Yehezkiel 3:23

3:23 So I got up and went out to the valley, and the glory of the Lord was standing there, just like the glory I had seen by the Kebar River, ¹  and I threw myself face down.

Yehezkiel 21:21

21:21 For the king of Babylon stands at the fork ²  in the road at the head of the two routes. He looks for omens: ³  He shakes arrows, he consults idols, ⁴  he examines ⁵  animal livers. ⁶ 

Yehezkiel 22:3

22:3 Then say, ‘This is what the sovereign Lord says: O city, who spills blood within herself (which brings on her doom), ⁷  and who makes herself idols (which results in impurity),

Yehezkiel 28:14

28:14 I placed you there with an anointed ⁸  guardian ⁹  cherub; ¹⁰ 

you were on the holy mountain of God;

you walked about amidst fiery stones.

Yehezkiel 30:2

30:2 “Son of man, prophesy and say, ‘This is what the sovereign Lord says:

“‘Wail, “Alas, the day is here!” ¹¹ 

Yehezkiel 40:36

40:36 its alcoves, its jambs, and its porches. It had windows all around it; its length was 87½ feet ¹²  and its width 43¾ feet. ¹³ 

Yehezkiel 42:7

42:7 As for the outer wall by the side of the chambers, toward the outer court facing the chambers, it was 87½ feet ¹⁴  long.

Yehezkiel 43:3

43:3 It was like the vision I saw when he ¹⁵  came to destroy the city, and the vision I saw by the Kebar River. I threw myself face down.

Yehezkiel 47:17

47:17 The border will run from the sea to Hazar-enan, at the border of Damascus, and on the north is the border of Hamath. This is the north side.

[3:23]  ¹ tn Or “canal.”

[21:21]  ² tn Heb “mother.”

[21:21]  ³ sn Mesopotamian kings believed that the gods revealed the future through omens. They employed various divination techniques, some of which are included in the list that follows. A particularly popular technique was the examination and interpretation of the livers of animals. See R. R. Wilson, Prophecy and Society in Ancient Israel, 90-110.

[21:21]  ⁴ tn This word refers to personal idols that were apparently used for divination purposes (Gen 31:19; 1 Sam 19:13, 16).

[21:21]  ⁵ tn Heb “sees.”

[21:21]  ⁶ tn Heb “the liver.”

[22:3]  ⁷ tn Heb “her time”; this refers to the time of impending judgment (see the note on “doom” in v. 4).

[28:14]  ⁸ tn Or “winged”; see L. C. Allen, Ezekiel (WBC), 2:91.

[28:14]  ⁹ tn The meaning of this phrase in Hebrew is uncertain. The word translated here “guards” occurs in Exod 25:20 in reference to the cherubim “covering” the ark.

[28:14]  ¹⁰ tn Heb “you (were) an anointed cherub that covers and I placed you.” In the Hebrew text the ruler of Tyre is equated with a cherub, and the verb “I placed you” is taken with what follows (“on the holy mountain of God”). However, this reading is problematic. The pronoun “you” at the beginning of verse 14 is feminine singular in the Hebrew text; elsewhere in this passage the ruler of Tyre is addressed with masculine singular forms. It is possible that the pronoun is a rare (see Deut 5:24; Num 11:15) or defectively written (see 1 Sam 24:19; Neh 9:6; Job 1:10; Ps 6:3; Eccl 7:22) masculine form, but it is more likely that the form should be repointed as the preposition “with” (see the LXX). In this case the ruler of Tyre is compared to the first man, not to a cherub. If this emendation is accepted, then the verb “I placed you” belongs with what precedes and concludes the first sentence in the verse. It is noteworthy that the verbs in the second and third lines of the verse also appear at the end of the sentence in the Hebrew text. The presence of a conjunction at the beginning of “I placed you” is problematic for the proposal, but it may reflect a later misunderstanding of the syntax of the verse. For a defense of the proposed emendation, see L. C. Allen, Ezekiel (WBC), 2:91.

[30:2]  ¹¹ tn Heb “Alas for the day.”

[40:36]  ¹² tn Heb “fifty cubits” (i.e., 26.25 meters).

[40:36]  ¹³ tn Heb “twenty-five cubits” (i.e., 13.125 meters).

[42:7]  ¹⁴ tn Heb “fifty cubits” (i.e., 26.25 meters).

[43:3]  ¹⁵ tc Heb “I.” The reading is due to the confusion of yod (י, indicating a first person pronoun) and vav (ו, indicating a third person pronoun). A few medieval Hebrew mss, Theodotion’s Greek version, and the Latin Vulgate support a third person pronoun here.