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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)
Version
1 Chronicles 5-6

Reuben’s Descendants

5 The sons of Reuben, Israel’s firstborn—

(Now he was the firstborn, but when he defiled his father’s bed,[a] his rights as firstborn were given to the sons of Joseph, Israel’s son. So Reuben is not listed as firstborn in the genealogical records.[b] 2 Though Judah was the strongest among his brothers and a leader descended from him,[c] the right of the firstborn belonged to Joseph.)

3 The sons of Reuben, Israel’s firstborn: Hanoch, Pallu, Hezron, and Carmi.

4 The descendants of Joel: his son Shemaiah, his son Gog, his son Shimei, 5 his son Micah, his son Reaiah, his son Baal, 6 and his son Beerah, whom King Tiglath-Pileser[d] of Assyria carried into exile. Beerah[e] was the tribal leader of Reuben.

7 His brothers by their clans, as listed in their genealogical records:

The leader Jeiel, Zechariah, 8 and Bela son of Azaz, son of Shema, son of Joel.

They lived in Aroer as far as Nebo and Baal Meon. 9 In the east they settled as far as the entrance to the wilderness that stretches to the Euphrates River, for their cattle had increased in numbers in the land of Gilead. 10 During the time of Saul they attacked the Hagrites and defeated them. They took over their territory in the entire eastern region of Gilead.[f]

Gad’s Descendants

11 The descendants of Gad lived near them in the land of Bashan, as far as Salecah.

12 They included Joel the leader, Shapham the second in command, Janai, and Shaphat in Bashan. 13 Their relatives, listed according to their families,[g] included Michael, Meshullam, Sheba, Jorai, Jacan, Zia, and Eber—seven in all.

14 These were the sons of Abihail son of Huri, son of Jaroah, son of Gilead, son of Michael, son of Jeshishai, son of Jahdo, son of Buz. 15 Ahi son of Abdiel, son of Guni, was the leader of the family.[h] 16 They lived in Gilead, in Bashan and its surrounding settlements, and in the pasturelands of Sharon to their very borders.[i] 17 All of them were listed in the genealogical records in the time of King Jotham of Judah and in the time of King Jeroboam of Israel.

18 The Reubenites, Gadites, and the half-tribe of Manasseh had 44,760 men in their combined armies, warriors who carried shields and swords, were equipped with bows, and were trained for war.[j] 19 They attacked[k] the Hagrites, Jetur, Naphish, and Nodab. 20 They received divine help in fighting them, and the Hagrites and all their allies were handed over to them. They cried out to God during the battle; he responded to their prayers because they trusted in him.[l] 21 They seized the Hagrites’[m] animals, including 50,000 camels, 250,000 sheep, and 2,000 donkeys. They also took captive 100,000 people. 22 Because God fought for them,[n] they killed many of the enemy.[o] They dispossessed the Hagrites and lived in their land until the exile.[p]

The Half-Tribe of Manasseh

23 The half-tribe of Manasseh settled in the land from Bashan as far as Baal Hermon, Senir, and Mount Hermon. They grew in number.

24 These were the leaders of their families:[q]

Epher, Ishi, Eliel, Azriel, Jeremiah, Hodaviah, and Jahdiel. They were skilled warriors, men of reputation,[r] and leaders of their families. 25 But they were unfaithful to the God of their ancestors[s] and worshiped instead[t] the gods of the native peoples[u] whom God had destroyed before them. 26 So the God of Israel stirred up[v] King Pul of Assyria (that is, King Tiglath-Pileser of Assyria),[w] and he carried away the Reubenites, Gadites, and half-tribe of Manasseh and took them to Halah, Habor, Hara, and the river of Gozan, where they remain to this very day.

Levi’s Descendants

6 (5:27)[x] The sons of Levi: Gershon, Kohath, and Merari.

2 The sons of Kohath: Amram, Izhar, Hebron, and Uzziel.

3 The children of Amram: Aaron, Moses, and Miriam.

The sons of Aaron: Nadab, Abihu, Eleazar, and Ithamar.

4 Eleazar was the father of Phinehas, and Phinehas was the father of Abishua. 5 Abishua was the father of Bukki, and Bukki was the father of Uzzi. 6 Uzzi was the father of Zerahiah, and Zerahiah was the father of Meraioth. 7 Meraioth was the father of Amariah, and Amariah was the father of Ahitub. 8 Ahitub was the father of Zadok, and Zadok was the father of Ahimaaz. 9 Ahimaaz was the father of Azariah, and Azariah was the father of Johanan. 10 Johanan was the father of Azariah, who served as a priest in the temple Solomon built in Jerusalem. 11 Azariah was the father of Amariah, and Amariah was the father of Ahitub. 12 Ahitub was the father of Zadok, and Zadok was the father of Shallum. 13 Shallum was the father of Hilkiah, and Hilkiah was the father of Azariah. 14 Azariah was the father of Seraiah, and Seraiah was the father of Jehozadak. 15 Jehozadak went into exile when the Lord sent the people of[y] Judah and Jerusalem into exile by the hand of Nebuchadnezzar.

16 (6:1)[z] The sons of Levi: Gershom,[aa] Kohath, and Merari.

17 These are the names of the sons Gershom: Libni and Shimei.

18 The sons of Kohath: Amram, Izhar, Hebron, and Uzziel.

19 The sons of Merari: Mahli and Mushi.

These are the clans of the Levites by their families.[ab]

20 To Gershom: his son Libni, his son Jahath, his son Zimmah, 21 his son Joah, his son Iddo, his son Zerah, and his son Jeatherai.

22 The sons[ac] of Kohath: his son Amminadab, his son Korah, his son Assir, 23 his son Elkanah, his son Ebiasaph, his son Assir, 24 his son Tahath, his son Uriel, his son Uzziah, and his son Shaul.

25 The sons of Elkanah: Amasai, Ahimoth,[ad] 26 his son Elkanah,[ae] his son Zophai, his son Nahath, 27 his son Eliab, his son Jeroham, and his son Elkanah.[af]

28 The sons of Samuel: Joel the firstborn[ag] and Abijah the second oldest.

29 The descendants of Merari: Mahli, his son Libni, his son Shimei, his son Uzzah, 30 his son Shimea, his son Haggiah, and his son Asaiah.

Professional Musicians

31 These are the men David put in charge of music in the Lord’s sanctuary,[ah] after the ark was placed there. 32 They performed music[ai] before the sanctuary[aj] of the meeting tent until Solomon built the Lord’s temple in Jerusalem. They carried out their tasks according to regulations.

33 These are the ones who served along with their sons:

From the Kohathites: Heman the musician, son of Joel, son of Samuel, 34 son of Elkanah, son of Jeroham, son of Eliel, son of Toah, 35 son of Zuph, son of Elkanah, son of Mahath, son of Amasai, 36 son of Elkanah, son of Joel, son of Azariah, son of Zephaniah, 37 son of Tahath, son of Assir, son of Ebiasaph, son of Korah, 38 son of Izhar, son of Kohath, son of Levi, son of Israel.

39 Serving beside him was his fellow Levite Asaph,[ak] son of Berechiah, son of Shimea, 40 son of Michael, son of Baaseiah,[al] son of Malkijah, 41 son of Ethni, son of Zerah, son of Adaiah, 42 son of Ethan, son of Zimmah, son of Shimei, 43 son of Jahath, son of Gershom, son of Levi.

44 Serving beside them were their fellow Levites, the descendants of Merari, led by[am] Ethan, son of Kishi, son of Abdi, son of Malluch, 45 son of Hashabiah, son of Amaziah, son of Hilkiah, 46 son of Amzi, son of Bani, son of Shemer, 47 son of Mahli, son of Mushi, son of Merari, son of Levi.

48 The rest of their fellow Levites[an] were assigned to perform the remaining tasks at God’s sanctuary.[ao] 49 But Aaron and his descendants offered sacrifices on the altar for burnt offerings and on the altar for incense as they had been assigned to do in the Most Holy Sanctuary.[ap] They made atonement for Israel, just as God’s servant Moses had ordered.[aq]

50 These were the descendants of Aaron:

His son Eleazar, his son Phinehas, his son Abishua, 51 his son Bukki, his son Uzzi, his son Zerahiah, 52 his son Meraioth, his son Amariah, his son Ahitub, 53 his son Zadok, and his son Ahimaaz.

54 These were the areas where Aaron’s descendants lived:[ar]

The following belonged to the Kohathite clan, for they received the first allotment:[as]

55 They were allotted Hebron in the territory of Judah, as well as its surrounding pasturelands. 56 (But the city’s land and nearby towns were allotted to Caleb son of Jephunneh.) 57 The descendants of Aaron were also allotted as cities[at] of refuge Hebron, Libnah and its pasturelands, Jattir, Eshtemoa and its pasturelands, 58 Hilez[au] and its pasturelands, Debir and its pasturelands, 59 Ashan[av] and its pasturelands,[aw] and Beth Shemesh and its pasturelands.

60 Within the territory of the tribe of Benjamin they were allotted[ax] Geba and its pasturelands, Alemeth and its pasturelands, and Anathoth and its pasturelands. Their clans were allotted thirteen cities in all. 61 The rest of Kohath’s descendants were allotted ten cities in the territory of the half-tribe of Manasseh.[ay]

62 The clans of Gershom’s descendants received thirteen cities within the territory of the tribes of Issachar, Asher, Naphtali, and Manasseh (in Bashan).[az]

63 The clans of Merari’s descendants were allotted twelve cities within the territory of the tribes of Reuben, Gad, and Zebulun.[ba]

64 So the Israelites gave to the Levites these cities and their pasturelands. 65 They allotted these previously named cities from the territory of the tribes of Judah, Simeon, and Benjamin.[bb]

66 The clans of Kohath’s descendants also received cities as their territory within the tribe of Ephraim.[bc] 67 They were allotted as cities[bd] of refuge Shechem and its pasturelands (in the hill country of Ephraim), Gezer and its pasturelands, 68 Jokmeam and its pasturelands, Beth Horon and its pasturelands, 69 Aijalon and its pasturelands, and Gath Rimmon and its pasturelands.

70 Within the territory of the half-tribe of Manasseh, the rest of Kohath’s descendants received Aner and its pasturelands and Bileam and its pasturelands.[be]

71 The following belonged to Gershom’s descendants:[bf]

Within the territory of the half-tribe of Manasseh: Golan in Bashan and its pasturelands and Ashtaroth and its pasturelands.

72 Within the territory of the tribe of Issachar: Kedesh and its pasturelands, Daberath and its pasturelands, 73 Ramoth and its pasturelands, and Anem and its pasturelands.

74 Within the territory of the tribe of Asher: Mashal and its pasturelands, Abdon and its pasturelands, 75 Hukok and its pasturelands, and Rehob and its pasturelands.

76 Within the territory of the tribe of Naphtali: Kedesh in Galilee and its pasturelands, Hammon and its pasturelands, and Kiriathaim and its pasturelands.

77 The following belonged to the rest of Merari’s descendants:[bg]

Within the territory of the tribe of Zebulun: Rimmono[bh] and its pasturelands, and Tabor and its pasturelands.

78 Within the territory of the tribe of Reuben across the Jordan River east of Jericho:[bi] Bezer in the wilderness and its pasturelands, Jahzah and its pasturelands, 79 Kedemoth and its pasturelands, and Mephaath and its pasturelands.

80 Within the territory of the tribe of Gad: Ramoth in Gilead and its pasturelands, Mahanaim and its pasturelands, 81 Heshbon and its pasturelands, and Jazer and its pasturelands.

Footnotes

  1. 1 Chronicles 5:1 sn The phrase when he defiled his father’s bed refers to Reuben having sexual relations with his father Jacob’s concubine Bilhah. This incident is recorded in Gen 35:22.
  2. 1 Chronicles 5:1 tn Heb “and not to be listed in the genealogical records as (having) the right of the firstborn.”
  3. 1 Chronicles 5:2 tn Heb “and [one] for a leader [was] from him.” This probably refers to the Davidic king.
  4. 1 Chronicles 5:6 tn Heb “Tilgath-Pilneser,” a variant spelling of Tiglath-Pileser (also in v. 26).
  5. 1 Chronicles 5:6 tn Heb “he”; the referent (Beerah) has been specified in the translation for clarity.
  6. 1 Chronicles 5:10 tn Heb “and in the days of Saul they made war with the Hagrites and they fell by their hand and they lived in their tents unto all the face of the east of Gilead.”
  7. 1 Chronicles 5:13 tn Heb “and their brothers by the house of their fathers.”
  8. 1 Chronicles 5:15 tn Heb “was the head of the house of their fathers.”
  9. 1 Chronicles 5:16 tn Heb “unto their extremities.”
  10. 1 Chronicles 5:18 tn Heb “the sons of Reuben and the Gadites and half of the tribe of Manasseh, from the sons of bravery, men carrying a shield and sword and treading a bow and trained for war, 44,760 going out for warfare.”
  11. 1 Chronicles 5:19 tn Heb “made war with.”
  12. 1 Chronicles 5:20 tn Heb “and they were helped against them and they were given over into their hand, the Hagrites and all who were with them, for to God they cried out in the battle and he was entreated [or “allowed himself to be entreated”] by them for they trusted in him.”
  13. 1 Chronicles 5:21 tn Heb “their”; the referent (the Hagrites) has been specified in the translation for clarity.
  14. 1 Chronicles 5:22 tn Heb “from God [was] the battle.”
  15. 1 Chronicles 5:22 tn Heb “many slain fell.”
  16. 1 Chronicles 5:22 tn Heb “and they lived in place of them until the exile.” The referent of “them” (the Hagrites) has been specified in the translation for clarity.
  17. 1 Chronicles 5:24 tn Heb “and these [were] the heads of the house of their fathers.”
  18. 1 Chronicles 5:24 tn Heb “men of names.”
  19. 1 Chronicles 5:25 tn Heb “fathers.”
  20. 1 Chronicles 5:25 tn Heb “prostituted themselves after.”
  21. 1 Chronicles 5:25 tn Heb “the peoples of the land.”
  22. 1 Chronicles 5:26 tn Heb “stirred up the spirit of.”
  23. 1 Chronicles 5:26 tn Heb “and the spirit of Tilgath-Pilneser king of Assyria.” “Pul” and “Tilgath-Pilneser” were names of the same Assyrian ruler, more commonly known as Tiglath-Pileser (cf. 2 Kgs 15:29).
  24. 1 Chronicles 6:1 sn Beginning with 6:1, the verse numbers through 6:81 in the English Bible differ from the verse numbers in the Hebrew text (BHS), with 6:1 ET = 5:27 HT, 6:2 ET = 5:28 HT, 6:16 ET = 6:1 HT, etc., through 6:81 ET = 6:66 HT. Beginning with 7:1 the verse numbers in the ET and HT are again the same.
  25. 1 Chronicles 6:15 tn The words “the people of” are added in the translation for clarification.
  26. 1 Chronicles 6:16 sn Chapter 6 of 1 Chr begins here in the Hebrew text; 6:16-81 ET = 6:1-66 HT. See the note at 6:1.
  27. 1 Chronicles 6:16 tn The name “Gershom” (also in vv. 17, 20, 43, 62, 71) appears as “Gershon” in 1 Chr 6:1.
  28. 1 Chronicles 6:19 tn Heb “by their fathers.”
  29. 1 Chronicles 6:22 tn Or perhaps, “descendants,” since the list differs from the one in v. 18.
  30. 1 Chronicles 6:25 tn Heb “and Achimoth.”
  31. 1 Chronicles 6:26 tc The consonantal Hebrew text (Kethib) has, “Elkanah, his son, Elkanah.” The marginal reading (Qere) is “Elkanah, the sons of Elkanah.” The text probably originally read simply, “Elkanah his son.”
  32. 1 Chronicles 6:27 tc After the last named individual (“Elkanah” in v. 27) some LXX mss insert the words “Samuel his son” to facilitate a transition to the following verse, which begins “and the sons of Samuel.” Among the English versions that include this added phrase are NAB, NIV, and NLT.
  33. 1 Chronicles 6:28 tc The Hebrew text lacks the name יוֹאֵל (yoʾel, “Joel”), which has probably dropped out due to homoioteleuton (note the last three letters of the preceding name שְׁמוּאֵל (shemuel, “Samuel”).
  34. 1 Chronicles 6:31 tn Heb “house.”
  35. 1 Chronicles 6:32 tn Heb “they were serving…with music.”
  36. 1 Chronicles 6:32 tn Or traditionally “tabernacle.”
  37. 1 Chronicles 6:39 tn Heb “and his brother Asaph, the one who stood at his right hand.”
  38. 1 Chronicles 6:40 tc A few Hebrew mss, one LXX ms, and the Syriac read “Maaseiah.”
  39. 1 Chronicles 6:44 tn Heb “and the sons of Merari, their brothers, on the left.”
  40. 1 Chronicles 6:48 tn Heb “their brothers, the Levites.”
  41. 1 Chronicles 6:48 tn Heb “were assigned to all the work of the tabernacle of the house of God.”
  42. 1 Chronicles 6:49 tn Heb “for all the work of the holy of holies.”
  43. 1 Chronicles 6:49 tn Heb “making atonement for Israel according to all which Moses the servant of God commanded.”
  44. 1 Chronicles 6:54 tn Heb “and these were their dwelling places according to their encampments in their territory to the sons of Aaron.”
  45. 1 Chronicles 6:54 tn Heb “to the clan of the Kohathites for to them was the lot.”
  46. 1 Chronicles 6:57 tn The parallel account in Josh 21:13 has the singular “city,” which apparently refers only to Hebron.
  47. 1 Chronicles 6:58 tc The MT reads “Hilez” here; the place name appears as “Holon” in Josh 21:15.
  48. 1 Chronicles 6:59 tc The MT reads “Ashan” here; the place name appears as “Ain” in Josh 21:16.
  49. 1 Chronicles 6:59 tc The LXX and Syriac (following the parallel list in Josh 21:16) add “Juttah and its pasturelands” here. Cf. NAB “Jetta”; also NIV, NCV, NLT “Juttah.”
  50. 1 Chronicles 6:60 tn The parallel passage in Josh 21:17 adds “Gibeon and its pasturelands” (cf. NAB, NIV, NCV, NLT). The words “they were allotted” are supplied in the translation for both clarity and stylistic reasons.
  51. 1 Chronicles 6:61 tn Heb “to the sons of Kohath who were left from the clan of the tribe, from the half of the tribe of the half of Manasseh by lot ten cities.”
  52. 1 Chronicles 6:62 tn Heb “and to the sons of Gershom by their clans from the tribe of Issachar, and from the tribe of Asher, and from the tribe of Naphtali, and from the tribe of Manasseh in Bashan, thirteen cities.”
  53. 1 Chronicles 6:63 tn Heb “and to the sons of Merari by their clans from the tribe of Reuben, and from the tribe of Gad, and from the tribe of Zebulun by lot, twelve cities.”
  54. 1 Chronicles 6:65 tn Heb “and they gave by lot from the tribe of the sons of Judah, and from the tribe of the sons of Simeon, and from the tribe of the sons of Benjamin these cities, which they called them by names.”
  55. 1 Chronicles 6:66 tn Heb “and from [it is probably preferable to read “to” here] the clans of the sons of Kohath and there were the cities of their territory from the tribe of Ephraim.”
  56. 1 Chronicles 6:67 tn The parallel account in Josh 21:21 has the singular “city,” referring only to Shechem.
  57. 1 Chronicles 6:70 tn Heb “and from the half of the tribe of Manasseh, Aner and its pasturelands and Bileam and its pasturelands to the clan, to the sons of Kohath who were left.”
  58. 1 Chronicles 6:71 tn Heb “to the sons of Gershom.”
  59. 1 Chronicles 6:77 tn Heb “to the sons of Merari, who were left.”
  60. 1 Chronicles 6:77 tc Before “Rimmono” the LXX (following the parallel passage in Josh 21:34) adds “Jokneam and its pasturelands, Kartah and its pasturelands.” This addition is included in some English versions (e.g., NAB, NIV, NCV, NLT).
  61. 1 Chronicles 6:78 tn Heb “and from across the Jordan at Jericho, on the east of the Jordan, from the tribe of Reuben.” The word “River” is supplied in the translation for clarity.
Hebrews 10

Concluding Exposition: Old and New Sacrifices Contrasted

10 For the law possesses a shadow of the good things to come but not the reality itself, and is therefore completely unable, by the same sacrifices offered continually, year after year, to perfect those who come to worship.[a] 2 For otherwise would they not have ceased to be offered, since the worshipers would have been purified once for all and so have[b] no further consciousness of sin? 3 But in those sacrifices[c] there is a reminder of sins year after year. 4 For it is impossible for the blood of bulls and goats to take away sins. 5 So when he came into the world, he said,

“Sacrifice and offering you did not desire, but a body you prepared for me.
6 “Whole burnt offerings and sin-offerings you took no delight in.
7 “Then I said, ‘Here I am:[d] I have come—it is written of me in the scroll of the book—to do your will, O God.’”[e]

8 When he says above, “Sacrifices and offerings and whole burnt offerings and sin-offerings you did not desire nor did you take delight in them”[f] (which are offered according to the law), 9 then he says, “Here I am: I have come to do your will.”[g] He does away with[h] the first to establish the second. 10 By his will[i] we have been made holy through the offering of the body of Jesus Christ once for all. 11 And every priest stands day after day[j] serving and offering the same sacrifices again and again—sacrifices that can never take away sins. 12 But when this priest[k] had offered one sacrifice for sins for all time, he sat down at the right hand[l] of God, 13 where he is now waiting[m] until his enemies are made a footstool for his feet.[n] 14 For by one offering he has perfected for all time those who are made holy. 15 And the Holy Spirit also witnesses to us, for after saying,[o] 16 “This is the covenant that I will establish with them after those days, says the Lord. I will put[p] my laws on their hearts and I will inscribe them on their minds,”[q] 17 then he says,[r] “Their sins and their lawless deeds I will remember no longer.”[s] 18 Now where there is forgiveness of these, there is no longer any offering for sin.

Drawing Near to God in Enduring Faith

19 Therefore, brothers and sisters,[t] since we have confidence to enter the sanctuary by the blood of Jesus, 20 by the fresh and living way that he inaugurated for us[u] through the curtain, that is, through his flesh,[v] 21 and since we have a great priest[w] over the house of God, 22 let us draw near with a sincere heart in the assurance that faith brings,[x] because we have had our hearts sprinkled clean from an evil conscience[y] and our bodies washed in pure water. 23 And let us hold unwaveringly to the hope that we confess, for the one who made the promise is trustworthy. 24 And let us take thought of how to spur one another on to love and good works,[z] 25 not abandoning our own meetings, as some are in the habit of doing, but encouraging each other, and even more so because you see the day[aa] drawing near.[ab]

26 For if we deliberately keep on sinning after receiving the knowledge of the truth, no further sacrifice for sins is left for us,[ac] 27 but only a certain fearful expectation of judgment and a fury[ad] of fire that will consume God’s enemies.[ae] 28 Someone who rejected the law of Moses was put to death[af] without mercy on the testimony of two or three witnesses.[ag] 29 How much greater punishment do you think that person deserves who has contempt for[ah] the Son of God, and profanes[ai] the blood of the covenant that made him holy,[aj] and insults the Spirit of grace? 30 For we know the one who said, “Vengeance is mine, I will repay,”[ak] and again, “The Lord will judge his people.”[al] 31 It is a terrifying thing to fall into the hands of the living God.

32 But remember the former days when you endured a harsh conflict of suffering after you were enlightened. 33 At times you were publicly exposed to abuse and afflictions, and at other times you came to share with others who were treated in that way. 34 For in fact you shared the sufferings of those in prison,[am] and you accepted the confiscation of your belongings with joy, because you knew that you certainly[an] had a better and lasting possession. 35 So do not throw away your confidence, because it[ao] has great reward. 36 For you need endurance in order to do God’s will and so receive what is promised.[ap] 37 For just a little longer[aq] and he who is coming will arrive and not delay.[ar] 38 But my righteous one will live by faith, and if he shrinks back, I[as] take no pleasure in him.[at] 39 But we are not among those who shrink back and thus perish, but are among those who have faith and preserve their souls.[au]

Footnotes

  1. Hebrews 10:1 tn Grk “those who approach.”
  2. Hebrews 10:2 tn Grk “the worshipers, having been purified once for all, would have.”
  3. Hebrews 10:3 tn Grk “in them”; the referent (those sacrifices) has been specified in the translation for clarity.
  4. Hebrews 10:7 tn Grk “behold,” but this construction often means “here is/there is” (cf. BDAG 468 s.v. ἰδού 2).
  5. Hebrews 10:7 sn A quotation from Ps 40:6-8 (LXX). The phrase a body you prepared for me (in v. 5) is apparently an interpretive expansion of the HT reading “ears you have dug out for me.”
  6. Hebrews 10:8 sn Various phrases from the quotation of Ps 40:6 in Heb 10:5-6 are repeated in Heb 10:8.
  7. Hebrews 10:9 tc The majority of mss, especially the later ones (א2 0278vid 1739 M lat), have ὁ θεός (ho theos, “God”) at this point, while most of the earliest and best witnesses lack such an explicit addressee (so P46 א* A C D K P Ψ 33 1175 1881 2464 al). The longer reading is apparently motivated in part by the wording of Ps 40:8 (39:9 LXX) and by the word order of this same verse as quoted in Heb 10:7.
  8. Hebrews 10:9 tn Or “abolishes.”
  9. Hebrews 10:10 tn Grk “by which will.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
  10. Hebrews 10:11 tn Or “daily,” “every day.”
  11. Hebrews 10:12 tn Grk “this one.” This pronoun refers to Jesus, but “this priest” was used in the translation to make the contrast between the Jewish priests in v. 11 and Jesus as a priest clearer in English.
  12. Hebrews 10:12 sn An allusion to Ps 110:1.
  13. Hebrews 10:13 tn Grk “from then on waiting.”
  14. Hebrews 10:13 sn An allusion to Ps 110:1.
  15. Hebrews 10:15 tn Grk “after having said,” emphasizing the present impact of this utterance.
  16. Hebrews 10:16 tn Grk “putting…I will inscribe.”
  17. Hebrews 10:16 sn A quotation from Jer 31:33.
  18. Hebrews 10:17 tn Grk “and.”
  19. Hebrews 10:17 sn A quotation from Jer 31:34.
  20. Hebrews 10:19 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 2:11.
  21. Hebrews 10:20 tn Grk “that he inaugurated for us as a fresh and living way,” referring to the entrance mentioned in v. 19.
  22. Hebrews 10:20 sn Through his flesh. In a bold shift the writer changes from a spatial phrase (Christ opened the way through the curtain into the inner sanctuary) to an instrumental phrase (he did this through [by means of] his flesh in his sacrifice of himself), associating the two in an allusion to the splitting of the curtain in the temple from top to bottom (Matt 27:51; Mark 15:38; Luke 23:45). Just as the curtain was split, so Christ’s body was broken for us, to give us access into God’s presence.
  23. Hebrews 10:21 tn Grk “and a great priest,” continuing the construction begun in v. 19.
  24. Hebrews 10:22 tn Grk “in assurance of faith.”
  25. Hebrews 10:22 sn The phrase our hearts sprinkled clean from an evil conscience combines the OT imagery of the sprinkling with blood to give ritual purity with the emphasis on the interior cleansing provided by the new covenant: It is the heart that is cleansed and the conscience made perfect (cf. Heb 8:10; 9:9, 14; 10:2, 16).
  26. Hebrews 10:24 tn Grk “let us consider one another for provoking of love and good deeds.”
  27. Hebrews 10:25 sn The day refers to that well-known time of Christ’s coming and judgment in the future; see a similar use of “day” in 1 Cor 3:13.
  28. Hebrews 10:25 tn This paragraph (vv. 19-25) is actually a single, skillfully composed sentence in Greek, but it must be broken into shorter segments for English idiom. It begins with several subordinate phrases (since we have confidence and a great priest), has three parallel exhortations as its main verbs (let us draw near, hold, and take thought), and concludes with several subordinate phrases related to the final exhortation (not abandoning but encouraging).
  29. Hebrews 10:26 tn Grk “is left,” with “for us” implied by the first half of the verse.
  30. Hebrews 10:27 tn Grk “zeal,” recalling God’s jealous protection of his holiness and honor (cf. Exod 20:5).sn An allusion to Zeph 1:18.
  31. Hebrews 10:27 tn Grk “the enemies.”sn An allusion to Isa 26:11.
  32. Hebrews 10:28 tn Grk “dies.”
  33. Hebrews 10:28 sn An allusion to Deut 17:6.
  34. Hebrews 10:29 tn Grk “tramples under foot.”
  35. Hebrews 10:29 tn Grk “regarded as common.”
  36. Hebrews 10:29 tn Grk “by which he was made holy.”
  37. Hebrews 10:30 sn A quotation from Deut 32:35.
  38. Hebrews 10:30 sn A quotation from Deut 32:36.
  39. Hebrews 10:34 tc Most witnesses, including some significant ones (א D2 1881 M), read δεσμοῖς μου (desmois mou, “my imprisonment”) here, a reading that is probably due to the widespread belief in the early Christian centuries that Paul was the author of Hebrews (cf. Phil 1:7; Col 4:18). It may have been generated by the reading δεσμοῖς without the μου (so P46 Ψ 104), the force of which is so ambiguous (lit., “you shared the sufferings with the bonds”) as to be virtually nonsensical. Most likely, δεσμοῖς resulted when a scribe made an error in copying δεσμίοις (desmiois), a reading which makes excellent sense (“[of] those in prison”) and is strongly supported by early and significant witnesses of the Alexandrian and Western text-forms (A D* H 6 33 81 1739 lat sy co). Thus, δεσμίοις best explains the rise of the other readings on both internal and external grounds and is strongly preferred.
  40. Hebrews 10:34 tn Grk “you yourselves.”
  41. Hebrews 10:35 tn Grk “which,” but showing the reason.
  42. Hebrews 10:36 tn Grk “the promise,” referring to the thing God promised, not to the pledge itself.
  43. Hebrews 10:37 sn A quotation from Isa 26:20.
  44. Hebrews 10:37 sn A quotation from Hab 2:3.
  45. Hebrews 10:38 tn Grk “my soul.”
  46. Hebrews 10:38 sn A quotation from Hab 2:4.
  47. Hebrews 10:39 tn Grk “not…of shrinking back to perdition but of faith to the preservation of the soul.”
Amos 4

4 Listen to this message, you cows of Bashan[a] who live on Mount Samaria!

You[b] oppress the poor;
you crush the needy.
You say to your[c] husbands,
“Bring us more to drink!”[d]
2 The Sovereign Lord confirms this oath by his own holy character:[e]
“Certainly the time is approaching[f]
when you will be carried away[g] in baskets,[h]
every last one of you[i] in fishermen’s pots.[j]
3 Each of you will go straight through the gaps in the walls;[k]
you will be thrown out[l] toward Harmon.”[m]
The Lord is speaking.

Israel has an Appointment with God

4 “Go to Bethel[n] and rebel![o]
At Gilgal[p] rebel some more!
Bring your sacrifices in[q] the morning,
your tithes on[r] the third day!
5 Burn a thank offering of bread made with yeast![s]
Make a public display of your voluntary offerings![t]
For you love to do this, you Israelites.”
The Sovereign Lord is speaking.
6 “But surely I gave[u] you no food to eat in all your cities;

you lacked food everywhere you lived.[v]
Still you did not come back to me.”
The Lord is speaking
7 “I withheld rain from you three months before the harvest.[w]

I gave rain to one city, but not to another.
One field[x] would get rain, but the field that received no rain dried up.
8 People from[y] two or three cities staggered into one city to get[z] water,
but remained thirsty.[aa]
Still you did not come back to me.”
The Lord is speaking
9 “I destroyed your crops[ab] with blight and disease.

Locusts kept[ac] devouring your orchards,[ad] vineyards, fig trees, and olive trees.
Still you did not come back to me.”
The Lord is speaking
10 “I sent against you a plague like one of the Egyptian plagues.[ae]

I killed your young men with the sword,
along with the horses you had captured.
I made the stench from the corpses[af] rise up into your nostrils.
Still you did not come back to me.”
The Lord is speaking
11 “I overthrew some of you the way God[ag] overthrew Sodom and Gomorrah.[ah]

You were like a burning stick[ai] snatched from the flames.
Still you did not come back to me.”
The Lord is speaking
12 “Therefore this is what I will do to you, Israel.

Because I will do this to you,
prepare to meet your God, Israel!”[aj]
13 For here he is!

He[ak] formed the mountains and created the wind.
He reveals[al] his plans[am] to men.
He turns the dawn into darkness[an]
and marches on the heights of the earth.
The Lord God of Heaven’s Armies[ao] is his name!

Footnotes

  1. Amos 4:1 sn The expression cows of Bashan is used by the prophet to address the wealthy women of Samaria, who demand that their husbands satisfy their cravings. The derogatory language perhaps suggests that they, like the livestock of Bashan, were well fed, ironically in preparation for the coming slaughter. This phrase is sometimes cited to critique the book’s view of women.
  2. Amos 4:1 tn Heb “the ones who” (three times in this verse).
  3. Amos 4:1 tn Heb “their.”
  4. Amos 4:1 sn Some commentators relate this scene to the description of the marzeah feast of 6:3-6, in which drinking played a prominent part (see the note at 6:6).
  5. Amos 4:2 tn Heb “swears by his holiness.”sn The message that follows is an unconditional oath, the fulfillment of which is just as certain as the Lord’s own holy character.
  6. Amos 4:2 tn Heb “Look, certainly days are coming upon you”; cf. NRSV “the time is surely coming upon you.”
  7. Amos 4:2 tn Heb “one will carry you away”; cf. NASB “they will take you away.”
  8. Amos 4:2 tn The meaning of the Hebrew word translated “baskets” is uncertain. The translation follows the suggestion of S. M. Paul (Amos [Hermeneia], 128), who discusses the various options (130-32): “shields” (cf. NEB); “ropes”; “thorns,” which leads to the most favored interpretation, “hooks” (cf. NASB “meat hooks,” and NIV, NRSV “hooks”); “baskets,” and (derived from “baskets”) “boats.” Against the latter, it is unlikely that Amos envisioned a deportation by boat for the inhabitants of Samaria! See also the note on the expression “fishermen’s pots” later in this verse.
  9. Amos 4:2 tn Or “your children”; cf. KJV “your posterity.”
  10. Amos 4:2 tn The meaning of the Hebrew expression translated “in fishermen’s pots” is uncertain. The translation follows that of S. M. Paul (Amos [Hermeneia], 128), who discusses the various options (132-33): “thorns,” understood by most modern interpreters to mean (by extension) “fishhooks” (cf. NASB, NIV, NRSV); “boats,” but as mentioned in the previous note on the word “baskets,” a deportation of the Samaritans by boat is geographically unlikely; and “pots,” referring to a container used for packing fish (cf. NEB “fish-baskets”). Paul (p. 134) argues that the imagery comes from the ancient fishing industry. When hauled away into exile, the women of Samaria will be like fish packed and transported to market.sn The imagery of catching fish in connection with the captivity of Israel is also found in Jer 16:16 and Hab 1:14.
  11. Amos 4:3 tn Heb “and [through the] breaches you will go out, each straight ahead.”
  12. Amos 4:3 tn The Hiphil verb form has no object. It may be intransitive (F. I. Andersen and D. N. Freedman, Amos [AB], 425), though many emend it to a Hophal.
  13. Amos 4:3 tn The meaning of this word is unclear. Many understand it as a place name, though such a location is not known. Some (e.g., H. W. Wolff, Joel and Amos [Hermeneia], 204) emend to “Hermon” or to similarly written words, such as “the dung heap” (NEB, NJPS), “the garbage dump” (NCV), or “the fortress” (cf. NLT “your fortresses”).
  14. Amos 4:4 sn Bethel and Gilgal were important formal worship centers because of their importance in Israel’s history. Here the Lord ironically urges the people to visit these places so they can increase their sin against him. Their formal worship, because it was not accompanied by social justice, only made them more guilty in God’s sight by adding hypocrisy to their list of sins. Obviously, theirs was a twisted view of the Lord. They worshiped a god of their own creation in order to satisfy their religious impulses (see 4:5: “For you love to do this”). Note that none of the rituals listed in 4:4-5 have to do with sin.
  15. Amos 4:4 tn The Hebrew word translated “rebel” (also in the following line) could very well refer here to Israel’s violations of their covenant with God (see also the term “crimes” in 1:3 [with note] and the phrase “covenant transgressions” in 2:4 [with note] and 3:14).
  16. Amos 4:4 sn See the note on Bethel earlier in this verse.
  17. Amos 4:4 tn Or “for.”
  18. Amos 4:4 tn Or “for.”
  19. Amos 4:5 sn For the background of the thank offering of bread made with yeast, see Lev 7:13.
  20. Amos 4:5 tn Heb “proclaim voluntary offerings, announce.”
  21. Amos 4:6 tn The Hebrew construction is emphatic (pronoun + verb). It underscores the stark contrast between the judgments that the Lord had been sending and the God of blessing Israel was celebrating in its worship (4:4-5).
  22. Amos 4:6 tn Heb “But I gave to you cleanness of teeth in all your cities, and lack of food in all your places.” The phrase “cleanness of teeth” is a vivid way of picturing the famine Israel experienced.
  23. Amos 4:7 sn Rain…three months before the harvest refers to the rains of late March-early April.
  24. Amos 4:7 tn Heb “portion”; cf. KJV, ASV “piece,” NASB “part.” The same word occurs a second time later in this verse.
  25. Amos 4:8 tn The words “people from” are supplied in the translation for clarification.
  26. Amos 4:8 tn Heb “to drink.”
  27. Amos 4:8 tn Or “were not satisfied.”
  28. Amos 4:9 tn Heb “you.” By metonymy the crops belonging to these people are meant. See the remainder of this verse, which describes the agricultural devastation caused by locusts.
  29. Amos 4:9 tn The Hiphil infinitive construct is taken adverbially (“kept”) and connected to the activity of the locusts (NJPS). It also could be taken with the preceding sentence and related to the Lord’s interventions (“I kept destroying,” cf. NEB, NJB, NIV, NRSV), or it could be understood substantivally in construct with the following nouns (“Locusts devoured your many orchards,” cf. NASB; cf. also KJV, NKJV).
  30. Amos 4:9 tn Or “gardens.”
  31. Amos 4:10 tn Heb “in the manner [or “way”] of Egypt.”
  32. Amos 4:10 tn Heb “of your camps [or “armies”].”
  33. Amos 4:11 tn Several English versions substitute the first person pronoun (“I”) here for stylistic reasons (e.g., NIV, NCV, TEV, CEV, NLT).
  34. Amos 4:11 tn Heb “like God’s overthrow of Sodom and Gomorrah.” The divine name may be used in an idiomatic superlative sense here, in which case one might translate, “like the great [or “disastrous”] overthrow of Sodom and Gomorrah.”sn The destruction of Sodom and Gomorrah is described in Gen 19:1-29.
  35. Amos 4:11 tn Heb “like that which is burning.”
  36. Amos 4:12 tn The Lord appears to announce a culminating judgment resulting from Israel’s obstinate refusal to repent. The following verse describes the Lord in his role as sovereign judge, but it does not outline the judgment per se. For this reason F. I. Andersen and D. N. Freedman (Amos [AB], 450) take the prefixed verbal forms as preterites referring to the series of judgments detailed in vv. 6-11. It is more likely that a coming judgment is in view, but that its details are omitted for rhetorical effect, creating a degree of suspense (see S. M. Paul, Amos [Hermeneia], 149-50) that will find its resolution in chapter 5. This line is an ironic conclusion to the section begun at 4:4. Israel thought they were meeting the Lord at the sanctuaries, yet they actually had misunderstood how he had been trying to bring them back to himself. Now Israel would truly meet the Lord—not at the sanctuaries, but face-to-face in judgment.
  37. Amos 4:13 tn Heb “For look, the one who.” This verse is considered to be the first hymnic passage in the book. The others appear at 5:8-9 and 9:5-6. Scholars debate whether these verses were originally part of a single hymn or three distinct pieces deliberately placed in each context for particular effect.
  38. Amos 4:13 tn Or “declares” (NAB, NASB).
  39. Amos 4:13 tn Or “his thoughts.” The translation assumes that the pronominal suffix refers to God and that divine self-revelation is in view (see 3:7). If the suffix refers to the following term אָדַם (ʾadam, “men”), then the expression refers to God’s ability to read men’s minds.
  40. Amos 4:13 tn Heb “he who makes dawn, darkness.” The meaning of the statement is unclear. The present translation assumes that allusion is made to God’s approaching judgment, when the light of day will be turned to darkness (see 5:20). Another interpretation is, “He makes the dawn [and] the darkness.” A few Hebrew mss, as well as the LXX, add the conjunction (“and”) between the two nouns. A third possibility is, “He turns darkness into glimmering dawn” (NJPS). See S. M. Paul (Amos [Hermeneia], 154), who takes שָׁחַר (shakhar) as “blackness” rather than “dawn” and עֵיפָה (ʿefah) as “glimmering dawn” rather than “darkness.”
  41. Amos 4:13 tn Traditionally, “God of Hosts.”
Psalm 148-150

Psalm 148[a]

148 Praise the Lord.
Praise the Lord from the sky.
Praise him in the heavens.
2 Praise him, all his angels.[b]
Praise him, all his heavenly assembly.[c]
3 Praise him, O sun and moon.
Praise him, all you shiny stars.[d]
4 Praise him, O highest heaven,
and you waters above the sky.[e]
5 Let them praise the name of the Lord,
for he gave the command and they came into existence.
6 He established them so they would endure;[f]
he issued a decree that will not be revoked.[g]
7 Praise the Lord from the earth,
you sea creatures and all you ocean depths,
8 O fire and hail, snow and clouds,[h]
O stormy wind that carries out his orders,[i]
9 you mountains and all you hills,
you fruit trees and all you cedars,
10 you animals and all you cattle,
you creeping things and birds,
11 you kings of the earth and all you nations,
you princes and all you leaders[j] on the earth,
12 you young men and young women,
you elderly, along with you children.
13 Let them praise the name of the Lord,
for his name alone is exalted;
his majesty extends over the earth and sky.
14 He has made his people victorious,[k]
and given all his loyal followers reason to praise—
the Israelites, the people who are close to him.[l]
Praise the Lord!

Psalm 149[m]

149 Praise the Lord.
Sing to the Lord a new song.
Praise him in the assembly of the godly.[n]
2 Let Israel rejoice in their Creator.
Let the people[o] of Zion delight in their King.[p]
3 Let them praise his name with dancing.
Let them sing praises to him to the accompaniment of the tambourine and harp.
4 For the Lord takes delight in his people;
he exalts the oppressed by delivering them.[q]
5 Let the godly rejoice because of their vindication.[r]
Let them shout for joy upon their beds.[s]
6 May the praises of God be in their mouths
and a two-edged sword in their hands,
7 in order to take[t] revenge on the nations,
and punish foreigners.
8 The godly bind[u] their enemies’ kings in chains,
and their nobles in iron shackles,
9 and execute the judgment to which their enemies[v] have been sentenced.[w]
All his loyal followers will be vindicated.[x]
Praise the Lord.

Psalm 150[y]

150 Praise the Lord!
Praise God in his sanctuary;
praise him in the sky, which testifies to his strength![z]
2 Praise him for his mighty acts;
praise him for his surpassing greatness!
3 Praise him with the blast of the horn;
praise him with the lyre and the harp!
4 Praise him with the tambourine and with dancing;
praise him with stringed instruments and the flute!
5 Praise him with loud cymbals;
praise him with clanging cymbals!
6 Let everything that has breath praise the Lord!
Praise the Lord!

Footnotes

  1. Psalm 148:1 sn Psalm 148. The psalmist calls upon all creation to praise the Lord, for he is the creator and sovereign king of the world.
  2. Psalm 148:2 tn Or “heavenly messengers.”
  3. Psalm 148:2 tn Heb “all his host.”
  4. Psalm 148:3 tn Heb “stars of light.”
  5. Psalm 148:4 sn The “water” mentioned here corresponds to the “waters above” mentioned in Gen 1:7. See also Ps 104:3. For a discussion of the picture envisioned by the psalmist, see L. I. J. Stadelmann, The Hebrew Conception of the World, 47.
  6. Psalm 148:6 tn Or “forever and ever.”
  7. Psalm 148:6 tn Heb “and it will not pass away.”
  8. Psalm 148:8 tn In Ps 119:83 the noun refers to “smoke,” but here, where the elements of nature are addressed, the clouds, which resemble smoke, are probably in view.
  9. Psalm 148:8 tn Heb “[that] does his word.”
  10. Psalm 148:11 tn Or “judges.”
  11. Psalm 148:14 tn Heb “and he lifted up a horn for his people.” The horn of an ox underlies the metaphor (see Deut 33:17; 1 Kgs 22:11; Ps 92:10). The horn of the wild ox is frequently a metaphor for military strength; the idiom “exalt/lift up the horn” signifies military victory (see 1 Sam 2:10; Pss 75:10; 89:17, 24; 92:10; Lam 2:17). Another option is to take the “horn” as a symbol for the Davidic king, through whom the Lord gives his people military victory.
  12. Psalm 148:14 tn “[there is] praise for all his loyal followers, to the sons of Israel, the people near him.” Here “praise” stands by metonymy for the victory that prompts it.
  13. Psalm 149:1 sn Psalm 149. The psalmist calls upon God’s people to praise him because he is just and avenges them.
  14. Psalm 149:1 tn Heb “his praise in the assembly of the godly ones.”
  15. Psalm 149:2 tn Heb “sons.”
  16. Psalm 149:2 sn The Lord is the King here, as the parallelism in the previous line (“their creator”) indicates.
  17. Psalm 149:4 tn Heb “he honors the oppressed [with] deliverance.”
  18. Psalm 149:5 tn Heb “in glory.” Here “glory” probably refers to the “honor” that belongs to the Lord’s people as a result of their deliverance (see v. 4).
  19. Psalm 149:5 tn The significance of the reference to “beds” is unclear. Perhaps the point is that they should rejoice at all times, even when falling asleep or awaking.
  20. Psalm 149:7 tn Heb “to do.”
  21. Psalm 149:8 tn Heb “to bind.”
  22. Psalm 149:9 tn Heb “they”; the referent (the enemies of the people of God) has been specified in the translation for clarity.
  23. Psalm 149:9 tn Heb “to do against them judgment [that] is written.”
  24. Psalm 149:9 tn Heb “it is honor for all his godly ones.” The judgment of the oppressive kings will bring vindication and honor to God’s people (see vv. 4-5).
  25. Psalm 150:1 sn Psalm 150. The Psalter concludes with a resounding call for praise from everything that has breath.
  26. Psalm 150:1 tn Heb “the sky of his strength.”
New English Translation (NET)

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