611 he ruled for twelve years. 3:2 He did evil in the sight of 2612 the Lord, but not to the same degree as his father and mother. He did remove the sacred pillar of Baal that his father had made. 3:3 Yet he persisted in 2613 the sins of Jeroboam son of Nebat, who encouraged Israel to sin; he did not turn from them. 2614
3:4 Now King Mesha of Moab was a sheep breeder. 2615 He would send as tribute 2616 to the king of Israel 100,000 male lambs and the wool of 100,000 rams. 3:5 When Ahab died, the king of Moab rebelled against the king of Israel. 3:6 At that time King Jehoram left Samaria and assembled all Israel for war. 3:7 He sent 2617 this message to King Jehoshaphat of Judah: “The king of Moab has rebelled against me. Will you fight with me against Moab?” Jehoshaphat 2618 replied, “I will join you in the campaign; my army and horses are at your disposal.” 2619 3:8 He then asked, “Which invasion route are we going to take?” 2620 Jehoram 2621 answered, “By the road through the Desert of Edom.” 3:9 So the kings of Israel, Judah, and Edom 2622 set out together. They wandered around on the road for seven days and finally ran out of water for the men and animals they had with them. 3:10 The king of Israel said, “Oh no! 2623 Certainly the Lord has summoned these three kings so that he can hand them over to the king of Moab!” 3:11 Jehoshaphat asked, “Is there no prophet of the Lord here that we might seek the Lord’s direction?” 2624 One of the servants of the king of Israel answered, “Elisha son of Shapat is here; he used to be Elijah’s servant.” 2625 3:12 Jehoshaphat said, “The Lord speaks through him.” 2626 So the king of Israel and Jehoshaphat and the king of Edom went down to visit him.
3:13 Elisha said to the king of Israel, “Why are you here? 2627 Go to your father’s prophets or your mother’s prophets!” The king of Israel replied to him, “No, for the Lord is the one who summoned these three kings so that he can hand them over to Moab.” 3:14 Elisha said, “As certainly as the Lord who rules over all 2628 lives (whom I serve), 2629 if I did not respect King Jehoshaphat of Judah, 2630 I would not pay attention to you or acknowledge you. 2631 3:15 But now, get me a musician.” 2632 When the musician played, the Lord energized him, 2633 3:16 and he said, “This is what the Lord says, ‘Make many cisterns in this valley,’ 2634 3:17 for this is what the Lord says, ‘You will not feel 2635 any wind or see any rain, but this valley will be full of water and you and your cattle and animals will drink.’ 3:18 This is an easy task for the Lord; 2636 he will also hand Moab over to you. 3:19 You will defeat every fortified city and every important 2637 city. You must chop down 2638 every productive 2639 tree, stop up all the springs, and cover all the cultivated land with stones.” 2640
3:20 Sure enough, the next morning, at the time of the morning sacrifice, water came flowing down from Edom and filled the land. 2641 3:21 Now all Moab had heard that the kings were attacking, 2642 so everyone old enough to fight was mustered and placed at the border. 2643 3:22 When they got up early the next morning, the sun was shining on the water. To the Moabites, who were some distance away, the water looked red like blood. 3:23 The Moabites 2644 said, “It’s blood! The kings are totally destroyed! 2645 They have struck one another down! Now, Moab, seize the plunder!” 3:24 When they approached the Israelite camp, the Israelites rose up and struck down the Moabites, who then ran from them. The Israelites 2646 thoroughly defeated 2647 Moab. 3:25 They tore down the cities and each man threw a stone into every cultivated field until they were covered. 2648 They stopped up every spring and chopped down every productive tree.
Only Kir Hareseth was left intact, 2649 but the slingers surrounded it and attacked it. 3:26 When the king of Moab realized he was losing the battle, 2650 he and 700 swordsmen tried to break through and attack 2651 the king of Edom, but they failed. 3:27 So he took his firstborn son, who was to succeed him as king, and offered him up as a burnt sacrifice on the wall. There was an outburst of divine anger against Israel, 2652 so they broke off the attack 2653 and returned to their homeland.
4:1 Now a wife of one of the prophets 2654 appealed 2655 to Elisha for help, saying, “Your servant, my husband is dead. You know that your servant was a loyal follower of the Lord. 2656 Now the creditor is coming to take away my two boys to be his servants.” 4:2 Elisha said to her, “What can I do for you? Tell me, what do you have in the house?” She answered, “Your servant has nothing in the house except a small jar of olive oil.” 4:3 He said, “Go and ask all your neighbors for empty containers. 2657 Get as many as you can. 2658 4:4 Go and close the door behind you and your sons. Pour the olive oil into all the containers; 2659 set aside each one when you have filled it.” 4:5 So she left him and closed the door behind her and her sons. As they were bringing the containers to her, she was pouring the olive oil. 4:6 When the containers were full, she said to one of her sons, 2660 “Bring me another container.” But he answered her, “There are no more.” Then the olive oil stopped flowing. 4:7 She went and told the prophet. 2661 He said, “Go, sell the olive oil. Repay your creditor, and then you and your sons can live off the rest of the profit.”
4:8 One day Elisha traveled to Shunem, where a prominent 2662 woman lived. She insisted that he stop for a meal. 2663 So whenever he was passing through, he would stop in there for a meal. 2664 4:9 She said to her husband, “Look, I’m sure 2665 that the man who regularly passes through here is a very special prophet. 2666 4:10 Let’s make a small private upper room 2667 and furnish it with 2668 a bed, table, chair, and lamp. When he visits us, he can stay there.”
4:11 One day Elisha 2669 came for a visit; he went 2670 into the upper room and rested. 2671 4:12 He told his servant Gehazi, “Ask the Shunammite woman to come here.” 2672 So he did so and she came to him. 2673 4:13 Elisha said to Gehazi, 2674 “Tell her, ‘Look, you have treated us with such great respect. 2675 What can I do for you? Can I put in a good word for you with the king or the commander of the army?’” She replied, “I’m quite secure.” 2676 4:14 So he asked Gehazi, 2677 “What can I do for her?” Gehazi replied, “She has no son, and her husband is old.” 4:15 Elisha told him, “Ask her to come here.” 2678 So he did so 2679 and she came and stood in the doorway. 2680 4:16 He said, “About this time next year 2681 you will be holding a son.” She said, “No, my master! O prophet, do not lie to your servant!” 4:17 The woman did conceive, and at the specified time the next year she gave birth to a son, just as Elisha had told her.
4:18 The boy grew and one day he went out to see his father who was with the harvest workers. 2682 4:19 He said to his father, “My head! My head!” His father 2683 told a servant, “Carry him to his mother.” 4:20 So he picked him up and took him to his mother. He sat on her lap 2684 until noon and then died. 4:21 She went up and laid him down on the prophet’s 2685 bed. She shut the door behind her and left. 4:22 She called to her husband, “Send me one of the servants and one of the donkeys, so I can go see the prophet quickly and then return.” 4:23 He said, “Why do you want to go see him today? It is not the new moon 2686 or the Sabbath.” She said, “Everything’s fine.” 2687 4:24 She saddled the donkey and told her servant, “Lead on. 2688 Do not stop unless I say so.” 2689
4:25 So she went to visit 2690 the prophet at Mount Carmel. When he 2691 saw her at a distance, he said to his servant Gehazi, “Look, it’s the Shunammite woman. 4:26 Now, run to meet her and ask her, ‘Are you well? Are your husband and the boy well?’” She told Gehazi, 2692 “Everything’s fine.” 4:27 But when she reached the prophet on the mountain, she grabbed hold of his feet. Gehazi came near to push her away, but the prophet said, “Leave her alone, for she is very upset. 2693 The Lord has kept the matter hidden from me; he didn’t tell me about it.” 4:28 She said, “Did I ask my master for a son? Didn’t I say, ‘Don’t mislead me?’” 4:29 Elisha 2694 told Gehazi, “Tuck your robes into your belt, take my staff, 2695 and go! Don’t stop to exchange greetings with anyone! 2696 Place my staff on the child’s face.” 4:30 The mother of the child said, “As certainly as the Lord lives and as you live, I will not leave you.” So Elisha 2697 got up and followed her back.
4:31 Now Gehazi went on ahead of them. He placed the staff on the child’s face, but there was no sound or response. When he came back to Elisha 2698 he told him, “The child did not wake up.” 4:32 When Elisha arrived at the house, there was 2699 the child lying dead on his bed. 4:33 He went in by himself and closed the door. 2700 Then he prayed to the Lord. 4:34 He got up on the bed and spread his body out over 2701 the boy; he put his mouth on the boy’s 2702 mouth, his eyes over the boy’s eyes, and the palms of his hands against the boy’s palms. He bent down over him, and the boy’s skin 2703 grew warm. 4:35 Elisha 2704 went back and walked around in the house. 2705 Then he got up on the bed again 2706 and bent down over him. The child sneezed seven times and opened his eyes. 4:36 Elisha 2707 called to Gehazi and said, “Get the Shunammite woman.” So he did so 2708 and she came to him. He said to her, “Take your son.” 4:37 She came in, fell at his feet, and bowed down. Then she picked up her son and left.
4:38 Now Elisha went back to Gilgal, while there was famine in the land. Some of the prophets were visiting him 2709 and he told his servant, “Put the big pot on the fire 2710 and boil some stew for the prophets.” 2711 4:39 Someone went out to the field to gather some herbs and found a wild vine. 2712 He picked some of its fruit, 2713 enough to fill up the fold of his robe. He came back, cut it up, and threw the slices 2714 into the stew pot, not knowing they were harmful. 2715 4:40 The stew was poured out 2716 for the men to eat. When they ate some of the stew, they cried out, “Death is in the pot, O prophet!” They could not eat it. 4:41 He said, “Get some flour.” Then he threw it into the pot and said, “Now pour some out for the men so they may eat.” 2717 There was no longer anything harmful in the pot.
4:42 Now a man from Baal Shalisha brought some food for the prophet 2718 – twenty loaves of bread made from the firstfruits of the barley harvest, as well as fresh ears of grain. 2719 Elisha 2720 said, “Set it before the people so they may eat.” 4:43 But his attendant said, “How can I feed a hundred men with this?” 2721 He replied, “Set it before the people so they may eat, for this is what the Lord says, ‘They will eat and have some left over.’” 2722 4:44 So he set it before them; they ate and had some left over, just as the Lord predicted. 2723
5:1 Now Naaman, the commander of the king of Syria’s army, was esteemed and respected by his master, 2724 for through him the Lord had given Syria military victories. But this great warrior had a skin disease. 2725 5:2 Raiding parties went out from Syria and took captive from the land of Israel a young girl, who became a servant to Naaman’s wife. 5:3 She told her mistress, “If only my master were in the presence of the prophet who is in Samaria! 2726 Then he would cure him of his skin disease.”
5:4 Naaman 2727 went and told his master what the girl from the land of Israel had said. 5:5 The king of Syria said, “Go! I will send a letter to the king of Israel.” So Naaman 2728 went, taking with him ten talents 2729 of silver, six thousand shekels of gold, 2730 and ten suits of clothes. 5:6 He brought the letter to king of Israel. It read: “This is a letter of introduction for my servant Naaman, 2731 whom I have sent to be cured of his skin disease.” 5:7 When the king of Israel read the letter, he tore his clothes and said, “Am I God? Can I kill or restore life? Why does he ask me to cure a man of his skin disease? 2732 Certainly you must see that he is looking for an excuse to fight me!” 2733
5:8 When Elisha the prophet 2734 heard that the king had torn his clothes, he sent this message to the king, “Why did you tear your clothes? Send him 2735 to me so he may know there is a prophet in Israel.” 5:9 So Naaman came with his horses and chariots and stood in the doorway of Elisha’s house. 5:10 Elisha sent out a messenger who told him, “Go and wash seven times in the Jordan; your skin will be restored 2736 and you will be healed.” 5:11 Naaman went away angry. He said, “Look, I thought for sure he would come out, stand there, invoke the name of the Lord his God, wave his hand over the area, and cure the skin disease. 5:12 The rivers of Damascus, the Abana and Pharpar, are better than any of the waters of Israel! 2737 Could I not wash in them and be healed?” So he turned around and went away angry. 5:13 His servants approached and said to him, “O master, 2738 if the prophet had told you to do some difficult task, 2739 you would have been willing to do it. 2740 It seems you should be happy that he simply said, “Wash and you will be healed.” 2741 5:14 So he went down and dipped in the Jordan seven times, as the prophet had instructed. 2742 His skin became as smooth as a young child’s 2743 and he was healed.
5:15 He and his entire entourage returned to the prophet. Naaman 2744 came and stood before him. He said, “For sure 2745 I know that there is no God in all the earth except in Israel! Now, please accept a gift from your servant.” 5:16 But Elisha 2746 replied, “As certainly as the Lord lives (whom I serve), 2747 I will take nothing from you.” Naaman 2748 insisted that he take it, but he refused. 5:17 Naaman said, “If not, then please give your servant a load of dirt, enough for a pair of mules to carry, 2749 for your servant will never again offer a burnt offering or sacrifice to a god other than the Lord. 2750 5:18 May the Lord forgive your servant for this one thing: When my master enters the temple of Rimmon to worship, and he leans on my arm and I bow down in the temple of Rimmon, may the Lord forgive your servant for this.” 2751 5:19 Elisha 2752 said to him, “Go in peace.”
When he had gone a short distance, 2753 5:20 Gehazi, the prophet Elisha’s servant, thought, 2754 “Look, my master did not accept what this Syrian Naaman offered him. 2755 As certainly as the Lord lives, I will run after him and accept something from him.” 5:21 So Gehazi ran after Naaman. When Naaman saw someone running after him, he got down from his chariot to meet him and asked, “Is everything all right?” 2756 5:22 He answered, “Everything is fine. 2757 My master sent me with this message, ‘Look, two servants of the prophets just arrived from the Ephraimite hill country. 2758 Please give them a talent 2759 of silver and two suits of clothes.’” 5:23 Naaman said, “Please accept two talents of silver. 2760 He insisted, and tied up two talents of silver in two bags, along with two suits of clothes. He gave them to two of his servants and they carried them for Gehazi. 2761 5:24 When he arrived at the hill, he took them from the servants 2762 and put them in the house. Then he sent the men on their way. 2763
5:25 When he came and stood before his master, Elisha asked him, “Where have you been, Gehazi?” He answered, “Your servant hasn’t been anywhere.” 5:26 Elisha 2764 replied, “I was there in spirit when a man turned and got down from his chariot to meet you. 2765 This is not the proper time to accept silver or to accept clothes, olive groves, vineyards, sheep, cattle, and male and female servants. 2766 5:27 Therefore Naaman’s skin disease will afflict 2767 you and your descendants forever!” When Gehazi 2768 went out from his presence, his skin was as white as snow. 2769
6:1 Some of the prophets 2770 said to Elisha, “Look, the place where we meet with you 2771 is too cramped 2772 for us. 6:2 Let’s go to the Jordan. Each of us will get a log from there and we will build a meeting place for ourselves there.” He said, “Go.” 6:3 One of them said, “Please come along with your servants.” He replied, “All right, I’ll come.” 6:4 So he went with them. When they arrived at the Jordan, they started cutting down trees. 6:5 As one of them was felling a log, the ax head 2773 dropped into the water. He shouted, “Oh no, 2774 my master! It was borrowed!” 6:6 The prophet 2775 asked, “Where did it drop in?” When he showed him the spot, Elisha 2776 cut off a branch, threw it in at that spot, and made the ax head float. 6:7 He said, “Lift it out.” So he reached out his hand and grabbed it.
6:8 Now the king of Syria was at war with Israel. He consulted his advisers, who said, “Invade 2777 at such and such 2778 a place.” 6:9 But the prophet sent this message to the king of Israel, “Make sure you don’t pass through this place because Syria is invading there.” 6:10 So the king of Israel sent a message to the place the prophet had pointed out, warning it 2779 to be on its guard. This happened on several occasions. 2780 6:11 This made the king of Syria upset. 2781 So he summoned his advisers 2782 and said to them, “One of us must be helping the king of Israel.” 2783 6:12 One of his advisers said, “No, my master, O king. The prophet Elisha who lives in Israel keeps telling the king of Israel the things you say in your bedroom.” 6:13 The king 2784 ordered, “Go, find out where he is, so I can send some men to capture him.” 2785 The king was told, “He is in Dothan.” 6:14 So he sent horses and chariots there, along with a good-sized army. 2786 They arrived during the night and surrounded the city.
6:15 The prophet’s 2787 attendant got up early in the morning. When he went outside there was an army surrounding the city, along with horses and chariots. He said to Elisha, 2788 “Oh no, my master! What will we do?” 6:16 He replied, “Don’t be afraid, for our side outnumbers them.” 2789 6:17 Then Elisha prayed, “O Lord, open his eyes so he can see.” The Lord opened the servant’s eyes and he saw that 2790 the hill was full of horses and chariots of fire all around Elisha. 6:18 As they approached him, 2791 Elisha prayed to the Lord, “Strike these people 2792 with blindness.” 2793 The Lord 2794 struck them with blindness as Elisha requested. 2795 6:19 Then Elisha said to them, “This is not the right road or city. Follow me, and I will lead you to the man you’re looking for.” He led them to Samaria. 2796
6:20 When they had entered Samaria, Elisha said, “O Lord, open their eyes, so they can see.” The Lord opened their eyes and they saw that they were in the middle of Samaria. 2797 6:21 When the king of Israel saw them, he asked Elisha, “Should I strike them down, 2798 my master?” 2799 6:22 He replied, “Do not strike them down! You did not capture them with your sword or bow, so what gives you the right to strike them down? 2800 Give them some food and water, so they can eat and drink and then go back to their master.” 6:23 So he threw a big banquet 2801 for them and they ate and drank. Then he sent them back 2802 to their master. After that no Syrian raiding parties again invaded the land of Israel.
6:24 Later King Ben Hadad of Syria assembled his entire army and attacked 2803 and besieged Samaria. 2804 6:25 Samaria’s food supply ran out. 2805 They laid siege to it so long that 2806 a donkey’s head was selling for eighty shekels of silver 2807 and a quarter of a kab 2808 of dove’s droppings 2809 for five shekels of silver. 2810
6:26 While the king of Israel was passing by on the city wall, a woman shouted to him, “Help us, my master, O king!” 6:27 He replied, “No, let the Lord help you. How can I help you? The threshing floor and winepress are empty.” 2811 6:28 Then the king asked her, “What’s your problem?” She answered, “This woman said to me, ‘Hand over your son; we’ll eat him today and then eat my son tomorrow.’ 6:29 So we boiled my son and ate him. Then I said to her the next day, ‘Hand over your son and we’ll eat him.’ But she hid her son!” 6:30 When the king heard what the woman said, he tore his clothes. As he was passing by on the wall, the people could see he was wearing sackcloth under his clothes. 2812 6:31 Then he said, “May God judge me severely 2813 if Elisha son of Shaphat still has his head by the end of the day!” 2814
6:32 Now Elisha was sitting in his house with the community leaders. 2815 The king 2816 sent a messenger on ahead, but before he arrived, 2817 Elisha 2818 said to the leaders, 2819 “Do you realize this assassin intends to cut off my head?” 2820 Look, when the messenger arrives, shut the door and lean against it. His master will certainly be right behind him.” 2821 6:33 He was still talking to them when 2822 the messenger approached 2823 and said, “Look, the Lord is responsible for this disaster! 2824 Why should I continue to wait for the Lord to help?” 7:1 Elisha replied, “Hear the word of the Lord! This is what the Lord says, ‘About this time tomorrow a seah 2825 of finely milled flour will sell for a shekel and two seahs of barley for a shekel at the gate of Samaria.’” 7:2 An officer who was the king’s right-hand man 2826 responded to the prophet, 2827 “Look, even if the Lord made it rain by opening holes in the sky, could this happen so soon?” 2828 Elisha 2829 said, “Look, you will see it happen with your own eyes, but you will not eat any of the food!” 2830
7:3 Now four men with a skin disease 2831 were sitting at the entrance of the city gate. They said to one another, “Why are we just sitting here waiting to die? 2832 7:4 If we go into the city, we’ll die of starvation, 2833 and if we stay here we’ll die! So come on, let’s defect 2834 to the Syrian camp! If they spare us, 2835 we’ll live; if they kill us – well, we were going to die anyway.” 2836 7:5 So they started toward 2837 the Syrian camp at dusk. When they reached the edge of the Syrian camp, there was no one there. 7:6 The Lord had caused the Syrian camp to hear the sound of chariots and horses and a large army. Then they said to one another, “Look, the king of Israel has paid the kings of the Hittites and Egypt to attack us!” 7:7 So they got up and fled at dusk, leaving behind their tents, horses, and donkeys. They left the camp as it was and ran for their lives. 7:8 When the men with a skin disease reached the edge of the camp, they entered a tent and had a meal. 2838 They also took some silver, gold, and clothes and went and hid it all. 2839 Then they went back and entered another tent. They looted it 2840 and went and hid what they had taken. 7:9 Then they said to one another, “It’s not right what we’re doing! This is a day to celebrate, but we haven’t told anyone. 2841 If we wait until dawn, 2842 we’ll be punished. 2843 So come on, let’s go and inform the royal palace.” 7:10 So they went and called out to the gatekeepers 2844 of the city. They told them, “We entered the Syrian camp and there was no one there. We didn’t even hear a man’s voice. 2845 But the horses and donkeys are still tied up, and the tents remain up.” 2846 7:11 The gatekeepers relayed the news to the royal palace. 2847
7:12 The king got up in the night and said to his advisers, 2848 “I will tell you what the Syrians have done to us. They know we are starving, so they left the camp and hid in the field, thinking, ‘When they come out of the city, we will capture them alive and enter the city.’” 7:13 One of his advisers replied, “Pick some men and have them take five of the horses that are left in the city. (Even if they are killed, their fate will be no different than that of all the Israelite people – we’re all going to die!) 2849 Let’s send them out so we can know for sure what’s going on.” 2850 7:14 So they picked two horsemen and the king sent them out to track the Syrian army. 2851 He ordered them, “Go and find out what’s going on.” 2852 7:15 So they tracked them 2853 as far as the Jordan. The road was filled with clothes and equipment that the Syrians had discarded in their haste. 2854 The scouts 2855 went back and told the king. 7:16 Then the people went out and looted the Syrian camp. A seah 2856 of finely milled flour sold for a shekel, and two seahs of barley for a shekel, just as the Lord had said they would. 2857
7:17 Now the king had placed the officer who was his right-hand man 2858 at the city gate. When the people rushed out, they trampled him to death in the gate. 2859 This fulfilled the prophet’s word which he had spoken when the king tried to arrest him. 2860 7:18 The prophet told the king, “Two seahs of barley will sell for a shekel, and a seah of finely milled flour for a shekel; this will happen about this time tomorrow in the gate of Samaria.” 7:19 But the officer replied to the prophet, “Look, even if the Lord made it rain by opening holes in the sky, could this happen so soon?” 2861 Elisha 2862 said, “Look, you will see it happen with your own eyes, but you will not eat any of the food!” 2863 7:20 This is exactly what happened to him. The people trampled him to death in the city gate.
8:1 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, 2864 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. 2865 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. 2866 8:4 Now the king was talking to Gehazi, the prophet’s 2867 servant, and said, “Tell me all the great things which Elisha has done.” 8:5 While Gehazi 2868 was telling the king how Elisha 2869 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. 2870 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. 2871 The king assigned a eunuch to take care of her request and ordered him, 2872 “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 2873 was told, “The prophet 2874 has come here.” 8:8 So the king told Hazael, “Take a gift 2875 and go visit the prophet. Request from him an oracle from the Lord. Ask him, 2876 ‘Will I recover from this sickness?’” 8:9 So Hazael went to visit Elisha. 2877 He took along a gift, 2878 as well as 2879 forty camel loads of all the fine things of Damascus. When he arrived, he stood before him and said, “Your son, 2880 King Ben Hadad of Syria, has sent me to you with this question, 2881 ‘Will I recover from this sickness?’” 8:10 Elisha said to him, “Go and tell him, ‘You will surely recover,’ 2882 but the Lord has revealed to me that he will surely die.” 8:11 Elisha 2883 just stared at him until Hazael became uncomfortable. 2884 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?” 2885 Elisha answered, “The Lord has revealed to me that you will be the king of Syria.” 2886 8:14 He left Elisha and went to his master. Ben Hadad 2887 asked him, “What did Elisha tell you?” Hazael 2888 replied, “He told me you would surely recover.” 8:15 The next day Hazael 2889 took a piece of cloth, dipped it in water, and spread it over Ben Hadad’s 2890 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. 2891 8:17 He was thirty-two years old when he became king and he reigned for eight years in Jerusalem. 2892 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. 2893 He did evil in the sight of 2894 the Lord. 8:19 But the Lord was unwilling to destroy Judah. He preserved Judah for the sake of 2895 his servant David to whom he had promised a perpetual dynasty. 2896
8:20 During his reign Edom freed themselves from Judah’s control and set up their own king. 2897 8:21 Joram 2898 crossed over to Zair with all his chariots. The Edomites, who had surrounded him, attacked at night and defeated him and his chariot officers. 2899 The Israelite army retreated to their homeland. 2900 8:22 So Edom has remained free from Judah’s control to this very day. 2901 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. 2902 8:24 Joram passed away 2903 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. 2904 His mother was Athaliah, the granddaughter 2905 of King Omri of Israel. 8:27 He followed in the footsteps of Ahab’s dynasty and did evil in the sight of 2906 the Lord, like Ahab’s dynasty, for he was related to Ahab’s family. 2907
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 2908 in Ramah when he fought against King Hazael of Syria. King Ahaziah son of Jehoram of Judah went down to visit 2909 Joram son of Ahab in Jezreel, for he was ill.
9:1 Now Elisha the prophet summoned a member of the prophetic guild 2910 and told him, “Tuck your robes into your belt, take this container 2911 of olive oil in your hand, and go to Ramoth Gilead. 9:2 When you arrive there, look for Jehu son of Jehoshaphat son of Nimshi and take him aside into an inner room. 2912 9:3 Take the container of olive oil, pour it over his head, and say, ‘This is what the Lord says, “I have designated 2913 you as king over Israel.”’ Then open the door and run away quickly!” 2914
9:4 So the young prophet 2915 went to Ramoth Gilead. 9:5 When he arrived, the officers of the army were sitting there. 2916 So he said, “I have a message for you, O officer.” 2917 Jehu asked, “For which one of us?” 2918 He replied, “For you, O officer.” 9:6 So Jehu 2919 got up and went inside. Then the prophet 2920 poured the olive oil on his head and said to him, “This is what the Lord God of Israel says, ‘I have designated you as king over the Lord’s people Israel. 9:7 You will destroy the family of your master Ahab. 2921 I will get revenge against Jezebel for the shed blood of my servants the prophets and for the shed blood of all the Lord’s servants. 2922 9:8 Ahab’s entire family will die. I 2923 will cut off every last male belonging to Ahab in Israel, including even the weak and incapacitated. 2924 9:9 I will make Ahab’s dynasty 2925 like those of Jeroboam son of Nebat and Baasha son of Ahijah. 9:10 Dogs will devour Jezebel on the plot of ground in Jezreel; she will not be buried.’” 2926 Then he opened the door and ran away.
9:11 When Jehu rejoined 2927 his master’s servants, they 2928 asked him, “Is everything all right? 2929 Why did this madman visit you?” He replied, “Ah, it’s not important. You know what kind of man he is and the kinds of things he says.” 2930 9:12 But they said, “You’re lying! Tell us what he said.” So he told them what he had said. He also related how he had said, 2931 “This is what the Lord says, ‘I have designated you as king over Israel.’” 9:13 Each of them quickly took off his cloak and they spread them out at Jehu’s 2932 feet on the steps. 2933 The trumpet was blown 2934 and they shouted, “Jehu is 2935 king!” 9:14 Then Jehu son of Jehoshaphat son of Nimshi conspired against Joram.
Now Joram had been in Ramoth Gilead with the whole Israelite army, 2936 guarding against an invasion by King Hazael of Syria. 9:15 But King Joram had returned to Jezreel to recover from the wounds he received from the Syrians 2937 when he fought against King Hazael of Syria. 2938 Jehu told his supporters, 2939 “If you really want me to be king, 2940 then don’t let anyone escape from the city to go and warn Jezreel.” 9:16 Jehu drove his chariot 2941 to Jezreel, for Joram was recuperating 2942 there. (Now King Ahaziah of Judah had come down to visit 2943 Joram.)
9:17 Now the watchman was standing on the tower in Jezreel and saw Jehu’s troops approaching. 2944 He said, “I see troops!” 2945 Jehoram ordered, 2946 “Send a rider out to meet them and have him ask, ‘Is everything all right?’” 2947 9:18 So the horseman 2948 went to meet him and said, “This is what the king says, ‘Is everything all right?’” 2949 Jehu replied, “None of your business! 2950 Follow me.” The watchman reported, “The messenger reached them, but hasn’t started back.” 9:19 So he sent a second horseman out to them 2951 and he said, “This is what the king says, ‘Is everything all right?’” 2952 Jehu replied, “None of your business! Follow me.” 9:20 The watchman reported, “He reached them, but hasn’t started back. The one who drives the lead chariot drives like Jehu son of Nimshi; 2953 he drives recklessly.” 9:21 Jehoram ordered, “Hitch up my chariot.” 2954 When his chariot had been hitched up, 2955 King Jehoram of Israel and King Ahaziah of Judah went out in their respective chariots 2956 to meet Jehu. They met up with him 2957 in the plot of land that had once belonged to Naboth of Jezreel.
9:22 When Jehoram saw Jehu, he asked, “Is everything all right, Jehu?” He replied, “How can everything be all right as long as your mother Jezebel promotes idolatry and pagan practices?” 2958 9:23 Jehoram turned his chariot around and took off. 2959 He said to Ahaziah, “It’s a trap, 2960 Ahaziah!” 9:24 Jehu aimed his bow and shot an arrow right between Jehoram’s shoulders. 2961 The arrow went through 2962 his heart and he fell to his knees in his chariot. 9:25 Jehu ordered 2963 his officer Bidkar, “Pick him up and throw him into the part of the field that once belonged to Naboth of Jezreel. Remember, you and I were riding together behind his father Ahab, when the Lord pronounced this judgment on him, 9:26 ‘“Know for sure that I saw the shed blood of Naboth and his sons yesterday,” says the Lord, “and that I will give you what you deserve right here in this plot of land,” 2964 says the Lord.’ So now pick him up and throw him into this plot of land, just as the Lord said.” 2965
9:27 When King Ahaziah of Judah saw what happened, he took off 2966 up the road to Beth Haggan. Jehu chased him and ordered, “Shoot him too.” They shot him while he was driving his chariot up the ascent of Gur near Ibleam. 2967 He fled to Megiddo 2968 and died there. 9:28 His servants took his body 2969 back to Jerusalem 2970 and buried him in his tomb with his ancestors in the city of David. 9:29 Ahaziah had become king over Judah in the eleventh year of Joram son of Ahab.
9:30 Jehu approached Jezreel. When Jezebel heard the news, she put on some eye liner, 2971 fixed up her hair, and leaned out the window. 9:31 When Jehu came through the gate, she said, “Is everything all right, Zimri, murderer of his master?” 2972 9:32 He looked up at the window and said, “Who is on my side? Who?” Two or three 2973 eunuchs looked down at him. 9:33 He said, “Throw her down!” So they threw her down, and when she hit the ground, 2974 her blood splattered against the wall and the horses, and Jehu drove his chariot over her. 2975 9:34 He went inside and had a meal. 2976 Then he said, “Dispose of this accursed woman’s corpse. Bury her, for after all, she was a king’s daughter.” 2977 9:35 But when they went to bury her, they found nothing left but 2978 the skull, feet, and palms of the hands. 9:36 When they went back and told him, he said, “The Lord’s word through his servant, Elijah the Tishbite, has come to pass. He warned, 2979 ‘In the plot of land at Jezreel, dogs will devour Jezebel’s flesh. 9:37 Jezebel’s corpse will be like manure on the surface of the ground in the plot of land at Jezreel. People will not be able to even recognize her.’” 2980
10:1 Ahab had seventy sons living in Samaria. 2981 So Jehu wrote letters and sent them to Samaria to the leading officials of Jezreel and to the guardians of Ahab’s dynasty. This is what the letters said, 2982 10:2 “You have with you the sons of your master, chariots and horses, a fortified city, and weapons. So when this letter arrives, 2983 10:3 pick the best and most capable 2984 of your master’s sons, place him on his father’s throne, and defend 2985 your master’s dynasty.”
10:4 They were absolutely terrified 2986 and said, “Look, two kings could not stop him! 2987 How can we?” 2988 10:5 So the palace supervisor, 2989 the city commissioner, 2990 the leaders, 2991 and the guardians sent this message to Jehu, “We are your subjects! 2992 Whatever you say, we will do. We will not make anyone king. Do what you consider proper.” 2993
10:6 He wrote them a second letter, saying, “If you are really on my side and are willing to obey me, 2994 then take the heads of your master’s sons and come to me in Jezreel at this time tomorrow.” 2995 Now the king had seventy sons, and the prominent 2996 men of the city were raising them. 10:7 When they received the letter, they seized the king’s sons and executed all seventy of them. 2997 They put their heads in baskets and sent them to him in Jezreel. 10:8 The messenger came and told Jehu, 2998 “They have brought the heads of the king’s sons.” Jehu 2999 said, “Stack them in two piles at the entrance of the city gate until morning.” 10:9 In the morning he went out and stood there. Then he said to all the people, “You are innocent. I conspired against my master and killed him. But who struck down all of these men? 10:10 Therefore take note that not one of the judgments the Lord announced against Ahab’s dynasty has failed to materialize. The Lord had done what he announced through his servant Elijah.” 3000 10:11 Then Jehu killed all who were left of Ahab’s family in Jezreel, and all his nobles, close friends, and priests. He left no survivors.
10:12 Jehu then left there and set out for Samaria. 3001 While he was traveling through Beth Eked of the Shepherds, 10:13 Jehu encountered 3002 the relatives 3003 of King Ahaziah of Judah. He asked, “Who are you?” They replied, “We are Ahaziah’s relatives. We have come down to see how 3004 the king’s sons and the queen mother’s sons are doing.” 10:14 He said, “Capture them alive!” So they captured them alive and then executed all forty-two of them in the cistern at Beth Eked. He left no survivors.
10:15 When he left there, he met 3005 Jehonadab, son of Rekab, who had been looking for him. 3006 Jehu greeted him and asked, 3007 “Are you as committed to me as I am to you?” 3008 Jehonadab answered, “I am!” Jehu replied, “If so, give me your hand.” 3009 So he offered his hand and Jehu 3010 pulled him up into the chariot. 10:16 Jehu 3011 said, “Come with me and see how zealous I am for the Lord’s cause.” 3012 So he 3013 took him along in his chariot. 10:17 He went to Samaria and exterminated all the members of Ahab’s family who were still alive in Samaria, 3014 just as the Lord had announced to Elijah. 3015
10:18 Jehu assembled all the people and said to them, “Ahab worshiped 3016 Baal a little; Jehu will worship 3017 him with great devotion. 3018 10:19 So now, bring to me all the prophets of Baal, as well as all his servants and priests. 3019 None of them must be absent, for I am offering a great sacrifice to Baal. Any of them who fail to appear will lose their lives.” But Jehu was tricking them 3020 so he could destroy the servants of Baal. 10:20 Then Jehu ordered, “Make arrangements for 3021 a celebration for Baal.” So they announced it. 10:21 Jehu sent invitations throughout Israel, and all the servants of Baal came; not one was absent. They arrived at the temple of Baal and filled it up from end to end. 3022 10:22 Jehu ordered the one who was in charge of the wardrobe, 3023 “Bring out robes for all the servants of Baal.” So he brought out robes for them. 10:23 Then Jehu and Jehonadab son of Rekab went to the temple of Baal. Jehu 3024 said to the servants of Baal, “Make sure there are no servants of the Lord here with you; there must be only servants of Baal.” 3025 10:24 They went inside to offer sacrifices and burnt offerings. Now Jehu had stationed eighty men outside. He had told them, “If any of the men inside get away, you will pay with your lives!” 3026
10:25 When he finished offering the burnt sacrifice, Jehu ordered the royal guard 3027 and officers, “Come in and strike them down! Don’t let any escape!” So the royal guard and officers struck them down with the sword and left their bodies lying there. 3028 Then they entered the inner sanctuary of the temple of Baal. 3029 10:26 They hauled out the sacred pillar of the temple of Baal and burned it. 10:27 They demolished 3030 the sacred pillar of Baal and 3031 the temple of Baal; it is used as 3032 a latrine 3033 to this very day. 10:28 So Jehu eradicated Baal worship 3034 from Israel.
10:29 However, Jehu did not repudiate the sins which Jeroboam son of Nebat had encouraged Israel to commit; the golden calves remained in Bethel 3035 and Dan. 3036 10:30 The Lord said to Jehu, “You have done well. You have accomplished my will and carried out my wishes with regard to Ahab’s dynasty. Therefore four generations of your descendants will rule over Israel.” 3037 10:31 But Jehu did not carefully and wholeheartedly obey the law of the Lord God of Israel. 3038 He did not repudiate the sins which Jeroboam had encouraged Israel to commit. 3039
10:32 In those days the Lord began to reduce the size of Israel’s territory. 3040 Hazael attacked their eastern border. 3041 10:33 He conquered all the land of Gilead, including the territory of Gad, Reuben, and Manasseh, extending all the way from the Aroer in the Arnon Valley through Gilead to Bashan. 3042
10:34 The rest of the events of Jehu’s reign, including all his accomplishments and successes, are recorded in the scroll called the Annals of the Kings of Israel. 3043 10:35 Jehu passed away 3044 and was buried in Samaria. 3045 His son Jehoahaz replaced him as king. 10:36 Jehu reigned over Israel for twenty-eight years in Samaria.
11:1 When Athaliah the mother of Ahaziah saw that her son was dead, she was determined to destroy the entire royal line. 3046 11:2 So Jehosheba, the daughter of King Joram and sister of Ahaziah, took Ahaziah’s son Joash and sneaked 3047 him away from the rest of the royal descendants who were to be executed. She hid him and his nurse in the room where the bed covers were stored. 3048 So he was hidden from Athaliah and escaped execution. 3049 11:3 He hid out with his nurse in the Lord’s temple 3050 for six years, while Athaliah was ruling over the land.
11:4 In the seventh year Jehoiada summoned 3051 the officers of the units of hundreds of the Carians 3052 and the royal bodyguard. 3053 He met with them 3054 in the Lord’s temple. He made an agreement 3055 with them and made them swear an oath of allegiance in the Lord’s temple. Then he showed them the king’s son. 11:5 He ordered them, “This is what you must do. One third of the unit that is on duty during the Sabbath will guard the royal palace. 11:6 Another third of you will be stationed at the Foundation 3056 Gate. Still another third of you will be stationed at the gate behind the royal guard. 3057 You will take turns guarding the palace. 3058 11:7 The two units who are off duty on the Sabbath will guard the Lord’s temple and protect the king. 3059 11:8 You must surround the king. Each of you must hold his weapon in his hand. Whoever approaches your ranks must be killed. You must accompany the king wherever he goes.” 3060
11:9 The officers of the units of hundreds did just as 3061 Jehoiada the priest ordered. Each of them took his men, those who were on duty during the Sabbath as well as those who were off duty on the Sabbath, and reported 3062 to Jehoiada the priest. 11:10 The priest gave to the officers of the units of hundreds King David’s spears and the shields that were kept in the Lord’s temple. 11:11 The royal bodyguard 3063 took their stations, each holding his weapon in his hand. They lined up from the south side of the temple to the north side and stood near the altar and the temple, surrounding the king. 3064 11:12 Jehoiada 3065 led out the king’s son and placed on him the crown and the royal insignia. 3066 They proclaimed him king and poured olive oil on his head. 3067 They clapped their hands and cried out, “Long live the king!”
11:13 When Athaliah heard the royal guard 3068 shout, she joined the crowd 3069 at the Lord’s temple. 11:14 Then she saw 3070 the king standing by the pillar, according to custom. The officers stood beside the king with their trumpets and all the people of the land were celebrating and blowing trumpets. Athaliah tore her clothes and screamed, “Treason, treason!” 3071 11:15 Jehoiada the priest ordered the officers of the units of hundreds, who were in charge of the army, 3072 “Bring her outside the temple to the guards. 3073 Put the sword to anyone who follows her.” The priest gave this order because he had decided she should not be executed in the Lord’s temple. 3074 11:16 They seized her and took her into the precincts of the royal palace through the horses’ entrance. 3075 There she was executed.
11:17 Jehoiada then drew up a covenant between the Lord and the king and people, stipulating that they should be loyal to the Lord. 3076 11:18 All the people of the land went and demolished 3077 the temple of Baal. They smashed its altars and idols 3078 to bits. 3079 They killed Mattan the priest of Baal in front of the altar. Jehoiada the priest 3080 then placed guards at the Lord’s temple. 11:19 He took the officers of the units of hundreds, the Carians, the royal bodyguard, and all the people of land, and together they led the king down from the Lord’s temple. They entered the royal palace through the Gate of the Royal Bodyguard, 3081 and the king 3082 sat down on the royal throne. 11:20 All the people of the land celebrated, for the city had rest now that they had killed Athaliah with the sword in the royal palace.
11:21 (12:1) 3083 Jehoash 3084 was seven years old when he began to reign. 12:1 (12:2) In Jehu’s seventh year Jehoash became king; he reigned for forty years in Jerusalem. 3085 His mother was Zibiah, who was from Beer Sheba. 12:2 Throughout his lifetime Jehoash did what the Lord approved, 3086 just as 3087 Jehoiada the priest taught him. 12:3 But the high places were not eliminated; the people continued to offer sacrifices and burn incense on the high places.
12:4 Jehoash said to the priests, “I place at your disposal 3088 all the consecrated silver that has been brought to the Lord’s temple, including the silver collected from the census tax, 3089 the silver received from those who have made vows, 3090 and all the silver that people have voluntarily contributed to the Lord’s temple. 3091 12:5 The priests should receive the silver they need from the treasurers and repair any damage to the temple they discover.” 3092
12:6 By the twenty-third year of King Jehoash’s reign the priests had still not repaired the damage to the temple. 12:7 So King Jehoash summoned Jehoiada the priest along with the other priests, and said to them, “Why have you not repaired the damage to the temple? Now, take no more silver from your treasurers unless you intend to use it to repair the damage.” 3093 12:8 The priests agreed 3094 not to collect silver from the people and relieved themselves of personal responsibility for the temple repairs. 3095
12:9 Jehoiada the priest took a chest and drilled a hole in its lid. He placed it on the right side of the altar near the entrance of 3096 the Lord’s temple. The priests who guarded the entrance would put into it all the silver brought to the Lord’s temple. 12:10 When they saw the chest was full of silver, the royal secretary 3097 and the high priest counted the silver that had been brought to the Lord’s temple and bagged it up. 3098 12:11 They would then hand over 3099 the silver that had been weighed to the construction foremen 3100 assigned to the Lord’s temple. They hired carpenters and builders to work on the Lord’s temple, 12:12 as well as masons and stonecutters. They bought wood and chiseled stone to repair the damage to the Lord’s temple and also paid for all the other expenses. 3101 12:13 The silver brought to the Lord’s temple was not used for silver bowls, trimming shears, basins, trumpets, or any kind of gold or silver implements. 12:14 It was handed over 3102 to the foremen who used it to repair the Lord’s temple. 12:15 They did not audit the treasurers who disbursed 3103 the funds to the foremen, for they were honest. 3104 12:16 (The silver collected in conjunction with reparation offerings and sin offerings was not brought to the Lord’s temple; it belonged to the priests.)
12:17 At that time King Hazael of Syria attacked 3105 Gath and captured it. Hazael then decided to attack Jerusalem. 3106 12:18 King Jehoash of Judah collected all the sacred items that his ancestors Jehoshaphat, Jehoram, and Ahaziah, kings of Judah, had consecrated, as well as his own sacred items and all the gold that could be found in the treasuries of the Lord’s temple and the royal palace. He sent it all 3107 to King Hazael of Syria, who then withdrew 3108 from Jerusalem.
12:19 The rest of the events of Joash’s reign, including all his accomplishments, are recorded in the scroll called the Annals of the Kings of Judah. 3109 12:20 His servants conspired against him 3110 and murdered Joash at Beth-Millo, on the road that goes down to Silla. 3111 12:21 His servants Jozabad son of Shimeath and Jehozabad son of Shomer murdered him. 3112 He was buried 3113 with his ancestors in the city of David. His son Amaziah replaced him as king.
13:1 In the twenty-third year of the reign of Judah’s King Joash son of Ahaziah, Jehu’s son Jehoahaz became king over Israel. He reigned in Samaria 3114 for seventeen years. 13:2 He did evil in the sight of 3115 the Lord. He continued in 3116 the sinful ways of Jeroboam son of Nebat who had encouraged Israel to sin; he did not repudiate those sins. 3117 13:3 The Lord was furious with 3118 Israel and handed them over to 3119 King Hazael of Syria and to Hazael’s son Ben Hadad for many years. 3120
13:4 Jehoahaz asked for the Lord’s mercy 3121 and the Lord responded favorably, 3122 for he saw that Israel was oppressed by the king of Syria. 3123 13:5 The Lord provided a deliverer 3124 for Israel and they were freed from Syria’s power. 3125 The Israelites once more lived in security. 3126 13:6 But they did not repudiate 3127 the sinful ways of the family 3128 of Jeroboam, who encouraged Israel to sin; they continued in those sins. 3129 There was even an Asherah pole 3130 standing in Samaria. 13:7 Jehoahaz had no army left 3131 except for fifty horsemen, ten chariots, and 10,000 foot soldiers. The king of Syria had destroyed his troops 3132 and trampled on them like dust. 3133
13:8 The rest of the events of Jehoahaz’s reign, including all his accomplishments and successes, are recorded in the scroll called the Annals of the Kings of Israel. 3134 13:9 Jehoahaz passed away 3135 and was buried 3136 in Samaria. His son Joash replaced him as king.
13:10 In the thirty-seventh year of King Joash’s reign over Judah, Jehoahaz’s son Jehoash became king over Israel. He reigned in Samaria 3137 for sixteen years. 13:11 He did evil in the sight of 3138 the Lord. He did not repudiate 3139 the sinful ways of Jeroboam son of Nebat who encouraged Israel to sin; he continued in those sins. 3140 13:12 The rest of the events of Joash’s 3141 reign, including all his accomplishments and his successful war with King Amaziah of Judah, are recorded in the scroll called the Annals of the Kings of Israel. 3142 13:13 Joash passed away 3143 and Jeroboam succeeded him on the throne. 3144 Joash was buried in Samaria with the kings of Israel.
13:14 Now Elisha had a terminal illness. 3145 King Joash of Israel went down to visit him. 3146 He wept before him and said, “My father, my father! The chariot 3147 and horsemen of Israel!” 3148 13:15 Elisha told him, “Take a bow and some arrows,” and he did so. 3149 13:16 Then Elisha 3150 told the king of Israel, “Aim the bow.” 3151 He did so, 3152 and Elisha placed his hands on the king’s hands. 13:17 Elisha 3153 said, “Open the east window,” and he did so. 3154 Elisha said, “Shoot!” and
he did so. 3155 Elisha 3156 said, “This arrow symbolizes the victory the Lord will give you over Syria. 3157 You will annihilate Syria in Aphek!” 3158 13:18 Then Elisha 3159 said, “Take the arrows,” and he did so. 3160 He told the king of Israel, “Strike the ground!” He struck the ground three times and stopped. 13:19 The prophet 3161 got angry at him and said, “If you had struck the ground five or six times, you would have annihilated Syria! 3162 But now, you will defeat Syria only three times.”
13:20 Elisha died and was buried. 3163 Moabite raiding parties invaded 3164 the land at the beginning of the year. 3165 13:21 One day some men 3166 were burying a man when they spotted 3167 a raiding party. So they threw the dead man 3168 into Elisha’s tomb. When the body 3169 touched Elisha’s bones, the dead man 3170 came to life and stood on his feet.
13:22 Now King Hazael of Syria oppressed Israel throughout Jehoahaz’s reign. 3171 13:23 But the Lord had mercy on them and felt pity for them. 3172 He extended his favor to them 3173 because of the promise he had made 3174 to Abraham, Isaac, and Jacob. He has been unwilling to destroy them or remove them from his presence to this very day. 3175 13:24 When King Hazael of Syria died, his son Ben Hadad replaced him as king. 13:25 Jehoahaz’s son Jehoash took back from 3176 Ben Hadad son of Hazael the cities that he had taken from his father Jehoahaz in war. Joash defeated him three times and recovered the Israelite cities.
14:1 In the second year of the reign of Israel’s King Joash son of Joahaz, 3177 Joash’s 3178 son Amaziah became king over Judah. 14:2 He was twenty-five years old when he began to reign, and he reigned for twenty-nine years in Jerusalem. 3179 His mother 3180 was Jehoaddan, who was from Jerusalem. 14:3 He did what the Lord approved, 3181 but not like David his father. He followed the example of his father Joash. 3182 14:4 But the high places were not eliminated; the people continued to offer sacrifices and burn incense on the high places.
14:5 When he had secured control of the kingdom, 3183 he executed the servants who had assassinated his father. 3184 14:6 But he did not execute the sons of the assassins. He obeyed the Lord’s commandment as recorded in the law scroll of Moses, 3185 “Fathers must not be put to death for what their sons do, 3186 and sons must not be put to death for what their fathers do. 3187 A man must be put to death only for his own sin.” 3188
14:7 He defeated 3189 10,000 Edomites in the Salt Valley; he captured Sela in battle and renamed it Joktheel, a name it has retained to this very day. 14:8 Then Amaziah sent messengers to Jehoash son of Jehoahaz son of Jehu, king of Israel. He said, “Come, let’s meet face to face.” 3190 14:9 King Jehoash of Israel sent this message back to King Amaziah of Judah, “A thornbush in Lebanon sent this message to a cedar in Lebanon, ‘Give your daughter to my son as a wife.’ Then a wild animal 3191 of Lebanon came by and trampled down the thorn. 3192 14:10 You thoroughly defeated Edom 3193 and it has gone to your head! 3194 Gloat over your success, 3195 but stay in your palace. Why bring calamity on yourself? Why bring down yourself and Judah along with you?” 3196 14:11 But Amaziah would not heed the warning, 3197 so King Jehoash of Israel attacked. 3198 He and King Amaziah of Judah met face to face 3199 in Beth Shemesh of Judah. 14:12 Judah was defeated by Israel, and each man ran back home. 3200 14:13 King Jehoash of Israel captured King Amaziah of Judah, son of Jehoash son of Ahaziah, in Beth Shemesh. He 3201 attacked 3202 Jerusalem and broke down the wall of Jerusalem from the Gate of Ephraim to the Corner Gate – a distance of about six hundred feet. 3203 14:14 He took away all the gold and silver, all the items found in the Lord’s temple and in the treasuries of the royal palace, and some hostages. 3204 Then he went back to Samaria. 3205
( 14:15 The rest of the events of Jehoash’s 3206 reign, including all his accomplishments and his successful war with King Amaziah of Judah, are recorded in the scroll called the Annals of the Kings of Israel. 3207 14:16 Jehoash passed away 3208 and was buried in Samaria with the kings of Israel. His son Jeroboam replaced him as king.)
14:17 King Amaziah son of Joash of Judah lived for fifteen years after the death of King Jehoash son of Jehoahaz of Israel. 14:18 The rest of the events of Amaziah’s reign are recorded in the scroll called the Annals of the Kings of Judah. 3209 14:19 Conspirators plotted against him in Jerusalem, 3210 so he fled to Lachish. But they sent assassins after him 3211 and they killed him there. 14:20 His body was carried back by horses 3212 and he was buried in Jerusalem with his ancestors in the city of David. 14:21 All the people of Judah took Azariah, who was sixteen years old, and made him king in his father Amaziah’s place. 14:22 Azariah 3213 built up Elat and restored it to Judah after the king 3214 had passed away. 3215
14:23 In the fifteenth year of the reign of Judah’s King Amaziah, son of Joash, Jeroboam son of Joash became king over Israel. He reigned for forty-one years in Samaria. 3216 14:24 He did evil in the sight of 3217 the Lord; he did not repudiate 3218 the sinful ways of Jeroboam son of Nebat who encouraged Israel to sin. 14:25 He restored the border of Israel from Lebo Hamath in the north to the sea of the Arabah in the south, 3219 in accordance with the word of the Lord God of Israel announced through 3220 his servant Jonah son of Amittai, the prophet from Gath Hepher. 14:26 The Lord saw Israel’s intense suffering; 3221 everyone was weak and incapacitated and Israel had no deliverer. 3222 14:27 The Lord had not decreed that he would blot out Israel’s memory 3223 from under heaven, 3224 so he delivered them through Jeroboam son of Joash.
14:28 The rest of the events of Jeroboam’s reign, including all his accomplishments, his military success in restoring Israelite control over Damascus and Hamath, are recorded in the scroll called the Annals of the Kings of Israel. 3225 14:29 Jeroboam passed away 3226 and was buried in Samaria with the kings of Israel. 3227 His son Zechariah replaced him as king.
15:1 In the twenty-seventh year of King Jeroboam’s reign over Israel, Amaziah’s son Azariah became king over Judah. 15:2 He was sixteen years old when he began to reign, and he reigned for fifty-two years in Jerusalem. 3228 His mother’s name was Jecholiah, who was from Jerusalem. 15:3 He did what the Lord approved, just as his father Amaziah had done. 3229 15:4 But the high places were not eliminated; the people continued to offer sacrifices and burn incense on the high places. 15:5 The Lord afflicted the king with an illness; he suffered from a skin disease 3230 until the day he died. He lived in separate quarters, 3231 while his son Jotham was in charge of the palace and ruled over the people of the land.
15:6 The rest of the events of Azariah’s reign, including all his accomplishments, are recorded in the scroll called the Annals of the Kings of Judah. 3232 15:7 Azariah passed away 3233 and was buried 3234 with his ancestors in the city of David. His son Jotham replaced him as king.
15:8 In the thirty-eighth year of King Azariah’s reign over Judah, Jeroboam’s son Zechariah became king over Israel. He reigned in Samaria 3235 for six months. 15:9 He did evil in the sight of 3236 the Lord, as his ancestors had done. He did not repudiate 3237 the sinful ways of Jeroboam son of Nebat who encouraged Israel to sin. 15:10 Shallum son of Jabesh conspired against him; he assassinated him in Ibleam 3238 and took his place as king. 15:11 The rest of the events of Zechariah’s reign are recorded in the scroll called the Annals of the Kings of Israel. 3239 15:12 His assassination brought to fulfillment the Lord’s word to Jehu, 3240 “Four generations of your descendants will rule over Israel.” 3241 That is exactly what happened. 3242
15:13 Shallum son of Jabesh became king in the thirty-ninth year of King Uzziah’s 3243 reign over Judah. He reigned for one month 3244 in Samaria. 15:14 Menahem son of Gadi went up from Tirzah to 3245 Samaria and attacked Shallum son of Jabesh. 3246 He killed him and took his place as king. 15:15 The rest of the events of Shallum’s reign, including the conspiracy he organized, are recorded in the scroll called the Annals of the Kings of Israel. 3247 15:16 At that time Menahem came from Tirzah and attacked Tiphsah. He struck down all who lived in the city and the surrounding territory, because they would not surrender. 3248 He even ripped open the pregnant women.
15:17 In the thirty-ninth year of King Azariah’s reign over Judah, Menahem son of Gadi became king over Israel. He reigned for twelve years in Samaria. 3249 15:18 He did evil in the sight of 3250 the Lord; he did not repudiate 3251 the sinful ways of Jeroboam son of Nebat who encouraged Israel to sin. 3252
During his reign, 15:19 Pul 3253 king of Assyria invaded the land, and Menahem paid 3254 him 3255 a thousand talents 3256 of silver to gain his support 3257 and to solidify his control of the kingdom. 3258 15:20 Menahem got this silver by taxing all the wealthy men in Israel; he took fifty shekels of silver from each one of them and paid it to the king of Assyria. 3259 Then the king of Assyria left; he did not stay there in the land.
15:21 The rest of the events of Menahem’s reign, including all his accomplishments, are recorded in the scroll called the Annals of the Kings of Israel. 3260 15:22 Menahem passed away 3261 and his son Pekahiah replaced him as king.
15:23 In the fiftieth year of King Azariah’s reign over Judah, Menahem’s son Pekahiah became king over Israel. He reigned in Samaria 3262 for two years. 15:24 He did evil in the sight of 3263 the Lord; he did not repudiate 3264 the sinful ways of Jeroboam son of Nebat who encouraged Israel to sin. 15:25 His officer Pekah son of Remaliah conspired against him. He and fifty Gileadites assassinated Pekahiah, as well as Argob and Arieh, in Samaria in the fortress of the royal palace. 3265 Pekah then took his place as king.
15:26 The rest of the events of Pekahiah’s reign, including all his accomplishments, are recorded in the scroll called the Annals of the Kings of Israel. 3266
15:27 In the fifty-second year of King Azariah’s reign over Judah, Pekah son of Remaliah became king over Israel. He reigned in Samaria 3267 for twenty years. 15:28 He did evil in the sight of 3268 the Lord; he did not repudiate 3269 the sinful ways of Jeroboam son of Nebat who encouraged Israel to sin. 15:29 During Pekah’s reign over Israel, King Tiglath-pileser of Assyria came and captured Ijon, Abel Beth Maacah, Janoah, Kedesh, Hazor, 3270 Gilead, and Galilee, including all the territory of Naphtali. He deported the people 3271 to Assyria. 15:30 Hoshea son of Elah conspired against Pekah son of Remaliah. He assassinated him 3272 and took his place as king, in the twentieth year of the reign of Jotham son of Uzziah.
15:31 The rest of the events of Pekah’s reign, including all his accomplishments, are recorded in the scroll called the Annals of the Kings of Israel. 3273
15:32 In the second year of the reign of Israel’s King Pekah son of Remaliah, Uzziah’s son Jotham became king over Judah. 15:33 He was twenty-five years old when he began to reign, and he reigned for sixteen years in Jerusalem. 3274 His mother was Jerusha the daughter of Zadok. 15:34 He did what the Lord approved, just as his father Uzziah had done. 3275 15:35 But the high places were not eliminated; the people continued to offer sacrifices and burn incense on the high places. He built the Upper Gate to the Lord’s temple.
15:36 The rest of the events of Jotham’s reign, including his accomplishments, are recorded in the scroll called the Annals of the Kings of Judah. 3276 15:37 In those days the Lord prompted King Rezin of Syria and Pekah son of Remaliah to attack Judah. 3277 15:38 Jotham passed away 3278 and was buried with his ancestors in the city of his ancestor David. His son Ahaz replaced him as king.
16:1 In the seventeenth year of the reign of Pekah son of Remaliah, Jotham’s son Ahaz became king over Judah. 16:2 Ahaz was twenty years old when he began to reign, and he reigned for sixteen years in Jerusalem. 3279 He did not do what pleased the Lord his God, in contrast to his ancestor David. 3280 16:3 He followed in the footsteps of 3281 the kings of Israel. He passed his son through the fire, 3282 a horrible sin practiced by the nations 3283 whom the Lord drove out from before the Israelites. 16:4 He offered sacrifices and burned incense on the high places, on the hills, and under every green tree.
16:5 At that time King Rezin of Syria and King Pekah son of Remaliah of Israel attacked Jerusalem. 3284 They besieged Ahaz, 3285 but were unable to conquer him. 3286 16:6 (At that time King Rezin of Syria 3287 recovered Elat for Syria; he drove the Judahites from there. 3288 Syrians 3289 arrived in Elat and live there to this very day.) 16:7 Ahaz sent messengers to King Tiglath-pileser of Assyria, saying, “I am your servant and your dependent. 3290 March up and rescue me from the power 3291 of the king of Syria and the king of Israel, who have attacked 3292 me.” 16:8 Then Ahaz took the silver and gold that were 3293 in the Lord’s temple and in the treasuries of the royal palace and sent it as tribute 3294 to the king of Assyria. 16:9 The king of Assyria responded favorably to his request; 3295 he 3296 attacked Damascus and captured it. He deported the people 3297 to Kir and executed Rezin.
16:10 When King Ahaz went to meet with King Tiglath-pileser of Assyria in Damascus, he saw the altar there. 3298 King Ahaz sent to Uriah the priest a drawing of the altar and a blueprint for its design. 3299 16:11 Uriah the priest built an altar in conformity to the plans King Ahaz had sent from Damascus. 3300 Uriah the priest finished it before King Ahaz arrived back from Damascus. 3301 16:12 When the king arrived back from Damascus and 3302 saw the altar, he approached it 3303 and offered a sacrifice on it. 3304 16:13 He offered his burnt sacrifice and his grain offering. He poured out his libation and sprinkled the blood from his peace offerings on the altar. 16:14 He moved the bronze altar that stood in the Lord’s presence from the front of the temple (between the altar and the Lord’s temple) and put it on the north side of the new 3305 altar. 16:15 King Ahaz ordered Uriah the priest, “On the large altar 3306 offer the morning burnt sacrifice, the evening grain offering, the royal burnt sacrifices and grain offering, the burnt sacrifice for all the people of Israel, their grain offering, and their libations. Sprinkle all the blood of the burnt sacrifice and other sacrifices on it. The bronze altar will be for my personal use.” 3307 16:16 So Uriah the priest did exactly as 3308 King Ahaz ordered.
16:17 King Ahaz took off the frames of the movable stands, and removed the basins from them. He took “The Sea” 3309 down from the bronze bulls that supported it 3310 and put it on the pavement. 16:18 He also removed the Sabbath awning 3311 that had been built 3312 in the temple and the king’s outer entranceway, on account of the king of Assyria. 3313
16:19 The rest of the events of Ahaz’s reign, including his accomplishments, are recorded in the scroll called the Annals of the Kings of Judah. 3314 16:20 Ahaz passed away 3315 and was buried with his ancestors in the city of David. His son Hezekiah replaced him as king.
17:1 In the twelfth year of King Ahaz’s reign over Judah, Hoshea son of Elah became king over Israel. He reigned in Samaria 3316 for nine years. 17:2 He did evil in the sight of 3317 the Lord, but not to the same degree as the Israelite kings who preceded him. 17:3 King Shalmaneser of Assyria threatened 3318 him; Hoshea became his subject and paid him tribute. 17:4 The king of Assyria discovered that Hoshea was planning a revolt. 3319 Hoshea had sent messengers to King So 3320 of Egypt and had not sent his annual tribute to the king of Assyria. So the king of Assyria arrested him and imprisoned him. 3321 17:5 The king of Assyria marched through 3322 the whole land. He attacked Samaria and besieged it for three years. 17:6 In the ninth year of Hoshea’s reign, the king of Assyria captured Samaria and deported the people of Israel 3323 to Assyria. He settled them in Halah, along the Habor (the river of Gozan), and in the cities of the Medes.
17:7 This happened because the Israelites sinned against the Lord their God, who brought them up from the land of Egypt and freed them from the power of 3324 Pharaoh king of Egypt. They worshiped 3325 other gods; 17:8 they observed the practices 3326 of the nations whom the Lord had driven out from before Israel, and followed the example of the kings of Israel. 3327 17:9 The Israelites said things about the Lord their God that were not right. 3328 They built high places in all their cities, from the watchtower to the fortress. 3329 17:10 They set up sacred pillars and Asherah poles on every high hill and under every green tree. 17:11 They burned incense on all the high places just like the nations whom the Lord had driven away from before them. Their evil practices made the Lord angry. 3330 17:12 They worshiped 3331 the disgusting idols 3332 in blatant disregard of the Lord’s command. 3333
17:13 The Lord solemnly warned Israel and Judah through all his prophets and all the seers, “Turn back from your evil ways; obey my commandments and rules that are recorded in the law. I ordered your ancestors to keep this law and sent my servants the prophets to remind you of its demands.” 3334 17:14 But they did not pay attention and were as stubborn as their ancestors, 3335 who had not trusted the Lord their God. 17:15 They rejected his rules, the covenant he had made with their ancestors, and the laws he had commanded them to obey. 3336 They paid allegiance to 3337 worthless idols, and so became worthless to the Lord. 3338 They copied the practices of the surrounding nations in blatant disregard of the Lord’s command. 3339 17:16 They abandoned all the commandments of the Lord their God; they made two metal calves and an Asherah pole, bowed down to all the stars in the sky, 3340 and worshiped 3341 Baal. 17:17 They passed their sons and daughters through the fire, 3342 and practiced divination and omen reading. They committed themselves to doing evil in the sight of the Lord and made him angry. 3343
17:18 So the Lord was furious 3344 with Israel and rejected them; 3345 only the tribe of Judah was left. 17:19 Judah also failed to keep the commandments of the Lord their God; they followed Israel’s example. 3346 17:20 So the Lord rejected all of Israel’s descendants; he humiliated 3347 them and handed them over to robbers, until he had thrown them from his presence. 17:21 He tore Israel away from David’s dynasty, and Jeroboam son of Nebat became their king. 3348 Jeroboam drove Israel away 3349 from the Lord and encouraged them to commit a serious sin. 3350 17:22 The Israelites followed in the sinful ways of Jeroboam son of Nebat and did not repudiate 3351 them. 17:23 Finally 3352 the Lord rejected Israel 3353 just as he had warned he would do 3354 through all his servants the prophets. Israel was deported from its land to Assyria and remains there to this very day.
17:24 The king of Assyria brought foreigners 3355 from Babylon, Cuthah, Avva, Hamath, and Sepharvaim and settled them in the cities of Samaria 3356 in place of the Israelites. They took possession of Samaria and lived in its cities. 17:25 When they first moved in, 3357 they did not worship 3358 the Lord. So the Lord sent lions among them and the lions were killing them. 17:26 The king of Assyria was told, 3359 “The nations whom you deported and settled in the cities of Samaria do not know the requirements of the God of the land, so he has sent lions among them. They are killing the people 3360 because they do not know the requirements of the God of the land.” 17:27 So the king of Assyria ordered, “Take back one of the priests whom you 3361 deported from there. He must settle there and teach them the requirements of the God of the land.” 3362 17:28 So one of the priests whom they had deported from Samaria went back and settled in Bethel. 3363 He taught them how to worship 3364 the Lord.
17:29 But each of these nations made 3365 its own gods and put them in the shrines on the high places that the people of Samaria 3366 had made. Each nation did this in the cities where they lived. 17:30 The people from Babylon made Succoth Benoth, 3367 the people from Cuth made Nergal, 3368 the people from Hamath made Ashima, 3369 17:31 the Avvites made Nibhaz and Tartak, 3370 and the Sepharvites burned their sons in the fire as an offering to Adrammelech and Anammelech, 3371 the gods of Sepharvaim. 17:32 At the same time they worshiped 3372 the Lord. They appointed some of their own people to serve as priests in the shrines on the high places. 3373 17:33 They were worshiping 3374 the Lord and at the same time serving their own gods in accordance with the practices of the nations from which they had been deported.
17:34 To this very day they observe their earlier practices. They do not worship 3375 the Lord; they do not obey the rules, regulations, law, and commandments that the Lord gave 3376 the descendants of Jacob, whom he renamed Israel. 17:35 The Lord made an agreement 3377 with them 3378 and instructed them, “You must not worship other gods. Do not bow down to them, serve them, or offer sacrifices to them. 17:36 Instead you must worship the Lord, who brought you up from the land of Egypt by his great power and military ability; 3379 bow down to him and offer sacrifices to him. 17:37 You must carefully obey at all times the rules, regulations, law, and commandments he wrote down for you. You must not worship other gods. 17:38 You must never forget the agreement I made with you, and you must not worship other gods. 17:39 Instead you must worship the Lord your God; then he will rescue you from the power of all your enemies.” 17:40 But they 3380 pay no attention; instead they observe their earlier practices. 17:41 These nations are worshiping the Lord and at the same time serving their idols; their sons and grandsons do just as their fathers have done, to this very day.
18:1 In the third year of the reign of Israel’s King Hoshea son of Elah, Ahaz’s son Hezekiah became king over Judah. 18:2 He was twenty-five years old when he began to reign, and he reigned twenty-nine years in Jerusalem. 3381 His mother 3382 was Abi, 3383 the daughter of Zechariah. 18:3 He did what the Lord approved, just as his ancestor David had done. 3384 18:4 He eliminated the high places, smashed the sacred pillars to bits, and cut down the Asherah pole. 3385 He also demolished the bronze serpent that Moses had made, for up to that time 3386 the Israelites had been offering incense to it; it was called Nehushtan. 3387 18:5 He trusted in the Lord God of Israel; in this regard there was none like him among the kings of Judah either before or after. 3388 18:6 He was loyal to 3389 the Lord and did not abandon him. 3390 He obeyed the commandments which the Lord had given to 3391 Moses. 18:7 The Lord was with him; he succeeded in all his endeavors. 3392 He rebelled against the king of Assyria and refused to submit to him. 3393 18:8 He defeated the Philistines as far as Gaza and its territory, from the watchtower to the city fortress. 3394
18:9 In the fourth year of King Hezekiah’s reign (it was the seventh year of the reign of Israel’s King Hoshea, son of Elah), King Shalmaneser of Assyria marched 3395 up against Samaria 3396 and besieged it. 18:10 After three years he captured it (in the sixth year of Hezekiah’s reign); in the ninth year of King Hoshea’s reign over Israel Samaria was captured. 18:11 The king of Assyria deported the people of Israel 3397 to Assyria. He settled them in Halah, along the Habor (the river of Gozan), and in the cities of the Medes. 18:12 This happened because they did not obey 3398 the Lord their God and broke his agreement with them. 3399 They did not pay attention to and obey all that Moses, the Lord’s servant, had commanded. 3400
18:13 In the fourteenth year of King Hezekiah’s reign, King Sennacherib of Assyria marched up against all the fortified cities of Judah and captured them. 18:14 King Hezekiah of Judah sent this message to the king of Assyria, who was at Lachish, “I have violated our treaty. 3401 If you leave, I will do whatever you demand.” 3402 So the king of Assyria demanded that King Hezekiah of Judah pay three hundred talents 3403 of silver and thirty talents of gold. 18:15 Hezekiah gave him all the silver in 3404 the Lord’s temple and in the treasuries of the royal palace. 18:16 At that time King Hezekiah of Judah stripped the metal overlays from the doors of the Lord’s temple and from the posts which he had plated 3405 and gave them to the king of Assyria.
18:17 The king of Assyria sent his commanding general, the chief eunuch, and the chief adviser 3406 from Lachish to King Hezekiah in Jerusalem, 3407 along with a large army. They went up and arrived at Jerusalem. They went 3408 and stood at the conduit of the upper pool which is located on the road to the field where they wash and dry cloth. 3409 18:18 They summoned the king, so Eliakim son of Hilkiah, the palace supervisor, accompanied by Shebna the scribe and Joah son of Asaph, the secretary, went out to meet them.
18:19 The chief adviser said to them, “Tell Hezekiah: ‘This is what the great king, the king of Assyria, says: “What is your source of confidence? 3410 18:20 Your claim to have a strategy and military strength is just empty talk. 3411 In whom are you trusting that you would dare to rebel against me? 18:21 Now look, you must be trusting in Egypt, that splintered reed staff. If a man leans for support on it, it punctures his hand and wounds him. That is what Pharaoh king of Egypt does to all who trust in him. 18:22 Perhaps you will tell me, ‘We are trusting in the Lord our God.’ But Hezekiah is the one who eliminated his high places and altars and then told the people of Judah and Jerusalem, ‘You must worship at this altar in Jerusalem.’ 18:23 Now make a deal 3412 with my master the king of Assyria, and I will give you two thousand horses, provided you can find enough riders for them. 18:24 Certainly you will not refuse one of my master’s minor officials and trust in Egypt for chariots and horsemen. 3413 18:25 Furthermore it was by the command of the Lord that I marched up against this place to destroy it. The Lord told me, ‘March 3414 up against this land and destroy it.’”’” 3415
18:26 Eliakim son of Hilkiah, Shebna, and Joah said to the chief adviser, “Speak to your servants in Aramaic, 3416 for we understand it. Don’t speak with us in the Judahite dialect 3417 in the hearing of the people who are on the wall.” 18:27 But the chief adviser said to them, “My master did not send me to speak these words only to your master and to you. 3418 His message is also for the men who sit on the wall, for they will eat their own excrement and drink their own urine along with you.” 3419
18:28 The chief adviser then stood there and called out loudly in the Judahite dialect, 3420 “Listen to the message of the great king, the king of Assyria. 18:29 This is what the king says: ‘Don’t let Hezekiah mislead you, for he is not able to rescue you from my hand! 3421 18:30 Don’t let Hezekiah talk you into trusting in the Lord when he says, “The Lord will certainly rescue us; this city will not be handed over to the king of Assyria.” 18:31 Don’t listen to Hezekiah!’ For this is what the king of Assyria says, ‘Send me a token of your submission and surrender to me. 3422 Then each of you may eat from his own vine and fig tree and drink water from his own cistern, 18:32 until I come and take you to a land just like your own – a land of grain and new wine, a land of bread and vineyards, a land of olive trees and honey. Then you will live and not die. Don’t listen to Hezekiah, for he is misleading you when he says, “The Lord will rescue us.” 18:33 Have any of the gods of the nations actually rescued his land from the power of the king of Assyria? 3423 18:34 Where are the gods of Hamath and Arpad? Where are the gods of Sepharvaim, Hena, and Ivvah? 3424 Indeed, did any gods rescue Samaria 3425 from my power? 3426 18:35 Who among all the gods of the lands has rescued their lands from my power? So how can the Lord rescue Jerusalem from my power?’” 3427 18:36 The people were silent and did not respond, for the king had ordered, “Don’t respond to him.”
18:37 Eliakim son of Hilkiah, the palace supervisor, accompanied by Shebna the scribe and Joah son of Asaph, the secretary, went to Hezekiah with their clothes torn 3428 and reported to him what the chief adviser had said. 19:1 When King Hezekiah heard this, he tore his clothes, put on sackcloth, and went to the Lord’s temple. 19:2 He sent Eliakim the palace supervisor, Shebna the scribe, and the leading priests, 3429 clothed in sackcloth, with this message to the prophet Isaiah son of Amoz: 19:3 “This is what Hezekiah says: 3430 ‘This is a day of distress, insults, 3431 and humiliation, 3432 as when a baby is ready to leave the birth canal, but the mother lacks the strength to push it through. 3433 19:4 Perhaps the Lord your God will hear all these things the chief adviser has spoken on behalf of his master, the king of Assyria, who sent him to taunt the living God. 3434 When the Lord your God hears, perhaps he will punish him for the things he has said. 3435 So pray for this remnant that remains.’” 3436
19:5 When King Hezekiah’s servants came to Isaiah, 19:6 Isaiah said to them, “Tell your master this: ‘This is what the Lord says: “Don’t be afraid because of the things you have heard – these insults the king of Assyria’s servants have hurled against me. 3437 19:7 Look, I will take control of his mind; 3438 he will receive 3439 a report and return to his own land. I will cut him down 3440 with a sword in his own land.”’”
19:8 When the chief adviser heard the king of Assyria had departed from Lachish, he left and went to Libnah, where the king was campaigning. 3441 19:9 The king 3442 heard that King Tirhakah of Ethiopia was marching out to fight him. 3443 He again sent messengers to Hezekiah, ordering them: 19:10 “Tell King Hezekiah of Judah this: ‘Don’t let your God in whom you trust mislead you when he says, “Jerusalem will not be handed over 3444 to the king of Assyria.” 19:11 Certainly you have heard how the kings of Assyria have annihilated all lands. 3445 Do you really think you will be rescued? 3446 19:12 Were the nations whom my ancestors destroyed – the nations of Gozan, Haran, Rezeph, and the people of Eden in Telassar – rescued by their gods? 3447 19:13 Where are the king of Hamath, the king of Arpad, and the king of Lair, 3448 Sepharvaim, Hena, and Ivvah?’”
19:14 Hezekiah took the letter 3449 from the messengers and read it. 3450 Then Hezekiah went up to the Lord’s temple and spread it out before the Lord. 19:15 Hezekiah prayed before the Lord: “Lord God of Israel, who is enthroned on the cherubs! 3451 You alone are God over all the kingdoms of the earth. You made the sky 3452 and the earth. 19:16 Pay attention, Lord, and hear! Open your eyes, Lord, and observe! Listen to the message Sennacherib sent and how he taunts the living God! 3453 19:17 It is true, Lord, that the kings of Assyria have destroyed the nations and their lands. 19:18 They have burned the gods of the nations, 3454 for they are not really gods, but only the product of human hands manufactured from wood and stone. That is why the Assyrians could destroy them. 3455 19:19 Now, O Lord our God, rescue us from his power, so that all the kingdoms of the earth will know that you, Lord, are the only God.”
19:20 Isaiah son of Amoz sent this message to Hezekiah: “This is what the Lord God of Israel says: ‘I have heard your prayer concerning King Sennacherib of Assyria. 3456 19:21 This is what the Lord says about him: 3457
“The virgin daughter Zion 3458
despises you, she makes fun of you;
Daughter Jerusalem
shakes her head after you. 3459
19:22 Whom have you taunted and hurled insults at?
At whom have you shouted, 3460
and looked so arrogantly? 3461
At the Holy One of Israel! 3462
19:23 Through your messengers you taunted the sovereign master, 3463
‘With my many chariots 3464
I climbed up the high mountains,
the slopes of Lebanon.
I cut down its tall cedars,
and its best evergreens.
I invaded its most remote regions, 3465
its thickest woods.
19:24 I dug wells and drank
water in foreign lands. 3466
With the soles of my feet I dried up
all the rivers of Egypt.’
19:25 3467 Certainly you must have heard! 3468
Long ago I worked it out,
In ancient times I planned 3469 it;
and now I am bringing it to pass.
The plan is this:
Fortified cities will crash
into heaps of ruins. 3470
19:26 Their residents are powerless, 3471
they are terrified and ashamed.
They are as short-lived as plants in the field,
or green vegetation. 3472
They are as short-lived as grass on the rooftops 3473
when it is scorched by the east wind. 3474
19:27 I know where you live,
and everything you do. 3475
19:28 Because you rage against me,
and the uproar you create has reached my ears; 3476
I will put my hook in your nose, 3477
and my bridle between your lips,
and I will lead you back the way
you came.”
19:29 3478 This will be your confirmation that I have spoken the truth: 3479 This year you will eat what grows wild, 3480 and next year 3481 what grows on its own from that. But in the third year you will plant seed and harvest crops; you will plant vines and consume their produce. 3482 19:30 Those who remain in Judah will take root in the ground and bear fruit. 3483
19:31 For a remnant will leave Jerusalem;
survivors will come out of Mount Zion.
The intense devotion of the sovereign Lord 3484 to his people 3485 will accomplish this.
19:32 So this is what the Lord says about the king of Assyria:
“He will not enter this city,
nor will he shoot an arrow here. 3486
He will not attack it with his shield-carrying warriors, 3487
nor will he build siege works against it.
19:33 He will go back the way he came.
He will not enter this city,” says the Lord.
19:34 I will shield this city and rescue it for the sake of my reputation and because of my promise to David my servant.’” 3488
19:35 That very night the Lord’s messenger went out and killed 185,000 men in the Assyrian camp. When they 3489 got up early the next morning, there were all the corpses. 3490 19:36 So King Sennacherib of Assyria broke camp and went on his way. He went home and stayed in Nineveh. 3491 19:37 One day, 3492 as he was worshiping in the temple of his god Nisroch, 3493 his sons 3494 Adrammelech and Sharezer struck him down with the sword. 3495 They escaped to the land of Ararat; his son Esarhaddon replaced him as king.
20:1 In those days Hezekiah was stricken with a terminal illness. 3496 The prophet Isaiah son of Amoz visited him and told him, “This is what the Lord says, ‘Give your household instructions, for you are about to die; you will not get well.’” 3497 20:2 He turned his face to the wall and prayed to the Lord, 20:3 “Please, Lord. Remember how I have served you 3498 faithfully and with wholehearted devotion, 3499 and how I have carried out your will.” 3500 Then Hezekiah wept bitterly. 3501
20:4 Isaiah was still in the middle courtyard when the Lord told him, 3502 20:5 “Go back and tell Hezekiah, the leader of my people: ‘This is what the Lord God of your ancestor David says: “I have heard your prayer; I have seen your tears. Look, I will heal you. The day after tomorrow 3503 you will go up to the Lord’s temple. 20:6 I will add fifteen years to your life and rescue you and this city from the king of Assyria. I will shield this city for the sake of my reputation and because of my promise to David my servant.”’” 3504 20:7 Isaiah ordered, “Get a fig cake.” So they did as he ordered 3505 and placed it on the ulcerated sore, and he recovered. 3506
20:8 Hezekiah had said to Isaiah, “What is the confirming sign that the Lord will heal me and that I will go up to the Lord’s temple the day after tomorrow?” 20:9 Isaiah replied, “This is your sign from the Lord confirming that the Lord will do what he has said. Do you want the shadow to move ahead ten steps or to go back ten steps?” 3507 20:10 Hezekiah answered, “It is easy for the shadow to lengthen ten steps, but not for it 3508 to go back ten steps.” 20:11 Isaiah the prophet called out to the Lord, and the Lord 3509 made the shadow go back ten steps on the stairs of Ahaz. 3510
20:12 At that time Merodach-Baladan 3511 son of Baladan, king of Babylon, sent letters and a gift to Hezekiah, for he had heard that Hezekiah was ill. 20:13 Hezekiah welcomed 3512 them and showed them his whole storehouse, with its silver, gold, spices, and high quality olive oil, as well as his armory and everything in his treasuries. Hezekiah showed them everything in his palace and in his whole kingdom. 3513 20:14 Isaiah the prophet visited King Hezekiah and asked him, “What did these men say? Where do they come from?” Hezekiah replied, “They come from the distant land of Babylon.” 20:15 Isaiah 3514 asked, “What have they seen in your palace?” Hezekiah replied, “They have seen everything in my palace. I showed them everything 3515 in my treasuries.” 20:16 Isaiah said to Hezekiah, “Listen to the word of the Lord, 20:17 ‘Look, a time is 3516 coming when everything in your palace and the things your ancestors have accumulated to this day will be carried away to Babylon; nothing will be left,’ says the Lord. 20:18 ‘Some of your very own descendants whom you father 3517 will be taken away and will be made eunuchs in the palace of the king of Babylon.’” 20:19 Hezekiah said to Isaiah, “The Lord’s word which you have announced is appropriate.” 3518 Then he added, 3519 “At least there will be peace and stability during my lifetime.” 3520
20:20 The rest of the events of Hezekiah’s reign and all his accomplishments, including how he built a pool and conduit to bring 3521 water into the city, are recorded in the scroll called the Annals of the Kings of Judah. 3522 20:21 Hezekiah passed away 3523 and his son Manasseh replaced him as king.
21:1 Manasseh was twelve years old when he became king, and he reigned for fifty-five years in Jerusalem. 3524 His mother 3525 was Hephzibah. 21:2 He did evil in the sight of 3526 the Lord and committed the same horrible sins practiced by the nations 3527 whom the Lord drove out from before the Israelites. 21:3 He rebuilt the high places that his father Hezekiah had destroyed; he set up altars for Baal and made an Asherah pole just like King Ahab of Israel had done. He bowed down to all the stars in the sky 3528 and worshiped 3529 them. 21:4 He built altars in the Lord’s temple, about which the Lord had said, “Jerusalem will be my home.” 3530 21:5 In the two courtyards of the Lord’s temple he built altars for all the stars in the sky. 21:6 He passed his son 3531 through the fire 3532 and practiced divination and omen reading. He set up a ritual pit to conjure up underworld spirits, and appointed magicians to supervise it. 3533 He did a great amount of evil in the sight of the Lord, provoking him to anger. 3534 21:7 He put an idol of Asherah he had made in the temple, about which the Lord had said to David and to his son Solomon, “This temple in Jerusalem, which I have chosen out of all the tribes of Israel, will be my permanent home. 3535 21:8 I will not make Israel again leave the land I gave to their ancestors, 3536 provided that they carefully obey all I commanded them, the whole law my servant Moses ordered them to obey.” 21:9 But they did not obey, 3537 and Manasseh misled them so that they sinned more than the nations whom the Lord had destroyed from before the Israelites.
21:10 So the Lord announced through 3538 his servants the prophets: 21:11 “King Manasseh of Judah has committed horrible sins. 3539 He has sinned more than the Amorites before him and has encouraged Judah to sin by worshiping his disgusting idols. 3540 21:12 So this is what the Lord God of Israel says, ‘I am about to bring disaster on Jerusalem and Judah. The news will reverberate in the ears of those who hear about it. 3541 21:13 I will destroy Jerusalem the same way I did Samaria 3542 and the dynasty of Ahab. 3543 I will wipe Jerusalem clean, just as one wipes a plate on both sides. 3544 21:14 I will abandon this last remaining tribe among my people 3545 and hand them over to their enemies; they will be plundered and robbed by all their enemies, 3546 21:15 because they have done evil in my sight 3547 and have angered me from the time their ancestors left Egypt right up to this very day!’”
21:16 Furthermore Manasseh killed so many innocent people, he stained Jerusalem with their blood from end to end, 3548 in addition to encouraging Judah to sin by doing evil in the sight of the Lord. 3549
21:17 The rest of the events of Manasseh’s reign and all his accomplishments, as well as the sinful acts he committed, are recorded in the scroll called the Annals of the Kings of Judah. 3550 21:18 Manasseh passed away 3551 and was buried in his palace garden, the garden of Uzzah, and his son Amon replaced him as king.
21:19 Amon was twenty-two years old when he became king, and he reigned for two years in Jerusalem. 3552 His mother 3553 was Meshullemeth, the daughter of Haruz, from Jotbah. 21:20 He did evil in the sight of 3554 the Lord, just like his father Manasseh had done. 21:21 He followed in the footsteps of his father 3555 and worshiped and bowed down to the disgusting idols 3556 which his father had worshiped. 3557 21:22 He abandoned the Lord God of his ancestors and did not follow the Lord’s instructions. 3558 21:23 Amon’s servants conspired against him and killed the king in his palace. 21:24 The people of the land executed all those who had conspired against King Amon, and they 3559 made his son Josiah king in his place.
21:25 The rest of Amon’s accomplishments are recorded in the scroll called the Annals of the Kings of Judah. 3560 21:26 He was buried 3561 in his tomb in the garden of Uzzah, and his son Josiah replaced him as king.
22:1 Josiah was eight years old when he became king, and he reigned for thirty-one years in Jerusalem. 3562 His mother 3563 was Jedidah, daughter of Adaiah, from Bozkath. 22:2 He did what the Lord approved 3564 and followed in his ancestor David’s footsteps; 3565 he did not deviate to the right or the left.
22:3 In the eighteenth year of King Josiah’s reign, the king sent the scribe Shaphan son of Azaliah, son of Meshullam, to the Lord’s temple with these orders: 3566 22:4 “Go up to Hilkiah the high priest and have him melt down 3567 the silver that has been brought by the people to the Lord’s temple and has been collected by the guards at the door. 22:5 Have them hand it over to the construction foremen 3568 assigned to the Lord’s temple. They in turn should pay the temple workers to repair it, 3569 22:6 including craftsmen, builders, and masons, and should buy wood and chiseled stone for the repair work. 3570 22:7 Do not audit the foremen who disburse the silver, for they are honest.” 3571
22:8 Hilkiah the high priest informed Shaphan the scribe, “I found the law scroll in the Lord’s temple.” Hilkiah gave the scroll to Shaphan and he read it. 22:9 Shaphan the scribe went to the king and reported, 3572 “Your servants melted down the silver in the temple 3573 and handed it over to the construction foremen assigned to the Lord’s temple.” 22:10 Then Shaphan the scribe told the king, “Hilkiah the priest has given me a scroll.” Shaphan read it out loud before the king. 22:11 When the king heard the words of the law scroll, he tore his clothes. 22:12 The king ordered Hilkiah the priest, Ahikam son of Shaphan, Acbor son of Micaiah, Shaphan the scribe, and Asaiah the king’s servant, 22:13 “Go, seek an oracle from 3574 the Lord for me and the people – for all Judah. Find out about 3575 the words of this scroll that has been discovered. For the Lord’s fury has been ignited against us, 3576 because our ancestors have not obeyed the words of this scroll by doing all that it instructs us to do.” 3577
22:14 So Hilkiah the priest, Ahikam, Acbor, Shaphan, and Asaiah went to Huldah the prophetess, the wife of Shullam son of Tikvah, the son of Harhas, the supervisor of the wardrobe. 3578 (She lived in Jerusalem in the Mishneh 3579 district.) They stated their business, 3580 22:15 and she said to them: “This is what the Lord God of Israel says: ‘Say this to the man who sent you to me: 22:16 “This is what the Lord says: ‘I am about to bring disaster on this place and its residents, the details of which are recorded in the scroll which the king of Judah has read. 3581 22:17 This will happen because they have abandoned me and offered sacrifices 3582 to other gods, angering me with all the idols they have made. 3583 My anger will ignite against this place and will not be extinguished!’” 22:18 Say this to the king of Judah, who sent you to seek an oracle from the Lord: “This is what the Lord God of Israel says concerning the words you have heard: 22:19 ‘You displayed a sensitive spirit 3584 and humbled yourself before the Lord when you heard how I intended to make this place and its residents into an appalling example of an accursed people. 3585 You tore your clothes and wept before me, and I have heard you,’ says the Lord. 22:20 ‘Therefore I will allow you to die and be buried in peace. 3586 You will not have to witness 3587 all the disaster I will bring on this place.’”’” Then they reported back to the king.
23:1 The king summoned all the leaders of Judah and Jerusalem. 3588 23:2 The king went up to the Lord’s temple, accompanied by all the people of Judah, all the residents of Jerusalem, the priests, and the prophets. All the people were there, from the youngest to the oldest. He read aloud 3589 all the words of the scroll of the covenant that had been discovered in the Lord’s temple. 23:3 The king stood by the pillar and renewed 3590 the covenant before the Lord, agreeing to follow 3591 the Lord and to obey his commandments, laws, and rules with all his heart and being, 3592 by carrying out the terms 3593 of this covenant recorded on this scroll. All the people agreed to keep the covenant. 3594
23:4 The king ordered Hilkiah the high priest, the high-ranking priests, 3595 and the guards 3596 to bring out of the Lord’s temple all the items that were used in the worship of 3597 Baal, Asherah, and all the stars of the sky. 3598 The king 3599 burned them outside of Jerusalem in the terraces 3600 of Kidron, and carried their ashes to Bethel. 3601 23:5 He eliminated 3602 the pagan priests whom the kings of Judah had appointed to offer sacrifices 3603 on the high places in the cities of Judah and in the area right around Jerusalem. (They offered sacrifices 3604 to Baal, the sun god, the moon god, the constellations, and all the stars in the sky.) 23:6 He removed the Asherah pole from the Lord’s temple and took it outside Jerusalem to the Kidron Valley, where he burned it. 3605 He smashed it to dust and then threw the dust in the public graveyard. 3606 23:7 He tore down the quarters 3607 of the male cultic prostitutes in the Lord’s temple, where women were weaving shrines 3608 for Asherah.
23:8 He brought all the priests from the cities of Judah and ruined 3609 the high places where the priests had offered sacrifices, from Geba to Beer Sheba. 3610 He tore down the high place of the goat idols 3611 situated at the entrance of the gate of Joshua, the city official, on the left side of the city gate. 23:9 (Now the priests of the high places did not go up to the altar of the Lord in Jerusalem, but they did eat unleavened cakes among their fellow priests.) 3612 23:10 The king 3613 ruined Topheth in the Valley of Ben Hinnom so that no one could pass his son or his daughter through the fire to Molech. 3614 23:11 He removed from the entrance to the Lord’s temple the statues of horses 3615 that the kings of Judah had placed there in honor of the sun god. (They were kept near the room of Nathan Melech the eunuch, which was situated among the courtyards.) 3616 He burned up the chariots devoted to the sun god. 3617 23:12 The king tore down the altars the kings of Judah had set up on the roof of Ahaz’s upper room, as well as the altars Manasseh had set up in the two courtyards of the Lord’s temple. He crushed them up 3618 and threw the dust in the Kidron Valley. 23:13 The king ruined the high places east of Jerusalem, south of the Mount of Destruction, 3619 that King Solomon of Israel had built for the detestable Sidonian goddess Astarte, the detestable Moabite god Chemosh, and the horrible Ammonite god Milcom. 23:14 He smashed the sacred pillars to bits, cut down the Asherah pole, and filled those shrines 3620 with human bones.
23:15 He also tore down the altar in Bethel 3621 at the high place made by Jeroboam son of Nebat, who encouraged Israel to sin. 3622 He burned all the combustible items at that high place and crushed them to dust; including the Asherah pole. 3623 23:16 When Josiah turned around, he saw the tombs there on the hill. So he ordered the bones from the tombs to be brought; 3624 he burned them on the altar and defiled it. This fulfilled the Lord’s announcement made by the prophet while Jeroboam stood by the altar during a festival. King Josiah 3625 turned and saw the grave of the prophet who had foretold this. 3626 23:17 He asked, “What is this grave marker I see?” The men from the city replied, “It’s the grave of the prophet 3627 who came from Judah and foretold these very things you have done to the altar of Bethel.” 23:18 The king 3628 said, “Leave it alone! No one must touch his bones.” So they left his bones undisturbed, as well as the bones of the Israelite prophet buried beside him. 3629
23:19 Josiah also removed all the shrines on the high places in the cities of Samaria. The kings of Israel had made them and angered the Lord. 3630 He did to them what he had done to the high place in Bethel. 3631 23:20 He sacrificed all the priests of the high places on the altars located there, and burned human bones on them. Then he returned to Jerusalem.
23:21 The king ordered all the people, “Observe the Passover of the Lord your God, as prescribed in this scroll of the covenant.” 23:22 He issued this edict because 3632 a Passover like this had not been observed since the days of the judges; it was neglected for the entire period of the kings of Israel and Judah. 3633 23:23 But in the eighteenth year of King Josiah’s reign, such a Passover of the Lord was observed in Jerusalem.
23:24 Josiah also got rid of 3634 the ritual pits used to conjure up spirits, 3635 the magicians, personal idols, disgusting images, 3636 and all the detestable idols that had appeared in the land of Judah and in Jerusalem. In this way he carried out the terms of the law 3637 recorded on the scroll that Hilkiah the priest had discovered in the Lord’s temple. 23:25 No king before or after repented before the Lord as he did, with his whole heart, soul, and being in accordance with the whole law of Moses. 3638
23:26 Yet the Lord’s great anger against Judah did not subside; he was still infuriated by all the things Manasseh had done. 3639 23:27 The Lord announced, “I will also spurn Judah, 3640 just as I spurned Israel. I will reject this city that I chose – both Jerusalem and the temple, about which I said, “I will live there.” 3641
23:28 The rest of the events of Josiah’s reign and all his accomplishments are recorded in the scroll called the Annals of the Kings of Judah. 3642 23:29 During Josiah’s reign Pharaoh Necho king of Egypt marched toward 3643 the Euphrates River to help the king of Assyria. King Josiah marched out to fight him, but Necho 3644 killed him at Megiddo 3645 when he saw him. 23:30 His servants transported his dead body 3646 from Megiddo in a chariot and brought it to Jerusalem, where they buried him in his tomb. The people of the land took Josiah’s son Jehoahaz, poured olive oil on his head, 3647 and made him king in his father’s place.
23:31 Jehoahaz was twenty-three years old when he became king, and he reigned three months in Jerusalem. 3648 His mother 3649 was Hamutal the daughter of Jeremiah, from Libnah. 23:32 He did evil in the sight of 3650 the Lord as his ancestors had done. 3651 23:33 Pharaoh Necho imprisoned him in Riblah in the land of Hamath and prevented him from ruling in Jerusalem. 3652 He imposed on the land a special tax 3653 of one hundred talents 3654 of silver and a talent of gold. 23:34 Pharaoh Necho made Josiah’s son Eliakim king in Josiah’s place, and changed his name to Jehoiakim. He took Jehoahaz to Egypt, where he died. 3655 23:35 Jehoiakim paid Pharaoh the required amount of silver and gold, but to meet Pharaoh’s demands Jehoiakim had to tax the land. He collected an assessed amount from each man among the people of the land in order to pay Pharaoh Necho. 3656
23:36 Jehoiakim was twenty-five years old when he became king, and he reigned for eleven years in Jerusalem. 3657 His mother was Zebidah the daughter of Pedaiah, from Rumah. 23:37 He did evil in the sight of 3658 the Lord as his ancestors had done.
24:1 During Jehoiakim’s reign, 3659 King Nebuchadnezzar of Babylon attacked. 3660 Jehoiakim was his subject for three years, but then he rebelled against him. 3661 24:2 The Lord sent against him Babylonian, Syrian, Moabite, and Ammonite raiding bands; he sent them to destroy Judah, as he had warned he would do through his servants the prophets. 3662 24:3 Just as the Lord had announced, he rejected Judah because of all the sins which Manasseh had committed. 3663 24:4 Because he killed innocent people and stained Jerusalem with their blood, the Lord was unwilling to forgive them. 3664
24:5 The rest of the events of Jehoiakim’s reign and all his accomplishments, are recorded in the scroll called the Annals of the Kings of Judah. 3665 24:6 He passed away 3666 and his son Jehoiachin replaced him as king. 24:7 The king of Egypt did not march out from his land again, for the king of Babylon conquered all the territory that the king of Egypt had formerly controlled between the Brook of Egypt and the Euphrates River.
24:8 Jehoiachin was eighteen years old when he became king, and he reigned three months in Jerusalem. 3667 His mother 3668 was Nehushta the daughter of Elnathan, from Jerusalem. 24:9 He did evil in the sight of 3669 the Lord as his ancestors had done.
24:10 At that time the generals 3670 of King Nebuchadnezzar of Babylon marched to Jerusalem and besieged the city. 3671 24:11 King Nebuchadnezzar of Babylon came to the city while his generals were besieging it. 24:12 King Jehoiachin of Judah, along with his mother, his servants, his officials, and his eunuchs surrendered 3672 to the king of Babylon. The king of Babylon, in the eighth year of his reign, 3673 took Jehoiachin 3674 prisoner. 24:13 Nebuchadnezzar 3675 took from there all the riches in the treasuries of the Lord’s temple and of the royal palace. He removed all the gold items which King Solomon of Israel had made for the Lord’s temple, just as the Lord had warned. 24:14 He deported all the residents of Jerusalem, including all the officials and all the soldiers (10,000 people in all). This included all the craftsmen and those who worked with metal. No one was left except for the poorest among the people of the land. 24:15 He deported Jehoiachin from Jerusalem to Babylon, along with the king’s mother and wives, his eunuchs, and the high-ranking officials of the land. 3676 24:16 The king of Babylon deported to Babylon all the soldiers (there were 7,000), as well as 1,000 craftsmen and metal workers. This included all the best warriors. 3677 24:17 The king of Babylon made Mattaniah, Jehoiachin’s 3678 uncle, king in Jehoiachin’s place. He renamed him Zedekiah.
24:18 Zedekiah was twenty-one years old when he became king, and he ruled for eleven years in Jerusalem. 3679 His mother 3680 was Hamutal, 3681 the daughter of Jeremiah, from Libnah. 24:19 He did evil in the sight of 3682 the Lord, as Jehoiakim had done. 3683
24:20 What follows is a record of what happened to Jerusalem and Judah because of the Lord’s anger; he finally threw them out of his presence. 3684 Zedekiah rebelled against the king of Babylon. 25:1 So King Nebuchadnezzar of Babylon came against Jerusalem with his whole army and set up camp outside 3685 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. 3686 25:2 The city remained under siege until King Zedekiah’s eleventh year. 25:3 By the ninth day of the fourth month 3687 the famine in the city was so severe the residents 3688 had no food. 25:4 The enemy broke through the city walls, 3689 and all the soldiers tried to escape. They left the city during the night. 3690 They went through the gate between the two walls that is near the king’s garden. 3691 (The Babylonians were all around the city.) Then they headed for the Jordan Valley. 3692 25:5 But the Babylonian army chased after the king. They caught up with him in the plains of Jericho, 3693 and his entire army deserted him. 25:6 They captured the king and brought him up to the king of Babylon at Riblah, 3694 where he 3695 passed sentence on him. 25:7 Zedekiah’s sons were executed while Zedekiah was forced to watch. 3696 The king of Babylon 3697 then had Zedekiah’s eyes put out, bound him in bronze chains, and carried him off to Babylon.
25:8 On the seventh 3698 day of the fifth month, 3699 in the nineteenth year of King Nebuchadnezzar of Babylon, Nebuzaradan, the captain of the royal guard 3700 who served the king of Babylon, arrived in Jerusalem. 3701 25:9 He burned down the Lord’s temple, the royal palace, and all the houses in Jerusalem, including every large house. 3702 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. 3703 25:12 But he 3704 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.” 3705 They took the bronze to Babylon. 25:14 They also took the pots, shovels, 3706 trimming shears, 3707 pans, and all the bronze utensils used by the priests. 3708 25:15 The captain of the royal guard took the golden and silver censers 3709 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,” 3710 and the movable stands – was too heavy to be weighed. 25:17 Each of the pillars was about twenty-seven feet 3711 high. The bronze top of one pillar was about four and a half feet 3712 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 3713 of the king’s advisers 3714 who were discovered in the city, an official army secretary who drafted citizens 3715 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 3716 at Riblah in the territory 3717 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. 3718 25:23 All of the officers of the Judahite army 3719 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. 3720 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 3721 Ishmael son of Nethaniah, son of Elishama, who was a member of the royal family, 3722 came with ten of his men and murdered Gedaliah, 3723 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 3724 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 3725 day of the twelfth month, 3726 King Evil-Merodach of Babylon, in the first year of his reign, pardoned 3727 King Jehoiachin of Judah and released him 3728 from prison. 25:28 He spoke kindly to him and gave him a more prestigious position than 3729 the other kings who were with him in Babylon. 25:29 Jehoiachin 3730 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. 3731
[1:1] 1 tn The Hebrew verb translated “asked” (שָׁאַל, sha’al) refers here to consulting the
[1:1] 2 tn Heb “Who should first go up for us against the Canaanites to attack them?”
[1:2] 3 tn Heb “Judah should go up.”
[1:2] 4 tn The Hebrew exclamation הִנֵּה (hinneh, traditionally, “Behold”), translated “Be sure of this,” draws attention to the following statement. The verb form in the following statement (a Hebrew perfect, indicating completed action from the standpoint of the speaker) emphasizes the certainty of the event. Though it had not yet taken place, the
[1:3] 5 tn Heb “Judah said to Simeon, his brother.”
[1:3] 6 tn Heb “Come up with me into our allotted land and let us attack the Canaanites.”
[1:3] 7 tn Heb “I.” The Hebrew pronoun is singular, agreeing with the collective singular “Judah” earlier in the verse. English style requires a plural pronoun here, however.
[1:4] 8 tn Heb “Judah went up.”
[1:7] 10 tn Elsewhere this verb usually carries the sense of “to gather; to pick up; to glean,” but “lick up” seems best here in light of the peculiar circumstances described by Adoni-Bezek.
[1:7] 11 tn The words “food scraps” are not in the Hebrew text, but are implied.
[1:7] 12 tn Heb “Just as I did, so God has repaid me.” Note that the phrase “to them” has been supplied in the translation to clarify what is meant.
[1:7] 13 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[1:9] 14 tn Or “foothills”; Heb “the Shephelah.”
[1:11] 15 tn Heb “they went from there against the inhabitants of Debir.” The LXX reads the verb as “they went up,” which suggests that the Hebrew text translated by the LXX read וַיַּעַל (vayya’al) rather than the MT’s וַיֵּלֶךְ (vayyelekh). It is possible that this is the text to be preferred in v. 11. Cf. Josh 15:15.
[1:13] 16 tn “Caleb’s younger brother” may refer to Othniel or to Kenaz (in which case Othniel was Caleb’s nephew; so CEV).
[1:13] 17 tn Heb “he”; the referent (Caleb) has been specified in the translation for clarity.
[1:14] 18 tn Heb “she”; the referent (Acsah) has been specified in the translation for clarity.
[1:14] 19 tn Heb “him.” The pronoun could refer to Othniel, in which case one would translate, “she incited him [Othniel] to ask her father for a field.” This is problematic, however, for Acsah, not Othniel, makes the request in v. 15. The LXX has “he [Othniel] urged her to ask her father for a field.” This appears to be an attempt to reconcile the apparent inconsistency and probably does not reflect the original text. If Caleb is understood as the referent of the pronoun, the problem disappears. For a fuller discussion of the issue, see P. G. Mosca, “Who Seduced Whom? A Note on Joshua 15:18 // Judges 1:14,” CBQ 46 (1984): 18-22. The translation takes Caleb to be the referent, specified as “her father.”
[1:15] 20 tn Elsewhere the Hebrew word בְרָכָה (vÿrakhah) is often translated “blessing,” but here it refers to a gift (as in Gen 33:11; 1 Sam 25:27; 30:26; and 2 Kgs 5:15).
[1:15] 21 tn Some translations regard the expressions “springs of water” (גֻּלֹּת מָיִם, gullot mayim) and “springs” (גֻּלֹּת) as place names here (cf. NRSV).
[1:16] 22 tc Part of the Greek
[1:16] 23 tn Heb “[to] the Desert of Judah in the Negev, Arad.”
[1:16] 24 tn The phrase “of Judah” is supplied here in the translation. Some ancient textual witnesses read, “They went and lived with the Amalekites.” This reading, however, is probably influenced by 1 Sam 15:6 (see also Num 24:20-21).
[1:17] 25 tn Heb “Judah went with Simeon, his brother.”
[1:17] 26 tn Heb “it”; the referent (the city of Zephath) has been specified in the translation for clarity.
[1:17] 27 sn The name Hormah (חָרְמָה, khormah) sounds like the Hebrew verb translated “wipe out” (חָרַם, kharam).
[1:18] 28 tn Heb “The men of Judah captured Gaza and its surrounding territory, Ashkelon and its surrounding territory, and Ekron and its surrounding territory.”
[1:19] 29 tn Or “seized possession of”; or “occupied.”
[1:19] 30 tc Several textual witnesses support the inclusion of this verb.
[1:19] 31 tn Regarding the translation “chariots with iron-rimmed wheels,” see Y. Yadin, The Art of Warfare in Biblical Lands, 255, and the article by R. Drews, “The ‘Chariots of Iron’ of Joshua and Judges,” JSOT 45 (1989): 15-23.
[1:20] 32 tn Heb “they gave to Caleb.”
[1:21] 33 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[1:21] 34 sn The statement to this very day reflects the perspective of the author, who must have written prior to David’s conquest of the Jebusites (see 2 Sam 5:6-7).
[1:22] 35 tn Heb “house.” This is a metonymy for the warriors from the tribe.
[1:22] 37 map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.
[1:27] 40 map For location see Map1 D4; Map2 C1; Map4 C2; Map5 F2; Map7 B1.
[1:27] 41 tn Heb “The men of Manasseh did not conquer Beth Shan and its surrounding towns, Taanach and its surrounding towns, the people living in Dor and its surrounding towns, the people living in Ibleam and its surrounding towns, or the people living in Megiddo and its surrounding towns.”
[1:27] 42 tn Or “were determined.”
[1:27] 43 tn Heb “in this land.”
[1:30] 44 tn Heb “the people living in Kitron and the people living in Nahalol.”
[1:31] 45 map For location see Map1 A1; JP3 F3; JP4 F3.
[1:31] 46 tn Heb “The men of Asher did not conquer the people living in Acco, the people living in Sidon, Ahlab, Acco, Helbah, Aphek, or Rehob.”
[1:33] 47 tn Heb “the people living in Beth Shemesh or the people living in Beth Anath.”
[1:33] 48 tn The term “Canaanites” is supplied here both for clarity and for stylistic reasons.
[1:34] 49 tn Heb “come down into.”
[1:35] 50 tn Or “were determined.”
[1:35] 51 tn Or “Mount Heres”; the term הַר (har) means “mount” or “mountain” in Hebrew.
[1:35] 52 tn Heb “Whenever the hand of the tribe of Joseph was heavy.”
[1:36] 53 tn Or “the Ascent of Scorpions” (עַקְרַבִּים [’aqrabbim] means “scorpions” in Hebrew).
[1:36] 54 tn Or “Amorite territory started at the Pass of the Scorpions at Sela and then went on up.”
[2:1] 55 sn See Exod 14:19; 23:20.
[2:1] 56 tn Heb “the land that I had sworn to your fathers.”
[2:1] 57 tn Or “covenant” (also in the following verse).
[2:2] 58 tn Heb “their altars.”
[2:2] 59 tn Heb “you have not listened to my voice.”
[2:2] 60 tn Heb “What is this you have done?”
[2:3] 61 tn Heb “And I also said.” The use of the perfect tense here suggests that the messenger is recalling an earlier statement (see Josh 23:12-13). However, some translate, “And I also say,” understanding the following words as an announcement of judgment upon those gathered at Bokim.
[2:3] 62 tn The words “If you disobey” are supplied in the translation for clarity. See Josh 23:12-13.
[2:3] 63 tn Heb “them”; the referent (the Canaanites) has been specified in the translation for clarity.
[2:3] 64 tn The meaning of the Hebrew word צִדִּים (tsiddim) is uncertain in this context. It may be related to an Akkadian cognate meaning “snare.” If so, a more literal translation would be “they will become snares to you.” Normally the term in question means “sides,” but this makes no sense here. On the basis of Num 33:55 some suggest the word for “thorns” has been accidentally omitted. If this word is added, the text would read, “they will become [thorns] in your sides” (cf. NASB, NIV, NLT).
[2:3] 65 tn Heb “their gods will become a snare to you.”
[2:4] 66 tn Heb “lifted their voices and wept.”
[2:5] 67 sn Bokim means “weeping ones” and is derived from the Hebrew verb בָּכָא (bakha’, “to weep”).
[2:6] 69 tn Heb “the Israelites went each to his inheritance.”
[2:7] 70 tn Or “served”; or “followed.”
[2:7] 71 tn Or perhaps “elders,” which could be interpreted to mean “leaders.”
[2:7] 72 tn Heb “all the days of Joshua and all the days of the old men who outlived him, who had seen.”
[2:7] 73 tn Heb “the great work of the
[2:9] 74 tn Heb “they”; the referent (the people) has been specified in the translation for clarity.
[2:9] 75 tn Heb “in the territory of his inheritance.”
[2:10] 76 tn Heb “All that generation were gathered to their fathers.”
[2:10] 77 tn Heb “arose after them.”
[2:10] 78 tn Heb “that did not know the
[2:11] 79 tn Heb “in the eyes of.”
[2:11] 80 tn Or “serving”; or “following.”
[2:12] 82 tn Or “bowed before” (the same expression occurs in the following verse).
[2:13] 83 tn Some English translations simply transliterate the plural Hebrew term (“Ashtaroth,” cf. NAB, NASB), pluralize the transliterated Hebrew singular form (“Ashtoreths,” cf. NIV), or use a variation of the name (“Astartes,” cf. NRSV).
[2:13] sn The Ashtars were local manifestations of the goddess Astarte.
[2:14] 84 tn Or “The
[2:14] 85 tn Heb “robbers who robbed them.” (The verb שָׁסָה [shasah] appears twice in the verse.)
[2:14] sn The expression robbers who plundered them is a derogatory reference to the enemy nations, as the next line indicates.
[2:14] 86 tn Heb “sold them into the hands of.”
[2:14] 87 tn The word “attacks” is supplied in the translation both for clarity and for stylistic reasons.
[2:15] 88 tn The expression “to fight” is interpretive.
[2:15] 89 tn Heb “the
[2:15] 90 tn Heb “just as he had said and just as he had sworn to them.”
[2:15] 91 tn Or “they experienced great distress.”
[2:16] 92 tn Or more traditionally, “judges” (also in vv. 17, 18 [3x], 19). Since these figures carried out more than a judicial function, also serving as rulers and (in several instances) as military commanders, the translation uses the term “leaders.”
[2:16] 93 tn Heb “and they delivered them from the hand of the ones robbing them.”
[2:17] 94 tn Or “did not listen to.”
[2:17] 95 tn Or “bowed before.”
[2:17] 96 tn Or “way [of life].”
[2:17] 98 tn Heb “…walked, obeying the
[2:18] 99 tn Heb “them”; the referent (the people) has been specified in the translation for clarity.
[2:18] 100 tn The phrase “for them” is supplied in the translation for clarity.
[2:18] 101 tn Heb “the ones oppressing them and afflicting them.” The synonyms “oppressing” and “afflicting” are joined together in the translation as “harsh oppressors” to emphasize the cruel character of their enemies.
[2:19] 102 tn Heb “they”; the referent (the next generation) has been specified in the translation for clarity.
[2:19] 103 tn The verb שׁוּב (shuv, “to return; to turn”) is sometimes translated “turn back” here, but it is probably used in an adverbial sense, indicating that the main action (“act wickedly”) is being repeated.
[2:19] 104 tn Heb “their fathers.”
[2:19] sn The statement the next generation would again act more wickedly than the previous one must refer to the successive sinful generations after Joshua, not Joshua’s godly generation (cf. vv. 7, 17).
[2:19] 105 tn Or “serving [them]”; or “following [them].”
[2:20] 107 tn Or “The
[2:20] 108 tn Heb “Because this nation.”
[2:20] 109 tn Heb “my covenant which I commanded their fathers.”
[2:20] 110 tn Heb “and has not listened to my voice.” The expression “to not listen to [God’s] voice” is idiomatic here for disobeying him.
[2:22] 111 tn The words “Joshua left those nations” are interpretive. The Hebrew text of v. 22 simply begins with “to test.” Some subordinate this phrase to “I will no longer remove” (v. 21). In this case the
[2:22] 112 tn The Hebrew text includes the phrase “by them,” but this is somewhat redundant in English and has been omitted from the translation for stylistic reasons.
[2:22] 113 tn The words “I [i.e., the
[2:22] 114 tn Heb “they”; the referent (the people) has been specified in the translation for clarity.
[2:22] 115 tn Or “way [of life].”
[2:22] 116 tn “The words “marked out by” are interpretive.
[2:23] 118 tn The words “this is why” are interpretive.
[3:1] 120 tn Heb “did not know the wars of Canaan.”
[3:2] 121 tn The Hebrew syntax of v. 2 is difficult. The Hebrew text reads literally, “only in order that the generations of the Israelites might know, to teach them war – only those who formerly did not know them.”
[3:2] sn The stated purpose for leaving the nations (to teach the subsequent generations…how to conduct holy war) seems to contradict 2:22 and 3:4, which indicate the nations were left to test Israel’s loyalty to the
[3:3] 122 tn The words “These were the nations,” though not present in the Hebrew text, are supplied in the translation for clarity.
[3:3] 123 tn Or “the entrance to Hamath.”
[3:4] 124 tn Heb “to know if they would hear the commands of the
[3:6] 125 tn Heb “to their sons.”
[3:6] 126 tn Or “served”; or “followed” (this term occurs in the following verse as well).
[3:7] 127 tn Heb “in the eyes of the
[3:7] 128 sn The Asherahs were local manifestations of the Canaanite goddess Asherah.
[3:8] 129 tn Or “The
[3:8] 130 tn Heb “sold them into the hands of.”
[3:8] 131 tn Or “Cushan the Doubly Wicked.”
[3:8] 132 tn Or “they served Cushan-Rishathaim.”
[3:9] 135 tn “Caleb’s younger brother” may refer to Othniel or to Kenaz (in which case Othniel is Caleb’s nephew).
[3:10] 136 tn Heb “was on him.”
[3:10] 137 tn Heb “his hand was strong against Cushan-Rishathaim.”
[3:12] 138 tn Heb “in the eyes of the
[3:12] 139 tn Heb “strengthened Eglon…against Israel.”
[3:13] 140 tn Heb “and he gathered to him.”
[3:14] 141 tn Or “the Israelites served Eglon.”
[3:15] 142 tn Heb “the
[3:15] 143 tn The phrase, which refers to Ehud, literally reads “bound/restricted in the right hand,” apparently a Hebrew idiom for a left-handed person. See Judg 20:16, where 700 Benjaminites are described in this way. Perhaps the Benjaminites purposely trained several of their young men to be left-handed warriors by restricting the use of the right hand from an early age so the left hand would become dominant. Left-handed men would have a distinct military advantage, especially when attacking city gates. See B. Halpern, “The Assassination of Eglon: The First Locked-Room Murder Mystery,” BRev 4 (1988): 35.
[3:15] 144 tn Heb “The Israelites sent by his hand an offering to Eglon, king of Moab.”
[3:16] 145 tn The Hebrew term גֹּמֶד (gomed) denotes a unit of linear measure, perhaps a cubit (the distance between the elbow and the tip of the middle finger – approximately 18 inches [45 cm]). Some suggest it is equivalent to the short cubit (the distance between the elbow and the knuckles of the clenched fist – approximately 13 inches [33 cm]) or to the span (the distance between the end of the thumb and the end of the little finger in a spread hand – approximately 9 inches [23 cm]). See BDB 167 s.v.; HALOT 196 s.v.; B. Lindars, Judges 1-5, 142.
[3:18] 146 tn Heb “the tribute payment.”
[3:19] 147 tn Or “returned” (i.e., to Eglon’s palace).
[3:19] 148 tn The words “when he reached” are supplied in the translation for clarification. The Hebrew text simply reads “from.”
[3:19] 150 tn The words “to Eglon” are supplied in the translation for clarification.
[3:19] 151 tn Heb “he”; the referent (Eglon) has been specified in the translation for clarity.
[3:20] 153 tn Or “cool.” This probably refers to a room with latticed windows which allowed the breeze to pass through. See B. Lindars, Judges 1-5, 144.
[3:20] 154 tn Heb “word of [i.e., from] God.”
[3:21] 156 tn Heb “his”; the referent (Eglon) has been specified in the translation for clarity.
[3:22] 157 tn Heb “he”; the referent (Ehud) has been specified in the translation for clarity.
[3:22] 158 tn The Hebrew text has “and he went out to the [?].” The meaning of the Hebrew word פַּרְשְׁדֹנָה (parshÿdonah) which occurs only here in the OT, is uncertain. The noun has the article prefixed and directive suffix. The word may be a technical architectural term, indicating the area into which Ehud moved as he left the king and began his escape. In this case Ehud is the subject of the verb “went out.” The present translation omits the clause, understanding it as an ancient variant of the first clause in v. 23. Some take the noun as “back,” understand “sword” (from the preceding clause) as the subject, and translate “the sword came out his [i.e., Eglon’s] back.” But this rendering is unlikely since the Hebrew word for “sword” (חֶרֶב, kherev) is feminine and the verb form translated “came out” (וַיֵּצֵא, vayyetse’) is masculine. (One expects agreement in gender when the subject is supplied from the preceding clause. See Ezek 33:4, 6.) See B. Lindars, Judges 1-5, 146-48, for discussion of the options.
[3:23] 159 tn Again the precise meaning of the Hebrew word, used only here in the OT, is uncertain. Since it is preceded by the verb “went out” and the next clause refers to Ehud closing doors, the noun is probably an architectural term referring to the room (perhaps a vestibule; see HALOT 604 s.v. מִסְדְּרוֹן) immediately outside the king’s upper chamber. As v. 24 indicates, this vestibule separated the upper room from an outer room where the king's servants were waiting.
[3:24] 161 tn Heb “covering his feet” (i.e., with his outer garments while he relieves himself).
[3:24] 162 tn The Hebrew expression translated “well-ventilated inner room” may refer to the upper room itself or to a bathroom attached to or within it.
[3:25] 163 tn The words “the doors” are supplied.
[3:25] 164 tn Heb “See, their master, fallen to the ground, dead.”
[3:27] 165 tn Heb “When he arrived.”
[3:27] 166 tn That is, “mustered an army.”
[3:27] 167 tn Heb “now he was before them.”
[3:28] 168 tn Heb “for the Lord has given your enemies, Moab, into your hand.” The verb form (a Hebrew perfect, indicating completed action from the standpoint of the speaker) emphasizes the certainty of the event. Though it had not yet taken place, the
[3:28] 169 tn The word “River” is not in the Hebrew text, but is supplied for clarity.
[3:28] 170 tn Or “against Moab,” that is, so as to prevent the Moabites from crossing.
[3:29] 171 tn Heb “They struck Moab that day – about ten thousand men.”
[3:31] 172 tn Heb “him”; the referent (Ehud) has been specified in the translation for clarity.
[3:31] 174 tn Heb “also he”; the referent (Ehud) has been specified in the translation for clarity.
[4:1] 175 tn Heb “did evil in the eyes of the
[4:2] 176 tn Heb “the
[4:2] 177 tn Or “King Jabin of Hazor, a Canaanite ruler.”
[4:2] map For location see Map1 D2; Map2 D3; Map3 A2; Map4 C1.
[4:2] 178 tn Or “Harosheth of the Pagan Nations”; cf. KJV “Harosheth of the Gentiles.”
[4:3] 179 tn Heb “he”; the referent (Sisera) has been specified in the translation for clarity.
[4:3] 180 tn Regarding the translation “chariots with iron-rimmed wheels,” see Y. Yadin, The Art of Warfare in Biblical Lands, 255, and the article by R. Drews, “The ‘Chariots of Iron’ of Joshua and Judges,” JSOT 45 (1989): 15-23.
[4:3] 181 tn Heb “with strength.”
[4:4] 182 tn Heb “ a woman, a prophetess.” In Hebrew idiom the generic “woman” sometimes precedes the more specific designation. See GKC 437-38 §135.b.
[4:4] 183 tn Heb “she was.” The pronoun refers back to the nominative absolute “Deborah.” Hebrew style sometimes employs such resumptive pronouns when lengthy qualifiers separate the subject from the verb.
[4:5] 185 tn That is, “consider legal disputes.”
[4:5] 186 map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.
[4:5] 187 tn Heb “for judgment.”
[4:6] 188 tn Heb “sent and summoned.”
[4:7] 189 tn Heb “horde”; “multitude.”
[4:9] 191 tn Heb “on [account of (?)] the way which you are walking.” Another option is to translate, “due to the way you are going about this.” In this case direct reference is made to Barak’s hesitancy as the reason for his loss of glory.
[4:9] 192 tn Heb “for into the hands of a woman the
[4:10] 193 tn Heb “went up at his feet.”
[4:11] 195 tn Heb “pitched his tent.”
[4:12] 196 tn Heb “and they told Sisera.”
[4:13] 197 tn Heb “Sisera.” The proper name has been replaced by the pronoun (“he”) in the translation for stylistic reasons.
[4:14] 200 tn The verb form (a Hebrew perfect, indicating completed action from the standpoint of the speaker) emphasizes the certainty of the event. Though it had not yet taken place, the
[4:14] 201 tn Heb “Has the
[4:15] 202 tn Or “caused to panic.”
[4:15] 203 tn The Hebrew text also includes the phrase “before Barak.” This has not been included in the translation for stylistic reasons.
[4:15] 204 tn Heb “got down from.”
[4:17] 207 map For location see Map1 D2; Map2 D3; Map3 A2; Map4 C1.
[4:17] 208 tn Heb “for there was peace between.”
[4:18] 209 tn Heb “Turn aside” (also a second time later in this verse).
[4:18] 210 tn Heb “he”; the referent (Sisera) has been specified in the translation for clarity.
[4:21] 211 tn Heb “took a tent peg and put a hammer in her hand.”
[4:21] 212 tn Heb “and it went into the ground.”
[4:21] 213 tn Heb “and exhausted.” Another option is to understand this as a reference to the result of the fatal blow. In this case, the phrase could be translated, “and he breathed his last.”
[4:22] 214 tn Heb “he went to her.”
[4:22] 215 tn Heb “fallen, dead.”
[4:24] 216 tn Heb “The hand of the Israelites became more and more severe against.”
[4:24] 218 tn Heb “Jabin king of Canaan.” The proper name and title have been replaced by the pronoun (“he”) in the translation for stylistic reasons.
[5:1] 219 tn The words “this victory song” are supplied in the translation for clarification.
[5:2] 220 tn The meaning of the Hebrew expression בִּפְרֹעַ פְּרָעוֹת (bifroa’ pÿra’ot) is uncertain. Numerous proposals are offered by commentators. (For a survey of opinions, see B. Lindars, Judges 1-5, 223-27.) The next line refers to the people who responded to Barak’s summons to war, so a reference to the leaders who issued the summons would provide a natural poetic parallel. In v. 9 the leaders (חוֹקְקֵי, khoqÿqey) of the people and these same volunteers stand in poetic parallelism, so it is reasonable to assume that the difficult Hebrew term פְּרַעוֹת (pÿra’ot, v. 2a) is synonymous with חוֹקְקֵי (khoqÿqey) of v. 9 (see Lindars, 227).
[5:3] 221 tn Heb “I, to the
[5:5] 225 tn Or “quaked.” The translation assumes the form נָזֹלּוּ (nazollu) from the root זָלַל (zalal, “to quake”; see HALOT 272 s.v. II זלל). The LXX, the Syriac Peshitta, and the Targum also understood the word this way. (See Isa 63:19 and 64:2 for other occurrences of this form.) Some understand here the verb נָזַל (nazul, “to flow [with torrents of rain water]”).
[5:5] 226 tn Heb “this one of Sinai.” The phrase is a divine title, perhaps indicating that the
[5:6] 227 tc The translation assumes the form אֳרְחוֹת (’orÿkhot, “caravans”) rather than אֳרָחוֹת (’orakhot, “roadways”) because it makes a tighter parallel with “travelers” in the next line.
[5:6] 229 tn Heb “Ones walking on paths.”
[5:7] 230 tn The meaning of the Hebrew noun פְרָזוֹן (fÿrazon) is uncertain. Some understand the meaning as “leaders” or “those living in rural areas.” The singular noun appears to be collective (note the accompanying plural verb). For various options see B. Lindars, Judges 1-5, 237-38.
[5:7] 232 tn The translation assumes that the verb is an archaic second feminine singular form. Though Deborah is named as one of the composers of the song (v. 1), she is also addressed within it (v. 12). Many take the verb as first person singular, “I arose” (cf. NAB, NASB, NIV).
[5:7] 233 tn Heb “mother.” The translation assumes that the image portrays Deborah as a protector of the people. It is possible that the metaphor points to her prophetic role. Just as a male prophet could be called “father,” so Deborah, a prophetess, is called “mother” (B. Lindars, Judges 1-5, 239).
[5:8] 234 tn Or “warriors.” The Hebrew text reads literally, “He chose God/gods new.” Some take “Israel” as the subject of the verb, “gods” as object, and “new” as an adjective modifying “gods.” This yields the translation, “(Israel) chose new gods.” In this case idolatry is the cause of the trouble alluded to in the context. The present translation takes “God” as subject of the verb and “new” as substantival, referring to the new leaders raised up by God (see v. 9a). For a survey of opinions and a defense of the present translation, see B. Lindars, Judges 1-5, 239-40.
[5:8] 235 tn The translation of this difficult line is speculative because the second word, לָחֶם (lakhem), appears only here. The line in the Hebrew text literally reads, “Then [?] gates.” Interpretations and emendations of the Hebrew text abound (see B. Lindars, Judges 1-5, 239-40). The translation assumes a repointing of the form as a Qal participle לֹחֵם (lokhem) from the verbal root לָחַם (lakham, “fight”) and understands a substantival use (“fighter”). “Fighter” is a collective reference to the military leaders or warriors mentioned in the preceding line and in v. 9. (For other occurrences of the Qal of לָחַם, see Pss 35:1; 56:2-3.)
[5:8] 236 tn Heb “A shield, it could not be seen, nor a spear.” The translation assumes that the Hebrew particle אִם (’im) introduces an oath of denial (see GKC 472 §149.e).
[5:8] 237 tn Traditionally “forty thousand,” but this may be an instance where Hebrew term אֶלֶף (’elef) refers to a military unit. This is the view assumed by the translation (“forty military units”).
[5:9] 238 tn The words “went out” are supplied in the translation for clarity.
[5:10] 239 tn The meaning of the Hebrew word מִדִּין (middin, “saddle blankets”) in this context is uncertain.
[5:11] 240 tn The word “Hear” is supplied in the translation for clarification and for stylistic reasons.
[5:11] 241 tn The meaning of the Hebrew word is uncertain. Some translate “those who distribute the water” (HALOT 344 s.v. חצץ pi). For other options see B. Lindars, Judges 1-5, 246-47.
[5:11] 242 tn Or perhaps “repeat.”
[5:11] 243 tn See the note on the term “warriors” in v. 7.
[5:12] 244 tn Heb “take captive your captives.” (The Hebrew text uses a cognate accusative here.)
[5:13] 245 tn This probably refers to those who responded to the call for war. They were “survivors” of the Canaanite oppression (see B. Lindars, Judges 1-5, 250).
[5:13] 246 tn The translation assumes a repointing of the verb as a perfect or imperfect/preterite form of יָרַד (yarad, “to go down”). The form as pointed in the MT appears to be from רָדָה (radah, “to rule”). See GKC 188 §69.g. The same form, translated “came down,” occurs in the next line as well.
[5:13] 247 sn The expression mighty ones probably refers to the leaders of the army.
[5:13] 248 sn The speaker may be Deborah here.
[5:13] 249 tn The translation assumes the preposition ב (bet) prefixed to “warriors” has the force of “in the capacity of.” For this use of the preposition, see GKC 379 §119.i.
[5:14] 250 tn Heb “From Ephraim their root in Amalek” (the words “they came” are supplied in the translation for stylistic reasons). Because of the difficulty of the MT, many prefer to follow one of the ancient versions or emend the text. For various proposals see B. Lindars, Judges 1-5, 252-53. The present translation repoints שָׁרְשָׁם (shorsham, traditionally translated “their root”) as a Piel verb form with enclitic mem (ם). The preposition ב (bet) on עֲמָלֵק (’amaleq) introduces the object (see Job 31:12 for an example of the construction). Ephraim’s territory encompassed the hill country of the Amalekites (Judg 12:15).
[5:14] 251 tn The words “They follow” are supplied in the translation for clarification and for stylistic reasons.
[5:14] 252 tn The word “came” is supplied in the translation for clarification and for stylistic reasons.
[5:14] 253 tn Or possibly “who carry.”
[5:15] 254 tn Heb “Issachar.” The words “the men of” are supplied in the translation for clarification.
[5:15] 255 tn Or “was true to.”
[5:15] 256 tn Heb “at his feet.”
[5:15] 257 tn Heb “great was.”
[5:15] 258 tc The great majority of Hebrew
[5:16] 259 tn The meaning of the Hebrew word מִשְׁפְּתַיִם (mishpÿtayim) is uncertain. Some understand the word to mean “campfires.”
[5:16] 261 tn Heb “listening to the pipe playing for the flocks.”
[5:17] 262 tn Heb “lived” or “settled down.”
[5:17] sn Apparently the people of Gilead remained on the other side of the river and did not participate in the battle.
[5:17] 263 tn Heb “Dan, why did he live as a resident alien, ships.” The verb גּוּר (gur) usually refers to taking up residence outside one’s native land. Perhaps the Danites, rather than rallying to Barak, were content to move to the Mediterranean coast and work in the shipyards. For further discussion, see B. Lindars, Judges 1-5, 262.
[5:17] 265 tn Heb “lived” or “settled down.”
[5:17] 266 tn The meaning of the Hebrew word מִפְרָץ (mifrats) is uncertain, but the parallelism (note “seacoast”) suggests “harbors.”
[5:18] 267 tn Heb “Zebulun was a people which despised its life even unto death.”
[5:18] 268 tn Heb “Naphtali was on the heights of the field.”
[5:19] 269 map For location see Map1 D4; Map2 C1; Map4 C2; Map5 F2; Map7 B1.
[5:19] 270 tn The contrastive conjunction “but” is interpretive.
[5:20] 271 tn Or “from heaven.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heaven(s)” or “sky” depending on the context.
[5:20] 272 tn The MT takes “the stars” with what follows rather than with the first colon of v. 20. But for metrical reasons it seems better to move the atnach and read the colon as indicated in the translation.
[5:20] 273 tn The words “in the heavens” are not in the Hebrew text, but are supplied for clarity and for stylistic reasons.
[5:21] 274 tn Possibly “the ancient river,” but it seems preferable in light of the parallel line (which has a verb) to emend the word (attested only here) to a verb (קָדַם, qadam) with pronominal object suffix.
[5:21] 275 tn This line is traditionally taken as the poet-warrior’s self-exhortation, “March on, my soul, in strength!” The present translation (a) takes the verb (a second feminine singular form) as addressed to Deborah (cf. v. 12), (b) understands נֶפֶשׁ (nefesh) in its well-attested sense of “throat; neck” (cf. Jonah 2:6), (c) takes the final yod (י) on נַפְשִׁי (nafshiy) as an archaic construct indicator (rather than a suffix), and (d) interprets עֹז (’oz, “strength”) as an attributive genitive (literally, “necks of strength,” i.e., “strong necks”). For fuller discussion and various proposals, see B. Lindars, Judges 1-5, 270-71.
[5:22] 276 tc The MT as it stands has a singular noun, but if one moves the prefixed mem (מ) from the beginning of the next word to the end of סוּס (sus), the expected plural form is achieved. Another possibility is to understand an error of scribal haplography here, in which case the letter mem should appear in both places.
[5:22] 277 tn The words “the ground” are not in the Hebrew text, but are supplied in the translation for clarification.
[5:22] 278 tn Heb “galloped, galloped.” The repetition is for emphasis and is more appropriately indicated in English with an adverb.
[5:23] 279 tn Heb “Curse Meroz.”
[5:23] 280 tn The adjective “angelic” is interpretive.
[5:23] 281 tn Heb “Curse, cursing.” The Hebrew construction is emphatic.
[5:23] 282 tn Heb “[to] curse.”
[5:23] 283 tn Heb “to the help of the
[5:23] 284 tn Or “along with the other warriors.”
[5:25] 286 tn Or “for mighty ones.”
[5:26] 287 tn The adjective “left” is interpretive, based on the context. Note that the next line pictures Jael holding the hammer with her right hand.
[5:26] 288 tn The verb used here is from the same root as the noun “hammer” in the preceding line.
[5:26] 290 tn The phrase “his head” (an implied direct object) is supplied in the translation for clarification.
[5:26] 291 tn Heb “she pierced his temple.”
[5:27] 292 tn Heb “he fell.” The same Hebrew expression occurs two more times in this verse.
[5:27] 293 tn Heb “and he lay.
[5:27] 294 tn Or “dead, murdered.”
[5:29] 296 tn Or “princesses.”
[5:30] 297 tn Heb “Are they not finding, dividing the plunder?”
[5:30] 298 tn Heb “a womb or two for each man.” The words “to rape” are interpretive. The Hebrew noun translated “girl” means literally “womb” (BDB 933 s.v. I. רַחַם), but in this context may refer by extension to the female genitalia. In this case the obscene language of Sisera’s mother alludes to the sexual brutality which typified the aftermath of battle.
[5:30] 299 tn Heb “the plunder of dyed cloth is for Sisera.”
[5:30] 300 tn Heb “the plunder of embroidered cloth.”
[5:30] 301 tn The translation assumes an emendation of the noun (“plunder”) to a participle, “plunderer.”
[5:31] 302 tn Heb “But may those who love him be like the going forth of the sun in its strength.”
[6:1] 303 tn Heb “in the eyes of.”
[6:1] 304 tn Heb “gave them into the hand of.”
[6:2] 305 tn Heb “the hand of Midian.”
[6:2] 306 tn Heb “The hand of Midian was strong against Israel.”
[6:2] 307 tn Or possibly “secret storage places.” The Hebrew word occurs only here in the Hebrew Bible.
[6:3] 308 tn Heb “Whenever Israel sowed seed.”
[6:3] 309 tn Heb “Midian, Amalek, and the sons of the east would go up, they would go up against him.” The translation assumes that וְעָלוּ (vÿ’alu) is dittographic (note the following עָלָיו, ’alayv).
[6:4] 310 tn Heb “They encamped against them.”
[6:4] 312 tn Heb “the crops of the land.”
[6:4] 313 tn Heb “They left no sustenance in Israel.”
[6:4] 314 tn The words “they took away” are supplied in the translation for clarification.
[6:5] 317 tn Heb “To them and to their camels there was no number.”
[6:5] 318 tn Heb “destroy.” The translation “devour” carries through the imagery of a locust plague earlier in this verse.
[6:8] 319 tn Heb “the
[6:8] 320 tn Heb “a man, a prophet.” Hebrew idiom sometimes puts a generic term before a more specific designation.
[6:8] 321 tc Some ancient witnesses read “from the land of Egypt.” מֵאֶרֶץ (me’erets, “from the land [of]”) could have been accidentally omitted by homoioarcton (note the following מִמִּצְרַיִם [mimmitsrayim, “from Egypt”]).
[6:8] 322 tn Heb “of the house of slavery.”
[6:9] 323 tn Heb “hand” (also a second time later in this verse).
[6:10] 324 tn Heb “Do not fear.”
[6:10] 325 tn Heb “you have not listened to my voice.”
[6:11] 326 tn The adjective “angelic” is interpretive.
[6:11] sn The
[6:11] 327 tn Heb “Now Gideon his son…” The Hebrew circumstantial clause (note the pattern vav [ו] + subject + predicate) breaks the narrative sequence and indicates that the angel’s arrival coincided with Gideon’s threshing.
[6:11] 328 tn Heb “beating out.”
[6:11] 329 sn Threshing wheat in a winepress. One would normally thresh wheat at the threshing floor outside the city. Animals and a threshing sledge would be employed. Because of the Midianite threat, Gideon was forced to thresh with a stick in a winepress inside the city. For further discussion see O. Borowski, Agriculture in Iron Age Israel, 63.
[6:13] 331 tn Heb “But my lord.”
[6:14] 334 sn Some interpreters equate the
[6:14] 335 tn Heb “Go in this strength of yours.”
[6:14] 336 tn Heb “the hand of Midian.”
[6:15] 337 tn Heb “he”; the referent (Gideon) has been specified in the translation for clarity.
[6:15] 338 tn Note the switch to אֲדֹנָי (’adonay, “Lord”). Gideon seems aware that he is speaking to someone other than, and superior to, the messenger, whom he addressed as אֲדֹנִי (’adoniy, “my lord”) in v. 13.
[6:15] 339 tn Heb “with what.”
[6:15] 340 tn Heb “in my father’s house.”
[6:16] 342 tn Heb “You will strike down Midian as one man.” The idiom “as one man” emphasizes the collective unity of a group (see Judg 20:8, 11). Here it may carry the force, “as if they were just one man.”
[6:17] 343 tn Heb “he”; the referent (Gideon) has been specified in the translation for clarity.
[6:17] 344 tn Heb “If I have found favor in your eyes.”
[6:17] 345 tn Heb “perform for me.”
[6:18] 346 tn The Hebrew text adds “to you,” but this has not been included in the translation for stylistic reasons.
[6:18] 347 tn Heb “and I will bring out my gift.” The precise nuance of the Hebrew word מִנְחָה (minkhah, “gift”) is uncertain in this context. It may refer to a gift offered as a sign of goodwill or submission. In some cases it is used of a gift offered to appease someone whom the offerer has offended. The word can also carry a sacrificial connotation.
[6:19] 348 tn Heb “a kid from among the goats.”
[6:19] 349 tn The words “the food” are not in the Hebrew text (an implied direct object). They are supplied in the translation for clarification and for stylistic reasons.
[6:20] 350 tn Heb “Take the meat…and put [it] on this rock.”
[6:20] 351 tn Heb “and he did so.”
[6:21] 352 tn Heb “extended the tip of the staff which was in his hand and touched the meat and unleavened bread.”
[6:21] 353 tn Heb “went from his eyes.”
[6:22] 355 tn Heb “Gideon.” The proper name has been replaced by the pronoun (“he”) in the translation for stylistic reasons.
[6:22] 357 tn The Hebrew text reads אֲדֹנַי יְהוִה (’adonay yÿhvih, “Lord [the same title used in v. 15],
[6:23] 358 tn Heb “Peace to you.” For a similar use of this idiom to introduce a reassuring word, see Gen 43:23.
[6:24] 359 tn Heb “The
[6:25] 360 tn Or “Take a bull from your father’s herd, the second one, the one seven years old.” Apparently Gideon would need the bulls to pull down the altar.
[6:26] 361 tn Possibly “in a row” or “in a layer,” perhaps referring to the arrangement of the stones used in the altar’s construction.
[6:27] 362 tn Heb “men from among his servants.”
[6:27] 364 tn Heb “so he did it at night.”
[6:28] 365 tn Heb “look!” The narrator uses this word to invite his audience/readers to view the scene through the eyes of the men.
[6:29] 366 tn Heb “each one to his neighbor.”
[6:29] 367 tn Heb “this thing.”
[6:29] 368 tn Heb “they inquired and searched.” The synonyms are joined to emphasize the care with which they conducted their inquiry.
[6:29] 369 tn Heb “and said.” Perhaps the plural subject is indefinite. If so, it could be translated, “they were told.”
[6:30] 370 tn Heb “and let him die.” The jussive form with vav after the imperative is best translated as a purpose clause.
[6:31] 371 tn Heb “to all who stood against him.”
[6:31] 372 tn Heb “Do you fight for Baal?”
[6:31] 373 tn Heb “fights for him.”
[6:31] 374 sn Whoever takes up his cause will die by morning. This may be a warning to the crowd that Joash intends to defend his son and to kill anyone who tries to execute Gideon. Then again, it may be a sarcastic statement about Baal’s apparent inability to defend his own honor. Anyone who takes up Baal’s cause may end up dead, perhaps by the same hand that pulled down the pagan god’s altar.
[6:31] 375 tn Heb “fight for himself.”
[6:31] 376 tn Heb “for he pulled down his altar.” The subject of the verb, if not Gideon, is indefinite (in which case a passive translation is permissible).
[6:32] 377 tn Heb “He called him on that day Jerub-Baal.” The name means, at least by popular etymology, “Let Baal fight!”
[6:33] 378 tn Heb “Midian, Amalek, and the sons of the east.”
[6:33] 379 tn The words “the Jordan River” are not in the Hebrew text, but are supplied in the translation for clarification.
[6:34] 381 tn That is, “mustered an army.”
[6:34] 382 tn Heb “Abiezer was summoned after him.”
[6:35] 383 tn Heb “and he also was summoned after him.”
[6:36] 384 tn More literally, “you are about to deliver Israel by my hand.”
[6:36] 385 tn The words “then give me a sign as proof” are supplied in the translation for clarification.
[6:37] 386 tn Heb “all the ground.”
[6:37] 388 tn Heb “you will deliver Israel by my hand.”
[6:38] 389 tn Heb “And it was so.”
[6:38] 390 tn Heb “dew dripped from the fleece – a bowl full of water.”
[6:39] 391 tn Heb “Let your anger not rage at me, so that I might speak only this once.”
[6:39] 392 tn Heb “let the fleece alone be dry, while dew is on all the ground.”
[6:40] 393 tn Heb “God did so that night.”
[7:1] 394 tn Heb “and all the people who were with him.”
[7:1] 395 sn The name Harod means, ironically, “trembling.”
[7:1] 396 tn Heb “Midian.” The LXX reads “and Amalek” (cf. v. 12; 6:33).
[7:2] 397 tn Heb “the people who are with you are too numerous for me to give Midian into their hand.”
[7:2] 398 tn Heb “might glorify itself against me.”
[7:2] 399 tn Heb “my hand has delivered me.”
[7:3] 400 tn Heb “call into the ears of the people.”
[7:3] 401 tn Heb “afraid and shaking.”
[7:3] 402 tc Many interpreters reject the MT reading “and leave Mount Gilead” for geographical reasons. A possible alternative, involving rather radical emendation of the Hebrew text, would be, “So Gideon tested them” (i.e., thinned the ranks in this manner).
[7:3] 403 tn Heb “people.” The translation uses “men” because warriors are in view, and in ancient Israelite culture these would be only males. (This is also the case in vv. 4, 5, 6, 7, 8.)
[7:3] 404 tn Or “turned around, back.”
[7:4] 405 tn Heb “too many people.”
[7:4] 406 tn Heb “test them for you there.”
[7:4] 407 tn Heb “he should go with you.”
[7:4] 408 tn Heb also has “to you.”
[7:4] 409 tn Heb “he should not go.”
[7:5] 410 tn Heb “the people.”
[7:5] 411 tn Heb “Everyone who laps with his tongue from the water, as a dog laps, put him by himself, as well as the one who gets down on his knees to drink.”
[7:6] 412 tc The Hebrew text adds, “with their hands to their mouths,” This makes no sense in light of v. 5, which distinguishes between dog-like lappers (who would not use their hands to drink) and those who kneel (who would use their hands). It seems likely that the words “with their hands to their mouths” have been misplaced from v. 6. They fit better at the end of v. 5 or v. 6. Perhaps these words were originally a marginal scribal note which was later accidentally inserted into the text in the wrong place.
[7:6] 413 tn Heb “the people.”
[7:7] 414 tn Heb “you.” The Hebrew pronoun is masculine plural, probably referring to the entire army.
[7:7] 415 tn The Hebrew pronoun here is singular.
[7:7] 416 tn Heb “All the people should go, each to his place.”
[7:8] 417 tn Heb “The people.”
[7:8] 418 tn The words “who were chosen” are supplied in the translation for clarification.
[7:8] 419 tn The Hebrew text has “in their hands.”
[7:8] 420 tn Heb “he”; the referent (Gideon) has been specified in the translation for clarity.
[7:8] 423 tn The Hebrew text adds “him” (i.e., Gideon).
[7:9] 424 tn Heb “him”; the referent (Gideon) has been specified in the translation for clarity.
[7:9] 425 tn Heb “Go down against.”
[7:9] 426 tn The Hebrew verbal form is a perfect, emphasizing the certainty of the promise.
[7:11] 427 tn Heb “your hands will be strengthened.”
[7:11] 428 tn Heb “to the edge of the ones in battle array who were in the camp.”
[7:12] 429 tn Heb “Midian, Amalek, and the sons of the east were falling in the valley like locusts in great number.”
[7:13] 430 tn Heb “And Gideon came, and, look, a man was relating to his friend a dream.”
[7:13] 431 tn Heb “he”; the referent (the man mentioned in the previous clause) has been specified in the translation for clarity.
[7:13] 432 tn Heb “Look!” The repetition of this interjection, while emphatic in Hebrew, would be redundant in the English translation.
[7:13] 433 tn Heb “It came to the tent and struck it and it fell. It turned it upside down and the tent fell.”
[7:14] 434 tn Heb “answered and said.”
[7:14] 435 tn Heb “This can be nothing but.”
[7:15] 436 tn Heb “he bowed down” or “worshiped.”
[7:16] 438 tn Heb “the jars.” The noun has been replaced by the pronoun (“them”) in the translation for stylistic reasons.
[7:16] sn They hid the torches inside the earthenware jars to disguise their approach and to keep the torches from being extinguished by the breeze.
[7:19] 440 tn Heb “Gideon went, along with the hundred men who were with him, to the edge of the camp.”
[7:19] 441 tn Heb “that were in their hands.”
[7:20] 442 tn The Hebrew text adds, “in order to blow [them].” This has not been included in the translation for stylistic reasons.
[7:21] 443 tn Heb “each in his place.”
[7:22] 445 tn Heb “the
[7:22] 446 tc MT has “and throughout the camp,” but the conjunction (“and”) is due to dittography and should be dropped. Compare the ancient versions, which lack the conjunction here.
[7:22] 447 tn The words “they went” are supplied in the translation for clarification.
[7:24] 449 tn Heb “to meet Midian.”
[7:24] 450 tn Heb “capture before them the waters.”
[7:24] 451 tn The word “River” is not in the Hebrew text, but is supplied in the translation for clarification (also later in this verse).
[7:24] 452 tn Heb “And all the men of Ephraim were summoned.”
[7:24] 453 tn Heb “they captured the waters.”
[7:25] 454 sn The names Oreb and Zeeb, which mean “Raven” and “Wolf” respectively, are appropriate because the Midianites had been like scavengers and predators to Israel.
[7:25] 455 tn The Hebrew text repeats the verb “executed.” This has not been repeated in the translation for stylistic reasons.
[7:25] 457 tn Heb “beyond the Jordan.” The word “River” is not in the Hebrew text but has been supplied in the translation for clarity (also in 8:4).
[8:1] 458 tn Heb “by not summoning us.”
[8:2] 460 sn Ephraim’s leftover grapes are better quality than Abiezer’s harvest. Gideon employs an agricultural metaphor. He argues that Ephraim’s mopping up operations, though seemingly like the inferior grapes which are missed initially by the harvesters or left for the poor, are actually more noteworthy than the military efforts of Gideon’s family.
[8:3] 461 tn Heb “What was I able to do compared to you?”
[8:3] 462 tn Heb “Then their spirits relaxed from against him, when he spoke this word.”
[8:4] 463 tn Heb “And Gideon arrived at the Jordan, crossing over, he and the three hundred men who were with him, exhausted and chasing.” The English past perfect (“had crossed”) is used because this verse flashes back chronologically to an event that preceded the hostile encounter described in vv. 1-3. (Note that 7:25 assumes Gideon had already crossed the Jordan.)
[8:5] 464 tn Or perhaps, “sell.”
[8:5] 465 tn Heb “people.” The translation uses “men” because these were warriors and in ancient Israelite culture would have been exclusively males.
[8:5] 466 tn Heb “who are at my feet.”
[8:6] 467 tn Or perhaps, “sell.”
[8:6] 468 tn Heb “Are the palms of Zebah and Zalmunna now in your hand, that we should give to your army bread?” Perhaps the reference to the kings’ “palms” should be taken literally. The officials of Succoth may be alluding to the practice of mutilating prisoners or enemy corpses (see R. G. Boling, Judges [AB], 155).
[8:6] sn The officials of Succoth are hesitant to give (or sell) food to Gideon’s forces because they are not sure of the outcome of the battle. Perhaps they had made an alliance with the Midianites which demanded their loyalty.
[8:7] 470 sn I will thresh. The metaphor is agricultural. Threshing was usually done on a hard threshing floor. As farm animals walked over the stalks, pulling behind them a board embedded with sharp stones, the stalks and grain would be separated. See O. Borowski, Agriculture in Iron Age Israel, 63-65. Gideon threatens to use thorns and briers on his sledge.
[8:7] 472 tn This is apparently a rare instrumental use of the Hebrew preposition אֵת (’et, note the use of ב [bet] in v. 16). Some, however, argue that אֵת more naturally indicates accompaniment (“together with”). In this case Gideon envisions threshing their skin along with thorns and briers, just as the stalks and grain are intermingled on the threshing floor. See C. F. Burney, Judges, 229-30.
[8:8] 473 tn Heb “and spoke to them in the same way.”
[8:8] 474 tn Heb “The men of Penuel answered him just as the men of Succoth answered.”
[8:9] 475 tn Heb “said to.” The translation “threatened” is interpretive, but is clearly indicated by the context.
[8:9] 477 tn Or “safely.” Heb “in peace.”
[8:10] 478 tn Heb “About fifteen thousand [in number] were all the ones remaining from the army of the sons of the east. The fallen ones were a hundred and twenty thousand [in number], men drawing the sword.”
[8:11] 479 tn Heb “the ones living in tents.”
[8:11] 480 tn Heb “and attacked the army, while the army was secure.” The Hebrew term בֶטַח (vetakh, “secure”) probably means the army was undefended (see R. G. Boling, Judges [AB], 156), not suspecting an attack at that time and place.
[8:12] 481 tn Heb “he”; the referent (Gideon) has been specified in the translation for clarity.
[8:12] 482 tn Or “routed”; Heb “caused to panic.”
[8:14] 484 tn Heb “from the men of Succoth.”
[8:14] 485 tn Heb “wrote down for him the officials of Succoth and its elders, seventy-seven men.”
[8:15] 486 tn Heb “Look!” The words “what I have” are supplied in the translation for clarification.
[8:15] 487 tn Heb “Are the palms of Zebah and Zalmunna now in your hand, that we should give to your exhausted men bread?”
[8:15] sn Gideon changes their actual statement (see v. 6) by saying exhausted men rather than “army.” In this way he emphasizes the crisis his men were facing and highlights the insensitivity of the men of Succoth.
[8:16] 489 tc The translation follows the reading of several ancient versions (LXX, the Syriac Peshitta, and Vulgate) in assuming the form וַיָּדָשׁ (vayyadash) from the verb דּוֹשׁ (dosh, “thresh”) as in v. 7. The MT reads instead the form וַיֹּדַע (vayyoda’, “make known”), a Hiphil form of יָדַע (yadah). In this case one could translate, “he used them [i.e., the thorns and briers] to teach the men of Succoth a lesson.”
[8:18] 490 tn Heb “Where are?”
[8:18] 491 tn Heb “each one like the appearance of sons of the king.”
[8:19] 492 tn The words “I swear” are supplied in the translation for clarification.
[8:20] 494 tn Heb “did not draw his sword for he was afraid.”
[8:21] 495 tn The words “to Gideon” are supplied in the translation for clarification.
[8:21] 497 tn Heb “for as the man is his strength.”
[8:21] 498 tn Heb “arose and killed.”
[8:24] 500 tn Heb “said to them.”
[8:24] 501 tn Heb “Give to me, each one, an earring from his plunder.”
[8:24] 502 tn Heb “they”; the referent (the Midianites) has been specified in the translation for clarity.
[8:25] 503 tn Heb “We will indeed give.”
[8:25] 504 tc In the LXX the subject of this verb is singular, referring to Gideon rather than to the Israelites.
[8:26] 505 sn Seventeen hundred gold shekels would be about 42.7 pounds (19.4 kilograms) of gold.
[8:26] 507 tn Heb “the ornaments which were on the necks of their camels.”
[8:27] 508 tn Heb “made it into.”
[8:27] 509 sn In Exod 28:4-6 and several other texts an ephod is described as a priestly or cultic garment. In some cases an ephod is used to obtain a divine oracle (1 Sam 23:9; 30:7). Here the ephod is made of gold and is described as being quite heavy (70-75 lbs?). Some identify it as an idol, but it was more likely a cultic object fashioned in the form of a garment which was used for oracular purposes. For discussion of the ephod in the OT, see C. F. Burney, Judges, 236-43, and R. de Vaux, Ancient Israel, 349-52.
[8:27] 510 tn Heb “Israel” (a collective singular).
[8:27] 511 tn The words “by worshiping it” are supplied in the translation for clarity.
[8:28] 512 tn Heb “Midian was humbled before the Israelites, and they no longer lifted their heads.”
[8:28] 513 tn Heb “in the days of Gideon.”
[8:29] 514 tn Heb “went and lived in his house.”
[8:30] 515 tn Heb “Gideon had seventy sons who went out from his thigh, for he had many wives.” The Hebrew word יָרֵךְ (yarekh, “thigh”) is a euphemism here for the penis.
[8:31] 516 sn A concubine was a slave woman in ancient Near Eastern societies who was the legal property of her master, but who could have legitimate sexual relations with her master. A concubine’s status was more elevated than a mere servant, but she was not free and did not have the legal rights of a free wife. The children of a concubine could, in some instances, become equal heirs with the children of the free wife. After the period of the Judges concubines may have become more of a royal prerogative (2 Sam 21:10-14; 1 Kgs 11:3).
[8:31] 517 sn The name Abimelech means “my father is king.”
[8:33] 519 sn Baal-Berith was a local manifestation of the Canaanite storm god. The name means, ironically, “Baal of the covenant.” Israel’s covenant allegiance had indeed shifted.
[8:35] 521 tn Heb “did not do loyalty with,” or “did not act faithfully toward.”
[9:1] 523 tn Heb “to all the extended family of the house of the father of his mother.”
[9:2] 524 tn Heb “Speak into the ears of.”
[9:2] 525 tn Heb “What good is it to you?”
[9:2] 526 tn Heb “your bone and your flesh.”
[9:3] 528 tn Heb “into the ears of.”
[9:3] 529 tn Heb “and all these words.”
[9:3] 530 tn Heb “Their heart was inclined after Abimelech.”
[9:3] 531 tn Heb “our brother.”
[9:4] 532 tn Heb “empty and reckless.”
[9:4] 533 tn Heb “and they followed him.”
[9:5] 534 tn Heb “his brothers.”
[9:5] 535 tn The word “legitimate” is not in the Hebrew text, but is supplied in the translation for clarification.
[9:6] 537 tc The translation assumes that the form in the Hebrew text (מֻצָּב, mutsav) is a corruption of an original מַצֵּבָה (matsevah, “pillar”). The reference is probably to a pagan object of worship (cf. LXX).
[9:7] 538 tn Heb “And they reported to Jotham.” The subject of the plural verb is indefinite.
[9:7] 539 tn Heb “He lifted his voice and called and said to them.”
[9:8] 540 tn Heb “Going they went, the trees.” The precise emphatic force of the infinitive absolute (“Going”) is not entirely clear. Perhaps here it indicates determination, as in Gen 31:30, where one might translate, “You have insisted on going away.”
[9:8] 541 tn Heb “to anoint [with oil] over them a king.”
[9:8] 542 tn Or “Rule over us!”
[9:9] 543 tn Heb “Should I stop my abundance, with which they honor gods and men, and go to sway over the trees?” The negative sentence in the translation reflects the force of the rhetorical question.
[9:10] 544 tn Or “and rule over us!”
[9:11] 545 tn Heb “Should I stop my sweetness and my good fruit and go to sway over the trees? The negative sentence in the translation reflects the force of the rhetorical question.
[9:12] 546 tn Or “and rule over us!”
[9:13] 547 tn Heb “Should I stop my wine, which makes happy gods and men, and go to sway over the trees?” The negative sentence in the translation reflects the force of the rhetorical question.
[9:14] 548 tn Or “and rule over us!”
[9:15] 549 tn Heb “are about to anoint [with oil].”
[9:15] 550 tn Heb “in my shade.”
[9:16] 553 tn Heb “if according to the deeds of his hands you have done to him.”
[9:17] 554 tc Heb “threw his life out in front,” that is, “exposed himself to danger.” The MT form מִנֶּגֶד (minneged, “from before”) should probably be read as מִנֶּגְדּוֹ (minnegdo, “from before him”); haplography of vav has likely occurred here in the MT.
[9:18] 556 tn Heb “have risen up against.”
[9:18] 558 tn The word “legitimate” is not in the Hebrew text, but is supplied in the translation for clarification.
[9:18] 559 tn Heb “your brother.”
[9:19] 561 tn Heb “then rejoice in Abimelech, and may he also rejoice in you.”
[9:21] 562 tn Heb “fled and ran away and went.”
[9:21] 563 tn Heb “from before.”
[9:21] 564 tn Heb “his brother.”
[9:22] 565 tn The Hebrew verb translated “commanded” (שָׂרַר, sarar), which appears only here in Judges, differs from the ones employed earlier in this chapter (מָשַׁל [mashal] and מָלַךְ [malakh]).
[9:22] sn Abimelech commanded Israel. Perhaps while ruling as king over the city-state of Shechem, Abimelech also became a leader of the Israelite tribal alliance (see R. G. Boling, Judges [AB], 175).
[9:23] 566 tn Heb “an evil spirit.” A nonphysical, spirit being is in view, like the one who volunteered to deceive Ahab (1 Kgs 22:21). The traditional translation, “evil spirit,” implies the being is inherently wicked, perhaps even demonic, but this is not necessarily the case. The Hebrew adjective רָעַה (ra’ah) can have a nonethical sense, “harmful; dangerous; calamitous.” When modifying רוּחַ (ruakh, “spirit”) it may simply indicate that the being in view causes harm to the object of God’s judgment. G. F. Moore (Judges [ICC], 253) here refers to a “mischief-making spirit.”
[9:23] 567 tn Heb “The leaders of Shechem were disloyal.” The words “he made” are supplied in the translation for clarification.
[9:24] 568 tn Heb “their brother.”
[9:24] 569 tn Heb “so that the violence done to the seventy sons of Jerub-Baal might come, and their blood might be placed on Abimelech, their brother, who murdered them, and upon the leaders of Shechem, who strengthened his hands to murder his brothers.”
[9:25] 570 tn Heb “set against him bandits.”
[9:25] sn Putting bandits in the hills. This piracy certainly interrupted or discouraged trade, and probably deprived Abimelech of tariffs or tribute. See C. F. Burney, Judges, 277; G. F. Moore, Judges (ICC), 253.
[9:25] 571 tn Heb “on the tops of.”
[9:25] 572 tn Heb “It was told to Abimelech.”
[9:26] 573 sn The name Gaal derives from, or at least sounds like, a Hebrew verb meaning “to abhor, loathe.” His father’s name, Ebed, means “servant.” Perhaps then this could be translated, “loathsome one, son of a servant.” This individual’s very name (which may be the narrator’s nickname for him, not his actual name) seems to hint at his immoral character and lowly social status.
[9:26] 574 tn Heb “trusted in him.” Here the verb probably describes more than a mental attitude. It is likely that the Shechemites made an alliance with Gaal and were now trusting him for protection in return for their loyalty (and probably tribute).
[9:27] 575 tn Heb “vineyards.”
[9:27] 576 tn Heb “stomped” or “trampled.” This refers to the way in which the juice was squeezed out in the wine vats by stepping on the grapes with one’s bare feet. For a discussion of grape harvesting in ancient Israel, see O. Borowski, Agriculture in Iron Age Israel, 110-14.
[9:28] 578 tn Heb “and Zebul his appointee.”
[9:28] 579 tn Heb “him”; the referent (Abimelech) has been specified in the translation for clarity.
[9:29] 581 tn Heb “in my hand.”
[9:29] sn If only these men were under my command. One might assume from v. 26b that the men were already at his disposal, but perhaps that was not one of the terms of the agreement. Another possibility is that v. 26 is a general summary statement, with vv. 27-29 then detailing how the alliance with Gaal came about.
[9:29] 582 tn Heb “said to Abimelech.” On the other hand, the preposition ל (lamed) prefixed to the proper name may be vocative (see R. G. Boling, Judges [AB], 178). If so, one could translate, “He boasted, ‘Abimelech…’”
[9:29] 583 tn Heb “Make numerous.”
[9:29] 584 tn The words “for battle” are interpretive.
[9:30] 585 tn Heb “his anger burned.”
[9:31] 586 tn The form בְּתָרְמָה (bÿtarmah) in the Hebrew text, which occurs only here, has traditionally been understood to mean “secretly” or “with deception.” If this is correct, it is derived from II רָמָה (ramah, “to deceive”). Some interpreters object, pointing out that this would imply Zebul was trying to deceive Abimelech, which is clearly not the case in this context. But this objection is unwarranted. If retained, the phrase would refer instead to deceptive measures used by Zebul to avoid the suspicion of Gaal when he dispatched the messengers from Shechem. The present translation assumes an emendation to “in Arumah” (בָּארוּמָה, ba’rumah), a site mentioned in v. 41 as the headquarters of Abimelech. Confusion of alef and tav in archaic Hebrew script, while uncommon, is certainly not unimaginable.
[9:31] 588 tn The participle, as used here, suggests Gaal and his brothers are in the process of arriving, but the preceding verses imply they have already settled in. Perhaps Zebul uses understatement to avoid the appearance of negligence on his part. After all, if he made the situation sound too bad, Abimelech, when he was informed, might ask why he had allowed this rebellion to reach such a stage.
[9:31] 589 tn The words “to rebel” are interpretive. The precise meaning of the Hebrew verb צוּר (tsur) is unclear here. It is best to take it in the sense of “to instigate; to incite; to provoke” (see Deut 2:9, 19 and R. G. Boling, Judges [AB], 178).
[9:32] 591 tn Heb “you and the people who are with you.”
[9:32] 592 tn The words “outside the city” are supplied in the translation for clarification.
[9:33] 593 tn Heb “Look! He and the people who are with him will come out to you, and you will do to him what your hand finds [to do].”
[9:34] 594 tn Heb “and all the people who were with him arose.”
[9:34] 595 tn Heb “four heads.” The words “they divided into” are supplied in the translation for clarification.
[9:36] 596 tn Heb “the people” (also in vv. 38, 43, 48). These were warriors, so “men” has been used in the translation, since in ancient Israelite culture soldiers would have been exclusively males.
[9:36] 597 tn Heb “the shadow on the hills you are seeing, like men.”
[9:37] 598 tn Heb “navel.” On the background of the Hebrew expression “the navel of the land,” see R. G. Boling, Judges (AB), 178-79.
[9:37] 600 tn Some English translations simply transliterated this as a place name (Heb “Elon-meonenim”); cf. NAB, NRSV.
[9:38] 601 tn Heb “is your mouth that says.”
[9:38] 602 tn Heb “the people.”
[9:39] 604 tn Heb “So Gaal went out before the leaders of Shechem.”
[9:40] 605 tn Heb “he”; the referent (Gaal) has been specified in the translation for clarity.
[9:40] 606 tn The word “Shechemites” is not in the Hebrew text, but is supplied for clarification.
[9:41] 607 tc Heb “stayed.” Some scholars revise the vowel pointing on this verb from that of the MT, resulting in the translation “and he returned to.” The Lucianic recension of the LXX understands the word in this way.
[9:41] 608 tn Heb “drove…out from dwelling in Shechem.”
[9:42] 609 tn Heb “the people”; the referent (the Shechemites) has been specified in the translation for clarity.
[9:42] 610 tn Heb “And they told Abimelech.”
[9:43] 611 tn Heb “his people.”
[9:43] 612 tn Heb “And he saw and, look, the people were coming out of the city.”
[9:43] 613 tn Heb “he arose against them and struck them.”
[9:44] 614 tn Or possibly, “the unit that was with him.”
[9:44] 615 tn Heb “stood [at].”
[9:45] 617 tn Heb “sowed it with salt.”
[9:45] sn The spreading of salt over the city was probably a symbolic act designed to place the site under a curse, deprive it of fertility, and prevent any future habitation. The practice is referred to outside the Bible as well. For example, one of the curses in the Aramaic Sefire treaty states concerning Arpad: “May Hadad sow in them salt and weeds, and may it not be mentioned again!” See J. A. Fitzmyer, The Aramaic Inscriptions of Sefire (BibOr), 15, 53. Deut 29:23, Jer 17:6, and Zeph 2:9 associate salt flats or salty regions with infertility and divine judgment.
[9:46] 618 sn Perhaps the Tower of Shechem was a nearby town, distinct from Shechem proper, or a tower within the city.
[9:46] 619 tn Apparently this rare word refers here to the most inaccessible area of the temple, perhaps the inner sanctuary or an underground chamber. It appears only here and in 1 Sam 13:6, where it is paired with “cisterns” and refers to subterranean or cave-like hiding places.
[9:46] 620 sn The name El-Berith means “God of the Covenant.” It is probably a reference to the Canaanite high god El.
[9:47] 621 tn Heb “and it was told to Abimelech.”
[9:47] 622 tn Heb “were assembled.”
[9:48] 623 tn Heb “his people.”
[9:48] 624 tn Heb “Abimelech.” The proper name has been replaced with the pronoun (“he”) due to considerations of English style.
[9:48] 625 tn The Hebrew text has the plural here.
[9:48] 626 tn Heb “he lifted it and put [it].”
[9:48] 627 tn Heb “What you have seen me do, quickly do like me.”
[9:49] 628 tn The words “the branches” are supplied in the translation for clarification.
[9:49] 629 tn Heb “they kindled over them the stronghold with fire.”
[9:49] 630 tn Or “men,” but the word seems to have a more general sense here, as the conclusion to the sentence suggests.
[9:50] 632 tn Heb “he camped near Thebez and captured it.”
[9:51] 634 tn Or “fortress.” The same Hebrew term occurs once more in this verse and twice in v. 52.
[9:53] 635 sn A hand mill consisted of an upper stone and larger lower stone. One would turn the upper stone with a handle to grind the grain, which was placed between the stones. An upper millstone, which was typically about two inches thick and a foot or so in diameter, probably weighed 25-30 pounds (11.4-13.6 kg). See G. F. Moore, Judges (ICC), 268; C. F. Burney, Judges, 288.
[9:53] 636 tn Heb “Abimelech’s.” The proper name has been replaced by the pronoun “his” in the translation in keeping with conventions of English narrative style.
[9:54] 637 tn The Hebrew text adds, “and said to him.” This has not been included in the translation for stylistic reasons.
[9:54] 638 tn The Hebrew text adds, “concerning me.” This has not been included in the translation for stylistic reasons.
[9:55] 639 tn Heb “each to his own place.”
[9:56] 640 tn Heb “seventy brothers.”
[10:1] 642 tn The word “death” has been supplied in the translation for clarification.
[10:1] 644 tn Heb “a man of Issachar.”
[10:2] 645 tn Traditionally, “judged.”
[10:4] 646 sn The name Habboth Jair means “tent villages of Jair” in Hebrew.
[10:4] 647 tn Heb “they call them Havvoth Jair to this day – which are in the land of Gilead.”
[10:6] 648 tn Heb “in the eyes of the
[10:6] 649 tn Or “served;” or “followed.”
[10:6] 650 sn The Ashtars were local manifestations of the goddess Ashtar (i.e., Astarte).
[10:6] 651 map For location see Map1 A1; JP3 F3; JP4 F3.
[10:6] 652 tn Heb “the gods of Syria, the gods of Sidon, the gods of Moab, the gods of the Ammonites, and the gods of the Philistines.”
[10:6] 653 tn Or “serve”; or “follow.”
[10:7] 654 tn Or “the
[10:7] 655 tn Heb “sold them into the hands of.”
[10:8] 656 tn Heb “shattered and crushed.” The repetition of similar sounding synonyms (רָעַץ [ra’ats] and רָצַץ [ratsats]) is for emphasis; רָצַץ appears in the Polel, adding further emphasis to the affirmation.
[10:8] 657 tn The phrase שְׁמֹנֶה עֶשְׂרֵה שָׁנָה (shemoneh ’esreh shanah) could be translated “eighteen years,” but this would be difficult after the reference to “that year.” It is possible that v. 8b is parenthetical, referring to an eighteen year long period of oppression east of the Jordan which culminated in hostilities against all Israel (including Judah, see v. 9) in the eighteenth year. It is simpler to translate the phrase as an ordinal number, though the context does not provide the point of reference. (See Gen 14:4-5 and R. G. Boling, Judges [AB], 191-92.) In this case, the following statement specifies which “Israelites” are in view.
[10:9] 658 tn Heb “the house of Ephraim.”
[10:9] 659 tn Or “Israel experienced great distress.” Perhaps here the verb has the nuance “hemmed in.”
[10:10] 660 tn Or “served”; or “followed.”
[10:12] 661 tc The translation follows the LXX which reads “Midian”; the Hebrew text has “Maon.”
[10:12] 662 tn The words “Did I not deliver you” are interpretive. The Hebrew text simply reads, “Is it not from Egypt…when they oppressed you?” Perhaps the incomplete sentence reflects the
[10:13] 664 tn Or “served”; or “followed.”
[10:14] 665 tn Heb “in your time of trouble.”
[10:15] 666 tn Heb “according to all whatever is good in your eyes.”
[10:15] 667 sn You do to us as you see fit, but deliver us today. The request seems contradictory, but it can be explained in one of two ways. They may be asking for relief from their enemies and direct discipline from God’s hand. Or they may mean, “In the future you can do whatever you like to us, but give us relief from what we’re suffering right now.”
[10:16] 668 tn Heb “from their midst.”
[10:16] 669 tn Or “served”; or “followed.”
[10:16] 670 tn Heb “And his spirit grew short [i.e., impatient] with the suffering of Israel.” The Hebrew noun נֶפֶשׁ (nefesh) also appears as the subject of the verb קָצַר (qatsar) in Num 21:4 (the Israelites grow impatient wandering in the wilderness), Judg 16:16 (Samson grows impatient with Delilah’s constant nagging), and Zech 11:8 (Zechariah grows impatient with the three negligent “shepherds”).
[10:17] 671 tn Or “were summoned;” or “were mustered.”
[10:18] 672 tn Heb “the people, the officers.”
[10:18] 673 tn Heb “Who is the man who will begin fighting.”
[11:1] 674 tn Heb “Now he was the son of a woman, a prostitute, and Gilead fathered Jephthah.”
[11:2] 676 tn Heb “in the house of our father.”
[11:3] 679 tn Heb “Empty men joined themselves to Jephthah and went out with him.”
[11:5] 680 tn Heb “When the Ammonites fought with Israel.”
[11:5] 682 tn Heb “went to take Jephthah.”
[11:6] 683 tn Heb “to Jephthah.”
[11:7] 684 tn Heb “Did you not hate me and make me leave?”
[11:8] 685 tn Heb “therefore”; “even so.” For MT לָכֵן (lakhen, “therefore”) the LXX has an opposite reading, “not so,” which seems to be based on the Hebrew words לֹא כֵן (lo’ khen).
[11:8] 686 tn Heb “we have returned to you.” For another example of שׁוּב אֶל (shuv ’el) in the sense of “give allegiance to,” see 1 Kgs 12:27b.
[11:8] 687 sn Then you will become the leader. The leaders of Gilead now use the word רֹאשׁ (ro’sh, “head, leader”), the same term that appeared in their original, general offer (see 10:18). In their initial offer to Jephthah they had simply invited him to be their קָצִין (qatsin, “commander”; v. 6). When he resists they must offer him a more attractive reward – rulership over the region. See R. G. Boling, Judges (AB), 198.
[11:8] 688 tn Heb “leader of us and all who live in Gilead.”
[11:9] 689 tn “All right” is supplied in the translation for clarification.
[11:9] 690 tn Heb “places them before me.”
[11:9] 691 tn Some translate the final statement as a question, “will I really be your leader?” An affirmative sentence is preferable. Jephthah is repeating the terms of the agreement in an official manner. In v. 10 the leaders legally agree to these terms.
[11:10] 692 tn Heb “The
[11:10] 693 sn The
[11:11] 694 tn Heb “spoke all his words.” This probably refers to the “words” recorded in v. 9. Jephthah repeats the terms of the agreement at the
[11:12] 695 tn Heb “What to me and to you that…?”
[11:13] 696 tn Or “took”; or “seized.”
[11:13] 697 tn Heb “he” (a collective singular).
[11:13] 698 tn Heb “from the Arnon to the Jabbok and to the Jordan.” The word “River” has been supplied in the translation with “Arnon” and “Jabbok,” because these are less familiar to modern readers than the Jordan.
[11:13] 699 tc The translation assumes a singular suffix (“[return] it”); the Hebrew text has a plural suffix (“[return] them”), which, if retained, might refer to the cities of the land.
[11:15] 700 tn Or “take”; or “seize.”
[11:16] 701 tn Heb “For when they went up from.”
[11:17] 703 tn Heb “me.” (Collective Israel is the speaker.)
[11:17] 704 tn Heb “did not listen.”
[11:17] 705 tn Heb “Also to the king of Moab he sent, but he was unwilling.”
[11:18] 706 tn Heb “he”; the referent (Israel; the pronoun in the Hebrew text represents a collective singular) has been specified in the translation for clarity.
[11:18] 707 tn The word “River” is not in the Hebrew text, but has been supplied in the translation for clarity.
[11:19] 708 tn Heb “to my place.”
[11:20] 709 tn Heb “Sihon.” The proper name (“Sihon”) has been replaced in the translation by the pronoun (“he”) because of English style; a repetition of the proper name here would be redundant in English.
[11:20] 710 tn Heb “all his people” (also in the following verse).
[11:21] 711 tn That is, took as its own possession.
[11:22] 712 tn Heb “from the Arnon to the Jabbok, and from the desert to the Jordan.” The word “River” has been supplied in the translation with “Arnon” and “Jabbok,” because these are less familiar to modern readers than the Jordan.
[11:23] 714 tn Or “dispossessed.”
[11:23] 715 tn Heb “will you dispossess him [i.e., Israel; or possibly “it,” i.e., the territory]?” There is no interrogative marker in the Hebrew text.
[11:24] 716 tn Heb “Is it not so that what Chemosh your god causes you to possess, you possess, and all whom the
[11:25] 717 tn The Hebrew grammatical constructions of all three rhetorical questions indicate emphasis, which “really” and “dare to” are intended to express in the translation.
[11:25] sn Jephthah argues that the Ammonite king should follow the example of Balak, who, once thwarted in his attempt to bring a curse on Israel, refused to attack Israel and returned home (Num 22-24).
[11:27] 718 tn Or “sinned against you.”
[11:28] 720 tn Heb “did not listen to.”
[11:28] 721 tn Heb “Jephthah’s words which he sent to him.”
[11:29] 723 tn Heb “passed through.”
[11:29] 724 tn Heb “From Mizpah in Gilead he passed through [to] the Ammonites.”
[11:31] 725 tn Heb “the one coming out, who comes out from.” The text uses a masculine singular participle with prefixed article, followed by a relative pronoun and third masculine singular verb. The substantival masculine singular participle הַיּוֹצֵא (hayyotse’, “the one coming out”) is used elsewhere of inanimate objects (such as a desert [Num 21:13] or a word [Num 32:24]) or persons (Jer 5:6; 21:9; 38:2). In each case context must determine the referent. Jephthah may have envisioned an animal meeting him, since the construction of Iron Age houses would allow for an animal coming through the doors of a house (see R. G. Boling, Judges [AB], 208). But the fact that he actually does offer up his daughter indicates the language of the vow is fluid enough to encompass human beings, including women. He probably intended such an offering from the very beginning, but he obviously did not expect his daughter to meet him first.
[11:31] 726 tn The language is fluid enough to include women and perhaps even animals, but the translation uses the masculine pronoun because the Hebrew form is grammatically masculine.
[11:31] 727 tn Some translate “or,” suggesting that Jephthah makes a distinction between humans and animals. According to this view, if a human comes through the door, then Jephthah will commit him/her to the
[11:32] 728 tn Heb “passed over to.”
[11:33] 729 tn Heb “with a very great slaughter.”
[11:33] 730 tn Heb “The Ammonites were humbled before the Israelites.”
[11:34] 731 tn Heb “Look! His daughter was coming out.”
[11:34] 732 tn Heb “with tambourines and dancing.”
[11:35] 733 tn Heb “you have brought me very low,” or “you have knocked me to my knees.” The infinitive absolute precedes the verb for emphasis.
[11:35] 734 tn Heb “You are among [or “like”] those who trouble me.”
[11:35] 735 tn Heb “I opened my mouth to the
[11:36] 736 tn The conjunction “since” is supplied in the translation for clarification.
[11:36] 737 tn Heb “you opened your mouth to the
[11:36] 738 tn Or “has given you vengeance against.”
[11:37] 739 tn Heb “Let this thing be done for me.”
[11:37] 740 tn Heb “Leave me alone for two months so I can go and go down on the hills and weep over my virginity – I and my friends.”
[11:38] 741 tn Heb “he sent her.”
[11:38] 742 tn Heb “on the hills.” The words “as she walked” are supplied.
[11:39] 743 tn Heb “She had never known a man.” Some understand this to mean that her father committed her to a life of celibacy, but the disjunctive clause (note the vav + subject + verb pattern) more likely describes her condition at the time the vow was fulfilled. (See G. F. Moore, Judges [ICC], 302-3; C. F. Burney, Judges, 324.) She died a virgin and never experienced the joys of marriage and motherhood.
[11:39] 744 tn Heb “There was a custom in Israel.”
[11:40] 745 tn Heb “From days to days,” a Hebrew idiom for “annually.”
[11:40] 746 tn Heb “go to commemorate.” The rare Hebrew verb תָּנָה (tanah, “to tell; to repeat; to recount”) occurs only here and in 5:11.
[11:40] 747 tn The Hebrew text adds, “in the year.” This is redundant (note “every year” at the beginning of the verse) and has not been included in the translation for stylistic reasons.
[12:1] 748 tn Heb “the men of Ephraim were summoned [or “were mustered”].”
[12:1] 749 tn Heb “cross over to fight.”
[12:1] 750 tn Or “calling”; or “summoning.”
[12:1] 751 tn Heb “Your house we will burn over you with fire.”
[12:2] 752 tn Heb A man of great strife I was and my people and the Ammonites.”
[12:3] 754 tn Heb “you were no deliverer.” Codex Alexandrinus (A) of the LXX has “no one was helping.”
[12:3] 755 tn Heb “I put my life in my hand.”
[12:3] 756 tn Heb “crossed over to.”
[12:3] 757 tn The Hebrew adds “against me” here. This is redundant in English and has not been included in the translation for stylistic reasons.
[12:4] 758 tn Heb “because they said.”
[12:4] 759 tc Heb “Refugees of Ephraim are you, O Gilead, in the midst of Ephraim and in the midst of Manasseh.” The LXX omits the entire second half of the verse (beginning with “because”). The words כִּי אָמְרוּ פְּלִיטֵי אֶפְרַיִם (ki ’amru pÿlitey ’efrayim, “because they said, ‘Refugees of Ephraim’”) may have been accidentally copied from the next verse (cf. כִּי יֹאמְרוּ פְּלִיטֵי אֶפְרַיִם, ki yo’mÿru pelitey ’efrayim) and the following words (“you, O Gilead…Manasseh”) then added in an attempt to make sense of the verse. See G. F. Moore, Judges (ICC), 307-8, and C. F. Burney, Judges, 327. If the Hebrew text is retained, then the Ephraimites appear to be insulting the Gileadites by describing them as refugees who are squatting on Ephraim’s and Manasseh’s land. The present translation assumes that “Ephraim” is a genitive of location after “refugees.”
[12:5] 760 tn The word “River” is not in the Hebrew text, but is supplied in the translation for clarification.
[12:5] 761 tn Or “against Ephraim,” that is, so as to prevent Ephraim from crossing.
[12:5] 762 tn The Hebrew text has a plural form here.
[12:6] 764 sn The inability of the Ephraimites to pronounce the word shibboleth the way the Gileadites did served as an identifying test. It illustrates that during this period there were differences in pronunciation between the tribes. The Hebrew word shibboleth itself means “stream” or “flood,” and was apparently chosen simply as a test case without regard to its meaning.
[12:6] 765 tn Heb “and could not prepare to speak.” The precise meaning of יָכִין (yakhin) is unclear. Some understand it to mean “was not careful [to say it correctly]”; others emend to יָכֹל (yakhol, “was not able [to say it correctly]”) or יָבִין (yavin, “did not understand [that he should say it correctly]”), which is read by a few Hebrew
[12:7] 766 tn Traditionally, “judged.”
[12:7] 767 tn Heb “Jephthah the Gileadite.” The proper name has been replaced by the pronoun (“he”) in the translation for stylistic reasons.
[12:7] 768 tc The Hebrew text has “in the cities of Gilead.” The present translation has support from some ancient Greek textual witnesses.
[12:8] 769 map For location see Map5 B1; Map7 E2; Map8 E2; Map10 B4.
[12:8] 770 tn Traditionally, “judged.”
[12:9] 771 tn Heb “thirty daughters he sent off outside.” Another option is to translate, “He arranged for his thirty daughters…” It is not clear if he had more than the “thirty daughters” mentioned in the text.
[12:9] 772 tn Heb “and thirty daughters he brought for his sons from the outside.”
[12:9] 773 tn Heb “He”; the referent (Ibzan) has been specified in the translation for clarity and for English stylistic reasons.
[12:9] 774 tn Traditionally, “judged.”
[12:10] 775 tn Heb “Ibzan.” The pronoun “he” is used in the translation in keeping with English style, which tends to use a proper name first in a sentence followed by a pronoun rather than vice versa.
[12:11] 776 tn Traditionally, “judged.”
[12:11] 777 tn Heb “…led Israel. He led Israel for ten years.”
[12:13] 778 tn Traditionally, “judged.”
[13:1] 779 tn Heb “in the eyes of.”
[13:2] 780 tn Heb “and had not given birth.”
[13:3] 781 tn The adjective “angelic” is interpretive (also in vv. 6, 9).
[13:3] 782 tn Heb “Look, you.”
[13:3] 783 tn Heb “and have not given birth.”
[13:4] 784 tn Heb “eat anything unclean.” Certain foods were regarded as ritually “unclean” (see Lev 11). Eating such food made one ritually “contaminated.”
[13:5] 785 tn Another option is to translate, “you are already pregnant and will have a son.” The earlier reference to her being infertile (v. 3) suggests that her conception is still future, but it is possible that the earlier statement only reflects her perspective (as far as she is concerned, she is infertile). According to this interpretation, in v. 5 the angel reveals the truth to her – actually she has recently conceived and is now pregnant (see the translation in R. G. Boling, Judges [AB], 217). Usage favors this interpretation. The predicate adjective הָרָה (harah, “[be/become] pregnant”) elsewhere has a past (1 Sam 4:19) or present (Gen 16:11; 38:25; 2 Sam 11:5) translation value. (The usage in Isa 7:14 is debated, but a present translation is definitely possible there.) A final, but less likely possibility, is that she miraculously conceived during the angel’s speech, sometime between his statements recorded in vv. 3 and 5.
[13:5] 786 tn Heb “a razor should not go up on his head.”
[13:5] 787 tn Or “set apart to God.” Traditionally the Hebrew term נָזִיר (nazir) has been translated “Nazirite.” The word is derived from the verb נָזַר (nazar, “to dedicate; to consecrate; to set apart”).
[13:6] 789 tn Heb “The man of God.”
[13:6] 790 tn Heb “His appearance was like the appearance of the messenger of God, very awesome.”
[13:7] 791 tn See the note on the word “son” in 13:5, where this same statement occurs.
[13:7] 792 tn Heb “eat anything unclean.” Certain foods were regarded as ritually “unclean” (see Lev 11). Eating such food made one ritually “contaminated.”
[13:7] 793 tn Traditionally “a Nazirite.”
[13:8] 794 tn The Hebrew text adds “and said.” This has not been included in the translation for stylistic reasons.
[13:8] 795 tn Heb “the man of God.”
[13:8] 797 tc The LXX has “enlighten,” understanding the Hebrew to read וִיאִירֵנוּ (vi’irenu, “to give light”) rather than the reading of the MT, וְיוֹרֵנוּ (vÿyorenu, “to teach”).
[13:8] 798 tn Heb “what we should do for.”
[13:9] 799 tn Heb “God listened to the voice of Manoah.”
[13:10] 801 tn Heb “and said to him.” This phrase has not been translated for stylistic reasons.
[13:11] 805 tn Heb “the woman.”
[13:12] 807 tn Heb “Now, [when] your word comes [to pass].”
[13:12] 808 tn Heb “what will be the child’s rule [i.e., way of life] and his work?”
[13:13] 810 tn Heb “To everything I said to the woman she should pay attention.” The Hebrew word order emphasizes “to everything,” probably because Manoah’s wife did not tell her husband everything the angel had said to her (cf. vv. 3-5 with v. 7). If she had, Manoah probably would not have been so confused about the child’s mission.
[13:14] 812 tn Heb “eat anything unclean.” Certain foods were regarded as ritually “unclean” (see Lev 11). Eating such food made one ritually “contaminated.”
[13:15] 813 tn Heb “Please allow us to detain you.”
[13:15] 814 tn Heb “so we can prepare before you a young goat of the goats.”
[13:16] 815 tn Heb “If you detain me.”
[13:16] 816 tn The words “he said this” are supplied in the translation for clarification. Manoah should have known from these words that the messenger represented the
[13:17] 817 tn Heb “Who your name? For [when] your word comes [to pass], we will honor you.” Manoah apparently gets tongue-tied and uses the wrong pronoun (“who” instead of “what”). He starts to say, “Who are you?” But then he switches to “your name” as if he began the sentence with “what.” See R. G. Boling, Judges (AB), 222.
[13:18] 818 tn Heb “Why do you ask for my name, for it is incomprehensible?” The Hebrew adjective פִּלְאִי (pile’iy, “wonderful, incomprehensible”) refers to what is in a category of its own and is beyond full human understanding. Note the use of this word in Ps 139:6, where God’s knowledge is described as incomprehensible and unattainable.
[13:19] 819 tc Heb “Doing an extraordinary deed while Manoah and his wife were watching.” The subject of the participle is missing. The translation assumes that the phrase “the
[13:20] 820 tn Heb “in the flame from the altar.”
[13:20] 821 tn Heb “on their faces.”
[13:21] 822 tn Heb “Then Manoah knew that he was the
[13:22] 823 tn Or “seen God.” Some take the Hebrew term אֱלֹהִים (’elohim) as the divine name (“God”) here, but this seems unlikely since v. 21 informs us that Manoah realized this was the
[13:23] 824 tn Heb “our hand.”
[13:24] 825 tn Heb “the woman.” For clarity this has been specified in the translation as “Manoah’s wife.”
[13:24] 826 tn The name appears to mean “sun-like” or “solar.”
[13:24] 827 tn Traditionally, “blessed.”
[13:25] 828 tn Or “move him to action”; or “stir him.”
[14:1] 829 tn Heb “and he saw a woman in Timnah, one of the daughters of the Philistines.”
[14:2] 830 tn Heb “and he went up.”
[14:2] 831 tn Heb “I have seen a woman in Timnah, one of the daughters of the Philistines.”
[14:3] 832 tn Heb “my.” The singular may seem strange, since the introduction to the quotation attributes the words to his father and mother. But Samson’s father apparently speaks for both himself and his wife. However, the Lucianic recension of the LXX and the Syriac Peshitta have a second person pronoun here (“you”), and this may represent the original reading.
[14:3] 833 tn Heb “Is there not among the daughters of your brothers or among all my people a woman that you have to go to get a wife among the uncircumcised Philistines?”
[14:3] 834 tn “Her” is first in the Hebrew word order for emphasis. Samson wanted this Philistine girl, no one else. See C. F. Burney, Judges, 357.
[14:3] 835 tn Heb “because she is right in my eyes.”
[14:4] 836 tn Heb “this was from the LORD.”
[14:4] 837 tn Heb “for an opportunity he was seeking from the Philistines.”
[14:5] 838 tc The MT reads, “Samson went down with his father and mother to Timnah. When they approached…” Verse 6b states that Samson did not tell his parents about his encounter with the lion (vv. 5b-6a), but v. 5a gives the impression they would have seen the entire episode. One could assume that Samson separated from his parents prior to the lion’s attack, but the Hebrew text does not indicate this. It seems more likely that the words “with his father and his mother” were accidentally copied into the text, perhaps under the influence of v. 4a, where the same phrase appears. An original singular verb (“he approached”) may have been changed to the plural form (“they approached”) after the words “his father and his mother” were accidentally added to the text.
[14:5] 839 tn Heb “and look, a young lion of the lions was roaring to meet him.”
[14:6] 840 tn Heb “rushed on.”
[14:6] 841 tn Heb “him” or “it”; the referent (the lion) has been specified in the translation for clarity.
[14:6] 842 tn Heb “and there was nothing in his hand.”
[14:7] 843 tn Heb “He went down.”
[14:7] 844 tn Heb “She was the right one in the eyes of Samson.”
[14:8] 846 tn Heb “and look, a swarm of bees…”
[14:9] 847 tn Heb “went.” Samson apparently went home to his parents before going to Timnah for the marriage. Seeing and tasting the honey appears to encourage Manoah to go with his son to Timnah. Perhaps both Samson and his father viewed the honey as a good omen of future blessing. Possibly Samson considered it a symbol of sexual pleasure or an aphrodisiac. Note the use of honey imagery in Song 4:11 and 5:1.
[14:9] 848 sn Touching the carcass of a dead animal undoubtedly violated Samson’s Nazirite status. See Num 6:6.
[14:10] 849 tn Heb “And his father went down to the woman.”
[14:10] 850 tn Or “[wedding] feast.”
[14:10] 851 tn Heb “the young men.”
[14:11] 852 tn Heb “When they saw him, they gave him thirty companions and they were with him.” Instead of כִּרְאוֹתָם (kir’otam, “when they saw”) some ancient witnesses (e.g., some
[14:12] 853 tn Heb “If you really can tell it to me [during] the seven days of the feast and you find [its answer].”
[14:13] 855 tn Heb “you are unable to tell me.”
[14:13] 856 tn Heb “Give your riddle so we can hear it.”
[14:15] 857 tc The MT reads “seventh.” In Hebrew there is a difference of only one letter between the words רְבִיעִי (rÿvi’i, “fourth”) and שְׁבִיעִי (shÿvi’i, “seventh”). Some ancient textual witnesses (e.g., LXX and the Syriac Peshitta) read “fourth,” here, which certainly harmonizes better with the preceding verse (cf. “for three days”) and with v. 17. Another option is to change שְׁלֹשֶׁת (shÿloshet, “three”) at the end of v. 14 to שֵׁשֶׁת (sheshet, “six”), but the resulting scenario does not account as well for v. 17, which implies the bride had been hounding Samson for more than one day.
[14:15] 858 tn Heb “Entice your husband so that he might tell us the riddle.”
[14:15] 860 tn The Hebrew text expands the statement: “burn up with fire.” The words “with fire” are redundant in English and have been omitted from the translation for stylistic reasons.
[14:15] 862 tc The translation assumes the Hebrew form הֲלֹם (halom, “here,” attested in five Hebrew
[14:15] 863 tn For discussion of this difficult form, see C. F. Burney, Judges, 364.
[14:16] 865 tn Heb “only”; or “simply.”
[14:16] 866 tn Heb “the sons of my people.”
[14:16] 867 tn Heb “Should I tell you?”
[14:17] 869 tn Heb “the seven days [during] which they held the party.” This does not mean she cried for the entire seven days; v. 15 indicates otherwise. She cried for the remainder of the seven day period, beginning on the fourth day.
[14:17] 870 tn Heb “because she forced him.”
[14:17] 871 tn Heb “she told the riddle to the sons of her people.”
[14:18] 872 sn Plowed with my heifer. This statement emphasizes that the Philistines had utilized a source of information which should have been off-limits to them. Heifers were used in plowing (Hos 10:11), but one typically used one’s own farm animals, not another man’s.
[14:19] 873 tn Heb “equipment”; or “gear.”
[14:19] 874 tn Heb “changes [of clothes].”
[14:19] 875 tn Heb “he went up to his father’s house.”
[14:20] 876 tn Heb “to his companion who had been his attendant.”
[15:1] 877 sn The wheat harvest took place during the month of May. See O. Borowski, Agriculture in Iron Age Israel, 37, 88.
[15:1] 878 tn Heb “Samson visited his wife with a young goat.”
[15:1] 879 tn The words “to her father” are supplied in the translation (see the end of the verse).
[15:1] 880 tn Heb “I will go to my wife in the bedroom.” The Hebrew idiom בּוֹא אֶל (bo’ ’el, “to go to”) often has sexual connotations. The cohortative form used by Samson can be translated as indicating resolve (“I want to go”) or request (“let me go”).
[15:2] 881 tn Heb “saying, I said.” The first person form of אָמַר (’amar, “to say”) sometimes indicates self-reflection. The girl’s father uses the infinitive absolute for emphasis.
[15:2] 882 tn Heb “hating, you hated.” Once again the girl’s father uses the infinitive absolute for emphasis.
[15:2] 883 tn Heb “Is her younger sister not better than her? Let her [i.e., the younger sister] be yours instead of her [i.e., Samson’s ‘bride’]).”
[15:3] 884 tc Codex Alexandrinus (A) of the (original) LXX has the singular “to him.”
[15:3] 885 tn Heb “I am innocent this time from the Philistines when I do with them harm.”
[15:4] 886 tn Traditionally, “foxes.”
[15:4] 887 tn Heb “He turned tail to tail and placed one torch between the two tails in the middle.”
[15:5] 888 tn Heb “He set fire to the torches.”
[15:6] 890 tn Heb “and they said.” The subject of the plural verb is indefinite.
[15:6] 891 tn Heb “he”; the referent (the Timnite) has been specified in the translation for clarity.
[15:6] 892 tn Heb “his”; the referent (Samson) has been specified in the translation for clarity.
[15:6] 893 tn The Hebrew text expands the statement with the additional phrase “burned with fire.” The words “with fire” are redundant in English and have been omitted from the translation for stylistic reasons. Some textual witnesses read “burned…her father’s house,” perhaps under the influence of 14:15. On the other hand, the shorter text may have lost this phrase due to haplography.
[15:7] 894 tn The Niphal of נָקָם (naqam, “to avenge, to take vengeance”) followed by the preposition ב (bet) has the force “to get revenge against.” See 1 Sam 18:25; Jer 50:15; Ezek 25:12.
[15:7] 895 tn Heb “and afterward I will stop.”
[15:8] 896 tn Heb “He struck them, calf on thigh, [with] a great slaughter.” The precise meaning of the phrase “calf on thigh” is uncertain.
[15:9] 898 tn Or “spread out.” The Niphal of נָטָשׁ (natash) has this same sense in 2 Sam 5:18, 22.
[15:10] 899 tn Or “come up against.”
[15:10] 900 tn Heb “they”; the referent (the Philistines) has been specified in the translation for clarity.
[15:12] 901 tn Or “swear to me.”
[15:12] 902 tn Heb “meet [with hostility]”; “harm.” In light of v. 13, “kill” is an appropriate translation.
[15:13] 903 tn Heb “No,” meaning that they will not harm him.
[15:14] 904 tn Heb “rushed on.”
[15:14] 905 tn Heb “burned with.”
[15:14] 906 tn Heb “his bonds.”
[15:15] 907 tn Heb “he found.”
[15:15] 908 tn Heb “fresh,” i.e., not decayed and brittle.
[15:15] 909 tn Heb “he reached out his hand and took it.”
[15:15] 910 tn The Hebrew text adds “with it.” This has not been included in the translation for stylistic reasons.
[15:16] 911 tn The precise meaning of the second half of the line (חֲמוֹר חֲמֹרָתָיִם, khamor khamoratayim) is uncertain. The present translation assumes that the phrase means, “a heap, two heaps” and refers to the heaps of corpses littering the battlefield. Other options include: (a) “I have made donkeys of them” (cf. NIV; see C. F. Burney, Judges, 373, for a discussion of this view, which understands a denominative verb from the noun “donkey”); (b) “I have thoroughly skinned them” (see HALOT 330 s.v. IV cj. חמר, which appeals to an Arabic cognate for support); (c) “I have stormed mightily against them,” which assumes the verb חָמַר (khamar, “to ferment; to foam; to boil up”).
[15:17] 912 tn Heb “from his hand.”
[15:17] 913 sn The name Ramath Lehi means “Height of the Jawbone.”
[15:18] 914 tn Heb “you have placed into the hand of your servant.”
[15:18] 915 tn Heb “the uncircumcised,” which in context refers to the Philistines.
[15:19] 916 tn The word translated “basin” refers to a circular-shaped depression in the land’s surface.
[15:19] 918 tn Heb “named it”; the referent (the spring) has been specified in the translation for clarity.
[15:19] 919 sn The name En Hakkore means “Spring of the one who cries out.”
[15:20] 920 tn Traditionally, “judged.”
[15:20] 921 tn Heb “in the days of the Philistines.”
[16:1] 922 tn Heb “and he went in to her.” The idiom בּוֹא אֶל (bo’ ’el, “to go to”) often has sexual connotations.
[16:2] 923 tc Heb “To the Gazites, saying.” A verb is missing from the MT; some ancient Greek witnesses add “it was reported.”
[16:2] 924 tn Heb “And they surrounded.” The rest of the verse suggests that “the town” is the object, not “the house.” Though the Gazites knew Samson was in the town, apparently they did not know exactly where he had gone. Otherwise, they would could have just gone into or surrounded the house and would not have needed to post guards at the city gate.
[16:2] 925 tn Heb “and they lay in wait for him all night in the city gate.”
[16:2] 926 tn Heb “were silent.”
[16:2] 928 tn The words “He will not leave” are supplied in the translation for clarification.
[16:2] 929 tn Heb “until the light of the morning.”
[16:3] 930 tn Heb “And Samson lay until the middle of the night and arose in the middle of the night.”
[16:3] 931 tn Heb “with the bar.”
[16:3] 932 tn Heb “which is upon the face of Hebron.”
[16:5] 933 tn Heb “subdue him in order to humiliate him.”
[16:6] 934 tn Heb “how you can be subdued in order to be humiliated.”
[16:7] 936 tn The word refers to a bowstring, probably made from animal tendons. See Ps 11:2; Job 30:11.
[16:9] 937 tn Heb “And the ones lying in wait were sitting for her.” The grammatically singular form וְהָאֹרֵב (vÿha’orev) is collective here, referring to the rulers as a group (so also in v. 16).
[16:9] 938 tn Heb “are upon you.”
[16:9] 939 tn Heb “when it smells fire.”
[16:9] 940 tn Heb “His strength was not known.”
[16:10] 941 tn See Gen 31:7; Exod 8:29 [8:25 HT]; Job 13:9; Isa 44:20; Jer 9:4 for other uses of this Hebrew word (II תָּלַל, talal), which also occurs in v. 13.
[16:11] 942 tn Heb “with which no work has been done.”
[16:12] 943 tn Heb “are upon you.”
[16:12] 944 tn Heb “And the ones lying in wait were sitting in the bedroom.”
[16:12] 945 tn Heb “them”; the referent (the ropes) has been specified in the translation for clarity.
[16:13] 946 tn Heb “head” (also in the following verse). By metonymy the head is mentioned in the Hebrew text in place of the hair on it.
[16:13] 947 tn Heb “with the web.” For a discussion of how Delilah did this, see C. F. Burney, Judges, 381, and G. F. Moore, Judges (ICC), 353-54.
[16:14] 948 tn Heb “are upon you.”
[16:14] 949 tc The MT of vv. 13b-14a reads simply, “He said to her, ‘If you weave the seven braids of my head with the web.’ And she fastened with the pin and said to him.” The additional words in the translation, “and secure it with the pin, I will become weak and be like any other man.’ 16:14 So she made him go to sleep, wove the seven braids of his hair into the fabric on the loom,” which without doubt represent the original text, are supplied from the ancient Greek version. (In both vv. 13b and 14a the Greek version has “to the wall” after “with the pin,” but this is an interpretive addition that reflects a misunderstanding of ancient weaving equipment. See G. F. Moore, Judges [ICC], 353-54.) The Hebrew textual tradition was accidentally shortened during the copying process. A scribe’s eye jumped from the first instance of “with the web” to the second, causing him to leave out inadvertently the intervening words.
[16:14] 950 tn The Hebrew adds, “from his sleep.” This has not been included in the translation for stylistic reasons.
[16:15] 951 tn Heb “when your heart is not with me.”
[16:16] 952 tn Heb “forced him with her words.”
[16:16] 953 tn Heb “and his spirit was short [i.e., impatient] to the point of death.”
[16:17] 954 tn Heb “all his heart.”
[16:17] 955 tn Heb “a razor has not come upon my head.”
[16:17] 956 tn Or “set apart to God.” Traditionally the Hebrew term נָזִיר (nazir) has been translated “Nazirite.” The word is derived from the verb נָזַר (nazar, “to dedicate; to consecrate; to set apart”).
[16:17] 957 tn Heb “from the womb of my mother.”
[16:17] 958 tn Heb “I.” The referent has been made more specific in the translation (“my head”).
[16:18] 959 tn Heb “all his heart.”
[16:18] 960 tn Heb “she sent and summoned.”
[16:18] 961 tc The translation follows the Qere, לִי (li, “to me”) rather than the Kethib, לָהּ (lah, “to her”).
[16:18] 962 tn Heb “all his heart.”
[16:19] 963 tn Heb “on her knees.” The expression is probably euphemistic for sexual intercourse. See HALOT 160-61 s.v. בֶּרֶךְ.
[16:19] 964 tn Heb “she called for a man and she shaved off.” The point seems to be that Delilah acted through the instrumentality of the man. See J. A. Soggin, Judges (OTL), 254.
[16:19] 965 tn Heb “head.” By metonymy the hair of his head is meant.
[16:19] 966 tn Heb “She began to humiliate him.” Rather than referring to some specific insulting action on Delilah’s part after Samson’s hair was shaved off, this statement probably means that she, through the devious actions just described, began the process of Samson’s humiliation which culminates in the following verses.
[16:20] 967 tn Heb “are upon you.”
[16:20] 968 tn The Hebrew adds, “from his sleep.” This has not been included in the translation for stylistic reasons.
[16:20] 969 tn Heb “and said.”
[16:20] 970 tn Heb “I will go out as before.”
[16:22] 971 tn Heb “the hair of his head.”
[16:24] 972 tn Most interpret this as a reference to Samson, but this seems premature, since v. 25 suggests he was not yet standing before them. Consequently some prefer to see this statement as displaced and move it to v. 25 (see C. F. Burney, Judges, 387). It seems more likely that the pronoun refers to an image of Dagon.
[16:24] 973 tn Heb “multiplied our dead.”
[16:25] 974 tn Heb “When their heart was good.”
[16:25] 975 tn Heb “before them.”
[16:26] 976 tn Heb “the pillars upon which the house is founded.”
[16:28] 978 tn The Hebrew has אֲדֹנָי יֱהֹוִה (’adonay yehovih, “Lord Yahweh”).
[16:28] 979 tn Heb “so I can get revenge with one act of vengeance.”
[16:29] 980 tn Heb “the pillars upon which the house was founded.”
[16:30] 981 tn Heb “he stretched out with strength.”
[16:30] 982 tn Heb “And the ones whom he killed in his death were many more than he killed in his life.”
[16:31] 983 tn Heb “and all the house of his father.”
[16:31] 984 tn Heb “and lifted him up and brought up.”
[16:31] 985 tn Traditionally, “judged.”
[17:2] 986 tn The words “You know” are supplied in the translation for clarification.
[17:2] 989 tn In the Hebrew text the statement, “but now I am giving it back to you,” appears at the end of v. 3 and is spoken by the mother. But v. 4 indicates that she did not give the money back to her son. Unless the statement is spoken by the woman to the LORD, it appears to be misplaced and fits much better in v. 2. It may have been accidentally omitted from a manuscript, written in the margin, and then later inserted in the wrong place in another manuscript.
[17:2] 990 tn Traditionally, “bless.”
[17:3] 991 tn Heb “dedicating, I dedicate.” In this case the emphatic infinitive absolute lends a mood of solemnity to the statement.
[17:3] 992 tn Heb “to the LORD from my hand for my son to make a carved image and cast metal image.” She cannot mean that she is now taking the money from her hand and giving it back to her son so he can make an image. Verses 4-6 indicate she took back the money and used a portion of it to hire a silversmith to make an idol for her son to use. The phrase “a carved image and cast metal image” is best taken as referring to two idols (see 18:17-18), even though the verb at the end of v. 4, וַיְהִי (vayÿhi, “and it was [in the house of Micah]”), is singular.
[17:4] 993 tn Heb “his mother.” The pronoun (“she”) has been substituted for the noun (“mother”) in the translation because of English style.
[17:4] 994 tn The Hebrew text has “and gave it.” The referent (the pieces of silver) has been specified in the translation for clarity.
[17:4] 995 tn Heb “and it was in Micah’s house.”
[17:5] 996 tn Heb “house of God.”
[17:5] 997 sn Here an ephod probably refers to a priestly garment (cf. Exod 28:4-6).
[17:5] 998 tn Heb “and he filled the hand of one of his sons and he became his priest.”
[17:6] 999 tn Heb “Each was doing what was right in his [own] eyes.”
[17:7] 1000 map For location see Map5 B1; Map7 E2; Map8 E2; Map10 B4.
[17:7] 1001 tn Heb “There was a young man from Bethlehem of Judah, from the tribe of Judah, and he was a Levite, and he was temporarily residing there.”
[17:8] 1002 tn Heb “He came to the Ephraimite hill country, to Micah’s house, making his way.”
[17:9] 1003 tn Heb “And I am going to reside in a place I can find.”
[17:10] 1004 tn Heb “father.” “Father” is here a title of honor that suggests the priest will give advice and protect the interests of the family, primarily by divining God’s will in matters, perhaps through the use of the ephod. (See R. G. Boling, Judges [AB], 257; also Gen 45:8, where Joseph, who was a diviner and interpreter of dreams, is called Pharaoh’s “father,” and 2 Kgs 6:21; 13:14, where a prophet is referred to as a “father.” Note also 2 Kgs 8:9, where a king identifies himself as a prophet’s “son.” One of a prophet’s main functions was to communicate divine oracles. Cf. 2 Kgs 8:9ff.; 13:14-19).
[17:10] 1005 tn The Hebrew text expands with the phrase: “and the Levite went.” This only makes sense if taken with “to live” in the next verse. Apparently “the Levite went” and “the Levite agreed” are alternative readings which have been juxtaposed in the text.
[17:11] 1006 tn Heb “the young man became like one of his sons.”
[17:12] 1007 tn Heb “filled the hand of.”
[17:13] 1008 tn Heb “do good for me.”
[18:1] 1009 tn Heb “an inheritance.”
[18:1] 1010 tn Heb “because there had not fallen to them by that day in the midst of the tribes of Israel an inheritance.”
[18:2] 1011 tn Heb “The Danites sent from their tribe five men, from their borders.”
[18:2] 1012 tn Heb “men, sons of strength.”
[18:2] 1013 tn Heb “They came to the Ephraimite hill country, to Micah’s house, and spent the night there.”
[18:3] 1014 tn Or “When they were near.”
[18:3] 1015 tn Heb “voice.” This probably means that “his speech was Judahite [i.e., southern] like their own, not Israelite [i.e., northern]” (R. G. Boling, Judges [AB], 263).
[18:3] 1016 tn Heb “turned aside.”
[18:3] 1017 tn Heb “What [is there] to you here?”
[18:4] 1018 tn Heb “He said to them, ‘Such and such Micah has done for me.’” Though the statement is introduced and presented, at least in part, as a direct quotation (note especially “for me”), the phrase “such and such” appears to be the narrator’s condensed version of what the Levite really said.
[18:5] 1020 tn Heb “so we can know if our way on which we are going will be successful.”
[18:6] 1021 tn Heb “in peace.”
[18:6] 1022 tn Heb “In front of the LORD is your way in which you are going.”
[18:7] 1024 tn Heb “who were in its midst.”
[18:7] 1025 tn Heb “according to the custom of the Sidonians.”
[18:7] 1026 tn Heb “and there was no one humiliating anything in the land, one taking possession [by] force.”
[18:7] 1027 tc Heb “and a thing there was not to them with men.” Codex Alexandrinus (A) of the LXX and Symmachus read “Syria” here rather than the MT’s “men.” This reading presupposes a Hebrew Vorlage אֲרָם (’aram, “Aram,” i.e., Arameans) rather than the MT reading אָדָם (’adam). This reading is possibly to be preferred over the MT.
[18:8] 1028 tn Heb “They came to their brothers.”
[18:8] 1029 tn Heb “brothers.”
[18:8] 1030 tn Heb “What you?”
[18:9] 1031 tn Heb “Arise, and let us go up against them.”
[18:9] 1032 tc Codex Alexandrinus (A) of the LXX adds “we entered and walked around in the land as far as Laish and.”
[18:9] 1033 tn Heb “But you are inactive.”
[18:9] 1035 tn Heb “to go”; “to enter”; “to possess.”
[18:10] 1036 tn Heb “When you enter.”
[18:10] 1037 tn Heb “you will come to.”
[18:10] 1038 tn Heb “broad of hands,” an idiom meaning “wide on both sides.”
[18:10] 1039 tn Heb “a place where there is no lack of anything that is in the earth.”
[18:11] 1040 tn Heb “They journeyed from there, from the tribe of the Danites, from Zorah and from Eshtaol, six hundred men, equipped with weapons of war.”
[18:12] 1041 tn Or “Mahaneh Dan”; the Hebrew term “Mahaneh” means “camp [of].” Many English versions retain the transliterated Hebrew expression, but cf. CEV “Dan’s Camp.”
[18:14] 1043 tc Codex Alexandrinus (A) of the LXX lacks the phrase “of Laish.”
[18:14] 1044 tn Heb “brothers.”
[18:15] 1045 tn Heb “turned aside.”
[18:15] 1046 tn Heb “Micah’s house.”
[18:15] 1047 tn Heb “they asked him concerning peace.”
[18:16] 1048 tn Heb “And the six hundred men, equipped with the weapons of war…from the sons of Dan.”
[18:17] 1049 tn Heb “went up, went in there, took.”
[18:17] 1050 tn Heb “six hundred men, equipped with the weapons of war.”
[18:18] 1051 tn Heb “These went into Micah’s house and took.”
[18:19] 1052 tn See the note on the word “adviser” in 17:10.
[18:19] 1053 tn Heb “Is it better for you to be priest for the house of one man or for you to be priest for a tribe, for a clan in Israel?”
[18:20] 1054 tn Heb “and went into the midst of the people.”
[18:21] 1055 tn Heb “They turned and went and put the children, the cattle, and the possessions in front of them.”
[18:22] 1056 tn Heb “the men who were in the houses near Micah’s house.”
[18:23] 1057 tn Heb “they”; the referent (the Danites) has been specified in the translation for clarity.
[18:24] 1058 tn Heb “What is this you say to me, ‘What to you?’”
[18:25] 1059 tn Heb “bitter in spirit.” This phrase is used in 2 Sam 17:8 of David and his warriors, who are compared to a bear robbed of her cubs.
[18:25] 1060 tn Heb “and you will gather up your life and the life of your house.”
[18:26] 1062 tn Heb “they were stronger than he.”
[18:27] 1063 tn Heb “they”; the referent (the Danites) has been specified in the translation for clarity.
[18:27] 1064 tn The Hebrew adds “with fire.” This has not been included in the translation for stylistic reasons, because it is redundant in English.
[18:28] 1065 tn Heb “it.” The Hebrew pronoun is feminine singular here, referring to the “city” (a grammatically feminine singular noun) mentioned in v. 27.
[18:28] 1066 map For location see Map1 A1; JP3 F3; JP4 F3.
[18:28] 1067 tn Heb “and a thing there was not to them with men.”
[18:28] 1068 tn Heb “it.” The Hebrew pronoun is feminine singular here, referring to the “city” (a grammatically feminine singular noun) mentioned in v. 27.
[18:28] 1069 tn Heb “They”; the referent (the Danites) has been specified in the translation for clarity.
[18:29] 1070 tn Heb “They called the name of the city Dan, after the name of Dan their father, who had been born to Israel.”
[18:30] 1071 tn Heb “erected for themselves.”
[18:30] 1073 tc Several ancient textual witnesses, including some LXX
[18:31] 1075 tn Heb “they set up for themselves.”
[18:31] 1076 tn Heb “the carved image that Micah had made.”
[18:31] 1077 tn Heb “the house of God.”
[19:1] 1078 tn Heb “a man, a Levite.”
[19:1] 1079 sn See the note on the word “concubine” in 8:31.
[19:1] 1080 map For location see Map5 B1; Map7 E2; Map8 E2; Map10 B4.
[19:2] 1081 tn Heb “and his concubine.” The pronoun (“she”) has been used in the translation for stylistic reasons.
[19:2] 1082 tn Or “was unfaithful to him.” Many have understood the Hebrew verb וַתִּזְנֶה (vattizneh) as being from זָנָה (zanah, “to be a prostitute”), but it may be derived from a root meaning “to be angry; to hate” attested in Akkadian (see HALOT 275 s.v. II זנה).
[19:2] 1083 tn Heb “went from him.”
[19:3] 1084 tn Heb “arose and came.”
[19:3] 1085 tn Heb “to speak to her heart to bring her back.”
[19:3] 1086 tn Or “young man.”
[19:3] 1087 tn Heb “he was happy to meet him.”
[19:5] 1088 tn Heb “and he arose to go.”
[19:5] 1089 tn Heb “Sustain your heart [with] a bit of food.”
[19:6] 1090 tn Heb “And they sat and ate, the two of them together, and they drank.”
[19:6] 1091 tn Heb “Be willing and spend the night so that your heart might be good.”
[19:7] 1092 tn Heb “and the man arose to go.”
[19:7] 1093 tn Heb “his father-in-law persuaded him and he again spent the night there.”
[19:8] 1094 tn Heb “Sustain your heart.” He is once more inviting him to stay for a meal.
[19:8] 1095 tn Heb “Wait until the declining of the day.”
[19:9] 1096 tn Heb “the man arose to go.”
[19:9] 1097 tn Or “young man.”
[19:9] 1098 tn Heb “the day is sinking to become evening.”
[19:9] 1099 tn Or “declining.”
[19:9] 1100 tn Heb “for your way and go to your tent.”
[19:10] 1101 tn Heb “and he arose and went.”
[19:10] 1102 tn Heb “to the front of.”
[19:10] 1103 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[19:10] 1104 tc Some ancient witnesses add “and his servant.”
[19:11] 1105 tn Heb “and the day was descending greatly.”
[19:11] 1106 tn Or “young man.”
[19:11] 1107 tn Heb “turn aside” (also in the following verse).
[19:12] 1108 tn Heb “who are not from the sons of Israel.”
[19:13] 1109 tn Or “young man.”
[19:13] 1110 tn Heb “we will enter one of the places.”
[19:14] 1111 tn Heb “and they passed by and went.”
[19:14] 1112 tn Heb “which belongs to Benjamin.”
[19:15] 1113 tn Heb “they turned aside there to enter to spend the night.”
[19:15] 1114 tn Heb “and he entered and sat down, and there was no one receiving them into the house to spend the night.”
[19:16] 1115 tn Heb “And look, an old man was coming from his work, from the field in the evening.”
[19:16] 1116 tn Heb “And the men of the place were Benjaminites.”
[19:17] 1117 tn Heb “the man, the traveler.”
[19:18] 1118 tn Heb “he”; the referent (the Levite) has been specified in the translation for clarity.
[19:18] 1119 map For location see Map5 B1; Map7 E2; Map8 E2; Map10 B4.
[19:18] 1120 tn Heb “I went to Bethlehem in Judah, but [to] the house of the LORD I am going.” The Hebrew text has “house of the LORD,” which might refer to the shrine at Shiloh. The LXX reads “to my house.”
[19:19] 1121 tn By calling his concubine the old man’s “female servant,” the Levite emphasizes their dependence on him for shelter.
[19:19] 1122 tc Some Hebrew
[19:20] 1123 tn Heb “Peace to you.”
[19:21] 1124 tn Heb “ate and drank.”
[19:22] 1125 tn Heb “they were making their heart good.”
[19:22] 1126 tn Heb “and look.”
[19:22] 1127 tn Heb “the men of the city, men, the sons of wickedness.” The phrases are in apposition; the last phrase specifies what type of men they were. It is not certain if all the men of the city are in view, or just a group of troublemakers. In 20:5 the town leaders are implicated in the crime, suggesting that all the men of the city were involved. If so, the implication is that the entire male population of the town were good-for-nothings.
[19:22] 1128 tn The Hitpael verb form appears to have an iterative force here, indicating repeated action.
[19:22] 1129 tn Heb “so we can know him.” On the surface one might think they simply wanted to meet the visitor and get to know him, but their hostile actions betray their double-talk. The old man, who has been living with them long enough to know what they are like, seems to have no doubts about the meaning of their words (see v. 23).
[19:24] 1130 tn Heb “his”; the referent (the visiting Levite) has been specified in the translation for clarity.
[19:24] 1131 tn Heb “what is good in your eyes.”
[19:25] 1132 tn Heb “he”; the referent (the Levite) has been specified in the translation for clarity.
[19:25] 1133 tn Heb “and he caused [her] to go outside to them.”
[19:25] 1134 tn Heb “knew,” in the sexual sense.
[19:26] 1135 tn The Hebrew term here translated “master,” is plural. The plural indicates degree here and emphasizes the Levite’s absolute sovereignty over the woman.
[19:26] 1136 tn Heb “The woman came at the turning of the morning and fell at the door of the house of the man where her master was until the light.”
[19:27] 1137 tn The Hebrew term here translated “master,” is plural. The plural indicates degree here and emphasizes the Levite’s absolute sovereignty over the woman.
[19:28] 1138 tn Heb “And the man took her on the donkey and arose and went to his place.”
[19:29] 1139 tn Heb “he carved her up by her bones into twelve pieces.”
[19:29] 1140 tn Heb “and he sent her through all the territory of Israel.”
[19:30] 1141 tn The words “the sight” are supplied in the translation for clarification.
[19:30] 1142 tn Heb “from the day.”
[19:30] 1143 tc Codex Alexandrinus (A) of the (original) LXX has the following additional words: “And he instructed the men whom he sent out, ‘Thus you will say to every male Israelite: “There has never been anything like this from the day the Israelites left Egypt till the present day.”’”
[20:1] 1144 sn Dan was located in the far north of the country, while Beer Sheba was located in the far south. This encompassed all the territory of the land of Canaan occupied by the Israelites.
[20:1] 1145 sn The land of Gilead was on the eastern side of the Jordan River.
[20:1] 1146 tn Heb “went out.”
[20:1] 1147 tn Heb “and the assembly was convened as one man.”
[20:2] 1148 tn Heb “the cornerstones”; or “the supports.” The word is used of leaders in only three other texts – 1 Sam 14:38; Isa 19:13; Zech 10:4.
[20:2] 1149 tn The words “which numbered” are supplied in the translation for clarification.
[20:4] 1150 tn Heb “The man, the Levite.”
[20:4] 1152 tn Heb “which belongs to Benjamin.”
[20:5] 1153 tn Heb “arose against me and surrounded against me the house at night.”
[20:6] 1154 tn Heb “her”; the referent is more naturally stated in English as “the pieces.”
[20:6] 1155 tn Heb “throughout all the territory of the inheritance of Israel.”
[20:6] 1156 tn Heb “a wicked and disgraceful [thing].”
[20:7] 1157 tn Heb “Look, all of you sons of Israel.”
[20:7] 1158 tn Heb “give for yourselves a word and advice here.”
[20:8] 1159 tn Heb “as one man.”
[20:8] 1160 tn Heb “to his tent.”
[20:8] 1161 tn Or “turn aside.”
[20:9] 1162 tn Heb “against her by lot.” The verb “we will go up” (נַעֲלֶה, na’aleh) has probably been accidentally omitted before “against her” (עָלֶיהָ, ’aleha).
[20:9] sn As the lot dictates. The Israelite soldiers intended to cast lots to determine which tribe would lead the battle charge (see v. 18).
[20:10] 1164 tn Heb “to do at their arrival in Geba of Benjamin according to all the disgraceful [thing] which he [collective = “Benjamin”] did in Israel.” Here “Geba” must be an error for “Gibeah.”
[20:11] 1165 tn Heb “gathered at the city as one man, united.”
[20:12] 1166 tc The MT reads the plural, but surely the singular (which is supported by the LXX and Vulgate) is preferable here.
[20:12] 1167 tn Heb “What is this wicked thing which happened among you?”
[20:13] 1168 tn Heb “the men, sons of wickedness.”
[20:13] 1169 tn Heb “and burn away wickedness from Israel.”
[20:14] 1170 tn Heb “assembled from the cities at Gibeah.”
[20:15] 1171 tn Heb “besides from the ones living in Gibeah they mustered seven hundred choice men.”
[20:16] 1172 tn Heb “And from all this people.”
[20:16] 1173 tn Heb “seven hundred choice men, bound/restricted in the right hand.” On the significance of the idiom, “bound/restricted in the right hand,” see the translator’s note on 3:15.
[20:16] 1174 tn “at a single hair and not miss.”
[20:17] 1175 tn Heb “a man of war.”
[20:18] 1176 map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.
[20:18] 1177 tn Heb “They arose and went up to Bethel and asked God, and the Israelites said.”
[20:18] 1178 tn Heb “Who should go up for us first for battle against the sons of Benjamin?”
[20:19] 1179 tn Heb “encamped.”
[20:20] 1180 tn Heb “the men of Israel.” The noun phrase has been replaced by the pronoun (“they”) in the translation for stylistic reasons.
[20:21] 1181 tn Heb “The sons of Benjamin came out of Gibeah and they struck down in Israel that day twenty-two thousand men to the ground.”
[20:22] 1182 tn Heb “The people, the men of Israel.”
[20:22] 1183 tn Or “encouraged one another.”
[20:23] 1184 tn Heb “I” (collective singular).
[20:23] 1185 tn Heb “approach for battle.”
[20:23] 1186 tn Heb “my brother” (collective singular).
[20:23] 1187 tn Heb “Go up against him” (collective singular).
[20:24] 1188 tn Heb “drew near to.”
[20:25] 1189 tn Heb “And Benjamin went out to meet them from Gibeah the second day, and they struck down among the sons of Israel eighteen thousand men to the ground, all of these were wielding the sword.”
[20:26] 1190 tn Heb “and all the people.”
[20:26] 1191 tn Heb “went up and came [to].”
[20:26] 1192 map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.
[20:26] 1193 tn Traditionally, “fasted.”
[20:26] 1194 tn Or “peace offerings.”
[20:28] 1195 tn Heb “standing before him.”
[20:28] 1196 tn Heb “I” (collective singular).
[20:28] 1197 tn Heb “my brother” (collective singular).
[20:28] 1198 tn Heb “I” (collective singular).
[20:28] 1199 tn Heb “him” (collective singular).
[20:30] 1200 tn Heb “the third day.”
[20:31] 1201 tn Heb “went out to meet.”
[20:31] 1202 tn Heb “and they were drawn away from the city.”
[20:31] 1203 tn Heb “from the army wounded ones.”
[20:31] 1204 map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.
[20:31] 1205 tn The words “they struck down” are supplied in the translation for clarification.
[20:32] 1206 tn Or “run away.”
[20:32] 1207 tn Heb “him” (collective singular).
[20:33] 1208 sn Verses 33-36a give a condensed account of the battle from this point on, while vv. 36b-48 offer a more detailed version of how the ambush contributed to Gibeah’s defeat.
[20:34] 1209 tn Heb “heavy”; or “severe.”
[20:34] 1210 tn Heb “And they did not know that touching against them was disaster.”
[20:35] 1211 tn Heb “And the sons of Israel struck down in Benjamin that day 25,100 men, all of these wielding the sword.”
[20:36] 1212 tn Heb “gave place to.”
[20:37] 1213 tn Heb “hurried and put off [their hiding place].”
[20:37] 1214 tn Heb “the men hiding in ambush.”
[20:37] 1215 tn Or “deployed.” The verb normally means “to lead” or “to draw.”
[20:38] 1216 tn Heb “they”; the referent (the men hiding in ambush) has been specified in the translation for clarity.
[20:39] 1217 tn Heb “turned in the battle.”
[20:39] 1218 tn Heb “And Benjamin began to strike down wounded ones among the men of Israel.”
[20:39] 1219 tn The words “they struck down” are supplied in the translation for clarification.
[20:40] 1220 tn Heb “Benjamin turned after him and, look, the whole city went up toward the sky.”
[20:41] 1221 tn Or “were terrified.”
[20:41] 1222 tn Heb “disaster touched against them.”
[20:42] 1223 tn Heb “clung to”; or “stuck close.”
[20:42] 1224 tn Heb “and those from the cities were striking them down in their midst.”
[20:43] 1225 tc The translation assumes the reading מִנּוֹחָה (minnokhah, “from Nohah”; cf. 1 Chr 8:2) rather than the MT’s מְנוּחָה (mÿnukhah, “resting place”).
[20:43] 1226 tn Heb “tread down, walk on.”
[20:43] 1227 tn Heb “unto the opposite of Gibeah toward the east.” Gibeah cannot be correct here, since the Benjaminites retreated from there toward the desert and Rimmon (see v. 45). A slight emendation yields the reading “Geba.”
[20:45] 1228 tn Heb “they”; the referent (the rest [of the Benjaminites]) has been specified in the translation for clarity.
[20:45] 1229 tn Heb “and they”; the referent (the Israelites) has been specified in the translation for clarity.
[20:45] 1230 tn Heb “gleaned.” The word is an agricultural term which pictures Israelites picking off the Benjaminites as easily as one picks grapes from the vine.
[20:45] 1231 tn Heb “stuck close after them.”
[20:46] 1232 sn The number given here (twenty-five thousand sword-wielding Benjaminites) is an approximate figure; v. 35 gives the more exact number (25,100). According to v. 15, the Benjaminite army numbered 26,700 (26,000 + 700). The figures in vv. 35 (rounded in vv. 44-46) and 47 add up to 25,700. What happened to the other 1,000 men? The most reasonable explanation is that they were killed during the first two days of fighting. G. F. Moore (Judges [ICC], 429) and C. F. Burney (Judges, 475) reject this proposal, arguing that the narrator is too precise and concerned about details to omit such a fact. However, the account of the first two days’ fighting emphasizes Israel’s humiliating defeat. To speak of Benjaminite casualties would diminish the literary effect. In vv. 35, 44-47 the narrator’s emphasis is the devastating defeat that Benjamin experienced on this final day of battle. To mention the earlier days’ casualties at this point is irrelevant to his literary purpose. He allows readers who happen to be concerned with such details to draw conclusions for themselves.
[20:46] 1233 tn Heb “So all the ones who fell from Benjamin were twenty-five thousand men, wielding the sword, in that day, all of these men of strength.
[20:48] 1234 tn Heb “to the sons of Benjamin.”
[20:48] 1235 tc The translation is based on the reading מֵעִיר מְתִים (me’ir mÿtim, “from a city of men,” i.e., “an inhabited city”), rather than the reading מֵעִיר מְתֹם (me’ir mÿtom, “from a city of soundness”) found in the Leningrad Codex (L).
[20:48] 1236 tn Heb “Also all the cities that were found they set on fire.”
[21:2] 1237 map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.
[21:2] 1238 tn Heb “and they lifted up their voice[s] and wept with great weeping.” Both the cognate accusative בְּכִי (bekhi, “weeping”) and the attributive adjective גָדוֹל (gadol, “great”) emphasize their degree of sorrow.
[21:4] 1240 tn Or “peace offerings.”
[21:5] 1241 tn Heb “A great oath there was concerning the one who did not go up before the Lord at Mizpah, saying, ‘He must surely be put to death.’”
[21:6] 1242 tn Or “felt sorry for.”
[21:6] 1243 tn Heb “cut off one.”
[21:7] 1244 tn Heb “What should we do for them, for the remaining ones, concerning wives?”
[21:8] 1245 tn Heb “Look, no one had come to the camp from Jabesh Gilead to the assembly.”
[21:9] 1246 tn Or “when the people were mustered.”
[21:9] 1247 tn Heb “and look.”
[21:10] 1248 tn Heb “men, sons of strength.”
[21:10] 1250 tn Heb “the edge of the sword.”
[21:11] 1251 tn Heb “And this is the thing that you will do.”
[21:11] 1252 tn Heb “every woman who is familiar with the bed of a male.”
[21:11] 1253 tc Some Greek witnesses (notably Codex Vaticanus [B]) add the words, “‘But the virgins you should keep alive.’ And they did so.” These additional words, which probably represent the original Hebrew text, can be retroverted: וְאֶת־הַבְּתוּלוֹת תְּחַיּוּ וַיַּעֲשׂוּ כֵן (ve’et-habbÿtulot tÿkhayyu vayya’asu khen). It is likely that a scribe’s eye jumped from the vav (ו) on וְאֶת (vÿ’et) to the initial vav of v. 11, accidentally leaving out the intervening letters. The present translation is based on this reconstruction.
[21:12] 1254 tn Heb “who had not known a man with respect to the bed of a male.”
[21:13] 1255 tn Heb “And all the assembly sent and spoke to the sons of Benjamin who were at the cliff of Rimmon and they proclaimed to them peace.”
[21:14] 1256 tn Heb “they”; the referent (the Israelites) has been specified in the translation for clarity.
[21:14] 1257 tn Heb “but they did not find for them enough.”
[21:15] 1258 tn Or “felt sorry for.”
[21:15] 1259 tn Heb “had made a gaping hole in.” The narrator uses imagery that compares Israel to a wall that has been breached.
[21:16] 1261 tn Heb “What should we do for the remaining ones concerning wives?”
[21:17] 1262 tn The Hebrew text has “and they said” at the beginning of the verse. For stylistic reasons the translation treats v. 17 as a continuation of the remarks of the leaders in v. 16.
[21:17] 1263 tn Heb “An inheritance for the remnant belonging to Benjamin, and a tribe from Israel will not be wiped away.” The first statement lacks a verb. Some prefer to emend the text to read, “How can an inheritance remain for the remnant of Benjamin?”
[21:18] 1264 tn Heb “But we are not able to give to them wives from our daughters.”
[21:18] 1265 tn Heb “is cursed.”
[21:19] 1266 map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.
[21:21] 1267 tn Heb “and look.”
[21:21] 1268 tn Heb “and look, when.”
[21:21] 1269 tn Heb “in the dances.”
[21:22] 1270 tc The (original) LXX and Vulgate read “to you.”
[21:22] 1271 tn The words “and let them be” are supplied in the translation for clarification.
[21:22] 1272 tn Heb “for we did not take each his wife in battle.”
[21:22] sn Through battle. This probably refers to the battle against Jabesh Gilead, which only produced four hundred of the six hundred wives needed.
[21:22] 1273 tn This sentence is not in the Hebrew text. It is supplied in the translation to clarify the logic of the statement.
[21:22] 1274 tc Heb “You did not give to them, now you are guilty.” The MT as it stands makes little sense. It is preferable to emend לֹא (lo’, “not”) to לוּא (lu’, “if”). This particle introduces a purely hypothetical condition, “If you had given to them [but you didn’t].” See G. F. Moore, Judges (ICC), 453-54.
[21:23] 1276 tn Heb “And they took wives according to their number from the dancing girls whom they abducted.”
[21:23] 1277 tn Heb “went and returned.”
[21:23] 1278 tn Heb “inheritance.”
[21:23] 1279 tn Heb “and lived in them.”
[21:24] 1280 tn Heb “his inheritance.”
[21:25] 1281 tn Heb “Each was doing what was right in his [own] eyes.”
[21:25] sn Each man did what he considered to be right. The Book of Judges closes with this note, which summarizes the situation of the Israelite tribes during this period.
[1:1] 1282 tn Heb “was old, coming into the days” (i.e., advancing in years).
[1:2] 1285 tn Heb “let them seek for my master, the king, a young girl, a virgin.” The third person plural subject of the verb is indefinite (see GKC 460 §144.f). The appositional expression, “a young girl, a virgin,” is idiomatic; the second term specifically defines the more general first term (see IBHS 230 §12.3b).
[1:2] 1286 tn Heb “and she will stand before the king.” The Hebrew phrase “stand before” can mean “to attend; to serve” (BDB 764 s.v. עָמַד).
[1:2] 1287 tn Heb “and she will lie down in your bosom.” The expression might imply sexual intimacy (see 2 Sam 12:3 [where the lamb symbolizes Bathsheba] and Mic 7:5), though v. 4b indicates that David did not actually have sex with the young woman.
[1:2] 1288 tn Heb “and my master, the king, will be warm.”
[1:3] 1289 tn Heb “through all the territory of Israel.”
[1:4] 1290 tn Heb “did not know her.”
[1:5] 1291 tn Heb “son of Haggith,” but since this formula usually designates the father (who in this case was David), the translation specifies that David was Adonijah’s father.
[1:5] sn Haggith was one of David’s wives (2 Sam 3:4; 2 Chr 3:2).
[1:5] 1292 tn Heb “lifting himself up.”
[1:5] 1294 tn Or “he acquired for himself.”
[1:5] 1295 tn Heb “to run ahead of him.”
[1:6] 1296 tn Or “disciplined.”
[1:6] 1297 tn Heb “did not correct him from his days.” The phrase “from his days” means “from his earliest days,” or “ever in his life.” See GKC 382 §119.w, n. 2.
[1:6] 1298 tn Heb “and she gave birth to him after Absalom.” This does not imply they had the same mother; Absalom’s mother was Maacah, not Haggith (2 Sam 3:4).
[1:7] 1299 tn Heb “his words were.”
[1:7] 1300 tn Heb “helped after” (i.e., stood by).
[1:7] 1301 tn Heb “Adonijah.” The proper name has been replaced by the pronoun (“him”) in the translation for stylistic reasons.
[1:8] 1302 tn Or “bodyguard” (Heb “mighty men”).
[1:9] 1304 tc The ancient Greek version omits this appositional phrase.
[1:10] 1305 tn Or “bodyguard” (Heb “mighty men”).
[1:11] 1306 tn Heb “Have you not heard?”
[1:11] 1307 tn Heb “and our master David does not know.”
[1:12] 1308 tn Heb “now, come.” The imperative of הָלַךְ (halakh) is here used as an introductory interjection. See BDB 234 s.v. חָלַךְ.
[1:13] 1310 tn Heb “come, go to.” The imperative of הָלַךְ (halakh) is here used as an introductory interjection. See BDB 234 s.v. חָלַךְ.
[1:13] 1311 tn Or “swear an oath to.”
[1:14] 1312 tn In the Hebrew text the sentence is introduced by the particle הִנֵּה (hinneh, “look”), which here draws attention to Nathan’s concluding word of assurance and support. For this use of the word, see HALOT 252 s.v. הִנֵּה.
[1:14] 1313 tc The Hebrew text reads, “I will come after you.”
[1:14] 1314 tn Heb “fill up [i.e., confirm] your words.”
[1:16] 1316 tn Heb “bowed low and bowed down to.”
[1:18] 1317 tc Instead of עַתָּה (’attah, “now”) many Hebrew
[1:18] 1318 tn Heb “you do not know [about it].”
[1:20] 1319 tc Many Hebrew
[1:20] 1320 tn Heb “the eyes of all Israel are upon you to declare to them who will sit on the throne of my master the king after him.”
[1:21] 1321 tn The words “if a decision is not made” are added for clarification.
[1:21] 1322 tn Heb “lies down with his fathers.”
[1:21] 1323 tn Heb “I and my son Solomon.” The order has been reversed in the translation for stylistic reasons.
[1:21] 1324 tn Heb “will be guilty”; NASB “considered offenders”; TEV “treated as traitors.”
[1:22] 1325 tn Heb “look.” The particle הִנֵּה (hinneh) here draws attention to Nathan’s arrival and invites the audience to view the scene through the eyes of the participants.
[1:23] 1326 tn Heb “ground.” Since this was indoors, “floor” is more appropriate than “ground.”
[1:25] 1328 tn Heb “eating and drinking.”
[1:25] 1329 tn Heb “let the king, Adonijah, live!”
[1:27] 1330 tc Many Hebrew
[1:27] 1331 tn Heb “From my master the king is this thing done, and you did not make known to your servants who will sit on the throne of my master the king after him?”
[1:28] 1332 tn Heb “answered and said.”
[1:28] 1333 sn Summon Bathsheba. Bathsheba must have left the room when Nathan arrived (see 1:22).
[1:28] 1334 tn Heb “she came before the king and stood before the king.”
[1:29] 1335 tn Or “ransomed my life.”
[1:30] 1336 tn Or “carry out, perform.”
[1:31] 1337 tn Heb “bowed low, face [to] the ground, and bowed down to the king.”
[1:32] 1338 sn Summon…Nathan. Nathan must have left the room when Bathsheba reentered.
[1:33] 1339 tn Heb “the king.”
[1:33] 1340 tn The plural form is used in the Hebrew text to indicate honor and authority.
[1:33] 1341 tn Heb “mount Solomon my son on the mule that belongs to me and take him down to Gihon.”
[1:34] 1342 tn Or “designate” (i.e., by anointing with oil).
[1:35] 1343 tn Or “commanded.”
[1:36] 1344 tn Heb “answered and said.”
[1:36] 1346 tn Heb “So may the
[1:37] 1347 tn Heb “and may he make his throne greater than the throne of my master King David.”
[1:38] 1348 sn The Kerethites and Pelethites were members of David’s royal guard (see 2 Sam 8:18). The Kerethites may have been descendants of an ethnic group originating in Crete.
[1:39] 1349 tn Heb “the horn of oil.” This has been specified as olive oil in the translation for clarity.
[1:39] sn A horn filled with oil. An animal’s horn was used as an oil flask in the anointing ceremony.
[1:40] 1351 tn Heb “and all the people went up after him, and the people were playing flutes and rejoicing with great joy and the ground split open at the sound of them.” The verb בָּקַע (baqa’, “to split open”), which elsewhere describes the effects of an earthquake, is obviously here an exaggeration for the sake of emphasis.
[1:41] 1352 tn Heb “And Adonijah and all the guests who were with him heard, now they had finished eating.”
[1:41] 1353 tn Heb “Why is the city’s sound noisy?”
[1:42] 1354 tn The Hebrew text has “look” at this point. The particle הִנֵּה (hinneh), “look draws attention to Jonathan’s arrival and invites the audience to view the scene through the eyes of the participants.
[1:42] 1356 tn Heb “you are a man of strength [or “ability”] and you bring a message [that is] good.” Another option is to understand the phrase אִישׁ חַיִל (’ish khayil) in the sense of “a worthy man,” that is “loyal.” See also 1 Kgs 1:52 and HALOT 311 s.v. חַיִל.
[1:43] 1357 tn Heb “answered and said.”
[1:43] 1358 tn For a similar use of אֲבָל (’aval), see Gen 17:19, where God rejects Abraham’s proposal and offers an alternative.
[1:43] 1359 tn The plural form is used in the Hebrew text to indicate honor and authority.
[1:45] 1360 tn I.e., designated by anointing with oil.
[1:46] 1361 tn Heb “And also Solomon sits on the throne of the kingdom.”
[1:47] 1362 tn Heb “to bless.”
[1:47] 1363 tn The plural form is used in the Hebrew text to indicate honor and authority.
[1:47] 1364 tc Many Hebrew
[1:47] 1365 tn Heb “make the name of Solomon better than your name, and make his throne greater than your throne.” The term שֵׁם (shem, “name”) is used here of one’s fame and reputation.
[1:47] 1366 tn Or “bowed down; worshiped.”
[1:48] 1367 tn The Hebrew text reads, “and the king said.”
[1:48] 1368 tn Or “Blessed be the
[1:48] 1369 tn Heb “and my eyes are seeing.”
[1:49] 1370 tn Or “were afraid, trembled.”
[1:50] 1371 sn Grabbed hold of the horns of the altar. The “horns” of the altar were the horn-shaped projections on the four corners of the altar (see Exod 27:2). By going to the holy place and grabbing hold of the horns of the altar, Adonijah was seeking asylum from Solomon.
[1:51] 1372 tn Heb “King Solomon.” The name and title have been replaced by the pronoun (“you”) in the translation for stylistic reasons.
[1:51] 1373 tn Or “swear an oath to.”
[1:52] 1374 tn Heb “if he is a man of strength [or ability].” In this context, where Adonijah calls himself a “servant,” implying allegiance to the new king, the phrase אִישׁ חַיִל (’ish khayil) probably carries the sense of “a worthy man,” that is, “loyal” (see HALOT 311 s.v. חַיִל).
[1:52] 1375 tn Heb “but if evil is found in him.”
[1:53] 1376 tn Heb “sent and they brought him down.”
[1:53] 1377 tn Heb “Go to your house.”
[2:1] 1378 tn Heb “and the days of David approached to die.”
[2:2] 1380 tn Heb “going the way of all the earth.”
[2:3] 1381 tn Heb “keep the charge of the
[2:3] 1382 tn Heb “by walking in his ways.”
[2:3] 1384 tn Heb “then you will cause to succeed all which you do and all which you turn there.”
[2:4] 1385 tn Heb “then the
[2:4] 1386 tn Heb “guard their way.”
[2:4] 1387 tn Heb “by walking before me in faithfulness.”
[2:4] 1390 tn Heb “there will not be cut off from you a man from upon the throne of Israel.”
[2:5] 1391 tn Heb “what he did to the two commanders…and he killed them.”
[2:5] 1392 tn Heb “he shed the blood of battle in peace.”
[2:5] 1393 tn Heb “and he shed the blood of battle when he killed which is on his waist and on his sandal[s] which are on his feet.” That is, he covered himself with guilt and his guilt was obvious to all who saw him.
[2:6] 1394 tn Heb “according to your wisdom.”
[2:6] 1395 tn Heb “and do not bring down his grey hair in peace [to] Sheol.”
[2:7] 1396 tn Heb “do loyalty with”; or “act faithfully toward.”
[2:7] 1397 tn Heb “and let them be among the ones who eat [at] your table.”
[2:7] 1398 tn Heb “drew near to.”
[2:8] 1399 tn Heb “Look, with you is Shimei….”
[2:8] 1400 tn Heb “and he cursed me with a horrible curse on the day I went to Mahanaim.”
[2:8] 1401 tn Or “swore an oath to.”
[2:9] 1403 tc The Lucianic recension of the Old Greek and the Vulgate have here “you” rather than “now.” The two words are homonyms in Hebrew.
[2:9] 1404 tn Heb “what you should do to him.”
[2:9] 1405 tn Heb “bring his grey hair down in blood [to] Sheol.”
[2:10] 1406 tn Heb “and David lay down with his fathers.”
[2:10] 1407 sn The phrase the city of David refers here to the fortress of Zion in Jerusalem, not to Bethlehem. See 2 Sam 5:7.
[2:11] 1408 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[2:13] 1410 tn Heb “[in] peace.”
[2:14] 1411 tn Heb “and he said.”
[2:15] 1413 tn Heb “set their face to me to be king.”
[2:15] 1414 tn Heb “and the kingdom turned about and became my brother’s, for from the
[2:16] 1415 tn Heb “Do not turn back my face.”
[2:16] 1416 tn Heb “She said, ‘Speak!’”
[2:17] 1417 tn Heb “Say to Solomon the king, for he will not turn back your face, that he might give to me Abishag the Shunammite for a wife.”
[2:18] 1418 tn Heb “[It is] good!”
[2:19] 1420 tn Heb “he set up a throne for the mother of the king.”
[2:20] 1421 tn Or “I’d like to make just one request of you.”
[2:20] 1422 tn Heb “Do not turn back my face.”
[2:20] 1423 tn Heb “and the king said to her.”
[2:22] 1424 tn Heb “for Adonijah.”
[2:23] 1425 tn Heb “So may God do to me, and so may he add.”
[2:23] 1426 tn Heb “if with his life Adonijah has not spoken this word.”
[2:25] 1428 tn The Hebrew text adds, “by the hand of.”
[2:25] 1429 tn Heb “and he struck him and he died.”
[2:26] 1431 tn Heb “you are a man of death.”
[2:26] 1432 tn Heb “and because you suffered through all which my father suffered.”
[2:27] 1433 tn Heb “Solomon drove out Abiathar from being a priest to the
[2:27] 1434 tn Heb “fulfilling the word of the
[2:28] 1435 tn Heb “turned after” (also later in this verse).
[2:28] 1436 tn Heb “Joab.” The proper name has been replaced by the pronoun (“he”) in the translation for stylistic reasons.
[2:28] 1437 sn Grabbed hold of the horns of the altar. The “horns” of the altar were the horn-shaped projections on the four corners of the altar (see Exod 27:2). By going to the holy place and grabbing hold of the horns of the altar, Joab was seeking asylum from Solomon.
[2:29] 1438 tn Heb “and it was related to King Solomon.”
[2:29] 1439 tn Heb “so Solomon sent Benaiah son of Jehoiada, saying.”
[2:30] 1440 tn Heb “saying, “In this way Joab spoke and in this way he answered me.”
[2:31] 1442 tn Heb “take away the undeserved bloodshed which Joab spilled from upon me and from upon the house of my father.”
[2:32] 1443 tn Heb “The
[2:32] 1444 tn Heb “because he struck down two men more innocent and better than he and he killed them with the sword, and my father David did not know.”
[2:33] 1446 tn Heb “his throne.”
[2:34] 1447 tn Heb “struck him and killed him.” The referent (Joab) has been specified in the translation for clarity.
[2:35] 1449 tc The Old Greek translation includes after v. 35 some fourteen verses that are absent from the MT.
[2:36] 1450 tn Heb “sent and summoned.”
[2:36] 1451 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[2:36] 1452 tn Heb “and you may not go out from there here or there.”
[2:37] 1453 tn Heb “your blood will be upon your head.”
[2:38] 1454 tn Heb “Good is the word, as my master the king has spoken.”
[2:38] 1455 tn Heb “so your servant will do.”
[2:38] 1456 tn Heb “many days.”
[2:42] 1457 tn Heb “sent and summoned.”
[2:42] 1458 tn Heb “Is it not [true]…?” In the Hebrew text the statement is interrogative; the rhetorical question expects the answer, “Of course it is.”
[2:42] 1459 tn Heb “here or there.”
[2:42] 1460 tn Heb “good is the word; I have heard.”
[2:43] 1461 tn Heb “Why have you not kept the oath [to] the
[2:44] 1462 tn Heb “You know all the evil, for your heart knows, which you did to David my father.”
[2:44] 1463 tn Heb “The
[2:46] 1466 tn “The king commanded Benaiah son of Jehoiada and he went out and struck him down and he died.”
[2:46] 1467 tn “And the kingdom was established in the hand of Solomon.”
[3:1] 1468 sn The phrase City of David refers here to the fortress of Zion in Jerusalem, not to Bethlehem. See 2 Sam 5:7.
[3:1] 1469 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[3:2] 1470 sn Offering sacrifices at the high places. The “high places” were places of worship that were naturally or artificially elevated.
[3:2] 1471 tn Heb “for the name of the
[3:3] 1472 tn Heb “Solomon loved the
[3:3] 1473 tn Or “policies, rules.”
[3:4] 1474 tn Heb “for it was the great high place.”
[3:4] 1475 tn The verb form is an imperfect, which is probably used here in a customary sense to indicate continued or repeated action in past time. See GKC 314 §107.b.
[3:5] 1476 tn Or “revealed himself.”
[3:6] 1479 tn Heb “walked before.”
[3:6] 1480 tn Heb “in faithfulness and in innocence and in uprightness of heart with you.”
[3:6] 1481 tn Heb “and you have kept to him this great loyalty and you gave to him a son [who] sits on his throne as this day.”
[3:7] 1482 tn Heb “and I do not know going out or coming in.”
[3:8] 1483 tn There is no verb expressed in the Hebrew text; “stands” is supplied in the translation for clarification.
[3:8] 1484 tn Heb “your people whom you have chosen.”
[3:9] 1485 tn Heb “a hearing heart.” (The Hebrew term translated “heart” often refers to the mental faculties.)
[3:9] 1487 tn Heb “to understand between good and evil.”
[3:9] 1488 tn Heb “for”; the word “otherwise” is used to reflect the logical sense of the statement.
[3:9] 1489 tn Heb “who is able?” The rhetorical question anticipates the answer, “no one.”
[3:9] 1491 tn Heb “your numerous people.”
[3:10] 1492 tn The Hebrew term translated “Lord” here and in v.15 is אֲדֹנָי (’adonay).
[3:10] 1493 tn Heb “And the thing was good in the eyes of the Lord, for Solomon asked for this thing.”
[3:11] 1494 tn Heb “because you asked for this thing, and did not ask for yourself many days and did not ask for yourself riches and did not ask for the life of your enemies, but you asked for yourself understanding to hear judgment.”
[3:12] 1495 tn This statement is introduced in the Hebrew text by the particle הִנֵּה (hinneh, “look”) which draws attention to and emphasizes what follows.
[3:12] 1496 tn Heb “I am doing according to your words.” The perfect tense is sometimes used of actions occurring at the same time a statement is made.
[3:12] 1497 tn This statement is introduced by the particle הִנֵּה (hinneh, “look”) which draws attention to and emphasizes what follows. The translation assumes that the perfect tense here indicates that the action occurs as the statement is made (i.e., “right now I give you”).
[3:12] 1498 tn Heb “heart.” (The Hebrew term translated “heart” often refers to the mental faculties.)
[3:12] 1499 tn Heb “so that there has not been one like you prior to you, and after you one will not arise like you.”
[3:13] 1500 tn The translation assumes that the perfect tense here indicates that the action occurs as the statement is made.
[3:13] 1501 tn Heb “so that there is not one among the kings like you all your days.” The LXX lacks the words “all your days.”
[3:14] 1502 tn Heb “walk in my ways.”
[3:14] 1505 tn Heb “I will lengthen your days.”
[3:15] 1506 tn Heb “and look, a dream.”
[3:15] 1507 tn Or “tokens of peace”; NIV, TEV “fellowship offerings.”
[3:18] 1508 sn There was no one else in the house except the two of us. In other words, there were no other witnesses to the births who could identify which child belonged to which mother.
[3:19] 1510 tn Heb “lay, slept.”
[3:21] 1512 tn Heb “look, it was not my son to whom I had given birth.”
[3:22] 1513 tn Heb “they spoke before the king.” Another option is to translate, “they argued before the king.”
[3:26] 1514 tn Heb “the woman whose son was alive.”
[3:26] 1515 tn Heb “for her compassions grew warm for her son.”
[3:26] 1516 tn The infinitive absolute before the negated jussive emphasizes the main verb.
[3:28] 1517 tn Heb “feared,” perhaps in the sense, “stood in awe of.”
[3:28] 1519 tn Heb “the wisdom of God within him.”
[4:3] 1520 tn Heb “were scribes”; NASB, NIV, NRSV “secretaries”; TEV, NLT “court secretaries.”
[4:5] 1523 tn Heb “close associate of”; KJV, ASV, NASB “the king’s friend” (a title for an adviser, not just an acquaintance).
[4:6] 1524 tn Heb “over the house.”
[4:6] 1526 sn The work crews. This Hebrew word (מַס, mas) refers to a group of laborers conscripted for royal or public service.
[4:12] 1527 map For location see Map1 D4; Map2 C1; Map4 C2; Map5 F2; Map7 B1.
[4:21] 1528 sn Beginning with 4:21, the verse numbers through 5:18 in the English Bible differ from the verse numbers in the Hebrew text (BHS), with 4:21 ET = 5:1 HT, 4:22 ET = 5:2 HT, etc., through 5:18 ET = 5:32 HT. Beginning with 6:1 the numbering of verses in the English Bible and the Hebrew text is again the same.
[4:21] 1529 tn Heb “the River” (also in v. 24). This is the standard designation for the Euphrates River in biblical Hebrew.
[4:21] 1530 tn Heb “[They] were bringing tribute and were serving Solomon all the days of his life.”
[4:22] 1531 tn Heb “the food of Solomon for each day was.”
[4:22] 1532 tn As a unit of dry measure a cor was roughly equivalent to six bushels.
[4:23] 1533 tn The words “in the stall” are added for clarification; note the immediately following reference to cattle from the pasture.
[4:24] 1534 tn Heb “because.” The words “his royal court was so large” are added to facilitate the logical connection with the preceding verse.
[4:24] 1535 sn Tiphsah. This was located on the Euphrates River.
[4:24] 1536 tn Heb “for he was ruling over all [the region] beyond the River, from Tiphsah to Gaza, over all the kingdoms beyond the River, and he had peace on every side all around.”
[4:25] 1537 tn Heb “Judah and Israel lived securely, each one under his vine and under his fig tree, from Dan to Beer Sheba, all the days of Solomon.”
[4:26] 1538 tn The Hebrew text has “40,000,” but this is probably an inflated number (nevertheless it is followed by KJV, ASV, NASB, NRSV, TEV, CEV). Some Greek
[4:27] 1539 tn Heb “everyone who drew near to the table of King Solomon.”
[4:28] 1540 tn Heb “barley and straw for the horses and the steeds they brought to the place which was there, each according to his measure.”
[4:29] 1541 tn Heb “heart,” i.e., mind. (The Hebrew term translated “heart” often refers to the mental faculties.)
[4:30] 1542 tn Heb “the wisdom of Solomon was greater than the wisdom of all the sons of the east and all the wisdom of Egypt.”
[4:31] 1543 tn Heb “his name was in all the surrounding nations.”
[4:33] 1545 tn Heb “he spoke about plants.”
[4:33] 1546 tn Heb “he spoke about.”
[4:34] 1547 tn Heb “the wisdom of Solomon.”
[5:1] 1548 sn The verse numbers in the English Bible differ from those in the Hebrew text (BHS) here; 5:1-18 in the English Bible corresponds to 5:15-32 in the Hebrew text. See the note at 4:21.
[5:1] 1549 map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.
[5:1] 1550 tn Heb “his servants.”
[5:3] 1551 tn Heb “a house for the name of the
[5:3] 1552 tn Heb “because of the battles which surrounded him until the
[5:5] 1553 tn Heb “Look, I am saying.”
[5:5] 1554 tn Heb “a house for the name of the
[5:5] 1555 tn Heb “a house for my name.” The word “name” sometimes refers to one’s reputation or honor. The “name” of the
[5:7] 1556 tn Or “Blessed be the
[5:8] 1558 tn Heb “I will satisfy all your desire with respect to cedar wood and with respect to the wood of evergreens.”
[5:9] 1559 tn Heb “I will place them [on? as?] rafts in the sea to the place where you designate to me.” This may mean he would send them by raft, or that he would tie them in raft-like bundles, and have ships tow them down to an Israelite port.
[5:9] 1560 tn Heb “smash them,” i.e., untie the bundles.
[5:9] 1561 tn Heb “as for you, you will satisfy my desire by giving food for my house.”
[5:10] 1562 tn Heb “and Hiram gave to Solomon cedar wood and the wood of evergreens, all his desire.”
[5:11] 1563 sn As a unit of dry measure a cor was roughly equivalent to six bushels.
[5:11] 1564 tn Heb “his house.”
[5:11] 1565 tc The Hebrew text has “twenty cors,” but the ancient Greek version and the parallel text in 2 Chr 2:10 read “twenty thousand baths.”
[5:11] sn A bath was a liquid measure equivalent to almost six gallons.
[5:11] 1567 tn Heb “and Solomon supplied Hiram with twenty thousand cors of wheat…pure olive oil. So Solomon would give to Hiram year by year.”
[5:12] 1568 tn Heb “a covenant,” referring to a formal peace treaty or alliance.
[5:13] 1569 tn Heb “raised up.”
[5:13] 1570 sn Work crews. This Hebrew word (מַס, mas) refers to a group of laborers conscripted for royal or public service.
[5:14] 1571 tn Heb “was over.”
[5:15] 1572 tn Heb “carriers of loads.”
[5:15] 1573 tn Heb “cutters” (probably of stones).
[5:16] 1574 tc Some Greek
[5:16] 1575 tn Heb “besides thirty-three hundred from the officials of Solomon’s governors who were over the work, the ones ruling over the people, the ones doing the work.”
[5:17] 1576 tn Heb “and the king commanded.”
[5:18] 1577 tn Heb “builders.”
[5:18] 1578 tn Heb “the Gebalites.” The reading is problematic and some emend to a verb form meaning, “set the borders.”
[5:18] 1579 tc The LXX includes the words “for three years.”
[6:1] 1580 sn During the month Ziv. This would be April-May, 966
[6:2] 1581 tn Heb “sixty cubits.” A cubit was a unit of measure roughly equivalent to 18 inches or 45 cm. Measurements in vv. 2-10 have been converted to feet in the translation for clarity.
[6:2] 1582 tn Heb “twenty cubits.”
[6:2] 1583 tn Heb “thirty cubits.”
[6:3] 1584 tn Heb “twenty cubits.”
[6:3] 1585 tn Heb “ten cubits.”
[6:5] 1586 tn Heb “and he built on the wall of the temple an extension all around, the walls of the temple all around, for the main hall and for the holy place, and he made side rooms all around.”
[6:6] 1587 tn Heb “five cubits.”
[6:6] 1588 tn Heb “six cubits.”
[6:6] 1589 tn Heb “seven cubits.”
[6:6] 1590 tn Or “offsets” (ASV, NAB, NASB, NRSV); NIV “offset ledges.”
[6:6] 1591 tn Heb “so that [the beams] would not have a hold in the walls of the temple.”
[6:7] 1592 tn Heb “finished stone of the quarry,” i.e., stones chiseled and shaped at the time they were taken out of the quarry.
[6:8] 1593 tc The Hebrew text has “middle,” but the remainder of the verse suggests this is an error.
[6:8] 1594 tn Heb “by stairs they went up.” The word translated “stairs” occurs only here. Other options are “trapdoors” or “ladders.”
[6:8] 1595 tc The translation reads with a few medieval Hebrew
[6:9] 1596 tn Heb “ built the house and completed it.”
[6:9] 1597 tn Heb “the house.”
[6:9] 1598 tn The word occurs only here; the precise meaning is uncertain.
[6:9] 1599 tn Heb “and rows with cedar wood.”
[6:10] 1600 tn Heb “five cubits.” This must refer to the height of each floor or room.
[6:11] 1601 tc The LXX lacks vv. 11-14.
[6:11] 1602 tn Heb “the word of the
[6:12] 1605 tn Heb “and keep all my commandments by walking in them.”
[6:12] 1606 tn Heb “I will establish my word with you which I spoke to David your father.”
[6:14] 1607 tn Heb “ built the house and completed it.”
[6:15] 1608 tc The MT reads קִירוֹת (qirot, “walls”), but this should be emended to קוֹרוֹת (qorot, “rafters”). See BDB 900 s.v. קוֹרָה.
[6:16] 1609 tn Heb “He built twenty cubits from the rear areas of the temple with cedar planks from the floor to the walls, and he built it on the inside for an inner sanctuary, for a holy place of holy places.”
[6:16] 1610 tc The MT has קְלָעִים (qÿla’im, “curtains”), but this should be emended to קוֹרוֹת (qorot, “rafters”). See BDB 900 s.v. קוֹרָה.
[6:17] 1611 tn Heb “and the house was forty cubits, that is, the main hall before it.”
[6:18] 1612 tn Heb “Cedar was inside the temple, carvings of gourds (i.e., gourd-shaped ornaments) and opened flowers; the whole was cedar, no stone was seen.”
[6:20] 1613 tn Heb “twenty cubits” (this measurement occurs three times in this verse).
[6:20] 1614 tn Heb “with plated gold” (or perhaps, “with pure gold”).
[6:20] 1615 tn Heb “he plated [the] altar of cedar.”
[6:21] 1616 tn Heb “with plated gold” (or perhaps, “with pure gold”).
[6:22] 1618 tn Heb “all the temple he plated with gold until all the temple was finished; and the whole altar which was in the inner sanctuary he plated with gold.”
[6:23] 1619 tn Heb “ten cubits” (a cubit was a unit of measure roughly equivalent to 18 inches or 45 cm).
[6:24] 1620 tn Heb “The first wing of the [one] cherub was five cubits, and the second wing of the cherub was five cubits, ten cubits from the tips of his wings to the tips of his wings.”
[6:25] 1621 tn Heb “and the second cherub was ten cubits, the two cherubs had one measurement and one shape.”
[6:26] 1622 tn Heb “the height of the first cherub was ten cubits; and so was the second cherub.”
[6:27] 1623 tn Heb “in the midst of the inner house,” i.e., in the inner sanctuary.
[6:27] 1624 tn Heb “and their wings were in the middle of the room, touching wing to wing.”
[6:29] 1625 sn Inside and out probably refers to the inner and outer rooms within the building.
[6:29] 1626 tn Heb “carved engravings of carvings.”
[6:30] 1627 sn Inside and out probably refers to the inner and outer rooms within the building.
[6:31] 1628 tn Heb “the pillar, doorposts, a fifth part” (the precise meaning of this description is uncertain).
[6:32] 1629 tn Heb “carved carvings of.”
[6:32] 1630 tn Heb “he plated [with] gold” (the precise object is not stated).
[6:32] 1631 tn Heb “and he hammered out the gold on the cherubs and the palm trees.”
[6:33] 1632 tn Heb “and so he did at the entrance of the main hall, doorposts of olive wood, from a fourth.”
[6:34] 1633 tn The words “he also made” are added for stylistic reasons.
[6:34] 1634 tc Heb “two of the leaves of the first door were folding, and two of the leaves of the second door were folding.” In the second half of the description, the MT has קְלָעִים (qÿla’im, “curtains”), but this is surely a corruption of צְלָעִים (tsÿla’im, “leaves”) which appears in the first half of the statement.
[6:37] 1635 sn In the month Ziv. This would be April-May, 966
[6:37] 1636 tn The words “of Solomon’s reign” are added for clarification. See v. 1.
[6:38] 1637 sn In the month Bul. This would be October-November 959
[6:38] 1638 tn Heb “he built it in seven years.”
[7:1] 1639 tn Heb “His house Solomon built in thirteen years and he completed all his house.”
[7:2] 1641 sn The Palace of the Lebanon Forest. This name was appropriate because of the large amount of cedar, undoubtedly brought from Lebanon, used in its construction. The cedar pillars in the palace must have given it the appearance of a forest.
[7:2] 1642 tn Heb “one hundred cubits.”
[7:2] 1643 tn Heb “fifty cubits.”
[7:2] 1644 tn Heb “thirty cubits.”
[7:4] 1645 tn Heb “and framed [windows in] three rows, and opening to opening three times.” The precise meaning of this description is uncertain. Another option might be, “overhung [in] three rows.” This might mean they were positioned high on the walls.
[7:5] 1646 tn Heb “all of the doors and doorposts.”
[7:5] 1647 sn Rectangular in shape. That is, rather than arched.
[7:5] 1648 tn Heb “and all the entrances and the doorposts [had] four frames, and in front of opening to opening three times” (the precise meaning of the description is uncertain).
[7:6] 1649 tn Heb “a porch of pillars.”
[7:6] 1650 tn Heb “fifty cubits.”
[7:6] 1651 tn Heb “thirty cubits.”
[7:6] 1652 tn Heb “and a porch was in front of them (i.e., the aforementioned pillars) and pillars and a roof in front of them (i.e., the aforementioned pillars and porch).” The precise meaning of the term translated “roof” is uncertain; it occurs only here and in Ezek 41:25-26.
[7:7] 1653 tn Heb “and a porch for the throne, where he was making judicial decisions, the Porch of Judgment, he made.”
[7:7] 1654 tc The Hebrew text reads, “from the floor to the floor.” The second occurrence of the term הַקַּרְקָע (haqqarqa’, “the floor”) is probably an error; one should emend to הַקּוֹרוֹת (haqqorot, “the rafters”). See 6:16.
[7:8] 1655 tn Heb “and his house where he lived, the other court [i.e., as opposed to the great court], separated from the house belonging to the hall, was like this work [i.e., this style of architecture].”
[7:8] 1656 tn Heb “and a house he was making for the daughter of Pharaoh, whom Solomon had taken, like this porch.”
[7:9] 1657 tn Or “valuable” (see 5:17).
[7:9] 1658 tn Heb “according to the measurement of chiseled [stone].”
[7:9] 1659 tn Heb “inside and out.”
[7:9] 1660 tn The precise meaning of the Hebrew word טְפָחוֹת (tÿfakhot) is uncertain, but it is clear that the referent stands in opposition to the foundation.
[7:10] 1661 tn Heb “stones of ten cubits and stones of eight cubits” (it is unclear exactly what dimension is being measured). If both numbers refer to the length of the stones (cf. NCV, CEV, NLT), then perhaps stones of two different sizes were used in some alternating pattern.
[7:11] 1662 tn Heb “on top,” or “above.”
[7:11] 1663 tn Or “valuable” (see 5:17).
[7:11] 1664 tn Heb “according to the measurement of chiseled [stone].”
[7:12] 1665 tn Or “the porch of the temple.”
[7:13] 1666 tn Heb “King Solomon sent and took Hiram from Tyre.” In 2 Chr 2:13 (MT v. 12) and 4:11, 16 his name is spelled “Huram.”
[7:13] 1667 map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.
[7:14] 1668 tn 2 Chr 2:14 (13 HT) says “from the daughters of Dan.”
[7:14] 1669 tn Heb “he was filled with the skill, understanding, and knowledge.”
[7:15] 1670 tn Heb “eighteen cubits.”
[7:15] 1671 tn Heb “twelve cubits.”
[7:16] 1672 tn Heb “two capitals he made to place on the tops of the pillars, cast in bronze; five cubits was the height of the first capital, and five cubits was the height of the second capital.”
[7:17] 1673 tn Heb “there were seven for the first capital, and seven for the second capital.”
[7:18] 1674 tn Heb “he made the pillars, and two rows surrounding one latticework to cover the capitals which were on top of the pomegranates, and so he did for the second latticework.” The translation supplies “pomegranates” after “two rows,” and understands “pillars,” rather than “pomegranates,” to be the correct reading after “on top of.” The latter change finds support from many Hebrew
[7:19] 1675 tn Heb “the capitals which were on the top of the pillars were the work of lilies, in the porch, four cubits.” It is unclear exactly what dimension is being measured.
[7:20] 1676 tn Heb “and the capitals on the two pillars, also above, close beside the bulge which was beside the latticework, two hundred pomegranates in rows around, on the second capital.” The precise meaning of the word translated “bulge” is uncertain.
[7:21] 1678 sn The name Jakin appears to be a verbal form and probably means, “he establishes.”
[7:21] 1680 sn The meaning of the name Boaz is uncertain. For various proposals, see BDB 126-27 s.v. בעז. One attractive option is to revocalize the name as בְּעֹז (be’oz, “in strength”) and to understand it as completing the verbal form on the first pillar. Taking the words together and reading from right to left, one can translate the sentence, “he establishes [it] in strength.”
[7:23] 1681 tn Heb “He made the sea, cast.”
[7:23] sn This large basin that was mounted on twelve bronze bulls and contained water for the priests to bathe themselves (2 Chr 4:6; cf. Exod 30:17-21).
[7:23] 1682 tn Heb “ten cubits.”
[7:23] 1683 tn Heb “five cubits.”
[7:23] 1684 tn Heb “and a measuring line went around it thirty cubits all around.”
[7:24] 1685 tn Heb “The Sea.” The proper noun has been replaced by the pronoun (“it”) in the translation for stylistic reasons.
[7:24] 1686 tn Or “gourd-shaped ornaments.”
[7:24] 1687 tn Heb “ten cubits surrounding the sea all around.” The precise meaning of this description is uncertain.
[7:24] 1688 tn Heb “the gourd-shaped ornaments were in two rows, cast in its casting.”
[7:25] 1689 tn Heb “all their hindquarters were toward the inside.”
[7:26] 1690 tn Heb “two thousand baths” (a bath was a liquid measure roughly equivalent to six gallons).
[7:27] 1691 tn Heb “four cubits.”
[7:27] 1692 tn Heb “four cubits.”
[7:27] 1693 tn Heb “three cubits.”
[7:29] 1694 tn The precise meaning of these final words is uncertain. A possible literal translation would be, “wreaths, the work of descent.”
[7:30] 1695 tn The precise meaning of this last word, translated “wreaths,” is uncertain.
[7:31] 1696 tn Heb “And its opening from the inside to the top and upwards [was] a cubit, and its opening was round, the work of a stand, a cubit-and-a-half.” The precise meaning of this description is uncertain.
[7:31] 1697 tn Heb “also over its opening were carvings and their frames [were] squared, not round.”
[7:32] 1698 tn Heb “a cubit-and-a-half” (a cubit was a unit of measure roughly equivalent to 18 inches or 45 cm).
[7:34] 1699 tn Heb “four shoulders to the four sides of each stand, from the stand its shoulders.” The precise meaning of the description is uncertain.
[7:35] 1700 tn Heb “and on top of the stand, a half cubit [in] height, round all around” (the meaning of this description is uncertain).
[7:36] 1701 tn Heb “according to the space of each.”
[7:36] 1702 tn The precise meaning of this last word, translated “wreaths,” is uncertain.
[7:38] 1703 tn Heb “forty baths” (a bath was a liquid measure roughly equivalent to six gallons).
[7:38] 1704 tn Heb “four cubits, each basin.” It is unclear which dimension is being measured.
[7:40] 1705 tn Heb “Hiram.” The proper name has been replaced by the pronoun (“he”) in the translation for stylistic reasons.
[7:40] 1706 tn Heb “Hiram finished doing all the work which he did for King Solomon [on] the house of the
[7:41] 1707 tn The words “he made” are added for stylistic reasons.
[7:44] 1708 tn Heb “underneath ‘The Sea.’”
[7:45] 1709 tn Heb “which Hiram made for King Solomon [for] the house of the
[7:46] 1710 tn Or perhaps, “molds.”
[7:47] 1711 tn Heb “Solomon left all the items, due to their very great abundance; the weight of the bronze was not sought.”
[7:48] 1712 tn Heb “the bread of the face [or presence].” Many recent English versions employ “the bread of the Presence,” although this does not convey much to the modern reader.
[7:48] sn This bread was viewed as a perpetual offering to God and was regarded as holy. See Lev 24:5-9.
[7:51] 1713 tn Heb “Solomon.” The proper name has been replaced by the pronoun (“he”) in the translation for stylistic reasons.
[8:1] 1714 tc The Old Greek translation includes the following words at the beginning of ch. 8: “It so happened that when Solomon finished building the Lord’s temple and his own house, after twenty years.”
[8:1] 1715 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[8:1] 1716 tn Heb “Then Solomon convened the elders of Israel, the heads of the tribes, the chiefs of the fathers belonging to the sons of Israel to King Solomon [in] Jerusalem to bring up the ark of the covenant of the
[8:2] 1717 sn The festival. This was the Feast of Tabernacles, see Lev 23:34.
[8:2] 1718 sn The month Ethanim. This would be September-October in modern reckoning.
[8:4] 1719 tn Heb “the tent of assembly.”
[8:4] sn The tent of meeting. See Exod 33:7-11.
[8:4] 1720 tn Heb “and they carried the ark of the
[8:5] 1721 tn Heb “And King Solomon and all the assembly of Israel, those who had been gathered to him, [were] before the ark, sacrificing sheep and cattle which could not be counted or numbered because of the abundance.”
[8:6] 1722 tn The word “assigned” is supplied in the translation for clarification.
[8:7] 1723 sn And its poles. These poles were used to carry the ark. See Exod 25:13-15.
[8:8] 1724 tn Heb “they could not be seen outside.”
[8:9] 1725 sn Horeb is another name for Mount Sinai.
[8:9] 1726 tn Heb “in Horeb where.”
[8:11] 1727 tn Heb “were not able to stand to serve.”
[8:11] 1728 tn Heb “the house of the
[8:13] 1729 tn The words “O
[8:14] 1730 tn Heb “turned his face.”
[8:14] 1731 tn Heb “and he blessed all the assembly of Israel, and all the assembly of Israel was standing.”
[8:15] 1732 tn The Hebrew text reads, “by his hand.”
[8:15] 1733 tn The Hebrew text reads, “by his mouth.”
[8:16] 1735 tn Heb “to build a house for my name to be there.”
[8:16] sn To build a temple in which to live (Heb “to build a house for my name to be there”). In the OT, the word “name” sometimes refers to one’s reputation or honor. The “name” of the
[8:17] 1736 tn Heb “and it was with the heart of David my father.”
[8:17] 1737 tn Heb “to build a house for the name of the
[8:18] 1738 tn Heb “Because it was with your heart to build a house for my name, you did well that it was with your heart.”
[8:19] 1739 tn Heb “your son, the one who came out of your body, he will build the temple for my name.”
[8:20] 1740 tn Heb “his word that he spoke.”
[8:21] 1742 tn Heb “fathers” (also in vv. 34, 40, 48, 53, 57, 58).
[8:23] 1745 tn Heb “one who keeps the covenant and the loyal love.” The expression is a hendiadys.
[8:23] 1746 tn Heb “who walk before you with all their heart.”
[8:24] 1747 tn Heb “[you] who kept to your servant David my father that which you spoke to him.”
[8:24] 1748 tn Heb “you spoke by your mouth and by your hand you fulfilled, as this day.”
[8:25] 1749 tn Heb “there will not be cut off from you a man from before me sitting on the throne of Israel.”
[8:25] 1750 tn Heb “guard their way by walking before me as you have walked before me.”
[8:26] 1751 tn Heb “the words that you spoke.”
[8:26] 1752 tn Or “prove to be reliable.”
[8:27] 1753 tn Heb “Indeed, can God really live on the earth?” The rhetorical question expects the answer, “Of course not,” the force of which the translation above seeks to reflect.
[8:28] 1755 tn Heb “by listening to.”
[8:28] 1756 tn Heb “the loud cry and the prayer.”
[8:28] 1757 tn Heb “praying before you.”
[8:29] 1758 tn Heb “so your eyes might be open toward this house night and day, toward the place about which you said, ‘My name will be there.’”
[8:29] 1759 tn Heb “by listening to the prayer which your servant is praying concerning this place.”
[8:30] 1760 tn Heb “listen to the request of your servant and your people Israel which they are praying concerning this place.”
[8:30] 1761 tn Heb “and you, hear inside your dwelling place, inside heaven.” The precise nuance of the preposition אֶל (’el), used here with the verb “hear,” is unclear. One expects the preposition “from,” which appears in the parallel text in 2 Chr 6:21. The nuance “inside; among” is attested for אֶל (see Gen 23:19; 1 Sam 10:22; Jer 4:3), but in each case a verb of motion is employed with the preposition, unlike 1 Kgs 8:30. The translation above (“from inside”) is based on the demands of the immediate context rather than attested usage elsewhere.
[8:30] 1762 tn Heb “hear and forgive.”
[8:31] 1763 tn Heb “and forgive the man who sins against his neighbor when one takes up against him a curse to curse him and the curse comes before your altar in this house.” In the Hebrew text the words “and forgive” conclude v. 30, but the accusative sign at the beginning of v. 31 suggests the verb actually goes with what follows in v. 31. The parallel text in 2 Chr 6:22 begins with “and if,” rather than the accusative sign. In this case “forgive” must be taken with what precedes, and v. 31 must be taken as the protasis (“if” clause) of a conditional sentence, with v. 32 being the apodosis (“then” clause) that completes the sentence.
[8:31] sn Be willing to forgive the accused if the accusation is false. At first it appears that Solomon is asking God to forgive the guilty party. But in v. 32 Solomon asks the
[8:32] 1764 tn Heb “and you, hear [from] heaven and act and judge your servants by declaring the guilty to be guilty, to give his way on his head, and to declare the innocent to be innocent, to give to him according to his innocence.”
[8:33] 1765 tn Heb “when.” In the Hebrew text vv. 33-34 actually contain one lengthy conditional sentence, which the translation has divided into two sentences for stylistic reasons.
[8:33] 1766 tn Or “are struck down before an enemy.”
[8:33] 1767 tn Heb “confess [or perhaps, “praise”] your name.”
[8:33] 1768 tn Heb “and they pray and ask for help.”
[8:35] 1769 tn Heb “when.” In the Hebrew text vv. 35-36a actually contain one lengthy conditional sentence, which the translation has divided into two sentences for stylistic reasons.
[8:35] 1770 tn Heb “they”; the referent (your people) has been specified in the translation for clarity.
[8:35] 1771 tn Heb “confess [or perhaps, “praise”] your name.”
[8:35] 1772 tn The Hebrew text has “because you answer them,” as if the verb is from עָנָה (’anah, “to answer”). However, this reference to a divine answer is premature, since the next verse asks for God to intervene in mercy. It is better to revocalize the consonantal text as תְעַנֵּם (tÿ’annem, “you afflict them”), a Piel verb form from the homonym עָנָה (“to afflict”).
[8:36] 1773 tn The translation understands כִּי (ki) in an emphatic or asseverative sense.
[8:36] 1774 tn Heb “the good way in which they should walk.”
[8:36] 1775 tn Or “for an inheritance.”
[8:37] 1776 tn Actually two Hebrew terms appear here, both of which are usually taken as referring to locusts. Perhaps different stages of growth or different varieties are in view.
[8:37] 1777 tn Heb “in the land, his gates.”
[8:38] 1778 tn Heb “every prayer, every request for help which will be to all the people, to all your people Israel.”
[8:38] 1779 tn Heb “which they know, each the pain of his heart.”
[8:39] 1780 tn The words “their sin” are added for clarification.
[8:39] 1781 tn Heb “and act and give to each one according to all his ways because you know his heart.” In the Hebrew text vv. 37-39a actually contain one lengthy conditional sentence, which the translation has divided up for stylistic reasons.
[8:39] 1782 tn Heb “Indeed you know, you alone, the heart of all the sons of mankind.”
[8:40] 1784 tn Heb “all the days [in] which.”
[8:41] 1785 tn Heb “your name.” In the OT the word “name” sometimes refers to one’s reputation or honor. The “name” of the
[8:42] 1786 tn Heb “your great name.” See the note on the word “reputation” in the previous verse.
[8:42] 1787 tn Heb “and your strong hand and your outstretched arm.”
[8:43] 1788 tn Heb “and do all which the foreigner calls to [i.e., “requests of”] you.”
[8:43] 1789 tn Heb “your name.” See the note on the word “reputation” in v. 41.
[8:43] 1791 tn Heb “that your name is called over this house which I built.” The Hebrew idiom “to call the name over” indicates ownership. See 2 Sam 12:28.
[8:44] 1792 tn Heb “When your people go out for battle against their enemies in the way which you send them.”
[8:44] 1793 tn Or perhaps “to you, O
[8:44] 1794 tn Heb “your name.” See the note on the word “reputation” in v. 41.
[8:45] 1795 tn Heb “their prayer and their request for help.”
[8:45] 1796 tn Heb “and accomplish their justice.”
[8:46] 1797 tn Heb “they”; the referent (your people) has been specified in the translation for clarity.
[8:46] 1798 tn Heb “the land of the enemy.”
[8:47] 1799 tn Heb “they”; the referent (your people) has been specified in the translation for clarity.
[8:47] 1800 tn Or “stop and reflect”; Heb “bring back to their heart.”
[8:47] 1801 tn Or “done wrong.”
[8:48] 1803 tn Heb “in the land of their enemies.”
[8:48] 1804 tn Heb “your name.” See the note on the word “reputation” in v. 41.
[8:49] 1805 tn Heb “their prayer and their request for help.”
[8:49] 1806 tn Heb “and accomplish their justice.”
[8:50] 1807 tn Heb “and forgive your people who have sinned against you, [forgive] all their rebellious acts by which they rebelled against you, and grant them mercy before their captors so they will show them mercy.”
[8:51] 1809 tn Heb “inheritance.”
[8:51] 1810 tn The Hebrew term כּוּר (kur, “furnace,” cf. Akkadian ku„ru) is a metaphor for the intense heat of purification. A כּוּר was not a source of heat but a crucible (“iron-smelting furnace”) in which precious metals were melted down and their impurities burned away (see I. Cornelius, NIDOTTE 2:618-19). Thus Egypt served not as a place of punishment for the Israelites, but as a place of refinement to bring Israel to a place of submission to divine sovereignty.
[8:51] sn From the middle of the iron-smelting furnace. The metaphor of a furnace suggests fire and heat and is an apt image to remind the people of the suffering they endured while slaves in Egypt.
[8:52] 1811 tn Heb “May your eyes be open.”
[8:52] 1812 tn Heb “to listen to them in all their calling out to you.”
[8:53] 1814 tn Heb “your inheritance.”
[8:54] 1815 tn Or “toward heaven.”
[8:56] 1816 tn Heb “he has given a resting place to his people Israel.”
[8:56] 1817 tn Heb “not one word from his entire good word he spoke by Moses his servant has fallen.”
[8:58] 1818 tn Heb “to bend our hearts toward him.” The infinitive is subordinate to the initial prayer, “may the
[8:58] 1819 tn Heb “to walk in all his ways.”
[8:59] 1821 tn Heb “May these words of mine, which I have requested before the
[8:59] 1822 tn Heb “accomplish the justice of.”
[8:60] 1824 tn Heb “the
[8:61] 1825 tn Heb “may your hearts be complete with the
[8:61] 1826 tn Heb “walking in.”
[8:61] 1828 tn Heb “as this day.”
[8:63] 1829 tn Or “tokens of peace”; NIV, TEV “fellowship offerings.”
[8:64] 1830 tn Heb “to hold the burnt sacrifices, grain offerings, and the fat of the peace offerings.”
[8:65] 1831 tn Or “the Wadi of Egypt” (NAB, NIV, NRSV); CEV “the Egyptian Gorge.”
[8:65] 1832 tn Heb “Solomon held at that time the festival, and all Israel was with him, a great assembly from Lebo Hamath to the Brook of Egypt, before the
[8:66] 1833 tn Heb “on the eighth day” (that is, the day after the second seven-day sequence).
[8:66] 1834 tn Heb “they blessed the king.”
[8:66] 1835 tn Heb “good of heart.”
[9:1] 1836 tn Heb “and all the desire of Solomon which he wanted to do.”
[9:2] 1837 sn In the same way he had appeared to him at Gibeon. See 1 Kgs 3:5.
[9:3] 1838 tn Heb “I have heard.”
[9:3] 1839 tn Heb “by placing my name there perpetually” (or perhaps, “forever”).
[9:3] 1840 tn Heb “and my eyes and my heart will be there all the days.”
[9:4] 1841 tn Heb “As for you, if you walk before me, as David your father walked, in integrity of heart and in uprightness, by doing all which I commanded you, [and] you keep my rules and my regulations.” Verse 4 is actually a lengthy protasis (“if” section) of a conditional sentence, the apodosis (“then” section) of which appears in v. 5.
[9:5] 1842 tn Heb “I will establish the throne of your kingdom over Israel forever.”
[9:5] 1843 tn Heb “there will not be cut off from you a man from upon the throne of Israel.”
[9:6] 1844 tn Heb “which I placed before you.”
[9:6] 1845 tn Heb “and walk and serve other gods and bow down to them.”
[9:7] 1846 tn Heb “I will cut off Israel from upon the surface of the land.”
[9:7] 1847 tn Heb “and the temple which I consecrated for my name I will send away from before my face.”
[9:7] sn Instead of “I will send away,” the parallel text in 2 Chr 7:20 has “I will throw away.” The two verbs sound very similar in Hebrew, so the discrepancy is likely due to an oral transmissional error.
[9:7] 1848 tn Heb “will become a proverb and a taunt,” that is, a proverbial example of destruction and an object of reproach.
[9:8] 1849 tn Heb “and this house will be high [or elevated].” The statement makes little sense in this context, which predicts the desolation that judgment will bring. Some treat the clause as concessive, “Even though this temple is lofty [now].” Others, following the lead of several ancient versions, emend the text to, “this temple will become a heap of ruins.”
[9:8] 1850 tn Heb “hiss,” or perhaps “whistle.” This refers to a derisive sound one would make when taunting an object of ridicule.
[9:9] 1851 tn Heb “and they will say.”
[9:9] 1853 tn Heb “and they took hold of other gods and bowed down to them and served them.”
[9:10] 1854 tn Heb “the two houses, the house of the
[9:11] 1855 map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.
[9:12] 1856 tn Heb “they were not agreeable in his eyes.”
[9:13] 1857 tn Heb “and he said.”
[9:13] 1858 tn Heb “my brother.” Kings allied through a parity treaty would sometimes address each other as “my brother.” See 1 Kgs 20:32-33.
[9:13] 1859 tn Heb “he called them the land of Cabul to this day.” The significance of the name is unclear, though it appears to be disparaging. The name may be derived from a root, attested in Akkadian and Arabic, meaning “bound” or “restricted.” Some propose a wordplay, pointing out that the name “Cabul” sounds like a Hebrew phrase meaning, “like not,” or “as good as nothing.”
[9:14] 1860 tn The Hebrew term כִּכָּר (kikkar, “circle”) refers generally to something that is round. When used of metals it can refer to a disk-shaped weight made of the metal or to a standard unit of weight, generally regarded as a talent. Since the accepted weight for a talent of metal is about 75 pounds, this would have amounted to about 9,000 pounds of gold (cf. NCV, NLT); CEV “five tons”; TEV “4,000 kilogrammes.”
[9:15] 1861 sn The work crews. This Hebrew word מַס (mas) refers to a group of laborers conscripted for royal or public service.
[9:15] 1862 tn Heb “raised up.”
[9:15] 1863 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[9:15] 1864 tn The words “the cities of” are supplied in the translation for clarification.
[9:15] 1865 map For location see Map1 D2; Map2 D3; Map3 A2; Map4 C1.
[9:15] 1866 map For location see Map1 D4; Map2 C1; Map4 C2; Map5 F2; Map7 B1.
[9:18] 1867 tn The Hebrew text has “in the wilderness, in the land.”
[9:19] 1868 tn Heb “to Solomon.” The proper name has been replaced by the pronoun (“him”) in the translation for stylistic reasons.
[9:19] 1869 tn Heb “the cities of the chariots and the cities of the horses.”
[9:19] 1870 tn Heb “and the desire of Solomon which he desired to build in Jerusalem and in Lebanon and in all the land of his kingdom.”
[9:20] 1871 tn Heb “all the people who were left from the Amorites, the Hittites, the Perizzites, the Hivites, and the Jebusites, who were not from the sons of Israel.”
[9:21] 1872 tn Heb “their sons who were left after them in the land, whom the sons of Israel were unable to wipe out, and Solomon raised them up for a crew of labor to this day.”
[9:22] 1873 sn These work crews. The work crews referred to here must be different than the temporary crews described in 5:13-16.
[9:22] 1874 tn Heb “officers of his chariots and his horses.”
[9:23] 1875 tn Heb “these [were] the officials of the governors who were over the work belonging to Solomon, five hundred fifty, the ones ruling over the people, the ones doing the work.”
[9:24] 1876 sn The phrase city of David refers here to the fortress of Zion in Jerusalem, not to Bethlehem. See 2 Sam 5:7.
[9:24] 1877 tn Heb “As soon as Pharaoh’s daughter went up from the city of David to her house which he built for her, then he built the terrace.”
[9:25] 1878 tn Or “tokens of peace”; NIV, TEV “fellowship offerings.”
[9:25] 1879 tn Heb “and he made complete the house.”
[9:26] 1880 tn Or “a fleet” (in which case “ships” would be implied).
[9:27] 1881 tn Heb “and Hiram sent with the fleet his servants, men of ships, [who] know the sea, [to be] with the servants of Solomon.”
[9:28] 1883 tn The Hebrew term כִּכָּר (kikkar, “circle”) refers generally to something that is round. When used of metals it can refer to a disk-shaped weight made of the metal or to a standard unit of weight, generally regarded as a talent. Since the accepted weight for a talent of metal is about 75 pounds, this would have amounted to about 31,500 pounds of gold (cf. NCV); CEV, NLT “sixteen tons”; TEV “more than 14,000 kilogrammes.”
[10:1] 1884 tn Heb “the report about Solomon.” The Hebrew text also has, “to the name of the
[10:2] 1887 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[10:2] 1888 tn Heb “with very great strength.” The Hebrew term חַיִל (khayil, “strength”) may refer here to the size of her retinue (cf. NAB, NASB, NIV, NRSV) or to the great wealth she brought with her.
[10:2] 1889 tn Or “balsam oil.”
[10:3] 1890 tn Heb “Solomon declared to her all her words; there was not a word hidden from the king which he did not declare to her.” If riddles are specifically in view (see v. 1), then one might translate, “Solomon explained to her all her riddles; there was no riddle too complex for the king.”
[10:4] 1891 tn Heb “all the wisdom of Solomon.”
[10:5] 1893 tn Heb “the food on his table.”
[10:5] 1894 tn Heb “the seating of his servants and the standing of his attendants.”
[10:5] 1895 tn Heb “there was no breath still in her.”
[10:6] 1896 tn Heb “about your words [or perhaps, “deeds”] and your wisdom.”
[10:7] 1897 tn Heb “the half was not told to me.”
[10:8] 1899 tn Heb “How happy are your men! How happy are these servants of yours, who stand before you continually, who hear your wisdom!”
[10:9] 1900 tn Or “delighted in.”
[10:9] 1901 tn Heb “to do justice and righteousness.”
[10:10] 1902 tn The Hebrew term כִּכָּר (kikkar, “circle”) refers generally to something that is round. When used of metals it can refer to a disk-shaped weight made of the metal or to a standard unit of weight, generally regarded as a talent. Since the accepted weight for a talent of metal is about 75 pounds, this would have amounted to about 9,000 pounds of gold (cf. NCV, NLT); CEV “five tons”; TEV “4,000 kilogrammes.”
[10:10] 1903 tn Heb “there has not come like those spices yet for quantity which the queen of Sheba gave to King Solomon.”
[10:12] 1904 tn This Hebrew architectural term occurs only here. The meaning is uncertain; some have suggested “banisters” or “parapets”; cf. TEV, NLT “railings.” The parallel passage in 2 Chr 9:11 has a different word, meaning “tracks,” or perhaps “steps.”
[10:12] 1905 tn Two types of stringed instruments are specifically mentioned, the כִּנּוֹר (kinnor, “zither” [?]), and נֶבֶל (nevel, “harp”).
[10:12] 1906 tn Heb “there has not come thus, the fine timber, and there has not been seen to this day.”
[10:13] 1907 tn Heb “besides what he had given her according to the hand of King Solomon.”
[10:13] 1908 tn Heb “turned and went.”
[10:14] 1909 tn The Hebrew term כִּכָּר (kikkar, “circle”) refers generally to something that is round. When used of metals it can refer to a disk-shaped weight made of the metal or to a standard unit of weight, generally regarded as a talent. Since the accepted weight for a talent of metal is about 75 pounds, this would have amounted to about 50,000 pounds of gold (cf. NCV); CEV, NLT “twenty-five tons”; TEV “almost 23,000 kilogrammes.”
[10:14] 1910 tn Heb “the weight of the gold which came to Solomon in one year was 666 talents of gold.”
[10:15] 1911 tn Heb “traveling men.”
[10:16] 1912 tn The Hebrew text has simply “six hundred,” with no unit of measure given.
[10:17] 1913 sn Three minas. The mina was a unit of measure for weight.
[10:17] 1914 sn The Palace of the Lebanon Forest. This name was appropriate because of the large amount of cedar, undoubtedly brought from Lebanon, used in its construction. The cedar pillars in the palace must have given it the appearance of a forest.
[10:19] 1915 tn Heb “[There were] armrests on each side of the place of the seat, and two lions standing beside the armrests.”
[10:20] 1916 tn Heb “nothing like it had been made for all the kingdoms.”
[10:21] 1917 tn Heb “there was no silver, it was not regarded as anything in the days of Solomon.”
[10:22] 1918 tn Heb “a fleet of Tarshish [ships].” This probably refers to large ships either made in or capable of traveling to the distant western port of Tarshish.
[10:22] 1919 tn Heb “the fleet of Tarshish [ships].”
[10:22] 1920 tn Heb “came carrying.”
[10:22] 1921 tn The meaning of this word is unclear. Some suggest “baboons.”
[10:23] 1922 tn Heb “King Solomon was greater than all the kings of the earth with respect to wealth and with respect to wisdom.”
[10:24] 1923 tc The Old Greek translation and Syriac Peshitta have “all the kings of the earth.” See 2 Chr 9:23.
[10:24] 1924 tn Heb “and all the earth was seeking the face of Solomon to hear his wisdom which God had placed in his heart.”
[10:25] 1925 tn Heb “and they were bringing each one his gift, items of silver…and mules, the matter of a year in a year.”
[10:26] 1926 tn Or “gathered.”
[10:26] 1927 tn Heb “he placed them in the chariot cities and with the king in Jerusalem.”
[10:26] map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[10:27] 1928 tn The words “as plentiful” are added for clarification.
[10:27] 1929 tn Heb “he made.”
[10:27] 1930 tn Heb “as the sycamore fig trees which are in the Shephelah.”
[10:28] 1931 sn From Egypt. Because Que is also mentioned, some prefer to see in vv. 28-29 a reference to Mutsur. Que and Mutsur were located in Cilicia/Cappadocia (in modern southern Turkey). See HALOT 625 s.v. מִצְרַיִם.
[10:29] 1932 tn Heb “and a chariot went up and came out of Egypt for six hundred silver [pieces], and a horse for one hundred fifty, and in the same way to all the kings of the Hittites and to the kings of Aram by their hand they brought out.”
[11:2] 1933 tn Heb “you must not go into them, and they must not go into you.”
[11:2] 1934 tn Heb “Surely they will bend your heart after their gods.” The words “if you do” are supplied in the translation for clarification.
[11:2] 1935 tn Heb “Solomon clung to them for love.” The pronominal suffix, translated “them,” is masculine here, even though it appears the foreign women are in view. Perhaps this is due to attraction to the masculine forms used of the nations earlier in the verse.
[11:3] 1936 tn Heb “wives, princesses.”
[11:3] 1937 sn Concubines were slave women in ancient Near Eastern societies who were the legal property of their master, but who could have legitimate sexual relations with their master. A concubine’s status was more elevated than a mere servant, but she was not free and did not have the legal rights of a free wife. The children of a concubine could, in some instances, become equal heirs with the children of the free wife. The usage in the present passage suggests that after the period of the Judges concubines may have become more of a royal prerogative (cf. also 2 Sam 21:10-14).
[11:3] 1938 tn Heb “his wives bent his heart.”
[11:4] 1939 tn Heb “bent his heart after.”
[11:4] 1940 tn Heb “his heart was not complete with the
[11:5] 1941 tn Heb “walked after.”
[11:5] 1942 tn Heb “Milcom, the detestable thing of the Ammonites.”
[11:6] 1943 tn Heb “in the eyes of the
[11:6] 1944 tn The idiomatic statement reads in Hebrew, “he did not fill up after.”
[11:7] 1946 sn The hill east of Jerusalem refers to the Mount of Olives.
[11:7] map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[11:7] 1947 sn A high place. The “high places” were places of worship that were naturally or artificially elevated (see 1 Kgs 3:2).
[11:7] 1948 tn Heb “Chemosh, the detestable thing of Moab.”
[11:7] 1949 tc The MT reads “Molech,” but Milcom must be intended (see vv. 5, 33).
[11:8] 1950 tn Heb “and the same thing he did for all his foreign wives, [who] were burning incense and sacrificing to their gods.”
[11:9] 1951 tn Heb “bent his heart.”
[11:9] 1952 sn These two occasions are mentioned in 1 Kgs 3:5 and 9:2.
[11:10] 1953 tn Heb “and had commanded him concerning this thing not to walk after other gods.”
[11:11] 1955 tn Heb “Because this is with you, and you have not kept my covenant and my rules which I commanded you.”
[11:14] 1957 tn Or “raised up.”
[11:15] 1958 tn Heb “when David was [fighting (?)] with Edom.”
[11:16] 1959 tn Heb “and all Israel.”
[11:16] 1960 tn Heb “until he had cut off every male in Edom.”
[11:17] 1961 tn The MT reads “Adad,” an alternate form of the name Hadad.
[11:17] 1962 tn Heb “and Adad fled, he and Edomite men from the servants of his father, to go to Egypt, and Hadad was a small boy.”
[11:18] 1963 tn Heb “and they arose from Midian and went to Paran and they took men with them from Paran and went to Egypt to Pharaoh king of Egypt and he gave to him a house and food and he said to him, and a land he gave to him.” Something seems to be accidentally omitted after “and he said to him.”
[11:19] 1964 tn Heb “and Hadad found great favor in the eyes of Pharaoh.”
[11:19] 1965 tn Heb “and he gave to him a wife, the sister of his wife, the sister of Tahpenes the queen.”
[11:20] 1966 tn Heb “bore him Genubath his son.”
[11:20] 1967 tc The Hebrew text reads וַתִּגְמְלֵהוּ (vattigmÿlehu, “weaned him”) but a slight alteration of the consonantal text yields וַתִּגְדְלֵהוּ (vattigdÿlehu, “raised him”), which seems to make better sense.
[11:21] 1968 tn Heb “lay down with his fathers.”
[11:21] 1969 tn Heb “send me away.”
[11:22] 1970 tn Heb “Indeed what do you lack with me, that now you are seeking to go to your land?”
[11:22] 1971 tn Heb “and he said.”
[11:22] 1972 sn So Hadad asked Pharaoh… This lengthy description of Hadad’s exile in Egypt explains why Hadad wanted to oppose Solomon and supports the author’s thesis that his hostility to Solomon found its ultimate source in divine providence. Though Hadad enjoyed a comfortable life in Egypt, when the
[11:23] 1973 tn Heb “him”; the referent (Solomon) has been specified in the translation for clarity.
[11:24] 1974 tn Heb “and he was the officer of a raiding band.”
[11:24] 1975 tn The Hebrew text reads “when David killed them.” This phrase is traditionally joined with what precedes. The ancient Greek version does not reflect the phrase and some suggest that it has been misplaced from the end of v. 23.
[11:25] 1976 tn The construction (Qal of קוּץ + בְּ [quts + bet] preposition) is rare, but not without parallel (see Lev 20:23).
[11:26] 1977 tn Heb “raised a hand against.”
[11:26] 1978 tn Heb “Ephrathite,” which here refers to an Ephraimite (see HALOT 81 s.v. אֶפְרַיִם).
[11:27] 1979 tn Heb “this is the matter concerning which he raised a hand against the king.”
[11:27] 1980 sn The city of his father David. The phrase refers here to the fortress of Zion in Jerusalem, not to Bethlehem. See 2 Sam 5:7.
[11:28] 1981 tn Heb “man of strength.”
[11:29] 1983 tn The Hebrew text has simply “he,” making it a bit unclear whether Jeroboam or Ahijah is the subject, but in the Hebrew word order Ahijah is the nearer antecedent, and this is followed by the present translation.
[11:30] 1984 tn Heb “and Ahijah grabbed the new robe that was on him.”
[11:33] 1985 tn The words “I am taking the kingdom from him” are supplied in the translation for clarification.
[11:33] 1986 tc This is the reading of the MT; the LXX, Syriac, and Vulgate read “he has.”
[11:33] 1987 tn Heb “walked in my ways.”
[11:33] 1988 tn Heb “by doing what is right in my eyes, my rules and my regulations, like David his father.”
[11:35] 1989 tn Heb “and I will give it to you, ten tribes.”
[11:36] 1991 tn Heb “so there might be a lamp for David my servant all the days before me in Jerusalem.” The metaphorical “lamp” symbolizes the Davidic dynasty. Because this imagery is unfamiliar to the modern reader, the translation “so my servant David’s dynasty may continue to serve me” has been used.
[11:36] 1992 tn Heb “so there might be a lamp for David my servant all the days before me in Jerusalem, the city which I have chosen for myself to put my name there.”
[11:38] 1994 tn Heb “If you obey.” In the Hebrew text v. 38 is actually one long conditional sentence, which has been broken into two parts in the translation for stylistic purposes.
[11:38] 1995 tn Heb “walk in my ways.”
[11:38] 1996 tn Heb “do what is right in my eyes.”
[11:38] 1997 tn Heb “I will build for you a permanent house, like I built for David.”
[11:39] 1998 sn Because of this. Reference is made to the idolatry mentioned earlier.
[11:39] 1999 tn Heb “but not all the days.”
[11:40] 2000 tn Heb “but Jeroboam arose and ran away to Egypt, to Shishak king of Egypt.”
[11:41] 2001 tn Heb “As for the rest of the events of Solomon, and all which he did, and his wisdom, are they not written on the scroll of the events of Solomon?”
[11:42] 2002 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[11:43] 2003 tn Heb “lay down with his fathers.”
[11:43] 2004 sn The city of his father David. The phrase refers here to the fortress of Zion in Jerusalem, not to Bethlehem. See 2 Sam 5:7.
[11:43] 2005 tc Before this sentence the Old Greek translation includes the following words: “And it so happened that when Jeroboam son of Nebat heard – now he was in Egypt where he had fled from before Solomon and was residing in Egypt – he came straight to his city in the land of Sarira which is on mount Ephraim. And king Solomon slept with his fathers.”
[12:1] 2006 tn Heb “come [to].”
[12:1] 2007 tn Heb “him”; the referent (Rehoboam) has been specified in the translation for clarity.
[12:2] 2008 tc Verse 2 is not included in the Old Greek translation. See the note on 11:43.
[12:2] 2009 tn Heb “and Jeroboam lived in Egypt.” The parallel text in 2 Chr 10:2 reads, “and Jeroboam returned from Egypt.” In a purely consonantal text the forms “and he lived” and “and he returned” are identical (וישׁב).
[12:3] 2010 tn Heb “They sent and called for him.”
[12:4] 2011 tn Heb “made our yoke burdensome.”
[12:4] 2012 tn Heb “but you, now, lighten the burdensome work of your father and the heavy yoke which he placed on us, and we will serve you.” In the Hebrew text the prefixed verbal form with vav (וְנַעַבְדֶךָ, [vÿna’avdekha] “and we will serve you”) following the imperative (הָקֵל [haqel], “lighten”) indicates purpose (or result). The conditional sentence used in the translation above is an attempt to bring out the logical relationship between these forms.
[12:6] 2013 tn Heb “stood before.”
[12:7] 2015 tn Heb “If today you are a servant to these people and you serve them and answer them and speak to them good words, they will be your servants all the days.”
[12:8] 2016 tn Heb “He rejected the advice of the elders which they advised and he consulted the young men with whom he had grown up, who stood before him.” The referent (Rehoboam) of the initial pronoun (“he”) has been specified in the translation for clarity.
[12:9] 2017 tn In the Hebrew text the verb “we will respond” is plural, although it can be understood as an editorial “we.” The ancient versions have the singular here.
[12:9] 2018 tn Heb “Lighten the yoke which your father placed on us.”
[12:10] 2019 tn Heb “he”; the referent (Rehoboam) has been specified in the translation for clarity.
[12:10] 2020 tn Heb “Your father made our yoke heavy, but make it lighter upon us.”
[12:10] 2021 tn Heb “My little one is thicker than my father’s hips.” The referent of “my little one” is not clear. The traditional view is that it refers to the little finger. As the following statement makes clear, Rehoboam’s point is that he is more harsh and demanding than his father.
[12:11] 2022 tn Heb “and now my father placed upon you a heavy yoke, but I will add to your yoke.”
[12:11] 2023 tn Heb “My father punished you with whips, but I will punish you with scorpions.” “Scorpions” might allude to some type of torture using poisonous insects, but more likely it refers to a type of whip that inflicts an especially biting, painful wound. Cf. CEV “whips with pieces of sharp metal.”
[12:14] 2025 tn Heb “and spoke to them according to.”
[12:14] 2026 tn Heb “My father made your yoke heavy, but I will add to your yoke.”
[12:14] 2027 tn Heb “My father punished you with whips, but I will punish you with scorpions.” See the note on the same phrase in v. 11.
[12:15] 2028 tn Heb “because this turn of events was from the
[12:15] 2029 tn Heb “so that he might bring to pass his word which the
[12:16] 2030 sn We have no portion in David; no share in the son of Jesse. Their point seems to be that they have no familial relationship with David that brings them any benefits or places upon them any obligations. They are being treated like outsiders.
[12:16] 2031 tn Heb “to your tents, Israel.” The word “return” is supplied in the translation for stylistic reasons.
[12:16] 2032 tn Heb “Now see your house, David.”
[12:16] 2033 tn Heb “went to their tents.”
[12:18] 2034 tc The MT has “Adoram” here, but the Old Greek translation and Syriac Peshitta have “Adoniram.” Cf. 1 Kgs 4:6.
[12:18] 2035 sn The work crews. See the note on this expression in 4:6.
[12:18] 2036 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[12:20] 2037 tn Heb “there was no one [following] after the house of David except the tribe of Judah, it alone.”
[12:21] 2038 tn Heb “he summoned all the house of Judah and the tribe of Benjamin, one hundred eighty thousand chosen men, accomplished in war.”
[12:22] 2039 tn Heb “and the word of God came to Shemaiah the man of God, saying.”
[12:24] 2040 tn Heb “for this thing is from me.”
[12:24] 2041 tn Heb “and they heard the word of the
[12:25] 2042 tc The Old Greek translation has here a lengthy section consisting of twenty-three verses that are not found in the MT.
[12:26] 2043 tn Heb “said in his heart.”
[12:26] 2044 tn Heb “Now the kingdom could return to the house of David.” The imperfect verbal form translated “could return” is understood as having a potential force here. Perhaps this is not strong enough; another option is “will return.”
[12:27] 2045 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[12:27] 2046 tn Heb “the heart of these people could return to their master.”
[12:28] 2047 tn The words “with his advisers” are supplied in the translation for clarification.
[12:28] 2048 tn Heb “to them,” although this may be a corruption of “to the people.” Cf. the Old Greek translation.
[12:29] 2049 map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.
[12:30] 2050 tn Heb “and this thing became a sin.”
[12:30] 2051 tc The MT reads “and the people went before the one to Dan.” It is likely that some words have been accidentally omitted and that the text originally said, “and the people went before the one at Bethel and before the one at Dan.”
[12:31] 2052 tn The Hebrew text has the singular, but the plural is preferable here (see 1 Kgs 13:32). The Old Greek translation and the Vulgate have the plural.
[12:32] 2053 sn The eighth month would correspond to October-November in modern reckoning.
[12:32] 2054 sn The festival he celebrated in Judah probably refers to the Feast of Tabernacles (i.e., Booths or Temporary Shelters), held in the seventh month (September-October). See also 1 Kgs 8:2.
[12:32] 2055 tn Heb “and he offered up [sacrifices] on the altar; he did this in Bethel, sacrificing to the calves which he had made.”
[12:33] 2056 tn Heb “which he had chosen by himself.”
[12:33] 2057 tn Heb “he”; the referent (Jeroboam) has been specified in the translation for clarity.
[12:33] 2058 map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.
[13:1] 2059 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.
[13:1] 2060 tn Heb “the man of God.”
[13:1] 2061 tn Heb “came by the word of the
[13:2] 2062 tn Heb “by the word of the
[13:2] 2063 sn ‘Look…you.’ For the fulfillment of this prophecy see 2 Kgs 23:15-20.
[13:3] 2066 tn Heb “the fat.” Reference is made to burnt wood mixed with fat. See HALOT 234 s.v. דשׁן.
[13:3] 2067 tn Heb “will be poured out.”
[13:4] 2068 tn Heb “the man of God.”
[13:4] 2069 tn Heb “Jeroboam extended his hand from the altar.”
[13:4] 2071 tn Heb “dried up” or “withered.” TEV and NLT interpret this as “became paralyzed.”
[13:5] 2072 tn Heb “the fat.” Reference is made to burnt wood mixed with fat. See HALOT 234 s.v. דשׁן.
[13:5] 2073 tn Heb “were poured out from the altar.”
[13:5] 2074 tn Heb “according to the sign which the man of God had given by the word of the
[13:6] 2075 tn Heb “The king answered and said to.”
[13:6] 2076 tn Heb “the man of God” (a second time later in this verse, and once in v. 7 and v. 8).
[13:6] 2077 tn Heb “appease the face of.”
[13:6] 2078 tn Heb “appeased the face of the
[13:6] 2079 tn Heb “and it was as in the beginning.”
[13:8] 2081 tn Heb “eat food and drink water.”
[13:9] 2082 tn Heb “for this he commanded me by the word of the
[13:9] 2083 tn Heb “eat food and drink water.”
[13:11] 2084 map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.
[13:11] 2085 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.
[13:11] 2086 tn Heb “the man of God.”
[13:11] 2087 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.”
[13:12] 2088 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”).
[13:12] 2089 tn Heb “the man of God.”
[13:14] 2090 tn Heb “the man of God.”
[13:14] 2091 tn Heb “the man of God.”
[13:16] 2092 tn Heb “I am unable to return with you or to go with you.”
[13:16] 2093 tn Heb “eat food and drink water.”
[13:17] 2094 tn Heb “for a word to me by the word of the
[13:17] 2095 tn Heb “eat food and drink water.”
[13:18] 2096 tn Heb “and he said to him.”
[13:18] 2097 tn Heb “by the word of the
[13:18] 2098 tn Heb “eat food and drink water.”
[13:18] 2099 tn Or “deceiving him.”
[13:18] 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.
[13:19] 2100 tn Heb “and he returned with him and ate food in his house and drank water.”
[13:20] 2101 tn Heb “and the word of the
[13:21] 2102 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.
[13:21] 2103 tn Heb “the mouth [i.e., command] of the
[13:22] 2104 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.’”
[13:22] 2105 tn “Therefore” is added for stylistic reasons. See the note at 1 Kgs 13:21 pertaining to the grammatical structure of vv. 21-22.
[13:22] 2106 tn Heb “will not go to the tomb of your fathers.”
[13:23] 2107 tn Heb “and after he had eaten food and after he had drunk.”
[13:23] 2108 tn Heb “and he saddled for him the donkey, for the prophet whom he had brought back.”
[13:24] 2109 tn Heb “and he went and a lion met him in the road and killed him.”
[13:24] 2110 tn Heb “and his corpse fell on the road, and the donkey was standing beside it, and the lion was standing beside the corpse.”
[13:25] 2111 tn Heb “Look, men were passing by.”
[13:25] 2112 tn Heb “the corpse.” The noun has been replaced by the pronoun (“it”) in the translation for stylistic reasons.
[13:25] 2113 tn The words “what they had seen” are supplied in the translation for clarification.
[13:26] 2114 tn Heb “and the prophet who had brought him back from the road heard.”
[13:26] 2115 tn Heb “the man of God.”
[13:26] 2116 tn Heb “the mouth of the
[13:26] 2117 tn Heb “broke him,” or “crushed him.”
[13:26] 2118 tn Heb “according to the word of the
[13:27] 2119 tn Heb “and they saddled [it].”
[13:28] 2120 tn Heb “the corpse.” The noun has been replaced by the pronoun (“it”) in the translation for stylistic reasons.
[13:29] 2121 tn Heb “the prophet.” The word “old” has been supplied in the translation to distinguish this individual from the other prophet.
[13:29] 2122 tn Heb “the man of God.”
[13:30] 2123 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).
[13:31] 2124 tn Heb “the man of God.”
[13:32] 2125 tn Heb “for the word which he cried out by the word of the
[13:32] 2126 map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.
[13:32] 2127 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.
[13:33] 2128 tn Heb “did not turn from his evil way.”
[13:33] 2129 sn The expression common people refers to people who were not Levites. See 1 Kgs 12:31.
[13:33] 2130 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.”
[14:1] 2132 tc Some
[14:2] 2133 tn Heb “Get up, change yourself.”
[14:2] 2134 tn Heb “look, Ahijah the prophet is there, he told me [I would be] king over this nation.”
[14:3] 2135 tn Heb “take in your hand.”
[14:4] 2136 tn Heb “and the wife of Jeroboam did so; she arose and went to Shiloh and entered the house of Ahijah.”
[14:4] 2137 tn Heb “his eyes were set because of his old age.”
[14:5] 2138 sn Tell her so-and-so. Certainly the
[14:6] 2139 tn Heb “I am sent to you [with] a hard [message].”
[14:7] 2140 tn The Hebrew text has “because” at the beginning of the sentence. In the Hebrew text vv. 7-11 are one long sentence comprised of a causal clause giving the reason for divine punishment (vv. 7-9) and the main clause announcing the punishment (vv. 10-11). The translation divides this lengthy sentence for stylistic reasons.
[14:8] 2141 tn Heb “what was right in my eyes.”
[14:9] 2142 tn Heb “you went and you made for yourself other gods, metal [ones], angering me, and you threw me behind your back.”
[14:10] 2143 sn Disaster. There is a wordplay in the Hebrew text. The word translated “disaster” (רָעָה, ra’ah) is from the same root as the expression “you have sinned” in v. 9 (וַתָּרַע [vattara’], from רָעַע, [ra’a’]). Jeroboam’s sins would receive an appropriate punishment.
[14:10] 2145 tn Heb “and I will cut off from Jeroboam those who urinate against a wall (including both those who are) restrained and let free (or “abandoned”) in Israel.” The precise meaning of the idiomatic phrase עָצוּר וְעָזוּב (’atsur vÿ’azuv) is uncertain. For various options see HALOT 871 s.v. עצר 6 and M. Cogan and H. Tadmor, II Kings (AB), 107. The two terms are usually taken as polar opposites (“slaves and freemen” or “minors and adults”), but Cogan and Tadmor, on the basis of contextual considerations (note the usage with אֶפֶס [’efes], “nothing but”) in Deut 32:36 and 2 Kgs 14:26, argue convincingly that the terms are synonyms, meaning “restrained and abandoned,” and refer to incapable or incapacitated individuals.
[14:10] 2146 tn The traditional view understands the verb בָּעַר (ba’ar) to mean “burn.” Manure was sometimes used as fuel (see Ezek 4:12, 15). However, an alternate view takes בָּעַר as a homonym meaning “sweep away” (HALOT 146 s.v. II בער). In this case one might translate, “I will sweep away the dynasty of Jeroboam, just as one sweeps away manure it is gone” (cf. ASV, NASB, TEV). Either metaphor emphasizes the thorough and destructive nature of the coming judgment.
[14:11] 2147 tn The Hebrew text has “belonging to Jeroboam” here.
[14:14] 2150 tn Heb “This is the day. What also now?” The precise meaning of the second half of the statement is uncertain.
[14:15] 2151 tn The elliptical Hebrew text reads literally “and the
[14:15] 2152 tn Heb “fathers” (also in vv. 22, 31).
[14:15] 2153 tn Heb “the River.” In biblical Hebrew this is a typical reference to the Euphrates River. The name “Euphrates” has been supplied in the translation for clarity.
[14:15] 2154 tn Heb “because they made their Asherah poles that anger the
[14:15] sn Asherah was a leading deity of the Canaanite pantheon, wife/sister of El and goddess of fertility. She was commonly worshiped at shrines in or near groves of evergreen trees, or, failing that, at places marked by wooden poles. These were to be burned or cut down (Deut 12:3; 16:21; Judg 6:25, 28, 30; 2 Kgs 18:4).
[14:16] 2155 tn Heb “and he will give [up] Israel.”
[14:17] 2156 tn Heb “went and entered.”
[14:18] 2157 tn Heb “according to the word of the
[14:19] 2158 tn Heb “As for the rest of the events of Jeroboam, how he fought and how he ruled, are they not written on the scroll of the events of the days of the kings of Israel?”
[14:20] 2159 tn Heb “lay down with his fathers.”
[14:21] 2160 tn Heb “Rehoboam.” The proper name has been replaced by the pronoun (“he”) in the translation for stylistic reasons.
[14:21] 2161 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[14:21] 2162 tn Heb “the city where the
[14:21] 2163 tn Heb “an Ammonite”; the word “woman” is implied.
[14:22] 2164 tn Heb “in the eyes of.”
[14:22] 2165 tn Heb “and they made him jealous more than all which their fathers had done by their sins which they sinned.”
[14:24] 2166 tc The Old Greek translation has “a conspiracy” rather than “male cultic prostitutes.”
[14:24] 2167 tn Heb “they did according to all the abominable acts of the nations.”
[14:27] 2168 tn Heb “runners.”
[14:29] 2169 tn Heb “As for the rest of the events of Rehoboam, and all which he did, are they not written on the scroll of the events of the days of the kings of Judah?”
[14:31] 2170 tn Heb “lay down with his fathers.”
[14:31] 2171 tn In the Hebrew text the name is spelled “Abijam” here and in 1 Kgs 15:1-8.
[15:1] 2172 tc The Old Greek also has the phrase “the son of Rehoboam.”
[15:2] 2173 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[15:2] 2174 sn Abishalom (also in v. 10) is a variant of the name Absalom (cf. 2 Chr 11:20). The more common form is used by TEV, NLT.
[15:3] 2175 tn Heb “his heart was not complete with the
[15:4] 2176 tn Heb “gave him a lamp.”
[15:4] 2177 tc The Old Greek has the plural “his sons.”
[15:4] 2178 tn Heb “by raising up his son after him.”
[15:4] 2179 tn Heb “and by causing Jerusalem to stand firm.”
[15:5] 2180 tn The words “he did this” are added for stylistic reasons.
[15:5] 2181 tn Heb “what was right in the eyes of the
[15:5] 2182 tn Heb “and had not turned aside from all which he commanded him.”
[15:6] 2183 tc Most Hebrew
[15:6] 2184 tn Heb “his”; the referent (Abijah) has been specified in the translation for clarity.
[15:7] 2185 tn Heb “As for the rest of the events of Abijah, and all which he did, are they not written on the scroll of the events of the days of the kings of Judah?”
[15:8] 2186 tn Heb “lay down with his fathers.” The Old Greek also has these words: “in the twenty-eighth year of Jeroboam.”
[15:8] 2187 tn Heb “and they buried him.”
[15:10] 2188 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[15:10] 2189 tn Heb “mother,” but Hebrew often uses the terms “father” and “mother” for grandparents and more remote ancestors.
[15:11] 2190 tn Heb “what was right in the eyes of the
[15:11] 2191 tn Heb “father,” but Hebrew often uses the terms “father” and “mother” for grandparents and more remote ancestors.
[15:12] 2192 tn The word used here, גִלּוּלִים [gillulim], is always used as a disdainful reference to idols. It is generally thought to have originally referred to “dung pellets” (cf. KBL 183 s.v. גִלּוּלִים). It is only one of several terms used in this way, such as “worthless things” (אֱלִילִים, ’elilim), “vanities” or “empty winds” (הֲבָלִים, havalim).
[15:12] 2193 tn Heb “fathers” (also in v. 24).
[15:13] 2194 tn Heb “mother,” but Hebrew often uses the terms “father” and “mother” for grandparents and more remote ancestors.
[15:14] 2195 tn Heb “yet the heart of Asa was complete with the
[15:15] 2196 tn Heb “and he brought the holy things of his father and his holy things (into) the house of the
[15:16] 2197 tn Heb “There was war between Asa and Baasha king of Israel all their days.”
[15:17] 2198 tn Heb “and he built up Ramah so as to not permit going out or coming in to Asa king of Judah.”
[15:18] 2199 tn Heb “King Asa sent it.”
[15:19] 2200 tn Heb “[May there be] a covenant between me and you [as there was] between my father and your father.”
[15:19] 2201 tn Heb “so he will go up from upon me.”
[15:20] 2202 tn Heb “and Ben Hadad listened to King Asa and sent the commanders of the armies which belonged to him against the cities of Israel.”
[15:20] 2203 tn Heb “he struck down.”
[15:20] 2204 tn Heb “and all Kinnereth together with all the land of Naphtali.”
[15:21] 2205 tn Heb “building.”
[15:22] 2206 tn Heb “and King Asa made a proclamation to all Judah, there was no one exempt, and they carried away the stones of Ramah and its wood which Baasha had built.”
[15:22] 2207 tn Heb “and King Asa built with them.”
[15:23] 2208 tn Heb “As for the rest of all the events of Asa, and all his strength and all which he did and the cities which he built, are they not written on the scroll of the events of the days of the kings of Judah?”
[15:23] 2209 tn Heb “Yet in the time of his old age he became sick in his feet.”
[15:24] 2210 tn Heb “lay down with his fathers.”
[15:26] 2211 tn Heb “in the eyes of.”
[15:26] 2212 tn Heb “and he walked in the way of his father and in his sin which he made Israel sin.”
[15:27] 2213 tn Heb “against him”; the referent (Nadab) has been specified in the translation for clarity.
[15:29] 2214 tn Heb “and when he became king, he struck down all the house of Jeroboam; he did not leave any breath to Jeroboam until he destroyed him.”
[15:29] 2215 tn Heb “according to the word of the
[15:30] 2216 tn Heb “because of Jeroboam which he committed and which he made Israel commit, by his provocation by which he made the
[15:31] 2217 tn Heb “As for the rest of the events of Nadab, and all which he did, are they not written on the scroll of the events of the days of the kings of Israel?”
[15:34] 2218 tn Heb “in the eyes of.”
[15:34] 2219 tn Heb “and he walked in the way of Jeroboam and in his sin which he made Israel sin.”
[16:1] 2220 tn Heb “and the word of the
[16:2] 2221 tn The Hebrew text has “because” at the beginning of the sentence. In the Hebrew text vv. 2-3 are one sentence comprised of a causal clause giving the reason for divine punishment (v. 2) and the main clause announcing the punishment (v. 3). The translation divides this sentence for stylistic reasons.
[16:2] 2222 tn Heb “walked in the way of Jeroboam.”
[16:2] 2223 tn Heb “angering me by their sins.”
[16:3] 2224 tn The traditional view understands the verb בָּעַר (ba’ar) to mean “burn.” However, an alternate view takes בָּעַר (ba’ar) as a homonym meaning “sweep away” (HALOT 146 s.v. II בער). In this case one might translate, “I am ready to sweep away Baasha and his family.” Either metaphor emphasizes the thorough and destructive nature of the coming judgment.
[16:3] 2225 tc The Old Greek, Syriac Peshitta, and some
[16:4] 2226 tn Heb “the ones belonging to Baasha.”
[16:5] 2227 tn Heb “As for the rest of the events of Baasha, and that which he did and his strength, are they not written on the scroll of the events of the days of the kings of Israel?”
[16:6] 2228 tn Heb “lay down with his fathers.”
[16:7] 2229 tn Heb “and also through Jehu son of Hanani the word of the
[16:7] 2230 tn Heb “angering him by the work of his hands, so that he was like the house of Jeroboam, and because of how he struck it down.”
[16:9] 2231 tn Heb “while he was drinking and drunken.”
[16:10] 2232 tn Heb “and he became king in his place.”
[16:11] 2233 tn Heb “and he did not spare any belonging to him who urinate against a wall, [including] his kinsmen redeemers and his friends.”
[16:12] 2234 tn Heb “according to the word of the
[16:13] 2235 tn Heb “angering the
[16:14] 2236 tn Heb “As for the rest of the events of Elah, and all which he did, are they not written on the scroll of the events of the days of the kings of Israel?”
[16:15] 2237 tn Heb “Now the people were encamped.
[16:16] 2238 tn Heb “and the people who were encamped heard.”
[16:16] 2239 tn Heb “has conspired against and also has struck down the king.”
[16:18] 2240 tn Heb “and he burned the house of the king over him with fire and he died.”
[16:19] 2241 tn Heb “in the eyes of.”
[16:19] 2242 tn Heb “walking in the way of Jeroboam and in his sin which he did to make Israel sin.”
[16:20] 2243 tn Heb “As for the rest of the events of Zimri, and his conspiracy which he conspired, are they not written on the scroll of the events of the days of the kings of Israel?”
[16:24] 2244 map For location see Map2 B1; Map4 D3; Map5 E2; Map6 A4; Map7 C1.
[16:24] 2245 tn The Hebrew term כִּכָּר (kikkar, “circle”) refers generally to something that is round. When used of metals it can refer to a disk-shaped weight made of the metal or to a standard unit of weight, generally regarded as a talent. Since the accepted weight for a talent of metal is about 75 pounds, this would have amounted to about 150 pounds of silver.
[16:24] 2246 tn Heb “he built up the hill.”
[16:25] 2247 tn Heb “in the eyes of.”
[16:26] 2248 tn Heb “walked in all the way of Jeroboam son of Nebat and in his sin which he made Israel sin.”
[16:26] 2249 tn Heb “angering the
[16:27] 2250 tn Heb “As for the rest of the acts of Omri which he did, and his strength which he demonstrated, are they not written on the scroll of the events of the days of the kings of Israel?”
[16:28] 2251 tn Heb “lay down with his fathers.”
[16:28] 2252 tc The Old Greek has eight additional verses here. Cf. 1 Kgs 22:41-44.
[16:29] 2253 map For location see Map2 B1; Map4 D3; Map5 E2; Map6 A4; Map7 C1.
[16:30] 2254 tn Heb “in the eyes of.”
[16:31] 2255 tn Heb “and he went and served Baal and bowed down to him.”
[16:31] sn The Canaanites worshiped Baal as a storm and fertility god.
[16:33] 2256 tn Heb “Ahab”; the proper name has been replaced by the pronoun (“he”) in the translation for stylistic reasons.
[16:34] 2257 tn Heb “in his days.”
[16:34] 2258 map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.
[16:34] 2259 tn Heb “with Abiram, his firstborn, he founded it.”
[16:34] 2260 tn Heb “with Segub, his youngest, he set up its gates.”
[16:34] 2261 tn Heb “according to the word of the
[16:34] 2262 sn Warned through Joshua son of Nun. For the background to this statement, see Josh 6:26, where Joshua pronounces a curse on the one who dares to rebuild Jericho. Here that curse is viewed as a prophecy spoken by God through Joshua.
[17:1] 2263 tn Heb “before whom I stand.”
[17:1] 2264 tn Heb “except at the command of my word.”
[17:2] 2265 tn Heb “and the word of the
[17:4] 2266 tn Heb “commanded.”
[17:4] 2267 tn Heb “to provide for you.”
[17:5] 2268 tn Heb “So he went and did.”
[17:7] 2269 tn Heb “And it came about at the end of days.”
[17:8] 2270 tn Heb “And the word of the
[17:9] 2271 tn Heb “Look, I have commanded.”
[17:10] 2272 tn Heb “a little.”
[17:11] 2273 tn The Hebrew text also includes the phrase “in your hand.”
[17:12] 2274 tn Heb “Look, I am gathering two sticks and then I will go and make it for me and my son and we will eat it and we will die.”
[17:13] 2275 tn Heb “according to your word.”
[17:15] 2276 tn Heb “and she ate, she and he and her house [for] days.”
[17:16] 2277 tn Heb “out, according to the word of the
[17:17] 2278 tn Heb “after these things.”
[17:18] 2279 tn Heb “What to me and to you, man of God, that you have come.”
[17:18] 2280 tn Heb “to make me remember.”
[17:24] 2281 tn Heb “you are a man of God and the word of the
[17:24] sn This episode is especially significant in light of Ahab’s decision to promote Baal worship in Israel. In Canaanite mythology the drought that swept over the region (v. 1) would signal that Baal, a fertility god responsible for providing food for his subjects, had been defeated by the god of death and was imprisoned in the underworld. While Baal was overcome by death and unable to function like a king, Israel’s God demonstrated his sovereignty and superiority to death by providing food for a widow and restoring life to her son. And he did it all in Sidonian territory, Baal’s back yard, as it were. The episode demonstrates that Israel’s God, not Baal, is the true king who provides food and controls life and death. This polemic against Baalism reaches its climax in the next chapter, when the
[18:1] 2282 tn Heb “the word of the
[18:2] 2283 map For location see Map2 B1; Map4 D3; Map5 E2; Map6 A4; Map7 C1.
[18:3] 2284 tn Heb “now Obadiah greatly feared the
[18:4] 2285 tn Heb “cutting off.”
[18:5] 2287 tn Heb “to cut off.”
[18:6] 2288 tn The Hebrew text has “alone” here and again in reference to Obadiah toward the end of the verse.
[18:7] 2289 tn Heb “look, Elijah [came] to meet him.”
[18:8] 2290 tn Heb “[It is] I.”
[18:8] 2291 tn Heb “Look, Elijah”; or “Elijah is here.”
[18:9] 2292 tn Heb “he”; the referent (Obadiah) has been specified in the translation for clarity.
[18:9] 2293 tn Heb “to kill me.”
[18:10] 2294 tn Heb “he makes the kingdom or the nation swear an oath.”
[18:11] 2295 tn Heb “Look, Elijah”; or “Elijah is here.”
[18:12] 2296 tn Heb “to [a place] which I do not know.”
[18:12] 2297 tn Heb “and I will go to inform Ahab and he will not find you and he will kill me.”
[18:12] 2298 tn The words “that would not be fair” are added to clarify the logic of Obadiah’s argument.
[18:12] 2299 tn Heb “has feared the
[18:13] 2300 tn Heb “Has it not been told to my master what I did…?” The rhetorical question expects an answer, “Of course it has!”
[18:14] 2301 tn Heb “Look, Elijah”; or “Elijah is here.”
[18:15] 2302 tn Traditionally, “the
[18:15] 2303 tn Heb “(before whom I stand).”
[18:16] 2304 tn Heb “Obadiah went to meet Ahab and told him, and Ahab went to meet Elijah.”
[18:18] 2307 tn Heb “he”; the referent (Elijah) has been specified in the translation for clarity.
[18:19] 2309 tn The word “messengers” is supplied in the translation both here and in v. 20 for clarification.
[18:19] 2310 tn Heb “who eat at the table of Jezebel.”
[18:21] 2311 tn Heb “How long are you going to limp around on two crutches?” (see HALOT 762 s.v. סְעִפִּים). In context this idiomatic expression refers to indecision rather than physical disability.
[18:21] 2312 tn Heb “the God.”
[18:22] 2313 tn Heb “to the people.”
[18:24] 2314 tn Elijah now directly addresses the prophets.
[18:24] 2315 tn Heb “the God.”
[18:24] 2316 tn Heb “The matter [i.e., proposal] is good [i.e., acceptable].”
[18:25] 2317 tc The last sentence of v. 25 is absent in the Syriac Peshitta.
[18:26] 2318 tn Heb “and they took the bull which he allowed them.”
[18:26] 2319 tn Heb “limped” (the same verb is used in v. 21).
[18:26] 2320 tc The MT has “which he made,” but some medieval Hebrew
[18:27] 2321 sn Elijah’s sarcastic proposals would have been especially offensive and irritating to Baal’s prophets, for they believed Baal was imprisoned in the underworld as death’s captive during this time of drought. Elijah’s apparent ignorance of their theology is probably designed for dramatic effect; indeed the suggestion that Baal is away on a trip or deep in sleep comes precariously close to the truth as viewed by the prophets.
[18:28] 2322 tn Or “as was their custom.”
[18:28] 2323 tn Heb “until blood poured out on them.”
[18:28] sn mutilated…covered with blood. This self-mutilation was a mourning rite designed to facilitate Baal’s return from the underworld.
[18:29] 2324 tn Heb “when noon passed they prophesied until the offering up of the offering.”
[18:29] 2325 tc The Old Greek translation and Syriac Peshitta include the following words here: “When it was time to offer the sacrifice, Elijah the Tishbite spoke to the prophets of the abominations: ‘Stand aside for the time being, and I will offer my burnt offering.’ So they stood aside and departed.”
[18:29] sn In 2 Kgs 4:31 the words “there was no sound and there was no response” are used to describe a dead boy. Similar words are used here to describe the god Baal as dead and therefore unresponsive.
[18:30] 2326 sn Torn down. The condition of the altar symbolizes the spiritual state of the people.
[18:31] 2327 tn The word “new” is implied but not actually present in the Hebrew text.
[18:31] 2328 sn Israel will be your new name. See Gen 32:28; 35:10.
[18:32] 2329 tn Heb “and he built the stones into an altar in the name of the
[18:32] 2330 tn A seah was a dry measure equivalent to about seven quarts.
[18:34] 2331 tn The words “when they had done so” are supplied in the translation for clarification.
[18:36] 2332 tn Heb “at the offering up of the offering.”
[18:36] 2333 tn The words “the altar” are supplied in the translation for clarification.
[18:36] 2334 tn Heb “let it be known.”
[18:37] 2335 tn Heb “the God.”
[18:37] 2336 tn Heb “that you are turning their heart[s] back.”
[18:38] 2337 tn The words “from the sky” are added for stylistic reasons.
[18:39] 2338 tn Heb “the God” (the phrase occurs twice in this verse).
[18:40] 2339 tn Or “slaughtered.”
[18:41] 2340 tn Heb “for [there is] the sound of the roar of the rain.”
[18:43] 2341 sn So he went on up, looked, and reported, “There is nothing.” Several times in this chapter those addressed by Elijah obey his orders. In vv. 20 and 42 Ahab does as instructed, in vv. 26 and 28 the prophets follow Elijah’s advice, and in vv. 30, 34, 40 and 43 the people and servants do as they are told. By juxtaposing Elijah’s commands with accounts of those commands being obeyed, the narrator emphasizes the authority of the
[18:43] 2342 tn Heb “He said, ‘Return,’ seven times.”
[18:44] 2343 tn Heb “he”; the referent (the servant) has been specified in the translation for clarity.
[18:44] 2344 tn Heb “he”; the referent (Elijah) has been specified in the translation for clarity.
[18:44] 2345 tn Heb “so that the rain won’t restrain you.”
[18:45] 2346 tn Heb “rode and went to.”
[18:46] 2347 tn Heb “and the hand of the
[18:46] 2348 tn Heb “and girded up his loins.” The idea is that of gathering up the robes and tucking them into the sash or belt so that they do not get in the way of the legs when running (or working or fighting).
[19:2] 2350 tn Heb “So may the gods do to me, and so may they add.”
[19:2] 2351 tn Heb “I do not make your life like the life of one of them.”
[19:3] 2352 tc The MT has “and he saw,” but some medieval Hebrew
[19:4] 2353 tn Or “broom tree” (also in v. 5).
[19:4] 2354 tn Heb “and asked with respect to his life to die.”
[19:5] 2357 tn Heb “Look, a messenger.”
[19:6] 2358 tn Heb “and again lay down”
[19:7] 2359 tn Heb “for the journey is too great for you.”
[19:10] 2360 tn Or “very zealous.” The infinitive absolute preceding the finite verb emphasizes the degree of his zeal and allegiance.
[19:10] 2361 tn Traditionally, “the God of hosts.”
[19:10] 2362 tn Heb “abandoned your covenant.”
[19:10] 2363 tn Heb “and they are seeking my life to take it.”
[19:11] 2364 tn Heb “he”; the referent (the
[19:11] 2365 tn Heb “tearing away the mountains and breaking the cliffs” (or perhaps, “breaking the stones”).
[19:12] 2366 tn Heb “a voice, calm, soft.”
[19:14] 2368 tn Or “very zealous.” The infinitive absolute preceding the finite verb emphasizes the degree of his zeal and allegiance.
[19:14] 2369 tn Traditionally, “the God of hosts.”
[19:14] 2370 tn Heb “abandoned your covenant.”
[19:14] 2371 tn Heb “and they are seeking my life to take it.”
[19:18] 2372 tn Heb “I have kept in Israel seven thousand, all the knees that have not bowed to Baal, and all the mouths that have not kissed him.”
[19:20] 2373 tn Heb “he”; the referent (Elijah) has been specified in the translation for clarity.
[19:21] 2374 tn Heb “he”; the referent (Elijah) has been specified in the translation for clarity.
[19:21] 2375 tn Heb “and with the equipment of the oxen he cooked them, the flesh.”
[20:1] 2376 map For location see Map2 B1; Map4 D3; Map5 E2; Map6 A4; Map7 C1.
[20:1] 2377 tn Heb “and he went up and besieged Samaria and fought against it.”
[20:2] 2378 tn Heb “to the city.”
[20:6] 2379 tn Heb “all that is desirable to your eyes they will put in their hand and take.”
[20:7] 2381 tn Heb “Know and see that this [man] is seeking trouble.”
[20:8] 2382 tn Heb “Do not listen and do not be willing.”
[20:9] 2383 tn Heb “all which you sent to your servant in the beginning I will do, but this thing I am unable to do.”
[20:10] 2384 tn Heb “So may the gods do to me, and so may they add.”
[20:10] 2385 tn Heb “if the dirt of Samaria suffices for the handfuls of all the people who are at my feet.”
[20:11] 2386 sn The point of the saying is that someone who is still preparing for a battle should not boast as if he has already won the battle. A modern parallel would be, “Don’t count your chickens before they’re hatched.”
[20:12] 2387 tn Heb “When he heard this word.”
[20:12] 2388 tn Heb “in the temporary shelters.” This is probably referring to tents.
[20:13] 2389 tn Heb “this great horde.”
[20:14] 2390 tn The words “will this be accomplished” are supplied in the translation for clarification.
[20:14] 2391 tn Heb “he”; the referent (Ahab) has been specified in the translation for clarity.
[20:15] 2392 tn Heb “he”; the referent (Ahab) has been specified in the translation for clarity.
[20:15] 2393 tn Heb “after them he assembled all the people, all the sons of Israel, seven thousand.”
[20:16] 2394 tn Heb “drinking and drunken.”
[20:16] 2395 tn Heb “in the temporary shelters.” This is probably referring to tents.
[20:17] 2396 map For location see Map2 B1; Map4 D3; Map5 E2; Map6 A4; Map7 C1.
[20:18] 2397 tn Heb “if they come in peace, take them alive; if they come for battle, take them alive.”
[20:20] 2398 tn Heb “each struck down his man.”
[20:21] 2399 tn Heb “struck down Aram with a great striking down.”
[20:22] 2400 tn The definite article indicates previous reference, that is, “the prophet mentioned earlier” (see v. 13).
[20:22] 2401 tn Heb “strengthen yourself.”
[20:22] 2402 tn Heb “know and see.”
[20:22] 2403 tn Heb “at the turning of the year.”
[20:22] 2404 tn Heb “go up against.”
[20:23] 2405 tn Or “servants.”
[20:25] 2406 tn Heb “And you, you muster an army like the one that fell from you, horse like horse and chariot like chariot.”
[20:25] 2407 tn Heb “he listened to their voice and did so.”
[20:26] 2408 tn Heb “at the turning of the year.”
[20:26] 2409 tn Heb “mustered Aram.”
[20:26] 2410 tn Heb “and went up to Aphek for battle with Israel.”
[20:27] 2411 tn The noun translated “small flocks” occurs only here. The common interpretation derives the word from the verbal root חשׂף, “to strip off; to make bare.” In this case the noun refers to something “stripped off” or “made bare.” HALOT 359 s.v. II חשׂף derives the noun from a proposed homonymic verbal root (which occurs only in Ps 29:9) meaning “cause a premature birth.” In this case the derived noun could refer to goats that are undersized because they are born prematurely.
[20:28] 2412 tn Heb “the man of God.”
[20:28] 2413 tn Heb “I will place all this great horde in your hand.”
[20:30] 2414 tn Heb “and the remaining ones fled to Aphek to the city and the wall fell on twenty-seven thousand men, the ones who remained.”
[20:30] 2415 tn Heb “and Ben Hadad fled and went into the city, [into] an inner room in an inner room.”
[20:31] 2416 tn Or “servants.”
[20:31] 2417 tn Or “merciful.” The word used here often means “devoted” or “loyal.” Perhaps the idea is that the Israelite kings are willing to make treaties with other kings.
[20:31] 2418 sn Sackcloth was worn as a sign of sorrow and repentance. The precise significance of the ropes on the head is uncertain, but it probably was a sign of submission. These actions were comparable to raising a white flag on the battlefield or throwing in the towel in a boxing match.
[20:32] 2420 sn Your servant. By referring to Ben Hadad as Ahab’s servant, they are suggesting that Ahab make him a subject in a vassal treaty arrangement.
[20:32] 2421 tn Heb “he”; the referent (Ahab) has been specified in the translation for clarity.
[20:32] 2422 sn He is my brother. Ahab’s response indicates that he wants to make a parity treaty and treat Ben Hadad as an equal partner.
[20:33] 2423 tn Heb “he”; the referent (Ahab) has been specified in the translation for clarity.
[20:34] 2424 tn Heb “he”; the referent (Ben Hadad) has been specified in the translation for clarity.
[20:34] 2425 tn Heb “streets,” but this must refer to streets set up with stalls for merchants to sell their goods. See HALOT 299 s.v. חוּץ.
[20:34] 2426 map For location see Map2 B1; Map4 D3; Map5 E2; Map6 A4; Map7 C1.
[20:34] 2427 tn Heb “I will send you away with a treaty.” The words “Ahab then said” are supplied in the translation. There is nothing in the Hebrew text to indicate that the speaker has changed from Ben Hadad to Ahab. Some suggest adding “and he said” before “I will send you away.” Others prefer to maintain Ben Hadad as the speaker and change the statement to, “Please send me away with a treaty.”
[20:35] 2428 tn Heb “Now a man from the sons of the prophets said to his companion by the word of the
[20:36] 2429 tn Heb “he”; the referent (the prophet) has been specified in the translation for clarity.
[20:37] 2430 tn Heb “and the man wounded him, wounding and bruising.”
[20:39] 2432 tn Heb “man” (also a second time later in this verse).
[20:39] 2433 tn Heb “if being missed, he is missed.” The emphatic infinitive absolute before the finite verbal form lends solemnity to the warning.
[20:39] 2434 tn The Hebrew term כִּכָּר (kikkar, “circle”) refers generally to something that is round. When used of metals it can refer to a disk-shaped weight made of the metal or to a standard unit of weight, generally regarded as a talent. Since the accepted weight for a talent of metal is about 75 pounds, this would have amounted to about 75 pounds of silver.
[20:39] 2435 tn Heb “your life will be in place of his life, or a unit of silver you will pay.”
[20:40] 2436 tn Heb “so [i.e., in accordance with his testimony] is your judgment, you have determined [it].”
[20:41] 2437 tn Heb “he”; the referent (the prophet) has been specified in the translation for clarity.
[20:42] 2438 tn Heb “he”; the referent (the prophet) has been specified in the translation for clarity.
[20:42] 2439 tn Heb “Because you sent away the man of my destruction [i.e., that I determined should be destroyed] from [my/your?] hand, your life will be in place of his life, and your people in place of his people.”
[20:43] 2440 map For location see Map2 B1; Map4 D3; Map5 E2; Map6 A4; Map7 C1.
[21:1] 2441 tn Heb “after these things.” The words “the following episode took place” are added for stylistic reasons.
[21:1] 2442 sn King Ahab of Samaria. Samaria, as the capital of the northern kingdom, here stands for the nation of Israel.
[21:1] map For location see Map2 B1; Map4 D3; Map5 E2; Map6 A4; Map7 C1.
[21:2] 2443 tn Heb “if it is good in your eyes.”
[21:2] 2444 tc The Old Greek translation includes the following words: “And it will be mine as a garden of herbs.”
[21:3] 2445 tn Heb “Far be it from me, by the
[21:4] 2446 tn Heb “on account of the word that Naboth the Jezreelite spoke to him.”
[21:4] 2447 tn Heb “I will not give to you the inheritance of my fathers.”
[21:4] 2448 tn Heb “turned away his face.”
[21:6] 2449 tn Heb “While I was talking…, I said…, he said….” Ahab’s explanation is one lengthy sentence in the Hebrew text, which is divided in the English translation for stylistic reasons.
[21:7] 2450 tn Heb “You, now, you are exercising kingship over Israel.”
[21:7] 2451 tn Heb “so your heart [i.e., disposition] might be well.”
[21:8] 2453 tn Heb “in the name of Ahab.”
[21:8] 2456 tn Heb “to the nobles who were in his city, the ones who lived with Naboth.”
[21:9] 2457 tn Heb “she wrote on the scrolls, saying.”
[21:11] 2460 tn Heb “and the nobles who were living in his city.”
[21:11] 2461 tn Heb “did as Jezebel sent to them, just as was written in the scrolls which she sent to them.”
[21:13] 2462 tn Heb “led him.”
[21:13] 2463 tn Heb “and they stoned him with stones and he died.”
[21:14] 2464 tn Heb “Naboth was stoned and he died.” So also in v. 15.
[21:15] 2465 tn Heb “Jezebel”; the proper name has been replaced by the pronoun (“she”) in the translation for stylistic reasons.
[21:16] 2466 tc The Old Greek translation includes the following words here: “he tore his garments and put on sackcloth. After these things.”
[21:17] 2467 tn Heb “the word of the
[21:20] 2468 tn Heb “and Ahab said to Elijah.” The narrative is elliptical and streamlined. The words “when Elijah arrived” are supplied in the translation for clarification.
[21:20] 2469 tn Heb “he”; the referent (Elijah) has been specified in the translation for clarity.
[21:20] 2470 tn Heb “you have sold yourself.”
[21:20] 2471 tn Heb “in the eyes of.”
[21:21] 2472 tn The introductory formula “the
[21:21] 2473 sn Disaster. There is a wordplay in the Hebrew text. The word translated “disaster” (רָעָה, ra’ah) is similar to the word translated “evil” (v. 20, הָרַע, hara’). Ahab’s sins would receive an appropriate punishment.
[21:21] 2474 tn Heb “I will burn after you.” Some take the verb בָּעַר (ba’ar) to mean here “sweep away.” See the discussion of this verb in the notes at 14:10 and 16:3.
[21:21] 2475 tn Heb “and I will cut off from Ahab those who urinate against a wall, [including both those who are] restrained and let free [or “abandoned”] in Israel.” The precise meaning of the idiomatic phrase עָצוּר וְעָזוּב (’atsur vÿ’azuv, translated here “weak and incapacitated”) is uncertain. For various options see HALOT 871 s.v. עצר and M. Cogan and H. Tadmor, II Kings (AB), 107. The two terms are usually taken as polar opposites (“slaves and freemen” or “minors and adults”), but Cogan and Tadmor, on the basis of contextual considerations (note the usage with אֶפֶס (’efes), “nothing but”) in Deut 32:36 and 2 Kgs 14:26, argue convincingly that the terms are synonyms, meaning “restrained and abandoned,” and refer to incapable or incapacitated individuals.
[21:22] 2477 tn Heb “because of the provocation by which you angered [me], and you caused Israel to sin.”
[21:23] 2478 tc A few Hebrew
[21:24] 2479 tn “Dogs will eat the ones who belonging to Ahab who die in the city.”
[21:25] 2480 tn Heb “who sold himself.”
[21:25] 2481 tn Heb “in the eyes of.”
[21:25] 2482 tn Heb “like Ahab…whom his wife Jezebel incited.”
[21:26] 2483 tn The Hebrew word used here, גִלּוּלִים (gillulim) is always used as a disdainful reference to idols. It is generally thought to have originally referred to “dung pellets” (cf. KBL 183 s.v. גִלּוּלִים). It is only one of several terms used in this way, such as אֱלִילִים (’elilim, “worthless things”) and הֲבָלִים (havalim, “vanities” or “empty winds”).
[21:26] 2484 tn Heb “He acted very abominably by walking after the disgusting idols, according to all which the Amorites had done.”
[21:28] 2485 tn Heb “the word of the
[21:29] 2486 tn Or “humbles himself.” The expression occurs a second time later in this verse.
[21:29] 2487 tn Heb “I will not bring the disaster during his days, [but] in the days of his son I will bring the disaster on his house.”
[22:1] 2488 tn Heb “and they lived three years without war between Aram and Israel.”
[22:2] 2489 tn The word “visit” is supplied in the translation for stylistic reasons.
[22:3] 2490 tn Heb “Do you know that Ramoth Gilead belongs to us, and we hesitate to take it from the hand of the king of Aram?” The rhetorical question expects the answer, “Of course, you must know!”
[22:4] 2491 tn Heb “Like me, like you; like my people, like your people; like my horses; like your horses.”
[22:5] 2492 tn Heb “and Jehoshaphat said to the king of Israel.”
[22:5] 2493 tn Heb “the word of the
[22:6] 2494 tn Heb “Should I go against Ramoth Gilead for war or should I refrain?”
[22:6] 2495 tn Though Jehoshaphat requested an oracle from “the
[22:8] 2496 tn Heb “to seek the
[22:8] 2498 tn The words “his name is” are supplied for stylistic reasons.
[22:10] 2499 tn Heb “were sitting, a man on his throne.”
[22:10] 2500 map For location see Map2 B1; Map4 D3; Map5 E2; Map6 A4; Map7 C1.
[22:13] 2501 tn Heb “the words of the prophets are [with] one mouth good for the king.”
[22:13] 2502 tn Heb “let your words be like the word of each of them and speak good.”
[22:15] 2503 sn “Attack! You will succeed; the
[22:16] 2504 tn Or “swear an oath by.”
[22:17] 2505 tn Heb “he”; the referent (Micaiah) has been specified in the translation for clarity.
[22:19] 2506 tn Heb “he”; the referent (Micaiah) has been specified in the translation for clarity.
[22:20] 2507 tn Heb “and fall.”
[22:21] 2508 tn Heb “the spirit.” The significance of the article prefixed to רוּחַ (ruakh) is uncertain, but it could contain a clue as to this spirit’s identity, especially when interpreted in light of v. 24. It is certainly possible, and probably even likely, that the article is used in a generic or dramatic sense and should be translated, “a spirit.” In the latter case it would show that this spirit was vivid and definite in the mind of Micaiah the storyteller. However, if one insists that the article indicates a well-known or universally known spirit, the following context provides a likely referent. Verse 24 tells how Zedekiah slapped Micaiah in the face and then asked sarcastically, “Which way did the spirit from the
[22:22] 2509 tn Heb “he”; the referent (the
[22:22] 2510 tn The Hebrew text has two imperfects connected by וְגַם (vÿgam). These verbs could be translated as specific futures, “you will deceive and also you will prevail,” in which case the
[22:27] 2511 tn Heb “the bread of affliction and the water of affliction.”
[22:27] 2512 tn Heb “come in peace.” So also in v. 28.
[22:30] 2514 tn The Hebrew verbal forms could be imperatives (“Disguise yourself and enter”), but this would make no sense in light of the immediately following context. The forms are better interpreted as infinitives absolute functioning as cohortatives. See IBHS 594 §35.5.2a. Some prefer to emend the forms to imperfects.
[22:31] 2515 tn Heb “small or great.”
[22:34] 2516 tn Heb “now a man drew a bow in his innocence” (i.e., with no specific target in mind, or at least without realizing his target was the king of Israel).
[22:34] 2517 tn Heb “he”; the referent (the king) has been specified in the translation for clarity.
[22:37] 2519 tn Heb “and the king died and he came to Samaria, and they buried the king in Samaria.”
[22:38] 2520 tn Heb “now the prostitutes bathed.”
[22:38] 2521 tn Heb “according to the word of the
[22:39] 2522 tn Heb “As for the rest of the acts of Ahab and all that he did, and the house of ivory which he built and all the cities which he built, are they not written on the scroll of the events of the days of the kings of Israel?”
[22:40] 2523 tn Heb “lay down with his fathers.”
[22:42] 2524 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[22:43] 2525 tn Heb “he walked in all the way of Asa his father and did not turn from it, doing what is right in the eyes of the
[22:43] 2526 sn Beginning with 22:43b, the verse numbers through 22:53 in the English Bible differ from the verse numbers in the Hebrew text (BHS), because 22:43b in the English Bible = 22:44 in the Hebrew text. The remaining verses in the chapter differ by one, with 22:44-53 ET = 22:45-54 HT.
[22:45] 2527 tn Heb “As for the rest of the events of Jehoshaphat, and his strength that he demonstrated and how he fought, are they not written on the scroll of the events of the days of the kings of Judah?”
[22:46] 2528 tn Heb “and the rest of the male cultic prostitutes who were left in the days of Asa his father, he burned from the land.” Some understand the verb בִּעֵר (bi’er) to mean “sweep away” here rather than “burn.” See the note at 1 Kgs 14:10.
[22:46] sn Despite Asa’s opposition to these male cultic prostitutes (see 1 Kgs 15:12) some of them had managed to remain in the land. Jehoshaphat finished what his father had started.
[22:48] 2529 tn Heb “a fleet of Tarshish [ships].” This probably refers to large ships either made in or capable of traveling to the distant western port of Tarshish.
[22:49] 2530 tn Heb “Let my servants go with your servants in the fleet.”
[22:50] 2531 tn Heb “lay down with his fathers.”
[22:50] 2532 tn Heb “with his fathers in the city of his father.”
[22:51] 2533 map For location see Map2 B1; Map4 D3; Map5 E2; Map6 A4; Map7 C1.
[22:52] 2534 tn Heb “in the eyes of.”
[22:52] 2536 tn Heb “and walked in the way of his father and in the way of his mother and in the way of Jeroboam son of Nebat who made Israel sin.”
[22:53] 2537 tn Heb “he served Baal and bowed down to him.”
[22:53] 2538 tn Heb “according to all which his father had done.”
[1:1] 2539 sn This statement may fit better with the final paragraph of 1 Kgs 22.
[1:2] 2540 map For location see Map2 B1; Map4 D3; Map5 E2; Map6 A4; Map7 C1.
[1:2] 2541 tn Heb “and he sent messengers and said to them.”
[1:2] 2542 tn That is, “seek an oracle from.”
[1:2] 2543 sn Apparently Baal Zebub refers to a local manifestation of the god Baal at the Philistine city of Ekron. The name appears to mean “Lord of the Flies,” but it may be a deliberate scribal corruption of Baal Zebul, “Baal, the Prince,” a title known from the Ugaritic texts. For further discussion and bibliography, see HALOT 261 s.v. זְבוּב בַּעַל and M. Cogan and H. Tadmor, II Kings (AB), 25.
[1:3] 2544 tn Heb “Is it because there is no God in Israel [that] you are going to inquire of Baal Zebub, the god of Ekron?” The translation seeks to bring out the sarcastic tone of the rhetorical question.
[1:5] sn The narrative is elliptical and telescoped here. The account of Elijah encountering the messengers and delivering the Lord’s message is omitted; we only here of it as the messengers report what happened to the king.
[1:6] 2546 tn Heb “said to him.”
[1:6] 2547 tn Heb “Is it because there is no God in Israel [that] you are sending to inquire of Baal Zebub, the god of Ekron?” The translation seeks to bring out the sarcastic tone of the rhetorical question. In v. 3 the messengers are addressed (in the phrase “you are on your way” the second person plural pronoun is used in Hebrew), but here the king is addressed (in the phrase “you are sending” the second person singular pronoun is used).
[1:7] 2548 tn Heb “he”; the referent (the king) has been specified in the translation for clarity.
[1:7] 2549 tn Heb “What was the manner…?”
[1:8] 2550 tn Heb “said to him.”
[1:8] 2551 tn Heb “an owner of hair.” This idiomatic expression indicates that Elijah was very hairy. For other examples where the idiom “owner of” is used to describe a characteristic of someone, see HALOT 143 s.v. בַּעַל. For example, an “owner of dreams” is one who frequently has dreams (Gen 37:19) and an “owner of anger” is a hot-tempered individual (Prov 22:24).
[1:8] 2552 tn Heb “belt of skin” (i.e., one made from animal hide).
[1:8] 2553 tn Heb “he”; the referent (the king) has been specified in the translation for clarity.
[1:9] 2554 tn Heb “he”; the referent (the king) has been specified in the translation for clarity.
[1:9] 2555 tn Heb “officer of fifty and his fifty.”
[1:9] 2557 tn Heb “he”; the referent (the captain) has been specified in the translation for clarity.
[1:9] 2558 sn The prophet Elijah’s position on the top of the hill symbolizes his superiority to the king and his messengers.
[1:9] 2559 tn Heb “man of God” (also in vv. 10, 11, 12, 13).
[1:10] 2560 tn Heb “answered and said to the officer of fifty.”
[1:10] 2561 tn Wordplay contributes to the irony here. The king tells Elijah to “come down” (Hebrew יָרַד, yarad), but Elijah calls fire down (יָרַד) on the arrogant king’s officer.
[1:11] 2562 tn Heb “he”; the referent (the king) has been specified in the translation for clarity.
[1:11] 2563 tc The MT reads, “he answered and said to him.” The verb “he answered” (וַיַּעַן, vayya’an) is probably a corruption of “he went up” (וַיַּעַל, vayya’al). See v. 9.
[1:11] 2564 sn In this second panel of the three-paneled narrative, the king and his captain are more arrogant than before. The captain uses a more official sounding introduction (“this is what the king says”) and the king adds “at once” to the command.
[1:12] 2565 tc Two medieval Hebrew
[1:12] 2566 tn Or “intense fire.” The divine name may be used idiomatically to emphasize the intensity of the fire. Whether one translates אֱלֹהִים (’elohim) here as a proper name or idiomatically, this addition to the narrative (the name is omitted in the first panel, v. 10b) emphasizes the severity of the judgment and is appropriate given the more intense command delivered by the king to the prophet in this panel.
[1:13] 2567 tn Heb “he”; the referent (the king) has been specified in the translation for clarity.
[1:13] 2568 tn Heb “went up and approached and kneeled.”
[1:14] 2570 tn Heb “their fifty.”
[1:15] 2571 sn In this third panel the verb “come down” (יָרַד, yarad) occurs again, this time describing Elijah’s descent from the hill at the Lord’s command. The moral of the story seems clear: Those who act as if they have authority over God and his servants just may pay for their arrogance with their lives; those who, like the third commander, humble themselves and show the proper respect for God’s authority and for his servants will be spared and find God quite cooperative.
[1:16] 2572 tn Heb “he”; the referent (Elijah) has been specified in the translation for clarity.
[1:16] 2573 tn Heb “him”; the referent (the king) has been specified in the translation for clarity.
[1:16] 2574 tn Heb “Because you sent messengers to inquire of Baal Zebub, the god of Ekron, is there no God in Israel to inquire of his word?”
[1:16] 2575 sn For the third time in this chapter we read the Lord’s sarcastic question to king and the accompanying announcement of judgment. The repetition emphasizes one of the chapter’s main themes. Israel’s leaders should seek guidance from their own God, not a pagan deity, for Israel’s sovereign God is the one who controls life and death.
[1:17] 2576 tn Heb “according to the word of the
[1:17] 2577 tn Heb “Jehoram replaced him as king…because he had no son.” Some ancient textual witnesses add “his brother,” which was likely added on the basis of the statement later in the verse that Ahaziah had no son.
[1:18] 2578 tn Heb “As for the rest of the acts of Ahaziah which he did, are they not recorded in the scroll of the events of the days of the kings of Israel?”
[2:2] 2580 map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.
[2:3] 2581 tn Heb “the sons of the prophets.”
[2:3] 2582 tn Heb “from your head.” The same expression occurs in v. 5.
[2:4] 2583 map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.
[2:7] 2584 tn Heb “the two of them.” The referents (Elijah and Elisha) have been specified in the translation for clarity.
[2:9] 2585 tn Heb “Ask! What can I do for you….?”
[2:9] 2586 tn Heb “May a double portion of your spirit come to me.”
[2:10] 2587 tn Heb “he”; the referent (Elijah) has been specified in the translation for clarity.
[2:10] 2588 tn Heb “You have made difficult [your] request.”
[2:11] 2589 tn Though the noun is singular here, it may be collective, in which case it could be translated “chariots.”
[2:11] 2590 tn Heb “look, a chariot of fire and horses of fire.”
[2:11] 2591 tn Heb “and they made a division between the two of them.”
[2:12] 2592 sn Elisha may be referring to the fiery chariot(s) and horses as the Lord’s spiritual army that fights on behalf of Israel (see 2 Kgs 6:15-17; 7:6). However, the juxtaposition with “my father” (clearly a reference to Elijah as Elisha’s mentor), and the parallel in 2 Kgs 13:14 (where the king addresses Elisha with these words), suggest that Elisha is referring to Elijah. In this case Elijah is viewed as a one man army, as it were. When the Lord spoke through him, his prophetic word was as powerful as an army of chariots and horses. See M. A. Beek, “The Meaning of the Expression ‘The Chariots and Horsemen of Israel’ (II Kings ii 12),” The Witness of Tradition (OTS 17), 1-10.
[2:14] 2593 tn Heb “Elijah’s cloak, which had fallen off him.” The wording is changed slightly in the translation for the sake of variety of expression (see v. 13).
[2:15] 2594 map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.
[2:15] 2595 tn Heb “and the sons of the prophets who were in Jericho, [who were standing] opposite, saw him and said.”
[2:15] 2596 tn Heb “the spirit of Elijah.”
[2:16] 2597 tn Or “the spirit of the
[2:16] 2598 tn Heb “he”; the referent (Elisha) has been specified in the translation for clarity.
[2:17] 2599 tn Heb “him”; the referent (Elijah) has been specified in the translation for clarity.
[2:18] 2600 tn Heb “he”; the referent (Elisha) has been specified in the translation for clarity.
[2:19] 2602 tn Heb “miscarries” or “is barren.”
[2:20] 2603 tn Heb “he”; the referent (Elisha) has been specified in the translation for clarity.
[2:21] 2605 tn Heb “there will no longer be from there death and miscarriage [or, ‘barrenness’].”
[2:22] 2606 tn Heb “according to the word of Elisha which he spoke.”
[2:23] 2607 map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.
[2:23] 2608 tn The word נַעַר (na’ar), here translated “boy,” can refer to a broad age range, including infants as well as young men. But the qualifying term “young” (or “small”) suggests these youths were relatively young. The phrase in question (“young boy”) occurs elsewhere in 1 Sam 20:35; 1 Kgs 3:7 (used by Solomon in an hyperbolic manner); 11:17; 2 Kgs 5:14; and Isa 11:6.
[2:24] 2609 tn Heb “he cursed them in the name of the
[2:25] 2610 sn The two brief episodes recorded in vv. 19-25 demonstrate Elisha’s authority and prove that he is the legitimate prophetic heir of Elijah. He has the capacity to bring life and blessing to those who recognize his authority, or death and judgment to those who reject him.
[2:25] map For location see Map2 B1; Map4 D3; Map5 E2; Map6 A4; Map7 C1.
[3:1] 2611 map For location see Map2 B1; Map4 D3; Map5 E2; Map6 A4; Map7 C1.
[3:2] 2612 tn Heb “in the eyes of.”
[3:3] 2613 tn Heb “held tight,” or “clung to.”
[3:3] 2614 tc The Hebrew text has the singular, “it.” Some ancient witnesses read the plural, which seems preferable since the antecedent (“sins”) is plural. Another option is to emend the plural “sins” to a singular. One ancient Greek witness has the singular “sin.”
[3:4] 2615 tn For a discussion of the meaning of term (נֹקֵד, noqed), see M. Cogan and H. Tadmor, II Kings (AB), 43.
[3:4] 2616 tn The vav + perfect here indicates customary action contemporary with the situation described in the preceding main clause. See IBHS 533-34 §32.2.3e.
[3:7] 2617 tn Heb “went and sent.”
[3:7] 2618 tn Heb “he”; the referent (Jehoshaphat) has been specified in the translation for clarity.
[3:7] 2619 tn Heb “I will go up – like me, like you; like my people, like your people; like my horses; like your horses.”
[3:8] 2620 tn Heb “Where is the road we will go up?”
[3:8] 2621 tn Heb “he”; the referent (Jehoram) has been specified in the translation for clarity.
[3:9] 2622 tn Heb “the king of Israel and the king of Judah and the king of Edom.”
[3:11] 2624 tn Heb “that we might inquire of the
[3:11] 2625 tn Heb “who poured water on the hands of Elijah.” This refers to one of the typical tasks of a servant.
[3:12] 2626 tn Heb “the word of the
[3:13] 2627 tn Or “What do we have in common?” The text reads literally, “What to me and to you?”
[3:14] 2628 tn Traditionally “the
[3:14] 2629 tn Heb “before whom I stand.”
[3:14] 2630 tn Heb “if I did not lift up the face of Jehoshaphat the king of Judah.”
[3:14] 2631 tn Heb “I would not look at you or see you.”
[3:15] 2632 tn The term used refers to one who plays a stringed instrument, perhaps a harp.
[3:15] 2633 tn Heb “the hand of the
[3:16] 2634 tn Heb “making this valley cisterns, cisterns.” The Hebrew noun גֵּב (gev) means “cistern” in Jer 14:3 (cf. Jer 39:10). The repetition of the noun is for emphasis. See GKC 396 §123.e. The verb (“making”) is an infinitive absolute, which has to be interpreted in light of the context. The translation above takes it in an imperatival sense. The command need not be understood as literal, but as hyperbolic. Telling them to build cisterns is a dramatic way of leading into the announcement that he would miraculously provide water in the desert. Some prefer to translate the infinitive as an imperfect with the Lord as the understood subject, “I will turn this valley [into] many pools.”
[3:18] 2636 tn Heb “and this is easy in the eyes of the
[3:19] 2637 tn Heb “choice” or “select.”
[3:19] 2638 tn Elisha places the object first and uses an imperfect verb form. The stylistic shift may signal that he is now instructing them what to do, rather than merely predicting what would happen.
[3:19] 2640 tn Heb “and ruin every good portion with stones.”
[3:20] 2641 tn Heb “and in the morning, when the offering is offered up, look, water was coming from the way of Edom, and the land was filled with water.”
[3:21] 2642 tn Heb “had come up to fight them.”
[3:21] 2643 tn Heb “and they mustered all who tied on a belt and upwards, and they stood at the border.”
[3:23] 2644 tn Heb “they”; the referent (the Moabites) has been specified in the translation for clarity.
[3:23] 2645 tn The translation assumes the verb is חָרַב (kharav, “to be desolate”). The infinitive absolute precedes the finite verb form for emphasis. (For another example of the Hophal infinitive with a Niphal finite verb, see Lev 19:20. Cf. also IBHS 582 §35.2.1c.) Some prefer to derive the verb from a proposed homonym meaning “at HALOT 349 s.v. II חרב and BDB 352 s.v. חָרְבָה).
[3:24] 2647 tc The consonantal text (Kethib) suggests, “and they went, striking down,” but the marginal reading (Qere) is “they struck down, striking down.” For a discussion of the textual problem, see M. Cogan and H. Tadmor, II Kings (AB), 46.
[3:25] 2648 tn Heb “and [on] every good portion they were throwing each man his stone and they filled it.” The vav + perfect (“and they filled”) here indicates customary action contemporary with the situation described in the preceding main clause (where a customary imperfect is used, “they were throwing”). See the note at 3:4.
[3:25] 2649 tn Heb “until he had allowed its stones to remain in Kir Hareseth.”
[3:26] 2650 tn Heb “and the king of Moab saw that the battle was too strong for him.”
[3:26] 2651 tn Heb “he took with him seven hundred men, who drew the sword, to break through against.”
[3:27] 2652 tn Heb “there was great anger against Israel.”
[3:27] sn The meaning of this statement is uncertain, for the subject of the anger is not indicated. Except for two relatively late texts, the noun קֶצֶף (qetsef) refers to an outburst of divine anger. But it seems unlikely the Lord would be angry with Israel, for he placed his stamp of approval on the campaign (vv. 16-19). D. N. Freedman suggests the narrator, who obviously has a bias against the Omride dynasty, included this observation to show that the Lord would not allow the Israelite king to “have an undiluted victory” (as quoted in M. Cogan and H. Tadmor, II Kings [AB], 52, n. 8). Some suggest that the original source identified Chemosh the Moabite god as the subject and that his name was later suppressed by a conscientious scribe, but this proposal raises more questions than it answers. For a discussion of various views, see M. Cogan and H. Tadmor, II Kings (AB), 47-48, 51-52.
[3:27] 2653 tn Heb “they departed from him.”
[4:1] 2654 tn Heb “a wife from among the wives of the sons of the prophets.”
[4:1] 2656 tn Heb “your servant feared the
[4:3] 2657 tn Heb “Go, ask for containers from outside, from all your neighbors, empty containers.”
[4:3] 2658 tn Heb “Do not borrow just a few.”
[4:4] 2659 tn Heb “all these vessels.”
[4:6] 2660 tn Heb “to her son.”
[4:7] 2661 tn Heb “man of God” (also in vv. 16, 22, 25, 27 [twice]).
[4:8] 2662 tn Heb “great,” perhaps “wealthy.”
[4:8] 2663 tn Or “she urged him to eat some food.”
[4:8] 2664 tn Or “he would turn aside there to eat some food.”
[4:9] 2666 tn Heb “holy man of God.”
[4:10] 2667 tn Heb “a small upper room of a wall”; according to HALOT 832 s.v. עֲלִיָּה, this refers to “a fully walled upper room.”
[4:10] 2668 tn Heb “and let’s put there for him.”
[4:11] 2669 tn Heb “he”; the referent (Elisha) has been specified in the translation for clarity.
[4:11] 2670 tn Heb “turned aside.”
[4:11] 2671 tn Or “slept there.”
[4:12] 2672 tn Heb “Call for this Shunammite woman.”
[4:12] 2673 tn Heb “and he called for her and she stood before him.”
[4:13] 2674 tn Heb “he said to him.”
[4:13] 2675 tn Heb “you have turned trembling to us with all this trembling.” The exaggerated language is probably idiomatic. The point seems to be that she has taken great pains or gone out of her way to be kind to them. Her concern was a sign of her respect for the prophetic office.
[4:13] 2676 tn Heb “Among my people I am living.” This answer suggests that she has security within the context of her family.
[4:14] 2677 tn Heb “and he said.”
[4:15] 2678 tn Heb “Call for her.”
[4:15] 2679 tn Heb “and he called her.”
[4:15] 2680 tn Heb “and he called for her and she stood in the door.”
[4:16] 2681 tn Heb “at this appointed time, at the time [when it is] reviving.” For a discussion of the second phrase see M. Cogan and H. Tadmor, II Kings (AB), 57.
[4:18] 2682 tn Heb “to his father, to the harvesters.”
[4:19] 2683 tn Heb “He”; the referent (the boy’s father) has been specified in the translation for clarity.
[4:21] 2685 tn Heb “man of God’s.”
[4:23] 2686 sn The new moon was a time of sacrifice and special feasts (Num 28:14; 1 Sam 20:5). Apparently it was a convenient time to visit a prophet. See M. Cogan and H. Tadmor, II Kings (AB), 57.
[4:24] 2688 tn Heb “lead [the donkey on] and go.”
[4:24] 2689 tn Heb “do not restrain for me the riding unless I say to you.”
[4:25] 2690 tn Heb “went and came.”
[4:25] 2691 tn Heb “the man of God.” The phrase has been replaced by the relative pronoun “he” in the translation for stylistic reasons.
[4:26] 2692 tn Heb “she said.” The narrator streamlines the story at this point, omitting any reference to Gehazi running to meet her and asking her the questions.
[4:27] 2693 tn Heb “her soul [i.e., ‘disposition’] is bitter.”
[4:29] 2694 tn Heb “he”; the referent (Elisha) has been specified in the translation for clarity.
[4:29] 2695 tn Heb “take my staff in your hand.”
[4:29] 2696 tn Heb “If you meet a man, do not greet him with a blessing; if a man greets you with a blessing, do not answer.”
[4:30] 2697 tn Heb “he”; the referent (Elisha) has been specified in the translation for clarity. The referent must be Elisha here, since the following verse makes it clear that Gehazi had gone on ahead of them.
[4:31] 2698 tn Heb “to meet him.”
[4:33] 2700 tn Heb “and closed the door behind the two of them.”
[4:34] 2701 tn Heb “he went up and lay down over.”
[4:34] 2702 tn Heb “his” (also in the next two clauses).
[4:34] 2703 tn Or perhaps, “body”; Heb “flesh.”
[4:35] 2704 tn Heb “he”; the referent (Elisha) has been specified in the translation for clarity.
[4:35] 2705 tn Heb “and he returned and went into the house, once here and once there.”
[4:35] 2706 tn Heb “and he went up.”
[4:36] 2707 tn Heb “he”; the referent (Elisha) has been specified in the translation for clarity.
[4:36] 2708 tn Heb “and he called for her.”
[4:38] 2709 tn Heb “the sons of the prophets were sitting before him.”
[4:38] 2710 tn The words “the fire” are added for clarification.
[4:38] 2711 tn Heb “sons of the prophets.”
[4:39] 2712 tn Heb “a vine of the field.”
[4:39] 2713 tn Heb “[some] of the gourds of the field.”
[4:39] 2714 tn Heb “he came and cut [them up].”
[4:39] 2715 tc The Hebrew text reads, “for they did not know” (יָדָעוּ, yada’u) but some emend the final shureq (וּ, indicating a third plural subject) to holem vav (וֹ, a third masculine singular pronominal suffix on a third singular verb) and read “for he did not know it.” Perhaps it is best to omit the final vav as dittographic (note the vav at the beginning of the next verb form) and read simply, “for he did not know.” See M. Cogan and H. Tadmor, II Kings (AB), 59.
[4:40] 2716 tn Heb “and they poured out [the stew].” The plural subject is probably indefinite.
[4:41] 2717 tn Or “and let them eat.”
[4:42] 2718 tn Heb “man of God.”
[4:42] 2719 tn On the meaning of the word צִקְלוֹן (tsiqlon), “ear of grain,” see HALOT 148 s.v. בָּצֵק and M. Cogan and H. Tadmor, II Kings (AB), 59.
[4:42] 2720 tn Heb “he”; the referent (Elisha) has been specified in the translation for clarity.
[4:43] 2721 tn Heb “How can I set this before a hundred men?”
[4:43] 2722 tn The verb forms are infinitives absolute (Heb “eating and leaving over”) and have to be translated in light of the context.
[4:44] 2723 tn Heb “according to the word of the
[5:1] 2724 tn Heb “was a great man before his master and lifted up with respect to the face.”
[5:1] 2725 tn For a discussion of מְצֹרָע (mÿtsora’), traditionally translated “leprous,” see M. Cogan and H. Tadmor, II Kings (AB), 63. Naaman probably had a skin disorder of some type, not leprosy/Hansen’s disease.
[5:3] 2726 map For location see Map2 B1; Map4 D3; Map5 E2; Map6 A4; Map7 C1.
[5:4] 2727 tn Heb “he”; the referent (Naaman) has been specified in the translation for clarity.
[5:5] 2728 tn Heb “he”; the referent (Naaman) has been specified in the translation for clarity.
[5:5] 2729 tn The Hebrew term כִּכָּר (kikkar, “circle”) refers generally to something that is round. When used of metals it can refer to a disk-shaped weight made of the metal or to a standard unit of weight, generally regarded as a talent. Since the accepted weight for a talent of metal is about 75 pounds, this would have amounted to about 750 pounds of silver (cf. NCV, NLT, CEV).
[5:5] 2730 tn Heb “six thousand gold […].” The unit of measure is not given in the Hebrew text. A number of English versions supply “pieces” (e.g., KJV, ASV, NAB, TEV) or “shekels” (e.g., NASB, NIV, NRSV).
[5:6] 2731 tn Heb “and now when this letter comes to you, look, I have sent to you Naaman my servant.”
[5:7] 2732 tn Heb “Am I God, killing and restoring life, that this one sends to me to cure a man from his skin disease?” In the Hebrew text this is one lengthy rhetorical question, which has been divided up in the translation for stylistic reasons.
[5:7] 2733 tn Heb “Indeed, know and see that he is seeking an occasion with respect to me.”
[5:8] 2734 tn Heb “man of God” (also in vv. 15, 20).
[5:8] 2735 tn Heb “Let him come.”
[5:10] 2736 tn Heb “will return to you.”
[5:12] 2737 tn Heb “Are not Abana and Pharpar, the rivers of Damascus, better than all of the waters of Israel?” The rhetorical question expects an emphatic “yes” as an answer.
[5:13] 2738 tn Heb “my father,” reflecting the perspective of each individual servant. To address their master as “father” would emphasize his authority and express their respect. See BDB 3 s.v. אָב and the similar idiomatic use of “father” in 2 Kgs 2:12.
[5:13] 2739 tn Heb “a great thing.”
[5:13] 2740 tn Heb “would you not do [it]?” The rhetorical question expects the answer, “Of course you would.”
[5:13] 2741 tn Heb “How much more [when] he said, “Wash and be healed.” The second imperative (“be healed”) states the expected result of obeying the first (‘wash”).
[5:14] 2742 tn Heb “according to the word of the man of God.”
[5:14] 2743 tn Heb “and his skin was restored, like the skin of a small child.”
[5:15] 2744 tn Heb “he”; the referent (Naaman) has been specified in the translation for clarity.
[5:16] 2746 tn Heb “he”; the referent (Elisha) has been specified in the translation for clarity.
[5:16] 2747 tn Heb “before whom I stand.”
[5:16] 2748 tn Heb “he”; the referent (Naaman) has been specified in the translation for clarity.
[5:17] 2749 tn Heb “and [if] not, may there be given to your servant a load [for] a pair of mules, earth.”
[5:17] 2750 tn Heb “for your servant will not again make a burnt offering and sacrifice to other gods, only to the
[5:18] 2751 tn Heb “When my master enters the house of Rimmon to bow down there, and he leans on my hand and I bow down [in] the house of Rimmon, when I bow down [in] the house of Rimmon, may the
[5:18] sn Rimmon was the Syrian storm god. See M. Cogan and H. Tadmor, II Kings (AB), 65.
[5:19] 2752 tn Heb “he”; the referent (Elisha) has been specified in the translation for clarity.
[5:19] 2753 tn Heb “and he went from him a distance of land.” The precise meaning of כִּבְרַה (kivrah) “distance,” is uncertain. See BDB 460 s.v. כִּבְרַה, and HALOT 459-60 s.v. II *כְּבָרַה, and M. Cogan and H. Tadmor, II Kings (AB), 65.
[5:20] 2754 tn Heb “said” (i.e., to himself).
[5:20] 2755 tn Heb “Look, my master spared this Syrian Naaman by not taking from his hand what he brought.”
[5:21] 2756 tn Heb “Is there peace?”
[5:22] 2758 tn Heb “Look now, here, two servants came to me from the Ephraimite hill country, from the sons of the prophets.”
[5:22] 2759 tn The Hebrew term כִּכָּר (kikkar, “circle”) refers generally to something that is round. When used of metals it can refer to a disk-shaped weight made of the metal or to a standard unit of weight, generally regarded as a talent. Since the accepted weight for a talent of metal is about 75 pounds, this would have amounted to about 75 pounds of silver (cf. NCV, NLT, CEV).
[5:23] 2760 tn Heb “Be resolved and accept two talents.”
[5:23] 2761 tn Heb “before him.”
[5:24] 2762 tn Heb “from their hand.”
[5:24] 2763 tn Heb “and he sent the men away and they went.”
[5:26] 2764 tn Heb “he”; the referent (Elisha) has been specified in the translation for clarity.
[5:26] 2765 tn Heb “Did not my heart go as a man turned from his chariot to meet you?” The rhetorical question emphasizes that he was indeed present in “heart” (or “spirit”) and was very much aware of what Gehazi had done. In the MT the interrogative particle has been accidentally omitted before the negative particle.
[5:26] 2766 tn In the MT the statement is phrased as a rhetorical question, “Is this the time…?” It expects an emphatic negative response.
[5:27] 2767 tn Heb “cling to.”
[5:27] 2768 tn Heb “he”; the referent (Gehazi) has been specified in the translation for clarity.
[5:27] 2769 tn Traditionally, “he went from before him, leprous like snow.” But see the note at 5:1, as well as M. Cogan and H. Tadmor, II Kings (AB), 66.
[6:1] 2770 tn Heb “the sons of the prophets.”
[6:1] 2771 tn Heb “sit before you.”
[6:1] 2772 tn Heb “narrow, tight.”
[6:6] 2775 tn Heb “man of God” (also in v. 9).
[6:6] 2776 tn Heb “he”; the referent (Elisha) has been specified in the translation for clarity.
[6:8] 2777 tc The verb form used here is difficult to analyze. On the basis of the form נְחִתִּים (nÿkhitim) in v. 9 from the root נָחַת (nakhat), it is probably best to emend the verb to תִּנְחְתוּ (tinkhÿtu; a Qal imperfect form from the same root). The verb נָחַת in at least two other instances carries the nuance “go down, descend” in a military context. For a defense of this view, see M. Cogan and H. Tadmor, II Kings (AB), 72.
[6:8] 2778 sn The advisers would have mentioned a specific location, but the details are not significant to the narrator’s purpose, so he simply paraphrases here.
[6:10] 2779 tn The vav + perfect here indicates action contemporary with the preceding main verb (“sent”). See IBHS 533-34 §32.2.3e.
[6:10] 2780 tn Heb “and the king of Israel sent to the place about which the man of God spoke to him, and he warned it and he guarded himself there, not once and not twice.”
[6:11] 2781 tn Heb “and the heart of the king of Syria was stirred up over this thing.”
[6:11] 2782 tn Heb “servants.”
[6:11] 2783 tn Heb “Will you not tell me who among us [is] for the king of Israel?” The sarcastic rhetorical question expresses the king’s suspicion.
[6:13] 2784 tn Heb “he” (also a second time in this verse); the referent (the king) has been specified in the translation for clarity.
[6:13] 2785 tn Heb “Go and see where he [is] so I can send and take him.”
[6:14] 2786 tn Heb “heavy force.”
[6:15] 2787 tn Heb “man of God’s.”
[6:15] 2788 tn Heb “his young servant said to him.”
[6:16] 2789 tn Heb “for those who are with us are more than those who are with them.”
[6:17] 2790 tn Heb “and he saw, and look.”
[6:18] 2791 tn Heb “and they came down to him.”
[6:18] 2792 tn Or “this nation,” perhaps emphasizing the strength of the Syrian army.
[6:18] 2793 tn On the basis of the Akkadian etymology of the word, M. Cogan and H. Tadmor (II Kings [AB], 74) translate “blinding light.” HALOT 761 s.v. סַנְוֵרִים suggests the glosses “dazzling, deception.”
[6:18] 2794 tn Heb “he”; the referent (the
[6:18] 2795 tn Heb “according to the word of Elisha.”
[6:19] 2796 map For location see Map2 B1; Map4 D3; Map5 E2; Map6 A4; Map7 C1.
[6:20] 2797 tn Heb “and they saw, and look, [they were] in the middle of Samaria.”
[6:21] 2798 tn Heb “Should I strike them down? I will strike them down.” In the Hebrew text the first person imperfect form is repeated; the first form has the interrogative he prefixed to it; the second does not. It is likely that the second form should be omitted as dittographic or that the first should be emended to an infinitive absolute.
[6:21] 2799 tn Heb “my father.” The king addresses the prophet in this way to indicate his respect. See 2 Kgs 2:12.
[6:22] 2800 tn Heb “Are [they] ones you captured with your sword or your bow (that) you can strike (them) down?”
[6:23] 2801 tn Or “held a great feast.”
[6:23] 2802 tn Heb “they went back.”
[6:24] 2804 map For location see Map2 B1; Map4 D3; Map5 E2; Map6 A4; Map7 C1.
[6:25] 2805 tn Heb “and there was a great famine in Samaria.”
[6:25] 2806 tn Heb “and look, [they] were besieging it until.”
[6:25] 2807 tn Heb “eighty, silver.” The unit of measurement is omitted.
[6:25] 2808 sn A kab was a unit of dry measure, equivalent to approximately one quart.
[6:25] 2809 tn The consonantal text (Kethib) reads, “dove dung” (חֲרֵייוֹנִים, khareyonim), while the marginal reading (Qere) has “discharge” (דִּבְיוֹנִים, divyonim). Based on evidence from Akkadian, M. Cogan and H. Tadmor (II Kings [AB], 79) suggest that “dove’s dung” was a popular name for the inedible husks of seeds.
[6:25] 2810 tn Heb “five, silver.” The unit of measurement is omitted.
[6:27] 2811 tn Heb “From where can I help you, from the threshing floor or the winepress?” The rhetorical question expresses the king’s frustration. He has no grain or wine to give to the masses.
[6:30] 2812 tn Heb “the people saw, and look, [there was] sackcloth against his skin underneath.”
[6:31] 2813 tn Heb “So may God do to me, and so may he add.”
[6:31] 2814 tn Heb “if the head of Elisha son of Shaphat stays on him today.”
[6:32] 2815 tn Heb “and the elders were sitting with him.”
[6:32] 2816 tn Heb “he”; the referent (the king) has been specified in the translation for clarity.
[6:32] 2817 tn Heb “sent a man from before him, before the messenger came to him.”
[6:32] 2818 tn Heb “he”; the referent (Elisha) has been specified in the translation for clarity.
[6:32] 2820 tn Heb “Do you see that this son of an assassin has sent to remove my head?”
[6:32] 2821 tn Heb “Is not the sound of his master’s footsteps behind him?”
[6:33] 2822 tn The Hebrew text also has “look” here.
[6:33] 2823 tn Heb “came down to him.”
[6:33] 2824 tn Heb “Look, this is a disaster from the
[7:1] 2825 sn A seah was a dry measure equivalent to about 7 quarts.
[7:2] 2826 tn Heb “the officer on whose hand the king leans.”
[7:2] 2827 tn Heb “man of God.”
[7:2] 2828 tn Heb “the
[7:2] 2829 tn Heb “he”; the referent (Elisha) has been specified in the translation for clarity.
[7:2] 2830 tn Heb “you will not eat from there.”
[7:3] 2831 sn See the note at 2 Kgs 5:1.
[7:3] 2832 tn Heb “until we die.”
[7:4] 2833 tn Heb “If we say, ‘We will enter the city,’ the famine is in the city and we will die there.”
[7:4] 2835 tn Heb “keep us alive.”
[7:4] 2836 tn Heb “we will die.” The paraphrastic translation attempts to bring out the logical force of their reasoning.
[7:5] 2837 tn Heb “they arose to go to.”
[7:8] 2838 tn Heb “they ate and drank.”
[7:8] 2839 tn Heb “and they hid [it].”
[7:8] 2840 tn Heb “and they took from there.”
[7:9] 2841 tn Heb “this day is a day of good news and we are keeping silent.”
[7:9] 2842 tn Heb “the light of the morning.”
[7:9] 2843 tn Heb “punishment will find us.”
[7:10] 2844 tn The MT has a singular form (“gatekeeper”), but the context suggests a plural. The pronoun that follows (“them”) is plural and a plural noun appears in v. 11. The Syriac Peshitta and the Targum have the plural here.
[7:10] 2845 tn Heb “and, look, there was no man or voice of a man there.”
[7:10] 2846 tn Heb “but the horses are tied up and the donkeys are tied up and the tents are as they were.”
[7:11] 2847 tn Heb “and the gatekeepers called out and they told [it] to the house of the king.”
[7:12] 2848 tn Heb “servants” (also in v. 13).
[7:13] 2849 tn Heb “Let them take five of the remaining horses that remain in it. Look, they are like all the people of Israel that remain in it. Look, they are like all the people of Israel that have come to an end.” The MT is dittographic here; the words “that remain in it. Look they are like all the people of Israel” have been accidentally repeated. The original text read, “Let them take five of the remaining horses that remain in it. Look, they are like all the people of Israel that have come to an end.”
[7:13] 2850 tn Heb “and let us send so we might see.”
[7:14] 2851 tn Heb “and the king sent [them] after the Syrian camp.”
[7:14] 2852 tn Heb “Go and see.”
[7:15] 2853 tn Heb “went after.”
[7:15] 2854 tn Heb “and look, all the road was full of clothes and equipment that Syria had thrown away in their haste.”
[7:15] 2855 tn Or “messengers.”
[7:16] 2856 sn A seah was a dry measure equivalent to about 7 quarts.
[7:16] 2857 tn Heb “according to the word of the
[7:17] 2858 tn Heb “the officer on whose hand he leans.”
[7:17] 2859 tn Heb “and the people trampled him in the gate and he died.”
[7:17] 2860 tn Heb “just as the man of God had spoken, [the word] which he spoke when the king came down to him.”
[7:19] 2861 tn Heb “the
[7:19] 2862 tn Heb “he”; the referent (Elisha) has been specified in the translation for clarity.
[7:19] 2863 tn Heb “you will not eat from there.”
[7:19] tn In the Hebrew text vv. 18-19a are one lengthy sentence, “When the man of God spoke to the king…, the officer replied to the man of God, ‘Look…so soon?’” The translation divides this sentence up for stylistic reasons.
[8:1] 2864 tn Heb “Get up and go, you and your house, and live temporarily where you can live temporarily.”
[8:2] 2865 tn Heb “and the woman got up and did according to the word of the man of God.”
[8:3] 2866 tn Heb “and went out to cry out to the king for her house and her field.”
[8:4] 2867 tn Heb “man of God’s.”
[8:5] 2868 tn Heb “he”; the referent (Gehazi) has been specified in the translation for clarity.
[8:5] 2869 tn Heb “he”; the referent (Elisha) has been specified in the translation for clarity.
[8:5] 2870 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.”
[8:5] 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.
[8:6] 2871 tn Heb “and the king asked the woman and she told him.”
[8:6] 2872 tn Heb “and he assigned to her an official, saying.”
[8:7] 2873 tn Heb “he”; the referent (the king) has been specified in the translation for clarity.
[8:7] 2874 tn Heb “man of God” (also a second time in this verse and in v. 11).
[8:8] 2875 tn The Hebrew text also has “in your hand.”
[8:8] 2876 tn Heb “Inquire of the
[8:9] 2877 tn Heb “him”; the referent (Elisha) has been specified in the translation for clarity.
[8:9] 2878 tn The Hebrew text also has “in his hand.”
[8:9] 2879 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.”
[8:9] 2880 sn The words “your son” emphasize the king’s respect for the prophet.
[8:10] 2882 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
[8:11] 2883 tn Heb “he”; the referent (Elisha) has been specified in the translation for clarity.
[8:11] 2884 tn Heb “and he made his face stand [i.e., be motionless] and set [his face?] until embarrassment.”
[8:13] 2885 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.
[8:13] 2886 tn Heb “The
[8:14] 2887 tn Heb “he”; the referent (Ben Hadad) has been specified in the translation for clarity.
[8:14] 2888 tn Heb “he”; the referent (Hazael) has been specified in the translation for clarity.
[8:15] 2889 tn Heb “he”; the referent (Hazael) has been specified in the translation for clarity.
[8:15] 2890 tn Heb “his”; the referent (Ben Hadad) has been specified in the translation for clarity.
[8:16] 2891 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.
[8:17] 2892 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[8:18] 2893 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.”
[8:18] 2894 tn Heb “in the eyes of.”
[8:19] 2895 tn The Hebrew has only one sentence, “and the
[8:19] 2896 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.
[8:20] 2897 tn Heb “in his days Edom rebelled from under the hand of Judah and enthroned a king over them.”
[8:21] 2898 sn Joram is a short form of the name Jehoram.
[8:21] 2899 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.
[8:21] 2900 tn Heb “and the people fled to their tents.”
[8:22] 2901 tn Heb “and Edom rebelled from under the hand of Judah until this day.”
[8:23] 2902 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?”
[8:24] 2903 tn Heb “lay down with his fathers.”
[8:26] 2904 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[8:26] 2905 tn Hebrew בַּת (bat), “daughter,” can refer, as here to a granddaughter. See HALOT 166 s.v. בַּת.
[8:27] 2906 tn Heb “in the eyes of.”
[8:27] 2907 tn Heb “and he walked in the way of the house of Ahab and did evil in the eyes of the
[8:29] 2908 tn Heb “which the Syrians inflicted [on] him.”
[9:1] 2910 tn Heb “one of the sons of the prophets.”
[9:2] 2912 tn Heb “and go and set him apart from his brothers and bring him into an inner room in an inner room.”
[9:3] 2914 tn Heb “and open the door and run away and do not delay.”
[9:4] 2915 tc Heb “the young man, the young man, the prophet.” The MT is probably dittographic, the phrase “the young man” being accidentally repeated. The phrases “the young man” and “the prophet” are appositional, with the latter qualifying more specifically the former.
[9:5] 2916 tn Heb “and he arrived and look, the officers of the army were sitting.”
[9:5] 2917 tn Heb “[there is] a word for me to you, O officer.”
[9:5] 2918 tn Heb “To whom from all of us?”
[9:6] 2919 tn Heb “he”; the referent (Jehu) has been specified in the translation for clarity.
[9:6] 2920 tn Heb “he”; the referent (the prophet) has been specified in the translation for clarity.
[9:7] 2921 tn Or “strike down the house of Ahab your master.”
[9:7] 2922 tn Heb “I will avenge the shed blood of my servants the prophets and the shed blood of all the servants of the
[9:8] 2923 tc The LXX has the second person, “you.”
[9:8] 2924 tn Heb “and I will cut off from Ahab those who urinate against a wall, [including both those who are] restrained and let free [or, ‘abandoned’] in Israel.” On the phrase וְעָצוּר וְעָזוּב (vÿ’atsur vÿ’azur, translated here “weak and incapacitated”) see the note at 1 Kgs 14:10.
[9:10] 2926 sn Note how the young prophet greatly expands the message Elisha had given to him. In addition to lengthening the introductory formula (by adding “the God of Israel”) and the official declaration that accompanies the act of anointing (by adding “the
[9:11] 2927 tn Heb “went out to.”
[9:11] 2928 tc The MT has the singular, “he said,” but many witnesses correctly read the plural.
[9:11] 2929 tn Heb “Is there peace?”
[9:11] 2930 tn Heb “He said, ‘You, you know the man and his thoughts.’” Jehu tries to deflect their question by reminding them that the man is an eccentric individual who says strange things. His reply suggests that the man said nothing of importance. The translation seeks to bring out the tone and intent of Jehu’s reply.
[9:12] 2931 tn Heb “So he said, ‘Like this and like this he said to me, saying.’” The words “like this and like this” are probably not a direct quote of Jehu’s words to his colleagues. Rather this is the narrator’s way of avoiding repetition and indicating that Jehu repeated, or at least summarized, what the prophet had said to him.
[9:13] 2932 tn Heb “his”; the referent (Jehu) has been specified in the translation for clarity.
[9:13] 2933 tn Heb “and they hurried and took, each one his garment, and they placed [them] beneath him on the bone [?] of the steps.” The precise nuance of גֶרֶם (gerem), “bone,” is unclear. Some suggest the nuance “bare” here; it may be a technical architectural term in this context.
[9:13] 2934 tn Heb “they blew the trumpet.” This has been translated as a passive to avoid the implication that the same ones who shouted had all blown trumpets.
[9:13] 2935 tn Or “has become.”
[9:14] 2936 tn Heb “he and all Israel.”
[9:15] 2937 tn Heb “which the Syrians inflicted [on] him.”
[9:15] 2938 sn See 2 Kgs 8:28-29a.
[9:15] 2939 tn The words “his supporters” are added for clarification.
[9:15] 2940 tn Heb “If this is your desire.” נֶפֶשׁ (nefesh) refers here to the seat of the emotions and will. For other examples of this use of the word, see BDB 660-61 s.v.
[9:16] 2941 tn Heb “rode [or, ‘mounted’] and went.”
[9:16] 2942 tn Heb “lying down.”
[9:17] 2944 tn Heb “the quantity [of the men] of Jehu, when he approached.” Elsewhere שִׁפְעַה (shif’ah), “quantity,” is used of a quantity of camels (Isa 60:6) or horses (Ezek 26:10) and of an abundance of water (Job 22:11; 38:34).
[9:17] 2945 tn The term שִׁפְעַת (shifat) appears to be a construct form of the noun, but no genitive follows.
[9:17] 2947 tn Heb “Get a rider and send [him] to meet him and let him ask, ‘Is there peace?’”
[9:18] 2948 tn Heb “the rider of the horse.”
[9:18] 2949 tn Heb “Is there peace?”
[9:18] 2950 tn Heb “What concerning you and concerning peace?” That is, “What concern is that to you?”
[9:19] 2951 tn Heb “and he came to them.”
[9:19] 2952 tc The MT has simply “peace,” omitting the prefixed interrogative particle. It is likely that the particle has been accidentally omitted; several ancient witnesses include it or assume its presence.
[9:20] 2953 tn Heb “and the driving is like the driving of Jehu son of Nimshi.”
[9:21] 2954 tn The words “my chariot” are added for clarification.
[9:21] 2955 tn Heb “and he hitched up his chariot.”
[9:21] 2956 tn Heb “each in his chariot and they went out.”
[9:21] 2957 tn Heb “they found him.”
[9:22] 2958 tn Heb “How [can there be] peace as long as the adulterous acts of Jezebel your mother and her many acts of sorcery [continue]?” In this instance “adulterous acts” is employed metaphorically for idolatry. As elsewhere in the OT, worshiping other gods is viewed as spiritual adultery and unfaithfulness to the one true God. The phrase “many acts of sorcery” could be taken literally, for Jezebel undoubtedly utilized pagan divination practices, but the phrase may be metaphorical, pointing to her devotion to pagan customs in general.
[9:23] 2959 tn Heb “and Jehoram turned his hands and fled.” The phrase “turned his hands” refers to how he would have pulled on the reins in order to make his horses turn around.
[9:23] 2960 tn Heb “Deceit, Ahaziah.”
[9:24] 2961 tn Heb “and Jehu filled his hand with the bow and he struck Jehoram between his shoulders.”
[9:24] 2962 tn Heb “went out from.”
[9:26] 2964 tn Heb “and I will repay you in this plot of land.”
[9:26] 2965 tn Heb “according to the word of the
[9:27] 2966 tn Heb “and Ahaziah king of Judah saw and fled.”
[9:27] 2967 tn After Jehu’s order (“kill him too”), the MT has simply, “to the chariot in the ascent of Gur which is near Ibleam.” The main verb in the clause, “they shot him” (וַיִּכְהוּ, vayyikhhu), has been accidentally omitted by virtual haplography/homoioteleuton. Note that the immediately preceding form הַכֻּהוּ (hakkuhu), “shoot him,” ends with the same suffix.
[9:27] 2968 map For location see Map1 D4; Map2 C1; Map4 C2; Map5 F2; Map7 B1.
[9:28] 2969 tn Heb “drove him.”
[9:28] 2970 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[9:30] 2971 tn Heb “she fixed her eyes with antimony.” Antimony (פּוּךְ, pukh) was used as a cosmetic. The narrator portrays her as a prostitute (see Jer 4:30), a role she has played in the spiritual realm (see the note at v. 22).
[9:31] 2972 sn Jezebel associates Jehu with another assassin, Zimri, who approximately 44 years before had murdered King Elah, only to meet a violent death just a few days later (1 Kgs 16:9-20). On the surface Jezebel’s actions seem contradictory. On the one hand, she beautifies herself as if to seduce Jehu, but on the other hand, she insults and indirectly threatens him with this comparison to Zimri. Upon further reflection, however, her actions reveal a clear underlying motive. She wants to retain her power, not to mention her life. By beautifying herself, she appeals to Jehu’s sexual impulses; by threatening him, she reminds him that he is in the same precarious position as Zimri. But, if he makes Jezebel his queen, he can consolidate his power. In other words through her actions and words Jezebel is saying to Jehu, “You desire me, don’t you? And you need me!”
[9:32] 2973 tn Heb “two, three.” The narrator may be intentionally vague or uncertain here, or the two numbers may represent alternate traditions.
[9:33] 2974 tn The words “when she hit the ground” are added for stylistic reasons.
[9:33] 2975 tn Heb “and he trampled her.”
[9:34] 2976 tn Heb “and he went and ate and drank.”
[9:34] 2977 tn Heb “Attend to this accursed woman and bury her for she was the daughter of a king.”
[9:35] 2978 tn Heb “they did not find her, except for.”
[9:36] 2979 tn Heb “It is the word of the
[9:37] 2980 tn Heb “so that they will not say, ‘This is Jezebel.’”
[10:1] 2981 map For location see Map2 B1; Map4 D3; Map5 E2; Map6 A4; Map7 C1.
[10:1] 2982 tn Heb “to the officers of Jezreel, the elders, and to the guardians of Ahab, saying.” It is not certain why the officials of Jezreel would be in Samaria. They may have fled there after they heard what happened to Joram and before Jehu entered the city. They would have had time to flee while Jehu was pursuing Ahaziah.
[10:2] 2983 tn Heb “And now when this letter comes to you – with you are the sons of your master and with you are chariots and horses and a fortified city and weapons.”
[10:3] 2984 tn Hebrew יָשָׁר (yashar) does not have its normal moral/ethical nuance here (“upright”), but a more neutral sense of “proper, right, suitable.” For the gloss “capable,” see HALOT 450 s.v. יָשָׁר.
[10:3] 2985 tn Or “fight for.”
[10:4] 2986 tn Heb “they were very, very afraid.” The term מְאֹד (me’od) “very,” is repeated for emphasis.
[10:4] 2987 tn Heb “did not stand before him.”
[10:4] 2988 tn Heb “How can we stand?”
[10:5] 2989 tn Heb “the one who was over the house.”
[10:5] 2990 tn Heb “the one who was over the city.”
[10:5] 2992 tn Heb “servants.”
[10:5] 2993 tn Heb “Do what is good in your eyes.”
[10:6] 2994 tn Heb “If you are mine and you are listening to my voice.”
[10:6] 2995 sn Jehu’s command is intentionally vague. Does he mean that they should bring the guardians (those who are “heads” over Ahab’s sons) for a meeting, or does he mean that they should bring the literal heads of Ahab’s sons with them? (So LXX, Syriac Peshitta, and some
[10:6] 2996 tn Heb “great,” probably in wealth, position, and prestige.
[10:7] 2997 tn Heb “and when the letter came to them, they took the sons of the king and slaughtered seventy men.”
[10:8] 2998 tn Heb “him”; the referent (Jehu) has been specified in the translation for clarity.
[10:8] 2999 tn Heb “he”; the referent (Jehu) has been specified in the translation for clarity.
[10:10] 3000 tn Heb “Know then that there has not fallen from the word of the
[10:12] 3001 tn Heb “and he arose and went and came to Samaria.”
[10:13] 3003 tn Or “brothers.”
[10:13] 3004 tn Heb “for the peace of.”
[10:15] 3006 tn Heb “and he went from there and found Jehonadab son of Rekab [who was coming] to meet him.”
[10:15] 3007 tn Heb “and he blessed him and said to him.”
[10:15] 3008 tn Heb “Is there with your heart [what is] right, as my heart [is] with your heart?”
[10:15] 3009 tc Heb “Jehonadab said, ‘There is and there is. Give your hand.’” If the text is allowed to stand, there are two possible ways to understand the syntax of וָיֵשׁ (vayesh), “and there is”: (1) The repetition of יֵשׁ (yesh, “there is and there is”) could be taken as emphatic, “indeed I am.” In this case, the entire statement could be taken as Jehonadab’s words or one could understand the words “give your hand” as Jehu’s. In the latter case the change in speakers is unmarked. (2) וָיֵשׁ begins Jehu’s response and has a conditional force, “if you are.” In this case, the transition in speakers is unmarked. However, it is possible that וַיֹּאמֶר (vayyo’mer), “and he said,” or וַיֹּאמֶר יֵהוּא (vayyo’mer yehu), “and Jehu said,” originally appeared between יֵשׁ and וָיֵשׁ and has accidentally dropped from the text by homoioarcton (note that both the proposed וַיֹּאמֶר and וָיֵשׁ begin with vav, ו). The present translation assumes such a textual reconstruction; it is supported by the LXX, Syriac Peshitta, and Vulgate.
[10:15] 3010 tn Heb “he”; the referent (Jehu) has been specified in the translation for clarity.
[10:16] 3011 tn Heb “he”; the referent (Jehu) has been specified in the translation for clarity.
[10:16] 3012 tn Heb “and see my zeal for the
[10:16] 3013 tc The MT has a plural form, but this is most likely an error. The LXX, Syriac Peshitta, and Vulgate all have the singular.
[10:17] 3014 tn Heb “and he struck down all the remaining ones to Ahab in Samaria until he destroyed him.”
[10:17] 3015 tn Heb “according to the word of the
[10:18] 3018 tn Heb “much” or “greatly.”
[10:19] 3019 tn Heb “and now, all the prophets of Baal, all his servants and all his priests summon to me.”
[10:19] 3020 tn Heb “acted with deception [or, ‘trickery’].”
[10:20] 3021 tn Heb “set apart”; or “observe as holy.”
[10:21] 3022 tn Heb “and the house of Baal was filled mouth to mouth.”
[10:22] 3023 tn Heb “and he said to the one who was over the wardrobe.”
[10:23] 3024 tn Heb “he”; the referent (Jehu) has been specified in the translation for clarity.
[10:23] 3025 tn Heb “Search carefully and observe so that there are not here with you any servants of the
[10:24] 3026 tn Heb “The man who escapes from the men whom I am bringing into your hands, [it will be] his life in place of his life.”
[10:25] 3027 tn Heb “runners.”
[10:25] 3028 tn Heb “and they threw.” No object appears. According to M. Cogan and H. Tadmor (II Kings [AB], 116), this is an idiom for leaving a corpse unburied.
[10:25] 3029 tn Heb “and they came to the city of the house of Baal.” It seems unlikely that a literal city is meant. Some emend עִיר (’ir), “city,” to דְּבִיר (dÿvir) “holy place,” or suggest that עִיר is due to dittography of the immediately preceding עַד (’ad) “to.” Perhaps עִיר is here a technical term meaning “fortress” or, more likely, “inner room.”
[10:27] 3030 tn Or “pulled down.”
[10:27] 3031 tn The verb “they demolished” is repeated in the Hebrew text.
[10:27] 3032 tn Heb “and they made it into.”
[10:27] 3033 tn The consonantal text (Kethib) has the hapax legomenon מַחֲרָאוֹת (makhara’ot), “places to defecate” or “dung houses” (note the related noun חרא (khr’)/חרי (khri), “dung,” HALOT 348-49 s.v. *חֲרָאִים). The marginal reading (Qere) glosses this, perhaps euphemistically, מוֹצָאוֹת (motsa’ot), “outhouses.”
[10:28] 3034 tn Heb “destroyed Baal.”
[10:29] 3035 map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.
[10:29] 3036 tn Heb “Except the sins of Jeroboam son of Nebat which he caused Israel to commit, Jehu did not turn aside from after them – the golden calves which [were in] Bethel and which [were] in Dan.”
[10:30] 3037 tn Heb “Because you have done well by doing what is proper in my eyes – according to all which was in my heart you have done to the house of Ahab – sons of four generations will sit for you on the throne of Israel.” In the Hebrew text the Lord’s statement is one long sentence (with a parenthesis). The translation above divides it into shorter sentences for stylistic reasons.
[10:30] sn Jehu ruled over Israel from approximately 841-814
[10:31] 3038 tn Heb “But Jehu was not careful to walk in the law of the
[10:31] 3039 tn Heb “He did not turn aside from the sins of Jeroboam which he caused Israel to commit.”
[10:32] 3040 tn Heb “began to cut off Israel.”
[10:32] 3041 tn Heb “Hazael struck them down in all the territory of Israel, from the Jordan on the east.” In the Hebrew text the phrase “from the Jordan on the east” begins v. 33.
[10:33] 3042 tn Heb “all the land of Gilead, the Gadites, and the Reubenites, and the Manassehites, from Aroer which is near the Arnon Valley, and Gilead, and Bashan.”
[10:34] 3043 tn Heb “As for the rest of the events of Jehu, and all which he did and all his strength, are they not written on the scroll of the events of the days of the kings of Israel?”
[10:35] 3044 tn Heb “lay down with his fathers.”
[10:35] 3045 map For location see Map2 B1; Map4 D3; Map5 E2; Map6 A4; Map7 C1.
[11:1] 3046 tn Heb “she arose and she destroyed all the royal offspring.” The verb קוּם (qum) “arise,” is here used in an auxiliary sense to indicate that she embarked on a campaign to destroy the royal offspring. See M. Cogan and H. Tadmor, II Kings (AB), 125.
[11:2] 3048 tn Heb “him and his nurse in an inner room of beds.” The verb is missing in the Hebrew text. The parallel passage in 2 Chr 22:11 has “and she put” at the beginning of the clause. M. Cogan and H. Tadmor (II Kings [AB], 126) regard the Chronicles passage as an editorial attempt to clarify the difficulty of the original text. They prefer to take “him and his nurse” as objects of the verb “stole” and understand “in the bedroom” as the place where the royal descendants were executed. The phrase בַּחֲדַר הַמִּטּוֹת (bakhadar hammittot), “an inner room of beds,” is sometimes understood as referring to a bedroom (HALOT 293 s.v. חֶדֶר), though some prefer to see here a “room where the covers and cloths were kept for the beds (HALOT 573 s.v. מִטָּת). In either case, it may have been a temporary hideout, for v. 3 indicates that the child hid in the temple for six years.
[11:2] 3049 tn Heb “and they hid him from Athaliah and he was not put to death.” The subject of the plural verb (“they hid”) is probably indefinite.
[11:3] 3050 tn Heb “and he was with her [in] the house of the
[11:4] 3051 tn Heb “Jehoiada sent and took.”
[11:4] 3052 sn The Carians were apparently a bodyguard, probably comprised of foreigners. See HALOT 497 s.v. כָּרִי and M. Cogan and H. Tadmor, II Kings (AB), 126.
[11:4] 3053 tn Heb “the runners.”
[11:4] 3054 tn Heb “he brought them to himself.”
[11:6] 3056 tn Heb “the gate of Sur” (followed by many English versions) but no such gate is mentioned elsewhere in the OT. The parallel account in 2 Chr 23:5 has “Foundation Gate.” סוּר (sur), “Sur,” may be a corruption of יְסוֹד (yÿsod) “foundation,” involving in part dalet-resh confusion.
[11:6] 3057 tn Heb “the runners.”
[11:6] 3058 tn The meaning of מַסָּח (massakh) is not certain. The translation above, rather than understanding it as a genitive modifying “house,” takes it as an adverb describing how the groups will guard the palace. See HALOT 605 s.v. מַסָּח for the proposed meaning “alternating” (i.e., “in turns”).
[11:7] 3059 tn Verses 5b-7 read literally, “the third of you, the ones entering [on] the Sabbath and the ones guarding the guard of the house of the king, and the third in the gate of Sur, and the third in the gate behind the runners, and you will guard the guard of the house, alternating. And the two units of you, all the ones going out [on] the Sabbath, and they will guard the guard of the house of the
[11:8] 3060 tn Heb “and be with the king in his going out and in his coming in.”
[11:9] 3061 tn Heb “according to all that.”
[11:11] 3063 tn Heb “the runners” (also in v. 19).
[11:11] 3064 tn Heb “and the runners stood, each with his weapons in his hand, from the south shoulder of the house to the north shoulder of the house, at the altar and at the house, near the king all around.”
[11:12] 3065 tn Heb “he”; the referent (Jehoiada) has been specified in the translation for clarity.
[11:12] 3066 tn The Hebrew term עֵדוּת (’edut) normally means “witness” or “testimony.” Here it probably refers to some tangible symbol of kingship, perhaps a piece of jewelry such as an amulet or neck chain. See the discussion in M. Cogan and H. Tadmor, II Kings (AB), 128. Some suggest that a document is in view, perhaps a copy of the royal protocol or of the stipulations of the Davidic covenant. See HALOT 790-91 s.v. עֵדוּת.
[11:12] 3067 tn Or “they made him king and anointed him.”
[11:13] 3068 tc The MT reads, “and Athaliah heard the sound of the runners, the people.” The term הָעָם (ha’am), “the people,” is probably a scribal addition anticipating the reference to the people later in the verse and in v. 14.
[11:13] 3069 tn Heb “she came to the people.”
[11:14] 3070 tn Heb “and she saw, and look.”
[11:14] 3071 tn Or “conspiracy, conspiracy.”
[11:15] 3072 tn The Hebrew text also has, “and said to them.” This is redundant in English and has not been translated.
[11:15] 3074 tn Heb “for the priest had said, ‘Let her not be put to death in the house of the
[11:16] 3075 tn Heb “and they placed hands on her, and she went the way of the entrance of the horses [into] the house of the king.”
[11:17] 3076 tn Heb “and Jehoiada made a covenant between the
[11:18] 3077 tn Or “tore down.”
[11:18] 3079 tn The Hebrew construction translated “smashed…to bits” is emphatic. The adverbial infinitive absolute (הֵיטֵב [hetev], “well”) accompanying the Piel form of the verb שָׁבַר (shavar), “break,” suggests thorough demolition.
[11:18] 3080 tn Heb “the priest.” Jehoiada’s name is added for clarification.
[11:19] 3081 tn Heb “the Gate of the Runners of the House of the King.”
[11:19] 3082 tn Heb “he”; the referent (the king) has been specified in the translation for clarity.
[11:21] 3083 sn Beginning with 11:21, the verse numbers through 12:21 in the English Bible differ from the verse numbers in the Hebrew text (BHS), with 11:21 ET = 12:1 HT, 12:1 ET = 12:2 HT, 12:2 ET = 12:3 HT, etc., through 12:21 ET = 12:22 HT. With 13:1 the verse numbers in the ET and HT are again the same.
[11:21] 3084 tn Jehoash is an alternate name for Joash (see 11:2).
[12:1] 3085 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[12:2] 3086 tn Heb “and Jehoash did what was proper in the eyes of the
[12:2] 3087 tn Heb “that which.” Jehoiada taught the king the Lord’s will.
[12:4] 3088 tn The words “I place at your disposal” are added in the translation for clarification.
[12:4] 3089 tn Heb “the silver of passing over a man.” The precise meaning of the phrase is debated, but עָבַר (’avar), “pass over,” probably refers here to counting, suggesting the reference is to a census conducted for taxation purposes. See M. Cogan and H. Tadmor, II Kings (AB), 137.
[12:4] 3090 tn Heb “the silver of persons, his valuation.” The precise meaning of the phrase is uncertain, but parallels in Lev 27 suggest that personal vows are referred to here. See M. Cogan and H. Tadmor, II Kings (AB), 137.
[12:4] 3091 tn Heb “all the silver which goes up on the heart of a man to bring to the house of the
[12:5] 3092 tn Heb “Let the priests take for themselves, each from his treasurer, and let them repair the damage of the temple, with respect to all the damage that is found there.” The word מַכָּר (makar), translated here “treasurer,” occurs only in this passage. Some suggest it means “merchant” or “benefactor.” Its usage in Ugaritic texts, where it appears in a list of temple officials, suggests that it refers in this context to individuals who were in charge of disbursing temple funds.
[12:7] 3093 tn Heb “Now, do not take silver from your treasurers, because for the damages to the temple you must give it.”
[12:8] 3094 tn Outside of this passage the verb אוּת (’ut) appears only in Gen 34:15-22.
[12:8] 3095 tn Heb “and not to repair the damages to the temple.” This does not mean that the priests were no longer interested in repairing the temple. As the following context makes clear, the priests decided to hire skilled workers to repair the damage to the temple, rather than trying to make the repairs themselves.
[12:9] 3096 tn Heb “on the right side of the altar as a man enters.”
[12:10] 3097 tn Heb “the king’s scribe.”
[12:10] 3098 tn Heb “went up and tied [it] and counted the silver that was found in the house of the
[12:11] 3099 tn Heb “would give.”
[12:11] 3100 tn Heb “doers of the work.”
[12:12] 3101 tn Heb “and for all that which was going out concerning the house for repair.”
[12:14] 3102 tn Heb “was given.”
[12:15] 3104 tn Heb “and they did not conduct a reckoning of the men who gave the silver into their hand to give to the doers of the work, for in honesty they were working.”
[12:17] 3105 tn Heb “went up and fought against.”
[12:17] 3106 tn Heb “Hazael set his face to go up against Jerusalem.”
[12:18] 3107 tn The object (“it all”) is supplied in the translation for clarification.
[12:18] 3108 tn Heb “went up.”
[12:19] 3109 tn Heb “As for the rest of the events of Joash, and all which he did, are they not written on the scroll of the events of the days of the kings of Judah?”
[12:20] 3110 tn Heb “rose up and conspired [with] a conspiracy.”
[12:20] 3111 tn Heb “Beth Millo which goes down [toward] Silla.”
[12:21] 3112 tn Heb “struck him down and he died.”
[12:21] 3113 tn Heb “they buried him.”
[13:1] 3114 map For location see Map2 B1; Map4 D3; Map5 E2; Map6 A4; Map7 C1.
[13:2] 3115 tn Heb “in the eyes of.”
[13:2] 3116 tn Heb “walked after.”
[13:2] 3117 tn Heb “he did not turn aside from it.”
[13:3] 3118 tn Heb “and the anger of the
[13:3] 3119 tn Heb “he gave them into the hand of.”
[13:3] 3120 tn Heb “all the days.”
[13:4] 3121 tn Heb “appeased the face of the
[13:4] 3122 tn Heb “and the
[13:4] 3123 tn Heb “for he saw the oppression of Israel, for the king of Syria oppressed them.”
[13:5] 3124 sn The identity of this unnamed “deliverer” is debated. For options see M. Cogan and H. Tadmor, II Kings (AB), 143.
[13:5] 3125 tn Heb “and they went from under the hand of Syria.”
[13:5] 3126 tn Heb “and the sons of Israel lived in their tents as before.”
[13:6] 3127 tn Heb “they did not turn away from.”
[13:6] 3129 tc Heb “in it he walked.” The singular verb (הָלַךְ, halakh) is probably due to an error of haplography and should be emended to the plural (הָלְכּוּ, halÿku). Note that a vav immediately follows (on the form וְגַם, vÿgam).
[13:6] 3130 tn Or “an image of Asherah”; ASV, NASB “the Asherah”; NCV “the Asherah idol.”
[13:6] sn Asherah was a leading deity of the Canaanite pantheon, wife/sister of El and goddess of fertility. She was commonly worshiped at shrines in or near groves of evergreen trees, or, failing that, at places marked by wooden poles. These were to be burned or cut down (Deut 12:3; 16:21; Judg 6:25, 28, 30; 2 Kgs 18:4).
[13:7] 3131 tn Heb “Indeed he did not leave to Jehoahaz people.” The identity of the subject is uncertain, but the king of Syria, mentioned later in the verse, is a likely candidate.
[13:7] 3132 tn Heb “them,” i.e., the remainder of this troops.
[13:7] 3133 tn Heb “and made them like dust for trampling.”
[13:8] 3134 tn Heb “As for the rest of the events of Jehoahaz, and all which he did and his strength, are they not written on the scroll of the events of the days of the kings of Israel?”
[13:9] 3135 tn Heb “lay down with his fathers.”
[13:9] 3136 tn Heb “and they buried him.”
[13:10] 3137 map For location see Map2 B1; Map4 D3; Map5 E2; Map6 A4; Map7 C1.
[13:11] 3138 tn Heb “in the eyes of.”
[13:11] 3139 tn Heb “turn away from all.”
[13:11] 3140 tn Heb “in it he walked.”
[13:12] 3141 sn Jehoash and Joash are alternate forms of the same name.
[13:12] 3142 tn Heb “As for the rest of the events of Joash, and all which he did and his strength, [and] how he fought with Amaziah king of Judah, are they not written on the scroll of the events of the days of the kings of Israel?”
[13:13] 3143 tn Heb “lay down with his fathers.”
[13:13] 3144 tn Heb “sat on his throne.”
[13:14] 3145 tn Heb “Now Elisha was ill with the illness by which he would die.”
[13:14] 3146 tn Heb “went down to him.”
[13:14] 3147 tn Though the noun is singular here, it may be collective, in which case it could be translated “chariots.”
[13:14] 3148 sn By comparing Elisha to a one-man army, the king emphasizes the power of the prophetic word. See the note at 2:12.
[13:15] 3149 tn Heb “and he took a bow and some arrows.”
[13:16] 3150 tn Heb “he”; the referent (Elisha) has been specified in the translation for clarity.
[13:16] 3151 tn Heb “Cause your hand to ride on the bow.”
[13:16] 3152 tn Heb “and he caused his hand to ride.”
[13:17] 3153 tn Heb “he”; the referent (Elisha) has been specified in the translation for clarity.
[13:17] 3154 tn Heb “He opened [it].”
[13:17] 3155 tn Heb “and he shot.”
[13:17] 3156 tn Heb “he”; the referent (Elisha) has been specified in the translation for clarity.
[13:17] 3157 tn Heb “The arrow of victory of the
[13:17] 3158 tn Heb “you will strike down Syria in Aphek until destruction.”
[13:18] 3159 tn Heb “he”; the referent (Elisha) has been specified in the translation for clarity.
[13:18] 3160 tn Heb “and he took [them].”
[13:19] 3161 tn Heb “man of God.”
[13:19] 3162 tn Heb “[It was necessary] to strike five or six times, then you would strike down Syria until destruction.” On the syntax of the infinitive construct, see GKC 349 §114.k.
[13:20] 3163 tn Heb “and they buried him.”
[13:20] 3164 tn Heb “entered.”
[13:20] 3165 tc The MT reading בָּא שָׁנָה (ba’ shanah), “it came, year,” should probably be emended to בְּבָּא הַשָּׁנָה (bÿba’ hashanah), “at the coming [i.e., ‘beginning’] of the year.” See M. Cogan and H. Tadmor, II Kings (AB), 148.
[13:21] 3166 tn Heb “and it so happened [that] they.”
[13:21] 3167 tn Heb “and look, they saw.”
[13:21] 3168 tn Heb “the man”; the adjective “dead” has been supplied in the translation for clarity.
[13:21] 3169 tn Heb “the man.”
[13:21] 3170 tn Heb “he”; the referent (the dead man) has been specified in the translation for clarity. Otherwise the reader might think it was Elisha rather than the unnamed dead man who came back to life.
[13:22] 3171 tn Heb “all the days of Jehoahaz.”
[13:23] 3172 tn Or “showed them compassion.”
[13:23] 3173 tn Heb “he turned to them.”
[13:23] 3174 tn Heb “because of his covenant with.”
[13:23] 3175 tn Heb “until now.”
[13:25] 3176 tn Heb “from the hand of.”
[14:1] 3177 sn The name Joahaz is an alternate form of Jehoahaz.
[14:1] 3178 sn The referent here is Joash of Judah (see 12:21), not Joash of Israel, mentioned earlier in the verse.
[14:2] 3179 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[14:2] 3180 tn Heb “the name of his mother.”
[14:3] 3181 tn Heb “he did what was proper in the eyes of the
[14:3] 3182 tn Heb “according to all which Joash his father had done, he did.”
[14:5] 3183 tn Heb “when the kingdom was secure in his hand.”
[14:5] 3184 tn Heb “he struck down his servants, the ones who had struck down the king, his father.”
[14:6] 3185 tn Heb “as it is written in the scroll of the law of Moses which the
[14:6] 3186 tn Heb “on account of sons.”
[14:6] 3187 tn Heb “on account of fathers.”
[14:6] 3188 sn This law is recorded in Deut 24:16.
[14:7] 3189 tn Or “struck down.”
[14:8] 3190 tn Heb “let us look at each other [in the] face.” The expression refers here to meeting in battle. See v. 11.
[14:9] 3191 tn Heb “the animal of the field.”
[14:9] 3192 sn Judah is the thorn in the allegory. Amaziah’s success has deceived him into thinking he is on the same level as the major powers in the area (symbolized by the cedar). In reality he is not capable of withstanding an attack by a real military power such as Israel (symbolized by the wild animal).
[14:10] 3193 tn Or “you have indeed defeated Edom.”
[14:10] 3194 tn Heb “and your heart has lifted you up.”
[14:10] 3195 tn Heb “be glorified.”
[14:10] 3196 tn Heb “Why get involved in calamity and fall, you and Judah with you?”
[14:11] 3197 tn Heb “did not listen.”
[14:11] 3198 tn Heb “went up.”
[14:11] 3199 tn Heb “looked at each other [in the] face.”
[14:12] 3200 tn Heb “and Judah was struck down before Israel and they fled, each to his tent.”
[14:13] 3201 tc The MT has the plural form of the verb, but the final vav (ו) is virtually dittographic. The word that immediately follows in the Hebrew text begins with a yod (י). The form should be emended to the singular, which is consistent in number with the verb (“he broke down”) that follows.
[14:13] 3202 tn Heb “came to.”
[14:13] 3203 tn Heb “four hundred cubits.” The standard cubit in the OT is assumed by most authorities to be about eighteen inches (45 cm) long.
[14:14] 3204 tn Heb “the sons of the pledges.”
[14:14] 3205 map For location see Map2 B1; Map4 D3; Map5 E2; Map6 A4; Map7 C1.
[14:15] 3206 sn Jehoash and Joash are alternate forms of the same name.
[14:15] 3207 tn Heb “As for the rest of the events of Jehoash, and all which he did and his strength, [and] how he fought with Amaziah king of Judah, are they not written on the scroll of the events of the days of the kings of Israel?”
[14:16] 3208 tn Heb “lay down with his fathers.”
[14:18] 3209 tn Heb “As for the rest of the events of Amaziah, are they not written on the scroll of the events of the days of the kings of Judah?”
[14:19] 3210 tn Heb “and they conspired against him [with] a conspiracy in Jerusalem.”
[14:19] 3211 tn Heb “and they sent after him to Lachish.”
[14:20] 3212 tn Heb “and they carried him on horses.”
[14:22] 3213 tn Heb “he”; the referent (Azariah) has been specified in the translation for clarity.
[14:22] 3214 sn This must refer to Amaziah.
[14:22] 3215 tn Heb “lay with his fathers.”
[14:23] 3216 map For location see Map2 B1; Map4 D3; Map5 E2; Map6 A4; Map7 C1.
[14:24] 3217 tn Heb “in the eyes of.”
[14:24] 3218 tn Heb “turn away from all.”
[14:25] 3219 tn The phrases “in the north” and “in the south” are added in the translation for clarification.
[14:25] 3220 tn Heb “which he spoke by the hand of.”
[14:26] 3221 tc Heb “for the
[14:26] 3222 tn Heb “[there was] none but the restrained, and [there was] none but the abandoned, and there was no deliverer for Israel.” On the meaning of the terms עָצוּר (’atsur) and עָזוּב (’azur), see the note at 1 Kgs 14:10.
[14:27] 3224 tn The phrase “from under heaven” adds emphasis to the verb “blot out” and suggest total annihilation. For other examples of the verb מָחָה (makhah), “blot out,” combined with “from under heaven,” see Exod 17:14; Deut 9:14; 25:19; 29:20.
[14:28] 3225 tn Heb “As for the rest of the events of Jeroboam, and all which he did and his strength, [and] how he fought and how he restored Damascus and Hamath to Judah in Israel, are they not written on the scroll of the events of the days of the kings of Israel?” The phrase “to Judah” is probably not original; it may be a scribal addition by a Judahite scribe who was trying to link Jeroboam’s conquests with the earlier achievements of David and Solomon, who ruled in Judah. The Syriac Peshitta has simply “to Israel.” M. Cogan and H. Tadmor (II Kings [AB], 162) offer this proposal, but acknowledge that it is “highly speculative.”
[14:29] 3226 tn Heb “lay down with his fathers.”
[14:29] 3227 tn The MT has simply “with the kings of Israel,” which appears to stand in apposition to the immediately preceding “with his fathers.” But it is likely that the words “and he was buried in Samaria” have been accidentally omitted from the text. See 13:13 and 14:16.
[15:2] 3228 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[15:3] 3229 tn Heb “he did what was proper in the eyes of the
[15:5] 3230 tn Traditionally, “he was a leper.” But see the note at 5:1.
[15:5] 3231 tn The precise meaning of בֵית הַחָפְשִׁית (bet hakhofÿshit), “house of […?],” is uncertain. For a discussion of various proposals, see M. Cogan and H. Tadmor, II Kings (AB), 166-67.
[15:6] 3232 tn Heb “As for the rest of the events of Azariah, and all which he did, are they not written on the scroll of the events of the days of the kings of Judah?”
[15:7] 3233 tn Heb “lay down with his fathers.”
[15:7] 3234 tn Heb “and they buried him.”
[15:8] 3235 map For location see Map2 B1; Map4 D3; Map5 E2; Map6 A4; Map7 C1.
[15:9] 3236 tn Heb “in the eyes of.”
[15:9] 3237 tn Heb “turn away from.”
[15:10] 3238 tc The MT reads, “and he struck him down before the people and killed him” (cf. KJV, ASV, NASB, NIV, NRSV, NLT). However, the reading קָבָל עָם (qaval ’am), “before the people,” is problematic to some because קָבָל is a relatively late Aramaic term. Nevertheless, the Aramaic term qobel certainly antedates the writing of Kings. The bigger problem seems to be the unnecessary intrusion of an Aramaic word at all here. Most interpreters prefer to follow Lucian’s Greek version and read “in Ibleam” (בְיִבְלְעָם, bÿivle’am). Cf. NAB, TEV.
[15:11] 3239 tn Heb “As for the rest of the events of Jeroboam, look, they are written on the scroll of the events of the days of the kings of Israel.”
[15:12] 3240 tn Heb “It was the word of the
[15:12] 3241 tn “sons of four generations will sit for you on the throne of Israel.”
[15:12] sn See the note at 2 Kgs 10:30.
[15:12] 3242 tn Heb “and it was so.”
[15:13] 3243 sn Azariah was also known by the name Uzziah.
[15:13] 3244 tn Heb “a month of days.”
[15:14] 3245 tn Heb “and came to.”
[15:14] 3246 tn Heb “went up from Tirzah and arrived in Samaria and attacked Shallum son of Jabesh in Samaria.”
[15:15] 3247 tn Heb “As for the rest of the events of Shallum, and his conspiracy which he conspired, look, they are written on the scroll of the events of the days of the kings of Israel.”
[15:16] 3248 tn Heb “then Menahem attacked Tiphsah and all who were in it and its borders from Tirzah, for it would not open, and he attacked.”
[15:16] tn Instead of “Tiphsah,” the LXX has “Tirzah,” while Lucian’s Greek version reads “Tappuah.” For discussion see M. Cogan and H. Tadmor, II Kings (AB), 171.
[15:17] 3249 map For location see Map2 B1; Map4 D3; Map5 E2; Map6 A4; Map7 C1.
[15:18] 3250 tn Heb “in the eyes of.”
[15:18] 3251 tn Heb “turn away from.”
[15:18] 3252 tc The MT of v. 18 ends with the words, “all his days.” If this phrase is taken with what precedes, then one should translate, “[who encouraged Israel to sin] throughout his reign.” However, it may be preferable to emend the text to בְיֹמָיו (bÿyomav), “in his days,” and join the phrase to what follows. The translation assumes this change.
[15:19] 3253 sn Pul was a nickname of Tiglath-pileser III (cf. 15:29). See M. Cogan and H. Tadmor, II Kings (AB), 171-72.
[15:19] 3255 tn Heb “Pul.” The proper name has been replaced by the pronoun (“him”) in the translation for stylistic reasons.
[15:19] 3256 tn The Hebrew term כִּכָּר (kikkar, “circle”) refers generally to something that is round. When used of metals it can refer to a disk-shaped weight made of the metal or to a standard unit of weight, generally regarded as a talent. Since the accepted weight for a talent of metal is about 75 pounds, this would have amounted to about 75,000 pounds of silver (cf. NCV “about seventy-four thousand pounds”); NLT “thirty-seven tons”; CEV “over thirty tons”; TEV “34,000 kilogrammes.”
[15:19] 3257 tn Heb “so his hands would be with him.”
[15:19] 3258 tn Heb “to keep hold of the kingdom in his hand.”
[15:20] 3259 tn Heb “and Menahem brought out the silver over Israel, over the prominent men of means, to give to the king of Assyria, fifty shekels of silver for each man.”
[15:21] 3260 tn Heb “As for the rest of the events of Menahem, and all which he did, are they not written on the scroll of the events of the days of the kings of Israel?”
[15:22] 3261 tn Heb “lay down with his fathers.”
[15:23] 3262 map For location see Map2 B1; Map4 D3; Map5 E2; Map6 A4; Map7 C1.
[15:24] 3263 tn Heb “in the eyes of.”
[15:24] 3264 tn Heb “turn away from.”
[15:25] 3265 tn Heb “and he struck him down in Samaria in the fortress of the house of the king, Argob and Arieh, and with him fifty men from the sons of the Gileadites, and they killed him.”
[15:25] sn The precise identity of Argob and Arieh, as well as their relationship to the king, are uncertain. The usual assumption is that they were officials assassinated along with Pekahiah, or that they were two of the more prominent Gileadites involved in the revolt. For discussion see M. Cogan and H. Tadmor, II Kings (AB), 173.
[15:26] 3266 tn Heb “As for the rest of the events of Pekahiah, and all which he did, look, they are written on the scroll of the events of the days of the kings of Israel.”
[15:27] 3267 map For location see Map2 B1; Map4 D3; Map5 E2; Map6 A4; Map7 C1.
[15:28] 3268 tn Heb “in the eyes of.”
[15:28] 3269 tn Heb “turn away from.”
[15:29] 3270 map For location see Map1 D2; Map2 D3; Map3 A2; Map4 C1.
[15:30] 3272 tn Heb “and struck him down and killed him.”
[15:31] 3273 tn Heb “As for the rest of the events of Pekah, and all which he did, look, they are written on the scroll of the events of the days of the kings of Israel.”
[15:33] 3274 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[15:34] 3275 tn Heb “he did what was proper in the eyes of the
[15:36] 3276 tn Heb “As for the rest of the events of Jotham, and that which he did, are they not written on the scroll of the events of the days of the kings of Judah?”
[15:37] 3277 tn Heb “the
[15:38] 3278 tn Heb “lay down with his fathers.”
[16:2] 3279 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[16:2] 3280 tn Heb “and he did not do what was proper in the eyes of the
[16:3] 3281 tn Heb “he walked in the way of.”
[16:3] 3282 sn This may refer to child sacrifice, though some interpret it as a less drastic cultic practice. For discussion see M. Cogan and H. Tadmor, II Kings (AB), 266-67.
[16:3] 3283 tn Heb “like the abominable practices of the nations.”
[16:5] 3284 tn Heb “went up to Jerusalem for battle.”
[16:5] 3285 tn That is, Jerusalem, Ahaz’s capital city.
[16:5] 3286 tn Heb “they were unable to fight.” The object must be supplied from the preceding sentence. Elsewhere when the Niphal infinitive of לָחָם (lakham) follows the verb יָכֹל (yakhol), the infinitive appears to have the force of “prevail against.” See Num 22:11; 1 Sam 17:9; and the parallel passage in Isa 7:1.
[16:6] 3287 tc Some prefer to read “the king of Edom” and “for Edom” here. The names Syria (Heb “Aram,” אֲרָם, ’aram) and Edom (אֱדֹם, ’edom) are easily confused in the Hebrew consonantal script.
[16:6] 3288 tn Heb “from Elat.”
[16:6] 3289 tc The consonantal text (Kethib), supported by many medieval Hebrew
[16:7] 3290 tn Heb “son.” Both terms (“servant” and “son”) reflect Ahaz’s subordinate position as Tiglath-pileser’s subject.
[16:7] 3291 tn Heb “hand, palm.”
[16:7] 3292 tn Heb “who have arisen against.”
[16:8] 3293 tn Heb “that was found.”
[16:8] 3294 tn Or “bribe money.”
[16:9] 3295 tn Heb “listened to him.”
[16:9] 3296 tn Heb “the king of Assyria.”
[16:10] 3298 tn Heb “in Damascus.”
[16:10] 3299 tn Heb “the likeness of the altar and its pattern for all its work.”
[16:11] 3300 tn Heb “according to all that King Ahaz sent from Damascus.”
[16:11] 3301 tn Heb “so Uriah the priest did, until the arrival of King Ahaz from Damascus.”
[16:12] 3302 tn Heb “and the king.”
[16:12] 3303 tn Heb “the altar.”
[16:12] 3304 tn Or “ascended it.”
[16:14] 3305 tn The word “new” is added in the translation for clarification.
[16:15] 3306 tn That is, the newly constructed altar.
[16:15] 3307 tn Heb “for me to seek.” The precise meaning of בָּקַר (baqar), “seek,” is uncertain in this context. For discussion see M. Cogan and H. Tadmor, II Kings (AB), 189.
[16:16] 3308 tn Heb “according to all which.”
[16:17] 3309 sn See the note at 1 Kgs 7:23.
[16:17] 3310 tn Heb “that [were] under it.”
[16:18] 3311 tn The precise meaning of the Hebrew term מוּסַךְ (musakh; Qere) / מִיסַךְ (misakh; Kethib) is uncertain. For discussion see HALOT 557 s.v. מוּסַךְ and M. Cogan and H. Tadmor, II Kings (AB), 189-90.
[16:18] 3312 tn Heb “that they built.”
[16:18] 3313 sn It is doubtful that Tiglath-pileser ordered these architectural changes. Ahaz probably made these changes so he could send some of the items and materials to the Assyrian king as tribute. See M. Cogan and H. Tadmor, II Kings (AB), 190, 193.
[16:19] 3314 tn Heb “As for the rest of the events of Ahaz, and that which he did, are they not written on the scroll of the events of the days of the kings of Judah?”
[16:20] 3315 tn Heb “lay down with his fathers.”
[17:1] 3316 map For location see Map2 B1; Map4 D3; Map5 E2; Map6 A4; Map7 C1.
[17:2] 3317 tn Heb “in the eyes of.”
[17:3] 3318 tn Heb “went up against.”
[17:4] 3319 tn Heb “and the king of Assyria found in Hoshea conspiracy.”
[17:4] 3320 sn For discussion of this name, see HALOT 744 s.v. סוֹא and M. Cogan and H. Tadmor, II Kings (AB), 196.
[17:4] 3321 tn Heb “and bound him in the house of confinement.”
[17:5] 3322 tn Heb “went up against.”
[17:6] 3323 tn The Hebrew text has simply “Israel” as the object of the verb.
[17:7] 3324 tn Heb “and from under the hand of.” The words “freed them” are added in the translation for stylistic reasons.
[17:8] 3326 tn Heb “walked in the customs.”
[17:8] 3327 tn Heb “and [the practices of] the kings of Israel which they did.”
[17:9] 3328 tn The meaning of the verb וַיְחַפְּאוּ (vayÿkhappÿ’u), translated here “said,” is uncertain. Some relate it to the verbal root חָפַה (khafah), “to cover,” and translate “they did it in secret” (see BDB 341 s.v. חָפָא). However, the pagan practices specified in the following sentences were hardly done in secret. Others propose a meaning “ascribe, impute,” which makes good contextual sense but has little etymological support (see HALOT 339 s.v. חפא). In this case Israel claimed that the
[17:9] 3329 sn That is, from the city’s perimeter to the central citadel.
[17:11] 3330 tn Heb “and they did evil things, angering the
[17:12] 3332 sn See the note at 1 Kgs 15:12.
[17:12] 3333 tn Heb “about which the
[17:13] 3334 tn Heb “obey my commandments and rules according to all the law which I commanded your fathers and which I sent to you by the hand of my servants the prophets.”
[17:14] 3335 tn Heb and they stiffened their neck like the neck of their fathers.”
[17:15] 3336 tn Or “and his warnings he had given them.”
[17:15] 3337 tn Heb “They went [or, ‘followed’] after.” This idiom probably does not mean much if translated literally. It is found most often in Deuteronomy or in literature related to the covenant. It refers in the first instance to loyalty to God and to His covenant or His commandments (1 Kgs 14:8; 2 Chr 34:31) with the metaphor of a path or way underlying it (Deut 11:28; 28:14). To “follow other gods” was to abandon this way and this loyalty (to “abandon” or “forget” God, Judg 2:12; Hos 2:13) and to follow the customs or religious traditions of the pagan nations (2 Kgs 17:15). The classic text on “following” God or another god is 1 Kgs 18:18, 21 where Elijah taunts the people with “halting between two opinions” whether the
[17:15] 3338 tn Heb “they followed after the worthless thing/things and became worthless.” The words “to the
[17:15] 3339 tn Heb “and [they walked] after the nations which were around them, concerning which the
[17:16] 3340 tn The phrase כָל צְבָא הַשָּׁמַיִם (khol tsÿva’ hashamayim), traditionally translated “all the host of heaven,” refers to the heavenly lights, including stars and planets. In 1 Kgs 22:19 these heavenly bodies are pictured as members of the Lord’s royal court or assembly, but many other texts view them as the illegitimate objects of pagan and Israelite worship.
[17:17] 3342 sn See the note at 2 Kgs 16:3.
[17:17] 3343 tn Heb “they sold themselves to doing what was evil in the eyes of the
[17:18] 3344 tn Heb “very angry.”
[17:18] 3345 tn Heb “turned them away from his face.”
[17:19] 3346 tn Heb “they walked in the practices of Israel which they did.”
[17:20] 3347 tn Or “afflicted.”
[17:21] 3348 tn Heb “and they made Jeroboam son of Nebat king.”
[17:21] 3349 tc The consonantal text (Kethib) assumes the verb is נָדָא (nada’), an alternate form of נָדָה (nadah), “push away.” The marginal reading (Qere) assumes the verb נָדָח (nadakh), “drive away.”
[17:21] 3350 tn Heb “a great sin.”
[17:22] 3351 tn Heb “turn away from.”
[17:23] 3353 tn Heb “the
[17:23] 3354 tn Heb “just as he said.”
[17:24] 3355 tn The object is supplied in the translation.
[17:24] 3356 sn In vv. 24-29 Samaria stands for the entire northern kingdom of Israel.
[17:25] 3357 tn Heb “in the beginning of their living there.”
[17:26] 3359 tn Heb “and they said to the king of Assyria, saying.” The plural subject of the verb is indefinite.
[17:26] 3360 tn Heb “Look they are killing them.”
[17:27] 3361 tc The second plural subject may refer to the leaders of the Assyrian army. However, some prefer to read “whom I deported,” changing the verb to a first person singular form with a third masculine plural pronominal suffix. This reading has some support from Hebrew, Greek, and Aramaic witnesses.
[17:27] 3362 tc Heb “and let them go and let them live there, and let him teach them the requirements of the God of the land.” The two plural verbs seem inconsistent with the preceding and following contexts, where only one priest is sent back to Samaria. The singular has the support of Greek, Syriac, and Latin witnesses.
[17:28] 3363 map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.
[17:29] 3365 sn The verb “make” refers to the production of idols. See M. Cogan and H. Tadmor, II Kings (AB), 210-11.
[17:29] 3366 tn Heb “Samaritans.” This refers to the Israelites who had been deported from the land.
[17:30] 3367 sn No deity is known by the name Succoth Benoth in extant Mesopotamian literature. For speculation as to the identity of this deity, see M. Cogan and H. Tadmor, II Kings (AB), 211.
[17:30] 3368 sn Nergal was a Mesopotamian god of the underworld.
[17:30] 3369 sn This deity is unknown in extra-biblical literature. See M. Cogan and H. Tadmor, II Kings (AB), 211-12.
[17:31] 3370 sn Nibhaz and Tartak were two Elamite deities. See M. Cogan and H. Tadmor, II Kings (AB), 212.
[17:31] 3371 sn Adrammelech and Anammelech, the gods of the Sepharvaim are unknown in extra-biblical literature. See M. Cogan and H. Tadmor, II Kings (AB), 212.
[17:32] 3373 tn Heb “and they appointed for themselves from their whole people priests for the high places and they were serving for them in the house[s] of the high places.”
[17:33] 3374 tn Heb “fearing.”
[17:34] 3376 tn Heb “commanded.”
[17:35] 3377 tn Or “covenant.”
[17:35] 3378 sn That is, the descendants of Jacob/Israel (see v. 35b).
[17:36] 3379 tn Heb “and outstretched arm.”
[17:40] 3380 sn This refers to the foreigners whom the king of Assyria settled in the land (see v. 35a).
[18:2] 3381 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[18:2] 3382 tn Heb “the name of his mother.”
[18:2] 3383 tn The parallel passage in 2 Chr 29:1 has “Abijah.”
[18:3] 3384 tn Heb “he did what was proper in the eyes of the
[18:4] 3385 tn The term is singular in the MT but plural in the LXX and other ancient versions. It is also possible to regard the singular as a collective singular, especially in the context of other plural items.
[18:4] sn Asherah was a leading deity of the Canaanite pantheon, wife/sister of El and goddess of fertility. She was commonly worshiped at shrines in or near groves of evergreen trees, or, failing that, at places marked by wooden poles. These were to be burned or cut down (Deut 12:3; 16:21; Judg 6:25, 28, 30; 2 Kgs 18:4).
[18:4] 3386 tn Heb “until those days.”
[18:4] 3387 tn In Hebrew the name sounds like the phrase נְחַשׁ הַנְּחֹשֶׁת (nÿkhash hannÿkhoshet), “bronze serpent.”
[18:5] 3388 tn Heb “and after him there was none like him among all the kings of Judah, and those who were before him.”
[18:6] 3389 tn Heb “he hugged.”
[18:6] 3390 tn Heb “and did not turn aside from after him.”
[18:6] 3391 tn Heb “had commanded.”
[18:7] 3392 tn Heb “in all which he went out [to do], he was successful.”
[18:7] 3393 tn Heb “and did not serve him.”
[18:8] 3394 sn See the note at 2 Kgs 17:9.
[18:9] 3395 tn Heb “went” (also in v. 13).
[18:9] 3396 map For location see Map2 B1; Map4 D3; Map5 E2; Map6 A4; Map7 C1.
[18:11] 3397 tn The Hebrew text has simply “Israel” as the object of the verb.
[18:12] 3398 tn Heb “listen to the voice of.”
[18:12] 3399 tn Heb “his covenant.”
[18:12] 3400 tn Heb “all that Moses, the
[18:14] 3401 tn Or “I have done wrong.”
[18:14] 3402 tn Heb “Return from upon me; what you place upon me, I will carry.”
[18:14] 3403 tn The Hebrew term כִּכָּר (kikkar, “circle”) refers generally to something that is round. When used of metals it can refer to a disk-shaped weight made of the metal or to a standard unit of weight, generally regarded as a talent. Since the accepted weight for a talent of metal is about 75 pounds, this would have amounted to about 22,500 pounds of silver and 2,250 pounds of gold.
[18:15] 3404 tn Heb “that was found.”
[18:16] 3405 tn Heb “At that time Hezekiah stripped the doors of the
[18:17] 3406 sn For a discussion of these titles see M. Cogan and H. Tadmor, II Kings (AB), 229-30.
[18:17] 3407 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[18:17] 3408 tn Heb “and they went up and came.”
[18:17] 3409 tn Heb “the field of the washer.”
[18:19] 3410 tn Heb “What is this object of trust in which you are trusting?”
[18:20] 3411 tn Heb “you say only a word of lips, counsel and might for battle.” Sennacherib’s message appears to be in broken Hebrew at this point. The phrase “word of lips” refers to mere or empty talk in Prov 14:23.
[18:23] 3412 tn Heb “exchange pledges.”
[18:24] 3413 tn Heb “How can you turn back the face of an official [from among] the least of my master’s servants and trust in Egypt for chariots and horsemen?” In vv. 23-24 the chief adviser develops further the argument begun in v. 21. His reasoning seems to be as follows: “In your weakened condition you obviously need military strength. Agree to the king’s terms and I will personally give you more horses than you are capable of outfitting. If I, a mere minor official, am capable of giving you such military might, just think what power the king has. There is no way the Egyptians can match our strength. It makes much better sense to deal with us.”
[18:25] 3415 sn In v. 25 the chief adviser develops further the argument begun in v. 22. He claims that Hezekiah has offended the Lord and that the Lord has commissioned Assyria as his instrument of discipline and judgment.
[18:26] 3416 sn Aramaic was the diplomatic language of the empire.
[18:27] 3418 tn Heb “To your master and to you did my master send me to speak these words?” The rhetorical question expects a negative answer.
[18:27] 3419 tn Heb “[Is it] not [also] to the men…?” The rhetorical question expects the answer, “Yes, it is.”
[18:27] sn The chief adviser alludes to the horrible reality of siege warfare, when the starving people in the besieged city would resort to eating and drinking anything to stay alive.
[18:28] 3420 tn The Hebrew text also has, “and he spoke and said.”
[18:29] 3421 tc The MT has “his hand,” but this is due to graphic confusion of vav (ו) and yod (י). The translation reads “my hand,” along with many medieval Hebrew
[18:31] 3422 tn Heb “make with me a blessing and come out to me.”
[18:33] 3423 tn Heb “Have the gods of the nations really rescued, each his land, from the hand of the king of Assyria?” The infinitive absolute lends emphasis to the main verb. The rhetorical question expects the answer, “Of course not!”
[18:34] 3424 tn The parallel passage in Isa 36:19 omits “Hena and Ivvah.” The rhetorical questions in v. 34a suggest the answer, “Nowhere, they seem to have disappeared in the face of Assyria’s might.”
[18:34] 3425 map For location see Map2 B1; Map4 D3; Map5 E2; Map6 A4; Map7 C1.
[18:34] 3426 tn Heb “that they rescued Samaria from my hand?” But this gives the impression that the gods of Sepharvaim were responsible for protecting Samaria, which is obviously not the case. The implied subject of the plural verb “rescued” must be the generic “gods of the nations/lands” (vv. 33, 35).
[18:35] 3427 tn Heb “that the
[18:37] 3428 sn As a sign of grief and mourning.
[19:2] 3429 tn Heb “elders of the priests.”
[19:3] 3430 tn In the Hebrew text this verse begins with “they said to him.”
[19:3] 3431 tn Or “rebuke,” “correction.”
[19:3] 3433 tn Heb “when sons come to the cervical opening and there is no strength to give birth.”
[19:4] 3434 tn Heb “all the words of the chief adviser whom his master, the king of Assyria, sent to taunt the living God.”
[19:4] 3435 tn Heb “and rebuke the words which the
[19:4] 3436 tn Heb “and lift up a prayer on behalf of the remnant that is found.”
[19:6] 3437 tn Heb “by which the servants of the king of Assyria have insulted me.”
[19:7] 3438 tn Heb “I will put in him a spirit.” The precise sense of רוּחַ (ruakh), “spirit,” is uncertain in this context. It may refer to a spiritual being who will take control of his mind (see 1 Kgs 22:19), or it could refer to a disposition of concern and fear. In either case the
[19:7] 3440 tn Heb “cause him to fall,” that is, “kill him.”
[19:8] 3441 tn Heb “and the chief adviser returned and he found the king of Assyria fighting against Libnah, for he heard that he had departed from Lachish.”
[19:9] 3442 tn Heb “he”; the referent (the king) has been specified in the translation for clarity.
[19:9] 3443 tn Heb “heard concerning Tirhakah king of Cush, ‘Look, he has come out to fight with you.’”
[19:10] 3444 tn Heb “will not be given.”
[19:11] 3445 tn Heb “Look, you have heard what the kings of Assyria have done to all the lands, annihilating them.”
[19:11] 3446 tn Heb “and will you be rescued?” The rhetorical question expects the answer, “No, of course not!”
[19:12] 3447 tn Heb “Did the gods of the nations whom my fathers destroyed rescue them – Gozan and Haran, and Rezeph and the sons of Eden who are in Telassar?”
[19:13] 3448 sn Lair is a city located in northeastern Babylon. See M. Cogan and H. Tadmor, II Kings (AB), 235.
[19:14] 3449 tc The MT has the plural, “letters,” but the final mem is probably dittographic (note the initial mem on the form that immediately follows). Some Greek and Aramaic witnesses have the singular.
[19:14] 3450 tc The MT has the plural suffix, “them,” but this probably reflects a later harmonization to the preceding textual corruption (of “letter” to “letters”). The parallel passage in Isa 37:14 has the singular suffix.
[19:15] 3451 sn This refers to the cherub images that were above the ark of the covenant.
[19:15] 3452 tn Or “the heavens.”
[19:16] 3453 tn Heb “Hear the words of Sennacherib which he sent to taunt the living God.”
[19:18] 3454 tn Heb “and they put their gods in the fire.”
[19:18] 3455 tn Heb “so they destroyed them.”
[19:20] 3456 tn Heb “That which you prayed to me concerning Sennacherib king of Assyria I have heard.” The verb “I have heard” does not appear in the parallel passage in Isa 37:21, where אֲשֶׁר (’asher) probably has a causal sense, “because.”
[19:21] 3457 tn Heb “this is the word which the
[19:21] 3458 sn Zion (Jerusalem) is pictured here as a young, vulnerable daughter whose purity is being threatened by the would-be Assyrian rapist. The personification hints at the reality which the young girls of the city would face if the Assyrians conquer it.
[19:21] 3459 sn Shaking the head was a mocking gesture of derision.
[19:22] 3460 tn Heb “have you raised a voice.”
[19:22] 3461 tn Heb “and lifted your eyes on high?”
[19:22] 3462 sn This divine title pictures the Lord as the sovereign king who rules over his covenant people and exercises moral authority over them.
[19:23] 3463 tn The word is אֲדֹנָי (’adonai), “lord,” but some Hebrew
[19:23] 3464 tc The consonantal text (Kethib) has בְּרֶכֶב (bÿrekhev), but this must be dittographic (note the following רִכְבִּי [rikhbi], “my chariots”). The marginal reading (Qere) בְּרֹב (bÿrov), “with many,” is supported by many Hebrew
[19:23] 3465 tn Heb “the lodging place of its extremity.”
[19:24] 3466 tn Heb “I dug and drank foreign waters.”
[19:25] 3467 tn Having quoted the Assyrian king’s arrogant words in vv. 23-24, the Lord now speaks to the king.
[19:25] 3468 tn Heb “Have you not heard?” The rhetorical question expresses the Lord’s amazement that anyone might be ignorant of what he is about to say.
[19:25] 3470 tn Heb “and it is to cause to crash into heaps of ruins fortified cities.” The subject of the third feminine singular verb תְּהִי (tÿhi) is the implied plan, referred to in the preceding lines with third feminine singular pronominal suffixes.
[19:26] 3471 tn Heb “short of hand.”
[19:26] 3472 tn Heb “they are plants in the field and green vegetation.” The metaphor emphasizes how short-lived these seemingly powerful cities really were. See Ps 90:5-6; Isa 40:6-8, 24.
[19:26] 3473 tn Heb “[they are] grass on the rooftops.” See the preceding note.
[19:26] 3474 tc The Hebrew text has “scorched before the standing grain” (perhaps meaning “before it reaches maturity”), but it is preferable to emend קָמָה (qamah), “standing grain,” to קָדִים (qadim), “east wind” (with the support of 1Q Isaa in Isa 37:27).
[19:27] 3475 tc Heb “your going out and your coming in.” The MT also has here, “and how you have raged against me.” However, this line is probably dittographic (note the beginning of the next line).
[19:28] 3476 tc Heb “and your complacency comes up into my ears.” The parallelism is improved if שַׁאֲנַנְךְ (sha’anankh), “your complacency,” is emended to שַׁאֲוַנְךְ (sha’avankh), “your uproar.” See M. Cogan and H. Tadmor, II Kings (AB), 237-38.
[19:28] 3477 sn The word picture has a parallel in Assyrian sculpture. See M. Cogan and H. Tadmor, II Kings (AB), 238.
[19:29] 3478 tn At this point the word concerning the king of Assyria (vv. 21-28) ends and the Lord again directly addresses Hezekiah and the people (see v. 20).
[19:29] 3479 tn Heb “and this is your sign.” In this case the אוֹת (’ot), “sign,” is a future confirmation of God’s intervention designated before the actual intervention takes place. For similar “signs” see Exod 3:12 and Isa 7:14-25.
[19:29] 3480 sn This refers to crops that grew up on their own (that is, without cultivation) from the seed planted in past years.
[19:29] 3481 tn Heb “and in the second year.”
[19:29] 3482 tn The four plural imperatival verb forms in v. 29b are used rhetorically. The Lord commands the people to plant, harvest, etc. to emphasize the certainty of restored peace and prosperity. See IBHS 572 §34.4.c.
[19:30] 3483 tn Heb “The remnant of the house of Judah that is left will add roots below and produce fruit above.”
[19:31] 3484 tn Traditionally “the
[19:31] 3485 tn Heb “the zeal of the
[19:32] 3487 tn Heb “[with] a shield.” By metonymy the “shield” stands for the soldier who carries it.
[19:34] 3488 tn Heb “for my sake and for the sake of David my servant.”
[19:35] 3489 tn This refers to the Israelites and/or the rest of the Assyrian army.
[19:35] 3490 tn Heb “look, all of them were dead bodies.”
[19:36] 3491 tn Heb “and Sennacherib king of Assyria departed and went and returned and lived in Nineveh.”
[19:37] 3492 sn The assassination probably took place in 681
[19:37] 3493 sn No such Mesopotamian god is presently known. Perhaps the name is a corruption of Nusku.
[19:37] 3494 tc Although “his sons” is absent in the Kethib, it is supported by the Qere, along with many medieval Hebrew
[19:37] 3495 sn Extra-biblical sources also mention the assassination of Sennacherib, though they refer to only one assassin. See M. Cogan and H. Tadmor, II Kings (AB), 239-40.
[20:1] 3496 tn Heb “was sick to the point of dying.”
[20:1] 3497 tn Heb “will not live.”
[20:3] 3498 tn Heb “walked before you.” For a helpful discussion of the background and meaning of this Hebrew idiom, see M. Cogan and H. Tadmor, II Kings (AB), 254.
[20:3] 3499 tn Heb “and with a complete heart.”
[20:3] 3500 tn Heb “and that which is good in your eyes I have done.”
[20:3] 3501 tn Heb “wept with great weeping.”
[20:4] 3502 tc Heb “and Isaiah had not gone out of the middle courtyard, and the word of the
[20:5] 3503 tn Heb “on the third day.”
[20:6] 3504 tn Heb “for my sake and for the sake of David my servant.”
[20:7] 3505 tn Heb “and they got [a fig cake].”
[20:7] 3506 tn Heb “and he lived.”
[20:9] 3507 tn The Hebrew הָלַךְ (halakh, a perfect), “it has moved ahead,” should be emended to הֲיֵלֵךְ (hayelekh, an imperfect with interrogative he [ה] prefixed), “shall it move ahead.”
[20:10] 3508 tn Heb “the shadow.” The noun has been replaced by the pronoun (“it”) in the translation for stylistic reasons.
[20:11] 3509 tn Heb “he”; the referent (the
[20:11] 3510 tn Heb “on the steps which [the sun] had gone down, on the steps of Ahaz, back ten steps.”
[20:11] sn These steps probably functioned as a type of sundial. See HALOT 614 s.v. מַעֲלָה and M. Cogan and H. Tadmor, II Kings (AB), 256.
[20:12] 3511 tc The MT has “Berodach-Baladan,” but several Hebrew, Greek, Aramaic, and Latin witnesses agree with the parallel passage in Isa 39:1 and read “Merodach-Baladan.”
[20:13] 3512 tc Heb “listened to.” Some Hebrew
[20:13] 3513 tn Heb “there was nothing which Hezekiah did not show them in his house and in all his kingdom.”
[20:15] 3514 tn Heb “he”; the referent (Isaiah) has been specified in the translation for clarity.
[20:15] 3515 tn Heb “there was nothing I did not show them.”
[20:17] 3516 tn Heb “days are.”
[20:18] 3517 tn Heb “Some of your sons, who go out from you, whom you father.”
[20:19] 3519 tn Heb “and he said.” Many English versions translate, “for he thought.” The verb אָמַר (’amar), “say,” is sometimes used of what one thinks (that is, says to oneself). Cf. NAB, NASB, NIV, NRSV, NLT.
[20:19] 3520 tn Heb “Is it not [true] there will be peace and stability in my days?” The rhetorical question expects the answer, “Yes, there will be peace and stability.”
[20:20] 3521 tn Heb “and he brought.”
[20:20] 3522 tn Heb “As for the rest of the events of Hezekiah, and all his strength, and how he made a pool and a conduit and brought water to the city, are they not written on the scroll of the events of the days of the kings of Judah?”
[20:21] 3523 tn Heb “lay down with his fathers.”
[21:1] 3524 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[21:1] 3525 tn Heb “the name of his mother.”
[21:2] 3526 tn Heb “in the eyes of.”
[21:2] 3527 tn Heb “like the abominable practices of the nations.”
[21:3] 3528 sn See the note at 2 Kgs 17:16.
[21:4] 3530 tn Heb “In Jerusalem I will place my name.”
[21:6] 3531 tc The LXX has the plural “his sons” here.
[21:6] 3532 sn See the note at 2 Kgs 16:3.
[21:6] 3533 tn Heb “and he set up a ritual pit, along with conjurers.” The Hebrew אוֹב (’ov), “ritual pit,” refers to a pit used by a magician to conjure up underworld spirits. In 1 Sam 28:7 the witch of Endor is called a בַעֲלַת אוֹב (ba’alat ’ov), “owner of a ritual pit.” See H. Hoffner, “Second millennium Antecedents to the Hebrew ’OñBù,” JBL 86 (1967), 385-401.
[21:6] 3534 tc Heb “and he multiplied doing what is evil in the eyes of the
[21:7] 3535 tn Heb “In this house and in Jerusalem, which I chose from all the tribes of Israel, I will place my name perpetually (or perhaps “forever”).”
[21:8] 3536 tn Heb “I will not again make the feet of Israel wander from the land which I gave to their fathers.”
[21:10] 3538 tn Heb “spoke by the hand of.”
[21:11] 3539 tn Heb “these horrible sins.”
[21:11] 3540 sn See the note at 1 Kgs 15:12.
[21:12] 3541 tn Heb “so that everyone who hears it, his two ears will quiver.”
[21:13] 3542 map For location see Map2 B1; Map4 D3; Map5 E2; Map6 A4; Map7 C1.
[21:13] 3543 tn Heb “I will stretch out over Jerusalem the measuring line of Samaria, and the plumb line of the house of Ahab.” The measuring line and plumb line are normally used in building a structure, not tearing it down. But here they are used ironically as metaphors of judgment, emphasizing that he will give careful attention to the task of judgment.
[21:13] 3544 tn Heb “just as one wipes a plate, wiping and turning [it] on its face.” The word picture emphasizes how thoroughly the Lord will judge the city.
[21:14] 3545 tn Heb “the remnant of my inheritance.” In this context the Lord’s remnant is the tribe of Judah, which had been preserved when the Assyrians conquered and deported the northern tribes. See 17:18 and M. Cogan and H. Tadmor, II Kings (AB), 269.
[21:14] 3546 tn Heb “they will become plunder and spoils of war for all their enemies.”
[21:15] 3547 tn Heb “in my eyes.”
[21:16] 3548 tn Heb “and also Manasseh shed very much innocent blood, until he filled Jerusalem from mouth to mouth.”
[21:16] 3549 tn Heb “apart from his sin which he caused Judah to commit, by doing what is evil in the eyes of the
[21:17] 3550 tn Heb “As for the rest of the events of Manasseh, and all which he did, and his sin which he committed, are they not written on the scroll of the events of the days of the kings of Judah?”
[21:18] 3551 tn Heb “lay down with his fathers.”
[21:19] 3552 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[21:19] 3553 tn Heb “the name of his mother.”
[21:20] 3554 tn Heb “in the eyes of.”
[21:21] 3555 tn Heb “walked in all the way which his father walked.”
[21:21] 3556 sn See the note at 1 Kgs 15:12.
[21:21] 3557 tn Heb “and he served the disgusting idols which his father served and he bowed down to them.”
[21:22] 3558 tn Heb “and did not walk in the way of the
[21:24] 3559 tn Heb “the people of the land.” The pronoun “they” has been used in the translation for stylistic reasons, to avoid the repetition of the phrase “the people of the land” from the beginning of the verse.
[21:25] 3560 tc Heb “As for the rest of the things of Amon which he did, are they not written on the scroll of the events of the days of the kings of Judah?” Many Hebrew
[21:26] 3561 tn Heb “he buried him.” Here “he” probably refers to Amon’s son Josiah.
[22:1] 3562 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[22:1] 3563 tn Heb “the name of his mother.”
[22:2] 3564 tn Heb “he did what was proper in the eyes of the
[22:2] 3565 tn Heb “and walked in all the way of David his father.”
[22:3] 3566 tn Heb “with these orders, saying.”
[22:4] 3567 tc The MT has וְיַתֵּם (vÿyattem), “and let them add up” (Hiphil of תָּמָם [tammam], “be complete”), but the appearance of הִתִּיכוּ (hitikhu), “they melted down” (Hiphil of נָתַךְ [natakh], “pour out”) in v. 9 suggests that the verb form should be emended to וְיַתֵּךְ (vÿyattekh), “and let him melt down” (a Hiphil of נָתַךְ [natakh]). For a discussion of this and other options see M. Cogan and H. Tadmor, II Kings (AB), 281.
[22:5] 3568 tn Heb “doers of the work.”
[22:5] 3569 tn Heb “and let them give it to the doers of the work who are in the house of the
[22:6] 3570 tn Heb “and to buy wood and chiseled stone to repair the house.”
[22:7] 3571 tn Heb “only the silver that is given into their hand should not be reckoned with them, for in faithfulness they are acting.”
[22:9] 3572 tn Heb “returned the king a word and said.”
[22:9] 3573 tn Heb “that was found in the house.”
[22:13] 3574 tn Or “inquire of.”
[22:13] 3575 tn Heb “concerning.”
[22:13] 3576 tn Heb “for great is the anger of the
[22:13] 3577 tn Heb “by doing all that is written concerning us.” Perhaps עָלֵינוּ (’alenu), “concerning us,” should be altered to עָלָיו (’alav), “upon it,” in which case one could translate, “by doing all that is written in it.”
[22:14] 3578 tn Heb “the keeper of the clothes.”
[22:14] 3579 tn Or “second.” For a discussion of the possible location of this district, see M. Cogan and H. Tadmor, II Kings (AB), 283.
[22:14] 3580 tn Heb “and they spoke to her.”
[22:16] 3581 tn Heb “all the words of the scroll which the king of Judah has read.”
[22:17] 3582 tn Or “burned incense.”
[22:17] 3583 tn Heb “angering me with all the work of their hands.” The translation assumes that this refers to idols they have manufactured (note the preceding reference to “other gods,” as well as 19:18). However, it is possible that this is a general reference to their sinful practices, in which case one might translate, “angering me by all the things they do.”
[22:19] 3584 tn Heb “Because your heart was tender.”
[22:19] 3585 tn Heb “how I said concerning this place and its residents to become [an object of] horror and [an example of] a curse.” The final phrase (“horror and a curse”) refers to Judah becoming a prime example of an accursed people. In curse formulations they would be held up as a prime example of divine judgment. For an example of such a curse, see Jer 29:22.
[22:20] 3586 tn Heb “Therefore, look, I am gathering you to your fathers, and you will be gathered to your tomb in peace.”
[22:20] 3587 tn Heb “your eyes will not see.”
[23:1] 3588 tn Heb “and the king sent and all the elders of Judah and Jerusalem gathered to him.”
[23:1] map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[23:2] 3589 tn Heb “read in their ears.”
[23:3] 3590 tn Heb “cut,” that is, “made, agreed to.”
[23:3] 3591 tn Heb “walk after.”
[23:3] 3594 tn Heb “stood in the covenant.”
[23:4] 3595 tn Heb “the priests of the second [rank],” that is, those ranked just beneath Hilkiah.
[23:4] 3596 tn Or “doorkeepers.”
[23:4] 3598 tn Heb “all the host of heaven” (also in v. 5).
[23:4] 3599 tn Heb “he”; the referent (the king) has been specified in the translation for clarity.
[23:4] 3600 tn Or “fields.” For a defense of the translation “terraces,” see M. Cogan and H. Tadmor, II Kings (AB), 285.
[23:4] 3601 map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.
[23:5] 3602 tn Perhaps, “destroyed.”
[23:5] 3603 tn Or “burn incense.”
[23:5] 3604 tn Or “burned incense.”
[23:6] 3605 tn Heb “and he burned it in the Kidron Valley.”
[23:6] 3606 tc Heb “on the grave of the sons of the people.” Some Hebrew, Greek, Syriac, Aramaic, and Latin witnesses read the plural “graves.”
[23:6] tn The phrase “sons of the people” refers here to the common people (see BDB 766 s.v. עַם), as opposed to the upper classes who would have private tombs.
[23:7] 3607 tn Or “cubicles.” Heb “houses.”
[23:7] 3608 tn Heb “houses.” Perhaps tent-shrines made from cloth are in view (see BDB 109 s.v. בַּיִת). M. Cogan and H. Tadmor (II Kings [AB], 286) understand this as referring to clothes made for images of the goddess.
[23:8] 3609 tn Heb “defiled; desecrated,” that is, “made ritually unclean and unusable.”
[23:8] 3610 sn These towns marked Judah’s northern and southern borders, respectively, at the time of Josiah.
[23:8] 3611 tc The Hebrew text reads “the high places of the gates,” which is problematic in that the rest of the verse speaks of a specific gate. The translation assumes an emendation to בָּמוֹת הַשְּׁעָרִים (bamot hashÿ’arim), “the high place of the goats” (that is, goat idols). Worship of such images is referred to in Lev 17:7 and 2 Chr 11:15. For a discussion of the textual issue, see M. Cogan and H. Tadmor, II Kings (AB), 286-87.
[23:9] 3612 tn Heb “their brothers.”
[23:10] 3613 tn Heb “he”; the referent (the king) has been specified in the translation for clarity.
[23:10] 3614 sn Attempts to identify this deity with a god known from the ancient Near East have not yet yielded a consensus. For brief discussions see M. Cogan and H. Tadmor II Kings (AB), 288 and HALOT 592 s.v. מֹלֶךְ. For more extensive studies see George C. Heider, The Cult of Molek, and John Day, Molech: A God of Human Sacrifice in the Old Testament.
[23:11] 3615 tn The MT simply reads “the horses.” The words “statues of” have been supplied in the translation for clarity.
[23:11] 3616 tn Heb “who/which was in the […?].” The meaning of the Hebrew term פַּרְוָרִים (parvarim), translated here “courtyards,” is uncertain. The relative clause may indicate where the room was located or explain who Nathan Melech was, “the eunuch who was in the courtyards.” See M. Cogan and H. Tadmor, II Kings (AB), 288-89, who translate “the officer of the precincts.”
[23:11] 3617 tn Heb “and the chariots of the sun he burned with fire.”
[23:12] 3618 tc The MT reads, “he ran from there,” which makes little if any sense in this context. Some prefer to emend the verbal form (Qal of רוּץ [ruts], “run”) to a Hiphil of רוּץ with third plural suffix and translate, “he quickly removed them” (see BDB 930 s.v. רוּץ, and M. Cogan and H. Tadmor, II Kings [AB], 289). The suffix could have been lost in MT by haplography (note the mem [מ] that immediately follows the verb on the form מִשֳׁם, misham, “from there”). Another option, the one reflected in the translation, is to emend the verb to a Piel of רָצַץ (ratsats), “crush,” with third plural suffix.
[23:13] 3619 sn This is a derogatory name for the Mount of Olives, involving a wordplay between מָשְׁחָה (mashÿkhah), “anointing,” and מַשְׁחִית (mashÿkhit), “destruction.” See HALOT 644 s.v. מַשְׁחִית and M. Cogan and H. Tadmor, II Kings (AB), 289.
[23:14] 3620 tn Heb “their places.”
[23:15] 3621 map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.
[23:15] 3622 tn Heb “And also the altar that is in Bethel, the high place that Jeroboam son of Nebat who encouraged Israel to sin, also that altar and the high place he tore down.” The more repetitive Hebrew text is emphatic.
[23:15] 3623 tn Heb “he burned the high place, crushing to dust, and he burned the Asherah pole.” High places per se are never referred to as being burned elsewhere. בָּמָה (bamah) here stands by metonymy for the combustible items located on the high place. See M. Cogan and H. Tadmor, II Kings (AB), 289.
[23:16] 3624 tn Heb “and he sent and took the bones from the tombs.”
[23:16] 3625 tn Heb “the king”; this has been specified as “King Josiah” in the translation for clarity (cf. TEV, CEV, NLT).
[23:16] 3626 tc The MT is much shorter than this. It reads, “according to the word of the
[23:16] sn This recalls the prophecy recorded in 1 Kgs 13:2.
[23:17] 3627 tn Heb “man of God.”
[23:18] 3628 tn Heb “he”; the referent (the king) has been specified in the translation for clarity.
[23:18] 3629 tn Heb “and they left undisturbed his bones, the bones of the prophet who came from Samaria.” If the phrase “the bones of the prophet” were appositional to “his bones,” one would expect the sentence to end “from Judah” (see v. 17). Apparently the “prophet” referred to in the second half of the verse is the old prophet from Bethel who buried the man of God from Judah in his own tomb and instructed his sons to bury his bones there as well (1 Kgs 13:30-31). One expects the text to read “from Bethel,” but “Samaria” (which was not even built at the time of the incident recorded in 1 Kgs 13) is probably an anachronistic reference to the northern kingdom in general. See the note at 1 Kgs 13:32 and the discussion in M. Cogan and H. Tadmor, II Kings (AB), 290.
[23:19] 3630 tc Heb “which the kings of Israel had made, angering.” The object has been accidentally omitted in the MT. It appears in the LXX, Syriac, and Vulgate versions.
[23:19] 3631 tn Heb “and he did to them according to all the deeds he had done in Bethel.”
[23:19] map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.
[23:22] 3632 tn The Hebrew text has simply “because.” The translation attempts to reflect more clearly the logical connection between the king’s order and the narrator’s observation. Another option is to interpret כִּי (ki) as asseverative and translate, “indeed.”
[23:22] 3633 tn Heb “because there had not been observed [one] like this Passover from the days of the judges who judged Israel and all the days of the kings of Israel and the kings of Judah.”
[23:24] 3634 tn Here בִּעֵר (bi’er) is not the well attested verb “burn,” but the less common homonym meaning “devastate, sweep away, remove.” See HALOT 146 s.v. בער.
[23:24] 3635 sn See the note at 2 Kgs 21:6.
[23:24] 3636 sn See the note at 1 Kgs 15:12.
[23:24] 3637 tn Heb “carrying out the words of the law.”
[23:25] 3638 tn Heb “and like him there was not a king before him who returned to the
[23:25] sn The description of Josiah’s devotion as involving his whole “heart, soul, and being” echoes the language of Deut 6:5.
[23:26] 3639 tn Heb “Yet the
[23:27] 3640 tn Heb “Also Judah I will turn away from my face.”
[23:27] 3641 tn Heb “My name will be there.”
[23:28] 3642 tn Heb “As for the rest of the events of Josiah, and all which he did, are they not written on the scroll of the events of the days of the kings of Judah?”
[23:29] 3643 tn Heb “went up to.” The idiom עַל…עָלָה (’alah …’al) can sometimes mean “go up against,” but here it refers to Necho’s attempt to aid the Assyrians in their struggle with the Babylonians.
[23:29] 3644 tn Heb “he”; the referent (Necho) has been specified in the translation for clarity.
[23:29] 3645 map For location see Map1 D4; Map2 C1; Map4 C2; Map5 F2; Map7 B1.
[23:30] 3646 tn Heb “him, dead.”
[23:30] 3647 tn Or “anointed him.”
[23:31] 3648 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[23:31] 3649 tn Heb “the name of his mother.”
[23:32] 3650 tn Heb “in the eyes of.”
[23:32] 3651 tn Heb “according to all which his fathers had done.”
[23:33] 3652 tc The consonantal text (Kethib) has “when [he was] ruling in Jerusalem,” but the marginal reading (Qere), which has support from Hebrew, Greek, Aramaic, and Latin witnesses, has “[preventing him] from ruling in Jerusalem.”
[23:33] 3654 tn The Hebrew term כִּכָּר (kikkar, “circle”) refers generally to something that is round. When used of metals it can refer to a disk-shaped weight made of the metal or to a standard unit of weight, generally regarded as a talent. Since the accepted weight for a talent of metal is about 75 pounds, this would have amounted to about 7,500 pounds of silver and 75 pounds of gold (cf. NCV, NLT); CEV “almost four tons of silver and about seventy-five pounds of gold.”
[23:34] 3655 tn Heb “and he took Jehoahaz, and he came to Egypt and he died there.”
[23:35] 3656 tn Heb “And the silver and the gold Jehoiakim gave to Pharaoh, but he taxed the land to give the silver at the command of Pharaoh, [from] each according to his tax he collected the silver and the gold, from the people of the land, to give to Pharaoh Necho.”
[23:36] 3657 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[23:37] 3658 tn Heb “in the eyes of.”
[24:1] 3659 tn Heb “In his days.”
[24:1] 3660 tn Heb “came up.” Perhaps an object (“against him”) has been accidentally omitted from the text. See M. Cogan and H. Tadmor, II Kings (AB), 306.
[24:1] 3661 tn The Hebrew text has “and he turned and rebelled against him.”
[24:2] 3662 tn Heb “he sent them against Judah to destroy it, according to the word of the
[24:3] 3663 tn Heb “Certainly according to the word of the
[24:4] 3664 tn Heb “and also the blood of the innocent which he shed, and he filled Jerusalem with innocent blood, and the
[24:5] 3665 tn Heb “As for the rest of the events of Jehoiakim, and all which he did, are they not written on the scroll of the events of the days of the kings of Judah?”
[24:6] 3666 tn Heb “lay down with his fathers.”
[24:8] 3667 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[24:8] 3668 tn Heb “the name of his mother.”
[24:9] 3669 tn Heb “in the eyes of.”
[24:10] 3670 tn Heb “servants.”
[24:10] 3671 tn Heb “went up [to] Jerusalem and the city entered into siege.”
[24:12] 3672 tn Heb “came out.”
[24:12] 3673 sn That is, the eighth year of Nebuchadnezzar’s reign, 597
[24:12] 3674 tn Heb “him”; the referent (Jehoiachin) has been specified in the translation for clarity.
[24:13] 3675 tn Heb “he”; the referent (Nebuchadnezzar) has been specified in the translation for clarity.
[24:15] 3676 tn Heb “and he deported Jehoiachin to Babylon; the mother of the king and the wives of the king and his eunuchs and the mighty of the land he led into exile from Jerusalem to Babylon.”
[24:16] 3677 tn Heb “the entire [group], mighty men, doers of war.”
[24:18] 3679 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[24:18] 3680 tn Heb “the name of his mother.”
[24:18] 3681 tc Some textual witnesses support the consonantal text (Kethib) in reading “Hamital.”
[24:19] 3682 tn Heb “in the eyes of.”
[24:19] 3683 tn Heb “according to all which Jehoiakim had done.”
[24:20] 3684 tn Heb “Surely [or, ‘for’] because of the anger of the
[25:1] 3686 sn This would have been Jan 15, 588
[25:3] 3687 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.
[25:3] sn According to modern reckoning that would have been July 18, 586
[25:3] 3688 tn Heb “the people of the land.”
[25:4] 3689 tn Heb “the city was breached.”
[25:4] 3690 tn The Hebrew text is abrupt here: “And all the men of war by the night.” The translation attempts to capture the sense.
[25:4] 3691 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.
[25:4] 3692 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.
[25:5] 3693 map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.
[25:6] 3694 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.
[25:6] 3695 tn The Hebrew text has the plural form of the verb, but the parallel passage in Jer 52:9 has the singular.
[25:7] 3696 tn Heb “were killed before his eyes.”
[25:7] 3697 tn Heb “he”; the referent (the king of Babylon) has been specified in the translation for clarity.
[25:8] 3698 tn The parallel account in Jer 52:12 has “tenth.”
[25:8] 3699 sn The seventh day of the month would have been August 14, 586
[25:8] 3700 tn For the meaning of this phrase see BDB 371 s.v. טַבָּח 2, and compare the usage in Gen 39:1.
[25:8] 3701 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[25:9] 3702 tn Heb “and every large house he burned down with fire.”
[25:11] 3703 tc The MT has “the multitude.” But הֶהָמוֹן (hehamon) should probably be emended to הֶאָמוֹן (he’amon).
[25:12] 3704 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.
[25:13] 3705 sn See the note at 1 Kgs 7:23.
[25:14] 3706 sn These shovels were used to clean the altar.
[25:14] 3707 sn These were used to trim the wicks.
[25:14] 3708 tn Heb “with which they served [or, ‘fulfilled their duty’].”
[25:15] 3709 sn These held the embers used for the incense offerings.
[25:16] 3710 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.
[25:17] 3711 tn Heb “eighteen cubits.” The standard cubit in the OT is assumed by most authorities to be about eighteen inches (45 cm) long.
[25:17] 3712 tn Heb “three cubits.” The parallel passage in Jer 52:22 has “five.”
[25:19] 3713 tn The parallel passage in Jer 52:25 has “seven.”
[25:19] 3714 tn Heb “five seers of the king’s face.”
[25:19] 3715 tn Heb “the people of the land.”
[25:21] 3716 tn Heb “struck them down and killed them.”
[25:22] 3718 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.”
[25:23] 3719 tn Heb “of the army.” The word “Judahite” has been supplied in the translation for clarity.
[25:24] 3720 tn The words “so as to give them…some assurance of safety” are supplied in the translation for clarification.
[25:25] 3721 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).
[25:25] 3722 tn Heb “[was] from the seed of the kingdom.”
[25:25] 3723 tn Heb “and they struck down Gedaliah and he died.”
[25:26] 3724 tn Heb “arose and went to.”
[25:27] 3725 sn The parallel account in Jer 52:31 has “twenty-fifth.”
[25:27] 3726 sn The twenty-seventh day would be March 22, 561
[25:27] 3727 tn Heb “lifted up the head of.”
[25:27] 3728 tn The words “released him” are supplied in the translation on the basis of Jer 52:31.
[25:28] 3729 tn Heb “made his throne above the throne of.”
[25:29] 3730 tn Heb “he”; the referent (Jehoiachin) has been specified in the translation for clarity.
[25:30] 3731 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.