Yehezkiel 5:1

5:1 “As for you, son of man, take a sharp sword and use it as a barber’s razor. ¹  Shave off some of the hair from your head and your beard. ²  Then take scales and divide up the hair you cut off.

Yehezkiel 7:20

7:20 They rendered the beauty of his ornaments into pride, ³  and with it they made their abominable images – their detestable idols. Therefore I will render it filthy to them.

Yehezkiel 14:15

14:15 “Suppose I were to send wild animals through the land and kill its children, leaving it desolate, without travelers due to the wild animals.

Yehezkiel 15:5

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?

Yehezkiel 20:12

20:12 I also gave them my Sabbaths ⁴  as a reminder of our relationship, ⁵  so that they would know that I, the Lord, sanctify them. ⁶ 

Yehezkiel 21:9

21:9 “Son of man, prophesy and say: ‘This is what the Lord says:

“‘A sword, a sword is sharpened,

and also polished.

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 21:31

21:31 I will pour out my anger on you;

the fire of my fury I will blow on you.

I will hand you over to brutal men,

who are skilled in destruction.

Yehezkiel 25:5

25:5 I will make Rabbah a pasture for camels and Ammon ⁷  a resting place for sheep. Then you will know that I am the Lord.

Yehezkiel 26:3

26:3 therefore this is what the sovereign Lord says: Look, ⁸  I am against you, ⁹  O Tyre! I will bring up many nations against you, as the sea brings up its waves.

Yehezkiel 28:14

28:14 I placed you there with an anointed ¹⁰  guardian ¹¹  cherub; ¹² 

you were on the holy mountain of God;

you walked about amidst fiery stones.

Yehezkiel 36:12

36:12 I will lead people, my people Israel, across you; they will possess you and you will become their inheritance. No longer will you bereave them of their children.

Yehezkiel 40:39

40:39 In the porch of the gate were two tables on either side on which to slaughter the burnt offering, the sin offering, and the guilt offering.

Yehezkiel 43:22

43:22 “On the second day, you will offer a male goat without blemish for a sin offering. They will purify the altar just as they purified it with the bull.

Yehezkiel 45:13

45:13 “‘This is the offering you must offer: a sixth of an ephah from a homer of wheat; a sixth of an ephah from a homer of barley,

Yehezkiel 47:13

Boundaries for the Land

47:13 This is what the sovereign Lord says: “Here ¹³  are the borders ¹⁴  you will observe as you allot the land to the twelve tribes of Israel. (Joseph will have two portions.) ¹⁵ 

[5:1]  ¹ tn The Hebrew word occurs only here in the OT.

[5:1]  ² tn Heb, “pass (it) over your head and your beard.”

[7:20]  ³ tc The MT reads “he set up the beauty of his ornament as pride.” The verb may be repointed as plural without changing the consonantal text. The Syriac reads “their ornaments” (plural), implying עֶדְיָם (’edyam) rather than עֶדְיוֹ (’edyo) and meaning “they were proud of their beautiful ornaments.” This understands “ornaments” in the common sense of women’s jewelry, which then were used to make idols. The singular suffix “his ornaments” would refer to using items from the temple treasury to make idols. D. I. Block points out the foreshadowing of Ezek 16:17 which, with Rashi and the Targum, supports the understanding that this is a reference to temple items. See D. I. Block, Ezekiel (NICOT), 1:265.

[20:12]  ⁴ sn Ezekiel’s contemporary, Jeremiah, also stressed the importance of obedience to the Sabbath law (Jer 17).

[20:12]  ⁵ tn Heb “to become a sign between me and them.”

[20:12]  ⁶ tn Or “set them apart.” The last phrase of verse 12 appears to be a citation of Exod 31:13.

[25:5]  ⁷ tn Heb “the sons of Ammon.”

[26:3]  ⁸ tn The word הִנֵּה (hinneh, traditionally “behold”) draws attention to something and has been translated here as a verb.

[26:3]  ⁹ 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.

[28:14]  ¹⁰ tn Or “winged”; see L. C. Allen, Ezekiel (WBC), 2:91.

[28:14]  ¹¹ 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]  ¹² 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.

[47:13]  ¹³ tc This translation follows the reading זֶה (zeh) instead of גֵּה (geh), a nonexistent word, as supported by the LXX.

[47:13]  ¹⁴ tn Or “territory”; see D. I. Block, Ezekiel (NICOT), 2:715.

[47:13]  ¹⁵ tc The grammar is awkward, though the presence of these words is supported by the versions. L. C. Allen (Ezekiel [WBC], 2:274) suggests that it is an explanatory gloss.

[47:13]  sn One portion for Ephraim, the other for Manasseh (Gen 48:17-20).