Ezekiel 40:46

40:46 and the chamber which faces north is for the priests who keep charge of the altar. These are the descendants of Zadok, from the descendants of Levi, who may approach the Lord to minister to him.”

Ezekiel 44:15

The Levitical Priests

44:15 “‘But the Levitical priests, the descendants of Zadok ¹  who kept the charge of my sanctuary when the people of Israel went astray from me, will approach me to minister to me; they will stand before me to offer me the fat and the blood, declares the sovereign Lord.

Ezekiel 48:11

48:11 This will be for the priests who are set apart from the descendants of Zadok who kept my charge and did not go astray when the people of Israel strayed off, like the Levites did. ² 

Ezekiel 48:1

The Tribal Portions

48:1 “These are the names of the tribes: From the northern end beside the road of Hethlon to Lebo-hamath, as far as Hazar-enan (which is on the border of Damascus, toward the north beside Hamath), extending from the east side to the west, Dan will have one portion.

Ezekiel 2:1

Ezekiel’s Commission

2:1 He said to me, “Son of man, ³  stand on your feet and I will speak with you.”

Ezekiel 2:1

Ezekiel’s Commission

2:1 He said to me, “Son of man, ⁴  stand on your feet and I will speak with you.”

Ezekiel 2:1

Ezekiel’s Commission

2:1 He said to me, “Son of man, ⁵  stand on your feet and I will speak with you.”

Ezekiel 2:1

Ezekiel’s Commission

2:1 He said to me, “Son of man, ⁶  stand on your feet and I will speak with you.”

Ezekiel 2:1

Ezekiel’s Commission

2:1 He said to me, “Son of man, ⁷  stand on your feet and I will speak with you.”

Isaiah 61:6

61:6 You will be called, ‘the Lord’s priests,

servants of our God.’ ⁸ 

You will enjoy ⁹  the wealth of nations

and boast about ¹⁰  the riches you receive from them. ¹¹ 

Isaiah 66:22

66:22 “For just as the new heavens and the new earth I am about to make will remain standing before me,” says the Lord, “so your descendants and your name will remain.

Jeremiah 33:18-22

33:18 Nor will the Levitical priests ever lack someone to stand before me and continually offer up burnt offerings, sacrifice cereal offerings, and offer the other sacrifices.”’” ¹² 

33:19 The Lord spoke further to Jeremiah. ¹³  33:20 “I, Lord, make the following promise: ¹⁴  ‘I have made a covenant with the day ¹⁵  and with the night that they will always come at their proper times. Only if you people ¹⁶  could break that covenant 33:21 could my covenant with my servant David and my covenant with the Levites ever be broken. So David will by all means always have a descendant to occupy his throne as king and the Levites will by all means always have priests who will minister before me. ¹⁷  33:22 I will make the children who follow one another in the line of my servant David very numerous. I will also make the Levites who minister before me very numerous. I will make them all as numerous as the stars in the sky and as the sands which are on the seashore.’” ¹⁸ 

Jeremiah 33:1

The Lord Promises a Second Time to Restore Israel and Judah

33:1 The Lord spoke ¹⁹  to Jeremiah a second time while he was still confined in the courtyard of the guardhouse. ²⁰ 

Jeremiah 2:5

2:5 This is what the Lord says:

“What fault could your ancestors ²¹  have possibly found in me

that they strayed so far from me? ²² 

They paid allegiance to ²³  worthless idols, and so became worthless to me. ²⁴ 

Jeremiah 2:9

The Lord Charges Contemporary Israel with Spiritual Adultery

2:9 “So, once more I will state my case ²⁵  against you,” says the Lord.

“I will also state it against your children and grandchildren. ²⁶ 

[44:15]  ¹ sn Zadok was a descendant of Aaron through Eleazar (1 Chr 6:50-53), who served as a priest during David’s reign (2 Sam 8:17).

[48:11]  ² tn Heb “strayed off.”

[2:1]  ³ sn The phrase son of man occurs ninety-three times in the book of Ezekiel. It simply means “human one,” and distinguishes the prophet from the nonhuman beings that are present in the world of his vision.

[2:1]  ⁴ sn The phrase son of man occurs ninety-three times in the book of Ezekiel. It simply means “human one,” and distinguishes the prophet from the nonhuman beings that are present in the world of his vision.

[2:1]  ⁵ sn The phrase son of man occurs ninety-three times in the book of Ezekiel. It simply means “human one,” and distinguishes the prophet from the nonhuman beings that are present in the world of his vision.

[2:1]  ⁶ sn The phrase son of man occurs ninety-three times in the book of Ezekiel. It simply means “human one,” and distinguishes the prophet from the nonhuman beings that are present in the world of his vision.

[2:1]  ⁷ sn The phrase son of man occurs ninety-three times in the book of Ezekiel. It simply means “human one,” and distinguishes the prophet from the nonhuman beings that are present in the world of his vision.

[61:6]  ⁸ tn The Hebrew text adds, “it will be said concerning you.”

[61:6]  ⁹ tn Heb “eat” (KJV, NAB, NASB); NIV “feed on”; NLT “be fed with.”

[61:6]  ¹⁰ tc The form in the Hebrew text is probably a corruption of יִתְאַמְּרוּ (yit’ammÿru), a Hitpael from אָמַר (’amar), meaning “boast about” (see HALOT 67 s.v. II אמר, HALOT 416 s.v. ימר, and BDB 56 s.v. אָמַר).

[61:6]  ¹¹ tn Heb “their glory” (i.e., riches).

[33:18]  ¹² tn Heb “And to the Levites, the priests [= the Levitical priests, the apposition in place of the adjective] there shall not be cut off a man from before me who offers up burnt offering, sacrifices a cereal offering, or makes a sacrifice all the days.”

[33:19]  ¹³ tn Heb “And the word of the Lord came to Jeremiah, saying.” See v. 1. This is a continuation of “the second time.”

[33:20]  ¹⁴ tn Heb “Thus says the Lord.” However, the Lord is speaking so the first person introduction has again been adopted. The content of the verse shows that it is a promise to David (vv. 21-22) and the Levites based on a contrary to fact condition (v. 20). See further the translator’s note at the end of the next verse for explanation of the English structure adopted here.

[33:20]  ¹⁵ tn The word יוֹמָם (yomam) is normally an adverb meaning “daytime, by day, daily.” However, here and in v. 25 and in Jer 15:9 it means “day, daytime” (cf. BDB 401 s.v. יוֹמָם 1).

[33:20]  ¹⁶ tn Heb “you.” The pronoun is plural as in 32:36, 43; 33:10.

[33:21]  ¹⁷ tn The very complex and elliptical syntax of the original Hebrew of vv. 20-21 has been broken down to better conform with contemporary English style. The text reads somewhat literally (after the addition of a couple of phrases which have been left out by ellipsis): “Thus says the Lord, ‘If you can break my covenant with the day and my covenant with the night so that there is not to be daytime and night in their proper time then also my covenant can be broken with my servant David so that there is not to him a son reigning upon his throne [and also my covenant can be broken] with the Levites [so there are not] priests who minister to me.” The two phrases in brackets are elliptical, the first serving double duty for the prepositional phrase “with the Levites” as well as “with David” and the second serving double duty with the noun “priests” which parallels “a son.” The noun “priests” is not serving here as appositional because that phrase is always “the priests, the Levites,” never “the Levites, the priests.”

[33:22]  ¹⁸ tn Heb “Just as the stars in the sky cannot be numbered or the sand on the seashore cannot be measured, so I will greatly increase [or multiply] the seed of my servant David and the Levites who minister before me.” The word “seed of” does not carry over to the “the Levites” as a noun governing two genitives because “the Levites” has the accusative marker in front of it. The sentence has been broken down in conformity with contemporary English style.

[33:1]  ¹⁹ sn The introductory statement here ties this incident in with the preceding chapter which was the first time that the Lord spoke to him about the matters discussed here. There is no indication of how much time passed between the two incidents though it appears that the situation has worsened somewhat (cf. v. 4).

[33:1]  ²⁰ tn Heb “And the word of the Lord came to Jeremiah a second time…, saying.”

[2:5]  ²¹ tn Heb “fathers.”

[2:5]  ²² tn Or “I did not wrong your ancestors in any way. Yet they went far astray from me.” Both translations are an attempt to render the rhetorical question which demands a negative answer.

[2:5]  ²³ tn Heb “They went/followed after.” This idiom is found most often in Deuteronomy or covenant contexts. It refers to loyalty to God and to his covenant or his commandments (e.g., 1 Kgs 14:8; 2 Chr 34:31) with the metaphor of a path or way underlying it (e.g., Deut 11:28; 28:14). To “follow other gods” was to abandon this way and this loyalty (i.e., to “abandon” or “forget” God, Judg 2:12; Hos 2:13) and to follow the customs or religious traditions of the pagan nations (e.g., 2 Kgs 17:15). The classic text on “following” God or another god is 1 Kgs 18:18, 21 where Elijah taunts the people with “halting between two opinions” whether the Lord was the true God or Baal was. The idiom is often found followed by “to serve and to worship” or “they served and worshiped” such and such a god or entity (see, e.g., Jer 8:2; 11:10; 13:10; 16:11; 25:6; 35:15).

[2:5]  ²⁴ tn The words “to me” are not in the Hebrew text but are implicit from the context: Heb “they followed after the worthless thing/things and became worthless.” There is an obvious wordplay on the verb “became worthless” and the noun “worthless thing,” which is probably to be understood collectively and to refer to idols as it does in Jer 8:19; 10:8; 14:22; Jonah 2:8.

[2:9]  ²⁵ tn Or “bring charges against you.”

[2:9]  ²⁶ tn The words “your children and” are supplied in the translation to bring out the idea of corporate solidarity implicit in the passage.