Yehezkiel 2:8

2:8 As for you, son of man, listen to what I am saying to you: Do not rebel like that rebellious house! Open your mouth and eat what I am giving you.”

Yehezkiel 5:5

5:5 “This is what the sovereign Lord says: This is Jerusalem; I placed her in the center of the nations with countries all around her.

Yehezkiel 5:8

5:8 “Therefore this is what the sovereign Lord says: I – even I – am against you, ¹  and I will execute judgment ²  among you while the nations watch. ³ 

Yehezkiel 7:15

7:15 The sword is outside; pestilence and famine are inside the house. Whoever is in the open field will die by the sword, and famine and pestilence will consume everyone in the city.

Yehezkiel 7:24

7:24 I will bring the most wicked of the nations and they will take possession of their houses. I will put an end to the arrogance of the strong, and their sanctuaries ⁴  will be desecrated.

Yehezkiel 7:27

7:27 The king will mourn and the prince will be clothed with shuddering; the hands of the people of the land will tremble. Based on their behavior I will deal with them, and by their standard of justice ⁵  I will judge them. Then they will know that I am the Lord!”

Yehezkiel 10:4

10:4 Then the glory of the Lord arose from the cherub and moved to the threshold of the temple. The temple was filled with the cloud while the court was filled with the brightness of the Lord’s glory.

Yehezkiel 11:3

11:3 They say, ⁶  ‘The time is not near to build houses; ⁷  the city ⁸  is a cooking pot ⁹  and we are the meat in it.’

Yehezkiel 13:7

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?

Yehezkiel 13:14

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, ¹⁰  and you will know that I am the Lord.

Yehezkiel 16:49

16:49 “‘See here – this was the iniquity ¹¹  of your sister Sodom: She and her daughters had majesty, abundance of food, and enjoyed carefree ease, but they did not help ¹²  the poor and needy.

Yehezkiel 19:9

19:9 They put him in a collar with hooks; ¹³ 

they brought him to the king of Babylon;

they brought him to prison ¹⁴ 

so that his voice would not be heard

any longer on the mountains of Israel.

Yehezkiel 20:26

20:26 I declared them to be defiled because of their sacrifices ¹⁵  – they caused all their first born to pass through the fire ¹⁶  – so that I would devastate them, so that they will know that I am the Lord.’ ¹⁷ 

Yehezkiel 21:3

21:3 and say to them, ¹⁸  ‘This is what the Lord says: Look, ¹⁹  I am against you. ²⁰  I will draw my sword ²¹  from its sheath and cut off from you both the righteous and the wicked. ²² 

Yehezkiel 21:14

21:14 “And you, son of man, prophesy,

and clap your hands together.

Let the sword strike twice, even three times!

It is a sword for slaughter,

a sword for the great slaughter surrounding them.

Yehezkiel 21:23

21:23 But those in Jerusalem ²³  will view it as a false omen. They have sworn solemn oaths, ²⁴  but the king of Babylon ²⁵  will accuse them of violations ²⁶  in order to seize them. ²⁷ 

Yehezkiel 22:3

22:3 Then say, ‘This is what the sovereign Lord says: O city, who spills blood within herself (which brings on her doom), ²⁸  and who makes herself idols (which results in impurity),

Yehezkiel 22:12

22:12 They take bribes within you to shed blood. You engage in usury and charge interest; ²⁹  you extort money from your neighbors. You have forgotten me, ³⁰  declares the sovereign Lord. ³¹ 

Yehezkiel 22:25

22:25 Her princes ³²  within her are like a roaring lion tearing its prey; they have devoured lives. They take away riches and valuable things; they have made many women widows ³³  within it.

Yehezkiel 23:37

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, ³⁴  they have passed through the fire as food to their idols. ³⁵ 

Yehezkiel 24:25

24:25 “And you, son of man, this is what will happen on the day I take ³⁶  from them their stronghold – their beautiful source of joy, the object in which their eyes delight, and the main concern of their lives, ³⁷  as well as their sons and daughters: ³⁸ 

Yehezkiel 26:3

26:3 therefore this is what the sovereign Lord says: Look, ³⁹  I am against you, ⁴⁰  O Tyre! I will bring up many nations against you, as the sea brings up its waves.

Yehezkiel 28:12

28:12 “Son of man, sing ⁴¹  a lament for the king of Tyre, and say to him, ‘This is what the sovereign Lord says:

“‘You were the sealer ⁴²  of perfection,

full of wisdom, and perfect in beauty.

Yehezkiel 28:14

28:14 I placed you there with an anointed ⁴³  guardian ⁴⁴  cherub; ⁴⁵ 

you were on the holy mountain of God;

you walked about amidst fiery stones.

Yehezkiel 28:24

28:24 “‘No longer will Israel suffer from the sharp briers ⁴⁶  or painful thorns of all who surround and scorn them. ⁴⁷  Then they will know that I am the sovereign Lord.

Yehezkiel 29:11

29:11 No human foot will pass through it, and no animal’s foot will pass through it; it will be uninhabited for forty years.

Yehezkiel 31:2

31:2 “Son of man, say to Pharaoh king of Egypt and his hordes:

“‘Who are you like in your greatness?

Yehezkiel 31:17

31:17 Those who lived in its shade, its allies ⁴⁸  among the nations, also went down with it to Sheol, to those killed by the sword.

Yehezkiel 32:16

32:16 This is a lament; they will chant it.

The daughters of the nations will chant it.

They will chant it over Egypt and over all her hordes,

declares the sovereign Lord.”

Yehezkiel 36:15

36:15 I will no longer subject you to ⁴⁹  the nations’ insults; no longer will you bear the shame of the peoples, and no longer will you bereave ⁵⁰  your nation, declares the sovereign Lord.’”

Yehezkiel 36:25

36:25 I will sprinkle you with pure water ⁵¹  and you will be clean from all your impurities. I will purify you from all your idols.

Yehezkiel 36:31

36:31 Then you will remember your evil behavior ⁵²  and your deeds which were not good; you will loathe yourselves on account of your sins and your abominable deeds.

Yehezkiel 36:34

36:34 The desolate land will be plowed, instead of being desolate in the sight of everyone who passes by.

Yehezkiel 36:37

36:37 “This is what the sovereign Lord says: I will allow the house of Israel to ask me to do this for them: ⁵³  I will multiply their people like sheep. ⁵⁴ 

Yehezkiel 39:1

39:1 “As for you, son of man, prophesy against Gog, and say: ‘This is what the sovereign Lord says: Look, I am against you, O Gog, chief prince of Meshech and Tubal!

Yehezkiel 39:4

39:4 You will fall dead on the mountains of Israel, you and all your troops and the people who are with you. I give you as food to every kind of bird and every wild beast.

Yehezkiel 44:22

44:22 They must not marry a widow or a divorcee, but they may marry a virgin from the house of Israel ⁵⁵  or a widow who is a priest’s widow.

Yehezkiel 44:25

44:25 “‘They must not come near a dead person or they will be defiled; ⁵⁶  however, for father, mother, son, daughter, brother or sister, they may defile themselves.

Yehezkiel 45:3

45:3 From this measured area you will measure a length of eight and a quarter miles ⁵⁷  and a width of three and one-third miles; ⁵⁸  in it will be the sanctuary, the most holy place.

Yehezkiel 45:6

45:6 “‘Alongside the portion set apart as the holy allotment, you will allot for the city an area one and two-thirds miles ⁵⁹  wide and eight and a quarter miles ⁶⁰  long; it will be for the whole house of Israel.

Yehezkiel 48:12

48:12 It will be their portion from the allotment of the land, a most holy place, next to the border of the Levites.

Yehezkiel 48:14

48:14 They must not sell or exchange any of it; they must not transfer this choice portion of land, for it is set apart ⁶¹  to the Lord.

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

[5:8]  ² tn The Hebrew text uses wordplay here to bring out the appropriate nature of God’s judgment. “Execute” translates the same Hebrew verb translated “carried out” (literally meaning “do”) in v. 7, while “judgment” in v. 8 and “regulations” in v. 7 translate the same Hebrew noun (meaning “regulations” or in some cases “judgments” executed on those who break laws). The point seems to be this: God would “carry out judgments” against those who refused to “carry out” his “laws.”

[5:8]  ³ tn Heb “in the sight of the nations.”

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

[7:24]  ⁴ sn Or “their holy places” (KJV, ASV, NASB, NCV, NRSV).

[7:27]  ⁵ tn Heb “and by their judgments.”

[11:3]  ⁶ tn The Hebrew verb may mean “think” in this context. This content of what they say (or think) represents their point of view.

[11:3]  ⁷ sn The expression build houses may mean “establish families” (Deut 25:9; Ruth 4:11; Prov 24:27).

[11:3]  ⁸ tn Heb “she” or “it”; the feminine pronoun refers here to Jerusalem.

[11:3]  ⁹ sn Jerusalem is also compared to a pot in Ezek 24:3-8. The siege of the city is pictured as heating up the pot.

[13:14]  ¹⁰ tn Or “within it,” referring to the city of Jerusalem.

[16:49]  ¹¹ tn Or “guilt.”

[16:49]  ¹² tn Heb “strengthen the hand of.”

[19:9]  ¹³ 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]  ¹⁴ 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.

[20:26]  ¹⁵ tn Or “gifts.”

[20:26]  ¹⁶ sn This act is prohibited in Deut 12:29-31 and Jer 7:31; 19:5; 32:35. See also 2 Kgs 21:6; 23:10. This custom indicates that the laws the Israelites were following were the disastrous laws of pagan nations (see Ezek 16:20-21).

[20:26]  ¹⁷ sn God sometimes punishes sin by inciting the sinner to sin even more, as the biblical examples of divine hardening and deceit make clear. See Robert B. Chisholm, Jr., “Divine Hardening in the Old Testament,” BSac 153 (1996): 410-34; idem, “Does God Deceive?” BSac 155 (1998): 11-28. For other instances where the Lord causes individuals to act unwisely or even sinfully as punishment for sin, see 1 Sam 2:25; 2 Sam 17:14; 1 Kgs 12:15; 2 Chr 25:20.

[21:3]  ¹⁸ tn Heb “the land of Israel.”

[21:3]  ¹⁹ tn The word הִנֵּה (hinneh, traditionally “behold”) draws attention to something and has been translated here as a verb.

[21:3]  ²⁰ 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.

[21:3]  ²¹ sn This is the sword of judgment, see Isa 31:8; 34:6; 66:16.

[21:3]  ²² sn Ezekiel elsewhere pictures the Lord’s judgment as discriminating between the righteous and the wicked (9:4-6; 18:1-20; see as well Pss 1 and 11) and speaks of the preservation of a remnant (3:21; 6:8; 12:16). Perhaps here he exaggerates for rhetorical effect in an effort to subdue any false optimism. See L. C. Allen, Ezekiel (WBC), 2:25-26; D. I. Block, Ezekiel (NICOT), 1:669-70; and W. Zimmerli, Ezekiel (Hermeneia), 1:424-25.

[21:23]  ²³ tn Heb “they”; the referent (the people in Jerusalem) has been specified in the translation for clarity.

[21:23]  ²⁴ sn When the people of Judah realized the Babylonians’ intentions, they would object on grounds that they had made a treaty with the Babylonian king (see 17:13).

[21:23]  ²⁵ tn Heb “he”; the referent (the king of Babylon) has been specified in the translation for clarity.

[21:23]  ²⁶ tn Or “iniquity.”

[21:23]  ²⁷ tn Heb “and he will remind of guilt for the purpose of being captured.” The king would counter their objections by pointing out that they had violated their treaty with him (see 17:18).

[22:3]  ²⁸ tn Heb “her time”; this refers to the time of impending judgment (see the note on “doom” in v. 4).

[22:12]  ²⁹ tn Heb “usury and interest you take.” See 18:13, 17. This kind of economic exploitation violated the law given in Lev 25:36.

[22:12]  ³⁰ sn Forgetting the Lord is also addressed in Deut 6:12; 8:11, 14; Jer 3:21; 13:25; Ezek 23:35; Hos 2:15; 8:14; 13:6.

[22:12]  ³¹ tn The second person verb forms are feminine singular in Hebrew, indicating that the personified city is addressed here as representing its citizens.

[22:25]  ³² tn Heb “a conspiracy of her prophets is in her midst.” The LXX reads “whose princes” rather than “a conspiracy of prophets.” The prophets are mentioned later in the paragraph (v. 28). If one follows the LXX in verse 25, then five distinct groups are mentioned in vv. 25-29: princes, priests, officials, prophets, and the people of the land. For a defense of the Septuagintal reading, see L. C. Allen, Ezekiel (WBC), 2:32, and D. I. Block, Ezekiel (NICOT), 1:720, n. 4.

[22:25]  ³³ tn Heb “her widows they have multiplied.” The statement alludes to their murderous acts.

[23:37]  ³⁴ sn The Lord speaks here in the role of the husband of the sisters.

[23:37]  ³⁵ 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.

[24:25]  ³⁶ tn Heb “(Will) it not (be) in the day I take?”

[24:25]  ³⁷ tn Heb “the uplifting of their soul.” According to BDB 672 s.v. מַשָּׂא 2, the term “uplifting” refers to “that to which they lift up their soul, their heart’s desire.” However, this text is the only one listed for this use. It seems more likely that the term has its well-attested nuance of “burden, load,” here and refers to that which weighs them down emotionally and is a constant source of concern or worry.

[24:25]  ³⁸ tn In the Hebrew text there is no conjunction before “their sons and daughters.” For this reason one might assume that the preceding descriptive phrases refer to the sons and daughters, but verse 21 suggests otherwise. The descriptive phrases appear to refer to the “stronghold,” which parallels “my sanctuary” in verse 21. The children constitute a separate category.

[26:3]  ³⁹ tn The word הִנֵּה (hinneh, traditionally “behold”) draws attention to something and has been translated here as a verb.

[26:3]  ⁴⁰ tn Or “I challenge you.” The phrase “I am against you” may be a formula for challenging someone to combat or a duel. See D. I. Block, Ezekiel (NICOT), 1:201-2, and P. Humbert, “Die Herausforderungsformel ‘h!nn#n' ?l?K>,’” ZAW 45 (1933): 101-8. The Hebrew text switches to a second feminine singular form here, indicating that personified Jerusalem is addressed (see vv. 5-6a). The address to Jerusalem continues through v. 15. In vv. 16-17 the second masculine plural is used, as the people are addressed.

[28:12]  ⁴¹ tn Heb “lift up.”

[28:12]  ⁴² tn For a discussion of possible nuances of this phrase, see M. Greenberg, Ezekiel (AB), 2:580-81.

[28:14]  ⁴³ tn Or “winged”; see L. C. Allen, Ezekiel (WBC), 2:91.

[28:14]  ⁴⁴ tn The meaning of this phrase in Hebrew is uncertain. The word translated here “guards” occurs in Exod 25:20 in reference to the cherubim “covering” the ark.

[28:14]  ⁴⁵ tn Heb “you (were) an anointed cherub that covers and I placed you.” In the Hebrew text the ruler of Tyre is equated with a cherub, and the verb “I placed you” is taken with what follows (“on the holy mountain of God”). However, this reading is problematic. The pronoun “you” at the beginning of verse 14 is feminine singular in the Hebrew text; elsewhere in this passage the ruler of Tyre is addressed with masculine singular forms. It is possible that the pronoun is a rare (see Deut 5:24; Num 11:15) or defectively written (see 1 Sam 24:19; Neh 9:6; Job 1:10; Ps 6:3; Eccl 7:22) masculine form, but it is more likely that the form should be repointed as the preposition “with” (see the LXX). In this case the ruler of Tyre is compared to the first man, not to a cherub. If this emendation is accepted, then the verb “I placed you” belongs with what precedes and concludes the first sentence in the verse. It is noteworthy that the verbs in the second and third lines of the verse also appear at the end of the sentence in the Hebrew text. The presence of a conjunction at the beginning of “I placed you” is problematic for the proposal, but it may reflect a later misunderstanding of the syntax of the verse. For a defense of the proposed emendation, see L. C. Allen, Ezekiel (WBC), 2:91.

[28:24]  ⁴⁶ sn Similar language is used in reference to Israel’s adversaries in Num 33:55; Josh 23:13.

[28:24]  ⁴⁷ tn Heb “and there will not be for the house of Israel a brier that pricks and a thorn that inflicts pain from all the ones who surround them, the ones who scorn them.”

[31:17]  ⁴⁸ tn Heb “its arm.”

[36:15]  ⁴⁹ tn Heb “cause you to hear.”

[36:15]  ⁵⁰ tc The MT reads תַכְשִׁלִי (takhshiliy), a metathesis for תַשְׁכִלִי (tashkhiliy) from the root שָׁכַל (shakhal) which is used in each of the previous verses.

[36:25]  ⁵¹ sn The Lord here uses a metaphor from the realm of ritual purification. For the use of water in ritual cleansing, see Exod 30:19-20; Lev 14:51; Num 19:18; Heb 10:22.

[36:31]  ⁵² tn Heb “ways.”

[36:37]  ⁵³ tn The Niphal verb may have a tolerative function here, “Again (for) this I will allow myself to be sought by the house of Israel to act for them.” Or it may be reflexive: “I will reveal myself to the house of Israel by doing this also.”

[36:37]  ⁵⁴ sn Heb “I will multiply them like sheep, human(s).”

[44:22]  ⁵⁵ tn Heb “from the offspring of the house of Israel.”

[44:25]  ⁵⁶ sn This law was part of the legal code for priests (Lev 21:1-3).

[45:3]  ⁵⁷ tn Heb “twenty-five thousand cubits” (i.e., 13.125 kilometers).

[45:3]  ⁵⁸ tn Heb “ten thousand cubits” (i.e., 5.25 kilometers).

[45:6]  ⁵⁹ tn Heb “five thousand cubits” (i.e., 2.625 kilometers).

[45:6]  ⁶⁰ tn Heb “twenty-five thousand cubits” (i.e., 13.125 kilometers).

[48:14]  ⁶¹ tn Or “holy.”