Ezekiel 10:19

10:19 The cherubim spread ¹  their wings, and they rose up from the earth ²  while I watched (when they went the wheels went alongside them). They stopped at the entrance to the east gate of the Lord’s temple as the glory of the God of Israel hovered above them.

Ezekiel 11:22

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.

Deuteronomy 31:16-18

31:16 Then the Lord said to Moses, “You are about to die, ⁴  and then these people will begin to prostitute themselves with the foreign gods of the land into which they ⁵  are going. They ⁶  will reject ⁷  me and break my covenant that I have made with them. ⁸  31:17 At that time ⁹  my anger will erupt against them ¹⁰  and I will abandon them and hide my face from them until they are devoured. Many disasters and distresses will overcome ¹¹  them ¹²  so that they ¹³  will say at that time, ‘Have not these disasters ¹⁴  overcome us ¹⁵  because our ¹⁶  God is not among us ¹⁷ ?’ 31:18 But I will certainly ¹⁸  hide myself at that time because of all the wickedness they ¹⁹  will have done by turning to other gods.

Deuteronomy 31:2

31:2 He said to them, “Today I am a hundred and twenty years old. I am no longer able to get about, ²⁰  and the Lord has said to me, ‘You will not cross the Jordan.’

Deuteronomy 1:14-17

1:14 You replied to me that what I had said to you was good. 1:15 So I chose ²¹  as your tribal leaders wise and well-known men, placing them over you as administrators of groups of thousands, hundreds, fifties, and tens, and also as other tribal officials. 1:16 I furthermore admonished your judges at that time that they ²²  should pay attention to issues among your fellow citizens ²³  and judge fairly, ²⁴  whether between one citizen and another ²⁵  or a citizen and a resident foreigner. ²⁶  1:17 They ²⁷  must not discriminate in judgment, but hear the lowly ²⁸  and the great alike. Nor should they be intimidated by human beings, for judgment belongs to God. If the matter being adjudicated is too difficult for them, they should bring it before me for a hearing.

Psalms 78:60

78:60 He abandoned ²⁹  the sanctuary at Shiloh,

the tent where he lived among men.

Jeremiah 26:6

26:6 If you do not obey me, ³⁰  then I will do to this temple what I did to Shiloh. ³¹  And I will make this city an example to be used in curses by people from all the nations on the earth.’”

Lamentations 2:6-7

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 

[10:19]  ¹ tn Heb “lifted.”

[10:19]  ² tn Or “the ground” (NIV, NCV).

[11:22]  ³ tn Heb “lifted.”

[31:16]  ⁴ tn Heb “lie down with your fathers” (so NASB); NRSV “ancestors.”

[31:16]  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.

[31:16]  ⁶ tn Heb “he.” Smr, LXX, and the Targums read the plural “they.” See note on the first occurrence of “they” in v. 16.

[31:16]  ⁷ tn Or “abandon” (TEV, NLT).

[31:16]  ⁸ tn Heb “him.” Smr, LXX, and the Targums read the plural “them.” See note on the first occurrence of “they” in v. 16.

[31:17]  ⁹ tn Heb “on that day.” This same expression also appears later in the verse and in v. 18.

[31:17]  ¹⁰ tn Heb “him.” Smr, LXX, and the Targums read the plural “them.” See note on the first occurrence of “they” in v. 16.

[31:17]  ¹¹ tn Heb “find,” “encounter.”

[31:17]  ¹² tn Heb “him.” Smr, LXX, and the Targums read the plural “them.” See note on the first occurrence of “they” in v. 16.

[31:17]  ¹³ tn Heb “he.” Smr, LXX, and the Targums read the plural “they.” See note on the first occurrence of “they” in v. 16.

[31:17]  ¹⁴ tn Heb “evils.”

[31:17]  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.

[31:17]  ¹⁶ tn Heb “my.”

[31:17]  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.

[31:18]  ¹⁸ tn The Hebrew text uses the infinitive absolute for emphasis, which the translation indicates with “certainly.”

[31:18]  ¹⁹ tn Heb “he.” Smr, LXX, and the Targums read the plural “they.” See note on the first occurrence of “they” in v. 16.

[31:2]  ²⁰ tn Or “am no longer able to lead you” (NIV, NLT); Heb “am no longer able to go out and come in.”

[1:15]  ²¹ tn Or “selected”; Heb “took.”

[1:16]  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).

[1:16]  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.

[1:16]  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).

[1:16]  ²⁵ tn Heb “between a man and his brother.”

[1:16]  ²⁶ tn Heb “his stranger” or “his sojourner”; NAB, NIV “an alien”; NRSV “resident alien.” The Hebrew word גֵּר (ger) commonly means “foreigner.”

[1:17]  ²⁷ tn Heb “you,” and throughout the verse (cf. NASB, NRSV).

[1:17]  ²⁸ tn Heb “the small,” but referring to social status, not physical stature.

[78:60]  ²⁹ tn Or “rejected.”

[26:6]  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.

[26:6]  ³¹ sn See the study note on Jer 7:13.

[2:6]  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 Lord – its permanence cut short due to sin of the people.

[2:6]  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).

[2:6]  ³⁴ 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]  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.”

[2:6]  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.

[2:7]  ³⁷ 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]  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.”

[2:7]  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).

[2:7]  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).

[2:7]  ⁴¹ tn Heb “they.”

[2:7]  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.

[2:7]  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.