Yehezkiel 4:9

4:9 “As for you, take wheat, barley, beans, lentils, millet, and spelt, ¹  put them in a single container, and make food ²  from them for yourself. For the same number of days that you lie on your side – 390 days ³  – you will eat it.

Yehezkiel 5:15

5:15 You will be ⁴  an object of scorn and taunting, ⁵  a prime example of destruction ⁶  among the nations around you when I execute judgments against you in anger and raging fury. ⁷  I, the Lord, have spoken!

Yehezkiel 5:17

5:17 I will send famine and wild beasts against you and they will take your children from you. ⁸  Plague and bloodshed will overwhelm you, ⁹  and I will bring a sword against you. I, the Lord, have spoken!”

Yehezkiel 6:3

6:3 Say, ‘Mountains of Israel, ¹⁰  Hear the word of the sovereign Lord! ¹¹  This is what the sovereign Lord says to the mountains and the hills, to the ravines and the valleys: I am bringing ¹²  a sword against you, and I will destroy your high places. ¹³ 

Yehezkiel 6:11

6:11 “‘This is what the sovereign Lord says: Clap your hands, stamp your feet, and say, “Ah!” because of all the evil, abominable practices of the house of Israel, for they will fall by the sword, famine, and pestilence. ¹⁴ 

Yehezkiel 7:13

7:13 The customer will no longer pay the seller ¹⁵  while both parties are alive, for the vision against their whole crowd ¹⁶  will not be revoked. Each person, for his iniquity, ¹⁷  will fail to preserve his life.

Yehezkiel 8:1

A Desecrated Temple

8:1 In the sixth year, in the sixth month, on the fifth of the month, ¹⁸  as I was sitting in my house with the elders of Judah sitting in front of me, the hand ¹⁹  of the sovereign Lord seized me. ²⁰ 

Yehezkiel 8:17-18

8:17 He said to me, “Do you see, son of man? Is it a trivial thing that the house of Judah commits these abominations they are practicing here? For they have filled the land with violence and provoked me to anger still further. Look, they are putting the branch to their nose! ²¹  8:18 Therefore I will act with fury! My eye will not pity them nor will I spare ²²  them. When they have shouted in my ears, I will not listen to them.”

Yehezkiel 11:7

11:7 Therefore, this is what the sovereign Lord says: ‘The corpses you have dumped ²³  in the midst of the city ²⁴  are the meat, and this city ²⁵  is the cooking pot, but I will take you out of it. ²⁶ 

Yehezkiel 11:15

11:15 “Son of man, your brothers, ²⁷  your relatives, ²⁸  and the whole house of Israel, all of them are those to whom the inhabitants of Jerusalem ²⁹  have said, ‘They have gone ³⁰  far away from the Lord; to us this land has been given as a possession.’

Yehezkiel 14:7

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.

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 ³¹  that prophet, and I will stretch out my hand against him and destroy him from among my people Israel.

Yehezkiel 16:39

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.

Yehezkiel 17:9

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 ³²  and wither?

All its foliage ³³  will wither.

No strong arm or large army

will be needed to pull it out by its roots. ³⁴ 

Yehezkiel 17:16

17:16 “‘As surely as I live, declares the sovereign Lord, surely in the city ³⁵  of the king who crowned him, whose oath he despised and whose covenant he broke – in the middle of Babylon he will die!

Yehezkiel 18:30

18:30 “Therefore I will judge each person according to his conduct, ³⁶  O house of Israel, declares the sovereign Lord. Repent ³⁷  and turn from all your wickedness; then it will not be an obstacle leading to iniquity. ³⁸ 

Yehezkiel 20:5

20:5 and say to them:

“‘This is what the sovereign Lord says: On the day I chose Israel I swore ³⁹  to the descendants ⁴⁰  of the house of Jacob and made myself known to them in the land of Egypt. I swore ⁴¹  to them, “I am the Lord your God.”

Yehezkiel 20:9

20:9 I acted for the sake of my reputation, ⁴²  so that I would not be profaned before the nations among whom they lived, ⁴³  before whom I revealed myself by bringing them out of the land of Egypt. ⁴⁴ 

Yehezkiel 20:27

20:27 “Therefore, speak to the house of Israel, son of man, and tell them, ‘This is what the sovereign Lord says: In this way too your fathers blasphemed me when they were unfaithful to me.

Yehezkiel 20:31

20:31 When you present your sacrifices ⁴⁵  – 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, ⁴⁶  O house of Israel? As surely as I live, declares the sovereign Lord, I will not allow you to seek me! ⁴⁷ 

Yehezkiel 21:24

21:24 “Therefore this is what the sovereign Lord says: ‘Because you have brought up ⁴⁸  your own guilt by uncovering your transgressions and revealing your sins through all your actions, for this reason you will be taken by force. ⁴⁹ 

Yehezkiel 22:18

22:18 “Son of man, the house of Israel has become slag to me. All of them are like bronze, tin, iron, and lead in the furnace; ⁵⁰  they are the worthless slag of silver.

Yehezkiel 24:13

24:13 You mix uncleanness with obscene conduct. ⁵¹ 

I tried to cleanse you, ⁵²  but you are not clean.

You will not be cleansed from your uncleanness ⁵³ 

until I have exhausted my anger on you.

Yehezkiel 27:27

27:27 Your wealth, products, and merchandise, your sailors and captains,

your ship’s carpenters, ⁵⁴  your merchants,

and all your fighting men within you,

along with all your crew who are in you,

will fall into the heart of the seas on the day of your downfall.

Yehezkiel 28:26

28:26 They will live securely in it; they will build houses and plant vineyards. They will live securely ⁵⁵  when I execute my judgments on all those who scorn them and surround them. Then they will know that I am the Lord their God.’”

Yehezkiel 34:12

34:12 As a shepherd seeks out his flock when he is among his scattered sheep, so I will seek out my flock. I will rescue them from all the places where they have been scattered on a cloudy, dark day. ⁵⁶ 

Yehezkiel 36:20

36:20 But when they arrived in the nations where they went, they profaned my holy name. It was said of them, ‘These are the people of the Lord, yet they have departed from his land.’

Yehezkiel 36:22

36:22 “Therefore say to the house of Israel, ‘This is what the sovereign Lord says: It is not for your sake that I am about to act, O house of Israel, but for the sake of my holy reputation ⁵⁷  which you profaned among the nations where you went.

Yehezkiel 37:14

37:14 I will place my breath ⁵⁸  in you and you will live; I will give you rest in your own land. Then you will know that I am the Lord – I have spoken and I will act, declares the Lord.’”

Yehezkiel 38:16

38:16 You will advance ⁵⁹  against my people Israel like a cloud covering the earth. In the latter days I will bring you against my land so that the nations may acknowledge me, when before their eyes I magnify myself ⁶⁰  through you, O Gog.

Yehezkiel 39:15

39:15 When the scouts survey ⁶¹  the land and see a human bone, they will place a sign by it, until those assigned to burial duty have buried it ⁶²  in the valley of Hamon-Gog.

Yehezkiel 41:6

41:6 The side chambers were in three stories, one above the other, thirty in each story. There were offsets in the wall all around to serve as supports for the side chambers, so that the supports were not in the wall of the temple.

Yehezkiel 43:14

43:14 From the base of the ground to the lower edge is 3½ feet, ⁶³  and the width 1¾ feet; ⁶⁴  and from the smaller ledge to the larger edge, 7 feet, ⁶⁵  and the width 1¾ feet;

Yehezkiel 44:2

44:2 The Lord said to me: “This gate will be shut; it will not be opened, and no one will enter by it. For the Lord, the God of Israel, has entered by it; therefore it will remain shut.

Yehezkiel 44:9

44:9 This is what the sovereign Lord says: No foreigner, who is uncircumcised in heart and flesh among all the foreigners who are among the people of Israel, will enter into my sanctuary. ⁶⁶ 

Yehezkiel 44:17

44:17 “‘When they enter the gates of the inner court, they must wear linen garments; they must not have any wool on them when they minister in the inner gates of the court and in the temple.

Yehezkiel 45:19

45:19 The priest will take some of the blood of the sin offering and place it on the doorpost of the temple, on the four corners of the ledge of the altar, and on the doorpost of the gate of the inner court.

Yehezkiel 46:18

46:18 The prince will not take away any of the people’s inheritance by oppressively removing them from their property. He will give his sons an inheritance from his own possessions so that my people will not be scattered, each from his own property.’”

[4:9]  ¹ sn Wheat, barley, beans, lentils, millet, and spelt. All these foods were common in Mesopotamia where Ezekiel was exiled.

[4:9]  ² tn Heb “bread.”

[4:9]  ³ tc The LXX reads “190 days.”

[5:15]  ⁴ tc This reading is supported by the versions and by the Dead Sea Scrolls (11QEzek). Most Masoretic Hebrew mss read “it will be,” but if the final he (ה) is read as a mater lectionis, as it can be with the second masculine singular perfect, then they are in agreement. In either case the subject refers to Jerusalem.

[5:15]  ⁵ tn The Hebrew word occurs only here in the OT. A related verb means “revile, taunt” (see Ps 44:16).

[5:15]  ⁶ tn Heb “discipline and devastation.” These words are omitted in the Old Greek. The first term pictures Jerusalem as a recipient or example of divine discipline; the second depicts her as a desolate ruin (see Ezek 6:14).

[5:15]  ⁷ tn Heb “in anger and in fury and in rebukes of fury.” The heaping up of synonyms emphasizes the degree of God’s anger.

[5:17]  ⁸ tn Heb “will bereave you.”

[5:17]  ⁹ tn Heb “will pass through you.” This threat recalls the warning of Lev 26:22, 25 and Deut 32:24-25.

[6:3]  ¹⁰ tn The phrase “mountains of Israel” occurs only in the book of Ezekiel (6:2, 3; 19:9; 33:28; 34:13, 14; 35:12; 36:1, 4, 8; 37:22; 38:8; 39:2, 4, 17). The expression refers to the whole land of Israel.

[6:3]  sn The mountainous terrain of Israel would contrast with the exiles’ habitat in the river valley of Babylonia.

[6:3]  ¹¹ tn The introductory formula “Hear the word of the sovereign Lord” parallels a pronouncement delivered by the herald of a king (2 Kgs 18:28).

[6:3]  ¹² tn Heb “Look I, I am bringing.” The repetition of the pronoun draws attention to the speaker. The construction also indicates that the action is soon to come; the Lord is “about to bring a sword against” them.

[6:3]  ¹³ tn The Hebrew term refers to elevated platforms where pagan sacrifices were performed.

[6:11]  ¹⁴ sn By the sword and by famine and by pestilence. A similar trilogy of punishments is mentioned in Lev 26:25-26. See also Jer 14:12; 21:9; 27:8, 13; 29:18).

[7:13]  ¹⁵ 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]  ¹⁶ 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]  ¹⁷ 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.”

[8:1]  ¹⁸ tc The LXX reads “In the sixth year, in the fifth month, on the fifth of the month.”

[8:1]  sn In the sixth year, in the sixth month, on the fifth of the month would be September 17, 592 b.c., about fourteen months after the initial vision.

[8:1]  ¹⁹ tn Or “power.”

[8:1]  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).

[8:1]  ²⁰ tn Heb “fell upon me there,” that is, God’s influence came over him.

[8:17]  ²¹ tn It is not clear what the practice of “holding a branch to the nose” indicates. A possible parallel is the Syrian relief of a king holding a flower to his nose as he worships the stars (ANEP 281). See L. C. Allen, Ezekiel (WBC), 1:145-46. The LXX glosses the expression as “Behold, they are like mockers.”

[8:18]  ²² tn The meaning of the Hebrew term is primarily emotional: “to pity,” which in context implies an action, as in being moved by pity in order to spare them from the horror of their punishment.

[11:7]  ²³ tn Heb “placed.”

[11:7]  ²⁴ tn Heb “in its midst.”

[11:7]  ²⁵ tn Heb “she/it.” See v. 3.

[11:7]  ²⁶ tc Many of the versions read “I will bring you out” (active) rather than “he brought out” (the reading of MT).

[11:15]  ²⁷ tc The MT reads “your brothers, your brothers” either for empahsis (D. I. Block, Ezekiel [NICOT], 1:341, n. 1; 346) or as a result of dittography.

[11:15]  ²⁸ tc The MT reads גְאֻלָּתֶךָ (gÿ’ullatekha, “your redemption-men”), referring to the relatives responsible for deliverance in times of hardship (see Lev 25:25-55). The LXX and Syriac read “your fellow exiles,” assuming an underlying Hebrew text of גָלוּתֶךָ (galutekha) or having read the א (aleph) as an internal mater lectionis for holem.

[11:15]  ²⁹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[11:15]  ³⁰ tc The MT has an imperative form (“go far!”), but it may be read with different vowels as a perfect verb (“they have gone far”).

[14:9]  ³¹ 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.

[17:9]  ³² 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]  ³³ tn Heb “all the טַרְפֵּי (tarpey) of branches.” The word טַרְפֵּי occurs only here in the Bible; its precise meaning is uncertain.

[17:9]  ³⁴ tn Or “there will be no strong arm or large army when it is pulled up by the roots.”

[17:16]  ³⁵ tn Heb “place.”

[18:30]  ³⁶ tn Heb “ways.”

[18:30]  ³⁷ tn The verbs and persons in this verse are plural whereas the individual has been the subject of the chapter.

[18:30]  ³⁸ tn Or “leading to punishment.”

[20:5]  ³⁹ tn Heb “I lifted up my hand.”

[20:5]  ⁴⁰ tn Heb “seed.”

[20:5]  ⁴¹ tn Heb “I lifted up my hand.”

[20:9]  ⁴² tn Heb “for the sake of my name.”

[20:9]  ⁴³ tn Heb “before the eyes of the nations in whose midst they were.”

[20:9]  ⁴⁴ tn Heb “to whom I made myself known before their eyes to bring them out from the land of Egypt.” The translation understands the infinitive construct (“to bring them out”) as indicating manner. God’s deliverance of his people from Egypt was an act of self-revelation in that it displayed his power and his commitment to his promises.

[20:31]  ⁴⁵ tn Or “gifts.”

[20:31]  ⁴⁶ tn Or “Will I reveal myself to you?”

[20:31]  ⁴⁷ tn Or “I will not reveal myself to you.”

[21:24]  ⁴⁸ tn Heb “caused to be remembered.”

[21:24]  ⁴⁹ tn Heb “Because you have brought to remembrance your guilt when your transgressions are uncovered so that your sins are revealed in all your deeds – because you are remembered, by the hand you will be seized.”

[22:18]  ⁵⁰ tn For similar imagery, see Isa 1:21-26; Jer 6:27-30.

[24:13]  ⁵¹ tn Heb “in your uncleanness (is) obscene conduct.”

[24:13]  ⁵² tn Heb “because I cleansed you.” In this context (see especially the very next statement), the statement must refer to divine intention and purpose. Despite God’s efforts to cleanse his people, they resisted him and remained morally impure.

[24:13]  ⁵³ tn The Hebrew text adds the word “again.”

[27:27]  ⁵⁴ tn Heb “your repairers of damage.” See v. 9.

[28:26]  ⁵⁵ sn This promise was given in Lev 25:18-19.

[34:12]  ⁵⁶ sn The imagery may reflect the overthrow of the Israelites by the Babylonians in 587/6 b.c.

[36:22]  ⁵⁷ sn In Ezek 20:22 God refrained from punishment for the sake of his holy name. Here God’s reputation is the basis for Israel’s restoration.

[37:14]  ⁵⁸ tn Or “spirit.” This is likely an allusion to Gen 2 and God’s breath which creates life.

[38:16]  ⁵⁹ tn Heb “come up.”

[38:16]  ⁶⁰ tn Or “reveal my holiness.”

[39:15]  ⁶¹ tn Heb “as the scouts scout.”

[39:15]  ⁶² tn That is, the aforementioned bone.

[43:14]  ⁶³ tn Heb “two cubits” (i.e., 1.05 meters).

[43:14]  ⁶⁴ tn Heb “one cubit” (i.e., 52.5 cm; the phrase occurs again later in this verse).

[43:14]  ⁶⁵ tn Heb “four cubits” (i.e., 2.1 meters; the phrase also occurs in the next verse).

[44:9]  ⁶⁶ sn Tobiah, an Ammonite (Neh 13:8), was dismissed from the temple.