Ezekiel 5:13

5:13 Then my anger will be fully vented; I will exhaust my rage on them, and I will be appeased. ¹  Then they will know that I, the Lord, have spoken in my jealousy ²  when I have fully vented my rage against them.

Ezekiel 8:17-18

8:17 He said to me, “Do you see, son of man? Is it a trivial thing that the house of Judah commits these abominations they are practicing here? For they have filled the land with violence and provoked me to anger still further. Look, they are putting the branch to their nose! ³  8:18 Therefore I will act with fury! My eye will not pity them nor will I spare ⁴  them. When they have shouted in my ears, I will not listen to them.”

Ezekiel 22:30-31

22:30 “I looked for a man from among them who would repair the wall and stand in the gap before me on behalf of the land, so that I would not destroy it, but I found no one. ⁵  22:31 So I have poured my anger on them, and destroyed them with the fire of my fury. I hereby repay them for what they have done, ⁶  declares the sovereign Lord.”

Deuteronomy 32:21-22

32:21 They have made me jealous ⁷  with false gods, ⁸ 

enraging me with their worthless gods; ⁹ 

so I will make them jealous with a people they do not recognize, ¹⁰ 

with a nation slow to learn ¹¹  I will enrage them.

32:22 For a fire has been kindled by my anger,

and it burns to lowest Sheol; ¹² 

it consumes the earth and its produce,

and ignites the foundations of the mountains.

Deuteronomy 32:2

32:2 My teaching will drop like the rain,

my sayings will drip like the dew, ¹³ 

as rain drops upon the grass,

and showers upon new growth.

Deuteronomy 22:17

22:17 Moreover, he has raised accusations of impropriety by saying, ‘I discovered your daughter was not a virgin,’ but this is the evidence of my daughter’s virginity!” The cloth must then be spread out ¹⁴  before the city’s elders.

Deuteronomy 22:2

22:2 If the owner ¹⁵  does not live ¹⁶  near you or you do not know who the owner is, ¹⁷  then you must corral the animal ¹⁸  at your house and let it stay with you until the owner looks for it; then you must return it to him.

Deuteronomy 34:1-2

The Death of Moses

34:1 Then Moses ascended from the deserts of Moab to Mount Nebo, to the summit of Pisgah, which is opposite Jericho. ¹⁹  The Lord showed him the whole land – Gilead to Dan, 34:2 and all of Naphtali, the land of Ephraim and Manasseh, all the land of Judah as far as the distant ²⁰  sea,

Deuteronomy 1:16-17

1:16 I furthermore admonished your judges at that time that they ²¹  should pay attention to issues among your fellow citizens ²²  and judge fairly, ²³  whether between one citizen and another ²⁴  or a citizen and a resident foreigner. ²⁵  1:17 They ²⁶  must not discriminate in judgment, but hear the lowly ²⁷  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.

Jeremiah 7:18

7:18 Children are gathering firewood, fathers are building fires with it, and women are mixing dough to bake cakes to offer to the goddess they call the Queen of Heaven. ²⁸  They are also pouring out drink offerings to other gods. They seem to do all this just ²⁹  to trouble me.

Jeremiah 7:20

7:20 So,” the Lord God ³⁰  says, “my raging fury will be poured out on this land. ³¹  It will be poured out on human beings and animals, on trees and crops. ³²  And it will burn like a fire which cannot be extinguished.”

Jeremiah 15:1-4

15:1 Then the Lord said to me, “Even if Moses and Samuel stood before me pleading for ³³  these people, I would not feel pity for them! ³⁴  Get them away from me! Tell them to go away! ³⁵  15:2 If they ask you, ‘Where should we go?’ tell them the Lord says this:

“Those who are destined to die of disease will go to death by disease.

Those who are destined to die in war will go to death in war.

Those who are destined to die of starvation will go to death by starvation.

Those who are destined to go into exile will go into exile.” ³⁶ 

15:3 “I will punish them in four different ways: I will have war kill them. I will have dogs drag off their dead bodies. I will have birds and wild beasts devour and destroy their corpses. ³⁷  15:4 I will make all the people in all the kingdoms of the world horrified at what has happened to them because of what Hezekiah’s son Manasseh, king of Judah, did in Jerusalem.” ³⁸ 

[5:13]  ¹ tn Or “calm myself.”

[5:13]  ² tn The Hebrew noun translated “jealousy” is used in the human realm to describe suspicion of adultery (Num 5:14ff.; Prov 6:34). Since Israel’s relationship with God was often compared to a marriage this term is appropriate here. The term occurs elsewhere in Ezekiel in 8:3, 5; 16:38, 42; 23:25.

[8:17]  ³ tn It is not clear what the practice of “holding a branch to the nose” indicates. A possible parallel is the Syrian relief of a king holding a flower to his nose as he worships the stars (ANEP 281). See L. C. Allen, Ezekiel (WBC), 1:145-46. The LXX glosses the expression as “Behold, they are like mockers.”

[8:18]  ⁴ tn The meaning of the Hebrew term is primarily emotional: “to pity,” which in context implies an action, as in being moved by pity in order to spare them from the horror of their punishment.

[22:30]  ⁵ tn Heb “I did not find.”

[22:31]  ⁶ tn Heb “their way on their head I have placed.”

[32:21]  ⁷ sn They have made me jealous. The “jealousy” of God is not a spirit of pettiness prompted by his insecurity, but righteous indignation caused by the disloyalty of his people to his covenant grace (see note on the word “God” in Deut 4:24). The jealousy of Israel, however (see next line), will be envy because of God’s lavish attention to another nation. This is an ironic wordplay. See H. Peels, NIDOTTE 3:938-39.

[32:21]  ⁸ tn Heb “what is not a god,” or a “nondeity.”

[32:21]  ⁹ tn Heb “their empty (things).” The Hebrew term used here to refer pejoratively to the false gods is הֶבֶל (hevel, “futile” or “futility”), used frequently in Ecclesiastes (e.g., Eccl 1:1, “Futile! Futile!” laments the Teacher, “Absolutely futile! Everything is futile!”).

[32:21]  ¹⁰ tn Heb “what is not a people,” or a “nonpeople.” The “nonpeople” (לֹא־עָם, lo’-’am) referred to here are Gentiles who someday would become God’s people in the fullest sense (cf. Hos 1:9; 2:23).

[32:21]  ¹¹ tn Heb “a foolish nation” (so KJV, NAB, NRSV); NIV “a nation that has no understanding”; NLT “I will provoke their fury by blessing the foolish Gentiles.”

[32:22]  ¹² tn Or “to the lowest depths of the earth”; cf. NAB “to the depths of the nether world”; NIV “to the realm of death below”; NLT “to the depths of the grave.”

[32:2]  ¹³ tn Or “mist,” “light drizzle.” In some contexts the term appears to refer to light rain, rather than dew.

[22:17]  ¹⁴ tn Heb “they will spread the garment.”

[22:2]  ¹⁵ tn Heb “your brother” (also later in this verse).

[22:2]  ¹⁶ tn Heb “is not.” The idea of “residing” is implied.

[22:2]  ¹⁷ tn Heb “and you do not know him.”

[22:2]  ¹⁸ tn Heb “it”; the referent (the ox or sheep mentioned in v. 1) has been specified in the translation for clarity.

[34:1]  ¹⁹ sn For the geography involved, see note on the term “Pisgah” in Deut 3:17.

[34:2]  ²⁰ tn Or “western” (so NAB, NASB, NIV, NRSV); Heb “latter,” a reference to the Mediterranean Sea (cf. NCV, TEV, CEV, NLT).

[1:16]  ²¹ 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]  ²² 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]  ²³ 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]  ²⁴ tn Heb “between a man and his brother.”

[1:16]  ²⁵ tn Heb “his stranger” or “his sojourner”; NAB, NIV “an alien”; NRSV “resident alien.” The Hebrew word גֵּר (ger) commonly means “foreigner.”

[1:17]  ²⁶ tn Heb “you,” and throughout the verse (cf. NASB, NRSV).

[1:17]  ²⁷ tn Heb “the small,” but referring to social status, not physical stature.

[7:18]  ²⁸ tn The form for “queen” is unusual. It is pointed (מְלֶכֶת [mÿlekhet] instead of מַלְכַּת [malkat]) as though the Masoretes wanted to read the word for “work” (מְלֶאכֶת [mÿle’khet]), i.e., the “hosts of,” a word that several Hebrew mss read and an understanding the LXX reflects. The other ancient and modern versions generally, however, accept it as a biform for the word “queen.”

[7:18]  ²⁹ tn Heb “to provoke me.” There is debate among grammarians and lexicographers about the nuance of the Hebrew particle לְמַעַן (lÿma’an). Some say it always denotes purpose, while others say it may denote either purpose or result, depending on the context. For example, BDB 775 s.v. לְמַעַן note 1 says that it always denotes purpose, never result, but that sometimes what is really a result is represented ironically as though it were a purpose. That explanation fits nicely here in the light of the context of the next verse. The translation is intended to reflect some of that ironic sarcasm.

[7:20]  ³⁰ tn Heb “Lord Yahweh.” The translation follows the ancient Jewish tradition of substituting the Hebrew word for God for the proper name Yahweh.

[7:20]  ³¹ tn Heb “this place.” Some see this as a reference to the temple but the context has been talking about what goes on in the towns of Judah and Jerusalem and the words that follow, meant as a further explanation, are applied to the whole land.

[7:20]  ³² tn Heb “the trees of/in the field and the fruit of/in the ground.”

[15:1]  ³³ tn The words “pleading for” have been supplied in the translation to explain the idiom (a metonymy). For parallel usage see BDB 763 s.v. עָמַד Qal.1.a and compare usage in Gen 19:27, Deut 4:10.

[15:1]  ³⁴ tn Heb “my soul would not be toward them.” For the usage of “soul” presupposed here see BDB 660 s.v. נֶפֶשׁ 6 in the light of the complaints and petitions in Jeremiah’s prayer in 14:19, 21.

[15:1]  ³⁵ tn Heb “Send them away from my presence and let them go away.”

[15:2]  ³⁶ tn It is difficult to render the rhetorical force of this passage in meaningful English. The text answers the question “Where should we go?” with four brief staccato-like expressions with a play on the preposition “to”: Heb “Who to the death, to the death and who to the sword, to the sword and who to the starvation, to the starvation and who to the captivity, to the captivity.” The word “death” here is commonly understood to be a poetic substitute for “plague” because of the standard trio of sword, famine, and plague (see, e.g., 14:12 and the notes there). This is likely here and in 18:21. For further support see W. L. Holladay, Jeremiah (Hermeneia), 1:440. The nuance “starvation” rather than “famine” has been chosen in the translation because the referents here are all things that accompany war.

[15:3]  ³⁷ tn The translation attempts to render in understandable English some rather unusual uses of terms here. The verb translated “punish” is often used that way (cf. BDB 823 s.v. פָּקַד Qal.A.3 and compare usage in Jer 11:22, 13:21). However, here it is accompanied by a direct object and a preposition meaning “over” which is usually used in the sense of appointing someone over someone (cf. BDB 823 s.v. פָּקַד Qal.B.1 and compare usage in Jer 51:27). Moreover the word translated “different ways” normally refers to “families,” “clans,” or “guilds” (cf. BDB 1046-47 s.v. מִשְׁפָּחָה for usage). Hence the four things mentioned are referred to figuratively as officers or agents into whose power the Lord consigns them. The Hebrew text reads: “I will appoint over them four guilds, the sword to kill, the dogs to drag away, the birds of the skies and the beasts of the earth to devour and to destroy.”

[15:4]  ³⁸ tn The length of this sentence runs contrary to the normal policy followed in the translation of breaking up long sentences. However, there does not seem any way to break it up here without losing the connections.