Discovery BoxJeremiah 11:14
Context11:14 So, Jeremiah, 1 do not pray for these people. Do not cry out to me or petition me on their behalf. Do not plead with me to save them. 2 For I will not listen to them when they call out to me for help when disaster strikes them.” 3
Jeremiah 14:11-12
Context14:11 Then the Lord said to me, “Do not pray for good to come to these people! 4 14:12 Even if they fast, I will not hear their cries for help. Even if they offer burnt offerings and grain offerings, I will not accept them. 5 Instead, I will kill them through wars, famines, and plagues.” 6
Jeremiah 15:1
Context15:1 Then the Lord said to me, “Even if Moses and Samuel stood before me pleading for 7 these people, I would not feel pity for them! 8 Get them away from me! Tell them to go away! 9
Jeremiah 18:20
Context18:20 Should good be paid back with evil?
Yet they are virtually digging a pit to kill me. 10
Just remember how I stood before you
pleading on their behalf 11
to keep you from venting your anger on them. 12
Exodus 32:10
Context32:10 So now, leave me alone 13 so that my anger can burn against them and I can destroy them, and I will make from you a great nation.”
Ezekiel 14:14-20
Context14:14 Even if these three men, Noah, Daniel, 14 and Job, were in it, they would save only their own lives by their righteousness, declares the sovereign Lord.
14:15 “Suppose I were to send wild animals through the land and kill its children, leaving it desolate, without travelers due to the wild animals. 14:16 Even if these three men were in it, as surely as I live, declares the sovereign Lord, they could not save their own sons or daughters; they would save only their own lives, and the land would become desolate.
14:17 “Or suppose I were to bring a sword against that land and say, ‘Let a sword pass through the land,’ and I were to kill both people and animals. 14:18 Even if these three men were in it, as surely as I live, declares the sovereign Lord, they could not save their own sons or daughters – they would save only their own lives.
14:19 “Or suppose I were to send a plague into that land, and pour out my rage on it with bloodshed, killing both people and animals. 14:20 Even if Noah, Daniel, and Job were in it, as surely as I live, declares the sovereign Lord, they could not save their own son or daughter; they would save only their own lives by their righteousness.
Ezekiel 14:1
Context14:1 Then some men from Israel’s elders came to me and sat down in front of me.
Ezekiel 5:16
Context5:16 I will shoot against them deadly, 15 destructive 16 arrows of famine, 17 which I will shoot to destroy you. 18 I will prolong a famine on you and will remove the bread supply. 19
[11:14] 2 tn The words “to save them” are not in the text but are implicit from the context. They are supplied in the translation for clarity.
[11:14] 3 tc The rendering “when disaster strikes them” is based on reading “at the time of” (בְּעֵת, bÿ’et) with a number of Hebrew
[14:11] 4 tn Heb “on behalf of these people for benefit.”
[14:12] 5 sn See 6:16-20 for parallels.
[14:12] 6 tn Heb “through sword, starvation, and plague.”
[15:1] 7 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] 8 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] 9 tn Heb “Send them away from my presence and let them go away.”
[18:20] 10 tn Or “They are plotting to kill me”; Heb “They have dug a pit for my soul.” This is a common metaphor for plotting against someone. See BDB 500 s.v. כָּרָה Qal and for an example see Pss 7:16 (7:15 HT) in its context.
[18:20] 11 tn Heb “to speak good concerning them” going back to the concept of “good” being paid back with evil.
[18:20] 12 tn Heb “to turn back your anger from them.”
[32:10] 13 tn The imperative, from the word “to rest” (נוּחַ, nuakh), has the sense of “leave me alone, let me be.” It is a directive for Moses not to intercede for the people. B. S. Childs (Exodus [OTL], 567) reflects the Jewish interpretation that there is a profound paradox in God’s words. He vows the severest punishment but then suddenly conditions it on Moses’ agreement. “Let me alone that I may consume them” is the statement, but the effect is that he has left the door open for intercession. He allows himself to be persuaded – that is what a mediator is for. God could have slammed the door (as when Moses wanted to go into the promised land). Moreover, by alluding to the promise to Abraham God gave Moses the strongest reason to intercede.
[14:14] 14 sn Traditionally this has been understood as a reference to the biblical Daniel, though he was still quite young when Ezekiel prophesied. One wonders if he had developed a reputation as an intercessor by this point. For this reason some prefer to see a reference to a ruler named Danel, known in Canaanite legend for his justice and wisdom. In this case all three of the individuals named would be non-Israelites, however the Ugaritic Danel is not known to have qualities of faith in the Lord that would place him in the company of the other men. See D. I. Block, Ezekiel (NICOT), 1:447-50.
[5:16] 15 tn The Hebrew word carries the basic idea of “bad, displeasing, injurious,” but when used of weapons has the nuance “deadly” (see Ps 144:10).
[5:16] 16 tn Heb “which are/were to destroy.”
[5:16] 17 tn The language of this verse may have been influenced by Deut 32:23.
[5:16] 18 tn Or “which were to destroy those whom I will send to destroy you” (cf. NASB).
[5:16] 19 tn Heb, “break the staff of bread.” The bread supply is compared to a staff that one uses for support. See 4:16, as well as the covenant curse in Lev 26:26.
