Ezekiel 21:25

21:25 “‘As for you, profane and wicked prince of Israel, ¹ 

whose day has come, the time of final punishment,

Ezekiel 21:29

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.

Psalms 137:7

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!”

Daniel 9:24

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 

Obadiah 1:11

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.

[21:25]  ¹ tn This probably refers to King Zedekiah.

[21:29]  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.

[21:29]  ³ tn Heb “you”; the referent (the sword mentioned in v. 28) has been specified in the translation for clarity.

[21:29]  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.

[137:7]  ⁵ tn Heb “remember, O Lord, against the sons of Edom, the day of Jerusalem.”

[137:7]  ⁶ tn Heb “lay [it] bare, lay [it] bare.”

[9:24]  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.

[9:24]  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.

[9:24]  ⁹ tc The present translation reads the Qere (singular), rather than the Kethib (plural).

[9:24]  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.

[9:24]  ¹¹ tn Or “everlasting.”

[9:24]  ¹² sn The act of sealing in the OT is a sign of authentication. Cf. 1 Kgs 21:8; Jer 32:10, 11, 44.

[9:24]  ¹³ tn Heb “vision and prophecy.” The expression is a hendiadys.

[9:24]  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.

[1:11]  ¹⁵ tn Heb “in the day of your standing”; NAB “On the day when you stood by.”

[1:11]  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.

[1:11]  ¹⁷ tc The present translation follows the Qere which reads the plural (“gates”) rather than the singular.

[1:11]  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.

[1:11]  ¹⁹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:11]  ²⁰ tn Heb “like one from them”; NASB “You too were as one of them.”