Yehezkiel 12:1--19:14
Konteks12:1 The word of the Lord came to me: 12:2 “Son of man, you are living in the midst of a rebellious house. 1 They have eyes to see, but do not see, and ears to hear, but do not hear, 2 because they are a rebellious house.
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, 3 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. 4 You must cover your face so that you cannot see the ground 5 because I have made you an object lesson 6 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 7 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, 8 and all the house of Israel within it.’ 9 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 10 who is among them will raise his belongings 11 onto his shoulder in darkness, and will go out. He 12 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 13 (but he will not see it), 14 and there he will die. 15 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.”
12:17 The word of the Lord came to me: 12:18 “Son of man, eat your bread with trembling, 16 and drink your water with anxious shaking. 12:19 Then say to the people of the land, ‘This is what the sovereign Lord says about the inhabitants of Jerusalem and of the land of Israel: They will eat their bread with anxiety and drink their water in fright, for their land will be stripped bare of all it contains because of the violence of all who live in it. 12:20 The inhabited towns will be left in ruins and the land will be devastated. Then you will know that I am the Lord.’”
12:21 The word of the Lord came to me: 12:22 “Son of man, what is this proverb you have in the land of Israel, ‘The days pass slowly, and every vision fails’? 12:23 Therefore tell them, ‘This is what the sovereign Lord says: I hereby end this proverb; they will not recite it in Israel any longer.’ But say to them, ‘The days are at hand when every vision will be fulfilled. 17 12:24 For there will no longer be any false visions or flattering omens amidst the house of Israel. 12:25 For I, the Lord, will speak. Whatever word I speak will be accomplished. It will not be delayed any longer. Indeed in your days, O rebellious house, I will speak the word and accomplish it, declares the sovereign Lord.’”
12:26 The word of the Lord came to me: 12:27 “Take note, son of man, the house of Israel is saying, ‘The vision that he sees is for distant days; he is prophesying about the far future.’ 12:28 Therefore say to them, ‘This is what the sovereign Lord says: None of my words will be delayed any longer! The word I speak will come to pass, declares the sovereign Lord.’”
13:1 Then the word of the Lord came to me: 13:2 “Son of man, prophesy against the prophets of Israel who are now prophesying. Say to the prophets who prophesy from their imagination: 18 ‘Hear the word of the Lord! 13:3 This is what the sovereign Lord says: Woe to the foolish prophets who follow their own spirit but have seen nothing! 13:4 Your prophets have become like jackals among the ruins, O Israel. 13:5 You have not gone up in the breaks in the wall, nor repaired a wall for the house of Israel that it would stand strong in the battle on the day of the Lord. 13:6 They see delusion and their omens are a lie. 19 They say, “the Lord declares,” though the Lord has not sent them; 20 yet they expect their word to be confirmed. 21 13:7 Have you not seen a false vision and announced a lying omen when you say, “the Lord declares,” although I myself never spoke?
13:8 “‘Therefore, this is what the sovereign Lord says: Because you have spoken false words and forecast delusion, look, 22 I am against you, 23 declares the sovereign Lord. 13:9 My hand will be against the prophets who see delusion and announce lying omens. They will not be included in the council 24 of my people, nor be written in the registry 25 of the house of Israel, nor enter the land of Israel. Then you will know that I am the sovereign Lord.
13:10 “‘This is because they have led my people astray saying, “All is well,” 26 when things are not well. When anyone builds a wall without mortar, 27 they coat it with whitewash. 13:11 Tell the ones who coat it with whitewash that it will fall. When there is a deluge of rain, hailstones 28 will fall and a violent wind will break out. 29 13:12 When the wall has collapsed, people will ask you, “Where is the whitewash you coated it with?”
13:13 “‘Therefore this is what the sovereign Lord says: In my rage I will make a violent wind break out. In my anger there will be a deluge of rain and hailstones in destructive fury. 13:14 I will break down the wall you coated with whitewash and knock it to the ground so that its foundation is exposed. When it falls you will be destroyed beneath it, 30 and you will know that I am the Lord. 13:15 I will vent my rage against the wall, and against those who coated it with whitewash. Then I will say to you, “The wall is no more and those who whitewashed it are no more – 13:16 those prophets of Israel who would prophesy about Jerusalem 31 and would see visions of peace for it, when there was no peace,” declares the sovereign Lord.’
13:17 “As for you, son of man, turn toward 32 the daughters of your people who are prophesying from their imagination. 33 Prophesy against them 13:18 and say ‘This is what the sovereign Lord says: Woe to those who sew bands 34 on all their wrists 35 and make headbands 36 for heads of every size to entrap people’s lives! 37 Will you entrap my people’s lives, yet preserve your own lives? 13:19 You have profaned me among my people for handfuls of barley and scraps of bread. You have put to death people 38 who should not die and kept alive those who should not live by your lies to my people, who listen to lies!
13:20 “‘Therefore, this is what the sovereign Lord says: Take note 39 that I am against your wristbands with which you entrap people’s lives 40 like birds. I will tear them from your arms and will release the people’s lives, which you hunt like birds. 13:21 I will tear off your headbands and rescue my people from your power; 41 they will no longer be prey in your hands. Then you will know that I am the Lord. 13:22 This is because you have disheartened the righteous person with lies (although I have not grieved him), and because you have encouraged the wicked person not to turn from his evil conduct and preserve his life. 13:23 Therefore you will no longer see false visions and practice divination. I will rescue my people from your power, and you 42 will know that I am the Lord.’”
14:1 Then some men from Israel’s elders came to me and sat down in front of me. 14:2 The word of the Lord came to me: 14:3 “Son of man, these men have erected their idols in their hearts and placed the obstacle leading to their iniquity 43 right before their faces. Should I really allow them to seek 44 me? 14:4 Therefore speak to them and say to them, ‘This is what the sovereign Lord says: When any one from the house of Israel erects his idols in his heart and sets the obstacle leading to his iniquity before his face, and then consults a prophet, I the Lord am determined to answer him personally according to the enormity of his idolatry. 45 14:5 I will do this in order to capture the hearts of the house of Israel, who have alienated themselves from me on account of all their idols.’
14:6 “Therefore say to the house of Israel, ‘This is what the sovereign Lord says: Return! Turn from your idols, and turn your faces away from your abominations. 14:7 For when anyone from the house of Israel, or the foreigner who lives in Israel, separates himself from me and erects his idols in his heart and sets the obstacle leading to his iniquity before his face, and then consults a prophet to seek something from me, I the Lord am determined to answer him personally. 14:8 I will set my face against that person and will make him an object lesson and a byword 46 and will cut him off from among my people. Then you will know that I am the Lord.
14:9 “‘As for the prophet, if he is made a fool by being deceived into speaking a prophetic word – I, the Lord, have made a fool of 47 that prophet, and I will stretch out my hand against him and destroy him from among my people Israel. 14:10 They will bear their punishment; 48 the punishment of the one who sought an oracle will be the same as the punishment of the prophet who gave it 49 14:11 so that the house of Israel will no longer go astray from me, nor continue to defile themselves by all their sins. They will be my people and I will be their God, 50 declares the sovereign Lord.’”
14:12 The word of the Lord came to me: 14:13 “Son of man, suppose a country sins against me by being unfaithful, and I stretch out my hand against it, cut off its bread supply, 51 cause famine to come on it, and kill both people and animals. 14:14 Even if these three men, Noah, Daniel, 52 and Job, were in it, they would save only their own lives by their righteousness, declares the sovereign Lord.
14:15 “Suppose I were to send wild animals through the land and kill its children, leaving it desolate, without travelers due to the wild animals. 14:16 Even if these three men were in it, as surely as I live, declares the sovereign Lord, they could not save their own sons or daughters; they would save only their own lives, and the land would become desolate.
14:17 “Or suppose I were to bring a sword against that land and say, ‘Let a sword pass through the land,’ and I were to kill both people and animals. 14:18 Even if these three men were in it, as surely as I live, declares the sovereign Lord, they could not save their own sons or daughters – they would save only their own lives.
14:19 “Or suppose I were to send a plague into that land, and pour out my rage on it with bloodshed, killing both people and animals. 14:20 Even if Noah, Daniel, and Job were in it, as surely as I live, declares the sovereign Lord, they could not save their own son or daughter; they would save only their own lives by their righteousness.
14:21 “For this is what the sovereign Lord says: How much worse will it be when I send my four terrible judgments – sword, famine, wild animals, and plague – to Jerusalem 53 to kill both people and animals! 14:22 Yet some survivors will be left in it, sons and daughters who will be brought out. They will come out to you, and when you see their behavior and their deeds, you will be consoled about the catastrophe I have brought on Jerusalem – for everything I brought on it. 14:23 They will console you when you see their behavior and their deeds, because you will know that it was not without reason that I have done everything which I have done in it, declares the sovereign Lord.”
15:1 The word of the Lord came to me: 15:2 “Son of man, of all the woody branches among the trees of the forest, what happens to the wood of the vine? 54 15:3 Can wood be taken from it to make anything useful? Or can anyone make a peg from it to hang things on? 15:4 No! 55 It is thrown in the fire for fuel; when the fire has burned up both ends of it and it is charred in the middle, will it be useful for anything? 15:5 Indeed! If it was not made into anything useful when it was whole, how much less can it be made into anything when the fire has burned it up and it is charred?
15:6 “Therefore, this is what the sovereign Lord says: Like the wood of the vine is among the trees of the forest which I have provided as fuel for the fire – so I will provide the residents of Jerusalem 56 as fuel. 57 15:7 I will set 58 my face against them – although they have escaped from the fire, 59 the fire will still consume them! Then you will know that I am the Lord, when I set my face against them. 15:8 I will make 60 the land desolate because they have acted unfaithfully, declares the sovereign Lord.”
16:1 The word of the Lord came to me: 16:2 “Son of man, confront Jerusalem 61 with her abominable practices 16:3 and say, ‘This is what the sovereign Lord says to Jerusalem: Your origin and your birth were in the land of the Canaanites; your father was an Amorite and your mother a Hittite. 16:4 As for your birth, on the day you were born your umbilical cord was not cut, nor were you washed in water; 62 you were certainly not rubbed down with salt, nor wrapped with blankets. 63 16:5 No eye took pity on you to do even one of these things for you to spare you; 64 you were thrown out into the open field 65 because you were detested on the day you were born.
16:6 “‘I passed by you and saw you kicking around helplessly in your blood. I said to you as you lay there in your blood, “Live!” I said to you as you lay there in your blood, “Live!” 66 16:7 I made you plentiful like sprouts in a field; you grew tall and came of age so that you could wear jewelry. Your breasts had formed and your hair had grown, but you were still naked and bare.
16:8 “‘Then I passed by you and watched you, noticing 67 that you had reached the age for love. 68 I spread my cloak 69 over you and covered your nakedness. I swore a solemn oath to you and entered into a marriage covenant with you, declares the sovereign Lord, and you became mine.
16:9 “‘Then I bathed you in water, washed the blood off you, and anointed you with fragrant oil. 16:10 I dressed you in embroidered clothing and put fine leather sandals on your feet. I wrapped you with fine linen and covered you with silk. 16:11 I adorned you with jewelry. I put bracelets on your hands and a necklace around your neck. 16:12 I put a ring in your nose, earrings on your ears, and a beautiful crown on your head. 16:13 You were adorned with gold and silver, while your clothing was of fine linen, silk, and embroidery. You ate the finest flour, honey, and olive oil. You became extremely beautiful and attained the position of royalty. 16:14 Your fame 70 spread among the nations because of your beauty; your beauty was perfect because of the splendor which I bestowed on you, declares the sovereign Lord. 71
16:15 “‘But you trusted in your beauty and capitalized on your fame by becoming a prostitute. You offered your sexual favors to every man who passed by so that your beauty 72 became his. 16:16 You took some of your clothing and made for yourself decorated high places; you engaged in prostitution on them. You went to him to become his. 73 16:17 You also took your beautiful jewelry, made of my gold and my silver I had given to you, and made for yourself male images and engaged in prostitution 74 with them. 16:18 You took your embroidered clothing and used it to cover them; you offered my olive oil and my incense to them. 16:19 As for my food that I gave you – the fine flour, olive oil, and honey I fed you – you placed it before them as a soothing aroma. That is exactly what happened, declares the sovereign Lord.
16:20 “‘You took your sons and your daughters whom you bore to me and you sacrificed them 75 as food for the idols to eat. As if your prostitution not enough, 16:21 you slaughtered my children and sacrificed them to the idols. 76 16:22 And with all your abominable practices and prostitution you did not remember the days of your youth when you were naked and bare, kicking around in your blood.
16:23 “‘After all of your evil – “Woe! Woe to you!” declares the sovereign Lord – 16:24 you built yourself a chamber 77 and put up a pavilion 78 in every public square. 16:25 At the head of every street you erected your pavilion and you disgraced 79 your beauty when you spread 80 your legs to every passerby and multiplied your promiscuity. 16:26 You engaged in prostitution with the Egyptians, your sexually aroused neighbors, 81 multiplying your promiscuity and provoking me to anger. 16:27 So see here, I have stretched out my hand against you and cut off your rations. I have delivered you into the power of those who hate you, the daughters of the Philistines, who were ashamed by your obscene conduct. 16:28 You engaged in prostitution with the Assyrians because your sexual desires were insatiable; you prostituted yourself with them and yet you were still not satisfied. 16:29 Then you multiplied your promiscuity to the land of merchants, Babylonia, 82 but you were not satisfied there either.
16:30 “‘How sick is your heart, declares the sovereign Lord, when you perform all of these acts, the deeds of a bold prostitute. 16:31 When you built your chamber at the head of every street and put up your pavilion in every public square, you were not like a prostitute, because you scoffed at payment. 83
16:32 “‘Adulterous wife, who prefers strangers instead of her own husband! 16:33 All prostitutes receive payment, 84 but instead you give gifts to every one of your lovers. You bribe them to come to you from all around for your sexual favors! 16:34 You were different from other prostitutes 85 because no one solicited you. When you gave payment and no payment was given to you, you became the opposite!
16:35 “‘Therefore O prostitute, hear the word of the Lord: 16:36 This is what the sovereign Lord says: Because your lust 86 was poured out and your nakedness was uncovered in your prostitution with your lovers, and because of all your detestable idols, and because of the blood of your children you have given to them, 16:37 therefore, take note: I am about to gather all your lovers whom you enjoyed, both all those you loved and all those you hated. I will gather them against you from all around, and I will expose your nakedness to them, and they will see all your nakedness. 87 16:38 I will punish you as an adulteress and murderer deserves. 88 I will avenge your bloody deeds with furious rage. 89 16:39 I will give you into their hands and they will destroy your chambers and tear down your pavilions. They will strip you of your clothing and take your beautiful jewelry and leave you naked and bare. 16:40 They will summon a mob who will stone you and hack you in pieces with their swords. 16:41 They will burn down your houses and execute judgments on you in front of many women. Thus I will put a stop to your prostitution, and you will no longer give gifts to your clients. 90 16:42 I will exhaust my rage on you, and then my fury will turn from you. I will calm down and no longer be angry.
16:43 “‘Because you did not remember the days of your youth and have enraged me with all these deeds, I hereby repay you for what you have done, 91 declares the sovereign Lord. Have you not engaged in prostitution on top of all your other abominable practices?
16:44 “‘Observe – everyone who quotes proverbs will quote this proverb about you: “Like mother, like daughter.” 16:45 You are the daughter of your mother, who detested her husband and her sons, and you are the sister of your sisters who detested their husbands and their sons. Your mother was a Hittite and your father an Amorite. 16:46 Your older sister was Samaria, who lived north 92 of you with her daughters, and your younger sister, who lived south 93 of you, was Sodom 94 with her daughters. 16:47 Have you not copied their behavior 95 and practiced their abominable deeds? In a short time 96 you became even more depraved in all your conduct than they were! 16:48 As surely as I live, declares the sovereign Lord, your sister Sodom and her daughters never behaved as wickedly as you and your daughters have behaved.
16:49 “‘See here – this was the iniquity 97 of your sister Sodom: She and her daughters had majesty, abundance of food, and enjoyed carefree ease, but they did not help 98 the poor and needy. 16:50 They were haughty and practiced abominable deeds before me. Therefore when I saw it I removed them. 16:51 Samaria has not committed half the sins you have; you have done more abominable deeds than they did. 99 You have made your sisters appear righteous with all the abominable things you have done. 16:52 So now, bear your disgrace, because you have given your sisters reason to justify their behavior. 100 Because the sins you have committed were more abominable than those of your sisters; they have become more righteous than you. So now, be ashamed and bear the disgrace of making your sisters appear righteous.
16:53 “‘I will restore their fortunes, the fortunes of Sodom and her daughters, and the fortunes of Samaria and her daughters (along with your fortunes among them), 16:54 so that you may bear your disgrace and be ashamed of all you have done in consoling them. 16:55 As for your sisters, Sodom and her daughters will be restored to their former status, Samaria and her daughters will be restored to their former status, and you and your daughters will be restored to your former status. 16:56 In your days of majesty, 101 was not Sodom your sister a byword in your mouth, 16:57 before your evil was exposed? Now you have become an object of scorn to the daughters of Aram 102 and all those around her and to the daughters of the Philistines – those all around you who despise you. 16:58 You must bear your punishment for your obscene conduct and your abominable practices, declares the Lord.
16:59 “‘For this is what the sovereign Lord says: I will deal with you according to what you have done when you despised your oath by breaking your covenant. 16:60 Yet I will remember the covenant I made with you in the days of your youth, and I will establish a lasting 103 covenant with you. 16:61 Then you will remember your conduct, and be ashamed when you receive your older and younger sisters. I will give them to you as daughters, but not on account of my covenant with you. 16:62 I will establish my covenant with you, and then you will know that I am the Lord. 16:63 Then you will remember, be ashamed, and remain silent 104 when I make atonement for all you have done, 105 declares the sovereign Lord.’”
17:1 The word of the Lord came to me: 17:2 “Son of man, offer a riddle, 106 and tell a parable to the house of Israel. 17:3 Say to them: ‘This is what the sovereign Lord says: 107
“‘A great eagle 108 with broad wings, long feathers, 109
with full plumage which was multi-hued, 110
came to Lebanon 111 and took the top of the cedar.
17:4 He plucked off its topmost shoot;
he brought it to a land of merchants
and planted it in a city of traders.
17:5 He took one of the seedlings 112 of the land,
placed it in a cultivated plot; 113
a shoot by abundant water,
like a willow he planted it.
17:6 It sprouted and became a vine,
spreading low to the ground; 114
its branches turning toward him, 115 its roots were under itself. 116
So it became a vine; it produced shoots and sent out branches.
17:7 “‘There was another great eagle 117
with broad wings and thick plumage.
Now this vine twisted its roots toward him
and sent its branches toward him
to be watered from the soil where it was planted.
17:8 In a good field, by abundant waters, it was planted
to grow branches, bear fruit, and become a beautiful vine.
17:9 “‘Say to them: This is what the sovereign Lord says:
“‘Will it prosper?
Will he not rip out its roots
and cause its fruit to rot 118 and wither?
All its foliage 119 will wither.
No strong arm or large army
will be needed to pull it out by its roots. 120
17:10 Consider! It is planted, but will it prosper?
Will it not wither completely when the east wind blows on it?
Will it not wither in the soil where it sprouted?’”
17:11 Then the word of the Lord came to me: 17:12 “Say to the rebellious house of Israel: 121 ‘Don’t you know what these things mean?’ 122 Say: ‘See here, the king of Babylon came to Jerusalem 123 and took her king and her officials prisoner and brought them to himself in Babylon. 17:13 He took one from the royal family, 124 made a treaty with him, and put him under oath. 125 He then took the leaders of the land 17:14 so it would be a lowly kingdom which could not rise on its own but must keep its treaty with him in order to stand. 17:15 But this one from Israel’s royal family 126 rebelled against the king of Babylon 127 by sending his emissaries to Egypt to obtain horses and a large army. Will he prosper? Will the one doing these things escape? Can he break the covenant and escape?
17:16 “‘As surely as I live, declares the sovereign Lord, surely in the city 128 of the king who crowned him, whose oath he despised and whose covenant he broke – in the middle of Babylon he will die! 17:17 Pharaoh with his great army and mighty horde will not help 129 him in battle, when siege ramps are erected and siege-walls are built to kill many people. 17:18 He despised the oath by breaking the covenant. Take note 130 – he gave his promise 131 and did all these things – he will not escape!
17:19 “‘Therefore this is what the sovereign Lord says: As surely as I live, I will certainly repay him 132 for despising my oath and breaking my covenant! 17:20 I will throw my net over him and he will be caught in my snare; I will bring him to Babylon and judge him there because of the unfaithfulness he committed against me. 17:21 All the choice men 133 among his troops will die 134 by the sword and the survivors will be scattered to every wind. Then you will know that I, the Lord, have spoken!
17:22 “‘This is what the sovereign Lord says:
“‘I will take a sprig 135 from the lofty top of the cedar and plant it. 136
I will pluck from the top one of its tender twigs;
I myself will plant it on a high and lofty mountain.
17:23 I will plant it on a high mountain of Israel,
and it will raise branches and produce fruit and become a beautiful cedar.
Every bird will live under it;
Every winged creature will live in the shade of its branches.
17:24 All the trees of the field will know that I am the Lord.
I make the high tree low; I raise up the low tree.
I make the green tree wither, and I make the dry tree sprout.
I, the Lord, have spoken, and I will do it!’”
18:1 The word of the Lord came to me: 18:2 “What do you mean by quoting this proverb concerning the land of Israel,
“‘The fathers eat sour grapes
And the children’s teeth become numb?’ 137
18:3 “As surely as I live, declares the sovereign Lord, 138 you will not quote this proverb in Israel anymore! 18:4 Indeed! All lives are mine – the life of the father as well as the life of the son is mine. The one 139 who sins will die.
18:5 “Suppose a man is righteous. He practices what is just and right, 18:6 does not eat pagan sacrifices on the mountains 140 or pray to the idols 141 of the house of Israel, does not defile his neighbor’s wife, does not have sexual relations with a 142 woman during her period, 18:7 does not oppress anyone, but gives the debtor back whatever was given in pledge, 143 does not commit robbery, 144 but gives his bread to the hungry and clothes the naked, 18:8 does not engage in usury or charge interest, 145 but refrains 146 from wrongdoing, promotes true justice 147 between men, 18:9 and follows my statutes and observes my regulations by carrying them out. 148 That man 149 is righteous; he will certainly live, 150 declares the sovereign Lord.
18:10 “Suppose such a man has 151 a violent son who sheds blood and does any of these things 152 mentioned previously 18:11 (though the father did not do any of them). 153 He eats pagan sacrifices on the mountains, 154 defiles his neighbor’s wife, 18:12 oppresses the poor and the needy, 155 commits robbery, does not give back what was given in pledge, prays to 156 idols, performs abominable acts, 18:13 engages in usury and charges interest. Will he live? He will not! Because he has done all these abominable deeds he will certainly die. 157 He will bear the responsibility for his own death. 158
18:14 “But suppose he in turn has a son who notices all the sins his father commits, considers them, and does not follow his father’s example. 159 18:15 He does not eat pagan sacrifices on the mountains, does not pray to the idols of the house of Israel, does not defile his neighbor’s wife, 18:16 does not oppress anyone or keep what has been given in pledge, does not commit robbery, gives his food to the hungry, and clothes the naked, 18:17 refrains from wrongdoing, 160 does not engage in usury or charge interest, carries out my regulations and follows my statutes. He will not die for his father’s iniquity; 161 he will surely live. 18:18 As for his father, because he practices extortion, robs his brother, and does what is not good among his people, he will die for his iniquity.
18:19 “Yet you say, ‘Why should the son not suffer 162 for his father’s iniquity?’ When the son does what is just and right, and observes all my statutes and carries them out, he will surely live. 18:20 The person who sins is the one who will die. A son will not suffer 163 for his father’s iniquity, and a father will not suffer 164 for his son’s iniquity; the righteous person will be judged according to his righteousness, and the wicked person according to his wickedness. 165
18:21 “But if the wicked person turns from all the sin he has committed and observes all my statutes and does what is just and right, he will surely live; he will not die. 18:22 None of the sins he has committed will be held 166 against him; because of the righteousness he has done, he will live. 18:23 Do I actually delight in the death of the wicked, declares the sovereign Lord? Do I not prefer that he turn from his wicked conduct and live?
18:24 “But if a righteous man turns away from his righteousness and practices wrongdoing according to all the abominable practices the wicked carry out, will he live? All his righteous acts will not be remembered; because of the unfaithful acts he has done and the sin he has committed, he will die. 167
18:25 “Yet you say, ‘The Lord’s conduct 168 is unjust!’ Hear, O house of Israel: Is my conduct unjust? Is it not your conduct that is unjust? 18:26 When a righteous person turns back from his righteousness and practices wrongdoing, he will die for it; 169 because of the wrongdoing he has done, he will die. 18:27 When a wicked person turns from the wickedness he has committed and does what is just and right, he will preserve his life. 18:28 Because he considered 170 and turned from all the sins he had done, he will surely live; he will not die. 18:29 Yet the house of Israel says, ‘The Lord’s conduct is unjust!’ Is my conduct unjust, O house of Israel? Is it not your conduct that is unjust?
18:30 “Therefore I will judge each person according to his conduct, 171 O house of Israel, declares the sovereign Lord. Repent 172 and turn from all your wickedness; then it will not be an obstacle leading to iniquity. 173 18:31 Throw away all your sins you have committed and fashion yourselves a new heart and a new spirit! 174 Why should you die, O house of Israel? 18:32 For I take no delight in the death of anyone, 175 declares the sovereign Lord. Repent and live!
19:1 “And you, sing 176 a lament for the princes of Israel, 19:2 and say:
“‘What a lioness was your mother among the lions!
She lay among young lions; 177 she reared her cubs.
19:3 She reared one of her cubs; he became a young lion.
He learned to tear prey; he devoured people. 178
19:4 The nations heard about him; he was trapped in their pit.
They brought him with hooks to the land of Egypt. 179
19:5 “‘When she realized that she waited in vain, her hope was lost.
She took another of her cubs 180 and made him a young lion.
19:6 He walked about among the lions; he became a young lion.
He learned to tear prey; he devoured people.
19:7 He broke down 181 their strongholds 182 and devastated their cities.
The land and everything in it was frightened at the sound of his roaring.
19:8 The nations – the surrounding regions – attacked him.
They threw their net over him; he was caught in their pit.
19:9 They put him in a collar with hooks; 183
they brought him to the king of Babylon;
they brought him to prison 184
so that his voice would not be heard
any longer on the mountains of Israel.
19:10 “‘Your mother was like a vine in your vineyard, 185 planted by water.
It was fruitful and full of branches because it was well-watered.
19:11 Its boughs were strong, fit 186 for rulers’ scepters; it reached up into the clouds.
It stood out because of its height and its many branches. 187
19:12 But it was plucked up in anger; it was thrown down to the ground.
The east wind 188 dried up its fruit;
its strong branches broke off and withered –
a fire consumed them.
19:13 Now it is planted in the wilderness,
in a dry and thirsty land. 189
19:14 A fire has gone out from its branch; it has consumed its shoot and its fruit. 190
No strong branch was left in it, nor a scepter to rule.’
This is a lament song, and has become a lament song.”
[12:2] 1 sn The book of Ezekiel frequently refers to the Israelites as a rebellious house (Ezek 2:5, 6, 8; 3:9, 26-27; 12:2-3, 9, 25; 17:12; 24:3).
[12:2] 2 sn This verse is very similar to Isa 6:9-10.
[12:3] 3 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] 4 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] 5 tn Or “land” (ASV, NAB, NASB, NIV, NRSV).
[12:6] 6 sn See also Ezek 12:11, 24:24, 27.
[12:7] 7 tn The words “my baggage” are not in the Hebrew text, but are implied from the context.
[12:10] 8 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] 9 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] 10 sn The prince is a reference to Zedekiah.
[12:12] 11 tn The words “his belongings” are not in the Hebrew text but are implied.
[12:12] 12 tc The MT reads “they”; the LXX and Syriac read “he.”
[12:13] 13 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] 14 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] 15 sn There he will die. This was fulfilled when King Zedekiah died in exile (Jer 52:11).
[12:18] 16 tn The Hebrew term normally refers to an earthquake (see 1 Kgs 19:11; Amos 1:1).
[12:23] 17 tn Heb “the days draw near and the word of every vision (draws near).”
[13:2] 18 tn Heb “from their mind.”
[13:2] sn Who prophesy from their imagination. Note the testimony of Moses in Num 16:28, which contains a similar expression.
[13:6] 19 sn The same description of a false prophet is found in Micah 2:11.
[13:6] 20 sn The
[13:6] 21 tn Or “confirmed”; NIV “to be fulfilled”; TEV “to come true.”
[13:8] 22 tn The word h!nn@h indicates becoming aware of something and has been translated here as a verb.
[13:8] 23 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.
[13:9] 24 tn The Hebrew term may refer to the secret council of the
[13:9] 25 tn The reference here is probably to a civil list (as in Ezra 2:16; Neh 7:64) rather than to a “book of life” (Exod 32:32; Isa 4:3; Ps 69:29; Dan 12:1). This registry may have been established at the making of David’s census (2 Sam 24:2, 9).
[13:10] 27 tn The Hebrew word only occurs here in the Bible. According to L. C. Allen (Ezekiel [WBC], 1:202-3) it is also used in the Mishnah of a wall of rough stones without mortar. This fits the context here comparing the false prophetic messages to a nice coat of whitewash on a structurally unstable wall.
[13:11] 28 tn Heb “and you, O hailstones.”
[13:11] 29 sn A violent wind will break out. God’s judgments are frequently described in storm imagery (Pss 18:7-15; 77:17-18; 83:15; Isa 28:17; 30:30; Jer 23:19; 30:23).
[13:14] 30 tn Or “within it,” referring to the city of Jerusalem.
[13:16] 31 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[13:17] 32 tn Heb “set your face against.”
[13:17] 33 tn Heb “from their heart.”
[13:18] 34 sn The wristbands mentioned here probably represented magic bands or charms. See D. I. Block, Ezekiel (NICOT), 1:413.
[13:18] 35 tn Heb “joints of the hands.” This may include the elbow and shoulder joints.
[13:18] 36 tn The Hebrew term occurs in the Bible only here and in v. 21. It has also been understood as a veil or type of head covering. D. I. Block (Ezekiel [NICOT], 1:414) suggests that given the context of magical devices, the expected parallel to the magical arm bands, and the meaning of this Hebrew root (סָפַח [safakh, “to attach” or “join”]), it may refer to headbands or necklaces on which magical amulets were worn.
[13:18] 37 tn Heb “human lives” or “souls” (three times in v. 18 and twice in v. 19).
[13:19] 38 tn Heb “human lives” or “souls.”
[13:20] 39 tn The word הִנֵּה (hinneh, traditionally “behold”) indicates becoming aware of something and has been translated here as a verb.
[13:20] 40 tn Heb “human lives” or “souls.”
[13:21] 41 tn Heb “from your hand(s).” This refers to their power over the people.
[13:23] 42 tn The Hebrew verb is feminine plural, indicating that it is the false prophetesses who are addressed here.
[14:3] 43 tn Heb “the stumbling block of their iniquity.” This phrase is unique to the prophet Ezekiel.
[14:3] 44 tn Or “I will not reveal myself to them.” The Hebrew word is used in a technical sense here of seeking an oracle from a prophet (2 Kgs 1:16; 3:11; 8:8).
[14:4] 45 tn Heb “in accordance with the multitude of his idols.”
[14:9] 47 tn The translation is uncertain due to difficulty both in determining the meaning of the verb’s stem and its conjugation in this context. In the Qal stem the basic meaning of the verbal root פָּתַה (patah) is “to be gullible, foolish.” The doubling stems (the Pual and Piel used in this verse) typically give such stative verbs a factitive sense, hence either “make gullible” (i.e., “entice”) or “make into a fool” (i.e., “to show to be a fool”). The latter represents the probable meaning of the term in Jer 20:7, 10 and is followed here (see L. C. Allen, Ezekiel [WBC], 1:193; R. Mosis “Ez 14, 1-11 - ein Ruf zur Umkehr,” BZ 19 [1975]: 166-69 and ThWAT 4:829-31). In this view, if a prophet speaks when not prompted by God, he will be shown to be a fool, but this does not reflect negatively on the Lord because it is God who shows him to be a fool. Secondly, the verb is in the perfect conjugation and may be translated “I have made a fool of him” or “I have enticed him,” or to show determination (see IBHS 439-41 §27.2f and g), or in certain syntactical constructions as future. Any of these may be plausible if the doubling stems used are understood in the sense of “making a fool of.” But if understood as “to make gullible,” more factors come into play. As the Hebrew verbal form is a perfect, it is often translated as present perfect: “I have enticed.” In this case the Lord states that he himself enticed the prophet to cooperate with the idolaters. Such enticement to sin would seem to be a violation of God’s moral character, but sometimes he does use such deception and enticement to sin as a form of punishment against those who have blatantly violated his moral will (see, e.g., 2 Sam 24). If one follows this line of interpretation in Ezek 14:9, one would have to assume that the prophet had already turned from God in his heart. However, the context gives no indication of this. Therefore, it is better to take the perfect as indicating certitude and to translate it with the future tense: “I will entice.” In this case the Lord announces that he will judge the prophet appropriately. If a prophet allows himself to be influenced by idolaters, then the Lord will use deception as a form of punishment against that deceived prophet. A comparison with the preceding oracles also favors this view. In 14:4 the perfect of certitude is used for emphasis (see “I will answer”), though in v. 7 a participle is employed. For a fuller discussion of this text, see R. B. Chisholm, Jr., “Does God Deceive?” BSac 155 (1998): 23-25.
[14:10] 48 tn Or “They will bear responsibility for their iniquity.” The Hebrew term “iniquity” (three times in this verse) often refers by metonymy to the consequence of sin (see Gen 4:13).
[14:10] 49 tn Or “As is the guilt of the inquirer so is the guilt of the prophet.”
[14:11] 50 sn I will be their God. See Exod 6:7; Lev 26:12; Jer 7:23; 11:4.
[14:13] 51 tn Heb “break its staff of bread.”
[14:14] 52 sn Traditionally this has been understood as a reference to the biblical Daniel, though he was still quite young when Ezekiel prophesied. One wonders if he had developed a reputation as an intercessor by this point. For this reason some prefer to see a reference to a ruler named Danel, known in Canaanite legend for his justice and wisdom. In this case all three of the individuals named would be non-Israelites, however the Ugaritic Danel is not known to have qualities of faith in the Lord that would place him in the company of the other men. See D. I. Block, Ezekiel (NICOT), 1:447-50.
[14:21] 53 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[15:2] 54 tn Most modern translations take the statement as a comparison (“how is vine wood better than any forest wood?”) based on the preposition מִן (min). But a comparison should have a word as an adjective or stative verb designating a quality, i.e., a word for “good/better” is lacking. The preposition is translated above in its partitive sense.
[15:2] sn Comparing Israel to the wood of the vine may focus on Israel’s inferiority to the other nations. For the vine imagery in relation to Israel and the people of God, see Ps 80:8-13; John 15:1-7; Rom 11:17-22.
[15:4] 55 tn The word הִנֵּה (hinneh, traditionally “behold”) draws one’s attention to something. Sometimes it may be translated as a verb of perception; here it is treated as a particle that fits the context (so also in v. 5, but with a different English word).
[15:6] 56 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[15:6] 57 tn The words “as fuel” are not in the Hebrew text, but are implied.
[15:7] 58 tn The word translated “set” is the same Hebrew word translated as “provide” in the previous verse.
[15:7] 59 sn This escape refers to the exile of Ezekiel and others in 597
[15:8] 60 tn The word translated “make” is the same Hebrew word translated as “provide” in v. 6.
[16:2] 61 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[16:4] 62 tn Heb “in water you were not washed for cleansing” or “with water you were not washed smooth” (see D. I. Block, Ezekiel [NICOT], 1:473, n. 57, for a discussion of possible meanings of this hapax legomenon).
[16:4] 63 sn Arab midwives still cut the umbilical cords of infants and then proceed to apply salt and oil to their bodies.
[16:5] 64 sn These verbs, “pity” and “spare,” echo the judgment oracles in 5:11; 7:4, 9; 8:18; 9:5, 10.
[16:5] 65 sn A similar concept is found in Deut 32:10.
[16:6] 66 tc The translation reflects the Hebrew text, which repeats the statement, perhaps for emphasis. However, a few medieval Hebrew manuscripts, the Old Greek, and the Syriac do not include the repetition. The statement could have been accidentally repeated or the second occurrence could have been accidentally omitted. Based on the available evidence it is difficult to know which is more likely.
[16:8] 67 tn The word הִנֵּה (hinneh, traditionally “behold”) indicates becoming aware of something and has been translated here as a participle.
[16:8] 68 tn See similar use of this term in Ezek 23:17; Prov 7:16; Song of Songs 4:10; 7:13.
[16:8] 69 tn Heb “wing” or “skirt.” The gesture symbolized acquiring a woman in early Arabia (similarly, see Deut 22:30; Ruth 3:9).
[16:14] 71 sn The description of the nation Israel in vv. 10-14 recalls the splendor of the nation’s golden age under King Solomon.
[16:15] 72 tn Heb “it” (so KJV, ASV); the referent (the beauty in which the prostitute trusted, see the beginning of the verse) has been specified in the translation for clarity.
[16:16] 73 tc The text as written in the MT is incomprehensible (“not coming [plural] and he will not”). Driver has suggested a copying error of similar-sounding words, specifically לֹא (lo’) for לוֹ (lo). The feminine participle בָאוֹת (va’ot) has also been read as the feminine perfect בָאת (va’t). See L. C. Allen, Ezekiel (WBC), 1:228, n. 15.b, and D. I. Block, Ezekiel (NICOT), 1:486, n. 137.
[16:17] 74 tn Or perhaps “and worshiped them,” if the word “prostitution” is understood in a figurative rather than a literal sense (cf. CEV, NLT).
[16:20] 75 sn The sacrifice of children was prohibited in Lev 18:21; 20:2; Deut 12:31; 18:10.
[16:21] 76 tn Heb “and you gave them, by passing them through to them.” Some believe this alludes to the pagan practice of making children pass through the fire.
[16:24] 77 tn The Hebrew גֶּב (gev) may represent more than one word, each rare in the Old Testament. It may refer to a “mound” or to “rafters.” The LXX, Syriac, and Vulgate interpret this as a brothel.
[16:24] 78 tn Or “lofty place” (NRSV). See L. C. Allen, Ezekiel (WBC), 1:229, and B. Lang, Frau Weisheit, 137.
[16:25] 79 tn Heb “treated as if abominable,” i.e., repudiated.
[16:25] 80 tn The only other occurrence of the Hebrew root is found in Prov 13:3 in reference to the talkative person who habitually “opens wide” his lips.
[16:26] 81 tn Heb “your neighbors, large of flesh.” The word “flesh” is used here of the genitals. It may simply refer to the size of their genitals in general, or, as the translation suggests, depicts them as sexually aroused.
[16:29] 82 tn Heb “Chaldea.” The name of the tribal group ruling Babylon (“Chaldeans”) and the territory from which they originated (“Chaldea”) is used as metonymy for the whole empire of Babylon.
[16:31] 83 tn The Hebrew term, which also occurs in vv. 34 and 41 of this chapter, always refers to the payment of a prostitute (Deut 23:19; Isa 23:17; Hos 9:1; Mic 1:7).
[16:33] 84 tn The Hebrew word occurs only here in the OT.
[16:34] 85 tn Heb “With you it was opposite of women in your prostitution.”
[16:36] 86 tn The Hebrew word occurs only here in the OT.
[16:37] 87 sn Harlots suffered degradation when their nakedness was exposed (Jer 13:22, 26; Hos 2:12; Nah 3:5).
[16:38] 88 tn Heb “and I will judge you (with) the judgments of adulteresses and of those who shed blood.”
[16:38] 89 tn Heb “and I will give you the blood of rage and zeal.”
[16:41] 90 tn The words “to your clients” are not in the Hebrew text but are implied.
[16:43] 91 tn Heb “your way on (your) head I have placed.”
[16:46] 94 sn Sodom was the epitome of evil (Deut 29:23; 32:32; Isa 1:9-10; 3:9; Jer 23:14; Lam 4:6; Matt 10:15; 11:23-24; Jude 7).
[16:47] 95 tn Heb “walked in their ways.”
[16:47] 96 tn The Hebrew expression has a temporal meaning as illustrated by the use of the phrase in 2 Chr 12:7.
[16:49] 98 tn Heb “strengthen the hand of.”
[16:51] 99 tn Or “you have multiplied your abominable deeds beyond them.”
[16:52] 100 tn Heb “because you have interceded for your sisters with your sins.”
[16:57] 102 tc So MT, LXX, and Vulgate; many Hebrew
[16:63] 104 tn Heb “and your mouth will not be open any longer.”
[16:63] 105 tn Heb “when I make atonement for you for all which you have done.”
[17:2] 106 sn The verb occurs elsewhere in the OT only in Judg 14:12-19, where Samson supplies a riddle.
[17:3] 107 tn The parable assumes the defection of Zedekiah to Egypt and his rejection of Babylonian lordship.
[17:3] 108 sn The great eagle symbolizes Nebuchadnezzar (17:12).
[17:3] 109 tn Hebrew has two words for wings; it is unknown whether they are fully synonymous or whether one term distinguishes a particular part of the wing such as the wing coverts (nearest the shoulder), secondaries (mid-feathers of the wing) or primaries (last and longest section of the wing).
[17:3] 110 tn This term was used in 16:10, 13, and 18 of embroidered cloth.
[17:3] 111 sn In the parable Lebanon apparently refers to Jerusalem (17:12).
[17:5] 112 tn Heb “took of the seed of the land.” For the vine imagery, “seedling” is a better translation, though in its subsequent interpretation the “seed” refers to Zedekiah through its common application to offspring.
[17:5] 113 tn Heb “a field for seed.”
[17:6] 114 tn Heb “short of stature.”
[17:6] 115 tn That is, the eagle.
[17:6] 116 tn Or “him,” i.e., the eagle.
[17:7] 117 sn The phrase another great eagle refers to Pharaoh Hophra.
[17:9] 118 tn The Hebrew root occurs only here in the OT and appears to have the meaning of “strip off.” In application to fruit the meaning may be “cause to rot.”
[17:9] 119 tn Heb “all the טַרְפֵּי (tarpey) of branches.” The word טַרְפֵּי occurs only here in the Bible; its precise meaning is uncertain.
[17:9] 120 tn Or “there will be no strong arm or large army when it is pulled up by the roots.”
[17:12] 121 tn The words “of Israel” are not in the Hebrew text, but are supplied in the translation as a clarification of the referent.
[17:12] sn The book of Ezekiel frequently refers to the Israelites as a rebellious house (Ezek 2:5, 6, 8; 3:9, 26-27; 12:2-3, 9, 25; 17:12; 24:3).
[17:12] 122 sn The narrative description of this interpretation of the riddle is given in 2 Kgs 24:11-15.
[17:12] 123 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[17:13] 124 tn Or “descendants”; Heb “seed” (cf. v. 5).
[17:13] 125 tn Heb “caused him to enter into an oath.”
[17:15] 126 tn Heb “he”; the referent (the member of the royal family, v. 13) has been specified in the translation for clarity.
[17:15] 127 tn Heb “him”; the referent (the king of Babylon) has been specified in the translation for clarity.
[17:17] 129 tn Heb “deal with” or “work with.”
[17:18] 130 tn The word הִנֵּה (hinneh, traditionally “behold”) indicates being aware of or taking notice of something.
[17:18] 131 sn Heb “hand.” “Giving one’s hand” is a gesture of promise (2 Kgs 10:15).
[17:19] 132 tn Heb “place it on his head.”
[17:21] 133 tc Some manuscripts and versions read “choice men,” while most manuscripts read “fugitives”; the difference arises from the reversal, or metathesis, of two letters, מִבְרָחָיו (mivrakhyv) for מִבְחָריו (mivkharyv).
[17:22] 135 sn The language is analogous to messianic imagery in Isa 11:1; Zech 3:8; 6:4 although the technical terminology is not the same.
[17:22] 136 tc The LXX lacks “and plant it.”
[18:2] 137 tn This word only occurs here and in the parallel passage in Jer 31:29-30 in the Qal stem and in Eccl 10:10 in the Piel stem. In the latter passage it refers to the bluntness of an ax that has not been sharpened. Here the idea is of the “bluntness” of the teeth, not from having ground them down due to the bitter taste of sour grapes but to the fact that they have lost their “edge,” “bite,” or “sharpness” because they are numb from the sour taste. For this meaning for the word, see W. L. Holladay, Jeremiah (Hermeneia), 2:197.
[18:3] 138 tn This expression occurs often in Ezekiel (5:11; 14:16, 18, 20; 16:48; 17:16, 19; 20:3, 31, 33; 33:11, 27; 34:8; 35:6, 11).
[18:6] 140 tn Heb, “on the mountains he does not eat.” The mountains are often mentioned as the place where idolatrous sacrifices were eaten (Ezek 20:28; 22:9; 34:6).
[18:6] 141 tn Heb, “does not lift up his eyes.” This refers to looking to idols for help.
[18:6] 142 tn Heb, “does not draw near to.” “Draw near” is a euphemism for sexual intercourse (Lev 18:14; Deut 22:14; Isa 8:3).
[18:7] 143 tn Heb “restores to the debtor his pledge.” The root occurs in Exod 22:25 in reference to restoring a man’s garment as a pledge before nightfall.
[18:7] 144 tn The Hebrew term refers to seizure of property, usually by the rich (Isa 3:14; 10:2; Mic 2:2 [see Lev 5:21, 22]).
[18:8] 145 sn This law was given in Lev 25:36.
[18:8] 146 tn Heb, “turns back his hand.”
[18:8] 147 tn Heb “justice of truth.”
[18:9] 148 tc The MT reads לַעֲשׂוֹת אֱמֶת (la’asot ’emet, “to do with integrity”), while the LXX reads “to do them,” presupposing לַעֲשׂוֹת אֹתָם (la’asot ’otam). The ם (mem) and ת (tav) have been reversed in the MT. The LXX refelcts the original, supported by similar phrasing in Ezekiel 11:20; 20:19.
[18:9] 150 tn Heb “living, he will live.” The infinitive absolute precedes the finite verb for emphasis.
[18:10] 152 tn Heb “and he does, a brother, from one of these.” If “brother” is retained, it may be an adverbial accusative, “against a brother” (i.e., fellow Israelite). But the form is likely dittographic (note the אח [aleph-heth] combination in the following form).
[18:11] 153 tn Heb “and he all of these did not do.” The parenthetical note refers back to the father described in the preceding verses.
[18:11] 154 sn See note on “mountains” in v. 6.
[18:12] 155 sn The poor and needy are often mentioned together in the OT (Deut 24:14; Jer 22:16; Ezek 14:69; Ps 12:6; 35:10; 37:14).
[18:12] 156 tn Heb “lifts up his eyes.”
[18:13] 157 tn Heb “be put to death.” The translation follows an alternative reading that appears in several ancient textual witnesses.
[18:13] 158 tn Heb “his blood will be upon him.”
[18:14] 159 tn Heb “and he sees and does not do likewise.”
[18:17] 160 tc This translation follows the LXX. The MT reads “restrains his hand from the poor,” which makes no sense here.
[18:17] 161 tn Or “in his father’s punishment.” The phrase “in/for [a person’s] iniquity/punishment” occurs fourteen times in Ezekiel: here and in vv. 18, 19, 20; 3:18, 19; 4:17; 7:13, 16; 24:23; 33:6, 8, 9; 39:23. The Hebrew word for “iniquity” may also mean the “punishment for iniquity.”
[18:19] 162 tn Heb “lift up, bear.”
[18:20] 163 tn Heb “lift up, bear.”
[18:20] 164 tn Heb “lift up, bear.”
[18:20] 165 tn Heb “the righteousness of the righteous one will be upon him, and the wickedness of the wicked one will be upon him.”
[18:22] 166 tn Heb “remembered.”
[18:24] 167 tn Heb “because of them he will die.”
[18:26] 169 tn Heb “for them” or “because of them.”
[18:30] 172 tn The verbs and persons in this verse are plural whereas the individual has been the subject of the chapter.
[18:30] 173 tn Or “leading to punishment.”
[18:31] 174 sn In Ezek 11:19, 36:26 the new heart and new spirit are promised as future blessings.
[18:32] 175 tn Heb “the death of the one dying.”
[19:2] 177 sn Lions probably refer to Judahite royalty and/or nobility. The lioness appears to symbolize the Davidic dynasty, though some see the referent as Hamutal, the wife of Josiah and mother of Jehoahaz and Zedekiah. Gen 49:9 seems to be the background for Judah being compared to lions.
[19:4] 179 sn The description applies to king Jehoahaz (2 Kgs 23:31-34; Jer 22:10-12).
[19:5] 180 sn The identity of this second lion is unclear; the referent is probably Jehoiakim or Zedekiah. If the lioness is Hamutal, then Zedekiah is the lion described here.
[19:7] 181 tc The Hebrew text reads “knew,” but is apparently the result of a ר-ד (dalet-resh) confusion. For a defense of the emendation, see L. C. Allen, Ezekiel (WBC), 1:284. However, Allen retains the reading “widows” as the object of the verb, which he understands in the sense of “do harm to,” and translates the line: “He did harm to women by making them widows” (p. 282). The line also appears to be lacking a beat for the meter of the poem.
[19:7] 182 tc The Hebrew text reads “widows” instead of “strongholds,” apparently due to a confusion of ר (resh) and ל (lamed). L. C. Allen (Ezekiel [WBC], 1:284) favors the traditional text, understanding “widows” in the sense of “women made widows.” D. I. Block, (Ezekiel [NICOT], 1:602) also defends the Hebrew text, arguing that the image is that of a dominant male lion who takes over the pride and by copulating with the females lays claim to his predecessor’s “widows.”
[19:9] 183 tn Or “They put him in a neck stock with hooks.” The noun סּוּגַר (sugar), translated “collar,” occurs only here in the Bible. L. C. Allen and D. I. Block point out a Babylonian cognate that refers to a device for transporting prisoners of war that held them by their necks (D. I. Block, Ezekiel [NICOT], 1:597, n. 35; L. C. Allen, Ezekiel [WBC], 1:284). Based on the Hebrew root, the traditional rendering had been “cage” (cf. ASV, NAB, NASB, NIV, NRSV).
[19:9] 184 tc The term in the MT occurs only here and in Eccl 9:12 where it refers to a net for catching fish. The LXX translates this as “prison,” which assumes a confusion of dalet and resh took place in the MT.
[19:10] 185 tc The Hebrew text reads “in your blood,” but most emend to “in your vineyard,” assuming a ב-כ (beth-kaph) confusion. See L. C. Allen, Ezekiel (WBC), 1:284. Another attractive emendation assumes a faulty word division and yields the reading “like a vine full of tendrils, which/because…”; see D. I. Block, Ezekiel (NICOT), 1:607, n. 68.
[19:11] 186 tn The word “fit” does not occur in the Hebrew text.
[19:11] 187 tn Heb “and it was seen by its height and by the abundance of its branches.”
[19:12] 188 sn The east wind symbolizes the Babylonians.
[19:13] 189 sn This metaphor depicts the Babylonian exile of the Davidic dynasty.
[19:14] 190 tn The verse describes the similar situation recorded in Judg 9:20.
