Discovery BoxJeremiah 5:13
Context5:13 The prophets will prove to be full of wind. 1
The Lord has not spoken through them. 2
So, let what they say happen to them.’”
Jeremiah 5:31
Context5:31 The prophets prophesy lies.
The priests exercise power by their own authority. 3
And my people love to have it this way.
But they will not be able to help you when the time of judgment comes! 4
Psalms 50:21
Context50:21 When you did these things, I was silent, 5
so you thought I was exactly like you. 6
But now I will condemn 7 you
and state my case against you! 8
Ezekiel 7:2-13
Context7:2 “You, son of man – this is what the sovereign Lord says to the land of Israel: An end! The end is coming on the four corners of the land! 9 7:3 The end is now upon you, and I will release my anger against you; I will judge 10 you according to your behavior, 11 I will hold you accountable for 12 all your abominable practices. 7:4 My eye will not pity you; I will not spare 13 you. 14 For I will hold you responsible for your behavior, 15 and you will suffer the consequences of your abominable practices. 16 Then you will know that I am the Lord!
7:5 “This is what the sovereign Lord says: A disaster 17 – a one-of-a-kind 18 disaster – is coming! 7:6 An end comes 19 – the end comes! 20 It has awakened against you 21 – the end is upon you! Look, it is coming! 22 7:7 Doom is coming upon you who live in the land! The time is coming, the day 23 is near. There are sounds of tumult, not shouts of joy, on the mountains. 24 7:8 Soon now I will pour out my rage 25 on you; I will fully vent my anger against you. I will judge you according to your behavior. I will hold you accountable for all your abominable practices. 7:9 My eye will not pity you; I will not spare 26 you. For your behavior I will hold you accountable, 27 and you will suffer the consequences of your abominable practices. Then you will know that it is I, the Lord, who is striking you. 28
7:10 “Look, the day! Look, it is coming! Doom has gone out! The staff has budded, pride has blossomed! 7:11 Violence 29 has grown into a staff that supports wickedness. Not one of them will be left 30 – not from their crowd, not from their wealth, not from their prominence. 31 7:12 The time has come; the day has struck! The customer should not rejoice, nor the seller mourn; for divine wrath 32 comes against their whole crowd. 7:13 The customer will no longer pay the seller 33 while both parties are alive, for the vision against their whole crowd 34 will not be revoked. Each person, for his iniquity, 35 will fail to preserve his life.
[5:13] 1 tn Heb “will be wind.”
[5:13] 2 tc Heb “the word is not in them.” The MT has a highly unusual form here, the Piel perfect with the definite article (הַדִּבֵּר, haddibber). It is undoubtedly best to read with the LXX (Greek version) and one Hebrew
[5:31] 3 tn Heb “they shall rule at their hands.” Since the word “hand” can be used figuratively for authority or mean “side” and the pronoun “them” can refer to the priests themselves or the prophets, the following translations have also been suggested: “the priests rule under their [the prophets’] directions,” or “the priests rule in league with them [the prophets].” From the rest of the book it would appear that the prophets did not exercise authority over the priests nor did they exercise the same authority over the people that the priests did. Hence it probably mean “by their own hand/power/authority.”
[5:31] 4 tn Heb “But what will you do at its end?” The rhetorical question implies a negative answer: “Nothing!”
[50:21] 5 tn Heb “these things you did and I was silent.” Some interpret the second clause (“and I was silent”) as a rhetorical question expecting a negative answer, “[When you do these things], should I keep silent?” (cf. NEB). See GKC 335 §112.cc.
[50:21] 6 tn The Hebrew infinitive construct (הֱיוֹת, heyot) appears to function like the infinitive absolute here, adding emphasis to the following finite verbal form (אֶהְיֶה, ’ehyeh). See GKC 339-40 §113.a. Some prefer to emend הֱיוֹת (heyot) to the infinitive absolute form הָיוֹ (hayo).
[50:21] 7 tn Or “rebuke” (see v. 8).
[50:21] 8 tn Heb “and I will set in order [my case against you] to your eyes.” The cohortative form expresses the
[7:2] 9 tn Or “earth.” Elsewhere the expression “four corners of the earth” figuratively refers to the whole earth (Isa 11:12).
[7:3] 10 tn Or “punish” (cf. BDB 1047 s.v. שָׁפַט 3.c).
[7:3] 12 tn Heb “I will place on you.”
[7:4] 13 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.
[7:4] 14 tn The pronoun “you” is not in the Hebrew text, but is implied.
[7:4] 15 tn “I will set your behavior on your head.”
[7:4] 16 tn Heb “and your abominable practices will be among you.”
[7:5] 17 tn The Hebrew term often refers to moral evil (see Ezek 6:10; 14:22), but in many contexts it refers to calamity or disaster, sometimes as punishment for evil behavior.
[7:5] 18 tc So most Hebrew
[7:6] 21 tc With different vowels the verb rendered “it has awakened” would be the noun “the end,” as in “the end is upon you.” The verb would represent a phonetic wordplay. The noun by virtue of repetition would continue to reinforce the idea of the end. Whether verb or noun, this is the only instance to occur with this preposition.
[7:6] 22 tc For this entire verse, the LXX has only “the end is come.”
[7:7] 23 sn The day refers to the day of the Lord, a concept which, beginning in Amos 5:18-20, became a common theme in the OT prophetic books. It refers to a time when the Lord intervenes in human affairs as warrior and judge.
[7:7] 24 tc The LXX reads “neither tumult nor birth pains.” The LXX varies at many points from the MT in this chapter. The context suggests that one or both of these would be present on a day of judgment, thus favoring the MT. Perhaps more significant is the absence of “the mountains” in the LXX. If the ר (resh) in הָרִים (harim, “the mountains” not “on the mountains”) were a ד (dalet), which is a common letter confusion, then it could be from the same root as the previous word, הֵד (hed), meaning “the day is near – with destruction, not joyful shouting.”
[7:8] 25 tn The expression “to pour out rage” also occurs in Ezek 9:8; 14:19; 20:8, 13, 21; 22:31; 30:15; 36:18.
[7:9] 26 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.
[7:9] 27 tn Heb “According to your behavior I will place on you.”
[7:9] 28 tn The MT lacks “you.” It has been added for clarification.
[7:11] 29 tn Heb “the violence.”
[7:11] 30 tc The LXX reads “he will crush the wicked rod without confusion or haste.”
[7:11] 31 tn The Hebrew word occurs only here in the OT.
[7:12] 32 tn Heb “wrath.” Context clarifies that God’s wrath is in view.
[7:13] 33 tc The translation follows the LXX for the first line of the verse, although the LXX has lost the second line due to homoioteleuton (similar endings of the clauses). The MT reads “The seller will not return to the sale.” This Hebrew reading has been construed as a reference to land redemption, the temporary sale of the use of property, with property rights returned to the seller in the year of Jubilee. But the context has no other indicator that land redemption is in view. If correct, the LXX evidence suggests that one of the cases of “the customer” has been replaced by “the seller” in the MT, perhaps due to hoimoioarcton (similar beginnings of the words).
[7:13] 34 tn The Hebrew word refers to the din or noise made by a crowd, and by extension may refer to the crowd itself.
[7:13] 35 tn Or “in their punishment.” The phrase “in/for [a person’s] iniquity” occurs fourteen times in Ezekiel: here and in v. 16; 3:18, 19; 4:17; 18:17, 18, 19, 20; 24:23; 33:6, 8, 9; 39:23. The Hebrew word for “iniquity” may also mean the “punishment for iniquity.”
