² tn Grk “arose,” but in this context it clearly refers to a king assuming power.

⁶ tn Or “sink back down.” The translation assumes the verb שָׁקַע (shaqaʿ), following the Qere.

¹ tn The parable assumes the defection of Zedekiah to Egypt and his rejection of Babylonian lordship.

² tn Many interpreters assume that the human face of each cherub was the one that looked forward.

¹ tc Heb “they approached.” Reading the imperative assumes the same consonantal text but different vowels.

² tc The translation assumes the Qere (וְנִרְאֶה [v^enirʾeh], from יָרֵא [yareʾ], “be afraid”).

³ tn Heb “Who [is] a great god like God?” The rhetorical question assumes the answer, “No one!”

¹⁰ tc The MT has “from the city.” The translation assumes an emendation to עֲמִיר (ʿamir, “crops”).

¹ tn Or “when.” The translation assumes that כִּי (ki) has an emphasizing (asseverative) function here.

¹ tn The rhetorical questions assume an emphatic negative response, “Of course not!”

¹ tn Or “for.” The translation assumes that כִּי (ki) is asseverative here.

¹ tn Or “for he will.” The translation assumes the כִּי (ki) is asseverative here, rather than causal.

¹ tn Or “for.” The translation assumes that כִּי (ki) is asseverative here.

¹ tn Or “for.” The translation assumes that כִּי (ki) is asseverative here.

¹ sn It is natural to assume that this verse continues the interrogative clause of the preceding verse.

¹ tn Or “for.” The translation assumes that כִּי (ki) is asseverative here.

¹ tn Or “for.” The translation assumes that כִּי (ki) is asseverative here.

¹ tn Or “for.” The translation assumes that כִּי (ki) is asseverative here.

⁵ tn The translation assumes an emendation of the noun (“plunder”) to a participle, “plunderer.”

² tc The consonantal text (Kethib) assumes the verb is נָדָא (nadaʾ), an alternate form of נָדָה (nadah), “push away.” The marginal reading (Qere) assumes the verb נָדָח (nadakh), “drive away.”