2 Kings 24:4

24:4 Because he killed innocent people and stained Jerusalem with their blood, the Lord was unwilling to forgive them. ¹ 

Jeremiah 5:7-8

5:7 The Lord asked, ² 

“How can I leave you unpunished, Jerusalem? ³ 

Your people ⁴  have rejected me

and have worshiped gods that are not gods at all. ⁵ 

Even though I supplied all their needs, ⁶  they were like an unfaithful wife to me. ⁷ 

They went flocking ⁸  to the houses of prostitutes. ⁹ 

5:8 They are like lusty, well-fed ¹⁰  stallions.

Each of them lusts after ¹¹  his neighbor’s wife.

Ezekiel 24:13

24:13 You mix uncleanness with obscene conduct. ¹² 

I tried to cleanse you, ¹³  but you are not clean.

You will not be cleansed from your uncleanness ¹⁴ 

until I have exhausted my anger on you.

Zechariah 1:5

1:5 “As for your ancestors, where are they? And did the prophets live forever?

[24:4]  ¹ tn Heb “and also the blood of the innocent which he shed, and he filled Jerusalem with innocent blood, and the Lord was not willing to forgive.”

[5:7]  ² tn These words are not in the text, but are supplied in the translation to make clear who is speaking.

[5:7]  ³ tn Heb “How can I forgive [or pardon] you.” The pronoun “you” is second feminine singular, referring to the city. See v. 1.

[5:7]  ⁴ tn Heb “your children.”

[5:7]  ⁵ tn Heb “and they have sworn [oaths] by not-gods.”

[5:7]  ⁶ tn Heb “I satisfied them to the full.”

[5:7]  ⁷ tn Heb “they committed adultery.” It is difficult to decide whether literal adultery with other women or spiritual adultery with other gods is meant. The word for adultery is used for both in the book of Jeremiah. For examples of its use for spiritual adultery see 3:8, 9; 9:2. For examples of its use for literal adultery see 7:9; 23:14. The context here could argue for either. The swearing by other gods and the implicit contradiction in their actions in contrast to the expected gratitude for supplying their needs argues for spiritual adultery. However, the reference to prostitution in the next line and the reference to chasing after their neighbor’s wives argues for literal adultery. The translation opts for spiritual adultery because of the contrast implicit in the concessive clause.

[5:7]  ⁸ tn There is a great deal of debate about the meaning of this word. Most of the modern English versions follow the lead of lexicographers who relate this word to a noun meaning “troop” and understand it to mean “they trooped together” (cf. BDB 151 s.v. גָּדַד Hithpo.2 and compare the usage in Mic 5:1 [4:14 HT]). A few of the modern English versions and commentaries follow the reading of the Greek and read a word meaning “they lodged” (reading ִיתְגּוֹרְרוּ [yitggorÿru] from I גּוּר [gur; cf. HALOT 177 s.v. Hithpo. and compare the usage in 1 Kgs 17:20] instead of יִתְגֹּדָדוּ [yitggodadu]). W. L. Holladay (Jeremiah [Hermeneia], 1:180) sees a reference here to the cultic practice of cutting oneself in supplication to pagan gods (cf. BDB 151 s.v. גָּדַד Hithpo.1 and compare the usage in 1 Kgs 18:28). The houses of prostitutes would then be a reference to ritual prostitutes at the pagan shrines. The translation follows BDB and the majority of modern English versions.

[5:7]  ⁹ tn Heb “to a house of a prostitute.”

[5:8]  ¹⁰ tn The meanings of these two adjectives are uncertain. The translation of the first adjective is based on assuming that the word is a defectively written participle related to the noun “testicle” (a Hiphil participle מַאֲשִׁכִים [ma’ashikhim] from a verb related to אֶשֶׁךְ [’eshekh, “testicle”]; cf. Lev 21:20) and hence “having testicles” (cf. HALOT 1379 s.v. שָׁכָה) instead of the Masoretic form מַשְׁכִּים (mashkim) from a root שָׁכָה (shakhah), which is otherwise unattested in either verbal or nominal forms. The second adjective is best derived from a verb root meaning “to feed” (a Hophal participle מוּזָנִים [muzanim, the Kethib] from a root זוּן [zun; cf. BDB 266 s.v. זוּן] for which there is the cognate noun מָזוֹן [mazon; cf. 2 Chr 11:23]). This is more likely than the derivation from a root יָזַן ([yazan]reading מְיֻזָּנִים [mÿyuzzanim], a Pual participle with the Qere) which is otherwise unattested in verbal or nominal forms and whose meaning is dependent only on a supposed Arabic cognate (cf. HALOT 387 s.v. יָזַן).

[5:8]  ¹¹ tn Heb “neighs after.”

[24:13]  ¹² tn Heb “in your uncleanness (is) obscene conduct.”

[24:13]  ¹³ tn Heb “because I cleansed you.” In this context (see especially the very next statement), the statement must refer to divine intention and purpose. Despite God’s efforts to cleanse his people, they resisted him and remained morally impure.

[24:13]  ¹⁴ tn The Hebrew text adds the word “again.”