21:25 “‘As for you, profane and wicked prince of Israel, 1
whose day has come, the time of final punishment,
21:29 while seeing false visions for you
and reading lying omens for you 2 –
to place that sword 3 on the necks of the profane wicked, 4
whose day has come,
the time of final punishment.
137:7 Remember, O Lord, what the Edomites did
on the day Jerusalem fell. 5
They said, “Tear it down, tear it down, 6
right to its very foundation!”
9:24 “Seventy weeks 7 have been determined
concerning your people and your holy city
to put an end to 8 rebellion,
to bring sin 9 to completion, 10
to atone for iniquity,
to bring in perpetual 11 righteousness,
to seal up 12 the prophetic vision, 13
and to anoint a most holy place. 14
1:11 You stood aloof 15 while strangers took his army 16 captive,
and foreigners advanced to his gates. 17
When they cast lots 18 over Jerusalem, 19
you behaved as though you were in league 20 with them.
1 tn This probably refers to King Zedekiah.
2 tn Heb “in the seeing concerning you falsehood, in divining concerning you a lie.” This probably refers to the attempts of the Ammonites to ward off judgment through prophetic visions and divination.
3 tn Heb “you”; the referent (the sword mentioned in v. 28) has been specified in the translation for clarity.
4 sn The second half of the verse appears to state that the sword of judgment would fall upon the wicked, despite their efforts to prevent it.
5 tn Heb “remember, O
6 tn Heb “lay [it] bare, lay [it] bare.”
7 tn Heb “sevens.” Elsewhere the term is used of a literal week (a period of seven days), cf. Gen 29:27-28; Exod 34:22; Lev 12:5; Num 28:26; Deut 16:9-10; 2 Chr 8:13; Jer 5:24; Dan 10:2-3. Gabriel unfolds the future as if it were a calendar of successive weeks. Most understand the reference here as periods of seventy “sevens” of years, or a total of 490 years.
8 tc Or “to finish.” The present translation reads the Qere (from the root תָּמַם, tamam) with many witnesses. The Kethib has “to seal up” (from the root הָתַם, hatam), a confusion with a reference later in the verse to sealing up the vision.
9 tc The present translation reads the Qere (singular), rather than the Kethib (plural).
10 tn The Hebrew phrase לְכַלֵּא (lÿkhalle’) is apparently an alternative (metaplastic) spelling of the root כָּלָה (kalah, “to complete, finish”), rather than a form of כָּלָא (kala’, “to shut up, restrain”), as has sometimes been supposed.
11 tn Or “everlasting.”
12 sn The act of sealing in the OT is a sign of authentication. Cf. 1 Kgs 21:8; Jer 32:10, 11, 44.
13 tn Heb “vision and prophecy.” The expression is a hendiadys.
14 tn Or “the most holy place” (NASB, NLT); or “a most holy one”; or “the most holy one,” though the expression is used of places or objects elsewhere, not people.
15 tn Heb “in the day of your standing”; NAB “On the day when you stood by.”
16 tn Or perhaps, “wealth” (so NASB, NIV, NRSV, NLT). The Hebrew word is somewhat ambiguous here. This word also appears in v. 13, where it clearly refers to wealth.
17 tc The present translation follows the Qere which reads the plural (“gates”) rather than the singular.
18 sn Casting lots seems to be a way of deciding who would gain control over material possessions and enslaved peoples following a military victory.
19 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
20 tn Heb “like one from them”; NASB “You too were as one of them.”