Yehezkiel 3:6

3:6 not to many peoples of unintelligible speech and difficult language, whose words you cannot understand ¹  – surely if ²  I had sent you to them, they would listen to you!

Yehezkiel 33:26

33:26 You rely ³  on your swords and commit abominable deeds; each of you defiles his neighbor’s wife. Will you possess the land?’

Yehezkiel 33:4

33:4 but there is one who hears the sound of the trumpet yet does not heed the warning. Then the sword comes and sweeps him away. He will be responsible for his own death. ⁴ 

Yehezkiel 8:16

8:16 Then he brought me to the inner court of the Lord’s house. Right there ⁵  at the entrance to the Lord’s temple, between the porch and the altar, ⁶  were about twenty-five ⁷  men with their backs to the Lord’s temple, ⁸  facing east – they were worshiping the sun ⁹  toward the east!

Yehezkiel 33:25

33:25 Therefore say to them, ‘This is what the sovereign Lord says: You eat the meat with the blood still in it, ¹⁰  pray to ¹¹  your idols, and shed blood. Do you really think you will possess ¹²  the land?

Yehezkiel 3:20

3:20 “When a righteous person turns from his righteousness and commits iniquity, and I set an obstacle ¹³  before him, he will die. If you have not warned him, he will die for his sin. The righteous deeds he performed will not be considered, but I will hold you accountable for his death.

Yehezkiel 20:31

20:31 When you present your sacrifices ¹⁴  – when you make your sons pass through the fire – you defile yourselves with all your idols to this very day. Will I allow you to seek me, ¹⁵  O house of Israel? As surely as I live, declares the sovereign Lord, I will not allow you to seek me! ¹⁶ 

Yehezkiel 18:5

18:5 “Suppose a man is righteous. He practices what is just and right,

Yehezkiel 18:10

18:10 “Suppose such a man has ¹⁷  a violent son who sheds blood and does any of these things ¹⁸  mentioned previously

Yehezkiel 33:18

33:18 When a righteous man turns from his godliness and commits iniquity, he will die for it.

Yehezkiel 18:27

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.

Yehezkiel 33:19

33:19 When the wicked turns from his sin and does what is just and right, he will live because of it.

Yehezkiel 3:19

3:19 But as for you, if you warn the wicked and he does not turn from his wicked deed and from his wicked lifestyle, he will die for his iniquity but you will have saved your own life. ¹⁹ 

Yehezkiel 14:21

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 ²⁰  to kill both people and animals!

Yehezkiel 18:14

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. ²¹ 

Yehezkiel 18:26

18:26 When a righteous person turns back from his righteousness and practices wrongdoing, he will die for it; ²²  because of the wrongdoing he has done, he will die.

Yehezkiel 33:14

33:14 Suppose I say to the wicked, ‘You must certainly die,’ but he turns from his sin and does what is just and right.

Yehezkiel 14:13

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, ²³  cause famine to come on it, and kill both people and animals.

Yehezkiel 14:16

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.

Yehezkiel 14:18

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.

Yehezkiel 14:20

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.

Yehezkiel 18:21

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.

Yehezkiel 18:24

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. ²⁴ 

Yehezkiel 33:13

33:13 Suppose I tell the righteous that he will certainly live, but he becomes confident in his righteousness and commits iniquity. None of his righteous deeds will be remembered; because of the iniquity he has committed he will die.

Yehezkiel 3:18

3:18 When I say to the wicked, “You will certainly die,” ²⁵  and you do not warn him – you do not speak out to warn the wicked to turn from his wicked deed and wicked lifestyle so that he may live – that wicked person will die for his iniquity, ²⁶  but I will hold you accountable for his death. ²⁷ 

Yehezkiel 33:6

33:6 But suppose the watchman sees the sword coming and does not blow the trumpet to warn the people. Then the sword comes and takes one of their lives. He is swept away for his iniquity, ²⁸  but I will hold the watchman accountable for that person’s death.’ ²⁹ 

Yehezkiel 26:18

26:18 Now the coastlands will tremble on the day of your fall;

the coastlands by the sea will be terrified by your passing.’ ³⁰ 

Yehezkiel 38:7

38:7 “‘Be ready and stay ready, you and all your companies assembled around you, and be a guard for them. ³¹ 

Yehezkiel 33:5

33:5 He heard the sound of the trumpet but did not heed the warning, so he is responsible for himself. ³²  If he had heeded the warning, he would have saved his life.

Yehezkiel 11:3

11:3 They say, ³³  ‘The time is not near to build houses; ³⁴  the city ³⁵  is a cooking pot ³⁶  and we are the meat in it.’

Yehezkiel 18:23

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?

Yehezkiel 7:13

7:13 The customer will no longer pay the seller ³⁷  while both parties are alive, for the vision against their whole crowd ³⁸  will not be revoked. Each person, for his iniquity, ³⁹  will fail to preserve his life.

Yehezkiel 14:9

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 ⁴⁰  that prophet, and I will stretch out my hand against him and destroy him from among my people Israel.

Yehezkiel 40:5

40:5 I saw ⁴¹  a wall all around the outside of the temple. ⁴²  In the man’s hand was a measuring stick 10½ feet ⁴³  long. He measured the thickness of the wall ⁴⁴  as 10½ feet, ⁴⁵  and its height as 10½ feet.

[3:6]  ¹ tn Heb “hear.”

[3:6]  ² tc The MT reads “if not” but most ancient versions translate only “if.” The expression occurs with this sense in Isa 5:9; 14:24. See also Ezek 34:8; 36:5; 38:19.

[33:26]  ³ tn Heb “stand.”

[33:4]  ⁴ tn Heb “his blood will be on his own head.”

[8:16]  ⁵ tn The word הִנֵּה (hinneh, traditionally “behold”) indicates becoming aware of something.

[8:16]  ⁶ sn The priests prayed to God between the porch and the altar on fast days (Joel 2:17). This is the location where Zechariah was murdered (Matt 23:35).

[8:16]  ⁷ tc The LXX reads “twenty” instead of twenty-five, perhaps because of the association of the number twenty with the Mesopotamian sun god Shamash.

[8:16]  tn Or “exactly twenty-five.”

[8:16]  ⁸ sn The temple faced east.

[8:16]  ⁹ tn Or “the sun god.”

[8:16]  sn The worship of astral entities may have begun during the reign of Manasseh (2 Kgs 21:5).

[33:25]  ¹⁰ sn This practice was a violation of Levitical law (see Lev 19:26).

[33:25]  ¹¹ tn Heb “lift up your eyes.”

[33:25]  ¹² tn Heb “Will you possess?”

[3:20]  ¹³ tn Or “stumbling block.” The Hebrew term refers to an obstacle in the road in Lev 19:14.

[20:31]  ¹⁴ tn Or “gifts.”

[20:31]  ¹⁵ tn Or “Will I reveal myself to you?”

[20:31]  ¹⁶ tn Or “I will not reveal myself to you.”

[18:10]  ¹⁷ tn Heb “begets.”

[18:10]  ¹⁸ 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).

[3:19]  ¹⁹ tn Verses 17-19 are repeated in Ezek 33:7-9.

[14:21]  ²⁰ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[18:14]  ²¹ tn Heb “and he sees and does not do likewise.”

[18:26]  ²² tn Heb “for them” or “because of them.”

[14:13]  ²³ tn Heb “break its staff of bread.”

[18:24]  ²⁴ tn Heb “because of them he will die.”

[3:18]  ²⁵ sn Even though the infinitive absolute is used to emphasize the warning, the warning is still implicitly conditional, as the following context makes clear.

[3:18]  ²⁶ tn Or “in his punishment.” The phrase “in/for [a person’s] iniquity” occurs fourteen times in Ezekiel: here and v. 19; 4:17; 7:13, 16; 18: 17, 18, 19, 20; 24:23; 33:6, 8, 9; 39:23. The Hebrew word for “iniquity” may also mean the “punishment for iniquity.”

[3:18]  ²⁷ tn Heb “his blood I will seek from your hand.” The expression “seek blood from the hand” is equivalent to requiring the death penalty (2 Sam 4:11-12).

[33:6]  ²⁸ tn Or “in his punishment.” The phrase “in/for [a person’s] iniquity/punishment” occurs fourteen times in Ezekiel: here and in vv. 8 and 9; 3:18, 19; 4:17; 7:13, 16; 18: 17, 18, 19, 20; 24:23; 39:23. The Hebrew word for “iniquity” may also mean the “punishment” for iniquity or “guilt” of iniquity.

[33:6]  ²⁹ tn Heb “his blood from the hand of the watchman I will seek.”

[26:18]  ³⁰ tn Heb “from your going out.”

[38:7]  ³¹ tn The second person singular verbal and pronominal forms in the Hebrew text indicate that Gog is addressed here.

[33:5]  ³² tn Heb “his blood will be on him.”

[11:3]  ³³ 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]  ³⁴ sn The expression build houses may mean “establish families” (Deut 25:9; Ruth 4:11; Prov 24:27).

[11:3]  ³⁵ tn Heb “she” or “it”; the feminine pronoun refers here to Jerusalem.

[11:3]  ³⁶ 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.

[7:13]  ³⁷ tc The translation follows the LXX for the first line of the verse, although the LXX has lost the second line due to homoioteleuton (similar endings of the clauses). The MT reads “The seller will not return to the sale.” This Hebrew reading has been construed as a reference to land redemption, the temporary sale of the use of property, with property rights returned to the seller in the year of Jubilee. But the context has no other indicator that land redemption is in view. If correct, the LXX evidence suggests that one of the cases of “the customer” has been replaced by “the seller” in the MT, perhaps due to hoimoioarcton (similar beginnings of the words).

[7:13]  ³⁸ tn The Hebrew word refers to the din or noise made by a crowd, and by extension may refer to the crowd itself.

[7:13]  ³⁹ tn Or “in their punishment.” The phrase “in/for [a person’s] iniquity” occurs fourteen times in Ezekiel: here and in v. 16; 3:18, 19; 4:17; 18:17, 18, 19, 20; 24:23; 33:6, 8, 9; 39:23. The Hebrew word for “iniquity” may also mean the “punishment for iniquity.”

[14:9]  ⁴⁰ 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.

[40:5]  ⁴¹ tn The word הִנֵּה (hinneh, traditionally “behold”) indicates becoming aware of something and has been translated here as a verb.

[40:5]  ⁴² tn Heb “house.”

[40:5]  ⁴³ tn Heb “a measuring stick of six cubits, [each] a cubit and a handbreadth.” The measuring units here and in the remainder of this section are the Hebrew “long” cubit, consisting of a cubit (about 18 inches or 45 cm) and a handbreadth (about 3 inches or 7.5 cm), for a total of 21 inches (52.5 cm). Therefore the measuring stick in the man’s hand was 10.5 feet (3.15 meters) long. Because modern readers are not familiar with the cubit as a unit of measurement, and due to the additional complication of the “long” cubit as opposed to the regular cubit, all measurements have been converted to American standard feet and inches, with the Hebrew measurements and the metric equivalents given in the notes.

[40:5]  ⁴⁴ tn Heb “building.”

[40:5]  ⁴⁵ tn Heb “one rod [or “reed”]” (also a second time in this verse, twice in v. 6, three times in v. 7, and once in v. 8).