Yehezkiel 5:8

5:8 “Therefore this is what the sovereign Lord says: I – even I – am against you, ¹  and I will execute judgment ²  among you while the nations watch. ³ 

Yehezkiel 21:3

21:3 and say to them, ⁴  ‘This is what the Lord says: Look, ⁵  I am against you. ⁶  I will draw my sword ⁷  from its sheath and cut off from you both the righteous and the wicked. ⁸ 

Yehezkiel 28:22

28:22 Say, ‘This is what the sovereign Lord says:

“‘Look, I am against you, ⁹  Sidon,

and I will magnify myself in your midst.

Then they will know that I am the Lord

when I execute judgments on her

and reveal my sovereign power ¹⁰  in her.

Yehezkiel 38:3

38:3 and say: ‘This is what the sovereign Lord says: Look, ¹¹  I am against you, Gog, chief prince of Meshech and Tubal.

Yeremia 21:13

21:13 Listen, you ¹²  who sit enthroned above the valley on a rocky plateau.

I am opposed to you,’ ¹³  says the Lord. ¹⁴ 

‘You boast, “No one can swoop down on us.

No one can penetrate into our places of refuge.” ¹⁵ 

Yeremia 50:31

50:31 “Listen! I am opposed to you, you proud city,” ¹⁶ 

says the Lord God who rules over all. ¹⁷ 

“Indeed, ¹⁸  your day of reckoning ¹⁹  has come,

the time when I will punish you. ²⁰ 

Nahum 2:12

2:12 The lion tore apart as much prey as his cubs needed ²¹ 

and strangled prey to provide food ²²  for his lionesses;

he filled ²³  his lairs with prey

and his dens with torn flesh.

[5:8]  ¹ tn Or “I challenge you.” The phrase “I am against you” may be a formula for challenging someone to combat or a duel. See D. I. Block, Ezekiel (NICOT), 1:201-2, and P. Humbert, “Die Herausforderungsformel ‘h!nn#n' ?l?K>,’” ZAW 45 (1933): 101-8. The Hebrew text switches to a second feminine singular form here, indicating that personified Jerusalem is addressed (see vv. 5-6a). The address to Jerusalem continues through v. 15. In vv. 16-17 the second masculine plural is used, as the people are addressed.

[5:8]  ² tn The Hebrew text uses wordplay here to bring out the appropriate nature of God’s judgment. “Execute” translates the same Hebrew verb translated “carried out” (literally meaning “do”) in v. 7, while “judgment” in v. 8 and “regulations” in v. 7 translate the same Hebrew noun (meaning “regulations” or in some cases “judgments” executed on those who break laws). The point seems to be this: God would “carry out judgments” against those who refused to “carry out” his “laws.”

[5:8]  ³ tn Heb “in the sight of the nations.”

[5:8]  sn This is one of the ironies of the passage. The Lord set Israel among the nations for honor and praise as they would be holy and obey God’s law as told in Ezek 5:5 and Deut 26:16-19. The practice of these laws and statutes would make the peoples consider Israel wise. (See Deut 4:5-8, where the words for laws and statutes are the same as those used here). Since Israel did not obey, they are made a different kind of object lesson to the nations, not by their obedience but in their punishment as told in Ezek 5:8 and Deut 29:24-29. Yet Deut 30 goes on to say that when they remember the cursings and blessings of the covenant and repent, God will restore them from the nations to which they have been scattered.

[21:3]  ⁴ tn Heb “the land of Israel.”

[21:3]  ⁵ tn The word הִנֵּה (hinneh, traditionally “behold”) draws attention to something and has been translated here as a verb.

[21:3]  ⁶ tn Or “I challenge you.” The phrase “I am against you” may be a formula for challenging someone to combat or a duel. See D. I. Block, Ezekiel (NICOT), 1:201-2, and P. Humbert, “Die Herausforderungsformel ‘h!nn#n' ?l?K>,’” ZAW 45 (1933): 101-8.

[21:3]  ⁷ sn This is the sword of judgment, see Isa 31:8; 34:6; 66:16.

[21:3]  ⁸ sn Ezekiel elsewhere pictures the Lord’s judgment as discriminating between the righteous and the wicked (9:4-6; 18:1-20; see as well Pss 1 and 11) and speaks of the preservation of a remnant (3:21; 6:8; 12:16). Perhaps here he exaggerates for rhetorical effect in an effort to subdue any false optimism. See L. C. Allen, Ezekiel (WBC), 2:25-26; D. I. Block, Ezekiel (NICOT), 1:669-70; and W. Zimmerli, Ezekiel (Hermeneia), 1:424-25.

[28:22]  ⁹ tn Or “I challenge you.” The phrase “I am against you” may be a formula for challenging someone to combat or a duel. See D. I. Block, Ezekiel (NICOT), 1:201-2, and P. Humbert, “Die Herausforderungsformel ‘h!nn#n' ?l?K>,’” ZAW 45 (1933): 101-8.

[28:22]  ¹⁰ tn Or “reveal my holiness.” God’s “holiness” is fundamentally his transcendence as sovereign ruler of the world. The revelation of his authority and power through judgment is in view in this context.

[38:3]  ¹¹ tn Or “I challenge you.” The phrase “I am against you” may be a formula for challenging someone to combat or a duel. See D. I. Block, Ezekiel (NICOT), 1:201-2, and P. Humbert, “Die Herausforderungsformel ‘h!nn#n' ?l?K>,’” ZAW 45 (1933): 101-8.

[21:13]  ¹² tn Or “Listen, Jerusalem, you…”; Heb text of v. 21a-b reads, “Behold I am against you [fem. sg.], O inhabitant [fem. sg.] of the valley [and of] the rock of the plain, oracle of the Lord, who are saying [masc. pl.].” Verses 13-14 are generally treated as a separate oracle addressed to Jerusalem. The basis for this is (1) the appropriateness of the description here to the city of Jerusalem; (2) the rather similar reference to Jerusalem smugly living in her buildings made from cedars of Lebanon in 22:23; (3) the use of the second feminine singular pronoun “you” in other places in reference to Jerusalem (cf. clearly in 4:14; 6:8; 13:20; 15:5-6); (4) the use of the feminine singular participle to refer to personified Jerusalem in 10:17 as well as 20:23. However, the description in 21:13 is equally appropriate to the royal household that the Lord has been addressing; the palace stood on the Ophel or fill between the northern and southern hill just south of the temple and overlooked the Kidron valley. Moreover, the word “enthroned” is even more fitting to the royal household than to Jerusalem. The phrase “enthroned above the valley” is literally “inhabitant of the valley.” But since the literal is inappropriate for either Jerusalem or the royal palace, the phrase is regularly interpreted after the parallel phrase referring to the Lord “enthroned above the cherubim.” The royal house was “enthroned” more literally than Jerusalem was. Taking this to refer to the royal court rather than Jerusalem also introduces one less unintroduced entity by the shift in pronoun in vv. 11-14 as well as eliminating the introduction of an otherwise unintroduced oracle. The “you” of “you boast” is actually the masculine plural participle (Heb “who say”) that modifies the feminine singular participle “you who sit enthroned” and goes back to the masculine plural imperatives in v. 12 rather than introducing a new entity, the people of the city. The participle “you who sit enthroned” is to be interpreted as a collective referring to the royal court not a personification of the city of Jerusalem (cf. GKC 394 §122.s and see, e.g., Isa 12:6; Mic 1:11). Moreover, taking the referent to be the royal court makes the reference to the word translated “palace” much more natural. The word is literally “forest” and is often seen to be an allusion to the armory which was called the “Forest of Lebanon” (1 Kgs 7:2; 10:17; 10:21; Isa 22:8 and see also Ezek 17:3 in an allegory (17:2-18) which may have been contemporary with this oracle). Taking the oracle to refer to the royal court also makes this oracle more parallel with the one that follows where destruction of the palace leads also to the destruction of the city.

[21:13]  ¹³ tn Heb “I am against you.”

[21:13]  ¹⁴ tn Heb “oracle of the Lord.”

[21:13]  ¹⁵ tn Heb “Who can swoop…Who can penetrate…?” The questions are rhetorical and expect a negative answer. They are rendered as negative affirmations for clarity.

[21:13]  sn What is being expressed here is the belief in the inviolability of Zion/Jerusalem carried to its extreme. Signal deliverances of Jerusalem such as those experienced under Jehoshaphat (2 Chr 20) and Hezekiah (Isa 37:36-37) in the context of promises to protect it (Isa 31:4-5; 37:33-35; 38:6) led to a belief that Zion was unconquerable. This belief found expression in several of Israel’s psalms (Pss 46, 48, 76) and led to the mistaken assumption that God would protect it regardless of how the people treated God or one another. Micah and Jeremiah both deny that (cf. Mic 3:8-12; Jer 21:13-14).

[50:31]  ¹⁶ tn Heb “Behold, I am against you, proud one.” The word “city” is not in the text but it is generally agreed that the word is being used as a personification of the city which had “proudly defied” the Lord (v. 29). The word “city” is supplied in the translation for clarity.

[50:31]  ¹⁷ tn Heb “oracle of the Lord Yahweh of armies.” For the rendering of this title and an explanation of its significance see the study note on 2:19.

[50:31]  ¹⁸ tn The particle כִּי (ki) is probably asseverative here (so J. A. Thompson, Jeremiah [NICOT], 739, n. 13, and cf. BDB 472 s.v. כִּי 1.e for other examples). This has been a common use of this particle in the book of Jeremiah.

[50:31]  ¹⁹ tn The words “of reckoning” are not in the text but are implicit from the context. They are supplied in the translation for clarity.

[50:31]  ²⁰ sn Compare v. 27.

[2:12]  ²¹ tn Heb “as much as he needs.” The term בְּדי (bÿdi, “as much as he needs”; HALOT 219 s.v. 2a) is composed of the preposition בְּ (bet) and the noun דַּי (day, “enough, what is required”). This idiom means” to satisfy the hunger of [something]” (cf. Jer 51:58; Hab 2:13).

[2:12]  ²² tn The words “to provide food” are not in the Hebrew text, but are supplied in the translation for clarity.

[2:12]  ²³ tn The Piel verb וַיְמַלֵּא (vayÿmalle’) is a preterite with vav (ו) consecutive which depicts a sequence of events.