Yehezkiel 15:1-8
Konteks15:1 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? 1 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! 2 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 3 as fuel. 4 15:7 I will set 5 my face against them – although they have escaped from the fire, 6 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 7 the land desolate because they have acted unfaithfully, declares the sovereign Lord.”
Yehezkiel 17:1-10
Konteks17:1 The word of the Lord came to me: 17:2 “Son of man, offer a riddle, 8 and tell a parable to the house of Israel. 17:3 Say to them: ‘This is what the sovereign Lord says: 9
“‘A great eagle 10 with broad wings, long feathers, 11
with full plumage which was multi-hued, 12
came to Lebanon 13 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 14 of the land,
placed it in a cultivated plot; 15
a shoot by abundant water,
like a willow he planted it.
17:6 It sprouted and became a vine,
spreading low to the ground; 16
its branches turning toward him, 17 its roots were under itself. 18
So it became a vine; it produced shoots and sent out branches.
17:7 “‘There was another great eagle 19
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 20 and wither?
All its foliage 21 will wither.
No strong arm or large army
will be needed to pull it out by its roots. 22
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?’”
Yehezkiel 19:1-14
Konteks19:1 “And you, sing 23 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; 24 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. 25
19:4 The nations heard about him; he was trapped in their pit.
They brought him with hooks to the land of Egypt. 26
19:5 “‘When she realized that she waited in vain, her hope was lost.
She took another of her cubs 27 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 28 their strongholds 29 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; 30
they brought him to the king of Babylon;
they brought him to prison 31
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, 32 planted by water.
It was fruitful and full of branches because it was well-watered.
19:11 Its boughs were strong, fit 33 for rulers’ scepters; it reached up into the clouds.
It stood out because of its height and its many branches. 34
19:12 But it was plucked up in anger; it was thrown down to the ground.
The east wind 35 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. 36
19:14 A fire has gone out from its branch; it has consumed its shoot and its fruit. 37
No strong branch was left in it, nor a scepter to rule.’
This is a lament song, and has become a lament song.”
Yehezkiel 23:1-49
Konteks23:1 The word of the Lord came to me: 23:2 “Son of man, there were two women who were daughters of the same mother. 23:3 They engaged in prostitution in Egypt; in their youth they engaged in prostitution. Their breasts were squeezed there; lovers 38 fondled their virgin nipples there. 23:4 Oholah was the name of the older and Oholibah 39 the name of her younger sister. They became mine, and gave birth to sons and daughters. 40 Oholah is Samaria and Oholibah is Jerusalem.
23:5 “Oholah engaged in prostitution while she was mine. 41 She lusted after her lovers, the Assyrians 42 – warriors 43 23:6 clothed in blue, governors and officials, all of them desirable young men, horsemen riding on horses. 23:7 She bestowed her sexual favors on them; all of them were the choicest young men of Assyria. She defiled herself with all whom she desired 44 – with all their idols. 23:8 She did not abandon the prostitution she had practiced in Egypt; for in her youth men had sex with her, fondled her virgin breasts, and ravished her. 45 23:9 Therefore I handed her over to her lovers, the Assyrians 46 for whom she lusted. 23:10 They exposed her nakedness, seized her sons and daughters, and killed her with the sword. She became notorious 47 among women, and they executed judgments against her.
23:11 “Her sister Oholibah watched this, 48 but she became more corrupt in her lust than her sister had been, and her acts of prostitution were more numerous than those of her sister. 23:12 She lusted after the Assyrians – governors and officials, warriors in full armor, horsemen riding on horses, all of them desirable young men. 23:13 I saw that she was defiled; both of them followed the same path. 23:14 But she increased her prostitution. She saw men carved on the wall, images of the Chaldeans carved in bright red, 49 23:15 wearing belts on their waists and flowing turbans on their heads, all of them looking like officers, the image of Babylonians 50 whose native land is Chaldea. 23:16 When she saw them, 51 she lusted after them and sent messengers to them in Chaldea. 52 23:17 The Babylonians crawled into bed with her. 53 They defiled her with their lust; after she was defiled by them, she 54 became disgusted with them. 23:18 When she lustfully exposed her nakedness, 55 I 56 was disgusted with her, just as I 57 had been disgusted with her sister. 23:19 Yet she increased her prostitution, remembering the days of her youth when she engaged in prostitution in the land of Egypt. 23:20 She lusted after their genitals – as large as those of donkeys, 58 and their seminal emission was as strong as that of stallions. 23:21 This is how you assessed 59 the obscene conduct of your youth, when the Egyptians fondled 60 your nipples and squeezed 61 your young breasts.
23:22 “Therefore, Oholibah, this is what the sovereign Lord says: Look here, 62 I am about to stir up against you the lovers with whom you were disgusted; I will bring them against you from every side: 23:23 the Babylonians and all the Chaldeans, Pekod, 63 Shoa, 64 and Koa, 65 and all the Assyrians with them, desirable young men, all of them governors and officials, officers and nobles, all of them riding on horses. 23:24 They will attack 66 you with weapons, 67 chariots, wagons, and with a huge army; 68 they will array themselves against you on every side with large shields, small shields, and helmets. I will assign them the task of judgment; 69 they will punish you according to their laws. 23:25 I will direct 70 my jealous anger against you, and they will deal with you in rage. They will cut off your nose and your ears, 71 and your survivors will die 72 by the sword. They will seize your sons and daughters, and your survivors will be consumed by fire. 23:26 They will strip your clothes off you and take away your beautiful jewelry. 23:27 So I will put an end to your obscene conduct and your prostitution which you have practiced in the land of Egypt. 73 You will not seek their help 74 or remember Egypt anymore.
23:28 “For this is what the sovereign Lord says: Look here, 75 I am about to deliver you over to 76 those whom you hate, to those with whom you were disgusted. 23:29 They will treat you with hatred, take away all you have labored for, 77 and leave you naked and bare. Your nakedness will be exposed, just as when you engaged in prostitution and obscene conduct. 78 23:30 I will do these things to you 79 because you engaged in prostitution with the nations, polluting yourself with their idols. 23:31 You have followed the ways of your sister, so I will place her cup of judgment 80 in your hand. 23:32 “This is what the sovereign Lord says: “You will drink your sister’s deep and wide cup; 81 you will be scorned and derided, for it holds a great deal. 23:33 You will be overcome by 82 drunkenness and sorrow. The cup of your sister Samaria is a cup of horror and desolation. 23:34 You will drain it dry, 83 gnaw its pieces, 84 and tear out your breasts, 85 for I have spoken, declares the sovereign Lord.
23:35 “Therefore this is what the sovereign Lord says: Because you have forgotten me and completely disregarded me, 86 you must bear now the punishment 87 for your obscene conduct and prostitution.”
23:36 The Lord said to me: “Son of man, are you willing to pronounce judgment 88 on Oholah and Oholibah? Then declare to them their abominable deeds! 23:37 For they have committed adultery and blood is on their hands. They have committed adultery with their idols, and their sons, whom they bore to me, 89 they have passed through the fire as food to their idols. 90 23:38 Moreover, they have done this to me: In the very same day 91 they desecrated my sanctuary and profaned my Sabbaths. 23:39 On the same day they slaughtered their sons for their idols, they came to my sanctuary to desecrate it. This is what they have done in the middle of my house.
23:40 “They even sent for men from far away; when the messenger arrived, those men set out. 92 For them you bathed, 93 painted your eyes, and decorated yourself with jewelry. 23:41 You sat on a magnificent couch, with a table arranged in front of it where you placed my incense and my olive oil. 23:42 The sound of a carefree crowd accompanied her, 94 including all kinds of men; 95 even Sabeans 96 were brought from the desert. The sisters 97 put bracelets on their wrists and beautiful crowns on their heads. 23:43 Then I said about the one worn out by adultery, ‘Now they will commit immoral acts with her.’ 23:44 They had sex with her 98 as one does with a prostitute. In this way they had sex with Oholah and Oholibah, promiscuous women. 23:45 But upright men will punish them appropriately for their adultery and bloodshed, 99 because they are adulteresses and blood is on their hands.
23:46 “For this is what the sovereign Lord says: Bring up an army 100 against them and subject them 101 to terror and plunder. 23:47 That army will pelt them with stones and slash them with their swords; they will kill their sons and daughters and burn their houses. 102 23:48 I will put an end to the obscene conduct in the land; all the women will learn a lesson from this and not engage in obscene conduct. 23:49 They will repay you for your obscene conduct, and you will be punished for idol worship. 103 Then you will know that I am the sovereign Lord.”
[15:2] 1 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] 2 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] 3 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[15:6] 4 tn The words “as fuel” are not in the Hebrew text, but are implied.
[15:7] 5 tn The word translated “set” is the same Hebrew word translated as “provide” in the previous verse.
[15:7] 6 sn This escape refers to the exile of Ezekiel and others in 597
[15:8] 7 tn The word translated “make” is the same Hebrew word translated as “provide” in v. 6.
[17:2] 8 sn The verb occurs elsewhere in the OT only in Judg 14:12-19, where Samson supplies a riddle.
[17:3] 9 tn The parable assumes the defection of Zedekiah to Egypt and his rejection of Babylonian lordship.
[17:3] 10 sn The great eagle symbolizes Nebuchadnezzar (17:12).
[17:3] 11 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] 12 tn This term was used in 16:10, 13, and 18 of embroidered cloth.
[17:3] 13 sn In the parable Lebanon apparently refers to Jerusalem (17:12).
[17:5] 14 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] 15 tn Heb “a field for seed.”
[17:6] 16 tn Heb “short of stature.”
[17:6] 17 tn That is, the eagle.
[17:6] 18 tn Or “him,” i.e., the eagle.
[17:7] 19 sn The phrase another great eagle refers to Pharaoh Hophra.
[17:9] 20 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] 21 tn Heb “all the טַרְפֵּי (tarpey) of branches.” The word טַרְפֵּי occurs only here in the Bible; its precise meaning is uncertain.
[17:9] 22 tn Or “there will be no strong arm or large army when it is pulled up by the roots.”
[19:2] 24 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] 26 sn The description applies to king Jehoahaz (2 Kgs 23:31-34; Jer 22:10-12).
[19:5] 27 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] 28 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] 29 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] 30 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] 31 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] 32 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] 33 tn The word “fit” does not occur in the Hebrew text.
[19:11] 34 tn Heb “and it was seen by its height and by the abundance of its branches.”
[19:12] 35 sn The east wind symbolizes the Babylonians.
[19:13] 36 sn This metaphor depicts the Babylonian exile of the Davidic dynasty.
[19:14] 37 tn The verse describes the similar situation recorded in Judg 9:20.
[23:3] 38 tn In the Hebrew text the subject is left unstated and must be supplied from the context.
[23:4] 39 tn The names Oholah and Oholibah are both derived from the word meaning “tent.” The meaning of Oholah is “her tent,” while Oholibah means “my tent is in her.”
[23:4] 40 sn In this allegory the Lord is depicted as being the husband of two wives. The OT law prohibited a man from marrying sisters (Lev 18:18), but the practice is attested in the OT (cf. Jacob). The metaphor is utilized here for illustrative purposes and does not mean that the Lord condoned such a practice or bigamy in general.
[23:5] 41 tn Heb “while she was under me.” The expression indicates that Oholah is viewed as the Lord’s wife. See Num 5:19-20, 29.
[23:5] sn Played the harlot refers to alliances with pagan nations in this context. In Ezek 16 harlotry described the sin of idolatry.
[23:5] 43 tn The term apparently refers to Assyrian military officers; it is better construed with the description that follows. See D. I. Block, Ezekiel (NICOT), 1:738.
[23:7] 44 tn Heb “lusted after.”
[23:8] 45 tn Heb “and poured out their harlotry on her.”
[23:9] 46 tn Heb “I gave her into the hand of her lovers, into the hand of the sons of Assyria.”
[23:11] 48 tn The word “this” is not in the original text.
[23:14] 49 tn The only other occurrence of the Hebrew term is in Jer 22:14.
[23:15] 50 tn Heb “the sons of Babel.”
[23:16] 51 tn Heb “at the appearance of her eyes.”
[23:16] 52 sn The Chaldeans were prominent tribal groups of Babylonia. The imagery is reminiscent of events in the reigns of Hezekiah (2 Kgs 20:12-15) and Jehoiakim (2 Kgs 23:34-24:1).
[23:17] 53 tn Heb “The sons of Babel came to her on a bed of love.”
[23:18] 55 tn Heb “She exposed her harlotry and she exposed her nakedness.”
[23:20] 58 tn Heb “She lusted after their concubines (?) whose flesh was the flesh of donkeys.” The phrase “their concubines” is extremely problematic here. The pronoun is masculine plural, suggesting that the Egyptian men are in view, but how concubines would fit into the picture envisioned here is not clear. Some suggest that Ezekiel uses the term in an idiomatic sense of “paramour,” but this still fails to explain how the pronoun relates to the noun. It is more likely that the term refers here to the Egyptians’ genitals. The relative pronoun that follows introduces a more specific description of their genitals.
[23:21] 59 tn Or “you took note of.” The Hebrew verb פָּקַד (paqad) in the Qal implies evaluating something and then acting in light of that judgment; here the prophet depicts Judah as approving of her youthful unfaithfulness and then magnifying it at the present time. Some translations assume the verb should be repointed as a Niphal, rendering “you missed” or by extension “you longed for,” but such an extension of the Niphal “to be missing” is otherwise unattested.
[23:21] 60 tn Heb “when (they) did,” but the verb makes no sense here and is better emended to “when (they) fondled,” a verb used in vv. 3 and 8. See L. C. Allen, Ezekiel (WBC), 2:43.
[23:21] 61 tn Heb “for the sake of,” but the expression is awkward and is better emended to read “to squeeze.” See L. C. Allen, Ezekiel (WBC), 2:43.
[23:22] 62 tn The word הִנֵּה (hinneh, traditionally “behold”) indicates becoming aware of something and has been translated here as a verb.
[23:23] 63 sn Pekod was the name of an Aramean tribe (known as Puqudu in Mesopotamian texts) that lived in the region of the Tigris River.
[23:23] 64 sn Shoa was the name of a nomadic people (the Sutu) that lived in Mesopotamia.
[23:23] 65 sn Koa was the name of another Mesopotamian people group (the Qutu).
[23:24] 66 tn Heb “come against.”
[23:24] 67 tn This is the only occurrence of this term in the OT. The precise meaning is uncertain.
[23:24] 68 tn Heb “an assembly of peoples.”
[23:24] 69 tn Heb “I will place before them judgment.”
[23:25] 71 tn Heb “they will remove.”
[23:25] sn This method of punishment is attested among ancient Egyptian and Hittite civilizations. See W. Zimmerli, Ezekiel (Hermeneia), 1:489.
[23:27] 73 tn Heb “I will cause your obscene conduct to cease from you and your harlotry from the land of Egypt.”
[23:27] 74 tn Heb “lift your eyes to them.”
[23:28] 75 tn The word הִנֵּה (hinneh, traditionally “behold”) indicates becoming aware of something and has been translated here as a verb.
[23:28] 76 tn Heb “I am giving you into the hand of.”
[23:29] 77 tn The Hebrew term means “labor,” but by extension it can also refer to that for which one works.
[23:29] 78 tn Heb “The nakedness of your prostitution will be exposed, and your obscene conduct and your harlotry.”
[23:30] 79 tn The infinitive absolute continues the sequence begun in v. 28: “Look here, I am about to deliver you.” See Joüon 2:430 §123.w.
[23:31] 80 tn Heb “her cup.” A cup of intoxicating strong drink is used, here and elsewhere, as a metaphor for judgment because both leave one confused and reeling. (See Jer 25:15, 17, 28; Hab 2:16.) The cup of wrath is a theme also found in the NT (Mark 14:36).
[23:32] 81 sn The image of a deep and wide cup suggests the degree of punishment; it will be extensive and leave the victim helpless.
[23:33] 82 tn Heb “filled with.”
[23:34] 83 tn Heb “You will drink it and drain (it).”
[23:34] 84 tn D. I. Block compares this to the idiom of “licking the plate” (Ezekiel [NICOT], 1:754, n. 137). The text is difficult as the word translated “gnaw” is rare. The noun is used of the shattered pieces of pottery and so could envision a broken cup. But the Piel verb form is used in only one other place (Num 24:8), where it is a denominative from the noun “bone” and seems to mean to “break (bones).” Why it would be collocated with “sherds” is not clear. For this reason some emend the phrase to read “consume its dregs” (see L. C. Allen, Ezekiel [WBC], 2:44) or emend the verb to read “swallow,” as if the intoxicated Oholibah breaks the cup and then eats the very sherds in an effort to get every last drop of the beverage that dampens them.
[23:34] 85 sn The severe action is more extreme than beating the breasts in anguish (Isa 32:12; Nah 2:7). It is also ironic for these are the very breasts she so blatantly offered to her lovers (vv. 3, 21).
[23:35] 86 tn Heb “and you cast me behind your back.” The expression pictures her rejection of the Lord (see 1 Kgs 14:9).
[23:35] 87 tn The word “punishment” is not in the Hebrew text but is demanded by the context.
[23:36] 88 tn Heb “will you judge.” Here the imperfect form of the verb is probably used with a desiderative nuance. Addressed to the prophet, “judge” means to warn of or pronounce God’s impending judgment. See 20:4; 22:2.
[23:37] 89 sn The Lord speaks here in the role of the husband of the sisters.
[23:37] 90 tn Heb “they have passed to them for food.” The verb is commonly taken to refer to passing children through fire, especially as an offering to the pagan god Molech. See Jer 32:35.
[23:38] 91 tn Heb “in that day.”
[23:40] 92 tn Heb “to whom a messenger was sent, and look, they came.” Foreign alliances are in view here.
[23:40] 93 tn The Hebrew verb form is feminine singular, indicating that Oholibah (Judah) is specifically addressed here. This address continues through verse 42a (note “her”), but then both sisters are described in verse 42b, where the feminine pronouns are again plural.
[23:42] 94 tn Heb “(was) in her.”
[23:42] 95 tn Heb “and men from the multitude of mankind.”
[23:42] 96 tn An alternate reading is “drunkards.” Sheba is located in the area of modern day Yemen.
[23:42] 97 tn Heb “they”; the referents (the sisters) have been specified in the translation for the sake of clarity.
[23:44] 98 tn Heb “and they came to her.”
[23:45] 99 tn Heb “and upright men will judge them (with) the judgment of adulteresses and the judgment of those who shed blood.”
[23:46] 100 tn Heb “assembly.”
[23:46] 101 tn Heb “give them to.”
[23:47] 102 tn The Hebrew text adds “with fire.”
[23:49] 103 tn Heb “and the sins of your idols you will bear.” By extension it can mean the punishment for the sins.
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