Yehezkiel 3:22

Isolated and Silenced

3:22 The hand ¹  of the Lord rested on me there, and he said to me, “Get up, go out to the valley, ²  and I will speak with you there.”

Yehezkiel 16:34

16:34 You were different from other prostitutes ³  because no one solicited you. When you gave payment and no payment was given to you, you became the opposite!

Yehezkiel 17:6

17:6 It sprouted and became a vine,

spreading low to the ground; ⁴ 

its branches turning toward him, ⁵  its roots were under itself. ⁶ 

So it became a vine; it produced shoots and sent out branches.

Yehezkiel 19:14

19:14 A fire has gone out from its branch; it has consumed its shoot and its fruit. ⁷ 

No strong branch was left in it, nor a scepter to rule.’

This is a lament song, and has become a lament song.”

Yehezkiel 23:10

23:10 They exposed her nakedness, seized her sons and daughters, and killed her with the sword. She became notorious ⁸  among women, and they executed judgments against her.

Yehezkiel 1:3

1:3 the word of the Lord came to the priest Ezekiel ⁹  the son of Buzi, ¹⁰  at the Kebar River in the land of the Babylonians. ¹¹  The hand ¹²  of the Lord came on him there).

Yehezkiel 3:3

3:3 He said to me, “Son of man, feed your stomach and fill your belly with this scroll I am giving to you.” So I ate it, ¹³  and it was sweet like honey in my mouth.

Yehezkiel 32:27

32:27 They do not lie with the fallen warriors of ancient times, ¹⁴  who went down to Sheol with their weapons of war, having their swords placed under their heads and their shields on their bones, ¹⁵  when the terror of these warriors was in the land of the living.

[3:22]  ¹ tn Or “power.”

[3:22]  sn Hand in the OT can refer metaphorically to power, authority, or influence. In Ezekiel God’s hand being on the prophet is regularly associated with communication or a vision from God (1:3; 3:14, 22; 8:1; 37:1; 40:1).

[3:22]  ² sn Ezekiel had another vision at this location, recounted in Ezek 37.

[16:34]  ³ tn Heb “With you it was opposite of women in your prostitution.”

[17:6]  ⁴ tn Heb “short of stature.”

[17:6]  ⁵ tn That is, the eagle.

[17:6]  ⁶ tn Or “him,” i.e., the eagle.

[19:14]  ⁷ tn The verse describes the similar situation recorded in Judg 9:20.

[23:10]  ⁸ tn Heb “name.”

[1:3]  ⁹ sn The prophet’s name, Ezekiel, means in Hebrew “May God strengthen.”

[1:3]  ¹⁰ tn Or “to Ezekiel son of Buzi the priest.”

[1:3]  ¹¹ tn Heb “Chaldeans.” The name of the tribal group ruling Babylon, “Chaldeans” is used as metonymy for the whole empire of Babylon. The Babylonians worked with the Medes to destroy the Assyrian Empire near the end of the 7th century b.c. Then, over the next century, the Babylonians dominated the West Semitic states (such as Phoenicia, Aram, Moab, Edom, and Judah in the modern countries of Syria, Lebanon, Jordan, and Israel) and made incursions into Egypt.

[1:3]  ¹² tn Or “power.”

[1:3]  sn Hand in the OT can refer metaphorically to power, authority, or influence. In Ezekiel God’s “hand” being on the prophet is regularly associated with communication or a vision from God (3:14, 22; 8:1; 37:1; 40:1).

[3:3]  ¹³ tc Heb “I ate,” a first common singular preterite plus paragogic he (ה). The ancient versions read “I ate it,” which is certainly the meaning in the context, and indicates they read the he as a third feminine singular pronominal suffix. The Masoretes typically wrote a mappiq in the he for the pronominal suffix but apparently missed this one.

[3:3]  sn I ate it. A similar idea of consuming God’s word is found in Jer 15:16 and Rev 10:10, where it is also compared to honey and may be specifically reminiscent of this text.

[32:27]  ¹⁴ tc Heb “of the uncircumcised.” The LXX reads, probably correctly, “from of old” rather than “of the uncircumcised.” The phrases are very similar in spelling. The warriors of Meshech-Tubal are described as uncircumcised, so it would be odd for them to not be buried with the uncircumcised. Verse 28 specifically says that they would lie with the uncircumcised.

[32:27]  ¹⁵ tn Heb “and their iniquities were over their bones.” The meaning of this statement is unclear; in light of the parallelism (see “swords”) it is preferable to emend “their iniquities” to “their swords.” See L. C. Allen, Ezekiel (WBC), 2:135.