Discovery BoxEzekiel 21:30
Context21:30 Return it to its sheath! 1
In the place where you were created, 2
in your native land, I will judge you.
Ezekiel 21:1
Context21:1 (21:6) 3 The word of the Lord came to me:
Ezekiel 3:12
Context3:12 Then a wind lifted me up 4 and I heard a great rumbling sound behind me as the glory of the Lord rose from its place, 5
Isaiah 45:23
Context45:23 I solemnly make this oath 6 –
what I say is true and reliable: 7
‘Surely every knee will bow to me,
every tongue will solemnly affirm; 8
Isaiah 55:11
Context55:11 In the same way, the promise that I make
does not return to me, having accomplished nothing. 9
No, it is realized as I desire
and is fulfilled as I intend.” 10
Jeremiah 23:20
Context23:20 The anger of the Lord will not turn back
until he has fully carried out his intended purposes. 11
In days to come 12
you people will come to understand this clearly. 13
Nahum 1:9
Context1:9 Whatever 14 you plot 15 against the Lord, he will completely destroy! 16
[21:30] 1 sn Once the Babylonian king’s sword (vv. 19-20) has carried out its assigned task, the Lord commands it to halt and announces that Babylon itself will also experience his judgment. See L. C. Allen, Ezekiel (WBC), 2:28.
[21:30] 2 tn In the Hebrew text of vv. 30-32 the second person verbal and pronominal forms are feminine singular. This may indicate that the personified Babylonian sword is being addressed. The Hebrew word for “sword” (see v. 28) is feminine. However, it may refer to the Ammonites.
[21:1] 3 sn Ezek 21:1 in the English Bible is 21:6 in the Hebrew text (BHS). See the note at 20:45.
[3:12] 4 sn See note on “wind” in 2:2.
[3:12] 5 tc This translation accepts the emendation suggested in BHS of בְּרוּם (bÿrum) for בָּרוּךְ (barukh). The letters mem (מ) and kaph (כ) were easily confused in the old script while בָּרוּךְ (“blessed be”) both implies a quotation which is out of place here and also does not fit the later phrase, “from its place,” which requires a verb of motion.
[45:23] 6 tn Heb “I swear by myself”; KJV, NASB “have sworn.”
[45:23] 7 tn Heb “a word goes out from my mouth [in] truth and will not return.”
[45:23] 8 tn Heb “swear” (so KJV, NAB, NIV, NRSV); NLT “confess allegiance.”
[55:11] 9 tn Heb “so is the word which goes out from my mouth, it does not return to empty.” “Word” refers here to divine promises, like the ones made just prior to and after this (see vv. 7b, 12-13).
[55:11] 10 tn Heb “but it accomplishes what I desire, and succeeds [on the mission] which I send it.”
[23:20] 11 tn Heb “until he has done and until he has carried out the purposes of his heart.”
[23:20] 12 tn Heb “in the latter days.” However, as BDB 31 s.v. אַחֲרִית b suggests, the meaning of this idiom must be determined from the context. Sometimes it has remote, even eschatological, reference and other times it has more immediate reference as it does here and in Jer 30:23 where it refers to the coming days of Babylonian conquest and exile.
[23:20] 13 tn The translation is intended to reflect a Hebrew construction where a noun functions as the object of a verb from the same root word (the Hebrew cognate accusative).
[1:9] 14 tn Alternately, “Why are you plotting?” or “What are you plotting?” The term מַה (mah) ordinarily functions as the interrogative pronoun “what?” (HALOT 550-51 s.v.; BDB 552-53 s.v.). It is often used in reproachful, ridiculing questions and in accusations with an insinuation of blame, reproach, or contempt; see Gen 4:10; 37:10; 44:15; Josh 22:16; Judg 8:1; 15:11; 20:12; 1 Sam 29:3; 2 Sam 9:8; 1 Kgs 9:13; 2 Kgs 9:22; 18:19). It is more disparaging than מִי (mi; HALOT 551 s.v. מַה). The LXX translates it with the interrogative pronoun τί (“what?”). R. L. Smith (Micah-Malachi [WBC], 76) takes it as the indefinite pronoun “whatever” (see also BDB 553 s.v. מָה 3; GKC 443-44 §137.c; Num 23:3; 1 Sam 19:3; 20:10; 2 Sam 18:22-23, 29; Job 13:13; Prov 25:8). W. A. Maier (Nahum, 186) takes it as the interrogative adverb “why?” (see also BDB 553 s.v. מָה 2.b; Gen 3:13; 12:18; 26:10; Exod 14:15; 17:2; 2 Kgs 6:33; 7:3; Pss 42:6, 12; 43:5; 52:3; Job 7:21; 15:12; Song 8:4). All three are represented in English versions: “What?” (KJV, NKJV), “Why?” (NRSV, NJPS), and “Whatever” (NASB, NIV).
[1:9] 15 tn Less likely, “[What are you] thinking about.” When used with אֶל (’el) the verb חָשַׁב (khashav) may be taken (1) in a hostile sense: “What are you plotting against the
[1:9] 16 tn Or “The
[1:9] 17 tc The MT reads צָרָה (tsarah, “distress”). This is supported by the LXX. However, the BHS editors propose emending the MT’s צָרָה (“distress”) to צָרָיו (tsarayv, “his adversaries”). Several English versions follow course (NRSV, NJPS); however, the majority of English versions follow the traditional MT reading (KJV, NASB, NIV, NKJV). The term “distress” (צָרָה, tsarah) is repeated from v. 7: God will not only protect his people in time of “distress” (צָרָה) from the Assyrians (v. 7), he will put an end to “distress” (צָרָה) by destroying the Assyrians (v. 9).
[1:9] 18 tn The originally unvocalized consonantal form תקום is vocalized in the MT as תָקוּם (taqum, “will arise”) from קוּם (qum, “to arise”). However, the LXX reflects a vocalization of תִקּוֹם (tiqom, “will take vengeance”) from נָקַם (naqam, “to avenge”). The Masoretic vocalization makes sense and should be retained. The LXX vocalization probably arose under the influence of the three-fold repetition of נקם in Nah 1:2.
