Mazmur 83:1-18
KonteksA song, a psalm of Asaph.
83:1 O God, do not be silent!
Do not ignore us! 2 Do not be inactive, O God!
83:2 For look, your enemies are making a commotion;
those who hate you are hostile. 3
83:3 They carefully plot 4 against your people,
and make plans to harm 5 the ones you cherish. 6
83:4 They say, “Come on, let’s annihilate them so they are no longer a nation! 7
Then the name of Israel will be remembered no more.”
83:5 Yes, 8 they devise a unified strategy; 9
they form an alliance 10 against you.
83:6 It includes 11 the tents of Edom and the Ishmaelites,
Moab and the Hagrites, 12
83:7 Gebal, 13 Ammon, and Amalek,
Philistia and the inhabitants of Tyre. 14
83:8 Even Assyria has allied with them,
lending its strength to the descendants of Lot. 15 (Selah)
83:9 Do to them as you did to Midian 16 –
as you did to Sisera and Jabin at the Kishon River! 17
83:10 They were destroyed at Endor; 18
their corpses were like manure 19 on the ground.
83:11 Make their nobles like Oreb and Zeeb, 20
and all their rulers like Zebah and Zalmunna, 21
83:12 who said, 22 “Let’s take over 23 the pastures of God!”
83:13 O my God, make them like dead thistles, 24
like dead weeds blown away by 25 the wind!
83:14 Like the fire that burns down the forest,
or the flames that consume the mountainsides, 26
83:15 chase them with your gale winds,
and terrify 27 them with your windstorm.
83:16 Cover 28 their faces with shame,
so they might seek 29 you, 30 O Lord.
83:17 May they be humiliated and continually terrified! 31
May they die in shame! 32
83:18 Then they will know 33 that you alone are the Lord, 34
the sovereign king 35 over all the earth.
1 Tawarikh 29:23-25
Konteks29:23 Solomon sat on the Lord’s throne as king in place of his father David; he was successful and all Israel was loyal to him. 36 29:24 All the officers and warriors, as well as all of King David’s sons, pledged their allegiance to King Solomon. 37 29:25 The Lord greatly magnified Solomon before all Israel and bestowed on him greater majesty than any king of Israel before him. 38
2 Tawarikh 1:1
Konteks1:1 Solomon son of David solidified his royal authority, 39 for 40 the Lord his God was with him and magnified him greatly.
1 Raja-raja 2:13--3:4
Konteks2:13 Haggith’s son Adonijah visited Bathsheba, Solomon’s mother. She asked, “Do you come in peace?” He answered, “Yes.” 41 2:14 He added, 42 “I have something to say to you.” She replied, “Speak.” 2:15 He said, “You know that the kingdom 43 was mine and all Israel considered me king. 44 But then the kingdom was given to my brother, for the Lord decided it should be his. 45 2:16 Now I’d like to ask you for just one thing. Please don’t refuse me.” 46 She said, “Go ahead and ask.” 47 2:17 He said, “Please ask King Solomon if he would give me Abishag the Shunammite as a wife, for he won’t refuse you.” 48 2:18 Bathsheba replied, “That’s fine, 49 I’ll speak to the king on your behalf.”
2:19 So Bathsheba visited King Solomon to speak to him on Adonijah’s behalf. The king got up to greet 50 her, bowed to her, and then sat on his throne. He ordered a throne to be brought for the king’s mother, 51 and she sat at his right hand. 2:20 She said, “I would like to ask you for just one small favor. 52 Please don’t refuse me.” 53 He said, 54 “Go ahead and ask, my mother, for I would not refuse you.” 2:21 She said, “Allow Abishag the Shunammite to be given to your brother Adonijah as a wife.” 2:22 King Solomon answered his mother, “Why just request Abishag the Shunammite for him? 55 Since he is my older brother, you should also request the kingdom for him, for Abiathar the priest, and for Joab son of Zeruiah!”
2:23 King Solomon then swore an oath by the Lord, “May God judge me severely, 56 if Adonijah does not pay for this request with his life! 57 2:24 Now, as certainly as the Lord lives (he who made me secure, allowed me to sit on my father David’s throne, and established a dynasty 58 for me as he promised), Adonijah will be executed today!” 2:25 King Solomon then sent 59 Benaiah son of Jehoiada, and he killed Adonijah. 60
2:26 The king then told Abiathar the priest, “Go back to your property 61 in Anathoth. You deserve to die, 62 but today I will not kill you because you did carry the ark of the sovereign Lord before my father David and you suffered with my father through all his difficult times.” 63 2:27 Solomon dismissed Abiathar from his position as priest of the Lord, 64 fulfilling the decree of judgment the Lord made in Shiloh against the family of Eli. 65
2:28 When the news reached Joab (for Joab had supported 66 Adonijah, although he had not supported Absalom), he 67 ran to the tent of the Lord and grabbed hold of the horns of the altar. 68 2:29 When King Solomon heard 69 that Joab had run to the tent of the Lord and was right there beside the altar, he ordered Benaiah son of Jehoiada, 70 “Go, strike him down.” 2:30 When Benaiah arrived at the tent of the Lord, he said to him, “The king says, ‘Come out!’” But he replied, “No, I will die here!” So Benaiah sent word to the king and reported Joab’s reply. 71 2:31 The king told him, “Do as he said! Strike him down and bury him. Take away from me and from my father’s family 72 the guilt of Joab’s murderous, bloody deeds. 73 2:32 May the Lord punish him for the blood he shed; 74 behind my father David’s back he struck down and murdered with the sword two men who were more innocent and morally upright than he 75 – Abner son of Ner, commander of Israel’s army, and Amasa son of Jether, commander of Judah’s army. 2:33 May Joab and his descendants be perpetually guilty of their shed blood, but may the Lord give perpetual peace to David, his descendants, his family, 76 and his dynasty.” 77 2:34 So Benaiah son of Jehoiada went up and executed Joab; 78 he was buried at his home in the wilderness. 2:35 The king appointed Benaiah son of Jehoiada to take his place at the head of 79 the army, and the king appointed Zadok the priest to take Abiathar’s place. 80
2:36 Next the king summoned 81 Shimei and told him, “Build yourself a house in Jerusalem 82 and live there – but you may not leave there to go anywhere! 83 2:37 If you ever do leave and cross the Kidron Valley, know for sure that you will certainly die! You will be responsible for your own death.” 84 2:38 Shimei said to the king, “My master the king’s proposal is acceptable. 85 Your servant will do as you say.” 86 So Shimei lived in Jerusalem for a long time. 87
2:39 Three years later two of Shimei’s servants ran away to King Achish son of Maacah of Gath. Shimei was told, “Look, your servants are in Gath.” 2:40 So Shimei got up, saddled his donkey, and went to Achish at Gath to find his servants; Shimei went and brought back his servants from Gath. 2:41 When Solomon was told that Shimei had gone from Jerusalem to Gath and had then returned, 2:42 the king summoned 88 Shimei and said to him, “You will recall 89 that I made you take an oath by the Lord, and I solemnly warned you, ‘If you ever leave and go anywhere, 90 know for sure that you will certainly die.’ You said to me, ‘The proposal is acceptable; I agree to it.’ 91 2:43 Why then have you broken the oath you made before the Lord and disobeyed the order I gave you?” 92 2:44 Then the king said to Shimei, “You are well aware of the way you mistreated my father David. 93 The Lord will punish you for what you did. 94 2:45 But King Solomon will be empowered 95 and David’s dynasty 96 will endure permanently before the Lord.” 2:46 The king then gave the order to Benaiah son of Jehoiada who went and executed Shimei. 97
So Solomon took firm control of the kingdom. 98
3:1 Solomon made an alliance by marriage with Pharaoh, king of Egypt; he married Pharaoh’s daughter. He brought her to the City of David 99 until he could finish building his residence and the temple of the Lord and the wall around Jerusalem. 100 3:2 Now the people were offering sacrifices at the high places, 101 because in those days a temple had not yet been built to honor the Lord. 102 3:3 Solomon demonstrated his loyalty to the Lord by following 103 the practices 104 of his father David, except that he offered sacrifices and burned incense on the high places.
3:4 The king went to Gibeon to offer sacrifices, for it had the most prominent of the high places. 105 Solomon would offer up 106 a thousand burnt sacrifices on the altar there.
2 Tawarikh 1:2-6
Konteks1:2 Solomon addressed all Israel, including those who commanded units of a thousand and a hundred, the judges, and all the leaders of all Israel who were heads of families. 1:3 Solomon and the entire assembly went to the worship center 107 in Gibeon, for the tent where they met God 108 was located there, which Moses the Lord’s servant had made in the wilderness. 1:4 (Now David had brought up the ark of God from Kiriath Jearim to the place he had prepared for it, for he had pitched a tent for it in Jerusalem. 109 1:5 But the bronze altar made by Bezalel son of Uri, son of Hur, was in front of the Lord’s tabernacle. 110 Solomon and the entire assembly prayed to him 111 there.) 1:6 Solomon went up to the bronze altar before the Lord which was at the meeting tent, and he offered up a thousand burnt sacrifices.
1 Raja-raja 3:5-15
Konteks3:5 One night in Gibeon the Lord appeared 112 to Solomon in a dream. God said, “Tell 113 me what I should give you.” 3:6 Solomon replied, “You demonstrated 114 great loyalty to your servant, my father David, as he served 115 you faithfully, properly, and sincerely. 116 You have maintained this great loyalty to this day by allowing his son to sit on his throne. 117 3:7 Now, O Lord my God, you have made your servant king in my father David’s place, even though I am only a young man and am inexperienced. 118 3:8 Your servant stands 119 among your chosen people; 120 they are a great nation that is too numerous to count or number. 3:9 So give your servant a discerning mind 121 so he can make judicial decisions for 122 your people and distinguish right from wrong. 123 Otherwise 124 no one is able 125 to make judicial decisions for 126 this great nation of yours.” 127 3:10 The Lord 128 was pleased that Solomon made this request. 129 3:11 God said to him, “Because you asked for the ability to make wise judicial decisions, and not for long life, or riches, or vengeance on your enemies, 130 3:12 I 131 grant your request, 132 and give 133 you a wise and discerning mind 134 superior to that of anyone who has preceded or will succeed you. 135 3:13 Furthermore, I am giving 136 you what you did not request – riches and honor so that you will be the greatest king of your generation. 137 3:14 If you follow my instructions 138 by obeying 139 my rules and regulations, just as your father David did, 140 then I will grant you long life.” 141 3:15 Solomon then woke up and realized it was a dream. 142 He went to Jerusalem, stood before the ark of the Lord’s covenant, offered up burnt sacrifices, presented peace offerings, 143 and held a feast for all his servants.
2 Tawarikh 1:7-13
Konteks1:7 That night God appeared 144 to Solomon and said to him, “Tell me 145 what I should give you.” 1:8 Solomon replied to God, “You demonstrated 146 great loyalty to my father David and have made me king in his place. 1:9 Now, Lord God, may your promise 147 to my father David be realized, 148 for you have made me king over a great nation as numerous as the dust of the earth. 1:10 Now give me wisdom and discernment so 149 I can effectively lead this nation. 150 Otherwise 151 no one is able 152 to make judicial decisions for 153 this great nation of yours.” 154
1:11 God said to Solomon, “Because you desire this, 155 and did not ask for riches, wealth, and honor, or for vengeance on your enemies, 156 and because you did not ask for long life, 157 but requested wisdom and discernment so you can make judicial decisions for my people over whom I have made you king, 1:12 you are granted wisdom and discernment. 158 Furthermore I am giving you riches, wealth, and honor surpassing that of any king before or after you.” 159
1:13 Solomon left the meeting tent at the worship center in Gibeon and went to Jerusalem, where he reigned over Israel. 160
[83:1] 1 sn Psalm 83. The psalmist asks God to deliver Israel from the attacks of foreign nations. Recalling how God defeated Israel’s enemies in the days of Deborah and Gideon, he prays that the hostile nations would be humiliated.
[83:1] 2 tn Heb “do not be deaf.”
[83:2] 3 tn Heb “lift up [their] head[s].” The phrase “lift up [the] head” here means “to threaten; to be hostile,” as in Judg 8:28.
[83:3] 4 tn Heb “they make crafty a plot.”
[83:3] 5 tn Heb “and consult together against.”
[83:3] 6 tn The passive participle of the Hebrew verb צָפַן (tsafan, “to hide”) is used here in the sense of “treasured; cherished.”
[83:4] 7 tn Heb “we will cause them to disappear from [being] a nation.”
[83:5] 9 tn Heb “they consult [with] a heart together.”
[83:5] 10 tn Heb “cut a covenant.”
[83:6] 11 tn The words “it includes” are supplied in the translation for stylistic reasons.
[83:6] 12 sn The Hagrites are also mentioned in 1 Chr 5:10, 19-20.
[83:7] 13 sn Some identify Gebal with the Phoenician coastal city of Byblos (see Ezek 27:9, where the name is spelled differently), though others locate this site south of the Dead Sea (see BDB 148 s.v. גְּבַל; HALOT 174 s.v. גְּבַל).
[83:7] 14 map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.
[83:8] 15 tn Heb “they are an arm for the sons of Lot.” The “arm” is here a symbol of military might.
[83:8] sn The descendants of Lot were the Moabites and Ammonites.
[83:9] 16 tn Heb “do to them like Midian.”
[83:9] 17 sn The psalmist alludes here to Gideon’s victory over the Midianites (see Judg 7-8) and to Barak’s victory over Jabin’s army, which was led by his general Sisera (Judg 4-5).
[83:10] 18 sn Endor is not mentioned in the accounts of Gideon’s or Barak’s victories, but both battles took place in the general vicinity of the town. (See Y. Aharoni and M. Avi-Yonah, The Macmillan Bible Atlas, 46, 54.) Because Sisera and Jabin are mentioned in v. 9b, many understand them to be the subject of the verbs in v. 10, though they relate v. 10 to Gideon’s victory, which is referred to in v. 9a, 11. (See, for example, Y. Aharoni, The Land of the Bible, 263.)
[83:10] 19 tn Heb “they were manure.” In addition to this passage, corpses are compared to manure in 2 Kgs 9:37; Jer 8:2; 9:21; 16:4; 25:33.
[83:11] 20 sn Oreb and Zeeb were the generals of the Midianite army that was defeated by Gideon. The Ephraimites captured and executed both of them and sent their heads to Gideon (Judg 7:24-25).
[83:11] 21 sn Zebah and Zalmunna were the Midianite kings. Gideon captured them and executed them (Judg 8:1-21).
[83:12] 22 tn The translation assumes that “Zebah and Zalmunna” are the antecedents of the relative pronoun (“who [said]”). Another option is to take “their nobles…all their rulers” as the antecedent and to translate, “those who say.”
[83:12] 23 tn Heb “let’s take possession for ourselves.”
[83:13] 24 tn Or “tumbleweed.” The Hebrew noun גַּלְגַּל (galgal) refers to a “wheel” or, metaphorically, to a whirling wind (see Ps 77:18). If taken in the latter sense here, one could understand the term as a metonymical reference to dust blown by a whirlwind (cf. NRSV “like whirling dust”). However, HALOT 190 s.v. II גַּלְגַּל understands the noun as a homonym referring to a “dead thistle” here and in Isa 17:13. The parallel line, which refers to קַשׁ (qash, “chaff”), favors this interpretation.
[83:14] 26 sn The imagery of fire and flames suggests unrelenting, destructive judgment.
[83:15] 27 tn The two imperfect verbal forms in v. 15 express the psalmist’s wish or prayer.
[83:16] 29 tn After the preceding imperative, the prefixed verbal form with prefixed vav (ו) indicates purpose or result (“then they will seek”).
[83:16] 30 tn Heb “your name,” which stands here for God’s person.
[83:17] 31 tn Heb “and may they be terrified to perpetuity.” The Hebrew expression עֲדֵי־עַד (’adey-’ad, “to perpetuity”) can mean “forevermore” (see Pss 92:7; 132:12, 14), but here it may be used hyperbolically, for the psalmist asks that the experience of judgment might lead the nations to recognize (v. 18) and even to seek (v. 16) God.
[83:17] 32 tn Heb “may they be ashamed and perish.” The four prefixed verbal forms in this verse are understood as jussives. The psalmist concludes his prayer with an imprecation, calling severe judgment down on his enemies. The strong language of the imprecation seems to run contrary to the positive outcome of divine judgment envisioned in v. 16b. Perhaps the language of v. 17 is overstated for effect. Another option is that v. 16b expresses an ideal, while the strong imprecation of vv. 17-18 anticipates reality. It would be nice if the defeated nations actually pursued a relationship with God, but if judgment does not bring them to that point, the psalmist asks that they be annihilated so that they might at least be forced to acknowledge God’s power.
[83:18] 33 tn After the preceding jussives (v. 17), the prefixed verbal form with prefixed vav (ו) indicates purpose (“so that they may know”) or result.
[83:18] 34 tn Heb “that you, your name [is] the
[83:18] 35 tn Traditionally “the Most High.”
[29:23] 36 tn Heb “listened to him.”
[29:24] 37 tn Heb “placed a hand under Solomon the king.”
[29:25] 38 tn Heb “and gave to him glory of kingship which there was not concerning every king before him over Israel.”
[1:1] 39 tn Heb “and Solomon son of David strengthened himself over his kingdom.”
[1:1] 40 tn The disjunctive clause (note the vav [ו] + subject pattern) probably has a causal nuance here.
[2:13] 41 tn Heb “[in] peace.”
[2:14] 42 tn Heb “and he said.”
[2:15] 44 tn Heb “set their face to me to be king.”
[2:15] 45 tn Heb “and the kingdom turned about and became my brother’s, for from the
[2:16] 46 tn Heb “Do not turn back my face.”
[2:16] 47 tn Heb “She said, ‘Speak!’”
[2:17] 48 tn Heb “Say to Solomon the king, for he will not turn back your face, that he might give to me Abishag the Shunammite for a wife.”
[2:18] 49 tn Heb “[It is] good!”
[2:19] 51 tn Heb “he set up a throne for the mother of the king.”
[2:20] 52 tn Or “I’d like to make just one request of you.”
[2:20] 53 tn Heb “Do not turn back my face.”
[2:20] 54 tn Heb “and the king said to her.”
[2:22] 55 tn Heb “for Adonijah.”
[2:23] 56 tn Heb “So may God do to me, and so may he add.”
[2:23] 57 tn Heb “if with his life Adonijah has not spoken this word.”
[2:25] 59 tn The Hebrew text adds, “by the hand of.”
[2:25] 60 tn Heb “and he struck him and he died.”
[2:26] 62 tn Heb “you are a man of death.”
[2:26] 63 tn Heb “and because you suffered through all which my father suffered.”
[2:27] 64 tn Heb “Solomon drove out Abiathar from being a priest to the
[2:27] 65 tn Heb “fulfilling the word of the
[2:28] 66 tn Heb “turned after” (also later in this verse).
[2:28] 67 tn Heb “Joab.” The proper name has been replaced by the pronoun (“he”) in the translation for stylistic reasons.
[2:28] 68 sn Grabbed hold of the horns of the altar. The “horns” of the altar were the horn-shaped projections on the four corners of the altar (see Exod 27:2). By going to the holy place and grabbing hold of the horns of the altar, Joab was seeking asylum from Solomon.
[2:29] 69 tn Heb “and it was related to King Solomon.”
[2:29] 70 tn Heb “so Solomon sent Benaiah son of Jehoiada, saying.”
[2:30] 71 tn Heb “saying, “In this way Joab spoke and in this way he answered me.”
[2:31] 73 tn Heb “take away the undeserved bloodshed which Joab spilled from upon me and from upon the house of my father.”
[2:32] 74 tn Heb “The
[2:32] 75 tn Heb “because he struck down two men more innocent and better than he and he killed them with the sword, and my father David did not know.”
[2:33] 77 tn Heb “his throne.”
[2:34] 78 tn Heb “struck him and killed him.” The referent (Joab) has been specified in the translation for clarity.
[2:35] 80 tc The Old Greek translation includes after v. 35 some fourteen verses that are absent from the MT.
[2:36] 81 tn Heb “sent and summoned.”
[2:36] 82 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[2:36] 83 tn Heb “and you may not go out from there here or there.”
[2:37] 84 tn Heb “your blood will be upon your head.”
[2:38] 85 tn Heb “Good is the word, as my master the king has spoken.”
[2:38] 86 tn Heb “so your servant will do.”
[2:42] 88 tn Heb “sent and summoned.”
[2:42] 89 tn Heb “Is it not [true]…?” In the Hebrew text the statement is interrogative; the rhetorical question expects the answer, “Of course it is.”
[2:42] 90 tn Heb “here or there.”
[2:42] 91 tn Heb “good is the word; I have heard.”
[2:43] 92 tn Heb “Why have you not kept the oath [to] the
[2:44] 93 tn Heb “You know all the evil, for your heart knows, which you did to David my father.”
[2:44] 94 tn Heb “The
[2:46] 97 tn “The king commanded Benaiah son of Jehoiada and he went out and struck him down and he died.”
[2:46] 98 tn “And the kingdom was established in the hand of Solomon.”
[3:1] 99 sn The phrase City of David refers here to the fortress of Zion in Jerusalem, not to Bethlehem. See 2 Sam 5:7.
[3:1] 100 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[3:2] 101 sn Offering sacrifices at the high places. The “high places” were places of worship that were naturally or artificially elevated.
[3:2] 102 tn Heb “for the name of the
[3:3] 103 tn Heb “Solomon loved the
[3:3] 104 tn Or “policies, rules.”
[3:4] 105 tn Heb “for it was the great high place.”
[3:4] 106 tn The verb form is an imperfect, which is probably used here in a customary sense to indicate continued or repeated action in past time. See GKC 314 §107.b.
[1:3] 108 tn Heb “the tent of meeting of God.”
[1:4] 109 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[1:5] 110 sn The tabernacle was located in Gibeon; see 1 Chr 21:29.
[1:5] 111 tn Heb “sought [or “inquired of”] him.”
[3:5] 112 tn Or “revealed himself.”
[3:6] 115 tn Heb “walked before.”
[3:6] 116 tn Heb “in faithfulness and in innocence and in uprightness of heart with you.”
[3:6] 117 tn Heb “and you have kept to him this great loyalty and you gave to him a son [who] sits on his throne as this day.”
[3:7] 118 tn Heb “and I do not know going out or coming in.”
[3:8] 119 tn There is no verb expressed in the Hebrew text; “stands” is supplied in the translation for clarification.
[3:8] 120 tn Heb “your people whom you have chosen.”
[3:9] 121 tn Heb “a hearing heart.” (The Hebrew term translated “heart” often refers to the mental faculties.)
[3:9] 123 tn Heb “to understand between good and evil.”
[3:9] 124 tn Heb “for”; the word “otherwise” is used to reflect the logical sense of the statement.
[3:9] 125 tn Heb “who is able?” The rhetorical question anticipates the answer, “no one.”
[3:9] 127 tn Heb “your numerous people.”
[3:10] 128 tn The Hebrew term translated “Lord” here and in v.15 is אֲדֹנָי (’adonay).
[3:10] 129 tn Heb “And the thing was good in the eyes of the Lord, for Solomon asked for this thing.”
[3:11] 130 tn Heb “because you asked for this thing, and did not ask for yourself many days and did not ask for yourself riches and did not ask for the life of your enemies, but you asked for yourself understanding to hear judgment.”
[3:12] 131 tn This statement is introduced in the Hebrew text by the particle הִנֵּה (hinneh, “look”) which draws attention to and emphasizes what follows.
[3:12] 132 tn Heb “I am doing according to your words.” The perfect tense is sometimes used of actions occurring at the same time a statement is made.
[3:12] 133 tn This statement is introduced by the particle הִנֵּה (hinneh, “look”) which draws attention to and emphasizes what follows. The translation assumes that the perfect tense here indicates that the action occurs as the statement is made (i.e., “right now I give you”).
[3:12] 134 tn Heb “heart.” (The Hebrew term translated “heart” often refers to the mental faculties.)
[3:12] 135 tn Heb “so that there has not been one like you prior to you, and after you one will not arise like you.”
[3:13] 136 tn The translation assumes that the perfect tense here indicates that the action occurs as the statement is made.
[3:13] 137 tn Heb “so that there is not one among the kings like you all your days.” The LXX lacks the words “all your days.”
[3:14] 138 tn Heb “walk in my ways.”
[3:14] 141 tn Heb “I will lengthen your days.”
[3:15] 142 tn Heb “and look, a dream.”
[3:15] 143 tn Or “tokens of peace”; NIV, TEV “fellowship offerings.”
[1:7] 144 tn Or “revealed himself.”
[1:9] 148 tn Or “be firm, established.”
[1:10] 149 tn The cohortative with prefixed vav (ו) following the imperative here indicates purpose/result.
[1:10] 150 tn Heb “so I may go out before this nation and come in.” The expression “go out…and come in” here means “to lead” (see HALOT 425 s.v. יצא qal.4).
[1:10] 151 tn Heb “for.” The word “otherwise” is used to reflect the logical sense of the statement.
[1:10] 152 tn Heb “who is able?” The rhetorical question anticipates the answer, “no one.”
[1:10] 154 tn Heb “these numerous people of yours.”
[1:11] 155 tn Heb “because this was in your heart.”
[1:11] 156 tn Heb “the life of those who hate you.”
[1:11] 157 tn Heb “many days.”
[1:12] 158 tn Heb “wisdom and discernment are given to you.”
[1:12] 159 tn Heb “which was not so for the kings who were before you, and after you there will not be so.”
[1:13] 160 tn Heb “and Solomon came from the high place which was in Gibeon [to] Jerusalem, from before the tent of meeting, and he reigned over Israel.”
