Sermon and Worship Resources

2 Kings 2:19-22

Understanding Series

Iain W. Provan

... ” and “boy” respectively (cf. also na‘arâ qeṭannâ, “young girl,” in 2 Kgs. 5:2). The translator has apparently had more difficulty than the authors here in coming to terms with the idea that young persons as well as old should be subject to divine judgment for their sins. Whether there is something more specific to the taunt you baldhead is not clear. It is possible that some prophets, like later Christian monks, shaved their heads as a mark of their vocation. We certainly cannot cite verses ...

2752. Elisha is Jeered

2 Kings 2:23-25

Understanding Series

Iain W. Provan

... ” and “boy” respectively (cf. also na‘arâ qeṭannâ, “young girl,” in 2 Kgs. 5:2). The translator has apparently had more difficulty than the authors here in coming to terms with the idea that young persons as well as old should be subject to divine judgment for their sins. Whether there is something more specific to the taunt you baldhead is not clear. It is possible that some prophets, like later Christian monks, shaved their heads as a mark of their vocation. We certainly cannot cite verses ...

2753. Hazael Murders Ben-Hadad

2 Kings 8:7-15

Understanding Series

Iain W. Provan

... v. 14) and then kills him. 8:11 He stared at him with a fixed gaze until Hazael felt ashamed: The Hb. is lit. “he made his face stand, he set (it), until he was ashamed/embarrassed.” The syntax of the sentence makes it unlikely that the subject of “he made . . .” is Elisha. It is Hazael, rather, who stares at Elisha, perhaps somewhat dazed by what he has heard, until Elisha’s weeping breaks into his reverie. A better paraphrase than the NIV’s is thus: “Hazael stared at him impassively, to the ...

2754. Jehoram King of Judah

2 Kings 8:16-24

Understanding Series

Iain W. Provan

... v. 14) and then kills him. 8:11 He stared at him with a fixed gaze until Hazael felt ashamed: The Hb. is lit. “he made his face stand, he set (it), until he was ashamed/embarrassed.” The syntax of the sentence makes it unlikely that the subject of “he made . . .” is Elisha. It is Hazael, rather, who stares at Elisha, perhaps somewhat dazed by what he has heard, until Elisha’s weeping breaks into his reverie. A better paraphrase than the NIV’s is thus: “Hazael stared at him impassively, to the ...

2755. Ahaziah King of Judah

2 Kings 8:25-29

Understanding Series

Iain W. Provan

... v. 14) and then kills him. 8:11 He stared at him with a fixed gaze until Hazael felt ashamed: The Hb. is lit. “he made his face stand, he set (it), until he was ashamed/embarrassed.” The syntax of the sentence makes it unlikely that the subject of “he made . . .” is Elisha. It is Hazael, rather, who stares at Elisha, perhaps somewhat dazed by what he has heard, until Elisha’s weeping breaks into his reverie. A better paraphrase than the NIV’s is thus: “Hazael stared at him impassively, to the ...

2756. Shallum King of Israel

2 Kings 15:13-16

Understanding Series

Iain W. Provan

... mystery. 15:16 Because they refused to open their gates . . . : The NIV appears to be offering a paraphrase of the Hb., which is lit. “for he did not open and he smote all its pregnant women, he cut open.” The general direction of the translation is probably correct, although the subject of “did not open” must strictly, in the context, be Menahem. The thought is perhaps that he failed to persuade them to open the gates (i.e., surrender).

2757. Menahem King of Israel

2 Kings 15:17-22

Understanding Series

Iain W. Provan

... mystery. 15:16 Because they refused to open their gates . . . : The NIV appears to be offering a paraphrase of the Hb., which is lit. “for he did not open and he smote all its pregnant women, he cut open.” The general direction of the translation is probably correct, although the subject of “did not open” must strictly, in the context, be Menahem. The thought is perhaps that he failed to persuade them to open the gates (i.e., surrender).

2758. Pekahiah King of Israel

2 Kings 15:23-26

Understanding Series

Iain W. Provan

... mystery. 15:16 Because they refused to open their gates . . . : The NIV appears to be offering a paraphrase of the Hb., which is lit. “for he did not open and he smote all its pregnant women, he cut open.” The general direction of the translation is probably correct, although the subject of “did not open” must strictly, in the context, be Menahem. The thought is perhaps that he failed to persuade them to open the gates (i.e., surrender).

2759. Pekah King of Israel

2 Kings 15:27-31

Understanding Series

Iain W. Provan

... mystery. 15:16 Because they refused to open their gates . . . : The NIV appears to be offering a paraphrase of the Hb., which is lit. “for he did not open and he smote all its pregnant women, he cut open.” The general direction of the translation is probably correct, although the subject of “did not open” must strictly, in the context, be Menahem. The thought is perhaps that he failed to persuade them to open the gates (i.e., surrender).

2760. Israel Exiled because of Sin

2 Kings 17:7-23

Understanding Series

Iain W. Provan

... king of Assyria settled various other peoples there, from places both close at hand (e.g., Hamath; cf. 2 Kgs. 14:28) and further away (e.g., Babylon), and these peoples took over Samaria and lived in its towns. It is their religion that is the subject of interest in this last section of the chapter. It is a difficult passage, which can be understood only if we assume that it does not necessarily present the authors’ own point of view. Only thus can we understand the sharp contradiction between verses 25 ...

2761. Samaria Resettled

2 Kings 17:24-41

Understanding Series

Iain W. Provan

... king of Assyria settled various other peoples there, from places both close at hand (e.g., Hamath; cf. 2 Kgs. 14:28) and further away (e.g., Babylon), and these peoples took over Samaria and lived in its towns. It is their religion that is the subject of interest in this last section of the chapter. It is a difficult passage, which can be understood only if we assume that it does not necessarily present the authors’ own point of view. Only thus can we understand the sharp contradiction between verses 25 ...

2762. Josiah Renews the Covenant

2 Kings 23:1-30

Understanding Series

Iain W. Provan

... the LORD cannot also be in covenant with God’s enemies (cf. Deut. 7:1–6). Josiah now proceeds, likewise, to remove all trace of apostasy from Jerusalem and Judah. Everything to do with Baal and Asherah and the worship of the starry hosts is subject to radical treatment: articles are removed from the temple and burned (v. 4); priests are deported from their high places and the high places are desecrated and destroyed (vv. 5, 8–9; cf. the additional note to v. 5); the Asherah pole is partially burned ...

2763. Gad

1 Chronicles 5:11-22

Understanding Series

Louis C. Jonker

... entered in the genealogical records (see Additional Note on 4:33b). 5:25 The term often used by the Chronicler to indicate transgressions of the past occurs here for the second time (see Additional Note on 2:7). 5:26 The verb used here with the God of Israel as subject, “to stir up the spirit of X,” occurs in a few instances in Chronicles, the most dramatic example being the spirit of Cyrus, the Persian king, being stirred by God to let the Israelite exiles return to their land (2 Chron. 36:22).

2764. The Half-Tribe of Manasseh

1 Chronicles 5:23-26

Understanding Series

Louis C. Jonker

... entered in the genealogical records (see Additional Note on 4:33b). 5:25 The term often used by the Chronicler to indicate transgressions of the past occurs here for the second time (see Additional Note on 2:7). 5:26 The verb used here with the God of Israel as subject, “to stir up the spirit of X,” occurs in a few instances in Chronicles, the most dramatic example being the spirit of Cyrus, the Persian king, being stirred by God to let the Israelite exiles return to their land (2 Chron. 36:22).

2765. David Conquers Jerusalem

1 Chronicles 11:4-9

Understanding Series

Louis C. Jonker

... David narrative. The location is Hebron, from where David reigned for the first few years of his kingship. Whereas the source text indicates that “the tribes of Israel came to David,” the Chronicler made slight changes to both the verb and subject. He substituted “the tribes of Israel” (clearly associated with the northern part of the kingdom) with all Israel—a clear indication again of the Chronicler’s intention to define an all-inclusive community here. The verb was changed from “came” to ...

2766. David's Mighty Men

1 Chronicles 11:10-47

Understanding Series

Louis C. Jonker

... David narrative. The location is Hebron, from where David reigned for the first few years of his kingship. Whereas the source text indicates that “the tribes of Israel came to David,” the Chronicler made slight changes to both the verb and subject. He substituted “the tribes of Israel” (clearly associated with the northern part of the kingdom) with all Israel—a clear indication again of the Chronicler’s intention to define an all-inclusive community here. The verb was changed from “came” to ...

2767. Warriors Join David

1 Chronicles 12:1-22

Understanding Series

Louis C. Jonker

... David narrative. The location is Hebron, from where David reigned for the first few years of his kingship. Whereas the source text indicates that “the tribes of Israel came to David,” the Chronicler made slight changes to both the verb and subject. He substituted “the tribes of Israel” (clearly associated with the northern part of the kingdom) with all Israel—a clear indication again of the Chronicler’s intention to define an all-inclusive community here. The verb was changed from “came” to ...

2768. Others Join David at Hebron

1 Chronicles 12:23-40

Understanding Series

Louis C. Jonker

... David narrative. The location is Hebron, from where David reigned for the first few years of his kingship. Whereas the source text indicates that “the tribes of Israel came to David,” the Chronicler made slight changes to both the verb and subject. He substituted “the tribes of Israel” (clearly associated with the northern part of the kingdom) with all Israel—a clear indication again of the Chronicler’s intention to define an all-inclusive community here. The verb was changed from “came” to ...

2769. David's Psalm of Thanks

1 Chronicles 16:7-43

Understanding Series

Louis C. Jonker

... ’ drew the audience into the performance of the song as they . . . suddenly found the song to be about them!” (“Song of Asaph,” p. 36). In 16:15 the Chronicler changed the finite verb in Psalm 105:8, “he remembers” (with Yahweh as subject), into a plural imperative. Although the NIV translates it he remembers, to stay in line with Psalm 105:8, the literal translation of the Hebrew would rather be “[you all must] remember.” With this small change the Chronicler created a structural link with ...

2770. Gershonites

1 Chronicles 23:7-11

Understanding Series

Louis C. Jonker

... the following page provides an overview. Since this section utilizes the list genre extensively, there is not much of a narrative line here. Wayyiqtol forms of the verb (customary in Hebrew narratives) are sparsely distributed throughout these chapters. David, being the subject of some of the key verbs, is indicated as being the main figure in the narrative line. He makes Solomon, his son, king over Israel (23:1); he assembles the commanders, priests, and Levites (23:2); and he organizes them into divisions ...

2771. Kohathites

1 Chronicles 23:12-20

Understanding Series

Louis C. Jonker

... the following page provides an overview. Since this section utilizes the list genre extensively, there is not much of a narrative line here. Wayyiqtol forms of the verb (customary in Hebrew narratives) are sparsely distributed throughout these chapters. David, being the subject of some of the key verbs, is indicated as being the main figure in the narrative line. He makes Solomon, his son, king over Israel (23:1); he assembles the commanders, priests, and Levites (23:2); and he organizes them into divisions ...

2772. Merarites

1 Chronicles 23:21-32

Understanding Series

Louis C. Jonker

... the following page provides an overview. Since this section utilizes the list genre extensively, there is not much of a narrative line here. Wayyiqtol forms of the verb (customary in Hebrew narratives) are sparsely distributed throughout these chapters. David, being the subject of some of the key verbs, is indicated as being the main figure in the narrative line. He makes Solomon, his son, king over Israel (23:1); he assembles the commanders, priests, and Levites (23:2); and he organizes them into divisions ...

2773. Army Divisions

1 Chronicles 27:1-15

Understanding Series

Louis C. Jonker

... society could have contributed to such a self-understanding. During the time of the restoration, when the community in Jerusalem and Yehud was still struggling to come to grips with their changed political, social, and cultic realities, their political subjection and vulnerability could have been a motivation for finding continuity in the ancestral and royal past. In such circumstances the common fate of all subgroupings could have drawn them together in anticipation of a new present, and especially new ...

2774. Officers of the Tribes

1 Chronicles 27:16-24

Understanding Series

Louis C. Jonker

... society could have contributed to such a self-understanding. During the time of the restoration, when the community in Jerusalem and Yehud was still struggling to come to grips with their changed political, social, and cultic realities, their political subjection and vulnerability could have been a motivation for finding continuity in the ancestral and royal past. In such circumstances the common fate of all subgroupings could have drawn them together in anticipation of a new present, and especially new ...

2775. The King's Overseers

1 Chronicles 27:25-34

Understanding Series

Louis C. Jonker

... society could have contributed to such a self-understanding. During the time of the restoration, when the community in Jerusalem and Yehud was still struggling to come to grips with their changed political, social, and cultic realities, their political subjection and vulnerability could have been a motivation for finding continuity in the ancestral and royal past. In such circumstances the common fate of all subgroupings could have drawn them together in anticipation of a new present, and especially new ...