Jeremiah 3:17

3:17 At that time the city of Jerusalem ¹  will be called the Lord’s throne. All nations will gather there in Jerusalem to honor the Lord’s name. ²  They will no longer follow the stubborn inclinations of their own evil hearts. ³ 

Jeremiah 17:12

Jeremiah Appeals to the Lord for Vindication

17:12 Then I said, ⁴ 

“Lord, from the very beginning

you have been seated on your glorious throne on high.

You are the place where we can find refuge.

Psalms 74:3-7

74:3 Hurry and look ⁵  at the permanent ruins,

and all the damage the enemy has done to the temple! ⁶ 

74:4 Your enemies roar ⁷  in the middle of your sanctuary; ⁸ 

they set up their battle flags. ⁹ 

74:5 They invade like lumberjacks

swinging their axes in a thick forest. ¹⁰ 

74:6 And now ¹¹  they are tearing down ¹²  all its engravings ¹³ 

with axes ¹⁴  and crowbars. ¹⁵ 

74:7 They set your sanctuary on fire;

they desecrate your dwelling place by knocking it to the ground. ¹⁶ 

Psalms 74:20

74:20 Remember your covenant promises, ¹⁷ 

for the dark regions of the earth are full of places where violence rules. ¹⁸ 

Psalms 106:45

106:45 He remembered his covenant with them,

and relented ¹⁹  because of his great loyal love.

Lamentations 1:10

י (Yod)

1:10 An enemy grabbed ²⁰ 

all her valuables. ²¹ 

Indeed she watched in horror ²²  as Gentiles ²³ 

invaded her holy temple ²⁴  –

those whom you ²⁵  had commanded:

“They must not enter ²⁶  your assembly place.” ²⁷ 

Lamentations 2:6-7

ו (Vav)

2:6 He destroyed his temple ²⁸  as if it were a vineyard; ²⁹ 

he destroyed his appointed meeting place.

The Lord has made those in Zion forget

both the festivals and the Sabbaths. ³⁰ 

In his fierce anger ³¹  he has spurned ³² 

both king and priest.

ז (Zayin)

2:7 The Lord ³³  rejected ³⁴  his altar

and abhorred his temple. ³⁵ 

He handed over to the enemy ³⁶ 

her palace walls;

the enemy ³⁷  shouted ³⁸  in the Lord’s temple

as if it were a feast day. ³⁹ 

Lamentations 2:20

Jerusalem Speaks:

ר (Resh)

2:20 Look, O Lord! Consider! ⁴⁰ 

Whom have you ever afflicted ⁴¹  like this?

Should women eat their offspring, ⁴² 

their healthy infants? ⁴³ 

Should priest and prophet

be killed in the Lord’s ⁴⁴  sanctuary?

Ezekiel 7:20-22

7:20 They rendered the beauty of his ornaments into pride, ⁴⁵  and with it they made their abominable images – their detestable idols. Therefore I will render it filthy to them. 7:21 I will give it to foreigners as loot, to the world’s wicked ones as plunder, and they will desecrate it. 7:22 I will turn my face away from them and they will desecrate my treasured place. ⁴⁶  Vandals will enter it and desecrate it. ⁴⁷ 

Ezekiel 24:21

24:21 Say to the house of Israel, ‘This is what the sovereign Lord says: Realize I am about to desecrate my sanctuary – the source of your confident pride, ⁴⁸  the object in which your eyes delight, ⁴⁹  and your life’s passion. ⁵⁰  Your very own sons and daughters whom you have left behind will die ⁵¹  by the sword.

Ezekiel 43:7

43:7 He said to me: “Son of man, this is the place of my throne ⁵²  and the place for the soles of my feet, ⁵³  where I will live among the people of Israel forever. The house of Israel will no longer profane my holy name, neither they nor their kings, by their spiritual prostitution or by the pillars of their kings set up when they die. ⁵⁴ 

Daniel 8:11-13

8:11 It also acted arrogantly against the Prince of the army, ⁵⁵  from whom ⁵⁶  the daily sacrifice was removed and whose sanctuary ⁵⁷  was thrown down. 8:12 The army was given over, ⁵⁸  along with the daily sacrifice, in the course of his sinful rebellion. ⁵⁹  It hurled ⁶⁰  truth ⁶¹  to the ground and enjoyed success. ⁶² 

8:13 Then I heard a holy one ⁶³  speaking. Another holy one said to the one who was speaking, “To what period of time does the vision pertain – this vision concerning the daily sacrifice and the destructive act of rebellion and the giving over of both the sanctuary and army to be trampled?”

Luke 21:24

21:24 They ⁶⁴  will fall by the edge ⁶⁵  of the sword and be led away as captives ⁶⁶  among all nations. Jerusalem ⁶⁷  will be trampled down by the Gentiles until the times of the Gentiles are fulfilled. ⁶⁸ 

Revelation 11:2

11:2 But ⁶⁹  do not measure the outer courtyard ⁷⁰  of the temple; leave it out, ⁷¹  because it has been given to the Gentiles, ⁷²  and they will trample on the holy city ⁷³  for forty-two months.

[3:17]  ¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[3:17]  ² tn Heb “will gather to the name of the Lord.”

[3:17]  ³ tn Heb “the stubbornness of their evil hearts.”

[17:12]  ⁴ tn The words, “Then I said” are not in the text. They are supplied in the translation for clarity to show the shift in speaker.

[74:3]  ⁵ tn Heb “lift up your steps to,” which may mean “run, hurry.”

[74:3]  ⁶ tn Heb “everything [the] enemy has damaged in the holy place.”

[74:4]  ⁷ tn This verb is often used of a lion’s roar, so the psalmist may be comparing the enemy to a raging, devouring lion.

[74:4]  ⁸ tn Heb “your meeting place.”

[74:4]  ⁹ tn Heb “they set up their banners [as] banners.” The Hebrew noun אוֹת (’ot, “sign”) here refers to the enemy army’s battle flags and banners (see Num 2:12).

[74:5]  ¹⁰ tn Heb “it is known like one bringing upwards, in a thicket of wood, axes.” The Babylonian invaders destroyed the woodwork in the temple.

[74:6]  ¹¹ tn This is the reading of the Qere (marginal reading). The Kethib (consonantal text) has “and a time.”

[74:6]  ¹² tn The imperfect verbal form vividly describes the act as underway.

[74:6]  ¹³ tn Heb “its engravings together.”

[74:6]  ¹⁴ tn This Hebrew noun occurs only here in the OT (see H. R. Cohen, Biblical Hapax Legomena [SBLDS], 49-50).

[74:6]  ¹⁵ tn This Hebrew noun occurs only here in the OT. An Akkadian cognate refers to a “pickaxe” (cf. NEB “hatchet and pick”; NIV “axes and hatchets”; NRSV “hatchets and hammers”).

[74:7]  ¹⁶ tn Heb “to the ground they desecrate the dwelling place of your name.”

[74:20]  ¹⁷ tc Heb “look at the covenant.” The LXX reads “your covenant,” which seems to assume a second person pronominal suffix. The suffix may have been accidentally omitted by haplography. Note that the following word (כִּי) begins with kaf (כ).

[74:20]  ¹⁸ tn Heb “for the dark places of the earth are full of dwelling places of violence.” The “dark regions” are probably the lands where the people have been exiled (see C. A. Briggs and E. G. Briggs, Psalms [ICC], 2:157). In some contexts “dark regions” refers to Sheol (Ps 88:6) or to hiding places likened to Sheol (Ps 143:3; Lam 3:6).

[106:45]  ¹⁹ tn The Niphal of נָחַם (nakham) refers here to God relenting from a punishment already underway.

[1:10]  ²⁰ tn Heb “stretched out his hand.” The war imagery is of seizure of property; the anthropomorphic element pictures rape. This is an idiom that describes greedy actions (BDB 831 s.v. פָרַשׂ), meaning “to seize” (HALOT 976 s.v. 2).

[1:10]  ²¹ tc The Kethib is written מַחֲמוֹדֵּיהֶם (makhamodehem, “her desired things”); the Qere and many medieval Hebrew mss read מַחֲמַדֵּיהֶם (makhamaddehem, “her desirable things”). The Qere reading should be adopted.

[1:10]  ²² tn Heb “she watched” or “she saw.” The verb רָאָה (ra’ah, “to see”) has a broad range of meanings, including “to see” a spectacle causing grief (Gen 21:16; 44:34; Num 11:15; 2 Kgs 22:20; 2 Chr 34:28; Esth 8:6) or abhorrence (Isa 66:24). The words “in horror” are added to “she watched” to bring out this nuance.

[1:10]  ²³ sn The syntax of the sentence is interrupted by the insertion of the following sentence, “they invaded…,” then continued with “whom…” The disruption of the syntax is a structural device intended to help convey the shock of the situation.

[1:10]  ²⁴ tn Heb “her sanctuary.” The term מִקְדָּשָׁהּ (miqdashah, “her sanctuary”) refers to the temple. Anthropomorphically, translating as “her sacred place” would also allow for the rape imagery.

[1:10]  ²⁵ sn Lam 1-2 has two speaking voices: a third person voice reporting the horrific reality of Jerusalem’s suffering and Jerusalem’s voice. See W. F. Lanahan, “The Speaking Voice in the Book of Lamentations” JBL 93 (1974): 41-49. The reporting voice has been addressing the listener, referring to the Lord in the third person. Here he switches to a second person address to God, also changing the wording of the following command to second person. The revulsion of the Reporter is so great that he is moved to address God directly.

[1:10]  ²⁶ tn Heb “enter.” The Hebrew term בּוֹא (bo’) is also a sexual metaphor.

[1:10]  ²⁷ tn The noun קָהָל (qahal, “assembly”) does not refer here to the collective group of people assembled to worship the Lord, but to the place of their assembly: the temple. This is an example of a synecdoche of the people contained (= assembly) for the container (= temple). The intent is to make the violation feel more personal than someone walking into a building.

[2:6]  ²⁸ tn Heb “His booth.” The noun שׂךְ (sokh, “booth,” BDB 968 s.v.) is a hapax legomenon (term that appears only once in the Hebrew OT), but it is probably an alternate spelling of the more common noun סֻכָּה (sukkah, “booth”) which is used frequently of temporary shelters and booths (e.g., Neh 8:15) (BDB 697 s.v. סֻכָּה). Related to the verb שָׂכַךְ (sakhakh, “to weave”), it refers to a temporary dwelling constructed of interwoven boughs. This is a figurative description of the temple, as the parallel term מוֹעֲדוֹ (mo’ado, “his tabernacle” or “his appointed meeting place”) makes clear. Jeremiah probably chose this term to emphasize the frailty of the temple, and its ease of destruction. Contrary to the expectation of Jerusalem, it was only a temporary dwelling of the Lord – its permanence cut short due to sin of the people.

[2:6]  ²⁹ tc The MT reads כַּגַּן (kaggan, “like a garden”). The LXX reads ὡς ἄμπελον (Jw" ampelon) which reflects כְּגֶפֶן (kÿgefen, “like a vineyard”). Internal evidence favors כְּגֶפֶן (kÿgefen) because God’s judgment is often compared to the destruction of a vineyard (e.g., Job 15:33; Isa 34:4; Ezek 15:2, 6). The omission of פ (pe) is easily explained due to the similarity in spelling between כְּגֶפֶן (kÿgefen) and כַּגַּן (kaggan).

[2:6]  ³⁰ tn Heb “The Lord has caused to be forgotten in Zion both appointed festival and Sabbath.” The verb שִׁכַּח (shikkakh, “to cause someone to forget”), Piel perfect 3rd person masculine singular from שָׁכַח (shakhakh, “to forget”) is used figuratively. When people forget “often the neglect of obligations is in view” (L. C. Allen, NIDOTTE 4:104). When people forget the things of God, they are in disobedience and often indicted for ignoring God or neglecting their duties to him (Deut 4:23, 31; 6:12; 8:11, 19; 26:13; 31:21; 32:18; Judg 3:7; 1 Sam 12:9; 2 Kgs 17:38; Is 49:14; 51:13; 65:11; Jer 18:15; Exek 23:35; Hos 4:6). The irony is that the one to whom worship is due has made it so that people must neglect it. Most English versions render this in a metonymical sense: “the Lord has brought to an end in Zion appointed festival and sabbath” (RSV), “[he] did away with festivals and Sabbaths” (CEV), “he has put an end to holy days and Sabbaths” (TEV), “the Lord has ended…festival and sabbath” (NJPS), “the Lord has abolished…festivals and sabbath” (NRSV). Few English versions employ the gloss “remember”: “the Lord hath caused the solemn feasts and sabbaths to be forgotten” (KJV) and “the Lord has made Zion forget her appointed feasts and her sabbaths”(NIV).

[2:6]  ³¹ tn Heb “In the fury of his anger” (זַעַם־אפּוֹ, za’am-’appo). The genitive noun אפּוֹ (’appo, “his anger”) functions as an attributed genitive with the construct noun זַעַם (za’am, “fury, rage”): “his furious anger.”

[2:6]  ³² tn The verb נָאַץ (na’ats, “to spurn, show contempt”) functions as a metonymy of cause (= to spurn king and priests) for effect (= to reject them; cf. CEV). Since spurning is the cause, this may be understood as “to reject with a negative attitude.” However, retaining “spurn” in the translation keeps the term emotionally loaded. The most frequent term for נָאַץ (na’ats) in the LXX (παροξύνω, paroxunw) also conveys emotion beyond a decision to reject.

[2:7]  ³³ tc The MT reads אֲדֹנָי (’adonay, “the Lord”) here rather than יהוה (YHWH, “the Lord”), which occurs near the end of this verse. See the tc note at 1:14.

[2:7]  ³⁴ tn The Heb verb זָנַח (zanakh) is a rejection term often used in military contexts. Emphasizing emotion, it may mean “to spurn.” In military contexts it may be rendered “to desert.”

[2:7]  ³⁵ tn Heb “His sanctuary.” The term מִקְדָּשׁוֹ (miqdasho, “His sanctuary”) refers to the temple (e.g., 1 Chr 22:19; 2 Chr 36:17; Ps 74:7; Isa 63:18; Ezek 48:21; Dan 8:11) (BDB 874 s.v. מִקְדָּשׁ).

[2:7]  ³⁶ tn Heb “He delivered into the hand of the enemy.” The verb הִסְגִּיר (hisgir), Hiphil perfect 3rd person masculine singular from סָגַר (sagar), means “to give into someone’s control: to deliver” (Deut 23:16; Josh 20:5; 1 Sam 23:11, 20; 30:15; Job 16:11; Pss 31:9; 78:48, 50, 62; Lam 2:7; Amos 1:6, 9; Obad 14).

[2:7]  ³⁷ tn Heb “they.”

[2:7]  ³⁸ tn Heb “they gave voice” (קוֹל נָתְנוּ, kol natno). The verb נָתַן (natan, “to give”) with the noun קוֹל (kol, “voice, sound”) is an idiom meaning: “to utter a sound, make a noise, raise the voice” (e.g., Gen 45:2; Prov 2:3; Jer 4:16; 22:20; 48:34) (HALOT 734 s.v. נתן 12; BDB 679 s.v. נָתַן 1.x). Contextually, this describes the shout of victory by the Babylonians celebrating their conquest of Jerusalem.

[2:7]  ³⁹ tn Heb “as on the day of an appointed time.” The term מוֹעֵד (mo’ed, “appointed time”) refers to the religious festivals that were celebrated at appointed times in the Hebrew calendar (BDB 417 s.v. 1.b). In contrast to making festivals neglected (forgotten) in v 6, the enemy had a celebration which was entirely out of place.

[2:20]  ⁴⁰ tn Heb “Look, O Lord! See!” When used in collocation with verbs of cognition, רָאָה (ra’ah) means “to see for oneself” or “to take notice” (1 Sam 26:12). The parallelism between seeing and understanding is often emphasized (e.g., Exod 16:6; Isa 5:19; 29:15; Job 11:11; Eccl 6:5). See also 1:11 and cf. 1:9, 12, 20; 3:50, 59, 60; 5:1.

[2:20]  ⁴¹ tn For the nuance “afflict” see the note at 1:12.

[2:20]  ⁴² tn Heb “their fruit.” The term פְּרִי (pÿri, “fruit”) is used figuratively to refer to children as the fruit of a mother’s womb (e.g., Gen 30:2; Deut 7:13; 28:4, 11, 18, 53; 30:9; Pss 21:11; 127:3; 132:11; Isa 13:18; Mic 6:7).

[2:20]  ⁴³ tn Heb “infants of healthy childbirth.” The genitive-construct phrase עֹלֲלֵי טִפֻּחִים (’olale tippukhim) functions as an attributive genitive construction: “healthy newborn infants.” The noun טִפֻּחִים (tippukhim) appears only here. It is related to the verb טָפַח (tafakh), meaning “to give birth to a healthy child” or “to raise children” depending on whether the Arabic or Akkadian cognate is emphasized. For the related verb, see below at 2:22.

[2:20]  ⁴⁴ tc The MT reads אֲדֹנָי (’adonay, “the Lord”) here rather than יהוה (YHWH, “the Lord”) as at the beginning of the verse. See the tc note at 1:14.

[7:20]  ⁴⁵ tc The MT reads “he set up the beauty of his ornament as pride.” The verb may be repointed as plural without changing the consonantal text. The Syriac reads “their ornaments” (plural), implying עֶדְיָם (’edyam) rather than עֶדְיוֹ (’edyo) and meaning “they were proud of their beautiful ornaments.” This understands “ornaments” in the common sense of women’s jewelry, which then were used to make idols. The singular suffix “his ornaments” would refer to using items from the temple treasury to make idols. D. I. Block points out the foreshadowing of Ezek 16:17 which, with Rashi and the Targum, supports the understanding that this is a reference to temple items. See D. I. Block, Ezekiel (NICOT), 1:265.

[7:22]  ⁴⁶ sn My treasured place probably refers to the temple (however, cf. NLT “my treasured land”).

[7:22]  ⁴⁷ sn Since the pronouns “it” are both feminine, they do not refer to the masculine “my treasured place”; instead they probably refer to Jerusalem or the land, both of which are feminine in Hebrew.

[24:21]  ⁴⁸ tn Heb “the pride of your strength” means “your strong pride.”

[24:21]  ⁴⁹ sn Heb “the delight of your eyes.” Just as Ezekiel was deprived of his beloved wife (v. 16, the “desire” of his “eyes”) so the Lord would be forced to remove the object of his devotion, the temple, which symbolized his close relationship to his covenant people.

[24:21]  ⁵⁰ tn Heb “the object of compassion of your soul.” The accentuation in the traditional Hebrew text indicates that the descriptive phrases (“the source of your confident pride, the object in which your eyes delight, and your life’s passion”) modify the preceding “my sanctuary.”

[24:21]  ⁵¹ tn Heb “fall.”

[43:7]  ⁵² sn God’s throne is mentioned in Isa 6:1; Jer 3:17.

[43:7]  ⁵³ sn See 1 Chr 28:2; Ps 99:5; 132:7; Isa 60:13; Lam 2:1.

[43:7]  ⁵⁴ tn Heb “by their corpses in their death.” But the term normally translated “corpses” is better understood here as a reference to funeral pillars or funerary offerings. See D. I. Block, Ezekiel (NICOT), 2:583-85, and L. C. Allen, Ezekiel (WBC), 2:257.

[8:11]  ⁵⁵ sn The prince of the army may refer to God (cf. “whose sanctuary” later in the verse) or to the angel Michael (cf. 12:1).

[8:11]  ⁵⁶ tn Or perhaps “and by him,” referring to Antiochus rather than to God.

[8:11]  ⁵⁷ sn Here the sanctuary is a reference to the temple of God in Jerusalem.

[8:12]  ⁵⁸ tc The present translation reads וּצְבָאָהּ נִתַּן (utsÿva’ah nittan) for the MT וְצָבָא תִּנָּתֵן (vÿtsava’ tinnaten). The context suggests a perfect rather than an imperfect verb.

[8:12]  ⁵⁹ tn Heb “in (the course of) rebellion.” The meaning of the phrase is difficult to determine. It could mean “due to rebellion,” referring to the failures of the Jews, but this is not likely since it is not a point made elsewhere in the book. The phrase more probably refers to the rebellion against God and the atrocities against the Jews epitomized by Antiochus.

[8:12]  ⁶⁰ tc Two medieval Hebrew MSS and the LXX have a passive verb here: “truth was hurled to the ground” (cf. NIV, NCV, TEV).

[8:12]  ⁶¹ sn Truth here probably refers to the Torah. According to 1 Macc 1:56, Antiochus initiated destruction of the sacred books of the Jews.

[8:12]  ⁶² tn Heb “it acted and prospered.”

[8:13]  ⁶³ sn The holy one referred to here is presumably an angel. Cf. 4:13[10], 23 [20].

[21:24]  ⁶⁴ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[21:24]  ⁶⁵ tn Grk “by the mouth of the sword” (an idiom for the edge of a sword).

[21:24]  ⁶⁶ sn Here is the predicted judgment against the nation until the time of Gentile rule has passed: Its people will be led away as captives.

[21:24]  ⁶⁷ tn Grk “And Jerusalem.” Here καί (kai) has not been translated because of differences between Greek and English style.

[21:24]  ⁶⁸ sn Until the times of the Gentiles are fulfilled implies a time when Israel again has a central role in God’s plan.

[11:2]  ⁶⁹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[11:2]  ⁷⁰ tn On the term αὐλήν (aulhn) BDAG 150 s.v. αὐλή 1 states, “(outer) court of the temple…Rv 11:2.”

[11:2]  ⁷¹ tn The precise meaning of the phrase ἔκβαλε ἔξωθεν (ekbale exwqen) is difficult to determine.

[11:2]  ⁷² tn Or “to the nations” (the same Greek word may be translated “Gentiles” or “nations”).

[11:2]  ⁷³ sn The holy city appears to be a reference to Jerusalem. See also Luke 21:24.