Yehezkiel 22:24
Konteks22:24 “Son of man, say to her: ‘You are a land that receives no rain 1 or showers in the day of my anger.’ 2
Yehezkiel 22:2
Konteks22:2 “As for you, son of man, are you willing to pronounce judgment, 3 are you willing to pronounce judgment on the bloody city? 4 Then confront her with all her abominable deeds!
Yehezkiel 36:14-16
Konteks36:14 therefore you will no longer devour people and no longer bereave your nation of children, declares the sovereign Lord. 36:15 I will no longer subject you to 5 the nations’ insults; no longer will you bear the shame of the peoples, and no longer will you bereave 6 your nation, declares the sovereign Lord.’”
36:16 The word of the Lord came to me:
Yesaya 5:4-6
Konteks5:4 What more can I do for my vineyard
beyond what I have already done?
When I waited for it to produce edible grapes,
why did it produce sour ones instead?
5:5 Now I will inform you
what I am about to do to my vineyard:
I will remove its hedge and turn it into pasture, 7
I will break its wall and allow animals to graze there. 8
5:6 I will make it a wasteland;
no one will prune its vines or hoe its ground, 9
and thorns and briers will grow there.
I will order the clouds
not to drop any rain on it.
Yesaya 9:13-17
Konteks9:13 The people did not return to the one who struck them,
they did not seek reconciliation 10 with the Lord who commands armies.
9:14 So the Lord cut off Israel’s head and tail,
both the shoots and stalk 11 in one day.
9:15 The leaders and the highly respected people 12 are the head,
the prophets who teach lies are the tail.
9:16 The leaders of this nation were misleading people,
and the people being led were destroyed. 13
9:17 So the sovereign master was not pleased 14 with their young men,
he took no pity 15 on their orphans and widows;
for the whole nation was godless 16 and did wicked things, 17
every mouth was speaking disgraceful words. 18
Despite all this, his anger does not subside,
and his hand is ready to strike again. 19
Yeremia 6:28-30
Konteks“All of them are the most stubborn of rebels! 21
They are as hard as bronze or iron.
They go about telling lies.
They all deal corruptly.
6:29 The fiery bellows of judgment burn fiercely.
But there is too much dross to be removed. 22
The process of refining them has proved useless. 23
The wicked have not been purged.
6:30 They are regarded as ‘rejected silver’ 24
because the Lord rejects them.”
Yeremia 25:3-7
Konteks25:3 “For the last twenty-three years, from the thirteenth year that Josiah son of Amon was ruling in Judah 25 until now, the Lord has been speaking to me. I told you over and over again 26 what he said. 27 But you would not listen. 25:4 Over and over again 28 the Lord has sent 29 his servants the prophets to you. But you have not listened or paid attention. 30 25:5 He said through them, 31 ‘Each of you must turn from your wicked ways and stop doing the evil things you are doing. 32 If you do, I will allow you to continue to live here in the land that I gave to you and your ancestors as a lasting possession. 33 25:6 Do not pay allegiance to 34 other gods and worship and serve them. Do not make me angry by the things that you do. 35 Then I will not cause you any harm.’ 25:7 So, now the Lord says, 36 ‘You have not listened to me. But 37 you have made me angry by the things that you have done. 38 Thus you have brought harm on yourselves.’
Yeremia 31:18
Konteks31:18 I have indeed 39 heard the people of Israel 40 say mournfully,
‘We were like a calf untrained to the yoke. 41
You disciplined us and we learned from it. 42
Let us come back to you and we will do so, 43
for you are the Lord our God.
Hosea 7:1
Konteks7:1 whenever I want to heal Israel,
the sin of Ephraim is revealed,
and the evil deeds of Samaria are exposed.
For they do what is wrong;
thieves break into houses,
and gangs rob people out in the streets.
Hosea 7:9-16
Konteks7:9 Foreigners are consuming what his strenuous labor produced, 44
but he does not recognize it!
His head is filled with gray hair,
but he does not realize it!
7:10 The arrogance of Israel testifies against him,
yet they refuse to return to the Lord their God!
In spite of all this they refuse to seek him!
7:11 Ephraim has been like a dove,
easily deceived and lacking discernment.
They called to Egypt for help;
they turned to Assyria for protection.
7:12 I will throw my bird net over them while they are flying,
I will bring them down like birds in the sky;
I will discipline them when I hear them flocking together.
7:13 Woe to them! For they have fled from me!
Destruction to them! For they have rebelled against me!
I want to deliver 45 them,
but they have lied to me.
7:14 They do not pray to me, 46
but howl in distress on their beds;
They slash themselves 47 for grain and new wine,
but turn away from me.
7:15 Although I trained and strengthened them, 48
they plot evil against me!
they are like an unreliable bow.
Their leaders will fall by the sword
because their prayers to Baal 50 have made me angry.
So people will disdain them in the land of Egypt. 51
Amos 4:6-12
Konteks4:6 “But surely I gave 52 you no food to eat in any of your cities;
you lacked food everywhere you live. 53
Still you did not come back to me.”
The Lord is speaking!
4:7 “I withheld rain from you three months before the harvest. 54
I gave rain to one city, but not to another.
One field 55 would get rain, but the field that received no rain dried up.
4:8 People from 56 two or three cities staggered into one city to get 57 water,
but remained thirsty. 58
Still you did not come back to me.”
The Lord is speaking!
4:9 “I destroyed your crops 59 with blight and disease.
Locusts kept 60 devouring your orchards, 61 vineyards, fig trees, and olive trees.
Still you did not come back to me.”
The Lord is speaking!
4:10 “I sent against you a plague like one of the Egyptian plagues. 62
I killed your young men with the sword,
along with the horses you had captured.
I made the stench from the corpses 63 rise up into your nostrils.
Still you did not come back to me.”
The Lord is speaking!
4:11 “I overthrew some of you the way God 64 overthrew Sodom and Gomorrah. 65
You were like a burning stick 66 snatched from the flames.
Still you did not come back to me.”
The Lord is speaking!
4:12 “Therefore this is what I will do to you, Israel.
Because I will do this to you,
prepare to meet your God, Israel! 67
Zefanya 3:2
Konteksshe refuses correction. 69
She does not trust the Lord;
she does not seek the advice of 70 her God.
Zefanya 3:7
Konteks3:7 I thought, 71 ‘Certainly you will respect 72 me!
Now you will accept correction!’
If she had done so, her home 73 would not be destroyed 74
by all the punishments I have threatened. 75
But they eagerly sinned
in everything they did. 76
Matius 23:37-38
Konteks23:37 “O Jerusalem, Jerusalem, 77 you who kill the prophets and stone those who are sent to you! 78 How often I have longed 79 to gather your children together as a hen gathers her chicks under her wings, but 80 you would have none of it! 81 23:38 Look, your house is left to you desolate!
Lukas 13:7-9
Konteks13:7 So 82 he said to the worker who tended the vineyard, ‘For 83 three years 84 now, I have come looking for fruit on this fig tree, and each time I inspect it 85 I find none. Cut 86 it down! Why 87 should it continue to deplete 88 the soil?’ 13:8 But the worker 89 answered him, ‘Sir, leave it alone this year too, until I dig around it and put fertilizer 90 on it. 13:9 Then if 91 it bears fruit next year, 92 very well, 93 but if 94 not, you can cut it down.’”
Wahyu 22:11
Konteks22:11 The evildoer must continue to do evil, 95 and the one who is morally filthy 96 must continue to be filthy. The 97 one who is righteous must continue to act righteously, and the one who is holy must continue to be holy.”
[22:24] 1 tc The MT reads “that is not cleansed”; the LXX reads “that is not drenched,” which assumes a different vowel pointing as well as the loss of a מ (mem) due to haplography. In light of the following reference to showers, the reading of the LXX certainly fits the context well. For a defense of the emendation, see L. C. Allen, Ezekiel (WBC), 2:32. Yet the MT is not an unreasonable reading since uncleanness in the land also fits the context, and a poetic connection between rain and the land being uncleansed may be feasible since washing with water is elsewhere associated with cleansing (Num 8:7; 31:23; Ps 51:7).
[22:24] 2 tn Heb “in a day of anger.”
[22:2] 3 tn Heb “will you judge.” Here the imperfect form of the verb is probably used with a desiderative nuance. Addressed to the prophet, “judge” means to warn of or pronounce God’s impending judgment upon the city. See 20:4.
[22:2] 4 tn The phrase “bloody city” is used of Nineveh in Nah 3:1.
[36:15] 5 tn Heb “cause you to hear.”
[36:15] 6 tc The MT reads תַכְשִׁלִי (takhshiliy), a metathesis for תַשְׁכִלִי (tashkhiliy) from the root שָׁכַל (shakhal) which is used in each of the previous verses.
[5:5] 7 tn Heb “and it will become [a place for] grazing.” בָּעַר (ba’ar, “grazing”) is a homonym of the more often used verb “to burn.”
[5:5] 8 tn Heb “and it will become a trampled place” (NASB “trampled ground”).
[5:6] 9 tn Heb “it will not be pruned or hoed” (so NASB); ASV and NRSV both similar.
[9:13] 10 tn This verse describes the people’s response to the judgment described in vv. 11-12. The perfects are understood as indicating simple past.
[9:14] 11 sn The metaphor in this line is that of a reed being cut down.
[9:15] 12 tn Heb “the elder and the one lifted up with respect to the face.” For another example of the Hebrew idiom, see 2 Kgs 5:1.
[9:16] 13 tn Heb “and the ones being led were swallowed up.” Instead of taking מְבֻלָּעִים (mÿbulla’im) from בָּלַע (bala’, “to swallow”), HALOT 134 s.v. בלע proposes a rare homonymic root בלע (“confuse”) here.
[9:17] 14 tn The Qumran scroll 1QIsaa has לא יחמול (“he did not spare”) which is an obvious attempt to tighten the parallelism (note “he took no pity” in the next line). Instead of taking שָׂמַח (samakh) in one of its well attested senses (“rejoice over, be pleased with”), some propose, with support from Arabic, a rare homonymic root meaning “be merciful.”
[9:17] 15 tn The translation understands the prefixed verbs יִשְׂמַח (yismakh) and יְרַחֵם (yÿrakhem) as preterites without vav (ו) consecutive. (See v. 11 and the note on “he stirred up.”)
[9:17] 16 tn Or “defiled”; cf. ASV “profane”; NAB “profaned”; NIV “ungodly.”
[9:17] 17 tn מֵרַע (mera’) is a Hiphil participle from רָעַע (ra’a’, “be evil”). The intransitive Hiphil has an exhibitive force here, indicating that they exhibited outwardly the evidence of an inward condition by committing evil deeds.
[9:17] 18 tn Or “foolishness” (NASB), here in a moral-ethical sense.
[9:17] 19 tn Heb “in all this his anger is not turned, and still his hand is outstretched.”
[9:17] sn See the note at 9:12.
[6:28] 20 tn These words are not in the text but are supplied in the translation for clarity. Some takes these words to be the continuation of the
[6:28] 21 tn Or “arch rebels,” or “hardened rebels.” Literally “rebels of rebels.”
[6:29] 22 tn Heb “The bellows blow fiercely; the lead is consumed by the fire.” The translation tries to clarify a metaphor involving ancient metallurgy. In the ancient refining process lead was added as a flux to remove impurities from silver ore in the process of oxidizing the lead. Jeremiah says that the lead has been used up and the impurities have not been removed. The translation is based on the recognition of an otherwise unused verb root meaning “blow” (נָחַר [nakhar]; cf. BDB 1123 s.v. I חָרַר and HALOT 651 s.v. נָחַר) and the Masoretes’ suggestion that the consonants מאשׁתם be read מֵאֵשׁ תַּם (me’esh tam) rather than as מֵאֶשָּׁתָם (me’eshatam, “from their fire”) from an otherwise unattested noun אֶשָּׁה (’eshah).
[6:29] 23 tn Heb “The refiner refines them in vain.”
[6:30] 24 tn This translation is intended to reflect the wordplay in the Hebrew text where the same root word is repeated in the two lines.
[25:3] 25 sn The year referred to would be 627
[25:3] 26 tn For the idiom involved here see the notes at 7:13 and 11:7.
[25:3] 27 tn The words “what he said” are not in the text but are implicit. They are supplied in the translation for clarity.
[25:4] 28 tn For the idiom involved here see the notes at 7:13 and 11:7.
[25:4] 29 tn The vav consecutive with the perfect in a past narrative is a little unusual. Here it is probably indicating repeated action in past time in keeping with the idiom that precedes and follows it. See GKC 332 §112.f for other possible examples.
[25:4] 30 tn Heb “inclined your ear to hear.” This is idiomatic for “paying attention.” It is often parallel with “listen” as here or with “pay attention” (see, e.g., Prov 4:20; 51:1).
[25:5] 31 tn Heb “saying.” The infinitive goes back to “he sent”; i.e., “he sent, saying.”
[25:5] 32 tn Heb “Turn [masc. pl.] each person from his wicked way and from the evil of your [masc. pl.] doings.” See the same demand in 23:22.
[25:5] 33 tn Heb “gave to you and your fathers with reference to from ancient times even unto forever.” See the same idiom in 7:7.
[25:6] 34 tn Heb “follow after.” See the translator’s note on 2:5 for this idiom.
[25:6] 35 tn Heb “make me angry with the work of your hands.” The term “work of your own hands” is often interpreted as a reference to idolatry as is clearly the case in Isa 2:8; 37:19. However, the parallelism in 25:14 and the context in 32:30 show that it is more general and refers to what they have done. That is likely the meaning here as well.
[25:7] 36 tn Heb “Oracle of the
[25:7] 37 tn This is a rather clear case where the Hebrew particle לְמַעַן (lÿma’an) introduces a consequence and not a purpose, contrary to the dictum of BDB 775 s.v. מַעַן note 1. They have not listened to him in order to make him angry but with the result that they have made him angry by going their own way. Jeremiah appears to use this particle for result rather than purpose on several other occasions (see, e.g., 7:18, 19; 27:10, 15; 32:29).
[25:7] 38 tn Heb “make me angry with the work of your hands.” The term “work of your own hands” is often interpreted as a reference to idolatry as is clearly the case in Isa 2:8; 37:19. However, the parallelism in 25:14 and the context in 32:30 show that it is more general and refers to what they have done. That is likely the meaning here as well.
[31:18] 39 tn The use of “indeed” is intended to reflect the infinitive absolute which precedes the verb for emphasis (see IBHS 585-86 §35.3.1f).
[31:18] 40 tn Heb “Ephraim.” See the study note on 31:9. The more familiar term is used, the term “people” added to it, and plural pronouns used throughout the verse to aid in understanding.
[31:18] 41 tn Heb “like an untrained calf.” The metaphor is that of a calf who has never been broken to bear the yoke (cf. Hos 4:16; 10:11).
[31:18] sn Jer 2:20; 5:5 already referred to Israel’s refusal to bear the yoke of loyalty and obedience to the
[31:18] 42 tn The verb here is from the same root as the preceding and is probably an example of the “tolerative Niphal,” i.e., “I let myself be disciplined/I responded to it.” See IBHS 389-90 §23.4g and note the translation of some of the examples there, especially Isa 19:22; 65:1.
[31:18] 43 tn Heb “Bring me back in order that I may come back.” For the use of the plural pronouns see the marginal note at the beginning of the verse. The verb “bring back” and “come back” are from the same root in two different verbal stems and in the context express the idea of spiritual repentance and restoration of relationship not physical return to the land. (See BDB 999 s.v. שׁוּב Hiph.2.a for the first verb and 997 s.v. Qal.6.c for the second.) For the use of the cohortative to express purpose after the imperative see GKC 320 §108.d or IBHS 575 §34.5.2b.
[31:18] sn There is a wordplay on several different nuances of the same Hebrew verb in vv. 16-19. The Hebrew verb shub refers both to their turning away from God (v. 19) and to their turning back to him (v. 18). It is also the word that is used for their return to their homeland (vv. 16-17).
[7:9] 44 tn Heb “foreigners consume his strength”; NRSV “devour (sap NIV) his strength.”
[7:13] 45 tn Heb “redeem” (so NAB, NASB, NIV, NRSV, NLT); NCV, TEV “save”; CEV “I would have rescued them.”
[7:14] 46 tn Heb “they do not cry out to me in their heart”; NLT “with sincere hearts.”
[7:14] 47 tc The MT reads יִתְגּוֹרָרוּ (yitgoraru) which is either (1) Hitpolel imperfect 3rd person masculine plural (“they assemble themselves”; so KJV, NASB) from I גּוּר (gur, “to sojourn”; BDB 157 s.v. I גּוּר) or (2) Hitpolel imperfect 3rd person masculine plural (“they excite themselves”) from II גּוּר (gur, “to stir up”; BDB 158 s.v. II גּוּר). However, the Hebrew lexicographers suggest that both of these options are unlikely. Several other Hebrew
[7:15] 48 tn Heb “their arms” (so NAB, NRSV).
[7:16] 49 tc The MT reads the enigmatic יָשׁוּבוּ לֹא עָל (yashuvu lo’ ’al) which is taken variously: “they turn, but not upward” (NASB); “they do not turn to the Most High” (NIV); “they return, but not to the most High” (KJV). The BHS editors suggest יָשׁוּבוּ לַבַּעַל (yashuvu labba’al, “they turn to Baal”; so RSV) or יָשׁוּבוּ לַבְּלִיַּעַל (yashuvu labbÿliyya’al, “they turn to Belial”) which is reflected by the LXX.
[7:16] 50 tn Heb “because their tongue.” The term “tongue” is used figuratively, as a metonymy of cause (tongue) for the effect (prayers to Baal).
[7:16] 51 tn Heb “this [will] be for scorn in the land of Egypt”; NIV “they will be ridiculed (NAB shall be mocked) in the land of Egypt.”
[4:6] 52 tn The Hebrew construction is emphatic (pronoun + verb). It underscores the stark contrast between the judgments that the Lord had been sending with the God of blessing Israel was celebrating in its worship (4:4-5).
[4:6] 53 tn Heb “But I gave to you cleanness of teeth in all your cities, and lack of food in all your places.” The phrase “cleanness of teeth” is a vivid way of picturing the famine Israel experienced.
[4:7] 54 sn Rain…three months before the harvest refers to the rains of late March-early April.
[4:7] 55 tn Heb “portion”; KJV, ASV “piece”; NASB “part.” The same word occurs a second time later in this verse.
[4:8] 56 tn The words “people from” are supplied in the translation for clarification.
[4:8] 58 tn Or “were not satisfied.”
[4:9] 59 tn Heb “you.” By metonymy the crops belonging to these people are meant. See the remainder of this verse, which describes the agricultural devastation caused by locusts.
[4:9] 60 tn The Hiphil infinitive construct is taken adverbially (“kept”) and connected to the activity of the locusts (NJPS). It also could be taken with the preceding sentence and related to the Lord’s interventions (“I kept destroying,” cf. NEB, NJB, NIV, NRSV), or it could be understood substantivally in construct with the following nouns (“Locusts devoured your many orchards,” cf. NASB; cf. also KJV, NKJV).
[4:10] 62 tn Heb “in the manner [or “way”] of Egypt.”
[4:10] 63 tn Heb “of your camps [or “armies”].”
[4:11] 64 tn Several English versions substitute the first person pronoun (“I”) here for stylistic reasons (e.g., NIV, NCV, TEV, CEV, NLT).
[4:11] 65 tn Heb “like God’s overthrow of Sodom and Gomorrah.” The divine name may be used in an idiomatic superlative sense here, in which case one might translate, “like the great [or “disastrous”] overthrow of Sodom and Gomorrah.”
[4:11] sn The destruction of Sodom and Gomorrah is described in Gen 19:1-29.
[4:11] 66 tn Heb “like that which is burning.”
[4:12] 67 tn The
[3:2] 68 tn Heb “she does not hear a voice” Refusing to listen is equated with disobedience.
[3:2] 69 tn Heb “she does not receive correction.” The Hebrew phrase, when negated, refers elsewhere to rejecting verbal advice (Jer 17:23; 32:33; 35:13) and refusing to learn from experience (Jer 2:30; 5:3).
[3:2] 70 tn Heb “draw near to.” The present translation assumes that the expression “draw near to” refers to seeking God’s will (see 1 Sam 14:36).
[3:7] 72 tn Or “fear.” The second person verb form (“you will respect”) is feminine singular, indicating that personified Jerusalem is addressed.
[3:7] sn God’s judgment of the nations (v. 6) was an object lesson for Israel’s benefit.
[3:7] 73 tn Or “dwelling place.”
[3:7] 75 tn Heb “all which I have punished her.” The precise meaning of this statement and its relationship to what precedes are unclear.
[3:7] 76 tn Heb “But they got up early, they made corrupt all their actions.” The phrase “they got up early” probably refers to their eagerness to engage in sinful activities.
[23:37] 77 sn The double use of the city’s name betrays intense emotion.
[23:37] map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[23:37] 78 tn Although the opening address (“Jerusalem, Jerusalem”) is direct (second person), the remainder of this sentence in the Greek text is third person (“who kills the prophets and stones those sent to her”). The following sentences then revert to second person (“your… you”), so to keep all this consistent in English, the third person pronouns in the present verse were translated as second person (“you who kill… sent to you”).
[23:37] 79 sn How often I have longed to gather your children. Jesus, like a lamenting prophet, speaks for God here, who longed to care tenderly for Israel and protect her.
[23:37] 80 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[23:37] 81 tn Grk “you were not willing.”
[13:7] 82 tn Here δέ (de) has been translated as “so” to indicate the man’s response as a result of the lack of figs in the preceding clause.
[13:7] 83 tn Grk “Behold, for.”
[13:7] 84 sn The elapsed time could be six years total since planting, since often a fig was given three years before one even started to look for fruit. The point in any case is that enough time had been given to expect fruit.
[13:7] 85 tn The phrase “each time I inspect it” is not in the Greek text but has been supplied to indicate the customary nature of the man’s search for fruit.
[13:7] 86 tc ‡ Several witnesses (Ì75 A L Θ Ψ 070 Ë13 33 579 892 al lat co) have “therefore” (οὖν, oun) here. This conjunction has the effect of strengthening the logical connection with the preceding statement but also of reducing the rhetorical power and urgency of the imperative. In light of the slightly greater internal probability of adding a conjunction to an otherwise asyndetic sentence, as well as significant external support for the omission (א B D W Ë1 Ï), the shorter reading appears to be more likely as the original wording here. NA27 puts the conjunction in brackets, indicating some doubts as to its authenticity.
[13:7] 87 tn Grk “Why indeed.” Here καί (kai) has not been translated.
[13:7] 88 sn Such fig trees would deplete the soil, robbing it of nutrients needed by other trees and plants.
[13:8] 89 tn Grk “he”; the referent (the worker who tended the vineyard) has been specified in the translation for clarity.
[13:8] 90 tn Grk “toss manure [on it].” This is a reference to manure used as fertilizer.
[13:9] 91 tn This is a third class condition in the Greek text. The conjunction καί (kai, a component of κάν [kan]) has been translated as “then” to indicate the implied sequence of events within the narrative.
[13:9] 92 tn Grk “the coming [season].”
[13:9] 93 tn The phrase “very well” is supplied in the translation to complete the elided idea, but its absence is telling.
[13:9] 94 tn This is a first class condition in the Greek text, showing which of the options is assumed.
[22:11] 95 tn Grk “must do evil still.”
[22:11] 96 tn For this translation see L&N 88.258; the term refers to living in moral filth.
[22:11] 97 tn Grk “filthy, and the.” This is a continuation of the previous sentence in Greek, but because of the length and complexity of the construction a new sentence was started in the translation.
