chevron-left All Reading Plans / M’Cheyne Bible Reading Plan / Family: 1 Chronicles 9–10; Hebrews 12. Secret: Amos 6; Luke 1:39–80. (New English Translation)
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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 9-10

9 Genealogical records were kept for all Israel; they are recorded in the Scroll of the Kings of Israel.

Exiles Who Resettled in Jerusalem

The people of Judah[a] were carried away to Babylon because of their unfaithfulness. 2 The first to resettle on their property and in their cities were some Israelites, priests, Levites, and temple servants.[b] 3 Some from the tribes of Judah, Benjamin, and Ephraim and Manasseh settled in Jerusalem.

4 The settlers included:[c] Uthai son of Ammihud, son of Omri, son of Imri, son of Bani, who was a descendant of Perez son of Judah.

5 From the Shilonites: Asaiah the firstborn and his sons.

6 From the descendants of Zerah: Jeuel.

Their relatives numbered 690.

7 From the descendants of Benjamin:

Sallu son of Meshullam, son of Hodaviah, son of Hassenuah; 8 Ibneiah son of Jeroham; Elah son of Uzzi, son of Mikri; and Meshullam son of Shephatiah, son of Reuel, son of Ibnijah.

9 Their relatives, listed in their genealogical records, numbered 956. All these men were leaders of their families.[d]

10 From the priests:

Jedaiah; Jehoiarib; Jakin; 11 Azariah son of Hilkiah, son of Meshullam, son of Zadok, son of Meraioth, son of Ahitub the leader in God’s temple; 12 Adaiah son of Jeroham, son of Pashhur, son of Malkijah; and Maasai son of Adiel, son of Jahzerah, son of Meshullam, son of Meshillemith, son of Immer.

13 Their relatives, who were leaders of their families, numbered 1,760. They were capable men who were assigned to carry out the various tasks of service in God’s temple.[e]

14 From the Levites:

Shemaiah son of Hasshub, son of Azrikam, son of Hashabiah a descendant of Merari; 15 Bakbakkar; Heresh; Galal; Mattaniah son of Mika, son of Zikri, son of Asaph; 16 Obadiah son of Shemaiah, son of Galal, son of Jeduthun; and Berechiah son of Asa, son of Elkanah, who lived among the settlements of the Netophathites.

17 The gatekeepers were:

Shallum, Akkub, Talmon, Ahiman, and their brothers. Shallum was the leader; 18 he serves to this day at the King’s Gate on the east. These were the gatekeepers from the camp of the descendants of Levi.

19 Shallum son of Kore, son of Ebiasaph, son of Korah, and his relatives from his family (the Korahites) were assigned to guard the entrance to the sanctuary.[f] Their ancestors had guarded the entrance to the Lord’s dwelling place.[g] 20 Phinehas son of Eleazar had been their leader in earlier times, and the Lord was with him. 21 Zechariah son of Meshelemiah was the guard at the entrance to the meeting tent.

22 All those selected to be gatekeepers at the entrances numbered 212. Their names were recorded in the genealogical records of their settlements. David and Samuel the prophet[h] had appointed them to their positions.[i] 23 They and their descendants were assigned to guard the gates of the Lord’s sanctuary (that is, the tabernacle).[j] 24 The gatekeepers were posted on all four sides—east, west, north, and south. 25 Their relatives, who lived in their settlements, came from time to time and served with them for seven-day periods. 26 The four head gatekeepers, who were Levites, were assigned to guard the storerooms and treasuries in God’s sanctuary.[k] 27 They would spend the night in their posts all around God’s sanctuary,[l] for they were assigned to guard it and would open it with the key every morning. 28 Some of them were in charge of the articles used by those who served; they counted them when they brought them in and when they brought them out.[m] 29 Some of them were in charge of the equipment and articles of the sanctuary,[n] as well as the flour, wine, olive oil, incense, and spices. 30 (But some of the priests mixed the spices.) 31 Mattithiah, a Levite, the firstborn son[o] of Shallum the Korahite, was in charge of baking the bread for offerings. 32 Some of the Kohathites, their relatives, were in charge of preparing the bread that is displayed each Sabbath.

33 The musicians and Levite family leaders stayed in rooms at the sanctuary[p] and were exempt from other duties, for day and night they had to carry out their assigned tasks. 34 These were the family leaders of the Levites, as listed in their genealogical records. They lived in Jerusalem.

Jeiel’s Descendants

35 Jeiel (the father of Gibeon) lived in Gibeon. His wife[q] was Maacah. 36 His firstborn son was Abdon, followed by Zur, Kish, Baal, Ner, Nadab, 37 Gedor, Ahio, Zechariah, and Mikloth. 38 Mikloth was the father of Shimeam. They also lived near their relatives in Jerusalem.[r]

39 Ner was the father of Kish, and Kish was the father of Saul. Saul was the father of Jonathan, Malki-Shua, Abinadab, and Eshbaal.[s]

40 The son of Jonathan:

Meribbaal,[t] who was the father of Micah.

41 The sons of Micah:

Pithon, Melech, Tahrea, and Ahaz.[u]

42 Ahaz was the father of Jarah,[v] and Jarah was the father of Alemeth, Azmaveth, and Zimri. Zimri was the father of Moza, 43 and Moza was the father of Binea. His son was Rephaiah, whose son was Eleasah, whose son was Azel.

44 Azel had six sons: Azrikam his firstborn,[w] followed by Ishmael, Sheariah, Obadiah, and Hanan. These were the sons of Azel.

Saul’s Death

10 Now the Philistines fought against Israel. The Israelites fled before the Philistines and many of them fell dead on Mount Gilboa. 2 The Philistines stayed right on the heels of[x] Saul and his sons. They[y] struck down Saul’s sons Jonathan, Abinadab, and Malki-Shua. 3 The battle was thick[z] around Saul; the archers spotted him and wounded him.[aa] 4 Saul told his armor-bearer, “Draw your sword and stab me with it. Otherwise these uncircumcised people will come and torture me.”[ab] But his armor-bearer refused to do it, because he was very afraid. So Saul took the sword and fell on it. 5 When his armor-bearer saw that Saul was dead, he also fell on his sword and died. 6 So Saul and his three sons died; his whole household[ac] died together. 7 When all the Israelites who were in the valley saw that the army[ad] had fled and that Saul and his sons were dead, they abandoned their cities and fled. The Philistines came and occupied them.

8 The next day, when the Philistines came to strip loot from the corpses, they discovered Saul and his sons lying dead on Mount Gilboa. 9 They stripped his corpse, and then carried off his head and his armor. They sent messengers throughout the land of the Philistines proclaiming the news to their idols and their people. 10 They placed his armor in the temple of their gods[ae] and hung his head in the temple of Dagon. 11 When all the residents of Jabesh Gilead heard about everything the Philistines had done to Saul, 12 all the warriors went and recovered the bodies of Saul and his sons[af] and brought them to Jabesh. They buried their remains[ag] under the oak tree in Jabesh and fasted for seven days.

13 So Saul died because he was unfaithful to the Lord and did not obey the Lord’s instructions; he even tried to conjure up underworld spirits.[ah] 14 He did not seek the Lord’s guidance, so the Lord[ai] killed him and transferred the kingdom to David son of Jesse.

Footnotes

  1. 1 Chronicles 9:1 tn The Hebrew text has simply “Judah,” though the verb הָגְלוּ (hoglu, “carried away”) is plural.
  2. 1 Chronicles 9:2 tn Heb “and the inhabitants, the first who [were] in their property in their cities, Israel, the priests, the Levites, and the temple servants.”
  3. 1 Chronicles 9:4 tn The words “the settlers included” are supplied in the translation for clarity and for stylistic reasons.
  4. 1 Chronicles 9:9 tn Heb “and all these men were heads of fathers for the house of their fathers.”
  5. 1 Chronicles 9:13 tn Heb “capable [for] the work of the task of the house of God.”
  6. 1 Chronicles 9:19 tn Heb “and his brothers belonging to the house of his father, the Korachites, to the work of the task, guardians of the threshold of the tent.”
  7. 1 Chronicles 9:19 tn Heb “and their fathers to the camp of the Lord, guardians of the entrance.” Here “fathers” is used in a more general sense of “forefathers” or “ancestors” and is not limited specifically to their fathers only.
  8. 1 Chronicles 9:22 tn The Hebrew term is רֹאֶה (roʾeh, “seer”), an older word for נָבִיא (naviʾ, “prophet”).
  9. 1 Chronicles 9:22 tn Heb “they—David appointed, and Samuel the seer, in their position.”
  10. 1 Chronicles 9:23 tn Heb “and they and their sons to the gates of the house of the Lord, of the house of the tent, [were assigned] as guards.”
  11. 1 Chronicles 9:26 tn Heb “in the house of God.”
  12. 1 Chronicles 9:27 tn Heb “in the house of God.”
  13. 1 Chronicles 9:28 tn Heb “and from them over the articles of the task, for by number they would bring them in, and by number they would bring them out.”
  14. 1 Chronicles 9:29 tn Heb “holy place.”
  15. 1 Chronicles 9:31 tn The word “son” is not in the Hebrew text, but is implied.
  16. 1 Chronicles 9:33 tn Heb “were in rooms.” The words “at the sanctuary” are supplied in the translation for clarification.
  17. 1 Chronicles 9:35 tn Heb “The name of his wife.”
  18. 1 Chronicles 9:38 tn Heb “and also they, opposite their brothers, lived in Jerusalem with their brothers.” This redundancy has been removed in the translation.
  19. 1 Chronicles 9:39 sn Eshbaal is called “Ishbosheth” in 2 Sam 2:8.
  20. 1 Chronicles 9:40 sn Meribbaal is called “Mephibosheth” in 2 Sam 4:4.
  21. 1 Chronicles 9:41 tc The name “Ahaz” is included in the Vulgate and Syriac, but omitted in the MT. It probably was accidentally omitted by haplography. Note that the name appears at the beginning of the next verse. Cf. also 8:35.
  22. 1 Chronicles 9:42 tc So MT; some Hebrew mss and the LXX read “Jadah” (cf. NIV, NCV, NLT) while in 8:36 the name “Jehoaddah’ appears (cf. NAB).
  23. 1 Chronicles 9:44 tc The Hebrew text has בֹּכְרוּ (bokheru), which some understand as a name: “Bocheru” (so, e.g., NEB, NASB, NIV, NRSV, NLT). But the form should probably be revocalized בְֹּכרוֹ (bekhoro, “his firstborn”). A name has accidentally dropped from the list, and a scribe apparently read בֹּכְרוּ as one of the names. Cf. also 1 Chr 8:38.
  24. 1 Chronicles 10:2 tn Heb “stuck close after.”
  25. 1 Chronicles 10:2 tn Heb “the Philistines.” The translation has substituted the pronoun “they” to avoid redundancy.
  26. 1 Chronicles 10:3 tn Heb “heavy.”
  27. 1 Chronicles 10:3 tn Heb “and they found him, the ones who shoot with the bow, and he was in pain from the ones shooting.”
  28. 1 Chronicles 10:4 tn Heb “so these uncircumcised ones might not come and abuse me.”
  29. 1 Chronicles 10:6 tn Heb “all his house.” This is probably to be understood as a general summary statement. It could include other males in Saul’s household besides his three sons, cf. 1 Sam 31:6. If it refers only to the male members of his household who would have stood in succession to the throne (cf. NLT, “bringing his dynasty to an end,”) even here there is an exception, since one of Saul’s sons, Eshbaal (or “Ishbosheth” in 2 Sam 2:8) was not killed in the battle and became king over Israel, which he ruled for two years (2 Sam 2:10) until he was assassinated by Rechab and Baanah (2 Sam 4:5-6). The tribe of Judah never acknowledged Ishbosheth as king; instead they followed David (2 Sam 2:10).
  30. 1 Chronicles 10:7 tn Heb “they”; the referent (the army) has been specified in the translation for clarity.
  31. 1 Chronicles 10:10 tn Or “god.” The Hebrew term may be translated as singular or plural depending on the context.
  32. 1 Chronicles 10:12 tn Heb “arose and carried away the corpse of Saul and the corpses of his sons.”
  33. 1 Chronicles 10:12 tn Heb “their bones.”
  34. 1 Chronicles 10:13 tn Heb “and Saul died in his unfaithfulness by which he acted unfaithfully against the Lord, concerning the Lord’s message which he did not keep, also to inquire of a medium to seek [an oracle].” The LXX adds “and the prophet Samuel answered him.” The text alludes to the incident recorded in 1 Sam 28.
  35. 1 Chronicles 10:14 tn Heb “he”; the referent (the Lord) has been specified in the translation for clarity.
Hebrews 12

The Lord’s Discipline

12 Therefore, since we are surrounded by such a great cloud of witnesses,[a] we must get rid of every weight and the sin that clings so closely, and run with endurance the race set out for us, 2 keeping our eyes fixed on Jesus, the pioneer and perfecter of our faith. For[b] the joy set out for him he endured the cross, disregarding its shame, and has taken his seat at the right hand of the throne of God.[c] 3 Think of him who endured such opposition against himself by sinners, so that you may not grow weary in your souls and give up. 4 You have not yet resisted to the point of bloodshed[d] in your struggle against sin. 5 And have you forgotten the exhortation addressed to you as sons?

“My son, do not scorn[e] the Lord’s discipline
or give up when he corrects[f] you.
6 “For the Lord disciplines the one he loves and chastises every son he accepts.”[g]

7 Endure your suffering[h] as discipline;[i] God is treating you as sons. For what son is there that a father does not discipline? 8 But if you do not experience discipline,[j] something all sons[k] have shared in, then you are illegitimate and are not sons. 9 Besides, we have experienced discipline from[l] our earthly fathers[m] and we respected them; shall we not submit ourselves all the more to the Father of spirits and receive life?[n] 10 For they disciplined us for a little while as seemed good to them, but he does so for our benefit, that we may share his holiness. 11 Now all discipline seems painful at the time, not joyful.[o] But later it produces the fruit of peace and righteousness[p] for those trained by it. 12 Therefore, strengthen[q] your listless hands and your weak knees,[r] 13 and make straight paths for your feet,[s] so that what is lame may not be put out of joint but be healed.

Do Not Reject God’s Warning

14 Pursue peace with everyone, and holiness,[t] for without it no one will see the Lord. 15 See to it that no one comes short of the grace of God, that no one be like a bitter root springing up[u] and causing trouble, and through it many become defiled. 16 And see to it that no one becomes[v] an immoral or godless person like Esau, who sold his own birthright for a single meal.[w] 17 For you know that[x] later when he wanted to inherit the blessing, he was rejected, for he found no opportunity for repentance, although he sought the blessing[y] with tears. 18 For you have not come to something that can be touched,[z] to a burning fire and darkness and gloom and a whirlwind 19 and the blast of a trumpet and a voice uttering words[aa] such that those who heard begged to hear no more.[ab] 20 For they could not bear what was commanded: “If even an animal touches the mountain, it must be stoned.”[ac] 21 In fact, the scene[ad] was so terrifying that Moses said, “I shudder with fear.”[ae] 22 But you have come to Mount Zion, the city[af] of the living God, the heavenly Jerusalem, and to myriads of angels, to the assembly 23 and congregation of the firstborn, who are enrolled in heaven, and to God, the judge of all, and to the spirits of the righteous, who have been made perfect, 24 and to Jesus, the mediator[ag] of a new covenant, and to the sprinkled blood that speaks of something better than Abel’s does.[ah]

25 Take care not to refuse the one who is speaking! For if they did not escape when they refused the one who warned them on earth, how much less shall we, if we reject the one who warns from heaven? 26 Then his voice shook the earth, but now he has promised, “I will once more shake not only the earth but heaven too.”[ai] 27 Now this phrase “once more” indicates the removal of what is shaken, that is, of created things, so that what is unshaken may remain. 28 So since we are receiving an unshakable kingdom, let us give thanks, and through this let us offer worship pleasing to God in devotion and awe. 29 For our God is indeed a devouring fire.[aj]

Footnotes

  1. Hebrews 12:1 tn Grk “having such a great cloud of witnesses surrounding us.”
  2. Hebrews 12:2 tn Or “Because of”; or “Instead of.” The Greek prepostion can be understood either way. For discussion and sources see Wallace, ExSyn 367-68; cf. also BDAG 88 s.v. 1, “instead of, in place of” and s.v. 3 “(in exchange) for.”
  3. Hebrews 12:2 sn An allusion to Ps 110:1.
  4. Hebrews 12:4 tn Grk “until blood.”
  5. Hebrews 12:5 tn Or “disregard,” “think little of.”
  6. Hebrews 12:5 tn Or “reproves,” “rebukes.” The Greek verb ἐλέγχω (elenchō) implies exposing someone’s sin in order to bring correction.
  7. Hebrews 12:6 sn A quotation from Prov 3:11-12.
  8. Hebrews 12:7 tn Grk “endure,” with the object (“your suffering”) understood from the context.
  9. Hebrews 12:7 tn Or “in order to become disciplined.”
  10. Hebrews 12:8 tn Grk “you are without discipline.”
  11. Hebrews 12:8 tn Grk “all”; “sons” is implied by the context.
  12. Hebrews 12:9 tn Grk “we had our earthly fathers as discipliners.”
  13. Hebrews 12:9 tn Grk “the fathers of our flesh.” In Hebrews, “flesh” is a characteristic way of speaking about outward, physical, earthly life (cf. Heb 5:7; 9:10, 13), as opposed to the inward or spiritual dimensions of life.
  14. Hebrews 12:9 tn Grk “and live.” sn Submit ourselves…to the Father of spirits and receive life. This idea is drawn from Proverbs, where the Lord’s discipline brings life, while resistance to it leads to death (cf. Prov 4:13; 6:23; 10:17; 16:17).
  15. Hebrews 12:11 tn Grk “all discipline at the time does not seem to be of joy, but of sorrow.”
  16. Hebrews 12:11 tn Grk “the peaceful fruit of righteousness.”
  17. Hebrews 12:12 tn Or “straighten.”
  18. Hebrews 12:12 sn A quotation from Isa 35:3. Strengthen your listless hands and your weak knees refers to the readers’ need for renewed resolve and fresh strength in their struggles (cf. Heb 10:36-39; 12:1-3).
  19. Hebrews 12:13 sn A quotation from Prov 4:26. The phrase make straight paths for your feet is figurative for “stay on God’s paths.”
  20. Hebrews 12:14 sn The references to peace and holiness show the close connection between this paragraph and the previous one. The pathway toward “holiness” and the need for it is cited in Heb 12:10 and 14. More importantly Prov 4:26-27 sets up the transition from one paragraph to the next: It urges people to stay on godly paths (Prov 4:26, quoted here in v. 13) and promises that God will lead them in peace if they do so (Prov 4:27 [LXX], quoted in v. 14).
  21. Hebrews 12:15 tn Grk “that there not be any root of bitterness,” but referring figuratively to a person who causes trouble (as in Deut 29:17 [LXX] from which this is quoted).sn An allusion to Deut 29:18.
  22. Hebrews 12:16 tn Grk “that there not be any,” continuing from v. 15.
  23. Hebrews 12:16 sn An allusion to Gen 27:34-41.
  24. Hebrews 12:17 tn Or a command: “for understand that.”
  25. Hebrews 12:17 tn Grk “it,” referring either to the repentance or the blessing. But the account in Gen 27:34-41 (which the author appeals to here) makes it clear that the blessing is what Esau sought. Thus in the translation the referent (the blessing) is specified for clarity.
  26. Hebrews 12:18 tn This describes the nation of Israel approaching God on Mt. Sinai (Exod 19). There is a clear contrast with the reference to Mount Zion in v. 22, so this could be translated “a mountain that can be touched.” But the word “mountain” does not occur here and the more vague description seems to be deliberate.
  27. Hebrews 12:19 tn Grk “a voice of words.”
  28. Hebrews 12:19 tn Grk “a voice…from which those who heard begged that a word not be added to them.”
  29. Hebrews 12:20 sn A quotation from Exod 19:12-13.
  30. Hebrews 12:21 tn Grk “that which appeared.”
  31. Hebrews 12:21 tn Grk “I am terrified and trembling.”sn A quotation from Deut 9:19.
  32. Hebrews 12:22 tn Grk “and the city”; the conjunction is omitted in translation since it seems to be functioning epexegetically—that is, explaining further what is meant by “Mount Zion.”
  33. Hebrews 12:24 tn The Greek word μεσίτης (mesitēs, “mediator”) in this context does not imply that Jesus was a mediator in the contemporary sense of the word, i.e., he worked for compromise between opposing parties. Here the term describes his function as the one who was used by God to enact a new covenant which established a new relationship between God and his people, but entirely on God’s terms.
  34. Hebrews 12:24 sn Abel’s shed blood cried out to the Lord for justice and judgment, but Jesus’ blood speaks of redemption and forgiveness, something better than Abel’s does (Gen 4:10; Heb 9:11-14; 11:4).
  35. Hebrews 12:26 sn A quotation from Hag 2:6.
  36. Hebrews 12:29 sn A quotation from Deut 4:24; 9:3.
Amos 6

The Party is over for the Rich

6 Woe[a] to those who live in ease in Zion,[b]
to those who feel secure on Mount Samaria.
They think of themselves as[c] the elite class of the best nation.
The family[d] of Israel looks to them for leadership.[e]
2 They say to the people:[f]
“Journey over to Calneh and look at it;
then go from there to Hamath-Rabbah;[g]
then go down to Gath of the Philistines.
Are they superior to our two[h] kingdoms?
Is their territory larger than yours?”[i]
3 You refuse to believe a day of disaster will come,[j]
but you establish a reign of violence.[k]
4 They lie around on beds decorated with ivory,[l]
and sprawl out on their couches.
They eat lambs from the flock,
and calves from the middle of the pen.
5 They sing[m] to the tune of[n] stringed instruments;[o]
like David they invent[p] musical instruments.
6 They drink wine from sacrificial bowls,[q]
and pour the very best oils on themselves.[r]
Yet they are not concerned over[s] the ruin[t] of Joseph.
7 Therefore they will now be the first to go into exile,[u]
and the religious banquets[v] where they sprawl on couches[w] will end.
8 The Sovereign Lord confirms this oath by his very own life.[x]

The Lord God of Heaven’s Armies is speaking:
“I despise Jacob’s arrogance;
I hate their[y] fortresses.
I will hand over to their enemies[z] the city of Samaria[aa] and everything in it.”

9 If ten men are left in one house, they too will die. 10 When their close relatives, the ones who will burn the corpses,[ab] pick up their bodies to remove the bones from the house, they will say to anyone who is in the inner rooms of the house, “Is anyone else with you?” He will respond, “No one.” Then he will say, “Hush! Don’t invoke the Lord’s name!”[ac]

11 Indeed, look! The Lord is giving the command.[ad]

He will smash the large house to bits
and the small house into little pieces.
12 Can horses run on rocky cliffs?
Can one plow the sea with oxen?[ae]
Yet you have turned justice into a poisonous plant,
and the fruit of righteous actions into a bitter plant.[af]
13 You are happy because you conquered Lo Debar.[ag]
You say, “Did we not conquer Karnaim[ah] by our own power?”
14 “Look! I am about to bring[ai] a nation against you, family[aj] of Israel,”
the Lord, the God who commands armies, is speaking.
“They will oppress[ak] you all the way from Lebo Hamath[al] to the stream of the rift valley.”[am]

Footnotes

  1. Amos 6:1 tn On the Hebrew term הוֹי (hoy; “ah, woe”) as a term of mourning, see the notes in 5:16, 18.
  2. Amos 6:1 sn Zion is a reference to Jerusalem.
  3. Amos 6:1 tn The words “They think of themselves as” are supplied in the translation for clarification. In the Hebrew text the term נְקֻבֵי (nequvey; “distinguished ones, elite”) is in apposition to the substantival participles in the first line.
  4. Amos 6:1 tn Heb “house.”
  5. Amos 6:1 tn Heb “comes to them.”
  6. Amos 6:2 tn The words “They say to the people” are interpretive and supplied in the translation for clarification. The translation understands v. 2 as the boastful words, which the leaders (described in v. 1) spoke to those who came to them (v. 1b). Some interpret v. 2 differently, understanding the words as directed to the leaders by the prophet. Verse 2b would then be translated: “Are you (i.e., Israel and Judah) better than these kingdoms (i.e., Calneh, etc.)? Is your border larger than their border?” (This reading requires an emendation of the Hebrew text toward the end of the verse.) In this case the verse is a reminder to Judah/Israel that they are not superior to other nations, which have already fallen victim to military conquest. Consequently Judah/Israel should not expect to escape the same fate. Following this line of interpretation, some take v. 2 as a later addition since the Assyrians under Tiglath-Pileser III conquered Calneh, Hamath, and Gath after the time of Amos’ ministry. However, this conclusion is not necessary since the kingdoms mentioned here had suffered military setbacks prior to Amos’ time as well. See S. M. Paul, Amos (Hermeneia), 201-4.
  7. Amos 6:2 tn Or “Great Hamath” (cf. NIV); or “Hamath the great” (cf. KJV, NAB, NASB, NRSV); the word “rabbah” means “great” in Hebrew.
  8. Amos 6:2 tn Heb “to these,” referring to Judah and Israel (see v. 1a).
  9. Amos 6:2 tn Both rhetorical questions in this verse expect the answer “no.” If these words do come from the leaders, then this verse underscores their self-delusion of power (compare 6:13). The prophet had no such mistaken sense of national grandeur (7:2, 5).
  10. Amos 6:3 tn Heb “those who push away a day of disaster.”
  11. Amos 6:3 tn Heb “you bring near a seat of violence.” The precise meaning of the Hebrew term שֶׁבֶת (shevet, “seat, sitting”) is unclear in this context. The translation assumes that it refers to a throne from which violence (in the person of the oppressive leaders) reigns. Another option is that the expression refers not to the leaders’ oppressive rule, but to the coming judgment when violence will overtake the nation in the person of enemy invaders.
  12. Amos 6:4 tn Heb “beds of ivory.”
  13. Amos 6:5 tn The meaning of the Hebrew verb פָּרַט (parat), which occurs only here in the OT, is unclear. Some translate “strum,” “pluck,” or “improvise.”
  14. Amos 6:5 tn Heb “upon the mouth of,” that is, “according to.”
  15. Amos 6:5 sn The stringed instruments mentioned here are probably harps (cf. NIV, NRSV) or lutes (cf. NEB).
  16. Amos 6:5 tn The meaning of the Hebrew phrase חָשְׁבוּ לָהֶם (khashevu lahem) is uncertain. Various options include: (1) “they think their musical instruments are like David’s”; (2) “they consider themselves musicians like David”; (3) “they esteem musical instruments highly like David”; (4) “they improvise [new songs] for themselves [on] instruments like David”; and (5) “they invent musical instruments like David.” However, the most commonly accepted interpretation is that given in the translation (see S. M. Paul, Amos [Hermeneia], 206-7).
  17. Amos 6:6 sn Perhaps some religious rite is in view, or the size of the bowls is emphasized (i.e., bowls as large as sacrificial bowls).
  18. Amos 6:6 tn Heb “with the best of oils they anoint [themselves].”
  19. Amos 6:6 tn Or “not sickened by.”
  20. Amos 6:6 sn The ruin of Joseph may refer to the societal disintegration in Israel, or to the effects of the impending judgment.
  21. Amos 6:7 tn Heb “they will go into exile at the head of the exiles.”
  22. Amos 6:7 sn Religious banquets. This refers to the מַרְזֵחַ (marzeakh), a type of pagan religious banquet popular among the upper class of Israel at this time and apparently associated with mourning. See P. King, Amos, Hosea, Micah, 137-61; J. L. McLaughlin, The “Marzeah” in the Prophetic Literature (VTSup). Scholars debate whether at this banquet the dead were simply remembered or actually venerated in a formal, cultic sense.
  23. Amos 6:7 tn Heb “of the sprawled out.” See v. 4.
  24. Amos 6:8 tn Heb “swears by his life”; or “swears by himself.”
  25. Amos 6:8 tn Heb “his,” referring to Jacob, which stands here for the nation of Israel.
  26. Amos 6:8 tn The words “to their enemies” are supplied in the translation for clarification.
  27. Amos 6:8 tn Heb “the city”; this probably refers to the city of Samaria (cf. 6:1), which in turn, by metonymy, represents the entire northern kingdom.
  28. Amos 6:10 tn The translation assumes that “their relatives” and “the ones who will burn the corpses” are in apposition. Another option is to take them as distinct individuals, in which case one could translate, “When their close relatives and the ones who will burn the corpses pick up…” The meaning of the form translated “the ones who burn the corpses” is uncertain. Another option is to translate, “the ones who prepare the corpses for burial” (cf. NASB “undertaker”; cf. also CEV). See S. M. Paul, Amos (Hermeneia), 215-16.
  29. Amos 6:10 tn This verse is notoriously difficult to interpret. The Hebrew text literally reads, “And he will lift him up, his uncle, and the one burning him, to bring out bones from the house. And he will say to the one who is in the inner parts of the house, ‘Is there [anyone] still with you?’ And he will say, ‘No one.’ And he will say, ‘Hush, for not to invoke the name of the Lord.’” The translation assumes that the singular pronominal and verbal forms throughout the verse are collective or distributive. This last sentence has been interpreted in several ways: a command not to call on the name of the Lord out of fear that he might return again in judgment; the realization that it is not appropriate to seek a blessing in the Lord’s name upon the dead in the house since the judgment was deserved; an angry refusal to call on the Lord out of a sense that he has betrayed his people in allowing them to suffer.
  30. Amos 6:11 tn Or “is issuing the decree.”
  31. Amos 6:12 tc Heb “Does one plow with oxen?” This obviously does not fit the parallelism, for the preceding rhetorical question requires the answer, “Of course not!” An error of fusion has occurred in the Hebrew, with the word יָם (yam, “sea”) being accidentally added as a plural ending to the collective noun בָּקָר (baqar, “oxen”). A proper division of the consonants produces the above translation, which fits the parallelism and also anticipates the answer, “Of course not!”
  32. Amos 6:12 sn The botanical imagery, when juxtaposed with the preceding rhetorical questions, vividly depicts and emphasizes how the Israelites have perverted justice and violated the created order by their morally irrational behavior.
  33. Amos 6:13 tn Heb “those who rejoice over Lo Debar.”sn Lo Debar was located across the Jordan River in Gilead, which the Israelite army had conquered. However, there is stinging irony here, for in Hebrew the name Lo-Debar means “nothing.” In reality Israel was happy over nothing of lasting consequence.
  34. Amos 6:13 sn Karnaim was also located across the Jordan River. The name in Hebrew means “double horned.” Since an animal’s horn was a symbol of strength (see Deut 33:17), the Israelites boasted in this victory over a town whose very name symbolized military power.
  35. Amos 6:14 tn Or “raise up” (KJV, NASB); cf. NIV “stir up.”
  36. Amos 6:14 tn Heb “house.”
  37. Amos 6:14 sn Once again there is irony in the divine judgment. The oppressive nation itself will suffer oppression. The verb “oppress” (לָחַץ, lakhats) in this verse is not the same as that used in 4:1 (עָשַׁק, ʿashaq).
  38. Amos 6:14 tn Or “the entrance to Hamath.” The Hebrew term לְבוֹא (levoʾ) can either be translated or considered a part of the place name. This may be a site some 44 miles north of Damascus (see T.R. Hobbs, 2 Kings [WBC], 182).
  39. Amos 6:14 sn Lebo Hamath refers to the northern border of Israel, the stream of the rift valley to its southern border. See Num 34:8, 12; 1 Kgs 8:65; 2 Kgs 14:25. The southern border is named in various ways, as the Dead Sea, the stream of the rift valley (a stream which flows into the Dead Sea, possibly Zered at the south end), and the Brook of Egypt (the southwestern boundary). Through this invader the Lord would reverse the victories and territorial expansion Israel experienced during the reign of Jeroboam II.
Luke 1:39-80

Mary and Elizabeth

39 In those days[a] Mary got up and went hurriedly into the hill country, to a town of Judah,[b] 40 and entered Zechariah’s house and greeted Elizabeth. 41 When[c] Elizabeth heard Mary’s greeting, the baby leaped[d] in her[e] womb, and Elizabeth was filled with the Holy Spirit.[f] 42 She[g] exclaimed with a loud voice,[h] “Blessed are you among women,[i] and blessed is the child[j] in your womb! 43 And who am I[k] that the mother of my Lord should come and visit me? 44 For the instant[l] the sound of your greeting reached my ears,[m] the baby in my womb leaped for joy.[n] 45 And blessed[o] is she who believed that[p] what was spoken to her by[q] the Lord would be fulfilled.”[r]

Mary’s Hymn of Praise

46 And Mary[s] said,[t]

“My soul exalts[u] the Lord,[v]
47 and my spirit has begun to rejoice[w] in God my Savior,
48 because he has looked upon the humble state of his servant.[x]
For[y] from now on[z] all generations will call me blessed,[aa]
49 because he who is mighty[ab] has done great things for me, and holy is his name;
50 from[ac] generation to generation he is merciful[ad] to those who fear[ae] him.
51 He has demonstrated power[af] with his arm; he has scattered those whose pride wells up from the sheer arrogance[ag] of their hearts.
52 He has brought down the mighty[ah] from their thrones, and has lifted up those of lowly position;[ai]
53 he has filled the hungry with good things,[aj] and has sent the rich away empty.[ak]
54 He has helped his servant Israel, remembering[al] his mercy,[am]
55 as he promised[an] to our ancestors,[ao] to Abraham and to his descendants[ap] forever.”

56 So[aq] Mary stayed with Elizabeth[ar] about three months[as] and then returned to her home.

The Birth of John

57 Now the time came[at] for Elizabeth to have her baby,[au] and she gave birth to a son. 58 Her[av] neighbors and relatives heard that the Lord had shown[aw] great mercy to her, and they rejoiced[ax] with her.

59 On[ay] the eighth day[az] they came to circumcise the child, and they wanted to name[ba] him Zechariah after his father. 60 But[bb] his mother replied,[bc] “No! He must be named[bd] John.”[be] 61 They[bf] said to her, “But[bg] none of your relatives bears this name.”[bh] 62 So[bi] they made signs to the baby’s[bj] father,[bk] inquiring what he wanted to name his son.[bl] 63 He[bm] asked for a writing tablet[bn] and wrote,[bo] “His name is John.” And they were all amazed.[bp] 64 Immediately[bq] Zechariah’s[br] mouth was opened and his tongue[bs] released,[bt] and he spoke, blessing God. 65 All[bu] their neighbors were filled with fear, and throughout the entire hill country of Judea all these things were talked about. 66 All[bv] who heard these things[bw] kept them in their hearts,[bx] saying, “What then will this child be?”[by] For the Lord’s hand[bz] was indeed with him.

Zechariah’s Praise and Prediction

67 Then[ca] his father Zechariah was filled with the Holy Spirit and prophesied,[cb]

68 “Blessed[cc] be the Lord God of Israel,
because he has come to help[cd] and has redeemed[ce] his people.
69 For[cf] he has raised up[cg] a horn of salvation[ch] for us in the house of his servant David,[ci]
70 as he spoke through the mouth of his holy prophets from long ago,[cj]
71 that we should be saved[ck] from our enemies,[cl]
and from the hand of all who hate us.
72 He has done this[cm] to show mercy[cn] to our ancestors,[co]
and to remember his holy covenant[cp]—
73 the oath[cq] that he swore to our ancestor[cr] Abraham.
This oath grants[cs]
74 that we, being rescued from the hand of our[ct] enemies,
may serve him without fear,[cu]
75 in holiness and righteousness[cv] before him for as long as we live.[cw]
76 And you, child,[cx] will be called the prophet[cy] of the Most High.[cz]
For you will go before[da] the Lord to prepare his ways,[db]
77 to give his people knowledge of salvation[dc] through the forgiveness[dd] of their sins.
78 Because of[de] our God’s tender mercy[df]
the dawn[dg] will break[dh] upon us from on high
79 to give light to those who sit in darkness and in the shadow of death,[di]
to guide our feet into the way[dj] of peace.”

80 And the child kept growing[dk] and becoming strong[dl] in spirit, and he was in the wilderness[dm] until the day he was revealed[dn] to Israel.

Footnotes

  1. Luke 1:39 sn The expression In those days is another general time reference, though the sense of the context is that the visit came shortly after Mary miraculously conceived and shortly after the announcement about Jesus.
  2. Luke 1:39 sn The author does not say exactly where Elizabeth stayed. The location is given generally as a town of Judah. Judah is about a three day trip south of Nazareth.
  3. Luke 1:41 tn Grk “And it happened that.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here either.
  4. Luke 1:41 sn When the baby leaped John gave his first testimony about Jesus, a fulfillment of 1:15.
  5. Luke 1:41 tn The antecedent of “her” is Elizabeth.
  6. Luke 1:41 sn The passage makes clear that Elizabeth spoke her commentary with prophetic enablement, filled with the Holy Spirit.
  7. Luke 1:42 tn Grk “and she.” Because of the length and complexity of the Greek sentence, a new sentence was begun here in the translation. Here καί (kai) has not been translated because of differences between Greek and English style.
  8. Luke 1:42 tn Grk “and she exclaimed with a great cry and said.” The verb εἶπεν (eipen, “said”) has not been included in the translation since it is redundant in contemporary English.
  9. Luke 1:42 sn The commendation Blessed are you among women means that Mary has a unique privilege to be the mother of the promised one of God.
  10. Luke 1:42 tn Grk “fruit,” which is figurative here for the child she would give birth to.
  11. Luke 1:43 tn Grk “From where this to me?” The translation suggests the note of humility and surprise that Elizabeth feels in being a part of these events. The ἵνα (hina) clause which follows explains what “this” is. A literal translation would read “From where this to me, that is, that the mother of my Lord comes to visit me?”
  12. Luke 1:44 tn Grk “for behold.”
  13. Luke 1:44 tn Grk “when the sound of your greeting [reached] my ears.”
  14. Luke 1:44 sn On the statement the baby in my womb leaped for joy see both 1:14 and 1:47. This notes a fulfillment of God’s promised word.
  15. Luke 1:45 sn Again the note of being blessed makes the key point of the passage about believing God.
  16. Luke 1:45 tn This ὅτι (hoti) clause, technically indirect discourse after πιστεύω (pisteuō), explains the content of the faith, a belief in God’s promise coming to pass.
  17. Luke 1:45 tn That is, “what was said to her (by the angel) at the Lord’s command” (BDAG 756 s.v. παρά A.2).
  18. Luke 1:45 tn Grk “that there would be a fulfillment of what was said to her from the Lord.”sn This term speaks of completion of something planned (2 Chr 29:35).
  19. Luke 1:46 tc A few witnesses, especially Latin mss, (a b l* Irarm Orlat mss Nic) read “Elizabeth” here, since she was just speaking, but the ms evidence overwhelmingly supports “Mary” as the speaker.
  20. Luke 1:46 sn The following passage has been typeset as poetry because many scholars regard this passage as poetic or hymnic. These terms are used broadly to refer to the genre of writing, not to the content. There are two broad criteria for determining if a passage is poetic or hymnic: “(a) stylistic: a certain rhythmical lilt when the passages are read aloud, the presence of parallelismus membrorum (i.e., an arrangement into couplets), the semblance of some metre, and the presence of rhetorical devices such as alliteration, chiasmus, and antithesis; and (b) linguistic: an unusual vocabulary, particularly the presence of theological terms, which is different from the surrounding context” (P. T. O’Brien, Philippians [NIGTC], 188-89). Classifying a passage as hymnic or poetic is important because understanding this genre can provide keys to interpretation. However, not all scholars agree that the above criteria are present in this passage, so the decision to typeset it as poetry should be viewed as a tentative decision about its genre.
  21. Luke 1:46 tn Or “lifts up the Lord in praise.”
  22. Luke 1:46 sn This psalm (vv. 46-55) is one of the few praise psalms in the NT. Mary praises God and then tells why both in terms of his care for her (vv. 46-49) and for others, including Israel (vv. 50-55). Its traditional name, the “Magnificat,” comes from the Latin for the phrase My soul magnifies the Lord at the hymn’s start.
  23. Luke 1:47 tn Or “rejoices.” The translation renders this aorist, which stands in contrast to the previous line’s present tense, as ingressive, which highlights Mary’s joyous reaction to the announcement. A comprehensive aorist is also possible here.
  24. Luke 1:48 tn See the note on the word “servant” in v. 38.
  25. Luke 1:48 tn Grk “for behold.”
  26. Luke 1:48 sn From now on is a favorite phrase of Luke’s, showing how God’s acts change things from this point on (5:10; 12:52; 22:18, 69; Acts 18:6).
  27. Luke 1:48 sn Mary is seen here as an example of an object of God’s grace (blessed) for all generations.
  28. Luke 1:49 tn Traditionally, “the Mighty One.”
  29. Luke 1:50 tn Grk “and from.” Here καί (kai) has been translated by a semicolon to improve the English style.
  30. Luke 1:50 sn God’s mercy refers to his “loyal love” or “steadfast love,” expressed in faithful actions, as the rest of the psalm illustrates.
  31. Luke 1:50 tn That is, “who revere.” This refers to those who show God a reverential respect for his sovereignty.
  32. Luke 1:51 tn Or “shown strength,” “performed powerful deeds.” The verbs here switch to aorist tense through 1:55. This is how God will act in general for his people as they look to his ultimate deliverance.
  33. Luke 1:51 tn Grk “in the imaginations of their hearts.” The psalm rebukes the arrogance of the proud, who think that power is their sovereign right. Here διανοίᾳ (dianoia) can be understood as a dative of sphere or reference/respect.
  34. Luke 1:52 tn Or “rulers.”
  35. Luke 1:52 tn Or “those of humble position”sn The contrast between the mighty and those of lowly position is fundamental for Luke. God cares for those that the powerful ignore (Luke 4:18-19).
  36. Luke 1:53 sn Good things refers not merely to material blessings, but blessings that come from knowing God.
  37. Luke 1:53 sn Another fundamental contrast of Luke’s is between the hungry and the rich (Luke 6:20-26).
  38. Luke 1:54 tn Or “because he remembered mercy,” understanding the infinitive as causal.
  39. Luke 1:54 tn Or “his [God’s] loyal love.”
  40. Luke 1:55 tn Grk “as he spoke.” Since this is a reference to the covenant to Abraham, ἐλάλησεν (elalēsen) can be translated in context “as he promised.” God keeps his word.
  41. Luke 1:55 tn Grk “fathers.”
  42. Luke 1:55 tn Grk “his seed” (an idiom for offspring or descendants).
  43. Luke 1:56 tn Grk “And.” Here (kai) has been translated as “so” to indicate the conclusion of the topic.
  44. Luke 1:56 tn Grk “her”; the referent (Elizabeth) has been specified in the translation for clarity.
  45. Luke 1:56 sn As is typical with Luke the timing is approximate (about three months), not specific.
  46. Luke 1:57 tn Grk “the time was fulfilled.”
  47. Luke 1:57 tn The words “her baby” are not in the Greek text, but have been supplied for clarity.
  48. Luke 1:58 tn Grk “And her.” Here καί (kai) has not been translated because of differences between Greek and English style.
  49. Luke 1:58 tn Grk “had magnified his mercy with her.”
  50. Luke 1:58 tn The verb συνέχαιρον (sunechairon) is an imperfect and could be translated as an ingressive force, “they began to rejoice.”
  51. Luke 1:59 tn Grk “And it happened that.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here καί (kai) has not been translated because of differences between Greek and English style.
  52. Luke 1:59 sn They were following OT law (Lev 12:3) which prescribed that a male child was to be circumcised on the eighth day.
  53. Luke 1:59 tn This could be understood as a conative imperfect, expressing an unrealized desire (“they were trying to name him”). It has been given more of a voluntative nuance in the translation.
  54. Luke 1:60 tn Grk “And,” but with clearly contrastive emphasis in context.
  55. Luke 1:60 tn Grk “his mother answering, said.” The combination of participle and finite verb is redundant in English and has been simplified to “replied” in the translation.
  56. Luke 1:60 tn This future passive indicative verb has imperatival force and thus has been translated “he must be named.”
  57. Luke 1:60 sn “No! He must be named John.” By insisting on the name specified by the angel, Elizabeth (v. 60) and Zechariah (v. 63) have learned to obey God (see Luke 1:13).
  58. Luke 1:61 tn Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.
  59. Luke 1:61 tn The word “but” is not in the Greek text but has been supplied in the translation for clarity.
  60. Luke 1:61 tn Grk “There is no one from your relatives who is called by this name.”
  61. Luke 1:62 tn Here καί (kai) has been translated as “so” to indicate the consequential nature of the action described.
  62. Luke 1:62 tn Grk “his”; the referent (the baby) has been specified in the translation for clarity.
  63. Luke 1:62 sn The crowd was sure there had been a mistake, so they appealed to the child’s father. But custom was not to be followed here, since God had spoken. The fact they needed to signal him (made signs) shows that he was deaf as well as unable to speak.
  64. Luke 1:62 tn Grk “what he might wish to call him.”
  65. Luke 1:63 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.
  66. Luke 1:63 sn The writing tablet requested by Zechariah would have been a wax tablet.
  67. Luke 1:63 tn Grk “and wrote, saying.” The participle λέγων (legōn) is redundant in English and has not been translated.
  68. Luke 1:63 sn The response, they were all amazed, expresses a mixture of surprise and reflection in this setting where they were so certain of what the child’s name would be.
  69. Luke 1:64 tn Grk “And immediately.” Here καί (kai) has not been translated because of differences between Greek and English style.
  70. Luke 1:64 tn Grk “his”; the referent (Zechariah) has been specified in the translation for clarity.
  71. Luke 1:64 sn The mention of both mouth and tongue here is a figure called zeugma and emphasizes that the end of the temporary judgment came instantly and fully upon Zechariah’s expression of faith in naming the child. He had learned to trust and obey God during his short period of silence. He had learned from his trial.
  72. Luke 1:64 tn “Released” is implied; in the Greek text both στόμα (stoma) and γλῶσσα (glōssa) are subjects of ἀνεῴχθη (aneōchthē), but this would be somewhat redundant in English.
  73. Luke 1:65 tn Grk “And all.” Here καί (kai) has not been translated because of differences between Greek and English style.sn Fear is the emotion that comes when one recognizes something unusual, even supernatural, has taken place.
  74. Luke 1:66 tn Here καί (kai) has not been translated because of differences between Greek and English style. A new sentence was begun at this point in the translation because of the length and complexity of the Greek sentence.
  75. Luke 1:66 tn Grk “heard”; the referent (these things, from the previous verse) has been specified in the translation for clarity.
  76. Luke 1:66 tn Grk “heart.” The term “heart” (καρδία, kardia) could also be translated as “mind,” or “thoughts,” and the entire phrase be rendered as “kept them in mind,” “thought about,” or the like. But the immediate context is clearly emotive, suggesting that much more is at work than merely the mental processes of thinking or reasoning about “these things.” There is a sense of joy and excitement (see the following question, “What then will this child be?”) and even fear. Further, the use of καρδία in 1:66 suggests connections with the same term in 2:19 where deep emotion is being expressed as well. Therefore, recognizing both the dramatic nature of the immediate context and the literary connections to 2:19, the translation renders the term in 1:66 as “hearts” to capture both the cognitive and emotive aspects of the people’s response.
  77. Luke 1:66 tn Or “what manner of child will this one be?”
  78. Luke 1:66 sn The reference to the Lord’s hand indicates that the presence, direction, and favor of God was with him (Acts 7:9b).
  79. Luke 1:67 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  80. Luke 1:67 tn Grk “and he prophesied, saying.” The participle λέγων (legōn) is redundant and has not been translated.sn Prophesied. The reference to prophecy reflects that Zechariah is enabled by the Spirit to speak God’s will. He does so in this case through a praise psalm, which calls for praise and then gives the reason why God should be praised.
  81. Luke 1:68 sn The traditional name of this psalm, the “Benedictus,” comes from the Latin wording of the start of the hymn (“Blessed be…”).
  82. Luke 1:68 sn The verb come to help can refer to a visit, but can also connote concern or assistance (L&N 85.11).
  83. Luke 1:68 tn Or “has delivered”; Grk “has accomplished redemption.” sn Has redeemed is a reference to redemption, but it anticipates the total release into salvation that the full work of Messiah will bring for Israel. This involves both spiritual and material benefits eventually.
  84. Luke 1:69 tn Grk “and,” but specifying the reason for the praise in the psalm.
  85. Luke 1:69 sn The phrase raised up means for God to bring someone significant onto the scene of history.
  86. Luke 1:69 sn The horn of salvation is a figure that refers to the power of Messiah and his ability to protect, as the horn refers to what an animal uses to attack and defend (Pss 75:4-5, 10; 148:14; 2 Sam 22:3). Thus the meaning of the figure is “a powerful savior.”
  87. Luke 1:69 sn In the house of his servant David is a reference to Messiah’s Davidic descent. Zechariah is more interested in Jesus than his own son John at this point.
  88. Luke 1:70 tn Grk “from the ages,” “from eternity.”
  89. Luke 1:71 tn Grk “from long ago, salvation.”
  90. Luke 1:71 sn The theme of being saved from our enemies is like the release Jesus preached in Luke 4:18-19. Luke’s narrative shows that one of the enemies in view is Satan and his cohorts, with the grip they have on humanity.
  91. Luke 1:72 tn The words “He has done this” (referring to the raising up of the horn of salvation from David’s house) are not in the Greek text, but are supplied to allow a new sentence to be started in the translation. The Greek sentence is lengthy and complex at this point, while contemporary English uses much shorter sentences.
  92. Luke 1:72 sn Mercy refers to God’s loyal love (steadfast love) by which he completes his promises. See Luke 1:50.
  93. Luke 1:72 tn Or “our forefathers”; Grk “our fathers.” This begins with the promise to Abraham (vv. 55, 73), and thus refers to many generations of ancestors.
  94. Luke 1:72 sn The promises of God can be summarized as being found in the one promise (the oath that he swore) to Abraham (Gen 12:1-3).
  95. Luke 1:73 tn This is linked back grammatically by apposition to “covenant” in v. 72, specifying which covenant is meant.
  96. Luke 1:73 tn Or “forefather”; Grk “father.”
  97. Luke 1:73 tn Again for reasons of English style, the infinitival clause “to grant us” has been translated “This oath grants” and made the beginning of a new sentence in the translation.
  98. Luke 1:74 tc Many significant early mss (א B L W [0130] ƒ1,13 565 892) lack “our,” while most (A C D [K] Θ Ψ 0177 33 M) supply it. Although the addition is most likely not authentic, “our” has been included in the translation due to English stylistic requirements.
  99. Luke 1:74 tn This phrase in Greek is actually thrown forward to the front of the verse to give it emphasis.
  100. Luke 1:75 sn The phrases that we…might serve him…in holiness and righteousness from Luke 1:74-75 well summarize a basic goal for a believer in the eyes of Luke. Salvation frees us up to serve God without fear through a life full of ethical integrity.
  101. Luke 1:75 tn Grk “all our days.”
  102. Luke 1:76 sn Now Zechariah describes his son John (you, child) through v. 77.
  103. Luke 1:76 tn Or “a prophet,” but since Greek nouns can be definite without the article, and since in context this is a reference to the eschatological forerunner of the Messiah (cf. John 1:17), the concept is better conveyed to the English reader by the use of the definite article “the.”
  104. Luke 1:76 sn In other words, John is a prophet of God; see 1:32 and 7:22-23, 28.
  105. Luke 1:76 tc Most mss, especially the later ones (A C D L Θ Ψ 0130 ƒ1,13 33 M sy), have πρὸ προσώπου κυρίου (pro prosōpou kuriou, “before the face of the Lord”), but the translation follows the reading ἐνώπιον κυρίου (enōpion kuriou, “before the Lord”), which has earlier and better ms support (P4 א B W 0177) and is thus more likely to be authentic.
  106. Luke 1:76 tn This term is often translated in the singular, looking specifically to the forerunner role, but the plural suggests the many elements in that salvation.sn On the phrase prepare his ways see Isa 40:3-5 and Luke 3:1-6.
  107. Luke 1:77 sn John’s role, to give his people knowledge of salvation, is similar to that of Jesus (Luke 3:1-14; 5:31-32).
  108. Luke 1:77 sn Forgiveness is another major Lukan theme (Luke 4:18; 24:47; Acts 10:37).
  109. Luke 1:78 tn For reasons of style, a new sentence has been started in the translation at this point. God’s mercy is ultimately seen in the deliverance John points to, so v. 78a is placed with the reference to Jesus as the light of dawning day.
  110. Luke 1:78 sn God’s loyal love (steadfast love) is again the topic, reflected in the phrase tender mercy; see Luke 1:72.
  111. Luke 1:78 sn The Greek term translated dawn (ἀνατολή, anatolē) can be a reference to the morning star or to the sun. The Messiah is pictured as a saving light that shows the way. The Greek term was also used to translate the Hebrew word for “branch” or “sprout,” so some see a double entendre here with messianic overtones (see Isa 11:1-10; Jer 23:5; 33:15; Zech 3:8; 6:12).
  112. Luke 1:78 tn Grk “shall visit us.”
  113. Luke 1:79 sn On the phrases who sit in darkness…and…death see Isa 9:1-2; 42:7; 49:9-10.
  114. Luke 1:79 tn Or “the path.”
  115. Luke 1:80 tn This verb is imperfect.
  116. Luke 1:80 tn This verb is also imperfect.
  117. Luke 1:80 tn Or “desert.”
  118. Luke 1:80 tn Grk “until the day of his revealing.”
New English Translation (NET)

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