(New American Standard, 1995):

 

Ezek. 12:1 Then the word of the LORD came to me, saying,

Ezek. 12:2 "Son of man, you live in the midst of the rebellious house, who have eyes to see but do not see, ears to hear but do not hear; for they are a rebellious house.

Ezek. 12:3 "Therefore, son of man, prepare for yourself baggage for exile and go into exile by day in their sight; even go into exile from your place to another place in their sight. Perhaps they will understand though they are a rebellious house.

Ezek. 12:4 "Bring your baggage out by day in their sight, as baggage for exile. Then you will go out at evening in their sight, as those going into exile.

Ezek. 12:5 "Dig a hole through the wall in their sight and go out through it.

Ezek. 12:6 "Load the baggage on your shoulder in their sight and carry it out in the dark. You shall cover your face so that you cannot see the land, for I have set you as a sign to the house of Israel."

Ezek. 12:7 I did so, as I had been commanded. By day I brought out my baggage like the baggage of an exile. Then in the evening I dug through the wall with my hands; I went out in the dark and carried the baggage on my shoulder in their sight.

Ezek. 12:8 In the morning the word of the LORD came to me, saying,

Ezek. 12:9 "Son of man, has not the house of Israel, the rebellious house, said to you, 'What are you doing?'

Ezek. 12:10 "Say to them, 'Thus says the Lord GOD, "This burden concerns the prince in Jerusalem as well as all the house of Israel who are in it."'

Ezek. 12:11 "Say, 'I am a sign to you. As I have done, so it will be done to them; they will go into exile, into captivity.'

Ezek. 12:12 "The prince who is among them will load his baggage on his shoulder in the dark and go out. They will dig a hole through the wall to bring it out. He will cover his face so that he can not see the land with his eyes.

Ezek. 12:13 "I will also spread My net over him, and he will be caught in My snare. And I will bring him to Babylon in the land of the Chaldeans; yet he will not see it, though he will die there.

Ezek. 12:14 "I will scatter to every wind all who are around him, his helpers and all his troops; and I will draw out a sword after them.

Ezek. 12:15 "So they will know that I am the LORD when I scatter them among the nations and spread them among the countries.

Ezek. 12:16 "But I will spare a few of them from the sword, the famine and the pestilence that they may tell all their abominations among the nations where they go, and may know that I am the LORD."

Ezek. 12:17 Moreover, the word of the LORD came to me saying,

Ezek. 12:18 "Son of man, eat your bread with trembling and drink your water with quivering and anxiety.

Ezek. 12:19 "Then say to the people of the land, 'Thus says the Lord GOD concerning the inhabitants of Jerusalem in the land of Israel, "They will eat their bread with anxiety and drink their water with horror, because their land will be stripped of its fullness on account of the violence of all who live in it.

Ezek. 12:20 "The inhabited cities will be laid waste and the land will be a desolation. So you will know that I am the LORD."'"

Ezek. 12:21 Then the word of the LORD came to me, saying,

Ezek. 12:22 "Son of man, what is this proverb you people have concerning the land of Israel, saying, 'The days are long and every vision fails'?

Ezek. 12:23 "Therefore say to them, 'Thus says the Lord GOD, "I will make this proverb cease so that they will no longer use it as a proverb in Israel." But tell them, "The days draw near as well as the fulfillment of every vision.

Ezek. 12:24 "For there will no longer be any false vision or flattering divination within the house of Israel.

Ezek. 12:25 "For I the LORD will speak, and whatever word I speak will be performed. It will no longer be delayed, for in your days, O rebellious house, I will speak the word and perform it," declares the Lord GOD.'"

Ezek. 12:26 Furthermore, the word of the LORD came to me, saying,

Ezek. 12:27 "Son of man, behold, the house of Israel is saying, 'The vision that he sees is for many years from now, and he prophesies of times far off.'

Ezek. 12:28 "Therefore say to them, 'Thus says the Lord GOD, "None of My words will be delayed any longer. Whatever word I speak will be performed,"'" declares the Lord GOD.

Ezek. 13:1 Then the word of the LORD came to me saying,

Ezek. 13:2 "Son of man, prophesy against the prophets of Israel who prophesy, and say to those who prophesy from their own inspiration, 'Listen to the word of the LORD!

Ezek. 13:3 'Thus says the Lord GOD, "Woe to the foolish prophets who are following their own spirit and have seen nothing.

Ezek. 13:4 "O Israel, your prophets have been like foxes among ruins.

Ezek. 13:5 "You have not gone up into the breaches, nor did you build the wall around the house of Israel to stand in the battle on the day of the LORD.

Ezek. 13:6 "They see falsehood and lying divination who are saying, 'The LORD declares,' when the LORD has not sent them; yet they hope for the fulfillment of their word.

Ezek. 13:7 "Did you not see a false vision and speak a lying divination when you said, 'The LORD declares,' but it is not I who have spoken?"'"

Ezek. 13:8 Therefore, thus says the Lord GOD, "Because you have spoken falsehood and seen a lie, therefore behold, I am against you," declares the Lord GOD.

Ezek. 13:9 "So My hand will be against the prophets who see false visions and utter lying divinations. They will have no place in the council of My people, nor will they be written down in the register of the house of Israel, nor will they enter the land of Israel, that you may know that I am the Lord GOD.

Ezek. 13:10 "It is definitely because they have misled My people by saying, 'Peace!' when there is no peace. And when anyone builds a wall, behold, they plaster it over with whitewash;

Ezek. 13:11 so tell those who plaster it over with whitewash, that it will fall. A flooding rain will come, and you, O hailstones, will fall; and a violent wind will break out.

Ezek. 13:12 "Behold, when the wall has fallen, will you not be asked, 'Where is the plaster with which you plastered it?'"

Ezek. 13:13 Therefore, thus says the Lord GOD, "I will make a violent wind break out in My wrath. There will also be in My anger a flooding rain and hailstones to consume it in wrath.

Ezek. 13:14 "So I will tear down the wall which you plastered over with whitewash and bring it down to the ground, so that its foundation is laid bare; and when it falls, you will be consumed in its midst. And you will know that I am the LORD.

Ezek. 13:15 "Thus I will spend My wrath on the wall and on those who have plastered it over with whitewash; and I will say to you, 'The wall is gone and its plasterers are gone,

Ezek. 13:16 along with the prophets of Israel who prophesy to Jerusalem, and who see visions of peace for her when there is no peace,' declares the Lord GOD.

Ezek. 13:17 "Now you, son of man, set your face against the daughters of your people who are prophesying from their own inspiration. Prophesy against them

Ezek. 13:18 and say, 'Thus says the Lord GOD, "Woe to the women who sew magic bands on all wrists and make veils for the heads of persons of every stature to hunt down lives! Will you hunt down the lives of My people, but preserve the lives of others for yourselves?

Ezek. 13:19 "For handfuls of barley and fragments of bread, you have profaned Me to My people to put to death some who should not die and to keep others alive who should not live, by your lying to My people who listen to lies."'"

Ezek. 13:20 Therefore, thus says the Lord GOD, "Behold, I am against your magic bands by which you hunt lives there as birds and I will tear them from your arms; and I will let them go, even those lives whom you hunt as birds.

Ezek. 13:21 "I will also tear off your veils and deliver My people from your hands, and they will no longer be in your hands to be hunted; and you will know that I am the LORD.

Ezek. 13:22 "Because you disheartened the righteous with falsehood when I did not cause him grief, but have encouraged the wicked not to turn from his wicked way and preserve his life,

Ezek. 13:23 therefore, you women will no longer see false visions or practice divination, and I will deliver My people out of your hand. Thus you will know that I am the LORD."

Ezek. 14:1 Then some elders of Israel came to me and sat down before me.

Ezek. 14:2 And the word of the LORD came to me, saying,

Ezek. 14:3 "Son of man, these men have set up their idols in their hearts and have put right before their faces the stumbling block of their iniquity. Should I be consulted by them at all?

Ezek. 14:4 "Therefore speak to them and tell them, 'Thus says the Lord GOD, "Any man of the house of Israel who sets up his idols in his heart, puts right before his face the stumbling block of his iniquity, and then comes to the prophet, I the LORD will be brought to give him an answer in the matter in view of the multitude of his idols,

Ezek. 14:5 in order to lay hold of the hearts of the house of Israel who are estranged from Me through all their idols."'

Ezek. 14:6 "Therefore say to the house of Israel, 'Thus says the Lord GOD, "Repent and turn away from your idols and turn your faces away from all your abominations.

Ezek. 14:7 "For anyone of the house of Israel or of the immigrants who stay in Israel who separates himself from Me, sets up his idols in his heart, puts right before his face the stumbling block of his iniquity, and then comes to the prophet to inquire of Me for himself, I the LORD will be brought to answer him in My own person.

Ezek. 14:8 "I will set My face against that man and make him a sign and a proverb, and I will cut him off from among My people. So you will know that I am the LORD.

Ezek. 14:9 "But if the prophet is prevailed upon to speak a word, it is I, the LORD, who have prevailed upon that prophet, and I will stretch out My hand against him and destroy him from among My people Israel.

Ezek. 14:10 "They will bear the punishment of their iniquity; as the iniquity of the inquirer is, so the iniquity of the prophet will be,

Ezek. 14:11 in order that the house of Israel may no longer stray from Me and no longer defile themselves with all their transgressions. Thus they will be My people, and I shall be their God,"' declares the Lord GOD."

Ezek. 14:12 Then the word of the LORD came to me saying,

Ezek. 14:13 "Son of man, if a country sins against Me by committing unfaithfulness, and I stretch out My hand against it, destroy its supply of bread, send famine against it and cut off from it both man and beast,

Ezek. 14:14 even though these three men, Noah, Daniel and Job were in its midst, by their own righteousness they could only deliver themselves," declares the Lord GOD.

Ezek. 14:15 "If I were to cause wild beasts to pass through the land and they depopulated it, and it became desolate so that no one would pass through it because of the beasts,

Ezek. 14:16 though these three men were in its midst, as I live," declares the Lord GOD, "they could not deliver either their sons or their daughters. They alone would be delivered, but the country would be desolate.

Ezek. 14:17 "Or if I should bring a sword on that country and say, 'Let the sword pass through the country and cut off man and beast from it,'

Ezek. 14:18 even though these three men were in its midst, as I live," declares the Lord GOD, "they could not deliver either their sons or their daughters, but they alone would be delivered.

Ezek. 14:19 "Or if I should send a plague against that country and pour out My wrath in blood on it to cut off man and beast from it,

Ezek. 14:20 even though Noah, Daniel and Job were in its midst, as I live," declares the Lord GOD, "they could not deliver either their son or their daughter. They would deliver only themselves by their righteousness."

Ezek. 14:21 For thus says the Lord GOD, "How much more when I send My four severe judgments against Jerusalem: sword, famine, wild beasts and plague to cut off man and beast from it!

Ezek. 14:22 "Yet, behold, survivors will be left in it who will be brought out, both sons and daughters. Behold, they are going to come forth to you and you will see their conduct and actions; then you will be comforted for the calamity which I have brought against Jerusalem for everything which I have brought upon it.

Ezek. 14:23 "Then they will comfort you when you see their conduct and actions, for you will know that I have not done in vain whatever I did to it," declares the Lord GOD.

Ezek. 15:1 Then the word of the LORD came to me, saying,

Ezek. 15:2 "Son of man, how is the wood of the vine better than any wood of a branch which is among the trees of the forest?

Ezek. 15:3 "Can wood be taken from it to make anything, or can men take a peg from it on which to hang any vessel?

Ezek. 15:4 "If it has been put into the fire for fuel, and the fire has consumed both of its ends and its middle part has been charred, is it then useful for anything?

Ezek. 15:5 "Behold, while it is intact, it is not made into anything. How much less, when the fire has consumed it and it is charred, can it still be made into anything!

Ezek. 15:6 "Therefore, thus says the Lord GOD, 'As the wood of the vine among the trees of the forest, which I have given to the fire for fuel, so have I given up the inhabitants of Jerusalem;

Ezek. 15:7 and I set My face against them. Though they have come out of the fire, yet the fire will consume them. Then you will know that I am the LORD, when I set My face against them.

Ezek. 15:8 'Thus I will make the land desolate, because they have acted unfaithfully,'" declares the Lord GOD.

Ezek. 16:1 Then the word of the LORD came to me, saying,

Ezek. 16:2 "Son of man, make known to Jerusalem her abominations

Ezek. 16:3 and say, 'Thus says the Lord GOD to Jerusalem, "Your origin and your birth are from the land of the Canaanite, your father was an Amorite and your mother a Hittite.

Ezek. 16:4 "As for your birth, on the day you were born your navel cord was not cut, nor were you washed with water for cleansing; you were not rubbed with salt or even wrapped in cloths.

Ezek. 16:5 "No eye looked with pity on you to do any of these things for you, to have compassion on you. Rather you were thrown out into the open field, for you were abhorred on the day you were born.

Ezek. 16:6 "When I passed by you and saw you squirming in your blood, I said to you while you were in your blood, 'Live!' Yes, I said to you while you were in your blood, 'Live!'

Ezek. 16:7 "I made you numerous like plants of the field. Then you grew up, became tall and reached the age for fine ornaments; your breasts were formed and your hair had grown. Yet you were naked and bare.

Ezek. 16:8 "Then I passed by you and saw you, and behold, you were at the time for love; so I spread My skirt over you and covered your nakedness. I also swore to you and entered into a covenant with you so that you became Mine," declares the Lord GOD.

Ezek. 16:9 "Then I bathed you with water, washed off your blood from you and anointed you with oil.

Ezek. 16:10 "I also clothed you with embroidered cloth and put sandals of porpoise skin on your feet; and I wrapped you with fine linen and covered you with silk.

Ezek. 16:11 "I adorned you with ornaments, put bracelets on your hands and a necklace around your neck.

Ezek. 16:12 "I also put a ring in your nostril, earrings in your ears and a beautiful crown on your head.

Ezek. 16:13 "Thus you were adorned with gold and silver, and your dress was of fine linen, silk and embroidered cloth. You ate fine flour, honey and oil; so you were exceedingly beautiful and advanced to royalty.

Ezek. 16:14 "Then your fame went forth among the nations on account of your beauty, for it was perfect because of My splendor which I bestowed on you," declares the Lord GOD.

Ezek. 16:15 "But you trusted in your beauty and played the harlot because of your fame, and you poured out your harlotries on every passer-by who might be willing.

Ezek. 16:16 "You took some of your clothes, made for yourself high places of various colors and played the harlot on them, which should never come about nor happen.

Ezek. 16:17 "You also took your beautiful jewels made of My gold and of My silver, which I had given you, and made for yourself male images that you might play the harlot with them.

Ezek. 16:18 "Then you took your embroidered cloth and covered them, and offered My oil and My incense before them.

Ezek. 16:19 "Also My bread which I gave you, fine flour, oil and honey with which I fed you, you would offer before them for a soothing aroma; so it happened," declares the Lord GOD.

Ezek. 16:20 "Moreover, you took your sons and daughters whom you had borne to Me and sacrificed them to idols to be devoured. Were your harlotries so small a matter?

Ezek. 16:21 "You slaughtered My children and offered them up to idols by causing them to pass through the fire.

Ezek. 16:22 "Besides all your abominations and harlotries you did not remember the days of your youth, when you were naked and bare and squirming in your blood.

Ezek. 16:23 "Then it came about after all your wickedness ('Woe, woe to you!' declares the Lord GOD),

Ezek. 16:24 that you built yourself a shrine and made yourself a high place in every square.

Ezek. 16:25 "You built yourself a high place at the top of every street and made your beauty abominable, and you spread your legs to every passer-by to multiply your harlotry.

Ezek. 16:26 "You also played the harlot with the Egyptians, your lustful neighbors, and multiplied your harlotry to make Me angry.

Ezek. 16:27 "Behold now, I have stretched out My hand against you and diminished your rations. And I delivered you up to the desire of those who hate you, the daughters of the Philistines, who are ashamed of your lewd conduct.

Ezek. 16:28 "Moreover, you played the harlot with the Assyrians because you were not satisfied; you played the harlot with them and still were not satisfied.

Ezek. 16:29 "You also multiplied your harlotry with the land of merchants, Chaldea, yet even with this you were not satisfied."'"

Ezek. 16:30 "How languishing is your heart," declares the Lord GOD, "while you do all these things, the actions of a bold-faced harlot.

Ezek. 16:31 "When you built your shrine at the beginning of every street and made your high place in every square, in disdaining money, you were not like a harlot.

Ezek. 16:32 "You adulteress wife, who takes strangers instead of her husband!

Ezek. 16:33 "Men give gifts to all harlots, but you give your gifts to all your lovers to bribe them to come to you from every direction for your harlotries.

Ezek. 16:34 "Thus you are different from those women in your harlotries, in that no one plays the harlot as you do, because you give money and no money is given you; thus you are different."

Ezek. 16:35 Therefore, O harlot, hear the word of the LORD.

Ezek. 16:36 Thus says the Lord GOD, "Because your lewdness was poured out and your nakedness uncovered through your harlotries with your lovers and with all your detestable idols, and because of the blood of your sons which you gave to idols,

Ezek. 16:37 therefore, behold, I will gather all your lovers with whom you took pleasure, even all those whom you loved and all those whom you hated. So I will gather them against you from every direction and expose your nakedness to them that they may see all your nakedness.

Ezek. 16:38 "Thus I will judge you like women who commit adultery or shed blood are judged; and I will bring on you the blood of wrath and jealousy.

Ezek. 16:39 "I will also give you into the hands of your lovers, and they will tear down your shrines, demolish your high places, strip you of your clothing, take away your jewels, and will leave you naked and bare.

Ezek. 16:40 "They will incite a crowd against you and they will stone you and cut you to pieces with their swords.

Ezek. 16:41 "They will burn your houses with fire and execute judgments on you in the sight of many women. Then I will stop you from playing the harlot, and you will also no longer pay your lovers.

Ezek. 16:42 "So I will calm My fury against you and My jealousy will depart from you, and I will be pacified and angry no more.

Ezek. 16:43 "Because you have not remembered the days of your youth but have enraged Me by all these things, behold, I in turn will bring your conduct down on your own head," declares the Lord GOD, "so that you will not commit this lewdness on top of all your other abominations.

Ezek. 16:44 "Behold, everyone who quotes proverbs will quote this proverb concerning you, saying, 'Like mother, like daughter.'

Ezek. 16:45 "You are the daughter of your mother, who loathed her husband and children. You are also the sister of your sisters, who loathed their husbands and children. Your mother was a Hittite and your father an Amorite.

Ezek. 16:46 "Now your older sister is Samaria, who lives north of you with her daughters; and your younger sister, who lives south of you, is Sodom with her daughters.

Ezek. 16:47 "Yet you have not merely walked in their ways or done according to their abominations; but, as if that were too little, you acted more corruptly in all your conduct than they.

Ezek. 16:48 "As I live," declares the Lord GOD, "Sodom, your sister and her daughters have not done as you and your daughters have done.

Ezek. 16:49 "Behold, this was the guilt of your sister Sodom: she and her daughters had arrogance, abundant food and careless ease, but she did not help the poor and needy.

Ezek. 16:50 "Thus they were haughty and committed abominations before Me. Therefore I removed them when I saw it.

Ezek. 16:51 "Furthermore, Samaria did not commit half of your sins, for you have multiplied your abominations more than they. Thus you have made your sisters appear righteous by all your abominations which you have committed.

Ezek. 16:52 "Also bear your disgrace in that you have made judgment favorable for your sisters. Because of your sins in which you acted more abominably than they, they are more in the right than you. Yes, be also ashamed and bear your disgrace, in that you made your sisters appear righteous.

Ezek. 16:53 "Nevertheless, I will restore their captivity, the captivity of Sodom and her daughters, the captivity of Samaria and her daughters, and along with them your own captivity,

Ezek. 16:54 in order that you may bear your humiliation and feel ashamed for all that you have done when you become a consolation to them.

Ezek. 16:55 "Your sisters, Sodom with her daughters and Samaria with her daughters, will return to their former state, and you with your daughters will also return to your former state.

Ezek. 16:56 "As the name of your sister Sodom was not heard from your lips in your day of pride,

Ezek. 16:57 before your wickedness was uncovered, so now you have become the reproach of the daughters of Edom and of all who are around her, of the daughters of the Philistinesãthose surrounding you who despise you.

Ezek. 16:58 "You have borne the penalty of your lewdness and abominations," the LORD declares.

Ezek. 16:59 For thus says the Lord GOD, "I will also do with you as you have done, you who have despised the oath by breaking the covenant.

Ezek. 16:60 "Nevertheless, I will remember My covenant with you in the days of your youth, and I will establish an everlasting covenant with you.

Ezek. 16:61 "Then you will remember your ways and be ashamed when you receive your sisters, both your older and your younger; and I will give them to you as daughters, but not because of your covenant.

Ezek. 16:62 "Thus I will establish My covenant with you, and you shall know that I am the LORD,

Ezek. 16:63 so that you may remember and be ashamed and never open your mouth anymore because of your humiliation, when I have forgiven you for all that you have done," the Lord GOD declares.

Ezek. 17:1 Now the word of the LORD came to me saying,

Ezek. 17:2 "Son of man, propound a riddle and speak a parable to the house of Israel,

Ezek. 17:3 saying, 'Thus says the Lord GOD, "A great eagle with great wings, long pinions and a full plumage of many colors came to Lebanon and took away the top of the cedar.

Ezek. 17:4 "He plucked off the topmost of its young twigs and brought it to a land of merchants; he set it in a city of traders.

Ezek. 17:5 "He also took some of the seed of the land and planted it in fertile soil. He placed it beside abundant waters; he set it like a willow.

Ezek. 17:6 "Then it sprouted and became a low, spreading vine with its branches turned toward him, but its roots remained under it. So it became a vine and yielded shoots and sent out branches.

Ezek. 17:7 "But there was another great eagle with great wings and much plumage; and behold, this vine bent its roots toward him and sent out its branches toward him from the beds where it was planted, that he might water it.

Ezek. 17:8 "It was planted in good soil beside abundant waters, that it might yield branches and bear fruit and become a splendid vine."'

Ezek. 17:9 "Say, 'Thus says the Lord GOD, "Will it thrive? Will he not pull up its roots and cut off its fruit, so that it withersãso that all its sprouting leaves wither? And neither by great strength nor by many people can it be raised from its roots again.

Ezek. 17:10 "Behold, though it is planted, will it thrive? Will it not completely wither as soon as the east wind strikes itãwither on the beds where it grew?"'"

Ezek. 17:11 Moreover, the word of the LORD came to me, saying,

Ezek. 17:12 "Say now to the rebellious house, 'Do you not know what these things mean?' Say, 'Behold, the king of Babylon came to Jerusalem, took its king and princes and brought them to him in Babylon.

Ezek. 17:13 'He took one of the royal family and made a covenant with him, putting him under oath. He also took away the mighty of the land,

Ezek. 17:14 that the kingdom might be in subjection, not exalting itself, but keeping his covenant that it might continue.

Ezek. 17:15 'But he rebelled against him by sending his envoys to Egypt that they might give him horses and many troops. Will he succeed? Will he who does such things escape? Can he indeed break the covenant and escape?

Ezek. 17:16 'As I live,' declares the Lord GOD, 'Surely in the country of the king who put him on the throne, whose oath he despised and whose covenant he broke, in Babylon he shall die.

Ezek. 17:17 'Pharaoh with his mighty army and great company will not help him in the war, when they cast up ramps and build siege walls to cut off many lives.

Ezek. 17:18 'Now he despised the oath by breaking the covenant, and behold, he pledged his allegiance, yet did all these things; he shall not escape.'"

Ezek. 17:19 Therefore, thus says the Lord GOD, "As I live, surely My oath which he despised and My covenant which he broke, I will inflict on his head.

Ezek. 17:20 "I will spread My net over him, and he will be caught in My snare. Then I will bring him to Babylon and enter into judgment with him there regarding the unfaithful act which he has committed against Me.

Ezek. 17:21 "All the choice men in all his troops will fall by the sword, and the survivors will be scattered to every wind; and you will know that I, the LORD, have spoken."

Ezek. 17:22 Thus says the Lord GOD, "I will also take a sprig from the lofty top of the cedar and set it out; I will pluck from the topmost of its young twigs a tender one and I will plant it on a high and lofty mountain.

Ezek. 17:23 "On the high mountain of Israel I will plant it, that it may bring forth boughs and bear fruit and become a stately cedar. And birds of every kind will nest under it; they will nest in the shade of its branches.

Ezek. 17:24 "All the trees of the field will know that I am the LORD; I bring down the high tree, exalt the low tree, dry up the green tree and make the dry tree flourish. I am the LORD; I have spoken, and I will perform it."

Ezek. 18:1 Then the word of the LORD came to me, saying,

Ezek. 18:2 "What do you mean by using this proverb concerning the land of Israel, saying,

            'The fathers eat the sour grapes,

            But the children's teeth are set on edge'?

Ezek. 18:3 "As I live," declares the Lord GOD, "you are surely not going to use this proverb in Israel anymore.

Ezek. 18:4 "Behold, all souls are Mine; the soul of the father as well as the soul of the son is Mine. The soul who sins will die.

Ezek. 18:5 "But if a man is righteous and practices justice and righteousness,

Ezek. 18:6 and does not eat at the mountain shrines or lift up his eyes to the idols of the house of Israel, or defile his neighbor's wife or approach a woman during her menstrual periodã

Ezek. 18:7 if a man does not oppress anyone, but restores to the debtor his pledge, does not commit robbery, but gives his bread to the hungry and covers the naked with clothing,

Ezek. 18:8 if he does not lend money on interest or take increase, if he keeps his hand from iniquity and executes true justice between man and man,

Ezek. 18:9 if he walks in My statutes and My ordinances so as to deal faithfullyãhe is righteous and will surely live," declares the Lord GOD.

Ezek. 18:10 "Then he may have a violent son who sheds blood and who does any of these things to a brother

Ezek. 18:11 (though he himself did not do any of these things), that is, he even eats at the mountain shrines, and defiles his neighbor's wife,

Ezek. 18:12 oppresses the poor and needy, commits robbery, does not restore a pledge, but lifts up his eyes to the idols and commits abomination,

Ezek. 18:13 he lends money on interest and takes increase; will he live? He will not live! He has committed all these abominations, he will surely be put to death; his blood will be on his own head.

Ezek. 18:14 "Now behold, he has a son who has observed all his father's sins which he committed, and observing does not do likewise.

Ezek. 18:15 "He does not eat at the mountain shrines or lift up his eyes to the idols of the house of Israel, or defile his neighbor's wife,

Ezek. 18:16 or oppress anyone, or retain a pledge, or commit robbery, but he gives his bread to the hungry and covers the naked with clothing,

Ezek. 18:17 he keeps his hand from the poor, does not take interest or increase, but executes My ordinances, and walks in My statutes; he will not die for his father's iniquity, he will surely live.

Ezek. 18:18 "As for his father, because he practiced extortion, robbed his brother and did what was not good among his people, behold, he will die for his iniquity.

Ezek. 18:19 "Yet you say, 'Why should the son not bear the punishment for the father's iniquity?' When the son has practiced justice and righteousness and has observed all My statutes and done them, he shall surely live.

Ezek. 18:20 "The person who sins will die. The son will not bear the punishment for the father's iniquity, nor will the father bear the punishment for the son's iniquity; the righteousness of the righteous will be upon himself, and the wickedness of the wicked will be upon himself.

Ezek. 18:21 "But if the wicked man turns from all his sins which he has committed and observes all My statutes and practices justice and righteousness, he shall surely live; he shall not die.

Ezek. 18:22 "All his transgressions which he has committed will not be remembered against him; because of his righteousness which he has practiced, he will live.

Ezek. 18:23 "Do I have any pleasure in the death of the wicked," declares the Lord GOD, "rather than that he should turn from his ways and live?

Ezek. 18:24 "But when a righteous man turns away from his righteousness, commits iniquity and does according to all the abominations that a wicked man does, will he live? All his righteous deeds which he has done will not be remembered for his treachery which he has committed and his sin which he has committed; for them he will die.

Ezek. 18:25 "Yet you say, 'The way of the Lord is not right.' Hear now, O house of Israel! Is My way not right? Is it not your ways that are not right?

Ezek. 18:26 "When a righteous man turns away from his righteousness, commits iniquity and dies because of it, for his iniquity which he has committed he will die.

Ezek. 18:27 "Again, when a wicked man turns away from his wickedness which he has committed and practices justice and righteousness, he will save his life.

Ezek. 18:28 "Because he considered and turned away from all his transgressions which he had committed, he shall surely live; he shall not die.

Ezek. 18:29 "But the house of Israel says, 'The way of the Lord is not right.' Are My ways not right, O house of Israel? Is it not your ways that are not right?

Ezek. 18:30 "Therefore I will judge you, O house of Israel, each according to his conduct," declares the Lord GOD. "Repent and turn away from all your transgressions, so that iniquity may not become a stumbling block to you.

Ezek. 18:31 "Cast away from you all your transgressions which you have committed and make yourselves a new heart and a new spirit! For why will you die, O house of Israel?

Ezek. 18:32 "For I have no pleasure in the death of anyone who dies," declares the Lord GOD. "Therefore, repent and live."

Ezek. 19:1 "As for you, take up a lamentation for the princes of Israel

Ezek. 19:2 and say,

            'What was your mother?

            A lioness among lions!

            She lay down among young lions,

            She reared her cubs.

Ezek. 19:3       'When she brought up one of her cubs,

            He became a lion,

            And he learned to tear his prey;

            He devoured men.

Ezek. 19:4       'Then nations heard about him;

            He was captured in their pit,

            And they brought him with hooks

            To the land of Egypt.

Ezek. 19:5       'When she saw, as she waited,

            That her hope was lost,

            She took another of her cubs

            And made him a young lion.

Ezek. 19:6       'And he walked about among the lions;

            He became a young lion,

            He learned to tear his prey;

            He devoured men.

Ezek. 19:7       'He destroyed their fortified towers

            And laid waste their cities;

            And the land and its fullness were appalled

            Because of the sound of his roaring.

Ezek. 19:8       'Then nations set against him

            On every side from their provinces,

            And they spread their net over him;

            He was captured in their pit.

Ezek. 19:9       'They put him in a cage with hooks

            And brought him to the king of Babylon;

            They brought him in hunting nets

            So that his voice would be heard no more

            On the mountains of Israel.

Ezek. 19:10     'Your mother was like a vine in your vineyard,

            Planted by the waters;

            It was fruitful and full of branches

            Because of abundant waters.

Ezek. 19:11     'And it had strong branches fit for scepters of rulers,

            And its height was raised above the clouds

            So that it was seen in its height with the mass of its branches.

Ezek. 19:12     'But it was plucked up in fury;

            It was cast down to the ground;

            And the east wind dried up its fruit.

            Its strong branch was torn off

            So that it withered;

            The fire consumed it.

Ezek. 19:13     'And now it is planted in the wilderness,

            In a dry and thirsty land.

Ezek. 19:14     'And fire has gone out from its branch;

            It has consumed its shoots and fruit,

            So that there is not in it a strong branch,

            A scepter to rule.'"

This is a lamentation, and has become a lamentation.

 

 

 

(Biblia Hebraica Stuttgartensia, with Groves-Wheeler Westminster Hebrew Morphology)

 

:r·OmaEl yAlEa hÅDwh◊y_rAbàd yIh◊y≈w Ezek. 12:1

rÉRvSa b°EvOy hÉD;tAa yÓrÅR;mAh_tyE;b JKwÒ¯tV;b MèdDa_NR;b Ezek. 12:2

a‚¯l◊w –AoíOmVvIl MßRhDl MñyΩ≈n◊zDa äw#aèr a‚¯l◊w tw%¯aàrIl M∞RhDl ∑Mñy≈nyEo

:M`Eh y‰ÓrVm tyE;b y¢I;k äwo$EmDv

MÅDmw¯y hEl◊gäw h$Dlw¯g yÉElV;k –‘KVl hßEcSo M#èdDa_NRb hÉD;tAa◊w Ezek. 12:3

yÉAläwa M$Rhy¥nyÉEoVl –rEjAa Mw˚¯qDm_lRa %‘KVmw¯qV;mIm Dty∞IlŒg◊w M°Rhy¥ny`EoVl

:hD;m`Eh y‰ÓrVm tyE;b y¢I;k äw$aàrñy

M°Rhy¥ny`EoVl MÅDmw¯y h¢Dlw¯g yElVkI;k ‘Ky%RlEk ∞DtaExw¯h◊w Ezek. 12:4

:h`Dlw¯äg yÅEaDxw¯mV;k M$Rhy¥nyÉEoVl –bÆr–RoDb aßExE;t h#D;tAa◊w

:w·¯;b ÅDtaExw¯h◊w ryÛÓ;qAb É‘KVl_rDtSj MÅRhy¥nyEoVl Ezek. 12:5

‘KyÉRnD⁄p ay$Ixw¯t hÉDfDlSoD;b –aD⁄cI;t PßEtD;k_lAo M%Rhy¥ny∞EoVl Ezek. 12:6

tyEbVl ‘KyÅI;tAt◊n tEpw¯m_y`I;k XÆr°DaDh_tRa hÅRaàrIt aÒ¯l◊w h$R;sAkVt

:l`EaèrVcñy

yßElVkI;k yIta%Exw¯h yAlE;k˛ ~yIty¥äwUx rÉRvSaA;k §NE;k cAoÉAaŒw Ezek. 12:7

hDfDlSoD;b d°DyV;b ry‰Ó;qAb yIl_yI;tàr`AtDj bÆr¢RoDbäw M$Dmw¯y –hDlw¯g

p :M`Rhy¥nyEoVl yItaÅDcŒn PEtD;k_lAo yIta¢Exw¯h

:r·OmaEl rÆqÒO;bA;b yÅAlEa h¢Dwh◊y_rAbàd y™Ih◊y≈w Ezek. 12:8

tyÉE;b lÅEaèrVcñy tyE;b ‘Ky¢RlEa äwırVmDa a∞¯lSh MèdDa_NR;b Ezek. 12:9

:h`RcOo hD;tAa hÅDm yÓr°R;mAh

ayfiIcŒänAh h°Iw¯h◊y yÉDnOdSa rÅAmDa hÒO;k M$RhyElSa r‚OmTa Ezek. 12:10

hD;mEh_rRvSa lÅEaèrVcñy tyE;b_lDk◊w M$AlDväwÍryI;b –hîázAh aßD⁄cA;mAh

:M`Dkw¯tVb

hÉRcDo¥y NE;k£ yIty#IcDo rÉRvSaA;k M°RkVtRpw·¯m yÉInSa r‰OmTa Ezek. 12:11

:äwk`El¥y yÅIbV⁄vAb hDlw¯ägA;b M$RhDl

hÉDfDlSoD;b –aD⁄cñy PßEtD;k_lRa M%Dkw¯tV;b_rRvSa ay∞IcŒänAh◊w Ezek. 12:12

r∞RvSa NAoG≈y h$R;sAk◊y wyÉDnD⁄p wÛ¯b ayIxw‚¯hVl äwÎrV;tVj≈y ryÒÓ;qA;b a$Ex¥y◊w

:XÆr`DaDh_tRa aäw‰h NñyÉAoAl hRaàrñy_a¯l

y°Itèdäw·xVmI;b cÅA⁄pVtñn◊w wy$DlDo –yI;tVvÓr_tRa yßI;tVcÂrDpäw Ezek. 12:13

MDv◊w hÅRaàrñy_a·¯l ;hDtw¯a◊w My$Ó;dVcA;k XÆrÉRa –hDl–RbDb wÙ¯tOa y∞ItaEbEh◊w

:täw·mŒy

wyÅD⁄p≈gSa_lDk◊w [wˇ¯r◊zRo] hOr◊zRo wyDtObyIbVs r∞RvSa ∑ lOk◊w Ezek. 12:14

:M`RhyÈrSjAa qyÒÓrDa bÆrÅRj◊w Ajäw˙r_lDkVl h‚ÆrŒzTa

MYñyw¯ägA;b –MDtw¯a yßIxyIpShA;b h°Dwh◊y yÉInSa_y`I;k äw‰oàdŒy◊w Ezek. 12:15

:tw·¯xèrSaD;b MÅDtw¯a yItyÓr¥z◊w

bÉDoèrEm bÆrÅRjEm r$D⁄pVsIm yÉEv◊nAa –MRhEm yßI;tàrAtw¯h◊w Ezek. 12:16

–Mñyw¯ägA;b M#RhyEtw·¯bSow¯;t_lD;k_tRa äw%rV⁄pAs◊y NAo∞AmVl rRbÛè;dImäw

p :h`Dwh◊y yInSa_y`I;k äw‰oàdŒy◊w M$Dv äwaÉD;b_rRvSa

:r·OmaEl yAlEa hÅDwh◊y_rAbàd yIh◊y≈w Ezek. 12:17

hDz◊gèrV;b ‘KyRmyEmäw l°Eka¯;t vAo‚ÂrV;b ‰‘KVmVjAl MèdDa_NR;b Ezek. 12:18

:h`R;tVvI;t hÅDgDaàdIbäw

hõñwh◊y yΩŒnOdSa ∑rAmDa_h·O;k XÆr&DaDh MÉAo_lRa ÉD;tàrAmDa◊w Ezek. 12:19

äwl$Eka¯y hÉDgDaàdI;b –MDmVjAl l$EaèrVcñy tÉAmàdAa_lRa –M –AlDväwr◊y yßEbVvw¯yVl

;h$Da¯lV;mIm –;hDxàrAa MßAvE;t NAo%AmVl äwÛ;tVvñy Nw‚¯mD;mIvV;b MÅRhyEmy`Emäw

:;h`D;b MyIbVvO•yAh_l`D;k sÅAmSjEm

hÉDmDmVv XÆrÅDaDh◊w hŒnVb$ÂrTjR;t –tw¯bDvw·¯änAh MyÙÓrDoRh◊w Ezek. 12:20

p :h`Dwh◊y yInSa_y`I;k MÅR;tVoÂdy`Iw h°RyVh`It

:r·OmaEl yAlEa hÅDwh◊y_rAbàd yIh◊y≈w Ezek. 12:21

tAmàdAa_lAo M$RkDl –hîázAh lßDvD;mAh_h`Dm M#èdDa_NR;b Ezek. 12:22

:Nw·¯zDj_lD;k dÅAbDa◊w My$ImŒ•yAh –äwkàrAa`Ay rÛOmaEl lÅEaèrVcñy

~hñwh◊y yÉDnOdSa §rAmDa_h·O;k M#RhyElSa r‚OmTa NfiEkDl Ezek. 12:23

l°EaèrVcñyV;b dw‰¯o wˆ¯tOa äwÒlVvVmñy_a·¯l◊w hYîázAh lÉDvD;mAh_tRa –yI;t–A;bVvIh

:Nw·¯zDj_lD;k rÅAbàdäw My$ImŒ•yAh –äwbàr·èq M$RhyElSa rÉE;bÂ;d_MIa yI;k£

q°DlDj MÉAsVqImäw a◊wÅDv NwÒ¯zSj_lD;k dwˆ¯o hRyVh`Iy a‚¯l yI;k˛ Ezek. 12:24

:l`EaèrVcñy tyE;b JKw‰¯tV;b

–rDbè;d rßE;bÂdSa r∞RvSa ∑tEa –rE;bÂdSa hGŒwh◊y yÉInSa ãyÉI;k Ezek. 12:25

rßE;bÂdSa yÓr#R;mAh tyÉE;b MfiRkyEmy`Ib yÉI;k dwÛ¯o JKÅEvD;mIt aÒ¯l h$RcDoÉEy◊w

p :h`Iwh◊y yDnOdSa MÅUa◊n wy$ItyIcSo≈w –rDbè;d

:r·OmaEl yAlEa hÅDwh◊y_rAbàd yIh◊y≈w Ezek. 12:26

Nwˆ¯zDjRh My$ÓrVm·Oa – lEaèrVcñy_ty`Eb hßEänIh M#èdDa_NR;b Ezek. 12:27

:a`D;bñn aäwÒh twίqw¯jàr MyI;tIoVläw My°I;bÂr MyÉImŒyVl hÅRzOj aäwÒh_rRvSa

hYñwh◊y yÉDnOdSa –rAmDa hÙO;k M#RhyElSa r‚OmTa NfiEkDl Ezek. 12:28

MÅUa◊n h$RcDoÉEy◊w –rDbè;d rßE;bÂdSa r∞RvSa yÛèrDbà;d_lD;k dw‰¯o JKEvD;mIt_a¯l

s :h`Iwh◊y yDnOdSa

:r·OmaEl yAlEa hÅDwh◊y_rAbàd yIh◊y≈w Ezek. 13:1

My°IaD;bñänAh lÅEaèrVcñy yEayIb◊n_lRa a¢EbŒänIh MèdDa_NR;b Ezek. 13:2

:h`Dwh◊y_rAbà;d äw‰oVmIv M$D;bI;lIm yÉEayIb◊nIl –D;tàrAm`Da◊w

My°IlDb◊änAh MyÉIayIb◊änAh_lAo yw‰¯h hYñwh◊y yÉDnOdSa –rAmDa hÙO;k Ezek. 13:3

:äw·aèr yI;tVlIbVläw MÅDjäwr rAjAa My¢IkVlOh rRvSa

:äw·yDh lÅEaèrVcñy ‘KyRayIb◊n twÛ¯bèrFjD;b MyÅIlDoUvV;k Ezek. 13:4

tyÉE;b_lAo r‰ÈdŒg äwırà;d◊gI;t≈w tw$¯xèrV⁄pA;b –MRtyIlSo aÙ¯l Ezek. 13:5

:h`Dwh◊y MwÒ¯yV;b hÅDmDjVlI;mA;b dÒOmSoAl l°EaèrVcñy

hÅDwhy`Aw hYŒwh◊y_MUa◊n –MyÓrVm·OaDh bYŒzD;k MRs‚Æq◊w –a◊wDv äwzßDj Ezek. 13:6

:r`Dbè;d ME•yÂqVl äw‰lSj`Iy◊w M°DjDlVv a‚¯l

M°R;tàrAmSa bÅDzD;k MAsVqImäw M$RtyñzSj –a◊wDv_h¥zSj`Am awÙ¯lSh Ezek. 13:7

s :yI;tàr`A;bÓd aÒ¯l yÅInSa≈w hYŒwh◊y_MUa◊n –MyÓrVm·Oa◊w

a◊w$Dv MÉRkàrR;bÂ;d NAo≈yÔ hYñwh◊y yÉDnOdSa –rAmDa hÙO;k N#EkDl Ezek. 13:8

:h`Iwh◊y yDnOdSa MÅUa◊n M$RkyElSa yÉIn◊nIh –NEkDl b°DzD;k MÅRtyñzSj≈w

MyÉImVsO;qAh◊w §a◊wDv MyÉIzOjAh MyfiIayIb◊änAh_l`Ra y#ÓdŒy hÉDt◊yDh◊w Ezek. 13:9

äwb$EtD;kñy a‚¯l – lEaèrVcñy_ty`E;b bßDtVkIbäw äwGyVhñy_a·¯l yÉI;mAo dw¨¯sV;b ~bŒzD;k

yDnOdSa yÅInSa yI;k MR;tVoÂdyñw äwaÛ¯bŒy a‚¯l lÅEaèrVcñy tAmàdAa_lRa◊w

:h`Iwh◊y

NyÉEa◊w Mw‰¯lDv rÒOmaEl y¢I;mAo_tRa äw¨oVfIh NAoõ≈yVbäw NAoÉAy Ezek. 13:10

:l`EpD;t w‰¯tOa MyIjDf M¢DänIh◊w Xñy$Aj hîn‚O;b –aäwh◊w MwÛ¯lDv

P#Efw¯v MRvÉRäg ãhÉDyDh lÛO⁄pñy◊w lÅEpDt yEjDf_lRa rˆOmTa Ezek. 13:11

:Ao·È;qAbV;t twίrDoVs Ajäwır◊w hŒnVl$O⁄pI;t –vyIbŒägVlRa yßEnVbAa hŒn%E;tAa◊w

hE•yAa M$RkyElSa rÉEmDa¥y –aw¯lSh ryÛÓ;qAh lÉApŒn hÅEänIh◊w Ezek. 13:12

s :M`R;tVjAf rRvSa AjyÅI⁄fAh

yI;tVoÂ;qIbäw hYñwh◊y yÉDnOdSa –rAmDa hÙO;k N#EkDl Ezek. 13:13

yEnVbAa◊w hYîyVh`Iy yÉI⁄pAaV;b –PEfOv MRvßRg◊w y°ItDmSj`A;b twίrDoVs_AjäwÌr

:h`DlDkVl hDmEjV;b vyÅIbŒägVlRa

l¢EpD;t MR;tVjAf_rRvSa ry∞I;qAh_tRa y%I;tVsÂr∞Dh◊w Ezek. 13:14

MÉRtyIlVkäw –hDlVp`Dn◊w w˙¯dOs◊y hÉDl◊gñn◊w XÆrÅDaDh_lRa äwhyI;tVo≈ägIh◊w

:h`Dwh◊y yInSa_y`I;k MÅR;tVoÂdy`Iw ;h$Dkw¯tV;b

l°EpD;t w‰¯tOa MyIjD⁄fAbäw ry$I;qA;b –yItDmSj_tRa yßItyE;lIk◊w Ezek. 13:15

:w·¯tOa MyIjD⁄fAh NyÅEa◊w ry$I;qAh NyÉEa –MRkDl rßAmOa◊w

MyIzOjAh◊w M $AlDväwÍr◊y_lRa –MyIaV;bñn`Ah l#EaèrVcñy yÉEayIb◊n Ezek. 13:16

p :h`Iw¯h◊y yDnOdSa MÅUa◊n M$¯lDv NyÉEa◊w MÛ¯lDv Nw‚¯zSj ;hÅDl

$‘KV;mAo tw‚¯nV;b_lRa –‘Ky–înD⁄p MyßIc M#èdDa_NRb hÉD;tAa◊w Ezek. 13:17

:N`RhyElSo aÅEbŒänIh◊w N°RhV;bI;l`Im tw‰¯aV;b≈nVt`I;mAh

tw∞¯rV⁄pAtVm`Il ∑yw¯h hGñwh◊y yÉDnOdSa ãrÉAmDa_hO;k fiD;tàrAmDa◊w Ezek. 13:18

vaı¯r_lAo twˆ¯jD⁄pVsI;mAh tw¨¯cOo◊w y#ÂdŒy yÉElyIäxAa_lD;k ã lÉAo tw%¯tDsV;k

y$I;mAoVl hŒnàd‚Èdw¯xV;t –tw¯vDp◊änAh twÛ¯vDp◊n d‚Èdw¯xVl hÅDmw¯q_lD;k

:hŒny`R•yAjVt hŒnRkDl tw‰¯vDp◊näw

§MyÓrOoVc yÉElSoAvV;b y#I;mAo_lRa y%ItOa hŒn∞VlR;lAjV;t≈w Ezek. 13:19

twÒ¯•yAjVläw hŒn$RtäwmVt_a·¯l rÉRvSa –tw¯vDp◊n tyßImDhVl ~MRjRl yEtw‚¯tVpIbäw

s :b`DzDk yEoVmOv yÅI;mAoVl M$RkVbîáz∞AkV;b hŒny°RyVj`It_a¯l rÉRvSa tw‰¯vDp◊n

yßIn◊nIh hGñwh◊y yÉDnOdSa ãrÉAmDa_hO;k NfiEkDl Ezek. 13:20

–tw¯vDp◊änAh_tRa MßDv tw∞¯dàdOxVm hŒnE;tAa˛ rÉRvSa –hŒn–RkyEtw¯tV;sI;k_lRa

–yI;tVjA;lIv◊w M°RkyEt·Oow¯r◊z lÅAoEm M$DtOa yÉI;tVoÂrèq◊w tw$¯jàr‚OpVl

:t·OjàrOpVl MyÅIvDp◊n_tRa twı¯dàdOxVm M¢R;tAa rRvSa tw$¯vDp◊änAh_tRa

–yI;mAo_tRa yßI;tVlAäxIh◊w M#RkyEt·OjV⁄pVsIm_tRa yfiI;tVoÂrèq◊w Ezek. 13:21

yInSa_y`I;k NÅR;tVoÂdy`Iw hÛèdäwxVmIl NÅRkàdîyV;b dwˆ¯o äwÒyVhñy_a·¯l◊w N$Rkàdî•yIm

:h`Dwh◊y

a‚¯l yÅInSa≈w rÆq$Rv –qyÓ;dAx_bEl twÙ¯aVkAh NAoÉAy Ezek. 13:22

o‰èrDh wÒ¯;kàrÂ;dIm bäwˆv_yI;tVlIbVl o$Dvèr y‚Èd◊y –q¥ázAjVläw wy°I;tVbAaVkIh

:w·¯tOySjAhVl

dwÛ¯o hŒnVmÉAsVqIt_a¯l MRs‰Æq◊w hŒnyYîzTjRt a‚¯l a◊wDv£ N#EkDl Ezek. 13:23

:h`Dwh◊y yInSa_y`I;k NÅR;tVoÂdy`Iw N$Rkàdî•yIm –yI;mAo_tRa yßI;tVlAäxIh◊w

p :y`DnDpVl äw‰bVv¥•y≈w l°EaèrVcñy yÅEnVqñázIm My$IvŒnSa –yAlEa awÙ¯bŒ•y≈w Ezek. 14:1

:r·OmaEl yAlEa hÅDwh◊y_rAbàd yIh◊y≈w Ezek. 14:2

–MRhyEläw·;lñg äwÙlToRh –hR;l–EaDh MyßIvŒnSaDh M#èdDa_NR;b Ezek. 14:3

v‰Èrè;dIa vıOrè;dIaAh M°Rhy¥nV⁄p jAk‚On äw‰nVtŒn MYŒnOwSo lw‚¯vVkImäw M$D;bIl_lAo

s :M`RhDl

ãrÉAmDa_hO;k M%RhyElSa ∞D;tàrAmDa◊w MDtw¯a˛_rE;bÂ;d NÉEkDl Ezek. 14:4

h∞RlSo≈y ∑rRvSa l&EaèrVcñy tyÉE;bIm vyÉIa vyÉIa hGñwh◊y yÉDnOdSa

aÅDbäw wyYŒnD⁄p jAk‚On –MyIcŒy –w¯nOwSo lwÙ¯vVkImäw w#¯;bIl_lRa wy%Dläw;lñäg_tRa

:wy`Dläw;lñäg bıOrV;b [aÅDb] ;hDb w„¯l yIty™EnSo≈n hGŒwh◊y yÉInSa ay°IbŒänAh_lRa

–äwríOzŒn rßRvSa M°D;bIlV;b lÅEaèrVcñy_ty`E;b_tRa cÒOpV;t NAo¢AmVl Ezek. 14:5

s :M`D;lU;k MÅRhyEläw·;lñgV;b y$AlDo`Em

yÉDnOdSa –rAmDa hÙO;k l#EaèrVcñy tyÉE;b_lRa ãr‚OmTa NfiEkDl Ezek. 14:6

MÅRkyEtObSow¯;t_lD;k lAoEmäw M°RkyEläw·;lñäg lÅAoEm äwby$IvDh◊w äwbäw‚v hYñwh◊y

:M`Rky¥nVp äwbyIvDh

räw‚gŒy_rRvSa §r¥ägAhEmäw l#EaèrVcñy tyÉE;bIm vy%Ia vy∞Ia ∑yI;k Ezek. 14:7

lw‚¯vVkImäw w$¯;bIl_lRa –wyDläw;lñäg lAoßAy◊w y#ÂrSjAa`Em rÉEzŒänñy◊w ~ lEaèrVcñyV;b

yÉInSa y$Ib w‚¯l_vèràdIl –ayIbŒänAh_lRa aßDbäw wy°DnD⁄p jAk‚On MyÅIcŒy wY¯nOwSo

:y`I;b w‰¯;l_hînSo`An hYŒwh◊y

tw‚¯aVl –äwhy–ItOm`IcSh≈w aäw#hAh vyÉIaD;b yõ≈nDp y∞I;tAtŒn◊w Ezek. 14:8

s :h`Dwh◊y yInSa_y`I;k MÅR;tVoÂdy`Iw y°I;mAo JKw‚¯;tIm wyÅI;tÂrVkIh◊w My$IlDvVmIl◊w

yIty$E;tI⁄p –hŒwh◊y yßInSa r$Dbè;d rÉR;bÓd◊w –hR;tUp◊y_y`Ik ayßIbŒänAh◊w Ezek. 14:9

JKw‰¯;tIm wy$I;tàdAmVv∞Ih◊w wy$DlDo –yÓdŒy_tRa yItyßIfŒn◊w aäwÛhAh ayÉIbŒänAh tÅEa

:l`EaèrVcñy yI;mAo

:h`RyVh`Iy ayÅIbŒänAh NÒOwSoA;k v$ÈrO;dAh –NOwSo`A;k M°DnOwSo äw‰aVcŒn◊w Ezek. 14:10

y$ÂrSj`AaEm – lEaèrVcñy_ty`E;b dwÙ¯o äw∞oVtñy_a·¯l NAoAmVl˛ Ezek. 14:11

hßRyVhRa –yñnSa`Aw M#DoVl yÉIl äwyDh◊w M°RhyEoVvI⁄p_lDkV;b dw‰¯o äwÒaV;mA⁄fñy_a·¯l◊w

p :h`Iwh◊y yDnOdSa MÅUa◊n My$Ih¯la`El –MRhDl

:r·OmaEl yAlEa hÅDwh◊y_rAbàd yIh◊y≈w Ezek. 14:12

lAo$Am_lDoVmIl –yIl_aDfTjRt yßI;k XÆrRa£ M#èdDa_NR;b Ezek. 14:13

;hÉDb_yI;tVjAlVvIh◊w MRj°Dl_hE⁄fAm ;hÅDl yI;tàrAbDv◊w Dhy$RlDo –yÓdŒy yItyßIfŒn◊w

:h`DmEhVbäw MÒèdDa hŒänÅR;mIm yI;tÂrVkIh◊w b$Doèr

lEañnè;d Aj‰On ;h$Dkw¯tV;b –hR;l–EaDh MyßIvŒnSaDh tRv∞¯lVv äwyDh◊w˛ Ezek. 14:14

yDnOdSa MÅUa◊n M$DvVp≈n äw‚lVäx≈n◊y –MDtèqàdIxVb hD;mßEh bwÛ¯•yIa◊w [lÉEayñnè;d]

:h`Iwh◊y

hßDt◊yDh◊w hD;t°DlV;kIv◊w XÆrÅDaD;b ryIbSoAa h¢Doèr hD•yAj_äw·l Ezek. 14:15

:h`D•yAjAh yÅEnV⁄pIm r$Ebw¯o yÉIlV;bIm –hDmDmVv

–MUa◊n yñn#Da_yAj ~;hDkw¯tV;b §hR;lEaDh MyÉIvŒnSaDh tRv∞¯lVv Ezek. 14:16

äwl$ExŒänñy –Mè;dAbVl hD;mßEh äwly°Iäx≈y tw‰¯nD;b_MIa◊w MyInD;b_MIa hYñwh◊y yÉDnOdSa

:h`DmDmVv hRyVhI;t XÆrÅDaDh◊w

y#I;tàrAmDa◊w ay°IhAh XÆrÉDaDh_lAo ayÅIbDa bÆrRj wˆ¯a Ezek. 14:17

:h`DmEhVbäw MÒèdDa hŒänÅR;mIm yI;tÂrVkIh◊w XÆr$DaD;b r‚ObSoA;t bÆrRj£

–MUa◊n yñn#Da_yAj ~;hDkw¯tV;b §hR;lEaDh MyÉIvŒnSaDh tRv∞¯lVväw Ezek. 14:18

:äwl`ExŒänñy M‰è;dAbVl MEh y¢I;k twÛ¯nDbäw MyÉInD;b äwlyÅIäx≈y aÒ¯l hYñwh◊y yÉDnOdSa

y∞I;tVkApDv◊w ay°IhAh XÆrÉDaDh_lRa jÅA;lAvSa rRbÒÆ;d wˆ¯a Ezek. 14:19

:h`DmEhVbäw MÒèdDa hŒänÅR;mIm tyÒÓrVkAhVl M$èdV;b –Dhy–RlDo yßItDmSj

–MUa◊n yñn#Da_yAj ~;hDkw¯tV;b §bw¯•yIa◊w [lÉEayñnè;d] lEañnè;d Aj∞On◊w Ezek. 14:20

äwlyIäx≈y MÅDtèqàdIxVb hD;mEh äwly°Iäx≈y tÅA;b_MIa NE;b_MIa hYñwh◊y yÉDnOdSa

p :M`DvVp≈n

tAoÉA;bàrAa_y`I;k PÉAa hGñwOh◊y yÉDnOdSa r%AmDa h∞Ok ∑yI;k Ezek. 14:21

yI;tVjÅA;lIv rRb$ÆdŒw –hDoèr hßD•yAj◊w bfiDoèr◊w bÆrRj˛ My&IoèrDh ãyÉAfDpVv

:h`DmEhVbäw MÒèdDa hŒänÅR;mIm tyÒÓrVkAhVl M °DlDväwr◊y_lRa

~tw¯nDbäw MyÉInD;b §MyIaDxäw;m`Ah h#DfElV⁄p ;h%D;b_hèrVtw·¯n hΩ¥änIh◊w Ezek. 14:22

M°Dtw¯ly`IlSo_tRa◊w MÅD;kàrÂ;d_tRa MRtyIaàräw M$RkyElSa MyÉIaVxw¯y –MŒänIh

t¢Ea M $AlDväwÍr◊y_lAo –yIta–EbEh rßRvSa –hDoèr`Dh_lAo M#R;tVmAjñn◊w

:Dhy`RlDo yItaÅEbEh rRvSa_lD;k

MÅD;kàrÂ;d_tRa äwÒaàrIt_y`I;k M$RkVtRa äw‚mSjñn◊w Ezek. 14:23

tÉEa –yIty–IcDo MßDänIj a∞¯l ∑yI;k M#R;tVoÂdy`Iw M°Dtw¯ly`IlSo_tRa◊w

p :h`Iw¯h◊y yDnOdSa MÅUa◊n ;h$Db yItyÉIcDo_rRvSa_lD;k

:r·OmaEl yAlEa hÅDwh◊y_rAbàd yIh◊y≈w Ezek. 15:1

hèrw¯m◊ázAh X°Eo_lD;kIm NRpÅRägAh_XEo hRyVh`I•y_hAm MèdDa_NR;b Ezek. 15:2

:rAo`D•yAh yExSoA;b hÅDyDh rRvSa

äwÙjVqñy_MIa h°DkaDlVmIl tw‰¯cSoAl X$Eo –äwän–R;mIm jÙÂ;q®ySh Ezek. 15:3

:yIl`R;k_lD;k wyÅDlDo twÒ¯lVtIl d$EtŒy –äwän–R;mIm

hßDlVkDa wy%Dtw¯xVq yΩ¥nVv ∑tEa h°DlVkDaVl NÉA;tñn vÅEaDl hEänIh Ezek. 15:4

:h`DkaDlVmIl jÅAlVxñySh r$DjŒn w‚¯kw¯t◊w –vEaDh

PÉAa h°DkaDlVmIl hÅRcDo`Ey aÒ¯l My$ImDt w‚¯tw¯yVh`I;b –h¥änIh Ezek. 15:5

s :h`DkaDlVmIl dw‰¯o hDcSo≈n◊w r$Dj¥•y≈w –äwhVt–AlDkSa vßEa_yI;k

–NRp–îägAh_XEo rßRvSaA;k hYñwh◊y yÉDnOdSa –rAmDa hÙO;k N#EkDl Ezek. 15:6

yÅEbVvOy_tRa yI;t$AtŒn NÉE;k h°DlVkDaVl vÅEaDl wyI;tAt◊n_rRvSa rAoY≈•yAh XÉEoV;b

:M `DlDväwr◊y

vÅEaDh◊w äwa$DxŒy vÉEaDhEm M$RhD;b –y≈nD⁄p_tRa yßI;tAtŒn◊w Ezek. 15:7

:M`RhD;b yÅAnD⁄p_tRa yImäwcV;b hYŒwh◊y yÉInSa_y`I;k –MR;tVoÂdy`Iw M°ElVka·¯;t

MÅUa◊n lAo$Am äwlSoÉDm NAo≈yÔ h°DmDmVv XÆrÅDaDh_tRa yI;tAtŒn◊w Ezek. 15:8

p :h`Iwh◊y yDnOdSa

:r·OmaEl yAlEa hÅDwh◊y_rAbàd yIh◊y≈w Ezek. 16:1

:Dhy`RtObSow¯;t_tRa M ÅAlDväwr◊y_tRa oÒÂdw¯h MèdDa_NR;b Ezek. 16:2

M $AlDväwÍryIl –hñwh◊y yßDnOdSa r∞AmDa_hO;k fiD;tàrAmDa◊w Ezek. 16:3

JKE;mIa◊w y‰ÓrOmTaDh JKyIbDa y°InSo≈nV;k`Ah XÆrÅRaEm JKñy$AtOdVl‚Omäw –JKñy–AtOrOkVm

:ty`I;tIj

JK$È;rDv t‚Â;rDk_a·¯l –JKDtOa tÆdßR;läwh MwΩ¯yV;b JKñy#Atw¯dVlw¯mäw Ezek. 16:4

lÅE;tVjDh◊w V;tAj$AlVmUh a‚¯l –Aj–ElVmDh◊w y°IoVvImVl V;tVxÅAj¸r_a·¯l MñyAmVbäw

:V;tVl`D;tUj aÒ¯l

hR;lÅEaEm tAjAa JK¢Dl twÒ¯cSoAl Nñy#Ao JKñy%AlDo hDs∞Dj_a¯l Ezek. 16:5

Mw‰¯yV;b JK$EvVp≈n lAo‚OgV;b –hÆdD⁄cAh yßEnV⁄p_lRa yfiIkVlVvU;t`Aw JKñy°DlDo hÉDlVmUjVl

:JK`DtOa tÆdR;lUh

rAmÙOaŒw JKñy°DmèdV;b tRsÅRsw¯;bVtIm JK$EaàrRa`Dw –JKñy–AlDo rÙObToRaŒw Ezek. 16:6

:y`IySj JKñyAmèdV;b JKÅDl rAmÒOaŒw yYñySj JKñyÉAmèdV;b –JKDl

y$Ilà;d◊gI;t`Aw –yI;bàrI;t≈w JKy$I;tAt◊n –hÆdD⁄cAh jAmßRxV;k h#DbDbàr Ezek. 16:7

MıOrEo V;tÅAa◊w Aj$E;mIx JK‚ÈrDoVcäw –äwníOkŒn MñyÙÂdDv My°IyèdSo y‚ÓdSoA;b yIa‰¯bD;t≈w

:h`DyàrRo◊w

My$ÓdO;d tÉEo –JKE;tIo hßEänIh◊w JK#EaàrRaŒw JKñy%AlDo r∞ObToRaŒw Ezek. 16:8

aw∞¯bDaŒw JKDl˛ o`AbÉD⁄vRaŒw JK°EtŒwàrRo hÅR;sAkSaŒw JKñy$AlDo –yIpŒnV;k c˚OrVpRaŒw

:y`Il yñyVhI;t≈w hÅIwh◊y yDnOdSa M¢Ua◊n JK#DtOa ty%ÓrVbIb

JKÅEkUsSaŒw JKñy°DlDo`Em JKñyÅAmè;d PÒOfVvRaŒw Mñy$A;mA;b JKÉExDjàrRaŒw Ezek. 16:9

:NRm`D⁄vA;b

v$E⁄vA;b JKÉEvV;bVjRaŒw vAj°D;t JKÅElSo◊nRaŒw h$DmVqÓr JKÉEvyI;bVlAaŒw Ezek. 16:10

:yIv`Rm JKÅE;sAkSa≈w

dyÅIbèr◊w JKñy$ÂdŒy_lAo –MyÓdyImVx hßDnV;tRaŒw yÓd°Ro JK‰È;dVoRaŒw Ezek. 16:11

:JK`Enw¯r◊äg_lAo

JKñy°Dn◊zDa_lAo MyÅIlyñgSo≈w JK$E⁄pAa_lAo –Mîz–în NE;tRaŒw Ezek. 16:12

:JK`Eva¯rV;b tÆrÅRaVpI;t tÆrRfSo≈w

–yIv–RmŒw [vßEv] yIvEv –JKEväw;bVlAmäw PRs#RkŒw bÉDhŒz yfiÓ;dVoA;t≈w Ezek. 16:13

d‚OaVmI;b –yIpy–I;t≈w [V;tVl°DkDa] yI;tVlDkDa NRmÅRvŒw v¢Abàdäw tRl¨Os h$DmVqÓr◊w

:h`DkäwlVmIl yÅIjVlVxI;t`Aw d$OaVm

aäw#h lyÉIlD;k ãyÉI;k JK°EyVpŒyV;b MÅIyw¯ägA;b M¢Ev JKDl aExΩ¥•y≈w Ezek. 16:14

:h`Iwh◊y yDnOdSa MÅUa◊n JKñy$AlDo yI;tVmÉAc_rRvSa –yÓrèdSh`A;b

y™IkV⁄pVvI;t≈w JK°EmVv_lAo yÅIn◊zI;t≈w JKY¥yVpŒyVb yÉIjVfVbI;t≈w Ezek. 16:15

:yIh`Ry_w¯l rÅEbw¯o_lD;k_lAo JKñy¢Atäwn◊zA;t_tRa

tw$¯aUlVf tw‚¯mD;b –JKDl_yIcSo`A;t≈w JKñy#ÂdŒgV;bIm yÉIjVqI;t≈w Ezek. 16:16

:h`RyVhñy aÒ¯l◊w tw‰¯aDb aÒ¯l M°RhyElSo yÅIn◊zI;t≈w

rÉRvSa –yI⁄pVsA;kImäw yßIbDh◊ázIm JK#E;tàrAaVpIt yÉElV;k yfiIjVqI;t≈w Ezek. 16:17

:M`Db_yñn◊zI;t≈w r°DkŒz yÉEmVlAx JKÅDl_yIcSoA;t≈w JK$Dl yI;tÉAtŒn

–yñnVmAv◊w My°I;sAkV;t≈w JKÅEtDmVqÓr yÒÈd◊gI;b_tRa y¢IjVqI;t≈w Ezek. 16:18

:M`Rhy¥nVpIl [V;tÅAtŒn] yI;tAtŒn y$I;tàrDfVqäw

–vAbàdäw NRmßRvŒw tRl‚Os JK%Dl yI;t∞AtŒn_rRvSa ∑yImVjAl◊w Ezek. 16:19

yDnOdSa MÅUa◊n yIh°R•y≈w Aj‰Ojyñn AjyÒÈrVl M¢Rhy¥nVpIl äwhy™I;tAt◊näw JKy$I;tVlAkTa`Rh

:h`Iwh◊y

y$Il V;tàdÉAlŒy rÉRvSa –JKñy–Atw¯nV;b_tRa◊w JKñyßAnD;b_tRa yfiIjVqI;t≈w Ezek. 16:20

[:JKñy`Dtäwn◊zA;t][Im] JKEt®n◊zA;tIm fÅAoVmAh lwÛ¯kTaRl MÅRhDl MyIjD;b◊zI;t≈w

:M`RhDl MÅDtw¯a ryIbSoAhV;b MyYñnV;tI;t`Aw y°DnD;b_tRa yÅIfSjVvI;t`Aw Ezek. 16:21

yI;tàrAkŒz aÒ¯l JKñy$At®n◊zAt◊w –JKñy–AtObSow¯;t_lD;k tßEa◊w Ezek. 16:22

tRsRsw¯;bVtIm hYŒyàrRo◊w MÍOrEo –JKEtw¯yVh`I;b JKñyÛèräwo◊n yÉEm◊y_tRa [V;tàrÅAkŒz]

:ty`IyDh JKÅEmèdV;b

yDnOdSa MÅUa◊n JK$Dl yw‚¯a yw‚¯a JK°EtDoèr_lD;k y‰ÈrSjAa yIh◊y≈w Ezek. 16:23

:h`Iwh◊y

:bw·¯jàr_lDkV;b hÅDmèr JKDl_yIcSoA;t≈w b°Räg JKÅDl_yñnVbI;t≈w Ezek. 16:24

–yIbSo`AtV;t≈w JK$EtDm·èr –tyñnD;b JKÆr#Æ;d vaͯr_lD;k_lRa Ezek. 16:25

yÅI;bàrA;t≈w r°Ebw¯o_lDkVl JKñyÅAl◊gÂr_tRa yÒÓqV⁄cApV;t≈w JKY¥yVpŒy_tRa

[:JKñy`Dtäwn◊zA;t] JKEt®n◊zA;t_tRa

r°DcDb yÉElàdñäg JKñyÅAnEkVv MñyˆÂrVxIm_y`EnV;b_lRa y™In◊zI;t≈w Ezek. 16:26

:yñn`EsyIoVkAhVl JKÅEt®n◊zA;t_tRa yI;bàrA;t≈w

JKH¥nV;tRaŒw JKÛÈ;qUj o‰Âr◊gRaŒw JKñy$AlDo –yÓdŒy yItyßIfŒn hΩ¥änIh◊w Ezek. 16:27

:h`D;mñz JKE;kàrÂ;dIm tw‰¯mDlVkñänAh My$I;tVvIlV⁄p tw‚¯nV;b –JKñy–Atw¯a◊nOc vRpßRnV;b

My¡ñn◊zI;t≈w JK°EtDoVbDc yÅI;tVlI;bIm räw$⁄vAa yÉEnV;b_lRa –yñn◊zI;t≈w Ezek. 16:28

:V;tAo`DbDc aÒ¯l MÅAg◊w

hDmyÛÓ;dVcA;k NAoÅAnV;k XÆrRa_lRa JK¢Etäwn◊zA;t_tRa y™I;bàrA;t≈w Ezek. 16:29

:V;tAo`DbDc aÒ¯l ta‰¯zV;b_M≈g◊w

–JKEtw¯cSoA;b h°Iwh◊y yÉDnOdSa MÅUa◊n JK$EtD;bIl –hDlUmSa hßDm Ezek. 16:30

:tRf`D;lAv hÅDnw¯z_h`D⁄vIa hEcSoAm hR;l$Ea_lD;k_tRa

yItyIcDo JKEtDmèr◊w JKÆr$Æ;d_lD;k vaͯrV;b –JKE;b≈äg JKñyßAtw¯nVbI;b Ezek. 16:31

sE;lÂqVl hÅDnw¯ázA;k [tyIyDh] ytyñyDh_a¯l◊w bwÛ¯jàr_lDkV;b [tyÅIcDo]

:N`DnVtRa

:My·ÓrŒz_tRa j‰Â;qI;t ;h$DvyIa tAjÉA;t tRp°DaŒnV;mAh hÅD⁄vIaDh Ezek. 16:32

–JKñy–≈nèd◊n_tRa V;tßAtŒn V;t∞Aa◊w hÆd°En_äwnV;tñy tw‰¯nOz_lDkVl Ezek. 16:33

byÅIbD;sIm JKñy¢AlEa awÒ¯bDl M#Dtw¯a y‚ÓdFjVvI;t≈w JKñy$AbSh`AaVm_lDkVl

:JKñy`Dtäwn◊zAtV;b

JKñy‰ÂrSjAa◊w JKñy$Atäwn◊zAtV;b –MyIvŒänAh_NIm JKRpßEh JK∞Db_yIh◊y≈w Ezek. 16:34

:JKRp`RhVl yIhV;t≈w JKÅDl_NA;tñn aÒ¯l N¢AnVtRa◊w NGŒnVtRa JKÉE;tItVbäw h°Dänäwz a‚¯l

p :h`Dwh◊y_rAbà;d yÅIoVmIv hYŒnw¯z NÉEkDl Ezek. 16:35

–JKE;tVvUj◊n JKßEpD⁄vIh NAoÉAy hGñwOh◊y yÉDnOdSa rfiAmDa_h·O;k Ezek. 16:36

yÉEläw;lñäg_lD;k – lAo◊w JKñy°DbShAaVm_lAo JKñyÅAtäwn◊zAtV;b JK$EtŒwàrRo hÉRlŒägI;t≈w

:M`RhDl V;tÅAtŒn rRvSa JKñyY≈nDb yÉEmàdIk◊w JKñy$Atw¯bSow¯t

rÉRvSa –JKñy–AbShAaVm_lD;k_tRa XßE;bÂqVm yΩñn◊nIh NEkDl˛ Ezek. 16:37

ta°EnDc rÉRvSa_lD;k lÅAo V;tVb$AhDa rÉRvSa_lD;k –tEa◊w M$RhyElSo V;tVb‚ÂrDo

äw‰aèr◊w M$RhElSa –JKEtŒwàrRo yßItyE;lñg◊w by#IbD;sIm JKñy%AlDo M∞DtOa ∑yI;tVxA;bIq◊w

:JK`EtŒwàrRo_lD;k_tRa

JKyI;tAt◊näw MÛè;d t‰OkVpOv◊w tw$¯pSa¯n yÉEfV⁄pVvIm –JKyI;tVfApVväw Ezek. 16:38

:h`Da◊nIq◊w hÅDmEj MÒÂ;d

JKñy$AtOmèr äw‚xV;tñn◊w –JKE;b≈g äwÙsàrDh◊w M#èdŒyV;b JK%Dtw¯a y∞I;tAtŒn◊w Ezek. 16:39

JKäw‰jyñänIh◊w JK°E;tàrAaVpIt yÉElV;k äw‰jVqDl◊w JKñy$ÂdŒgV;b –JKDtw¯a äwfyßIvVpIh◊w

:h`DyàrRo◊w MıOryEo

JKäwÎqV;tIbäw NRb°DaD;b JKÅDtw¯a äwÒm◊gèr◊w l$Dhèq –JKñy–AlDo äwÙlToRh◊w Ezek. 16:40

:M`Dtw¯bàrAjV;b

yÅEnyEoVl My$IfDpVv JKÉDb_äwcDo◊w v$EaD;b –JKñy–A;tDb äwÙpàrDc◊w Ezek. 16:41

:dw·¯o_yñnV;tIt aÒ¯l NÅAnVtRa_M≈g◊w hYŒnw¯ázIm –JKyI;tA;bVvIh◊w twÛ¯;bÂr MyÉIvŒn

y$I;tVfÂqÉDv◊w JK°E;mIm yÅItDa◊nIq hèrDs◊w JK$D;b –yItDmSj yßItOjñnSh≈w Ezek. 16:42

:dw·¯o sÅAoVkRa aÒ¯l◊w

JKñy$Âräwo◊n yÉEm◊y_tRa [–V;tàrAkŒz] yI;tàrAkŒz_a·¯l rßRvSa NAoG≈y Ezek. 16:43

yI;t#AtŒn vaͯrV;b ãJKÉE;kàrÂ;d a%Eh yΩñnSa_M≈g◊w hR;l°Ea_lDkV;b yÅIl_yñz◊ägàrI;t≈w

lÅAo h$D;mñázAh_tRa [–tyIcDo] yItyIcDo aÙ¯l◊w hYñwh◊y yÉDnOdSa –MUa◊n

:JKñy`DtObSow¯;t_lD;k

hÅD;mIaV;k rÛOmaEl l‰OvVmñy JKñyAlDo l$EvO;mAh_lD;k –h¥änIh Ezek. 16:44

:;h`D;tI;b

tw∞¯jSa≈w Dhy°RnDbäw ;hÅDvyIa tRlRoOäg V;t$Aa JKÉE;mIa_tA;b Ezek. 16:45

ty$I;tIj NÉRkV;mIa N$Rhy¥nVbäw NÉRhyEv◊nAa –äwl–So`Däg rßRvSa V;t#Aa JK%Etw¯jSa

:y·ÓrOmTa NÅRkyIbSa≈w

Dhy$Rtw¯nVbäw ayÉIh –Nw¯rVm·Ov hßDlw¯d◊ägAh JK∞Etw¯jSa≈w Ezek. 16:46

–tRb–Rvw¯•yAh JK#E;mIm hÉDänAfV;qAh JKfiEtw¯jSa≈w JK°Elwa¯mVc_lAo tRbÅRvw¯•yAh

:Dhy`Rtw¯nVbäw MÎOdVs JKY¥nyImy`Im

yItyIcDo NÅRhyEtw·¯bSow¯tVbäw V;tVk$AlDh –NRhyEkàrÂdVb aÙ¯l◊w Ezek. 16:47

:JKñy`Dkèrà;d_lDkV;b NÅEhEm yItIjVvA;t≈w f$èq fÉAoVmI;k [ty°IcDo]

MÍOdVs –hDtVc`Do_MIa hYñwh◊y yÉDnOdSa –MUa◊n yñn#Da_yAj Ezek. 16:48

:JKñy`Dtw¯nVbäw V;tÅAa ty$IcDo rÉRvSaA;k Dhy°Rtw¯nVbäw ayÅIh JK$Etw¯jSa

Nw∞¯aŒäg JK°Etw¯jSa MÍOdVs N‰OwSo hYŒyDh hÉRz_h¥änIh Ezek. 16:49

yInDo_d≈y◊w Dhy$Rtw¯nVbIl◊w –;hDl hŒyßDh f#ÈqVvAh tÉAwVlAv◊w MRj%Rl_tAoVbIc

:hèqy`IzTjRh aÒ¯l Nw‰¯yVbRa◊w

ryIsDaŒw y°DnDpVl hÅDbEow¯t hŒnyRcSoA;t≈w hŒny$RhV;b◊gI;t`Aw Ezek. 16:50

s :yIty`Iaèr rRvSaA;k NÅRhVtRa

yßI;bàrA;t≈w hDa°DfDj a‚¯l JKñyÅAta¯⁄fAj yIxSjA;k Nw$¯rVm‚Ov◊w Ezek. 16:51

[JKñy$Atw¯jSa] JKEtw¯jSa_tRa –yIqà;dAxV;t≈w hŒän$EhEm –JKñy–Atw¯bSow¯;t_tRa

[:ty`IcDo] ytyIcDo rRvSa JKñyÅAtw¯bSow¯;t_lDkV;b

JK$Etw¯jSa`Al –V;tVlA;lI⁄p rßRvSa JK#EtD;mIlVk yÉIaVc ãV;tÉAa_M≈äg Ezek. 16:52

V;tAa_M≈g◊w JK°E;mIm hŒnVq‚Â;dVxI;t NÅEhEm V;tVbAoVtIh_rRvSa JKñy¢Ata¯⁄fAjV;b

:JK`Etw¯yVjAa JKÅE;tVqÆ;dAxV;b JK$EtD;mIlVk yÉIaVcäw –yIvw–¯;b

–MOdVs [täwÙbVv] tyIbVv_tRa N$RhVtyÉIbVv_tRa –yI;tVbAv◊w Ezek. 16:53

tyIbVväw Dhy°Rtw¯nVbäw NwίrVmOv [täwÒbVv] tyIbVv_tRa◊w Dhy$Rtw¯nVbäw

:hŒnVh`Dkw¯tV;b JKñyÅAtyIbVv [täwÒbVv][äw]

rÉRvSa l‰O;kIm V;tVmAlVkñn◊w JK$EtD;mIlVk yÉIaVcI;t –NAo–AmVl Ezek. 16:54

:N`DtOa JKÅEmSj≈nV;b ty°IcDo

N$DtDmàdÂqVl Œ  NVb‚OvD;t –Dhy–Rtw¯nVbäw M˚OdVs JKñy#Atw¯jSa≈w Ezek. 16:55

hŒnyÅRbUvV;t JKñy$Atw¯nVbäw –V;tAa◊w N°DtDmàdÂqVl Œ  NVb‰OvD;t Dhy$Rtw¯nVbäw –Nw¯rVm·Ov◊w

:N`RkVtAmàdÂqVl

Mw‰¯yV;b JKy°IpV;b hÅDoäwmVvIl JK$Etw¯jSa MÍOdVs –hDt◊y`Dh awÙ¯l◊w Ezek. 16:56

:JKñy`Dnw¯a◊äg

tÉA⁄pàrRj tEo£ w#¯mV;k ~JKEtDoèr hÉRlŒägI;t §MÆrRfV;b Ezek. 16:57

twÒ¯faD⁄vAh My°I;tVvIlV⁄p tw‚¯nV;b DhyÅRtw¯byIbVs_lDk◊w M$èrSa_tw¯nV;b

:by`IbD;sIm JKÅDtw¯a

MÅUa◊n My°ItaDc◊n V;tÉAa JKñyÅAtw¯bSow¯;t_tRa◊w JKEtD;mñz_tRa Ezek. 16:58

s :h`Dwh◊y

[yItyIcDo][◊w] tyIcDo◊w hYñwh◊y yÉDnOdSa –rAmDa hÙOk yÉI;k Ezek. 16:59

:ty·ÓrV;b rEpDhVl hÅDlDa tyIzD;b_rRvSa ty°IcDo rÉRvSaA;k JKÅDtw¯a

JKñyÛèräwo◊n yÉEmyI;b JKÅDtw¯a y¢ItyÓrV;b_tRa y™InSa y∞I;tàrAkŒz◊w Ezek. 16:60

:M`Dlw¯o tyÒÓrV;b JKÅDl yItw¯mIqSh≈w

JK#E;tVjÂqV;b ~V;tVmAlVkñn◊w §JKñyAkèrà;d_tRa V;tàrÉAkŒz◊w Ezek. 16:61

y∞I;tAtŒn◊w JK°E;mIm tw‰¯änAfV;qAh_lRa JK$E;mIm tw‚¯lOd◊ägAh –JKñy–Atw¯jSa_tRa

:JK`EtyÓrV;bIm aÒ¯l◊w tw‰¯nDbVl JK¢Dl NRhVtRa

yInSa_y`I;k V;tAo‰ÂdŒy◊w JK°D;tIa yÅItyÓrV;b_tRa y¢InSa yItw¯myIqSh≈w Ezek. 16:62

:h`Dwh◊y

Nw‚¯jVtI⁄p –dw¯o JKD;l_hîyVh`Iy a∞¯l◊w V;tVv$ObŒw –yÓrV;k◊zI;t NAoßAmVl Ezek. 16:63

MÅUa◊n ty$IcDo rÉRvSa_lDkVl –JKDl_yÓrV⁄pAkV;b JK°EtD;mIlV;k yÅEnV⁄pIm h$R⁄p

s :h`Iwh◊y yDnOdSa

:r·OmaEl yAlEa hÅDwh◊y_rAbàd yIh◊y≈w Ezek. 17:1

tyÅE;b_lRa l°DvDm l‚OvVmäw h‰èdyIj däwÒj MèdDa_NR;b Ezek. 17:2

:l`EaèrVcñy

– lw¯dŒägAh rRvßRänAh hGñwh◊y yÉDnOdSa ãrÉAmDa_hO;k fiD;tàrAmDa◊w Ezek. 17:3

h°DmVqÓr`Dh w‰¯l_rRvSa h$Dxw¯änAh –aElDm rRb$EaDh JKÆrÉRa –Mñy–ApŒnV;kAh lw˚¯d◊äg

:zÆr`DaDh tÆrR;mAx_tRa j‰Â;qñ•y≈w NwY¯nDbV;lAh_lRa aD;b£

XÆrÉRa_lRa –äwh–EayIb◊y≈w P°Dfèq wyÅDtw¯qy`In◊y vaı¯r t¢Ea Ezek. 17:4

:w·¯mDc MyÅIlVkOr ryIoV;b NAoY≈nV;k

jèqÔ oÂr°Dz_hÈdVcI;b äwhÅEnV;tñ•y`Aw XÆr$DaDh oÂrÉRázIm –jÂ;qñ•y≈w Ezek. 17:5

:w·¯mDc hÅDpDxVpAx My$I;bÂr MñyÉAm_lAo

twÙ¯nVpIl h#Dmw¯q tÉAlVpIv tAj%ÂrOs NRpΩîgVl ∑yIh◊y≈w j&AmVxñ•y≈w Ezek. 17:6

cAoÉA;t≈w NRpYîgVl yÉIhV;t≈w äwÛyVh`Iy wyÉD;tVjA;t wyÅDvèrDv◊w wy$DlEa –wyDtw¯•yIlè;d

:tw̯ra¯⁄p jÅA;lAvV;t≈w My$Ó;dA;b

h°Dxw¯n_bÂr◊w MñyÅApŒnV;k lwı¯d◊äg lw$¯dŒäg –dDjRa_rRv`Rn yßIh◊y≈w Ezek. 17:7

–wyDtw¯•yIl·èd◊w wy#DlDo DhyÉRvürDv h™DnVp`D;k taõ¯ázAh NRpΩîägAh ∑h¥änIh◊w

:;h`DoD⁄fAm tw‰¯g¸rSoEm ;h$Dtw¯a twͯqVvAhVl w$¯;l_hDjVlIv

h°DläwtVv ayÉIh MyÅI;bÂr MñyAm_lRa bwˆ¯⁄f hÆdDc_lRa Ezek. 17:8

s :tÆr·è;dAa NRpRgVl tw‰¯yVhIl yÓr$R⁄p taÉEcDl◊w –PŒnDo twÙ¯cSoAl

∑aw¯lSh j°DlVxI;t hÅIw¯h◊y yDnOdSa r¢AmDa hÒO;k r#OmTa Ezek. 17:9

yßE⁄pàrAf_lD;k v#EbŒy◊w sÉEsw¯q◊y ã;hÉDyàrI⁄p_tRa◊w q%E;t≈n◊y Dhy∞RvèrDv_tRa

twÒ¯aVcAmVl b$èr_MAoVbäw –hDlw¯d◊äg Ao˚Or◊zIb_a·¯l◊w v$DbyI;t –;hDjVmIx

:Dhy`RvèrD⁄vIm ;hÅDtw¯a

Ajäw˚r ;h%D;b tAoΩ≈gVk ∑aw¯lSh j°DlVxItSh hÅDläwtVv hEänIh◊w Ezek. 17:10

p :v`DbyI;t ;hÅDjVmIx tÒOg¸rSo_lAo v$ObŒy vÉAbyI;t –MyÓdè;qAh

:r·OmaEl yAlEa hÅDwh◊y_rAbàd yIh◊y≈w Ezek. 17:11

hR;l°Ea_hDm MÅR;tVoÂd◊y aÒ¯lSh yÓr$R;mAh tyÉEbVl –aŒn_rDmTa Ezek. 17:12

–;hD;kVlAm_tRa jÙÂ;qñ•y≈w –M –AlDväwr◊y lßRbD;b_JKRl`Rm a∞Db_h¥änIh r#OmTa

:hDl`RbD;b wyÅDlEa M¢Dtw¯a aEbŒ•y≈w Dhy$ÆrDc_tRa◊w

aßEbŒ•y≈w tyÛÓrV;b w‰¯;tIa tıOrVkñ•y≈w h$DkäwlV;mAh oÂrÉRázIm –jÂ;qñ•y≈w Ezek. 17:13

:j·èqDl XÆrÅDaDh yElyEa_tRa◊w h$DlDaV;b –w¯tOa

rÒOmVvIl a°E⁄c≈nVtIh yÅI;tVlIbVl h$DlDpVv hÉDkDlVmAm –tw¯yVh`Il Ezek. 17:14

:;h·èdVmDoVl w‰¯tyÓrV;b_tRa

wÒ¯l_tRt`Dl Mñy$ÂrVxIm –wyDkDaVlAm AjÙ¯lVvIl w#¯;b_dèrVmñ•y≈w Ezek. 17:15

ty‰ÓrV;b rEpEh◊w hR;l$Ea hÉEcOoDh –fElD;mñySh jßDlVxñySh bÛèr_MAo◊w MyÅIsäws

:f`DlVmñn◊w

–Mw¯qVmI;b a#¯l_MIa ~hñwh◊y yÉDnOdSa §MUa◊n yñn#Da_yAj Ezek. 17:16

rÅEpEh rRvSa≈w w$¯tDlÉDa_tRa –hŒzD;b rßRvSa w$¯tOa JKyÉIlVmA;mAh –JKRl–R;mAh

:täw·mŒy lÅRbD;b_JKw¯tVb wÒ¯;tIa wÛ¯tyÓrV;b_tRa

wÙ¯tw¯a h∞RcSo≈y b#èr lÉDhèqVbäw lw%¯dŒäg lñy∞AjVb ∑a¯l◊w Ezek. 17:17

ty‰ÓrVkAhVl q°Eyè;d tw‚¯nVbIbäw hÅDlVlOs JKÒO⁄pVvI;b h$DmDjVlI;mA;b –hOoàrAp

:tw·¯;bÂr twÒ¯vDp◊n

wˇ¯dŒy NAtŒn hΩ¥änIh◊w tyÛÓrV;b rÉEpDhVl hÅDlDa hDzDbäw Ezek. 17:18

s :f`ElD;mñy aÒ¯l hÅDcDo hR;lEa_lDk◊w

a#¯l_MIa ~yñnDa_yAj §hñwh◊y yÉDnOdSa r∞AmDa_hO;k NfiEkDl Ezek. 17:19

:w·¯va¯rV;b wyÅI;tAt◊näw ry°IpEh rÉRvSa yÅItyÓrVbäw hYŒzD;b rÉRvSa –yItDl`Da

y°Itèdäw·xVmI;b cÅA⁄pVtñn◊w y$I;tVvÓr –wyDlDo yßI;tVcÂrDpäw Ezek. 17:20

rRvSa w‰¯lSoAm M$Dv –w¯;tIa yßI;tVfA⁄pVvñn◊w hDl#RbDb äwhyÉItw¯ayIbSh≈w

:y`I;b_lAo`Dm

bÆrÉRjA;b –wyD⁄p≈gSa_lDkV;b [wyßDjèrVbIm] w¯jèrVbIm_lD;k t∞Ea◊w Ezek. 17:21

hÅDwh◊y yInSa y¢I;k MR;tVoÂdyñw äwcÛÈrD⁄pñy AjäwÍr_lDkVl My‰ÓrDaVvñänAh◊w äwl$O⁄pñy

s :yI;tàr`A;bÓ;d

tÆr™R;mAäxIm yñn#Da yI;tVj‚ÂqDl◊w hYñwh◊y yÉDnOdSa –rAmDa hÙO;k Ezek. 17:22

yI;tVlÉAtDv◊w P$OfVqRa JK‚Âr –wyDtw¯q◊n·Oy va˚¯rEm yI;t°DtŒn◊w hÅDmèrDh zÆr¢RaDh

:läw·lDt◊w Ah‰ObŒäg_rAh lAo yñn$Da

hDcÉDo◊w –PŒnDo aßDcŒn◊w äwän$RlF;tVvRa – lEaèrVcñy Mw˚¯rVm r∞AhV;b Ezek. 17:23

PYŒnD;k_lD;k rw‚¯⁄pIx lO;k£ wy#D;tVjAt äw‚nVkDv◊w ryÛÓ;dAa zÆrÉRaVl hÅDyDh◊w yÓr$Rp

:hŒän·O;kVvI;t wyÅDtw¯•yIlè;d lExV;b

ãyI;tVlÉA⁄pVvIh –hŒwh◊y yßInSa yÉI;k h#ÆdD⁄cAh yÉExSo_lD;k äwfioàdŒy`Vw Ezek. 17:24

yI;tVj‰ÂrVpIh◊w j$Dl XÉEo –yI;tVv–Abw¯h l$DpDv XÉEo –yI;tVh–A;b◊gIh Ah#ObŒäg XÉEo

p :yIty`IcDo◊w yI;tàrA;bÓ;d hÅDwh◊y yInSa v°EbŒy XÉEo

:r·OmaEl yAlEa hÅDwh◊y_rAbàd yIh◊y≈w Ezek. 18:1

hYîázAh lÉDvD;mAh_tRa –MyIlVv·Om –MR;tAa M#RkD;l_hAm Ezek. 18:2

MyÅInD;bAh yEänIv◊w rRs$Ob äwlVka‚¯y –tw¯bDa rÛOmaEl lÅEaèrVcñy tAmàdAa_lAo

:hŒny`RhVqI;t

dw#¯o M%RkDl hΩîyVh`Iy_MIa h°Iwh◊y yÉDnOdSa MÅUa◊n yñnDa_yAj Ezek. 18:3

:l`EaèrVcñyV;b hÅRázAh lDvD;mAh lˆOvVm

vRpRnVkäw b¢DaDh vRp™RnV;k hŒän$Eh yÉIl –tw¯vDp◊änAh_lD;k NßEh Ezek. 18:4

s :täw·mDt ayIh taÅEfOjAh vRpRänAh hŒän°Eh_yIl NÅE;bAh

:h·èqèdVxäw fÅD⁄pVvIm hDcDo◊w qyÛÓ;dAx hÉRyVhñy_yI;k vyÅIa◊w Ezek. 18:5

yÅEläw;lñäg_lRa a$DcŒn a‚¯l –wyŒnyEo◊w l$DkDa a‚¯l –MyÓrDh`Rh_lRa Ezek. 18:6

h‰è;dñn hD⁄vIa_lRa◊w a$E;mIf a‚¯l –äwh–EoÈr tRvßEa_tRa◊w l°EaèrVcñy tyÉE;b

:b·èrVqñy aÒ¯l

lÛOz◊gñy a‚¯l hÅDl¥z◊äg by$IvŒy –bw¯j wÒ¯tDlObSj hYînw¯y a‚¯l –vyIa◊w Ezek. 18:7

:dîg`D;b_hR;sAk◊y MÎOryEo◊w N$E;tñy bÉEoèrVl –w¯mVjAl

byÉIvŒy lîwÅDoEm j$è;qñy a‚¯l –tyI;bàrAt◊w N#E;tñy_a·¯l JKRvÉRänA;b Ezek. 18:8

:vy`IaVl vyÅIa NyE;b h$RcSo`Ay –tRmTa fßA⁄pVvIm w˙¯dŒy

t°RmTa tw‚¯cSoAl rÅAmDv yAfD⁄pVvImäw JK¢E;lAh◊y y™Atw¯;qUjV;b Ezek. 18:9

:h`Iwh◊y yDnOdSa MÅUa◊n hYîyVj`Iy h‚OyDj –aäwh qyÒÓ;dAx

dÅAjAaEm j$Da hDcÉDo◊w MÛè;d JKÉEpOv Xy‰ÓrD⁄p_NE;b dyIlw¯h◊w Ezek. 18:10

:hR;l`EaEm

MßAg yÉI;k h°DcDo a‚¯l hR;lÅEa_lD;k_tRa aäwh◊w Ezek. 18:11

:a`E;mIf äwhÅEoÈr tRvEa_tRa◊w l$AkDa –MyÓrDh`Rh_lRa

by°IvŒy a‚¯l l‰ObSj lYŒzŒäg tw‚¯l¥z◊äg hYŒnw¯h –Nw¯yVbRa◊w yßInDo Ezek. 18:12

:h`DcDo hÅDbEow¯;t wyYŒnyEo aÉDcŒn –MyIläw;lñägAh_lRa◊w

tÉEa hGîyVj`Iy a‚¯l y°DjŒw j‰ÂqDl tyI;bàrAt◊w N¢AtŒn JKRv™RänA;b Ezek. 18:13

:h`RyVhñy wÒ¯;b wyÅDmè;d t$Dmäwy tw‚¯m h$DcDo –hR;l–EaDh twÙ¯bEow¯;tAh_lD;k

wyÅIbDa taÒ¯⁄fAj_lD;k_tRa aàr¡≈•y≈w N$E;b dyÉIlw¯h –h¥änIh◊w Ezek. 18:14

:N`EhD;k hÅRcSo≈y aÒ¯l◊w hRaàrñ•y≈w h°DcDo rÉRvSa

a$DcŒn a‚¯l –wyŒnyEo◊w l$DkDa a‚¯l –MyÓrDh`Rh_lAo Ezek. 18:15

:a`E;mIf aÒ¯l äwhÅEoÈr tRvEa_tRa l°EaèrVcñy tyÉE;b yÅEläw;lñäg_lRa

l°DzŒg a‚¯l hÅDl¥z◊gäw l$DbDj a‚¯l – lObSj hYŒnw¯h a‚¯l –vyIa◊w Ezek. 18:16

:dîg`Db_hD;sI;k MwίrEo◊w N$DtŒn bÉEoèrVl –w¯mVjAl

j$èqDl a‚¯l –tyI;bàrAt◊w JKRvßRn w#¯dŒy byÉIvEh yHñnDoEm Ezek. 18:17

wyÅIbDa NÒOwSoA;b täwˆmŒy aÒ¯l aäw#h JK°DlDh yÅAtw¯;qUjV;b h$DcDo yÉAfD⁄pVvIm

:h`RyVjñy hÒOyDj

rRvSa≈w j$Da lîzÉEäg – l≈zŒäg qRv#Oo qAvÉDo_y`I;k wyfiIbDa Ezek. 18:18

:w·¯nOwSoA;b tÅEm_h¥änIh◊w wy°D;mAo JKw‚¯tV;b hÅDcDo bwˆ¯f_a¯l

NfiE;bAh◊w b°DaDh N‚OwSoA;b NÅE;bAh aDcŒn_a¯l Aoˆ¸;dAm MR;tàrAmSa≈w Ezek. 18:19

MÅDtOa hRcSo≈•y≈w r¢AmDv yAtw¯;qUj_lD;k tÉEa h#DcDo h‚èqèdVxäw f™D⁄pVvIm

:h`RyVjñy hÒOyDj

N‚OwSoA;b ãaÉD⁄cñy_a¯l NfiE;b täwÛmDt ayÉIh taÅEfOjAh vRpRänAh Ezek. 18:20

hYîyVh`I;t wyÉDlDo –qyÓ;dAäxAh tÙÂqàdIx N$E;bAh N‚OwSoA;b –aD⁄cñy aÙ¯l –bDa◊w b#DaDh

s :h`RyVh`I;t wyDlDo [oÅDvèr][Dh] oDvèr tAoVvÓr◊w

rÉRvSa [–wyDta¯⁄fAj] w¯taD⁄fAj_lD;kIm –bäwvŒy yßI;k o#DvèrDh◊w Ezek. 18:21

hÒOyDj hÛèqèdVxäw fÅD⁄pVvIm hDcDo◊w y$Atw¯qUj_lD;k_tRa –rAmDv◊w h$DcDo

:täw·mŒy aÒ¯l hÅRyVjñy

wÒ¯tèqàdIxV;b wÛ¯l äwÎrVkŒázñy aÒ¯l h$DcDo rÉRvSa –wyDoDvV⁄p_lD;k Ezek. 18:22

:h`RyVj`Iy hÅDcDo_rRvSa

h°Iwh◊y yÉDnOdSa MÅUa◊n o$Dvèr tw‚¯m –XO⁄pVjRa XÙOpDjRh Ezek. 18:23

s :h`DyDj◊w wyÅDkèrà;dIm wÒ¯bäwvV;b awˆ¯lSh

l∞OkV;k lîw$Do hDcÉDo◊w –w¯tèqàdIäxIm qyÙÓ;dAx bäw∞vVbäw Ezek. 18:24

w¯tèqàdIx_lD;k y°DjŒw hÅRcSo≈y o¢DvèrDh h™DcDo_rRvSa tw%¯bEow¯;tAh

l¢AoDm_rRvSa w¨¯lSoAmV;b hŒnàr$AkŒázIt a‚¯l –hDcDo_rRvSa [wyßDtOqàdIx]

:täw·mŒy MD;b aÅDfDj_rRvSa wÒ¯taD⁄fAjVbäw

tyÉE;b –aŒn_äwoVmIv y°DnOdSa JKÆr‚Æ;d NÅEkD;tñy aÒ¯l MR;tàrAmSa≈w Ezek. 18:25

:äwn`EkD;tñy aÒ¯l MÅRkyEkàrÂd aÒ¯lSh N$EkD;tñy a‚¯l –yI;kàrÂdSh l$EaèrVcñy

M°RhyElSo tÉEmäw lîwÅDo hDcDo◊w wˆ¯tèqàdIäxIm qy¨Ó;dAx_bäwvV;b Ezek. 18:26

s :täw·mŒy hÅDcDo_rRvSa wÒ¯l◊wAoV;b

fÅD⁄pVvIm cAoA•y≈w h$DcDo rÉRvSa –w¯tDoVvÓr`Em o#Dvèr bäw‚vVbäw Ezek. 18:27

:h`R•yAj◊y wÒ¯vVp≈n_tRa aäw‰h hÛèqèdVxäw

h°DcDo rÉRvSa wyÅDoDvV⁄p_lD;kIm [bDvYŒ•y][≈w] bw¯vŒ•y≈w hÉRaàrñ•y≈w Ezek. 18:28

:täw·mŒy aÒ¯l hÅRyVjñy wÒ¯yDj

y°DnOdSa JKÆr‚Æ;d NÅEkD;tñy aÒ¯l l$EaèrVcñy tyÉE;b –äwrVm`Da◊w Ezek. 18:29

:N`EkD;tñy aÒ¯l MÅRkyEkàrÂd aÒ¯lSh l$EaèrVcñy tyÉE;b –äwänVk`D;tñy aÙ¯l yfiAkèrà;dAh

l$EaèrVcñy tyÉE;b –MRkVtRa fÙO⁄pVvRa wy%DkèràdI;k vy∞Ia ∑NEkDl Ezek. 18:30

hRyVhñy_a·¯l◊w M$RkyEoVvI⁄p_lD;kIm –äwby–IvDh◊w äwbäwÙv h°Iwh◊y yÉDnOdSa MÅUa◊n

:N·OwDo lw‰¯vVkImVl M¢RkDl

rÉRvSa –MRkyEoVvI⁄p_lD;k_tRa M#RkyElSoEm äwkyÉIlVvAh Ezek. 18:31

hD;mDl◊w h°DvèdSj AjäwÍr◊w v‰èdDj bEl M¢RkDl äwÒcSo≈w M$D;b MÉR;tVoAvV⁄p

:l`EaèrVcñy tyE;b äwtÅUmDt

h°Iwh◊y yÉDnOdSa MÅUa◊n t$E;mAh tw‚¯mV;b –XO⁄pVjRa aÙ¯l yÉI;k Ezek. 18:32

p :äw·yVj`Iw äwbyÅIvDh◊w

:l`EaèrVcñy yÅEayIc◊n_lRa hYŒnyIq aÉDc –hD;tAa◊w Ezek. 19:1

hDx°Dbèr tw‰¯yèrSa NyE;b aYŒ•yIbVl –‘KV;mIa hßDm #D;tàrAmDa◊w Ezek. 19:2

:Dhy·Æräwg hDtV;bÓr My‰ÓrIpV;k JKwÒ¯tV;b

dAmVlñ•y≈w h°DyDh ryÉIpV;k Dhy‰Ær®ägIm dDjRa lAo¢A;t≈w Ezek. 19:3

:l`DkDa MÒèdDa PÆrÅRf_PèrVfIl

äwhUaIb◊y≈w c°D⁄pVtñn MÉD;tVjAvV;b MÅIyw¯äg wy¢DlEa äwÒoVmVvñ•y≈w Ezek. 19:4

:Mñy·èrVxIm XÆrRa_lRa MyÅIjAj`Ab

dDjRa jˆÂ;qI;t≈w ;h°DtŒwVqI;t h‰èdVbDa h$DlSjw·¯n yÉI;k –aÆr–E;t≈w Ezek. 19:5

:äwhVt`DmDc ryIpV;k Dhy‰Ær®ägIm

dAmVlñ•y≈w h°DyDh ryÉIpV;k tw‰¯yèrSa_JKw¯tV;b JKE;lAhVtñ•y≈w Ezek. 19:6

:l`DkDa MÒèdDa PÆrÅRf_PèrVfIl

–XÆr–Ra MAvßE;t≈w byÛÓrTjRh MÅRhyÈrDo◊w wy$Dtw¯nVmVlAa –oÂd–¥•y≈w Ezek. 19:7

:w·¯tŒgSaAv lwί;qIm ;h$Da¯lVmäw

wy¢DlDo äwÒcàrVpñ•y`Aw twÛ¯nyÓdV;mIm byÅIbDs M¢Iyw¯äg wyDlDo äwΩnV;tñ•y≈w Ezek. 19:8

:c`D⁄pVtñn MD;tVjAvV;b MÅD;tVvÓr

l°RbD;b JKRlÉRm_lRa äwhÅUaIb◊y≈w My$IjAj`A;b –r≈gäw;sAb äwhßUnV;tñ•y`Aw Ezek. 19:9

yÒÈrDh_lRa dw‰¯o wˆ¯lw¯q oAmD⁄vñy_a¯l NAo#AmVl tw$¯dOxV;mA;b –äwh–UaIb◊y

p :l`EaèrVcñy

–hŒ•yÓr·O⁄p h°DläwtVv MñyÉAm_lAo ‰‘KVmèdV;b NRp¢RägAk Ò‘KV;mIa Ezek. 19:10

:My`I;bÂr MñyA;mIm hÅDt◊yDh h$Dp¥nSo`Aw

;hA;b◊gI;t≈w My$IlVv·Om –yEfVbIv_lRa z#Oo tw‚¯⁄fAm ;hfiDl_äwyVh`I•y≈w Ezek. 19:11

:wy`DtO•yIlè;d bÎOrV;b w$¯hVbŒgVb a‚èr¥•y≈w My°ItObSo NyÉE;b_lAo w‰¯tDmw̯q

My‰Ódè;qAh Ajäwır◊w hDk$DlVvUh XÆrÉDaDl –hDmEjV;b vßA;tU;t≈w Ezek. 19:12

:äwhVt`DlDkSa vEa ;hÅDázUo hE⁄fAm äwv¢EbŒy◊w äwµqàrD⁄pVtIh ;h°DyàrI⁄p vyÉIbw¯h

:a`DmDx◊w hD•yIx XÆrÅRaV;b r°D;bàdI;mAb hÉDläwtVv hÅD;tAo◊w Ezek. 19:13

hDl$DkDa ;hÉDyàrI⁄p –Dhy–Æ;dAb hßE⁄fA;mIm v%Ea a∞ExE;t≈w Ezek. 19:14

yIhV;t≈w ayÅIh hŒnyÒÓq lwÛ¯vVmIl fRbÉEv z‰Oo_hE⁄fAm ;h¢Db hŒyDh_a¯l◊w

p :h`DnyIqVl

 

–
Lesson Outline

 

God's reply to the invalid hopes of the Israelites, chapters 12ã19

 

1.     The dramatic tragedy of exile, 12:1-20

a.     Sign of the luggage, 12:1-16

b.     Sign of the trembling eater, 12:17-20

 

2.     The present judgment as evidence of divine faithfulness, 12:21-28

a.     Message of impending judgment

 

3.     The condemnation of contemporary false prophets, ch. 13

a.     False prophets denounced, 13:1-16

b.     False prophetesses denounced, 13:17-23

 

4.     The effect of false prophets on Israel's leaders, 14:1-11

a.     Message against the elders of Israel

b.     Repentance may avert judgment (though there is no guarantee)

 

5.     The need of personal righteousness for deliverance, 14:12-23

a.     Intercession will not avert judgment, even that of Noah, Daniel and Job

b.     Four possible judgments mentioned:

                                                              i.     Famine

                                                               ii.     Wild beasts

                                                                 iii.     The sword

                                                                iv.     Plague

c.     "Their conduct and actions" (repeated 7 times) refers in each case to evil actions

 

6.     The unprofitable vine of Jerusalem, ch. 15

a.     Parable of the vine, 15:1-8

b.     The Lord's clear interpretation of the parable, 15:6-8

 

7.     Jerusalem's history as a prostitute (or faithless wife), ch. 16

a.     The unwanted child, 16-1-5

b.     The unwanted child claimed in marriage, 16:6-14

c.     The unfaithful wife, 16:15-34

d.     The punishment of the wife, 16:35-43

e.     The enormity of the wife's sins, 16:44-52

f.      Restoration of the wife, 16:53-59

g.     Renewal of the covenant, 16:60-63

 

8.     The riddle and parable of the two eagles, ch. 17

a.     The two eagles, 17:1-21

b.     The tender twig, 17:22-24

 

9.     The importance of individual righteousness, ch. 18

a.     Complaints of the exiles, 18:1-2

b.     Principle of judgment stated, 18:3-4

c.     Principle of judgment illustrated, 18:5-18

                                                              i.     The righteous man, 18:5-9

                                                               ii.     The wicked son, 18:10-13

                                                                 iii.     The righteous grandson, 18:14-18

d.     Principle of judgment summarized, 18:19-20

e.     Principle of judgment elaborated, 18:21-32

 

10.  A lament for the kings of Israel, ch. 19

a.     Jehoahaz taken captive to Egypt, 19:1-4

b.     Jehoiachin taken captive to Babylon, 19:5-9

c.     Zedekiah taken captive to Babylon, 19:10-14

 

 

 

McKay's Notes

 

These are the third cycle of prophecies in the general series, which runs from chapters 4 through 24. It can be roughly summarized as a "grocery list" of reasons God is sending His people into exile and handing over His city to foreigners for its destruction.

 

You get the impression that Ezekiel is practically jumping up and down in frustration by this point, trying with everything he has to get the peoples attention, and warn them of what disaster is about to befall them. This has a very modern, current comparison to the constant warnings we receive about our lifestyles (deficit spending, high credit holdings, "balloon" mortgages, rampant immorality, etc.) and how they cannot help but impact the future of our nation.

 

The messages in this section focus on the specific reason for the fall of Judah that go beyond those enumerated in chapters 8-11.

 

Ten separate prophetic condemnations are in this section, each of which begins with a formulistic introduction: "The word of the Lord came to me." This continues Ezekiel's autobiographical style of writing (which helps confirm his authorship, linguistically) .

 

Seven specific and disparate reasons for the destruction of Jerusalem are included in this section, and summarized in 19:1-4.

 

Eight additional reasons for the exile of God's people are elaborated on in the longest single message included in the book of Ezekiel, 16:15-34.

 

 

 

IVP-New Bible Commentary

 

 

 

12:1-16 An acted message: exile foretold

In this oracle and its successor Ezekiel is to act out part of the message he has to convey. Although his prophecy is about the coming fall of Jerusalem, it is intended primarily for his fellow≠exiles in Babylon. The message has two elements. The people of Jerusalem would suffer exile. The prince (Zedekiah) would attempt to flee the city but would be caught (cf. 2 Ki. 25:4; Je. 39:4). The passage also hints at Zedekiah's fate: Ezekiel is to cover his own eyes (12:6, 12, 13). Zedekiah would be caught and blinded (2 Ki. 25:7).

            Ezekiel had to resort to acting the grim message of both this oracle and the next one. It was a means of conveying information to some who would otherwise not listen. Many people will hear only what they like to hear. Sometimes they have to be surprised into new knowledge. For Christians this must be seen as a challenge to examine our means of communicating the Good News. Fresh approaches may be more enlightening than traditional ones.

            1-6 To Ezekiel God says: 'Your people are rebellious. They only see and hear what they want to (2). Therefore perform these actions before themãthey may understand: During the day pack what is needed for a journey into exile. Then set out on that journey from where you are and go to another place (3-4). In the evening make a hole in a wall, and go through it, carrying your pack on your shoulder. Wear a blindfold. Through this I have made you to be a sign to Israel' (5-6).

            7-14 Ezekiel does as he is commanded. The next day he receives the second part of the message, which he is to relay to Israel when they ask him what he is doing (7-10). He is to explain that he is a sign to them (11). To the people he is to proclaim that these actions concern the prince of Jerusalem and the whole of Israel. They will go into exile and captivity. The prince will shoulder his pack at dark and leave through a hole in the wall. He will be caught and brought to Babylon, where he will die (11-13). His followers will be dispersed to foreign lands. Some will survive to recount their evil acts. Then they will know that I am the LORD (14-16).

            Notes. 5 'Dig through the wall'ãthe word for 'wall' here indicates a wall of a house, not the city wall. The mud≠brick walls of the house could be dug through. This action would indicate the desperate nature of the flight into exile.

16 'sword, famine and plague'ãa common [p. 723] trio in the book of Ezekiel. The destruction of war engendered starvation and disease.

 

12:17-20 An acted message: Israel to tremble

The trauma of the coming attack on Jerusalem and its surrounding territory is to be acted out by Ezekiel's trembling. He is told to tremble as he takes his food and drink. He is to proclaim that those living in Jerusalem and in Israel would eat in anxiety and fear on account of the widespread violence. Town and country would be laid waste. Then they will know that God was their Lord.

            Note. 19 'Eat... in anxiety'ãcf. 4:16 where the emphasis of the acted message (cf. 4:9-17) is more on the scarcity of food.

 

12:21-25 Prophecy will be fulfilled...

Ezekiel was not the only one claiming to offer messages from God (cf. 13:1-23). The people could, with some justification, come to the conclusion that all these prophecies would never come to pass. Many had proved false before. Ezekiel warns that this time it would be different.

            There are many 'stock comforts' that people use when confronted with uncomfortable truths. Here we meet one of them: 'It will never happen'. A second one is to be found in the following oracle: 'It may happen, but not for a long time'. Ezekiel is to proclaim to Israel: 'The days when there are prophecies which do not come true are coming to an end. Soon every vision will be fulfilled. What I declare will not be delayedãit will be done in your lifetime'.

            Note. 22 'Proverb'ãthe seeming failure of prophetic forecasts had become proverbial.

 

12:26-28... and fulfilled soon

It was perhaps as a result of the preceding oracle that some people revised their opinion of Ezekiel's prophecies. They accepted that Ezekiel's warnings could be right, but would only be fulfilled in the distant future. As with today, it was easier to pass a problem on to the next generation than to face it squarely. 'After our time will come the deluge.'

            26-28 To Ezekiel the word of the Lord is: 'Israel thinks your prophecies are about the distant future' (27). But he is to proclaim: 'None of my words will be delayed any longer. What I declare will be fulfilled' (28).

            Note. 27 'Vision'ãcf. 7:26; 12:22.

 

13:1-23 Condemnation of false prophets and prophetesses

This oracle condemns two types of false prophets. The first grouping was would≠be prophets who thought they really could divine the future. They expected their pronouncements to be fulfilled. Their messages were the sort people would like to hear (10). Yet despite their sincerity and their comforting messages they were wrong. The falsehood of their utterances would be exposed. It is not enough to be sincere. You can be sincerely wrong.

            The second grouping of false prophets had darker elements. For a start the prophetesses of this type operated for gain (19). Practising religion purely for economic reward is condemned in the Bible. Furthermore, they spiced up their act with some magic, possibly using a voodoo≠like control over people (18, 20, 21). Their actions had led to injustice, even death (19). Surprisingly, the condemnation of these witches is less severe than that of the first type of prophet. They would lose their power over the people and no longer practise their false prophecies. Perhaps their profession had resulted from economic necessity rather than malicious desire.

            1-15 Ezekiel is to proclaim to the false prophets: 'Woe to you! You have not helped Israel in her time of need. Your visions are false yet you foolishly expect them to come true (1-7). I the Lord am against you because of your false visions (8). You will not belong to the council of the people, or be listed in the book of the house of Israel, nor will you enter the land of Israel (9). You have given my people false comfort and a false sense of security (10-12). That security will be destroyed. With its demise will come yours too. Then you will know that I am the Lord' (13-15).

            16-21 To the false prophetesses Ezekiel must proclaim: 'You practised magic for gain. Your lies have led to acts of injustice being done (18, 19). I am against your magical devices and will rip them from you. I will break your hold on the people. Then you will know that I am the Lord' (20, 21).

            22-23 'You discouraged the upright and encouraged the unjust. Your practices will be stopped, then you will know that I am the Lord' (22, 23).

            Notes. 4 'Jackals among ruins'ãinstead of trying to pick up the pieces and help people rebuild their lives, these prophets, like scavengers, were feeding off the remnants of the community.

9 Their punishment is threefold, resulting in ostracism from the Israelite society. They would be banned from the council i.e. lose any status as a leading citizen; they would be struck off the main community records, thus losing their rights as Israelite males; and they would be prevented from returning to Israel.

10 'Whitewash'ãthe image might look good, but the reality underneath was weak and insubstantial.

18 'Magic charms... veils'ãthe exact [p. 724] ways these women practised their magic is unclear. The purpose of their magic was to ensnare and control their victims.

19 'Barley... bread'ãthis was their meagre fee.

 

14:1-11 Condemnation of idolatry

As a prophet Ezekiel would have been consulted by the exiles for a message from God. It seems that his status was such that even the elders of Israel came to him to 'enquire' of the Lord i.e. to hear an oracle (cf. 20:1-3).

            On this occasion it was revealed to Ezekiel that the elders had divided loyalties. They worshipped other gods in addition to the Lord. The message Ezekiel delivered was direct: they were to repent and turn from their idolatry. Anyone attempting both to worship idols and to consult a prophet of God would be punished. If such a prophet yielded to their requests he would be punished too. (See 20:1-44 for a similar topic.)

            There is no indication that the elders did not have a belief in the God of Israel. Their problem was that they also had other gods. no≠one can serve two (or more) masters (Mt. 6:24). There can be only one. Against the background of today's pluralism it may seem attractive to keep our options open and acknowledge many gods. The truth faces us when we become more deeply involved in one religion and find that it is incompatible with the rest. For instance, if Christ is the true way to God (John 14:6-7) other 'ways' cannot be contemplated.

            1-11 God speaks to Ezekiel concerning the elders: 'These men worship idolsãshould I let them consult me?' (2-3) He is to proclaim to them: 'Repent and turn from your idolatry. If an Israeliteãor a foreigner living in Israelãpractises idolatry, and then seeks to consult me through a prophet, he will get a direct reponse: he will be made an example of and will be cut off from the people. Then you will know that I am the Lord (4-8). If that prophet utters a prophecy, I enticed him to do so. He will be cut off from Israel. He is as guilty as the other one who consults him. Then Israel will no longer stray. They will be my people, and I will be their God' (9-11).

            Notes. 7 'Alien'ãthe prohibition is applied to non≠Israelite too.

9 'Enticed'ãif the prophet were worthy of his calling, it would be revealed to him (as in Ezekiel's case) that he should not give a prophecy at a consultation. If the prophet were not worthy, God would let him be seduced into uttering a prophecy, and that prophet would suffer the consequences.

 

14:12-23 Judgment on Israel will not be averted by the righteous few

Several of Ezekiel's oracles deal with the issues of guilt and responsibility (3:16-21; 18:1-32; 33:1-20). This oracle makes the point that a community cannot expect to escape punishment for its guilt by relying on the righteousness of a few of its members. A corrupt society cannot expect to be exonerated on the grounds that it has a few saints in its midst. Nor can having a godly ancestor atone for the faults of a corrupt family (16, 18, 20). Ezekiel warns Jerusalem not to make such a mistake. Its retribution was coming, though some would be saved.

            The oracle depicts the 'four dreadful judgments' which will afflict the land; famine (13-14), wild beasts (15-16), the sword (17-18) and plague (19-20). Such disasters were not unrelated. A debilitating war would bring with it famine, sickness and predators. There has been much debate whether modern disasters, have any direct connection with God's judgment. Ezekiel's grim message is that some natural disasters are divine punishments. Yet note that Ezekiel's task is not to exult, but to warn, so that people may turn from their ways.

            12-23 To Ezekiel the Lord says: 'If I punish a country for its unfaithfulness by sending famine upon it, even those with exemplary characters would only be able to save themselves (13, 14). If wild beasts were sent to stalk the land, or if war were declared against the country, or if a plague were to spread across the country, those with blameless characters would only be able to save themselves. Not even their sons and daughers would be saved (15-20). Thus will it be for Jerusalem, though some will be saved' (21-22).

            Notes. 14 'Noah, Daniel and Job'ãthese three are singled out because of their outstanding righteousness. The name 'Daniel' is spelled differently from usual (cf. also 28:3) and may refer to a hero from Ugaritic literature. Most commentators believe that the Daniel of the OT would not yet have established his reputation.

21 'Four... judgments'ãthe same four are used in Rev. 6:8.

 

15:1-8 Jerusalem the useless vine

Usually the vine is seen as a productive and valuable plant in OT imagery and as a picture of Israel, God's chosen people (cf. Is. 5). In this oracle it is pointed out that the wood of the vine is of practically no value. It is of even less value after the fire has scorched it. The people in Jerusalem had been like that vine. Little good had come from them before the siege (in 597), and there was no improvement afterwards.

            Punishment does not necessarily bring penitence. Changing the heart is the only true way to changing the actions.

            1-8 God asks Ezekiel what use is the wood of a vine? And when it gets burnt, what use are the charred remains (2-5)? The word of the Lord is [p. 725] that the people in Jerusalem will be treated like that vine. They have already gone through the fire, but they will go through it again (6-7). They will know that I am the LORD who will desolate the land because of their unfaithfulness (8).

            Note. 7 'The fire will yet consume them'ãanother siege was to occur.

 

16:1-63 Jerusalem the unfaithful and promiscuous wife

Israel is depicted as a wildly adulterous wife, engaging in prostitution with the Egyptians, Assyrians and Babylonians. Her retribution would come at the hands of the very lovers she had pursued.

            The imagery may seem strong for modern tastes, but the choice of metaphor was quite appropriate. In her international dealings Israel had readily absorbed other religions, beliefs and practices. Her social intercourse had exposed her to many pagan ideas. Some of these included child sacrifice and idol worship (20, 21), but another important strand included cultic sex practices. Sexual activity was not included in worship rituals purely for the gratification of the participants but was linked to fertility, and fertility, when applied to the land, meant food and survival. Nevertheless, lust and promiscuity must still have had a presence in the cult activities.

            The practices condemned in this chapter include sex acts with idols (17) and cultic prostitution (16, 24, 25, 31). It seems that the cultic prositution which had been part of the ritual 'in the high places', i.e. the mountain shrines (16) came to be practised openly in the streets of Jerusalem itself (24, 25).

            An interesting twist to the sexual theme of the chapter is that Sodom and Samaria are cited as sisters in sin to Jerusalem (46-47). Yet the sin of Sodom that is emphasized is her arrogance and lack of social concern for the poor and helpless (49-50). Jerusalem is cited as being more committed to iniquity than her sisters. Furthermore, both Sodom and Samaria would be restored, compounding Jerusalem's shame (53-55). Yet there is hope. After Jerusalem's downfall and punishment the same suitor who rescued her at birth (4-7), took her in marriage (8), and clothed her in finery, would still remember his promise to her (59-62).

            The love of God towards his people is often likened to the love of a husband for his wife, but where a mortal husband might reject, despise, even hate a promiscuous unfaithful wife, God is patient and just and will remember his promises to his people even when they stray.

            The demand for fertility appears today in the 'developed' world's headlong quest for economic prosperity as the chief aim of life. The worship of material possessions and market forces have taken the place of Baal but are no less idolatrous.

            1-34 Ezekiel is instructed to confront Jerusalem and proclaim to her: 'When you were born you were despised (2-5). I took pity on you and kept you alive. When you reached maturity I took you as my wife and showered you with jewellery and clothes (6-14). You were famed for your beauty. Yet you used that beauty to engage in prostitution. You indulged in pagan sexual rites and other idolatrous practices. You forgot what I had done for you (15-22). Woe to you! Your promiscuity increased. You consorted publicly with foreigners from all around you, even bribing them to come to you (23-34).

            35-42 Because of your promiscuity and heathen rites I will humiliate and punish you in front of your lovers. They in turn will strip and stone you. You will stop your prostitution and my anger will then subside.

            44-58 Your behaviour runs in the family. Your sisters, Samaria and Sodom, were like you, but you are more depraved than they. I will restore the fortunes of Samaria and Sodom thus increasing your own shame. Even now you are scorned by your neighbours.

            59-63 Although you broke my covenant with you, I will remember that covenant and establish an everlasting convenant with you. You will then remember what you have done with shame.

            Notes. 3 'Amorite... Hittite'ãJerusalem had existed long before it became an Israelite city.

4 'Rubbed with salt'ãa practice which probably had an antiseptic effect. The point of the verse is that the newborn baby was ignored at birth.

5-6 The baby was left abandoned in the open, still kicking in the blood of childbirth. This practice was not uncommon in ancient societies.

8 'Spread the corner of my garment over you'ãthis act represented the claiming of the maiden in marriage (cf. Ru. 3:9).

9 'Washed the blood'ãthese verses convey the total change in Jerusalem's condition. When born she was unwanted, unwashed, unclothed and lying in blood. Now she has become claimed in marriage, the water and blood are washed from her; and she is clothed with the finest dresses.

15-19 The very clothes and ornaments the bride received as presents are put to use in her prostitution.

27 'Reduced your territory'ãone instance where the allegory states bald fact: in 701 BC Sennacherib gave some of Jerusalem's territory to the Philistines.

35-42 Jerusalem's punishment would be like that of a prostituteãhumiliation and destruction.

60-63 There is still the promise of the everlasting covenant, though Jerusalem will still be ashamed of her past. [p. 726]

 

17:1-24 Eagles, cedars and a vineãa political parable

The chapter falls into three sections: 3-10 contain the allegory of the eagles and the vine; 11-21 contain the explanation of the allegory; and 22-24 contain a further allegorical promise.

            The allegory relates to the political events of the time. The first eagle is Nebuchadnezzar and the second is Pharaoh. The cedar in Lebanon represents the royal family in Jerusalem, the topmost shoot being the nobility. The 'seed of the land' was a member of the royal family, namely Zedekiah, who was placed in Jerusalem to rule. He was no longer a cedar, but a 'low, spreading vine', i.e. his powers were limited. However, Zedekiah sought to rebel against Nebuchadnezzar by the help of Egypt. This exercise ended in failure.

            The parable illustrates the point that the political arena is not outside the law of God. Zedekiah had sworn a treaty with Nebuchadnezzar in the name of God. Nebuchadnezzar may have been a cruel pagan king, but Zedekiah still had a moral obligation to honour his oath.

            1-8 Ezekiel must tell this parable to Israel: 'A splendid eagle took the topmost shoot from a cedar in Lebanon and planted it in a city noted for its commercial activity (2-4). He also took some seed and planted it in a fertile spot. The seed sprouted and grew into a leafy vine. At first, the vine's branches grew in the direction of the eagle (5-6). When a second eagle appeared, the vine directed its branches towards it instead (7-8).

            9-21 'The Lord God asks: ''Will the vine survive? Will it not be uprooted and then wither?''' (9-10). Do you not know what this means? The king of Babylon carried off Jerusalem's king and nobles to Babylon (11-12). He made one of Jerusalem's royal family swear a treaty with him and deported the chief men in the land, thus rendering it weak enough to be kept under his control (13, 14). However, the king rebelled by requesting military aid from Egypt. Will he succeed? No, he will die in Babylon. Egypt will be of no help. He will be punished for breaking his oath (15-21).

            22-24 'I the Lord will plant a cedar shoot on the mountains of Israel. It will become a splendid cedar. The others will know that I can do this' (22-24).

            Notes. 11-14 The Babylonians had executed a classic strategy for turning Israel into a puppet state. They deported the royal family, but left one of the weaker members in charge. This individual i.e. Zedekiah, was forced to sign a treaty with the Babylonians, ensuring Israel's 'allegiance'. Anyone who was deemed to be significant in running the country was deported. This action ensured that it would be difficult to organize (and administer) resistance.

16 'Die in Babylon'ã2 Ki. 25:1-7 relates the siege of Jerusalem and eventual capture of Zedekiah by Nebuchadnezzar. Zedekiah was blinded and led off in shackles to Babylon.

22-24 Another message of hope: a new king will arrive some day and a kingdom will begin.

 

18:1-32 The accountability of the individual

This oracle is aimed directly at destroying the belief that people are bound by the guilt or merit of their parents. This belief took expression in the form of a proverb which is cited in v 2. Such a view could work in two ways. The oracle goes on to expound an example of each: (a) an evil son will not escape punishment because of the righteousness of his father (5-13), and (b) a righeous son will not be punished for the evil done by his father (14-18). The principle is declared in v 4: 'The soul who sins is the one who will die.' Ezekiel also counters the idea that salvation is solely a matter of storing up merit throughout the lifetime of an individual, and using that store to balance out iniquities. This notion is firmly rejected. If an evil man turns from his ways, he will live. If a righteous man turns to evil, he will be punished (21-28). This set of pronouncements was apparently thought to be unfair (29).

            2-4 The word of the Lord runs contrary to popular saying, for the person that commits sin will also be the one to be punished for it.

5-9 If a righteous man does what is just and right he will live.

10-13 If he has a son who is violent, unclean and oppressive, that son shall die because of his own sin.

14-18 If that man in turn has a son who avoids his father's iniquity and acts righteously, that son will not be punished for his father's sins. He will live.

19-20 The son will not share the guilt of the father, nor the father that of his son.

21-22 However if an evil man turns away from his sin, and starts to do what is just and right, he shall live.

24 If a righteous man turns away from his upright ways, and starts to do iniquity, he shall die.

            25-29 In spite of what Israel says, this teaching is not unjust.

30-31 Each will be judged according to what he/she has done. So repentãget a new heart and spirit. The Lord takes no pleasure in the death of anyone (23, 32).

            Notes. 2 (cf. Je. 31:29)ãJeremiah too had prophesied that this proverb would come to an end. The thrust of the saying is that people may suffer for the sins of their ancestors.

6-9 A selective list of sins is given here. This list is paralleled by those in vs 11-13 and 15-17. [p. 727]

19 This issue seems to have been one where the prophet's pronouncement was questioned. The great significance of inheritance and community in middle≠eastern cultures would have made such views harder to accept than in today's individualist societies. Today we blame 'society', rather than our ancestors, for our woes. In either case we are attempting to shift the blame from ourselves.

 

19:1-14 Lament for the princes of Israel

This chapter is a lament depicting in allegorical fashion the downfall of David's dynasty. A lioness (Israel) gives birth to several cubs (kings) who grow up to be strong lions. However, one of the kings is captured and led off to Egypt. Another is caught and caged and taken to Babylon (in 597 BC cf. 2 Ki. 25:1-7).

            In v 10 the imagery changes and Israel is likened to a vine which, although once strong, is uprooted and transplanted to the desert (i.e. Babylon). Fire spreads from one of its branches, consuming its fruit. No strong branch is left. The reference is to Nebuchadnezzar's deportation of the princes of Israel to Babylon. The rebellion by Zedekiah (the fire from one of the vine's branches) caused the Babylonians to effect so severe a retribution that David's line was brought to an end.

            The lament underlines the fact that past glories are no guarantee for the future. Western civilization has been living on its Christian heritage but the true faith has departed. The heritage is fast running out.

            1-9 Ezekiel is to take up this lament for the princes of Israel: 'Your royal line once produced a lion who became strong and was a man≠eater. The nations heard about him, captured him, and dragged him off with hooks to Egypt (2-4). A second lion became strong. He was a man≠eater. He threatened towns and terrified the inhabitants of the land. The nations came and trapped him and took him to the king of Babylon and imprisoned him (5-9).

            10-14 'Your royal line was once like a luxuriant vine with many branches. It was then uprooted. The east wind shrivelled it up and its branches withered and burnt. It has now been transplanted into the desert. Fire has devoured its branches and fruit. It no longer has a branch fit for a royal sceptre'.

            Note. 12 'The east wind'ãi.e. the Babylonians.

 

 

 

IVP-Old Testament Commentary

 

12:1-28

Prophecy of the Exile

 

12:5. digging through the wall. As depicted in Assyrian reliefs, a number of different measures were used to breach the defenses of a city under siege. Among these was undermining or drilling through the city walls. Ezekiel, since he was digging from the outside of his wall inward, therefore took on the role of the Babylonians, who were working, at God's command, to break through into the city.

12:6. covering the face. There were occasions when the face was covered in mourning or shame, but those use a different verb than the one used here. It is likely that covering the face here symbolizes the fate of the king he is representing (vv. 12≠13).

12:6. sign to Israel. Ezekiel's enacted prophecy provided God's sign of the coming destruction of Jerusalem and the exile of the people. By performing this set of actions, Ezekiel became the message. Sign-acts often go even further, as the prophet's life itself becomes a sign (see Is 8:18; Jer 16:2; Hos 1).

12:10. prince in Jerusalem. At the time Ezekiel was speaking, Zedekiah was the ruler of Jerusalem. He was the third son of Josiah to sit on the throne, although his power to rule was strictly curtailed and under the supervision of Nebuchadnezzar (see 2 Kings 24:15≠17). The fact that Ezekiel refers to Zedekiah as "prince" (Hebrew nasi}) instead of as king (Hebrew melek) is an indication that he does not consider him the true successor of David.

12:13. net, snare. The image of God snaring his enemies in a net is a common one in ancient Near Eastern art. Among the most graphic is the Stele of the Vultures, which depicts the Sumerian god Ningirsu holding a net of woven reeds in his left hand. Imprisoned within the net are the soldiers of Umma who had attacked Eannatum, the king of Lagash. Egyptian art from the reign of Necho II portrays the pharaoh gathering his foes in a gigantic net (see Hab 1:14≠15).

12:13. land of Chaldeans. The Chaldeans are first mentioned in Mesopotamian sources in the ninth century B.C. Although related ethnically to the other Aramean tribes of southern Babylonia, they had a distinct tribal structure. As the Assyrian empire began to weaken, Chaldean leaders, including Nabopolassar and Nebuchadnezzar, eventually gained their independence and established the Neo-Babylonian dynasty after 625 B.C. The areas that they controlled and within which they settled the exiles from Judah ranged from all of southern Mesopotamia to the region west of Haran on the upper reaches of the Euphrates River.

12:13. will not see it, there he will die. This statement was fulfilled in the blinding of King Zedekiah after the capture of Jerusalem by Nebuchadnezzar's troops. Although he would be taken into the exile and would spend the rest of his life a prisoner, Zedekiah's eyes were destroyed after he was forced to witness the execution of his children (see 2 Kings 25:7). The practice of gouging out a prisoner's eyes appears in the Assyrian Annals of Ashurnasirpal II in the ninth century and those of Sargon II in the eighth century. This was simply one of several terror tactics employed to frighten and humiliate their enemies.

12:18. anxious eating and drinking. Since eating and drinking are the most basic activities of daily life, the mood at the table often reflects current conditions. At the Passover, the Israelites were to eat their meal "in haste" as a reflection of their readiness to leave. Here the anxiety betrays the threat they are living under.

12:24. flattering divinations. The task of the diviner was to determine the will of a god or gods through various ritualized actionsãthe examination of sheep entrails, consultation with the dead (1 Sam 28:8) or the study of the astrological configurations. All of these practices were forbidden by Israelite law (see the comment on Deut 18:10≠13) because of their association with false gods and false religions. Naturally, a diviner would wish to please his paying clients and thus might be inclined to flatter or seduce them with his manner and statements (compare Prov 26:24≠26). Such desirable predictions were out of place and to be considered similar to those condemned by Jeremiah (see Jer 27:9≠10).

 

 

13:1-23

False Prophets

 

13:10. flimsy wall covered with whitewash. Ezekiel uses an analogy similar to that in Jeremiah 6:14 and 8:11. In both prophets reality is covered up and people delude themselves into believing that a wound is not serious or a wall is sturdy. It reflects the tendency to hide structural problems with cosmetic solutions. Mesopotamian law codes also deal with unscrupulous builders and homeowners who neglect repairs or attempt to hide unsafe workmanship (see both the Laws of Eshnunna and Hammurabi's Code).

13:11. God's destructive forces. The flimsy walls, held together by layers of plaster, cannot withstand the forces of nature unleashed by God. As in Isaiah 28:2 and 30:30, rain with accompanying high winds and destructive hailstones was to be considered God's voice, thundering out an answer and indictment on Judah. A similar image is found in the Sumerian Lament over the Destruction of Ur. In this recitation of misery, the poet describes how the god Enlil withheld the gentle winds that bring the rains needed for their crops. In their place were the desert winds (sirocco) that evaporated all the moisture from the ground and raging storm winds that collapsed buildings and whistled alarmingly through the gates of abandoned cities.

13:14. foundation laid bare. God's wrath is so strong that the symbolic wall constructed of deceptive prophecy is to be totally razed to its bare foundations. Its foundation will be seen for what it is: self-interest and self-advancement rather than the word of God. Foundations usually consisted of a few courses of stone laid in trenches.

13:18. sewing magic charms on wrists. The practice described here is a bit uncertain since the Hebrew term kesatot only appears in this chapter (vv. 18 and 20). It is possible that it is related to the Akkadian kasitu, "binding magic." Babylonian incantation texts describe how persons wishing to bind others to their will made bands that they wore on their arms or wrists, empowering them with an oath. Perhaps these false female prophets were employing something similar, or perhaps Ezekiel was simply comparing their influence to a practice known to him from Babylonia.

13:18. various length veils. Again, an Akkadian word, possibly sapahôu ("to loosen"), may be the basis for the item mentioned here. If it is a parallel to the wristbands previously mentioned, then the "veil" might have been worn around the neck as another magic device to bind people to the woman's will. Certainly, a form of "attachment" is intended. Whatever paraphernalia are referred to in this verse, it is generally accepted that it indicates the presence of a familiar type of witchcraft that attempts to control its victims.

 

 

14:1-23

Judgment Against Idolatry

 

14:1-3. elders coming to inquire. The elders served as the authorities for the exiles. They came to Ezekiel as supplicants seeking counsel and an oracle. The gesture of sitting before him (at his feet) indicates his role as teacher and spokesperson for God. There is some question whether they sincerely accepted his authority or were simply curious about what he could offer as a word of God.

14:14. Noah, Daniel, Job. While Noah and Job are easily identified as righteous sages of antiquity, it has seemed unlikely to many interpreters that Ezekiel would place a contemporary prophet, Daniel, in this group. This chapter, however, likely dates from the late 590s. By that time Daniel had been in Babylon for almost fifteen years and would have been in his late twenties or early thirties. His success had come early (see comment on Dan 2:1), so he had been in a high position in the court for a decade. Nevertheless, Daniel does not mesh easily with the profile of the other two. First, both of them are non-Israelites. Noah lived during the flood and prior to Abraham. Job was from Uz, usually located around Edom. A Babylonian wisdom document that contains arguments on suffering similar to those in the book of Job suggests a long tradition for his character. Seeking a highly reputed character from antiquity, some interpreters have considered it possible that the Daniel mentioned here refers to Danil, the wise king of ancient Ugarit who was the father of the hero Aqhat. Like Deborah (Judg 4:5), Danil sat beneath a tree hearing the cases of his people, dispensing justice to widows and orphans. Since he is not associated with Yahweh worship, however, it would be difficult to envision Ezekiel giving Danil such an elevated status. As in the case of the marking of the innocents in Ezekiel 9, these three great wise men, known for their individual righteousness, could only save themselves during the coming catastrophe. The implication that a certain number of righteous persons is necessary to save a city from God's wrath (see Gen 18:23≠32; Jer 5:1) is thus set aside in the face of Judah's violations of the covenant.

14:15. wild beasts as judgment. In the passage from verses 15≠20, God posits a variety of means to punish the people of Judah for their crimes and thus cleanse the land of its impurity. With respect to using wild beasts as the instrument of God's wrath, see the comment on 5:17.

 

 

15:1-8

Analogy of the Vine

 

15:2-7. vine parables and metaphors. Like Isaiah in the "Song of the Vineyard" (Is 5:1≠7), Ezekiel uses the vine as a metaphor for Judah (see also Ezek 17:5≠10). In each case the uselessness of the vine versus a branch or a tree well rooted is the justification for its destruction. A similar image appears in an Egyptian wisdom piece, the Instruction of Amenemope. There too a plant that serves as the metaphor for fools who speak without thinking is uprooted, burned and destroyed because it soon withers and has no value once uprooted. The metaphor of a city as an unproductive plant is known from the Myth of Erra and Ishum (known copies date to the eighth century) in which Marduk laments Babylon. He says that he filled it with seeds like a pine cone, but no fruit came from it, and he planted it like an orchard but never tasted its fruit.

 

 

16:1-63

Analogy of the Discarded Woman

 

16:3. ancestry in land of Canaanites. Biblical references to Jerusalem describe it originally as a Jebusite city (Josh 18:28). David captured it and transformed it into the Israelite capital (2 Sam 5:6≠10). Mention of Jerusalem is also found in nineteenth- and eighteen-century B.C. execration documents from Egypt and the fourteenth-century El Amarna texts. By making this identification, Ezekiel attempts to set aside the people's pride in Jerusalem as their city as God begins to lay out the indictment against Judah.

16:3. father an Amorite, mother a Hittite. This passage operates on two levels. First, it is correct to tie Jerusalem, at least the Jebusite city, to Amorite and North Syrian Hittite political origins. This is established by its mention in the El Amarna texts. However, on a symbolic level, in confronting Jerusalem with its mixed ancestry (tying it to three of the seven major inhabitant groups of Canaan listed in Ex 3:8), God identifies the place and the people as utterly corrupt. When the land was conquered, it was the responsibility of the Israelites to purify it of its idolatrous traditions (Deut 7:1≠5), but instead the people became just like the nations they were supposed to displace.

16:4. treatment of a newborn. All of the actions described here would ordinarily be those of the midwife. She would cut and tie off the umbilical cord, rinse the placenta off the newborn, clean the baby's skin with salt water and finally wrap it in a blanket. The child would then be presented to the parents to be named. However, in this case the child is not accepted as a member of the household and instead is abandoned in a field, where its fate is left up to God. In the ancient world the role of the midwife in preparing the birthing room and caring for the newborn is often attributed to deity, especially in metaphors. In a segment of the Babylonian Atrahasis Epic the fertility goddess Mami is the midwife of the gods who brings humanity into being. In the Egyptian Hymn to the Aten, the sun god presides as midwife over the lands of Egypt each morning. The midwife rituals involved provide for the physical needs of the child as well as making a symbolic transference from the realm of the womb to the living world.

16:5. child exposure. Both classical and ancient Near Eastern sources make mention of infanticide. Graphic evidence of this from the Roman-Byzantine period has been found in recent excavations at Ashkelon, where the remains of a hundred infants who had been disposed of in a sewer drain were uncovered. Infanticide was usually employed to get rid of female or malformed children. This was done as a means of either population control or economic necessity, since many villages were barely able to feed and care for healthy children and adults. The fact that the infant's parents "cast it out" into a field has legal implications as well. They are renouncing all legal claims to the child and leaving it up to God and/or another person to "adopt" and thus save the child's life. Among the examples of this practice are Moses' exposure in the Nile (though this was not total abandonment; his sister was instructed to watch and see what would happen; Ex 2:1≠10) and the birth legend of Sargon of Akkad.

16:8. covering nakedness with corner of garment. This is a legal and symbolic gesture by the husband that he intends to provide for the needs of his wife. It is further confirmed by the taking of an oath (berñÓt). Another example of the practice is Boaz's expansive covering of Ruth on the threshing floor when he agrees to serve as her advocate before the village elders (Ruth 3:9).

16:9. ointments. As part of the marriage ritual, a "day of bathing" and anointing occurred that symbolized the transference of care of the young woman from her parents to her husband. Old Babylonian documents attest to this ceremony, and it may also be at the heart of a Middle Assyrian law in which a man pours oil over the head of a woman who is about to become a part of his household. This gesture stands in stark contrast to the lack of care given the infant child in Ezekiel 16:4.

16:10. embroidered dress. Among the bridal gifts is embroidered cloth for her gown. Only the finest cloth was embroidered, and it was considered a prize in war (Judg 5:30) as well as a luxury item suitable for trade with other countries (Ezek 27:16). On a more practical level, both Hammurabi's Code and the Lipit Ishtar Code from Mesopotamia list oil, grain and clothing as the items that husbands are required to supply their wives.

16:10. leather sandals. Ordinary sandals were made from woven fibrous material, secured with leather thongs (Is 5:27). For footwear to be entirely made of leather would be a luxury and a signifier of both wealth and power. Fine leather sandals are represented on Shalmaneser III's Black Obelisk panels (ninth century B.C.) and on wall paintings from the time of the Assyrian king Sargon II (721≠705 B.C.).

16:11-12. jewelry. The full array of jewelry provided by the husband consists of many of the types of jewelry regularly used to adorn a woman's body and head (compare the more complete list in Is 3:18≠23). Like the bride gifts for Rebekah (Gen 24:22), there are arm bracelets, possibly with animal heads at each end. The necklace may have been a strand of beads or linked metal rings similar to those in Assyrian reliefs or the Nimrud ivories depicting royal Assyrian women. The nose ring again follow the style of Rebekah's adornment (Gen 24:22), and the earrings were probably ovoid loops inserted into pieced ears. Most striking of all is the golden crown or tiara that completes the ensemble of a ruler's wife and has parallels in both Egyptian and Assyrian art.

16:13. fine foods. Just as Yahweh has provided the Israelites with food throughout their history, now, in this marriage metaphor, Yahweh as the bridegroom and husband provides Jerusalem the bride and wife with the very best quality flour, honey and olive oil. These staples are listed in the Mesopotamian law codes as the items due a wife for her daily maintenance. In this case, however, special provision is made to insure that she receives the very best with which to make her breadãsomething that will then serve as a charge against her when she offers these items to other gods (Ezek 16:19).

16:15. prostitution in the ancient world. In ancient Mesopotamia a distinction can be drawn between commercial prostitution and "sacral sexual service" (as G. Lerner terms it). The term hôarimtu is used for both in cuneiform texts (for instance it is a hôarimtu who "civilizes" Enkidu in the Gilgamesh Epic), but there is a difference in social status as well as purpose. The sacral sexual service provided at the temple was tied into the sacred marriage ritual that insured fertility for the land. There were various levels of priestesses, from the high priestess, who represented the goddess Ishtar/Inanna and was said to be "visited" by the god Marduk each night, to cloistered female orders and more public figures like the naditu, who could own property, conduct business and even marry. The fact that commercial prostitution occurred near temples is based on the same considerations that brought prostitutes to frequent taverns and the city gateãhigh traffic areas mean more customers. Both temple sacral servants and prostitutes accepted payment, but the former were expected to dedicate these offerings to the gods. What is particularly incongruous about the bride Jerusalem is that she is said to pay her lovers for their favors, an obvious reference to idolatry and the rejection of the covenant with Yahweh. For further discussion see comment on Deuteronomy 23:17≠18.

16:16. garments used to make high places. Once again the double meaning in the text refers both to the high places (bamËt) where idolatrous worship took place as well as to the gaudily decorated beds of prostitutes on raised platforms. Similarly, Isaiah 57:7 describes making one's bed on a lofty hill where sacrifice is made to idols. Proverbs 7:16≠17 warns that the harlot's bed is covered with enticingly colorful and expensive garments (compare Ezek 23:17)ãchoice colored linens like those that God had given to the bride Jerusalem in Ezekiel 16:10.

16:17. male idols. Mesopotamian sacred texts contain exact descriptions for fashioning an image of the god. There were additional rituals, including the "opening of the mouth" ceremony, which animated the image so that it could serve as a repository of the god's power and presence. Since this is specifically a male idol in Ezekiel, it is possible that an exact replica of a god is meant (usually featuring a crown or raised spear). However, it is also possible that a bull (compare the golden calf in Ex 32:2≠4) or a phallic symbol was created. Using precious metals to create an idol is also found in the story of Micah in Judges 17:4≠5.

16:20. human sacrifice. For previous discussion of child sacrifice to Molech, see the comments on Leviticus 18:21 and Deuteronomy 18:10. In this instance, children, the gift of Yahweh as part of the covenantal agreement, are being "fed" to the gods who have become Jerusalem's "lovers." This follows the line of reasoning that had begun with creating the image, dressing and anointing it, and then providing it with meals. All of these rituals have Mesopotamian counterparts in descriptions of their temple service, where two meals a day were served to the images of the gods. It was more specifically Phoenician and Canaanite practice, however, to offer children as sacrifices to the gods.

16:24. built a mound. To demonstrate her desire to play the role of the prostitute, Jerusalem constructed mounds (Hebrew geb) in prominent places. These may have been stylized representations of the harlot's bed (see Prov 7:16≠17) that served as the prostitute's "shingle," advertising her presence and her profession.

16:24-25. shrine in every square. The term employed here, ramaÆ, is not the usual one for shrine. It appears elsewhere as a platform (1 Sam 22:6), and like geb, may have simply been the symbol used to advertise the presence of a prostitute in that place. The fact that it is constructed in a public square simply makes good business sense. The woman would have wanted as high a traffic flow as possible in order to insure her commercial success. Taking it back to the metaphor of Jerusalem's idolatry recalls the multiple altars and shrines erected by Solomon for the gods of his foreign wives (1 Kings 11:4≠8). For shrines on every street corner see the comment on 2 Chronicles 28:24.

16:27. territory reduction. When the treaty obligations of an ally or vassal are not fulfilled, it is the prerogative of the overlord to take punitive action. For instance, when Hezekiah of Judah refused to pay his annual tribute to the Assyrian king, Sennacherib, the latter states in his Annals that Hezekiah's territory was reduced and given to other vassal kings to administer. In this passage, a double meaning is expressed in the use of the word háoq for "territory." It usually refers to a regular allotment of food (Prov 30:8), but here in a covenant context it connotes that portion which the nation assumes belongs to it but is in fact a gift of God.

16:26-29. Egypt, Assyrian, Babylonia. As Ezekiel expounds on the theme of the evil that comes from foreign entanglements, he cites, in chronological order, countries that have seduced Judah away from Yahweh. These alliances have subsequently brought ruin upon the nation. It was Egypt's political meddling that the Rabshakeh (NIV: "field commander") chided Hezekiah about in Isaiah 36:6. More recently, Zedekiah's apparent alliance with Psammeticus II had brought Nebuchadnezzar's armies to besiege Jerusalem (see the comment on Jer 37:5≠8). The Assyrians had imposed vassalage on Judah, but Ahaz had freely submitted himself, providing even more political and social assistance to the Assyrian cause (see 2 Kings 16:3≠9). Finally, in Ezekiel's time the king of Judah continued the long-standing relationship with the Chaldeans that had begun in Hezekiah's time with the envoys of Merodach-Baladan (2 Kings 20:12≠19). The reference to a "land of merchants" may be Ezekiel's astute judgment that Judah once again was simply a pawn in the economic and political game of the Near Eastern superpowers.

16:36. children's blood. This is a reiteration of the charge made in verse 20 that Jerusalem has sacrificed her children on the altars to other gods. As is noted in Psalm 106:38≠39, not only is this considered an abomination, but it also would be considered the shedding of "innocent blood," one of the worst possible sins (see 2 Kings 21:16; Jer 26:15).

16:45. father an Amorite, mother a Hittite. See the comment on Ezekiel 16:3. Ezekiel's reference is not only to these Canaanite peoples but also to the intermarriage that must have taken place over the centuries between them and the Israelites.

16:46. Samaria and Sodom. The warning is quite clear here. Both Samaria, the capital of the northern kingdom of Israel, and Sodom were destroyed, having been judged corrupt by God (see Gen 19:12≠25 and 2 Kings 17:5≠18). The reference to Samaria as the older or "big" sister may refer to its relative importance as the capital of ten tribes. It was constructed by Omri (1 Kings 16:24) in the ninth century and thus was much "younger" than even David's Jerusalem. God may have chosen Sodom simply because of the tradition of its destruction (Amos 4:11). As a city, it probably predated Jerusalem's founding, but it was probably smaller in terms of size, given the ease with which it is said to have been captured in Genesis 14:8≠11.

16:57. Edom and Philistia. Given the apparent alliance between the Edomites and the Chaldeans at the time of Jerusalem's siege (see Ps 137:7), they would be in a position to gloat over or even loot Judah once the Babylonians had conquered the capital (see the comment on Jer 49:7). Philistia during the seventh century vacillated between antagonism and alliance with the Babylonians. Ashkelon, for instance, was sacked and burned by Nebuchadnezzar in 604 B.C. In any case, Jerusalem's capture in 597 and destruction in 587 would have been the basis upon which other states could chide the people of Jerusalem, considering that city to be the new Sodom and evidence of God's righteous anger against a corrupt and disobedient nation.

 

 

17:1-24

Eagles and the Vine

 

17:1. allegories and parables in ancient world. It was a common rhetorical device in ancient storytelling to use allegories and parables to make a point or create an image that would be more understandable or expressive to the audience. This is especially true in ancient wisdom literature and in prophetic texts. For instance, in the twentieth-century B.C. Egyptian Dispute Between a Man and His Ba a despondent man's soul tells him a parable about death and its unpredictability. Another Egyptian text, the Instruction of Ankhsheshonqy (eighth century B.C.), uses a vacant house and an unmarried woman as allegories for waste. The Egyptian Love Songs (thirteenth century B.C.) are filled with allegories comparing the various attributes of a beautiful woman to a lush marsh, a lotus bud and mandrake blossoms. In the prophetic visions of the Egyptian sage Neferti (twentieth century B.C.), he describes the invasion of Egypt as marked by the nest of a "strange bird" in the marsh and the appearance of desert herds drinking from the Nile. The images conjured up by these short tales and wordplays enhance enjoyment and drive home the author's point.

17:3. animal and tree fables. Among the most popular types of fables were those in which an animal talks (see the comment on Num 22:28≠31) or trees have a conversation or perform some action (see comment on Judg 9:8). There are several examples of this in ancient Near Eastern literature. For example, there is a dialogue between a thorn bush and a pomegranate tree in the Assyrian Words of Ahiqar (eighth century B.C.) over their relative merits. In the thirteenth-century Egyptian Tale of Two Brothers his cows warn the younger brother, Anubis, that his jealous brother Bata planned to kill him.

17:4. land of merchants. See Ezekiel 16:29 for the previous reference to the "land of merchants" as equivalent to Babylonia. King Jehoiachin, perhaps the "topmost shoot" in this allegory, had been taken into exile in 597 along with his royal court. Babylonian ration lists show that they were held under house arrest in the city of Nippur.

17:4. city of traders. Although the Phoenicians are more often associated with trade, their role was actually more as "middlemen," while the bankers and merchants who supplied the goods for transport were based in the cities of Mesopotamia (see Is 23:8). It was the Chaldean commercial empire that had, through the military efforts of the king, been able to absorb all aspects of business into their control. This is a theme that is found in many Mesopotamian annals in which a king makes an expedition "to the sea" and gains control of the "Cedars of Lebanon."

17:6-7. vine parables. See the comment on Ezekiel 15:2≠7. The initial efforts of the gardener to care for his vine, planting it near abundant water in fertile soil, are rewarded by lush growth. However, at the appearance of the second eagle, the vine seems to reject the gardener's attentions and loses its purpose. It sends out tendrils toward the second bird as if seeking another, unnecessary, water source. This failure to respond as expected makes the parable similar to the "Song of the Vineyard" in Isaiah 5:1≠7.

17:12. deportation of king and nobles. The interpretation of the parable of the eagle and the vine is the taking of Jehoiachin and his royal court as hostages by Nebuchadnezzar after the city of Jerusalem was captured in 597 B.C. (2 Kings 24:6≠17). Like the well-cultivated vine, Jehoiachin is treated with dignity, and the ration lists from Nebuchadnezzar's official records prove that he was well fed. If the model of Daniel and his three friends could be used here, it seems likely that Jehoiachin and his advisers were being assimilated into Babylonian culture so that they could eventually be restored to Jerusalem to serve as the king's loyal administrators (Dan 1:3≠5).

17:13. member of royal family. After capturing Jerusalem in 597 B.C., the Babylonian Chronicle records that Nebuchadnezzar took King Jehoiachin, son of Jehoiakim, as his hostage. Nebuchadnezzar then installed Jehoiachin's uncle, the third son of Josiah, on the throne of Judah. His name was originally Mattaniah, but the Babylonian king renamed him Zedekiah as a gesture demonstrating his puppet status (2 Kings 24:17).

17:15. Zedekiah's rebellion and deal with Egypt. Despite the example of 597 and the deportation of Jehoiachin, Zedekiah entertained ideas of rebellion against the Babylonians. He met with envoys from Edom, Moab, Ammon, Tyre and Sidon early in his reign (Jer 27:3) and apparently had dealings with Pharaoh Psammeticus II (see the comment on Jer 34:21). See the comment on Jeremiah 37:5≠8 for discussion of the troop movements of the Egyptians. Pharaoh Apries made at least a brief response to Zedekiah's plea for help, but it did not prevent the fall of Jerusalem.

17:17. ramps and siege works. Although the portion of the Babylonian Chronicle that has survived does not contain a description of the siege of Jerusalem (see 2 Kings 25:1), a similar operation is described in Sennacherib's Assyrian Annals from 701 B.C. It may be assumed that plans were laid for a long siege, since a great deal of time-consuming labor went into the construction of ramps and towers. See the comments on Jeremiah 6:6 and Ezekiel 4:2 for discussion of siege technology.

17:18. oath and covenant. Zedekiah's fate is attributed to his failure to honor his oath or treaty obligations. Treaties between nations typically contained a list of curses that will be inflicted on the party that violates the covenant between them. These treaties were signed under oath to the respective deities. That way, if the treaty were violated, it would become the responsibility of the country's own god(s) to punish the oath-breaker.

17:22. planting a cedar sprig. Just as the great eagle first plucked the topmost shoot from the cedar in verse 4, now Yahweh (identified as the eagle) will take a tender sprig and plant it on a high mountain. Following this line of reasoning, the Davidic house will be allowed to continue through the line of Jehoiachin. Similar horticultural metaphors for the revival of the Davidic House are found in Isaiah 11:1 and Jeremiah 23:5.

17:23. cosmic tree where animals find shelter. The concept of the cosmic tree or the "one tree" is common to many peoples and traditions. It stands as a representation of beauty and fertility, drawing its sustenance from the waters of the earth and providing shelter and food to all creatures that shelter under its bows. In ancient Near Eastern sources its symmetry and stability provide a check against death and a promise of the continuance of existence. Thus in Assyrian art is found a stylized tree of life that may have represented the role of the king to care for his people (see comment on Dan 4:10≠12).

 

 

18:1-32

Responsibility for Sin

 

18:5-9. negative confession from the Book of the Dead. Since the soul or ka of the dead Egyptian was to be examined by Osiris, the god of the underworld, a primer to prepare a person for this "final exam" was created, entitled the Book of the Dead. Its form, often painted on or carved into tomb walls, has its origins in early dynastic periods (2500 B.C.), and it continued to be refined at least until 500 B.C. One of the most popular sections was a declaration of innocence in the form of a negative confession. Examples include "I have not sinned against my neighbors" and "I have not mistreated cattle." A similar document appears in Job 31.

18:6. eating at mountain shrines. Presumably this is a charge of idolatry at local high places (bamËt). However, there is no parallel from biblical or ancient Near Eastern law to help illumine this practice. It might be compared to the giving of Jerusalem's children as food to the gods in 16:20 and to the charge that the people of Judah are willing to "worship on every high hill" throughout the land. A similar condemnation of the use of hilltop shrines can be found in Hosea 4:13.

18:6. idols of the house of Israel. It would appear that Ezekiel is using a stock phrase coined during the late monarchy or perhaps during the exile to refer to the extreme impurity associated with idol worship. His language is intentionally vulgar and characterizes the idols in the crudest possible wayãthey are best likened to feces or stools of excrement.

18:8. usury in ancient Near East. Consistent with biblical law, Ezekiel considers the practice of charging interest on a loan an unrighteous act. See the comment on Exodus 22:25 for further explanation of money lending practices in the ancient Near East and the comment on Deuteronomy 15:1≠11 for discussion of the financial systems that existed in these areas of the ancient world.

18:20. individual responsibility in the ancient Near East. While the social structure of the ancient Near East was primarily oriented toward the group (tribe, clan, family), there is a strand of individual responsibility that appears in literary and philosophical works. Among the examples of this is a statement in the Gilgamesh Epic. The Mesopotamian god Ea berates the chief god Enlil for bringing on the great flood without just cause: "On the sinner impose his sin, on the transgressor impose his transgression."

18:31. new heart, new spirit. See comment on 11:19.

 

 

19:1-14

Lament over the Princes of Israel

 

19:1. laments in ancient Near East. Laments may be personal statements of despair, such as that found in Psalm 22:1≠21, dirges following the death of an important person (David's elegy for Saul in 2 Sam 1:17≠27) or communal cries in times of crisis, such as Psalm 137. The most famous lament from ancient Mesopotamia is the Lament over the Destruction of Ur, which commemorates the capture of the city in 2004 B.C. by the Elamite king Kindattu. It contains eleven stanzas, each describing a facet of the city's demise and the end of the ruling dynasty (compare Lam 2:9). Subsequently the work would have been employed prior to and during the rebuilding of the city's walls and public buildings. For more information see the sidebar in the book of Lamentations.

19:1-9. lion hunting, lion symbolism. Because of the many references in Israelite (Is 5:29; Nah 2:11≠12), Egyptian and Assyrian texts to the royal associations of lions, it is not surprising to find Ezekiel employing this image. There are numerous examples of lion hunting. It was a royal sport as well as a necessity when a beast became a man-eater (as on the ninth-century Assyrian plaque of Ashurnasirpal II depicting a Nubian being devoured) or a threat to villages (as in one Mari text, where a pit was used to trap the animal). The symbolism in this "lament" refers to two of the last kings of Judah (most likely Jehoahaz and Jehoiakim). This is probably a play on Jacob's blessing of his son Judah in Genesis 49:8≠12, in which he refers to him as a "lion cub."

19:10-14. vineyard analogy. There is a strong parallel between this symbol in Ezekiel and the "Song of the Vineyard" in Isaiah 5:1≠7. In both instances God's wrath against the vineyard is the result of failed expectations. Neither plant performed its proper role. Isaiah's vineyard produced "bad fruit," while Ezekiel's vineyard grew "high above the thick foliage," but there is little mention of fruit. All of its energy had gone to extending its branches farther and farther, a symbol for the hubris of the nation of Judah and her kings (Jehoiachin and Zedekiah). The fate is the same for these vineyards. They both become wastelands, dried by the winds, broken down with no root or branch remaining. Ezekiel in this way provides the basis for a lament over the end of the nation's independence and the setting aside of God's covenant with the House of David. See the comment on Ezekiel 15:2≠7.

 

 

IVP Hard Sayings of the Bible

 

14:9 Is God the Author of Falsehood?

            Could the God of truth be guilty of sponsoring or condoning falsehood? Some have charged just that. The passages that are raised to back this charge are 1 Kings 22:20≠23, 2 Chronicles 18:18≠22, Jeremiah 4:10, 20:7 and Ezekiel 14:9.

            Such a charge is possible only if one forgets that many biblical writers dismiss secondary causes and attribute all that happens directly to God, since he is over all things. Therefore, statements expressed in the imperative form of the verb often represent only what is permitted to happen. Accordingly, when the devils begged Jesus to let them enter the swine, he said, "Go" (Mt 8:31). This did not make him the active sponsor of evil; he merely permitted the demons to do what they wanted to do. In a similar manner, Jesus commanded Judas, "What you are about to do, do quickly" (Jn 13:27). But Jesus did not become the author of the evil perpetrated on himself.

            God can be described as deceiving Ahab only because the biblical writer does not discriminate between what someone does and what he permits. It is true, of course, that in 1 Kings 22 God seems to do more than permit the deception. Without saying that God does evil that good may come, we can say that God overrules the full tendencies of preexisting evil so that the evil promotes God's eternal plan, contrary to its own tendency and goals.

            Because Ahab had abandoned the Lord his God and hardened his own heart, God allowed his ruin by the very instrument Ahab had sought to prostitute for his own purposes, namely, prophecy. God used the false declarations of the false prophets that Ahab was so enamored with as his instruments of judgment.

            That God was able to overrule the evil does not excuse the guilty prophets or their gullible listener. Even though the lying spirit had the Lord's permission, this did not excuse the prophets who misused their gifts. They fed the king exactly what he wanted to hear. Their words were nothing less than echoes of the king's desires. Thus the lying prophets, the king and Israel were equally culpable before God. The responsibility had to be shared. These prophets spoke "out of their own minds."

            This principle is further confirmed when we note that the passage in question is a vision that Micaiah reveals to Ahab. God is telling Ahab, "Wise up. I am allowing your prophets to lie to you." In a sense, God is revealing further truth to Ahab rather than lying to him. If God were truly trying to entrap Ahab into a life-threatening situation, he would not have revealed the plan to him! Even so, Ahab refuses to heed God's truth, and he follows his prophets' advice.

            The other two passages used to charge God with falsehood are easier to understand. In Ezekiel 14:9 we have another case of God allowing spiritual blindness to take its course. The biblical writer merely attributes the whole process of hardening of heart followed by judgment as falling within God's sovereignty. The strong statement of Jeremiah 20:7 is a complaint by the prophet, who had mistaken the promise of God's presence for the insurance that no evil or derision would come on him or his ministry. However, these verses cannot be cited as the basis for giving any credence to the charge that God is deceptive.

            Another instance where God sent an evil spirit was in Judges 9:23. There, one of Gideon's sons, Abimelech, acted as king for three years over the city of Shechem. But after those three years, God sent an evil spirit between Abimelech and the citizens of Shechem so that they "acted treacherously against Abimelech."

            In this case, the "evil spirit" was the breaking out of discord and treachery against Abimelech. Once again, under the direction of his providence, but not in any positive agency, God allowed jealousies to arise, which produced factions and in turn became insurrections, civil discontent and ultimately bloodshed. God remained sovereign in the midst of all the evil that ensuedãmuch of it deservedly happening to those who deliberately refused the truth and preferred their own version of reality.

 

18:1≠20 Should Children Die for Their Fathers' Sins?

The principle governing Israelite courts was that human governments must not impute to children or grandchildren the guilt that their fathers or forebears accumulated. In Scripture each person stands before God as accountable for his or her own sin.

            While this principle is acknowledged in Deuteronomy 24:16, there seem to be cases where it was not put in practice. For example, the child born to David and Bathsheba died because of their sin (2 Sam 12:14≠18). And Saul's seven grandchildren were put to death because of Saul's sin (2 Sam 21:5≠9). How are we to reconcile these contradictory sets of facts?

            Some will also bring up the fact that the sins of the fathers have an ill effect on the children to the third and fourth generations (Ex 20:5; Deut 5:9). Surely this is a direct contradiction of the principle in Deuteronomy 24:16.

            But Deuteronomy 24:16 is dealing with normal criminal law. It explicitly forbids blaming the children for the sin and guilt earned by the parent. If the son deserves the death penalty, the father must not be put to death in his place, or vice versa. This point is repeated in a number of texts, such as 2 Kings 14:6, 2 Chronicles 25:4, Jeremiah 31:30 and Ezekiel 18:20.

            The legal principle of dealing with each individual according to individual guilt is one side of the equation. The other side is that God has reserved for himself the right to render all final decisions. Not all situations can, or are, resolved in human courts. Some must await the verdict that God will give.

            There is a third element that must be accounted for as well. This notion is difficult for Westerners to appreciate, since we place such a high premium on the individual. But Scripture warns us that there is such a thing as corporate responsibility. None of us functions in complete isolation from the society and neighborhood to which we are attached. Lines of affinity reach beyond our home and church groups to whole communities and eventually to our nation and the world in which we live.

            There are three factors involved in communal responsibility in the Old Testament. First is unity. Often the whole group is treated as a single unit. In 1 Samuel 5:10≠11, for example, the ark of God came to Ekron of the Philistines. Because the bubonic plague had broken out in the previous Philistine cities where the ark had been taken, the Ekronites cried out, "They have brought the ark of the god of Israel around to us to kill us and our people." The whole group sensed that they would share in the guilt of what their leaders had done in capturing the ark of God.

            Second, sometimes a single figure represents the whole group. Rather than someone who embodies the psychology of the group, this is a case of one, such as the suffering Servant of the Lord, standing in for many others.

            The third factor is oscillation from the individual to the group, and vice versa. The classic example appears in Joshua 7:11, where the Lord affirms, "Israel has sinned," even though Achan confesses, "I have sinned" (Josh 7:20).

            Each situation must be evaluated to see whether it is a principle of a human court that is involved, a divine prerogative of final judgment or a case of corporate solidarity. We in the West still understand that one traitor can imperil a whole army, but we do not always understand how individual actions carry over into the divine arena or have widespread implications. Scripture works with all three simultaneously.

            In the case of David and Bathsheba, it is clear that the loss of the baby was linked to the fact that David committed adultery with Uriah's wife, though Uriah remained determined to serve David faithfully in battle. This did not involve a human court but was a matter of divine prerogative.

            The story about Saul's seven grandchildren takes us into the area of national guilt. Saul violated a treaty made with the Gibeonites in the name of the Lord (Josh 9:3≠15). The whole nation was bound by this treaty made in Joshua's day. Thus when Saul, as head of the nation, committed this atrocity against the Gibeonites, it was an act against God and an act that involved the whole nation. A divinely initiated famine devastated the land until the demands of justice were met. When David inquired into the reason for the famine, God answered, "It is on account of Saul and his blood-stained house; it is because he put the Gibeonites to death" (2 Sam 21:1).

            Saul and his sons had already fallen in the battle at Mount Gilboa, but his household shared in the stigma. Only God knew why the seven grandchildren shared in the guilt; it is not spelled out in the text. Apparently they had had some degree of complicity in the matter. Because only God knew, it was up to God, not a human court, to settle such cases.

            As for the commandment that has the sins of the fathers visiting the children to the third and fourth generations, we can only observe that the text clearly teaches that this happens when the children repeat the motivating cause of their parents' sinãthat is, they too hate God. But when the children love God, the effect is lovingkindness for thousands of generations!

            Both individual responsibility and group or communal responsibility are taught in Scripture. We must carefully define and distinguish these types of responsibility. But in no case should the principle of courts be to blame children for the wrongful deeds of their forebears. And if God demanded that principle as a basis for fairness in human governments, should we think he would do any less in the running of his own government?

            No one will ever be denied eternal life because of what his or her forebears did or did not do. Each will live eternally or suffer everlasting judgment for his or her own actions (Ezek 18). Our standard of what constitutes fairness and justice, after all, is rooted in the character of God himself.

            The graciousness of God and his swift move to forgive and to forget every sin that we call upon him to cleanse is seen in Exodus 34:6≠7. The theme of these verses is essentially repeated in Numbers 14:18, 2 Chronicles 30:9, Nehemiah 9:17, Psalm 86:15, 103:8, 111:4, 116:5, 145:8, Joel 2:13, Jonah 4:2 and Nahum 1:3.

            But God's grace is balanced by the last part of Exodus 34:7, which warns that "[God] does not leave the guilty unpunished." The reverse side of the same coin that declares God's mercy and his love speaks of his justice and righteousness. For the wicked persons who by their actions tend to second their father's previous motions by continuing to sin boldly against God as their fathers did, with no repentance, this text again warns that the chastisement of God will be felt down to the "third and fourth generation." However, note carefully that the full formula includes the important qualifier "of those who hate me." But wherever there is love, the effect is extended to thousands of generations!

            In this connection, it is important to note that 2 Samuel 12:14 likewise declares about David's sin with Bathsheba, "But because by doing this you have made the enemies of the LORD show utter contempt, the son born to you will die." While it true that David was thoroughly forgiven of his sin of adultery and complicity in murder (see Psalms 32 and 51), there were consequences to his sin that could not be halted, for they followed as inexorably as day follows night. To put it in another way, just because God knows that a mugger will accept him as Savior a number of years after a mugging, God does not, thereby, turn the molecular structure of the bat used in the mugging, and which is now descending on the head of an innocent victim, into limp spaghetti; it leaves permanent damage on the skull of its poor unsuspecting target. The case of David and Bathsheba is similar: the consequences of sin are as real as the creation of a new life that comes out of a sexual affair. This in turn gave occasion for the enemies of God to vaunt themselves and demonstrate even further contempt for God, his people, and their alleged different style of life. It was for this reason that God brought immediate judgment on David: "the son born to [him would] die."

 

 

JFB Commentary

 

CHAPTER 12

 

Ezekiel 12:1-28. EZEKIEL'S TYPICAL MOVING TO EXILE: PROPHECY OF ZEDEKIAH'S CAPTIVITY AND PRIVATION OF SIGHT: THE JEWS' UNBELIEVING SURMISE AS TO THE DISTANCE OF THE EVENT REPROVED.

 

1, 2. eyes to see, and see not, . . . ears to hear, and hear not ã fulfilling the prophecy of Deuteronomy 29:4, here quoted by Ezekiel (compare Isaiah 6:9; Jeremiah 5:21). Ezekiel needed often to be reminded of the people's perversity, lest he should be discouraged by the little effect produced by his prophecies. Their "not seeing" is the result of perversity, not incapacity. They are wilfully blind. The persons most interested in this prophecy were those dwelling at Jerusalem; and it is among them that Ezekiel was transported in spirit, and performed in vision, not outwardly, the typical acts. At the same time, the symbolical prophecy was designed to warn the exiles at Chebar against cherishing hopes, as many did in opposition to God's revealed word, of returning to Jerusalem, as if that city was to stand; externally living afar off, their hearts dwelt in that corrupt and doomed capital.

 

3. stuff for removing ã rather, "an exile's outfit," the articles proper to a person going as an exile, a staff and knapsack, with a supply of food and clothing; so "instruments of captivity," Jeremiah 46:19, Margin, that is, the needful equipments for it. His simple announcements having failed, he is symbolically to give them an ocular demonstration conveyed by a word-painting of actions performed in vision. consider ã (Deuteronomy 32:29).

 

4. by day ã in broad daylight, when all can see thee. at even ã not contradicting the words "by day." The baggage was to be sent before by day, and Ezekiel was to follow at nightfall [GROTIUS]; or, the preparations were to be made by day, the actual departure was to be effected at night [HENDERSON]. as they that go forth into captivity ã literally, "as the goings forth of the captivity," that is, of the captive band of exiles, namely, amid the silent darkness: typifying Zedekiah's flight by night on the taking of the city (Jeremiah 39:4; 52:7).

 

5. Dig ã as Zedekiah was to escape like one digging through a wall, furtively to effect an escape (Ezekiel 12:12). carry out ã namely, "thy stuff" (Ezekiel 12:4). thereby ã by the opening in the wall. Zedekiah escaped "by the gate betwixt the two walls" (Jeremiah 39:4).

 

6. in . . . twilight ã rather, "in the dark." So in Genesis 15:17, "it" refers to "thy stuff." cover thy face ã as one who muffles his face, afraid of being recognized by anyone meeting him. So the Jews and Zedekiah should make their exit stealthily and afraid to look around, so hurried should be their fight [CALVIN]. sign ã rather, "a portent," namely, for evil.

 

9. What doest thou? ã They ask not in a docile spirit, but making a jest of his proceedings.

 

10. burden ã that is, weighty oracle. the prince ã The very man Zedekiah, in whom they trust for safety, is to be the chief sufferer. JOSEPHUS [Antiquities, 10.7] reports that Ezekiel sent a copy of this prophecy to Zedekiah. As Jeremiah had sent a letter to the captives at the Chebar, which was the means of calling forth at first the agency of Ezekiel, so it was natural for Ezekiel to send a message to Jerusalem confirming the warnings of Jeremiah. The prince, however, fancying a contradiction between Ezekiel 12:13; "he shall not see Babylon," and Jeremiah 24:8, 9, declaring he should be carried to Babylon, believed neither. Seeming discrepancies in Scripture on deeper search prove to be hidden harmonies.

 

11. sign ã portent of evil to come (Ezekiel 24:27; Zechariah 3:8, Margin ). Fulfilled (2 Kings 25:1-7; Jeremiah 52:1-11).

 

12. prince . . . among them ã literally, "that is in the midst of them," that is, on whom the eyes of all are cast, and "under whose shadow" they hope to live (Lamentations 4:20). shall bear ã namely, his "stuff for removing"; his equipments for his journey. cover his face, that he see not the ground ã See note on Ezekiel 12:6; the symbol in Ezekiel 12:6 is explained in this verse. He shall muffle his face so as not to be recognized: a humiliation for a king!

 

13. My net ã the Chaldean army. He shall be inextricably entangled in it, as in the meshes of a net. It is God's net (Job 19:6). Babylon was God's instrument (Isaiah 10:5). Called "a net" (Habakkuk 1:14-16). bring him to Babylon . . . ; yet shall he not see it ã because he should be deprived of sight before he arrived there (Jeremiah 52:11).

 

14. all . . . about him ã his satellites: his bodyguard. bands ã literally, "the wings" of an army (Isaiah 8:8). draw out . . . sword after them ã (See note on Ezekiel 5:2; see note on Ezekiel 5:12).

 

16. I will leave a few . . . that they may declare . . . abominations ã God's purpose in scattering a remnant of Jews among the Gentiles; namely, not only that they themselves should be weaned from idolatry (see Ezekiel 12:15), but that by their own word, as also by their whole state as exiles, they should make God's righteousness manifest among the Gentiles, as vindicated in their punishment for their sins (compare Isaiah 43:10; Zechariah 8:13).

 

18. Symbolical representation of the famine and fear with which they should eat their scanty morsel, in their exile, and especially at the siege.

 

19. people of the land ã the Jews "in the land" of Chaldea who thought themselves miserable as being exiles and envied the Jews left in Jerusalem as fortunate. land of Israel ã contrasted with "the people in the land" of Chaldea. So far from being fortunate as the exiles in Chaldea regarded them, the Jews in Jerusalem are truly miserable, for the worst is before them, whereas the exiles have escaped the miseries of the coming siege. land . . . desolate from all that is therein ã literally "that the land (namely, Judea) may be despoiled of the fulness thereof"; emptied of the inhabitants and abundance of flocks and corn with which it was filled. because of . . . violence ã (Psalms 107:34).

 

20. the cities ã left in Judea after the destruction of Jerusalem.

 

22. proverb ã The infidel scoff, that the threatened judgment was so long in coming, it would not come at all, had by frequent repetition come to be a "proverb" with them. This skeptical habit contemporary prophets testify to (Jeremiah 17:15; 20:7; Zephaniah 1:12). Ezekiel, at the Chebar, thus sympathizes with Jeremiah and strengthens his testimony at Jerusalem. The tendency to the same scoff showed itself in earlier times, but had not then developed into a settled "proverb" (Isaiah 5:19; Amos 5:18). It shall again be the characteristic of the last times, when "faith" shall be regarded as an antiquated thing (Luke 18:8), seeing that it remains stationary, whereas worldly arts and sciences progress, and when the "continuance of all things from creation" will be the argument against the possibility of their being suddenly brought to a standstill by the coming of the Lord (Isaiah 66:5; 2 Peter 3:3, 4). The very long-suffering of God, which ought to lead men to repentance, is made an argument against His word (Ecclesiastes 8:11; Amos 6:3). days . . . prolonged . . . vision faileth ã their twofold argument: (1) The predictions shall not come to pass till long after our time. (2) They shall fail and prove vain shadows. God answers both in Ezekiel 12:23, 25.

 

23. effect ã literally, "the word," namely, fulfilled; that is, the effective fulfilment of whatever the prophets have spoken is at hand.

 

24. no more . . . vain vision . . . flattering divination ã All those false prophets (Lamentations 2:14), who "flattered" the people with promises of peace and safety, shall be detected and confounded by the event itself.

 

25. word . . . shall come to pass ã in opposition to their scoff "the vision faileth" (Ezekiel 12:22). The repetition, "I will speak . . . speak," etc. (or as FAIRBAIRN, "For I, Jehovah, will speak whatever word I shall speak, and it shall be done") implies that whenever God speaks, the effect must follow; for God, who speaks, is not divided in Himself (Ezekiel 12:28; Isaiah 55:11; Daniel 9:12; Luke 21:33). no more prolonged ã in opposition to the scoff (Ezekiel 12:22), "The days are prolonged." in your days ã while you are living (compare Matthew 24:34).

 

27. Not a mere repetition of the scoff (Ezekiel 12:22); there the scoffers asserted that the evil was so often threatened and postponed, it must have no reality; here formalists do not go so far as to deny that a day of evil is coming, but assert it is still far off (Amos 6:3). The transition is easy from this carnal security to the gross infidelity of the former class.

 

CHAPTER 13

 

Ezekiel 13:1-23. DENUNCIATION OF FALSE PROPHETS AND PROPHETESSES; THEIR FALSE TEACHINGS, AND GOD'S CONSEQUENT JUDGMENTS.

 

1. As the twelfth chapter denounced the false expectations of the people, so this denounces the false leaders who fed those expectations. As an independent witness, Ezekiel confirms at the Chebar the testimony of Jeremiah (Jeremiah 29:21, 31) in his letter from Jerusalem to the captive exiles, against the false prophets; of these some were conscious knaves, others fanatical dupes of their own frauds; for example, Ahab, Zedekiah, and Shemaiah. Hananiah must have believed his own lie, else he would not have specified so circumstantial details (Jeremiah 28:2-4). The conscious knaves gave only general assurances of peace (Jeremiah 5:31; 6:14; 14:13). The language of Ezekiel has plain references to the similar language of Jeremiah (for example, Jeremiah 23:9-38); the bane of false prophecy, which had its stronghold in Jerusalem, having in some degree extended to the Chebar; this chapter, therefore, is primarily intended as a message to those still in the Jewish metropolis; and, secondarily, for the good of the exiles at the Chebar.

 

2. that prophesy ã namely, a speedy return to Jerusalem. out of . . . own hearts ã alluding to the words of Jeremiah (Jeremiah 23:16, 26); that is, what they prophesied was what they and the people wished; the wish was father to the thought. The people wished to be deceived, and so were deceived. They were inexcusable, for they had among them true prophets (who spoke not their own thoughts, but as they were moved by the Holy Ghost, 2 Peter 1:21), whom they might have known to be such, but they did not wish to know (John 3:19).

 

3. foolish ã though vaunting as though exclusively possessing "wisdom" (1 Corinthians 1:19-21); the fear of God being the only beginning of wisdom (Psalms 111:10). their own spirit ã instead of the Spirit of God. A threefold distinction lay between the false and the true prophets: (1) The source of their messages respectively; of the false, "their own hearts"; of the true, an object presented to the spiritual sense (named from the noblest of the senses, a seeing ) by the Spirit of God as from without, not produced by their own natural powers of reflection. The word, the body of the thought, presented itself not audibly to the natural sense, but directly to the spirit of the prophet; and so the perception of it is properly called a seeing, he perceiving that which thereafter forms itself in his soul as the cover of the external word [DELITZSCH]; hence the peculiar expression, "seeing the word of God" (Isaiah 2:1; 13:1; Amos 1:1; Micah 1:1). (2) The point aimed at; the false "walking after their own spirit"; the true, after the Spirit of God. (3) The result; the false saw nothing, but spake as if they had seen; the true had a vision, not subjective, but objectively real [FAIRBAIRN]. A refutation of those who set the inward word above the objective, and represent the Bible as flowing subjectively from the inner light of its writers, not from the revelation of the Holy Ghost from without. "They are impatient to get possession of the kernel without its fostering shell ã they would have Christ without the Bible" [BENGEL].

 

4. foxes ã which cunningly "spoil the vines" (Song Of Songs 2:15), Israel being the vineyard (Psalms 80:8-15; Isaiah 5:1-7; 27:2; Jeremiah 2:21); their duty was to have guarded it from being spoiled, whereas they themselves spoiled it by corruptions. in . . . deserts ã where there is nothing to eat; whence the foxes become so ravenous and crafty in their devices to get food. So the prophets wander in Israel, a moral desert, unrestrained, greedy of gain which they get by craft.

 

5. not gone up into . . . gaps ã metaphor from breaches made in a wall, to which the defenders ought to betake themselves in order to repel the entrance of the foe. The breach is that made in the theocracy through the nation's sin; and, unless it be made up, the vengeance of God will break in through it. Those who would advise the people to repentance are the restorers of the breach (Ezekiel 22:30; Psalms 106:23, 30). hedge ã the law of God (Psalms 80:12; Isaiah 5:2, 5); by violating it, the people stripped themselves of the fence of God's protection and lay exposed to the foe. The false prophets did not try to repair the evil by bringing back the people to the law with good counsels, or by checking the bad with reproofs. These two duties answer to the double office of defenders in case of a breach made in a wall: (1) To repair the breach from within; (2) To oppose the foe from without. to stand ã that is, that the city may "stand." in . . . day of . . . Lord ã In the day of the battle which God wages against Israel for their sins, ye do not try to stay God's vengeance by prayers, and by leading the nation to repentance.

 

6. made others to hope, etc. ã rather, "they hoped" to confirm (that is, 'make good') their word, by the event corresponding to their prophecy. The Hebrew requires this [HAVERNICK]. Also the parallel clause, "they have seen vanity," implies that they believed their own lie (2 Thessalonians 2:11). Subjective revelation is false unless it rests on the objective.

 

8. I am against you ã rather understand, "I come against you," to punish your wicked profanation of My name (compare Revelation 2:5, 16).

 

9. mine hand ã My power in vengeance. not . . . in . . . assembly ã rather, the "council"; "They shall not occupy the honorable office of councillors in the senate of elders after the return from Babylon" (Ezra 2:1, 2). neither . . . written in . . . Israel ã They shall not even have a place in the register kept of all citizens' names; they shall be erased from it, just as the names of those who died in the year, or had been deprived of citizenship for their crimes. were at the annual revisal erased. Compare Jeremiah 17:13; Luke 10:20; Revelation 3:5, as to those spiritually Israelites; John 1:47, and those not so. Literally fulfilled (Ezra 2:59, 62; compare Nehemiah 7:5; Psalms 69:28). neither . . . enter . . . land ã They shall not so much as be allowed to come back at all to their country.

 

10. Because, even because ã The repetition heightens the emphasis. Peace ã safety to the nation. Ezekiel confirms Jeremiah 6:14; 8:11. one ã literally, "this one"; said contemptuously, as in 2 Chronicles 28:22. a wall ã rather, "a loose wall." Ezekiel had said that the false prophets did not "go up into the gaps, or make up the breaches" (Ezekiel 13:5), as good architects do; now he adds that they make a bustling show of anxiety about repairing the wall; but it is without right mortar, and therefore of no use. one . . . others ã besides individual effort, they jointly co-operated to delude the people. daubed . . . with untempered mortar ã as sand without lime, mud without straw [GROTIUS]. FAIRBAIRN translates, "plaster it with whitewash." But besides the hypocrisy of merely outwardly "daubing" to make the wall look fair (Matthew 23:27, 29; Acts 23:3), there is implied the unsoundness of the wall from the absence of true uniting cement; the "untempered cement" answering to the lie of the prophets, who say, in support of their prophecies, "Thus saith the Lord, when the Lord hath not spoken" (Ezekiel 22:28).

 

11. overflowing ã inundating; such as will at once wash away the mere clay mortar. The three most destructive agents shall co-operate against the wall ã wind, rain, and hailstones. These last in the East are more out of the regular course of nature and are therefore often particularly specified as the instruments of God's displeasure against His foes (Exodus 9:18; Joshua 10:11; Job 38:22; Psalms 18:12, 13; Isaiah 28:2; 30:30; Revelation 16:21). The Hebrew here is, literally, "stones of ice." They fall in Palestine at times an inch thick with a destructive velocity. The personification heightens the vivid effect, "O ye hail stones." The Chaldeans will be the violent agency whereby God will unmask and refute them, overthrowing their edifice of lies.

 

12. shall it not be said ã Your vanity and folly shall be so manifested that it shall pass into a proverb, "Where is the daubing?"

 

13. God repeats, in His own name, as the Source of the coming calamity, what had been expressed generally in Ezekiel 13:11.

 

14. The repetition of the same threat (see note on Ezekiel 13:11) is to awaken the people out of their dream of safety by the certainty of the event. foundation ã As the "wall" represents the security of the nation, so the "foundation" is Jerusalem, on the fortifications of which they rested their confidence. GROTIUS makes the "foundation" refer to the false principles on which they rested; Ezekiel 13:16 supports the former view.

 

16. prophesy concerning Jerusalem ã With all their "seeing visions of peace for her," they cannot ensure peace or safety to themselves.

 

17. set thy face ã put on a bold countenance, fearlessly to denounce them (Ezekiel 3:8, 9; Isaiah 50:7). daughters ã the false prophetesses; alluded to only here; elsewhere the guilt specified in the women is the active share they took in maintaining idolatry (Ezekiel 8:14). It was only in extraordinary emergencies that God bestowed prophecy on women, for example on Miriam, Deborah, Huldah (Exodus 15:20; Judges 4:4; 2 Kings 22:14); so in the last days to come (Joel 2:28). The rareness of such instances enhanced their guilt in pretending inspiration.

 

18. sew pillows to . . . armholes ã rather, elbows and wrists, for which the false prophetesses made cushions to lean on, as a symbolical act, typifying the perfect tranquility which they foretold to those consulting them. Perhaps they made their dupes rest on these cushions in a fancied state of ecstasy after they had made them at first stand (whence the expression, "every stature," is used for "men of every age "). As the men are said to have built a wall (Ezekiel 13:10), so the women are said to sew pillows, etc., both alike typifying the "peace" they promised the impenitent. make kerchiefs ã magical veils, which they put over the heads of those consulting them, as if to fit them for receiving a response, that they might be rapt in spiritual trance above the world. head of every stature ã "men of every age," old and young, great and small, if only these had pay to offer them. hunt souls ã eagerly trying to allure them to the love of yourselves (Proverbs 6:26; 2 Peter 2:14), so as unwarily to become your prey. will ye save . . . souls . . . that come unto you ã Will ye haul after souls, and when they are yours ("come unto you"), will ye promise them life? "Save" is explained (Ezekiel 13:22), "promising life" [GROTIUS]. CALVIN explains, "Will ye hunt My people's souls and yet will ye save your own souls"; I, the Lord God, will not allow it. But "save" is used (Ezekiel 13:19) of the false prophetesses promising life to the impenitent, so that English Version and GROTIUS explain it best.

 

19. handfuls ã expressing the paltry gain for which they bartered immortal souls (compare Micah 3:5, 11; Hebrews 12:16). They "polluted" God by making His name the cloak under which they uttered falsehoods. among my people ã an aggravation of their sin, that they committed it "among the people" whom God had chosen as peculiarly His own, and among whom He had His temple. It would have been a sin to have done so even among the Gentiles, who knew not God; much more so among the people of God (compare Proverbs 28:21). slay . . . souls that should not die, etc. ã to predict the slaying or perdition of the godly whom I will save. As true ministers are said to save and slay their hearers, according to the spirit respectively in which these receive their message (2 Corinthians 2:15, 16), so false ministers imitate them; but they promise safety to those on the broad way to ruin and predict ruin to those on the narrow way of God. my people that hear your lies ã who are therefore wilfully deceived, so that their guilt lies at their own door (John 3:19).

 

20. I am against your pillows ã that is, against your lying ceremonial tricks by which ye cheat the people. to make them fly ã namely, into their snares, as fowlers disturb birds so as to be suddenly caught in the net spread for them. "Fly" is peculiarly appropriate as to those lofty spiritual flights to which they pretended to raise their dupes when they veiled their heads with kerchiefs and made them rest on luxurious arm-cushions (Ezekiel 13:18). let . . . souls go ã "Ye make them fly" in order to destroy them; "I will let them go" in order to save them (Psalms 91:3; Proverbs 6:5; Hosea 9:8).

 

21. in your hand ã in your power. "My people" are the elect remnant of Israel to be saved. ye shall know ã by the judgments which ye shall suffer.

 

22. ye have made . . . the righteous sad ã by lying predictions of calamities impending ever the godly. strengthened . . . wicked ã (Jeremiah 23:14). heart of . . . righteous . . . hands of . . . wicked ã Heart is applied to the righteous because the terrors foretold penetrated to their inmost feelings; hands, to the wicked because they were so hardened as not only to despise God in their minds, but also to manifest it in their whole acts, as if avowedly waging war with Him.

 

23. ye shall see no more vanity ã The event shall confute your lies, involving yourselves in destruction (Ezekiel 13:9; Ezekiel 14:8; 15:7; Micah 3:6).

 

CHAPTER 14

 

Ezekiel 14:1-23. HYPOCRITICAL INQUIRERS ARE ANSWERED ACCORDING TO THEIR HYPOCRISY. THE CALAMITIES COMING ON THE PEOPLE; BUT A REMNANT IS TO ESCAPE.

 

1. elders ã persons holding that dignity among the exiles at the Chebar. GROTIUS refers this to Seraiah and those sent with him from Judea (Jeremiah 51:59). The prophet's reply, first, reflecting on the character of the inquirers, and, secondly, foretelling the calamities coming on Judea, may furnish an idea of the subject of their inquiry. sat before me ã not at once able to find a beginning of their speech; indicative of anxiety and despondency.

 

3. heart . . . face ã The heart is first corrupted, and then the outward manifestation of idol-worship follows; they set their idols before their eyes. With all their pretense of consulting God now, they have not even put away their idols outwardly; implying gross contempt of God. "Set up," literally, "aloft"; implying that their idols had gained the supreme ascendancy over them. stumbling-block of . . . iniquity ã See Proverbs 3:21, 23, "Let not them (God's laws) depart from thine eyes, then . . . thy foot shall not stumble." Instead of God's law, which (by being kept before their eyes) would have saved them from stumbling, they set up their idols before their eyes, which proved a stumbling-block, causing them to stumble (Ezekiel 7:19). inquired of at all ã literally, "should I with inquiry be inquired of" by such hypocrites as they are? (Psalms 66:18; Proverbs 15:29; 28:9).

 

4. and cometh ã and yet cometh, reigning himself to be a true worshipper of Jehovah. him that cometh ã so the Hebrew Margin reads. But the Hebrew text reading is, "according to it, according to the multitude of his idols"; the anticipative clause with the pronoun not being pleonastic, but increasing the emphasis of the following clause with the noun. "I will answer," literally, reflexively, "I will Myself (or for Myself ) answer him." according to . . . idols ã thus, "answering a fool according to his folly"; making the sinner's sin his punishment; retributive justice (Proverbs 1:31; 26:5).

 

5. That I may take ã that is, unveil and overtake with punishment the dissimulation and impiety of Israel hid in their own heart. Or, rather, "That I may punish them by answering them after their own hearts "; corresponding to "according to the multitude of his idols" (see note on Ezekiel 14:4); an instance is given in Ezekiel 14:9; Romans 1:28; 2 Thessalonians 2:11, God giving them up in wrath to their own lie. idols ã though pretending. to "inquire" of Me, "in their hearts" they are "estranged from Me," and love "idols."

 

6. Though God so threatened the people for their idolatry (Ezekiel 14:5), yet He would rather they should avert the calamity by "repentance." turn yourselves ã CALVIN translates, "turn others" (namely, the stranger proselytes in the land). As ye have been the advisers of others (see Ezekiel 14:7, "the stranger that sojourneth in Israel") to idolatry, so bestow at least as much pains in turning them to the truth; the surest proof of repentance. But the parallelism to Ezekiel 14:3, 4 favors English Version. Their sin was twofold: (1) "In their heart" or inner man; (2) "Put before their face," that is, exhibited outwardly. So their repentance is generally expressed by "repent," and is then divided into: (1) "Turn yourselves (inwardly) from your idols"; (2) "Turn away your faces (outwardly) from all your abominations." It is not likely that an exhortation to convert others should come between the two affecting themselves.

 

7. stranger ã the proselyte, tolerated in Israel only on condition of worshipping no God but Jehovah (Leviticus 17:8, 9). inquire of him concerning me ã that is, concerning My will. by myself ã not by word, but by deed, that is, by judgments, marking My hand and direct agency; instead of answering him through the prophet he consults. FAIRBAIRN translates, as it is the same Hebrew as in the previous clause, "concerning Me," it is natural that God should use the same expression in His reply as was used in the consultation of Him. But the sense, I think, is the same. The hypocrite inquires of the prophet concerning God; and God, instead of replying through the prophet, replies for Himself concerning Himself.

 

8. And I will set my face against that man ã (See note on Leviticus 17:10). and will make him a sign ã literally, "I will destroy him so as to become a sign"; it will be no ordinary destruction, but such as will make him be an object pointed at with wonder by all, as Korah, etc. (Numbers 26:10; Deuteronomy 28:37).

 

9. I the Lord have deceived that prophet ã not directly, but through Satan and his ministers; not merely permissively, but by overruling their evil to serve the purposes of His righteous judgment, to be a touchstone to separate the precious from the vile, and to "prove" His people (Deuteronomy 13:3; 1 Kings 22:23; Jeremiah 4:10; 2 Thessalonians 2:11, 12). Evil comes not from God, though God overrules it to serve His will (Job 12:16; James 1:3). This declaration of God is intended to answer their objection, "Jeremiah and Ezekiel are but two opposed to the many prophets who announce 'peace to us." "Nay, deceive not yourselves, those prophets of yours are deluding you, and I permit them to do so as a righteous judgment on your wilful blindness."

 

10. As they dealt deceitfully with God by seeking answers of peace without repentance, so God would let them be dealt with deceitfully by the prophets whom they consulted. God would chastise their sin with a corresponding sin; as they rejected the safe directions of the true light, He would send the pernicious delusions of a false one; prophets would be given them who should re-echo the deceitfulness that already wrought in their own bosom, to their ruin [FAIRBAIRN]. The people had themselves alone to blame, for they were long ago forewarned how to discern and to treat a false prophet (Deuteronomy 13:3); the very existence of such deceivers among them was a sign of God's judicial displeasure (compare in Saul's case, 1 Samuel 16:14; 28:6, 7). They and the prophet, being dupes of a common delusion, should be involved in a common ruin.

 

11. Love was the spring of God's very judgments on His people, who were incurable by any other process (Ezekiel 11:20; 37:27).

 

12. The second part of the chapter: the effect which the presence of a few righteous persons was to have on the purposes of God (compare Genesis 18:24-32). God had told Jeremiah that the guilt of Judah was too great to be pardoned even for the intercession of Moses and Samuel (Psalms 99:6; Jeremiah 14:2; 15:1), which had prevailed formerly (Exodus 32:11-14; Numbers 14:13-20; 1 Samuel 7:8-12), implying the extraordinary heinousness of their guilt, since in ordinary cases "the effectual fervent prayer of a righteous man (for others) availeth much" (James 5:16). Ezekiel supplements Jeremiah by adding that not only those two once successful intercessors, but not even the three pre-eminently righteous men, Noah, Daniel, and Job, could stay God's judgments by their righteousness.

 

13. staff of . . . bread ã on which man's existence is supported as on a staff (Ezekiel 4:16; 5:16; Leviticus 26:26; Psalms 104:15; Isaiah 3:1). I will send a famine.

 

14. Noah, Daniel . . . Job ã specified in particular as having been saved from overwhelming calamities for their personal righteousness. Noah had the members of his family alone given to him, amidst the general wreck. Daniel saved from the fury of the king of Babylon the three youths (Daniel 2:17, 18, 48, 49). Though his prophecies mostly were later than those of Ezekiel, his fame for piety and wisdom was already established, and the events recorded in Daniel 1:1-2:49 had transpired. The Jews would naturally, in their fallen condition, pride themselves on one who reflected such glory on his nation at the heathen capital, and would build vain hopes (here set aside) on his influence in averting ruin from them. Thus the objection to the authenticity of Daniel from this passage vanishes. "Job" forms the climax (and is therefore put out of chronological order), having not even been left a son or a daughter, and having had himself to pass through an ordeal of suffering before his final deliverance, and therefore forming the most simple instance of the righteousness of God, which would save the righteous themselves alone in the nation, and that after an ordeal of suffering, but not spare even a son or daughter for their sake (Ezekiel 14:16, 18, 20; compare Jeremiah 7:16; 11:14; 14:11). deliver . . . souls by . . . righteousness ã (Proverbs 11:4); not the righteousness of works, but that of grace, a truth less clearly understood under the law (Romans 4:3).

 

15-21. The argument is cumulative. He first puts the case of the land sinning so as to fall under the judgment of a famine (Ezekiel 14:13); then (Ezekiel 14:15) "noisome beasts" (Leviticus 26:22); then "the sword"; then, worst of all, "pestilence." The three most righteous of men should deliver only themselves in these several four cases. In Ezekiel 14:21 he concentrates the whole in one mass of condemnation. If Noah, Daniel, Job, could not deliver the land, when deserving only one judgment, "how much more" when all four judgments combined are justly to visit the land for sin, shall these three righteous men not deliver it.

 

19. in blood ã not literally. In Hebrew, "blood" expresses every premature kind of death.

 

21. How much more ã literally, "Surely shall it be so now, when I send," etc. If none could avert the one only judgment incurred, surely now, when all four are incurred by sin, much more impossible it will be to deliver the land.

 

22. Yet . . . a remnant ã not of righteous persons, but some of the guilty who should "come forth" from the destruction of Jerusalem to Babylon, to lead a,. life of hopeless exile there. The reference here is to judgment, not mercy, as Ezekiel 14:23 shows. ye shall see their . . . doings; and . . . be comforted ã Ye, the exiles at the Chebar, who now murmur at God's judgment about to be inflicted on Jerusalem as harsh, when ye shall see the wicked "ways" and character of the escaped remnant, shall acknowledge that both Jerusalem and its inhabitants deserved their fate; his recognition of the righteousness of the judgment will reconcile you to it, and so ye shall be "comforted" under it [CALVIN]. Then would follow mercy to the elect remnant, though that is not referred to here, but in Ezekiel 20:43.

 

23. they shall comfort you ã not in words, but by your recognizing in their manifest guilt, that God had not been unjustly severe to them and the city.

 

CHAPTER 15

 

Ezekiel 15:1-8. THE WORTHLESSNESS OF THE VINE AS WOOD ESPECIALLY WHEN BURNT, IS THE IMAGE OF THE WORTHLESSNESS AND GUILT OF THE JEWS, WHO SHALL PASS FROM ONE FIRE TO ANOTHER.

            This chapter represents, in the way of a brief introduction, what the sixteenth chapter details minutely.

 

2, 3. What has the vine-wood to make it pre-eminent above other forest-wood ? Nothing. Nay, the reverse. Other trees yield useful timber, but vine-wood is soft, brittle, crooked, and seldom large; not so much as a "pin" (the large wooden peg used inside houses in the East to hang household articles on, Isaiah 22:23-25) can be made of it. Its sole excellency is that it should bear fruit; when it does not bear fruit, it is not only not better, but inferior to other trees: so if God's people lose their distinctive excellency by not bearing fruits of righteousness, they are more unprofitable than the worldly (Deuteronomy 32:32), for they are the vine; the sole end of their being is to bear fruit to His glory (Psalms 80:8, 9; Isaiah 5:1, etc. Jeremiah 2:21; Hosea 10:1; Matthew 21:33). In all respects, except in their being planted by God, the Jews were inferior to other nations, as Egypt, Babylon, etc., for example, in antiquity, extent of territory, resources, military power, attainments in arts and sciences. or than a branch ã rather, in apposition with "the vine tree." Omit "or than." What superiority has the vine if it be but a branch among the trees of the forest, that is, if, as having no fruit, it lies cut down among other woods of trees?

 

4. cast into . . . fire ã (John 15:6). both the ends ã the north kingdom having been already overturned by Assyria under Tiglath-pileser; the south being pressed on by Egypt (2 Kings 23:29-35). midst of it is burned ã rather, "is on flame"; namely, Jerusalem, which had now caught the flame by the attack of Nebuchadnezzar. Is it meet for any work ã "it," that is, the scorched part still remaining.

 

5. If useless before, much more so when almost wholly burnt.

 

6. So will I give the inhabitants of Jerusalem, as being utterly unprofitable (Matthew 21:33-41; 25:30; Mark 11:12-14; Luke 13:6-9) in answering God's design that they should be witnesses for Jehovah before the heathen (Matthew 3:10; 5:13).

 

7. And I will set my face against them ã (See note on Leviticus 17:10). from one fire . . . another ã (Compare Isaiah 24:18). "Fire" means here every kind of calamity (Psalms 66:12). The Jewish fugitives shall escape from the ruin of Jerusalem, only to fall into some other calamity.

 

8. trespass ã rather, "they have perversely fallen into perverse rebellion." The Jews were not merely sinners as the other nations, but revolters and apostates. It is one thing to neglect what we know not, but quite another thing to despise what we profess to worship [JEROME], as the Jews did towards God and the law.

 

CHAPTER 16

 

Ezekiel 16:1-63. DETAILED APPLICATION OF THE PARABOLICAL DELINEATION OF THE FIFTEENTH CHAPTER TO JERUSALEM PERSONIFIED AS A DAUGHTER.

            (1) Taken up by God's gratuitous favor from infancy (Ezekiel 16:1-7); (2) and, when grown up, joined to Him in spiritual marriage (Ezekiel 16:8-14); (3) her unfaithfulness, her sin (Ezekiel 16:15-34); (4) the judgment (Ezekiel 16:35-52); (5) her unlooked-for restoration (Ezekiel 16:53 to the close).

 

2. cause Jerusalem to know ã Men often are so blind as not to perceive their guilt which is patent to all. "Jerusalem" represents the whole kingdom of Judah.

 

3. birth . . . nativity ã thy origin and birth; literally, "thy diggings" (compare Isaiah 51:1) "and thy bringings forth." of . . . Canaan ã in which Abraham, Isaac, and Jacob sojourned before going to Egypt, and from which thou didst derive far more of thy innate characteristics than from the virtues of those thy progenitors (Ezekiel 21:30). an Amorite . . . an Hittite ã These, being the most powerful tribes, stand for the whole of the Canaanite nations (compare Joshua 1:4; Amos 2:9), which were so abominably corrupt as to have been doomed to utter extermination by God (Leviticus 18:24, 25, 28; Deuteronomy 18:12). Translate rather, "the Amorite . . . the Canaanite," that is, these two tribes personified; their wicked characteristics, respectively, were concentrated in the parentage of Israel (Genesis 15:16). "The Hittite" is made their "mother"; alluding to Esau's wives, daughters of Heth, whose ways vexed Rebekah (Genesis 26:34, 35; 27:46), but pleased the degenerate descendants of Jacob, so that these are called, in respect of morals, children of the Hittite (compare Ezekiel 16:45).

 

4. Israel's helplessness in her first struggling into national existence, under the image of an infant (Hosea 2:3) cast forth without receiving the commonest acts of parental regard. Its very life was a miracle (Exodus 1:15-22). navel . . . not cut ã Without proper attention to the navel cord, the infant just born is liable to die. neither . . . washed in water to supple thee ã that is, to make the skin soft. Rather, "for purification"; from an Arabic root [MAURER]. GESENIUS translates as the Margin, "that thou mightest (be presented to thy parents to) be looked upon," as is customary on the birth of a child. salted ã Anciently they rubbed infants with salt to make the skin firm.

 

5. cast . . . in . . . open field ã The exposure of infants was common in ancient times. to the loathing of thy person ã referring to the unsightly aspect of the exposed infant. FAIRBAIRN translates, "With contempt (or disdainful indifference) of thy life."

 

6. when I passed by ã as if a traveller. polluted in . . . blood ã but PISCATOR, "ready to be trodden on." I said ã In contrast to Israel's helplessness stands God's omnipotent word of grace which bids the outcast little one "live." in thy blood ã Though thou wast foul with blood, I said, "Live" [GROTIUS]. "Live in thy blood," that is, Live, but live a life exposed to many deaths, as was the case in the beginnings of Israel's national existence, in order to magnify the grace of God [CALVIN]. The former view is preferable. Spiritually, till the sinner is made sensible of his abject helplessness, he will not appreciate the provisions of God's grace.

 

7. caused . . . to multiply ã literally, "I . . . made thee a myriad." bud of . . . field ã the produce of the field. In two hundred fifty years they increased from seventy-five persons to eight hundred thousand (Acts 7:14) [CALVIN]. But see Exodus 12:37, 38. excellent ornaments ã literally, "ornament of ornaments." naked . . . bare ã (Hosea 2:3). Literally, "nakedness . . . bareness" itself; more emphatic.

 

8. thy time of love ã literally, "loves" (compare Song Of Songs 2:10-13). Thou wast of marriageable age, but none was willing to marry thee, naked as thou wast. I then regarded thee with a look of grace when the full time of thy deliverance was come (Genesis 15:13, 14; Acts 7:6, 7). It is not she that makes the advance to God, but God to her; she has nothing to entitle her to such notice, yet He regards her not with mere benevolence, but with love, such as one cherishes to the person of his wife (Song Of Songs 1:3-6; Jeremiah 31:3; Malachi 1:2). spread my skirt over thee ã the mode of espousals (Ruth 3:9). I betrothed thee (Deuteronomy 4:37; 10:15; Hosea 11:1). The cloak is often used as a bed coverlet in the East. God explains what He means, "I entered into . . . covenant with thee," that is, at Sinai. So Israel became "the wife of God's covenant" (Isaiah 54:5; Jeremiah 3:14; Hosea 2:19, 20; Malachi 2:14). thou . . . mine ã (Exodus 19:5; Jeremiah 2:2).

 

9. washed I thee ã as brides used to pass through a preparatory purification (Esther 2:12). So Israel, before the giving of the law at Sinai (Exodus 19:14); "Moses sanctified the people, and they washed their clothes." So believers (1 Corinthians 6:11). oil ã emblem of the Levitical priesthood, the type of Messiah (Psalms 45:7).

 

10. Psalms 45:13, 14, similarly describes the Church (Israel, the appointed mother of Christendom) adorned as a bride (so Isaiah 61:10). It is Messiah who provides the wedding garment (Revelation 3:18; 19:8). badgers' skin ã tahash; others translate, "seal skins." They formed the over-covering of the tabernacle, which was, as it were, the nuptial tent of God and Israel (Exodus 26:14), and the material of the shoes worn by the Hebrews on festival days. (See note on Exodus 25:5). fine linen ã used by the priests (Leviticus 6:10); emblem of purity.

 

11. The marriage gifts to Rebekah (Genesis 24:22, 47).

 

12. jewel on thy forehead ã rather, "a ring in thy nose" (Isaiah 3:21). a crown ã at once the badge of a bride, and of her being made a queen, as being consort of the King; the very name Israel meaning "a prince of God." So they are called "a kingdom of priests" (Exodus 19:6; compare Revelation 1:6). Though the external blessings bestowed on Israel were great, yet not these, but the internal and spiritual, form the main reference in the kingly marriage to which Israel was advanced.

 

13. flour . . . honey . . . oil ã These three mixed form the sweetest cakes; not dry bread and leeks as in Egypt. From raiment He passes to food (Deuteronomy 32:13, 14). exceeding beautiful ã Psalms 48:2, the city; also, Psalms 29:2, the temple. prosper into a kingdom ã exercising empire over surrounding nations.

 

14. thy renown . . . among . . . heathen ã The theocracy reached its highest point under Solomon, when distant potentates heard of his "fame" (1 Kings 10:1, etc.), for example, the queen of Sheba, Hiram, etc. (Lamentations 2:15). my comeliness ã It was not thine own, but imparted by Me.

 

15. Instead of attributing the glory of her privileges and gifts to God, Israel prided herself on them as her own (Deuteronomy 32:15; Jeremiah 7:4; Micah 3:11), and then wantonly devoted them to her idols (Hosea 2:8; compare Luke 15:12, 13). playedst . . . harlot because of thy renown ã "didst play the wanton upon thy name" [FAIRBAIRN], namely, by allowing thy renown to lead thee into idolatry and leagues with idolaters (Isaiah 1:21; 57:8; Jeremiah 3:2, 6). English Version is better, "because of thy renown," that is, relying on it; answering to "thou didst trust in thine own beauty." his it was ã Thy beauty was yielded up to every passer-by Israel's zest for the worship of foul idols was but an anxiety to have the approbation of heaven for their carnal lusts, of which the idols were the personification; hence, too, their tendency to wander from Jehovah, who was a restraint on corrupt nature.

 

16. deckedst . . . with divers colours ã or, "didst make . . . of divers colors" [FAIRBAIRN]; the metaphor and the literal are here mixed. The high places whereon they sacrificed to Astarte are here compared to tents of divers colors, which an impudent harlot would spread to show her house was open to all [CALVIN]. Compare as to "woven hangings for Astarte" (the right translation for "grove") 2 Kings 23:7. the like . . . shall not come, neither shall . . . be ã rather, "have not come, nor shall be." These thy doings are unparalleled in the past, and shall be so in the future.

 

17. my gold . . . my silver ã (Haggai 2:8). images of men ã rather, "of the phallus," the Hindu lingam, or membrum virile [HAVERNICK], deified as the emblem of fecundity; man making his lust his god. English Version, however, is appropriate; Israel being represented as a woman playing the harlot with "male images," that is, images of male gods, as distinguished from female deities.

 

18. tookest thy . . . garments . . . coveredst them ã that is, the idols, as if an adulteress were to cover her paramours with garments which she had received from the liberality of her husband. my oil ã the holy anointing oil sacred to God (Exodus 30:22-25). Also that used in sacrifices (Leviticus 2:1, 2).

 

19. My meat . . . I gave ã (Hosea 2:8). set it before them ã as a minchah or "meat offering" (Leviticus 2:1). a sweet savour ã literally "a savor of rest," that is, whereby they might be propitiated, and be at peace ("rest") with you; how ridiculous to seek to propitiate gods of wood! thus it was ã The fact cannot be denied, for I saw it, and say it was so, saith Jehovah.

 

20, 21. sons and . . . daughters borne unto me ã Though "thy children," yet they belong "unto Me," rather than to thee, for they were born under the immutable covenant with Israel, which even Israel's sin could not set aside, and they have received the sign of adoption as Mine, namely, circumcision. This aggravates the guilt of sacrificing them to Molech. to be devoured ã not merely to pass through the fire, as sometimes children were made to do (Leviticus 18:21) without hurt, but to pass through so as to be made the food of the flame in honor of idols (see note on Isaiah 57:5; see note on Jeremiah 7:31; see note on Jeremiah 19:5; and see note on Jeremiah 32:35). Is this of thy whoredoms a small matter, that thou hast slain my children ã rather, "Were thy whoredoms a small matter (that is, not enough, but) that thou hast slain (that is, must also slay)," etc. As if thy unchastity was not enough, thou hast added this unnatural and sacrilegious cruelty (Micah 6:7).

 

22. not remembered . . . youth ã Forgetfulness of God's love is the source of all sins. Israel forgot her deliverance by God in the infancy of her national life. See Ezekiel 16:43, to which Ezekiel 16:60 forms a lovely contrast (Jeremiah 2:2; Hosea 11:1).

 

23. woe, woe unto thee, etc. ã This parenthetical exclamation has an awful effect coming like a lightning flash of judgment amidst the black clouds of Israel's guilt.

 

24. eminent place ã rather, "a fornication-chamber," often connected with the impure rites of idolatry; spiritual fornication, on "an eminent place," answering to "fornication-chamber," is mainly meant, with an allusion also to the literal fornication associated with it (Jeremiah 2:20; 3:2).

 

25. at every head of the way ã in the most frequented places (Proverbs 9:14). thy beauty . . . abhorred, . . . opened . . . feet to every one ã The wanton advances were all on Israel's part; the idolatrous nations yielded to her nothing in return. She had yielded so much that, like a worn-out prostitute, her tempters became weary of her. When the Church lowers her testimony for God to the carnal tastes of the world, with a view to conciliation, she loses everything and gains nothing.

 

26. fornication with . . . Egyptians ã alliances with Egypt, cemented by sharing their idolatries. great of flesh ã of powerful virile parts; figuratively for the gross and lustful religion of Egypt (for example, Isis, etc.), which alone could satisfy the abominable lust of Israel (Ezekiel 20:7, 8; 23:19, 20, 21). to provoke me ã wantonly and purposely.

 

27. The consequent judgments, which, however, proved of no avail in reforming the people (Isaiah 9:13; Jeremiah 5:3). delivered thee unto . . . Philistines ã (2 Kings 16:6; 2 Chronicles 28:18, 19). ashamed of thy lewd way ã The Philistines were less wanton in idolatry, in that they did not, like Israel, adopt the idols of every foreign country but were content with their own (Ezekiel 16:57; Jeremiah 2:11).

 

28. unsatiable ã Not satisfied with whoredoms with neighbors, thou hast gone off to the distant Assyrians, that is, hast sought a league with them, and with it adopted their idolatries.

 

29. multiplied . . . fornication in . . . Canaan unto Chaldea ã Thou hast multiplied thy idolatries "in Canaan" by sending "unto Chaldea" to borrow from thence the Chaldean rites, to add to the abominations already practised "in Canaan," before the carrying away of Jehoiachin to Chaldea. The name "Canaan" is used to imply that they had made Judea as much the scene of abominations as it was in the days of the corrupt Canaanites. The land had become utterly Canaanitish (Ezekiel 23:14, etc.).

 

30. weak . . . heart ã Sin weakens the intellect ("heart") as, on the contrary, "the way of the Lord is strength to the upright" (Proverbs 10:29).

 

31. Repetition of Ezekiel 16:24. not . . . as . . . harlot . . . thou scornest hire ã Unlike an ordinary harlot thou dost prostitute thy person gratis, merely to satisfy thy lust. JEROME translates, "Thou hast not been as a harlot in scorning (that is, who ordinarily scorns) a hire offered," in order to get a larger one: nay, thou hast offered hire thyself to thy lovers (Ezekiel 16:33, 34). But these verses show English Version to be preferable, for they state that Israel prostituted herself, not merely for any small reward without demanding more, but for "no reward."

 

32. instead of her husband ã referring to Numbers 5:19, 20, 29. FAIRBAIRN translates, "whilst under her husband."

 

33, 34. Israel hired her paramours, instead of being, like other harlots, hired by them; she also followed them without their following her.

 

35. Here begins the threat of wrath to be poured out on her.

 

36. filthiness ã literally, "brass"; metaphor for the lowest part of the person [CALVIN]. English Version is better: thy filthy lewdness is poured out without restraint (compare Jeremiah 13:27). As silver is an emblem of purity, brass typifies "filthiness," because it easily contracts rust. HENDERSON explains it, "Because thy money was lavished on thy lovers" (Ezekiel 16:31, 33, 34). blood of thy children ã (Ezekiel 16:20; Jeremiah 2:34).

 

37. thy lovers ã the Chaldeans and the Assyrians. The law of retribution is the more signally exemplified by God employing, as His instruments of judgment on Israel, those very nations whose alliance and idols Israel had so eagerly sought, besides giving her up to those who had been always her enemies. "God will make him, who leaves God for the world, disgraced even in the eyes of the world, and indeed the more so the nearer he formerly stood to Himself" [HENGSTENBERG], (Isaiah 47:3; Jeremiah 13:26; Hosea 2:12; Nahum 3:5). all . . . thou hast hated ã the Edomites and Philistines; also Moab and Ammon especially (Deuteronomy 23:3). I . . . will discover thy nakedness ã punishment in kind, as she had "discovered her nakedness through whoredoms" (Ezekiel 16:36); the sin and its penalty corresponded. I will expose thee to public infamy.

 

38-40. judge thee, as women that break wedlock ã (Leviticus 20:10; compare Ezekiel 16:2). In the case of individual adulteresses, stoning was the penalty (John 8:4, 5). In the case of communities, the sword. Also apostasy (Deuteronomy 13:10) and sacrificing children to Molech (Leviticus 20:1-5) incurred stoning. Thus the penalty was doubly due to Israel; so the other which was decreed against an apostate city (Deuteronomy 13:15, 16) is added, "they shall stone thee with stones and thrust thee through with . . . swords." The Chaldeans hurled stones on Jerusalem at the siege and slew with the sword on its capture. shed blood . . . judged ã (Genesis 9:6). jealousy ã image taken from the fury of a husband in jealousy shedding the blood of an unfaithful wife, such as Israel had been towards God, her husband spiritually. Literally, "I will make thee (to become) blood of fury and jealousy."

 

39. thine eminent place ã literally, "fornication-chamber" (see note on Ezekiel 16:24), the temple which Israel had converted into a place of spiritual fornication with idols, to please the Chaldeans (Ezekiel 23:14-17). strip thee of . . . clothes ã (Ezekiel 23:26; Hosea 2:3). They shall dismantle thy city of its walls. fair jewels ã literally, "vessels of thy fairness" or beauty; the vessels of the temple [GROTIUS]. All the gifts wherewith God hath adorned thee [CALVIN].

 

40. (Ezekiel 23:10, 47). Compare as to the destruction under Titus, Luke 19:43, 44.

 

41. The result of the awful judgment shall be, when divine vengeance has run its course, it shall cease. burn ã (Deuteronomy 13:16; 2 Kings 25:9). women ã the surrounding Gentile nations to whom thou shalt be an object of mocking (Psalms 137:7). I will cause thee to cease . . . harlot ã (Ezekiel 23:27). Thou shalt no longer be able to play the harlot through My judgments. thou . . . shall give . . . no hire . . . any more ã Thou shalt have none to give.

 

42. my fury . . . rest ã when My justice has exacted the full penalty commensurate with thy awful guilt (see note on Ezekiel 5:13). It is not a mitigation of the penalty that is here foretold, but such an utter destruction of all the guilty that there shall be no need of further punishment [CALVIN].

 

43. (Ezekiel 16:22; Psalms 78:42). In gratitude for God's favors to her in her early history. fretted me ã (Isaiah 63:10; Ephesians 4:30). thou shalt not commit this lewdness above all thine abominations ã that is, this the wickedness (compare Zechariah 5:8), peculiarly hateful to God, namely, spiritual unchastity or idolatry, over and "above" (that is, besides) all thine other abominations. I will put it out of thy power to commit it by cutting thee off. FAIRBAIRN translates, "I will not do what is scandalous (namely, encouraging thee in thy sin by letting it pass with impunity) upon all thine abominations"; referring to Leviticus 19:29, the conduct of a father who encouraged his daughter in harlotry. English Version is much better.

 

44. As . . . mother . . . her daughter ã "Is," and "so is," are not in the original; the ellipsis gives the proverb (but two words in the Hebrew ) epigrammatic brevity. Jerusalem proved herself a true daughter of the Hittite mother in sin (Ezekiel 16:3).

 

45. mother's . . . that loatheth her husband ã that is, God ("haters of God," Romans 1:30); therefore the knowledge of the true God had originally been in Canaan, handed down from Noah (hence we find Melchisedek, king of Salem, in Canaan, "priest of the most high God," Genesis 14:18), but Canaan apostatized from it; this was what constituted the blackness of the Canaanites' guilt. loathed . . . children ã whom she put to death in honor of Saturn; a practice common among the Phoenicians. sister of thy sisters ã Thou art akin in guilt to Samaria and Sodom, to which thou art akin by birth. Moab and Ammon, the incestuous children of Lot, nephew of Abraham, Israel's progenitor, had their origin from Sodom; so Sodom might be called Judah's sister. Samaria, answering to the ten tribes of Israel, is, of course, sister to Judah.

 

46. elder sister . . . Samaria ã older than Sodom, to whom Judah was less nearly related by kindred than she was to Samaria. Sodom is therefore called her younger sister; Samaria, her "elder sister" [GROTIUS]. Samaria is called the "elder," because in a moral respect more nearly related to Judah [FAIRBAIRN]. Samaria had made the calves at Dan and Beth-el in imitation of the cherubim. her daughters ã the inferior towns subject to Samaria (compare Numbers 21:25, Margin ). left ã The Orientals faced the east in marking the directions of the sky; thus the north was "left," the south "right." Sodom . . . daughters ã Ammon and Moab, offshoots from Sodom; also the towns subject to it.

 

47. their abominations ã Milcom and Chemosh, the "abominations of Ammon and Moab" (1 Kings 11:5, 7). corrupted more than they ã So it is expressly recorded of Manasseh (2 Kings 21:9).

 

48. Sodom ã (Matthew 11:24). Judah's guilt was not positively, but relatively, greater than Sodom's; because it was in the midst of such higher privileges, and such solemn warnings; a fortiori, the guilt of unbelievers in the midst of the highest of all lights, namely, the Gospel, is the greatest.

 

49. pride ã inherited by Moab, her offspring (Isaiah 16:6; Jeremiah 48:26), and by Ammon (Jeremiah 49:4). God, the heart-searcher, here specifies as Sodom's sin, not merely her notorious lusts, but the secret spring of them, "pride" flowing from "fullness of bread," caused by the fertility of the soil (Genesis 13:10), and producing "idleness." abundance of idleness ã literally, "the secure carelessness of ease" or idleness. neither did she strengthen . . . the poor ã Pride is always cruel; it arrogates to itself all things, and despises brethren, for whose needs it therefore has no feeling; as Moab had not for the outcast Jews (Isaiah 16:3, 4; Jeremiah 48:27; Luke 16:19-21; James 5:1-5).

 

50. haughty ã puffed up with prosperity. abomination before me ã "sinners before the Lord" (Genesis 13:13); said of those whose sin is so heinous as to cry out to God for immediate judgments; presumptuous sins, daring God to the face (Genesis 18:20; 19:5). I took them away ã (Genesis 19:24). as I saw good ã rather, "according to what I saw"; referring to Genesis 18:21, where God says, "I will go down, and see whether they have done altogether according to the cry of it which is come unto Me."

 

51. Samaria ã the kingdom of the ten tribes of Israel less guilty than Judah; for Judah betrayed greater ingratitude, having greater privileges, namely, the temple, the priesthood, and the regular order of kings. justified thy sisters ã made them appear almost innocent by comparison with thy guilt (Jeremiah 3:11; Matthew 12:41, 42).

 

52. Thou . . . which hast judged . . . bear thine own ã (Matthew 7:1, 2; Romans 2:1, 17-23). Judah had judged Sodom (representing "the heathen nations") and Samaria (Israel), saying they were justly punished, as if she herself was innocent (Luke 13:2). thy shame ã ignominious punishment.

 

53. Here follows a promise of restoration. Even the sore chastisements coming on Judah would fail to reform its people; God's returning goodness alone would effect this, to show how entirely of grace was to be their restoration. The restoration of her erring sisters is mentioned before hers, even as their punishment preceded her punishment; so all self-boasting is excluded [FAIRBAIRN]. "Ye shall, indeed, at some time or other return, but Moab and Ammon shall return with you, and some of the ten tribes" [GROTIUS]. bring again . . . captivity ã that is, change the affliction into prosperity (so Job 42:10). Sodom itself was not so restored (Jeremiah 20:16), but Ammon and Moab (her representatives, as sprung from Lot who dwelt in Sodom) were (Jeremiah 48:47; 49:6); probably most of the ten tribes and the adjoining nations, Ammon and Moab, etc., were in part restored under Cyrus; but the full realization of the restoration is yet future; the heathen nations to be brought to Christ being typified by "Sodom," whose sins they now reproduce (Deuteronomy 32:32). captivity of thy captives ã literally, "of thy captivities." However, the gracious promise rather begins with the "nevertheless" (Ezekiel 16:60), not here; for Ezekiel 16:59 is a threat, not a promise. The sense here thus is, Thou shalt be restored when Sodom and Samaria are, but not till then (Ezekiel 16:55), that is, never. This applies to the guilty who should be utterly destroyed (Ezekiel 16:41, 42); but it does not contradict the subsequent promise of restoration to their posterity (Numbers 14:29-33), and to the elect remnant of grace [CALVIN].

 

54. bear thine own shame ã by being put on a level with those whom thou hast so much despised. thou art a comfort unto them ã since they see thee as miserable as themselves. It is a kind of melancholy "comfort" to those chastised to see others as sorely punished as themselves (Ezekiel 14:22, 23).

 

55. (See note on Ezekiel 16:53).

 

56. Sodom was not mentioned ã literally, "was not for a report." Thou didst not deign to mention her name as if her case could possibly apply as a warning to thee, but it did apply (2 Peter 2:6).

 

57. Before thy wickedness was discovered ã manifested to all, namely, by the punishment inflicted on thee. thy reproach of . . . Syria and . . . Philistines ã the indignity and injuries done thee by Syria and the Philistines (2 Kings 16:5; 2 Chronicles 28:18; Isaiah 9:11, 12).

 

58. borne thy lewdness ã that is, the punishment of it (Ezekiel 23:49). I do not treat thee with excessive rigor. Thy sin and punishment are exactly commensurate.

 

59. the oath ã the covenant between God and Israel (Deuteronomy 29:12, 14). As thou hast despised it, so will I despise thee. No covenant is one-sided; where Israel broke faith, God's promise of favor ceased.

 

60. The promise here bursts forth unexpectedly like the sun from the dark clouds. With all her forgetfulness of God, God still remembers her; showing that her redemption is altogether of grace. Contrast "I will remember," with "thou hast not remembered" (Ezekiel 16:22, 43); also "My covenant," with "Thy covenant" (Ezekiel 16:61; Psalms 106:45); then the effect produced on her is (Ezekiel 16:63) "that thou mayest remember." God's promise was one of promise and of grace. The law, in its letter, was Israel's (thy) covenant, and in this restricted view was long subsequent (Galatians 3:17). Israel interpreted it as a covenant of works, which she while boasting of, failed to fulfil, and so fell under its condemnation (2 Corinthians 3:3, 6). The law, in its spirit, contains the germ of the Gospel; the New Testament is the full development of the Old, the husk of the outer form being laid aside when the inner spirit was fulfilled in Messiah. God's covenant with Israel, in the person of Abraham, was the reason why, notwithstanding all her guilt, mercy was, and is, in store for her. Therefore the heathen or Gentile nations must come to her for blessings, not she to them. everlasting covenant ã (Ezekiel 37:26; 2 Samuel 23:5; Isaiah 55:3). The temporary forms of the law were to be laid aside, that in its permanent and "everlasting" spirit it might be established (Jeremiah 31:31-37; 32:40; 50:4, 5; Hebrews 8:8-13).

 

61. thou shalt remember ã It is God who first remembers her before she remembers Him and her own ways before Him (Ezekiel 16:60; Ezekiel 20:43; 36:31). ashamed ã the fruit of repentance (2 Corinthians 7:10, 11). None please God unless those who displease themselves; a foretaste of the Gospel (Luke 18:9-14). I will give them unto thee for daughters ã (Isaiah 54:1; 60:3, 4; Galatians 4:26, etc.). All the heathen nations, not merely Sodom and Samaria, are meant by "thy sisters, elder and younger." In Jerusalem first, individual believers were gathered into the elect Church. From Jerusalem the Gospel went forth to gather in individuals of the Gentiles; and Judah with Jerusalem shall also be the first nation which, as such, shall be converted to Christ; and to her the other nations shall attach themselves as believers in Messiah, Jerusalem's King (Psalms 110:2; Isaiah 2:2, 3). "The king's daughter" in Psalms 45:12-14 is Judah; her "companions," as "the daughter of Tyre," are the nations given to her as converts, here called "daughters." not by thy covenant ã This does not set aside the Old Testament in its spirit, but in its mere letter on which the Jews had rested, while they broke it: the latter ("thy covenant") was to give place to God's covenant of grace and promise in Christ who "fulfilled" the law. God means, "not that thou on thy part hast stood to the covenant, but that 'I am the Lord, I change not' (Malachi 3:6) from My original love to thee in thy youth" (see Romans 3:3).

 

62. (Hosea 2:19, 20). thou shalt know that I am the Lord ã not, as elsewhere, by the judgments falling on thee, but by My so marvellously restoring thee through grace.

 

63. never open thy mouth ã in vindication, or even palliation, of thyself, or expostulation with God for His dealings (Romans 3:19), when thou seest thine own exceeding unworthiness, and My superabounding grace which has so wonderfully overcome with love thy sin (Romans 5:20). "If we would judge ourselves, we should not be judged" (1 Corinthians 11:31). all that thou hast done ã enhancing the grace of God which has pardoned so many and so great sins. Nothing so melts into love and humility as the sense of the riches of God's pardoning grace (Luke 7:47).

 

CHAPTER 17

 

Ezekiel 17:1-24. PARABLE OF THE TWO GREAT EAGLES, AND THE CROPPING OF THE CEDAR OF LEBANON. JUDAH IS TO BE JUDGED FOR REVOLTING FROM BABYLON, WHICH HAD SET UP ZEDEKIAH INSTEAD OF JEHOIACHIN, TO EGYPT; GOD HIMSELF, AS THE RIVAL OF THE BABYLONIAN KING, IS TO PLANT THE GOSPEL CEDAR OF MESSIAH.

            The date of the prophecy is between the sixth month of Zedekiah's sixth year of reign and the fifth month of the seventh year after the carrying away of Jehoiachin, that is, five years before the destruction of Jerusalem [HENDERSON].

 

2. riddle ã a continued allegory, expressed enigmatically, requiring more than common acumen and serious thought. The Hebrew is derived from a root, "sharp," that is, calculated to stimulate attention and whet the intellect. Distinct from "fable," in that it teaches not fiction, but fact. Not like the ordinary riddle, designed to puzzle, but to instruct. The "riddle" is here identical with the "parable," only that the former refers to the obscurity, the latter to the likeness of the figure to the thing compared.

 

3. eagle ã the king of birds. The literal Hebrew is, "the great eagle." The symbol of the Assyrian supreme god, Nisroch; so applied to "the great king" of Babylon, his vicegerent on earth (Jeremiah 48:40; 49:22). His "wings" are his great forces. Such symbols were familiar to the Jews, who saw them portrayed on the great buildings of Babylon; such as are now seen in the Assyrian remains. long-winged ã implying the wide extent of his empire. full of feathers ã when they have been renewed after moulting; and so in the full freshness of renovated youth (Psalms 103:5; Isaiah 40:31). Answering to the many peoples which, as tributaries, constituted the strength of Babylon: divers colours ã the golden eagle, marked with star-like spots, supposed to be the largest of eagles [BOCHART]. Answering to the variety of languages, habits, and costumes of the peoples subject to Babylon. came unto Lebanon ã continuing the metaphor: as the eagle frequents mountains, not cities. The temple at Jerusalem was called "Lebanon" by the Jews [EUSEBIUS], because its woodwork was wholly of cedars of Lebanon. "The mountain of the Lord's house" (Isaiah 2:2). Jerusalem, however, is chiefly meant, the chief seat of civil honor, as Lebanon was of external elevation. took the highest branch ã King Jeconiah, then but eighteen years old, and many of the chiefs and people with him (2 Kings 24:8, 12-16). The Hebrew for "highest branch" is, properly, the fleece-like tuft at the top of the tree. (So in Ezekiel 31:3-14). The cedar, as a tall tree, is the symbol of kingly elevation (compare Daniel 4:10-12).

 

4. land of traffic . . . merchants ã Babylon (2 Kings 24:15, 16), famous for its transport traffic on the Tigris and Euphrates. Also, by its connection with the Persian Gulf, it carried on much commerce with India.

 

5. seed of the land ã not a foreign production, but one native in the region; a son of the soil, not a foreigner: Zedekiah, uncle of Jehoiachin, of David's family. in a fruitful field ã literally, a "field of seed"; that is, fit for propagating and continuing the seed of the royal family. as a willow ã derived from a Hebrew root, "to overflow," from its fondness for water (Isaiah 44:4). Judea was "a land of brooks of water and fountains" (Deuteronomy 8:7-9; compare John 3:23).

 

6. vine of low stature ã not now, as before, a stately "cedar"; the kingdom of Judah was to be prosperous, but not elevated. branches turned toward him ã expressing the fealty of Zedekiah as a vassal looking up to Nebuchadnezzar, to whom Judah owed its peace and very existence as a separate state. The "branches" mean his sons and the other princes and nobles. The roots . . . under him ã The stability of Judah depended on Babylon. The repetition "branches" and "springs" is in order to mark the ingratitude of Zedekiah, who, not content with moderate prosperity, revolted from him to whom he had sworn allegiance.

 

7. another . . . eagle ã the king of Egypt (Ezekiel 17:15). The "long-winged" of Ezekiel 17:3 is omitted, as Egypt had not such a wide empire and large armies as Babylon. vine . . . bend . . . roots towards him ã literally, "thirsted after him with its roots"; expressing the longings after Egypt in the Jewish heart. Zedekiah sought the alliance of Egypt, as though by it he could throw off his dependence on Babylon (2 Kings 24:7, 20; 2 Chronicles 36:13; Jeremiah 37:5, 7). water it by . . . furrows of . . . plantation ã that is, in the garden beds (Judea) wherein (the vine) it was planted. Rather, "by" or "out of the furrows." It refers to the waters of Egypt, the Nile being made to water the fields by means of small canals or "furrows"; these waters are the figure of the auxiliary forces wherewith Egypt tried to help Judah. See the same figure, Isaiah 8:7. But see note on Ezekiel 17:10, "furrows where it grew."

 

8. It was planted in a good soil ã It was not want of the necessaries of life, nor oppression on the port of Nebuchadnezzar, which caused Zedekiah to revolt: it was gratuitous ambition, pride, and ingratitude.

 

9. Shall it prosper? ã Could it be that gratuitous treason should prosper? God will not allow it. "It," that is, the vine. he . . . pull up ã that is, the first eagle, or Nebuchadnezzar. in all . . . leaves of her spring ã that is, all its springing (sprouting) leaves. without great power or many ã It shall not need all the forces of Babylon to destroy it; a small division of the army will suffice because God will deliver it into Nebuchadnezzar's hand (Jeremiah 37:10).

 

10. being planted ã that is, "though planted." east wind ã The east wind was noxious to vegetation in Palestine; a fit emblem of Babylon, which came from the northeast. wither in . . . furrows where it grew ã Zedekiah was taken at Jericho, on Jewish soil (Jeremiah 52:8). "It shall wither, although it has furrows from which it expects continual waterings" [CALVIN], (Ezekiel 19:12; Hosea 13:15).

 

12. Know ye not ã He upbraided them with moral, leading to intellectual, stupidity. hath taken the king ã Jeconiah or Jehoiachin (2 Kings 24:11, 12-16).

 

13. the king's seed ã Zedekiah, Jeconiah's uncle. taken . . . oath of him ã swearing fealty as a vassal to Nebuchadnezzar (2 Chronicles 36:13). also taken the mighty ã as hostages for the fulfilment of the covenant; whom, therefore, Zedekiah exposed to death by his treason.

 

14. That the kingdom might be base ã that is, low as to national elevation by being Nebuchadnezzar's dependent; but, at the same time, safe and prosperous, if faithful to the "oath." Nebuchadnezzar dealt sincerely and openly in proposing conditions, and these moderate ones; therefore Zedekiah's treachery was the baser and was a counterpart to their treachery towards God.

 

15. he rebelled ã God permitted this because of His wrath against Jerusalem (2 Kings 24:20). horses ã in which Egypt abounded and which were forbidden to Israel to seek from Egypt, or indeed to "multiply" at all (Deuteronomy 17:16; Isaiah 31:1, 3; compare Isaiah 36:9). DIODORUS SICULUS [1.45] says that the whole region from Thebes to Memphis was filled with royal stalls, so that twenty thousand chariots with two horses in each could be furnished for war. Shall he prosper? ã The third time this question is asked, with an indignant denial understood (Ezekiel 17:9, 10). Even the heathen believed that breakers of an oath would not "escape" punishment.

 

16. in the place where the king dwelleth ã righteous retribution. He brought on himself in the worst form the evil which, in a mild form, he had sought to deliver himself from by perjured treachery, namely, vassalage (Ezekiel 12:13; Jeremiah 32:5; 34:3; 52:11).

 

17. Pharaoh ã Pharaoh-hophra (Jeremiah 37:7; 44:30), the successor of Necho (2 Kings 23:29). Neither . . . make for him ã literally, "effect (anything) with him," that is, be of any avail to Zedekiah. Pharaoh did not act in concert with him, for he was himself compelled to retire to Egypt. by casting up mounts, etc. ã So far from Pharaoh doing so for Jerusalem, this was what Nebuchadnezzar did against it (Jeremiah 52:4). CALVIN MAURER, etc., refer it to Nebuchadnezzar, "when Nebuchadnezzar shall cast up mounts."

 

18. given his hand ã in ratification of the oath (2 Kings 10:15; Ezra 10:19), and also in token of subjection to Nebuchadnezzar (1 Chronicles 29:24, Margin; 2 Chronicles 30:8, Margin; Lamentations 5:6).

 

19. mine oath ã The "covenant" being sworn in God's name was really His covenant; a new instance in relation to man of the treacherous spirit which had been so often betrayed in relation to God. God Himself must therefore avenge the violation of His covenant "on the head" of the perjurer (compare Psalms 7:16).

 

20. my net ã (Ezekiel 12:13; 32:3). God entraps him as he had tried to entrap others (Psalms 7:15). This was spoken at least upwards of three years before the fall of Jerusalem (compare Ezekiel 8:1, with Ezekiel 20:1).

 

21. all his fugitives ã the soldiers that accompany him in his flight.

 

22. When the state of Israel shall seem past recovery, Messiah, Jehovah Himself, will unexpectedly appear on the scene as Redeemer of His people (Isaiah 63:5). I . . . also ã God opposes Himself to Nebuchadnezzar: "He took of the seed of the land and planted it (Ezekiel 17:3, 5), so will I, but with better success than he had. The branch he plucked (Zedekiah) and planted, flourished but for a time, to perish at last; I will plant a scion of the same tree, the house of David, to whom the kingdom belongs by an everlasting covenant, and it shall be the shelter of the whole world, and shall be for ever." branch ã the peculiar title of Messiah (Zechariah 3:8; 6:12; Isaiah 11:1; 4:2; Jeremiah 23:5; 33:15). a tender one ã Zerubbabel never reigned as a universal (Ezekiel 17:23) king, nor could the great things mentioned here be said of him, except as a type of Messiah. Messiah alone can be meant: originally "a tender plant and root out of a dry ground" (Isaiah 53:2); the beginning of His kingdom being humble, His reputed parents of lowly rank, though King David's lineal representatives; yet, even then, God here calls Him, in respect to His everlasting purpose, "the highest . . . of the high" (Psalms 89:27). I . . . will plant it upon an high mountain ã Zion; destined to be the moral center and eminence of grace and glory shining forth to the world, out-topping all mundane elevation. The kingdom, typically begun at the return from Babylon, and the rebuilding of the temple, fully began with Christ's appearing, and shall have its highest manifestation at His reappearing to reign on Zion, and thence over the whole earth (Psalms 2:6, 8; Isaiah 2:2, 3; Jeremiah 3:17).

 

23. under it . . . all fowl ã the Gospel "mustard tree," small at first, but at length receiving all under its covert (Matthew 13:32); the antithesis to Antichrist, symbolized by Assyria, of which the same is said (Ezekiel 31:6), and Babylon (Daniel 4:12). Antichrist assumes in mimicry the universal power really belonging to Christ.

 

24. I . . . brought down the high ã the very attribute given to God by the virgin mother of Him, under whom this was to be accomplished. high . . . low tree ã that is, princes elevated . . . lowered. All the empires of the world, represented by Babylon, once flourishing ("green"), shall be brought low before the once depressed ("dry"), but then exalted, kingdom of Messiah and His people, the head of whom shall be Israel (Daniel 2:44).

 

CHAPTER 18

 

Ezekiel 18:1-32. THE PARABLE OF THE SOUR GRAPES REPROVED.

            Vindication of God's moral government as to His retributive righteousness from the Jewish imputation of injustice, as if they were suffering, not for their own sin, but for that of their fathers. As in the seventeenth chapter he foretold Messiah's happy reign in Jerusalem, so now he warns them that its blessings can be theirs only upon their individually turning to righteousness.

 

2. fathers . . . eaten sour grapes, . . . children's teeth . . . set on edge ã Their unbelieving calumnies on God's justice had become so common as to have assumed a proverbial form. The sin of Adam in eating the forbidden fruit, visited on his posterity, seems to have suggested the peculiar form; noticed also by Jeremiah (Jeremiah 31:29); and explained in Lamentations 5:7, "Our fathers have sinned, and are not; and we have borne their iniquities." They mean by "the children," themselves, as though they were innocent, whereas they were far from being so. The partial reformation effected since Manasseh's wicked reign, especially among the exiles at Chebar, was their ground for thinking so; but the improvement was only superficial and only fostered their self-righteous spirit, which sought anywhere but in themselves the cause of their calamities; just as the modern Jews attribute their present dispersion, not to their own sins, but to those of their forefathers. It is a universal mark of corrupt nature to lay the blame, which belongs to ourselves, on others and to arraign the justice of God. Compare Genesis 3:12, where Adam transfers the blame of his sin to Eve, and even to God, "The woman whom thou gavest to be with me, she gave me of the tree, and I did eat."

 

3. ye shall not have occasion any more to use this proverb ã because I will let it be seen by the whole world in the very fact that you are not righteous, as ye fancy yourselves, but wicked, and that you suffer only the just penalty of your guilt; while the elect righteous remnant alone escapes.

 

4. all souls are mine ã Therefore I can deal with all, being My own creation, as I please (Jeremiah 18:6). As the Creator of all alike I can have no reason, but the principle of equity, according to men's works, to make any difference, so as to punish some, and to save others (Genesis 18:25). "The soul that sinneth it shall die." The curse descending from father to son assumes guilt shared in by the son; there is a natural tendency in the child to follow the sin of his father, and so he shares in the father's punishment: hence the principles of God's government, involved in Exodus 20:5 and Jeremiah 15:4, are justified. The sons, therefore (as the Jews here), cannot complain of being unjustly afflicted by God (Lamentations 5:7); for they filled up the guilt of their fathers (Matthew 23:32, 34-36). The same God who "recompenses the iniquity of the fathers into the bosom of their children," is immediately after set forth as "giving to every man according to his ways" (Jeremiah 32:18, 19) which "visited the iniquities of the fathers upon the children unto the third and fourth generation" (where the explanation is added, "of them that hate me," that is, the children hating God, as well as their fathers: the former being too likely to follow their parents, sin going down with cumulative force from parent to child), we find (Deuteronomy 24:16), "the fathers shall not be put to death for the children, neither the children for the fathers: every man shall be put to death for his own sin." The inherited guilt of sin in infants (Romans 5:14) is an awful fact, but one met by the atonement of Christ; but it is of adults that he speaks here. Whatever penalties fall on communities for connection with sins of their fathers, individual adults who repent shall escape (2 Kings 23:25, 26). This was no new thing, as some misinterpret the passage here; it had been always God's principle to punish only the guilty, and not also the innocent, for the sins of their fathers. God does not here change the principle of His administration, but is merely about to manifest it so personally to each that the Jews should no longer throw on God and on their fathers the blame which was their own. soul that sinneth, it shall die ã and it alone (Romans 6:23); not also the innocent.

 

5. Here begins the illustration of God's impartiality in a series of supposed cases. The first case is given in Ezekiel 18:5-9, the just man. The excellencies are selected in reference to the prevailing sins of the age, from which such a one stood aloof; hence arises the omission of some features of righteousness, which, under different circumstances, would have been desirable to be enumerated. Each age has its own besetting temptations, and the just man will be distinguished by his guarding against the peculiar defilements, inward and outward, of his age. just . . . lawful . . . right ã the duties of the second table of the law, which flow from the fear of God. Piety is the root of all charity; to render to each his own, as well to our neighbor, as to God.

 

6. not eaten upon . . . mountains ã the high places, where altars were reared. A double sin: sacrificing elsewhere than at the temple, where only God sanctioned sacrifice (Deuteronomy 12:13, 14); and this to idols instead of to Jehovah. "Eaten" refers to the feasts which were connected with the sacrifices (see Exodus 32:6; Deuteronomy 32:38; Judges 9:27; 1 Corinthians 8:4, 10; 10:7). lifted . . . eyes to ã namely, in adoration (Psalms 121:1). The superstitious are compared to harlots; their eyes go eagerly after spiritual lusts. The righteous man not merely refrains from the act, but from the glance of spiritual lust (Job 31:1; Matthew 5:28). idols of . . . Israel ã not merely those of the Gentiles, but even those of Israel. The fashions of his countrymen could not lead him astray. defiled . . . neighbour's wife ã Not only does he shrink from spiritual, but also from carnal, adultery (compare 1 Corinthians 6:18). neither . . . menstruous woman ã Leprosy and elephantiasis were said to be the fruit of such a connection [JEROME]. Chastity is to be observed even towards one's own wife (Leviticus 18:19; 20:18).

 

7. restored . . . pledge ã that which the poor debtor absolutely needed; as his raiment, which the creditor was bound to restore before sunset (Exodus 22:26, 27), and his millstone, which was needed for preparing his food (Deuteronomy 24:6, 10-13). bread to . . . hungry . . . covered . . . naked ã (Isaiah 58:7; Matthew 25:35, 36). After duties of justice come those of benevolence. It is not enough to refrain from doing a wrong to our neighbor, we must also do him good. The bread owned by a man, though "his," is given to him, not to keep to himself, but to impart to the needy.

 

8. usury ã literally, "biting." The law forbade the Jew to take interest from brethren but permitted him to do so from a foreigner (Exodus 22:25; Deuteronomy 23:19, 20; Nehemiah 5:7; Psalms 15:5). The letter of the law was restricted to the Jewish polity, and is not binding now; and indeed the principle of taking interest was even then sanctioned, by its being allowed in the case of a foreigner. The spirit of the law still binds us, that we are not to take advantage of our neighbor's necessities to enrich ourselves, but be satisfied with moderate, or even no, interest, in the case of the needy. increase ã in the case of other kinds of wealth; as "usury" refers to money (Leviticus 25:36). withdrawn . . . hand, etc. ã Where he has the opportunity and might find a plausible plea for promoting his own gain at the cost of a wrong to his neighbor, he keeps back his hand from what selfishness prompts. judgment ã justice.

 

9. truly ã with integrity. surely live ã literally, "live in life." Prosper in this life, but still more in the life to come (Proverbs 3:1, 2; Amos 5:4).

 

10-13. The second case is that of an impious son of a pious father. His pious parentage, so far from excusing, aggravates his guilt. robber ã or literally, "a breaker," namely, through all constraints of right. doeth the like to any one ã The Hebrew and the parallel (Ezekiel 18:18) require us to translate rather, "doeth to his brother any of these things," namely, the things which follow in Ezekiel 18:11, etc. [MAURER].

 

11. those duties ã which his father did (Ezekiel 18:5, 9).

 

12. oppressed the poor ã an aggravation to his oppressions, that they were practised against the poor; whereas in Ezekiel 18:7 the expression is simply "oppressed any." abomination ã singular number referring to the particular one mentioned at the end of Ezekiel 18:6.

 

13. shall he . . . live? ã because of the merits of his father; answering, by contrast, to "die for the iniquity of his father" (Ezekiel 18:17). his blood shall be upon him ã The cause of his bloody death shall rest with himself; God is not to blame, but is vindicated as just in punishing him.

 

14-18. The third case: a son who walks not in the steps of an unrighteous father, but in the ways of God; for example, Josiah, the pious son of guilty Amon; Hezekiah, of Ahaz (2 Kings 16:1-20; 18:1-37; 21:1-22:20). seeth . . . and considereth ã The same Hebrew stands for both verbs, "seeth . . . yea, seeth." The repetition implies the attentive observation needed, in order that the son may not be led astray by his father's bad example; as sons generally are blind to parents sins, and even imitate them as if they were virtues.

 

17. taken off his hand from the poor ã that is, abstained from oppressing the poor, when he had the opportunity of doing so with impunity.The different sense of the phrase in Ezekiel 16:49, in reference to relieving the poor, seems to have suggested the reading followed by FAIRBAIRN, but not sanctioned by the Hebrew, "hath not turned his hand from," etc. But Ezekiel 20:22 uses the phrase in a somewhat similar sense to English Version here, abstained from hurting.

 

19. Here the Jews object to the prophet's word and in their objection seem to seek a continuance of that very thing which they had originally made a matter of complaint. Therefore translate, "Wherefore doth not the son bear the iniquity of his father?" It now would seem a consolation to them to think the son might suffer for his father's misdeeds; for it would soothe their self-love to regard themselves as innocent sufferers for the guilt of others and would justify them in their present course of life, which they did not choose to abandon for a better. In reply, Ezekiel reiterates the truth of each being dealt with according to his own merits [FAIRBAIRN]. But GROTIUS supports English Version, wherein the Jews contradict the prophet, "Why (sayest thou so) doth not the son (often, as in our case, though innocent) bear (that is, suffer for) the iniquity of their father?" Ezekiel replies, It is not as you say, but as I in the name of God say: "When the son hath done," etc. English Version is simpler than that of FAIRBAIRN.

 

20. son shall not bear . . . iniquity of . . . father ã (Deuteronomy 24:16; 2 Kings 14:6). righteousness . . . wickedness ã that is, the reward for righteousness . . . the punishment of wickedness. "Righteousness" is not used as if any were absolutely righteous; but, of such as have it imputed to them for Christ's sake, though not under the Old Testament themselves understanding the ground on which they were regarded as righteous, but sincerely seeking after it in the way of God's appointment, so far as they then understood this way.

 

21-24. Two last cases, showing the equity of God: (1) The penitent sinner is dealt with according to his new obedience, not according to his former sins. (2) The righteous man who turns from righteousness to sin shall be punished for the latter, and his former righteousness will be of no avail to him. he shall surely live ã Despair drives men into hardened recklessness; God therefore allures men to repentance by holding out hope [CALVIN].

 

"To threats the stubborn sinner oft is hard,

Wrapt in his crimes, against the storm prepared,

But when the milder beams of mercy play,

He melts, and throws the cumbrous cloak away.

 

Hitherto the cases had been of a change from bad to good, or vice versa, in one generation compared with another. Here it is such a change in one and the same individual. This, as practically affecting the persons here addressed, is properly put last. So far from God laying on men the penalty of others' sins, He will not even punish them for their own, if they turn from sin to righteousness; but if they turn from righteousness to sin, they must expect in justice that their former goodness will not atone for subsequent sin (Hebrews 10:38, 39; 2 Peter 2:20-22). The exile in Babylon gave a season for repentance of those sins which would have brought death on the perpetrator in Judea while the law could be enforced; so it prepared the way for the Gospel [GROTIUS].

 

22. in his righteousness . . . he shah live ã in it, not for it, as if that atoned for his former sins; but "in his righteousness" he shall live, as the evidence of his being already in favor with God through the merit of Messiah, who was to come. The Gospel clears up for us many such passages (1 Peter 1:12), which were dimly understood at the time, while men, however, had light enough for salvation.

 

23. (1 Timothy 2:4; 2 Peter 3:9). If men perish, it is because they will not come to the Lord for salvation; not that the Lord is not willing to save them (John 5:40). They trample on not merely justice, but mercy; what farther hope can there be for them, when even mercy is against them? (Hebrews 10:26-29).

 

24. righteous ã one apparently such; as in Matthew 9:13, "I came not to call the righteous," etc., that is, those who fancy themselves righteous. Those alone are true saints who by the grace of God persevere (Matthew 24:13; 1 Corinthians 10:12; John 10:28, 29). turneth away from . . . righteousness ã an utter apostasy; not like the exceptional offenses of the godly through infirmity or heedlessness, which they afterwards mourn over and repent of. not be mentioned ã not be taken into account so as to save them. his trespass ã utter apostasy.

 

25. Their plea for saying, "The way of the Lord is not equal," was that God treated different classes in a different way. But it was really their way that was unequal, since living in sin they expected to be dealt with as if they were righteous. God's way was invariably to deal with different men according to their deserts.

 

26-28. The two last instances repeated in inverse order. God's emphatic statement of His principle of government needs no further proof than the simple statement of it. in them ã in the actual sins, which are the manifestations of the principle of "iniquity," mentioned just before.

 

27. he shall save his soul ã that is, he shall have it saved upon his repentance.

 

28. considereth ã the first step to repentance; for the ungodly do not consider either God or themselves (Deuteronomy 32:29; Psalms 119:59, 60; Luke 15:17, 18).

 

29. Though God's justice is so plainly manifested, sinners still object to it because they do not wish to see it (Micah 2:7; Matthew 11:18, 19).

 

30-32. As God is to judge them "according to their ways" (Proverbs 1:31), their only hope is to "repent"; and this is a sure hope, for God takes no delight in judging them in wrath, but graciously desires their salvation on repentance. I will judge you ã Though ye cavil, it is a sufficient answer that I, your Judge, declare it so, and will judge you according to My will; and then your cavils must end. Repent ã inward conversion (Revelation 2:5). In the Hebrew there is a play of like sounds, "Turn ye and return." turn yourselves, etc. ã the outward fruits of repentance. Not as the Margin, "turn others "; for the parallel clause (Ezekiel 18:31) is, "cast away from you all your transgressions." Perhaps, however, the omission of the object after the verb in the Hebrew implies that both are included: Turn alike yourselves and all whom you can influence. from all . . . transgressions ã not as if believers are perfect; but they sincerely aim at perfection, so as to be habitually and wilfully on terms with no sin (1 John 3:6-9): your ruin ã literally, "your snare," entangling you in ruin.

 

31. Cast away from you ã for the cause of your evil rests with yourselves; your sole way of escape is to be reconciled to God (Ephesians 4:22, 23). make you a new heart ã This shows, not what men can do, but what they ought to do: what God requires of us. God alone can make us a new heart (Ezekiel 11:19; 36:26, 27). The command to do what men cannot themselves do is designed to drive them (instead of laying the blame, as the Jews did, elsewhere rather than on themselves) to feel their own helplessness, and to seek God's Holy Spirit (Psalms 51:11, 12). Thus the outward exhortation is, as it were, the organ or instrument which God uses for conferring grace. So we may say with AUGUSTINE, "Give what thou requirest, and (then) require what thou wilt." Our strength (which is weakness in itself) shall suffice for whatever He exacts, if only He gives the supply [CALVIN]. spirit ã the understanding: as the "heart" means the will and affections. The root must be changed before the fruit can be good. why will ye die ã bring on your own selves your ruin. God's decrees are secret to us; it is enough for us that He invites all, and will reject none that seek Him.

 

32. (Lamentations 3:33; 2 Peter 3:9). God is "slow to anger"; punishment is "His strange work" (Isaiah 28:21).

 

CHAPTER 19

 

Ezekiel 19:1-14. ELEGY OVER THE FALL OF DAVID'S HOUSE.

            There is a tacit antithesis between this lamentation and that of the Jews for their own miseries, into the causes of which, however, they did not inquire.

 

1. princes of Israel ã that is, Judah, whose "princes" alone were recognized by prophecy; those of the ten tribes were, in respect to the theocracy, usurpers.

 

2. thy mother ã the mother of Jehoiachin, the representative of David's line in exile with Ezekiel. The "mother" is Judea: "a lioness," as being fierce in catching prey (Ezekiel 19:3), referring to her heathenish practices. Jerusalem was called Ariel (the lion of God) in a good sense (Isaiah 29:1); and Judah "a lion's whelp . . . a lion . . . an old lion" (Genesis 49:9), to which, as also to Numbers 23:24; 24:9, this passage alludes. nourished . . . among young lions ã She herself had "lain" among lions, that is, had intercourse with the corruptions of the surrounding heathen and had brought up the royal young ones similarly: utterly degenerate from the stock of Abraham. Lay down ã or "couched," is appropriate to the lion, the Arab name of which means "the coucher."

 

3. young lion ã Jehoahaz, son of Josiah, carried captive from Riblah to Egypt by Pharaoh-necho (2 Kings 23:33).

 

4. The nations ã Egypt, in the case of Jehoahaz, who probably provoked Pharaoh by trying to avenge the death of his father by assailing the bordering cities of Egypt (2 Kings 23:29, 30). in their pit ã image from the pitfalls used for catching wild beasts (Jeremiah 22:11, 12). chains ã or hooks, which were fastened in the noses of wild beasts (see note on Ezekiel 19:9).

 

5. saw that she had waited, and her hope was lost ã that is, that her long-waited-for hope was disappointed, Jehoahaz not being restored to her from Egypt. she took another of her whelps ã Jehoiakim, brother of Jehoahaz, who was placed on the throne by Pharaoh (2 Kings 23:34), according to the wish of Judah.

 

6. went up and down among the lions ã imitated the recklessness and tyranny of the surrounding kings (Jeremiah 22:13-17). catch . . . prey ã to do evil, gratifying his lusts by oppression (2 Kings 23:37).

 

7. knew . . . desolate palaces ã that is, claimed as his own their palaces, which he then proceeded to "desolate." The Hebrew, literally "widows"; hence widowed palaces (Isaiah 13:22). VATABLUS (whom FAIRBAIRN follows) explains it, "He knew (carnally) the widows of those whom he devoured" (Ezekiel 19:6). But thus the metaphor and the literal reality would be blended: the lion being represented as knowing widows. The reality, however, often elsewhere thus breaks through the veil. fulness thereof ã all that it contained; its inhabitants.

 

8. the nations ã the Chaldeans, Syrians, Moab, and Ammon (2 Kings 24:2).

 

9. in chains ã (2 Chronicles 36:6; Jeremiah 22:18). Margin, "hooks"; perhaps referring to the hook often passed through the nose of beasts; so, too, through that of captives, as seen in the Assyrian sculptures (see note on Ezekiel 19:4). voice ã that is, his roaring. no more be heard upon the mountains ã carrying on the metaphor of the lion, whose roaring on the mountains frightens all the other beasts. The insolence of the prince, not at all abated though his kingdom was impaired, was now to cease.

 

10. A new metaphor taken from the vine, the chief of the fruit-bearing trees, as the lion is of the beasts of prey (see Ezekiel 17:6). in thy blood ã "planted when thou wast in thy blood," that is, in thy very infancy; as in Ezekiel 16:6, when thou hadst just come from the womb, and hadst not yet the blood washed from thee. The Jews from the first were planted in Canaan to take root there [CALVIN]. GROTIUS translates as the Margin, "in thy quietness," that is, in the period when Judah had not yet fallen into her present troubles. English Version is better. GLASSIUS explains it well, retaining the metaphor, which CALVIN'S explanation breaks, "in the blood of thy grapes," that is, in her full strength, as the red wine is the strength of the grape. Genesis 49:11 is evidently alluded to. many waters ã the well-watered land of Canaan (Deuteronomy 8:7-9).

 

11. strong rods ã princes of the royal house of David. The vine shot forth her branches like so many scepters, not creeping lowly on the ground like many vines, but trained aloft on a tree or wall. The mention of their former royal dignity, contrasting sadly with her present sunken state, would remind the Jews of their sins whereby they had incurred such judgments. stature ã (Daniel 4:11). among the thick branches ã that is, the central stock or trunk of the tree shot up highest "among its own branches" or offshoots, surrounding it. Emblematic of the numbers and resources of the people. HENGSTENBERG translates, "among the clouds." But Ezekiel 31:3, 10, 14, supports English Version.

 

12. plucked up ã not gradually withered. The sudden upturning of the state was designed to awaken the Jews out of their torpor to see the hand of God in the national judgment. east wind ã (See note on Ezekiel 17:10).

 

13. planted ã that is, transplanted. Though already "dried up" in regard to the nation generally, the vine is said to be "transplanted" as regards God's mercy to the remnant in Babylon. dry . . . ground ã Chaldea was well-watered and fertile; but it is the condition of the captive people, not that of the land, which is referred to.

 

14. fire . . . out of a rod of her branches ã The Jews' disaster was to be ascribed, not so much to the Chaldeans as to themselves; the "fire out of the rod" is God's wrath kindled by the perjury of Zedekiah (Ezekiel 17:18). "The anger of the Lord" against Judah is specified as the cause why Zedekiah was permitted to rebel against Babylon (2 Kings 24:20; compare Judges 9:15), thus bringing Nebuchadnezzar against Jerusalem. no strong rod . . . sceptre to rule ã No more kings of David's stock are now to rule the nation. Not at least until "the Lord shall send the rod of His strength ("Messiah," Psalms 110:2; Isaiah 11:1) out of Zion," to reign first as a spiritual, then hereafter as a literal king. is . . . and shall be for a lamentation ã Part of the lamentation (that as to Jehoahaz and Jehoiakim) was matter of history as already accomplished; part (as to Zedekiah) was yet to be fulfilled; or, this prophecy both is a subject for lamentation, and shall be so to distant posterity.

 

 

John Calvin's Commentary

 

Ezekiel 12:1-2:

1. The word of the Lord also came unto me, saying,

2. Son of man, thou dwellest in the midst of a rebellious house, which have eyes to see, and see not; they have ears to hear, and hear not: for they are a rebellious house.

 

1. Et fuit sermo Iehovae ad me dicendo,

2. Fili hominis, in medio domus rebellis tu habitas, oculi illis ad videndum, et non vident: aures illis ad audiendum, et non audiunt: quia domus rebellis ipsi.244

 

            Because God was about to give a command to his servant, he wished to inspire him with fortitude of mind, lest, when he saw that he was consuming his labor in vain, he should withdraw from his course. For we know how severe is that temptation to God's servants when they speak to the deaf, and not only is their doctrine rejected but even refused with ignominy. They think, therefore, that nothing is better than silence, because where their word is so despised it only exposes the name of God to the reproaches of the impious. Now then we understand for what purpose God admonishes his Prophet about the contumacy of the nation. The Prophet had tried enough, and more than enough, how unmanageable the Israelites were, but God confirms by his judgment what the Prophet had discovered sufficiently in practice. Then we must observe another reason, for God not only commanded his Prophet what to say, but he added an outward symbol, as we shall see. But the Prophet might object, that it would be ridiculous to take a staff, and scrip, and hat, as a traveler about to commence a journey. Nor is it doubtful that the Israelites derided through perverseness what he was doing, as a boyish amusement.

            Lest, therefore, the Prophet should think what he was commanded to do absurd, God instructs him, and gives him the reason of his plan. He says, therefore, the house of Israel is rebellious, and then he expresses the greatness of their contumacy, namely, that they are deaf, though endued with ears: that they are blind, and yet do not want eyes. God here shows that the Israelites could not defend their error, as if they had sinned without consideration; but he assigns their neither hearing nor seeing to their obstinacy. And this must be diligently remarked, because hypocrites, when convicted, catch as much as possible at this excuse, that they fell through error or ignorance. But God on the contrary here pronounces that the Israelites were blind and deaf, and shows that their blindness was voluntary. When, therefore, unbelievers pretend that they have not been illuminated by the Lord, it may be conceded to them that they are blind and deaf: but we must often proceed beyond this, since their own obstinacy is the fountain of their blindness and deafness: and God blinds them, because they will not admit the light offered them, but stop their ears. In God's judgments, indeed, the causes do not always appear, for we sometimes see a whole nation Minded without any reason apparent to us; but as far as the ten tribes are concerned, there can be no excuse for their error, since they were brought up from childhood in God's law, so that their pride and contempt caused God to reject them. Hence they were so stupified that they neither saw with their eyes nor heard with their ears. And this the Prophet expresses significantly, they hear not, says he, since they are a rebellious house; he does not say, because their senses do not penetrate to the secrets of God, are not sufficiently acute, are not endued with such great prudence; but because they are a rebellious house, that is, because they have stupified themselves. Hence it happens that they neither hear nor see. It follows ã