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Luke 19:8
New English Translation

8 But Zacchaeus stopped and said to the Lord, “Look, Lord, half of my possessions I now give[a] to the poor, and if[b] I have cheated anyone of anything, I am paying back four times as much!”

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Notas al pie

  1. Luke 19:8 sn Zacchaeus was a penitent man who resolved on the spot to act differently in the face of Jesus’ acceptance of him. In resolving to give half his possessions to the poor, Zacchaeus was not defending himself against the crowd’s charges and claiming to be righteous. Rather as a result of this meeting with Jesus, he was a changed individual. So Jesus could speak of salvation coming that day (v. 9) and of the lost being saved (v. 10).
  2. Luke 19:8 tn This is a first class condition in the Greek text. It virtually confesses fraud.
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Leviticus 6:1-7
New English Translation

Trespass by Deception and False Oath

6 (5:20)[a] Then the Lord spoke to Moses:[b] 2 “When a person sins and commits a trespass[c] against the Lord by deceiving his fellow citizen[d] in regard to something held in trust, or a pledge, or something stolen, or by extorting something from his fellow citizen,[e] 3 or has found something lost and denies it and swears falsely[f] concerning any one of the things that someone might do to sin[g]— 4 when it happens that he sins and he is found guilty[h] then he must return whatever he had stolen, or whatever he had extorted, or the thing that he had held in trust,[i] or the lost thing that he had found, 5 or anything about which he swears falsely.[j] He must restore it in full[k] and add one-fifth to it; he must give it to its owner when he is found guilty.[l] 6 Then he must bring his guilt offering to the Lord, a flawless ram from the flock, convertible into silver shekels,[m] for a guilt offering to the priest. 7 So the priest will make atonement[n] on his behalf before the Lord and he will be forgiven[o] for whatever he has done to become guilty.”[p]

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Notas al pie

  1. Leviticus 6:1 sn Beginning with 6:1, the verse numbers through 6:30 in the English Bible differ from the verse numbers in the Hebrew text (BHS), with 6:1 ET = 5:20 HT, 6:2 ET = 5:21 HT, 6:8 ET = 6:1 HT, etc., through 6:30 ET = 6:23 HT. Beginning with 7:1 the verse numbers in the English text and Hebrew text are again the same.
  2. Leviticus 6:1 sn This paragraph is Lev 6:1-7 in the English Bible but Lev 5:20-26 in the Hebrew text. The quotation introduced by v. 1 extends from Lev 6:2 (5:21 HT) through 6:7 (5:26 HT), encompassing the third main section of guilt offering regulations. Compare the notes on Lev 1:1; 4:1; and 5:14 above.
  3. Leviticus 6:2 tn Heb “trespasses a trespass” (verb and direct object from the same Hebrew root מַעַל, maʿal). See the note on 5:15.
  4. Leviticus 6:2 tn Or “neighbor” (ASV, NAB, NIV, NRSV, NLT); NASB “companion”; TEV “a fellow-Israelite.”
  5. Leviticus 6:2 tn Heb “has extorted his neighbor”; ASV “oppressed”; NRSV “defrauded.”
  6. Leviticus 6:3 tn Heb “and swears on falsehood”; cf. CEV “deny something while under oath.”
  7. Leviticus 6:3 tn Heb “on one from all which the man shall do to sin in them.”
  8. Leviticus 6:4 tn Heb “and it shall happen, when he sins and becomes guilty,” which is both resumptive of the previous (vv. 2-3) and the conclusion to the protasis (cf. “then” introducing the next clause as the apodosis). In this case, “becomes guilty” (cf. NASB, NIV) probably refers to his legal status as one who has been convicted of a crime in court; thus the translation “he is found guilty.” See R. E. Averbeck, NIDOTTE 1:559-61.
  9. Leviticus 6:4 tn Heb “that had been held in trust with him.”
  10. Leviticus 6:5 tn Heb “or from all which he swears on it to falsehood.”
  11. Leviticus 6:5 tn Heb “in its head.” This refers “the full amount” in terms of the “principal,” the original item or amount obtained illegally (J. Milgrom, Leviticus [AB], 1:338; J. E. Hartley, Leviticus [WBC], 84).
  12. Leviticus 6:5 tn Heb “to whom it is to him he shall give it in the day of his being guilty.” The present translation is based on the view that he has been found guilty through the legal process (see the note on v. 4 above; cf., e.g., TEV and B. A. Levine, Leviticus [JPSTC], 33-34). Others translate the latter part as “in the day he offers his guilt [reparation] offering” (e.g., NIV and J. E. Hartley, Leviticus [WBC], 73, 84), or “in the day he realizes his guilt” (e.g., NRSV and J. Milgrom, Leviticus [AB], 1:319, 338).
  13. Leviticus 6:6 tn The words “into silver shekels” are supplied here. See the full expression in Lev 5:15, and compare 5:18. Cf. NRSV “or its equivalent”; NLT “or the animal’s equivalent value in silver.”
  14. Leviticus 6:7 sn Regarding “make atonement” see the note on Lev 1:4.
  15. Leviticus 6:7 tn Heb “there shall be forgiveness to him” or “it shall be forgiven to him” (KJV similar).
  16. Leviticus 6:7 tn Heb “on one from all which he does to become guilty in it”; NAB “whatever guilt he may have incurred.”
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Numbers 5:6-8
New English Translation

6 “Tell the Israelites, ‘When[a] a man or a woman commits any sin that people commit,[b] thereby breaking faith[c] with the Lord, and that person is found guilty,[d] 7 then he must confess[e] his sin that he has committed and must make full reparation,[f] add one-fifth to it, and give it to whomever he wronged.[g] 8 But if the individual has no close relative[h] to whom reparation can be made for the wrong, the reparation for the wrong must be paid to the Lord[i] for the priest, in addition to the ram of atonement by which atonement is made for him.

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Notas al pie

  1. Numbers 5:6 sn This type of law is known as casuistic. The law is introduced with “when/if” and then the procedure to be adopted follows it. The type of law was common in the Law Code of Hammurabi.
  2. Numbers 5:6 tn The verse simply says “any sin of a man,” but the genitive could mean that it is any sin that a man would commit (subjective genitive), or one committed against a man (objective genitive). Because of the similarity with Lev 5:22 HT (6:3 ET), the subjective is better. The sin is essentially “missing the mark” which is the standard of the Law of the Lord. The sin is not in this case accidental or inadvertent. It means here simply failing to live up to the standard of the Lord. Since both men and women are mentioned in the preceding clause, the translation uses “people” here.
  3. Numbers 5:6 tn The verb is מַעַל (maʿal), which means to “defraud, violate, trespass against,” or “to deal treacherously, do an act of treachery.” In doing any sin that people do, the guilty have been unfaithful to the Lord, and therefore must bring him a sacrifice.
  4. Numbers 5:6 tn The word used here for this violation is אָשָׁם (ʾasham). It can be translated “guilt, to be guilty”; it can also be used for the reparation offering. The basic assumption here is that the individual is in a state of sin—is guilty. In that state he or she feels remorse for the sin and seeks forgiveness through repentance. See further P. P. Saydon, “Sin Offering and Trespass Offering,” CBQ 8 (1946): 393-98; H. C. Thompson, “The Significance of the Term ʾAsham in the Old Testament,” TGUOS 14 (1953): 20-26.
  5. Numbers 5:7 tn The verb is the Hitpael perfect tense with vav (ו) consecutive from the verb יָדָה (yadah), which in this stem means “acknowledge, confess sin,” but in the Hiphil (primarily) it means “praise, give thanks.” In both cases one is acknowledging something, either the sin, or the person and work of the Lord. Here the verb comes in the apodosis: “when…then he must confess.”
  6. Numbers 5:7 tn The verb is the Hiphil perfect of שׁוּב (shuv, “return”). Here it has the sense of “repay” with the word “reparation” (traditionally rendered “guilt offering,” but now is understood to refer to what was defrauded). The Levitical rulings called for the guilty to restore what was taken, if it could be made right, and pay a fifth more as a surcharge.
  7. Numbers 5:7 tn This is now the third use of אָשָׁם (ʾasham); the first referred to “guilt,” the second to “reparation,” and now “wronged.” The idea of “guilt” lies behind the second two uses as well as the first. In the second “he must repay his guilt” (meaning what he is guilty of); and here it can also mean “the one against whom he is guilty of sinning.”
  8. Numbers 5:8 sn For more information on the word, see A. R. Johnson, “The Primary Meaning of גאל,” VTSup 1 (1953): 67-77.
  9. Numbers 5:8 tc The editors of BHS prefer to follow the Greek, Syriac, and Latin and not read “for the Lord” here, but read a form of the verb “to be” instead. But the text makes more sense as it stands: The payment is to be made to the Lord for the benefit of the priests.
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Proverbs 6:30-31
New English Translation

30 People[a] do not despise a thief when he steals
to fulfill his need[b] when he is hungry.
31 Yet[c] if he is caught[d] he must repay[e] seven times over,
he might even have to give[f] all the wealth of his house.

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Notas al pie

  1. Proverbs 6:30 tn Heb “they do not despise.”
  2. Proverbs 6:30 tn Heb “himself” or “his life.” Since the word נֶפֶשׁ (nefesh, traditionally “soul”) refers to the whole person, body and soul, and since it has a basic idea of the bundle of appetites that make up a person, the use here for satisfying his hunger is appropriate.
  3. Proverbs 6:31 tn The term “yet” is supplied in the translation.
  4. Proverbs 6:31 tn Heb “is found out.” The perfect tense with the vav (ו) consecutive may continue or advance from a previous verb’s framework. Here it advances from “steals” in 6:30 and serves as the condition for the following imperfect verb.
  5. Proverbs 6:31 tn The imperfect tense has an obligatory nuance. The verb in the Piel means “to repay; to make restitution; to recompense”; cf. NCV, TEV, CEV “must pay back.”
  6. Proverbs 6:31 tn This final clause in the section is somewhat cryptic. The guilty thief must pay back sevenfold what he stole, even if it means he must use the substance of his whole house. The verb functions as an imperfect of possibility: “he might even give.”
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Ezekiel 12-16
New English Translation

Previewing the Exile

12 The Lord’s message came to me: 2 “Son of man, you are living in the midst of a rebellious house.[a] They have eyes to see, but do not see, and ears to hear, but do not hear,[b] because they are a rebellious house.

3 “Therefore, son of man, pack up your belongings as if for exile. During the day, while they are watching, pretend to go into exile. Go from where you live to another place. Perhaps they will understand,[c] although they are a rebellious house. 4 Bring out your belongings packed for exile during the day while they are watching. And go out at evening, while they are watching, as if for exile. 5 While they are watching, dig a hole in the wall and carry your belongings out through it. 6 While they are watching, raise your baggage onto your shoulder and carry it out in the dark.[d] You must cover your face so that you cannot see the ground[e] because I have made you an object lesson[f] to the house of Israel.”

7 So I did just as I was commanded. I carried out my belongings packed for exile during the day, and at evening I dug myself a hole through the wall with my hands. I went out in the darkness, carrying my baggage[g] on my shoulder while they watched.

8 The Lord’s message came to me in the morning: 9 “Son of man, has not the house of Israel, that rebellious house, said to you, ‘What are you doing?’ 10 Say to them, ‘This is what the Sovereign Lord says: The prince will raise this burden in Jerusalem,[h] and all the house of Israel within it.’[i] 11 Say, ‘I am an object lesson[j] for you. Just as I have done, so it will be done to them; they will go into exile and captivity.’

12 “The prince[k] who is among them will raise his belongings[l] onto his shoulder in darkness and will go out. He[m] will dig a hole in the wall to leave through. He will cover his face so that he cannot see the land with his eyes. 13 But I will throw my net over him, and he will be caught in my snare. I will bring him to Babylon, the land of the Chaldeans[n] (but he will not see it),[o] and there he will die.[p] 14 All his retinue—his attendants and his troops—I will scatter to every wind; I will unleash a sword behind them.

15 “Then they will know that I am the Lord when I disperse them among the nations and scatter them among foreign countries. 16 But I will let a small number of them survive the sword, famine, and pestilence, so that they can confess all their abominable practices to the nations where they go. Then they will know that I am the Lord.”

17 The Lord’s message came to me: 18 “Son of man, eat your bread with trembling[q] and drink your water with anxious shaking. 19 Then say to the people of the land, ‘This is what the Sovereign Lord says about the inhabitants of Jerusalem and of the land of Israel: They will eat their bread with anxiety and drink their water in fright, for their land will be stripped bare of all it contains because of the violence of all who live in it. 20 The inhabited towns will be left in ruins, and the land will be devastated. Then you will know that I am the Lord.’”

21 The Lord’s message came to me: 22 “Son of man, what is this proverb you have in the land of Israel, ‘The days pass slowly, and every vision fails’? 23 Therefore tell them, ‘This is what the Sovereign Lord says: I hereby end this proverb; they will not recite it in Israel any longer.’ But say to them, ‘The days are at hand when every vision will be fulfilled.[r] 24 For there will no longer be any false visions or flattering omens amidst the house of Israel. 25 For I, the Lord, will speak. Whatever word I speak will be accomplished. It will not be delayed any longer. Indeed in your days, O rebellious house, I will speak the word and accomplish it, declares the Sovereign Lord.’”

26 The Lord’s message came to me: 27 “Take note, son of man, the house of Israel is saying, ‘The vision that he sees is for distant days; he is prophesying about the far future.’ 28 Therefore say to them, ‘This is what the Sovereign Lord says: None of my words will be delayed any longer! The word I speak will come to pass, declares the Sovereign Lord.’”

False Prophets Denounced

13 Then the Lord’s message came to me: 2 “Son of man, prophesy against the prophets of Israel who are now prophesying. Say to the prophets who prophesy from their imagination:[s] ‘Listen to the Lord’s message! 3 This is what the Sovereign Lord says: Woe to the foolish prophets who follow their own spirit but have seen nothing! 4 Your prophets have become like jackals among the ruins, O Israel. 5 You have not gone up in the breaks in the wall, nor repaired a wall for the house of Israel that it would stand strong in the battle on the day of the Lord. 6 They see delusion and their omens are a lie.[t] They say, “The Lord declares,” though the Lord has not sent them;[u] yet they expect their word to be confirmed.[v] 7 Have you not seen a false vision and announced a lying omen when you say, “The Lord declares,” although I myself never spoke?

8 “‘Therefore, this is what the Sovereign Lord says: Because you have spoken false words and forecast delusion, look,[w] I am against you,[x] declares the Sovereign Lord. 9 My hand will be against the prophets who see delusion and announce lying omens. They will not be included in the council[y] of my people, nor be written in the registry[z] of the house of Israel, nor enter the land of Israel. Then you will know that I am the Sovereign Lord.

10 “‘This is because they have led my people astray saying, “All is well,”[aa] when things are not well. When anyone builds a wall without mortar,[ab] they coat it with whitewash. 11 Tell the ones who coat it with whitewash that it will fall. When there is a deluge of rain, hailstones[ac] will fall and a violent wind will break out.[ad] 12 When the wall has collapsed, people will ask you, “Where is the whitewash you coated it with?”

13 “‘Therefore this is what the Sovereign Lord says: In my rage I will make a violent wind break out. In my anger there will be a deluge of rain and hailstones in destructive fury. 14 I will break down the wall you coated with whitewash and knock it to the ground so that its foundation is exposed. When it falls you will be destroyed beneath it,[ae] and you will know that I am the Lord. 15 I will vent my rage against the wall and against those who coated it with whitewash. Then I will say to you, “The wall is no more and those who whitewashed it are no more— 16 those prophets of Israel who would prophesy about Jerusalem and would see visions of peace for it, when there was no peace,” declares the Sovereign Lord.’

17 “As for you, son of man, turn toward[af] the daughters of your people who are prophesying from their imagination.[ag] Prophesy against them 18 and say ‘This is what the Sovereign Lord says: Woe to those who sew bands[ah] on all their wrists[ai] and make headbands[aj] for heads of every size to entrap people’s lives![ak] Will you entrap my people’s lives, yet preserve your own lives? 19 You have profaned me among my people for handfuls of barley and scraps of bread. You have put to death people[al] who should not die and kept alive those who should not live by your lies to my people, who listen to lies!

20 “‘Therefore, this is what the Sovereign Lord says: Take note[am] that I am against your wristbands with which you entrap people’s lives[an] like birds. I will tear them from your arms and will release the people’s lives, which you hunt like birds. 21 I will tear off your headbands and rescue my people from your power;[ao] they will no longer be prey in your hands. Then you will know that I am the Lord. 22 This is because you have disheartened the righteous person with lies (although I have not grieved him), and because you have encouraged the wicked person not to turn from his evil conduct and preserve his life. 23 Therefore you will no longer see false visions and practice divination. I will rescue my people from your power, and you[ap] will know that I am the Lord.’”

Well-Deserved Judgment

14 Then some men from Israel’s elders came to me and sat down in front of me. 2 The Lord’s message came to me: 3 “Son of man, these men have erected their idols in their hearts and placed the obstacle leading to their iniquity[aq] right before their faces. Should I really allow them to seek[ar] me? 4 Therefore speak to them and say to them, ‘This is what the Sovereign Lord says: When anyone from the house of Israel erects his idols in his heart and sets the obstacle leading to his iniquity before his face, and then consults a prophet, I the Lord am determined to answer him personally according to the enormity of his idolatry.[as] 5 I will do this in order to capture the hearts of the house of Israel, who have alienated themselves from me on account of all their idols.’

6 “Therefore say to the house of Israel, ‘This is what the Sovereign Lord says: Return! Turn from your idols, and turn your faces away from your abominations. 7 For when anyone from the house of Israel, or the resident foreigner[at] who lives in Israel, separates himself from me and erects his idols in his heart and sets the obstacle leading to his iniquity before his face, and then consults a prophet to seek something from me, I the Lord am determined to answer him personally. 8 I will set my face against that person and will make him an object lesson and a byword[au] and will cut him off from among my people. Then you will know that I am the Lord.

9 “‘As for the prophet, if he is made a fool by being deceived into speaking a prophetic word—I, the Lord, have made a fool of[av] that prophet, and I will stretch out my hand against him and destroy him from among my people Israel. 10 They will bear their punishment;[aw] the punishment of the one who sought an oracle will be the same as the punishment of the prophet who gave it[ax] 11 so that the house of Israel will no longer go astray from me, nor continue to defile themselves by all their sins. They will be my people, and I will be their God,[ay] declares the Sovereign Lord.’”

12 The Lord’s message came to me: 13 “Son of man, suppose a country sins against me by being unfaithful, and I stretch out my hand against it, cut off its bread supply,[az] cause famine to come on it, and kill both people and animals. 14 Even if these three men, Noah, Daniel,[ba] and Job, were in it, they would save only their own lives by their righteousness, declares the Sovereign Lord.

15 “Suppose I were to send wild animals through the land and kill its children, leaving it desolate, without travelers due to the wild animals. 16 Even if these three men were in it, as surely as I live, declares the Sovereign Lord, they could not save their own sons or daughters; they would save only their own lives, and the land would become desolate.

17 “Or suppose I were to bring a sword against that land and say, ‘Let a sword pass through the land,’ and I were to kill both people and animals. 18 Even if these three men were in it, as surely as I live, declares the Sovereign Lord, they could not save their own sons or daughters—they would save only their own lives.

19 “Or suppose I were to send a plague into that land and pour out my rage on it with bloodshed, killing both people and animals. 20 Even if Noah, Daniel, and Job were in it, as surely as I live, declares the Sovereign Lord, they could not save their own son or daughter; they would save only their own lives by their righteousness.

21 “For this is what the Sovereign Lord says: How much worse will it be when I send my four terrible judgments—sword, famine, wild animals, and plague—to Jerusalem to kill both people and animals! 22 Yet some survivors will be left in it, sons and daughters who will be brought out. They will come out to you, and when you see their behavior and their deeds, you will be consoled about the catastrophe I have brought on Jerusalem—for everything I brought on it. 23 They will console you when you see their behavior and their deeds, because you will know that it was not without reason that I have done everything that I have done in it, declares the Sovereign Lord.”

Burning a Useless Vine

15 The Lord’s message came to me: 2 “Son of man, of all the woody branches among the trees of the forest, what happens to the wood of the vine?[bb] 3 Can wood be taken from it to make anything useful? Or can anyone make a peg from it to hang things on? 4 No![bc] It is thrown in the fire for fuel; when the fire has burned up both ends of it and it is charred in the middle, will it be useful for anything? 5 Indeed! If it was not made into anything useful when it was whole, how much less can it be made into anything when the fire has burned it up and it is charred?

6 “Therefore, this is what the Sovereign Lord says: Like the wood of the vine is among the trees of the forest that I have provided as fuel for the fire—so I will provide the residents of Jerusalem as fuel.[bd] 7 I will set[be] my face against them—although they have escaped from the fire,[bf] the fire will still consume them! Then you will know that I am the Lord, when I set my face against them. 8 I will make[bg] the land desolate because they have acted unfaithfully, declares the Sovereign Lord.”

God’s Unfaithful Bride

16 The Lord’s message came to me: 2 “Son of man, confront Jerusalem with her abominable practices 3 and say, ‘This is what the Sovereign Lord says to Jerusalem: Your origin and your birth were in the land of the Canaanites; your father was an Amorite and your mother a Hittite. 4 As for your birth, on the day you were born your umbilical cord was not cut, nor were you washed in water;[bh] you were certainly not rubbed down with salt, nor wrapped with blankets.[bi] 5 No eye took pity on you to do even one of these things for you to spare you;[bj] you were thrown out into the open field[bk] because you were detested on the day you were born.

6 “‘I passed by you and saw you kicking around helplessly in your blood. I said to you as you lay there in your blood, “Live!” I said to you as you lay there in your blood, “Live!”[bl] 7 I made you plentiful like sprouts in a field; you grew tall and came of age so that you could wear jewelry. Your breasts had formed and your hair had grown, but you were still naked and bare.

8 “‘Then I passed by you and watched you, noticing[bm] that you had reached the age for love.[bn] I spread my cloak[bo] over you and covered your nakedness. I swore a solemn oath to you and entered into a marriage covenant with you, declares the Sovereign Lord, and you became mine.

9 “‘Then I bathed you in water, washed the blood off you, and anointed you with fragrant oil. 10 I dressed you in embroidered clothing and put fine leather sandals on your feet. I wrapped you with fine linen and covered you with silk. 11 I adorned you with jewelry. I put bracelets on your hands and a necklace around your neck. 12 I put a ring in your nose, earrings on your ears, and a beautiful crown on your head. 13 You were adorned with gold and silver, while your clothing was of fine linen, silk, and embroidery. You ate the finest flour, honey, and olive oil. You became extremely beautiful and attained the position of royalty. 14 Your fame[bp] spread among the nations because of your beauty; your beauty was perfect because of the splendor that I bestowed on you, declares the Sovereign Lord.[bq]

15 “‘But you trusted in your beauty and capitalized on your fame by becoming a prostitute. You offered your sexual favors to every man who passed by so that your beauty[br] became his. 16 You took some of your clothing and made for yourself decorated high places; you engaged in prostitution on them. You went to him to become his.[bs] 17 You also took your beautiful jewelry, made of my gold and my silver I had given to you, and made for yourself male images and engaged in prostitution[bt] with them. 18 You took your embroidered clothing and used it to cover them; you offered my olive oil and my incense to them. 19 As for my food that I gave you—the fine flour, olive oil, and honey I fed you—you placed it before them as a soothing aroma. That is exactly what happened, declares the Sovereign Lord.

20 “‘You took your sons and your daughters whom you bore to me and you sacrificed them[bu] as food for the idols to eat. As if your prostitution was not enough, 21 you slaughtered my children and sacrificed them to the idols.[bv] 22 And with all your abominable practices and prostitution you did not remember the days of your youth when you were naked and bare, kicking around in your blood.

23 “‘After all your evil—“Woe! Woe to you!” declares the Sovereign Lord— 24 you built yourself a chamber[bw] and put up a pavilion[bx] in every public square. 25 At the head of every street you erected your pavilion, and you disgraced[by] your beauty when you spread[bz] your legs to every passerby and multiplied your promiscuity. 26 You engaged in prostitution with the Egyptians, your lustful neighbors,[ca] multiplying your promiscuity and provoking me to anger. 27 So see here, I have stretched out my hand against you and cut off your rations. I have delivered you into the power of those who hate you, the daughters of the Philistines, who were ashamed of your obscene conduct. 28 You engaged in prostitution with the Assyrians because your desires were insatiable; you prostituted yourself with them and yet you were still not satisfied. 29 Then you multiplied your promiscuity to the land of merchants, Babylonia,[cb] but you were not satisfied there either.

30 “‘How sick is your heart, declares the Sovereign Lord, when you perform all these acts, the deeds of a bold prostitute. 31 When you built your chamber at the head of every street and put up your pavilion in every public square, you were not like a prostitute, because you scoffed at payment.[cc]

32 “‘Adulterous wife, who prefers strangers instead of her own husband! 33 All prostitutes receive payment,[cd] but instead you give gifts to every one of your lovers. You bribe them to come to you from all around for your sexual favors! 34 You were different from other prostitutes[ce] because no one solicited you. When you gave payment and no payment was given to you, you became the opposite!

35 “‘Therefore, you prostitute, listen to the Lord’s message! 36 This is what the Sovereign Lord says: Because your lust[cf] was poured out and your nakedness was uncovered in your prostitution with your lovers, and because of all your detestable idols, and because of the blood of your children you have given to them, 37 therefore, take note: I am about to gather all your lovers whom you enjoyed, both all those you loved and all those you hated. I will gather them against you from all around, and I will expose your nakedness to them, and they will see all your nakedness.[cg] 38 I will punish you as an adulteress and murderer deserves.[ch] I will avenge your bloody deeds with furious rage.[ci] 39 I will give you into their hands, and they will destroy your chambers and tear down your pavilions. They will strip you of your clothing and take your beautiful jewelry and leave you naked and bare. 40 They will summon a mob who will stone you and hack you in pieces with their swords. 41 They will burn down your houses and execute judgments on you in front of many women. Thus I will put a stop to your prostitution, and you will no longer give gifts to your clients.[cj] 42 I will exhaust my rage on you, and then my fury will turn from you. I will calm down and no longer be angry.

43 “‘Because you did not remember the days of your youth and have enraged me with all these deeds, I hereby repay you for what you have done,[ck] declares the Sovereign Lord. Have you not engaged in prostitution on top of all your other abominable practices?

44 “‘Observe—everyone who quotes proverbs will quote this proverb about you: “Like mother, like daughter.” 45 You are the daughter of your mother, who detested her husband and her sons, and you are the sister of your sisters, who detested their husbands and their sons. Your mother was a Hittite and your father an Amorite. 46 Your older sister was Samaria, who lived north[cl] of you with her daughters, and your younger sister, who lived south[cm] of you, was Sodom[cn] with her daughters. 47 Have you not copied their behavior[co] and practiced their abominable deeds? In a short time[cp] you became even more depraved in all your conduct than they were! 48 As surely as I live, declares the Sovereign Lord, your sister Sodom and her daughters never behaved as wickedly as you and your daughters have behaved.

49 “‘See here—this was the iniquity[cq] of your sister Sodom: She and her daughters had majesty, abundance of food, and enjoyed carefree ease, but they did not help[cr] the poor and needy. 50 They were haughty and practiced abominable deeds before me. Therefore, when I saw it I removed them. 51 Samaria has not committed half the sins you have; you have done more abominable deeds than they did.[cs] You have made your sisters appear righteous with all the abominable things you have done. 52 So now, bear your disgrace, because you have given your sisters reason to justify their behavior.[ct] Because the sins you have committed were more abominable than those of your sisters; they have become more righteous than you. So now, be ashamed and bear the disgrace of making your sisters appear righteous.

53 “‘I will restore their fortunes, the fortunes of Sodom and her daughters, and the fortunes of Samaria and her daughters (along with your fortunes among them), 54 so that you may bear your disgrace and be ashamed of all you have done in consoling them. 55 As for your sisters, Sodom and her daughters will be restored to their former status, Samaria and her daughters will be restored to their former status, and you and your daughters will be restored to your former status. 56 In your days of majesty,[cu] was not Sodom your sister a byword in your mouth, 57 before your evil was exposed? Now you have become an object of scorn to the daughters of Aram[cv] and all those around her and to the daughters of the Philistines—those all around you who despise you. 58 You must bear your punishment for your obscene conduct and your abominable practices, declares the Lord.

59 “‘For this is what the Sovereign Lord says: I will deal with you according to what you have done when you despised your oath by breaking your covenant. 60 Yet I will remember the covenant I made with you in the days of your youth, and I will establish a lasting[cw] covenant with you. 61 Then you will remember your conduct, and be ashamed when you receive your older and younger sisters. I will give them to you as daughters, but not on account of my covenant with you. 62 I will establish my covenant with you, and then you will know that I am the Lord. 63 Then you will remember, be ashamed, and remain silent[cx] because of your disgrace when I make atonement for all you have done,[cy] declares the Sovereign Lord.’”

Notas al pie

  1. Ezekiel 12:2 sn The book of Ezekiel frequently refers to the Israelites as a rebellious house (Ezek 2:5, 6, 8; 3:9, 26-27; 12:2-3, 9, 25; 17:12; 24:3).
  2. Ezekiel 12:2 sn This verse is very similar to Isa 6:9-10.
  3. Ezekiel 12:3 tn Heb “see.” This plays on the uses of “see” in v. 2. They will see his actions with their eyes and perhaps they will “see” with their mind, that is, understand or grasp the point.
  4. Ezekiel 12:6 tn Apart from this context the Hebrew term occurs only in Gen 15:17, in reference to the darkness after sunset. It may mean twilight.
  5. Ezekiel 12:6 tn Or “land” (ASV, NAB, NASB, NIV, NRSV).
  6. Ezekiel 12:6 sn See also Ezek 12:11 and 24:24, 27.
  7. Ezekiel 12:7 tn The words “my baggage” are not in the Hebrew text but are implied from the context.
  8. Ezekiel 12:10 tc The MT reads: “The prince, the load/oracle, this, in Jerusalem.” The term מַשָּׂא (massaʾ) may refer to a “burden” or prophetic “oracle” (the two homonyms also coming from the same root, cf. Isa 13:1). Also the preposition ב (bet) can mean “in” or “against.” The Targum says, “Concerning the prince is this oracle,” assuming the addition of a preposition. The LXX reads the word for “burden” as a synonym for leader, as both words are built on the same root, but the result does not make good sense in context. The current translation assumes that the verb יִשָּׂא (yisaʾ) from the root נָשָׂא (nasaʾ) has dropped out due to homoioteleuton (cf. vv. 7 and 12 for the verb). The original text would have three consecutive words based on the root נָשָׂא and an environment conducive to an omission in copying: הַנָּשִׂיא יִשָּׂא הַמַּשָּׂא הַזֶּה (hannasiʾ yissaʾ hammassaʾ hazzeh, “the prince will raise this burden”). Another possibility is that הַנָּשִׂיא is an inadvertent addition based on v. 12, so that the text should be “[This is] the oracle against…,” but the formula typically uses the construct state to mean “the oracle about…,” and this would be the only case where Ezekiel uses this term for an oracle. It is also unlikely that this is a copulative sentence, “The prince is the oracle.” While Hebrew can make copulative sentences without a verb, it is odd to do so with articular nouns. The sequence article + noun + article + noun is normally: a case where the second term is an adverbial accusative of place or time, a case where the second term acts as an adjective, part of a list, a case of apposition, or an improper construct chain (or other textual issue involving one of the apparent articles). Besides this verse, only Jer 4:26 (הַכַּרְמֶל הַמִּדְבָּר, hakkarmel hammidbar, “Carmel is/had become a wilderness”) may be suggested as a place where this syntax makes a copulative sentence, but there the first word should be understood as a proper noun. Also if the syntax were this simple (“the A is the B”), one would have expected the versions to follow it.sn The prince in Jerusalem refers to King Zedekiah. The Hebrew termנָשִׂיא (nasi’, “leader, chief prince”) refers to one lifted up and here means the leader of Jerusalem. The idea in the message is: “As goes the king, so goes the city.” The fortunes of the city are bound up in and symbolized by the king.
  9. Ezekiel 12:10 tc The MT reads “within them.” Possibly a scribe copied this form from the following verse “among them,” but only “within it” makes sense in this context.
  10. Ezekiel 12:11 tn object lesson is מוֹפֵת (mofet, “wonder, sign”), which here refers to a sign or portent of bad things to come.
  11. Ezekiel 12:12 sn The prince is a reference to Zedekiah.
  12. Ezekiel 12:12 tn The words “his belongings” are not in the Hebrew text but are implied.
  13. Ezekiel 12:12 tc The MT reads “they”; the LXX and Syriac read “he.”
  14. Ezekiel 12:13 tn Or “Babylonians” (NCV, NLT). sn The Chaldeans were a group of people in the country south of Babylon from which Nebuchadnezzar came. The Chaldean dynasty his father established became the name by which the Babylonians are regularly referred to in the book of Jeremiah, while Jeremiah’s contemporary, Ezekiel, uses both terms.
  15. Ezekiel 12:13 sn He will not see it. This prediction was fulfilled in 2 Kgs 25:7 and Jer 52:11, which recount how Zedekiah was blinded before being deported to Babylon.
  16. Ezekiel 12:13 sn There he will die. This was fulfilled when King Zedekiah died in exile (Jer 52:11).
  17. Ezekiel 12:18 tn The Hebrew term normally refers to an earthquake (see 1 Kgs 19:11; Amos 1:1).
  18. Ezekiel 12:23 tn Heb “the days draw near, and the word of every vision (draws near).”
  19. Ezekiel 13:2 tn Heb “from their mind.” sn Who prophesy from their imagination. Note the testimony of Moses in Num 16:28, which contains a similar expression.
  20. Ezekiel 13:6 sn The same description of a false prophet is found in Micah 2:11.
  21. Ezekiel 13:6 sn The Lord has not sent them. A similar concept is found in Jer 14:14 and 23:21.
  22. Ezekiel 13:6 tn Or “confirmed”; NIV has “to be fulfilled,” TEV “to come true.”
  23. Ezekiel 13:8 tn The word הִנֵּה (hinneh) indicates becoming aware of something and has been translated here as a verb.
  24. Ezekiel 13:8 tn Or “I challenge you.” The phrase “I am against you” may be a formula for challenging someone to combat or a duel. See D. I. Block, Ezekiel (NICOT), 1:201-2, and P. Humbert, “Die Herausforderungsformel ‘hinnenî ’êlékâ’” ZAW 45 (1933): 101-8.
  25. Ezekiel 13:9 tn The Hebrew term may refer to the secret council of the Lord (Jer 23:18; Job 15:8), but here it more likely refers to a human council comprised of civic leaders (Gen 49:6; Jer 6:11; 15:17; Pss 64:3; 111:1).
  26. Ezekiel 13:9 tn The reference here is probably to a civil list (as in Ezra 2:16; Neh 7:64) rather than to a “book of life” (Exod 32:32; Isa 4:3; Ps 69:29; Dan 12:1). This registry may have been established at the making of David’s census (2 Sam 24:2, 9).
  27. Ezekiel 13:10 tn Or “peace.”
  28. Ezekiel 13:10 tn The Hebrew word only occurs here in the Bible. According to L. C. Allen (Ezekiel [WBC], 1:202-3), it is also used in the Mishnah of a wall of rough stones without mortar. This fits the context here, which compares the false prophetic messages to a nice coat of whitewash on a structurally unstable wall.
  29. Ezekiel 13:11 tn Heb “and you, O hailstones.”
  30. Ezekiel 13:11 sn A violent wind will break out. God’s judgments are frequently described in storm imagery (Pss 18:7-15; 77:17-18; 83:15; Isa 28:17; 30:30; Jer 23:19; 30:23).
  31. Ezekiel 13:14 tn Or “within it,” referring to the city of Jerusalem.
  32. Ezekiel 13:17 tn Heb “set your face against.”
  33. Ezekiel 13:17 tn Heb “from their heart.”
  34. Ezekiel 13:18 sn The wristbands mentioned here probably represented magic bands or charms. See D. I. Block, Ezekiel (NICOT), 1:413.
  35. Ezekiel 13:18 tn Heb “joints of the hands.” This may include the elbow and shoulder joints.
  36. Ezekiel 13:18 tn The Hebrew term occurs in the Bible only here and in v. 21. It has also been understood as a veil or type of head covering. D. I. Block (Ezekiel [NICOT], 1:414) suggests that given the context of magical devices, the expected parallel to the magical arm bands, and the meaning of this Hebrew root (סָפַח [safakh, “to attach” or “join”]), it may refer to headbands or necklaces on which magical amulets were worn.
  37. Ezekiel 13:18 tn Heb “human lives” or “souls” (three times in v. 18 and twice in v. 19).
  38. Ezekiel 13:19 tn Heb “human lives” or “souls.”
  39. Ezekiel 13:20 tn The word הִנֵּה (hinneh, traditionally “behold”) indicates becoming aware of something and has been translated here as a verb.
  40. Ezekiel 13:20 tn Heb “human lives” or “souls.”
  41. Ezekiel 13:21 tn Heb “from your hand(s).” This refers to their power over the people.
  42. Ezekiel 13:23 tn The Hebrew verb is feminine plural, indicating that it is the false prophetesses who are addressed here.
  43. Ezekiel 14:3 tn Heb “the stumbling block of their iniquity.” This phrase is unique to the prophet Ezekiel.
  44. Ezekiel 14:3 tn Or “I will not reveal myself to them.” The Hebrew word is used in a technical sense here of seeking an oracle from a prophet (2 Kgs 1:16; 3:11; 8:8).
  45. Ezekiel 14:4 tn Heb “in accordance with the multitude of his idols.”
  46. Ezekiel 14:7 sn The ger (גֵּר) “resident foreigner” had a different status in different countries. In Israel the foreigners going by this term are (or are supposed to be) fully integrated into Israel’s social fabric and worshipers of Yahweh. Such an attachment to the Lord is a prior condition to the possibility of separating from the Lord. See also the notes at Exod 12:19 and Deut 29:11.
  47. Ezekiel 14:8 tn Heb “proverbs.”
  48. Ezekiel 14:9 tn The translation is uncertain due to difficulty both in determining the meaning of the verb’s stem and its conjugation in this context. In the Qal stem the basic meaning of the verbal root פָּתַה (patah) is “to be gullible, foolish.” The doubling stems (the Pual and Piel used in this verse) typically give such stative verbs a factitive sense, hence either “make gullible” (i.e., “entice”) or “make into a fool” (i.e., “to show to be a fool”). The latter represents the probable meaning of the term in Jer 20:7, 10 and is followed here (see L. C. Allen, Ezekiel [WBC], 1:193; R. Mosis “Ez 14, 1-11 - ein Ruf zur Umkehr,” BZ 19 [1975]: 166-69; and ThWAT 4:829-31). In this view, if a prophet speaks when not prompted by God, he will be shown to be a fool, but this does not reflect negatively on the Lord because it is God who shows him to be a fool. Secondly, the verb is in the perfect conjugation and may be translated as “I have made a fool of him” or “I have enticed him,” or to show determination (see IBHS 439-41 §27.2f and g), or in certain syntactical constructions as future. Any of these may be plausible if the doubling stems used are understood in the sense of “making a fool of.” But if understood as “to make gullible,” more factors come into play. As the Hebrew verbal form is a perfect, it is often translated as present perfect: “I have enticed.” In this case the Lord states that he himself enticed the prophet to cooperate with the idolaters. Such enticement to sin would seem to be a violation of God’s moral character, but sometimes he does use such deception and enticement to sin as a form of punishment against those who have blatantly violated his moral will (see, e.g., 2 Sam 24). If one follows this line of interpretation in Ezek 14:9, one would have to assume that the prophet had already turned from God in his heart. However, the context gives no indication of this. Therefore, it is better to take the perfect as indicating certitude and to translate it with the future tense: “I will entice.” In this case the Lord announces that he will judge the prophet appropriately. If a prophet allows himself to be influenced by idolaters, then the Lord will use deception as a form of punishment against that deceived prophet. A comparison with the preceding oracles also favors this view. In 14:4 the perfect of certitude is used for emphasis (see “I will answer”), though in v. 7 a participle is employed. For a fuller discussion of this text, see R. B. Chisholm, Jr., “Does God Deceive?” BSac 155 (1998): 23-25.
  49. Ezekiel 14:10 tn Or “They will bear responsibility for their iniquity.” The Hebrew term “iniquity” (three times in this verse) often refers by metonymy to the consequence of sin (see Gen 4:13).
  50. Ezekiel 14:10 tn Or “As is the guilt of the inquirer, so is the guilt of the prophet.”
  51. Ezekiel 14:11 sn I will be their God. See Exod 6:7; Lev 26:12; Jer 7:23; 11:4.
  52. Ezekiel 14:13 tn Heb “break its staff of bread.”
  53. Ezekiel 14:14 sn Traditionally this has been understood as a reference to the biblical Daniel, though he was still quite young when Ezekiel prophesied. One wonders if he had developed a reputation as an intercessor by this point. For this reason some prefer to see a reference to a ruler named Danel, known in Canaanite legend for his justice and wisdom. In this case all three of the individuals named would be non-Israelites, however the Ugaritic Danel is not known to have qualities of faith in the Lord that would place him in the company of the other men. See D. I. Block, Ezekiel (NICOT), 1:447-50.
  54. Ezekiel 15:2 tn Most modern translations take the statement as a comparison (“how is vine wood better than any forest wood?”) based on the preposition מִן (min). But a comparison should have a word as an adjective or stative verb designating a quality, i.e., a word for “good/better” is lacking. The preposition is translated above in its partitive sense.sn Comparing Israel to the wood of the vine may focus on Israel’s inferiority to the other nations. For the vine imagery in relation to Israel and the people of God, see Ps 80:8-13; John 15:1-7; Rom 11:17-22.
  55. Ezekiel 15:4 tn The word הִנֵּה (hinneh, traditionally “behold”) draws one’s attention to something. Sometimes it may be translated as a verb of perception; here it is treated as a particle that fits the context (so also in v. 5, but with a different English word).
  56. Ezekiel 15:6 tn The words “as fuel” are not in the Hebrew text but are implied.
  57. Ezekiel 15:7 tn The word translated “set” is the same Hebrew word translated as “provide” in the previous verse.
  58. Ezekiel 15:7 sn This escape refers to the exile of Ezekiel and others in 597 b.c. (Ezek 1:2; 2 Kgs 24:10-16).
  59. Ezekiel 15:8 tn The word translated “make” is the same Hebrew word translated as “provide” in v. 6.
  60. Ezekiel 16:4 tn Heb “in water you were not washed for cleansing” or “with water you were not washed smooth” (see D. I. Block, Ezekiel [NICOT], 1:473, n. 57, for a discussion of possible meanings of this hapax legomenon).
  61. Ezekiel 16:4 sn Arab midwives still cut the umbilical cords of infants and then proceed to apply salt and oil to their bodies.
  62. Ezekiel 16:5 sn These verbs, “pity” and “spare,” echo the judgment oracles in 5:11; 7:4, 9; 8:18; 9:5, 10.
  63. Ezekiel 16:5 sn A similar concept is found in Deut 32:10.
  64. Ezekiel 16:6 tc The translation reflects the Hebrew text, which repeats the statement, perhaps for emphasis. However, a few medieval Hebrew manuscripts, the Old Greek, and the Syriac do not include the repetition. The statement could have been accidentally repeated, or the second occurrence could have been accidentally omitted. Based on the available evidence it is difficult to know which is more likely.
  65. Ezekiel 16:8 tn The word הִנֵּה (hinneh, traditionally “behold”) indicates becoming aware of something and has been translated here as a participle.
  66. Ezekiel 16:8 tn See similar use of this term in Ezek 23:17; Prov 7:16; Song of Songs 4:10; 7:13.
  67. Ezekiel 16:8 tn Heb “wing” or “skirt.” The gesture symbolized acquiring a woman in early Arabia (similarly, see Deut 22:30; Ruth 3:9).
  68. Ezekiel 16:14 tn Heb “name.”
  69. Ezekiel 16:14 sn The description of the nation Israel in vv. 10-14 recalls the splendor of the nation’s golden age under King Solomon.
  70. Ezekiel 16:15 tn Heb “it” (so KJV, ASV); the referent (the beauty in which the prostitute trusted; see the beginning of the verse) has been specified in the translation for clarity.
  71. Ezekiel 16:16 tc The text as written in the MT is incomprehensible (“not coming [plural] and he will not”). Driver has suggested a copying error of similar-sounding words, specifically לֹא (loʾ) for לוֹ (lo). The feminine participle בָאוֹת (vaʾot) has also been read as the feminine perfect בָאת (vaʾt). See L. C. Allen, Ezekiel (WBC), 1:228, n. 15.b, and D. I. Block, Ezekiel (NICOT), 1:486, n. 137.
  72. Ezekiel 16:17 tn Or perhaps “and worshiped them,” if the word “prostitution” is understood in a figurative rather than a literal sense (cf. CEV, NLT).
  73. Ezekiel 16:20 sn The sacrifice of children was prohibited in Lev 18:21; 20:2; Deut 12:31; 18:10.
  74. Ezekiel 16:21 tn Heb “and you gave them, by passing them through to them.” Some believe this alludes to the pagan practice of making children pass through the fire.
  75. Ezekiel 16:24 tn The Hebrew גֶּב (gev) may represent more than one word, each rare in the Old Testament. It may refer to a “mound” or to “rafters.” The LXX, Syriac, and Vulgate interpret this as a brothel.
  76. Ezekiel 16:24 tn Or “lofty place” (NRSV). See L. C. Allen, Ezekiel (WBC), 1:229, and B. Lang, Frau Weisheit, 137.
  77. Ezekiel 16:25 tn Heb “treated as if abominable,” i.e., repudiated.
  78. Ezekiel 16:25 tn The only other occurrence of the Hebrew root is found in Prov 13:3 in reference to the talkative person who habitually “opens wide” his lips.
  79. Ezekiel 16:26 tn Heb “your neighbors, large of flesh.” The word “flesh” is used here of the genitals. It may simply refer to the size of their genitals in general, or that they are lustful.
  80. Ezekiel 16:29 tn Heb “Chaldea.” The name of the tribal group ruling Babylon (“Chaldeans”) and the territory from which they originated (“Chaldea”) are used as metonymy for the whole empire of Babylon.
  81. Ezekiel 16:31 tn The Hebrew term, which also occurs in vv. 34 and 41 of this chapter, always refers to the payment of a prostitute (Deut 23:19; Isa 23:17; Hos 9:1; Mic 1:7).
  82. Ezekiel 16:33 tn The Hebrew word occurs only here in the OT.
  83. Ezekiel 16:34 tn Heb “With you it was opposite of women in your prostitution.”
  84. Ezekiel 16:36 tn The Hebrew word occurs only here in the OT.
  85. Ezekiel 16:37 sn Harlots suffered degradation when their nakedness was exposed (Jer 13:22, 26; Hos 2:12; Nah 3:5).
  86. Ezekiel 16:38 tn Heb “and I will judge you (with) the judgments of adulteresses and of those who shed blood.”
  87. Ezekiel 16:38 tn Heb “and I will give you the blood of rage and zeal.”
  88. Ezekiel 16:41 tn The words “to your clients” are not in the Hebrew text but are implied.
  89. Ezekiel 16:43 tn Heb “your way on (your) head I have placed.”
  90. Ezekiel 16:46 tn Heb “left.”
  91. Ezekiel 16:46 tn Heb “right.”
  92. Ezekiel 16:46 sn Sodom was the epitome of evil (Deut 29:23; 32:32; Isa 1:9-10; 3:9; Jer 23:14; Lam 4:6; Matt 10:15; 11:23-24; Jude 7).
  93. Ezekiel 16:47 tn Heb “walked in their ways.”
  94. Ezekiel 16:47 tn The Hebrew expression has a temporal meaning as illustrated by the use of the phrase in 2 Chr 12:7.
  95. Ezekiel 16:49 tn Or “guilt.”
  96. Ezekiel 16:49 tn Heb “strengthen the hand of.”
  97. Ezekiel 16:51 tn Or “you have multiplied your abominable deeds beyond them.”
  98. Ezekiel 16:52 tn Heb “because you have interceded for your sisters with your sins.”
  99. Ezekiel 16:56 tn Or “pride.”
  100. Ezekiel 16:57 tc So MT, LXX, and Vulgate; many Hebrew mss and the Syriac read “Edom.”
  101. Ezekiel 16:60 tn Or “eternal.”
  102. Ezekiel 16:63 tn Heb “and your mouth will not be open any longer.”
  103. Ezekiel 16:63 tn Heb “when I make atonement for you for all that you have done.”
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