Yehezkiel 36:18-23

36:18 So I poured my anger on them ¹  because of the blood they shed on the land and because of the idols with which they defiled it. ²  36:19 I scattered them among the nations; they were dispersed throughout foreign countries. In accordance with their behavior and their deeds I judged them. 36:20 But when they arrived in the nations where they went, they profaned my holy name. It was said of them, ‘These are the people of the Lord, yet they have departed from his land.’ 36:21 I was concerned for my holy reputation ³  which the house of Israel profaned among the nations where they went.

36:22 “Therefore say to the house of Israel, ‘This is what the sovereign Lord says: It is not for your sake that I am about to act, O house of Israel, but for the sake of my holy reputation ⁴  which you profaned among the nations where you went. 36:23 I will magnify ⁵  my great name that has been profaned among the nations, that you have profaned among them. The nations will know that I am the Lord, declares the sovereign Lord, when I magnify myself among you in their sight.

Yehezkiel 36:36

36:36 Then the nations which remain around you will know that I, the Lord, have rebuilt the ruins and replanted what was desolate. I, the Lord, have spoken – and I will do it!’

Yehezkiel 36:2

36:2 This is what the sovereign Lord says: The enemy has spoken against you, saying “Aha!” and, “The ancient heights ⁶  have become our property!”’

Yehezkiel 7:21-22

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. ⁷  Vandals will enter it and desecrate it. ⁸ 

Yeremia 22:8-9

22:8 “‘People from other nations will pass by this city. They will ask one another, “Why has the Lord done such a thing to this great city?” 22:9 The answer will come back, “It is because they broke their covenant with the Lord their God and worshiped and served other gods.”

Yeremia 40:2-3

40:2 The captain of the royal guard took Jeremiah aside and said to him, “The Lord your God threatened this place with this disaster. 40:3 Now he has brought it about. The Lord has done just as he threatened to do. This disaster has happened because you people sinned against the Lord and did not obey him. ⁹ 

Ratapan 1:8

ח (Khet)

1:8 Jerusalem committed terrible sin; ¹⁰ 

therefore she became an object of scorn. ¹¹ 

All who admired ¹²  her have despised her ¹³ 

because they have seen her nakedness. ¹⁴ 

She groans aloud ¹⁵ 

and turns away in shame. ¹⁶ 

Ratapan 2:15-17

ס (Samek)

2:15 All who passed by on the road

clapped their hands to mock you. ¹⁷ 

They sneered and shook their heads

at Daughter Jerusalem.

“Ha! Is this the city they called ¹⁸ 

‘The perfection of beauty, ¹⁹ 

the source of joy of the whole earth!’?” ²⁰ 

פ (Pe)

2:16 All your enemies

gloated over you. ²¹ 

They sneered and gnashed their teeth;

they said, “We have destroyed ²²  her!

Ha! We have waited a long time for this day.

We have lived to see it!” ²³ 

ע (Ayin)

2:17 The Lord has done what he planned;

he has fulfilled ²⁴  his promise ²⁵ 

that he threatened ²⁶  long ago: ²⁷ 

He has overthrown you without mercy ²⁸ 

and has enabled the enemy to gloat over you;

he has exalted your adversaries’ power. ²⁹ 

[36:18]  ¹ sn See Ezek 7:8; 9:8; 14:19; 20:8, 13, 21; 22:22; 30:15.

[36:18]  ² sn For the concept of defiling the land in legal literature, see Lev 18:28; Deut 21:23.

[36:21]  ³ tn Heb “name.”

[36:22]  ⁴ sn In Ezek 20:22 God refrained from punishment for the sake of his holy name. Here God’s reputation is the basis for Israel’s restoration.

[36:23]  ⁵ tn Or “sanctify,” Heb “make holy.”

[36:2]  ⁶ tn Or “high places.”

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

[7:22]  ⁸ 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.

[40:3]  ⁹ tn Heb “Because you [masc. pl.] sinned against the Lord and did not hearken to his voice [a common idiom for “obey him”], this thing has happened to you [masc. pl.].”

[1:8]  ¹⁰ tc The MT reads חֵטְא (khet’, “sin”), but the BHS editors suggest the vocalization חָטֹא (khato’, “sin”), Qal infinitive absolute.

[1:8]  ¹¹ tn Heb “she has become an object of head-nodding” (לְנִידָה הָיָתָה, lÿniydah hayatah). This reflects the ancient Near Eastern custom of shaking the head in scorn (e.g., Jer 18:16; Ps 44:15 [HT 14]), hence the translation “object of scorn.” There is debate whether נִידָה (nidah) means (1) “object of head-shaking” from נוּד (nud, “to shake,” BDB 626-27 s.v. נוּד); (2) “unclean thing” from נָדַה (nadah, “to be impure”); or (3) “wanderer” from נָדַד (nadad, “to wander,” BDB 622 s.v. I נָדַד). The LXX and Rashi connected it to נָדַד (nadad, “to wander”); however, several important early Greek recensions (Aquila and Symmachus) and Syriac translated it as “unclean thing.” The modern English versions are split: (1) “unclean thing” (NASB); “unclean” (NIV); (2) “a mockery” (NRSV).

[1:8]  ¹² sn The Piel participle of כָּבֵד (kaved) is infrequent and usually translated formulaically as those who honor someone. The feminine nuance may be best represented as “her admirers have despised her.”

[1:8]  ¹³ tn The verb הִזִּילוּהָ (hizziluha) is generally understood as a rare form of Hiphil perfect 3rd person common plural + 3rd person feminine singular suffix from I זָלַל (zalal, “to despise”): “they despise her.” This follows the I nun (ן) pattern with daghesh (dot) in zayin (ז) rather than the expected geminate pattern הִזִילּוּהָ (hizilluha) with daghesh in lamed (ל) (GKC 178-79 §67.l).

[1:8]  ¹⁴ sn The expression have seen her nakedness is a common metaphor to describe the plunder and looting of a city by a conquering army, probably drawn on the ignominious and heinous custom of raping the women of a conquered city as well.

[1:8]  ¹⁵ tn Heb “groan” or “sigh.” The verb אָנַח (’anakh, appearing only in Niphal) means “sigh” (BDB 58 s.v. 1) or “groan” (HALOT 70-71 s.v.) as an expression of grief (Prov 29:2; Isa 24:7; Lam 1:4, 8; Ezek 9:4; 21:11). The word גַּם (gam) is usually a particle meaning “also,” but has been shown from Ugaritic to have the meaning “aloud.” See T. McDaniel, “Philological Studies in Lamentations, I-II,” Bib 49 (1968): 31-32.

[1:8]  ¹⁶ tn Heb “and turns backward.”

[2:15]  ¹⁷ tn Heb “clap their hands at you.” Clapping hands at someone was an expression of malicious glee, derision and mockery (Num 24:10; Job 27:23; Lam 2:15).

[2:15]  ¹⁸ tn Heb “of which they said.”

[2:15]  ¹⁹ tn Heb “perfection of beauty.” The noun יֹפִי (yofi, “beauty”) functions as a genitive of respect in relation to the preceding construct noun: Jerusalem was perfect in respect to its physical beauty.

[2:15]  ²⁰ tn Heb “the joy of all the earth.” This is similar to statements found in Pss 48:2 and 50:2.

[2:16]  ²¹ tn Heb “they have opened wide their mouth against you.”

[2:16]  ²² tn Heb “We have swallowed!”

[2:16]  ²³ tn Heb “We have attained, we have seen!” The verbs מָצָאנוּ רָאִינוּ (matsa’nu ra’inu) form a verbal hendiadys in which the first retains its full verbal sense and the second functions as an object complement. It forms a Hebrew idiom that means something like, “We have lived to see it!” The three asyndetic 1st person common plural statements in 2:16 (“We waited, we destroyed, we saw!”) are spoken in an impassioned, staccato style reflecting the delight of the conquerors.

[2:17]  ²⁴ tn The verb בָּצַע (batsa’) has a broad range of meanings: (1) “to cut off, break off,” (2) “to injure” a person, (3) “to gain by violence,” (4) “to finish, complete” and (5) “to accomplish, fulfill” a promise.

[2:17]  ²⁵ tn Heb “His word.” When used in collocation with the verb בָּצַע (batsa’, “to fulfill,” see previous tn), the accusative noun אִמְרָה (’imrah) means “promise.”

[2:17]  ²⁶ tn Heb “commanded” or “decreed.” If a reference to prophetic oracles is understood, then “decreed” is preferable. If understood as a reference to the warnings in the covenant, then “threatened” is a preferable rendering.

[2:17]  ²⁷ tn Heb “from days of old.”

[2:17]  ²⁸ tn Heb “He has overthrown and has not shown mercy.” The two verbs חָרַס וְלֹא חָמָל (kharas vÿlo’ khamal) form a verbal hendiadys in which the first retains its verbal sense and the second functions adverbially: “He has overthrown you without mercy.” וְלֹא חָמָל (vÿlo’ khamal) alludes to 2:2.

[2:17]  ²⁹ tn Heb “He has exalted the horn of your adversaries.” The term “horn” (קֶרֶן, qeren) normally refers to the horn of a bull, one of the most powerful animals in ancient Israel. This term is often used figuratively as a symbol of strength, usually in reference to the military might of an army (Deut 33:17; 1 Sam 2:1, 10; 2 Sam 22:3; Pss 18:3; 75:11; 89:18, 25; 92:11; 112:9; 1 Chr 25:5; Jer 48:25; Lam 2:3; Ezek 29:21), just as warriors are sometimes figuratively described as “bulls.” To lift up the horn often means to boast and to lift up someone else’s horn is to give victory or cause to boast.