Yehezkiel 5:5-12

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. 5:6 Then she defied my regulations and my statutes, becoming more wicked than the nations ¹  and the countries around her. ²  Indeed, they ³  have rejected my regulations, and they do not follow my statutes.

5:7 “Therefore this is what the sovereign Lord says: Because you are more arrogant ⁴  than the nations around you, ⁵  you have not followed my statutes and have not carried out my regulations. You have not even ⁶  carried out the regulations of the nations around you!

5:8 “Therefore this is what the sovereign Lord says: I – even I – am against you, ⁷  and I will execute judgment ⁸  among you while the nations watch. ⁹  5:9 I will do to you what I have never done before and will never do again because of all your abominable practices. ¹⁰  5:10 Therefore fathers will eat their sons within you, Jerusalem, ¹¹  and sons will eat their fathers. I will execute judgments on you, and I will scatter any survivors ¹²  to the winds. ¹³ 

5:11 “Therefore, as surely as I live, says the sovereign Lord, because you defiled my sanctuary with all your detestable idols and with all your abominable practices, I will withdraw; my eye will not pity you, nor will I spare ¹⁴  you. 5:12 A third of your people will die of plague or be overcome by the famine within you. ¹⁵  A third of your people will fall by the sword surrounding you, ¹⁶  and a third I will scatter to the winds. I will unleash a sword behind them.

[5:6]  ¹ sn The nations are subject to a natural law according to Gen 9; see also Amos 1:3-2:3; Jonah 1:2.

[5:6]  ² tn Heb “she defied my laws, becoming wicked more than the nations, and [she defied] my statutes [becoming wicked] more than the countries around her.”

[5:6]  ³ sn One might conclude that the subject of the plural verbs is the nations/countries, but the context (vv. 5-6a) indicates that the people of Jerusalem are in view. The text shifts from using the feminine singular (referring to personified Jerusalem) to the plural (referring to Jerusalem’s residents). See L. C. Allen, Ezekiel (WBC), 1:73.

[5:7]  ⁴ tn Traditionally this difficult form has been derived from a hypothetical root הָמוֹן (hamon), supposedly meaning “be in tumult/uproar,” but such a verb occurs nowhere else. It is more likely that it is to be derived from a root מָנוֹן (manon), meaning “disdain” (see L. C. Allen, Ezekiel [WBC], 1:52). A derivative from this root is used in Prov 29:21 of a rebellious servant. See HALOT 600 s.v. מָנוֹן.

[5:7]  ⁵ sn You are more arrogant than the nations around you. Israel is accused of being worse than the nations in Ezek 16:27; 2 Kgs 21:11; Jer 2:11.

[5:7]  ⁶ tc Some Hebrew mss and the Syriac omit the words “not even.” In this case they are being accused of following the practices of the surrounding nations. See Ezek 11:12.

[5:8]  ⁷ 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]  ⁸ 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]  ⁹ 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.

[5:9]  ¹⁰ tn Or “abominable idols.”

[5:10]  ¹¹ tn In context “you” refers to the city of Jerusalem. To make this clear for the modern reader, “Jerusalem” has been supplied in the translation in apposition to “you.”

[5:10]  sn This cannibalism would occur as a result of starvation due to the city being besieged. It is one of the judgments threatened for a covenant law violation (Lev 26:29; see also Deut 28:53; Jer 19:9; Lam 2:20; Zech 11:9).

[5:10]  ¹² tn Heb “all of your survivors.”

[5:10]  ¹³ tn Heb “to every wind.”

[5:11]  ¹⁴ 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.

[5:12]  ¹⁵ sn The judgment of plague and famine comes from the covenant curse (Lev 26:25-26). As in v. 10, the city of Jerusalem is figuratively addressed here.

[5:12]  ¹⁶ sn Judgment by plague, famine, and sword occurs in Jer 21:9; 27:13; Ezek 6:11, 12; 7:15.