הַדָּבָר֙ אֲשֶׁ֣ר הָיָ֣ה אֶֽל־יִרְמְיָ֔הוּ מֵאֵ֥ת יְהוָ֖ה לֵאמֹֽר׃
The word which was to Jeremiah from YHWH, saying
Paraphrase:
Comments:
The word מֵאֵת is from the preposition min and the object marker word.
The infinitive לֵאמֹֽר is the equivalent in English of a pair of quotation marks.
עֲמֹ֗ד בְּשַׁ֙עַר֙ בֵּ֣ית יְהוָ֔ה וְקָרָ֣אתָ שָּׁ֔ם אֶת־הַדָּבָ֖ר הַזֶּ֑ה
וְאָמַרְתָּ֞ שִׁמְע֣וּ דְבַר־יְהוָ֗ה כָּל־יְהוּדָה֙ הַבָּאִים֙ בַּהַשְּׁעָרִ֣ים הָאֵ֔לֶּה לְהִֽשְׁתַּחֲוֹ֖ת לַיהוָֽה׃ ס
Stand in the gate of the house of YHWH and call there this word. Say, "Hear the word of YHWH, all Judah who are entering in these gates to worship YHWH."
Whenever a verb begins with a very short vowel as עֲמֹד it is almost always imperative.
כֹּֽה־אָמַ֞ר יְהוָ֤ה צְבָאֹות֙ אֱלֹהֵ֣י יִשְׂרָאֵ֔ל הֵיטִ֥יבוּ דַרְכֵיכֶ֖ם וּמַֽעַלְלֵיכֶ֑ם וַאֲשַׁכְּנָ֣ה אֶתְכֶ֔ם בַּהַמָּקֹ֥ום הַזֶּֽה׃
Thus says YHWH of hosts, God of Israel, "Cause to be good your ways and your practices and I will cause you to dwell in this place."
Note the causative nuance of the hifil in הֵיטִיבוּ.
Note the denominative use of the piel וַאֲשַׁכְּנָה.
אַל־תִּבְטְח֣וּ לָכֶ֔ם אֶל־דִּבְרֵ֥י הַשֶּׁ֖קֶר לֵאמֹ֑ר הֵיכַ֤ל יְהוָה֙ הֵיכַ֣ל יְהוָ֔ה הֵיכַ֥ל יְהוָ֖ה הֵֽמָּה׃
Do not trust to yourself on the words of falsehood saying, "The temple of YHWH, the temple of YHWH, the temple of YHWH are these.
A prohibition with אַל see here.
Compare the wording in the ninth command, לֹא־תַעֲנֶה בְרֵעֲךָ עֵד שָׁקֶר׃
כִּי אִם־הֵיטֵיב תֵּיטִיבוּ אֶת־דַּרְכֵיכֶם וְאֶת־מַֽעַלְלֵיכֶם אִם־עָשֹׂו תַֽעֲשׂוּ מִשְׁפָּט בֵּין אִישׁ וּבֵין רֵעֵֽהוּ׃
because if you really cause your ways and your practices to be good; if you really do justice between a man and between his neighbor.
Notice the use (twice) of the infinitive absolute.
The good here is clearly a moral good and is further defined as justice. Justice or מִשְׁפָּט is such a key biblical concept; see here.
גֵּ֣ר יָתֹ֤ום וְאַלְמָנָה֙ לֹ֣א תַֽעֲשֹׁ֔קוּ וְדָ֣ם נָקִ֔י אַֽל־תִּשְׁפְּכ֖וּ בַּהַמָּקֹ֣ום הַזֶּ֑ה וְאַחֲרֵ֨י אֱלֹהִ֧ים אֲחֵרִ֛ים לֹ֥א תֵלְכ֖וּ לְרַ֥ע לָכֶֽם׃
if the sojourner, the fatherless, and the widow you do not oppress, and blood of innocents you do not pour out in this place, and after other gods, you do not walk for evil to yourselves,
Verbs that have a patah under the prefix are usually hifil unless they are first guttural as with תַעֲשֹׁקוּ. This verb is qal.
"after" and "other" are the same word.
וְשִׁכַּנְתִּ֤י אֶתְכֶם֙ בַּהַמָּקֹ֣ום הַזֶּ֔ה בָּהַאָ֕רֶץ אֲשֶׁ֥ר נָתַ֖תִּי לַאֲבֹֽותֵיכֶ֑ם לְמִן־עֹולָ֖ם וְעַד־עֹולָֽם׃
and I will cause you to dwell in this place, in the land which I gave to your fathers, from the start of the age to the end of the age.
לְמִן is a combination of the prepositions lamed and min. BDB says that it is used almost exclusively for the terminus a quo (starting point), whether of space or time (here §9b). Here, I understood this temporal phrase to mean from the start of the age to its end.
הִנֵּה אַתֶּם בֹּטְחִים לָכֶם עַל־דִּבְרֵי הַשָּׁקֶר לְבִלְתִּי הוֹעִֽיל׃
Behold, you are trusting to yourself on words of falsehood, not able to help.
See the predicate use of the participle in בֹּטְחִים.
הַשָּׁקֶר is an attributive genitive.
Infinitive constructs are negated by לְבִלְתִּי.
הֲגָנֹב ׀ רָצֹחַ וְֽנָאֹף וְהִשָּׁבֵעַ לַשֶּׁקֶר וְקַטֵּר לַבָּעַל וְהָלֹךְ אַחֲרֵי אֱלֹהִים אֲחֵרִים אֲשֶׁר לֹֽא־יְדַעְתֶּֽם׃
Will you steal, murder, commit adultery, be sworn to falsehood, and burn incense to Baal and go after other gods which you have not known?
Paraphrase:
Comments:
These sins come straight from the decalog. הֲגָנֹב eighth command; רָצֹחַ sixth command; וְֽנָאֹף seventh command; וְהִשָּׁבֵעַ לַשֶּׁקֶר ninth command; and the going after אֱלֹהִים אֲחֵרִים the first command. Note that each of these sins is an infinitive absolute. You can see this most clearly in the first two where you have the sign of the infinitive absolute in the holem between the 2nd and 3rd letters. Gesenius 113q mentions this usage of the infinitive absolute to give "indignant questions".
Note the nifal triangle in וְהִשָּׁבֵעַ.
וּבָאתֶם וַעֲמַדְתֶּם לְפָנַי בַּבַּיִת הַזֶּה אֲשֶׁר נִקְרָא־שְׁמִי עָלָיו וַאֲמַרְתֶּם נִצַּלְנוּ לְמַעַן עֲשֹׂות אֵת כָּל־הַתֹּועֵבֹות הָאֵֽלֶּה׃
and you go and you stand before Me in this house over which My Name is called and you say, "We are rescued in order that making all these abominations.
Paraphrase:
Comments:
There is a plural pronominal suffix on לְפָנַי which has God for its antecedent. When the word "god" is used to refer to YHWH, it is always plural.
Oesterley criticizes the RV for its translation of Amos 9:12 "...which are called by my name." He writes that the correct translation is "...over whom My Name is called."
The idea which the phrase expresses is very ancient; a possession was known by the name of the possessor (originally always a god), this was the name which was pronounced over, or concerning, the land; in the same way, a slave was known under the name of his master, it was the name under whose protection he stood. And so also different peoples were ranged under the names of special gods; this usage was the same among the Israelites, who stood under the protection of Jahwe—the name and the bearer were of course not differentiated. This, too, is the meaning here; it does not mean the name that they bore, or were called by, but the name under whose protection they stood, and to which they belonged Parallel to it was the marking of cattle to denote ownership, cf. Deut. 28:10; 2 Sam. 12:28; Jer. 7:10. source