Yehezkiel 5:1-17

5:1 “As for you, son of man, take a sharp sword and use it as a barber’s razor. ¹  Shave off some of the hair from your head and your beard. ²  Then take scales and divide up the hair you cut off. 5:2 Burn a third of it in the fire inside the city when the days of your siege are completed. Take a third and slash it with a sword all around the city. Scatter a third to the wind, and I will unleash a sword behind them. 5:3 But take a few strands of hair ³  from those and tie them in the ends of your garment. ⁴  5:4 Again, take more of them and throw them into the fire, ⁵  and burn them up. From there a fire will spread to all the house of Israel.

5:5 “This is what the sovereign Lord says: This is Jerusalem; I placed her in the center of the nations with countries all around her. 5:6 Then she defied my regulations and my statutes, becoming more wicked than the nations ⁶  and the countries around her. ⁷  Indeed, they ⁸  have rejected my regulations, and they do not follow my statutes.

5:7 “Therefore this is what the sovereign Lord says: Because you are more arrogant ⁹  than the nations around you, ¹⁰  you have not followed my statutes and have not carried out my regulations. You have not even ¹¹  carried out the regulations of the nations around you!

5:8 “Therefore this is what the sovereign Lord says: I – even I – am against you, ¹²  and I will execute judgment ¹³  among you while the nations watch. ¹⁴  5:9 I will do to you what I have never done before and will never do again because of all your abominable practices. ¹⁵  5:10 Therefore fathers will eat their sons within you, Jerusalem, ¹⁶  and sons will eat their fathers. I will execute judgments on you, and I will scatter any survivors ¹⁷  to the winds. ¹⁸ 

5:11 “Therefore, as surely as I live, says the sovereign Lord, because you defiled my sanctuary with all your detestable idols and with all your abominable practices, I will withdraw; my eye will not pity you, nor will I spare ¹⁹  you. 5:12 A third of your people will die of plague or be overcome by the famine within you. ²⁰  A third of your people will fall by the sword surrounding you, ²¹  and a third I will scatter to the winds. I will unleash a sword behind them. 5:13 Then my anger will be fully vented; I will exhaust my rage on them, and I will be appeased. ²²  Then they will know that I, the Lord, have spoken in my jealousy ²³  when I have fully vented my rage against them.

5:14 “I will make you desolate and an object of scorn among the nations around you, in the sight of everyone who passes by. 5:15 You will be ²⁴  an object of scorn and taunting, ²⁵  a prime example of destruction ²⁶  among the nations around you when I execute judgments against you in anger and raging fury. ²⁷  I, the Lord, have spoken! 5:16 I will shoot against them deadly, ²⁸  destructive ²⁹  arrows of famine, ³⁰  which I will shoot to destroy you. ³¹  I will prolong a famine on you and will remove the bread supply. ³²  5:17 I will send famine and wild beasts against you and they will take your children from you. ³³  Plague and bloodshed will overwhelm you, ³⁴  and I will bring a sword against you. I, the Lord, have spoken!”

Yehezkiel 12:3-16

12:3 “Therefore, son of man, pack up your belongings as if for exile. During the day, while they are watching, pretend to go into exile. Go from where you live to another place. Perhaps they will understand, ³⁵  although they are a rebellious house. 12:4 Bring out your belongings packed for exile during the day while they are watching. And go out at evening, while they are watching, as if for exile. 12:5 While they are watching, dig a hole in the wall and carry your belongings out through it. 12:6 While they are watching, raise your baggage onto your shoulder and carry it out in the dark. ³⁶  You must cover your face so that you cannot see the ground ³⁷  because I have made you an object lesson ³⁸  to the house of Israel.”

12:7 So I did just as I was commanded. I carried out my belongings packed for exile during the day, and at evening I dug myself a hole through the wall with my hands. I went out in the darkness, carrying my baggage ³⁹  on my shoulder while they watched.

12:8 The word of the Lord came to me in the morning: 12:9 “Son of man, has not the house of Israel, that rebellious house, said to you, ‘What are you doing?’ 12:10 Say to them, ‘This is what the sovereign Lord says: The prince will raise this burden in Jerusalem, ⁴⁰  and all the house of Israel within it.’ ⁴¹  12:11 Say, ‘I am an object lesson for you. Just as I have done, it will be done to them; they will go into exile and captivity.’

12:12 “The prince ⁴²  who is among them will raise his belongings ⁴³  onto his shoulder in darkness, and will go out. He ⁴⁴  will dig a hole in the wall to leave through. He will cover his face so that he cannot see the land with his eyes. 12:13 But I will throw my net over him, and he will be caught in my snare. I will bring him to Babylon, the land of the Chaldeans ⁴⁵  (but he will not see it), ⁴⁶  and there he will die. ⁴⁷  12:14 All his retinue – his attendants and his troops – I will scatter to every wind; I will unleash a sword behind them.

12:15 “Then they will know that I am the Lord when I disperse them among the nations and scatter them among foreign countries. 12:16 But I will let a small number of them survive the sword, famine, and pestilence, so that they can confess all their abominable practices to the nations where they go. Then they will know that I am the Lord.”

[5:1]  ¹ tn The Hebrew word occurs only here in the OT.

[5:1]  ² tn Heb, “pass (it) over your head and your beard.”

[5:3]  ³ tn Heb “from there a few in number.” The word “strands” has been supplied in the translation for clarification.

[5:3]  ⁴ sn Objects could be carried in the end of a garment (Hag 2:12).

[5:4]  ⁵ tn Heb “into the midst of” (so KJV, ASV). This phrase has been left untranslated for stylistic reasons.

[5:6]  ⁶ sn The nations are subject to a natural law according to Gen 9; see also Amos 1:3-2:3; Jonah 1:2.

[5:6]  ⁷ tn Heb “she defied my laws, becoming wicked more than the nations, and [she defied] my statutes [becoming wicked] more than the countries around her.”

[5:6]  ⁸ sn One might conclude that the subject of the plural verbs is the nations/countries, but the context (vv. 5-6a) indicates that the people of Jerusalem are in view. The text shifts from using the feminine singular (referring to personified Jerusalem) to the plural (referring to Jerusalem’s residents). See L. C. Allen, Ezekiel (WBC), 1:73.

[5:7]  ⁹ tn Traditionally this difficult form has been derived from a hypothetical root הָמוֹן (hamon), supposedly meaning “be in tumult/uproar,” but such a verb occurs nowhere else. It is more likely that it is to be derived from a root מָנוֹן (manon), meaning “disdain” (see L. C. Allen, Ezekiel [WBC], 1:52). A derivative from this root is used in Prov 29:21 of a rebellious servant. See HALOT 600 s.v. מָנוֹן.

[5:7]  ¹⁰ sn You are more arrogant than the nations around you. Israel is accused of being worse than the nations in Ezek 16:27; 2 Kgs 21:11; Jer 2:11.

[5:7]  ¹¹ tc Some Hebrew mss and the Syriac omit the words “not even.” In this case they are being accused of following the practices of the surrounding nations. See Ezek 11:12.

[5:8]  ¹² tn Or “I challenge you.” The phrase “I am against you” may be a formula for challenging someone to combat or a duel. See D. I. Block, Ezekiel (NICOT), 1:201-2, and P. Humbert, “Die Herausforderungsformel ‘h!nn#n' ?l?K>,’” ZAW 45 (1933): 101-8. The Hebrew text switches to a second feminine singular form here, indicating that personified Jerusalem is addressed (see vv. 5-6a). The address to Jerusalem continues through v. 15. In vv. 16-17 the second masculine plural is used, as the people are addressed.

[5:8]  ¹³ tn The Hebrew text uses wordplay here to bring out the appropriate nature of God’s judgment. “Execute” translates the same Hebrew verb translated “carried out” (literally meaning “do”) in v. 7, while “judgment” in v. 8 and “regulations” in v. 7 translate the same Hebrew noun (meaning “regulations” or in some cases “judgments” executed on those who break laws). The point seems to be this: God would “carry out judgments” against those who refused to “carry out” his “laws.”

[5:8]  ¹⁴ tn Heb “in the sight of the nations.”

[5:8]  sn This is one of the ironies of the passage. The Lord set Israel among the nations for honor and praise as they would be holy and obey God’s law as told in Ezek 5:5 and Deut 26:16-19. The practice of these laws and statutes would make the peoples consider Israel wise. (See Deut 4:5-8, where the words for laws and statutes are the same as those used here). Since Israel did not obey, they are made a different kind of object lesson to the nations, not by their obedience but in their punishment as told in Ezek 5:8 and Deut 29:24-29. Yet Deut 30 goes on to say that when they remember the cursings and blessings of the covenant and repent, God will restore them from the nations to which they have been scattered.

[5:9]  ¹⁵ tn Or “abominable idols.”

[5:10]  ¹⁶ tn In context “you” refers to the city of Jerusalem. To make this clear for the modern reader, “Jerusalem” has been supplied in the translation in apposition to “you.”

[5:10]  sn This cannibalism would occur as a result of starvation due to the city being besieged. It is one of the judgments threatened for a covenant law violation (Lev 26:29; see also Deut 28:53; Jer 19:9; Lam 2:20; Zech 11:9).

[5:10]  ¹⁷ tn Heb “all of your survivors.”

[5:10]  ¹⁸ tn Heb “to every wind.”

[5:11]  ¹⁹ tn The meaning of the Hebrew term is primarily emotional: “to pity,” which in context implies an action, as in being moved by pity in order to spare them from the horror of their punishment.

[5:12]  ²⁰ sn The judgment of plague and famine comes from the covenant curse (Lev 26:25-26). As in v. 10, the city of Jerusalem is figuratively addressed here.

[5:12]  ²¹ sn Judgment by plague, famine, and sword occurs in Jer 21:9; 27:13; Ezek 6:11, 12; 7:15.

[5:13]  ²² tn Or “calm myself.”

[5:13]  ²³ tn The Hebrew noun translated “jealousy” is used in the human realm to describe suspicion of adultery (Num 5:14ff.; Prov 6:34). Since Israel’s relationship with God was often compared to a marriage this term is appropriate here. The term occurs elsewhere in Ezekiel in 8:3, 5; 16:38, 42; 23:25.

[5:15]  ²⁴ tc This reading is supported by the versions and by the Dead Sea Scrolls (11QEzek). Most Masoretic Hebrew mss read “it will be,” but if the final he (ה) is read as a mater lectionis, as it can be with the second masculine singular perfect, then they are in agreement. In either case the subject refers to Jerusalem.

[5:15]  ²⁵ tn The Hebrew word occurs only here in the OT. A related verb means “revile, taunt” (see Ps 44:16).

[5:15]  ²⁶ tn Heb “discipline and devastation.” These words are omitted in the Old Greek. The first term pictures Jerusalem as a recipient or example of divine discipline; the second depicts her as a desolate ruin (see Ezek 6:14).

[5:15]  ²⁷ tn Heb “in anger and in fury and in rebukes of fury.” The heaping up of synonyms emphasizes the degree of God’s anger.

[5:16]  ²⁸ tn The Hebrew word carries the basic idea of “bad, displeasing, injurious,” but when used of weapons has the nuance “deadly” (see Ps 144:10).

[5:16]  ²⁹ tn Heb “which are/were to destroy.”

[5:16]  ³⁰ tn The language of this verse may have been influenced by Deut 32:23.

[5:16]  ³¹ tn Or “which were to destroy those whom I will send to destroy you” (cf. NASB).

[5:16]  ³² tn Heb, “break the staff of bread.” The bread supply is compared to a staff that one uses for support. See 4:16, as well as the covenant curse in Lev 26:26.

[5:17]  ³³ tn Heb “will bereave you.”

[5:17]  ³⁴ tn Heb “will pass through you.” This threat recalls the warning of Lev 26:22, 25 and Deut 32:24-25.

[12:3]  ³⁵ tn Heb “see.” This plays on the uses of “see” in v. 2. They will see his actions with their eyes and perhaps they will “see” with their mind, that is, understand or grasp the point.

[12:6]  ³⁶ tn Apart from this context the Hebrew term occurs only in Gen 15:17 in reference to the darkness after sunset. It may mean twilight.

[12:6]  ³⁷ tn Or “land” (ASV, NAB, NASB, NIV, NRSV).

[12:6]  ³⁸ sn See also Ezek 12:11, 24:24, 27.

[12:7]  ³⁹ tn The words “my baggage” are not in the Hebrew text, but are implied from the context.

[12:10]  ⁴⁰ tc The nearly incoherent Hebrew reads “The prince is this burden (prophetic oracle?) in Jerusalem.” The Targum, which may only be trying to make sense of a very difficult text, says “Concerning the prince is this oracle,” assuming the addition of a preposition. This would be the only case where Ezekiel uses this term for a prophetic oracle. The LXX reads the word for “burden” as a synonym for leader, as both words are built on the same root (נָשִׂיא, nasi’), but the verse is still incoherent because it is only a phrase with no verb. The current translation assumes that the verb יִשָּׂא (yisa’) from the root נָשִׂיא has dropped out due to homoioteleuton. If indeed the verb has dropped out (the syntax of the verbless clause being the problem), then context clearly suggests that it be a form of נָשִׂיא (see vv. 7 and 12). Placing the verb between the subject and object would result in three consecutive words based on the root נָשִׂיא and an environment conducive to an omission in copying: הַנָּשִׂיא יִשָּׁא הַמַּשָּׂא הַזֶּה (hannasi’ yisha’ hammasa’ hazzeh, “the Prince will raise this burden”).

[12:10]  sn The prince in Jerusalem refers to King Zedekiah.

[12:10]  map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[12:10]  ⁴¹ tc The MT reads “within them.” Possibly a scribe copied this form from the following verse “among them,” but only “within it” makes sense in this context.

[12:12]  ⁴² sn The prince is a reference to Zedekiah.

[12:12]  ⁴³ tn The words “his belongings” are not in the Hebrew text but are implied.

[12:12]  ⁴⁴ tc The MT reads “they”; the LXX and Syriac read “he.”

[12:13]  ⁴⁵ tn Or “Babylonians” (NCV, NLT).

[12:13]  sn The Chaldeans were a group of people in the country south of Babylon from which Nebuchadnezzar came. The Chaldean dynasty his father established became the name by which the Babylonians are regularly referred to in the book of Jeremiah, while Jeremiah’s contemporary, Ezekiel, uses both terms.

[12:13]  ⁴⁶ sn He will not see it. This prediction was fulfilled in 2 Kgs 25:7 and Jer 52:11, which recount how Zedekiah was blinded before being deported to Babylon.

[12:13]  ⁴⁷ sn There he will die. This was fulfilled when King Zedekiah died in exile (Jer 52:11).