Discovery Box2 Kings 17:6
Context17:6 In the ninth year of Hoshea’s reign, the king of Assyria captured Samaria and deported the people of Israel 1 to Assyria. He settled them in Halah, along the Habor (the river of Gozan), and in the cities of the Medes.
2 Kings 19:11
Context19:11 Certainly you have heard how the kings of Assyria have annihilated all lands. 2 Do you really think you will be rescued? 3
2 Kings 19:1
Context19:1 When King Hezekiah heard this, he tore his clothes, put on sackcloth, and went to the Lord’s temple.
2 Kings 5:26
Context5:26 Elisha 4 replied, “I was there in spirit when a man turned and got down from his chariot to meet you. 5 This is not the proper time to accept silver or to accept clothes, olive groves, vineyards, sheep, cattle, and male and female servants. 6
Isaiah 7:8
Context7:8 For Syria’s leader is Damascus,
and the leader of Damascus is Rezin.
Within sixty-five years Ephraim will no longer exist as a nation. 7
Isaiah 8:4
Context8:4 for before the child knows how to cry out, ‘My father’ or ‘My mother,’ the wealth of Damascus and the plunder of Samaria 8 will be carried off by the king of Assyria.” 9
Isaiah 9:9-21
Context9:9 All the people were aware 10 of it,
the people of Ephraim and those living in Samaria. 11
Yet with pride and an arrogant attitude, they said, 12
9:10 “The bricks have fallen,
but we will rebuild with chiseled stone;
the sycamore fig trees have been cut down,
but we will replace them with cedars.” 13
9:11 Then the Lord provoked 14 their adversaries to attack them, 15
he stirred up 16 their enemies –
9:12 Syria from the east,
and the Philistines from the west,
they gobbled up Israelite territory. 17
Despite all this, his anger does not subside,
and his hand is ready to strike again. 18
9:13 The people did not return to the one who struck them,
they did not seek reconciliation 19 with the Lord who commands armies.
9:14 So the Lord cut off Israel’s head and tail,
both the shoots and stalk 20 in one day.
9:15 The leaders and the highly respected people 21 are the head,
the prophets who teach lies are the tail.
9:16 The leaders of this nation were misleading people,
and the people being led were destroyed. 22
9:17 So the sovereign master was not pleased 23 with their young men,
he took no pity 24 on their orphans and widows;
for the whole nation was godless 25 and did wicked things, 26
every mouth was speaking disgraceful words. 27
Despite all this, his anger does not subside,
and his hand is ready to strike again. 28
9:18 For 29 evil burned like a fire, 30
it consumed thorns and briers;
it burned up the thickets of the forest,
and they went up in smoke. 31
9:19 Because of the anger of the Lord who commands armies, the land was scorched, 32
and the people became fuel for the fire. 33
People had no compassion on one another. 34
9:20 They devoured 35 on the right, but were still hungry,
they ate on the left, but were not satisfied.
People even ate 36 the flesh of their own arm! 37
9:21 Manasseh fought against 38 Ephraim,
and Ephraim against Manasseh;
together they fought against Judah.
Despite all this, his anger does not subside,
and his hand is ready to strike again. 39
Isaiah 10:5
Context10:5 Assyria, the club I use to vent my anger, is as good as dead, 40
a cudgel with which I angrily punish. 41
Isaiah 10:11
Context10:11 As I have done to Samaria and its idols,
so I will do to Jerusalem and its idols.” 42
Isaiah 37:12
Context37:12 Were the nations whom my predecessors 43 destroyed – the nations of Gozan, Haran, Rezeph, and the people of Eden in Telassar – rescued by their gods? 44
Hosea 8:8-9
Context8:8 Israel will be swallowed up among the nations;
they will be like a worthless piece of pottery.
8:9 They have gone up to Assyria,
like a wild donkey that wanders off.
Ephraim has hired prostitutes as lovers. 45
Hosea 9:3
Context9:3 They will not remain in the Lord’s land.
Ephraim will return to Egypt;
they will eat ritually unclean food in Assyria.
Amos 5:1-3
Context5:1 Listen to this funeral song I am ready to sing about you, 46 family 47 of Israel:
5:2 “The virgin 48 Israel has fallen down and will not get up again.
She is abandoned on her own land
with no one to help her get up.” 49
5:3 The sovereign Lord says this:
“The city that marches out with a thousand soldiers 50 will have only a hundred left;
the town 51 that marches out with a hundred soldiers 52 will have only ten left for the family of Israel.” 53
Amos 5:6
Context5:6 Seek the Lord so you can live!
Otherwise he will break out 54 like fire against Joseph’s 55 family; 56
the fire 57 will consume
and no one will be able to quench it and save Bethel. 58
Amos 5:25-27
Context5:25 You did not bring me 59 sacrifices and grain offerings during the forty years you spent in the wilderness, family 60 of Israel.
5:26 You will pick up your images 61 of Sikkuth, 62 your king, 63
and Kiyyun, 64 your star god, which you made for yourselves,
5:27 and I will drive you into exile beyond Damascus,” says the Lord.
He is called the God who commands armies!
Acts 7:43
Context7:43 But you took along the tabernacle 65 of Moloch 66 and the star of the 67 god Rephan, 68 the images you made to worship, but I will deport 69 you beyond Babylon.’ 70
[17:6] 1 tn The Hebrew text has simply “Israel” as the object of the verb.
[19:11] 2 tn Heb “Look, you have heard what the kings of Assyria have done to all the lands, annihilating them.”
[19:11] 3 tn Heb “and will you be rescued?” The rhetorical question expects the answer, “No, of course not!”
[5:26] 4 tn Heb “he”; the referent (Elisha) has been specified in the translation for clarity.
[5:26] 5 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] 6 tn In the MT the statement is phrased as a rhetorical question, “Is this the time…?” It expects an emphatic negative response.
[7:8] 7 tn Heb “Ephraim will be too shattered to be a nation”; NIV “to be a people.”
[8:4] 8 map For location see Map2 B1; Map4 D3; Map5 E2; Map6 A4; Map7 C1.
[8:4] 9 sn The child’s name foreshadows what will happen to Judah’s enemies; when their defeat takes place, the child will be a reminder that God predicted the event and brought it to pass. As such the child will be a reminder of God’s protective presence with his people.
[9:9] 10 tn The translation assumes that vv. 9-10 describe the people’s response to a past judgment (v. 8). The perfect is understood as indicating simple past and the vav (ו) is taken as conjunctive. Another option is to take the vav on the perfect as consecutive and translate, “all the people will know.”
[9:9] 11 tn Heb “and the people, all of them, knew; Ephraim and the residents of Samaria.”
[9:9] 12 tn Heb “with pride and arrogance of heart, saying.”
[9:10] 13 sn Though judgment (see v. 8) had taken away the prosperity they did have (symbolized by the bricks and sycamore fig trees), they arrogantly expected the future to bring even greater prosperity (symbolized by the chiseled stone and cedars).
[9:11] 14 tn The translation assumes that the prefixed verb with vav (ו) consecutive continues the narrative of past judgment.
[9:11] 15 tc The Hebrew text reads literally, “adversaries of Rezin against him [i.e., them].” The next verse describes how the Syrians (over whom Rezin ruled, see 7:1, 8) and the Philistines encroached on Israel’s territory. Since the Syrians and Israelites were allies by 735
[9:11] 16 tn The prefixed verbal form is understood as a preterite, used, as is often the case in poetry, without vav consecutive. Note that prefixed forms with vav consecutive both precede (וַיְשַׂגֵּב, vaysaggev, “and he provoked”) and follow in v. 12 (וַיֹּאכְלוּ, vayyo’khÿlu, “and they devoured”) this verb.
[9:12] 17 tn Heb “and they devoured Israel with all the mouth”; NIV “with open mouth”; NLT “With bared fangs.”
[9:12] 18 tn Heb “in all this his anger is not turned, and still his hand is outstretched.” One could translate in the past tense here (and in 9:17b and 21b), but the appearance of the refrain in 10:4b, where it follows a woe oracle prophesying a future judgment, suggests it is a dramatic portrait of the judge which did not change throughout this period of past judgment and will remain unchanged in the future. The English present tense is chosen to best reflect this dramatic mood. (See also 5:25b, where the refrain appears following a dramatic description of coming judgment.)
[9:13] 19 tn This verse describes the people’s response to the judgment described in vv. 11-12. The perfects are understood as indicating simple past.
[9:14] 20 sn The metaphor in this line is that of a reed being cut down.
[9:15] 21 tn Heb “the elder and the one lifted up with respect to the face.” For another example of the Hebrew idiom, see 2 Kgs 5:1.
[9:16] 22 tn Heb “and the ones being led were swallowed up.” Instead of taking מְבֻלָּעִים (mÿbulla’im) from בָּלַע (bala’, “to swallow”), HALOT 134 s.v. בלע proposes a rare homonymic root בלע (“confuse”) here.
[9:17] 23 tn The Qumran scroll 1QIsaa has לא יחמול (“he did not spare”) which is an obvious attempt to tighten the parallelism (note “he took no pity” in the next line). Instead of taking שָׂמַח (samakh) in one of its well attested senses (“rejoice over, be pleased with”), some propose, with support from Arabic, a rare homonymic root meaning “be merciful.”
[9:17] 24 tn The translation understands the prefixed verbs יִשְׂמַח (yismakh) and יְרַחֵם (yÿrakhem) as preterites without vav (ו) consecutive. (See v. 11 and the note on “he stirred up.”)
[9:17] 25 tn Or “defiled”; cf. ASV “profane”; NAB “profaned”; NIV “ungodly.”
[9:17] 26 tn מֵרַע (mera’) is a Hiphil participle from רָעַע (ra’a’, “be evil”). The intransitive Hiphil has an exhibitive force here, indicating that they exhibited outwardly the evidence of an inward condition by committing evil deeds.
[9:17] 27 tn Or “foolishness” (NASB), here in a moral-ethical sense.
[9:17] 28 tn Heb “in all this his anger is not turned, and still his hand is outstretched.”
[9:18] 29 tn Or “Indeed” (cf. NIV “Surely”). The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.
[9:18] 30 sn Evil was uncontrollable and destructive, and so can be compared to a forest fire.
[9:18] 31 tn Heb “and they swirled [with] the rising of the smoke” (cf. NRSV).
[9:19] 32 tn The precise meaning of the verb עְתַּם (’ÿtam), which occurs only here, is uncertain, though the context strongly suggests that it means “burn, scorch.”
[9:19] 33 sn The uncontrollable fire of the people’s wickedness (v. 18) is intensified by the fire of the Lord’s judgment (v. 19). God allows (or causes) their wickedness to become self-destructive as civil strife and civil war break out in the land.
[9:19] 34 tn Heb “men were not showing compassion to their brothers.” The idiom “men to their brothers” is idiomatic for reciprocity. The prefixed verbal form is either a preterite without vav (ו) consecutive or an imperfect used in a customary sense, describing continual or repeated behavior in past time.
[9:20] 35 tn Or “cut.” The verb גָּזַר (gazar) means “to cut.” If it is understood here, then one might paraphrase, “They slice off meat on the right.” However, HALOT 187 s.v. I גזר, proposes here a rare homonym meaning “to devour.”
[9:20] 36 tn The prefixed verbal form is either a preterite without vav consecutive or an imperfect used in a customary sense, describing continual or repeated behavior in past time.
[9:20] 37 tn Some suggest that זְרֹעוֹ (zÿro’o, “his arm”) be repointed זַרְעוֹ (zar’o, “his offspring”). In either case, the metaphor is that of a desperately hungry man who resorts to an almost unthinkable act to satisfy his appetite. He eats everything he can find to his right, but still being unsatisfied, then turns to his left and eats everything he can find there. Still being desperate for food, he then resorts to eating his own flesh (or offspring, as this phrase is metaphorically understood by some English versions, e.g., NIV, NCV, TEV, NLT). The reality behind the metaphor is the political turmoil of the period, as the next verse explains. There was civil strife within the northern kingdom; even the descendants of Joseph were at each other’s throats. Then the northern kingdom turned on their southern brother, Judah.
[9:21] 38 tn The words “fought against” are supplied in the translation both here and later in this verse for stylistic reasons.
[9:21] 39 tn Heb “in all this his anger is not turned, and still his hand is outstretched” (KJV and ASV both similar); NIV “his hand is still upraised.”
[10:5] 40 tn Heb “Woe [to] Assyria, the club of my anger.” On הוֹי (hoy, “woe, ah”) see the note on the first phrase of 1:4.
[10:5] 41 tn Heb “a cudgel is he, in their hand is my anger.” It seems likely that the final mem (ם) on בְיָדָם (bÿyadam) is not a pronominal suffix (“in their hand”), but an enclitic mem. If so, one can translate literally, “a cudgel is he in the hand of my anger.”
[10:11] 42 tn The statement is constructed as a rhetorical question in the Hebrew text: “Is it not [true that] just as I have done to Samaria and its idols, so I will do to Jerusalem and its idols?”
[37:12] 43 tn Heb “fathers” (so KJV, NAB, NASB); NIV “forefathers”; NCV “ancestors.”
[37:12] 44 tn Heb “Did the gods of the nations whom my fathers destroyed rescue them – Gozan and Haran, and Rezeph and the sons of Eden who are in Telassar?”
[8:9] 45 tn Or “has hired herself out to lovers”; cf. NIV “has sold herself to lovers.”
[5:1] 46 tn Heb “Listen to this word which I am about to take up against you, a funeral song.”
[5:2] 48 tn Or “young lady.” The term “Israel” is an appositional genitive.
[5:2] 49 tn Or “with no one to lift her up.”
[5:3] 50 tn The word “soldiers” is supplied in the translation for clarification.
[5:3] 51 tn Heb “The one.” The word “town” has been used in the translation in keeping with the relative sizes of the armed contingents sent out by each. It is also possible that this line is speaking of the same city of the previous line. In other words, the contingent sent by that one city would have suffered a ninety-nine percent casualty loss.
[5:3] 52 tn The word “soldiers” is supplied in the translation for clarification.
[5:3] 53 tn Heb “for/to the house of Israel.” The translation assumes that this is a graphic picture of what is left over for the defense of the nation (NEB, NJB, NASB, NKJV). Others suggest that this phrase completes the introductory formula (“The sovereign
[5:6] 54 tn Heb “rush.” The verb depicts swift movement.
[5:6] 55 sn Here Joseph (= Ephraim and Manasseh), as the most prominent of the Israelite tribes, represents the entire northern kingdom.
[5:6] 57 tn Heb “it”; the referent (the fire mentioned in the previous line) has been supplied in the translation for clarity.
[5:6] 58 tn Heb “to/for Bethel.” The translation assumes that the preposition indicates advantage, “on behalf of.” Another option is to take the preposition as vocative, “O Bethel.”
[5:25] 59 tn Heb “Did you bring me…?” This rhetorical question expects a negative answer. The point seems to be this: Since sacrifices did not characterize God’s relationship with Israel during the nation’s formative years, the people should not consider them to be so fundamental. The
[5:26] 61 tn This word appears in an awkward position in the Hebrew, following “Kiyyun.” It is placed here for better sense.
[5:26] 62 tn The Hebrew term סִכּוּת (sikkut) apparently refers to Sakkuth, a Mesopotamian star god identified with Ninurta in an Ugaritic god list. The name is vocalized in the Hebrew text after the pattern of שִׁקוּץ (shiqquts, “detestable thing”). See S. M. Paul, Amos (Hermeneia), 195-96. Some English versions, following the LXX, translate as “tent” or “shrine” (NEB, NIV), pointing the term as סֻכַּת (sukkat; cf. 9:11).
[5:26] 63 tc LXX, Vulgate, and Acts 7:43 read “Moloch” (cf. KJV). The Hebrew consonants are the same for both “king” and “Moloch” (מֹלֶךְ; molekh).
[5:26] 64 tn The Hebrew term כִּיּוּן (kiyyun) apparently refers to the Mesopotamian god Kayamanu, or Saturn. The name, like “Sikkuth” in the previous line, is vocalized in the Hebrew text after the pattern of שִׁקוּץ (shiqquts, “detestable thing”). See S. M. Paul, Amos (Hermeneia), 195-96. Some versions translate as “pedestal” (NEB, NIV), relating the term to the root כּוּן (kun).
[7:43] 66 sn Moloch was a Canaanite deity who was believed to be the god of the sky and the sun.
[7:43] 67 tc ‡ Most
[7:43] 68 sn Rephan (῾Ραιφάν, RJaifan) was a pagan deity. The term was a name for Saturn. It was variously spelled in the
[7:43] 69 tn Or “I will make you move.”
[7:43] 70 sn A quotation from Amos 5:25-27. This constituted a prediction of the exile.
