Yehezkiel 40:7

40:7 The alcoves were 10½ feet long and 10½ feet wide; between the alcoves were 8¾ feet. ¹  The threshold of the gate by the porch of the gate facing inward was 10½ feet.

Yehezkiel 40:10

40:10 There were three alcoves on each side of the east gate; the three had the same measurement, and the jambs on either side had the same measurement. ² 

Yehezkiel 40:12

40:12 There was a barrier in front of the alcoves, 1¾ feet ³  on either side; the alcoves were 10½ feet ⁴  on either side.

Yehezkiel 40:1

Vision of the New Temple

40:1 In the twenty-fifth year of our exile, at the beginning of the year, on the tenth day of the month, in the fourteenth year after the city ⁵  was struck down, on this very day, ⁶  the hand ⁷  of the Lord was on me, and he brought me there. ⁸ 

Yehezkiel 28:11-12

28:11 The word of the Lord came to me: 28:12 “Son of man, sing ⁹  a lament for the king of Tyre, and say to him, ‘This is what the sovereign Lord says:

“‘You were the sealer ¹⁰  of perfection,

full of wisdom, and perfect in beauty.

Yehezkiel 28:2

28:2 “Son of man, say to the prince ¹¹  of Tyre, ‘This is what the sovereign Lord says:

“‘Your heart is proud ¹²  and you said, “I am a god; ¹³ 

I sit in the seat of gods, in the heart of the seas” –

yet you are a man and not a god,

though you think you are godlike. ¹⁴ 

Yehezkiel 31:11

31:11 I gave it over to the leader of the nations. He has judged it thoroughly, ¹⁵  as its sinfulness deserves. I have thrown it out.

Nehemia 13:5

13:5 He made for himself a large storeroom where previously they had been keeping ¹⁶  the grain offering, the incense, and the vessels, along with the tithes of the grain, the new wine, and the olive oil as commanded for the Levites, the singers, the gate keepers, and the offering for the priests.

Nehemia 13:9

13:9 Then I gave instructions that the storerooms should be purified, and I brought back the equipment ¹⁷  of the temple of God, along with the grain offering and the incense.

Yeremia 35:2-4

35:2 “Go to the Rechabite community. ¹⁸  Invite them to come into one of the side rooms ¹⁹  of the Lord’s temple and offer them some wine to drink.” 35:3 So I went and got Jaazaniah son of Jeremiah the grandson of Habazziniah, his brothers, all his sons, and all the rest of the Rechabite community. 35:4 I took them to the Lord’s temple. I took them into the room where the disciples of the prophet Hanan son of Igdaliah stayed. ²⁰  That room was next to the one where the temple officers stayed and above the room where Maaseiah son of Shallum, one of the doorkeepers ²¹  of the temple, stayed.

Yeremia 36:10

36:10 At that time Baruch went into the temple of the Lord. He stood in the entrance of the room of Gemariah the son of Shaphan who had been the royal secretary. ²²  That room was in the upper court ²³  near the entrance of the New Gate. ²⁴  There, where all the people could hear him, he read from the scroll what Jeremiah had said. ²⁵ 

[40:7]  ¹ tn Heb “five cubits” (i.e., 2.625 meters) according to the “long” cubit. See the note on the first occurrence of the phrase “10½ feet” in v. 5.

[40:10]  ² sn The three alcoves are parallel to the city gates found at Megiddo, Hazor, and Gezer.

[40:12]  ³ tn Heb “one cubit” (i.e., 52.5 cm).

[40:12]  ⁴ tn Heb “six cubits” (i.e., 3.15 meters).

[40:1]  ⁵ sn That is, Jerusalem.

[40:1]  ⁶ tn April 19, 573 b.c.

[40:1]  ⁷ tn Or “power.”

[40:1]  sn Hand in the OT can refer metaphorically to power, authority, or influence. In Ezekiel God’s hand being on the prophet is regularly associated with communication or a vision from God (3:14, 22; 8:1; 37:1; 40:1).

[40:1]  ⁸ sn That is, to the land of Israel (see v. 2).

[28:12]  ⁹ tn Heb “lift up.”

[28:12]  ¹⁰ tn For a discussion of possible nuances of this phrase, see M. Greenberg, Ezekiel (AB), 2:580-81.

[28:2]  ¹¹ tn Or “ruler” (NIV, NCV).

[28:2]  ¹² tn Heb “lifted up.”

[28:2]  sn See Prov 16:5.

[28:2]  ¹³ tn Or “I am divine.”

[28:2]  ¹⁴ tn Heb “and you made your heart (mind) like the heart (mind) of gods.”

[31:11]  ¹⁵ tn Heb “acting he has acted with regard to it.” The infinitive absolute precedes the main verb to emphasize the certainty and decisiveness of the action depicted.

[13:5]  ¹⁶ tn Heb “giving.”

[13:9]  ¹⁷ tn On the usage of this Hebrew word see HALOT 478-79 s.v. כְּלִי.

[35:2]  ¹⁸ tn Heb “the house of the Rechabites.” “House” is used here in terms of “household” or “family” (cf. BDB 109 s.v. בַּיִת 5.a, b).

[35:2]  sn Nothing is known about the Rechabite community other than what is said about them in this chapter. From vv. 7-8 it appears that they were a nomadic tribe that had resisted settling down and taking up farming. They had also agreed to abstain from drinking wine. Most scholars agree in equating the Jonadab son of Rechab mentioned as the leader who had instituted these strictures as the same Jonadab who assisted Jehu in his religious purge of Baalism following the reign of Ahab (2 Kgs 10:15, 23-24). If this is the case, the Rechabites followed these same rules for almost 250 years because Jehu’s purge of Baalism and the beginning of his reign was in 841 b.c. and the incident here took place some time after Jehoiakim’s rebellion in 603 b.c. (see the study note on v. 1).

[35:2]  ¹⁹ sn This refers to one of the rooms built on the outside of the temple that were used as living quarters for the priests and for storage rooms (cf. Neh 13:4-5; 1 Kgs 6:5; 1 Chr 28:12; 2 Chr 31:11 and compare Ezek 41:1-14).

[35:4]  ²⁰ tn Heb “the sons of Hanan son of Igdaliah, the man of God.” The reference to “sons” and to “man of God” fits the usage of these terms elsewhere to refer to prophets and their disciples (see BDB 43-44 s.v. אֱלֹהִים 3(b) and compare usage in 2 Kgs 4:40 for the former and BDB 121 s.v. בֵּן 7.a and compare the usage in 2 Kgs 4:38 for the latter).

[35:4]  ²¹ sn According to Jer 52:24; 2 Kgs 25:18 there were three officers who carried out this duty. It was their duty to guard the entrance of the temple to keep people out that did not belong there, such as those who were foreigners or ritually unclean (see 2 Kgs 12:9 and compare Ps 118:19-20).

[36:10]  ²² sn Shaphan had been the royal secretary under Jehoiakim’s father’s rule. During the course of his official duties the book of the law had been discovered and he had read it and reported its contents to Josiah who instituted sweeping reforms on the basis of his obedience to it. (See 2 Kgs 22 and note especially vv. 3, 8, 10.) If the Shaphan mentioned in 26:14 is the same person as this, Gemariah would have been the brother of the man who spoke up on Jeremiah’s behalf when the priests and prophets sought to have him killed.

[36:10]  ²³ sn It is generally agreed that this is the same as the inner court mentioned in 1 Kgs 6:36; 7:12. It is called “upper” here because it stood above (cf. 1 Kgs 7:12) the outer court where all the people were standing.

[36:10]  ²⁴ sn The New Gate is the same gate where Jeremiah had been accused of falsely claiming the Lord’s authority for his “treasonous” prophecies according to 26:10-11. See the study note on 26:10 for more details about the location of this gate.

[36:10]  ²⁵ tn The syntax of the original is complicated due to all the qualifying terms: Heb “And Baruch read from the scroll the words of Jeremiah in the house of the Lord in (i.e., in the entrance of) the room of Gemariah son of Shaphan the scribe in the upper court at the entrance of the New Gate in the house of the Lord in the ears of all the people.” The sentence has been broken down and restructured to contain all the same information in shorter English sentences that better conform with contemporary English style.