¹ tn Grk “And answering, he said, ‘It is not right.’” The introductory phrase “answering, he said” has been simplified and placed at the end of the English sentence for stylistic reasons. Here δέ (de) has not been translated.

¹ sn Not to be missed here is the high irony that those who would be expected to participate in God’s eschatological kingdom (the sons of the kingdom) instead end up separated from God, experiencing remorse in the outer darkness.

³ tn Heb “the spirit of Joshua son of Jehozadak, the high priest” (as in many English versions), but this is subject to misunderstanding. See the note on the name “Jehozadak” at the end of v. 1.

² tn Many English versions have “Joshua (the) son of Jehozadak the high priest,” but this is subject to misunderstanding. See the note on the name “Jehozadak” at the end of v. 1.

¹ tn Many English versions have “Joshua [the] son of Jehozadak, the high priest,” but this is subject to misunderstanding. See the note on the name “Jehozadak” at the end of v. 1.

² tn Heb “and a witness to the end and it does not lie.” The Hebrew term יָפֵחַ (yafeakh) has been traditionally understood as a verb form from the root פּוּחַ (puakh, “puff, blow”; cf. NEB “it will come in breathless haste”; NASB “it hastens toward the goal”) but recent scholarship has demonstrated that it is actually a noun meaning “witness” (cf. NIV “it speaks of the end / and will not prove false”; NRSV “it speaks of the end, and does not lie”). See J. J. M. Roberts, Nahum, Habakkuk, and Zephaniah (OTL), 106. “The end” corresponds to “the appointed time” of the preceding line and refers to the time when the prophecy to follow will be fulfilled.

⁵ tn Heb “and its end will be like a bitter day.” The Hebrew preposition כְּ (kaf) sometimes carries the force of “in every respect,” indicating identity rather than mere comparison.

⁴ tn The translation assumes the form is from the Hebrew verb סָפָה (safah, “to sweep away”) rather than סוּף (suf, “to come to an end”), which is the choice of most versions. Either option effectively communicates the destruction of the structures.

¹ tn Heb “by guarding harlotry.” The present translation assumes that the first word of v. 11 in the Hebrew text is to be taken with the infinitive at the end of v. 10 (so also NAB, NIV, NCV, NRSV).

¹ sn This can be the blood that covered the sword in its great slaughter (v. 14), figuratively representing the end of Babylon. The pronouns are still second person feminine singular.

³ tc The LXX, Syriac, Vulgate, and Targum mss read plural “cherubim,” while the MT is singular here, “cherub.” The plural ending was probably omitted in copying the MT due to the similar beginning of the next word.

¹ tc The LXX omits v. 14 and may well be correct. The verse may be a later explanatory gloss of the end of v. 13 which was copied into the main text. See M. Greenberg, Ezekiel (AB), 1:46.

¹ tc The MT reads אֲדֹנָי (ʾadonay, “the Lord”) here rather than יהוה (YHWH, “the Lord”), which occurs near the end of this verse. See the note at 1:14.

⁶ sn The dagesh lene in כּי (ki) following the vowel ending the verb וְהַבִּיטָה (v^ehabbitah, “consider”) indicates a dramatic pause between calling for the Lord’s attention and stating the allegation to be seen and considered.

¹ tn Heb “Oracle of the Lord.” This phrase has been brought up to the beginning of v. 13 from the end of v. 14 to introduce the transition from third person description by Jeremiah to first person address by the Lord.

³ tc Heb “his word.” In the second instance (“what he has said” at the end of the verse) the translation follows the suggestion of the Masoretes (Qere) and many Hebrew mss rather than the consonantal text (Kethib) of the Leningrad Codex.

³ sn The word amen is found at the end of each of the curses in Deut 27, where the people express their agreement with the appropriateness of the curse for the offense mentioned.

⁴ sn As in 11:1-9 the prophet anticipates a time when the categories predator-prey no longer exist. See the note at the end of 11:8.

⁴ tc The Hiphil verb form (תַצְמִיחַ, tatsmiakh) should probably be emended to a Qal (תִצְמַח, titsmakh). The יח sequence at the end of the form is probably due to dittography (note the following יַחַד, yakhad).

² tn Heb “the ends of the earth,” but this is a merism, where the earth’s extremities stand for its entirety, i.e., the extremities and everything in between them.