11:22 Then the cherubim spread 3 their wings with their wheels alongside them while the glory of the God of Israel hovered above them.
78:60 He abandoned 29 the sanctuary at Shiloh,
the tent where he lived among men.
ו (Vav)
2:6 He destroyed his temple 32 as if it were a vineyard; 33
he destroyed his appointed meeting place.
The Lord has made those in Zion forget
both the festivals and the Sabbaths. 34
In his fierce anger 35 he has spurned 36
both king and priest.
ז (Zayin)
2:7 The Lord 37 rejected 38 his altar
and abhorred his temple. 39
He handed over to the enemy 40
her palace walls;
the enemy 41 shouted 42 in the Lord’s temple
as if it were a feast day. 43
1 tn Heb “lifted.”
2 tn Or “the ground” (NIV, NCV).
3 tn Heb “lifted.”
4 tn Heb “lie down with your fathers” (so NASB); NRSV “ancestors.”
5 tn Heb “he.” Smr, LXX, and the Targums read the plural “they,” which is necessary in any case in the translation because of contemporary English style. The third person singular also occurs in the Hebrew text twice more in this verse, three times in v. 17, once in v. 18, five times in v. 20, and four times in v. 21. Each time it is translated as third person plural for stylistic reasons.
6 tn Heb “he.” Smr, LXX, and the Targums read the plural “they.” See note on the first occurrence of “they” in v. 16.
7 tn Or “abandon” (TEV, NLT).
8 tn Heb “him.” Smr, LXX, and the Targums read the plural “them.” See note on the first occurrence of “they” in v. 16.
9 tn Heb “on that day.” This same expression also appears later in the verse and in v. 18.
10 tn Heb “him.” Smr, LXX, and the Targums read the plural “them.” See note on the first occurrence of “they” in v. 16.
11 tn Heb “find,” “encounter.”
12 tn Heb “him.” Smr, LXX, and the Targums read the plural “them.” See note on the first occurrence of “they” in v. 16.
13 tn Heb “he.” Smr, LXX, and the Targums read the plural “they.” See note on the first occurrence of “they” in v. 16.
14 tn Heb “evils.”
15 tn Heb “me.” Smr, LXX, and the Targums read the plural “us,” which is necessary in any case in the translation because of contemporary English style.
16 tn Heb “my.”
17 tn Heb “me.” Smr, LXX, and the Targums read the plural “us,” which is necessary in any case in the translation because of contemporary English style.
18 tn The Hebrew text uses the infinitive absolute for emphasis, which the translation indicates with “certainly.”
19 tn Heb “he.” Smr, LXX, and the Targums read the plural “they.” See note on the first occurrence of “they” in v. 16.
20 tn Or “am no longer able to lead you” (NIV, NLT); Heb “am no longer able to go out and come in.”
21 tn Or “selected”; Heb “took.”
22 tn Or “you.” A number of English versions treat the remainder of this verse and v. 17 as direct discourse rather than indirect discourse (cf. KJV, NAB, NIV, NRSV, NLT).
23 tn Heb “brothers.” The term “brothers” could, in English, be understood to refer to siblings, so “fellow citizens” has been used in the translation.
24 tn The Hebrew word צֶדֶק (tsedeq, “fairly”) carries the basic idea of conformity to a norm of expected behavior or character, one established by God himself. Fair judgment adheres strictly to that norm or standard (see D. Reimer, NIDOTTE 3:750).
25 tn Heb “between a man and his brother.”
26 tn Heb “his stranger” or “his sojourner”; NAB, NIV “an alien”; NRSV “resident alien.” The Hebrew word גֵּר (ger) commonly means “foreigner.”
27 tn Heb “you,” and throughout the verse (cf. NASB, NRSV).
28 tn Heb “the small,” but referring to social status, not physical stature.
29 tn Or “rejected.”
30 tn 26:4-6 are all one long sentence containing a long condition with subordinate clauses (vv. 4-5) and a compound consequence in v. 6: Heb “If you will not obey me by walking in my law…by paying attention to the words of the prophets which…and you did not pay heed, then I will make…and I will make…” The sentence has been broken down in conformity to contemporary English style but an attempt has been made to reflect all the subordinations in the English translation.
31 sn See the study note on Jer 7:13.
32 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
33 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).
34 tn Heb “The
35 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.”
36 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.
37 tc The MT reads אֲדֹנָי (’adonay, “the Lord”) here rather than יהוה (YHWH, “the
38 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.”
39 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).
40 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).
41 tn Heb “they.”
42 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.
43 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.