Add parallel Print Page Options

Now four men with a skin disease[a] were sitting at the entrance of the city gate. They said to one another, “Why are we just sitting here waiting to die?[b] If we go into the city, we’ll die of starvation,[c] and if we stay here we’ll die! So come on, let’s defect[d] to the Syrian camp! If they spare us,[e] we’ll live; if they kill us—well, we were going to die anyway.”[f] So they started toward[g] the Syrian camp at dusk. When they reached the edge of the Syrian camp, there was no one there. The Lord had caused the Syrian camp to hear the sound of chariots and horses and a large army. Then they said to one another, “Look, the king of Israel has paid the kings of the Hittites and Egyptians to attack us!” So they got up and fled at dusk, leaving behind their tents, horses, and donkeys. They left the camp as it was and ran for their lives. When the men with a skin disease reached the edge of the camp, they entered a tent and had a meal.[h] They also took some silver, gold, and clothes and went and hid it all.[i] Then they went back and entered another tent. They looted it[j] and went and hid what they had taken. Then they said to one another, “It’s not right what we’re doing! This is a day to celebrate, but we haven’t told anyone.[k] If we wait until dawn,[l] we’ll be punished.[m] So come on, let’s go and inform the royal palace.” 10 So they went and called out to the gatekeepers[n] of the city. They told them, “We entered the Syrian camp and there was no one there. We didn’t even hear a man’s voice.[o] But the horses and donkeys are still tied up, and the tents remain up.”[p] 11 The gatekeepers relayed the news to the royal palace.[q]

12 The king got up in the night and said to his advisers,[r] “I will tell you what the Syrians have done to us. They know we are starving, so they left the camp and hid in the field, thinking, ‘When they come out of the city, we will capture them alive and enter the city.’” 13 One of his advisers replied, “Pick some men and have them take five of the horses that are left in the city. (Even if they are killed, their fate will be no different than that of all the Israelite people—we’re all going to die!)[s] Let’s send them out so we can know for sure what’s going on.”[t] 14 So they picked two horsemen and the king sent them out to track the Syrian army.[u] He ordered them, “Go and find out what’s going on.”[v] 15 So they tracked them[w] as far as the Jordan. The road was filled with clothes and equipment that the Syrians had discarded in their haste.[x] The scouts[y] went back and told the king. 16 Then the people went out and looted the Syrian camp. A seah[z] of finely milled flour sold for a shekel, and two seahs of barley for a shekel, just as in the Lord’s message.

17 Now the king had placed the officer who was his right-hand man[aa] at the city gate. When the people rushed out, they trampled him to death in the gate.[ab] This fulfilled the prophet’s word which he had spoken when the king tried to arrest him.[ac] 18 The prophet had told the king, “Two seahs of barley will sell for a shekel, and a seah of finely milled flour for a shekel; this will happen about this time tomorrow in the gate of Samaria.” 19 But the officer had replied to the prophet, “Look, even if the Lord made it rain by opening holes in the sky, could this happen so soon?”[ad] Elisha[ae] had said, “Look, you will see it happen with your own eyes, but you will not eat any of the food!”[af] 20 This is exactly what happened to him. The people trampled him to death in the city gate.

Read full chapter

Footnotes

  1. 2 Kings 7:3 sn See the note at 2 Kgs 5:1.
  2. 2 Kings 7:3 tn Heb “until we die.”
  3. 2 Kings 7:4 tn Heb “If we say, ‘We will enter the city,’ the famine is in the city and we will die there.”
  4. 2 Kings 7:4 tn Heb “fall.”
  5. 2 Kings 7:4 tn Heb “keep us alive.”
  6. 2 Kings 7:4 tn Heb “we will die.” The paraphrastic translation attempts to bring out the logical force of their reasoning.
  7. 2 Kings 7:5 tn Heb “they arose to go to.”
  8. 2 Kings 7:8 tn Heb “they ate and drank.”
  9. 2 Kings 7:8 tn Heb “and they hid [it].”
  10. 2 Kings 7:8 tn Heb “and they took from there.”
  11. 2 Kings 7:9 tn Heb “this day is a day of good news and we are keeping silent.”
  12. 2 Kings 7:9 tn Heb “the light of the morning.”
  13. 2 Kings 7:9 tn Heb “punishment will find us.”
  14. 2 Kings 7:10 tn The MT has a singular form (“gatekeeper”), but the context suggests a plural. The pronoun that follows (“them”) is plural and a plural noun appears in v. 11. The Syriac Peshitta and the Targum have the plural here.
  15. 2 Kings 7:10 tn Heb “and, look, there was no man or voice of a man there.”
  16. 2 Kings 7:10 tn Heb “but the horses are tied up and the donkeys are tied up and the tents are as they were.”
  17. 2 Kings 7:11 tn Heb “and the gatekeepers called out and they told [it] within the house of the king.”
  18. 2 Kings 7:12 tn Heb “servants” (also in v. 13).
  19. 2 Kings 7:13 tn Heb “Let them take five of the remaining horses that remain in it. Look, they are like all the people of Israel that remain in it. Look, they are like all the people of Israel that have come to an end.” The MT is dittographic here; the words “that remain in it. Look they are like all the people of Israel” have been accidentally repeated. The original text read, “Let them take five of the remaining horses that remain in it. Look, they are like all the people of Israel that have come to an end.”
  20. 2 Kings 7:13 tn Heb “and let us send so we might see.”
  21. 2 Kings 7:14 tn Heb “and the king sent [them] after the Syrian camp.”
  22. 2 Kings 7:14 tn Heb “Go and see.”
  23. 2 Kings 7:15 tn Heb “went after.”
  24. 2 Kings 7:15 tn Heb “and look, all the road was full of clothes and equipment that Syria had thrown away in their haste.”
  25. 2 Kings 7:15 tn Or “messengers.”
  26. 2 Kings 7:16 sn A seah was a dry measure equivalent to about 11 quarts (11 liters).
  27. 2 Kings 7:17 tn Heb “the officer on whose hand he leans.”
  28. 2 Kings 7:17 tn Heb “and the people trampled him in the gate and he died.”
  29. 2 Kings 7:17 tn Heb “just as the man of God had spoken, [the word] which he spoke when the king came down to him.”
  30. 2 Kings 7:19 tn Heb “the Lord was making holes in the sky, could this thing be?” See the note at 7:2.
  31. 2 Kings 7:19 tn Heb “he”; the referent (Elisha) has been specified in the translation for clarity.
  32. 2 Kings 7:19 tn Heb “you will not eat from there.”tn In the Hebrew text vv. 18-19a are one lengthy sentence, “When the man of God spoke to the king…, the officer replied to the man of God, ‘Look…so soon?’” The translation divides this sentence up for stylistic reasons.

Elisha Meets with Hazael

Elisha traveled to Damascus while King Ben Hadad of Syria was sick. The king[a] was told, “The prophet[b] has come here.” So the king told Hazael, “Take a gift[c] and go visit the prophet. Request from him an oracle from the Lord. Ask him,[d] ‘Will I recover from this sickness?’” So Hazael went to visit Elisha.[e] He took along a gift,[f] as well as[g] forty camel-loads of all the fine things of Damascus. When he arrived, he stood before him and said, “Your son,[h] King Ben Hadad of Syria, has sent me to you with this question,[i] ‘Will I recover from this sickness?’” 10 Elisha said to him, “Go and tell him, ‘You will surely recover,’[j] but the Lord has revealed to me that he will surely die.” 11 Elisha[k] just stared at him until Hazael became uncomfortable.[l] Then the prophet started crying. 12 Hazael asked, “Why are you crying, my master?” He replied, “Because I know the trouble you will cause the Israelites. You will set fire to their fortresses, kill their young men with the sword, smash their children to bits, and rip open their pregnant women.” 13 Hazael said, “How could your servant, who is as insignificant as a dog, accomplish this great military victory?”[m] Elisha answered, “The Lord has revealed to me that you will be the king of Syria.”[n] 14 He left Elisha and went to his master. Ben Hadad[o] asked him, “What did Elisha tell you?” Hazael[p] replied, “He told me you would surely recover.” 15 The next day Hazael[q] took a piece of cloth, dipped it in water, and spread it over Ben Hadad’s[r] face until he died. Then Hazael replaced him as king.

Read full chapter

Footnotes

  1. 2 Kings 8:7 tn Heb “he”; the referent (the king) has been specified in the translation for clarity.
  2. 2 Kings 8:7 tn Heb “man of God” (also a second time in this verse and in v. 11).
  3. 2 Kings 8:8 tn The Hebrew text also has “in your hand.”
  4. 2 Kings 8:8 tn Heb “Inquire of the Lord through him, saying.”
  5. 2 Kings 8:9 tn Heb “him”; the referent (Elisha) has been specified in the translation for clarity.
  6. 2 Kings 8:9 tn The Hebrew text also has “in his hand.”
  7. 2 Kings 8:9 tn Heb “and.” It is possible that the conjunction is here explanatory, equivalent to English “that is.” In this case the forty camel-loads constitute the “gift” and one should translate, “He took along a gift, consisting of forty camel-loads of all the fine things of Damascus.”
  8. 2 Kings 8:9 sn The words “your son” emphasize the king’s respect for the prophet.
  9. 2 Kings 8:9 tn Heb “saying.”
  10. 2 Kings 8:10 tc The consonantal text (Kethib) reads, “Go, say, ‘Surely you will not (לֹא, loʾ) live.’” In this case the vav beginning the next clause could be translated “for” or “because.” The reading tradition (Qere) has, “Go, say to him (לוֹ, lo), ‘You will surely recover.’” In this case the vav (ו) beginning the next clause would be translated “although” or “but.” The Qere has the support of some medieval Hebrew mss and the ancient versions, and is consistent with v. 14, where Hazael tells the king, “You will surely recover.” It also fits the immediate context. The sentence “you will live,” to be told to Ben Hadad and meaning to recover from the sickness contrasts telling Hazael that Ben Hadad will die. The missing component is the means of Ban Hadad’s death. So Elisha looks at Hazael until he is embarrassed, because as a prophet he knows that Hazael will kill Ben Hadad (not the sickness). It is possible that a scribe has changed לוֹ, “to him,” to לֹא, “not,” because he felt that Elisha would not lie to the king. See M. Cogan and H. Tadmor, II Kings (AB), 90. But it is possible that Hazael, once he found out he would become the next king, decided to lie to the king to facilitate his assassination plot by making the king feel secure.
  11. 2 Kings 8:11 tn Heb “he”; the referent (Elisha) has been specified in the translation for clarity.
  12. 2 Kings 8:11 tn Heb “and he made his face stand [i.e., be motionless] and set [his face?] until embarrassment.”
  13. 2 Kings 8:13 tn Heb “Indeed, what is your servant, a dog, that he could do this great thing?” With his reference to a dog, Hazael is not denying that he is a “dog” and protesting that he would never commit such a dastardly “dog-like” deed. Rather, as Elisha’s response indicates, Hazael is suggesting that he, like a dog, is too insignificant to ever be in a position to lead such conquests.
  14. 2 Kings 8:13 tn Heb “The Lord has shown me you [as] king over Syria.”
  15. 2 Kings 8:14 tn Heb “he”; the referent (Ben Hadad) has been specified in the translation for clarity.
  16. 2 Kings 8:14 tn Heb “he”; the referent (Hazael) has been specified in the translation for clarity.
  17. 2 Kings 8:15 tn Heb “he”; the referent (Hazael) has been specified in the translation for clarity.
  18. 2 Kings 8:15 tn Heb “his”; the referent (Ben Hadad) has been specified in the translation for clarity.

Elisha Makes One Final Prophecy

14 Now Elisha had a terminal illness.[a] King Jehoash of Israel went down to visit him.[b] He wept before him and said, “My father, my father! The chariot[c] and horsemen of Israel!”[d] 15 Elisha told him, “Take a bow and some arrows,” and he did so.[e] 16 Then Elisha[f] told the king of Israel, “Aim the bow.”[g] He did so,[h] and Elisha placed his hands on the king’s hands. 17 Elisha[i] said, “Open the east window,” and he did so.[j] Elisha said, “Shoot!” and he did so.[k] Elisha[l] said, “This arrow symbolizes the victory the Lord will give you over Syria.[m] You will annihilate Syria in Aphek!”[n] 18 Then Elisha[o] said, “Take the arrows,” and he did so.[p] He told the king of Israel, “Strike the ground!” He struck the ground three times and stopped. 19 The prophet[q] got angry at him and said, “If you had struck the ground five or six times, you would have annihilated Syria![r] But now, you will defeat Syria only three times.”

20 Elisha died and was buried.[s] Moabite raiding parties invaded[t] the land at the beginning of the year.[u] 21 One day some men[v] were burying a man when they spotted[w] a raiding party. So they threw the dead man[x] into Elisha’s tomb. When the body[y] touched Elisha’s bones, the dead man[z] came to life and stood on his feet.

Read full chapter

Footnotes

  1. 2 Kings 13:14 tn Heb “Now Elisha was ill with the illness by which he would die.”
  2. 2 Kings 13:14 tn Heb “went down to him.”
  3. 2 Kings 13:14 tn Though the noun is singular here, it may be collective, in which case it could be translated “chariots.”
  4. 2 Kings 13:14 sn By comparing Elisha to a one-man army, the king emphasizes the power of the prophetic word. See the note at 2:12.
  5. 2 Kings 13:15 tn Heb “and he took a bow and some arrows.”
  6. 2 Kings 13:16 tn Heb “he”; the referent (Elisha) has been specified in the translation for clarity.
  7. 2 Kings 13:16 tn Heb “Cause your hand to ride on the bow.”
  8. 2 Kings 13:16 tn Heb “and he caused his hand to ride.”
  9. 2 Kings 13:17 tn Heb “he”; the referent (Elisha) has been specified in the translation for clarity.
  10. 2 Kings 13:17 tn Heb “He opened [it].”
  11. 2 Kings 13:17 tn Heb “and he shot.”
  12. 2 Kings 13:17 tn Heb “he”; the referent (Elisha) has been specified in the translation for clarity.
  13. 2 Kings 13:17 tn Heb “The arrow of victory of the Lord and the arrow of victory over Syria.”
  14. 2 Kings 13:17 tn Heb “you will strike down Syria in Aphek until destruction.”
  15. 2 Kings 13:18 tn Heb “he”; the referent (Elisha) has been specified in the translation for clarity.
  16. 2 Kings 13:18 tn Heb “and he took [them].”
  17. 2 Kings 13:19 tn Heb “man of God.”
  18. 2 Kings 13:19 tn Heb “[It was necessary] to strike five or six times, then you would strike down Syria until destruction.” On the syntax of the infinitive construct, see GKC 349 §114.k.
  19. 2 Kings 13:20 tn Heb “and they buried him.”
  20. 2 Kings 13:20 tn Heb “entered.”
  21. 2 Kings 13:20 tc The MT reading בָּא שָׁנָה (baʾ shanah), “it came, year,” should probably be emended to בְּבָא הַשָּׁנָה (bevaʾ hashanah), “at the coming [i.e., ‘beginning’] of the year.” See M. Cogan and H. Tadmor, II Kings (AB), 148.
  22. 2 Kings 13:21 tn Heb “and it so happened [that] they.”
  23. 2 Kings 13:21 tn Heb “and look, they saw.”
  24. 2 Kings 13:21 tn Heb “the man”; the adjective “dead” has been supplied in the translation for clarity.
  25. 2 Kings 13:21 tn Heb “the man.”
  26. 2 Kings 13:21 tn Heb “he”; the referent (the dead man) has been specified in the translation for clarity. Otherwise the reader might think it was Elisha rather than the unnamed dead man who came back to life.

24 When King Hazael of Syria died, his son Ben Hadad replaced him as king. 25 Jehoahaz’s son Jehoash took back from[a] Ben Hadad son of Hazael the cities that he had taken from his father Jehoahaz in war. Jehoash defeated him three times and recovered the Israelite cities.

Read full chapter

Footnotes

  1. 2 Kings 13:25 tn Heb “from the hand of.”

12 The rest of the events of Jehoash’s[a] reign, including all his accomplishments and his successful war with King Amaziah of Judah, are recorded in the scroll called the Annals of the Kings of Israel.[b] 13 Jehoash passed away[c] and Jeroboam succeeded him on the throne.[d] Jehoash was buried in Samaria with the kings of Israel.

Read full chapter

Footnotes

  1. 2 Kings 13:12 tn “Joash”; Jehoash and Joash are alternate forms of the same name.
  2. 2 Kings 13:12 tn Heb “As for the rest of the events of Joash, and all which he did and his strength, [and] how he fought with Amaziah king of Judah, are they not written on the scroll of the events of the days of the kings of Israel?”
  3. 2 Kings 13:13 tn Heb “lay down with his fathers.”
  4. 2 Kings 13:13 tn Heb “sat on his throne.”

15 The rest of the events of Jehoash’s[a] reign, including all his accomplishments and his successful war with King Amaziah of Judah, are recorded in the scroll called the Annals of the Kings of Israel.[b] 16 Jehoash passed away[c] and was buried in Samaria with the kings of Israel. His son Jeroboam replaced him as king.

Read full chapter

Footnotes

  1. 2 Kings 14:15 sn Jehoash and Joash are alternate forms of the same name.
  2. 2 Kings 14:15 tn Heb “As for the rest of the events of Jehoash, and all which he did and his strength, [and] how he fought with Amaziah king of Judah, are they not written on the scroll of the events of the days of the kings of Israel?”
  3. 2 Kings 14:16 tn Heb “lay down with his fathers.”

Jeroboam II’s Reign over Israel

23 In the fifteenth year of the reign of Judah’s King Amaziah son of Joash, Jeroboam son of Joash became king over Israel. He reigned for forty-one years in Samaria.

Read full chapter

17 King Amaziah son of Joash of Judah lived for fifteen years after the death of King Jehoash son of Jehoahaz of Israel. 18 The rest of the events of Amaziah’s reign are recorded in the scroll called the Annals of the Kings of Judah.[a] 19 Conspirators plotted against him in Jerusalem,[b] so he fled to Lachish. But they sent assassins after him,[c] and they killed him there. 20 His body was carried back by horses,[d] and he was buried in Jerusalem with his ancestors in the City of David.

Read full chapter

Footnotes

  1. 2 Kings 14:18 tn Heb “As for the rest of the events of Amaziah, are they not written on the scroll of the events of the days of the kings of Judah?”
  2. 2 Kings 14:19 tn Heb “and they conspired against him [with] a conspiracy in Jerusalem.”
  3. 2 Kings 14:19 tn Heb “and they sent after him to Lachish.”
  4. 2 Kings 14:20 tn Heb “and they carried him on horses.”

25 King Amaziah son of Joash of Judah lived for fifteen years after the death of King Joash son of Jehoahaz of Israel. 26 The rest of the events of Amaziah’s reign, from start to finish, are recorded in the Scroll of the Kings of Judah and Israel.[a] 27 From the time Amaziah turned from following the Lord, conspirators plotted against him in Jerusalem,[b] so he fled to Lachish. But they sent assassins after him[c] and they killed him there. 28 His body was carried back by horses,[d] and he was buried with his ancestors[e] in the City of David.[f]

Read full chapter

Footnotes

  1. 2 Chronicles 25:26 tn Heb “As for the rest of the events of Amaziah, the former and the latter, are they not—behold, they are written on the scroll of the kings of Judah and Israel.”
  2. 2 Chronicles 25:27 tn Heb “and they conspired against him [with] a conspiracy in Jerusalem.”
  3. 2 Chronicles 25:27 tn Heb “and they sent after him to Lachish.”
  4. 2 Chronicles 25:28 tn Heb “and they carried him on horses.”
  5. 2 Chronicles 25:28 tn Heb “fathers.”
  6. 2 Chronicles 25:28 tc The Hebrew text has “Judah,” but some medieval mss read “David,” as does the parallel passage in 2 Kgs 14:20.sn The phrase the City of David refers here to the fortress of Zion in Jerusalem, not to Bethlehem. See 2 Sam 5:7.

21 All the people of Judah took Azariah, who was sixteen years old, and made him king in his father Amaziah’s place. 22 Azariah[a] built up Elat and restored it to Judah after the king[b] had passed away.[c]

Read full chapter

Footnotes

  1. 2 Kings 14:22 tn Heb “he”; the referent (Azariah) has been specified in the translation for clarity.
  2. 2 Kings 14:22 sn This must refer to Amaziah.
  3. 2 Kings 14:22 tn Heb “lay with his fathers.”

Azariah’s Reign over Judah

15 In the twenty-seventh year of King Jeroboam’s reign over Israel, Amaziah’s son Azariah became king over Judah. He was sixteen years old when he began to reign, and he reigned for fifty-two years in Jerusalem. His mother’s name was Jecholiah, who was from Jerusalem. He did what the Lord approved, just as his father Amaziah had done.[a] But the high places were not eliminated; the people continued to offer sacrifices and burn incense on the high places. The Lord afflicted the king with an illness; he suffered from a skin disease[b] until the day he died. He lived in separate quarters,[c] while his son Jotham was in charge of the palace and ruled over the people of the land.

Read full chapter

Footnotes

  1. 2 Kings 15:3 tn Heb “he did what was proper in the eyes of the Lord, according to all which Amaziah his father had done.”
  2. 2 Kings 15:5 tn Traditionally, “he was a leper.” But see the note at 5:1.
  3. 2 Kings 15:5 tn The precise meaning of בֵית הַחָפְשִׁית (bet hakhofshit), “house of […?],” is uncertain. For a discussion of various proposals, see M. Cogan and H. Tadmor, II Kings (AB), 166-67.

Uzziah’s Reign

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

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

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

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

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

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

Read full chapter

Footnotes

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

Introduction

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

God Will Judge the Surrounding Nations

Amos[g] said:

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

This is what the Lord says:

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

This is what the Lord says:

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

This is what the Lord says:

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

11 This is what the Lord says:

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

13 This is what the Lord says:

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

Read full chapter

Footnotes

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