Leviticus 20:23

20:23 You must not walk in the statutes of the nation ¹  which I am about to drive out before you, because they have done all these things and I am filled with disgust against them.

Deuteronomy 32:19

A Word of Judgment

32:19 But the Lord took note and despised them

because his sons and daughters enraged him.

Psalms 78:59

78:59 God heard and was angry;

he completely rejected Israel.

Psalms 106:40

106:40 So the Lord was angry with his people ² 

and despised the people who belong to him. ³ 

Jeremiah 14:21

14:21 For the honor of your name, ⁴  do not treat Jerusalem ⁵  with contempt.

Do not treat with disdain the place where your glorious throne sits. ⁶ 

Be mindful of your covenant with us. Do not break it! ⁷ 

Lamentations 2:7

ז (Zayin)

2:7 The Lord ⁸  rejected ⁹  his altar

and abhorred his temple. ¹⁰ 

He handed over to the enemy ¹¹ 

her palace walls;

the enemy ¹²  shouted ¹³  in the Lord’s temple

as if it were a feast day. ¹⁴ 

Zechariah 11:8

11:8 Next I eradicated the three shepherds in one month, ¹⁵  for I ran out of patience with them and, indeed, they detested me as well.

[20:23]  ¹ tc One medieval Hebrew ms, Smr, and all the major ancient versions have the plural “nations.” Some English versions retain the singular (e.g., KJV, ASV, NASB, NRSV); others have the plural “nations” (e.g., NAB, NIV) and still others translate as “people” (e.g., TEV, NLT).

[106:40]  ² tn Heb “the anger of the Lord burned against his people.”

[106:40]  ³ tn Heb “his inheritance.”

[14:21]  ⁴ tn Heb “For the sake of your name.”

[14:21]  ⁵ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[14:21]  ⁶ tn English versions quite commonly supply “us” as an object for the verb in the first line. This is probably wrong. The Hebrew text reads: “Do not treat with contempt for the sake of your name; do not treat with disdain your glorious throne.” This is case of poetic parallelism where the object is left hanging until the second line. For an example of this see Prov 13:1 in the original and consult E. W. Bullinger, Figures of Speech, 103-4. There has also been some disagreement whether “your glorious throne” refers to the temple (as in 17:12) or Jerusalem (as in 3:17). From the beginning of the prayer in v. 19 where a similar kind of verb has been used with respect to Zion/Jerusalem it would appear that the contextual referent is Jerusalem. The absence of an object from the first line makes it possible to retain part of the metaphor in the translation and still convey some meaning.

[14:21]  ⁷ tn Heb “Remember, do not break your covenant with us.”

[2:7]  ⁸ tc The MT reads אֲדֹנָי (’adonay, “the Lord”) here rather than יהוה (YHWH, “the Lord”), which occurs near the end of this verse. See the tc note at 1:14.

[2:7]  ⁹ tn The Heb verb זָנַח (zanakh) is a rejection term often used in military contexts. Emphasizing emotion, it may mean “to spurn.” In military contexts it may be rendered “to desert.”

[2:7]  ¹⁰ tn Heb “His sanctuary.” The term מִקְדָּשׁוֹ (miqdasho, “His sanctuary”) refers to the temple (e.g., 1 Chr 22:19; 2 Chr 36:17; Ps 74:7; Isa 63:18; Ezek 48:21; Dan 8:11) (BDB 874 s.v. מִקְדָּשׁ).

[2:7]  ¹¹ tn Heb “He delivered into the hand of the enemy.” The verb הִסְגִּיר (hisgir), Hiphil perfect 3rd person masculine singular from סָגַר (sagar), means “to give into someone’s control: to deliver” (Deut 23:16; Josh 20:5; 1 Sam 23:11, 20; 30:15; Job 16:11; Pss 31:9; 78:48, 50, 62; Lam 2:7; Amos 1:6, 9; Obad 14).

[2:7]  ¹² tn Heb “they.”

[2:7]  ¹³ tn Heb “they gave voice” (קוֹל נָתְנוּ, kol natno). The verb נָתַן (natan, “to give”) with the noun קוֹל (kol, “voice, sound”) is an idiom meaning: “to utter a sound, make a noise, raise the voice” (e.g., Gen 45:2; Prov 2:3; Jer 4:16; 22:20; 48:34) (HALOT 734 s.v. נתן 12; BDB 679 s.v. נָתַן 1.x). Contextually, this describes the shout of victory by the Babylonians celebrating their conquest of Jerusalem.

[2:7]  ¹⁴ tn Heb “as on the day of an appointed time.” The term מוֹעֵד (mo’ed, “appointed time”) refers to the religious festivals that were celebrated at appointed times in the Hebrew calendar (BDB 417 s.v. 1.b). In contrast to making festivals neglected (forgotten) in v 6, the enemy had a celebration which was entirely out of place.

[11:8]  ¹⁵ sn Zechariah is only dramatizing what God had done historically (see the note on the word “cedars” in 11:1). The “one month” probably means just any short period of time in which three kings ruled in succession. Likely candidates are Elah, Zimri, Tibni (1 Kgs 16:8-20); Zechariah, Shallum, Menahem (2 Kgs 15:8-16); or Jehoiakim, Jehoiachin, Zedekiah (2 Kgs 24:1–25:7).