Yehezkiel 40:46

40:46 and the chamber which faces north is for the priests who keep charge of the altar. These are the descendants of Zadok, from the descendants of Levi, who may approach the Lord to minister to him.”

Yehezkiel 44:15

The Levitical Priests

44:15 “‘But the Levitical priests, the descendants of Zadok ¹  who kept the charge of my sanctuary when the people of Israel went astray from me, will approach me to minister to me; they will stand before me to offer me the fat and the blood, declares the sovereign Lord.

Yehezkiel 48:11

48:11 This will be for the priests who are set apart from the descendants of Zadok who kept my charge and did not go astray when the people of Israel strayed off, like the Levites did. ² 

Yehezkiel 48:1

The Tribal Portions

48:1 “These are the names of the tribes: From the northern end beside the road of Hethlon to Lebo-hamath, as far as Hazar-enan (which is on the border of Damascus, toward the north beside Hamath), extending from the east side to the west, Dan will have one portion.

1 Samuel 2:35-36

2:35 Then I will raise up for myself a faithful priest. He will do what is in my heart and soul. I will build for him a secure dynasty ³  and he will serve my chosen one for all time. ⁴  2:36 Everyone who remains in your house will come to bow before him for a little money ⁵  and for a scrap of bread. Each will say, ‘Assign me to a priestly task so I can eat a scrap of bread.’”

1 Samuel 2:1

Hannah Exalts the Lord in Prayer

2:1 Hannah prayed, ⁶ 

“My heart rejoices in the Lord;

my horn ⁷  is exalted high because of the Lord.

I loudly denounce ⁸  my enemies,

for I am happy that you delivered me. ⁹ 

Kisah Para Rasul 2:27

2:27 because you will not leave my soul in Hades, ¹⁰ 

nor permit your Holy One to experience ¹¹  decay.

Kisah Para Rasul 2:35

2:35 until I make your enemies a footstool ¹²  for your feet.”’ ¹³ 

Yesaya 61:6

61:6 You will be called, ‘the Lord’s priests,

servants of our God.’ ¹⁴ 

You will enjoy ¹⁵  the wealth of nations

and boast about ¹⁶  the riches you receive from them. ¹⁷ 

Yesaya 66:22

66:22 “For just as the new heavens and the new earth I am about to make will remain standing before me,” says the Lord, “so your descendants and your name will remain.

Yeremia 33:18-22

33:18 Nor will the Levitical priests ever lack someone to stand before me and continually offer up burnt offerings, sacrifice cereal offerings, and offer the other sacrifices.”’” ¹⁸ 

33:19 The Lord spoke further to Jeremiah. ¹⁹  33:20 “I, Lord, make the following promise: ²⁰  ‘I have made a covenant with the day ²¹  and with the night that they will always come at their proper times. Only if you people ²²  could break that covenant 33:21 could my covenant with my servant David and my covenant with the Levites ever be broken. So David will by all means always have a descendant to occupy his throne as king and the Levites will by all means always have priests who will minister before me. ²³  33:22 I will make the children who follow one another in the line of my servant David very numerous. I will also make the Levites who minister before me very numerous. I will make them all as numerous as the stars in the sky and as the sands which are on the seashore.’” ²⁴ 

Yeremia 33:1

The Lord Promises a Second Time to Restore Israel and Judah

33:1 The Lord spoke ²⁵  to Jeremiah a second time while he was still confined in the courtyard of the guardhouse. ²⁶ 

Pengkhotbah 2:5

2:5 I designed ²⁷  royal gardens ²⁸  and parks ²⁹  for myself,

and I planted all kinds of fruit trees in them.

Pengkhotbah 2:9

2:9 So ³⁰  I was far wealthier ³¹  than all my predecessors in Jerusalem,

yet I maintained my objectivity: ³² 

[44:15]  ¹ sn Zadok was a descendant of Aaron through Eleazar (1 Chr 6:50-53), who served as a priest during David’s reign (2 Sam 8:17).

[48:11]  ² tn Heb “strayed off.”

[2:35]  ³ tn Heb “house.”

[2:35]  ⁴ tn Heb “and he will walk about before my anointed one all the days.”

[2:36]  ⁵ tn Heb “a piece of silver” (so KJV, NAB, NASB, NIV, NRSV).

[2:1]  ⁶ tn Heb “prayed and said.” This is somewhat redundant in contemporary English and has been simplified in the translation.

[2:1]  ⁷ sn Horns of animals have always functioned as both offensive and defensive weapons for them. As a figure of speech the horn is therefore often used in the Bible as a symbol of human strength (see also in v. 10). The allusion in v. 1 to the horn being lifted high suggests a picture of an animal elevating its head in a display of strength or virility.

[2:1]  ⁸ tn Heb “my mouth opens wide against.”

[2:1]  ⁹ tn Heb “for I rejoice in your deliverance.”

[2:27]  ¹⁰ tn Or “will not abandon my soul to Hades.” Often “Hades” is the equivalent of the Hebrew term Sheol, the place of the dead.

[2:27]  ¹¹ tn Grk “to see,” but the literal translation of the phrase “to see decay” could be misunderstood to mean simply “to look at decay,” while here “see decay” is really figurative for “experience decay.”

[2:35]  ¹² sn The metaphor make your enemies a footstool portrays the complete subjugation of the enemies.

[2:35]  ¹³ sn A quotation from Ps 110:1, one of the most often-cited OT passages in the NT, pointing to the exaltation of Jesus.

[61:6]  ¹⁴ tn The Hebrew text adds, “it will be said concerning you.”

[61:6]  ¹⁵ tn Heb “eat” (KJV, NAB, NASB); NIV “feed on”; NLT “be fed with.”

[61:6]  ¹⁶ tc The form in the Hebrew text is probably a corruption of יִתְאַמְּרוּ (yit’ammÿru), a Hitpael from אָמַר (’amar), meaning “boast about” (see HALOT 67 s.v. II אמר, HALOT 416 s.v. ימר, and BDB 56 s.v. אָמַר).

[61:6]  ¹⁷ tn Heb “their glory” (i.e., riches).

[33:18]  ¹⁸ tn Heb “And to the Levites, the priests [= the Levitical priests, the apposition in place of the adjective] there shall not be cut off a man from before me who offers up burnt offering, sacrifices a cereal offering, or makes a sacrifice all the days.”

[33:19]  ¹⁹ tn Heb “And the word of the Lord came to Jeremiah, saying.” See v. 1. This is a continuation of “the second time.”

[33:20]  ²⁰ tn Heb “Thus says the Lord.” However, the Lord is speaking so the first person introduction has again been adopted. The content of the verse shows that it is a promise to David (vv. 21-22) and the Levites based on a contrary to fact condition (v. 20). See further the translator’s note at the end of the next verse for explanation of the English structure adopted here.

[33:20]  ²¹ tn The word יוֹמָם (yomam) is normally an adverb meaning “daytime, by day, daily.” However, here and in v. 25 and in Jer 15:9 it means “day, daytime” (cf. BDB 401 s.v. יוֹמָם 1).

[33:20]  ²² tn Heb “you.” The pronoun is plural as in 32:36, 43; 33:10.

[33:21]  ²³ tn The very complex and elliptical syntax of the original Hebrew of vv. 20-21 has been broken down to better conform with contemporary English style. The text reads somewhat literally (after the addition of a couple of phrases which have been left out by ellipsis): “Thus says the Lord, ‘If you can break my covenant with the day and my covenant with the night so that there is not to be daytime and night in their proper time then also my covenant can be broken with my servant David so that there is not to him a son reigning upon his throne [and also my covenant can be broken] with the Levites [so there are not] priests who minister to me.” The two phrases in brackets are elliptical, the first serving double duty for the prepositional phrase “with the Levites” as well as “with David” and the second serving double duty with the noun “priests” which parallels “a son.” The noun “priests” is not serving here as appositional because that phrase is always “the priests, the Levites,” never “the Levites, the priests.”

[33:21]  sn This refers to a reaffirmation of the Davidic covenant (cf., e.g., 2 Sam 7:11-16, 25-29; Ps 89:3-4, 19-29) and God’s covenant with the Levites (cf. Num 25:10-13; Mal 2:4-6; Deut 32:8-11).

[33:22]  ²⁴ tn Heb “Just as the stars in the sky cannot be numbered or the sand on the seashore cannot be measured, so I will greatly increase [or multiply] the seed of my servant David and the Levites who minister before me.” The word “seed of” does not carry over to the “the Levites” as a noun governing two genitives because “the Levites” has the accusative marker in front of it. The sentence has been broken down in conformity with contemporary English style.

[33:22]  sn Context makes it clear that what is in view is an innumerable line of descendants from the righteous ruler that the Lord raises up over Israel and Judah after their regathering and restoration to the land. What is in view, then, is a reinstitution or reinstatement of the Davidic covenant of grant, the perpetual right of the Davidic dynasty to rule over the nation of Israel for all time (see also v. 26). This is guaranteed by the creation order which is the object of both God’s creative decree (Gen 1:14-19) and his covenant with Noah after the flood (Gen 8:22). (For further discussion on the nature of a covenant of grant see the study note on 32:40.) The rejection of the lines of Jehoiakim (36:30) and Jeconiah (22:30) and the certain captivity and death of Zedekiah (32:4) may have called into question the continuance of the Davidic promise which always had a certain conditional nature to it (cf. 1 Kgs 2:4; 8:25; 9:5). This promise and this guarantee show that the covenant of grant still stands and will ultimately find its fulfillment. Because this promise never found its fulfillment after the return from exile, it is left to the NT to show how it is fulfilled (cf., e.g., Matt 1:1-17 where it is emphasized that Jesus is the son (and heir) of both Abraham and David).

[33:1]  ²⁵ sn The introductory statement here ties this incident in with the preceding chapter which was the first time that the Lord spoke to him about the matters discussed here. There is no indication of how much time passed between the two incidents though it appears that the situation has worsened somewhat (cf. v. 4).

[33:1]  ²⁶ tn Heb “And the word of the Lord came to Jeremiah a second time…, saying.”

[2:5]  ²⁷ tn Heb “made.”

[2:5]  ²⁸ tn The term does not refer here to vegetable gardens, but to orchards (cf. the next line). In the same way the so-called “garden” of Eden was actually an orchard filled with fruit trees. See Gen 2:8-9.

[2:5]  ²⁹ tn The noun פַּרְדֵּס (pardes, “garden, parkland, forest”) is a foreign loanword that occurs only 3 times in biblical Hebrew (Song 4:13; Eccl 2:5; Neh 2:8). The original Old Persian term pairidaeza designated the enclosed parks and pleasure-grounds that were the exclusive domain of the Persian kings and nobility (HALOT 963 s.v. פַּרְדֵּס; LSJ 1308 s.v παράδεισος). The related Babylonian term pardesu “marvelous garden” referred to the enclosed parks of the kings (AHw 2:833 and 3:1582). The term passed into Greek as παράδεισος (paradeisos, “enclosed park, pleasure-ground”), referring to the enclosed parks and gardens of the Persian kings (LSJ 1308). The Greek term has been transliterated into English as “paradise.”

[2:9]  ³⁰ tn The vav prefixed to וְגָדַלְתִּי (vÿgadalti, vav + Qal perfect first common singular from גָּדַל, gadal, “to be great; to increase”) functions in a final summarizing sense, that is, it introduces the concluding summary of 2:4-9.

[2:9]  ³¹ tn Heb “I became great and I surpassed” (וְהוֹסַפְתִּי וְגָדַלְתִּי, vÿgadalti vÿhosafti). This is a verbal hendiadys in which the second verb functions adverbially, modifying the first: “I became far greater.” Most translations miss the hendiadys and render the line in a woodenly literal sense (KJV, ASV, RSV, NEB, NRSV, NAB, NASB, MLB, Moffatt), while only a few recognize the presence of hendiadys here: “I became greater by far” (NIV) and “I gained more” (NJPS).

[2:9]  ³² tn Heb “yet my wisdom stood for me,” meaning he retained his wise perspective despite his great wealth.