2:17 You have brought all this on yourself, Israel, 1
by deserting the Lord your God when he was leading you along the right path. 2
2:19 Your own wickedness will bring about your punishment.
Your unfaithful acts will bring down discipline on you. 3
Know, then, and realize how utterly harmful 4
it was for you to reject me, the Lord your God, 5
to show no respect for me,” 6
says the Lord God who rules over all. 7
32:16 They made him jealous with other gods, 8
they enraged him with abhorrent idols. 9
32:21 They have made me jealous 10 with false gods, 11
enraging me with their worthless gods; 12
so I will make them jealous with a people they do not recognize, 13
with a nation slow to learn 14 I will enrage them.
32:22 For a fire has been kindled by my anger,
and it burns to lowest Sheol; 15
it consumes the earth and its produce,
and ignites the foundations of the mountains.
1:20 But if you refuse and rebel,
you will be devoured 16 by the sword.”
Know for certain that the Lord has spoken. 17
1:24 Therefore, the sovereign Lord who commands armies, 18
the powerful ruler of Israel, 19 says this:
“Ah, I will seek vengeance 20 against my adversaries,
I will take revenge against my enemies. 21
8:17 He said to me, “Do you see, son of man? Is it a trivial thing that the house of Judah commits these abominations they are practicing here? For they have filled the land with violence and provoked me to anger still further. Look, they are putting the branch to their nose! 22 8:18 Therefore I will act with fury! My eye will not pity them nor will I spare 23 them. When they have shouted in my ears, I will not listen to them.”
8:1 In the sixth year, in the sixth month, on the fifth of the month, 24 as I was sitting in my house with the elders of Judah sitting in front of me, the hand 25 of the sovereign Lord seized me. 26
1 tn Heb “Are you not bringing this on yourself.” The question is rhetorical and expects a positive answer.
2 tn Heb “at the time of leading you in the way.”
3 tn Or “teach you a lesson”; Heb “rebuke/chide you.”
4 tn Heb “how evil and bitter.” The reference is to the consequences of their acts. This is a figure of speech (hendiadys) where two nouns or adjectives joined by “and” introduce a main concept modified by the other noun or adjective.
5 tn Heb “to leave the
6 tn Heb “and no fear of me was on you.”
7 tn Heb “the Lord Yahweh, [the God of] hosts.” For the title Lord
8 tc Heb “with strange (things).” The Vulgate actually supplies diis (“gods”).
9 tn Heb “abhorrent (things)” (cf. NRSV). A number of English versions understand this as referring to “idols” (NAB, NIV, NCV, CEV), while NLT supplies “acts.”
10 sn They have made me jealous. The “jealousy” of God is not a spirit of pettiness prompted by his insecurity, but righteous indignation caused by the disloyalty of his people to his covenant grace (see note on the word “God” in Deut 4:24). The jealousy of Israel, however (see next line), will be envy because of God’s lavish attention to another nation. This is an ironic wordplay. See H. Peels, NIDOTTE 3:938-39.
11 tn Heb “what is not a god,” or a “nondeity.”
12 tn Heb “their empty (things).” The Hebrew term used here to refer pejoratively to the false gods is הֶבֶל (hevel, “futile” or “futility”), used frequently in Ecclesiastes (e.g., Eccl 1:1, “Futile! Futile!” laments the Teacher, “Absolutely futile! Everything is futile!”).
13 tn Heb “what is not a people,” or a “nonpeople.” The “nonpeople” (לֹא־עָם, lo’-’am) referred to here are Gentiles who someday would become God’s people in the fullest sense (cf. Hos 1:9; 2:23).
14 tn Heb “a foolish nation” (so KJV, NAB, NRSV); NIV “a nation that has no understanding”; NLT “I will provoke their fury by blessing the foolish Gentiles.”
15 tn Or “to the lowest depths of the earth”; cf. NAB “to the depths of the nether world”; NIV “to the realm of death below”; NLT “to the depths of the grave.”
16 sn The wordplay in the Hebrew draws attention to the options. The people can obey, in which case they will “eat” v. 19 (תֹּאכֵלוּ [to’khelu], Qal active participle of אָכַל) God’s blessing, or they can disobey, in which case they will be devoured (Heb “eaten,” תְּאֻכְּלוּ, [tÿ’ukkÿlu], Qal passive/Pual of אָכַל) by God’s judgment.
17 tn Heb “for the mouth of the Lord has spoken.” The introductory כִּי (ki) may be asseverative (as reflected in the translation) or causal/explanatory, explaining why the option chosen by the people will become reality (it is guaranteed by the divine word).
18 tn Heb “the master, the Lord who commands armies [traditionally, the Lord of hosts].” On the title “the Lord who commands armies,” see the note at v. 9.
19 tn Heb “the powerful [one] of Israel.”
20 tn Heb “console myself” (i.e., by getting revenge); NRSV “pour out my wrath on.”
21 sn The Lord here identifies with the oppressed and comes as their defender and vindicator.
22 tn It is not clear what the practice of “holding a branch to the nose” indicates. A possible parallel is the Syrian relief of a king holding a flower to his nose as he worships the stars (ANEP 281). See L. C. Allen, Ezekiel (WBC), 1:145-46. The LXX glosses the expression as “Behold, they are like mockers.”
23 tn The meaning of the Hebrew term is primarily emotional: “to pity,” which in context implies an action, as in being moved by pity in order to spare them from the horror of their punishment.
24 tc The LXX reads “In the sixth year, in the fifth month, on the fifth of the month.”
25 tn Or “power.”
26 tn Heb “fell upon me there,” that is, God’s influence came over him.
27 tc Some of the better representatives of the Alexandrian and Western texts have a passive verb here instead of the active ἀποκατήλλαξεν (apokathllaxen, “he has reconciled”): ἀποκατηλλάγητε (apokathllaghte) in (Ì46) B, ἀποκατήλλακται [sic] (apokathllaktai) in 33, and ἀποκαταλλαγέντες (apokatallagente") in D* F G. Yet the active verb is strongly supported by א A C D2 Ψ 048 075 [0278] 1739 1881 Ï lat sy. Internally, the passive creates an anacoluthon in that it looks back to the accusative ὑμᾶς (Juma", “you”) of v. 21 and leaves the following παραστῆσαι (parasthsai) dangling (“you were reconciled…to present you”). The passive reading is certainly the harder reading. As such, it may well explain the rise of the other readings. At the same time, it is possible that the passive was produced by scribes who wanted some symmetry between the ποτε (pote, “at one time”) of v. 21 and the νυνὶ δέ (nuni de, “but now”) of v. 22: Since a passive periphrastic participle is used in v. 21, there may have a temptation to produce a corresponding passive form in v. 22, handling the ὑμᾶς of v. 21 by way of constructio ad sensum. Since παραστῆσαι occurs ten words later, it may not have been considered in this scribal modification. Further, the Western reading (ἀποκαταλλαγέντες) hardly seems to have arisen from ἀποκατηλλάγητε (contra TCGNT 555). As difficult as this decision is, the preferred reading is the active form because it is superior externally and seems to explain the rise of all forms of the passive readings.