Yeremia 26:6-9

26:6 If you do not obey me, ¹  then I will do to this temple what I did to Shiloh. ²  And I will make this city an example to be used in curses by people from all the nations on the earth.’”

26:7 The priests, the prophets, and all the people heard Jeremiah say these things in the Lord’s temple. 26:8 Jeremiah had just barely finished saying all the Lord had commanded him to say to all the people. All at once some ³  of the priests, the prophets, and the people grabbed him and shouted, “You deserve to die! ⁴  26:9 How dare you claim the Lord’s authority to prophesy such things! How dare you claim his authority to prophesy that this temple will become like Shiloh and that this city will become an uninhabited ruin!” ⁵  Then all the people crowded around Jeremiah.

Yeremia 26:18

26:18 “Micah from Moresheth ⁶  prophesied during the time Hezekiah was king of Judah. ⁷  He told all the people of Judah,

‘The Lord who rules over all ⁸  says,

“Zion ⁹  will become a plowed field.

Jerusalem ¹⁰  will become a pile of rubble.

The temple mount will become a mere wooded ridge.”’ ¹¹ 

Yeremia 52:13-23

52:13 He burned down the Lord’s temple, the royal palace, and all the houses in Jerusalem, including every large house. 52:14 The whole Babylonian army that came with the captain of the royal guard tore down the walls that surrounded Jerusalem. 52:15 Nebuzaradan, the captain of the royal guard, took into exile some of the poor, ¹²  the rest of the people who remained in the city, those who had deserted to him, and the rest of the craftsmen. 52:16 But he ¹³  left behind some of the poor ¹⁴  and gave them fields and vineyards.

52:17 The Babylonians broke the two bronze pillars in the temple of the Lord, as well as the movable stands and the large bronze basin called the “The Sea.” ¹⁵  They took all the bronze to Babylon. 52:18 They also took the pots, shovels, ¹⁶  trimming shears, ¹⁷  basins, pans, and all the bronze utensils used by the priests. ¹⁸  52:19 The captain of the royal guard took the gold and silver bowls, censers, ¹⁹  basins, pots, lampstands, pans, and vessels. ²⁰  52:20 The bronze of the items that King Solomon made for the Lord’s temple (including the two pillars, the large bronze basin called “The Sea,” the twelve bronze bulls under “The Sea,” and the movable stands ²¹ ) was too heavy to be weighed. 52:21 Each of the pillars was about 27 feet ²²  high, about 18 feet ²³  in circumference, three inches ²⁴  thick, and hollow. 52:22 The bronze top of one pillar was about seven and one-half feet ²⁵  high and had bronze latticework and pomegranate-shaped ornaments all around it. The second pillar with its pomegranate-shaped ornaments was like it. 52:23 There were ninety-six pomegranate-shaped ornaments on the sides; in all there were one hundred pomegranate-shaped ornaments over the latticework that went around it.

Yeremia 52:1

The Fall of Jerusalem

52:1 ²⁶ Zedekiah was twenty-one years old when he became king, and he ruled in Jerusalem ²⁷  for eleven years. His mother’s name was Hamutal ²⁸  daughter of Jeremiah, from Libnah.

1 Samuel 4:10-11

4:10 So the Philistines fought. Israel was defeated; they all ran home. ²⁹  The slaughter was very great; thirty thousand foot soldiers fell in battle. 4:11 The ark of God was taken, and the two sons of Eli, Hophni and Phineas, were killed.

1 Samuel 4:1

4:1 Samuel revealed the word of the Lord ³⁰  to all Israel.

The Ark of the Covenant is Lost to the Philistines

Then the Israelites went out to fight the Philistines. ³¹  They camped at Ebenezer, ³²  and the Philistines camped at Aphek.

Kisah Para Rasul 9:7-8

9:7 (Now the men ³³  who were traveling with him stood there speechless, ³⁴  because they heard the voice but saw no one.) ³⁵  9:8 So Saul got up from the ground, but although his eyes were open, ³⁶  he could see nothing. ³⁷  Leading him by the hand, his companions ³⁸  brought him into Damascus.

Kisah Para Rasul 9:2

9:2 and requested letters from him to the synagogues ³⁹  in Damascus, so that if he found any who belonged to the Way, ⁴⁰  either men or women, he could bring them as prisoners ⁴¹  to Jerusalem. ⁴² 

Kisah Para Rasul 25:9

25:9 But Festus, ⁴³  wanting to do the Jews a favor, asked Paul, “Are you willing to go up to Jerusalem and be tried ⁴⁴  before me there on these charges?” ⁴⁵ 

Kisah Para Rasul 25:2

25:2 So the chief priests and the most prominent men ⁴⁶  of the Jews brought formal charges ⁴⁷  against Paul to him.

Kisah Para Rasul 7:21

7:21 and when he had been abandoned, ⁴⁸  Pharaoh’s daughter adopted ⁴⁹  him and brought him up ⁵⁰  as her own son.

Kisah Para Rasul 7:2

7:2 So he replied, ⁵¹  “Brothers and fathers, listen to me. The God of glory appeared to our forefather ⁵²  Abraham when he was in Mesopotamia, before he settled in Haran,

Kisah Para Rasul 1:18-19

1:18 (Now this man Judas ⁵³  acquired a field with the reward of his unjust deed, ⁵⁴  and falling headfirst ⁵⁵  he burst open in the middle and all his intestines ⁵⁶  gushed out. 1:19 This ⁵⁷  became known to all who lived in Jerusalem, so that in their own language ⁵⁸  they called that field ⁵⁹  Hakeldama, that is, “Field of Blood.”)

Mazmur 74:6-8

74:6 And now ⁶⁰  they are tearing down ⁶¹  all its engravings ⁶² 

with axes ⁶³  and crowbars. ⁶⁴ 

74:7 They set your sanctuary on fire;

they desecrate your dwelling place by knocking it to the ground. ⁶⁵ 

74:8 They say to themselves, ⁶⁶ 

“We will oppress all of them.” ⁶⁷ 

They burn down all the places where people worship God in the land. ⁶⁸ 

Mazmur 78:60

78:60 He abandoned ⁶⁹  the sanctuary at Shiloh,

the tent where he lived among men.

Yesaya 64:11

64:11 Our holy temple, our pride and joy, ⁷⁰ 

the place where our ancestors praised you,

has been burned with fire;

all our prized possessions have been destroyed. ⁷¹ 

Ratapan 2:7

ז (Zayin)

2:7 The Lord ⁷²  rejected ⁷³  his altar

and abhorred his temple. ⁷⁴ 

He handed over to the enemy ⁷⁵ 

her palace walls;

the enemy ⁷⁶  shouted ⁷⁷  in the Lord’s temple

as if it were a feast day. ⁷⁸ 

Ratapan 4:1

The Prophet Speaks:

א (Alef)

4:1 ⁷⁹ Alas! ⁸⁰  Gold has lost its luster; ⁸¹ 

pure gold loses value. ⁸² 

Jewels ⁸³  are scattered

on every street corner. ⁸⁴ 

Yehezkiel 7:20-22

7:20 They rendered the beauty of his ornaments into pride, ⁸⁵  and with it they made their abominable images – their detestable idols. Therefore I will render it filthy to them. 7:21 I will give it to foreigners as loot, to the world’s wicked ones as plunder, and they will desecrate it. 7:22 I will turn my face away from them and they will desecrate my treasured place. ⁸⁶  Vandals will enter it and desecrate it. ⁸⁷ 

Yehezkiel 9:5-7

9:5 While I listened, he said to the others, ⁸⁸  “Go through the city after him and strike people down; do no let your eye pity nor spare ⁸⁹  anyone! 9:6 Old men, young men, young women, little children, and women – wipe them out! But do not touch anyone who has the mark. Begin at my sanctuary!” So they began with the elders who were at the front of the temple.

9:7 He said to them, “Defile the temple and fill the courtyards with corpses. Go!” So they went out and struck people down throughout the city.

Yehezkiel 24:21

24:21 Say to the house of Israel, ‘This is what the sovereign Lord says: Realize I am about to desecrate my sanctuary – the source of your confident pride, ⁹⁰  the object in which your eyes delight, ⁹¹  and your life’s passion. ⁹²  Your very own sons and daughters whom you have left behind will die ⁹³  by the sword.

Mikha 3:12

3:12 Therefore, because of you, ⁹⁴  Zion will be plowed up like ⁹⁵  a field,

Jerusalem will become a heap of ruins,

and the Temple Mount ⁹⁶  will become a hill overgrown with brush! ⁹⁷ 

Matius 24:1-2

The Destruction of the Temple

24:1 Now ⁹⁸  as Jesus was going out of the temple courts and walking away, his disciples came to show him the temple buildings. ⁹⁹  24:2 And he said to them, ¹⁰⁰  “Do you see all these things? I tell you the truth, ¹⁰¹  not one stone will be left on another. ¹⁰²  All will be torn down!” ¹⁰³ 

[26:6]  ¹ tn 26:4-6 are all one long sentence containing a long condition with subordinate clauses (vv. 4-5) and a compound consequence in v. 6: Heb “If you will not obey me by walking in my law…by paying attention to the words of the prophets which…and you did not pay heed, then I will make…and I will make…” The sentence has been broken down in conformity to contemporary English style but an attempt has been made to reflect all the subordinations in the English translation.

[26:6]  ² sn See the study note on Jer 7:13.

[26:8]  ³ tn The translation again represents an attempt to break up a long complex Hebrew sentence into equivalent English ones that conform more to contemporary English style: Heb “And as soon as Jeremiah finished saying all that…the priests…grabbed him and said…” The word “some” has been supplied in the translation, because obviously it was not all the priests, the prophets, and all the people, but only some of them. There is, of course, rhetorical intent here to show that all were implicated, although all may not have actually participated. (This is a common figure called synecdoche where all is put for a part – all for all kinds or representatives of all kinds. See E. W. Bullinger, Figures of Speech, 614-19, and compare usage in Acts 10:12; Matt 3:5.)

[26:8]  ⁴ tn Or “You must certainly die!” The construction here is again emphatic with the infinitive preceding the finite verb (cf. Joüon 2:423 §123.h, and compare usage in Exod 21:28).

[26:9]  ⁵ tn Heb “Why have you prophesied in the Lord’s name, saying, ‘This house will become like Shiloh and this city will become a ruin without inhabitant?’” It is clear from the context here and in 7:1-15 that the emphasis is on “in the Lord’s name” and that the question is rhetorical. The question is not a quest for information but an accusation, a remonstrance. (For this figure see E. W. Bullinger, Figures of Speech, 953-54, who calls a question like this a rhetorical question of remonstrance or expostulation. For good examples see Pss 11:1; 50:16.) For the significance of “prophesying in the Lord’s name” see the study note on 14:14. The translation again utilizes the indirect quote to eliminate one level of embedded quotation.

[26:9]  sn They are questioning his right to claim the Lord’s authority for what they see as a false prophecy. They believed that the presence of the Lord in the temple guaranteed their safety (7:4, 10, 14) and that the Lord could not possibly be threatening its destruction. Hence they were ready to put him to death as a false prophet according to the law of Moses (Deut 18:20).

[26:18]  ⁶ sn Micah from Moresheth was a contemporary of Isaiah (compare Mic 1:1 with Isa 1:1) from the country town of Moresheth in the hill country southwest of Jerusalem. The prophecy referred to is found in Mic 3:12. This is the only time in the OT where an OT prophet is quoted verbatim and identified.

[26:18]  ⁷ sn Hezekiah was co-regent with his father Ahaz from 729-715 b.c. and sole ruler from 715-686 b.c. His father was a wicked king who was responsible for the incursions of the Assyrians (2 Kgs 16; 2 Chr 28). Hezekiah was a godly king, noted for his religious reforms and for his faith in the Lord in the face of the Assyrian threat (2 Kgs 18–19; 2 Chr 32:1-23). The deliverance of Jerusalem in response to his prayers of faith (2 Kgs 19:14-19, 29-36) was undoubtedly well-known to the people of Jerusalem and Judah and may have been one of the prime reasons for their misplaced trust in the inviolability of Zion/Jerusalem (see Ps 46, 76) though the people of Micah’s day already believed it too (Mic 3:11).

[26:18]  ⁸ tn Heb “Yahweh of armies.”

[26:18]  sn For an explanation of this title for God see the study note on 2:19.

[26:18]  ⁹ sn Zion was first of all the citadel that David captured (2 Sam 5:6-10), then the city of David and the enclosed temple area, then the whole city of Jerusalem. It is often in poetic parallelism with Jerusalem as it is here (see, e.g., Ps 76:2; Amos 1:2).

[26:18]  ¹⁰ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[26:18]  ¹¹ sn There is irony involved in this statement. The text reads literally “high places of a forest/thicket.” The “high places” were the illicit places of worship that Jerusalem was supposed to replace. Because of their sin, Jerusalem would be like one of the pagan places of worship with no place left sacrosanct. It would even be overgrown with trees and bushes. So much for its inviolability!

[52:15]  ¹² tn Heb “poor of the people.”

[52:16]  ¹³ tn Heb “Nebuzaradan, the captain of the royal guard.” However, the subject is clear from the preceding and modern English style would normally avoid repeating the proper name and title.

[52:16]  ¹⁴ tn Heb “poor of the land.”

[52:17]  ¹⁵ sn For discussion of the items listed here, see the study notes at Jer 27:19.

[52:18]  ¹⁶ sn These shovels were used to clean the altar.

[52:18]  ¹⁷ sn These trimming shears were used to trim the wicks of the lamps.

[52:18]  ¹⁸ tn Heb “with which they served (or “fulfilled their duty”).”

[52:19]  ¹⁹ sn The censers held the embers used for the incense offerings.

[52:19]  ²⁰ sn These vessels were used for drink offerings.

[52:20]  ²¹ tc The translation follows the LXX (Greek version), which reflects the description in 1 Kgs 7:25-26. The Hebrew text reads, “the twelve bronze bulls under the movable stands.” הַיָּם (hayyam, “The Sea”) has been accidentally omitted by homoioarcton; note that the following form, הַמְּכֹנוֹת (hammÿkhonot, “the movable stands”), also begins with the article.

[52:21]  ²² tn Heb “eighteen cubits.” A “cubit” was a unit of measure, approximately equivalent to a foot and a half.

[52:21]  ²³ tn Heb “twelve cubits.” A “cubit” was a unit of measure, approximately equivalent to a foot and a half.

[52:21]  ²⁴ tn Heb “four fingers.”

[52:22]  ²⁵ tn Heb “five cubits.” A “cubit” was a unit of measure, approximately equivalent to a foot and a half.

[52:1]  ²⁶ sn This final chapter does not mention Jeremiah, but its description of the downfall of Jerusalem and exile of the people validates the prophet’s ministry.

[52:1]  ²⁷ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[52:1]  ²⁸ tn Some textual witnesses support the Kethib (consonantal text) in reading “Hamital.”

[4:10]  ²⁹ tn Heb “and they fled, each to his tents.”

[4:1]  ³⁰ tn Heb “and the word of Samuel was.” The present translation understands Samuel to be the speaker of the divine word (“Samuel” is a subjective genitive in this case), although the statement could mean that he was the recipient of the divine word (“Samuel” is an objective genitive in this case) who in turn reported it to Israel.

[4:1]  ³¹ tn Heb “and Israel went out to meet the Philistines for battle.”

[4:1]  ³² tn Heb “the stone, the help.” The second noun is in apposition to the first one and apparently is the name by which the stone was known. Contrast the expression used in 5:1 and 7:12, where the first word lacks the definite article, unlike 4:1.

[9:7]  ³³ tn The Greek term here is ἀνήρ (anhr), which is used only rarely in a generic sense of both men and women. In the historical setting here, Paul’s traveling companions were almost certainly all males.

[9:7]  ³⁴ tn That is, unable to speak because of fear or amazement. See BDAG 335 s.v. ἐνεός.

[9:7]  ³⁵ sn This is a parenthetical note by the author. Acts 22:9 appears to indicate that they saw the light but did not hear a voice. They were “witnesses” that something happened.

[9:8]  ³⁶ tn Grk “his eyes being open,” a genitive absolute construction that has been translated as a concessive adverbial participle.

[9:8]  ³⁷ sn He could see nothing. This sign of blindness, which was temporary until v. 18, is like the sign of deafness experienced by Zechariah in Luke 1. It allowed some time for Saul (Paul) to reflect on what had happened without distractions.

[9:8]  ³⁸ tn Grk “they”; the referents (Saul’s companions) have been specified in the translation for clarity.

[9:2]  ³⁹ sn See the note on synagogue in 6:9.

[9:2]  ⁴⁰ sn The expression “the way” in ancient religious literature refers at times to “the whole way of life fr. a moral and spiritual viewpoint” (BDAG 692 s.v. ὁδός 3.c), and it has been so used of Christianity and its teachings in the book of Acts (see also 19:9, 23; 22:4; 24:14, 22). It is a variation of Judaism’s idea of two ways, the true and the false, where “the Way” is the true one (1 En. 91:18; 2 En. 30:15).

[9:2]  ⁴¹ tn Grk “bring them bound”; the translation “bring someone as prisoner” for δεδεμένον ἄγειν τινά (dedemenon agein tina) is given by BDAG 221 s.v. δέω 1.b.

[9:2]  ⁴² sn From Damascus to Jerusalem was a six-day journey. Christianity had now expanded into Syria.

[9:2]  map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[25:9]  ⁴³ sn See the note on Porcius Festus in 24:27.

[25:9]  ⁴⁴ tn Or “stand trial.”

[25:9]  ⁴⁵ tn Grk “concerning these things.”

[25:2]  ⁴⁶ tn BDAG 893-94 s.v. πρῶτος 2.a.β has “οἱ πρῶτοι the most prominent men, the leading men w. gen. of the place…or of a group…οἱ πρ. τοῦ λαοῦ…Lk 19:47; cp. Ac 25:2; 28:17.”

[25:2]  ⁴⁷ tn BDAG 326 s.v. ἐμφανίζω 3 has “ἐ. τινὶ κατά τινος bring formal charges against someone…Ac 24:1; 25:2.”

[25:2]  sn Note how quickly the Jewish leadership went after Paul: They brought formal charges against him within three days of Festus’ arrival in the province.

[7:21]  ⁴⁸ tn Or “exposed” (see v. 19).

[7:21]  ⁴⁹ tn Grk “Pharaoh’s daughter took him up for herself.” According to BDAG 64 s.v. ἀναιρέω, “The pap. exx. involve exposed children taken up and reared as slaves…The rendering ‘adopt’ lacks philological precision and can be used only in a loose sense (as NRSV), esp. when Gr-Rom. terminology relating to adoption procedures is taken into account.” In this instance both the immediate context and the OT account (Exod 2:3-10) do support the normal sense of the English word “adopt,” although it should not be understood to refer to a technical, legal event.

[7:21]  ⁵⁰ tn Or “and reared him” (BDAG 74 s.v. ἀνατρέφω b).

[7:2]  ⁵¹ tn Grk “said.”

[7:2]  ⁵² tn Or “ancestor”; Grk “father.”

[1:18]  ⁵³ tn The referent of “this man” (Judas) was specified in the translation for clarity.

[1:18]  ⁵⁴ tn Traditionally, “with the reward of his wickedness.”

[1:18]  ⁵⁵ tn Traditionally, “falling headlong.”

[1:18]  ⁵⁶ tn Or “all his bowels.”

[1:19]  ⁵⁷ tn Grk “And this.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[1:19]  ⁵⁸ sn Their own language refers to Aramaic, the primary language spoken in Palestine in Jesus’ day.

[1:19]  ⁵⁹ tn Grk “that field was called.” The passive voice has been converted to active in the translation in keeping with contemporary English style.

[74:6]  ⁶⁰ tn This is the reading of the Qere (marginal reading). The Kethib (consonantal text) has “and a time.”

[74:6]  ⁶¹ tn The imperfect verbal form vividly describes the act as underway.

[74:6]  ⁶² tn Heb “its engravings together.”

[74:6]  ⁶³ tn This Hebrew noun occurs only here in the OT (see H. R. Cohen, Biblical Hapax Legomena [SBLDS], 49-50).

[74:6]  ⁶⁴ tn This Hebrew noun occurs only here in the OT. An Akkadian cognate refers to a “pickaxe” (cf. NEB “hatchet and pick”; NIV “axes and hatchets”; NRSV “hatchets and hammers”).

[74:7]  ⁶⁵ tn Heb “to the ground they desecrate the dwelling place of your name.”

[74:8]  ⁶⁶ tn Heb “in their heart.”

[74:8]  ⁶⁷ tc Heb “[?] altogether.” The Hebrew form נִינָם (ninam) is problematic. It could be understood as the noun נִין (nin, “offspring”) but the statement “their offspring altogether” would make no sense here. C. A. Briggs and E. G. Briggs (Psalms [ICC], 2:159) emends יָחַד (yakhad, “altogether”) to יָחִיד (yakhid, “alone”) and translate “let their offspring be solitary” (i.e., exiled). Another option is to understand the form as a Qal imperfect first common plural from יָנָה (yanah, “to oppress”) with a third masculine plural pronominal suffix, “we will oppress them.” However, this verb, when used in the finite form, always appears in the Hiphil. Therefore, it is preferable to emend the form to the Hiphil נוֹנֵם (nonem, “we will oppress them”).

[74:8]  ⁶⁸ tn Heb “they burn down all the meeting places of God in the land.”

[78:60]  ⁶⁹ tn Or “rejected.”

[64:11]  ⁷⁰ tn Heb “our source of pride.”

[64:11]  ⁷¹ tn Or “all that we valued has become a ruin.”

[2:7]  ⁷² 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]  ⁷³ 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]  ⁷⁴ 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]  ⁷⁵ 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]  ⁷⁶ tn Heb “they.”

[2:7]  ⁷⁷ 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]  ⁷⁸ 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.

[4:1]  ⁷⁹ sn According to W. F. Lanahan (“The Speaking Voice in the Book of Lamentations” JBL 93 [1974]: 48), the persona or speaking voice in chap. 4 is a bourgeois, the common man. This voice is somewhat akin to the Reporter in chs 1-2 in that much of the description is in the third person. However, “the bourgeois has some sense of identity with his fellow-citizens” seen in the shift to the first person plural. The alphabetic acrostic structure reduces to two bicola per letter. The first letter of only the first line in each stanza spells the acrostic.

[4:1]  ⁸⁰ tn See the note at 1:1

[4:1]  ⁸¹ tn Heb “had grown dim.” The verb יוּעַם (yu’am), Hophal imperfect 3rd person masculine singular from עָמַם (’amam, “to conceal, darken”), literally means “to be dimmed” or “to be darkened.” Most English versions render this literally: the gold has “become dim” (KJV, NKJV), “grown dim” (RSV, NRSV), “is dulled” (NJPS), “grown dull” (TEV); however, but NIV has captured the sense well: “How the gold has lost its luster.”

[4:1]  ⁸² tc The verb יִשְׁנֶא (yishne’, Qal imperfect 3rd person feminine singular) is typically taken to be the only Qal imperfect of I שָׁנָהּ (shanah). Such a spelling with א (aleph) instead of ה (he) is feasible. D. R. Hillers suggests the root שָׂנֵא (sane’, “to hate”): “Pure gold is hated”. This maintains the consonantal text and also makes sense in context. In either case the point is that gold no longer holds the same value, probably because there is nothing available to buy with it.

[4:1]  tn Heb “changes.” The imagery in this verse about gold is without parallel in the Bible and its precise nuance uncertain.

[4:1]  ⁸³ tn Heb “the stones of holiness/jewelry.” קֹדֶשׁ (qodesh) in most cases refers to holiness or sacredness. For the meaning “jewelry” see J. A. Emerton, “The Meaning of אַבְנֵי־קֹדֶשׁ in Lamentations 4:1” ZAW 79 (1967): 233-36.

[4:1]  ⁸⁴ tn Heb “at the head of every street.”

[7:20]  ⁸⁵ tc The MT reads “he set up the beauty of his ornament as pride.” The verb may be repointed as plural without changing the consonantal text. The Syriac reads “their ornaments” (plural), implying עֶדְיָם (’edyam) rather than עֶדְיוֹ (’edyo) and meaning “they were proud of their beautiful ornaments.” This understands “ornaments” in the common sense of women’s jewelry, which then were used to make idols. The singular suffix “his ornaments” would refer to using items from the temple treasury to make idols. D. I. Block points out the foreshadowing of Ezek 16:17 which, with Rashi and the Targum, supports the understanding that this is a reference to temple items. See D. I. Block, Ezekiel (NICOT), 1:265.

[7:22]  ⁸⁶ sn My treasured place probably refers to the temple (however, cf. NLT “my treasured land”).

[7:22]  ⁸⁷ sn Since the pronouns “it” are both feminine, they do not refer to the masculine “my treasured place”; instead they probably refer to Jerusalem or the land, both of which are feminine in Hebrew.

[9:5]  ⁸⁸ tn Heb “to these he said in my ears.”

[9:5]  ⁸⁹ 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.

[24:21]  ⁹⁰ tn Heb “the pride of your strength” means “your strong pride.”

[24:21]  ⁹¹ sn Heb “the delight of your eyes.” Just as Ezekiel was deprived of his beloved wife (v. 16, the “desire” of his “eyes”) so the Lord would be forced to remove the object of his devotion, the temple, which symbolized his close relationship to his covenant people.

[24:21]  ⁹² tn Heb “the object of compassion of your soul.” The accentuation in the traditional Hebrew text indicates that the descriptive phrases (“the source of your confident pride, the object in which your eyes delight, and your life’s passion”) modify the preceding “my sanctuary.”

[24:21]  ⁹³ tn Heb “fall.”

[3:12]  ⁹⁴ tn The plural pronoun refers to the leaders, priests, and prophets mentioned in the preceding verse.

[3:12]  ⁹⁵ tn Or “into” (an adverbial accusative of result).

[3:12]  ⁹⁶ tn Heb “the mountain of the house” (so KJV, ASV, NRSV).

[3:12]  ⁹⁷ tn Heb “a high place of overgrowth.”

[24:1]  ⁹⁸ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[24:1]  ⁹⁹ sn The Jerusalem temple was widely admired around the world. See Josephus, Ant. 15.11 [15.380-425]; J. W. 5.5 [5.184-227] and Tacitus, History 5.8, who called it “immensely opulent.” Josephus compared it to a beautiful snowcapped mountain.

[24:2]  ¹⁰⁰ tn Grk “answering, he said to them.” The participle ἀποκριθείς (ajpokriqei") is redundant in English and has not been translated.

[24:2]  ¹⁰¹ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[24:2]  ¹⁰² sn With the statement not one stone will be left on another Jesus predicted the total destruction of the temple, something that did occur in a.d. 70.

[24:2]  ¹⁰³ tn Grk “not one stone will be left here on another which will not be thrown down.”