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M’Cheyne Bible Reading Plan

The classic M'Cheyne plan--read the Old Testament, New Testament, and Psalms or Gospels every day.
Duration: 365 days
New English Translation (NET)
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2 Kings 25

25 1 So King Nebuchadnezzar of Babylon came against Jerusalem with his whole army and set up camp outside[a] 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.[b] 2 The city remained under siege until King Zedekiah’s eleventh year. 3 By the ninth day of the fourth month[c] the famine in the city was so severe the residents[d] had no food. 4 The enemy broke through the city walls,[e] and all the soldiers tried to escape. They left the city during the night.[f] They went through the gate between the two walls, which is near the king’s garden.[g] (The Babylonians were all around the city.) Then they headed for the rift valley.[h] 5 But the Babylonian army chased after the king. They caught up with him in the rift valley plains of Jericho,[i] and his entire army deserted him. 6 They captured the king and brought him up to the king of Babylon at Riblah,[j] where he[k] passed sentence on him. 7 Zedekiah’s sons were executed while Zedekiah was forced to watch.[l] The king of Babylon[m] then had Zedekiah’s eyes put out, bound him in bronze chains, and carried him off to Babylon.

Nebuchadnezzar Destroys Jerusalem

8 On the seventh[n] day of the fifth month,[o] in the nineteenth year of King Nebuchadnezzar of Babylon, Nebuzaradan, the captain of the royal guard,[p] who served the king of Babylon, arrived in Jerusalem. 9 He burned down the Lord’s temple, the royal palace, and all the houses in Jerusalem, including every large house.[q] 10 The whole Babylonian army that came with the captain of the royal guard tore down the walls that surrounded Jerusalem. 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.[r] 12 But he[s] left behind some of the poor of the land and gave them fields and vineyards.

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 Sea.”[t] They took the bronze to Babylon. 14 They also took the pots, shovels,[u] trimming shears,[v] pans, and all the bronze utensils used by the priests.[w] 15 The captain of the royal guard took the golden and silver censers[x] and basins. 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,”[y] and the movable stands—was too heavy to be weighed. 17 Each of the pillars was about twenty-seven feet[z] high. The bronze top of one pillar was about 4½ feet[aa] high and had bronze latticework and pomegranate-shaped ornaments all around it. The second pillar with its latticework was like it.

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. 19 From the city he took a eunuch who was in charge of the soldiers, five[ab] of the king’s advisers[ac] who were discovered in the city, an official army secretary who drafted citizens[ad] for military service, and sixty citizens from the people of the land who were discovered in the city. 20 Nebuzaradan, captain of the royal guard, took them and brought them to the king of Babylon at Riblah. 21 The king of Babylon ordered them to be executed[ae] at Riblah in the territory[af] of Hamath. So Judah was deported from its land.

Gedaliah Appointed Governor

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.[ag] 23 All the officers of the Judahite army[ah] 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. 24 Gedaliah took an oath so as to give them and their troops some assurance of safety.[ai] 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 But in the seventh month[aj] Ishmael son of Nethaniah, son of Elishama, who was a member of the royal family,[ak] came with ten of his men and murdered Gedaliah,[al] as well as the Judeans and Babylonians who were with him at Mizpah. 26 Then all the people, from the youngest to the oldest, as well as the army officers, left for[am] Egypt, because they were afraid of what the Babylonians might do.

Jehoiachin in Babylon

27 In the thirty-seventh year of the exile of King Jehoiachin of Judah, on the twenty-seventh[an] day of the twelfth month,[ao] King Evil Merodach of Babylon, in the first year of his reign, pardoned[ap] King Jehoiachin of Judah and released him[aq] from prison. 28 He spoke kindly to him and gave him a more prestigious position than[ar] the other kings who were with him in Babylon. 29 Jehoiachin[as] took off his prison clothes and ate daily in the king’s presence for the rest of his life. 30 He was given daily provisions by the king for the rest of his life until the day he died.[at]

Footnotes

  1. 2 Kings 25:1 tn Or “against.”
  2. 2 Kings 25:1 sn This would have been Jan 15, 588 b.c. The reckoning is based on the calendar that begins the year in the spring (Nisan = March/April).
  3. 2 Kings 25:3 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.sn According to modern reckoning that would have been July 18, 586 b.c. The siege thus lasted almost a full eighteen months.
  4. 2 Kings 25:3 tn Heb “the people of the land.”
  5. 2 Kings 25:4 tn Heb “the city was breached.”
  6. 2 Kings 25:4 tn The Hebrew text is abrupt here: “And all the men of war by the night.” The translation attempts to capture the sense.
  7. 2 Kings 25:4 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.
  8. 2 Kings 25:4 sn The rift valley (עֲרָבָה, ʿarabah) extends northward of the Dead Sea past Galilee and southward to the Gulf of Aqaba. Here the southern part of the Jordan Valley is in view with the intention to escape across the Jordan river to Moab or Ammon. It appears from Jer 40:14; 41:15 that the Ammonites were known to harbor fugitives from the Babylonians.
  9. 2 Kings 25:5 sn The rift valley plains of Jericho refer to the parts of the Jordan Valley in the vicinity of Jericho (see HALOT 880 s.v. עֲרָבָה). There the terrain is fairly level and slopes gently down to the Jordan, a descent of about 450 feet over five miles. Many translations render this as “the plains of Jericho” (ESV, NASB, NIV, KJV). See the note at Num 22:1.
  10. 2 Kings 25:6 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.
  11. 2 Kings 25:6 tn The Hebrew text has the plural form of the verb, but the parallel passage in Jer 52:9 has the singular.
  12. 2 Kings 25:7 tn Heb “were killed before his eyes.”
  13. 2 Kings 25:7 tn Heb “he”; the referent (the king of Babylon) has been specified in the translation for clarity.
  14. 2 Kings 25:8 tn The parallel account in Jer 52:12 has “tenth.”
  15. 2 Kings 25:8 sn The seventh day of the month would have been August 14, 586 b.c. in modern reckoning.
  16. 2 Kings 25:8 tn For the meaning of this phrase see BDB 371 s.v. טַבָּח 2, and compare the usage in Gen 39:1.
  17. 2 Kings 25:9 tn Heb “and every large house he burned down with fire.”
  18. 2 Kings 25:11 tc The MT has “the multitude.” But הֶהָמוֹן (hehamon) should probably be emended to הֶאָמוֹן (heʾamon). See Jeremiah 52:15.
  19. 2 Kings 25:12 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.
  20. 2 Kings 25:13 tn Heb “the bronze pillars that were in the Lord’s house and the stands and the bronze sea that were in the Lord’s house the Babylonians broke.”sn See the note at 1 Kgs 7:23.
  21. 2 Kings 25:14 sn These shovels were used to clean the altar.
  22. 2 Kings 25:14 sn These were used to trim the wicks.
  23. 2 Kings 25:14 tn Heb “with which they served [or, ‘fulfilled their duty’].”
  24. 2 Kings 25:15 sn These held the embers used for the incense offerings.
  25. 2 Kings 25:16 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 (veha) on וְהַבָּקָר (vehabbaqar), “and the bulls,” to the וְהָ on וְהַמְּכֹנוֹת (vehammekhonot), “and the movable stands,” causing him to leave out the intervening words. See the parallel passage in Jer 52:20.
  26. 2 Kings 25:17 tn Heb “18 cubits.” The standard cubit in the OT is assumed by most authorities to be about 18 inches (45 cm) long.
  27. 2 Kings 25:17 tn Heb “3 cubits.” The parallel passage in Jer 52:22 has “five.”
  28. 2 Kings 25:19 tn The parallel passage in Jer 52:25 has “seven.”
  29. 2 Kings 25:19 tn Heb “five men seeing the king’s face.”
  30. 2 Kings 25:19 tn Heb “the people of the land.”
  31. 2 Kings 25:21 tn Heb “struck them down and killed them.”
  32. 2 Kings 25:21 tn Heb “land.”
  33. 2 Kings 25:22 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.”
  34. 2 Kings 25:23 tn Heb “of the army.” The word “Judahite” has been supplied in the translation for clarity.
  35. 2 Kings 25:24 tn The words “so as to give them…some assurance of safety” are supplied in the translation for clarification.
  36. 2 Kings 25:25 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).
  37. 2 Kings 25:25 tn Heb “[was] from the seed of the kingdom.”
  38. 2 Kings 25:25 tn Heb “and they struck down Gedaliah and he died.”
  39. 2 Kings 25:26 tn Heb “arose and went to.”
  40. 2 Kings 25:27 sn The parallel account in Jer 52:31 has “twenty-fifth.”
  41. 2 Kings 25:27 sn The twenty-seventh day would be March 22, 561 b.c. in modern reckoning.
  42. 2 Kings 25:27 tn Heb “lifted up the head of.”
  43. 2 Kings 25:27 tn The words “released him” are supplied in the translation on the basis of Jer 52:31.
  44. 2 Kings 25:28 tn Heb “made his throne above the throne of.”
  45. 2 Kings 25:29 tn Heb “he”; the referent (Jehoiachin) has been specified in the translation for clarity.
  46. 2 Kings 25:30 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 (beyomo), “in his day,” to the final vav (ו) on מוֹתוֹ (moto), “his death,” leaving out the intervening words.
Hebrews 7

The Nature of Melchizedek’s Priesthood

7 Now this Melchizedek, king of Salem, priest of the most high God, met Abraham as he was returning from defeating the kings and blessed him.[a] 2 To him[b] also Abraham apportioned a tithe[c] of everything.[d] His name first means[e] king of righteousness, then king of Salem,[f] that is, king of peace. 3 Without father, without mother, without genealogy, he has neither beginning of days nor end of life but is like the son of God, and he remains a priest for all time. 4 But see how great he must be, if[g] Abraham the patriarch gave him a tithe[h] of his plunder. 5 And those of the sons of Levi who receive the priestly office[i] have authorization according to the law to collect a tithe from the people, that is, from their fellow countrymen,[j] although they too are descendants of Abraham.[k] 6 But Melchizedek[l] who does not share their ancestry[m] collected a tithe[n] from Abraham and blessed[o] the one who possessed the promise. 7 Now without dispute the inferior is blessed by the superior, 8 and in one case tithes are received by mortal men, while in the other by him who is affirmed to be alive. 9 And it could be said that Levi himself, who receives tithes, paid a tithe through Abraham. 10 For he was still in his ancestor Abraham’s loins[p] when Melchizedek met him.

Jesus and the Priesthood of Melchizedek

11 So if perfection had in fact been possible through the Levitical priesthood—for on that basis[q] the people received the law—what further need would there have been for another priest to arise, said to be in the order of Melchizedek and not in Aaron’s order? 12 For when the priesthood changes, a change in the law must come[r] as well. 13 Yet the one these things are spoken about belongs to[s] a different tribe, and no one from that tribe[t] has ever officiated at the altar. 14 For it is clear that our Lord is descended from Judah, yet Moses said nothing about priests in connection with that tribe. 15 And this is even clearer if another priest arises in the likeness of Melchizedek, 16 who has become a priest not by a legal regulation about physical descent[u] but by the power of an indestructible life. 17 For here is the testimony about him:[v] “You are a priest forever in the order of Melchizedek.”[w] 18 On the one hand a former command is set aside[x] because it is weak and useless,[y] 19 for the law made nothing perfect. On the other hand a better hope is introduced, through which we draw near to God. 20 And since[z] this was not done without a sworn affirmation—for the others have become priests without a sworn affirmation, 21 but Jesus[aa] did so[ab] with a sworn affirmation by the one who said to him, “The Lord has sworn and will not change his mind, ‘You are a priest forever’”[ac]— 22 accordingly Jesus has become the guarantee[ad] of a better covenant. 23 And the others[ae] who became priests were numerous, because death prevented them[af] from continuing in office,[ag] 24 but he holds his priesthood permanently since he lives forever. 25 So he is able to save completely those who come to God through him, because he always lives to intercede for them. 26 For it is indeed fitting for us to have such a high priest: holy, innocent, undefiled, separate from sinners, and exalted above the heavens. 27 He has no need to do every day what those priests do, to offer sacrifices first for their own sins and then for the sins of the people, since he did this in offering himself once for all. 28 For the law appoints as high priests men subject to weakness,[ah] but the word of solemn affirmation that came after the law appoints a son made perfect forever.

Footnotes

  1. Hebrews 7:1 sn A series of quotations from Gen 14:17-19.
  2. Hebrews 7:2 tn Grk “to whom,” continuing the description of Melchizedek. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
  3. Hebrews 7:2 tn Or “a tenth part.”
  4. Hebrews 7:2 sn A quotation from Gen 14:20.
  5. Hebrews 7:2 tn Grk “first being interpreted,” describing Melchizedek.
  6. Hebrews 7:2 sn These words are repeated from the quotation of Gen 14:18 in the previous verse.
  7. Hebrews 7:4 tn Grk “to whom.”
  8. Hebrews 7:4 tn Or “a tenth part.”
  9. Hebrews 7:5 tn Or “the priesthood.”
  10. Hebrews 7:5 tn Grk “from their brothers.” See BDAG 18-19 s.v. ἀδελφός 2.b.
  11. Hebrews 7:5 tn Grk “have come from the loins of Abraham.”
  12. Hebrews 7:6 tn Grk “the one”; in the translation the referent (Melchizedek) has been specified for clarity.
  13. Hebrews 7:6 tn Grk “is not descended from them.”
  14. Hebrews 7:6 tn Or “a tenth part.”
  15. Hebrews 7:6 sn The verbs “collected…and blessed” emphasize the continuing effect of the past actions, i.e., Melchizedek’s importance.
  16. Hebrews 7:10 tn Grk “in the loins of his father” (a reference to Abraham). The name “Abraham” has been repeated in the translation at this point (cf. v. 9) in order to clarify the referent (i.e., what ancestor was in view).sn The point of the phrase still in his ancestor’s loins is that Levi was as yet unborn, still in his ancestor Abraham’s body. Thus Levi participated in Abraham’s action when Abraham paid tithes to Melchizedek.
  17. Hebrews 7:11 tn Grk “based on it.”
  18. Hebrews 7:12 tn Grk “of necessity a change in the law comes to pass.”
  19. Hebrews 7:13 tn Grk “shares in.”
  20. Hebrews 7:13 tn Grk “from which no one.”
  21. Hebrews 7:16 tn Grk “a law of a fleshly command.”
  22. Hebrews 7:17 tn Grk “for he/it is witnessed that.”
  23. Hebrews 7:17 sn A quotation from Ps 110:4 (see Heb 5:6 and 6:20).
  24. Hebrews 7:18 tn Grk “the setting aside of a former command comes to pass.”
  25. Hebrews 7:18 tn Grk “because of its weakness and uselessness.”
  26. Hebrews 7:20 sn The Greek text contains an elaborate comparison between v. 20a and v. 22, with a parenthesis (vv. 20b-21) in between; the comparison is literally, “by as much as…by so much” or “to the degree that…to that same degree.”
  27. Hebrews 7:21 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  28. Hebrews 7:21 tn The words “did so” are not in the Greek text, but are implied.
  29. Hebrews 7:21 sn A quotation from Ps 110:4 (see Heb 5:6; 6:20, and 7:17).
  30. Hebrews 7:22 tn Or “surety.”
  31. Hebrews 7:23 tn Grk “they on the one hand” in contrast with “he on the other hand” in v. 24.
  32. Hebrews 7:23 tn Grk “they were prevented by death.”
  33. Hebrews 7:23 tn Grk “from continuing” (the words “in office” are supplied for clarity).
  34. Hebrews 7:28 sn See Heb 5:2 where this concept was introduced.
Amos 1

Introduction

1 The following is a record of what Amos prophesied.[a] He[b] was one of the herdsmen from Tekoa. These prophecies about Israel were revealed to him[c] during the time of[d] King Uzziah of Judah and[e] King Jeroboam son of Joash of Israel, two years before the earthquake.[f]

God Will Judge the Surrounding Nations

2 Amos[g] said:

“The Lord comes roaring[h] out of Zion;
from Jerusalem he comes bellowing![i]
The shepherds’ pastures wilt;[j]
the summit of Carmel[k] withers.”[l]

3 This is what the Lord says:

“Because Damascus has committed three crimes[m]—
make that four![n]—I will not revoke my
decree of judgment.[o]
They ripped through Gilead like threshing sledges with iron teeth.[p]
4 So I will set Hazael’s house[q] on fire;
fire[r] will consume Ben Hadad’s[s] fortresses.
5 I will break the bar on the gate[t] of Damascus.
I will remove[u] the ruler[v] from Wicked Valley,[w]
the one who holds the royal scepter from Beth Eden.[x]
The people of Aram will be deported to Kir.”[y]
The Lord has spoken!

6 This is what the Lord says:

“Because Gaza[z] has committed three crimes[aa]—
make that four![ab]—I will not revoke my decree of judgment.[ac]
They deported a whole community[ad] and sold them[ae] to Edom.
7 So I will set Gaza’s city wall[af] on fire;
fire[ag] will consume her fortresses.
8 I will remove[ah] the ruler[ai] from Ashdod,[aj]
the one who holds the royal scepter from Ashkelon.[ak]
I will strike Ekron[al] with my hand;[am]
the rest of the Philistines will also die.”[an]
The Sovereign Lord has spoken!

9 This is what the Lord says:

“Because Tyre has committed three crimes[ao]—
make that four[ap]—I will not revoke my decree of judgment.[aq]
They sold[ar] a whole community[as] to Edom;
they failed to observe[at] a treaty of brotherhood.[au]
10 So I will set fire to Tyre’s city wall;[av]
fire[aw] will consume her fortresses.”

11 This is what the Lord says:

“Because Edom has committed three crimes[ax]—
make that four[ay]—I will not revoke my decree of judgment.[az]
He chased his brother[ba] with a sword;
he wiped out his allies.[bb]
In his anger he tore them apart without stopping to rest;[bc]
in his fury he relentlessly attacked them.[bd]
12 So I will set Teman[be] on fire;
fire[bf] will consume Bozrah’s[bg] fortresses.”

13 This is what the Lord says:

“Because the Ammonites have committed three crimes[bh]—
make that four[bi]—I will not revoke my decree of judgment.[bj]
They ripped open Gilead’s pregnant women[bk]
so they could expand their territory.
14 So I will set fire to Rabbah’s[bl] city wall;[bm]
fire[bn] will consume her fortresses.
War cries will be heard on the day of battle;[bo]
a strong gale will blow on the day of the windstorm.[bp]
15 Ammon’s[bq] king will be deported;[br]
he and his officials[bs] will be carried off[bt] together.”
The Lord has spoken

Footnotes

  1. Amos 1:1 tn Heb “The words of Amos.” Among the prophetic books this opening phrase finds a parallel only at Jer 1:1 but is not that uncommon in other genres (note, e.g., Prov 30:1; 31:1; Eccl 1:1; Neh 1:1).
  2. Amos 1:1 tn Heb “who.” Here a new sentence has been started in the translation for stylistic reasons.
  3. Amos 1:1 tn Heb “which he saw concerning Israel.”
  4. Amos 1:1 tn Heb “in the days of.”
  5. Amos 1:1 tn The Hebrew text repeats, “and in the days of.” This phrase has not been repeated in the translation for stylistic reasons.
  6. Amos 1:1 sn This refers to a well-known earthquake that occurred during the first half of the 8th century b.c. According to a generally accepted dating system, Uzziah was a co-regent with his father Amaziah from 792-767 b.c. and ruled independently from 767-740 b.c. Jeroboam II was a co-regent with his father Joash from 793-782 b.c. and ruled independently from 782-753 b.c. Since only Uzziah and Jeroboam are mentioned in the introduction it is likely that Amos’ mission to Israel and the earthquake which followed occurred between 767-753 b.c. The introduction validates the genuine character of Amos’ prophetic ministry in at least two ways. First, Amos was not a native Israelite or a prophet by trade. Rather he was a herdsman in Tekoa, located in Judah. His mere presence in the northern kingdom as a prophet was evidence that he had been called by God (see 7:14-15). Second, the mighty earthquake shortly after Amos’ ministry would have been interpreted as an omen or signal of approaching judgment. The clearest references to an earthquake are 1:1 and 9:1, 5. It is possible that the verb הָפַךְ (hafakh, “overturn”) at 3:13-15; 4:11; 6:11, and 8:8 also refers to an earthquake, as might the descriptions at 2:13 and 6:9-10. Evidence of a powerful earthquake has been correlated with a destruction layer at Hazor and other sites. Its lasting impact is evident by its mention in Zech 14:5 and 2 Chr 26:16-21. Earthquake imagery appears in later prophets as well (cf. D. N. Freedman and A. Welch, “Amos’s Earthquake and Israelite Prophecy,” Scripture and Other Artifacts, 188-98). On the other hand, some of these verses in Amos could allude to the devastation that would be caused by the imminent military invasion.
  7. Amos 1:2 tn Heb “he;” the referent (Amos) has been specified in the translation for clarity.
  8. Amos 1:2 sn The Lord, in his role of warrior-king, is compared to a lion. See 3:4, 8.
  9. Amos 1:2 tn Heb “gives his voice.”
  10. Amos 1:2 tn Lexicographers debate whether there are two roots אָבַל (ʾaval), one signifying “mourn” and the other “be dry,” or simply one (“mourn”). The parallel verb (“withers”) might favor the second option and have the meaning “wilt away.” It is interesting to note, however, that the root appears later in the book in the context of lament (5:16; 8:8, 10; 9:5). Either 1:2 is a possible wordplay to alert the reader to the death that will accompany the judgment (the option of two roots), or perhaps the translation “mourns” is appropriate here as well (cf. KJV, NASB, NKJV, NJPS; see also D. J. A. Clines, “Was There an ’BL II ‘Be Dry’ in Classical Hebrew?” VT 42 [1992]: 1-10).
  11. Amos 1:2 sn Carmel was a region known for its abundant plants and trees. See Isa 33:9; 35:2; Jer 50:19.
  12. Amos 1:2 sn Loss of a land’s fertility is frequently associated with judgment in the OT and ancient Near Eastern literature.
  13. Amos 1:3 tn Traditionally, “transgressions” or “sins.” The word refers to rebellion against authority and is used in the international political realm (see 1 Kgs 12:19; 2 Kgs 1:1; 3:5, 7; 8:22). There is debate over its significance in this context. Some relate the “rebellion” of the foreign nations to God’s mandate to Noah (Gen 9:5-7). This mandate is viewed as a treaty between God and humankind, whereby God holds humans accountable to populate the earth and respect his image as it is revealed in all people. While this option is a possible theological explanation of the message in light of the Old Testament as a whole, nothing in these oracles alludes to that Genesis passage. J. Barton suggests that the prophet is appealing to a common morality shared across the ancient Near East regarding the conduct of war, since all of the oracles can be related to activities and atrocities committed in warfare (Amos’s Oracles against the Nations [SOTSMS], 39-61). The “transgression” then would be a violation of what all cultures would take as fundamental human decency. Some argue that the nations cited in Amos 1-2 had been members of the Davidic empire. Their crime would consist of violating the mutual agreements that all should have exhibited toward one another (cf. M. E. Polley, Amos and the Davidic Empire). This interpretation is connected to the notion that Amos envisions a reconstituted Davidic empire for Israel and the world (9:11-15). Ultimately, we can only speculate what lay behind Amos’ thinking. He does not specify the theological foundation of his universal moral vision, but it is clear that Amos believes that all nations are responsible before the Lord for their cruelty toward other human beings. He also assumes that even those who did not know his God would recognize their inhumane treatment of others as inherently wrong. The translation “crimes” is general enough to communicate that a standard (whether human or divine) has been breached. For a survey of the possible historical events behind each oracle, see S. M. Paul, Amos (Hermeneia).
  14. Amos 1:3 tn Heb “Because of three violations of Damascus, even because of four.”sn The three…four style introduces each of the judgment oracles of chaps. 1-2. Based on the use of a similar formula in wisdom literature (see Prov 30:18-19, 29-31), one expects to find in each case a list of four specific violations. However, only in the eighth oracle (against Israel) does one find the expected fourfold list. Through this adaptation and alteration of the normal pattern the Lord indicates that his focus is Israel (he is too bent on judging Israel to dwell very long on her neighbors) and he emphasizes Israel’s guilt with respect to the other nations. (Israel’s list fills up before the others’ lists do.) See R. B. Chisholm, “For Three Sins…Even for Four: The Numerical Sayings in Amos,” BSac 147 (1990): 188-97.
  15. Amos 1:3 tn Heb “I will not bring it [or “him”] back.” The pronominal object seems to refer to the decree of judgment that follows; the referent (the decree) has been specified in the translation for clarity. See S. M. Paul, Amos (Hermeneia), 46-47. Another option is to understand the suffix as referring to the particular nation mentioned in the oracle and to translate, “I will not take him [i.e., that particular nation] back.” In this case the Lord makes it clear that he does not intend to resume treaty relations with the nation in view. See M. L. Barré, “The Meaning of lʾ ʾšybnw in Amos 1:3-2:6, ” JBL 105 (1986): 622.
  16. Amos 1:3 tn Heb “they threshed [or “trampled down”] Gilead with sharp iron implements” (NASB similar).sn Like threshing sledges with iron teeth. A threshing sledge was made of wooden boards embedded with sharp stones or iron teeth. As the sledge was pulled over the threshing floor, the stones or iron teeth would separate the grain from the stalks. See O. Borowski, Agriculture in Iron Age Israel, 64-65. Here the threshing metaphor is used to emphasize how violently and inhumanely the Arameans (the people of Damascus) had treated the people of Gilead (located east of the Jordan River).
  17. Amos 1:4 tn “Hazael’s house” (“the house of Hazael”) refers to the dynasty of Hazael.sn Hazael took the throne of Aram in 843 b.c. and established a royal dynasty. See 2 Kgs 8:7-15 and W. Pitard, Ancient Damascus, 145-60.
  18. Amos 1:4 tn Heb “it”; the referent (the fire mentioned in the previous line) has been specified in the translation for clarity.
  19. Amos 1:4 sn Ben Hadad may refer to Hazael’s son and successor (2 Kgs 13:3, 24) or to an earlier king (see 1 Kgs 20), perhaps the ruler whom Hazael assassinated when he assumed power.
  20. Amos 1:5 sn The bar on the city gate symbolizes the city’s defenses and security.
  21. Amos 1:5 tn Heb “cut off.”
  22. Amos 1:5 tn Heb “the one who sits.” Some English versions take the Hebrew term in a collective sense as “inhabitants” (e.g., KJV, NKJV, NASB, NRSV). The context and the parallel in the next clause (“the one who holds the royal scepter”), however, suggest that the royal house is in view. For this term (יוֹשֵׁב, yoshev), see N. K. Gottwald, The Tribes of Yahweh, 512-30.
  23. Amos 1:5 tn Heb “valley of wickedness.” Though many English versions take the Hebrew phrase בִקְעַת־אָוֶן (biqʿat ʾaven) as a literal geographical place name (“Valley of Aven” in NAB, NASB, NIV, NRSV, NLT), it appears to be a derogatory epithet for Damascus and the kingdom of Aram.
  24. Amos 1:5 tn Many associate the name “Beth Eden” with Bit Adini, an Aramean state located near the Euphrates River, but it may be a sarcastic epithet meaning “house of pleasure.”
  25. Amos 1:5 sn According to Amos 9:7, the Arameans originally came from Kir. The Lord threatens to reverse their history and send them back there.
  26. Amos 1:6 sn Gaza was one of the five major Philistine cities (along with Ashdod, Ashkelon, Ekron, and Gath). It was considered to mark the southern limit of Canaan at the point on the coast where it was located (Gen 10:19).
  27. Amos 1:6 tn Traditionally, “transgressions” (KJV, ASV, NASB, NRSV) or “sins” (NIV). For an explanation of the atrocities outlined in this oracle as treaty violations of God’s mandate to Noah in Gen 9:5-7, see the note on the word “violations” in 1:3.
  28. Amos 1:6 tn Heb “Because of three violations of Gaza, even because of four.”sn On the three…four style that introduces each of the judgment oracles of chaps. 1-2 see the note on the word “four” in 1:3.
  29. Amos 1:6 tn Heb “I will not bring it [or “him”] back.” The translation understands the pronominal object to refer to the decree of judgment that follows; the referent (the decree) has been specified in the translation for clarity. For another option see the note on the word “judgment” in 1:3.
  30. Amos 1:6 tn Heb “[group of] exiles.” A number of English translations take this as a collective singular and translate it with a plural (e.g., NAB, NIV, NRSV).
  31. Amos 1:6 tn Heb “in order to hand them over.”
  32. Amos 1:7 sn The city wall symbolizes the city’s defenses and security.
  33. Amos 1:7 tn Heb “it”; the referent (the fire mentioned in the previous line) has been specified in the translation for clarity.
  34. Amos 1:8 tn Heb “cut off.”
  35. Amos 1:8 tn Heb “the one who sits.” Some translations take this expression as a collective singular referring to the inhabitants rather than the ruler (e.g., NAB, NRSV, NLT).
  36. Amos 1:8 sn Ashdod was one of the five major Philistine cities (along with Ashkelon, Ekron, Gaza, and Gath).
  37. Amos 1:8 sn Ashkelon was one of the five major Philistine cities (along with Ashdod, Ekron, Gaza, and Gath).
  38. Amos 1:8 sn Ekron was one of the five major Philistine cities (along with Ashdod, Ashkelon, Gaza, and Gath).
  39. Amos 1:8 tn Heb “I will turn my hand against Ekron.” For other uses of the idiom “turn the hand against,” see Ps 81:14; Isa 1:25; Jer 6:9; Zech 13:7.
  40. Amos 1:8 tn Heb “and the remnant of the Philistines will perish.” The translation above assumes that reference is made to other Philistines beside those living in the cities mentioned. Another option is to translate, “Every last Philistine will die.”
  41. Amos 1:9 tn Traditionally, “transgressions” (KJV, ASV, NASB, NRSV) or “sins” (NIV). For an explanation of the atrocities outlined in this oracle as treaty violations of God’s mandate to Noah in Gen 9:5-7, see the note on the word “violations” in 1:3.
  42. Amos 1:9 tn Heb “Because of three violations of Tyre, even because of four.”sn On the three…four style that introduces each of the judgment oracles of chaps. 1-2 see the note on the word “four” in 1:3.
  43. Amos 1:9 tn Heb “I will not bring it [or “him”] back.” The translation understands the pronominal object to refer to the decree of judgment that follows; the referent (the decree) has been specified in the translation for clarity. For another option see the note on the word “judgment” in 1:3.
  44. Amos 1:9 tn Heb “handed over.”
  45. Amos 1:9 tn Heb “[group of] exiles.” A similar phrase occurs in v. 6.
  46. Amos 1:9 tn Heb “did not remember.”
  47. Amos 1:9 sn A treaty of brotherhood. In the ancient Near-Eastern world familial terms were sometimes used to describe treaty partners. In a treaty between superior and inferior parties, the lord would be called “father” and the subject “son.” The partners in a treaty between equals referred to themselves as “brothers.” For biblical examples, see 1 Kgs 9:13 and 20:32-33.
  48. Amos 1:10 sn The city wall symbolizes the city’s defenses and security.
  49. Amos 1:10 tn Heb “it”; the referent (the fire mentioned in the previous line) has been specified in the translation for clarity.
  50. Amos 1:11 tn Traditionally, “transgressions” (KJV, ASV, NASB, NRSV) or “sins” (NIV). For an explanation of the atrocities outlined in this oracle as treaty violations of God’s mandate to Noah in Gen 9:5-7, see the note on the word “violations” in 1:3.
  51. Amos 1:11 tn Heb “Because of three violations of Edom, even because of four.”sn On the three…four style that introduces each of the judgment oracles of chaps. 1-2 see the note on the word “four” in 1:3.
  52. Amos 1:11 tn Heb “I will not bring it [or “him”] back.” The translation understands the pronominal object to refer to the decree of judgment that follows; the referent (the decree) has been specified in the translation for clarity. For another option see the note on the word “judgment” in 1:3.
  53. Amos 1:11 sn It is likely that “brother” refers here to a treaty partner (see the note on the word “brotherhood” in 1:9). However, it is possible, if Israel is in view, that Edom’s ancient blood relationship to God’s people is alluded to here. Cf. NCV, NLT “their relatives, the Israelites.”
  54. Amos 1:11 tn Or “He stifled his compassion.” The Hebrew term רָחֲמָיו (rakhamayv) is better understood here (parallel to “brother/treaty partner”) as a reference to “allies” that Edom betrayed. An Aramaic cognate is attested (see DNWSI 2:1069-70). See M. Fishbane, “The Treaty Background of Amos 1:11 and Related Matters,” JBL 89 (1970): 313-18; idem, “Critical Note: Additional Remarks on rḥmyw (Amos 1:11),” JBL 91 (1972): 391-93; and M. Barré, “Amos 1:11 reconsidered,” CBQ 47 (1985) 420-27. Some argue that the clause is best translated as “and destroyed his womenfolk.” רַחַם (rakham) means “womb”; the plural here would be a metonymy for “women” and could establish a parallel with the atrocity of 1:13. See S. M. Paul, Amos (Hermeneia), 64-65.
  55. Amos 1:11 tn Heb “his anger tore continually.” The Hebrew verb טָרַף (taraf, “tear apart”) is often used of an animal tearing apart its prey. The word picture here is that of a vicious predator’s feeding frenzy.
  56. Amos 1:11 tn Traditionally, “he kept his fury continually.” The Hebrew term שְׁמָרָה (shemarah) could be taken as a Qal perfect third person masculine singular with third person feminine singular suffix (with mappiq omitted), “he kept it” (NASB, NKJV, NRSV). It is also possible in light of the parallelism that שָׁמַר (shamar) is a rare homonym cognate to an Akkadian verb meaning “to rage; to be furious.” Repointing the verb as שָׁמְרָה (shamerah, third person feminine singular), one could translate literally, “his fury raged continually” (NIV, NJPS).
  57. Amos 1:12 sn Teman was an important region (or perhaps city) in Edom.
  58. Amos 1:12 tn Heb “it”; the referent (the fire mentioned in the previous line) has been specified in the translation for clarity.
  59. Amos 1:12 sn Bozrah was a city located in northern Edom.
  60. Amos 1:13 tn Traditionally, “transgressions” (KJV, ASV, NASB, NRSV) or “sins” (NIV). For an explanation of the atrocities outlined in this oracle as treaty violations of God’s mandate to Noah in Gen 9:5-7, see the note on the word “violations” in 1:3.
  61. Amos 1:13 tn Heb “Because of three violations of the Ammonites, even because of four.” On the three…four style that introduces each of the judgment oracles of chaps. 1-2 see the note on the word “four” in 1:3.
  62. Amos 1:13 tn Heb “I will not bring it [or “him”] back.” The translation understands the pronominal object to refer to the decree of judgment that follows; the referent (the decree) has been specified in the translation for clarity. For another option see the note on the word “judgment” in 1:3.
  63. Amos 1:13 sn The Ammonites ripped open Gilead’s pregnant women in conjunction with a military invasion designed to expand their territory. Such atrocities, although repugnant, were not uncommon in ancient Near Eastern warfare.
  64. Amos 1:14 sn Rabbah was the Ammonite capital.
  65. Amos 1:14 sn The city wall symbolizes the city’s defenses and security.
  66. Amos 1:14 tn Heb “it”; the referent (the fire mentioned in the previous line) has been specified in the translation for clarity.
  67. Amos 1:14 tn Heb “with a war cry in the day of battle.”
  68. Amos 1:14 tn Heb “with wind in the day of the windstorm.”sn A windstorm is a metaphor for judgment and destruction in the OT (see Isa 29:6; Jer 23:19) and ancient Near Eastern literature.
  69. Amos 1:15 tn Heb “their”; the referent (Ammon) has been specified in the translation for clarity.
  70. Amos 1:15 tn Heb “will go into exile.”
  71. Amos 1:15 tn Or “princes” (KJV, NAB, NASB, NLT); cf. TEV “officers,” CEV “leaders.”
  72. Amos 1:15 tn The words “will be carried off” are supplied in the translation for clarification.
Psalm 144

Psalm 144[a]

By David.

144 The Lord, my Protector,[b] deserves praise[c]—
the one who trains my hands for battle,[d]
and my fingers for war,
2 who loves me[e] and is my stronghold,
my refuge[f] and my deliverer,
my shield and the one in whom I take shelter,
who makes nations submit to me.[g]
3 O Lord, of what importance is the human race,[h] that you should notice them?
Of what importance is mankind,[i] that you should be concerned about them?[j]
4 People[k] are like a vapor,
their days like a shadow that disappears.[l]
5 O Lord, make the sky sink[m] and come down.[n]
Touch the mountains and make them smolder.[o]
6 Hurl lightning bolts and scatter the enemy.
Shoot your arrows and rout them.[p]
7 Reach down[q] from above.
Grab me and rescue me from the surging water,[r]
from the power of foreigners,[s]
8 who speak lies,
and make false promises.[t]
9 O God, I will sing a new song to you.
Accompanied by a ten-stringed instrument, I will sing praises to you,
10 the one who delivers[u] kings,
and rescued David his servant from a deadly[v] sword.
11 Grab me and rescue me from the power of foreigners,[w]
who speak lies,
and make false promises.[x]
12 Then[y] our sons will be like plants,
that quickly grow to full size.[z]
Our daughters will be like corner pillars,[aa]
carved like those in a palace.[ab]
13 Our storehouses[ac] will be full,
providing all kinds of food.[ad]
Our sheep will multiply by the thousands
and fill[ae] our pastures.[af]
14 Our cattle will be weighted down with produce.[ag]
No one will break through our walls,
no one will be taken captive,
and there will be no terrified cries in our city squares.[ah]
15 How blessed are the people who experience these things.[ai]
How blessed are the people whose God is the Lord.

Footnotes

  1. Psalm 144:1 sn Psalm 144. The psalmist expresses his confidence in God, asks for a mighty display of divine intervention in an upcoming battle, and anticipates God’s rich blessings on the nation in the aftermath of military victory.
  2. Psalm 144:1 tn Heb “my rocky summit.” The Lord is compared to a rocky summit where one can find protection from enemies. See Ps 18:2.
  3. Psalm 144:1 tn Heb “blessed [be] the Lord, my rocky summit.”
  4. Psalm 144:1 sn The one who trains my hands for battle. The psalmist attributes his skill with weapons to divine enablement (see Ps 18:34). Egyptian reliefs picture gods teaching the king how to shoot a bow. See O. Keel, The Symbolism of the Biblical World, 265.
  5. Psalm 144:2 tn Heb “my loyal love,” which is probably an abbreviated form of “the God of my loyal love” (see Ps 59:10, 17).
  6. Psalm 144:2 tn Or “my elevated place.”
  7. Psalm 144:2 tn Heb “the one who subdues nations beneath me.”
  8. Psalm 144:3 tn Heb “What is mankind?” The singular noun אֱנוֹשׁ (ʾenosh) is used here in a collective sense and refers to the human race. See Ps 8:5.
  9. Psalm 144:3 tn Heb “and the son of man.” The phrase “son of man” is used here in a collective sense and refers to human beings. For other uses of the phrase in a collective or representative manner, see Num 23:19; Ps 146:3; Isa 51:12.
  10. Psalm 144:3 tn Heb “take account of him.” The two imperfect verbal forms in v. 4 describe God’s characteristic activity.
  11. Psalm 144:4 tn Heb “man,” or “mankind.”
  12. Psalm 144:4 tn Heb “his days [are] like a shadow that passes away,” that is, like a late afternoon shadow made by the descending sun that will soon be swallowed up by complete darkness. See Ps 102:11.
  13. Psalm 144:5 tn The Hebrew verb נָטָה (natah) can carry the sense “to [cause to] bend; to [cause to] bow down.” For example, Gen 49:15 pictures Issachar as a donkey that “bends” its shoulder or back under a burden. Here the Lord causes the sky, pictured as a dome or vault, to sink down as he descends in the storm. See Ps 18:9.
  14. Psalm 144:5 tn Heb “so you might come down.” The prefixed verbal form with vav (ו) conjunctive indicates purpose after the preceding imperative. The same type of construction is utilized in v. 6.
  15. Psalm 144:5 tn Heb “so they might smolder.” The prefixed verbal form with vav (ו) conjunctive indicates purpose after the preceding imperative.
  16. Psalm 144:6 sn Arrows and lightning bolts are associated in other texts (see Pss 18:14; 77:17-18; Zech 9:14), as well as in ancient Near Eastern art (see R. B. Chisholm, “An Exegetical and Theological study of Psalm 18/2 Samuel 22” [Th.D. diss., Dallas Theological Seminary, 1983], 187).
  17. Psalm 144:7 tn Heb “stretch out your hands.”
  18. Psalm 144:7 tn Heb “mighty waters.” The waters of the sea symbolize the psalmist’s powerful foreign enemies, as well as the realm of death they represent (see the next line and Ps 18:16-17).
  19. Psalm 144:7 tn Heb “from the hand of the sons of foreignness.”
  20. Psalm 144:8 tn Heb “who [with] their mouth speak falsehood, and their right hand is a right hand of falsehood.” The reference to the “right hand” is probably a metonymy for an oath. When making an oath, one would raise the hand as a solemn gesture. See Exod 6:8; Num 14:30; Deut 32:40. The figure thus represents the making of false oaths (false promises).
  21. Psalm 144:10 tn Heb “grants deliverance to.”
  22. Psalm 144:10 tn Heb “harmful.”
  23. Psalm 144:11 tn Heb “from the hand of the sons of foreignness.”
  24. Psalm 144:11 tn Heb “who [with] their mouth speak falsehood, and their right hand is a right hand of falsehood.” See v. 8 where the same expression occurs.
  25. Psalm 144:12 tn Some consider אֲשֶׁר (ʾasher) problematic, but here it probably indicates the anticipated consequence of the preceding request. (For other examples of אֲשֶׁר indicating purpose/result, see BDB 83 s.v. and HALOT 99 s.v.) If the psalmist—who appears to be a Davidic king preparing to fight a battle (see vv. 10-11)—is victorious, the whole nation will be spared invasion and defeat (see v. 14) and can flourish. Some prefer to emend the form to אַשְׁרֵי (“how blessed [are our sons]”). A suffixed noun sometimes follows אַשְׁרֵי (ʾashre; see 1 Kgs 10:8; Prov 20:7), but the presence of a comparative element (see “like plants”) after the suffixed noun makes the proposed reading too awkward syntactically.
  26. Psalm 144:12 tn Heb “grown up in their youth.” The translation assumes that “grown up” modifies “plants” (just as “carved” modifies “corner pillars” in the second half of the verse). Another option is to take “grown up” as a predicate in relation to “our sons,” in which case one might translate, “they will be strapping youths.”
  27. Psalm 144:12 tn The Hebrew noun occurs only here and in Zech 9:15, where it refers to the corners of an altar.
  28. Psalm 144:12 tn Heb “carved [in] the pattern of a palace.”
  29. Psalm 144:13 tn The Hebrew noun occurs only here.
  30. Psalm 144:13 tn Heb “from kind to kind.” Some prefer to emend the text to מָזוֹן עַל מָזוֹן (mazon ʿal mazon, “food upon food”).
  31. Psalm 144:13 tn Heb “they are innumerable.”
  32. Psalm 144:13 tn Heb “in outside places.” Here the term refers to pastures and fields (see Job 5:10; Prov 8:26).
  33. Psalm 144:14 tn Heb “weighted down.” This probably refers (1) to the cattle having the produce from the harvest placed on their backs to be transported to the storehouses (see BDB 687 s.v. סָבַל). Other options are (2) to take this as reference to the cattle being pregnant (see HALOT 741 s.v. סבל pu) or (3) to their being well-fed or fattened (see L. C. Allen, Psalms 101-150 [WBC], 288).
  34. Psalm 144:14 tn Heb “there [will be] no breach, and there [will be] no going out, and there [will be] no crying out in our broad places.”
  35. Psalm 144:15 tn Heb “[O] the happiness of the people who [it is] such to them.”
New English Translation (NET)

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