PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

NASB	NKJV	NRSV	TEV	NJB
Punishment for Wickedness Foretold	Judgment On Israel Is Near	Oracles On the Approaching Judgment	The End Is Near for Israel	The End Is Near
7:1-4	7:1-4 (1-2a)	7:1-4	7:1-4	7:1-4
	(2b-4)
7:5-9	7:5-9 (5b-8)	7:5-9	7:5-7	7:5-7
			7:8-9	7:8-9
	(9)
7:10-13	7:10-15 (10-12a)	7:10-13	7:10-11	7:10-14
	(12b-13)		7:12-14
7:14-19	(14-15)	7:14-20	Punishment for Israel's Sins	The Sins of Israel
			7:15-20	7:15-20
	7:16-19 (16-18)
The Temple Profaned	(19)
7:20-22	7:20-22
		7:21-27	7:21-22	7:21-22
7:23-27	7:23-27 (23-26)		7:23-27	7:23-27
	(27)

READING CYCLE THREE (see "Guide to Good Bible Reading")

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL

This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects (reading cycle #3). Compare your subject divisions with the four modern translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

 

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT:7:1-4
 ¹Moreover, the word of the Lord came to me saying, ²"And you, son of man, thus says the Lord God to the land of Israel, 'An end! The end is coming on the four corners of the land. ³Now the end is upon you, and I will send My anger against you; I will judge you according to your ways and bring all your abominations upon you. ⁴For My eye will have no pity on you, nor will I spare you, but I will bring your ways upon you, and your abominations will be among you; then you will know that I am the Lord!'"

7:1 "the word of the Lord came to me saying" See note at 6:1.

7:2 "son of man" See note at 2:1.

▣ "the land (adamah, BDB 9) of Israel" This is parallel to "the four corners of the land" (erets, BDB 75, v. 2), "the mountain of Israel," in 6:2, and "the wilderness of Diblah/Riblah" of 6:14.

This phrase (BDB 9, 975) is found only in Ezekiel (17 times, cf. NIDOTTE, vol. 1, p. 271). It seems to have the theological emphasis of the Promised Land given by YHWH to His covenant people (cf. Deut. 7:13; 11:9,21; 28:11; 30:20). This special gift they are about to lose! As God took the Canaanites out of the land because of their evil (cf. Gen. 15:16), so too, if Israel takes on their ways (i.e., idolatry), He will remove them from the land.

▣ "an end" The time of judgment has come! This word (BDB 893) is used in v. 2 (twice), v. 3, v. 6 (twice). It is also used in the sense of "climax" in 21:25,29; 29:13; 35:5. God is in control of time and history. His patience and longsuffering are often misunderstood and abused, but there is a limit!

▣ "the four corners of the land" The word "four" is often associated with the whole earth (i.e., four directions of the compass, four winds, four corners, cf. Isa. 11:12). Here it is a play on "end." The end of time is coming to the very ends (corners) of the Promised Land.

7:3-4 Verses 3-4 are repeated exactly in vv. 8-9. They form a refrain. In many ways this chapter is a lament (cf. The Prophecy of Ezekiel, by Feinberg, p. 44).

7:3 "I shall judge you according to your ways" This truth is repeated in v. 8; 18:30; 24:19; 33:20; 36:19; 39:24. Another way to put this recurrent truth is "we reap what we sow" (cf. Job 34:11; Ps. 28:4; 62:12; Pro. 24:12; Eccl. 12:14; Jer. 17:10; 32:19; Matt. 16:27; 25:31-46; Rom. 2:6; 14:12; I Cor. 3:8; II Cor. 5:10; Gal. 6:7-10; II Tim. 4:14; I Pet. 1:17; Rev. 2:23; 20:12; 22:12).

▣ "abominations" This term (BDB 1072) is used in vv. 3, 4, 9, 20. It is used forty-three times in Ezekiel, mostly in chapters 7,8,16. See Special Topic at 5:11.

7:4 "For My eye will have no pity on you" See note at 5:11. This is repeated in v. 9; 8:18; 9:5,10; 24:14. It is a shocking reversal of YHWH's normal character (cf. Exod. 34:6) and acts!

▣ "then you will know that I am the Lord" See note at 6:7. A slightly different form is in v. 9. This chapter is like a tapestry of themes woven together to form recurrent patterns of truth.

NASB (UPDATED) TEXT:7:5-9
 ⁵"Thus says the Lord God, 'A disaster, unique disaster, behold it is coming! ⁶'An end is coming; the end has come! It has awakened against you; behold, it has come! ⁷Your doom has come to you, O inhabitant of the land. The time has come, the day is near—tumult rather than joyful shouting on the mountains. ⁸Now I will shortly pour out My wrath on you and spend My anger against you; judge you according to your ways and bring on you all your abominations. ⁹My eye will show no pity nor will I spare. I will repay you according to your ways, while your abominations are in your midst; then you will know that I, the Lord, do the smiting.'"

7:5

NASB, NJB"a unique disaster"
NKJV"a singular disaster"
NRSV"disaster after disaster"
TEV"one disaster after another"
REB"disasters are coming, one after another"

The word "unique" is literally the Hebrew word "one" (BDB 29). Translating it "unique" shows that there is theological significance to the phrase "one God" (i.e., a unique, one-of-a-kind God). Monotheism is the stark uniqueness of the OT in its Ancient Near Eastern setting!

7:6 "It has awakened" The end is personified. It awakens to the activity of judgment (cf. "the sword" of Zech. 13:7).

The verb (BDB 884, KB 1098, Hiphil perfect) is also used in Hab. 2:19 in sarcasm of lifeless idols. However, YHWH is not a lifeless idol; He acts!

Notice the repetition of immediate and appointed time (BDB 773) markers in vv. 6-12.

1. the end is coming, v. 6

2. the end has come, v. 6

3. it has come, v. 6

4. your doom has come to you, v. 7

5. the time has come, v. 7

6. the day is near, v. 7

7. I will shortly pour out My wrath on you, v. 8

8. Behold the day! Behold, it is coming, v. 10

9. the time has come, v. 12

10. the day has arrived, v. 12

The verb "come" (BDB 97, KB 112, Qal perfect) is used eight times in these verses! This theme of immediacy is repeated in 12:23-25,28. Number 6 becomes a key eschatological phrase in Amos 5:18-20; Joel; and Zephaniah.

7:7

NASB, NKJV,
NRSV, NJB,
REB"doom"
TEV"the end"
KJV"the morning"

The term (BDB 862) is also used in v. 10. It usually means "crown" or "diadem" (cf. Isa. 28:5). Its meaning in Ezekiel 7:7,10 is uncertain. The NKJV takes it from an Aramaic root "morning." Most English translations take it from an Arabic root, "doom" or "fate."

▣ "tumult" This (BDB 223) refers to the panic (originally a divinely given military technique used against Israel's enemies, cf. Exod. 15:16; 23:27; Deut. 7:23, but also a warning to Israel that if she was disobedient to the covenant, it would happen to her military, cf. Deut. 28:20) caused by YHWH's coming in judgment (cf. Zech. 14:13). The judgment referred to is the Babylonian invasion.

This is not what YHWH desired. He wanted "joyful shouting on the mountains," but His covenant people forced Him to act in judgment because of their idolatry!

NASB"joyful shouting"
NKJV, REB"rejoicing"
NRSV"reveling"
TEV"celebrations"
NJB"joy"

This term (BDB 212) is found only here in the OT. Many assume it is from the root, "loud noise" (BDB 212), possibly "thunder," which in this context would refer to the sounds of the harvest festivals (cf. Isa. 16:9c; Jer. 48:33).

7:8 "I will pour out My wrath on you" This verb (BDB 1049, KB 1629, Qal imperfect) is used several times in Ezekiel (cf. 9:8; 14:19; 20:8,13,21; 22:31; 30:15; 36:18). It could have several origins.

1. In 5:2 it is a metaphor, "pour out" (BDB 937, KB 1237, Hiphil imperfect), translated "unsheathe a sword." It may refer to the military conquest of the Babylonian military.

2. The concept also has a sacrificial connotation of

a. "pour out" a libation (i.e., Gen. 35:14)

b. "pour out" the life blood at the base of the altar of sacrifice (cf. Exod. 29:12; Lev. 8:15; 9:9)

3. "pour out" (same root), used of idolatry in Ezek. 16:15; 23:8

4. the opposite of "pouring out" the Spirit in Joel 2:28-29

That which was meant to be a metaphor of worship and blessing has become a metaphor of judgment and destruction!

7:9 "I, the Lord, do the smiting" Normally in the Ancient Near East the defeat of one nation by another was viewed as the superiority of one national deity above another. YHWH wants it clearly understood that He uses Babylon (i.e., Marduk) for His purposes. Israel's defeat is due to their covenant infidelity and idolatries, not His impotence!

John Taylor has a great statement about this phrase in Ezekiel, Tyndale OT Commentary:

"To hearers and readers who were used to names of God like ‘Jehovah-jereh' and ‘Jehovah-nissi' (Gen. 22:14; Ex. 17:15), it must have come home with tremendous force to have Him described as ‘Jehovah-makkeh'! The Lord who had provided and protected was about to strike" (p. 93).

NASB (UPDATED) TEXT:7:10-13
 ¹⁰"'Behold, the day! Behold, it is coming! Your doom has gone forth; the rod has budded, arrogance has blossomed. ¹¹'Violence has grown into a rod of wickedness. None of them shall remain, none of their people, none of their wealth, nor anything eminent among them. ¹²The time has come, the day has arrived. Let not the buyer rejoice nor the seller mourn; for wrath is against all their multitude. ¹³Indeed, the seller will not regain what he sold as long as they both live; for the vision regarding all their multitude will not be averted, nor will any of them maintain his life by his iniquity.'"

7:10-11 Notice the imagery of spring (i.e., budding, Israel's evil has burst into flower).

1. "The rod has budded" (note this is where "doom" of v. 7 can be understood as "diadem")

2. "Arrogance has blossomed"

3. Violence has grown into a rod of wickedness

Israel thought her unique position as YHWH's covenant people would protect her, even without obedience and faith! But this false sense of assurance (i.e., #2, arrogance) was about to be clearly rejected! I fear evangelicalism has this same false sense of security. Conservative theology must issue in Christlikeness, not self-righteousness and judgmentalism. Justification must issue in sanctification. An initial profession must issue in daily obedience and perseverance (cf. Luke 6:46; Eph. 2:8-10; James 2:14-26). The covenantal method of being accepted by God has changed from a human-performance basis (OT) to a God-performance basis (NT), but the goal of a righteous people for the purpose of fellowship with God has not. It is affected by Genesis 3. Now God wants a righteous people to help those who do not yet know Him to come to Him. The goal has always been Christlikeness! Be careful not to confuse the changing method and the unchanging goal! Also be careful of a proof-texted assurance connected solely to an initial prayer or rite!

7:11

NASB"nor anything eminent"
NKJV"nor shall there be wailing for them"
NRSV"no pre-eminence amoung them"
TEV"or their glory"
NJB--------
REB"nothing but turmoil in them"

The meaning of "eminent" (BDB 627) is uncertain. The form is found only here. BDB lists "eminence" and "distinction." Feinberg suggests "lamentation" or "wailing" (p. 45, i.e., no one left alive to bury or mourn the dead, cf. 6:4-5).

7:12 "Let not the buyer rejoice nor the seller mourn" These verbs are translated as jussives.

1. "rejoice" BDB 970, KB 1333, Qal imperfect

2. "mourn" BDB 5, KB 6, Hithpael imperfect

Verses 12-13 are a literary way of prophesying that all segments of society (i.e., rich and poor) will be judged by YHWH.

▣ "multitude" This root (BDB 242) basically means "a great noise" (cf. 7:11,12,13,14) and can refer to

1. tumult and confusion (cf. I Sam. 14:19; II Sam. 18:29; Ps. 65:7; Isa. 17:12)

2. a large crowd (cf. 7:11-14; 29:19; 30:11,15; 31:2,18; 32:12[twice],16,18,20,24,25,26,31,32; Isa. 13:4)

3. abundance of wealth (cf. I Chr. 29:16; Ps. 37:16; Eccl. 5:10; Isa. 60:5)

In this context it refers to all of Israel (there is no distinction between righteous and wicked). They all are wicked"!

7:13 This is a difficult verse to translate as the variety in the ancient versions shows. Some think that vv. 12-13 refer to the selling of property in relation to "the Year of Jubilee" (cf. Lev. 25:13-16).

NASB (UPDATED) TEXT:7:14-22
 ¹⁴"'They have blown the trumpet and made everything ready, but no one is going to the battle, for My wrath is against all their multitude. ¹⁵The sword is outside and the plague and the famine are within. He who is in the field will die by the sword; famine and the plague will also consume those in the city. ¹⁶Even when their survivors escape, they will be on the mountains like doves of the valleys, all of them mourning, each over his own iniquity. ¹⁷All hands will hang limp and all knees will become like water. ¹⁸They will gird themselves with sackcloth and shuddering will overwhelm them; and shame will be on all faces and baldness on all their heads. ¹⁹They will fling their silver into the streets and their gold will become an abhorrent thing; their silver and their gold will not be able to deliver them in the day of the wrath of the Lord. They cannot satisfy their appetite nor can they fill their stomachs, for their iniquity has become an occasion of stumbling. ²⁰They transformed the beauty of His ornaments into pride, and they made the images of their abominations and their detestable things with it; therefore I will make it an abhorrent thing to them. ²¹I will give it into the hands of the foreigners as plunder and to the wicked of the earth as spoil, and they will profane it. ²²I will also turn My face from them, and they will profane My secret place; then robbers will enter and profane it.'"

7:14 "They have blown the trumpet" Military preparations will fail because of the fear of the soldiers (cf. v. 17).

SPECIAL TOPIC: HORNS USED BY ISRAEL

7:15 Here are the three main enemies that YHWH arrayed against His people:

1. the sword - the Babylonian army

2. the plague - sickness within the walled cities

3. famine  - no food within the walled cities

These three are the recurrent threat of divine judgment (cf. Lev. 26:25-26; II Chr. 20:9; Jer. 14:12; 21:7,9; 24:10; 27:8,13; 29:17,18; 32:24,36; 34:17; 38:2; 42:17,22; 44:13; Ezek. 5:12; 6:11,12; 7:15; 12:16).

7:16 Even those few who escape to the mountains will be helpless and sorrowful (i.e., like doves, cf. Isa. 38:14; 59:11). Most who try to escape by fleeing the walled cities into the supposed safety of the countryside will also die (cf. 7:15; 33:27). There is no safety!

7:17 All resistance will be ineffective because of the paralyzing fear striking the cities' defenders (cf. 21:7; 22:14; Isa. 13:7).

▣ "knees will become like water" This is literally, "knees shall run with water" (NASB margin). It possibly refers to fear causing urination.

7:18 This is a series of mourning rites.

1. gird with sackcloth (cf. 27:31; Isa. 22:12; Amos 8:10)

2. pull out or shave (cf. 5:1) their hair (cf. 27:31; 29:18; Amos 8:10)

 

SPECIAL TOPIC: GRIEVING RITES

▣ "shame will be on all faces" This was a common idiom (cf. Jer. 51:51; Obad. v. 10; Micah 7:10).

7:19-22 These verses describe Israel's gods.

1. money and commerce

2. gold and silver idols

3. YHWH's temple and its wealth have become a boast of pride, not sanctity and faith

Babylon will take Israel's collected wealth, individually and corporately.

7:19 "abhorrent thing" This term (BDB 622, cf. v. 20) is used of unclean or impure things or acts.

1. menstrual period, cf. 18:6; 22:10; 36:17; Lev. 12:2; 15:19,20,24,25

2. having sex with a brother's wife, Lev. 20:21

3. contact with a corpse (note 6:4-5), Num. 19:9,13,20,21; 31:23

4. idolatry, cf. 7:19,20; Ezra 9:11; Lam. 1:17

 

▣ "their silver and gold shall not be able to deliver them" This has two possible meanings.

1. Babylon will not take ransom to spare them (cf. Zeph. 1:18)

2. their personal idols of gold and silver cannot deliver them; they are thrown out into the streets

Neither can their wealth buy them food because of the siege!

▣ "an occasion of stumbling" The original meaning of the verb for "faith" was a stable stance. The opposite was slipping in the miry clay or stumbling in the way. Therefore, "stumbling" (BDB 506) is the contrasting concept from faith.

This phrase is literally "for the stumbling block of their iniquity" and is used only in Ezekiel, but often (cf. 14:3,4,7; 18:30; 44:12). The prophet must have coined the phrase. Wealth is not always a blessing!

7:20

NASB"His ornaments"
NKJV"his ornaments"
NRSV"their beautiful ornaments"
TEV"once they were proud of their beautiful jewels"
NJB"they used to pride themselves on the beauty of their jewelry"
REB"their beautiful jewelry"

The context (i.e., vv. 20-22) seems to imply the temple's treasures, but it must be noted "His" is not in the text and the ornaments may refer to (1) personal jewelry (BDB 725, cf. Exod. 33:4-6) of v. 19 or (2) their idols (i.e., BDB 1055, "detestable things"). If so, then "the secret place" of v. 22 refers to Jerusalem (cf. NIDOTTE, vol. 2, p. 1074, while in vol. 3, p. 686, a different word study author asserts it is the temple), not the temple (note v. 24).

7:21 "foreigners" This verb, "be a stranger," BDB 266, KB 267, Qal perfect, is used of invading enemies (cf. 7:21; 11:9; 16:32; 28:7,10; 30:12; 31:12).

They are characterized as "the wicked of the earth." Babylon followed the military practices of the Assyrians. Both were merciless, vicious people. In v. 24 they are called "the worst of the nations."

7:22 "I will also turn my face from them" The "face" of God was an idiom for His personal presence and care for His covenant people (cf. 39:23-24,29; Isa. 59:2). Israel's protection, peace, and prosperity depended on Him. When He left, hope left!

NASB (UPDATED) TEXT:7:23-27
 ²³"'Make the chain, for the land is full of bloody crimes and the city is full of violence. ²⁴Therefore, I will bring the worst of the nations, and they will possess their houses. I will also make the pride of the strong ones cease, and their holy places will be profaned. ²⁵When anguish comes, they will seek peace, but there will be none. ²⁶Disaster will come upon disaster and rumor will be added to rumor; then they will seek a vision from a prophet, but the law will be lost from the priest and counsel from the elders. ²⁷The king will mourn, the prince will be clothed with horror, and the hands of the people of the land will tremble. According to their conduct I will deal with them, and by their judgments I will judge them. And they will know that I am the Lord.'"

7:23 "Make a chain" The verb (BDB 793, KB 889) is a Qal imperative. The term "chain" (BDB 958) can be understood in two ways.

1. sarcasm related to decorating idols with gold or silver chains (cf. Isa. 40:19)

2. related to fetters to drag the people into exile (cf. Jer. 27:2)

 

▣ The violent foreigners came because of the violence of Israel.

1. The land is full of bloody crimes

2. The city is full of violence.

We reap what we sow (cf. vv. 3,8).

7:24 "the worst of the nations" This refers to the mercenary armies of Babylon (cf. 21:31; 28:7; Jer. 6:22-23).

7:25 "anguish" This term (BDB 891) appears only here as a noun. The verb appears only in Isa. 38:12, where it is translated "rolled up," but may refer to a cloth being "cut off" from the loom (cf. NIDOTTE, vol. 3, p. 953).

▣ Many of the prophets (i.e., false) of Israel relied on YHWH's earlier promises to Israel, forgetting they were conditional promises/covenants. The benefits of the covenant are only available to the faithful, obedient follower. The consequences of disobedience are severe (cf. Leviticus 26; Deuteronomy 27-28). These false proclaimers, in YHWH's name, preached a covenant protection and peace, but there was "no peace" (cf. 13:10,16; Isa. 48:22; 57:21).

7:26-27 The leaders of the people (cf. Jer.18:18; Micah 3:11) will be totally helpless.

1. religious leaders

a. prophets

b. priests

2. civil leaders

a. elders

b. king

c. princes

d. military (i.e., "the hands of the people of the land will tremble," cf. vv. 14,17)

They are the very ones who have caused and allowed the covenant disobedience to start and continue!

▣ "people of the land" This phrase changes meaning in the OT.

1. Originally it referred to free citizens of Israel (i.e., Lev. 4:27).

2. Here (22:29; 45:22) it may refer to a group of leaders involved in civil government at a federal level, similar to the elders at a local level (cf. II Kgs. 16:15).

3. Later it becomes a way of referring to the poorest people of Israel (cf. II Kgs. 24:14).

 

Copyright © 2012 Bible Lessons International

 

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

NASB	NKJV	NRSV	TEV	NJB
Vision of Abominations in Jerusalem	Abominations in the Temple	Temple Visions (8:1-10:25)	Ezekiel's Second Vision (8:1-10:22)	A Vision of the Sins of Israel
		The Vision of Idolatry	Idolatry in Jerusalem
8:1-4	8:1-4	8:1-4	8:1-3	8:1
				8:2-6
			8:4-5
8:5-6	8:5-12	8:5-6
			8:6
8:7-13		8:7-13	8:7-12	8:7-13
	8:13-14		8:13-14
8:14-15		8:14-15		8:14-15
	8:15-16		8:15-16
8:16-18		8:16-18		8:16-18
	8:17-18		8:17-18

READING CYCLE THREE (see "Guide to Good Bible Reading")

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL

This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects (reading cycle #3). Compare your subject divisions with the four modern translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

 

BACKGROUND STUDY TO CHAPTERS 8-11

A. Chapters 8-11 are one literary unit (cf. 8:1 and 11:24).

 

B. This section occurs fourteen months after Ezekiel's original vision of God by the River Chebar; compare 1:1-3 with 8:1 (August-September 592 b.c.).

 

C. This is a literary unit which encompasses a vision of Ezekiel's of the abominations that were occurring in the Temple in Jerusalem. Commentators have been divided on whether this was simply a vision ("brought me in the visions of God," 8:3; also especially 11:24) or that he was physically transported to Jerusalem ("lifted me up between earth and heaven," 8:3). The details of both the Temple and the people involved are very specific.

 

D. Much of this flagrant idolatry can be attributed to the influence of King Manasseh (cf. II Kings 21), also notice King Josiah's reform in II Kings 23.

 

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT:8:1-4
 ¹It came about in the sixth year, on the fifth day of the sixth month, as I was sitting in my house with the elders of Judah sitting before me, that the hand of the Lord God fell on me there. ²Then I looked, and behold, a likeness as the appearance of a man; from His loins and downward there was the appearance of fire, and from His loins and upward the appearance of brightness, like the appearance of glowing metal. ³He stretched out the form of a hand and caught me by a lock of my head; and the Spirit lifted me up between earth and heaven and brought me in the visions of God to Jerusalem, to the entrance of the north gate of the inner court, where the seat of the idol of jealousy, which provokes to jealousy, was located. ⁴And behold, the glory of the God of Israel was there, like the appearance which I saw in the plain.

8:1 "It came about in the sixth year, on the fifth day of the sixth month" This day relates to the exile of the Davidic seed (Jehoiachin) from Jerusalem to Babylon (cf. 1:2). Ezekiel uses this dating reference throughout his book (cf. 1:2; 8:1; 20:1; 24:1; 26:1; 29:1,17; 30:20; 31:1; 32:1,17; 33:21; 40:1). This same dating reference is also seen in II Kgs. 25:27; Jer. 52:31.

▣ "with the elders of Judah sitting before him" This shows that the symbolic physical positions of 4:4-8 did not last all day and all night.

The "elders" were local tribal or clan leaders. This meant they were the civil leadership of towns, villages, and communities. They dealt with individual Israelites on a local level. Here they are the tribal leaders from Judea who have been exiled by Nebuchadnezzar to an exilic community by the canal Chebar. The fact that the elders would come and consult with Ezekiel shows his reputation (i.e., "sitting before me"). What a contrast between the elders of Judah, who would seek God's counsel from Ezekiel, and the elders of the House of Israel, who are committing idolatry in the temple and at home in 8:7-13.

▣ "the hand of the Lord God fell on me there" Notice the anthropomorphic language (see Special Topic at 1:3). Apparently YHWH's revelations came at different times and at different places. The exact nature and mechanism of divine inspiration is uncertain, but the reality is certain (cf. 1:3; 3:14,22; 33:22; 37:1; I Kgs. 18:46; II Kgs. 3:15; Isa. 8:11; Jer. 15:17). God has revealed Himself and His will to certain human instruments and through them to generations of believers. See Special Topic at 37:1.

8:2 Although this appearance (BDB 909) is very similar to the description of anthropomorphic deity in 1:26, 27, this verse seems to describe angelic agency (typical of apocalyptic literature).

The MT has "a form that had the appearance of fire." The term "fire" (BDB 77) is repeated later in the verse. The Septuagint translates a similar Hebrew word "man" (BDB 35).

1. Man - איש

2. Fire - אש

 

▣ "fire" See note at Ezek. 1:27.

▣ "brightness, like the appearance of glowing metal" See note at Ezek. 1:4,27.

8:3 "He. . .the Spirit" The angelic being is parallel or equated with the Spirit (cf. 3:12; 11:1). Often the Spirit (BDB 924) represents YHWH's presence. In this case the Spirit, in conjunction with the angelic being, transports the prophet (cf. I Kgs. 18:12; II Kgs. 2:16; Ezek. 3:12,14; 8:3; 11:24; 37:1; possibly Acts 8:26-27,39). See notes at 2:2.

▣ "lifted" The verb (BDB 669, KB 724) is used in

1. v. 3 - Qal imperfect, Ezekiel is lifted, cf. 3:12,14; 11:1,24; 43:5

2. v. 5 - Qal imperative, Ezekiel is commanded to lift his eyes

3. v. 5 - Qal imperfect, he lifts his eyes

 

▣ "in the visions of God" "Visions" (BDB 909) is a means of receiving divine revelation (cf. Gen. 46:2; Num. 12:6; I Sam. 3:15; Dan. 10:16; Ezek. 1:1; 8:3; 40:2). Whether this involved

1. sight (cf. vv. 2,4,5,6,7,10,11)

2. hearing (cf. vv. 5,6,8,9,12)

3. mental images (cf. vv. 3,4,7)

is not always clear. See note at the beginning of the chapter, C.

▣ "to the entrance to the north gate of the inner court" This gate is called the Altar Gate in v. 4. We learn from Lev. 1:11 that this was the place of sacrifice. It was known as the royal entrance because it faced the palace of the king.

▣ "the idol of jealousy" There has been much discussion as to the exact nature of this idol or image (BDB 702). Idolatry caused a powerful reaction from YHWH (cf. Exod. 20:3-4)! Jealousy (BDB 888) is a word of deep passion. It is obvious that the idol had a prominent place at the entrance to the Temple of YHWH (cf. vv. 3,5; Jer. 7:30; 32:34). Some have supposed that because of II Kings 21:3,7; 23:6 that it was the carved image of Ashtoreth, the female fertility goddess. If so, this reflected Canaanite idolatry. Others supposed it was a statue of a temple guardian (i.e., lion, sphinx), if so, then Babylonian idolatry.

SPECIAL TOPIC: FERTILITY WORSHIP OF THE ANCIENT NEAR EAST

8:4 The portable throne chariot of God that Ezekiel saw in Babylon (cf. 1:26-28) was also present in the temple.

NASB (UPDATED) TEXT:8:5-6
 ⁵Then He said to me, "Son of man, raise your eyes now toward the north." So I raised my eyes toward the north, and behold, to the north of the altar gate was this idol of jealousy at the entrance." ⁶And He said to me, "Son of man, do you see what they are doing, the great abominations which the house of Israel are committing here, so that I would be far from My sanctuary? But yet you will see still greater abominations."

8:6 "great abominations" This term (BDB 1072) is used in this literary unit in 8:6 (twice),9,13,15,17 and 9:4; 11:18,21. See Special Topic at 5:11.

NASB"that I would be far from My sanctuary"
NKJV"to make Me go far away from My sanctuary"
NRSV"to drive Me far from My sanctuary"
TEV"drawing me farther and farther away from my holy place"
NJB"to drive Me out of my sanctuary"

The verbal (BDB 934, KB 1221, Qal infinitive construct) expresses the reason for YHWH's departure (cf. 11:22-23) from the temple, which He promised never to leave (cf. II Sam. 7:13,16, but Jeremiah saw this as future, cf. Jer. 33:17,21).

NASB (UPDATED) TEXT:8:7-13
 ⁷Then He brought me to the entrance of the court, and when I looked, behold, a hole in the wall. ⁸He said to me, "Son of man, now dig through the wall." So I dug through the wall, and behold, an entrance." ⁹And He said to me, "Go in and see the wicked abominations that they are committing here." ¹⁰So I entered and looked, and behold, every form of creeping things and beasts and detestable things, with all the idols of the house of Israel, were carved on the wall all around. ¹¹Standing in front of them were seventy elders of the house of Israel, with Jaazaniah the son of Shaphan standing among them, each man with his censer in his hand and the fragrance of the cloud of incense rising. ¹²Then He said to me, "Son of man, do you see what the elders of the house of Israel are committing in the dark, each man in the room of his carved images? For they say, 'The Lord does not see us; the Lord has forsaken the land.'" ¹³And He said to me, "Yet you will see still greater abominations which they are committing."

8:7 "a hole in the wall" This implies that this particular idolatry was done in secret by the leaders of the people.

8:8 "now dig through the wall" This verb (BDB 369, KB 365) is used twice.

1. Qal imperative

2. Qal imperfect

It is uncertain how "the hole" of v. 7 is related to the new hole of v. 8, dug by Ezekiel. The first may have been a secret entrance for the idolaters (cf. vv. 11-12) and the second an access hole for Ezekiel to view the abominations occurring there (cf. vv. 10-13).

8:9 "Go in and see" These are both Qal imperatives.

1. BDB 97, KB 112, cf. v. 10

2. BDB 906, KB 1157, cf. v. 11

 

8:10 "every form of creeping things and beasts and detestable things" This may relate to the worship of animals as reflected in Egyptian idolatry (cf. Exodus 32, a golden calf, later copied at the temples in Bethel and Dan). For Israel, they were to make no image of these unclean (cf. Leviticus 11; Deuteronomy 14) animals (cf. Deut. 4:18). These prohibitions were to isolate Israel from Canaanite worship. Much of the Levitical legislation is for this purpose.

▣ "were carved on the wall all around" The verb (BDB 348, KB 347, Pual participle) means "to carve" (cf. I Kgs. 6:35 or "scratch" cf. Ezek. 4:1). In Ezek. 23:14 it may refer to wall painting.

8:11 "seventy elders of the house of Israel" "The house of Israel" parallels "the house of Judah." It also shows the number 70 (cf. Exod. 24:1; Num. 11:16,25) of the elders (cf. 7:26) involved in this idolatry. This would symbolize all of Israel's leadership. Seventy is a round number denoting fullness.

SPECIAL TOPIC: SYMBOLIC NUMBERS IN SCRIPTURE

▣ "Jaazaniah the son of Shapan" This shows the radical influence of idolatry when one of the well known leaders was involved in it (cf. 11:1). Shapan is a name related to the court leaders of Josiah (cf. II Kings 22; II Chronicles 34; Jeremiah 36), but the connection is uncertain. Possibly his name is meant to convey that the political leadership at the highest levels was involved.

8:11 "each man with his censer in his hand, and the fragrance of the cloud of incense rising" They were all personally involved in the idolatrous rituals.

NASB, NRSV"fragrance of the cloud of incense rising"
NKJV"a thick cloud of incense went up"
TEV"smoke was rising from the incense"
NJB, REB"rose a fragrant cloud of incense"

The Hebrew term (BDB 801 II) is found only here in the OT. The same consonants mean (1) pray, (2) worshiper, (3) abundant, and (4) a place name in Josh. 15:42. BDB suggests "odor," but also possibly "smoke" (which is a symbol of prayer rising to God).

8:12 "each man in a room with its carved images" Not only were these leaders participating in cultic idolatry in the temple, but they had made local or individual shrines in their own homes (or alcoves of the temple). It is uncertain if this represents corporate worship or individual worship or both.

▣ "they say" There is a series of excuses and words found in the book of Ezekiel (cf. 8:12; 9:9; 11:3, 15; 12:22, 27; 18:2,25; 33:10, 24, 30; 35:12; 37:11). This is similar to Paul's use of diatribe in Romans.

▣ "‘The Lord does not see us; the Lord has forsaken the land'" These comments cast aspersions on God's knowledge and His covenant promises! They were repudiating the character of YHWH (cf. Gen. 3:1-7)! These men had reacted theologically to the deportations of artisans and leaders from Jerusalem by Nebuchadnezzar in 596 b.c.

8:13 "yet you will see still greater abominations which they are committing" This becomes a repeated refrain (cf. v. 15).

NASB (UPDATED) TEXT:8:14-15
 ¹⁴Then He brought me to the entrance of the gate of the Lord's house which was toward the north; and behold, women were sitting there weeping for Tammuz. ¹⁵He said to me, "Do you see this, son of man? Yet you will see still greater abominations than these."

8:14 "women were sitting there weeping for Tammuz" See a good, brief article in James M. Freeman, Manners and Customs of the Bible, pp. 299-300. This reflects the Babylonian idolatry of the Sumerian agricultural god who died and rose every year. Obviously he became the fertility god of the Babylonians. He is known in Babylon as Dumuzi, Consort of Ishtar (cf. Isa. 17:10,11). He is known in Greece as Adonis, which is very similar to the Egyptian Osiris. This was the male lover of Aphrodite who was killed by wild boars and sent to the underworld each year for six months. The women wept to identify with Aphrodite, who wept at the loss of her lover during the winter. August to September (cf. v. 1) would have started this cycle. Possibly the worship of Babylonian gods shows that it had already conquered Israel spiritually!

NASB (UPDATED) TEXT:8:16-18
 ¹⁶Then He brought me into the inner court of the Lord's house. And behold, at the entrance to the temple of the Lord, between the porch and the altar, were about twenty-five men with their backs to the temple of the Lord and their faces toward the east; and they were prostrating themselves eastward toward the sun. ¹⁷He said to me, "Do you see this, son of man? Is it too light a thing for the house of Judah to commit the abominations which they have committed here, that they have filled the land with violence and provoked Me repeatedly? For behold, they are putting the twig to their nose. ¹⁸Therefore, I indeed will deal in wrath. My eye will have no pity nor will I spare; and though they cry in My ears with a loud voice, yet I will not listen to them."

8:16 "twenty-five men" There may be some purposeful symbolism related to the identity of these different groups.

1. The 70 elders and the son of Shapan seem to represent the civil leadership.

2. The women seem to represent the general public.

3. The twenty-five men may represent priests (i.e., the High Priest and the priests from David's day).

If so, then all segments of Israeli society were actively involved in idolatry at the temple (the place YHWH symbolically dwelt).

▣ "with their backs to the Temple of the Lord and their faces to the east. . .toward the sun" The last mentioned Canaanite idolatry was the worship of the sun (i.e., Deut. 4:19; 17:3; II Kgs. 23:5,11; Jer. 8:2). The worship of the sun is also illustrated by the names of cities: (1) "Beth Shemesh" ["House of the sun," cf. Josh. 15:10; 21:16; Jdgs. 1:33]; (2) "En-shemesh" ["fountain of the sun," cf. Josh. 15:7; 18:17]; and (3) "Mount Heres" ["mount of the sun," cf. Jdgs. 1:35]). It is ironic symbolism that as they faced the sun they turned their back on the Lord. This sun worship was rampant all over the Ancient Near East, but particularly in Egypt, Canaan, Babylon, and later in Persia (cf. II Kgs. 23:11, also the later winged sun disk of Zoroastrianism).

8:17 "provoked Me repeatedly" The verb (BDB 494, KB 491, Hiphil infinitive construct) is regularly used of provoking YHWH to anger by committing idolatry (cf. Deut. 4:25; 9:18; 31:29; 32:16; I Kgs. 14:9,15; 16:7,33; 22:54; II Kgs. 17:11,17; 21:6; 23:19; Jer. 25:6,7; 32:30; 44:8; Ezek. 16:25).

▣ "for behold they are putting the twig to their nose" There have been several theories concerning this phrase: (1) we have found this (i.e., a flowered stem held to the nose) as an act of sun worship in Assyrian bas reliefs (which fits this context best); (2) the early rabbis and later Kimchi and Rashi say it relates to God's nose and thus the stench of idolatry that rose to Him; or (3) it is a sign of contempt and mockery of God (i.e., LXX, Strabo [historian], cf. NIDOTTE, vol. 1, p. 1118).

8:18 See note at 7:4.

 

Copyright © 2012 Bible Lessons International

 

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

NASB	NKJV	NRSV	TEV	NJB
		Temple Vision (8:1-11:25)
Vision of God's Glory Departing From the Temple	The Glory Departs From the Temple	The Lord Leaves His Temple	The glory of the Lord Leaves the Temple	The Punishment (9:1-10:22)
10:1-2	10:1-2	10:1-5	10:1-2b	10:1-2
			10:2c-5
10:3-5	10:3-5			10:3-5
10:6-8	10:6-8	10:6-8	10:6-7	10:6-7
			10:8-13	10:8-10
10:9-14	10:9-14	10:9-14
				10:11-17
			10:14-17
10:15-17	10;15-17	10:15-17		The Glory of Yahweh Leaves the Temple
10:18-19	10:18-19	10:18-19	10:18-20	10:18-22
10:20-22	10:20-22	10:20-22
			10:21-22

READING CYCLE THREE (see "Guide to Good Bible Reading")

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL

This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects (reading cycle #3). Compare your subject divisions with the four modern translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

 

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT:10:1-2
 ¹Then I looked, and behold, in the expanse that was over the heads of the cherubim something like a sapphire stone, in appearance resembling a throne, appeared above them. ²And He spoke to the man clothed in linen and said, "Enter between the whirling wheels under the cherubim and fill your hands with coals of fire from between the cherubim and scatter them over the city." And he entered in my sight.

10:1-2 This is very similar to the description of YHWH's portable throne chariot of 1:13-25.

10:2 YHWH gives three commands to the angelic being dressed in linen.

1. "enter," BDB 97, KB 112, Qal imperative

2. "fill," BDB 569, KB 583, Piel imperative

3. "scatter," BDB 284, KB 283, Qal imperative

The imagery comes from the vision of Isa. 6:6, where it is initially a purification ritual inaugurating Isaiah's ministry. Here it is a judgment ritual, which is repeated in Rev. 8:5. In may ways Isaiah (i.e., chapter 24) and Ezekiel are the beginning of apocalyptic imagery. This is developed in Daniel and Zechariah and becomes a significant Jewish genre during the interbiblical period.

NASB (UPDATED) TEXT:10:3-5
 ³Now the cherubim were standing on the right side of the temple when the man entered, and the cloud filled the inner court. ⁴Then the glory of the Lord went up from the cherub to the threshold of the temple, and the temple was filled with the cloud and the court was filled with the brightness of the glory of the Lord. ⁵Moreover, the sound of the wings of the cherubim was heard as far as the outer court, like the voice of God Almighty when He speaks.

10:3 "the cloud filled the inner court" This is the theophanic cloud (BDB 777) of glory (a visual symbol of the presence of YHWH) that was present

1. at the crossing of the Red Sea (cf. Exod. 13:21)

2. on Mount Sinai (cf. Exod. 24:14-18)

3. at the tabernacle of Moses (cf. Exod. 40:34-38; Num. 14:14)

4. at the dedication of Solomon's Temple (cf. I Kgs. 8:11)

5. in Isaiah's vision (cf. Isa. 6:4)

6. in Ezekiel's vision (cf. Ezek. 1:4)

7. at the baptism of Jesus (cf. Mark 1:10-11)

8. at the transfiguration of Jesus (cf. Matt. 17:5)

9. at the ascension of Jesus (Acts 1:9)

10. at the return of Jesus (cf. Matt. 24:30; 26:64; Mark 14:62; Luke 21:27; I Thess. 4:17; Rev. 1:7)

This adjective "inner" (BDB 819) refers to parts of the temple or a king's palace (cf. Esther 4:11; 5:1). The verb form means "to turn a specific direction" (cf. 8:3). Ezekiel uses this term twenty-four times in his discussions of the Jerusalem temple and his eschatological temple.

10:4 "the glory of the Lord. . .brightness of the glory of the Lord" See Special Topic on "glory" at 3:12. Brightness becomes an added characteristic of His glory (cf. 1:4,28) during the Wilderness Wandering period (i.e., the Shekinah Cloud of Glory).

▣ "the threshold" See full note at 9:3.

10:5 "the sound of the wings of the Cherubim" For the full notes see 1:24.

▣ "God Almighty" This is the Hebrew title El Shaddai. See SPECIAL TOPIC: NAMES FOR DEITY at 2:4.

NASB (UPDATED) TEXT:10:6-8
 ⁶It came about when He commanded the man clothed in linen, saying, "Take fire from between the whirling wheels, from between the cherubim," he entered and stood beside a wheel. ⁷Then the cherub stretched out his hand from between the cherubim to the fire which was between the cherubim, took some and put it into the hands of the one clothed in linen, who took it and went out. ⁸The cherubim appeared to have the form of a man's hand under their wings.

10:6 "Take fire from between the whirling wheels and from between the Cherubim" The verb (BDB 542, KB 534, Qal imperative) is the fourth command to this angelic being (cf. v. 2). This is obviously a reference to the burning coals, which represent God's holiness.

10:7-8, 11-12, 14 The full description of the Cherubim is given in 1:5-14.

NASB (UPDATED) TEXT:10:9-14
 ⁹Then I looked, and behold, four wheels beside the cherubim, one wheel beside each cherub; and the appearance of the wheels was like the gleam of a Tarshish stone. ¹⁰As for their appearance, all four of them had the same likeness, as if one wheel were within another wheel. ¹¹When they moved, they went in any of their four directions without turning as they went; but they followed in the direction which they faced, without turning as they went. ¹²Their whole body, their backs, their hands, their wings, and the wheels were full of eyes all around, the wheels belonging to all four of them. ¹³The wheels were called in my hearing, the whirling wheels. ¹⁴And each one had four faces. The first face was the face of a cherub, the second face was the face of a man, the third the face of a lion, and the fourth the face of an eagle.

10:9-10, 13 The full description of the wheels is found in 1:15-21.

10:12 "Their whole body, their back, and their hands, and their wings, and the wheels were full of eyes all around" This is an expansion of the description found in chapter 1, where the eyes were only found on the wheels (cf. 1:18; Rev. 4:6,8). It seems to be an intensification of the all-knowingness of God. This is in contrast to the statements of the idolaters in 8:12 and which is reacted to by God in 9:9.

10:14 "The first face was the face of a cherub" In 1:10 it was the face of an ox. There is no real explanation for the change (cf. Rev. 4:7). Even in the book of Ezekiel it seems that the description changes even again in 41:18-19.

NASB (UPDATED) TEXT:10:15-17
 ¹⁵Then the cherubim rose up. They are the living beings that I saw by the river Chebar. ¹⁶Now when the cherubim moved, the wheels would go beside them; also when the cherubim lifted up their wings to rise from the ground, the wheels would not turn from beside them. ¹⁷When the cherubim stood still, the wheels would stand still; and when they rose up, the wheels would rise with them, for the spirit of the living beings was in them.

10:15, 20 "The cherubim rose up. They are the living beings that I saw at the river Chebar" Possibly, Ezekiel had not been in the inner court of the temple. Although he was in training to become a priest he was exiled before his thirtieth year. Apparently when he saw the pictures on the inside of the Temple he recognized the creatures he saw in chapter 1 were the Cherubim.

NASB (UPDATED) TEXT:10:18-19
 ¹⁸Then the glory of the Lord departed from the threshold of the temple and stood over the cherubim. ¹⁹When the cherubim departed, they lifted their wings and rose up from the earth in my sight with the wheels beside them; and they stood still at the entrance of the east gate of the Lord's house, and the glory of the God of Israel hovered over them.

10:18 God returns to His throne chariot.

10:19 This is the initial sequence of YHWH leaving His temple. This is where the symbolic title "Ichabod," which means "the glory has departed," was put over the Temple. It is one thing for YHWH to refuse to listen to His people. It is far more devastating that He leave His temple! The rabbis speculate that God stayed three and a half years on the Mount of Olives (cf. 11:22-23) hoping that the Jews would repent, but they would not. This is surely an exaggeration. So He moved east to be with the exiles who formed a nucleus of the people of God who would return.

NASB (UPDATED) TEXT:10:20-22
 ²⁰These are the living beings that I saw beneath the God of Israel by the river Chebar; so I knew that they were cherubim. ²¹Each one had four faces and each one four wings, and beneath their wings was the form of human hands. ²²As for the likeness of their faces, they were the same faces whose appearance I had seen by the river Chebar. Each one went straight ahead.

 

Copyright © 2012 Bible Lessons International

 

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

NASB	NKJV	NRSV	TEV	NJB
Ezekiel Prepares for Exile	Judah's Captivity Portrayed	Symbols of the Exile	The Prophet As A Refugee	The Mime of Exile
12:1-6	12:1-6	12:1-6	12:1-2	12:1-6
			12:3-6
12:7	12:7	12:7	12:7	12:7
12:8-16	12:8-16	12:8-16	12:8-14	12:8-16
			12:15-16
	Judgment Not Postponed		The Sign of the Trembling Prophet
12:17-20	12:17-20	12:17-20	12:17-20`	12:17-20
		Of Prophets and People (12:21-14:23)	A Popular Proverb and An Unpopular Message	Popular Proverbs
12:21-25	12:21-25	12:21-25	12:21-23	12:21-22
				12:23a
				12:23b-25
			12:24-25
12:26-28	12:26-28	12:26-28	12:26-28	12:16-28

READING CYCLE THREE (see "Guide to Good Bible Reading")

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL

This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects (reading cycle #3). Compare your subject divisions with the four modern translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

 

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT:12:1-6
 ¹Then the word of the Lord came to me, saying, 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. ³Therefore, 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. ⁴Bring 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. ⁵Dig a hole through the wall in their sight and go out through it. ⁶Load 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."

12:2 "you live in the midst of the rebellious house" Shockingly, this described the covenant people living and worshiping in Jerusalem (cf. 2:5,7,8; 3:7; 20:8; Isa. 6:5,9-13; 29:13).

▣ "who have eyes to see but do not see, who have ears to hear but do not hear" Spiritual blindness and deafness has always been a problem for the children of Jacob (cf. Deut. 29:1-4; 32:5; Isa. 1:2-3; 6:9,10; Jer. 5:21; 6:10; Zech. 7:11; Matt. 13:13, 14; Mark 8:18; John 9:39-41; 12:39-40; Acts 28:26, 27) and all fallen humanity! The results of Eden are pervasive!

12:3-6 This describes in dramatic symbolism the fall of Jerusalem brought about by Nebuchadneaazr's army in 586 b.c.

12:3 "son of man" See note at 2:1.

▣ "prepare for yourself baggage for exile" Ezekiel is to pack bags as if he were being exiled (he had done this very thing in 597 b.c.). The verb (BDB 793, KB 889) is the first of two Qal imperatives.

▣ "go into exile" This verb's (BDB 162, KB 191) basic meaning is "to uncover" or "to remove," but here it is used for going into exile (cf. Jdgs. 18:30; II Kgs. 17:23; 25:21; Isa. 5:13; Jer. 1:3; 52:27; Lam. 1:3; Ezek. 12:3; 39:23; Amos 1:5; 5:5; 6:7; 7:11,17; Micah 1:16). It is the second Qal imperative.

▣ "by day in their sight" This (BDB 744) is repeated twice for emphasis. It is a wordplay on their blindness mentioned in v. 2.

This wordplay continues in the phrase "perhaps they will understand," which is literally the verb "to see" (BDB 906, KB 1157, Qal imperfect).

Some modern theologians have taken literary phrases like this and Jer. 26:3; 36:3,7 and have asserted that YHWH does not know how free moral human agents will act. It is called "Open Theism." In my opinion all truth comes in tension-filled pairs. There are theological ditches on both sides. In this case the two extremes are

1. God's sovereignty chose some to heaven and others to hell (no human choice at all)

2. Human choice is ultimate and free and unknown by God

Our text is a literary statement, not a theological doctrine! YHWH desires that none should perish (cf. 18:30-32), but He requires a repentant, faithful human response.

SPECIAL TOPIC: THE BIBLE IN EASTERN LITERATURE

12:5 "Dig a hole through the wall" This refers to the wall of his house, which was made of dried bricks (no wood was available in southern Mesopotamia). Obviously Ezekiel's activity caught the people's attention. The noise of breaking through the walls right after dark (cf. vv. 4,6) caused quite a disturbance.

The verb "dig" (BDB 369, KB 365) is the third Qal imperative in this context. Ezekiel's dramatic actions were not his own design, but YHWH's (cf. vv. 6,7).

12:6 "You shall cover your face so that you shall not see the land, for I have set you as a sign before the house of Israel" This probably relates to King Zedekiah's attempted escape from Jerusalem during the Babylonian siege (cf. II Kgs. 25:1-7; Jer. 39:4), as do vv. 10 and 12. He was blinded by Nebuchadnezzar II at Riblah (cf. v. 13).

For the covenant people there were two things which they depended on

1. YHWH's covenant promises about Jerusalem (Deuteronomy and Isaiah)

2. YHWH's promises about a Davidic king (II Samuel 7)

For both of these to be taken and destroyed was a theological blow that was unimaginable for them. They had forgotten the conditional nature of all the covenant promises!

NASB (UPDATED) TEXT:12:7
 ⁷I 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.

NASB (UPDATED) TEXT:12:8-16
 ⁸In the morning the word of the Lord came to me, saying, ⁹"Son of man, has not the house of Israel, the rebellious house, said to you, 'What are you doing?' ¹⁰Say 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."' ¹¹Say, 'I am a sign to you. As I have done, so it will be done to them; they will go into exile, into captivity.' ¹²The 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. ¹³I 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. ¹⁴I 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. ¹⁵So they will know that I am the Lord when I scatter them among the nations and spread them among the countries. ¹⁶But 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."

12:8 YHWH communicated to Ezekiel regularly as he finished the previous revelation.

12:9 "the rebellious house" This phrase refers to the exiles (cf. 2:5-8). The term "rebellion" (BDB 598) is used often by Ezekiel (cf. 2:5,6,7,8; 3:9,26; 12:2[twice],3,9,25; 17:12; 23:3; 44:6).

12:10 "Say to them" This (BDB 55; KB 65) Qal infinitive is repeated twice (v. 10 and v. 11) to emphasize that Ezekiel is modeling the future judgment of YHWH on idolatrous Jerusalem.

12:11 "a sign" This term (BDB 69) basically means "wonder," "sign," or "portent." Here it is used to show YHWH's control of future events (i.e., 12:6,11; 24:24,27; I Kgs. 13:3,5; II Chr. 32:24;31). In the Ancient Near East a military defeat demonstrated the power of one god over another. Israel was defeated because of her covenant disobedience, not YHWH's impotence! Passages such as this demonstrate His omnipotence and control!

▣ "As I have done, so it will be done to them" Notice these are words from YHWH for Ezekiel to speak to the exiles. They show

1. the power of YHWH's word (cf. Isa. 44:24-28; 45:23; 55:11; Matt. 24:35)

2. that Ezekiel is a true prophet

Both of these theological items are crucial, especially when Ezekiel begins to prophesy about the restoration!

▣ "they will go into exile, into captivity" The "they" refers to the few in Judah and Jerusalem who will escape the destruction and horror of the invasion (cf. v. 16).

The terms "exile" (BDB 163) and "captivity" (BDB 985) are parallel. Judgment is coming! YHWH will do it! His own people will be taken out of the land (cf. Jer. 13:19; 15:2; 20:4,6) which He promised to their fathers!

12:13 "I shall also spread My net over him" This refers to the capture of King Zedekiah. It was YHWH who planned and executed (by means of the Babylonian army) his capture (i.e., 5:10,12; 6:8; 12:14,15; 20:23; 22:15; 36:19). The metaphor used is a "net" (BDB 440, cf. 17:20; 19:8), which denotes either

1. a fishing net

a. casting, Ezek. 12:13; 32:3

b. dragging, Ezek. 26:5,14; 47:10

2. a snare (for birds)

 

▣ "yet he will not see it" See Jer. 39:1-10, especially v. 7.

12:14 "I shall scatter to every wind" This verb (BDB 279, KB 280, Piel imperfect) is used in 5:2, which describes Ezekiel's prophetic acts of judgment (see note at 12:13).

"Every wind" is an idiom for every direction (i.e., complete exile).

12:15 This verse, which describes the exile of Israel into all the surrounding nations, can be viewed theologically in two ways.

1. This is the consequence of covenant rebellion predicted in Deuteronomy (i.e., 4:27; 28:64; 29:28).

2. This had a secondary effect of forcing Israel to fulfill her missionary mandate (similar to the dispersion of the Tower of Babel). Ezekiel makes this missionary mandate definite in 36:20-21, 22-38!

 

▣ "they will know" This verb (BDB 393, KB 390, Qal perfect) is used in a special sense in Ezekiel. It describes YHWH's desire that His people, all people, know (in the sense of intimate personal relationship, i.e, Gen. 4:1; Jer. 1:5) Him. The characteristic phrase "they will know that I am the Lord" first occurs in the covenant context of the exodus (cf. Exod. 6:7; 7:5,17; 16:12; 29:46). The phrase refers to future actions of YHWH, positive and negative. All His acts are revelations of His character and purposes!

12:16 "But I will spare a few of them" The verb (BDB 451, KB 451, Hiphil perfect) is used in several senses by Ezekiel.

1. spare, 6:8; 12:16

2. the rest, 34:18

3. some survivors, 14:22

4. what remains, 39:14,28; 48:15,18,21

See SPECIAL TOPIC: THE REMNANT, THREE SENSES at 5:2-4.

▣ "the sword, the famine, the pestilence" These are the three major enemies of a city under siege (cf. 5:12; 6:11-12; 7:15; 14:21). These are mentioned repeatedly in Deuteronomy (esp. chaps. 27-29).

▣ "and may know that I am the Lord" The goal of a "chosen people" was to be a means of revelation to the nations. Israel was called to be a kingdom of priests (cf. Exod. 19:5-6), but she failed.

SPECIAL TOPIC: YHWH's ETERNAL REDEMPTIVE PLAN

NASB (UPDATED) TEXT:12:17-20
 ¹⁷ Moreover, the word of the Lord came to me saying, ¹⁸"Son of man, eat your bread with trembling and drink your water with quivering and anxiety. ¹⁹Then 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. ²⁰The inhabited cities will be laid waste and the land will be a desolation. So you will know that I am the Lord."'"

12:18 Ezekiel is told to emulate the fear of the people of Judah facing invasion (cf. v. 19; Deut. 28:65).

1. eat bread with trembling (BDB 950)

2. drink water

a. with quivering (BDB 919)

b. with anxiety (BDB 178)

It is possible that this is a reversal of the Exodus meal (cf. Exodus 11-12)! YHWH gave them the land, but now He takes it away!

12:19 "the people of the land" In the earlier parts of the OT this phrase means the landed nobility, but after the exile and in Jesus' day it speaks of the poorest people of the land. Here it refers to Ezekiel's fellow exiles.

12:20 Two terms describe YHWH's judgment of Judah.

1. the verb "will be laid waste," BDB 351, KB 349, Qal imperfect, cf. 6:6; 25:19; 30:7

2. the noun "desolation," BDB 1031, cf. 6:14; 14:15,16; 15:8; 23:33; also used often in the prophecies against the nations, chapters 25-32

 

NASB (UPDATED) TEXT:12:21-25
 ²¹Then the word of the Lord came to me, saying, 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'? ²³Therefore 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. ²⁴For there will no longer be any false vision or flattering divination within the house of Israel. ²⁵For 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.'"

12:21-25 There are two stated reasons why the exiles were holding out hope that Jerusalem would not fall and that they might return.

1. Ezekiel's prophecies were far into the future and would not affect them, vv. 22-23,26-28.

2. There were other prophets who were predicting the opposite of Jeremiah and Ezekiel (i.e., see (1) Jeremiah 28 and (2) Josephus' Antiquities 10.7.2), vv. 24-25.

 

12:22 "the days are long and every vision fails" This was a proverb spoken by the rebellious house of Israel (cf. v. 27) that God was not going to fulfill His prophecy through Ezekiel. Ezekiel started preaching in the fifth year of the exile and the city of Jerusalem did not fall until the thirteenth year of the exile. Delay does not mean YHWH's word will not be accomplished (cf. vv. 23,25,28). Ezekiel often quotes (or alludes to) popular proverbs (cf. 16:44; 18:2,3) or parables (cf. 17:2; 24:3).

12:24 "divination" This (BDB 890) was strictly forbidden for the people of God. It is an attempt by humans to know and control future events! The fact that a prophet would use this means to know God's will shows the degradation of the leadership (cf. Lev. 19:26; Deut. 18:10-12; Ezek. 13:6,7,9,23; 21:21, 22,23,29; 22:28; Jer. 14:14).  For an interesting discussion of occult practices in the OT see Synonyms of the Old Testament by Robert G. Girdlestone, pp. 296-302, Dictionary of Biblical Imagery, pp. 608-610.

12:25 "‘I shall speak the word and perform it,' declares the Lord God" Also refer to 6:10; 12:28; 17:24; 22:14; Isa. 14:24; 55:6-13. YHWH's word is sure, but often His patience and longsuffering are misunderstood.

NASB (UPDATED) TEXT:12:26-28
 ²⁶Furthermore, the word of the Lord came to me, saying, 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.' ²⁸Therefore 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.

12:26-28 See note at 12:21-25.

 

Copyright © 2012 Bible Lessons International