1 Samuel 5:8

5:8 So they assembled ¹  all the leaders of the Philistines and asked, “What should we do with the ark of the God of Israel?” They replied, “The ark of the God of Israel should be moved to Gath.” So they moved the ark of the God of Israel.

1 Samuel 5:2

5:2 The Philistines took the ark of God and brought it into the temple of Dagon, where they positioned it beside Dagon.

1 Samuel 1:20

1:20 After some time Hannah became pregnant and gave birth to a son. She named him Samuel, thinking, “I asked the Lord for him. ² 

1 Samuel 21:1

21:1 (21:2) David went to Ahimelech the priest in Nob. Ahimelech was shaking with fear when he met ³  David, and said to him, “Why are you by yourself with no one accompanying you?”

Amos 6:2

6:2 They say to the people: ⁴ 

“Journey over to Calneh and look at it!

Then go from there to Hamath-Rabbah! ⁵ 

Then go down to Gath of the Philistines!

Are they superior to our two ⁶  kingdoms?

Is their territory larger than yours?” ⁷ 

[5:8]  ¹ tn Heb “and they sent and gathered.”

[1:20]  ² tn Heb “because from the Lord I asked him.” The name “Samuel” sounds like the Hebrew verb translated “asked.” The explanation of the meaning of the name “Samuel” that is provided in v. 20 is not a strict etymology. It seems to suggest that the first part of the name is derived from the Hebrew root שׁאל (sh’l, “to ask”), but the consonants do not support this. Nor is it likely that the name comes from the root שׁמא (shm’, “to hear”), for the same reason. It more probably derives from שֶׁם (shem, “name”), so that “Samuel” means “name of God.” Verse 20 therefore does not set forth a linguistic explanation of the meaning of the name, but rather draws a parallel between similar sounds. This figure of speech is known as paronomasia.

[21:1]  ³ tn Heb “trembled to meet.”

[6:2]  ⁴ 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.

[6:2]  ⁵ tn Or “Great Hamath” (cf. NIV); or “Hamath the great” (cf. KJV, NAB, NASB, NRSV); the word “rabbah” means “great” in Hebrew.

[6:2]  ⁶ tn Heb “to these,” referring to Judah and Israel (see v. 1a).

[6:2]  ⁷ 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).