2tc Heb “I ate,” a first common singular preterite plus paragogic he (ה). The ancient versions read “I ate it,” which is certainly the meaning in the context, and indicates they read the he as a third feminine singular pronominal suffix. The Masoretes typically wrote a mappiq in the he for the pronominal suffix but apparently missed this one.

sn I ate it. A similar idea of consuming God’s word is found in Jer 15:16 and Rev 10:10, where it is also compared to honey and may be specifically reminiscent of this text.

3tn Heb “deep of lip” (in the sense of incomprehensible).

4tn Heb “heavy of tongue.” Similar language occurs in Exod 4:10; Isa 33:19.

5tn The conjunction “but” is not in the Hebrew text, but is implied from the context.

6tn Heb “hear.”

7tc The MT reads “if not” but most ancient versions translate only “if.” The expression occurs with this sense in Isa 5:9; 14:24. See also Ezek 34:8; 36:5; 38:19.

8sn Moses (Exod 3:19) and Isaiah (Isa 6:9-10) were also told that their messages would not be received.

9sn A similar description of Israel’s disobedience is given in 1 Sam 8:7.

10tn Heb “hard of forehead and stiff of heart.”

11tn Heb “strong, resolute.”

12tn The Hebrew term translated “diamond” is parallel to “iron” in Jer 17:1. The Hebrew uses two terms which are both translated at times as “flint,” but here one is clearly harder than the other. The translation “diamond” attempts to reflect this distinction in English.

13tn Heb “of their faces.”

14tn Heb “to the sons of your people.”

15sn See note on “wind” in 2:2.

16tc This translation accepts the emendation suggested in BHS of בְּרוּם (b˙rum) for בָּרוּךְ (barukh). The letters mem (מ) and kaph (כ) were easily confused in the old script while בָּרוּךְ (“blessed be”) both implies a quotation which is out of place here and also does not fit the later phrase, “from its place,” which requires a verb of motion.

17tn The traditional interpretation is that Ezekiel embarked on his mission with bitterness and anger, either reflecting God’s attitude toward the sinful people or his own feelings about having to carry out such an unpleasant task. L. C. Allen (Ezekiel [WBC], 1:13) takes “bitterly” as a misplaced marginal note and understands the following word, normally translated “anger,” in the sense of fervor or passion. He translates, “I was passionately moved” (p. 4). Another option is to take the word translated “bitterly” as a verb meaning “strengthened” (attested in Ugaritic). See G. R. Driver, Canaanite Myths and Legends, 152.

18tn Heb “the hand of the Lord was on me heavily.” The “hand of the Lord” is a metaphor for his power or influence; the modifier conveys intensity.

sn In Ezekiel God’s “hand” being on the prophet is regularly associated with communication or a vision from God (1:3; 3:14, 22; 8:1; 37:1; 40:1).

19sn The name “Tel Abib” is a transliteration of an Akkadian term meaning “mound of the flood,” i.e., an ancient mound. It is not to be confused with the modern city of Tel Aviv in Israel.

20tn Or “canal.”

21sn A similar response to a divine encounter is found in Acts 9:8-9.

22sn This phrase occurs about fifty times in the book of Ezekiel.

23tn The literal role of a watchman is described in 2 Sam 18:24; 2 Kgs 9:17.

24sn Even though the infinitive absolute is used to emphasize the warning, the warning is still implicitly conditional, as the following context makes clear.

25tn Or “in his punishment.” The phrase “in/for [a person’s] iniquity” occurs fourteen times in Ezekiel: here and v. 19; 4:17; 7:13, 16; 18: 17, 18, 19, 20; 24:23; 33:6, 8, 9; 39:23. The Hebrew word for “iniquity” may also mean the “punishment for iniquity.”

26tn Heb “his blood I will seek from your hand.” The expression “seek blood from the hand” is equivalent to requiring the death penalty (2 Sam 4:11-12).

27tn Verses 17-19 are repeated in Ezek 33:7-9.

28tn Or “stumbling block.” The Hebrew term refers to an obstacle in the road in Lev 19:14.

29tn Heb “the righteous man.”

30tn Or “power.”

sn Hand in the OT can refer metaphorically to power, authority, or influence. In Ezekiel God’s hand being on the prophet is regularly associated with communication or a vision from God (1:3; 3:14, 22; 8:1; 37:1; 40:1).

31sn Ezekiel had another vision at this location, recounted in Ezek 37.

32tn Or “canal.”

33tn See the note on “wind” in 2:2.

34tn Heb “he.”

35tn Heb “you will not be to them a reprover.” In Isa 29:21 and Amos 5:10 “a reprover” issued rebuke at the city gate.

36tn Heb “open your mouth.”

37tn Heb “the listener will listen, the refuser will refuse.” Because the word for listening can also mean obeying, the nuance may be that the obedient will listen, or that the one who listens will obey. Also, although the verbs are not jussive as pointed in the MT, some translate them with a volitive sense: “the one who listens – let that one listen, the one who refuses – let that one refuse.”