Teks -- Ezekiel 6:14 (NET)

6:14 I will stretch out my hand against them and make the land a desolate waste from the wilderness to Riblah, in all the places where they live. Then they will know that I am the Lord!”

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Wesley: Eze 6:14 - Wilderness

The horrid wilderness of Moab. Therein the fiery serpents so much annoyed Israel. Accordingly the land of Canaan is at this day one of the most desolate countries in the world.

JFB: Eze 6:14 - Diblath

Another form of Diblathaim, a city in Moab (Num 33:46; Jer 48:22), near which, east and south of the Dead Sea, was the wilderness of Arabia-Deserta.

Clarke: Eze 6:14 - And make the land - more desolate than the wilderness toward Diblath

And make the land - more desolate than the wilderness toward Diblath - Diblath or Diblathayim is situated in the land of Moab. It is mentioned Num 33:46, Almon-Diblathaim; and in Jer 48:22, Beth-Diblathaim. It was a part of that horrible wilderness mentioned by Moses, Deu 8:15, "wherein were fiery serpents, and scorpions, and drought."The precise reason why it is mentioned here is not very evident. Some think it is the same as Riblah, where Nebuchadnezzar slew the princes of Israel, and put out Zedekiah’ s eyes; the principal difference lying between the ד daleth and the ר resh , which in MSS. is often scarcely discernible; and hence vast multitudes of various readings. Five, probably six, of Kennicott’ s MSS. have רבלתה riblathah , as likewise two of my oldest MSS.; though in the margin of one a later hand directs the word to be read בדלת bedaleth , with daleth. But all the Versions read the word with a D. This may appear a matter of little importance, but we should take pains to recover even one lost letter of the word of God.

Calvin: Eze 6:14 - NO PHRASE

Ezekiel pursues the same sentiment, but it is necessary to persist with more words in confirmation of his prophecy, because it was somewhat difficult of belief, especially among men so secure, and who had been hardened against God by long habit. This is the reason, then, why he uses so many words about a thing in itself by no means obscure. Now he speaks concerning the extension of God’s hand, which is a Scriptural form of speech sufficiently familiar; for it is said that God extends his hand when he puts forth manifest examples of his wrath. But the phrase is taken from men, who, if they wish to accomplish anything great extend their arm. We know that God accomplishes all things by his nod alone, but because through our sluggishness we do not comprehend his judgment, the Scripture, in compassion to our rudeness represents his hand as extended. But he says, that he will place the land in devastation and stupor The two words, שממה , shemmeh, and שמה , shemeh, are different, though derived from the same root. שמה , shemeh, signifies to destroy and lay waste; also to wonder at: so that the explanation of some is not bad — I will place the land for a desolation and an astonishment. But because the comparison of a desert follows immediately, I willingly subscribe to the opinion of those who translate desolation or solitude, and vacancy or waste: for although these: two words are synonymous, as they say, yet the Prophet properly adds vacancy or solitude to waste, because he does not. inculcate the same thing too often, for the sake of explanation, but only that he may confirm what he otherwise knew would not be attended to by the Israelites. Some translate from the desert even to Diblathah; and there are some who think Riblatha should be read instead of Diblathah — and it may happen that an error has crept in, on account of the similarity of the letters ד and ר . But I do not think any change is needed: and besides, I reject as absurd, the explanation from the desert even to Diblathah or Riblatha. But מ is rather a mark of comparison: the land of Israel shall be reduced to desolation more than the desert of Diblathah. For how could the Prophet have said — from the desert even to Diblathah? The threat is against the land of Israel, but Diblathah was in Syria beyond the land, for they think it was Antioch: hence the true sense, according to the Prophet’s intention, could not be elicited from this. But it is most suitable that the desert should be placed before the eyes of the Israelites, because it was not far from their country: Syria was between them and it, but since there was frequent intercourse, that desert was sufficiently known to them. Already had they passed through the desert when they passed into exile, and the difference in the aspect of the country would rather waken up their senses: for the whole of Syria is fertile, and Antioch has an excellent site, as geographers relate. Since, therefore, the Israelites had traversed a pleasant land, and one filled with all opulence, when they came to a desert vast and sorrowful, that appearance, as I have said, would stir them up the more. This, therefore, appears to me the reason why the Prophet says that the desert Diblathah was not so waste, or solitary, or dry, or squalid, as the land of Israel should become.

He says, in all their habitations, that they may know that there would be no corner free from that devastation which he predicts: for it will often happen that some land is partially seized and spoiled, but here the Prophet comprehends all habitations. And they shall know, he says, that I am Jehovah: that is, they shall know that I have spoken by my Prophets. But God announces this with displeasure, because the Prophet’s authority ought to have been sacred and established among the people. For his calling was so marked out that they could not contend against him without being opposed to God. Hence Ezekiel is omitted here, and God comes forward, as if he had spoken himself. They shall know, therefore, he says, both my faithfulness and power. Besides this knowledge is extended to the reprobate who do not profit by God’s chastisements. Although, therefore, experience compels them to acknowledge God as a judge, yet they remain obstinate, as we shall soon see again and again. It follows —

TSK: Eze 6:14 - will I // more desolate than the wilderness // Diblath

will I : Eze 16:27, Eze 20:33, Eze 20:34; Isa 5:25, Isa 9:12, Isa 9:17, Isa 9:21, Isa 10:4, Isa 26:11

more desolate than the wilderness : or, desolate from the wilderness

Diblath : Num 33:46, Almon-diblathaim, Jer 48:22, Beth-diblathaim, Diblath was a city of Moab and appears from parallel passages to have been situated between Dibon and Abarim or Nebo.

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Eze 6:14 - Stretch out my hand // Desolate // Yea, more desolate // Diblah // They shall have

Stretch out my hand: this noteth the greatness of the blow, God striketh hard when he stretcheth out his hand, and therefore you find a mighty hand joined with outstretched arm.

Desolate a desolation, (a Hebraism,) for most desolate.

Yea, more desolate and a desolation greater or above the desolation of that most horrid wilderness of Moab, which is here called

Diblah mentioned in a dual form, Num 33:46 Jer 48:22 , as some think; and described by Moses, Deu 8:15 . It was that wherein the fiery serpents so much annoyed Israel. Or, I will lay their habitations waste and desolate, from Jerusalem unto Diblath, the borders of Moab, and the land all along shall be as desolate as that very wilderness. So the Lord will turn a most fruitful land into barrenness for the sins of the people.

They shall have some instructed and bettered shall own me and fear me, the rest convinced and astonished shall confess that God hath done this great thing against them.

Haydock: Eze 6:14 - From

From, or, "more than," (Haydock) as Hebrew may signify. Deblatha was in the land of Moab, Numbers xxxiii. 46. (Calmet)

Gill: Eze 6:14 - So will I stretch out mine hand upon them // and make the land desolate // yea, more desolate than the wilderness towards Diblath, in all their habitations // and they shall know that I am the Lord

So will I stretch out mine hand upon them,.... Not unto them, in a way of mercy; but upon, or against them, in a way of judgment. The Targum paraphrases it,

"and I will lift up the stroke of my power upon them;''

his mighty hand of vengeance:

and make the land desolate; by destroying the inhabitants of it:

yea, more desolate than the wilderness towards Diblath, in all their habitations; so the Syriac version renders it, "and I will make this land more desolate than the land of Diblath"; but other versions, "I will make the land desolate from the wilderness of Diblath"; to which the Targum agrees; or, "from the wilderness to Diblath": Kimchi and Ben Melech think this is the same with Riblath; as Deuel is put for Reuel in Num 1:14; which was in the land of Hamath, and which, Jerom says, was in his times called Epiphania in Syria; here it was that Nebuchadnezzar brought Zedekiah, and slew his sons before him, Jer 39:5; this, though in Hamath in Syria, was on the borders of the land of Israel, Num 34:8; so that "hence from the desert of Diblath", as the Arabic version renders it, "even to Jerusalem", as may be supplied, takes in the whole land, and shows that it should be utterly desolate. There is a Bethdiblathaim mentioned in Jer 48:22; as in Moab; and there is also Almondiblathaim, which was one of the stations of the Israelites; and seems to be in Moab, or on its borders, Num 33:46; and appears, by the places named with it, to be the same as that in Jeremiah; and so was part of that terrible wilderness through which the Israelites passed; and to which the desolation of the land of Israel by the Chaldeans is compared; and which serves to confirm our version, which makes the desolation to be greater than that:

and they shall know that I am the Lord; the true God; the one and only Lord God; who never changes his purposes; fulfils his promises and threatenings; and there is no escaping his mighty hand.