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2 Chronicles 26
New English Translation

Uzziah’s Reign

26 All the people of Judah took Uzziah,[a] who was sixteen years old, and made him king in his father Amaziah’s place. 2 Uzziah[b] built up Elat and restored it to Judah after King Amaziah[c] had passed away.[d]

3 Uzziah was sixteen years old when he began to reign, and he reigned for fifty-two years in Jerusalem. His mother’s name was Jecholiah, who was from Jerusalem. 4 He did what the Lord approved, just as his father Amaziah had done.[e] 5 He followed[f] God during the lifetime of[g] Zechariah, who taught him how to honor God. As long as he followed[h] the Lord, God caused him to succeed.[i]

6 Uzziah attacked[j] the Philistines and broke down the walls of Gath, Jabneh, and Ashdod. He built cities in the region of Ashdod and throughout Philistine territory.[k] 7 God helped him in his campaigns[l] against the Philistines, the Arabs living in Gur Baal, and the Meunites. 8 The Ammonites paid tribute to Uzziah and his fame reached[m] the border of Egypt, for he grew in power.

9 Uzziah built and fortified towers in Jerusalem at the Corner Gate, Valley Gate, and at the Angle.[n] 10 He built towers in the wilderness and dug many cisterns, for he owned many herds in the foothills[o] and on the plain. He had workers in the fields and vineyards in the hills and in Carmel,[p] for he loved agriculture.[q]

11 Uzziah had an army of skilled warriors trained for battle. They were organized by divisions according to the muster rolls made by Jeiel the scribe and Maaseiah the officer under the authority of Hananiah, a royal official. 12 The total number of family leaders who led warriors was 2,600. 13 They commanded an army of 307,500 skilled and able warriors who were ready to defend[r] the king against his enemies. 14 Uzziah supplied shields, spears, helmets, breastplates, bows, and slingstones for the entire army. 15 In Jerusalem he made war machines carefully designed to shoot arrows and large stones from the towers and corners of the walls. He became very famous, for he received tremendous support and became powerful.[s]

16 But once he became powerful, his pride destroyed him.[t] He disobeyed[u] the Lord his God. He entered the Lord’s temple to offer incense on the incense altar. 17 Azariah the priest and eighty other brave priests of the Lord followed him in. 18 They confronted[v] King Uzziah and said to him, “It is not proper for you, Uzziah, to offer incense to the Lord. That is the responsibility of the priests, the descendants of Aaron, who are consecrated to offer incense. Leave the sanctuary, for you have disobeyed[w] and the Lord God will not honor you!” 19 Uzziah, who had an incense censer in his hand, became angry. While he was ranting and raving[x] at the priests, a skin disease[y] appeared on his forehead right there in front of the priests in the Lord’s temple near the incense altar. 20 When Azariah the high priest and the other priests looked at him, there was a skin disease on his forehead. They hurried him out of there; even the king[z] himself wanted to leave quickly because the Lord had afflicted him. 21 King Uzziah suffered from a skin disease until the day he died. He lived in separate quarters,[aa] afflicted by a skin disease and banned from the Lord’s temple. His son Jotham was in charge of the palace and ruled over the people of the land.

22 The rest of the events of Uzziah’s reign, from start to finish, were recorded by the prophet Isaiah son of Amoz.[ab] 23 Uzziah passed away[ac] and was buried near his ancestors[ad] in a cemetery[ae] belonging to the kings. (This was because he had a skin disease.)[af] His son Jotham replaced him as king.

Footnotes

  1. 2 Chronicles 26:1 tn The parallel account in 2 Kgs 15:1-8 has the variant spelling “Azariah.”
  2. 2 Chronicles 26:2 tn Heb “he”; the referent (Uzziah) has been specified in the translation for clarity.
  3. 2 Chronicles 26:2 tn Heb “after the king”; the referent (Amaziah) has been specified in the translation for clarity.
  4. 2 Chronicles 26:2 tn “slept with his fathers.”
  5. 2 Chronicles 26:4 tn Heb “he did what was proper in the eyes of the Lord, according to all which Amaziah his father had done.”
  6. 2 Chronicles 26:5 tn Heb “sought.”
  7. 2 Chronicles 26:5 tn Heb “in the days of.”
  8. 2 Chronicles 26:5 tn Heb “in the days of his seeking.”
  9. 2 Chronicles 26:5 tn Or “prosper.”
  10. 2 Chronicles 26:6 tn Heb “went out and fought.”
  11. 2 Chronicles 26:6 tn Heb “in Ashdod and among the Philistines.”
  12. 2 Chronicles 26:7 tn The words “in his campaigns” are supplied in the translation for clarity and for stylistic reasons.
  13. 2 Chronicles 26:8 tn Heb “and his name went to.”
  14. 2 Chronicles 26:9 tn On the meaning of the Hebrew word מִקְצוֹעַ (miqtsoaʿ), see HALOT 628 s.v. עַ(וֹ)מִקְצֹ. The term probably refers to an “angle” or “corner” somewhere on the eastern wall of Jerusalem.
  15. 2 Chronicles 26:10 sn The foothills (שְׁפֵלָה, shephelah) are the region between the Judean hill country and the Mediterranean coastal plain.
  16. 2 Chronicles 26:10 tn Heb “workers and vinedressers in the hills and in Carmel.” The words “he had” are supplied in the translation for stylistic reasons.
  17. 2 Chronicles 26:10 tn Heb “for a lover of the ground he [was].”
  18. 2 Chronicles 26:13 tn Heb “help.”
  19. 2 Chronicles 26:15 tn Heb “and his name went out to a distant place, for he did extraordinarily to be helped until he was strong.”
  20. 2 Chronicles 26:16 tn Heb “his heart was high [i.e., proud] until to destroy.”
  21. 2 Chronicles 26:16 tn Or “was unfaithful to.”
  22. 2 Chronicles 26:18 tn Heb “stood against.”
  23. 2 Chronicles 26:18 tn Or “been unfaithful.”
  24. 2 Chronicles 26:19 tn Heb “angry.”
  25. 2 Chronicles 26:19 tn Traditionally “leprosy,” but this was probably a skin disorder of some type, not leprosy (technically known today as Hansen’s disease). See 2 Kgs 5:1.
  26. 2 Chronicles 26:20 tn Heb “he”; the referent (the king) has been specified in the translation for clarity.
  27. 2 Chronicles 26:21 tn The precise meaning of בֵּית הַחָפְשִׁית (bet hakhofshit, “house of [?]”) is uncertain. NASB, NIV, NRSV all have “in a separate house”; NEB has “in his own house…relieved of all duties.” For a discussion of various proposals, see M. Cogan and H. Tadmor, II Kings (AB), 166-67.
  28. 2 Chronicles 26:22 tn Heb “As for the rest of the events of Uzziah, the former and the latter, Isaiah son of Amoz, the prophet, recorded.”
  29. 2 Chronicles 26:23 tn Heb “lay down with his fathers.”
  30. 2 Chronicles 26:23 tn Heb “fathers.”
  31. 2 Chronicles 26:23 tn Heb “a field of burial.”
  32. 2 Chronicles 26:23 tn Heb “for they said, ‘He had a skin disease.’”
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2 Chronicles 25
2 Chronicles 27
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2 Chronicles 27
New English Translation

Jotham’s Reign

27 Jotham was twenty-five years old when he began to reign, and he reigned for sixteen years in Jerusalem. His mother[a] was Jerusha the daughter of Zadok. 2 He did what the Lord approved, just as his father Uzziah had done.[b] (He did not, however, have the audacity to enter the temple.)[c] Yet the people were still sinning.

3 He built the Upper Gate to the Lord’s temple and did a lot of work on the wall in the area known as Ophel.[d] 4 He built cities in the hill country of Judah and fortresses and towers in the forests.

5 He launched a military campaign[e] against the king of the Ammonites and defeated them. That year the Ammonites paid him 100 talents[f] of silver, 10,000 cors[g] of wheat, and 10,000 cors[h] of barley. The Ammonites also paid this same amount of annual tribute the next two years.[i]

6 Jotham grew powerful because he was determined to please the Lord his God.[j] 7 The rest of the events of Jotham’s reign, including all his military campaigns and his accomplishments, are recorded in the Scroll of the Kings of Israel and Judah.[k] 8 He was twenty-five years old when he began to reign, and he reigned for sixteen years in Jerusalem. 9 Jotham passed away[l] and was buried in the City of David.[m] His son Ahaz replaced him as king.

Footnotes

  1. 2 Chronicles 27:1 tn Heb “the name of his mother.”
  2. 2 Chronicles 27:2 tn Heb “he did what was proper in the eyes of the Lord, according to all which Uzziah his father had done.”
  3. 2 Chronicles 27:2 tn Heb “except he did not enter the house of the Lord.”
  4. 2 Chronicles 27:3 tn Heb “wall of Ophel.” See HALOT 861 s.v. II עֹפֶל.
  5. 2 Chronicles 27:5 tn Heb “he fought with.”
  6. 2 Chronicles 27:5 tn The Hebrew word כִּכַּר (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, by extension, to a standard unit of weight. According to the older (Babylonian) standard the “talent” weighed 130 lbs. (58.9 kg), but later this was lowered to 108.3 lbs. (49.1 kg). More recent research suggests the “light” standard talent was 67.3 lbs. (30.6 kg). Using this as the standard for calculation, the weight of the silver was 6,730 lbs. (3,060 kg).
  7. 2 Chronicles 27:5 sn As a unit of dry measure a cor was roughly equivalent to six bushels (about 220 liters).
  8. 2 Chronicles 27:5 tn Heb “10,000 cors of wheat and 10,000 of barley.” The unit of measure of the barley is omitted in the Hebrew text, but is understood to be “cors,” the same as the measures of wheat.
  9. 2 Chronicles 27:5 tn Heb “This the sons of Ammon brought to him, and in the second year and the third.”
  10. 2 Chronicles 27:6 tn Heb “because he established his ways before the Lord his God.”
  11. 2 Chronicles 27:7 tn Heb “As for the rest of the events of Jotham, and his battles and his ways, look, they are written on the scroll of the kings of Israel and Judah.”
  12. 2 Chronicles 27:9 tn Heb “lay down with his fathers.”
  13. 2 Chronicles 27:9 sn The phrase the City of David refers here to the fortress of Zion in Jerusalem, not to Bethlehem. See 2 Sam 5:7.
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2 Chronicles 26
2 Chronicles 28
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Psalm 95
New English Translation

Psalm 95[a]

95 Come, let us sing for joy to the Lord.
Let us shout out praises to our Protector who delivers us.[b]
2 Let us enter his presence[c] with thanksgiving.
Let us shout out to him in celebration.[d]
3 For the Lord is a great God,
a great king who is superior to[e] all gods.
4 The depths of the earth are in his hand,[f]
and the mountain peaks belong to him.
5 The sea is his, for he made it.
His hands formed the dry land.
6 Come, let us bow down and worship.[g]
Let us kneel before the Lord, our Creator.
7 For he is our God;
we are the people of his pasture,
the sheep he owns.[h]
Today, if only you would obey him.[i]
8 He says,[j] “Do not be stubborn like they were at Meribah,[k]
like they were that day at Massah[l] in the wilderness,[m]
9 where your ancestors challenged my authority,[n]
and tried my patience, even though they had seen my work.
10 For forty years I was continually disgusted[o] with that generation,
and I said, ‘These people desire to go astray;[p]
they do not obey my commands.’[q]
11 So I made a vow in my anger,
‘They will never enter into the resting place I had set aside for them.’”[r]

Footnotes

  1. Psalm 95:1 sn Psalm 95. The psalmist summons Israel to praise God as the creator of the world and the nation’s protector, but he also reminds the people not to rebel against God.
  2. Psalm 95:1 tn Heb “to the rocky summit of our deliverance.”
  3. Psalm 95:2 tn Heb “meet his face.”
  4. Psalm 95:2 tn Heb “with songs of joy.”
  5. Psalm 95:3 tn Heb “above.”
  6. Psalm 95:4 tn The phrase “in his hand” means within the sphere of his authority.
  7. Psalm 95:6 tn Heb “kneel down.”
  8. Psalm 95:7 tn Heb “of his hand.”
  9. Psalm 95:7 tn Heb “if only you would listen to his voice.” The Hebrew particle אִם (ʾim, “if”) and following prefixed verbal form here express a wish (cf. Ps 81:8). Note that the apodosis (the “then” clause of the conditional sentence) is suppressed.
  10. Psalm 95:8 tn The words “he says” are supplied in the translation to clarify that the following words are spoken by the Lord (see vv. 9-11).
  11. Psalm 95:8 sn The name Meribah means “strife.” Two separate but similar incidents at Meribah are recorded in the Pentateuch (Exod 17:1-7; Num 20:1-13, see also Pss 81:7; 106:32). In both cases the Israelites complained about lack of water and the Lord miraculously provided for them.
  12. Psalm 95:8 sn The name Massah means “testing.” This was another name (along with Meribah) given to the place where Israel complained following the Red Sea Crossing (see Exod 17:1-7, as well as Deut 6:16; 9:22; 33:8).
  13. Psalm 95:8 tn Heb “do not harden your heart[s] as [at] Meribah, as [in] the day of Massah in the wilderness.”
  14. Psalm 95:9 tn Heb “where your fathers tested me.”
  15. Psalm 95:10 tn The prefixed verbal form is either a preterite or an imperfect. If the latter, it emphasizes the ongoing nature of the condition in the past. The translation reflects this interpretation of the verbal form.
  16. Psalm 95:10 tn Heb “a people, wanderers of heart [are] they.”
  17. Psalm 95:10 tn Heb “and they do not know my ways.” In this context the Lord’s “ways” are his commands, viewed as a pathway from which his people, likened to wayward sheep (see v. 7), wander.
  18. Psalm 95:11 tn Heb “my resting place.” The promised land of Canaan is here viewed metaphorically as a place of rest for God’s people, who are compared to sheep (see v. 7).
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Psalm 94
Psalm 96
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1 Timothy 2
New English Translation

Prayer for All People

2 First of all, then, I urge that requests,[a] prayers, intercessions, and thanks be offered on behalf of all people,[b] 2 even for kings[c] and all who are in authority, that we may lead a peaceful and quiet life in all godliness and dignity. 3 Such prayer for all[d] is good and welcomed before God our Savior, 4 since he wants[e] all people[f] to be saved and to come to a knowledge of the truth. 5 For there is one God and one intermediary[g] between God and humanity, Christ Jesus, himself human,[h] 6 who gave himself as a ransom for all, revealing God’s purpose at his appointed time.[i] 7 For this I was appointed a preacher and apostle—I am telling the truth;[j] I am not lying—and a teacher of the Gentiles in faith and truth. 8 So I want the men[k] in every place to pray,[l] lifting up holy hands[m] without anger or dispute.

Conduct of Women

9 Likewise[n] the women are to dress[o] in suitable apparel, with modesty and self-control.[p] Their adornment must not be[q] with braided hair and gold or pearls or expensive clothing, 10 but with good deeds, as is proper for women who profess reverence for God. 11 A woman must learn[r] quietly with all submissiveness. 12 But I do not allow[s] a woman to teach or exercise authority[t] over a man. She must remain quiet.[u] 13 For Adam was formed first and then Eve. 14 And Adam was not deceived, but the woman, because she was fully deceived,[v] fell into transgression.[w] 15 But she will be delivered through childbearing,[x] if she[y] continues in faith and love and holiness with self-control.

Footnotes

  1. 1 Timothy 2:1 tn Or “petitions.”
  2. 1 Timothy 2:1 tn Grk “all men,” but here ἀνθρώπων (anthrōpōn) is used generically, referring to both men and women.
  3. 1 Timothy 2:2 tn For “even for kings” the Greek says simply “for kings.”
  4. 1 Timothy 2:3 tn Grk “this”; the referent (such prayer for all, referring to vv. 1-2) is specified in the translation for clarity.
  5. 1 Timothy 2:4 tn Grk “who wants…” (but showing why such prayer is pleasing to God).
  6. 1 Timothy 2:4 tn Grk “all men,” but here ἀνθρώπους (anthrōpous) is used generically, referring to both men and women.
  7. 1 Timothy 2:5 tn Traditionally this word (μεσίτης, mesitēs) is rendered “mediator,” but this conveys a wrong impression in contemporary English. Jesus was not a mediator, for example, who worked for compromise between opposing parties. Instead he was the only one able to go between man and God to enable them to have a relationship, but entirely on God’s terms.
  8. 1 Timothy 2:5 tn Grk “one mediator between God and mankind, the human, Christ Jesus.”
  9. 1 Timothy 2:6 sn Revealing God’s purpose at his appointed time is a difficult expression without clear connection to the preceding, literally “a testimony at the proper time.” This may allude to testimony about Christ’s atoning work given by Paul and others (as v. 7 mentions). But it seems more likely to identify Christ’s death itself as a testimony to God’s gracious character (as vv. 3-4 describe). This testimony was planned from all eternity, but now has come to light at the time God intended, in the work of Christ. See 2 Tim 1:9-10; Titus 2:11-14; 3:4-7 for similar ideas.
  10. 1 Timothy 2:7 tc Most mss (א* D2 H 33vid 1241 M al) have ἐν Χριστῷ (en Christō) after λέγω (legō) to read “I am telling the truth in Christ,” but this is probably an assimilation to Rom 9:1. Further, the witnesses that lack this phrase are early, significant, and well distributed (א2 A D* F G P Ψ 6 81 1175 1739 1881 al lat sy co). It is difficult to explain the shorter reading if it is not authentic.
  11. 1 Timothy 2:8 tn The word translated “men” here (ἀνήρ, anēr) refers to adult males, not people in general. Note the command given to “the women” in v. 9.
  12. 1 Timothy 2:8 sn To pray. In this verse Paul resumes and concludes the section about prayer begun in 2:1-2. 1 Tim 2:3-7 described God’s concern for all people as the motive for such prayer.
  13. 1 Timothy 2:8 sn Paul uses a common ancient posture in prayer (lifting up holy hands) as a figure of speech for offering requests from a holy life (without anger or dispute).
  14. 1 Timothy 2:9 tc ‡ Most witnesses have καὶ τάς (kai tas; so D1 Ψ 1241 1505 1881 M al) or simply καί (א2 D* F G 6 365 1739) after ὡσαύτως (hōsautōs). A few significant witnesses lack such words (א* A H P 33 81 1175). The evidence is for the most part along “party” lines, with the shortest reading being found in the Alexandrian text, the conjunction in the Western, and the longest reading in the Byzantine tradition. Externally, the shortest reading is preferred. However, there is a good chance of homoiomeson or homoioteleuton in which case καί or καὶ τάς could have accidentally been omitted (note the αι [ai] and αι ας [ai as] in the word that follows, written here in majuscule script): wsautwskaigunaikas / wsautwskaitasgunaikas. Nevertheless, since both the καί and καὶ τάς are predictable variants, intended to fill out the meaning of the text, the shortest reading seems best able to explain the rise of the others. NA28 has the καί in brackets, indicating doubts as to its authenticity.
  15. 1 Timothy 2:9 tn Grk “to adorn themselves.” Grammatically the phrase “to adorn themselves” continues the author’s words in v. 8: “I want…likewise the women to adorn themselves.”
  16. 1 Timothy 2:9 tn This word and its cognates are used frequently in the Pastoral Epistles. It means “moderation,” “sobriety,” “decency,” “sensibleness,” or “sound judgment.”
  17. 1 Timothy 2:9 tn Literally a continuation of v. 9a, “not with braided hair…” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
  18. 1 Timothy 2:11 tn Or “receive instruction.”
  19. 1 Timothy 2:12 sn But I do not allow. Although the Greek conjunction δέ (de) can have a simple connective force (“and”), it is best to take it as contrastive here: Verse 11 gives a positive statement (that is to say, that a woman should learn). This was a radical and liberating departure from the Jewish view that women were not to learn the law.
  20. 1 Timothy 2:12 tn According to BDAG 150 s.v. αὐθεντέω this Greek verb means “to assume a stance of independent authority, give orders to, dictate to” (cf. JB “tell a man what to do”).
  21. 1 Timothy 2:12 tn Grk “but to be in quietness.” The phrase ἐν ἡσυχίᾳ (en hēsuchia) is used in Greek literature either of absolute silence or of a quiet demeanor.
  22. 1 Timothy 2:14 tn This phrase uses a compound form of the same verb as in v. 14a: “deceived” vs. “deceived out, completely deceived.” The two verbs could be synonymous, but because of the close contrast in this context, it seems that a stronger meaning is intended for the second verb.
  23. 1 Timothy 2:14 tn Grk “has come to be in transgression” (with an emphasis on the continuing consequences of that fall).
  24. 1 Timothy 2:15 tn Or “But she will be preserved through childbearing,” or “But she will be saved in spite of childbearing.” This verse is notoriously difficult to interpret, though there is general agreement about one point: Verse 15 is intended to lessen the impact of vv. 13-14. There are several interpretive possibilities here, though the first three can be readily dismissed (cf. D. Moo, “1 Timothy 2:11-15: Meaning and Significance,” TJ 1 [1980]: 70-73). (1) Christian women will be saved, but only if they bear children. This view is entirely unlikely for it lays a condition on Christian women that goes beyond grace, is unsupported elsewhere in scripture, and is explicitly against Paul’s and Jesus’ teaching on both marriage and salvation (cf. Matt 19:12; 1 Cor 7:8-9, 26-27, 34-35; 1 Tim 5:3-10). (2) Despite the curse, Christian women will be kept safe when bearing children. This view also is unlikely, both because it has little to do with the context and because it is not true to life (especially life in the ancient world with its high maternal mortality rate while giving birth). (3) Despite the sin of Eve and the results to her progeny, she would be saved through the childbirth—that is, through the birth of the Messiah, as promised in the protevangelium (Gen 3:15). This view sees the singular “she” as referring first to Eve and then to all women (note the change from singular to plural in this verse). Further, it works well in the context. However, there are several problems with it: [a] The future tense (σωθήσηται, sōthēsētai) is unnatural if referring to the protevangelium or even to the historical fact of the Messiah’s birth; [b] that only women are singled out as recipients of salvation seems odd since the birth of the Messiah was necessary for the salvation of both women and men; [c] as ingenious as this view is, its very ingenuity is its downfall, for it is overly subtle; and [d] the term τεκνογονία (teknogonia) refers to the process of childbirth rather than the product. And since it is the person of the Messiah (the product of the birth) that saves us, the term is unlikely to be used in the sense given it by those who hold this view. There are three other views that have greater plausibility: (4) This may be a somewhat veiled reference to the curse of Gen 3:16 in order to clarify that though the woman led the man into transgression (v. 14b), she will be saved spiritually despite this physical reminder of her sin. The phrase is literally “through childbearing,” but this does not necessarily denote means or instrument here. Instead it may show attendant circumstance (probably with a concessive force): “with, though accompanied by” (cf. BDAG 224 s.v. δία A.3.c; Rom 2:27; 2 Cor 2:4; 1 Tim 4:14). (5) “It is not through active teaching and ruling activities that Christian women will be saved, but through faithfulness to their proper role, exemplified in motherhood” (Moo, 71). In this view τεκνογονία is seen as a synecdoche in which child-rearing and other activities of motherhood are involved. Thus, one evidence (though clearly not an essential evidence) of a woman’s salvation may be seen in her decision to function in this role. (6) The verse may point to some sort of proverbial expression now lost, in which “saved” means “delivered” and in which this deliverance was from some of the devastating effects of the role reversal that took place in Eden. The idea of childbearing, then, is a metonymy of part for the whole that encompasses the woman’s submission again to the leadership of the man, though it has no specific soteriological import (but it certainly would have to do with the outworking of redemption).
  25. 1 Timothy 2:15 tn There is a shift to the plural here (Grk “if they continue”), but it still refers to the woman in a simple shift from generic singular to generic plural.
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