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וַיָּבֵ֥א אֹתִ֖י אֶל־פֶּ֣תַח הֶֽחָצֵ֑ר וָאֶרְאֶ֕ה וְהִנֵּ֥ה חֹר־אֶחָ֖ד בַּקִּֽיר׃ 8 וַיֹּ֣אמֶר אֵלַ֔י בֶּן־אָדָ֖ם חֲתָר־נָ֣א בַקִּ֑יר וָאֶחְתֹּ֣ר בַּקִּ֔יר וְהִנֵּ֖ה פֶּ֥תַח אֶחָֽד׃ 9 וַיֹּ֖אמֶר אֵלָ֑י בֹּ֤א וּרְאֵה֙ אֶת־הַתּוֹעֵב֣וֹת הָרָע֔וֹת אֲשֶׁ֛ר הֵ֥ם עֹשִׂ֖ים פֹּֽה׃ 10 וָאָבוֹא֮ וָֽאֶרְאֶה֒ וְהִנֵּ֨ה כָל־תַּבְנִ֜ית רֶ֤מֶשׂ וּבְהֵמָה֙ שֶׁ֔קֶץ וְכָל־גִּלּוּלֵ֖י בֵּ֣ית יִשְׂרָאֵ֑ל מְחֻקֶּ֥ה עַל־הַקִּ֖יר סָבִ֥יב ׀ סָבִֽיב׃ 11 וְשִׁבְעִ֣ים אִ֣ישׁ מִזִּקְנֵ֣י בֵֽית־יִ֠שְׂרָאֵל וְיַאֲזַנְיָ֨הוּ בֶן־שָׁפָ֜ן עֹמֵ֤ד בְּתוֹכָם֙ עֹמְדִ֣ים לִפְנֵיהֶ֔ם וְאִ֥ישׁ מִקְטַרְתּ֖וֹ בְּיָד֑וֹ וַעֲתַ֥ר עֲנַֽן־הַקְּטֹ֖רֶת עֹלֶֽה׃ 12 וַיֹּ֣אמֶר אֵלַי֮ הֲרָאִ֣יתָ בֶן־אָדָם֒ אֲשֶׁ֨ר זִקְנֵ֤י בֵֽית־יִשְׂרָאֵל֙ עֹשִׂ֣ים בַּחֹ֔שֶׁךְ אִ֖ישׁ בְּחַדְרֵ֣י מַשְׂכִּית֑וֹ כִּ֣י אֹמְרִ֗ים אֵ֤ין יְהוָה֙ רֹאֶ֣ה אֹתָ֔נוּ עָזַ֥ב יְהוָ֖ה אֶת־הָאָֽרֶץ׃ 13 וַיֹּ֖אמֶר אֵלָ֑י ע֣וֹד תָּשׁ֥וּב תִּרְאֶ֛ה תּוֹעֵב֥וֹת גְּדֹל֖וֹת אֲשֶׁר־הֵ֥מָּה עֹשִֽׂים׃ 14 וַיָּבֵ֣א אֹתִ֗י אֶל־פֶּ֙תַח֙ שַׁ֣עַר בֵּית־יְהוָ֔ה אֲשֶׁ֖ר אֶל־הַצָּפ֑וֹנָה וְהִנֵּה־שָׁם֙ הַנָּשִׁ֣ים יֹֽשְׁב֔וֹת מְבַכּ֖וֹת אֶת־הַתַּמּֽוּז׃ ס  

Vocabulary

Verse 7

            פתח  “opening, door”

            חצר  “courtyard”

            חר  “hole” (BDB, 359)

            קיר  “wall” (BDB, 885)

Syntax & Miscellaneous

• The causative usage (Hiphil stem) of בוא is “cause to go” or “bring.”

Vocabulary

Verse 8

            חתר  verb (Qal imperative ms): “dig” (BDB, 369)

            קיר  “wall” (BDB, 885)

Verse 9

            תועבה  “abomination”

            פה  adverb: “here” (BDB, 805)

Verse 10

            תבנית  “image” (BDB, 125)

            רמשֹ  “creeping things” (BDB, 943)

            שׁקץ  “detestable” (BDB, 1054)

            גלול  “idol” (BDB, 165)

            חקה  verb (Pual participle ms): “carved” (BDB, 348)

            קיר  “wall” (BDB, 885)

Verse 11

            יאזניהו  name: “Jaazaniah”

            שׁפן  name: “Shaphan”

            מקטרת  “censer” (BDB, 883)

            עתר  “odor” (BDB, 801)

            ענן  “cloud, smoke” (BDB, 777)

            קטרת  “smoke of sacrifice”

Verse 12

            חשׁך  “darkness”

            חדר  “chamber” (BDB, 293)

            משֹכית  “figure, idol” (BDB, 967)

            עזב  verb: “forsake”

Verse 13

            תועבה  “abomination”

Verse 14

            תמוז  “Tammuz”

Syntax & Misc.

Verse 8

• The adjective אחד can be used indeterminately that is as indefinite article “a(n)” (also Exodus 16:33; Judges 9:53, 13:2; 1 Samuel 1:1, 7:9, 12; 1 Kings 13:11, 19:4, 20:13, 22:9; 2 Kings 4:1, 8:6, 12:10; Daniel 8:3, 10:5; cf. GKC 125b).

Verse 9

• The periphrastic clause, הֵ֥ם עֹשִׂ֖ים, implies the finite verb היה.

Verse 10

• The repetition of סָבִ֥יב סָבִֽיב heightens the adverbial clause—“on every side” (also 2 Chronicles 4:3; cf. BDB, 686).

Verse 11

• The initial waw is disjunctive, “now.”
• The matrix clause begins with the subject ( וְשִׁבְעִ֣ים אִ֣ישׁ מִזִּקְנֵ֣י בֵֽית־יִ֠שְׂרָאֵל), which is interrupted by a subordinate clause marked by another disjunctive waw, and ends with the predicate (עֹמְדִ֣ים לִפְנֵיהֶ֔ם):

 וְשִׁבְעִ֣ים אִ֣ישׁ מִזִּקְנֵ֣י בֵֽית־יִ֠שְׂרָאֵל

 [וְיַאֲזַנְיָ֨הוּ בֶן־שָׁפָ֜ן עֹמֵ֤ד בְּתוֹכָם֙]

 עֹמְדִ֣ים לִפְנֵיהֶ֔

• The second clause, וְאִ֥ישׁ מִקְטַרְתּ֖וֹ בְּיָד֑וֹ, is verbless with the typology S-P.

Verse 12

• The direct speech begins with the interrogative he, הֲרָאִ֣יתָ.
• The preceding clause is explained by the asyndetic verbless clause (S-P),אִ֖ישׁ בְּחַדְרֵ֣י מַשְׂכִּית֑וֹ.
• The speech of the elders is initiated with only the participle, אֹמְרִ֗ים, implying the pronoun הֵמָּה (GKC, 116s; extant in verse 13).
• The idea of God not seeing is further explicated as abandonment (עזב) in the following epexegetical clause.

Verse 13

• The two verbs, תָּשׁ֥וּב תִּרְאֶ֛ה, even though morphologically imperfects continue the imperative mood of the previous commands in verse 12.

Verse 14

• Notice the progression into the temple from the courtyard (verse 7:וַיָּבֵ֥א אֹתִ֖י אֶל־פֶּ֣תַח הֶֽחָצֵ֑ר) to the gate (verse 14: וַיָּבֵ֣א אֹתִ֗י אֶל־פֶּ֙תַח֙ שַׁ֣עַר).
• The phrase, מְבַכּ֖וֹת אֶת־הַתַּמּֽוּז “weeping the Tammuz,” is probably referring to a common ANE ritual concerning the Babylonian shepherd god (see Wiki).  Excerpt from ::amazon(1590161211,“Descent of the Goddess Ishtar into the Lower World”):: (Morris Jastrow, available on Sacred Texts):

If she (Ishtar) will not grant thee her release,

To Tammuz, the lover of her youth,

Pour out pure waters, pour out fine oil;

With a festival garment deck him that he may play on the flute of lapis lazuli,

That the votaries may cheer his liver. [his spirit]

Belili [sister of Tammuz] had gathered the treasure,

With precious stones filled her bosom.

When Belili heard the lament of her brother, she dropped her treasure,

She scattered the precious stones before her,

"Oh, my only brother, do not let me perish!

On the day when Tammuz plays for me on the flute of lapis lazuli, playing it for me with the porphyry ring.

Together with him, play ye for me, ye weepers and lamenting women!

That the dead may rise up and inhale the incense.

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