2 Raja-raja 5:25-26

5:25 When he came and stood before his master, Elisha asked him, “Where have you been, Gehazi?” He answered, “Your servant hasn’t been anywhere.” 5:26 Elisha ¹  replied, “I was there in spirit when a man turned and got down from his chariot to meet you. ²  This is not the proper time to accept silver or to accept clothes, olive groves, vineyards, sheep, cattle, and male and female servants. ³ 

2 Raja-raja 5:2

5:2 Raiding parties went out from Syria and took captive from the land of Israel a young girl, who became a servant to Naaman’s wife.

1 Samuel 12:7-15

12:7 Now take your positions, so I may confront you ⁴  before the Lord regarding all the Lord’s just actions toward you and your ancestors. ⁵  12:8 When Jacob entered Egypt, your ancestors cried out to the Lord. The Lord sent Moses and Aaron, and they led your ancestors out of Egypt and settled them in this place.

12:9 “But they forgot the Lord their God, so he gave ⁶  them into the hand of Sisera, the general in command of Hazor’s ⁷  army, ⁸  and into the hand of the Philistines and into the hand of the king of Moab, and they fought against them. 12:10 Then they cried out to the Lord and admitted, ⁹  ‘We have sinned, for we have forsaken the Lord and have served the Baals and the images of Ashtoreth. ¹⁰  Now deliver us from the hand of our enemies so that we may serve you.’ ¹¹  12:11 So the Lord sent Jerub-Baal, ¹²  Barak, ¹³  Jephthah, and Samuel, ¹⁴  and he delivered you from the hand of the enemies all around you, and you were able to live securely.

12:12 “When you saw that King Nahash of the Ammonites was advancing against you, you said to me, ‘No! A king will rule over us’ – even though the Lord your God is your king! 12:13 Now look! Here is the king you have chosen – the one that you asked for! Look, the Lord has given you a king! 12:14 If you fear the Lord, serving him and obeying him ¹⁵  and not rebelling against what he says, ¹⁶  and if both you and the king who rules over you follow the Lord your God, all will be well. ¹⁷  12:15 But if you don’t obey ¹⁸  the Lord and rebel against what the Lord says, the hand of the Lord will be against both you and your king. ¹⁹ 

1 Samuel 12:2

12:2 Now look! This king walks before you. As for me, I am old and gray, though my sons are here with you. I have walked before you from the time of my youth till the present day.

1 Samuel 16:7-10

16:7 But the Lord said to Samuel, “Don’t be impressed by ²⁰  his appearance or his height, for I have rejected him. God does not view things the way men do. ²¹  People look on the outward appearance, ²²  but the Lord looks at the heart.”

16:8 Then Jesse called Abinadab and presented him to Samuel. ²³  But Samuel ²⁴  said, “The Lord has not chosen this one, either.” 16:9 Then Jesse presented ²⁵  Shammah. But Samuel said, “The Lord has not chosen this one either.” 16:10 Jesse presented seven of his sons to Samuel. ²⁶  But Samuel said to Jesse, “The Lord has not chosen any of these.”

1 Samuel 25:7-9

25:7 Now I hear that they are shearing sheep for you. When your shepherds were with us, we neither insulted them nor harmed them the whole time they were in Carmel. 25:8 Ask your own servants; they can tell you! May my servants find favor in your sight, for we have come ²⁷  at the time of a holiday. Please provide us – your servants ²⁸  and your son David – with whatever you can spare.” ²⁹ 

25:9 So David’s servants went and spoke all these words to Nabal in David’s name. Then they paused.

1 Samuel 25:15-16

25:15 These men were very good to us. They did not insult us, nor did we sustain any loss during the entire time we were together ³⁰  in the field. 25:16 Both night and day they were a protective wall for us the entire time we were with them, while we were tending our flocks.

Mazmur 141:5

141:5 May the godly strike me in love and correct me!

May my head not refuse ³¹  choice oil! ³² 

Indeed, my prayer is a witness against their evil deeds. ³³ 

Amsal 25:12

25:12 Like an earring of gold and an ornament of fine gold, ³⁴ 

so is a wise reprover to the ear of the one who listens. ³⁵ 

Yeremia 26:18-19

26:18 “Micah from Moresheth ³⁶  prophesied during the time Hezekiah was king of Judah. ³⁷  He told all the people of Judah,

‘The Lord who rules over all ³⁸  says,

“Zion ³⁹  will become a plowed field.

Jerusalem ⁴⁰  will become a pile of rubble.

The temple mount will become a mere wooded ridge.”’ ⁴¹ 

26:19 King Hezekiah and all the people of Judah did not put him to death, did they? Did not Hezekiah show reverence for the Lord and seek the Lord’s favor? ⁴²  Did not ⁴³  the Lord forgo destroying them ⁴⁴  as he threatened he would? But we are on the verge of bringing great disaster on ourselves.” ⁴⁵ 

Amos 7:12-13

7:12 Amaziah then said to Amos, “Leave, you visionary! ⁴⁶  Run away to the land of Judah! Earn your living ⁴⁷  and prophesy there! 7:13 Don’t prophesy at Bethel ⁴⁸  any longer, for a royal temple and palace are here!” ⁴⁹ 

Markus 6:18-19

6:18 For John had repeatedly told ⁵⁰  Herod, “It is not lawful for you to have your brother’s wife.” ⁵¹  6:19 So Herodias nursed a grudge against him and wanted to kill him. But ⁵²  she could not

[5:26]  ¹ tn Heb “he”; the referent (Elisha) has been specified in the translation for clarity.

[5:26]  ² tn Heb “Did not my heart go as a man turned from his chariot to meet you?” The rhetorical question emphasizes that he was indeed present in “heart” (or “spirit”) and was very much aware of what Gehazi had done. In the MT the interrogative particle has been accidentally omitted before the negative particle.

[5:26]  ³ tn In the MT the statement is phrased as a rhetorical question, “Is this the time…?” It expects an emphatic negative response.

[12:7]  ⁴ tn Heb “and I will enter into judgment with you” (NRSV similar); NAB “and I shall arraign you.”

[12:7]  ⁵ tn Heb “all the just actions which he has done with you and with your fathers.”

[12:9]  ⁶ tn Heb “sold” (so KJV, NASB, NIV, NRSV); NAB “he allowed them to fall into the clutches of Sisera”; NLT “he let them be conquered by Sisera.”

[12:9]  ⁷ map For location see Map1 D2; Map2 D3; Map3 A2; Map4 C1.

[12:9]  ⁸ tn Heb “captain of the host of Hazor.”

[12:10]  ⁹ tn Heb “and said.”

[12:10]  ¹⁰ tn Heb “the Ashtarot” (plural). The words “images of” are supplied in both vv. 3 and 4 for clarity.

[12:10]  sn The Semitic goddess Astarte was associated with love and war in the ancient Near East. See the note on the same term in 7:3.

[12:10]  ¹¹ tn After the imperative, the prefixed verbal form with the prefixed conjunction indicates purpose/result.

[12:11]  ¹² sn Jerub-Baal (יְרֻבַּעַל) is also known as Gideon (see Judg 6:32). The Book of Judges uses both names for him.

[12:11]  ¹³ tc The MT has “Bedan” (בְּדָן) here (cf. KJV, NASB, CEV). But a deliverer by this name is not elsewhere mentioned in the OT. The translation follows the LXX and the Syriac Peshitta in reading “Barak.”

[12:11]  ¹⁴ tc In the ancient versions there is some confusion with regard to these names, both with regard to the particular names selected for mention and with regard to the order in which they are listed. For example, the LXX has “Jerub-Baal, Barak, Jephthah, and Samuel.” But the Targum has “Gideon, Samson, Jephthah, and Samuel,” while the Syriac Peshitta has “Deborah, Barak, Gideon, Jephthah, and Samson.”

[12:14]  ¹⁵ tn Heb “and you listen to his voice.”

[12:14]  ¹⁶ tn Heb “the mouth of the Lord.” So also in v. 15.

[12:14]  ¹⁷ tn The words “all will be well” are supplied in the translation for stylistic reasons.

[12:15]  ¹⁸ tn Heb “listen to the voice of.”

[12:15]  ¹⁹ tc The LXX reads “your king” rather than the MT’s “your fathers.” The latter makes little sense here. Some follow MT, but translate “as it was against your fathers.” See P. K. McCarter, 1 Samuel (AB), 212.

[16:7]  ²⁰ tn Heb “don’t look toward.”

[16:7]  ²¹ tn Heb “for not that which the man sees.” The translation follows the LXX, which reads, “for not as man sees does God see.” The MT has suffered from homoioteleuton or homoioarcton. See P. K. McCarter, I Samuel (AB), 274.

[16:7]  ²² tn Heb “to the eyes.”

[16:8]  ²³ tn Heb “and caused him to pass before.”

[16:8]  ²⁴ tn Heb “he” (also in v. 9); the referent (Samuel) has been specified in the translation for clarity.

[16:9]  ²⁵ tn Heb “caused to pass by.”

[16:10]  ²⁶ tn Heb “caused seven of his sons to pass before Samuel.” This could be taken as referring to seven sons in addition to the three mentioned before this, but 1 Sam 17:12 says Jesse had eight sons, not eleven. 1 Chr 2:13-15 lists only seven sons, including David. However, 1 Chr 27:18 mentions an additional son, named Elihu.

[25:8]  ²⁷ tc The translation follows many medieval Hebrew mss in reading בָּאנוּ (ba’nu, “we have come”) rather than the MT’s בָּנוּ (banu, “we have built”).

[25:8]  ²⁸ tn This refers to the ten servants sent by David.

[25:8]  ²⁹ tn Heb “whatever your hand will find.”

[25:15]  ³⁰ tn Heb “all the days we walked about with them when we were.”

[141:5]  ³¹ tn The form יָנִי (yaniy) appears to be derived from the verbal root נוּא (nu’). Another option is to emend the form to יְנָא (yÿna’), a Piel from נָאָה (na’ah), and translate “may choice oil not adorn my head” (see L. C. Allen, Psalms 101-150 [WBC], 271). In this case, choice oil, like delicacies in v. 4, symbolize the pleasures of sin.

[141:5]  ³² sn May my head not refuse choice oil. The psalmist compares the constructive criticism of the godly (see the previous line) to having refreshing olive oil poured over one’s head.

[141:5]  ³³ tc Heb “for still, and my prayer [is] against their evil deeds.” The syntax of the Hebrew text is difficult; the sequence -כִּי־עוֹד וּ (kiy-’od u-, “for still and”) occurs only here. The translation assumes an emendation to כִּי עֵד תְפלָּתִי (“indeed a witness [is] my prayer”). The psalmist’s lament about the evil actions of sinful men (see v. 4) testifies against the wicked in the divine court.

[25:12]  ³⁴ sn This saying is another example of emblematic parallelism; the first half is the simile, and the second half makes the point from it: A wise rebuke that is properly received is of lasting value. The rebuke in the ear of an obedient student is like ornaments of fine jewelry.

[25:12]  ³⁵ tn The “ear of the listener” refers to the obedient disciple, the one who complies with the reproof he hears. Cf. KJV, ASV, NAB “an obedient ear.”

[26:18]  ³⁶ sn Micah from Moresheth was a contemporary of Isaiah (compare Mic 1:1 with Isa 1:1) from the country town of Moresheth in the hill country southwest of Jerusalem. The prophecy referred to is found in Mic 3:12. This is the only time in the OT where an OT prophet is quoted verbatim and identified.

[26:18]  ³⁷ sn Hezekiah was co-regent with his father Ahaz from 729-715 b.c. and sole ruler from 715-686 b.c. His father was a wicked king who was responsible for the incursions of the Assyrians (2 Kgs 16; 2 Chr 28). Hezekiah was a godly king, noted for his religious reforms and for his faith in the Lord in the face of the Assyrian threat (2 Kgs 18–19; 2 Chr 32:1-23). The deliverance of Jerusalem in response to his prayers of faith (2 Kgs 19:14-19, 29-36) was undoubtedly well-known to the people of Jerusalem and Judah and may have been one of the prime reasons for their misplaced trust in the inviolability of Zion/Jerusalem (see Ps 46, 76) though the people of Micah’s day already believed it too (Mic 3:11).

[26:18]  ³⁸ tn Heb “Yahweh of armies.”

[26:18]  sn For an explanation of this title for God see the study note on 2:19.

[26:18]  ³⁹ sn Zion was first of all the citadel that David captured (2 Sam 5:6-10), then the city of David and the enclosed temple area, then the whole city of Jerusalem. It is often in poetic parallelism with Jerusalem as it is here (see, e.g., Ps 76:2; Amos 1:2).

[26:18]  ⁴⁰ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[26:18]  ⁴¹ sn There is irony involved in this statement. The text reads literally “high places of a forest/thicket.” The “high places” were the illicit places of worship that Jerusalem was supposed to replace. Because of their sin, Jerusalem would be like one of the pagan places of worship with no place left sacrosanct. It would even be overgrown with trees and bushes. So much for its inviolability!

[26:19]  ⁴² tn This Hebrew idiom (חָלָה פָּנִים, khalah panim) is often explained in terms of “stroking” or “patting the face” of someone, seeking to gain his favor. It is never used in a literal sense and is found in contexts of prayer (Exod 32:11; Ps 119:158), worship (Zech 8:21-22), humble submission (2 Chr 3:12), or amendment of behavior (Dan 9:13). All were true to one extent or another of Hezekiah.

[26:19]  ⁴³ tn The he interrogative (הַ)with the negative governs all three of the verbs, the perfect and the two vav (ו) consecutive imperfects that follow it. The next clause has disjunctive word order and introduces a contrast. The question expects a positive answer.

[26:19]  ⁴⁴ tn For the translation of the terms involved here see the translator’s note on 18:8.

[26:19]  ⁴⁵ tn Or “great harm to ourselves.” The word “disaster” (or “harm”) is the same one that has been translated “destroying” in the preceding line and in vv. 3 and 13.

[7:12]  ⁴⁶ tn Traditionally, “seer.” The word is a synonym for “prophet,” though it may carry a derogatory tone on the lips of Amaziah.

[7:12]  ⁴⁷ tn Heb “Eat bread there.”

[7:13]  ⁴⁸ map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.

[7:13]  ⁴⁹ tn Heb “for it is a temple of a king and it is a royal house.” It is possible that the phrase “royal house” refers to a temple rather than a palace. See S. M. Paul, Amos (Hermeneia), 243.

[6:18]  ⁵⁰ tn The imperfect tense verb is here rendered with an iterative force.

[6:18]  ⁵¹ sn It is not lawful for you to have your brother’s wife. This was a violation of OT law (Lev 18:16; 20:21). In addition, both Herod Antipas and Herodias had each left marriages to enter into this union.

[6:19]  ⁵² tn Grk “and.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.