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Westminster Commentaries
Edited by Walter Lock D.D.
IRELAND PROFESSOR OP THE EXEGESIS
or HOLY SCRIPTURE
THE BOOK OF THE PROPHET
EZEKIEL
40I \^\
^ THE BOOK OF THE PROPHET
EZEKIEL
WITH INTRODUCTION AND NOTES
BY
HENRY AVEEDPATH D.Lrrr., M.A.
SOMETIME GRINFIBLD LECTURER ON THE SEPTUAGINT IN THE
UNIVERSITY OF OXFORD
V^
METHUEN & CO.
36 ESSEX STREET W.C.
LONDON
First Published ui rgo7
PREFATORY NOTE BY THE GENERAL EDITOR
nnHE primary object of these Commentaries is to be
-■- exegetical, to interpret the meaning of each book of
the Bible in the light of modern knowledge to English
readers. The Editors will not deal, except subordinately,
with questions of textual criticism or philology ; but taking
the English text in the Revised Version as their basis, they
will aim at combining a hearty acceptance of critical principles
with loyalty to the Catholic Faith.
The series will be less elementary than the Cambridge
Bible for Schools, less critical than the International Critical
Commentary, less didactic than the Expositor's Bible ; and it
is hoped that it may be of use both to theological students
and to the clergy, as well as to the growing number of
educated laymen and laywomen who wish to read the Bible
intelligently and reverently.
Each commentary will therefore have
(i) An Introduction stating the bearing of modern
criticism and research upon the historical character of the
book, and drawing out the contribution which the book, as a
whole, makes to the body of religious truth.
(ii) A careful paraphrase of the text with notes on the
more difficult passages and, if need be, excursuses on any
vi PREFATORY NOTE
points of special importance either for doctrine, or ecclesi-
astical organization, or spiritual life.
But the books of the Bible are so varied in character that
considerable latitude is needed, as to the proportion which the
various parts should hold to each other. The General Editor
will therefore only endeavour to secure a general uniformity
in scope and character : but the exact method adopted in
each case and the final responsibility for the statements made
will rest with the individual contributors.
By permission of the Delegates of the Oxford University
Press and of the Syndics of the Cambridge University Press
the Text used in this Series of Commentaries is the Revised
Version of the Holy Scriptures.
WALTER LOCK
PREFACE
TN the compilation of this volume I have endeavoured first
-■- of all to arrive at opinions concerning the meaning and
purpose of the prophet independently, as far as possible, of
those who have preceded me. It was only when this had
been done that I have consulted previous commentators,
in order to see if any points, which ought to be noted, had
been overlooked ; and, in all important cases, acknowledg-
ments of indebtedness have been duly made.
In the study of any book of the Bible extremely valuable
help can be obtained from a discreet use of the marginal
references to be found in many editions of the Revised
Version. I have constantly consulted various Dictionaries of
the Bible as well as the new Oxford Hebrew Lexicon. No
student can properly measure the difficulties connected with
the Hebrew text of Ezekiel, except by a careful use of the
Septuagint version which is invaluable for the gi-eater part
of this book, even though the translator has failed to grasp,
in part, the meaning of some of the later chapters.
The description of the ideal Temple can scarcely be
understood without the assistance of illustrations, and for
those to be found in this volume I owe great gratitude to
my jfriend Mr W. Hilton Nash, F.RI.B.A., whose drawings,
carefully made to scale, will, I hope, materially assist the
reader. Conjectures have had to be hazarded on certain
points as, for instance, where the actual position of some of
viii PREFACE
•«
the chambers is not given. But no unnecessary tampering
with the text has been attempted, nor indeed is it required.
My work has been a labour of love spread over several
years. It must, from the nature of its subject matter, be
imperfect ; but I hope that it may help to make the meaning
of this great prophet clearer. Such as it is, I pray that
it may contribute, in its small measure, to the glory of God
and the good of His Church.
HENRY A. REDPATH
CONTENTS
Introduction :
1. The Prophet Ezekiel, his life and character
2. The text of the Book .
3. The Chronology of the Book .
4. Ezekiel's style
Illustrations of Ezekiel's style
5. Ezekiel and the Pentateuch .
6. Ezekiel and the Book of Jeremiah
7. Ezekiel and the Book of Daniel .
8. Ezekiel and the Apocalypse of St John
9. Ezekiel and the Book of Common Prayer
The Theology op Ezekiel:
PAGE
xi
xiv
XY
xvi
xvii
xxi
xxiv
XXV
XXV
xxix
(a) Ezekiel's idea of God xxx
(b) Man and man's sinfulness xxxiv
(c) Angels xxxvi
(d) Ezekiel's Day of the Lord xxxvi
{e) Life after death xxxvi
(/) Ezekiel's Messianic Ideas . . . \ . . xxxvii
The Condition op the Jews in the Time op Ezekiel . . xxxviii
Commentary 1
Index
269
PLANS
I. Ground-Plan op the Temple and its Courts . At End
II. Section op Chambers ,» ?,
III. Side Elevation op the Altar op Burnt Opperings ,, „
ERRATUM
Page 19, col. 2, line 4. For Zechariah read Zedekiah.
INTRODUCTION
1. The Prophet Ezekiel, his life and character. Of
Ezekiel who is reckoned as the third of the greater Prophets, so
called in all probability from the amount of prophecies attributed to
them which have survived, we know but little. In i. 2, 3, an
explanatory note inserted to make clear who it is that is speaking in
i. 1, he is described as 'the priest, the son of Buzi.' His name,
meaning 'God strengthens,' is not a common one, and only occurs
besides, in R.V. under the form Jehezkel, as that of the leader
of the twentieth of the twenty-four courses of priests whose names
are given in 1 Chr. xxiv. 16. The name Hezekiah, 'Jehovah^
strengthens,' is a corresponding one with the other divine appella-
tion as its last portion. Of Buzi nothing is known : the form
suggests a family rather than an individuaP. Some Jewish
authorities identify Buzi with Jeremiah, who was certainly a prophet,
perhaps because of the acquaintance which Ezekiel shews with the
prophecies of the elder prophet. We know nothing of his early
years, but from his way of speaking of 'our captivity' (xxxiii. 21)
we gather that he was one of those carried off with Jehoiachin
(2 K. xxiv. 10, 11). As to his age at that time we cannot speak
with certainty. Some have considered that the thirtieth year of
i. 1 meant the thirtieth year of the prophet's life, and hold that it
was most suitable that the prophet's call and career should have
begun at the very time of his life at which, had he been at Jerusalem,
1 The Divine Name is printed in this form throughout this volume, as being
the most familiar to the reader.
2 The only persons bearing the name of Buz in the 0. T. are (a) a son of
Nahor (Gen. xxii. 21) ; and (6) a man belonging to the tribe of Gad (1 Chr. v. 14).
E. h
xii INTRODUCTION
he would have commenced to discharge his sacerdotal office. In
Babylonia he was planted with others of his own nation by the
banks of one of the irrigating canals, which was called Chebar, at a
place called Tel-abib (iii. 15), where he had his own house (viii. 1).
The exact site of this place is unknown. He was a married man,
and the loss of his wife, in a sudden and unexpected way, was made,
by divine instruction, a lesson to the people (xxiv. 15-27). He
spent twenty-two years in the discharge of his prophetical office.
Beyond that, and as to the length of his life we know nothing.
The only allusion to him in the rest of the scriptures is that made
by the son of Sirach (Ecclus. xlix. 8, 9) : —
It was Ezekiel who saw the vision of glory,
Which God shewed him upon the chariot of the cherubim.
His visions of God and of God's glory presented themselves to
his mind somewhat after the fashion of the sculptures of strange
and fantastic animals which were to be seen on the walls of the Baby-
lonian Temples. We must take them for what they are, we cannot
accurately define or pourtray them in black and white. We may
sum up the intention of the prophet's description in the words of
the Psalmist :— "In His temple everything saith, Glory" (Ps. xxix. 9).
Ezekiel was above all else a visionary. He was one of the young
men, to use the language of Joel, who under the influence of the
Spirit of God saw visions, and who, as he grew older, dreamed
dreams of a future time of glory and prosperity for his nation
in a rebuilt Jerusalem with a new and glorious Temple, and in a
regenerated land. Of his moral teaching we must speak later. But
his teaching and preaching seem to have had but little eff'ect, partly,
perhaps, because his hearers could not understand him, but also
because they were so crushed and overwhelmed by their captivity
that they despaired of there ever being a national resurrection such
as he tried to stimulate them to believe in. He spoke the truth with
constancy to his hearers, but just because of that they did not
accept his teaching in such a way as to give it any practical effect.
One of the most striking modes of that teaching is that in which
he carried out in actions before the people an outline of what was
happening to their city during the final siege. There seems no
good reason for doubting the actual performance of these symbolic
acts. We know how, where modern means of communication are
INTRODUCTION xiii
not available, news travels even to-day with startling rapidity, and
we may well imagine that such was the case with regard to the
events that were occurring in Palestine. At any rate, in whatever
way the tidings came to him, the prophet seems to have been weU
aware of all that was passing, and by his acts made it knovm to
his fellow-countrymen.
He seems to have taken a great interest in geographical details of
the then known world, outside those portions of it which had come
within his own ken. His knowledge seems to have extended to
Tarshish and the shores of the Mediterranean on one side, Sheba
in another direction, the country between the Black Sea and the
Caspian in another, and Egypt and Libya in yet another. The
chapter (xxvii.) dealing with the commercial intercourse of Tyre
with other countries shews this. Moreover his prophecies do not
deal only with the Jewish world. One considerable section of them
contains denunciations of the chief empires of the world, and of other
nations.
Ezekiel was a great idealist. He looked forward to an ideal
condition for his native land under an ideal ruler of the old reigning
family of David ; he anticipated a reunited kingdom and an ideal
restored temple with its services. His own connection with the
priestly family of Zadok led him to attach great importance to the
maintenance of the public service of God with all its rites and
ceremonies. But with him all this was but the husk. The kernel
of the renewed life of the people was to be spiritual, with a deep
personal sense of sin and of responsibility. Without this all else
would be vain and useless.
There remains to be considered the title. Son of man, which is
given to him throughout the book, and which occurs at the com-
mencement of all his prophecies. It has a special interest because
in the Old Testament Ezekiel, with the exception of Daniel (viii. 17),
is the only individual to whom the title is applied, and that
title, generally in the more definite form, *the Son of man,' is
appropriated by our Lord to Himself in all the four Gospels,
apparently with an implied reference to Dan. vii. 13 : Hhere came
with the clouds of heaven one like unto a son of man ' (this idea
is reproduced in Rev. i. 13 : xiv. 14). Outside the Gospel the title
is only certainly used of our Lord once, without any expression
62
xiv INTRODUCTION
of similitude, and that by S. Stephen : — * Behold, I see the heavens
opened, and the Son of man standing on the right hand of God *
(Acts vii. 5, 6). In the Old Testament it is used generally and not
particularly, e.g. in Ps. viii. 4.
What is man, that Thou art mindful of him?
And the son of man, that Thou visitest him ?
In such a passage as this the title *son of man' implies humility
to God-ward, but a certain sense of superiority in relation to the
rest of the natural world.
It is scarcely within our province here to discuss the meaning of
the title in the New Testament, though we may say, after the
analogy of its use just quoted, that it is an accurate designation of
One Who was meek and lowly among the sons of men, and yet
was spiritually exalted above all the rest of those sons of men.
Of the prophet, also, we may say, that his designation by that
title was intended to remind him of his humble position, whilst at
the same time it indicated to what high privileges of communion
with God he was to be admitted. Something of this sort must
certainly be allowed to its constant occurrence, for the title is used
about one hundred times.
2. The text of the Book. The Hebrew text of this book
is more corrupt than that of many portions of the O.T. This will
appear in many of the notes in the Commentary. The text can
very often be amended by means of the Septuagint. But there are
places where the meaning of words (e.g. pannag xxvii. 17) cannot
be ascertained ; and the architectural details of the last chapters
seem to have puzzled and confused the transcriber of the present
Massoretic text. Much has been done towards the elucidation of
these difficulties, especially by Cornill in his Das Buck des Propheten
Ezechiel^ Leipzig, 1886. Attempts have also been made in the
JEncyclopaedia Biblica to accommodate the Hebrew text to the
Arabian and Jerahmeelite theories which are emphasized in that
work. Scarcely any doubt has ever been cast even by the extremest
critics upon the unity and authenticity of the book, though a few
glosses and interpretative words or notes may have found their way
into the text. It does not, therefore, present such problems for
discussion as many other books ofi'er.
INTRODUCTION
XT
3. The Chronology of the Book. The whole of the
prophecies of this book are arranged in sections each of which
begins with a date. Ezekiel's own captivity and deportation is
fixed for B.C. 597 (i. 1) —
His prophecies are dated, as in the following table :
i. 2-111 15.
Hi. 16-viL
vlil.-xlx.
xx.-xxlii.
XXlv., XXV.
xxvl.-xxvlll.
xxlx. 1-16.
xxix. 17-21.
XXX. 1-19.
XXX. 20-26
xxxi.
xxxii 1-16.
xxxil. 17-xxxlll. 20.
xxxUi. 21-xxxix.
xl.-xlvlll.
in certain cases the number of the
A. B.C. 592 (5th day of the month)
B. B.C. 592 (12th day of the month)
G. B.C. 591 (5th day of the 6th month)
D. B.C. 590 (10th day of the 5th month)
E. B.C. 588 (10th day of the 10th month)
F. B.C. 586 (1st day of the month)
G\ B.C. 587 (12th day of the 10th month)
H. B.C. 570 (1st day of the 1st month)
G^. (really part of Gi)
I. B.C. 586 (7th day of the 1st month)
J. B.C. 586 (1st day of the 3rd month)
K. B.C. 585 (1st day of the 12th month)
L. B.C. 585 (15th day of the month)
M. B.C. 585 (5th day of the 10th month)
N. B.C. 572 (10th day of the month "In
the beginning of the year")
It will be noticed that
month is not given. This is perhaps due to the faulty state of the
text and is not an original omission. Except in A and B it can
almost certainly be filled up. In F the month is the 1st as in I ;
in L the month is the 12th as in K. The prophecies are for the
most part arranged in the order of their delivery, and there is no
reason to doubt that this is generally correct. The exceptions are : —
(a) Section H is introduced where it is to complete the story
about Tyre and Egypt. The insertion of this short section seems
to involve some confusion with regard to sections F, G\ G^ and I.
Tyre as well as Egypt had to be dealt with before H could follow,
whilst at the same time an anxiety is manifested to introduce it, as
soon as the first prophecy concerning Egypt is uttered. Hence the
dislocation.
(b) Sections K and L are inserted before M to complete the
set of Egyptian prophecies. In L a date seems to have disappeared
altogether at xxxiii. 1, for xxxiii. 1-20 has obviously no connection
whatever with the preceding prophecy.
It is to be noted that the date of E exactly coincides with the
XVI
INTRODUCTION
date given in 2 K. xxv. 1 for the commencement of the siege of
Jerusalem in Zedekiah's reign.
4. Ezekiers style. The following list of phrases and
expressions peculiar, or nearly so, to the prophet, will shew that he
has a definite style of his own. There are also to be found certain
notable modes of expression. He is fond of interrogative forms of
sentence, e.g. viii. 6 " Son of man, seest thou what they do ? ", and
an occasional use of interjectional sentences. He also, when the
opportunity presents itself, delights in using (a) proverbial as well
as (b) parabolic and allegorical expressions. Such are : — (a) "The
days are prolonged, and every vision faileth" (xii. 22); "the
fathers have eaten sour grapes, and the children's teeth are set on
edge " (xviii. 2) ; " as is the mother, so is her daughter " (xvi. 44) ;
and (b) "A great eagle with great wings and long pinions, full of
feathers, which had divers colours, came unto Lebanon, and took off
the top of the cedar..." (xvii. 3). Ezekiel also has several dirges or
lamentations of the form called kinahy which have various rhythmic
constructions in Hebrew. They occur in xix. 1 : xxvi. 17 : xxvii.
2, 32 : xxviii. 12 : xxxii. 2, and should be compared with the
Lamentations of Jeremiah, and those in 2 Sam. i. 19 : iii. 33 :
Am. V. 1 : Jer. ix. 19.
To add to all this, the description of symbolic actions and sym-
bolic visions is a special characteristic of this prophet. We have
discussed elsewhere the question whether the actions described were
all actually carried out : it seems most probable that they were.
As to his visions the character of a clairvoyant has often been
assigned to the prophet : we may declare at any rate with certainty
that he could read indications of what was coming from what was
going on around him : and all this is clear in his language and mode
of expression.
INTRODUCTION xvii
ILLUSTRATIONS OF EZEKIEL'S STYLE.
[In each case the exact form given is that of the first passage quoted.]
by the river Chebar i. 1 : iii. 15, 23 : x. 15, 20, 22 : xliii. 3.
visions of God i 1 : viii. 3 : xl. 2.
t?ie hand of the Lord was there upon him i. 3 : iii. 14, 22 : viii. 1 :
xxxiii. 22 : xxxvii. 1 : xl. 1.
as the colour of amber i. 4, 27 : viii. 2.
Son of man ii. 1, 3, 6, 8 : iii. 1, 3, 4, 10, 17, 25 : iv. 1, 15: v. 1 : vi. 2 : vii. 2:
viii. 5, 6, 8, 12, 15, 17: xi. 2, 15: xii. 2, 3, 9, 17, 22, 26: xiii. 2, 17: xiv. 3,
13: XV. 2: xvi. 2: xvii. 2: xx. 3, 4, 27, 46: xxi. 2, 6, 9, 14, 19, 28: xxii. 2,
18, 24 : xxiii. 2, 36: xxiv. 2, 16, 25: xxv. 2: xxvi. 2: xxvii. 2 : xxviii. 2,
12, 21 : xxix. 2, 18 : xxx. 2, 21 : xxxi. 2 ; xxxii. 2, 18 : xxxiii. 2, 7, 10, 12,
24, 30 : xxxiv. 2: xxxv. 2 : xxxvi 1, 17 : xxxvii 3, 9, 11, 16: xxxviii. 2,
14: xxxix. 1: xl. 4: xliii. 7, 10, 18: xliv. 5: xlvii. 6.
whether they will hear, or whether they will forbear ii. 5, 7: iii. 11.
rebellious house ii. 5, 6, 8 : iii. 9, 26, 27 : xii. 2, 3, 9, 25 : xvii. 12 : xxiv. 3.
shall know that there hath been a prophet among them ii. 5 : xxxiii. 33.
the children of thy people iii. 11 : xxxiii. 2, 12, 17, 30 : xxxvii. 18.
the spirit lifted me up iii. 12, 14 : viii. 3 : xi. 1, 24 : xliii. 5.
therefore hear the word at my mouth and give th&m warning from, me
iii. 17 : xxxiii. 7.
when I say unto the wicked iii. 18 : xxxiii. 8.
shall die in his iniquity iii. 18 : xviii. 18
his blood will I require iii 18, 20 : xxxiii 6, 8.
delivered thy soul iii. 19, 21 : xiv. 14, 20 : xxxiii 5, 9.
turn from his righteousness and commit iniquity iii. 20 : xviii. 24, 26 :
xxxiii. 18.
his righteous deeds which he hath done shall not be remembered iii 20 :
xviii 24: xxxiii 13.
Imild forts... cast up a mount iv. 2 : xvii. 17 : xxi 22 : xxvi. 8.
set thy face toward {against) iv. 3, 7 : vi. 2 : xiii. 17 : xx. 46 : xxi. 2 : xxv. 2 :
xxviii 21 : xxix. 2 : xxxv. 2 : xxxviii 2.
bear... iniquity iv. 4, 5, 6 : xliv. 10, 12.
in their sight {before their eyes) iv. 12 : xii. 3, 4, 5, 6, 7 : xxi. 6 : xxxvii 20 :
xxxviii 16 : xliii 11 ; in the sight of the nation v. 8 : xxii 16.
Ah Lord God ! iv. 14 : ix. 8 : xi 13 : xx. 49.
break the staff of bread iv. 16 : v. 16 : xiv. 13.
tJi^ shall eat bread... with carefulness; and they shall drink water... with
astonishment iv. 16 : xii. 19.
pine away in their iniquity iv. 17 : xxiv. 23 : cp. xxxiii. 10.
/ will draw out a sword after them v. 2, 12 : xii. 14.
h^ve don£ after the ordinances qf the nations that are round about you
V. 7 : xi 12.
xviii INTRODUCTION
Behold^ I am against thee v. 8 : xiii. 8 : xxi. 3 : xxvi. 3 : xxviii. 22 : xxix. 3, 10 :
XXX, 22 : xxxiv. 10 : xxxv. 3 : xxxviii. 3 : xxxix. 1.
execute judgements in the midst of thee v. 8, 10 : xi. 9 : xvi. 41 : xxiii. 10.
scatter unto all the winds v. 10 ; scatter toward every wind xii. 14 : xvii.
21 ; scatter to the wind v. 2.
as I live, saith the Lord God t. 11 : xiv. 16, 18, 20: xvi. 48 : xvii. 16,
19: xviii. 3.
defile my sanctuary v. 11 : xx. 3, 31, 33 : xxiii. 39 : xxxiii. 11, 27 : xxxiv. 8 :
xxxv. 6, 11.
detestable things... abominations v. 11 : vii. 20 : xi. 18, 21.
neither shall mine eye spare, and I also will have no pity v. 11 : vii. 4, 9 :
viii. 18 : ix. 5, 10 : cp. xx. 17.
accomplish anger v. 13 : vi. 12 : vii. 8 : xx. 8, 21.
satisfy my fury v. 13 : xvi. 42 : xxi. 17 : xxi v. 13.
I have spoken in my zeal {jealousy) v. 13 : xxxvi. 6 : xxxviii. 19.
furious rebukes v. 15 : xxv. 17.
evil {noisome) beasts v. 17 : xiv. 15, 21 : xxxiv. 25.
mountains of Israel vi. 2, 3 : xix. 9 : xxxiii. 28 : xxxiv. 13, 14 : xxxv. 12 :
xxxvi. 1, 4, 8 : xxxvii. 22 : xxxviii. 8 : xxxix. 2, 4, 17.
Thu£ saith the Lord God to the mountains and to the hills, to the water-
courses and to the valleys vi. 3 : xxxvi. 4 : cp. xxxvi. 6.
know that I am the Lord vi. 7, 10, 13, 14 : vii. 4, 27 : xi. 10, 12 : xii. 15, 16,
20 : xiii. 9, 14, 21, 23 : xiv. 8 : xv. 7 : xvi. 62 : xx. 20, 26, 38, 42, 44 :
xxii. 16 : xxiii. 49 : xxiv. 24, 27 : xxv. 5, 7, 11, 17 : xxvi. 6 : xxviii. 22,
23, 24, 26 : xxix. 6, 9, 16, 21 : xxx. 8, 19, 25, 26 : xxxii. 15 : xxxiiL 29 :
xxxiv. 27: xxxv. 9, 15: xxxvi. 11, 23, 38: xxxvii. 6, 13, 28: xxxviii. 23 :
xxxix. 6, 7, 22, 28.
they shall loathe themselves in their own sight for the evils which they
have committed vi. 9 : xx. 43 : cp. xxxvi. 31.
stretch out 'mine hand upon vi. 14 : xxv. 7, 13, 16 : xxxv. 3.
judge... according to... ways vii. 3, 8 : xviii. 30 : xxxiii. 20.
bring. ..way upon... vii. 4: ix. 10 : xi. 21 : xvi. 43 : xxii. 31.
pour out... fury upon vii. 8: ix. 8 : xiv. 19: xx. 8, 13, 21: xxii. 22:
xxxvi. 18.
all hands shall be feeble, and all knees shall be weak as water vii. 17: xxi. 7.
stumblingblock of ..iniquity vii. 19 : xiv. 3, 4, 7 : xii v. 12.
the elders ofJudah {Israel) sat before me viii 1 : xiv. 1 : xx. 1.
commit abomination viii. 6, 17: xviii. 12.
the glory of the God of Israel viii. 4 : ix. 3 : x. 19 : xi. 22 : xliii. 1 ; the
glory of the Lord i. 28: iii. 12, 23: x. 4, 5, 18: xi. 23: xliii. 4, 5: xliv. 4.
the things that come into your mind xi. 5 : xx. 32 : xxxviii. 10.
make a full end xi. 13 : xx. 17.
/ will put a new spirit within you; and I will take the stony heart out
of their flesh, and will give them an heart of flesh xi. 19: xxxvi. 26.
they shall be my people and I will be their God xi. 20: xiv. 11 : xxxvi. 28 :
xxxvii. 23.
I
INTRODUCTION jdx
stuff far removing xii. 3, 4, 7.
as I was commanded xii. 7 : xxiv. 18 : xxxvii. 7.
My net... will I spread upon him, and he shall he taken in my snare: and
I trill bring him to Babylon xii. 13 : xvii. 20 : cp. xix. 8 : xxxii. 3.
see vanity... divine lies xiii. 9 : xxi. 29 : xxii. 28.
enter into the land of Israel xiii. 9 : xx. 38.
daub... with untempered mortar xiii. 10, 11, 14, 15 : xxii. 28.
an overflowing shower xiii. 11, 13 : xxxviii. 22.
set thy face against xiii. 17 : xiv. 8 : xv. 7 : xxix. 2 : xxxv. 2.
Return ye and turn yourselves from xiv. 6 : xviii. 30.
commit a trespass xiv. 13 : xv. 8 : xx. 27 ; trespass a trespass xvii 20 :
xviii. 24.
cause to know her abominations xvi. 2 : xx. 4 : xxii. 2.
naked and bare xvi. 7, 22, 39 : xxiii. 29.
broidered work xvi. 10, 13 : xxvii. 7, 16, 24 ; broidered garments xvi. 18 :
xxvi. 16.
deck with ornaments xvi. 1 1 : xxiii. 40.
put bracelets upon... hands... and a beautiful crown upon.. .head xvi. 11 :
xxiii. 42.
didst set mine oil and mine incense xvi. 18 : xxiii. 41.
cause to pass through the fire xvi. 21 : xx. 26, 31 : xxiii 37.
multiply whoredom xvi. 26, 29 : xxiii. 19.
women... that shed blood xvi. 38 : xxiii. 45.
strip thee of thy clothes and take thy fair jewels xvi. 39 : xxiii 26.
bring up an assembly against xvi. 40 : xxiii. 46.
commit lewdness xvi. 43 : xxii. 9.
use this proverb xvi. 44 : xviii. 2, 3.
bear thine own sham^e xvi 52, 54 : xxxii. 24, 25, 30 : xxxiv. 29 : xxxvi. 6,
7 : xxxix. 26 : xii v. 13 ; bear thy lewdness xvi. 58 : xxiii. 35.
do despite unto thee xvi. 57 : xxviii. 24, 26.
despise the oath.. .break the covenant xvi. 59 : xvii 15, 16, 18, 19.
I the Lord have spoken it xvii 21 : xxi 17, 32: xxiv. 14: xxvi. 14: xxx.
12: xxxiv. 24; I have spoken it xxiv. 14 : xxvi. 5 : xxviii. 10 ; xxxix. 5 ;
/ the Lord have spoken and have done it xvii. 24 : xxii. 14 : xxxvi. 36 :
xxxvii. 14.
the mountain of the height of Israel xvii 23 : xx. 40 : xxxiv. 14.
eaten upon the mountaitis xviii. 6, 11, 15 : xxii 9.
lift up eyes to the idols xviii. 6, 12, 15 : xxxiii. 25.
restore the pledge xviii 7, 12: xxxiii 15.
hath taken increase xviii. 8, 13 : xxii. 12.
shall be remembered against him xviii. 22 : xxxiii, 16.
have pleasure in the death xviii. 23, 32 : xxxiii. 11.
Yet ye say, The way of the Lord is not equal xviii 25 : xxxiii. 17, 20 :
cp. xviii 29.
When the righteous nrian turneth away from, his righteousness, and
committeth iniquity, he shall die therein xviii 26 : xxxiii. 18.
INTRODUCTION
When th£ wicked man turneth away from his wickedness and doeth that
which is lawful and right xviii. 27 : xxxiii. 19 : cp. xxxiii. 14.
for why will ye die, 0 home of Israel? xviii. 31 : xxxiii. 11.
take up a lamentation for xix. 1: xxvi. 17: xxvii. 2, 32: xxviii. 12: xxxii. 2.
wilt thou judge... wilt thou judge? xx. 4 : xxii. 2 : cp. xxiii. 36.
lifted up mine hand {unto) xx. 5, 6, 15, 23, 28, 42 : xxxvi 7 : xlvii. 14.
know that I am the Lord that sanctify xx. 12 : xxxvii. 28.
profane my sahhaths xx. 13, 16, 21, 24 : xxii. 8 : xxiii. 38.
/ will he sanctified in you xx. 41 : xxviii. 22, 25 : xxxvi. 23 : xxxviii. 1(
xxxix. 27.
"behold, it Cometh, and it shall he done, saith the Lord God xxi. 7 : xxxix. 8.
in the time of the iniquity of the end xxi. 25 : xxxv. 5.
I will blow upon thee with thejire of my wrath xxL 31 : xxii. 21.
th^ bloody city xxii. 2 : xxiv. 6, 9.
scatter among the nations xxii. 15 : xxxvi. 19.
difference between the holy and the com/mon... caused men to discern
between the unclean and the clean xxii. 26 : xliv. 23.
Aha ! XXV. 3 : xxvi. 2 : xxxvi. 2.
despite of soul xxv. 6, 15 : xxxvi. 5.
a place for the spreading of nets xxvi. 5, 14 : xlvii. 10.
sfiake at the sound of his fall xxvi. 15 : xxxi. 16.
they shall tremble {at) every moment xxvi. 16 : xxxii. 10.
the nether parts of the earth xxvi. 20 : xxxi. 14, 16, 18 : xxxii. 18, 24.
with them, that go down to the pit xxvi. 20 : xxxi. 14 : xxxii. 18, 24.
in the land of the living xxvi. 20 : xxxii. 23, 24, 25, 26, 27, 32.
perfect in beauty xxvii. 3 : xxviii. 12 ; have perfected thy beauty xxvii.
4, 11.
their kings are horribly afraid xxvii. 35 : xxxii. 10.
thou art become a terror, and thou shalt never he any m>ore xxvii. 36 :
xxviii. 19 : cp. xxvi. 21.
the terrible of the nations xxviii. 7 : xxx. 11 : xxxi. 12 : xxxii. 12.
th£ garden of God xxviii. 13 : xxxi. 8, 9.
I will put hooks in thy jaws xxix. 4 : xxxviii 4.
/ unll scatter the Egyptians among ths nations, and vnll disperse them
through the countries xxix. 12 : xxx. 23, 26.
the pride of her power xxx. 6, 18 : xxxiii. 28.
year of our captivity xxxiii. 21 : xl. 1.
/ vnll make with them a covenant of peace xxxiv. 25 : xxxvii. 26.
none shall m,ake them, afraid xxxiv. 28 : xxxix. 26.
will bring you into your own land xxxvi. 24: xxxvii. 21 : cp. xxxvii. 12.
I will put my spirit within you xxxvi. 27 : xxxvii. 14.
/ unll turn thee about xxxviii. 4 : xxxix. 2.
th£ uttermost parts of the north xxxviii. 6, 15 : xxxix. 2.
behold with thine eyes, and hear with thine ears xl. 4 : xliv. 5.
the keepers of the charge of the ho'ose xl. 45 : xliv. 14.
the separate place xll 12, 13, 14, 15 : xlii. 1, 10, 13.
INTRODUCTION xxi
ihall enter by the way of the porch of the gate xliv. 3 : xlvi. 2.
whmh the children of Israel went astray xliv. 15 : xlviii. 11 : cp. xliv. 10.
KB. In some cases these expressions occur also in other books, but
none the less they may be said to be characteristic of Ezekiel.
5. Ezekiel and the Pentateuch. No one can doubt for
a moment the intimate connection between Ezekiel and those parts
of the Pentateuch which are ascribed by modern critics to P and D.
But that there are also passages which shew a knowledge of the
other parts of the Torah or at any rate of its history is also clear.
The destruction of Sodom (J) is distinctly referred to (xvi. 49, 50).
The description of Canaan as a land flowing with milk and honey
comes originally from J (Ex. iii. 8), though it occurs also in P, and
there seems to be a distinct allusion to Gen. xlix. 10 (J) in xxi. 27 :
* until he come whose right it is.' The list of the peoples engaged
in commerce with Tyre (xxvii.) uses the parts of Gen. x. which are
assigned to J as well as those assigned to P : and this is true also
of the countries mentioned in xxxviii. and might be used as a contri-
butory argument towards proving that Ezekiel knew the Pentateuch
practically in the form that it now has. There are points, and this
perhaps is the most difficult case to deal with, common to Ezekiel's
'Eden, the garden of God ' (xxviii. 13 ff., xxxi. 8, 9, 16, 18) and the
Eden of J (Gen. ii., iii.), but other parts of the prophet's language
give the idea that it has been influenced by his Babylonian sur-
roundings. The idea of spiritual fornication, more than once
occurring in Ezekiel, is met with first in JE, as is also the con-
demnation of usury and withholding of pledges (Ex. xxii. 21, 26
compared with xviii. 7, 8, 13). The smiting of the hands together
in wrath (xxi. 14, 17) occurs first in JE (Num. xxiv. 10).
It is not the province of a commentator upon Ezekiel to discuss
the dates of the various documents which are supposed to underlie
our present Pentateuch: but it does fall within his province to
consider whether Ezekiel is dependent upon D and P, or P and D
are dependent upon Ezekiel. As to D, though Professor Keimett
{Journal of Tk Studies y July 1906) has argued in favour of an exilic
date for Deuteronomy, his arguments seem inconclusive, and the great
majority of critics would allow that D is the senior document. But
with reference to P, between which and the prophet there is a much
INTRODUCTION
more intimate connection^, opinion is much more evenly divided.
In discussing the question, it has to be remembered, with reference
to chaps. xl.-xlviii., that it is equally possible for an ideal to be
evolved from a working system, as for a working system to be evolved
from an ideal. One of the best discussions of the subject is to be
found in Holler's Are the Critics Bight? (Eng. tr. R. T. S. 1903),
to which the present writer is greatly indebted. In his opinion
the most easy way to determine between the two views is to test
them with reference in particular to Ez. xl.-xlviii., and this will lead
us to the conclusion that, where they meet, the indications are
most favourable to Ezekiel's ideal being the later of the two. It is
obvious, to begin with, that Ezekiel's ideal does not profess to give
a complete legislation : he presupposes the knowledge of previous
legislation of a wider character than his own.
Otherwise we are compelled to believe that he intended to
abrogate certain provisions of Hebrew law which are universally
acknowledged to have been binding before the regulations of P were
committed to writing, e.g. the observance of the feast of weeks. In
one case, at least, he actually runs counter not to P, but to what is
supposed to be much earlier legislation — that about the approach to
the altar by steps (xliii. 17 compared with Ez. xx. 26). Are we
then to say that Ezekiel is earlier than this legislation ? This would
follow from the arguments used with reference to P.
Again in discussing this question we have to answer another.
Would a more systematic legislation follow a less systematic or vice
versa ? The answer to this question is not a difficult one to make.
The more systematic would be the later : if we look into it we shall
find that Ezekiel is more systematic, e.g. in xlv. 24, xlvi. 5, 7 : therefore
we may conclude that Ezekiel is the later.
Again, if an ideal was in existence, and one put forth with all
the authority of a recognized prophet of the Lord, what right would
the priestly body have, who after all were only an executive body,
to publish almost contemporaneously, a counter scheme of legislation
to that which had been promulgated with what claimed to be divine
1 There are perhaps about 60 passages in which a connection with P may be
traced. The chief sections in which there is this connection with P, or with
D, or with both, occur in chapters iv., v., xiv., xvi., xx., xxii., xxvii., xxxiv.,
xl.-xlviii.
INTRODUCTION xxiii
sanction ? None whatever : and we are driven at once to the same
conclusion that P was the earlier, and that not only on the basis of
P, but with the recognition of the existence of other previous legis-
lation of greater antiquity than most critics would be disposed to
allow, Ezekiel framed his ideal of worship for an ideal temple reared
in an ideal Palestine, and claimed for it divine sanction. That its
ideal character was recognized is proved by the fact that the second
temple was never acknowledged to be identical with Ezekiel's temple,
and therefore no attempt was made to carry out his ideal legisla-
tion, which was never intended to be enforced till his ideal temple
could be erected. If any later legislation had been taken in hand, it
must have been exactly on the lines of the revelation to the prophet.
In the present section I have dealt only with the priority of one
code to the other and with no other arguments about the date of P
as, for instance, that, if it had been pre-exilic, we should have found
it rigidly observed.
There is, however, another question which arises and which has
caused difficulty in connection with D — the degradation of certain
'Levites,' from which, it is concluded, began the distinction
between the priests and Levites, such as is certainly laid down in
the legislation of P. It is assumed that these 'Levites' were
priests. If they were, at any rate they were not of the sons of Zadok,
for we are told of these (xliv. 24) that they remained faithful. They
could only, then, be the sons of Abiathar, the Abiathar who had
been thrust out by Solomon from being priest. But little that is
definite can be argued about the persons mentioned by Ezekiel.
They are not even asserted to be priests at all, and are only called
Levites, whereas the orthodox line of priests are called ' the priests
the Levites ' in exact agreement with the usage of Deut. (xvii. 9 :
xviii. 1 : xxiv. 8 : xxvii. 9), or *the priests... from among the sons of
Levi.' No express conclusion, therefore, can be drawn about these
degraded persons from the text of Ezekiel in its present condition,
for Ezekiel could hardly have spoken of them as ' Levites ' if there
were no Levites other than the Zadokian priests. Further par-
ticulars may be found in the commentary on the passaged
1 One problem which at present seems insoluble is : — Why is there no high
priest in Ezekiel's legislation ? Is it that in some way or other it is intended
that ' the prince ' should be the head of the new Jewish Church as well as of
the Jewish State? The present writer only throws this out as a suggestion.
XXIV
INTRODUCTION
6. Ezekiel and the Book of Jeremiah. Jeremiah and
Ezekiel were contemporaries, though Jeremiah was the senior of the
two. We have no information that they had ever met or seen one
another before the deportation of Ezekiel. But they have points of
contact in their prophecies and the most reasonable view is to
suppose that the younger prophet knew something of the utterances
of the elder, whilst the elder also takes up expressions of the
younger ^ This would be quite an easy matter, for communication
was constant between the exiles and those left behind in Jerusalem.
To both prophets *the north' was the source of trouble and
misfortune (e.g. Ez. xxvi. 7 compared with Jer. i. 14). The following
expressions may be noticed in the two prophets : —
[The exact form of English words quoted below is that of the first
•]
Be not afraid of them (Jer. i. 8 : Bzek. ii. 6).
shall die in his iniquity (Jer. xxxi. 30 : Bzek. iii. 18, 19 : xviii. 18).
I lay a stumblinghlock htfore him (Jer. vi. 21: Ezek. iii. 20).
I will give them, one heart (Ezek. xi. 19 : Jer. xxxii. 39).
Behold, 1 am against you (Ezek. xiii. 8 : Jer. xxi, 13).
saying, Peace, peace ; when there is no peace (Jer. vi. 14 : Ezek. xiii 10 :
cp. xiii. 16).
to play the harlot (Jer. ii. 20 : iii. 1, 6 : Ezek. xvi. 15).
take up a lamentation (Jer. vii. 29 : Ezek. xix. 1, etc.).
to smite upon the thigh (Jer. xxxi. 19 : Ezek. xxi. 12).
they are brass and iron (Jer. vi 28: Ezek. xxii. 18).
in mine anger and in my fury (Ezek. xxii. 20: Jer. xxxiii. 5).
the wounded groan (Jer. Ii. 52: Ezek. xxvi. 15).
wallow in ashes (Jer. vi. 26 : cp. xxv. 34 : Ezek. xxvii. 30).
shall fall upon the open field (Jer. ix. 22 : Ezek. xxix. 5).
all the mingled people (Jer. xxv. 20 : L 37 : Ezek. xxx. 5).
Woe unto the shepherds (Jer. xxiii. 1 : Ezek. xxxiv. 2).
/ will set up shepherds over them which shall feed them (Jer. xxiii. 4 :
Ezek. xxxiv. 23).
serve them^selves of him (Jer. xxx. 8 : Ezek. xxxiv. 27).
heaving neither bars nor gates (Jer. xlix. 31 : Ezek. xxxviii. 11).
/ will call for a sword (Jer. xxv. 29 : Ezek. xxxviii. 21).
The following verses may also be compared : — vii. 15 with
Jer. xiv. 18 ; xiii. 23 with Jer. xxiii. 14 ; xxxix. 17 with Jer. xii. 9.
The following points are also worthy of notice. The name
^ In the following list of phrases the prophets are named in each case in the
chronological order of their prophecies.
INTRODUCTION
XXV
Azzur which only occurs elsewhere in Neh. x. 17 occurs in both
prophets (Ez. xi. 1 : Jer. xxviii. 1) : and Pekod, if it is a genuine
name, only occurs in Jer. 1. 21 : Ezek. xxiii. 23. The form of argu-
ment of Jer. XV. 1 ' Though Moses and Samuel stood before me yet...'
is adopted in Ezek. xiv. 14 ' though these three men, Noah, Daniel,
and Job were in it...' Both quote the same proverb : 'The fathers
have eaten sour grapes, and the children's teeth are set on edge'
(Jer. xxxi. 29 : Ezek. xviii. 2). The section about Oholah and
Oholibah (Ezek. xxiii.) is a development of Jer. iii. 6-11.
7. Ezekiel and the Book of Daniel. There seems no
reason to doubt that the Daniel of Ezekiel (xiv. 14, 20 : xxviii. 3) is
the prophet : the last passage seems to indicate this clearly. It is
also evident that the language of the later prophecies owes some-
thing to Ezekiel. A few coincidences may be quoted : —
Ezekiel.
i. 16 like unto the colour of a beryl,
op. X. 9.
i. 26 as the appearance of a man.
ii 1 etc. Son of man.
11 9 an hand was put forth unto
me.
ix. 2 one man... clothed in linen.
xiL 27 The vision . . .is for many days
to come.
the shadow of the
thereof shall they
xvii. 23 m
branches
dwell.
xxvi. 7 King of Kings (of Nebu-
chadrezzar).
xxxi. 1-9 The Assyrian compared
to a cedar.
xxxi. 10 his heart is Uffced up.
Daniel.
X. 6 like the beryl.
viii. 15 as the appearance of a man.
viii. 17 O son of man.
X. 10 a hand touched me.
X. 5 a man clothed in linen, cp. xii
6, 7.
viii. 26 the vision : for it belongeth
to many days to come, cp. x.
14.
iv. 12 the fowls of the heaven
dwelt in the branches thereof.
ii. 37 King of Kings (of the same).
iv. 10-22 Nebuchadrezzar compared
to a tree.
V. 20 his heart was lifted up.
The above quotations do not adequately represent the influence
which the apocal)rptic portions of Ezekiel have had upon Daniel.
To realise its whole force, they should be read together.
8. Ezekiel and the Apocalypse of St John. No reader
of these two books can fail to see how much the language and
imagery of the Apocalypse has behind it that of Ezekiel. Dr Swete,
XXVI
INTRODUCTION
in his edition of the Apocal)^se (1906), quotes 29 passages from the
Revelation, comparing the language with that of the Septuagint,
but without professing to be exhaustive. In no case are the words
a quotation, they are an assimilation of the language of the
prophet. The following list contains a somewhat larger number
of coincidences.
EZEKIEL.
i. 1 the heavens were opened.
i. 5-10 out of the midst thereof...
four living creatures... the face
of a man. . .of a lion. . .of an ox. . .
of an eagle (cp. x. 14 the face of
a man. . .of a lion . . .of an eagle).
i. 7 the sole of their feet... like the
colour of burnished brass (cp. xl.
3 like the appearance of brass).
i. 13 out of the fire went forth
lightning.
i. 18 full of eyes round about
(cp. X. 12).
i. 22 like the colom* of the terrible
crystal.
i. 24 like the noise of great waters
(cp. xliii. 2 his voice was like
the sound of many waters).
i, 26 a likeness as the appearance
of a man (cp. Gk of viii. 2).
i. 28 as the appearance of the bow
(i.e. the rainbow).
when I saw it I fell,
il 8 eat that I give thee (i.e. a roll
of a book).
ii. 9, 10 an hand... a roll of a book
was therein... it was written
within and without.
iii. 1-3 eat... thy belly... .Then did
I eat it; and it was in my
mouth as honey for sweetness.
vii. 2 the fom* comers of the earth.
ix. 4 a mark upon the foreheads.
Revelation.
xix. 11 I saw the heaven opened.
iy. 6-8 in the midst... four living
creatures... like a lion... like a
calf... a face as of a man... like
a flying eagle.
i. 15 his feet like unto burnished
brass (cp. ii. 18 his feet are like
unto burnished brass).
iv. 5 out of the throne proceed
lightnings,
iv. 8 full of eyes round about
(cp. iv. 6 full of eyes before and
behind),
iv. 6 like unto crystal.
i. 15 his voice as the voice of many
waters; cp. xiv. 2 a voice... as
the voice of many waters; xix. 6
the voice. . as the voice of many
waters.
i. 13 one like unto a son of man.
iv. 3 a rainbow round about the
throne; cp. x. 1 the rainbow,
i. 17 when I saw him I fell
X. 9 eat it up (i.e. the little book).
V. 1 in the right hand... a book
written within and on the back.
X. 9, 10 eat... thy belly... I... ate it
up; and it was in my mouth
sweet as honey.
vii 1 the four corners of the earth
(so XX. 8).
vii. 3 on their foreheads ; cp. ix. 4
INTRODUCTION
xxvu
EZBKIEL.
ix. 11 (Gk) clothed with his garment
down to the foot, and girt about
the loins with his girdle, op.
ix. 2 (Gk).
liv. 21 the sword and the famine
and the noisome beasts and the
pestilence (cp. v. 12: xxix. 5:
xxxiv. 28).
xxvi. 13 the sound of thy harps
shall be no more heard (cp. Gk).
xxvi. 21 shalt thou never be found
again.
xxvii. 9 the ships of the sea,
xxvii 29-33 the mariners . . . shall
cry... and shall cast dust upon
their heads... and they shall
weep... with bitter mourning.
xxviii. 13 sardius... topaz... beryl...
jasper. . .sapphire. . .emerald.
xxxi. 8 any tree in the garden of
God.
xxxiv. 23 He shall be their shepherd.
xxxiv. 24 I the Lord will be their
God; cp. xxxvii. 27 My taber-
nacle also shall be with them ;
and I will be their God, and
they shall be my people.
xxxvii. 9 the four winds.
xxxvii. 10 (cp. 5) the breath came
into them and they lived, and
stood up upon their feet.
xxxviii. 2 Gog... Magog.
xxxviii. 22 and with blood... great
hailstones, fire and brimstone.
xxxix. 17, 18, 20 Speak unto the
birds of every sort... Assemble
yourselves and come ; gather
yourselves... a great sacrifice...
Revelation.
the seal of God on their fore-
heads, xiv. 1 : xxii. 4.
i. 13 clothed with a garment down
to the foot, and girt about at
the breasts with a golden girdle.
vi. 8 with sword, and with famine,
and with death (R.V. rnarg.
pestilence), and by the wild
beasts of the earth,
xviii. 22 the voice of harpers. . .shall
be heard no more at all in thee,
xviii. 21 and shall be found no more
at all
xviii. 19 their ships in the sea.
xviii. 17-19 mariners... they cast
dust on their heads, and cried,
weeping and mourning.
iv. 3 jasper... sardius... emerald.
xxi. 19, 20 jasper... sapphire...
emerald. . .sardius. . .beryl. . .topaz.
ii. 7 the tree of life, which is in
the Paradise (R.V. marg. gar-
den) of God.
vii. 17 the Lamb... shall be their
shepherd.
X3d. 3 the tabernacle of God is with
men... and they shall be his
peoples, and God himself shall
be with them, and be their God.
vii. 1 the four winds of the earth.
xi. 11 the breath of life from God
entered into them, and they
stood upon their feet.
XX. 8 Gog and Magog.
viii. 7 hail and fire mingled with
blood.
xiv. 10 fire and brimstone (cp. xx.
10: xxi. 8).
xix. 17, 18 saying to all the birds
...Come and be gathered to-
gether unto the great supper...
that ye may eat the flesh of
XXVIU
INTRODUCTION
EZEKIEL.
that ye may eat flesh... Ye shall
eat the flesh of the mighty...
the princes of the earth. . .horses
. . .mighty men. . .all men of war.
xl. 2 In the visions of God brought
he me... a very high mountain...
a city.
xL 3, 5 a measuring reed.
xliii. 2 the earth shined with his
glory.
xliii. 16 square in the four sides
thereof.
xl vii. 1 waters issued out from under
the threshold.
xlvii. 12 the waters thereof issue
out of the sanctuary.
xlvii. 12 (cp. 7) by the river upon
the bank thereof, on this side
and on that side, shall grow
every tree for meat... it shall
bring forth new fruit every
month... and the leaf thereof
(shall be) for healing.
xlviii. 31-34 the gates of the city
shall be after the names of the
tribes of Israel; three gates
northward... and at the east
side... three gates... and at the
south side... three gates... at the
west side three gates.
xlviii. 35 the name of the city.
Revelation.
kings... and the flesh of mighty
men... horses... all men.
xxi. 10 he carried me away in the
spirit... a mountain great and
high... the holy city,
xi. 1 a reed like unto a rod...
measure the temple (cp. xxi. 15).
xviii. 1 the earth was lightened
with his glory,
xxi. 16 lieth foursquare.
xxii. 1 a river of water. . .proceeding
out of the throne.
xxii 2 on this side of the river and
on that was the tree of life,...
yielding its fruit every month :
and the leaves of the tree were
for the healing of the nations.
xxi. 10-13 the holy city... having
twelve gates . . . and names written
thereon, which are the names of
the twelve tribes of the children
of Israel : on the east were three
and on the north three
and on the south three
and on the west three
iii. 12 the name of the city.
Note.
In this connection it may be mentioned that very little trace of
Ezekiel's prophecies is to be found in the rest of the books of the
New Testament ^
1 The following comparisons of language may be made: — ii. 1 with Acts
xxvi. 16 ; ix. 6 with 1 Pet. iv. 17 ; xi. 19, xxxvi. 26 with 2 Cor. iii. 3 ; xii. 2
with Mk viii. 18 ; xvii. 23 with Mk iv. 32 ; xx. 41 with Eph. v. 2, Phil. iv. 18 ;
INTRODUCTION
XXIX
It is probable but not certain that the words in 2 Cor. vi. 16
*I will be their God, and they shall be my people/ part of a
sentence introduced by the expression ' as God said/ are a quotation
from Ezek. xxxvii. 27 (cp. however, Ex. vi. 7 and other passages) ;
but there is no other actual quotation from our book. Whether this
had any connection with the fact that in some Jewish circles the
canonicity of the book was disputed is doubtful.
It might have been expected that the apocalyptic portions of the
Apocrypha, and especially 2 Esdras, would shew an acquaintance with
Ezekiel. The nearest approaches to it are 2 Esdr. xiv. 38 compared
with Ezek. ii. 8, and 2 Esdr. ii. 34 with Ezek. xxxiv. 23 ; and the
'precious stones ' and gold of Ezek. xxviii. 13 and Tob. xiii. 16, 17.
9. Ezekiel and the Book of Common Prayer. 'This book
is read in ordinary course on two Sundays and part of another in
the year.
Mattins. Evensong.
18th Sunday after Trinity ii. or xiii. to v. 17.
19th „ „ xiv. xviii. or xxiv. v, 15.
20th „ „ xxxiv. xxxvii.
and portions of it are read in the daily lessons from August 27 to
Sept. 13 (inclusive).
In addition to this, on Whitsunday one of the alternative
evening lessons is Ezek. xxxvi. v. 25, with its allusions to the * new
spirit ' ; on Tuesday in Easter Week at Evensong Ezek. xxxvii. to
V. 15 is read with its description of the resurrection in the valley of
dry bones; on St Mark's day Ezek. i. to v. 15, part of Ezekiel's
vision of the ' four living creatures ' often interpreted typically of
the four Evangelists; and on St Peter's day Ezek. iii. v. 4 to v. 15,
the mission of the prophet to the rebellious house of Israel.
Lastly, the sentence very often heard at the commencement of
Morning and Evening Prayer and standing first of all is taken from
our prophet (xviii. 27): —
'When the wicked man turneth away from his wickedness that he
hath committed, and doeth that which is lawful and right, he shall
save his soul alive.'
xxviii. 2 with 2 Th. ii. 4 ; xxxiv. 2, 8, 10 with Jude 12 ; xxxiv. 5 with Mt. ix. 36»
Mk vi. 34 ; xxxiv. 16 with Lk. xix. 10 ; xxxiv. 23, xxxvii. 24 with John x. 16 ;
xxxvii. 26 with Heb. xiii. 20.
62
XXX INTRODUCTION
THE THEOLOGY OF EZEKIEL.
Ezekiel's position as a religious teacher is in some respects far in
advance of those who preceded him. It will be well therefore to try-
to estimate what that position was in order to realise his presen-
tation of religion to his fellow-countrymen around him. This is
best done by considering various aspects of that religion.
(a) Ezekiel's idea of God. It may be useful first of all to
consider his use of the names of God. The following are the names
that occur in this book ; the figures after the names represent the
number of occurrences of each : —
El (2), Elohim (22), Elohe-Israel (7), El-Shaddai (1), Shaddai
(1), Adonai (4), Jehovah (209), Jehovah Elohim with a possessive
suffix attached to Elohim (8), Adonai Jehovah, Jehovah bearing in
the Hebrew the vowel points of Elohim (217).
These are represented in the English by the following names : —
God, God, the God of Israel, God Almighty, the Almighty, the
Lord, the Lord, the Lord your (their) God, the Lord God.
It is obvious at once how very seldom Ezekiel uses the generic
term El or Elohim by itself. Like all writers before him, he
presupposes the existence of God, a God apart from nature, but
exhibiting his power in and through the control of the operations of
nature. The form Elohim is plural, and is what is called the
plural of majesty, but, though plural in form, the Hebrew writers
did not as a rule recognize that it was a plural, and it is followed
most frequently by a singular verb.
This God is defined further by the prophet as El-Shaddai, God
Almighty^. The actual meaning of the word Shaddai is very un-
certain. The earliest interpretation we have of it is that of the
LXX and of Jewish writers who analyse the word and make it mean
* He Who is sufficient,' perhaps intending thereby ' He Who is
sufficient in Himself to do everything for all men.' In the Penta-
teuch God is said to have revealed himself to Abram as El-
Shaddai, and this points to the antiquity of the name, even though
the passages in which it occurs are assigned to one of the later
sources of the Pentateuch (P).
A limitation of the universality of the title Elohim is also
^ In one of the two places in which Shaddai occurs El is omitted.
INTRODUCTION xxxi
indicated in a few passages where we meet with the expression * the
God of Israel ' (first in viii. 4). This carries us back to the name
El-elohe-Israel (Gen. xxxiii. 20), and marks off the Elohim Whom
Israel worshipped from the Elohim of other countries and nations.
This God of theirs they knew as Jehovah, a name which their
Tdrah declared to have been revealed to them immediately before
the Exodus as the name of their covenant God. At first this name
was used as a distinctive name. We may say that, to begin with,
the Jewish religion was monolatrous not monotheistic, that is to say
they worshipped Jehovah alone, but believed that the gods of the
heathen also had a real existence. This is implied by the use of
the name Jehovah followed by an interpretative Elohim with a
possessive sufiix added to it, Jehovah your Elohim, their Elohim and
so on, thus identifying Jehovah with the Elohim of their own
people. This use of the two names is especially noticeable in
Deuteronomy but occurs a few times in Ezekiel. The next stage of
advance was to believe in the superiority of the Hebrew God to all
the gods of other peoples. So Jethro is represented as saying ; —
' Now I know that Jehovah is greater than all gods ' (Ex. xviii. 11),
and this passage is assigned to one of the earliest sources of the
Pentateuch. The last stage is reached when Jehovah is declared to
be the only God, and all other gods no gods at all; we find, for
instance, Jeremiah speaking of 'gods, which yet are no gods' (ii. 11).
Much earlier than this we have in Ps. xviii., ascribed to David, the
words ' Who is God, save Jehovah ? ' This idea gradually prevailed
more and more amongst the people, till with the lessons of the exile
behind them the whole people became strict monotheists. By the
time that St Paul lived and wrote, he could say ' no idol is any-
thing in this world... there is no God but one. For though there be
that are called gods, whether in heaven or on earth ; as there are
gods many, and lords many; yet to us there is one God... the things
which the Gentiles sacrifice, they sacrifice to devils, and not to God/
(1 Cor. viii. 4-6, x. 20.)
In Ezekiel's days the turning-point for the nation had arrived,
and no prophet is sterner in his denunciation of all idolatry and
especially of the false worships that went on even in the temple
courts — the image of jealousy, the idolatrous decoration of the walls,
the women weeping for Tammuz, the worshippers of the sun
xxxii INTRODUCTION
(Ezek. viii.). The constant refrain of the whole book, repeated in
ahnost identical form at least sixty times, is * Ye shall know that I
am Jehovah.'
The most frequent use of the name Jehovah by Ezekiel is in
combination with the name Adonai, rendered Lord God. Those
who notice minutiae in printing will have remarked that there must
be some difference in the Hebrew between this title and that of
*LoRD God' in the section of the Pentateuch, Gen. ii. 4-iii. 24.
There the Hebrew is Jehovah Elohim ; here it is Adonai Jehovah.
Literally the latter title means my Lord Jehovah, but Adonai has
come to be used as a proper name. In many cases it would seem that,
owing to the intense reverence paid to the name Jehovah, which
was called the incommunicable Name\ this name Adonai has first
of all been noted in the margin of the manuscripts in order to be
substituted for it in public reading and then has crept into the text.
Occasionally we find Adonai by itself (four or perhaps five times in
this prophet, but most often in Isaiah and Lamentations). It can
be detected in the R.V. by the printing Lord {not Lord). In the
four certain passages (xviii. 25, 29 : xxxiii. 17, 20) it occurs in a
popular saying, ' The way of the Lord is not equal.' Such a saying
would certainly not include the tetragrammaton Jehovah. The idea
conveyed by the title is that of Lord of lords : — 'Jehovah your God,
He is God of gods, and Lord of lords ' (Deut. x. 17).
Such being the titles given to God in this book what are the
contents of Ezekiel's idea of God? He is a God outside the universe
such as the prophet knew it, but yet ordering and guiding all its
affairs. He is a God surrounded by glory and such glory that any
analysis of the appearance of the personal God is past the power of
human language to express with anything approaching to accuracy.
As a rule the prophet only describes the surrounding glory, though
once he speaks of 'a likeness as the appearance of a man' upon
the throne, and of the loins of the figure, but that is all and is very
indefinite. It may indeed be included under the anthropomorphic
language of the O.T. For Ezekiel, God has a real existent person-
ality. He is all-powerful. He can determine the fate not only of His
own people but of all the nations of the earth. He can use as
instruments of His wrath and justice the sword, fire, famine
^ See Levit. xxiv. 11 and cp. Wisd. xiv. 21 for ' the incommunicable Name.'
INTRODUCTION xxxiii
and pestilence. By the use of the archaic name Shaddai, Ezekiel
indicates his belief in the omnipotence of his God, a belief which
made it possible for him to look upon the heathen nations as used
by God as His instruments. ' Thus saith the Lord God : Behold, I
am against thee, 0 Tyre, and will cause many nations to come up
against thee' (xxvi. 3). This omnipotence of God is the one of His
attributes upon which the prophet lays especial stress.
Under the expression ' the name of God,' the prophet sums up
his ideas of what God essentially is. That name must not be
profaned (xx. 39) ; what God wrought was 'for His name's sake,' to
prevent its profanation (xx. 9, 14, 22, 44 : xxxvi. 20) ; the pity which
He would shew to Israel was to be exercised for the same reason
(xxxvi. 21, 22) and not for their sakes ; in the coming time that
name was to be known and had in honour by Israel (xxxvi. 23:
xxxix. 7, 22) ; here we may say that 'name' is almost equivalent to
'glory'; and in the future God will be jealous (i.e. zealous) for the
honour of His holy name (xxxix. 25).
The very fact that Ezekiel constantly denounces idol worship of
aU sorts proves that his God is a spiritual God. On the one side
he is firmly convinced that God demands of His servants a material
worship. Ezekiel cannot conceive of a service of God without a
Temple and worship accompanied by ritual and material offerings
and sacrifices. This is shewn by the ideal which he sets before the
people in the last chapters of his prophecies. That worship must
be a purified worship far different from the degraded forms of worship
which had found their way even into the Temple at Jerusalem
immediately before its destruction, yet none the less it is to
be material. But, apart fi-om that, the individual is also to be
actuated and inspired by the Spirit of God (xxxvi. 27 : xxxvii. 14),
which will give him a new life. In fact we may put it in this way,
that as the Temple is to speak to him of Jehovah outside himself,
and of His abiding presence with His people (xlviii. 35), so the
Spirit implanted in him will speak of Jehovah abiding within him,
and using through it His power and influence upon man's life and
conversation, even to the extent of raising him from spiritual death
to spiritual life (xxxvii. 1-14). It was the need of this deliverance
and emancipation that pressed with great force upon the prophet's
mind. The people were in a parlous state, they could not deliver
XXXIT
INTRODUCTION
themselves, they were full of iniquity, and so they needed a deliverer
who should lead them into the paths of righteousness for His Name's
sake. This was a spiritual work and could only be done by the
Spirit of God. Till this was effected Jehovah's Name was profaned
(xxxvi. 20) by His own peculiar people in the midst of the nations
amongst whom they were scattered. But when that profanation
ceased, then the sanctification of His Name by His own people, His
recognition as 'the Holy One in Israel' (xxxix. 7), would lead to
His being acknowledged by other nations as well, and to their
confessing Him to be their God.
(b) Man and manis sinfulness. Ezekiel's ideas about God may
not be very much in advance of those who had gone before him.
It is under the present heading that we find most progress of thought
especially with regard to man's individual responsibility. He exposes
the false interpretation that had been put upon the last part of the
second commandment, as illustrated by the popular proverb ' The
fathers have eaten sour grapes, and the children's teeth are set on
edge ' (xviii. 2)^. * The soul that sinneth, it shall die ' — that is the
keynote to all his teaching. And here we may note that Ezekiel
recognises both soul and spirit as constituent elements in men.
If we try to analyse their respective functions, it is difficult to define
them accurately, but we may say that the soul is the mainspring of
action, the spirit is the source of motive, and, in the case of the
righteous man, is a new spirit, implanted by God, so that righteous
acts and the regenerate life are inspired by Him. It becomes a new
life, as it were, such as is described in Ezekiel's vision of the valley
of dry bones.
To return, then, to the subject of sin. The Hebrew word for sin,
just like the Greek word, implies the missing of the mark aimed at,
a divergence from what is straight, or, to use rather a different form
of expression, a failure to come up to a standard, that standard of
course being the revealed will of God. Sin, therefore, is something
done against God, it may be also against one's fellow-man. It is
this latter aspect of sin upon which great stress is laid in those two
chapters of Ezekiel (xviii., xxxiii.) which are occupied with the
problems of sin. At the same time the sinner places himself in oppo-
sition to God by his sin, and therefore puts himself under the
1 This proverb is also quoted by Jeremiah (xxxi. 29).
INTRODUCTION xxxv
sentence of death, but still there is a remedy if he will but turn
from sin. So far as is consistent with God's perfect justice, He does
Eot desire that one sinner should die (xviii. 30-32). But, if he
goes on in sin, he only is responsible and must expect the due
reward of his deeds : but in virtue of his free will he can make a
free choice between good and evil ; he is not bound down to sin.
Another point which we may very well notice here is that to
Ezekiel the people, as a whole, had by their own fault lost their
unique relation to Jehovah. They had been taken into covenant
with Him, but they had broken that covenant, and were therefore
outcasts. But he looks forward to a time when a new covenant
shall be made to take the place of the old ; of this new covenant
the leading features will be that it will indicate a reconciliation
between God and His people ; it will be a covenant of peace ; and
it will never be broken by either party to it; it will be an everlasting
covenant. It will become a bond, binding them together indissolubly
(xx. 37).
And the opposite to sin is righteousness. Righteousness is to
Ezekiel not an abstraction but something concrete : it is made up of
righteous acts, done in the sight of God and in accordance with the
covenant between God and man. Motive is taken slight account of:
the spirit of a law is still less opposed to its letter.
With reference to forgiveness and the new life of the redeemed
it is interesting to notice, as is pointed out by the late Dr A. B.
Davidson in his Theology of the Old Testament (p. 343), how exactly
Ezekiel's doctrinal position anticipates that of St Paul. We cannot
do better than quote his words. After citing parts of Ezek. xxxvi.
17-38 he continues :
* Probably no passage in the Old Testament offers so complete a
parallel to New Testament doctrine, particularly to that of St Paul.
Commentators complain that nobody reads Ezekiel now. It is not
certain that St Paul read him, for he nowhere quotes him. But the
redemptive conceptions of the two writers are the same, and appear
in the same order : 1. Forgiveness — " I will sprinkle clean water
upon you"; 2. Regeneration — "A new heart and spirit";
3. The Spirit of God as the ruling power in the new life — " I will
put My Spirit within you " ; 4. The issue of this principle of life,
the keeping of the requirements of God's law — "That the righteous-
XXXVl
INTRODUCTION
ness of the law might be fulfilled in us, who walk not after the flesl
but after the Spirit (Rom. viii. 4)" ; 5. The effect of living ''under
grace" in softening the human heart and leading to obedience—
"Ye shall remember your evil ways and loathe yourselves" — "Shall
we sin because not under law but under grace ? " (Rom. vi., vii.}.
And, finally, the organic connection of Israel's history with Jehovah's
revelation of Himself to the nations (Rom. xi.).'
(c) Angels. There is not much in this book that will help us
as to any Jewish doctrine about angels. Their existence is assumed,
as elsewhere in the Old Testament. The cherubim form part of
the visions of the prophet as ministering to the Divine glory,
especially in the Temple, in which were figures of the * cherubim of
glory overshadowing the mercy seat.' No doubt, too, Ezekiel,
when he mentions ' the voice of one that spake ' at the end of his
first vision, and the ' man, whose appearance was like the appear-
ance of brass ' who was the measurer of the ideal temple and his
guide concerning it, wishes us to think of both these beings as angels.
Like St John in the Apocalypse he is inclined to worship the first
of these, but is bidden to stand upon his feet. But beyond this
the prophet gives us little information.
(d) EzekieVs Day of the Lord. There are in the Old Testa-
ment many varied conceptions of what is called 'the day of the
Lord.' To Ezekiel it was to be an end, that is, an end of the state
of things as they were in his time. This ' end ' would be accom-
panied by destruction and devastation not only for the Jewish people
but also for heathen nations. It was to be an outpouring of God's
wrath upon the world with the certainty of a better state of things
to follow. Whether the day was to be actually the same day
for all alike, Jew and Gentile, is not clear ; the one definite idea
in the prophet's mind was that it was close at hand and was
to take the form of a universal judgement. The proverbial saying
of the day, 'The days are prolonged, and every vision faileth,'
as well as the common Jewish notion that Ezekiel's prophecies looked
forward to a distant future, were alike to be falsified. The perform-
ance of what had been foretold was imminent.
{e) Life after death. To Ezekiel there is one place, Sheol or
Hades, whither all go, good and bad alike, at death. It is a great
receptacle where the individual's personality is maintained, but yet
INTRODUCTION xxxvii
existence there is of a very shadowy character. It is mentioned by
the prophet especially in connection with the overthrow of the
heathen nations (xxxi., xxxii.). Some of the inhabitants ' of the baser
sort ' occupy a more distant position on the edge of the receptacle
than seems to be assigned to others (xxxii. 23). The vision of the
Valley of Dry Bones implies, if it does not actually assert, the
belief of the prophet in a Life to come and a Resurrection, even
though his immediate use of it is to prophesy a national resurrection.
"We cannot imagine it otherwise if we remember what stress the
prophet lays upon the individual, the individual's life and indi-
vidual responsibility.
(/) EzekieVs Messianic Ideas, These mainly take the form
of a revival of religion and of prosperity among the Jews. The
former is indicated by the *new heart' and the 'new spirit.' But
of a personal Saviour or Redeemer there is very little trace. The
main idea is of a prince, a new David (xxxiv. 23 : xxxvii. 24, 25),
who is to be their prince for ever, unless we understand by this
expression that a new Davidic dynasty is to be set up. Whether
this David is identical with the first king of Judah, in the prophet's
mind, is a little uncertain ; it seems probable that he is ; but there
is nothing divine about him. All the work of regeneration and the
establishment of the new King is the direct work of Jehovah. In
one other passage there seems to be a distinct reference to what is
generally held to be a Messianic passage in Genesis (xlix. 10) :
'The sceptre shall not depart from Judah,
Nor the ruler's staff from between his feet.
Until Shiloh come ;
And unto him shall the obedience of the peoples be.'
The words of the prophet are (xxi. 27) : ' This also shall be no
more, until he come whose right it is ; and I will give it him.'
For the meaning of this passage, we would refer to the notes on it.
Beyond this there is but little to inform us of Ezekiel's views about
a coming Messianic Deliverer.
xxxviii INTRODUCTION
THE CONDITION OF THE JEWS IN THE
TIME OF EZEKIEL.
It is well to try to consider before reading Ezekiel's prophecies
what exactly was the condition of the people during the twenty
years covered by the prophecies of this book (592-570 B.C.). We
are fortunate in possessing not only the prophecies of this book but
also some contemporaneous parts of Jeremiah (xxi., xxxii.-xxxv.,
xxxviii.-xliv., lii. 4-34), beside the narrative of 2 Kings xxv. Daniel
and perhaps Obadiah were also prophets of this period.
At the date when the book of Ezekiel opens, the Captivity had
already really begun. For many years Egypt and Babylon, each from
its own quarter, had been pressing upon the kingdom of Judah, and
Pharaoh-necoh had more than once invaded the land, on one
occasion carrying his march onwards as far as to the river Euphrates
(2 K. xxiii. 29). This was the last occasion on which the Eg3rptian
king was able to send his troops so far. They were defeated at the
battle of Carchemish (to-day Jerabis on the Euphrates), Jer. xlvi. 2.
It was in the course of Pharaoh-necoh's march to Carchemish that
Josiah was slain at the battle of Megiddo. The battle of Car-
chemish actually took place in Jehoiakim's reign. From that time
the Egyptian power was driven back. Jehoiakim himself was a
vassal of Pharaoh-necoh, set up by him, but, at the end of the eleven
years of his reign it could be said that ' the king of Babylon had
taken, from the brook of Egjrpt unto the river Euphrates, all that
pertained to the king of Egypt ' (2 K. xxi v. 7). In the latter part
of his reign, Jehoiakim was for three years (2 K. xxiv. 1) tributary
to Nebuchadrezzar, and, on his rebellion at the end of this time, the
Captivity may be said to have begun. It is not clear whether
Jehoiakim was actually deported ; probably he was not (2 K. xxiv. 6),
though preparations may have been made, if we accept the
Chronicler's statement, for such a deportation (2 Chr. xxxvi. 6).
He was succeeded by his son Jehoiachin, known to Jeremiah as
Jeconiah or Coniah. The great deportation from Jerusalem took
place at the end of his short reign of three months, when the
Temple was spoiled and all the picked men amongst the inhabitants
of the land were carried away : ' none remained, save the poorest
INTRODUCTION xxxix
sort of the people of the land ' (2 K. xxv. 14 : cp. Jer. xxiv. 1,
xxix. 2). It was in this deportation that Ezekiel was carried off to
Babylon : Jeremiah remained in Jerusalem : communication was, how-
ever, continued between the exiles and those still remaining in the
land. Jeremiah wrote a letter and sent a message to them of the
captivity, and Shemaiah, a false prophet, sent letters from Babylon to
Jerusalem, claiming to have been appointed priest by Jehovah and
to be a prophet (Jer. xxix.). To finish our outline of the history,
Mattaniah, Jehoiakim's brother, was set up as the vassal king with
the name of Zedekiah by Nebuchadrezzar and reigned eleven years.
But he was a recalcitrant vassal, and seems to have been urged on
to rebellion by Pharaoh-necoh's successor, Pharaoh-hophra. The
approach of the Egyptian caused a temporary withdrawal of the
Babylonian army from before Jerusalem, but that was all. The
final destruction followed, and city and temple were alike burnt and
sacked by the Babylonians, whilst the king was carried off to
Babylon with some of his subjects, and this time a governor, not a
king, was left in charge of those that still remained. After a few
months the governor, Gedaliah, who had set up his government at
Mizpah, was assassinated, and a great number of the remnant went
off to Egypt, carrying away with them Jeremiali the prophet, who
had opposed their proceedings.
Jeremiah and Ezekiel then were contemporaries during this
period, but exercising their prophetic office at a distance from one
another, the one in Jerusalem, the other in Babylonia, though the
latter describes his revelations and visions of what was going on in
Jerusalem. We naturally, therefore, look to Jeremiah to tell us
more particularly about the political life of the Jews of his day, for
political life did not exist for the captives. So long as they kept
the peace, these latter were allowed to dwell securely in the land
and to carry on their own occupations and even to hold land.
Ezekiel, who dwelt among them, devotes his attention, in all his
acts and utterances which deal with the Jews, to the spiritual state
of his fellow-countrymen, and to the facts connected with the state
of religious life in Jerusalem which made him see that the final
destruction of city and temple had been all along inevitable.
Jerusalem was a city divided against itself in more ways than
one. Politically, there were two great parties in the city. The one
INTRODUCTION
relied upon Egypt, the other looked rather to making terms witi
Babylon. The majority in Zedekiah's reign, notwithstanding the
curtailment that had taken place of the Egyptian power a little
while before, still cast longing eyes towards Egypt for help. Isaiah
(xxx., xxxi.) had already insisted upon the futility of relying upon
Egypt in Hezekiah's reign, and Ezekiel, apparently with the
recollection of the words attributed to Rabshakeh (2 K. xviii. 21,
Is. xxxvi. 6 'thou trustest upon the staff of this bruised reed, even
upon Egypt '), speaks of the inhabitants of Egypt as having been
* a staff of reed to the house of Israel ' (xxix. 6, 7). Jeremiah, who
was in the thick of the political strife, did all he could to persuade
Zedekiah that opposition to the Babylonian forces was useless. His
writings are full of efforts in this direction (e.g. xxvii.). But it was
all in vain, even when the false prophet Hananiah, who had
prophesied a deliverance and a restoration from Babylon within two
years, died within a few months in accordance with Jeremiah's
prophecy (xxviii. ). Zedekiah himself seems to have been a vacillating
monarch, but the pro -Egyptian faction led by the princes terrorised
him (xxxviii.), and brought about the prophet's imprisonment. So
bitter was the feeling against the prophet that when, upon the
withdrawal of the Babylonian army from before Jerusalem for a
time, because of the advance of the Egyptian forces, he was starting
for Anathoth to receive the produce of his estate there, he was
arrested and imprisoned on the plea that he was intending to join
the Babylonians (xxxvii.). With a weak king, and a city distracted in
this way, it is no wonder that the siege came to such a termination
as it did, and that, when a breach was at last made in its walls,
Zedekiah and the leading people endeavoured to escape.
But this was not all: the spiritual state of Jerusalem at this
time presents a very saddening aspect. Up to king Solomon's time,
the idea of one central place of worship, such as the tabernacle
had been, was in the minds of most of the people dormant : they
made use of the high places that were in existence all over the
country for their worship of Jehovah, and this was not likely to lead
to the retention of a very pure form of worship. But in Solomon's
days matters grew worse. Owing to his alliances, matrimonial and
otherwise, heathen cults were not only tolerated but recognized side
by side with the worship of Jehovah. This toleration of other
INTRODUCTION xH
orships was allowed to continue all through the period of the kings,
with very few exceptions. Hezekiah and Josiah made attempts to
purge the land of its idolatrous worships, but their reformations had
no lasting effect, and, even in their times, no restriction of sacrificial
worship to the Temple at Jerusalem was attempted. In Solomon's
time it had been the worship of Ashtoreth, Chemosh, and Molech ;
when Josiah attempted to carry out a reformation, we find
mention of what we may call a complete pandemonium, including
the worship of the sun, moon and stars, and, as Ezekiel tells us,
that of Adonis (Tammuz) as well. The sacred rites attached to
some of these worships brought with it prostitution on the part of
both sexes as part of the service that was offered. The followers of
all these heathen rites were gathered from the elders of the people.
"We read of seventy of them burning incense in a highly decorated
chamber of false worship attached to the Temple itself (Ezek. viii. 11).
The form of decoration was derived from Babylon (Ezek. xxiii.
14, 15).
"With a vacillating monarch, a corrupt court, a people divided
politically into two camps, one for Babylon, one for Egypt, a condi-
tion as to religion hopelessly disordered, with the worship of Israel's
Jehovah purely formal, and scarcely holding its own in the midst
of other and degraded worships, with prophet and false prophet
contending against one another, we cannot be surprised at what
happened, for it was inevitable. As Ezekiel sat by the waters of
Babylon, as he thought of the departing glory of Jehovah and of
His house, he could not help drawing the lessons he did from the
impending completion of the ruin of his country\ It had come
upon them not only in consequence of the errancy of the people as
a whole. To him it was clear that each individual separately had
his own responsibility in the matter. As the people, in their
entirety, were to suffer for their corporate transgressions of Divine
Law, so each individual, who did not turn from his own evil courses,
would in due time meet with the due reward of his deeds. And, as
the prophet took a wider survey of affairs, he sees that it is a
universal law of Divine Providence, and that sooner or later Tyre,
1 For a picture of the attitude of the Exiles in Babylon, see Ps. cxxxvii. ' By
the rivers of Babylon, There we sat down, yea, we wept, when we remembered
Zion.' etc.
xlii INTRODUCTION
Babylon, Egypt, and other great powers in their turn will have
suffer for their pride and arrogancy and self-sufficiency, and
become what Jerusalem became during the prophet's ministry, an
astonishment and a desolation. And thus we come to a truth
which Ezekiel clearly saw and which has been well expressed in the
statement that 'History is Jehovah operating for His Name's sake.'
It is a little difficult to form an estimate of the numbers that
were carried off in the various deportations to Babylon. In the
divided state of the Jews at the time when Ezekiel's prophecies
begin it would be interesting to know w^hat proportion of the
Jewish inhabitants were left in Palestine, and what proportion were
in Babylonia. The only data we have for forming any conjecture
are (1) the number given in Ezra and Nehemiah of those who
returned from the captivity to their own land, which amounted to
49,897 (49,952 Neh.), and these after all seem to have formed only
a portion of the captives, for there were many who remained as
permanent settlers and did not accompany the return ; (2) the
number of the captives in Jehoiachin's captivity, 11,000 or 18,000,
according to the way in which we interpret 2 K. xxiv. 14, 16 ; (3) the
figures of three deportations, 3023 + 832 + 745 = 4600, given in Jer.
lii. 28-30, the first of which must have taken place in Jehoiachin's
reign. It will, therefore, be evident that little can be gathered from
these statements except a rough estimate of the Jewish population
in Babylonia. If these figures are correct, their numbers must
have increased with surprising rapidity during the years of exile.
Those who remained in Babylonia after the Return also multiplied
very rapidly, and centuries later one of the great centres of
Rabbinical learning was to be found in that country and endured
there almost into the middle ages (Abrahams, Short History of
Jewish LiteratiM-e, p. 22).
I
THE BOOK OF THE PROPHET
EZEKIEL.
A. THE PROPHET'S FIRST VISION AND HIS
CHARGE, B.C. 592. Chapters I.— HI. 15.
i. The Introduction of the Prophet, with his first Vision, i.
In considering this and the other visions of the Prophet, it is well to
remember that we have in them an attempt to describe in human language,
with aU its imperfections, what to the prophet were visions of the Divine.
That the language he used conveyed to him the impressions that were
formed on his mind by the visions seems quite clear, for the language
describing them is harmonious with itself, as we can see by a comparison in
detail of the description here with that of chapter x. But we have not seen
the visions, and therefore it is not to be wondered at if the impressions
formed upon our minds by the language the prophet uses fail of definite
clearness, and only give us vague ideas of the incomprehensible majesty and
glory of God.
For the most notable attempt of Art to reproduce this vision, we may
refer to the picture in the Pitti Palace at Florence, entitled " The Vision of
Ezekiel," "which if not the work of Raphael's own pencil, is certainly
a contemporary copy of the lost original " (Lanciani, The Golden Days of
the Renaissance in Rome, p. 261).
I. 1 Now it came to pass in the thirtieth year, in the
fourth month, in the fifth day of the month, as I was among
I. 1-3. In these verses there still, the second was introduced later
seems to be a double introduction as an explanation of the first. The
of the prophet, by himself (1) and by chronology of the two passages is
some one else (2, 3) ; and the second differently reckoned, in v. 1 we have
may perhaps have originally pre- 'the thirtieth year,' with no further
ceded the first, or, more likely explanation, in v. 2 'the fifth year
B. 1
EZEKIEL
I. 1-4
the ^captives by the river Chebar, that the heavens were
2 opened, and I saw visions of God In the fifth day of the
month, which was the fifth year of king Jehoiachin's
3 captivity, the word of the Lord came expressly unto
Ezekiel the priest, the son of Buzi, in the land of the
Chaldeans by the river Chebar ; and the hand of the Lord
4 was there upon him. And I looked, and, behold, a stormy
1 Heb. captivity.
of King Jehoiachin's captivity.' We
have 'the sixth year' and 'the seventh
year' mentioned in viii. 1, xx. 1. If the
fifth year of King Jehoiachin's cap-
tivity (cp. 2 K. xxiv. 12, 15) be taken
as B.C. 592, the thirtieth year can
scarcely be reckoned backward from
that, for it would then fall about the
time of Nabopolassar's accession to
the throne of Babylon and of the
discovery of the Book of the Law
(2 K. xxiii.). The thirtieth year is
much more probably that year in the
prophet's life. He was a priest, and
the ministrations of the priest began
at that age (Numb. iv. 3 etc.). The
captivity referred to was the first
deportation of captives to Babylonia,
four years before the Fall of Jeru-
salem (cf. Introd. p. xxxviii).
1. the river Chebar'] The prophet
is at once introduced as one of the
captives by the river Chebar in the
land of the Chaldeans. Chebar was
the name of one of the large irri-
gating canals of Babylonia, and a
place called Tel-abib (iii. 15) stood
upon it. With the opening of the
heavens we may compare the Bap-
tism of our Lord when at the time
that He 'was about thirty years
of age' (Lk. iii. 23) 'the heavens
were opened unto him, and he
saw the Spirit of God' (Matt. iii.
16), as well as the martyrdom of
St Stephen (Acts vii. 56) and the
Apocalypse (Rev. xix. 11). 'Visions
of God ' (viii. 3 : xl. 2) and ' the hand
of the Lord was there upon him
(me) ' (iii. 22 etc.) are characteristic
expressions of Ezekiel. The latter
almost invariably leads up to the
account of a vision. It implies
directing power and the giving of
more than human power to him upon
whom the hand was laid. We may
connect with this the name of
the prophet — Yehezkel, i.e. God
strengtheneth.
3. Ezekiel the priest'] The pro-
phet is described as a priest, the
son of Buzi. The name Buzi is more
like a generic name than a personal
one and does not occur anywhere
else in the Bible in connection with
the priestly tribe.
4-28. The first vision. It is, of
course, impossible to depict exactly
what the vision was which the pro-
phet saw. The vision, however, came
forth from a cloud-storm and was
one of brightness out of which
emerged four mysterious living crea-
tures with four faces and four wings,
with their relative positions towards
one another always remaining the
same. Combined with them and close
to them were the wheels which gave
1.4
EZEKIEL
3
wind came out of the north, a great cloud, with a fire
the idea of motion and that motion
directed by the spirit of each Hving
creature. Superimposed upon this and
above the firmament was the throne
with an anthropomorphic divine form
surrounded by an appearance like
a rainbow. This represented to the
prophet the presence of the glory
of the Lord Who called him to his
work and office. The Son of Sirach
calls it 'the vision of glory which
God shewed him upon the chariot
of the cherubim ' (Bcclus. xlix. 8).
This vision occurs four times in
Ezekiel ; see iii. 22, viii. 4, xliii. 4.
It was a vision of the God who was
about to remove His presence from
His temple at Jerusalem, and was
afterwards to fill a new Temple,
idealized by Ezekiel in the last
chapters of this book, with His
glory — a glory that was to be greater
than the former glory (cp. Hag. ii. 7,
9). — This will explain much that is
obscure: it shews us the God of
judgment coming from the north in
the storm; but at the same time
coming with mercy in human form
(thus an Incarnation of the divine is
alluded to), and walking upon the
earth in such away that His Kingdom
spreads in every direction. He is
pointed out as identical with Him
Who, to the Jews, sitteth between the
cherubim (Ps. Ixxx. 1) which are the
living creatures of this chapter (see
X. 1 ). In these living creatures is the
fulness of life, represented by their
four faces, whilst at the same time
they are spiritual beings. They are
dominated by the Spirit of the
Living God Whose searching eye
(i. 18) sees everything everywhere.
This presence of the God-Man {v. 26)
with His people is to endure for
ever in the new Temple in which
He takes up His abode.
No doubt the form which the
vision took was suggested to
Ezekiel by the cherubim over-
shadowing the mercy-seat of the
tabernacle and the temple at Jeru-
salem, and also by the wonderful
winged creatures which guarded the
temples and palaces of Babylonia.
The wheels we may perhaps take
as an emblem of the eternity of all
things divine.
It is further to be noticed how
much of the apocalyptic imagery
of the New Testament is due to the
influence of these visions of Ezekiel.
The four living creatures appear
there (Rev. iv. 6-9). Their feet
sparkling ' like the colour of burnished
brass' {v. 7) have their counterpart
in the feet of the son of man, ' like
unto burnished brass, as if it had
been refined in a furnace' (Rev. i.
15 : ii. 18: cp. Ezek. xl. 3: Dan. x. 6).
The 'rings full of eyes round about'
{v. 18) recall the living creatures
'full of eyes before and behind,'
'round about and within' (Rev. iv.
6, 8). The firmament corresponds
with 'the glassy sea' (Rev. iv.);
'a likeness as the appearance of
a man' with 'one like unto a son
of man' (Rev. i. 15). The rain-
bow (i. 28) also appears in Rev.
iv. 3. Between the two stand the
apocalyptic visions of Daniel (vii.
9-14 : x. 4-6). For a fuller account
of the use of Ezekiel by later writers
see Introd. pp. xxv-xxix.
4. the north] It was from the
north that the Israelites had
suffered invasion, and their invaders
1—2
EZEKIEL
4»
^infolding itself, and a brightness round about it, and out
of the midst thereof ^as the colour of ^ amber, out of the
5 midst of the fire. And out of the midst thereof came the
1 Or, flashing continually ^ Or, as amber to look upon ^ Or, electrum
had been the instruments of the
judgment of God. It was in the
north, too, that the Babylonian
placed the abode of his gods (Is.
xiv. 13). This may have partly
influenced the prophet in the choice
of the north as the quarter from
which the vision came, and may also
be taken to imply the departure
of God from that city in which
visible tokens of His presence had
been seen. The expression 'a fire
infolding itself,' translated more cor-
rectly in the margin ' a fire flashing
continually' had its origin in Ex.
ix. 24 (see R.V. margin there).
amber] The Hebrew word re-
presenting amber {m/irg. electrum)
is one of doubtful meaning. Electrum
(jfXeKTpov) may mean either amber
or a metal compounded of gold and
silver. The word is used also in
V. 27 and viii. 2. In each case
reference is made only to colour or
outward appearance.
5-14. The four living crea-
tures. These creatures must be
identical with the cherubim of cap.
X. The details of the two chapters
should be carefully compared. Their
wings must therefore have covered
their arms. V. 8 b, which some
would omit, really attaches the
following words to v. 7. How-
ever diflScult we may find it to
picture these visions to ourselves,
the prophet is consistent in his
descriptions. In both v. 5 b and
V. 10 it is implied that the face of a
man was in front of the prophet
as he gazed upon the vision. In
». 11, which must be compared with
V. 23, some critics wish to leave out
the words ' And their faces,' but it
scarcely seems necessary to do so.
The words imply that each face had
a separate junction with the body.
In V. 12 (cp. V. 9c: x. 22b) the
spirit is not the wind of v. 4, but the
spirit of the living creature (cp.
vv. 20, 21 : X. 17), and it is implied
that all the four faces looked in the
same direction. In ??. 13 the reading
of the Septuagint in the margin
furnishes the better sense. The
language of vv. 13, 14 recalls the
appearances at the giving of the
Law on Mount Sinai (cp. also Ps.
xviii. 12). Some wish to omit v. 14,
following one form of the Greek
version. These four creatures, like
the four streams of Eden, were after-
wards taken as emblems of the four
Evangelists (cp. Westcott's Introd.
to the Study of the Gospels^ cap. iv.,
for a fuller treatment of the subject).
The Church directs attention to this
by appointing i. 1-14 as one of the
lessons on St Mark's day.
There are several ethical ideas
conveyed by the manner of motion
as it is described here. There is
directness of purpose, ' they turned
not when they went'; there is in-
tensity of action, 'they went every
one straightforward'; and there
is obedience to the impulse of
the spirit, 'the spirit of the living
creature was in the wheels.' No
doubt this moral aspect of the vision
5-15
EZEKIEL
likeness of four living creatures. And this was their
6 appearance ; they had the likeness of a man. And every
one had four faces, and every one of them had four wings.
7 And their feet were straight feet ; and the sole of their
feet was like the sole of a calf s foot : and they sparkled
8 like the colour of burnished brass. And they had the
hands of a man under their wings on their four sides :
9 and they four had their faces and their wings thus ; their
wings were joined one to another ; they turned not when
10 they went ; they went every one straight forward. As for
the likeness of their faces, they had the face of a man ;
and they four had the face of a lion on the right side ;
and they four had the face of an ox on the left side ; they
11 four had also the face of an eagle. ^And their faces and
their wings were separate above ; two wings of every one
were joined one to another, and two covered their bodies.
12 And they went every one straight forward : whither the
spirit was to go, they went ; they turned not when they
13 went. ^As for the likeness of the living creatures, their
appearance was like burning coals of fire, like the appear-
ance of torches ; it went up and down among the living
creatures : and the fire was bright, and out of the fire went
14 forth lightning. And the living creatures ran and returned
15 as the appearance of a flash of lightning. Now as I beheld
^ Or, And thus were their faces ; and their wings were dc.
2 The Sept. has, And in the midst of the living creatures was an appearance d;c.
helped to suggest the mystical in-
terpretation of it as applicable to
the four Evangelists.
15-21. The wheels and move-
ment OP THE LIVING CREATURES (cp.
X. 6, 9-13, 16, 17, 19 : xi. 22). The
* beryl' {v. 16) represents a Hebrew
word of very doubtful meaning, as
appears from the renderings of the
Sept. (Oapa-eis) and Vulg. {maris i.e.
the sea) and the various alternatives
suggested in the margin of the R.V.
(see Ex. xxviii. 20: Cant. v. 14:
Ezek. X. 16). The 'wheel within a
wheel' can only imply two wheels
at right angles to one another.
In «?. 18 R.V. margin 'felloes' (cp.
1 Kings vii. 33) makes the meaning
of the passage clearer. In v. 20 a
some words seem to have been
written twice imintentionally. The
verse should read: — Whithersoever
the spirit was to go, the wheels
went: and they were lifted beside
6
EZEKIEL
I. 15-
the living creatures, behold one wheel upon the earth
beside the living creatures, for each of the four faces
16 thereof. The appearance of the wheels and their work
was like unto the colour of a beryl : and they four had
one likeness : and their appearance and their work was as
17 it were a wheel ^within a wheel. When they went, they
went upon their four sides : they turned not when they
18 went. As for their ^ rings, they were high and dreadful ;
and they four had their rings full of eyes round about.
19 And when the living creatures went, the wheels went
beside them : and when the living creatures were lifted
20 up from the earth, the wheels were lifted up. Whither-
soever the spirit was to go, they went ; thither was the
spirit to go : and the wheels were lifted up ^beside them ;
for the spirit *of the living creature was in the wheels.
21 When those went, these went ; and when those stood,
these stood ; and when those were lifted up from the
earth, the wheels were lifted up ^beside them : for the
22 spirit *of the living creature was in the wheels. And
* Heb. in the midst of. ^ Or, felloes ^ Or, over against
Or, of life
them : for the Spirit of the living
creature (R.V. marg. 'of life' is
certainly wrong) was in the wheels,
22-28. The firmament and the
THRONE. These appear again in
chapter x. By the firmament is
meant something hke the blue vault
of the clear sky (Gen. i. 6) : the
description here recalls that of Ex.
xxiv. 10. The marginal 'ice' for
' crystal ' has little to recommend it.
The description of the wings in this
passage must be taken with that in
V. 11. They were straight like the
feet (v. 7). Their arrangement is
different from that of the wings in
Isaiah's vision (vi. 2). Here it is
implied that they appeared to hold
up the firmament. The similes of
V. 24 are generally applied to the
voice of the Almighty Himself (see
X. 5): the Sept. omits the words
'Hke the voice... an host.' 'Al-
mighty' is the translation of the
word Shaddai, which occurs as a
name of God first in Gen. xvii. 1
(R.V. margin). The Name is one for
which no satisfactory explanation
has as yet been given. 'My rock'
or 'my Lord' are two of the mean-
ings which have been assigned to
it. The Greek translator of Job,
where the name occurs most fre-
quently, evidently considered it to
mean 'He who is suflScient' (cf.
Driver's Genesis, Excursus I. p.
404 and see Introd. p. xxx). The
last clause of v. 25 is omitted by
EZEKIEL 7
over the head of the living creature there was the likeness
of a firmament, like the colour of the terrible ^crystal,
23 stretched forth over their heads above. And under the
firmament were their wings straight, the one toward the
other : every one had two which covered ^on this side,
and every one had two which covered ^on that side, their
24 bodies. And when they went, I heard the noise of their
wings like the noise of great waters, like the voice of the
Almighty, a noise of tumult like the noise of an host :
25 when they stood, they let down their wings. And there
was a voice above the firmament that was over their
26 heads : when they stood, they let down their wings. And
above the firmament that was over their heads was the like-
ness of a throne, as the appearance of a sapphire stone :
and upon the likeness of the throne was a likeness as the
27 appearance of a man upon it above. And I saw as the
colour of amber, as the appearance of fire within it round
about, from the appearance of his loins and upward ; and
from the appearance of his loins and downward I saw as it
were the appearance of fire, and there was brightness
28 round about ^him. As the appearance of the bow that is
in the cloud in the day of rain, so was the appearance of
the brightness round about. This was the appearance of
the likeness of the glory of the Lord. And when I saw
it, I fell upon my face, and I heard a voice of one that
1 Or, ice ^ Or, f&r them » Or, it
many as an accidental repetition x. 4, 18, 19 : xi. 22, 23 : xliii 4, 5 :
from V. 24. With v. 26 we must xliv. 4).
compare x. 1. The ' sapphire stone ' It is the sense of this Divine glory
occurs in the same connection in that causes the prophet to prostrate
Ex. xxiv. 10. 'The glory of the himself before it, in a state of
Lord ' {v. 28) is also seen in Ex. xxiv. expectancy and attention. At the
16, and the expression occurs many same time the mysterious character
times in the account of Ezekiel's of the 'one that spake' lends
risions (cp. iii. 23 : viii. 4 : ix. 3 : solemnity to the coming call.
EZEKIEL
II. I-
ii. The Prophet^s Call cmd Mission, ii. 1-iii. 3.
II. 1 And he said unto me, Son of man, stand upon thy
2 feet, and I will speak with thee. And the spirit entered
into me when he spake unto me, and set me upon my feet ;
3 and I heard him that spake unto me. And he said unto
n. l-III. 2. Following upon the
introductory vision, the call and
mission of the prophet with his first
symbohc action are described.
II. 1,2. The prophet is addressed
here and constantly throughout the
book as Son of Man. It is his
distinctive title, only applied in the
Old Testament once besides, perhaps
in imitation of this use, to a prophet
(Dan. viii. 17). What the title as
applied to the prophet exactly in-
dicates is not absolutely certain. To
some it appears merely to imply
the immeasurable distance there is
between even a chosen prophet of
God and Jehovah: whilst by others
it is held to connote as well the
dignity of the human agent (cp. Ps.
viii. 5). It seems scarcely in har-
mony with its surroundings in this
book to look upon it simply as a
title of depreciation. This is the
more to be observed when we re-
member that the title which our
Lord uses most frequently for Him-
self is that of ' the Son of Man,' per-
haps looking back to Dan. vii. 13 : —
* there came with the clouds of heaven
one like unto a son of man.' For
a fuller discussion of the phrase see
the article Son of Man in Hastings'
Dictionary of the Bible^ vol iv. and
Introduction, p. xiii.
The prophet is called upon to rise
and stand upon his feet as a mark
of God's confidence in him, just as
Daniel is bidden to do in similar
circumstances, though in his case
the words 'I stood trembling' (x. 11)
follow. It is to be noted that the
word spoken brings with it the
inward inspiration, and that the
strength to stand in the presence of
the 'one that spake' is attributed
to the Spirit just as it is in iii. 24.
Thus the action of the Spirit of
God and of the word of G^d is as
closely united as in the account of
the Creation (Gen. i. 2, 3). Man
cannot fulfil God's word without His
Spirit 'preventing' him (in the old
sense of the word).
3-7. In the mission that is given
to the prophet, nothing is disguised
or kept back. The difficulties of
his position, the qualities that he
will need, the fact that he will
have to speak of other nations be-
sides his own, are all mentioned
without reserve. The shrinking of
Moses from the task laid upon him,
and Jonah's attempt to escape from
his call may illustrate the hesitancy
that is implied here on the part of
Ezekiel. The charge given to the
young Ezekiel may be compared
with that of St Paul to the young
Timothy, who had to deal with Jews
and Gentiles alike: — 'Be instant in
season, out of season; reprove, re-
buke, exhort, with all long-suffering
and teaching' (2 Tim. iv. 2). That
the word ' nations' implies more than
11. 3, 4
EZEKIEL
9
me, Son of man, I send thee to the children of Israel, to
nations that are rebellious, which have rebelled against
me : they and their fathers have transgressed against me,
4 even unto this very day. And the children are impudent
and stiflfhearted ; ^I do send thee unto them: and thou
1 Or, unto whom I send thee
the tribes of Israel is surely clear
from the prophecies of xxv.-xxxii. ;
though the prophet's mission, so far
as they were concerned, did not in-
volve a verbal deliverance of the
message (iii. 5, 6) : the prophet was
simply to utter God's will concerning
them. The rebellion of Israel is
carried back (see xx. 8) not only to
the time of the wanderings in the
wilderness but to the bondage in
Egypt. The impudence of v. 4 is
the 'hard forehead' (we use the
expression 'brazen-faced') of iii. 7.
The prophet is empowered to say,
as he does say afterwards (e.g. v. 5),
that his words are the words of God.
The actual Name of God used is
Adonai Jehovah — the divine name if
printed in capitals in A.V. or R.V.
implies the use of the name Jehovah
— a title which is especially used in
the present Hebrew text of Ezekiel,
though it also occurs with less fre-
quency elsewhere. The form of
the title may be due to the fact
that when, in later times, the Name
Jehovah was declared unutterable,
the word Adonai may have at first
been placed in the margin as its
substitute, and then afterwards in-
corporated into the text. When
this was done, Elohim was read for
Jehovah, and when the vowel points
were added, in still later times, to
the Hebrew text, of which the
original form only contained the
consonants, Jehovah received the
vowel points of Elohim.
The prophet's hearers were to have
no excuse. They had a free will to
hear or to forbear, but in any case,
it is implied that they could not
help knowing that they had had a
prophet amongst them. The hearing
and the forbearing of those to whom
the prophet is sent is especially
emphasized (cp. iii. 11, 27). The fall
of JeiTisalem, which was soon to
come, would prove the truth of his
message (cp. xxxiii. 33).
As against the impudence and
stiffheartedness of his hearers, the
prophet was to take up a fearless
attitude, indicated later by the fore-
head 'as an adamant harder than
flint' (iii. 9), just as Jeremiah was
bidden to do (i. 8). The expression
'rebellious house' (literally, 'house
of rebelliousness') is one character-
istic of this book. The ' briers and
thorns' indicate the heathen amongst
whom the Jews were dwelling (cp.
xxviii. 24 where Zidon and the other
neighbours of the Jews in Palestine
are called ' a pricking brier ' and ' a
grieving thorn'). They at any rate
would not help the prophet to assert
his authority. The scorpion is dan-
gerous from its sting. Those amongst
whom the prophet was dwelling
would endeavour to injure him with
venomous acts and words.
10
EZEKIEL
II. 4-in.
6 shalt say unto them, Thus saith the Lord God. And they,
whether they will hear, or whether they will forbear, (for
they are a rebellious house,) yet shall know that there
6 hath been a prophet among them. And thou, son of man,
be not afraid of them, neither be afraid of their words,
though briers and thorns be with thee, and thou dost
dwell among scorpions : be not afraid of their words, nor
be dismayed at their looks, though they be a rebellious
7 house. And thou shalt speak my words unto them,
whether they will hear, or whether they will forbear :
8 for they are most rebellious. But thou, son of man, hear
what I say unto thee ; be not thou rebellious like that
rebellious house : open thy mouth, and eat that I give
9 thee. And when I looked, behold, an hand was put forth
10 unto me ; and, lo, a roll of a book was therein ; and he
spread it before me ; and it was written within and
without : and there was written therein lamentations, and
mourning, and woe. III. 1 And he said unto me. Son
II. 8-III. 3. The prophet is
bidden not to follow the people in
their rebellious ways, but, after in-
specting a roll which is spread out
before him, to eat it, and then
saturated, as it were, with its contents
to utter them to his fellow-country-
men in their captivity. Bating
(Rev. X. 9 'Take it' i.e. a little book,
'and eat it up'; cp. Jer. x. 15) or
drinking (2 Esdr. xiv. 38-41, 'Open
thy mouth, and drink that I give
thee to drink... and when I had
drunk of it, my heart uttered under-
standing, and wisdom grew in my
breast, for my spirit retained its
memory : and my mouth was opened,
and shut no more') was a symbolic
acceptance of inspiration in apoca-
lyptic literature. The putting forth
of the hand occui-s again in viii. 3,
and something like it in Dan. x. 10.
The book would be unrolled at right
angles to the writing which would
be in columns, and therefore a con-
siderable length of the passage would
be disclosed. The roll had writing
on both sides (cp. Rev. v. 1) of a
mournful character such as is dis-
closed in the succeeding prophecies.
Its message was to be first to
the Jews, just as the Christian
message was delivered first to them.
Before being delivered, it was neces-
sary that the prophet should
thoroughly digest and assimilate it.
This is indicated by the first clause
of V. 3. The latter part of the verse
indicates, that as the book was
divine it must necessarily be good
(sweet as honey) in itself. In the
corresponding passage in Rev. (x. 9,
10) bitterness follows, and, though
bitterness is not mentioned here, it
is implied later (iii 14). To speak
and act with truth is good but often
III. 1-6
EZEKIEL
11
of man, eat that thou findest ; eat this roll, and go, speak
2 unto the house of Israel. So I opened my mouth, and
3 he caused me to eat the roll. And he said unto me. Son
of man, cause thy belly to eat, and fill thy bowels with
this roll that I give thee. Then did I eat it ; and it was in
my mouth as honey for sweetness.
iii. A Charge given to the Prophet, iii. 4-11.
4 And he said unto me. Son of man, go, get thee unto
the house of Israel, and speak with my words unto them.
5 For thou art not sent to a people ^of a strange speech
and of an hard language, but to the house of Israel ;
6 not to many peoples of a strange speech and of an hard
language, whose words thou canst not understand. Surely,
if I sent thee to them, they would hearken unto thee.
1 Heb. deep of lip and heavy of tongue.
may compare with the last clause of
V. 6 our Lord's words : — * if the
mighty works had been done in Tyre
and Sidon, which were done in you
(i.e. Chorazin and Bethsaida), they
would have repented long ago... if
the mighty works had been done in
Sodom which were done in thee
(i.e. Capernaum), it would have re-
mained until this day' (Matt. xi. 21,
23 : Lk. X. 13) : and in v. 7 again : —
'If they persecuted me, they will
aJso persecute you' (John xv. 20:
cp. Matt. x. 24). The idea con-
veyed by vv. 8, 9 is expressed in
an ampler form in Jer. i. 18, a
chapter which bears many points
of resemblance to this. In Isaiah
(1. 7) the prophet speaks of himself
as setting his face like a flint ; here
the prophet's forehead is made still
harder, 'as an adamant.' The
Hebrew ^Aawi^r, translated adamant,
is equivalent to corundum or emery,
carries with it an element of bitter-
ness which makes it distasteful.
We can derive some guidance
from this passage in forming a
proper estimate of what is in-
volved in Inspiration. The prophet
is to absorb into himself what is
given him from above, and then
is to give it out with his own lips
and in his own language. The in-
dividuality of the prophet will there-
fore have full play and be allowed
to manifest itself
4-11. In these verses we have a
reiteration of the mission of the
prophet,couched in stronger language
than before, so far as regards the
attitude the prophet was to take up
towards his fellow-countrymen. The
stern difficulties of the situation are
not smoothed away in the slightest
degree. It is a tremendous task
that the prophet has to undertake,
but God will be with him. We
12
EZEKIEL
III. 7-
7 But the house of Israel will not hearken unto thee ; for
they will not hearken unto me : for all the house of Israel
8 are of an hard forehead and of a stiff heart. Behold,
I have made thy face hard against their faces, and thy
9 forehead hard against their foreheads. As an adamant
harder than flint have I made thy forehead : fear them
not, neither be dismayed at their looks, though they be a
10 rebellious house. Moreover he said unto me. Son of man,
all my words that I shall speak unto thee receive in thine
11 heart, and hear with thine ears. And go, get thee to them
of the captivity, unto the children of thy people, and speak
unto them, and tell them. Thus saith the Lord God ; whether
they will hear, or whether they will forbear.
iv. The presence of God with the Prophet, and his
transference to Tel-ahih. iil 12-15.
12 Then the spirit lifted me up, and I heard behind me
the voice of a great rushing, saying, Blessed be the glory
13 of the Lord from his place. And / heard the noise of
the wings of the living creatures as they touched one
and was the hardest substance
known at the time. The care the
prophet was to exercise on his part
in his reception of the message to be
delivered is emphasized : no part of
it was to be lost. 'The children
of thy people' is a phrase that
occurs again in chaps, xxxiii. (four
times) and xxxvii. {v. 18).
12-15. The prophet is taken to
the place where he is to exercise his
office. His removal is attributed to
the spirit, as in the case of Philip
the deacon (Acts viii. 39, 40). The
removal is intended to be looked
upon just like the eating of the roll,
as one simply in vision (cp. viii. 3 :
xi. 24 : Numb. xxiv. 4, 16), for the
prophet was already by the river
Chebar (i. 1). It was a removal
from a state of ecstasy to a condition
in which he could have practical
intercourse with those to whom he
was sent. The revulsion of feeUng
consequent upon the change is in-
dicated in vv. 14, 15, and some little
time elapses before the prophet can
go forward in his work, and then
only after further instruction and
inspiration. All up to this point
had been transacted in the presence
of the glory of the Lord and of the
vision ; the vision now passes away,
and the prophet is left still feeling
the Lord's hand upon him. Who
uttered the ejaculation («?. 12) 'Blessed
be the glory of the Lord from His
place,' is not stated (the word saying
III. 13-15
EZEKIEL
13
another, and the noise of the wheels ^beside them, even
14 the noise of a great rushing. So the spirit lifted me up,
and took me away : and I went in bitterness, in the heat
of my spirit, and the hand of the Lord was strong upon
15 me. Then I came to them of the captivity at Tel-abib,
that 2 dwelt by the river Chebar, ^and to where they
Mwelt ; and I sat there astonied among them seven
days.
1 Or, over against 2 Qr, sat ' Another reading is, and I sat
where they sat.
into existence. But it
is not in the original), though 'the
voice of a great rushing' must be
attributed to the wings and the
wheels of the vision ; and the noise
of the wings is said (i. 24) to be
'like the voice of the Almighty.'
It is meant, then, for the voice
of Him Who was behind the vision.
The vision gone, the prophet is left
in bitterness, a bitterness caused by
the sense of the message he had
to deliver (cp. Rev. x. 10) and
accompanied by the heat of his
spirit. This latter expression implies
vexation at the character of the
work imposed upon him, curbed,
however, by the hand of the Lord,
which was constantly laid upon him
(cp. e.g. i. 3 : ??. 22). He now finds
himself with his fellow-captives at
Tel-abib. Dr Cheyne maintains that
we should place the scene of this
narrative in North Arabia instead of
in Babylon (see Encycl. Bib. 4919),
but this theory does not meet with
any support from other critics of
weight. The first part of the name
points to a mound indicating the
ruins of a previously existing town.
The latter part, Abib (i.e. young ears
of barley), is familiar to us as the
name of a month (Ex. xiii 4), the
month when the young ears of com
came into existence. JBut it is
doubtful whether this is really the
meaning of the word in Tel-abib.
The early translators certainly did
not think so, for they did not make
a proper name of the place to which
the prophet came at all, but trans-
lated it; thus the Vulgate says: —
' to a heap of new fruits,' whilst the
Septuagint seems to have read some-
thing quite different: 'I came to
the captivity in a state of exaltation,
and went around those dwelling by
the river Chebar.' If it be a place,
Tel-abib has not yet been identified :
and, if the name was Babylonian,
its meaning would be Deluge-mound
{Encycl Bib. 4920). The R.V.
marg. rendering 'sat' recalls Ps.
cxxxvii. 1 ' By the rivers of Babylon,
there we sat down.' The sitting
of the captives implies their dis-
consolate state (cp. Lam. ii. 10:
Job ii. 13 where there is the same
period of seven days), which in-
fected the prophet also. The word
'astonied' implies the stupor of
grief Such a state of intense pros-
tration under grief is attributed
to Ezra (ix. 3 : cp. Neh. i. 4). The
period of seven days was a re-
cognized time of mourning (see Gen.
1. 10 : Job ii. 13).
14
EZEKIEL
III. 16-18
B. AFTER SEVEN DAYS, A FURTHER CHARGE TO
THE PROPHET, A FURTHER VISION, SYMBOLIC
ACTIONS ON THE PROPHET'S PART WITH
THEIR EXPLANATIONS, AND PROPHECIES OF
DOOM, B.C. 592. Chapters III. 16— VII.
V. A further Charge to the Prophet, iii. 16-21.
16 And it came to pass at the end of seven days, that the
17 word of the Lord came unto me, saying. Son of man,
I have made thee a watchman unto the house of Israel :
therefore hear the word at my mouth, and give them
18 warning from me. When I say unto the wicked. Thou
shalt surely die ; and thou givest him not warning, nor
speakest to warn the wicked from his wicked way, to save
16-21. The seven days over, a
fresh charge is given to the prophet
It looks forward especially to the
prophecies contained in chaps,
xviii., xxxiii., and is a summary
of them. The prophet is to be
a watchman (xxxiii. 7 : the idea
is worked out in xxxiii. 1-9 :
op. Heb. xiii. 17). The warning
he was to give was of danger
from the guilt of sin, and it was
to be a heaven-sent warning. All
responsibility on the part of the
prophet was to cease with the
delivery of his message but not
before. The sentence of death for
the sinner was the one announced
from the beginning (Gen. ii. 17).
Definite individual responsibility for
moral character is more plainly
asserted than perhaps it had ever
been before. 'His blood will I re-
quire ' is a form of expression used
because to the Hebrew blood was
an equivalent for life (Gen. ix. 4).
20. and I lay a stumUinghlock
before him] Cp. Jer. vi. 21 and our
Lord's use of Is. vi. 9, 10. Such a
case can only occur in the person oi
one who continues in a course of
hardened sin, e.g. the Pharaoh of the
Exodus.
It was a definite article of Jewish
belief that good works had some-
thing meritorious about them and
went up ' for a memorial before God'
(Acts X. 4). Thus Nehemiah says : —
' Remember unto me, O my God, for
good, all that I have done for this
people' (v. 19: cp. xiii. 14, 22, 31).
This memorial is to be blotted out in
the case of the unrepentant sinner.
This commission to the prophet
brings into distinct prominence one
side of the prophetic office, which is
sometimes forgotten — that of the
teller-forth of God's will for his
people, without any definite an-
nouncement of future events. Sin
and its consequences, that is to be
the leading idea of Ezekiel's pro-
nouncements.
III. 18-23 EZEKIEL 15
his life ; the same wicked man shall die in his iniquity ;
19 but his blood will I require at thine hand. Yet if thou
warn the wicked, and he turn not from his wickedness,
nor from his wicked way, he shall die in his iniquity ;
20 but thou hast delivered thy soul. Again, when a righteous
man doth turn from his righteousness, and commit in-
iquity, and I lay a stumblingblock before him, he shall die:
because thou hast not given him warning, he shall die in
his sin, and his righteous deeds which he hath done shall
not be remembered : but his blood will I require at thine
21 hand. Nevertheless if thou warn the righteous man, that
the righteous sin not, and he doth not sin, he shall surely
live, because he took warning ; and thou hast delivered
thy souL
vi. A renewal of the Prophefs Vision^ and the
Charge repeated, iii. 22-27.
22 And the hand of the Lord was there upon me ; and
he said unto me, Arise, go forth into the ^ plain, and I will
23 there talk with thee. Then I arose, and went forth into
the ^ plain : and, behold, the glory of the Lord stood there,
1 Or, valley
22-27. A further manifestation gin) on which the mound Tel-abib,
of God is disclosed to the prophet the place where the prophet abode,
similar to what had gone before, stood. The vision is identical with
and a further instruction is given to the previous vision ; and its effect
him, laying upon him a command was the same. But the instruction
of temporary silence to be followed given to the prophet was different,
by a declaration to his rebellious He was to shut himself up in his
fellow-countrymen, as the com- house, and not deliver any message
mencement of his prophetic utter- until he was bidden. The subject
ances. 'The hand of the Lord' is of the verb in the sentence Hhey
upon him as before (i. 3). This shall lay bands upon thee ' is obscure,
time he is called 'into the plain,' especially as it is said later (iv. 8)
cp. the ' plain in the land of Shinar ' ' I will lay bands upon thee.' The
(Gen. xi. 2), where Shinar is identical Hebrew word is probably wrongly
with Babylonia. It is here the pointed in the Massoretic text and
plain (hardly ' valley ' as in the mar- should be read as a passive, ' bands
EZEKIEL
as the glory which I saw by the river Chebar : and I fell
24 on my face. Then the spirit entered into me, and set me
upon my feet ; and he spake with me, and said unto me,
25 Go, shut thyself within thine house. But thou, son of
man, behold, they shall lay bands upon thee, and shall
bind thee with them, and thou shalt not go out among
26 them : and I will make thy tongue cleave to the roof of
thy mouth, that thou shalt be dumb, and shalt not be to
27 them a reprover : for they are a rebellious house. But
when I speak with thee, I will open thy mouth, and thou
shalt say unto them. Thus saith the Lord God : He that
heareth, let him hear ; and he that forbeareth, let him
forbear : for they are a rebellious house.
vii. The first of a series (iv. — v. 1-4) of symbolic actions
to illustrate the siege of Jerusalem: the tile and the
iron pan. iv. 1-3.
The whole of this section (iv. — v. 1-4) is intended to pourtray the prophet's
occupation during his time of silence. Though he is shut up in his house
and abstains from all prophetic utterance, he is accessible to those who come
to see him and to observe his actions.
The actions which the prophet is bidden to perform must have gone on
within the same period. To our prosaic western minds it seems diflScult to
imagine that the prophet would do such things as he is bidden to do here.
But Oriental habits of thought and action are far different from ours.
When we think of the actions of a Simeon Stylites, or of some of the ascetics
even in these days in India, we may well hesitate to say that it was
impossible for Ezekiel to do them— even to the constant lying upon one
side for so many days.
Such actions as those of Ezekiel would appeal naturally to his fellow-
countrymen. Other prophets had acted in similar ways before. Isaiah, for
shall be laid upon thee.' The idea
of the tongue cleaving to the roof
of the mouth is met with elsewhere
(Job xxix. 10 : Ps. cxxxvii 6 : Lam.
iv. 4: cp. also Ps. xxii. 15 'my
tongue cleaveth to my jaws'). The
opening of the mouth is alluded to
again in xxiv. 27, xxix. 21. The free-
will of the hearers is asserted, as in
Rev. xxii. 11, though the turn of
the sentence is not quite the same :
' He that is unrighteous, let him do
unrighteousness still: and he that
is filthy, let him be made filthy still :
and he that is righteous, let him do
righteousness still : and he that is
holy, let him be made holy stilL'
IV.
EZEKIEL 17
instance, ' walked naked and barefoot three years for a sign and a wonder
upon Egypt and upon Ethiopia' (xx. 3). Jeremiah wore a girdle with-
out putting it in water, and then hid it in a hole of the rock (xiii. 1-5).
Similar actions have appealed to Oriental minds at other times. Agabus
the prophet from Judaea taking St Paul's girdle and binding his own
feet and hands as symbolical of what was to happen to the owner of the
girdle is a case in point. It was this appeal to outward actions and
surroundings that made our Lord's teaching so attractive to his hearers.
The finding nothing but leaves on the fig-tree and its cursing in consequence
is a notable example of this ; and it is to satisfy the natural craving of many
minds that external symbolism has found so marked a place as it has in
many forms of Christian worship.
It has been questioned how long the prophet's silence is supposed to be
maintained. It seems quite clear that it terminates at v. 4. The prophet
had been told to prepare his message with the words, ' Thus saith the Lord
God.' V. 5 begins with these identical words and they are followed by what
is to all intents and purposes an explanation of the actions of the time of
silence. Others have held that the silence lasted till the news of the fall of
Jerusalem reached Ezekiel (xxxiii. 22), but the passage referred to, taken in
conjunction with what goes before (xxiv. 26, 27), implies rather that the
prophet had to pass through various periods of enforced silence.
IV. 1 Thou also, son of man, take thee a tile, and lay
it before thee, and pourtray upon it a city, even Jerusalem :
2 and lay siege against it, and build forts against it, and
rV". 1-3. The tile and the iron of battering rams is also mentioned
PAN. The prophet is himself in sym- twice later in this book (xxi. 22 :
bolical action to take part in the siege xxvi. 9). The prophet himself is out-
of the city. For 'set thy face toward' side the rampart of the besiegers,
(v. 3), cp. XX. 46 : xxi. 2 : the deter- which is represented by the ' iron
mined character of the siege is pan.' The subjects to be pourtrayed
implied by the expression. Over on the tile remind us of the graphic
and over again in this book the illustrations of sieges and fightings
prophet has to act a part as a sign to be seen on the walls of the palaces
to his fellow-countrymen (xii. 6, 11 : or temples in Babylonia. Some of
xxiv. 24, 27). In this way they were the tablets found in Babylonia have
to be informed about the events on them plans of cities. Illustrations
that were occurring in their native of some of them can be seen in Toy's
land. The regular details of siege Ezekiel (p. 98), where also may be
work were to be pourtrayed on found a pictorial attempt to illustrate
the tile or tablet. Nebuchadrezzar the appearance of the wheels of
built forts against Jerusalem (2 K. Ezekiel's vision. Pictures, derived
XXV. 1). The casting up of mounts from the monuments, illustrating the
is constantly alluded to in this book operations of a siege can be seen in
(xvii. 17: xxi. 22: xxvi. 8). The use Encycl. Bib. art 'Siege.' 'A striking
EZEKIEL
iv. «-
cast up a mount against it ; set camps also against it, and
3 plant battering rams against it round about. And take
thou unto thee an iron ^pan, and set it for a wall of iron
between thee and the city : and set thy face toward it,
and it shall be besieged, and thou shalt lay siege against
it. This shall be a sign to the house of Israel.
Tiii. The second symbolic action : — the prophet to lie first
on his left side and then on his right side, and to
have limited rations for a set time. iv. 4-17.
4 Moreover lie thou upon thy left side, and lay the
iniquity of the house of Israel upon it : according to the
1 Or, flat plate
illustration of Ezek. iv. 3 is furnished
by Doughty {Ar. Des. i. 593), who
describes an iron-plated door in the
castle of Hayil : " the plates (in the
indigence of their arts) are the
shield-like iron pans (tannur) upon
which the town house-wives bake
their girdle-bread"' {Encycl. Bib.
891). Some have tried to find in
the iron pan a symbol of the barrier
that there was between God, as
represented by His prophet, and
His people, but this can scarcely be
said to be contemplated in the
action here described.
4-17. The second symbolic
ACTION. The 'son of man' is to
bear the iniquity of his people, the
house of Israel as well as the house
of Judah, as he lies first upon his
left side and then upon his right
side. He was to be the people per-
sonified, as it were, and to go through
in action all the horrors of the siege,
some of which were to cause him
great distress of soul because of the
un cleanness and pollution which
they involved. A day for a year
is the recognized proportion of
punishment (cp. Num. xiv. 34, and
the days and weeks of Daniel's
prophecies, ix. 24-27 : xii. 11-13),
There are great difficulties con-
nected with the number of the days
(for years) in this passage. To begin
with, according to the Hebrew text,
the number of days for the prophet
to lie on his left side is 390 and on
his right side 40, and yet when the
time comes for him to store up
provisions for the period of the siege
{v. 9), the provisions are only to last
390 days. According to Jeremiah
(xxxix. 1 : lii. 4-7) the actual siege
lasted from the tenth day of the
tenth month of the ninth year of
Zedekiah's reign until the ninth day
of the fourth month of the eleventh
year of the same reign. This con-
siderably exceeds the 430 days of
the passage in Ezekiel, which, how-
ever, does not necessarily imply that
the commencement of the siege and
of the prophet's lying on his side
were co-terminous. This is one
difficulty, but a still greater one
IV. 4-9
EZEKIEL
19
number of the days that thou shalt lie upon it, thou shalt
6 bear their iniquity. For I have appointed the years of
their iniquity to be unto thee a number of days, even
three hundred and ninety days : so shalt thou bear the
6 iniquity of the house of Israel. And again, when thou
hast accomplished these, thou shalt lie on thy right side,
and shalt bear the iniquity of the house of Judah : forty
days, each day for a year, have I appointed it unto thee.
7 And thou shalt set thy face toward the siege of Jerusalem,
with thine arm uncovered ; and thou shalt prophesy
8 against it. And, behold, I lay bands upon thee, and thou
shalt not turn thee from one side to another, till thou
9 hast accomplished the days of thy siege. Take thou also
arises when we ask what periods
of transgression of 390 years and 40
years respectively does the prophecy
contemplate? If we reckon 390
years backward from the fall of
Samaria (722 B.C.) we are carried
to a date 40 years preceding the
usually accepted date for the acces-
sion of Saul. But, if (by a com-
parison of vv. 5, 6, 9) we come to
the conclusion that 390 in v. 4 is
a mistake of a scribe for 350, we find
ourselves at the actual date (1072b.c.)
given for the accession of Saul when
it may be said in one sense that the
kingdom of Israel began, and also
the period of transgression may be
held to have commenced. The num-
ber '40' often seems to have a sym-
bolical sense ascribed to it in the Old
Testament (cp. e.g. Numb. xiv. 34:
1 K. xix. 8), and not to have been
used always with exact numerical
accuracy. It may be taken here
to refer to short periods when the
kings of Judah were dallying with
the Assyrians and trying to seek an
alliance on equal terms with that
great kingdom. That they had done
so in time past is clear from xxi. 12,
13. In especial we may refer to
the reign of Ahaz (2 K. xvii.), and
the embassy early in Zechariah's
reign (Jer. xxix. 3), perhaps also to
the treatment of Merodach-Baladan's
ambassadors (Is. xxxix.).
The Septuagint translator either
had a different text before him or
felt the difiiculties that beset the
text as it stands, and proceeded to
emend it by inserting '150' in v. 4,
reading '190' for '390' in v. 5 and
making it the total of 150 + 40; and
also reading '190' in v. 9. This
150 years is apparently intended to
represent the period between the
fall of Samaria and the destruction
of Jerusalem (722-588 B.C.), whilst
the 40 years are, in round numbers,
the years from the fall of Jerusalem
to the Decree of Cyrus, though the
Captivity was generally reckoned to
have lasted 70 years which were
reckoned from Jehoiakim's reign
(606-536 B.C.).
Others again seeing that 390 -f- 40
= 430 have compared this 430 years
with the 430 years of Ex. xii. 40:
2—2
ZeJlcUJt^Vc
20
EZEKIEL
IV. 9-14
unto thee wheat, and barley, and beans, and lentils, and
millet, and spelt, and put them in one vessel, and make
thee bread thereof ; according to the number of the days
that thou shalt lie upon thy side, even three hundred and
10 ninety days, shalt thou eat thereof. And thy meat which
thou shalt eat shall be by weight, twenty shekels a day :
11 from time to time shalt thou eat it. And thou shalt drink
water by measure, the sixth part of an hin : from time to
12 time shalt thou drink. And thou shalt eat it as barley
cakes, and thou shalt bake it in their sight with dung that
13 Cometh out of man. And the Lord said. Even thus shall
the children of Israel eat their bread unclean, among the
14 nations whither I will drive them. Then said I, Ah Lord
I
Gal. iii. 17, but it can scarcely be
conceived that this was the period
the prophecy had in view.
The uncovering of the prophet's
arm {v. 7) indicates, by an outward
sign, what is immediately said, that
his prophecy was to be against
Jerusalem (cp. Is. Iii. 10), for he
imcovers it to set his arm free to do
the work which has to be done;
and, just as in the last chapter
(iii. 25), so here restraint is laid
upon the prophet. It was to be his
siege as well as the siege of Jeru-
salem. During his siege he was to
put himself on rations of the food
which he had stored up to begin
with. The varieties of food in the
one vessel indicate the impossibility
owing to scarcity of gathering enough
of one kind of meal. The word
'meat' in the English Bible often
means 'food.' That rations were
served out during the siege of Jeru-
salem we see in the case of Jeremiah
who received daily in 'the court of
the guard' 'a loaf of bread out of the
bakers' street, until all the bread in
the city was spent' (Jer. xxxvii. 21).
To estimate the actual amount of
a day's rations is difficult because
the standards varied so much and we
are not told whether it is the Baby-
lonian or Hebrew shekel which is
intended here. If we take a mean
value, perhaps about 8 ozs. is the
daily amount of bread which was to
be eaten, though it was to be of a
poor mixed character, and not of
the quality of barley bread. The
allowance of water would be about
1^ pints or rather more, if we take
the hin as about 1 1 gallons. Scarcity
of fuel also is to cause the prophet
great distress, in his fear of eating
unclean food. The 'Ah Lord God ! '
is here as elsewhere a protest against
God's ruling (cp. ix. 8: xi. 13: xx. 49).
We may compare St Peter's 'Not
so. Lord; for I have never eaten
anything that is common or imclean '
(Acts X. 14). Just as to eat of meat
from an animal that died a natural
death or was torn of beasts involved
ceremonial uncleanness (Lev. vii. 24),
so the use of the fuel indicated in
V. 5 made the prophet shrink from
that which was baked with it, for he
IV. I4-V. I EZEKIEL 21
God ! behold, my soul hath not been polluted : for from
my youth up even till now have I not eaten of that which
dieth of itself, or is torn of beasts ; neither came there
15 abominable flesh into my mouth. Then he said unto me,
See, I have given thee cow's dung for man's dung, and
16 thou shalt prepare thy bread thereon. Moreover he said
unto me. Son of man, behold, I will break the staff" of
bread in Jerusalem : and they shall eat bread by weight,
and with carefulness ; and they shall drink water by
17 measure, and with astonishment : that they may want
bread and water, and be astonied one with another, and
pine away in their iniquity.
ix. The third symbolic action with the sharp sword
or barber s razor, and the prophet's hair. v. 1-4.
V. 1 And thou, son of man, take thee a sharp sword,
as a barber's razor shalt thou take it unto thee, and shalt
cause it to pass upon thine head and upon thy beard :
had always kept from 'abominable Lev. xxvi. 39) would be because of
flesh,' though there were no doubt the siege which was caused by their
temptations to partake of forbidden iniquity.
food in Babylon. An alternative V. 1-4. The third symbolic
fuel is allowed the prophet, almost action. The sword as razor, and
as repulsive to Western ideas as the the prophet's hair. In order to shew
first, but constantly prepared, stored that this action was symbolic the
up, and used to-day by the Bedouin, prophet uses a sharp sword instead
The ' staff of bread ' (the staff of life of a barber's razor. For the use of a
upon which man supports himself) razor to imply destruction cp. Is. vii.
occurs again in v. 16 : xiv. 13 and 20. The divine judgement is to be
also in Lev. xxvi. 26 : Ps. cv. 16 exercised exactly, this is the in-
(cp. Is. iii. 1). When the staff is terpretation of the 'balances to
broken man cannot lean upon it to weigh.' ' Round about it ' in ??. 2
support himself. In Jerusalem their signifies 'round about the city.' The
bread and water was to be measured city referred to is the city depicted
out like the prophet's. To drink on the clay tablet. Vv. 2, 3 indicate
water ' with astonishment ' (cp. ' as- that, after the fire of the sacking of
tonied,' iii. 15) implies the state of the city, and the sword of slaughter
stupefaction into which the siege in it, as well as the sword unsheathed
would throw the people : whilst their in pursuit of the scattered fugitives
pining away (cp. xxiv. 23 : xxxiiL 10 : had each exacted its third of the
22
EZEKIEL
4
then take thee balances to weigh, and ^divide the hair
2 A third part shalt thou burn in the fire in the midst of
the city, when the days of the siege are fulfilled; and
thou shalt take a third part, and smite with the sword
round about it ; and a third part thou shalt scatter to the
3 wind, and I will draw out a sword after them. And thou
shalt take ^ thereof a few in number, and bind them in thy
4 skirts. And of these again shalt thou take, and cast them
into the midst of the fire, and burn them in the fire ;
therefrom shall a fire come forth into all the house of
Israel.
X. The first of a series of five prophecies consequent upon
and interpretative of the three symbolic auctions, as fore-
telling the tripartite destruction of the people, v. 5-17.
5 Thus saith the Lord God : This is Jerusalem : I have
set her in the midst of the nations, and countries are
1 Heb. divide them. ^ Heb. thence.
whole number of victims, there was
to bean infinitesimally small remnant
left in the land (Jer. Hi. 16), and
that remnant was to pass through
the furnace of affliction (Jer. xlii.
18 : xliv. 16). The last clause of v. 4
is of very doubtful meaning. Is the
fire still a destructive fire, or is it
a fire of purification ? The former
seems to be excluded by the state-
ment that it is to go forth *into
all the house of Israel.' It seems
more natural then to say that the
fire of devastation became the fire
of purification for those that were
left, just as it is so often asserted
that the great Fire of London puri-
fied the city from any further con-
sequences of the plague which had
devastated it a year before.
5-1 7. With the completion of the
instructions to the prophet as to his
symbolic actions comes also the un-
sealing of his lips that he may explain
what he is doing or has done. This
is implied by the opening words
'Thus saith the Lord God,' with
which the prophet had been twice
ordered to deliver his message (iii.
11, 27). They had seen the tablet
with the sketch upon it; the
lecture upon the illustrations now
commences: — 'This is Jerusalem,'
a city which had done worse than
its neighbours, although it was
looked upon by its own inhabitants
as the centre of the world, and
although it had had greater oppor-
tunities and privileges than they,
because of its divine institutions.
The word translated 'ye are tur-
bulent ' («?. 7) is a very doubtful one,
and is most probably to be corrected
into one meaning ' ye have rebelled,'
V. 5-IO
EZEKIEL
6 round about her. And she hath ^rebelled against my
judgements in doing wickedness more than the nations,
and against my statutes more than the countries that are
round about her : for they have rejected my judgements,
and as for my statutes, they have not walked in them.
7 Therefore thus saith the Lord God : Because ye are
turbulent more than the nations that are round about
you, and have not walked in my statutes, neither have
kept my judgements, neither have done after the ^ordin-
8 ances of the nations that are round about you ; therefore
thus saith the Lord God : Behold, I, even I, am against
thee ; and I will execute judgements in the midst of thee
9 in the sight of the nations. And I will do in thee that
which I have not done, and whereunto I will not do any
10 more the like, because of all thine abominations. There-
^ Or, changed my judgements into wickedness ^ Heb. judgements.
which gives a better sense. The
twofold division into statutes and
judgements is one which constantly
recurs; the word 'ordinances,' as the
marginal note indicates, represents
the same Hebrew word as 'judge-
ments.' The distinction between the
two (cp. Driver on Deut. iv. 1) is
that ' statutes' are actual enactments
of principles in the diflf^erent
branches of law, whilst 'judgements'
are the applications of these prin-
ciples by judicial sentences. In-
stances of 'judgements' may be found
in Lev. xxiv. 10-23: Num. xv.
32-36. The law-abiding life is
often spoken of as a path to walk in
{v. 7) or a way to run along (Ps.
cxix. 32). *I am against thee' is
another constantly recurring phrase
in this book (xiii. 8 : xxi. 3, etc.), as
also is ' I will execute judgements '
(xi. 9 : xvi. 41 : xxiii. 10). This an-
tagonism and judgement had been
indicated in the first symbolical
action by the prophet being bidden
to lay siege against the city (iv. 3).
The nations were to be witnesses of
the punishment and defilement of
the people (cp. xxii. 16), a punish-
ment diflFerent from any other, 'for
under the whole heaven hath not
been done as hath been done upon
Jerusalem,' said a later prophet
(Dan. ix. 12: cp. Bar. ii. 2, which
is followed by a reminiscence of
V. 10). The prophecy of the first
half of «?. 10 corresponds with Jer.
xix. 9 : cp. Lev. xxvi. 29 : Deut
xxviii. 53 : Lam. ii. 20 : iv. 10. An
instance of such an occurrence is
given us in the account of the siege
of Samaria in Jehoram's reign (2 K.
vi. 28, 29), and this scarcity of food
had been symbolized in the prophet's
second action. The dispersal of the
people is a constant theme of
prophecy (cp. xii. 14, 15 : xvii. 21),
and in later ages the term Diaspora^
i.e. Dispersion, had quite a technical
24
EZEKIEL
V. lo-^^^
fore the fathers shall eat the sons in the midst of thee,
and the sons shall eat their fathers ; and I will execute
judgements in thee, and the whole remnant of thee will
111 scatter unto all the winds. Wherefore, as I live, saith
the Lord God, surely, because thou hast defiled my sanc-
tuary with all thy detestable things, and with all thine
abominations, therefore will I also ^diminish thee ; neither
12 shall mine eye spare, and I also will have no pity. A
third part of thee shall die with the pestilence, and with
famine shall they be consumed in the midst of thee ; and
a third part shall fall by the sword round about thee ;
and a third part I will scatter unto all the winds, and
13 will draw out a sword after them. Thus shall mine anger
be accomplished, and I will ^ satisfy my fury ^upon them,
and I will be comforted : and they shall know that I the
1 Or, withdraw mine eye that it shall not s'pare Another reading is,
hew thee down. ^ Heb. bring to rest. ^ Or, toward
sense. In the New Testament we
meet with ' the twelve tribes which
are of the Dispersion' (James i. 1 :
cp. 2 Mace. i. 27) and 'sojourners
of the Dispersion in Pontus, Galatia,
Cappadocia, Asia and Bithynia'
(1 Pet. i. 1); and in St John's Gospel
(vii. 35) 'the Jews' are represented
as saying of our Lord: — 'Will He
go unto the Dispersion among the
Greeks, and teach the Greeks?'
The next verses (11, 12) deal with
the third symbolic action, and are
introduced with a solemn assevera-
tion (cp. xiv. 16, 18, 20 : xvi. 48, etc.).
The way in which the sanctuary
was defiled was exhibited to Ezekiel
' in the visions of God ' (viii. : cp.
vii. 20 : xi. 18, 21 : xxiii. 39). As
the marginal note shews, there are
difficulties about the words 'will
I also diminish thee.' In addition
to the meanings given there, another
is possible, derived from xvi. 27 and
referring to the cutting off of neces-
sary supplies. The verse looks back
to the cutting off of the prophet's
beard, and the reading of the text
accepted by R.V. has the verb which
is iLsed of the beard in other
passages (Is. xv. 2 : Jer. xlviii. 37).
For the last words of the verse,
cp. vii. 4, 9 : viii. 18 : ix. 5, 10. The
details of the third action are
explained, and remind us of the
three alternatives put before David
by God, three (in 2 Sam. seven) years
of famine, three months of pursuit
by the sword of the enemy, three
days' pestilence (1 Chr. xxi. 11, 12).
All three are now to come upon the
land (vi. 11, 12: cp. Jer. xv. 2)
and each is to destroy a third
part of the population. It is only
in this way that the divine wrath
can be laid to rest (R.V. marg.
cp. vi. 12 : vii. 8 : xvi. 42 : xx. 8, 21 :
xxi. 17: xxiv. 13: Lam. iv. 11).
V. I3-VI.
EZEKIEL
25
Lord have spoken in my zeal, when I have accomplished
14 my fury upon them. Moreover I will make thee a desola-
tion and a reproach, among the nations that are round
15 about thee, in the sight of all that pass by. So it shall be
a reproach and a taunt, an instruction and an astonish-
ment, unto the nations that are round about thee, when
I shall execute judgements in thee in anger and in fury,
16 and in furious rebukes : I the Lord have spoken it : when
I shall send upon them the evil arrows of famine, that are
for destruction, which I will send to destroy you ; and
I will increase the famine upon you, and will break your
17 staff of bread ; and I will send upon you famine and evil
beasts, and they shall bereave thee ; and pestilence and
blood shall pass through thee ; and I will bring the sword
upon thee : I the Lord have spoken it.
xi. The second prophecy of the^ series : — an address to the
natural characteristics of the country — the mountains,
the hillSj the watercourses, the valleys, vi. 1-10.
VI. 1 And the word of the Lord came unto me, saying,
The word 'zeal' used here of God,
as can be seen from other passages
(xxxvi. 5, 6 : xxxviii. 19) indicates
God's jealousy for His honour, as in
the second commandment, 'I the
Lord thy God am a jealous God' (cp.
the ' godly jealousy,' mar^. 'jealousy
of God,' of St Paul, 2 Cor. xi. 2).
The Hebrew word for ' instruction '
{v. 15) is better omitted as in the
Septuagint ; if it is left in, it must
have the meaning 'an example of
warning.' The 'furious rebukes'
recur in xxv. 17. ' The evil arrows
of famine ' is a unique expression :
but because it is one of the weapons
of destruction which are discharged
against the land, famine is treated
as coming from the bow of God's
wrath. In this verse (16) the second
action of the prophet and the
declaration made at the end of it
(iv. 16, 17) is recurred to, with the
addition of a fresh horror in v. 17.
Evil beasts (cp. xiv. 15 : xxxiii. 27 :
Deut. xxxii. 24) are to be sent upon
them as a punishment for their
desertion of God, just as is repre-
sented to have happened to the
immigrants into the territory of the
Northern Kingdom after the de-
portation of the Ten Tribes (2 K.
xvii. 25). Pestilence and blood are
combined xiv. 19: xxxviii. 22.
VI. 1-7. Just as the prophet
was to set his face toward the city
26
EZEKIEL
2 Son of man, set thy face toward the mountains of Israel,
3 and prophesy ^unto them, and say. Ye mountains of Israel,
hear the word of the Lord God : Thus saith the Lord God
to the mountains and to the hills, to the ^ watercourses
and to the valleys : Behold, I, even I, will bring a sword
4 upon you, and I will destroy your high places. And your
altars shall become desolate, and your sun-images shall be
broken : and I will cast down your slain men before your
6 idols. And I will lay the carcases of the children of Israel
before their idols ; and I will scatter your bones round
6 about your altars. In all your dwelling places the cities
shall be laid waste, and the high places shall be desolate ;
that your altars may be laid waste and ^made desolate,
and your idols may be broken and cease, and your sun-
images may be hewn down, and your works may be
^ Or, against ^ Or, ravines ^ Or, bear their guilt
of Jerusalem (iv. 3 : cp. xxi. 2), so
now he is to set his face toward
the mountains of Israel, which are
constantly mentioned in this book
(xix. 9 : xxxiii. 28 : xxxiv. 13, 14 :
XXXV. 12 : xxxvii. 22 : xxxviii. 8 :
xxxix. 2, 4, 17). In a later chapter
(xxxvi. 1-12) we have the mountains
of Israel apostrophised again (cp.
Ps. cxlviii. 9 : Song of 3 Ch. 53) and
the same enumeration of moun-
tains and hills, watercourses and
valleys also occurs (xxxvi. 4, 6).
Upon the mountains and hills stood
the unauthorised as well as the
idolatrous high places, and this to
such an extent that in Ahab's time
it could be said by the Syrians 'Their
god is a god of the hills.... The Lord
is a god of the hills, but he is not
a god of the valleys' (1 K. xx. 23,
28). It is for this reason that the
mountains are in particular de-
nounced. The watercourses {marg.
ravines) were what are well known
by the technical name of wadyt
and correspond very much to the
'nullahs' of India. In them too, and
in the valleys, as, for instance, in
the valley of the children of Hinnom
(Gehenna), some of the worst forms
of worship were carried on (Is. Ivii
5, 6 : cp. also Lev. xxvi. 30). The
sun-images (Lev. xxvi. 30 : Is. xvii. 8 :
xxvii. 9 : 2 Ch. xiv. 5 : xxxiv. 4, 7 :
cp. 2 K. xxiii. 5) represent a form
of worship against which a caution
is uttered in Deut. iv. 19, and a law
is promulged (Deut. xvii. 3), and it
is recognized in Job xxxi. 26. The
older versions of the Old Testament
do not seem to have had any very
clear idea of what was meant by the
hammanim or sun-images. The
word never occurs in the singular
in the Bible, and the ' images ' were
most likely obelisks. At Carthage
and in Phoenicia one of the titles of
a Divinity was Baal-hamman, the
lord of the sun-obelisk. The worship
VI. 6-9
EZEKIEL
27
7 ^abolished. And the slain shall fall in the midst of you,
8 and ye shall know that I am the Lord. Yet will I leave
a remnant, in that ye shall have some that escape the
sword among the nations, when ye shall be scattered
9 through the countries. And they that escape of you shall
remember me among the nations whither they shall be
carried captives, how that ^I have been broken with their
whorish heart, which hath departed from me, and with
their eyes, which go a whoring after their idols : and they
1 Heb. blotted out. ^ Or, according to most of the ancient
versions, I have broken their <&c.
of the sun extended in all directions.
Ezekiel describes the worship of the
sun in Jerusalem itself, which he
saw 'in the visions of God' (viii. 16,
17), where also were the horses and
chariots of the sun (2 K. xxiii. 11),
which were destroyed by Josiah.
The word used for 'idols' at the end
of the verse is an opprobrious term
and implies that they were as dung
(cp. the name Beelzebul) or that
they were mere logs.
Notwithstanding Josiah's refor-
mation the worship of the sun still
survived when this prophecy was
uttered. The casting of the dead
bodies of men before the idols was
(see Lev. xxvi. 20) an addition of
one pollution to another. There
seems to be a constant recollection
of the reforms of Josiah (cp. v. 5
with 2 K. xxiii. 14, 16), implying
that his reforms would have to be
done over again. The work of de-
struction was to go on everywhere
(cp. xii. 20). In v. 6 the word
translated 'made desolate' probably
means 'treated as guilty'; but a very
small alteration of the text gives the
other meaning. The 'works' men-
tioned are the obelisks, images, and
high places, especially the images
(cp. Is. xli 29). The slain men
referred to more than once are those
of the second and third parts of the
prophet's third symbolical action
(V. 12).
7. and ye shall know that I am.
the Lord] This is the eflFect over
and over again anticipated in these
prophecies of trouble and disaster
(vii. 4: xi. 10, 12, etc.).
8-10. A remnant shall escape
and be in captivity (xii. 16: xiv. 22:
cp. vii. 16). This remnant shall
remember the Lord, and their own
wicked ways (xvi. 61 : xx. 43: xxxvi.
31). The expression 'I have been
broken with their whorish heart'
can scarcely be right, the marginal
rendering 'I have broken their
whorish heart' is to be preferred.
The whorish heart is an instance
of the language that is often used
in the Old Testament of Israel
standing, in its relation to God, in
the position of a bride false to her
husband. The whoring takes the
form of going after other gods instead
of being true to God (cp. Ex. xxxiv.
15). The revulsion is to follow in a
state of self-loathing (xx. 43 : xxxvi.
31), and a conviction of the truth of
God and the reality of His promises.
EZEKIEL
9=i
shall loathe themselves in their own sight for the evils"
which they have committed in all their abominations.
10 And they shall know that I am the Lord : I have not said
in vain that I would do this evil unto them.
xii. The third prophecy of the series : — a dervumdation of
idolatry as the cause of the tripartite destruction of the
people, vi. 11-14.
11 Thus saith the Lord God : Smite with thine hand, and
stamp with thy foot, and say, Alas ! because of all the evil
abominations of the house of Israel : for they shall fall by
11-14. A further oracle of the
Lord, really a restatement of the
previous denunciations. The smiting
with the hand (xxi. 14, 17: xxii
13 : cp. Num. xxiv. 10), and the
stamping with the foot (xxv. 6) are
signs not of sorrow but of indigna-
tion at the wickedness of the people.
The sword, the famine and the
pestilence are once more (cp. v. 12)
threatened. The pestilence will at-
tack those of the people who dwell
at a distance from the city, but this
does not imply that it will not also
have its victims within Jerusalem
(see vii. 15). The division of the
people into those that are far off and
those that are near is a familiar one
both in the Old and New Testaments
(Is. Ivii. 19: Acts ii. 39: Eph. ii. 17),
though in the New Testament the
phrase applies to the distinction
between Jew and Gentile. The
word translated 'besieged' (marg.
'preserved') is of very doubtful
meaning : it is in form the same
word which occurs in Is. i. 8 'as a
besieged city.' If the marginal ren-
dering is preferred, it must mean
' he that is preserved from the pes-
tilence and the sword.' The same
preference for the hills and the tops
of the mountains as the place for
idolatrous worship is denounced by
Hosea (iv. 13), where the 'green
tree' (cp. Jer. ii. 20) is defined as
the poplar and the terebinth. There
seems, however, to be little doubt
that the word rendered 'oak' by
R.V. here really designates the
'terebinth' (so marg.), Pistacia
Terebinthits^ a shrub which lives to
a great age, and sometimes de-
velopes into a goodsized tree.
The 'oak' of Hos. iv. 13 represents
a different Hebrew word, and the
terebinth of that passage is the oak
of this (R.V. text).
The worship indicated here is
supposed to have had its origin in a
form of nature worship which actually
embodied tree-worship. At any rate,
in the false worship of Canaan, the
sacrifices were offered and the oracles
were sought under the sacred trees.
It may have been that, when the
breeze stirred the leaves, the rustling
sound was held to portend the
presence and even perhaps the
voice of the deity. It will be re-
I
VI. II-I4
EZEKIEL
29
r
^B 12 the sword, by the famine, and by the pestilence. He that
^B is far off shall die of the pestilence ; and he that is near
^H shall fall by the sword; and he that remaineth and is
^m ^besieged shall die by the famine : thus will I accomplish
^B 13 my fury upon them. And ye shall know that I am the
^H Lord, when their slain men shall be among their idols
^B round about their altars, upon every high hill, in all the
^H tops of the mountains, and under every green tree, and
^K under every thick ^oak, the place where they did offer
14 sweet savour to all their idols. And I will stretch out my
hand upon them, and make the land desolate and waste,
^from the wilderness toward Diblah, throughout all their
habitations : and they shall know that I am the Lord.
1 Or, preserved * Or, terebinth ' Or, more than
membered, in this connection, that
David was bidden (2 S. v. 24) to
accept 'the sound of marching in
the tops of the mulberry trees ' as a
token that the Lord was going out
before him and that he must bestir
himself But, though the presence
of the larger kinds of trees is asso-
ciated with sacred places, there does
not seem to be sufficient proof that
they were themselves objects of
worship.
The sweet savour of the sacrifice
is mentioned instead of the sacrifice,
for it was that which was pleasing
to the deity (xvi. 19: xx. 28: cp.
Gen. viii. 21). The form of expres-
sion survives even in the New Testa-
ment (Eph. V. 2: Phil. iv. 18: cp.
2 Cor. ii. 15, 16). The stretching
out of the hand was in chastisement
(so XXV. 7, 13, 16: cp. Is. v. 25) in
order to lay waste.
The name Diblah is somewhat of
a puzzle. Diblah or Diblath is the
most frequently occurring form in
the Septuagint of the name of the
place which is called in the Hebrew
Riblah, and a few Hebrew mss. read
Riblah here. But we can scarcely
imagine that Ezekiel would refer to
Riblah here, for, though Riblah, a
place still existing with the same
name, was well within the borders of
Solomon's empire, it was at least
100 miles away from the nearest
boundary even of the Northern
Kingdom. Attempts have been made
to identify the place with Almon-
diblathaim (Numb, xxxiii. 46, 47),
one of the camping places in the
wilderness, and Beth-diblathaim( Jer.
xlviii. 22), both of which were in the
land of Moab, and near the edge of
the Syrian desert. But all is pure
conjecture, and we must be content
to confess our ignorance. The mar-
ginal rendering 'more than the
wildeniess toward Diblah' is to be
preferred.
EZEKIEL
VII. iH5
xiii. The fourth prophecy. A short annimncermnt
of the coming end, vii. 1-4.
VII. 1 Moreover the word of the Lord came unto me,
2 saying, And thou, son of man, thus saith the Lord GrOD unto
the land of Israel, An end : the end is come upon the four
3 corners of the land. Now is the end upon thee, and I
will send mine anger upon thee, and will judge thee
according to thy ways ; and I will bring upon thee all
4 thine abominations. And mine eye shall not spare thee,
neither will I have pity : but I will bring thy ways upon
thee, and thine abominations shall be in the midst of
thee : and ye shall know that I am the Lord.
xiv. The fifth prophecy. A development of the last with
all the horrors of the siege depicted, vii. 5-27.
5 Thus saith the Lord God: An evil, an only evil ; behold,
6 it Cometh. An end is come, the end is come, it awaketh
VII. 1-4. A REITERATED DECLA-
RATION OP PUNISHMENT FOR THE
LAND. In V. 2 it is equally per-
missible to make the words 'unto
the land of Israel' part of the oracle.
The end is as good as present (cp.
V. 6: Lam. iv. 18: Am. viii. 2:
1 Thess. ii. 16). The consequence
of all their evil-doing is to overtake
them, and the wrath of God is to be
imsparing and pitiless (v. 11). 'I
will bring thy ways upon thee' is
another phrase peculiar to this book
(cp. ix. 10: xi. 21: xvi 43: xxii. 31).
The burden is again taken up of
prophecy after prophecy (see note
on vi. 7), 'ye shall know that I am
the Lord' ; that is the lasting result
aimed at. There is some little con-
fusion about the order of the verses
at the beginning of this chapter.
The third and fourth verses are placed
by the Septuagint after vv. 8, 9.
5-27. A FURTHER DENUNCIATION,
WITH A PROPHECY OP SOME OF THE
DETAILS OF THE TROUBLES THAT WERE
TO COME. There is just enough repeti-
tion (and no more) in these prophecies
to shew us that Ezekiel repeated his
message of impending disaster to the
people with whom he was living over
and over again, to shew them that
their brethren in Judah were without
excuse and that their punishment
was inevitable. 'An only evil' (v. 5)
means one standing by itself, unique,
a disaster diflferent from all others.
V. 6 repeats the idea of v. 4, but here
there is a play upon the words in the
Hebrew for 'the end... it awaketh'
(haqqec, heqic). In v. 7 we are met
with a further diflBiculty, as to the
VII. 6-ia EZEKIEL 31
7 against thee; behold, it cometh. ^Thy doom is come unto
thee, 0 inhabitant of the land : the time is come, the day is
near ; a day of tumult, and not of joyful shouting, ^upon
8 the mountains. Now will I shortly pour out my fury upon
thee, and accomplish mine anger against thee, and will
judge thee according to thy ways ; and I will bring upon
9 thee all thine abominations. And mine eye shall not
spare, neither will I have pity : I will bring upon thee
according to thy ways, and thine abominations shall be in
the midst of thee ; and ye shall know that I the Lord do
10 smite. Behold, the day, behold, it cometh : thy doom is
gone forth ; the rod hath blossomed, pride hath budded.
11 Violence is risen up into a rod of wickedness; ^none of
them shall remain, nor of their multitude, nor of their
wealth : neither shall there be *eminency among them.
12 The time is come, the day draweth near: let not the buyer
1 Or, The turn Or, The crowning time ^ Or, from ' Or, not from them,
nor from their multitude, nor from their wealth * Or, wailing for them
meaning of the word translated be the result of what had preceded.
* doom ' {marg. turn, or, crowning There is scarcely any need to insert
time : A.V. the morning). It is not in v. 7 with R.V. a day of. The
clear that it is recognized at all by * tumult ' is really ' discomfiture ' (so
the Septuagint ; if it is, it was 1 S. xiv. 20, and other places for the
considered to mean 'end.' The word same Hebrew expression). It was the
occurs again in v. 10. The only other discomfiture that was to come upon
passage in which it is found is them from their enemies as the
Is. xxviii. 5 where it is translated instniments of the divine wrath.
* diadem.' This meaning is just The pouring out of fury, a phrase
possible in v. 10 (see later) but common in this book (ix. 8 : xiv. 19:
not here. It may be that in the xx. 8, 13, 21, 33, 34: xx. 22: xxxvi.
dislocation which the passage has 18), is connected with the idea of
imdergone at some time or other, the cup of the wine of the fury of
the word has crept in here from God (cp. Jer. xxv. 15). The verse
f>. 10 instead of that meaning ' the in which it occurs corresponds with
end': otherwise, and this is less pro- v. 3 in the previous oracle, as does
bable, though it has some support v. 9 with v. 4. The word translated
from the Arabic, it must be taken 'doom' (see v. 7) can in this verse
as in R.V. 'doom,' that which comes equally well have its general meaning
round to us in the circle of events. ' the diadem has gone forth ' ; the
It is the end, the time, the day, clause then stands in parallelism
ie. the end that must inevitably with the next words 'the rod hath
32
EZEKIEL
VII. 1 4-1 8
rejoice, nor the seller mourn : for wrath is upon all the
13 multitude thereof. For the seller shall not return to that
which is sold, ^although they be yet alive : for the vision
is touching the whole multitude thereof, ^none shall
return ; neither shall any strengthen himself ^in the
14 iniquity of his life. They have blown the trumpet, and
have made all ready ; but none goeth to the battle : for
15 my wrath is upon all the multitude thereof. The sword is
without, and the pestilence and the famine within : he
that is in the field shall die with the sword ; and he that is
16 in the city, famine and pestilence shall devour hiuL But
they that escape of them shall escape, and shall be on the
mountains like doves of the valleys, all of them mourning,
17 every one in his iniquity. All hands shall be feeble, and
18 all knees shall be weak as water. They shall also gird
themselves with sackcloth, and horror shall cover them ;
^ Heb. though their life be yet among the living. ^ Or, it shall not turn back
^ Or, whose life is in his iniquity
blossomed' Both clauses will then
indicate the passing of righteous
rule to be succeeded by a period of
arrogancy and violence. If, however,
the translation of the R.V. is pre-
ferred the doom and the rod will
indicate the chastisement and de-
struction of Jerusalem by Babylon.
In any case a time of lawlessness is
to destroy all wealth and all com-
mercial prosperity. The population
and its wealth were alike to disappear
(cp. xvii. 13). The last clause of
t?. 11 reads like a note explaining
the previous words which has found
its way into the text: it is omitted
in the best text of the Septuagint.
The difficulties of interpretation in
this chapter are partly due to the
fact that it is cast in a more poetic
strain than most of the rest of
the book. In this time of trouble
all would suffer alike, buyer and
seller (so Is. xxiv. 2: cp. 1 Cor. vii.
29, 30) ; all were to be aflfected ; even
though some men's lives were pre-
served, and though they assembled
for the contest, they would neither
enter into battle, nor would they
return to the occupations of their
life which had been involved in sin ;
for, with the exception of an in-
finitesimal minority, destruction in
some form would overwhelm them
all. This is clearly the general
meaning of vv. 11-16, though the
exact meaning of each clause is
often obscure, and there is some
confusion in the text. Vv. 11, 12
and 13, 14 are like a strophe
and antistrophe in a chorus of a
Greek tragedy with the same con-
cluding strain ' my wrath is upon all
the multitude thereof.' The return
VII. i8-2o
EZEKIEL
33
and shame shall be upon all faces, and baldness upon all
19 their heads. They shall cast their silver in the streets,
and their gold shall be as an unclean thing ; their silver
and their gold shall not be able to deliver them in the day
of the wrath of the Lokd ; they shall not satisfy their
souls, neither fill their bowels : because it hath been the
20 stumblingblock of their iniquity. As for the beauty of his
ornament, ^he set it in majesty : but they made the images
of their abominations and their detestable things ^therein :
therefore have I made it unto them as an unclean thing.
^ Or, they turned it to pride ; and they dtc. ^ Or, thereof
of the seller to what he had sold is
an allusion to the return of anyone
to his possessions in the year of
jubilee (Lev. xxv. 10, 13). What
the prophet saw ('the vision,' v. 13),
and what he depicted by his symbolic
actions was to aflfect the whole
population. At v. 15 we come back
to the threefold form of destruction
which has been announced before
(v. 2, 12: vi. 12), while the language
used here of the sword and of the
famine corresponds to that in Jere-
miah (xiv. 18). The comparison of
the mourning remnant of the people
to mourning doves (cp. Is. xxxviii.
14: lix. 11) does not seem to have
occurred in all the ancient Hebrew
copies (see the Septuagint), but it is
a very natural comparison, and the
dove is said to build its nest in the
sides of the wadys. The flight to
the mountains is recommended in
similar circumstances by our Lord
(Matt. xxiv. 16). The feebleness of
the hands in times of trouble is a
commonplace with the prophets
(Is. xiii. 7 : Jer. vi. 24 : cp. Is. xxxv.
3: Heb. xii. 12), and the whole of
this verse is repeated later (xxi. 7).
The phrase 'weak as water,' which
has become proverbial with us, im-
plies instability, the lack of power
to stand firm. Accompanying this
weakness there were to be outward
forms of repentance, the sackcloth
(cp. Is. XV. 2, 3: Lam. ii. 10: Jer.
xlviii. 37 : xlix. 3, etc.), the baldness
(cp. Deut. xiv. 1), and so on. The
horror (Ps. Iv. 5) is the shuddering
of dread at what was to befal them.
There would also be no satisfaction
for them in the possession of wealth
(Prov. xi. 4: Zeph. i. 18): it would
give no gratification mental or bodily :
in the past it had led them into sin
(cp. 1 Tim. vi. 10), and, because of
this, it would be looked upon as an
unclean thing and therefore to be
rejected. 'The stumbling block of
their iniquity' is a phrase which
recurs in this book (xiv. 3, 4, 7 :
xliv. 12).
20-27. If we accept the trans-
lation of the text, the prophet now
turns to the temple, for that is what
is meant by ' the beauty of his orna-
ment,' but the expression is an
anomalous one. On the other hand,
if we accept the marginal renderings,
the prophet is still speaking of the
gold and silver of v. 19 which had
R.
34
EZEKIEL
VIL «i-i6
21 And I will give it into the hands of the strangers for a
prey, and to the wicked of the earth for a spoil ; and they
22 shall profane it. My face will I turn also from them, and
they shall profane my ^secret pl(xce : and robbers shall
23 enter into it, and profane it. Make the chain : for the
land is full of ^ bloody crimes, and the city is full of
24 violence. Wherefore I will bring the worst of the heathen,
and they shall possess their houses : I will also make the
pride of the strong to cease ; and ^ their holy places shall
25 be profaned. * Destruction cometh ; and they shall seek
26 peace, and there shall be none. Mischief shall come upon
mischief, and rumour shall be upon rumour ; and they
shall seek a vision of the prophet ; but the law shall perish
1 Or, secret treasure ^ Heb. judgement of bhod. ^ Or, they that
sanctify them * Or, Distress
been used for idolatrous purposes
(cp. xvi. 17) and therefore was now
treated by Jehovah as unclean. The
Temple, and not merely Jerusalem as
a whole, seems certainly to be indica-
ted by the word translated 'my secret
place\mBTg. treasure). The language,
though obscure, points to the Holy
of HoHes in the Temple, which was
the secret dweUing-place of Jehovah.
The expression 'Make the chain'
(v. 23) is a very doubtful one : the
word for ' chain ' only occurs again,
and there not very certainly, in 1 K.
vi. 21. Here, if it is read rightly, it
must mean that, just as the prophet
was to lay siege against the city, so
he was to prepare chains for the in-
habitants to be led away into cap-
tivity. Various emendations of the
text have been suggested but none
are convincing. The Septuagint
translate 'and they shall cause dis-
order.' The picture of the internal
disorder and violence in the land
and in Jerusalem is just such as we
have of the state of things during
the final siege of the city in 70 a.d.
The ' bloody crimes ' are those which
involved the punishment of death.
'Their holy places' {v. 24) certainly
represents a better reading of the
Hebrew than 'they that sanctify
them' {marg.). In later times the
plural is used instead of the sin-
gular : so we have ' the sanctuaries
of the Lord's house' (Jer. li. 51),
and 'the sanctuaries of God' (Ps.
Ixxiii. 17, where R.V. has the singu-
lar) ; by this use the various divisions
of the sacred buildings are indicated.
We have another unique word in that
used to express ' destruction ' {marg.
'distress'). Judging by the use of
the kindred verb in the expression
' I have rolled up like a weaver my
life ' (Is. xxxviii. 1 2), ^/la/ destruction
is intended by the word. ' Mischief
{v. 26 : cp. Is. xlvii. 11) is here used in
the sense of 'disaster.' The resort
to the wise persons of the land — the
prophet, the priest (cp. Mai. ii. 7),
vn. 25-vnL « EZEKIEL 36
27 from the priest, and counsel from the ancients. The king
shall mourn, and the prince shall be clothed with desola-
tion, and the hands of the people of the land shall be
troubled : I will do unto them after their way, and
according to their deserts will I judge them ; and they
shall know that I am the Lord.
C. A SERIES OF VISIONS AND PROPHECIES
COMMENCING 591 B.C. Chapters VIIL— XIX.
XV. The first of a series of visions (viii.-xi.) : — the vision
of God carries the prophet off in spirit to see various
forms of false worship in Jerusalem : — (a) the image of
jealousy (vv, 3-6) ; (b) animal worship (vv. 10-12) ;
(c) Tammuz worship (v, 14); {cT) sun-worship {v. 16). viii.
It is a question how far, if the Hebrew text is right, these visions
fell within the period during which the prophet was to lie, first upon his
left side and afterwards upon his right side. If the Greek reckoning
is right (see note on viii. 1), they would fall outside that period.
VIII. 1 And it came to pass in the sixth year, in the
sixth monthy in the fifth day of the month, as I sat in
mine house, and the elders of Judah sat before me, that
2 the hand of the Lord God fell there upon me. Then I be-
held, and, lo, a likeness as the appearance of fire ; firom the
and the ancients or elders — comes word used for * prince' may perhaps
too late. The prophecy concludes imply a dependent ruler: but it is
with the same burden as those that noticeable that both words are also
have gone before (see vi. 7). The used of the future David to whom
use of the title of ' king' has been Bzekiel looks forward (cp. e.g. xxxiv.
objected to in v. 27, because 23 with xxxvii. 24).
elsewhere (e.g. here and in xii. 10) VIII. 1-6. A second period
Ezekiel calls Zedekiah 'prince,' and op visions and prophecies* In
also because the clause mentioning v. I the sixth year is the sixth
*the king' does not occur in the year of King Jehoiachin's captivity
Septuagint, but there seems to be (i. 2), and the date is one year and
no particular reason why the prophet two months (or, one month, in the
should not have used both. The Greek version) after the previous
3—2
EZEKIBL
VIII. ^-5
appearance of his loins and downward, fire : and from his
loins and upward, as the appearance of brightness, ^as the
3 colour of amber. And he put forth the form of an hand, and
took me by a lock of mine head ; and the spirit lifted me up
between the earth and the heaven, and brought me in the
visions of God to Jerusalem, to the door of the gate of the
inner court that looketh toward the north ; where was the
seat of the image of jealousy, which provoketh to jealousy.
4 And, behold, the glory of the God of Israel was there,
according to the ^appearance that I saw in the plain.
5 Then said he unto me. Son of man, lift up thine eyes now
the way toward the north. So I lifted up mine eyes the
way toward the north, and behold northward of the gate
1 Or, as amber to look upon ^ Or, vision
date, i.e. b.c. 591. The day of the
month is the same in both cases.
Here the elders of Judah are
present ; elsewhere in this book (e.g.
XX. 1) they are called the elders of
Israel {v. inf. p. 37). Just in the
same way Elisha sat in his house in
Samaria during the siege 'and the
elders sat with him' (2 K. vi. 32).
While there the hand of the Lord
comes upon him as it did before
(i. 3). The description is the same
as in i. 4, 27. The hand is put forth
as in ii. 9 (cp. Dan. v. 5) and it
carries off the prophet (cp. Bel and
Dragon 36 : Acts viii. 39) in the
visions of God (i. 1 : cp. 2 Cor. xii.
1-4) to Jerusalem, where, in spirit,
the prophet was carried from place
to place {mi. 7, 14, 16 : xi. 1, 24).
He was first taken 'to the door
of the gate of the inner court'
which seems to be different from
' the door of the court.' ' The image
of jealousy ' is the image of some
deity which provoked the jealousy
of Jehovah (cp. esp. Ex. xxxiv. 14
'for the Lord, whose name is Jealous,
is a jealous God' and Deut. xxxii.
16, 21). The image took the form
of a statue of a god. What
god this was is not at all certain.
It has been identified with the
'Chiun' of Amos (v. 26) and that
with the Babylonian Kaiwan, the
analogue to Saturn {Encycl. Bib.
art. 'Chiun'), but this identification
cannot be regarded as at all certain.
Others have identified it with
Astartd. At the door the prophet
enters into the presence of the glory
of God, which was manifested in the
same way as he had seen it before in
the plain (see iii. 22, 23 : and cp. i.
28). As he stands at the door that
looks towards the north he is bidden
to look in that direction that he may
see inside the gate or porch {v. 16),
which admits to the altar, the image
of jealousy standing at the entrance.
The worship of this image is the
first abomination that he sees in his
visions, but he is to see others beside
which defiled the sanctuary, and of
VIII. 5-IO
EZEKIEL
37
6 of the altar this image of jealousy in the entry. And he
said unto me, Son of man, seest thou what they do ? even
the great abominations that the house of Israel do commit
here, ^that I should go far off from my sanctuary ? but
7 ^thou shalt again see yet other great abominations. And
he brought me to the door of the court ; and when I
8 looked, behold a hole in the wall. Then said he unto me.
Son of man, dig now in the wall : and when I had digged
9 in the wall, behold a door. And he said unto me. Go in,
10 and see the wicked abominations that they do here. So I
went in and saw ; and behold every form of creeping
things, and abominable beasts, and all the idols of the
house of Israel, pourtrayed upon the wall round about.
1 Or, to get them far off ^ Or, turn thee yet again, and thou shalt see
greater abominations So also in w. 13, 15.
which he had already been told to
speak (v. 11). These would cause
the withdrawal of the presence of
God from His sanctuary. The words
here {v. 6) perhaps suggested the
'Let us depart hence' which was
said to have been heard in the
Temple during the last siege of
Jerusalem by the Romans ( Josephus,
B. J. VI. 5, 3: Tac. Hist. v. 13).
7-12. In order that he may see
all, the prophet is brought from
*the door of the gate of the inner
court' to 'the door of the court'
itself. Here there was a hole in
the wall, which was apparently
an adobe wall, for the prophet
was to dig in it (cp. xii. 5), till
he found a door through which
he was to go into a dark {v. 7)
chamber decorated as to its walls
with forbidden subjects (Ex. xx. 4 :
cp. Rom. i. 23). These decorations
had no doubt been derived from
Babylon (cp. xxiii. 14, 15), where
the walls were covered with such
pictures painted in vermilion (cp.
Jer. xxii. 14). In this chamber
illicit worship was carried on by
the elders in their recognized
number, seventy (Ex. xxiv. 1 : Num.
xi. 16). They are called 'the elders
of the house of Israel,' perhaps to
distinguish them from 'the elders
of Judah' {v. 1) who were with
Ezekiel in captivity. In this book
the word Israel is used for the whole
people of God generically ; Judah and
Israel together make up this same
people (e.g. iv. 5, 6); whilst Judah
is limited in one place to ' Judah in
Jerusalem' (xxi. 20) and in other
places in the appendix to the book
(e.g. xlviii. 7) Judah is the old tribal
name. Though he does not use the
name in other places (e.g. xiv. 1 the
elders of Israel), yet in this particular
passage 'Judah' is the name given
to the captives with Ezekiel to
designate that they were captives
from the Kingdom of Judah as
distinguished from the Kingdom of
38
EZEKIEL
VIIL
11 And there stood before them seventy men of the elders of
the house of Israel, and in the midst of them stood
Jaazaniah the son of Shaphan, with every man his censer
in his hand ; and the odour of the cloud of incense went
12 up. Then said he unto me, Son of man, hast thou seen
what the elders of the house of Israel do in the dark,
every man in his chambers of imagery ? for they say, The
Lord seeth us not ; the Lord hath forsaken the ^ earth.
1 Or. land
n
Israel. The chief of these elders
was Jaazaniah (or, Jechoniah) the
son of Shaphan, and it is a curious
coincidence, that the name Shaphan
is identical with the name of one of
the unclean animals of Lev. xi. 5 :
Deut. xiv. 7, the coney or rockbadger
(R.V. marg.\ which was perhaps
figured on the walls of the chamber.
Building upon this Robertson Smith
(Journal of Philology^ ix. 97) saw a
survival of the family worship of a
totemistic character. But there is
scarcely sufficient ground for this
theory, especially when we remember
that other names, not of famiUes or
clans, existed at the same time
which were identical with the names
of animals, Achbor ( = 'mouse'),
Huldah ( = * weasel '). While we re-
member the worship that had crept
in of the brazen serpent (2 K. xviii.
4), we can scarcely imagine that such
worship could have been carried on
for any length of time, but must
rather suppose that it was a re-
crudescence in a time of despair
and fanaticism, brought about by the
parlous state of society and religion,
and induced by a knowledge of the
temple buildings of Babylonia.
Cheyne, who wishes to look always,
if possible, to North Arabia, considers
the worship here described to be
an importation from North Arabian
heathenism, and would have us read
». 10 as mentioning all the idols of
the house of Ishmael {not Israel),
but this idea does not seem to win
acceptance. This Shaphan may or
may not be the same as the Shaphan
of 2 Kings (xxiii. 1-14) who is
credited with a son Ahikam {v. 12)
who was the father of Gedaliah,
the governor of the remnant of the
people in the land of Judah, and
also with a son Gemariah ( Jer. xxxvL),
and a son named Elasah (Jer. xxix.
3). The excuse given for the intro-
duction of this worship, and put into
the mouth of the elders, is that
Jehovah had ceased to pay any heed
to them and had deserted them,
which was made an excuse also for
every kind of wrong-doing (ix. 9 : cp.
Is. xxix. 15, where the expression
may be noticed 'their works are
in the dark '). This second abomina-
tion is expressly stated not to have
been practised actually so much in
the Temple as in secret in men's
private domestic chapels for false
worship {v. 12), though of course the
Temple usage {v. 7) formed the model
upon which they based their secret
devotions.
nil. 13-17
EZEKIEL
39
I
^^^13 He said also unto me, Thou shalt again see yet other
^H 14 great abominations which they do. Then he brought me
^B to the door of the gate of the Lord's house which was
^V toward the north ; and behold, there sat the women
^B 15 weeping for Tammuz. Then said he unto me. Hast thou
^H seen this, 0 son of man ? thou shalt again see yet greater
^H 16 abominations than these. And he brought me into the
^H inner court of the Lord's house, and behold, at the door
^H of the temple of the Lord, between the porch and the
^H altar, were about five and twenty men, with their backs
^V toward the temple of the Lord, and their faces toward the
17 east ; and they worshipped the sun toward the east. Then
he said unto me, Hast thou seen this, 0 son of man ? Is
13, 14. But the prophet had not
yet seen all. This time he is taken
to the door of the gate of the
Temple itself, where ' sat the women
weeping for Tammuz.' Tammuz (in
Babylonian, Dumuzi), or Adonis,
the Greek form given to Adonai
(i.e. my lord), was originally the
Babylonian Sun-god, cut off in his
prime by death, and mourned for by
Istar who descended into the lower
world to try and bring him back.
In later mythology Tammuz became
the Babylonian god of vegetation,
who died every year at the end
of the summer and came to life
again in the following spring. Every
year the date of the death and
funeral of Tammuz was made a time
of lamentation such as is here de-
scribed. This woi-ship, then, is an-
other importation from Babylon.
(For other ideas about this annual
mourning see Robertson Smith,
Religion of the Semites, pp. 391,392.)
Tammuz is not mentioned by name
again in the Bible, but there is a
doubtful reference to the same god
in Isaiah (xvii 10): *thou plantest
plantings of Adonis' (R.V. marg.).
For a specimen of the wailing dirges
for Tammuz, see Encyd. Bib. art
* Tammuz.'
15, 16. But the end is not yet.
The further within the Temple the
prophet is taken the greater are the
abominations which he sees. He is
now introduced into the inner court
of the Lord's house, where, at the
door of the Temple between the
porch and the altar (cp. Joel ii. 17),
the worship of the sun was being
carried on by about 25 men, who are
perhaps to be identified with the 25
men mentioned later (xi. 1). This
worship seems to have been one
of the most popular forms of idolatry
in the later days of the kingdom
(cp. vi. 6: 2 K. xxiii. 5). Sun-
worship may have been introduced
either from Egypt or from Babylonia.
17, 18. A still further form of
idolatry is indicated by the expres-
sion 'they put the branch to their
nose' {v. 17), unless this is part of
the ritual of the worship of the
sun, or, still more probably, of
Tammuz (Adonis); but nothing
40 EZEKIEL viii. 17-ix.
it a light thing to the house of Judah that they commit the
abominations which they commit here? for they have filled
the land with violence, and have turned again to provoke
me to anger : and, lo, they put the branch to their nose.
18 Therefore will I also deal in fury: mine eye shall not spare,
neither will I have pity : and though they cry in mine ears
with a loud voice, yet will I not hear theuL
xvi. The second vision: one of
destruction, ix. 1-11.
IX. 1 Then he cried in mine ears with a loud voice, say-
ing, ^ Cause ye them that have charge over the city to draw
near, every man with his destroying weapon in his hand.
2 And behold, six men came from the way of the upper
gate, which lieth toward the north, every man with his
^slaughter weapon in his hand ; and one man in the midst
of them clothed in linen, with a writer's inkhom *by his
^ Or, Draw ye near that dc. ^ Or, hattle axe ^ Heb. ttpow hu loins.
certain can be said about it. The one of the previous rites, the con-
same rite is probably alluded to elusion is the same. Pitiless punish-
in Isaiah (xvii. 10), where we meet ment (v. 11, 13) is to overtake them ;
with the expression ' strange slips ' the cry for mercy, however loud, will
{margin^ 'vine slips of a strange be too late (cp. ^fr. i. 26-28 : Is. i. 15:
god'). The Hebrew word for 'slips' Mi. iii. 4).
and ' branch ' (in this passage) is the IX. 1-11. The prophet now sees
same. The branch must have been in his vision the destruction that is
noticeable for its acceptable scent, to come actually being wrought upon
either as it was growing or when the people. It begins, if we accept
burnt An illustration from Cyprus the rendering of R.V. marg.^ which
is given by Toy {Ezekiel^ p. 112) of is to be preferred, with a loud
worshippers of Adonis holding cry to what are evidently intended
flowers to their noses. The Greek to be taken as a body of six
translation, however, supports quite destroying angels. The existence of
a different interpretation of the such destroying angels is constantly
passage, viz. that all these idolatrous asserted in the Bible. A destroy-
worshippers were like an ill savour ing angel destroyed the people
going up before God, provoking Him after David's numbering of them
to anger. But whether this be an- (2 Sam. xxiv. 16 : 1 Chr. xxi. 15 ;
other form of idolatry, or part of cp. 'the destroyer' of Exod. xii. 23
1
IX 2-6
EZEKIEL
41
side. And they went in, and stood beside the brasen
3 altar. And the glory of the God of Israel was gone up
from the cherub, whereupon it was, to the threshold of the
house : and he called to the man clothed in linen, which
4 had the writer's inkhorn ^by his side. And the Lord said
unto him, Go through the midst of the city, through the
midst of Jerusalem, and set a mark upon the foreheads of
the men that sigh and that cry for all the abominations that
5 be done in the midst thereof. And to the others he said in
mine hearing, Go ye through the city after him, and smite :
6 let not your eye spare, neither have ye pity: slay ^ utterly
the old man, the young man and the maiden, and little
children and women : but come not near any man upon
whom is the mark ; and begin at my sanctuary. Then
they began at the ^ancient men which were before the
1 Heb. upon his loins. ^ Heb. to destruction. ^ Or, elders
and 1 Cor. x. 10). A destroying
angel smote Sennacherib's host in
the reign of Hezekiah (2 K. xix. 35 :
2 Chr. xxxii. 21 : Is. xxxvii. 36) :
and such a destroying angel is said
to have smitten Herod Agrippa I
in the early days of the Christian
Church (Acts xii. 23).
The upper gate through which
these angels entered the city must be
the same as is called 'the upper gate
of Benjamin' (Jer. xx. 2: cp. Jer.
xxxvii. 13 : Zech. xiv. 10), because
of its being situated on the side
of the city which was close to the
Benjamin border. The mention of
* the north ' is perhaps an allusion to
the constant belief that evil and mis-
fortune came from the north (cp. i. 4:
Jer. i. 14). The weapons carried by
the ' six men ' are described in very
general terms and must not be
limited to the 'battle axe' (R.V.
margin). The recording angel is
distinct from the six and has his
task to do before the work of
destruction begins. He also takes
part in the vision of the next chapter
(x. 2, 6, 7), and is described in
language like that in the latter part
of Daniel (x. 5 : xii. 6, 7). There is
not the slightest need to connect this
angel with the Babylonian God Nebo,
as some would do. In the tabernacle
(Ex. xxxix. 38, 39) and therefore
presumably in the Temple there was
both a golden altar and a brasen
altar, and it was near this latter,
apparently, that the 'image of
jealousy ' (viii. 5) stood. As part of
his vision the prophet sees the glory
of God as if on its way to leave the
house. In ordinary times the She-
chinah rested upon or between the
cherubim that covered the mercy
seat upon the ark (Ex. xxv. 18-22 :
1 K. viii. 6, 7, 64: cp. x. 4, 18).
Judgement was 'to begin at the
house of God' (1 Pet. iv. 17: per-
haps a conscious reminiscence of
42
EZEKIEL
IX, 6-11
7 house. And he said unto them, Defile the house, and fill
the courts with the slain: go ye forth. And they went
8 forth, and smote in the city. And it came to pass, while
they were smiting, and I was left, that I fell upon my face,
and cried, and said. Ah Lord God 1 wilt thou destroy all
the residue of Israel in thy pouring out of thy fury upon
9 Jerusalem ? Then said he unto me. The iniquity of the
house of Israel and Judah is exceeding great, and the
land is full of blood, and the city fiill of ^wresting of
judgement : for they say. The Lord hath forsaken the
10 2 earth, and the Lord seeth not. And as for me also, mine
eye shall not spare, neither will I have pity, but I will
11 bring their way upon their head. And behold, the man
clothed in linen, which had the inkhorn by his side,
reported the matter, saying, I have done as thou hast
commanded me.
^ Or, perverseness ^ Or, land
the scene here), but there were a
certain number to be marked by
the angel and to be preserved —
those that had remained faithful,
and bewailed the wickedness of the
city. The Hebrew word for the
mark is also the name of the last
letter of the alphabet {tdv\ and early
Christian writers have taken pleasure
in pointing out that one of the
archaic forms of this letter is exactly
like a cross, the emblem of salvation
from Satan the Destroyer (ApoUyon :
Rev. ix. 11). Similar marking of
the faithful servants of God is de-
scribed (in language doubtless based
upon this passage) in the New Testa-
ment Apocalypse (Rev. vii. 3 : ix. 4 :
xiv. 1 : xxii. 4), as also of the wor-
shippers of ' the image of the beast '
(Rev. xiii. 16, 17 : xiv. 9 : xx. 4).
The destroying angels were to
carry out the pitiless judgement of
God, which had already been an-
nounced more than once (cp. v. 11).
The destruction here described is
such as is said to have been inflicted
by Nebuchadrezzar (2 Chr. xxxvi 17).
The ' ancient men ' are the same as
the elders (so R.V. marg. and cp.
viii. 11, 12). The slaughter of those
in the sanctuary would defile it by
the presence of dead bodies in ite
courts, where Ezekiel was left when
the destroyers went forth. The
prophet's lamentation at the de-
struction of the people and his inter-
cession for them are similar to his
lamentation after the death of Pela-
tiah (xi. 13).
'Wresting of judgement' {v. 9), i.e.
perverted judgement (R.V.), is much
to be preferred as a rendering of
the Hebrew to the marginal ren-
dering 'perverseness.' The excuse
given for the disorders of the country
is the same as that given for the
private idolatrous animal worship of
1
I
X. 1-6 EZEKIEL 43
xviL A further stage in the vision of the destrtiction of the
city. It is destroyed by fire taken from the Divine
presence, which is a second time fully described, x. 1-22.
X. 1 Then I looked, and behold, in the firmament
that was over the head of the cherubim, there appeared
above them as it were a sapphire stone, as the appearance
2 of the likeness of a throne. And he spake unto the man
clothed in linen, and said, Gro in between the whirling
wheels, even under the cherub, and fiU both thine hands
with coals of fire from between the cherubim, and ^scatter
3 them over the city. And he went in in my sight. Now
the cherubim stood on the right side of the house, when
the man went in ; and the cloud filled the inner court
4 And the glory of the Lord mounted up from the cherub,
and stood over the threshold of the house ; and the house
was fiUed with the cloud, and the court was full of the
5 brightness of the Lord's glory. And the sound of the
wings of the cherubim was heard even to the outer court,
6 as the voice of ^God Almighty when he speaketh. And it
came to pass, when he commanded the man clothed in
1 Or, sprinkle 2 Heb. El Shaddai.
the time (viii. 12). The work of (i. 16), the four with one likeness and
destruction in the prophet's vision is the wheel within a wheel (i. 16),
concluded by the destroying angel the motion of the wheels (i. 17), the
making his report that the divine abundance of eyes (i. 18), the four
command had been carried out. faces (i. 6), the likeness of each face
X. The divine presence is mani- (i. 10), the motion of the creatures
fested more brightly and more in and the wheels (i. 19-21) ; but the
detailthan it had been in the previous whirling of the wheels, the name
vision. The details of it are very cherub or cherubim, the coals of fire
much the same as in the first vision, (except in simile i. 13), the cloud
where we have the firmament (i. 22), (cp. 1 K. viii 10), are fresh details,
the sapphire stone and the throne The leading angel is now bidden
(i. 26), the glory of the Lord (i. 28), to set fire to the city, the fire to be
the sound of the wings like the voice taken from the Divine presence,
of the Almighty (i. 24), the form of thus signifying that the destruction
a man's hand (i. 8), the wheels (I 15), of the city was sanctioned by God.
the likeness of the wheels to a beryl There is a similar casting of fire
44 EZEKIEL x.
6-14 ■
linen, saying, Take fire from between the whirling wheels^
from between the cherubim, that he went in, and stood
7 beside a wheel. And the cherub stretched forth his hand
from between the cherubim unto the fire that was between
the cherubim, and took thereof, and put it into the hands
of him that was clothed in linen, who took it and went
8 out. And there appeared in the cherubim the form of
9 a man's hand under their wings. And I looked, and
behold, four wheels beside the cherubim, one wheel beside
one cherub, and another wheel beside another cherub : and
the appearance of the wheels was as the colour of a ^ beryl
10 stone. And as for their appearance, they four had one
11 likeness, as if a wheel had been ^ within a wheel When
they went, they went ^upon their four sides: they turned
not as they went, but to the place whither the head looked
12 they followed it ; they turned not as they went. And
their whole body, and their backs, and their hands, and
their wings, and the wheels, were full of eyes round about,
13 even the wheels that they four had. As for the wheels,
14 they were called in my hearing, the whirling wheels. And
every one had four faces : the first face was the face of the
cherub, and the second face was the face of a man, and
the third the face of a lion, and the fourth the face of an
1 Or, stone of Tarshish ^ Heb. in the midst of. * Or, towards
from heaven upon earth in Revela- wind (i. 4) and the great rushing
tion (viii. 5 : where Swete supposes (iii. 12), which accompanied the
an ultimate reference to the doom of presence of God. This at any rate
Sodom, Gen. xix. 24). The movement seems to be the clearest idea to be
of the outward tokens of the glory of derived from the narrative (cp. v. 2
the Lord {v. 4) is repeated later in with vv. 6-8), for the form of a man's
the vision {vv. 18, 19). The angel is hand under their wings {v. 21 : cp.
described as creeping under one of L 8) is attributed to the cherubim,
the cherubs and then standing up The notes upon the details of the
by one cherub and putting his hand first vision must be consulted as to
into the space between them to take the details which correspond in this
fire from the other cherub. The second vision. By the right side of
word used for ' the whirling wheels ' the house {v. 3) is intended the
between which the angel goes, in- southern side. The additional detail
eludes in it an allusion to the stormy in the third clause of «?. 11 (cp. v. 22)
X. 14-^1 EZEKIEL 45
15 eagle. And the cherubim mounted up : this is the living
16 creature that I saw by the river Chebar. And when the
cherubim went, the wheels went beside them : and when
the cherubim lifted up their wings to mount up from the
earth, the wheels also turned not from beside them.
17 When they stood, these stood; and when they mounted
up, these mounted up with them : for the spirit ^ of the
18 living creature was in them. And the glory of the Lord
went forth from over the threshold of the house, and stood
19 over the cherubim. And the cherubim lifted up their
wings, and mounted up from the earth in my sight when
they went forth, and the wheels ^beside them : and they
stood at the door of the east gate of the Lord's house;
and the glory of the God of Israel was over them above.
20 This is the living creature that I saw under the God
of Israel by the river Chebar ; and I knew that they were
21 cherubim. Every one had four faces apiece, and every
one four wings ; and the likeness of the hands of a man
1 Or, of life See ch. 1. 21. 2 Or, over against
corresponds to what is said in i. 9. thought of here no one knows. The
In V. 13 we have the introduction connection between the words cherub
of the word explained which in- and Kirubu is very doubtful : others
dicates the whirhng of the wheels, connect the former word with the
A comparison of the two visions Greek 7pv>//-, i.e. a griffin. In this
shews us what idea the word cherub second vision {v. 15) the prophet
conveyed to the prophet, for 'the identifies the cherubim with the
face of the cherub' {v. 14) takes the living creatures he had seen in the
place of 'the face of an ox' (i. 10), first (i. 5) by the river Chebar (i. 1 :
whilst at the same time human faces cp. v. 20). The movement and
are connected with all four. It is direction of the wheels is ascribed
pretty clear from this that the vision to the spirit of the living creature,
of one of the four creatures which for 'in them' {v. 17) must mean 'in
the prophet saw corresponded in the wheels.' In «?. 18 the glory of
great measure to the colossal quad- the Lord returns to its first position
rupeds with human faces which in {v. 4), while the movement of the
Babylonian architecture guarded the cherubim described here {v. 19) is
entrances of the temples and were repeated later (xi. 22). The east
called in Babylonia Kirubu, though gate appears again in the next stage
what the cherubs in Solomon's Tem- of these visions (xi. 1).
pie were like which are really to be It is carefully to be noticed in
46
EZEKIEL
X. 2I-XL 1
22 was under their wings. And as for the likeness of their
faces, they were the faces which I saw by the river Chebar,
their appearances and themselves ; they went every one
straight forward.
xviii. Another stage in the judgements of God, The false
teachers are condemned, amd one of them, Pelatiah, is
smitten with death, xi. 1-13.
XI. 1 Moreover the spirit lifted me up, and brought
me unto the east gate of the Lord's house, which looketh
eastward : and behold, at the door of the gate five and
twenty men ; and I saw in the midst of them Jaazaniah
the son of Azzur, and Pelatiah the son of Benaiah, princes
2 of the people. And he said unto me, Son of man, these
are the men that devise iniquity, and that give wicked
i
both visions that the prophet never
asserts that he saw any Divine form.
The living creature was under the
God of Israel (x. 20), just as over it
was the likeness of a firmament
(i. 22), and over that again a voice
(i. 25) and the likeness of a throne
(i. 26). It is true that upon the
likeness of the throne, as he says,
there was a likeness as the appear-
ance of a man upon it above (i 26),
but this is very indefinite, and can
only be taken as anthropomorphic
language to indicate that there if
anywhere was the Person of the
Divine to be found. The whole of
this vision is intended to indicate
the determination of Jehovah to
depart from His Temple, for at the
end of this part of the prophet's
vision, the cherubim have reached
the door of the east gate.
XI. 1-13. The prophet sees in
his vision the false counsellors, hears
their condemnation, and prophesies
against them, and as he prophesies
one of them is smitten with death.
In this stage of his visions the pro-
phet is close to the place where the
cherubim had stood in his last vision
(x. 19), viz. the door of the east gate
of the Lord's house — the chenibim
had been at the door of the east gate.
There he saw five and twenty men,
whether the same men as in viii. 16
(where the Septuagint speaks of
twenty men) is not clear. Among
them there is one named Jaazaniah,
but not apparently the same as the
Jaazaniah already mentioned (viiL
11), who was in the midst of seventy
men. Both alike are called in the
Greek Jechoniah, but the one men-
tioned here is called the son of
Azzur, and the name Azzur occurs
as that of the father of Hananiah
the prophet who died in similar
circumstances to Pelatiah in this
chapter (see Jer. xxviii.). It may
be that Azzur and his sons laid
XL 1-1
EZEKIEL
47
3 counsel in this city : which say, ^The time is not near to
build houses : this city is the caldron, and we be the flesh.
4 Therefore prophesy against them, prophesy, 0 son of man.
5 And the spirit of the Lord fell upon me, and he said unto
me, Speak, Thus saith the Lord: Thus have ye said, 0
house of Israel ; for I know the things that come into
6 your mind. Ye have multiplied your slain in this city,
and ye have filled the streets thereof with the slain.
7 Therefore thus saith the Lord God : Your slain whom ye
have laid in the midst of it, they are the flesh, and this
city is the caldron : but ^ye shall be brought forth out of
1 Or, Is fwt the time near d;e, ? ^ Another reading is, I will bring you.
princes of the people (v. 2). The
idea which the simile is intended to
convey is that as the pot was nothing
without the flesh inside, so Jerusalem
owed all to its chiefs or leaders.
At the same time as the pot pro-
tected the flesh from being consumed
by the fire, so the walls of Jerusalem
were to be a protection to its in-
habitants from the Babylonian forces.
Therefore the prophet is bidden to
announce that God knows what is
in their minds, but that in truth
it is they who have caused deeds of
violence to be done in the city (cp.
vii. 23). Those slain are the flesh
in the caldron, ie. in Jerusalem.
This comparison to the caldron and
the flesh in it is used again by the
prophet in 'a parable' (xxiv. 3-13).
But all were not to be as the flesh
in the caldron; some were to be
brought out of the city and handed
over into captivity. They had been
afraid of the sword (cp. Jer. xlii. 16),
but the sword of their enemies should
overtake them. This and captivity
were to be the judgements of God.
The execution of Zedekiah's sons
and of a number of the chief people
claim to be a family endowed with
the gift of prophecy. Of Pelatiah
we know nothing but what is re-
corded in this chapter, and the
name was a common one, as was that
of his father Benaiah. This whole
band of men is denounced as false
counsellors and false prophets. Their
pronouncement {v. 3) is very obscure ;
it may be that it was intended to
imitate the ambiguity of meaning
which attached itself to very many
heathen oracles. Thus, the first
clause is an assertion or a question :
two contrary meanings can be ac-
cepted according as it is one or the
other. If it is an assertion 'The
time is not near to build houses,' it
may apply to the slaughter that had
already taken place {v. 6) which had
reduced the population, so that there
was no need for house building. If
it is a question (R. V. marg.) ' Is not
the time near to build houses?' then
the prophecy is intended as an en-
couragement to the people to look
for a withdrawal of the besiegers
and for a time of prosperity to ensue.
The second clause asserts the import-
ance of these leaders, who are called
48
EZEKIEL
XI. 7--i9^^H
d I will ^
id T will I
8 the midst of it. Ye have feared the sword ; and I will
9 bring the sword upon you, saith the Lord God. And I will
bring you forth out of the midst thereof* and deliver you
into the hands of strangers, and will execute judgements
10 among you. Ye shall fall by the sword ; I will judge you
in the border of Israel ; and ye shall know that I am the
11 Lord. This city shall not be your caldron, neither shall
ye be the flesh in the midst thereof ; I will judge you in
12 the border of Israel ; and ye shall know that I am the
Lord : for ye have not walked in my statutes, neither
have ye executed my judgements, but have done after the
of the city is described in 2 Kings
(xxv. 7, 18-21: cp. Jer. xxxii. 4:
xxxix. 6: lii. 10, 24-27). It actually
took place at Riblah, which is de-
scribed as a border town (Numb.
xxxiv. 11).
At the end oi v. 10 the prophet
returns to the burden of his former
prophecies: 'ye shall know that
I am the Lord' (cp. vi. 7). Here,
if the text is right, the words
are repeated a second time {v. 12):
but the repetition of the clause is
probably an accidental one on the
part of a scribe. ' The ordinances of
the nations ' were the false worships
which had been introduced into the
city. In the course of this apos-
trophe to the house of Israel which
the prophet makes in his vision,
Pelatiah, one of the princes, dies.
Dismay falls upon the prophet as
it had done while the destroying
angels were accomplishing their
work and his ejaculations take almost
the same form (cp. ix. 8).
It must be remembered, in con-
nection with all these prophecies,
that in Jerusalem there were two
parties, one which advocated the
maintenance of tributary dependence
upon Babylon, and the other which
looked rather to Egypt for help and
support in its attempts to throw
off the yoke of the Babylonian kings.
Judah was a kind of buffer state
between these two empires, and also
a constant cause of war between
them. We see, for instance, a great
attempt made in Josiah's reign by
the Pharaoh called Pharaoh-necoh
to compel that king to give up
being on the side of Assyria (2 K.
xxiii. 29). More is told us of this
division of opinion in Jerusalem by
Jeremiah. That prophet always
advocated friendship with Babylon,
and it must have been a great blow
to the pro-Babylonian party when
Josiah met his death at Megiddo
fighting against the Egyptians (2 K.
xxiii. 30). It was after the battle of
Carchemish in Jehoiakim's reign that
the boundary of the Egyptian empire
seems to have been set back from
the Euphrates to the River of Egypt,
i.e. the Wadi-el-'Arish.
The princes of this chapter evi-
dently belong to the anti-Babylonian
faction who had a firm conviction
that the city would be able to resist
all Babylonian attacks. It was the
XL 11-16 EZEKIEL 49
13 ^ordinances of the nations that are round about you. And
it came to pass, when I prophesied, that Pelatiah the son
of Benaiah died. Then fell I down upon my face, and
cried with a loud voice, and said. Ah Lord Gk)D ! wilt thou
make a full end of the remnant of Israel ?
xix. The final stage of the vision and the return of the
prophet in the spirit to Chaldaea, Judgement must
come, and the Divine presence must he withdrawn : hut
in the future there is to he a time of restoration and
spiritual renewal, when God will again he their God,
xi. 14-25.
14 And the word of the Lord came unto me, saying,
15 Son of man, thy brethren, even thy brethren, the men of
thy 2 kindred, and all the house of Israel, all of them, are
they unto whom the inhabitants of Jerusalem have said,
Get you far from the Lord ; unto us is this land given for
16 a possession : therefore say. Thus saith the Lord God :
Whereas I have removed them far off among the nations,
^ Heb. judgements. ^ Heb. redemption. See Lev. 25. 25, &c.
anti-Babylonian policy of these of restoration shall come. A refor-
princes and rulers that was, humanly mation in their own land shall follow
speaking, bringing disaster and with the gift of a new heart and a
slaughter upon Jerusalem as typified new spirit, so that there will be a
by the flesh in the caldron. The regeneration, and the old relation
discord that existed then must have between the people and their God
been in a measure like the discord will be re-established,
that existed in later times during The brethren spoken of {v. 15)
the final siege of Jerusalem by the are the prophet's fellow-exiles in
Romans when three discordant ele- Babylonia, and so the Hebrew is
ments in its population struggled to translated by the lxx, which reads,
the death for the mastery. however, a diflFerent Hebrew word.
14-21. The last stage of the The literal meaning of the Hebrew
present vision is now reached. The is ' the men of thy redemption,'
existing generation of evildoers is which the R. V. interprets ' the men
to be punished. The Dispersion will of thy kindred.' Most probably the
be guarded by Jehovah, and a time prophet gives them this title by
50
EZEKIEL
XI. i6-3o
and whereas I have scattered them among the countries,
^yet will I be to them a sanctuary for a little while in the
17 countries where they are come. Therefore say, Thus saith
the Lord God : I will gather you from the peoples, and
assemble you out of the countries where ye have been
18 scattered, and I will give you the land of Israel. And they
shall come thither, and they shall take away all the
detestable things thereof and all the abominations thereof
19 from thence. And I will give them one heart, and I will
put a new spirit within you ; and I will take the
stony heart out of their flesh, and will give them an heart
20 of flesh : that they may walk in my statutes, and keep
mine ordinances, and do them : and they shall be my
^ Or, yet have I been Or, and have been
anticipation, especially as he is about
to speak of their restoration to their
own land, implying that they were to
be redeemed from captivity. We can
then compare with it, ' the year of
My redeemed is come' (Is. Ixiii. 4).
'The inhabitants of Jerusalem' of
this passage {v. 15) are the anti-
Babylonian party who had bidden
the others be gone, as having no
right to any share in the land and
as deserving to be banished from
God's presence, who is treated as
a local God, whereas it was God
who had removed them and was
already and would be their refuge
and sanctuary in the countries to
which they had gone, though they
had no visible sanctuary (cp. Rev.
xxi. 22). In due time would come
their restoration to their own land
(xx. 41: xxviii. 25: xxxiv. 13: xxxvi.
24 : xxxvii. 21 : xxxviii. 8 : xxxix. 27).
This restoration to their own land
was the constant theme of the pro-
phets (e.g. Jer. xxxii. 37). The
return was to be accompanied by a
purification of the land (xxxvii. 23)
from all its abominations, and this
was to be accompanied by a re-
generation of the people themselves.
How thorough this reformation was
in post-exilic times, so far at least as
false worships were concerned, is
well known. Their hearts were to
be as one (cp. Jer. xxxii. 39), and
each heart not a stony heart that
hardened itself against God's word
(Zech. vii. 12), but one pulsating
with the love of God (cp. xviii. 31 :
xxxvi. 26), and that could be im-
pressed by His commandments (c£
2 Cor. iii. 3 : ' Ye are an epistle of
Christ, ministered by us, written not
with ink, but with the Spirit of the
living God ; not in tables of stone,
but in tables that are hearts of flesh' ;
and see Jer. xxxi. 33). In this new
life would come the fulfilment of the
promise given more than once: 'they
shall be My people, and I will be their
God' (xiv. 11: xxxvi. 28 : Lev. xxvi.
12 : Jer. xxi v. 7 : %xx. 22 : xxxi. 1,
33 : xxxii. 38 : Rev. xxi. 3). But all
4
XI. ao-i5
EZEKIEL
51
21 people, and I will be their God. But as for them whose
heart walketh after the heart of their detestable things and
their abominations, I will bring their way upon their own
22 heads, saith the Lord God. Then did the cherubim lift up
their wings, and the wheels were ^beside them ; and the
23 glory of the God of Israel was over them above. And the
glory of the Lord went up from the midst of the city, and
stood upon the mountain which is on the east side of the
24 city. And the spirit lifted me up, and brought me in the
vision by the spirit of God into Chaldea, to them of the
captivity. So the vision that I had seen went up from me.
25 Then I spake unto them of the captivity all the things that
the Lord had shewed me.
Or, over against
these promises do not exclude the
punishment of the wicked: that is
still certain {v. 21). The words ' the
heart of {v. 21) should probably be
omitted.
22, 23. The glory of God now
takes its departure from His House
(cp. X. 19). The mountain to the
east of the City must be the Mount
of Olives. It is upon this same
mountain that in the *day of the
Lord ' it is said His feet shall stand
(Zech. xiv. 4) ; and it was from the
same Mount that the departure from
the earth of the Son of God, in Whom
was manifested the glory of God,
took place after His rejection by
His people.
24, 25. The prophet is brought
back in spirit from Jerusalem, as he
had been taken thither (viiL 3). The
name 'Chaldea' for Babylonia ap-
pears here for the first time. The
Chaldaeans, in Assyrian Kaldii, in
Hebrew Chasdim, were, at first, a
tribe to the south-east of Babylonia.
They became the predominant tribe
in Babylonia. The first Chaldaean
who became king of Babylonia was
Nabopolassar whose date was about
625 B.C., a little while before Ezekiel's
time. The form Chasdim connects
them with Chesed, one of the sons
of Abraham by Milcah, but we need
not necessarily suppose that the
Hebrew historian looked upon him
as the ancestor of the Chasdim.
The vision ended, the prophet
narrates what he had seen to hia
fellow-captives. But, though they
admired the beauty of the prophet's
words, it made no lasting impression
upon them (cp. xxxiii. 30-33).
4—2
62
EZEKIEL
XII. 1-4-
XX. The first of two proph£4iie8, both of whwh are accom-
panied by symbolic auctions. Transactions done with a
view to a going into eooilCj symbolic of the exile q
the remaining inhabitants of Jerusalem to Babylonia
xii. 1-16.
XII. 1 The word of the Lord also came unto me,
2 saying, Son of man, thou dwellest in the midst of the
rebellious house, which have eyes to see, and see not,
which have ears to hear, and hear not ; for they are a
3 rebellious house. Therefore, thou son of man, prepare
thee stuff for ^removing, and remove by day in their sight ;
and thou shalt remove from thy place to another place in
their sight : it may be they will ^ consider, though they be
4 a rebellious house. And thou shalt bring forth thy stuff
by day in their sight, as stuff for ^removing : and thou
shalt go forth thyself at even in their sight, as when men
Or, exile ^ Or, perceive that they are
XTT. 1-16. The prophet is once
again (cp. ii. 3, 5) reminded of the
rebellions character of those with
whom he has to deal It is the
rebellious house (vv. 2, 8) above all
others (cp. Matt. xiii. 13-15 with its
quotation from Is. vi. 9, 10). He is
therefore by his actions to indicate
the approaching exile of the inhabi-
tants of Jerusalem and their prince.
He is to prepare for removal into
exile and to remove from one place
to another with his goods, digging
at the same time a hole in the wall
through which to pass. This action
is to take place in the sight of his
companions in exile as in previous
cases (iv. 12) and as also in later
ones (xxi. 6: xxxvii. 20: xliii. 11).
This would give them an opportunity
for considering their own rebellious
of their
prepara-
ways, as well as those
fellow-countrymen. The
tions for removal were to be made
by day and the prophet's actual
departure was to be made under
cover of night. It makes no differ-
ence to the symbolism whether the
wall to be dug through was that
of the prophet's house or of the city
or village in which he dwelt. The
actual flight of king Zedekiah and
his soldiers from Jerusalem did take
place by night after the Babylonian
army had made a breach in the
walls, but the escape was made
through a gate by the king's garden
(2 K. XXV. 4: Jer. xxxix. 4: lii. 7).
The prophet is to cover his face as
the king would do, partly in grief,
partly to conceal his flight from his
subjects. There is also a covert allu-
^
4-1 «
EZEKIEL
5 go forth into exile. Dig thou through the wall in their
6 sight, and carry out thereby. In their sight shalt thou
bear it upon thy shoulder, and carry it forth in the dark ;
thou shalt cover thy face, that thou see not the ground :
for I have set thee for a sign unto the house of Israel.
7 And I did so as I was commanded : I brought forth my
stuff by day, as stuff for removing, and in the even I
digged through the wall with mine hand ; I brought it
forth in the dark, and bare it upon my shoulder in their
8 sight. And in the morning came the word of the Lord
9 unto me, saying, Son of man, hath not the house of Israel,
the rebellious house, said unto thee. What doest thou?
10 Say thou unto them, Thus saith the Lord God: This ^burden
coneerneth the prince in Jerusalem, and all the house of
11 Israel ^ among whom they are. Say, I am your sign : like
as I have done, so shall it be done unto them : they shaU
12 go into exile, into captivity. And the prince that is among
them shall bear upon his shoulder in the dark, and shall
go forth : they shall dig through the wall to carry out
^ Or, oracle ^ Or, that are among them
sion to the fact that the king would
not see the land to which he was to
be carried captive. All his actions
were to be a sign, just as the laying
siege to Jerusalem portrayed upon
a tablet was a sign also (iv. 3). The
prophet carries out his instructions
to the letter (cp. xxiv. 18: xxxvii. 7),
and, we are led to suppose (v. 9),
is asked the meaning of what he
is doing (cp. xxiv. 19: xxxvii. 18).
The next morning he is bidden to
explain all that he has done to his
companions. The explanation he
gives is called a ' burden ' or ' oracle.'
The word in the Hebrew means
simply an utterance, from the idea
of lifting up the voice. As the root
from which the word is derived
meant to lift up a burden as well as
to lift up the voice, and, further, as
the utterances to which the word
is applied in prophecy (e.g. constantly
in Isaiah) generally though not
always conveyed the idea of punish-
ment or affliction, the use of the
word 'burden' can readily be under-
stood. For the use of the word
'prince' as appUed to the king of
Judah, see note on vii. 27. The words
{v. 10) 'among whom they are' {marg.
'that are among them') do not
convey any obvious meaning, and
point to a probable corruption of
the text. In i>. 11 the prophet
describes himself as the representa-
tive of the Israelites just as he is
said to be later (xxiv. 24). The
prince is Zedekiah who escaped from
the city by night in shame and
64
EZEKIEL
XIL 13-19
thereby : he shall cover his face, because he shall not see
13 the Aground with his eyes. My net also will I spread upon
him, and he shall be taken in my snare : and I will bring
him to Babylon to the land of the Chaldeans ; yet shall he
14 not see it, though he shall die there. And I will scatter
toward every wind all that are round about him to help
him, and all his bands ; and I will draw out the sword after
15 them. And they shall know that I am the Lord, when I
shall disperse them among the nations, and scatter them
16 through the countries. But I will leave a few men of
them from the sword, from the famine, and from the
pestilence ; that they may declare all their abominations
among the nations whither they come ; and they shall
know that I am the Lord.
xxi. A second symbolic action to indicate the times of
famine and distress that would ensue upon the captivity,
xii. 17-20.
17 Moreover the word of the Lord came to me, saying,
18 Son of man, eat thy bread with quaking, and drink thy
19 water with trembling and with carefulness ; and say unto
the people of the land, Thus saith the Lord God concerning
M
1 Or, land
confusion of face, and whose flight
was to end in a land which he would
not see because of his having been
blinded.
The net is, as elsewhere, the net
of captivity (xvii 20 : xix. 8 : xxxii.
2). Zedekiah did not see Babylon
because his eyes were put out at
Riblah (2 K. xxv. 7: Jer. lii. 11),
probably because of his attempt to
throw off his state of vassalage. His
army broke up in the plain of Jericho
(2 K. xxv. 5), and no doubt was
decimated by its pursuers (cp. i?. 14
with V. 2). Twice again the burden
of the prophecy is taken up : ' they
shall know that I am the Lord'
(w. 15, 16: cp. vi. 7). But still a
remnant was to survive, who in their
repentance would own to the abomi-
nations which they had committed.
17-20. Another symbolic action,
similar to that in iv. 9-11, 16, 17,
to indicate the want that should
ensue upon the desolation of the
land by Nebuchadrezzar's armies.
The cause of this desolation is as-
signed to the previous lawlessness of
XII. i9-'23
EZEKIEL
55
r
■[ the inhabitants of Jerusalem, and the land of Israel : They
^m. shall eat their bread with carefulness, and drink their
^B water with astonishment, that her land may be desolate
1^« from ^all that is therein, because of the violence of all
20 them that dwell therein. And the cities that are inhabited
shall be laid waste, and the land shall be a desolation ; and
ye shall know that I am the Lord.
xxii. Two popular sayings, one of them being in the form of
a proverb, are stated and declared to be false, God's
word is declared to be sure and immutable and no
further delay is to be expected. The fulfihnent is at
hand, xii. 21-28.
21 And the word of the Lord came unto me, saying,
22 Son of man, what is this proverb that ye have in the land
of Israel, saying, The days are prolonged, and every vision
23 faileth? Tell them therefore, Thus saith the Lord God:
I will make this proverb to cease, and they shall no more use
it as a proverb in Israel ; but say unto them. The days are
1 Heb. the fulness thereof.
the inhabitants (vii. 11, 23) and it is
not limited to Jerusalem : it is to
spread all over the land (vi. 6), with
the consequence so often already ex-
pressed : ' they shall know that I am
the Lord ' (vi. 7). The word 'careful-
ness' {v. 18) is here used as equivalent
to ' anxiety ' (cp. 1 Cor. vii. 32 A.V.).
21-25. A popular saying is here
repeated as in xviii. 2, 3. The
word translated 'proverb' means any
pointed saying, as in 1 Sam. x. 12 :
xxiv. 13. This saying had evidently
been used to discredit the prophecies
of the prophets, just as it is an-
nounced should be the case ' in the
last days ' (2 Pet: iii. 3, 4). The exact
contrary of the proverb, which is no
more to be used, is set forth. The
'word ' {v. 23 marg.) explaining every
vision is to have its accomplishment.
Vain visions and flattering divina-
tions which had been uttered by false
prophets (xiii. 1-7) were to be put
an end to. A prevalent form of de-
lusion is indicated by the recurrence
of the subject in the succeeding pro-
phecies, for men thought that the
time had lengthened out without any
fulfilment of that which had been
uttered. Similar experiences had be-
fallen Jeremiah (v. 13 : xvii. 15). God's
word is to have its due effect, and
the result of it is not to be deferred
(cp. Isa. xiii. 22: Iv. 11). The word
'divination' implies either idolatrous
or false prophets. Deluding popular
sayings have prevailed in all ages.
56
EZEKIEL
XII. 23-XIIL
24 at hand, and the ^effect of every vision. For there shall
be no more any vain vision nor flattering divination
25 within the house of Israel. For I am the Lord ; I will
speak, and the word that I shall speak shall be performed ;
it shall be no more deferred : for in your days, O rebellious
house, will I speak the word, and will perform it, saith the
Lord God.
26 Again the word of the Lord came to me, saying,
27 Son of man, behold, they of the house of Israel say. The
vision that he seeth is for many days to come, and he
28 prophesieth of times that are far ofil Therefore say unto
them. Thus saith the Lord GrOD : There shall none of my
words be deferred any more, but the word which I shall
speak shall be performed, saith the Lord GrOD.
xxiii. A demmdation of the, false prophets and prophetesses
in three separate pronouncements ; two referring to the
prophetSf the third to the prophetesses, xiii. 1-7 : xiiL
8-16 : xiii. 17-23.
XIII. 1 And the word of the Lord came unto me,
2 saying, Son of man, prophesy against the prophets of
Israel that prophesy, and say thou unto them that
1 Heb. word.
*Vox populi, vox Dei,' 'Seeing is
believing,' will furnish specimens of
such proverbial expressions.
26-28. Another form of delusion
was that the prophecy was indeed
true, though its fulfilment need not
be looked for except in the distant
future. This the prophet deals with
very summarily. It is a delusion that
often recurs (cp. Am. vi. 3 : 2 Pet.
iii. 4). One caution must, however,
be given. The prophecy may have
its immediate fulfilment, but that by
no means always exhausts the mean-
ing it is capable of. Just as in our
Lord's discourses His eschatological
prophecies had a partial fulfilment
in the final siege and fall of Jeru-
salem, but also look forward to a
future and greater fulfilment and
the words referring to each cannot
be precisely discriminated, so no
doubt many of the prophetical utter-
ances of the Old Testament had a ful-
filment beyond that which the pro-
phet himself understood, and have a
much wider range, with lessons and
warnings for all time.
XIII. 1-7. The first op two
DENUNCIATIONS OP THE PALSE PRO-
PHETS WHO HAD BEEN COWARDS AND
LIARS. Their prophecies were their
XIII. 2-6
EZEKIEL
67
prophesy out of their own heart, Hear ye the word of the
3 Lord ; Thus saith the Lord God : Woe unto the foolish
prophets, that follow their own spirit, ^and have seen
4 nothing ! 0 Israel, thy prophets have been like foxes in
5 the wast.e places. Ye have not gone up into the ^gaps,
neither made up the fence for the house of Israel, to stand
6 in the battle in the day of the Lord. They have seen
vanity and lying divination, that say. The Lord saith ; and
the Lord hath not sent them : and they ^have made men
^ Or, and things which tfiey have not seen ^ Or, breaches
* Or, have hoped
own inventions ('out of their own
heart': cp. v. 11: Jer. xxiii. 16, 26)
and expressed their own wishes and
desires. They professed to have had
visions but had not really seen any-
thing. This prophecy is in alternate
verses addressed to the people {vv,
4, 6) and to the prophets {w. 5, 7).
These are compared to the foxes
(or, perhaps, jackals, cp. Lam. v. 18)
wandering about in the twilight
on the ruins of a fallen city and
by burrowing in them helping to
increase still further the devas-
tation. No doubt from the days of
Jehoiakim, if not from still earlier
times, the fortifications of Jerusalem
had suffered serious injury, even
though the city was still able to
stand a siege. The prophets are also
reproached for not sharing in the
defence of the city against its
enemies (cp. xxii. 30). In reality
they had no divine mission and no
divine revelation (cp. xxii. 28) to
communicate. They were 'foolish'
(». 3). The adjective is identical
with the name Nabal (1 S. xxv. 25).
In the later Hebrew the word may
be taken to include lewdness (see
new Oxf. Heb. Dict.\ and the moral
condition of the prophets of Jeru-
salem is described in very strong
language by Jeremiah (xxiii. 14 :
xxix. 23). The discussion of the false
prophet's position and powers is one
of no little difficulty as we have very
few data to go upon. It seems indubi-
table that at the time of the fall of
Jerusalem there were numbers of false
prophets to be found in the city.
The following interesting extract
from a volume on Inspiration by
the late Dr F. Watson (S.P.C.K.
1906) will tell us all perhaps that
we can safely gather from the in-
formation at our disposal.
' There were false prophets as well
as true in Israel, and what is almost
of more importance, prophets of a
lower as well as of a higher inspira-
tion. Some prophets spake out of
their own heart ; of some it is said
that they were even inspired by a
lying spirit from the Lord ; of some
that God had not sent them. There
are cupboard prophets, whom Micah
describes as walking in the wind and
falsehood, and prophesying of wine
and strong drink. There was a large
prophetic class or order, and, as
Professor Sandaj says, "Where there
58
EZEKIEL
XIII. 6-
7 to hope that the word should be confirmed. Have ye not
Been a vain vision, and have ye not spoken a lying
divination, whereas ye say, The Lord saith ; albeit I have
not spoken ?
n
8 Therefore thus saith the Lord God: Because ye have
spoken vanity, and seen lies, therefore, behold, I am
9 against you, saith the Lord God. And mine hand shall be
against the prophets that see vanity, and that divine lies :
they shall not be in the ^council of my people, neither
shall they be written in the ^writing of the house of Israel,
neither shall they enter into the land of Israel ; and ye
10 shall know that I am the Lord God. Because, even
because they have seduced my people, saying. Peace ; and
there is no peace ; and when one buildeth up ^a wall,
^ Or, secret ^ Or, register ' Or, a slight wall
is a professional class there are sure
to be professional failings.^' "There
would be small natures among them
as well as great. They would be apt
to fall into conventional and unreal
ways of speaking." It is plain that
not all the words of the prophets
contained in Holy Scripture have
the same abidingness or spiritual
power.,.. And it is plain that pro-
phecy, like all institutions in which
man has a substantial part, was
liable to fall into utter corruption.
Jeremiah had no greater or more
dangerous enemies than the prophets
of his time '(pp. 137, 8).
'The day of the Lord' is an ex-
pression constantly recurring in the
Old Testament to indicate the time
of Divine Punishment. From there
it found its way into the New Testa-
ment (e.g. 'the day of the Lord so
cometh as a thief in the night,' 1
Thess. V. 2): see Introd. p. xxxvi.
8-16. A SECOND DENUNCIATION
OP THE FALSE PROPHETS, INCLUDING
IN IT THE ANNOUNCEMENT OP THEIR
COMING DESTRUCTION. Just aS the
Lord had declared Himself against
Jeinisalem (v. 8) and afterwards de-
clares Himself against the land of
Israel (xxi. 3), against Tyre (xxvi. 3),
against Zidon (xxviii. 22), against
Pharaoh (xxix. 3 : xxx. 22), against
the shepherds of Israel (xxxiv. 10),
against Mount Seir (xxxv. 3), and
against Gog (xxxviii. 3), so here He
declares Himself against the false
prophets. They are to be cast out
altogether from the assembly, struck
off the register (R.V. marg.), le. the
list of those of genuine Jewish birth
(cp. in the N.T. the mention of the
names of those of the spiritual
Isi'ael, which are recorded in the
Book of Life, PhiL iv. 8, and Swete
on Rev. iii. 5), and not to be
allowed to return to their country
XIII. IO-I7 EZEKIEL 69
11 behold, they daub it with untempered mortar: say unto
them which daub it with untempered mortar, that it shall
fall : there shall be an overflowing shower ; and ye, 0 great
12 hailstones, shall fall ; and a stormy wind shall rend it. Lo,
when the wall is fallen, shall it not be said unto you,
Where is the daubing wherewith ye have daubed it?
13 Therefore thus saith the Lord God ; I will even rend it
with a stormy wind in my fury ; and there shall be an
overflowing shower in mine anger, and great hailstones in
14 fury to consume it. So will I break down the wall that ye
have daubed with untempered mortar, and bring it down
to the ground, so that the foundation thereof shall be
discovered : and it shall fall, and ye shall be consumed
in the midst thereof; and ye shall know that I am the
15 Lord. Thus will I accomplish my fury upon the wall, and
upon them that have daubed it with untempered mortar ;
and I will say unto you. The wall is no more, neither they
16 that daubed it ; to wit, the prophets of Israel which
prophesy concerning Jerusalem, and which see visions
of peace for her, and there is no peace, saith the Lord God.
17 And thou, son of man, set thy face against the
Xcp. XX. 38). Such a punishment of mortar (or perhaps the word may
a prophet of the captivity is foretold mean dry clay which would craxjk;
in the case of Shemaiah by Jeremiah cp. xxii. 28). The result, in the case
(xxix. 30-32). Here the refrain ' ye of the wall, is that in a time of stress
shall know that I am the Lord' and storm it will fall and its foun-
(see vi. 7) is caught up again from dations will be laid open. So all the
xii. 20. The reason for their ex- false hopes that the false prophets
pulsion is the deceit they have used have built up will be shattered ; and
towards the people. The utterance people will see the feeble character
of a message of peace when there of their work, when the unreality of
was no peace is made a common it all shall be exposed by the storm-
cause of complaint by the true pro- like attack of the Babylonians. The
phets, by Jeremiah (vi. 14) and Micah final result will be the assertion of
(iii. 5) as well as by Ezekiel. The God's power and glory : once again
eflFect of endeavouring to encourage the refrain comes in ' ye shall know
the people m the belief in peace and that I am the Lord.'
prosperity is compared to the effect 17-23. Denunciation op the
of a man trying to strengthen a slight prophetesses. In this section the
wall (R.V. marg.) with untempered prophet is directed to turn his
EZEKIEL
XIII. 17, 18
daughters of thy people, which prophesy out of their own
18 heart ; and prophesy thou against them, and say. Thus
saith the Lord God : Woe to the women that sew pillowsj
upon all ^elbows, and make kerchiefs for the head ol
^ Heb. joints of the hands.
attention to the false prophetesses.
Prophetesses had been recognized
at various times in the history of
the people. Miriam, the sister of
Moses and Aaron is called a pro-
phetess (Ex. XV. 20); Deborah a
prophetess judged Israel in the
time of Barak; Huldah the pro-
phetess was consulted after the
discovery of 'the book of the law'
in Josiah's reign, and gave a pro-
phetic utterance concerning the
future (2 K. xxii. 14-20 : 2 Chr. xxxiv.
22-28). An anonymous prophetess
was the mother of Isaiah's son Maher-
shalal-hash-baz (Is. viii. 3), and, not
many years after this denunciation
of the prophetesses, a prophetess
Noadiah vrith 'the rest of the pro-
phets' was amongst the opponents
of Nehemiah when a conspiracy was
made against him by Tobiah and
Sanballat, and would have put him
in fear (Neh. vi. 14). We still find
prophetesses existing in New Testa-
ment times. Anna a prophetess was
present when our Lord was brought
into the Temple at the purification
of the Blessed Virgin (Lk. ii. 36).
Philip the evangelist 'had four
daughters, virgins, which did pro-
phesy ' (Acts xxi. 9 : cp. 1 Cor. xi. 5).
One false prophetess is mentioned
(Rev. ii. 20) as being at Thyatira, ' the
woman Jezebel, which calleth herself
a prophetess.' These false prophet-
esses of Ezekiel's time did like the
prophets. They followed their own
imaginations and their own wishes,
and therefore the prophet was
oppose them.
18. Pillows, kerchiefs] The mean-
ing and intention of the feminim
practices here described is very^
obscure. The words themselves
are of doubtful signification. That
rendered 'pillows' (ninp?), in ac-
cordance with the meaning of the
word in later Hebrew, more probably
means 'bands' or 'fillets' sewn on
to the robes after the fashion of the
' phylacteries ' of the New Testament
(Mt. xxiii. 5). In fact in the Hex-
apla the Hebrew word is represented
by (pvKaKTTjpia and Ephraem Syrus
makes it equivalent to some sort of
charm or amulet. If we take the
Hebrew literally as it stands the
women are represented as sewing
these on the joints of God's hands
(R.V. marg.), as if it were to
prevent Him from touching them.
But this seems scarcely reasonable,
and a much more natural interpre-
tation is to suppose that the women
sewed these amulets on the wrists of
the garments of those who con-
sulted them to shew to whom they
belonged. The other word (ninspD)
translated 'kerchiefs,' seems to be of
equally uncertain meaning and may
perhaps indicate veils or wimples,
which perhaps were used to shelter
the persons who wore them from the
influences of evil spirits or from
the evil eye ; or, still more probably,
the language is figurative and implies
that they kept them from a percep-
XIII. 18-20
EZEKIEL
61
persons of e\ery stature to hunt souls ! ^Will ye hunt the
souls of my people, and save souls alive ^for yourselves ?
19 And ye have profaned me among my people for handfuls
of barley and for pieces of bread, to slay the souls that
should not die, and to save the souls alive that should not
live, by your lying to my people that hearken unto lies.
20 Wherefore thus saith the Lord God : Behold, I am against
your pillows, ^wherewith ye there hunt the souls *to make
them fly, and I will tear them from your arms ; and I will
let the souls go, even the souls that ye hunt *to make them
1 Or, Ye hunt... and ye save dtc. ^ Or, that are yours
' Or, where ye hunt * Or, as birds
tion of the truth. In both cases the
result would be the same. These
women would capture these persons
and make them believe in their
pernicious doctrines, for the word
translated 'souls' does not here
convey exactly the same idea as
the English word. All this was
done ostensibly as a part of the
worship of the true God. The last
part of V. 18 is better taken as
a statement and not as a question :
Ye hunt the souls of my people, and
ye save your own souls.
19. In this verse a further charge
is made against these women, the
false prophetesses. They have pro-
faned God, i.e. His name and there-
fore His glory, bartering, as it were.
His honour in return for the smallest
offerings, such as handfuls of barley
and pieces of bread (cp. 1 Sam. ii. 36).
It was from barley rather than from
wheat that the ordinary bread of the
people was made. Their operations
may have had licentious rites con-
nected with them, but whether this
was so or not the result was the
opposite to what it ought to have
been if they had been true prophet-
esses. As a consequence of all this
Jehovah declares Himself against
them, their ' pillows ' and their ' ker-
chiefs.' The words 'to make them
fly ' (marg. better ' as birds ') which
occur twice in this verse represent
a very doubtful Hebrew word, the
first occurrence of which is not re-
cognised by the Septuagint, though
Aquila had the word in the text
before him in this place. There
would seem to have been, as early
as Theodotion, another reading of
the Hebrew word (from parak in-
stead of parah) which would give
the meaning in both places to snatch
them away in the sense of to rescue
them (cp. Ps. cxxxvi. 24 : Lam. v. 8).
The diflaculty of the word as it stands
is obvious : the meaning given above
agrees better with the next verse,
for the purpose of God to rescue His
people from these women is there
indicated. Twice more we have the
refrain ' ye shall know that I am the
Lord ' (cp. vi. 7). The false prophet-
esses were with the false prophets
one of the curses of the time (see
note on p. 60). Those who remained
faithful were saddened by their lying
EZEKIEL
XIII. 20-XIV. «
21 fly. Your kerchiefs also will I tear, and deliver my people
out of your hand, and they shall be no more in your hand
to be hunted ; and ye shall know that I am the Lord.
22 Because with lies ye have grieved the heart of the
righteous, whom I have not made sad ; and strengthened
the hands of the wicked, that he should not return from
23 his wicked way, ^and be saved alive : therefore ye shall no
more see vanity, nor divine divinations : and I will deliver
my people out of your hand ; and ye shall know that I am
the Lord.
xxiv. Sundry detached utterances, xiv. 1-xv. 8.
(a) Concerning idolaters and the prophet who is
deceived, xiv. 1-11.
(b) No human power can deliver th£ land: yet there
shall be a remnant, xiv. 12-23.
(c) Jerusalem, like the vine branches, given to the fi/re,
XV. 1-8.
XIV. 1 Then came certain of the elders of Israel
2 unto me, and sat before me. And the word of the Lord
^ Or, 6y promising him life
utterances, whilst the wicked were
encouraged in their wickedness by
the example set them (cp. Jer. xxiii.
14). These prophetesses are to be
stopped in their career : they were
not to be allowed to pursue their
calling. Such prophets and pro-
phetesses as are referred to in this
chapter seem to have prophesied
both in Jerusalem and to the cap-
tivity. In V. 22 the text gives the
meaning better than the margin.
For the words used in v. 23 see
w. 6, 7, and 9.
XIV. 1-11. The elders of Israel,
or rather some of them, are here re-
presented as if they were awaiting an
oracular utterance (cp. viii. 1). Their
motive may have been curiosity or the
wish to find some handle of objection
against Ezekiel in favour of the false
prophets. They are represented
as not having any right to make any
inquiries at all. They had accepted
idol worship : this had become 'the
stumblingblock of their ,iniquity'
(the same expression occurs in w. 4,
7 : vii. 19 : xliv. 12). The question
asked {v. 2) implies a negative
answer : but the answer is to corre-
spond to their condition {vv. 4,
7). By their idolatrous worship the
people had put themselves at a
distance from God. With them
XIV. 1-9 EZEKIEL 63
3 came unto me, saying, Son of man, these men have ^ taken
their idols into their heart, and put the stumblingblock of
their iniquity before their face : should I be inquired of at
4 all by them? Therefore speak unto them, and say unto
them, Thus saith the Lord God : Every man of the house of
Israel that taketh his idols into his heart, and putteth the
stumblingblock of his iniquity before his face, and cometh
to the prophet ; I the Lord will answer him ^therein accord-
5 ing to the multitude of his idols ; that I may take the house
of Israel in their own heart, because they are all estranged
6 from me through their idols. Therefore say unto the house
of Israel, Thus saith the Lord God : Return ye, and turn
yourselves from your idols ; and turn away your faces from
7 all your abominations. For every one of the house of
Israel, or of the strangers that sojourn in Israel, which
separateth himself from me, and taketh his idols into his
heart, and putteth the stumblingblock of his iniquity
before his face, and cometh to the prophet to inquire ^for
8 himself of me ; I the Lord will answer him by myself : and
I will set my face against that man, and will make him an
astonishment, for a sign and a proverb, and I will cut him
off from the midst of my people ; and ye shall know that I
' 9 am the Lord. And if the prophet be ^deceived and speaketh
a word, I the Lord have deceived that prophet, and I will
* Heb. caused to come up. ^ Or, according thereto Another reading is, he
is come in the multitude dtc. * Or, of him concerning me * Or, enticed
were involved the resident aliens 9. a word] i.e. a prophetical
who had settled in the country and utterance. We are not to suppose
accepted the Jewish religion. The that these false prophets had been
prophet is to call all these to deceived from the very beginning of
repentance. They are to turn their their career. Rather it is implied
backs upon the idols and to return that, as time went on, they had wil-
to God. If they are still idolaters fully deceived the people, till at last
and go to the prophet to inquire as they had been allowed by Divine
to God's will, an answer of con- Providence to continue their work
demnation is to be given to them as of deceit Such seems to have been
coming directly from God. Yet the mysterious way in which God
again comes in the refrain ' ye shall dealt with those generations. The
know that I am the Lord ' (see vi 7). course implied can be compared
64
EZEKIEL
XIV. 9-is'
stretch out my hand upon him, and will destroy him from
10 the midst of my people Israel. And they shall bear Hheir
iniquity : the iniquity of the prophet shall be even as the
11 iniquity of him that seeketh unto him ; that the house of
Israel may go no more astray from me, neither defile them-
selves any more with all their transgressions ; but that they
may be my people, and I may be their God, saith the
Lord God.
12 And the word of the Lord came unto me, saying,
13 Son of man, when a land sinneth against me by committing
a trespass, and I stretch out mine hand upon it, and break
the stafi" of the bread thereof, and send famine upon it, and
14 cut ofi* from it man and beast ; though these three men,
Noah, Daniel, and Job, were in it, they should deliver but
their own souls by their righteousness, saith the Lord God.
15 If I cause noisome beasts to pass through the land, and
^ Or, the punishment of their iniquity
with the Divine treatment of the
Pharaoh of the Bxodiis. At first
he hardens his heart, then God
hardens his heart or allows it to
remain hardened, and destruction
follows, as it does also in the case of
the prophets. Quern Deits vult
perdere^ priiis dementat But in
the condemnation pronounced here,
prophet and inquirer are alike to
receive punishment. In this way
only will the people be warned and
kept straight, and free from pollution
(cp. xxxvii. 23). Then indeed they
may still hope to be God's people,
and that He will be their God as
He promises (xi. 20 : xxxvi. 28 :
xxxvii. 23 : cp. Lev. xxvi. 12). This
was a constant desire and expecta-
tion of the prophets of the time.
Jeremiah frequently expresses the
same promise (cp. Jer. xxiv. 7 :
XXX. 22: xxxi. 1, 33: xxxii. 38),
just as Hosea had done in slightly
diflFerent language (ii. 23X and
Zechariah was to do later (viii. 8 :
xiii. 9). In the Apocalypse the same
idea is taken up : 'they shall be His
peoples, and God Himself shall be
with them, and be their God...
He that overcometh shall inherit
these things ; and I will be his God,
and he shall be My son ' (Rev. xxi.
3, 7). So St Paul incorporated the
same statement in his argument in
2 Corinthians (vi. 16 ff.).
12-20. In these verses we have
the limitations expressed that are
imposed upon the power of man for
good with regard to his fellow men.
That such an influence could be
exercised is allowed in the account
XIV. I5-20
EZEKIEL
65
they ^ spoil it, so that it be desolate, that no man may pass
16 through because of the beasts ; though these three men
were in it, as I live, saith the Lord God, they shall deliver
neither sons nor daughters ; they only shall be delivered,
17 but the land shall be desolate. Or if I bring a sword upon
that land, and say, ^ Sword, go through the land ; so that I
18 cut off from it man and beast; though these three men
were in it, as I live, saith the Lord God, they shall deliver
neither sons nor daughters, but they only shall be delivered
19 themselves. Or if I send a pestilence into that land, and
pour out my fury upon it in blood, to cut off from it man
20 and beast : though Noah, Daniel, and Job, were in it, as
I live, saith the Lord God, they shall deliver neither son
nor daughter; they shall but deliver their own souls by
^ Or, bereave ^ Or, Let the sword go
of Abraham's entreaty for Sodom :
but the present passage narrows
down this power, while the pessi-
mistic author of Ps. xlix, seems to
go further still when he says 'None
of them can by any means redeem
his brother, Nor give to God a
ransom for him' {v. 7). For the
teaching of Ezekiel as to * trespass '
and ' sin,' see Introd. p. xxxiv. Here
the land is spoken of instead of its
inhabitants and is made to share in
the punishment, quite in accordance
with what is said in the account of
the Fall (Gen. iii. 17, 18). The
breaking 'the staflF of bread' had
already been announced by Ezekiel
in earlier prophecies (iv. 16 : v. 16 :
cp. Lev. xxvi. 26). The introduction
of the three men is similar to the
introduction of other well known
persons by Jeremiah (xv. 1) : 'Though
Moses and Samuel stood before me,
yet my mind could not be toward
this people.' Of the particular three
mentioned here little need be said.
They have been taken as standing
for types of strugglers against the
world (Noah), the Jlesh (Daniel)
and the devil (Job). They had saved
others as well as themselves (Heb.
xi. 7 : Job xlii. 9 : Dan. iii. 49). ' Noah
was a righteous man ' (Gen. vi. 9 :
cp. vii. 1 : Ecclus. xliv, 17), and *a
preacher of righteousness' (2 Pet.
ii. 5). Job 'was perfect and upright'
(Job i. 1). Doubts have been ex-
pressed, but without much basis to
go upon, as to whether the Daniel of
Ezekiel is the prophet Daniel. Even
though the book of Daniel may be
of later date, yet it would seem
most probable that the Daniel of it
was a historical personage of an
earlier time. Daniel must, indeed,
have been a young man at this time,
or, at any rate, not more than in the
prime of life : and the insertion of his
name here is a striking tribute on the
part of Ezekiel to his fellow-captive's
character. The placing of his name
before Job's is a mere accident : the
66
EZEKIEL
XIV. 10-23
21 their righteousness. For thus saith the Lord God: How
much more when I send my four sore judgements upon
Jerusalem, the sword, and the famine, and the noisome
beasts, and the pestilence, to cut off from it man and beast?
22 Yet, behold, therein shall be left ^a remnant that shall be
carried forth, both sons and daughters : behold, they shall
come forth unto you, and ye shall see their way and their
doings : and ye shall be comforted concerning the evil
that I have brought upon Jerusalem, even concerning all
23 that I have brought upon it. And they shall comfort you,
1 Heb. they that escape.
names did not need to be mentioned
in chronological order. The mention
of Daniel elsewhere by Ezekiel(xxviii.
3: 'behold thou art wiser than
Daniel ; there is no secret that they
can hide from thee') seems to point
to just such a person as is described
in the book of Daniel (i. 17 'as for
these four youths, God gave them
knowledge and skill in all learning
and wisdom : and Daniel had under-
standing in all visions and dreams').
There is no need therefore to think
of another Daniel than the well-
known one. The word translated
'noisome,' i.e. harmful (cp. v. 21),
is the same as that translated ' evil '
elsewhere in this book (v. 17) and
' noisome ' is a survival from the A. V.
The idea is that the wild beasts
were to gain the upper hand, so that
men could not live in the country.
The adjuration of vv. 16, 18, 20 is of
common occurrence in this book
(cp. V. 11). The sword {v. 17) and
the pestilence {v. 19) have already
been mentioned (v. 12) and occur
also in a similar passage in Leviticus
(xxvi. 25). The various ways in
which the prophet plays upon the
main string of his idea is noticeable,
' these three men, Noah, Daniel and
Job' {v. 14), 'these three men'
{v. 18), 'Noah, Daniel, and Job'
{v. 20). The pestilence was to be
such as occuiTcd after David's sin of
numbering the people (2 S. xxiv. 15:
1 Chr. xxi. 14). The words 'in
blood ' are used in connection with
the pestilence as equivalent to 'in
the taking of life': for the blood
was held to be the life (cp. Gen. ix. 4).
Pestilence and blood have already
been connected together (v. 17).
This fourfold idea of God's
punishment of the world occurs
again in Revelation (vi. 8 'there was
given unto them authority over the
fourth part of the earth, to kill
with sword, and with famine, and
with death [marg. pestilence], and
by the wild beasts of the earth ' :
cp. 2 Esdr. XV. 5).
22, 23. Still there is hope for a
remnant, that hope which constantly
asserts itself (cp. vi. 8: xii. 16). It is
implied that a remnant from Jeru-
salem, who, in some mysterious way,
would be a comfort to the earlier
exiles, are to join those already
in captivity. The comfort ap-
parently was to arise from the
XIV. 23-XV. 6
EZEKIEL
67
when ye see their way and their doings : and ye shall know
that I have not done ^without cause all that I have done
in it, saith the Lord God.
XV. 1 And the word of the Lord came unto me,
2 saying, Son of man, what is the vine tree more than any
tree, the vine branch which ^is among the trees of the
3 forest ? Shall wood be taken thereof to make any work ?
or will men take a pin of it to hang any vessel thereon ?
4 Behold, it is cast into the fire for fuel : the fire hath
devoured both the ends of it, and the midst of it is burned ;
5 is it profitable for any work ? Behold, when it was whole,
it was ^meet for no work : how much less, when the fire
hath devoured it, and it is burned, shall it yet be ^meet
6 for any work? Therefore thus saith the Lord God: As
Or, in vain
* Or, was ' Heb. made into.
consciousness that in the captivity
God's dealing with His people was
justified : for these later exiles would
include the most ignorant, most
superstitious and most degraded of
the people who had been left behind
when the former deportations had
taken place (2 K. xxiv. 14 : and cp.
the parable of the very good and
the very bad figs in Jer. xxiv.).
XV. 1-8. The comparison of
Israel or Jerusalem to a vine is one
of constant occurrence in the Old
Testament. It occurs again later
in this book (xvii. 6 : xix. 10-14) and
also in Isaiah (v. 1 : cp. the parable of
the vineyard, Matt. xxi. 33 : Mk xii.
1 : Lk. XX. 9), but perhaps the
similarity to this passage is most
striking in Ps. Ixxx. (vv. 14-16 : 'Look
down from heaven, and behold, and
visit this vine, And the stock which
Thy right hand hath planted, And
the branch that Thou madest strong
for Thyself. It is burned with fire,
it is cut down ') ; and we are carried
on to our Lord's words, 'I am the
vine, ye are the branches.... If a man
abide not in Me, he is cast forth as
a branch, and is withered ; and they
gather them, and cast them into the
fire, and they are burned ' (John xv.
5, 6). The wood of the vine is of no
use in itself, not even to make a peg
of, but is only fit for fuel. Much
less is it of use when it has been
burned. So it will be with Jeru-
salem and its inhabitants : it shall
be consumed with fire and come
to an end : this will be God's judge-
ment upon it. The prophet may
have in his mind here the wild
vine or a degenerate cultivated vine
rather than the grape-bearing culti-
vated vine : but the wood of both
alike is useless. For the actual
destruction of Jerusalem by fire see
2 K. XXV. 9 : 2 Chr. ixxvi. 19 : Jer.
5—2
68
EZEKIEL
6-8-XVI. 3
the vine tree among the trees of the forest, which I have
given to the fire for fuel, so ^will I give the inhabitants of
7 Jerusalem. And I will set my face against them ; they
^shall go forth from the fire, but the fire shall devour
them ; and ye shall know that I am the Lord, when I set
8 my face against them. And I will make the land
desolate, because they have committed a trespass, saith
the Lord God.
XXV. A long and elaborate description of the
history of Jerusalem, xvi.
Its development from a poor, humble and heathen origin is described
aA well as the sore straits and impoverished condition it was in, when God
selected it for Himself and bound it to Him by a covenant. His love then
adorned it with all manner of glory and beauty, both in situation and in
decoration.
XVI. 1 Again the word of the Lord came unto me,
2 saying. Son of man, cause Jerusalem to know her abomina-
3 tions, and say, Thus saith the Lord GcOD unto Jerusalem :
^ Or, have I given ^ Qr, have gone forth
xxxix. 8, lil 13. Jeremiah had also
prophesied the burning of the city
(xxL 10). The variations of the
margin here make these verses an
explanation of the Divine purpose in a
destruction already past rather than
a looking forward to the future.
Again the refrain comes in ' ye shall
know that I am the Lord ' (see vi. 7).
The trespass {v. 8) here as always
was the lapse into idolatry.
XVL 1-9. The object of this his-
tory is to shew the abominations of
which Jerusalem has been guilty
(cp. xxii. 2), and the account goes
back to the city's very foundation
and origin. It was Canaanite in
genus long before it belonged to the
Israehtes and was produced from a
imion of Amorite and Hittite. The
Amorite is described as descended
from Canaan (Gen. x. 16) as well as
Heth, i.e. the Hittite, and both
Hivite and Hittite appear among
the peoples of the land mentioned
which are to be dispossessed
(Deut. vii. 1). Some have wished
to substitute Hivite here but the
assertion of the text is repeated in
V. 45 and the present reading is as
old as the Septuagint version. It is
to be noticed that in Gen. x. 15 Heth
immediately precedes the Jebusite,
who is connected inseparably with
Jerusalem (Judg. i. 21), while the
Amorite is the very next name in
XVI. 3-7
EZEKIEL
69
^Thy birth and thy nativity is of the land of the Canaanite ;
the Amorite was thy father, and thy mother was an Hittite.
4 And as for thy nativity, in the day thou wast born thy
navel was not cut, neither wast thou washed in water to
cleanse thee ; thou wast not salted at all, nor swaddled at
5 all. None eye pitied thee, to do any of these unto thee,
to have compassion upon thee ; but thou wast cast out in
the open field, for that thy person was abhorred, in the
6 day that thou wast born. And when I passed by thee,
and saw thee weltering in thy blood, I said unto thee,
Though thou art in thy blood, live ; yea, I said unto thee,
7 Though thou art in thy blood, live. I ^ caused thee to
multiply as the bud of the field, and thou didst increase
and wax great, and thou attainedst to ^excellent ornament ;
thy breasts were fashioned, and thine hair was grown ; yet
1 Or, Thine origin ^ Heb. made thee a myriad.
* Heb. ornament of ornaments.
order ; and there seems no reason to
doubt that whilst the main body of
the Hittites lived in the north a
smaller body of them were amongst
the inhabitants of Southern Canaan
(see Prof Sayce in Expository Times,
March, 1904, p. 280). It may be
remembered also, as illustrating this
passage, that from an early period
the Babylonians described the in-
habitants of Palestine as Amurru
or Amorite. The earliest history of
Jerusalem is described under the
image of a pitiful and neglected
infant exposed by its mother to
death. 'To cleanse thee' (A.V.
' To supple thee ') represents a word
of doubtful meaning which does
not occur elsewhere. It is omitted
in the Septuagint, but two of
the Greek versions read the word
differently and translate ' for safety '
or ' salvation.'
the bodies of
The salting of
new-born infants
is still practised in Palestine
and is believed to harden and
strengthen them. Salt has always
been looked upon as a preservative,
and the practice may have had
originally a spiritual meaning as
well (cp. Lev. ii. 13 'with all thine
oblations thou shalt offer salt '). The
word 'weltering' {vv. 6, 22) means
' wallowing ' or ' rolling about in ' and
represents, it is interesting to note,
the participle of a Hebrew verb with
which the name Jebus (cp. Judg. xix.
10) or Jebusite may be connected.
The transition from the Canaanite
Jerusalem to the Israelite Jerusalem
is nowhere clearly defined, perhaps
because of the mixed character of
the population (cp. Josh. xv. 63: Judg.
i. 21 : 2 Sam. v. 6) ; for we may re-
call in this connection the fact that
in David's reign Uriah the Hittite
(cp. V. 3) had a house in Jerusalem
(2 Sam. XL 9). The times of nakedness
79
EZEKIEL
XVI. 7-ri
8 thou wast naked and bare. Now when I passed by thee,
and looked upon thee, behold, thy tune was the time
of love ; and I spread my skirt over thee, and covered thy
nakedness : yea, I sware unto thee, and entered into
a covenant with thee, saith the Lord God, and thou
9 becamest mine. Then washed I thee with water ; yea,
I throughly washed away thy blood from thee, and I
10 anointed thee with oil. I clothed thee also with broidered
work, and shod thee with ^sealskin, and I ^girded thee
11 about with fine linen, and covered thee with silk. I
decked thee also with ornaments, and I put bracelets upon
^ Or, porpoise-skin ^ Or, bound thee with a tire of fine linen
and bareness {v. 7) may possibly be
an allusion to the sojourn in the
wilderness.
At last God took Jerusalem to be
His own city : this is described in the
figurative language of the spreading
the skirt over her (cp. the story of
Boaz and Ruth, Ruth iii. 9) and in
the formal covenant made between
God and the people (cp. the covenant
made at Mount Sinai, Ex. xxiv. 7, 8,
by which the people became God's
people, Ex. xix. 5). The time of
entering into the covenant had to be
a time of purification (Ex. xix. 10, 14,
15 : cp. also Ruth iii. 3 for another
possible connection here), while the
anointing with the oil signified the
dedication or consecration of the
people, or of Jerusalem.
10. The beautifying of the city
is described in elaborate language.
The 'broidered work' {vv. 10, 13, 18)
reminds us of the forty-fifth psalm
{v. 14 ' She shall be led unto the king
in broidered work '), while the ' seal-
skins' (marg. 'porpoise skins') carry
us back to the furniture of the
tabernacle (Ex. xxv. 5 : xxvi. 14).
The exact mieaning of the word so
translated is uncertain. The old
versions made it simply a colour but
it is almost certainly the name of an
animal. The ' badgers ' of the A. V.
are derived from the Talmud : but
two other alternatives are set before
us: (1) that the animal intended was
marine, the seal, the porpoise or the
sea-cow, all possible animals in the
seas near the Arabian peninsula ; or
(2) that the Hebrew word comes
from the Egyptian and simply means
leather {Encycl. Bib. 456, 457). On
the whole one of the marine animals
is the most likely, especially as we are
told that ' the Arabs of the Sinaitic
desert use the skin of Halicore
Hemprichii, Ehr., a cetacean found
in the Red Sea, for making sandals '
(Hastings, Diet, of the Bible, s. voc.
Badger). The word for 'girded'
implies a covering for the head, as
in the margin (cp. xxiv. 17 : Ex.
xxix. 9 : Lev. viii. 13), and fine linen
was used for the high priest's mitre
(Ex. xxviii. 39 : xxxix. 28 : there seems
to be no good reason for translating
the word 'silk' as in R.V. marg.).
The word for 'silk' {vv. 10, 13) is
one of very uncertain meaning and
XVI. ii-i6
EZEKIEL
71
12 thy hands, and a chain on thy neck. And I put a ring
upon thy nose, and earrings in thine ears, and a beautiful
13 crown upon thine head. Thus wast thou decked with gold
and silver ; and thy raiment was of fine linen, and silk, and
broidered work ; thou didst eat fine flour, and honey, and
oil : and thou wast exceeding beautiful, and thou didst
14 prosper unto royal estate. And thy renown went forth
among the nations for thy beauty ; for it was perfect,
through my majesty which I had put upon thee, saith the
Lord God.
15 But thou didst trust in thy beauty, and playedst the
harlot because of thy renown, and pouredst out thy
16 whoredoms on every one that passed by ; his it was. And
thou didst take of thy garments, and madest for thee high
places decked with divers colours, and playedst the harlot
indicates some delicate material.
It occurs nowhere else and the early
versions give us no help : the only
place in the Bible where silk is cer-
tainly mentioned being Rev. xviii.
12.
12-14. The nose-jewel which hung
down over the upper lip seems to
have been often looked upon as an
amulet. We meet with it first in
Gen. xxiv. 47, where Abraham's
servant places one on Rebekah's
nose. The crown expresses the
development of Jerusalem into a
royal city (cp. v. 13). The food
mentioned is assigned to Israel
elsewhere (Deut. xxxii. 13, 14: cp.
Ps. Ixxxi. 16). The beauty of Jeru-
salem was a constant source of
gloiification, as being known far
and wide: 'Beautiful in elevation,
the joy of the whole earth, Is
Mount Zion' (Ps. xlviii. 2); 'Zion,
the perfection of beauty ' (Ps. L 2 ;
these two passages are quoted in
Lam. ii. 15).
1 5-34. A further stage is reached
in this paragraph. The beauty and
favour of the city and its inhabitants
made it false to its high calling.
The things which should have been
for its wealth were unto it an
occasion of falling. United by the
strongest spiritual ties to her divine
Lord, the city lapsed into spiritual
fornication. Language of the kind
used here represents constantly in
the Old Testament the faithlessness
of Israel to the Lord (cp. vi. 9, xxiii
passim : Ex. xxxiv. 15 : Lev. xvii. 7 :
XX. 5 : Deut xxxi. 16 : Judg. ii. 17 :
Is. i. 21 : Ivii. 8 : Jer. ii. 20 : iii. passim :
Hos. i. 2). The high places («?. 16)
were made for the licentious revelries
and mysteries of the heathen worships.
For the decking of them cp. 2 K.
xxiii. 7. The last words of v. 16
are obscure and have no definite
n
EZEKIEL
XVI. 16-11
upon them : the like things shall not come, neither shall it
17 be so. Thou didst also take thy ^fair jewels of my gold
and of my silver, which I had given thee, and madest for
thee ^images of men, and didst play the harlot with them;
18 and thou tookest thy broidered garments, and coveredst
them, and didst set mine oil and mine incense before them.
19 My bread also which I gave thee, fine flour, and oil, and
honey, wherewith I fed thee, thou didst even set it before
them for a sweet savour, and thus it was ; saith the Lord
20 God. Moreover thou hast taken thy sons and thy
daughters, whom thou hast borne unto me, and these hast
thou sacrificed unto them to be devoured. Were thy
21 whoredoms a small matter, that thou hast slain my
children, and delivered them up, in ^causing them to pass
^ Or, beautiful vessels ^ Or, male images ^ Or, setting
them apart Heb. making them pass over.
1
i
d
meaning, any more than those of
vv. 15 ('his it was'), 19 ('and thus it
was '), though it may be ' his it was '
{v. 15) means 'thy beauty became
the property of everyone that passed
by.' In V. 19 the word 'thus' is
inserted by the translators. The
text, however, in all these verses is
very uncertain.
The work described in vv. 17, 18, 19
corresponds with what is described
in other passages (vii. 20 : xxiii. 14)
but is of a grosser kind. The
' beautiful vessels ' of R. V. marg. is
more literal and a better rendering
than 'fair jewels ' (v. 17 : see v. 39,
xxiii. 26). What should have been
God's ('my gold and my silver,'
''mine oil and mine incense,' 'my
bread ' : so xxiii. 41, cp. Hos. ii. 8)
is devoted to other purposes. The
' images of men ' seem to have been
images of the heathen gods in human
form (cp. Is. xliv. 13), attired in mag-
nificent vestments. In connection
with the mention of honey, it may be
remembered that under the Levitical
Law (Lev. ii. 11) honey was forbidden
to be used in the fire offerings. For
the sweet savour see vi. 1 3. Involved
in the practice of these rites was the
offering of human sacrifices {vv. 21,
36: XX. 26, 31: xxiii. 37) to be devoured,
not in cannibalistic fashion, but by
the fire. These sacrifices to Moloch
seem to have been of pretty fre-
quent occurrence in Jerusalem and
especially offered by the kings (2 K.
xvi. 3 : xxi. 6), whose example was
afterwards more generally followed.
Traces of such sacrifices of children
have been found in the recent ex-
cavations at Gezer. In this passage
God claims the children as his ('my
children,' v. 21), just as much as the
gold and silver and other things.
All this idolatrous service involved
the ignoring of what had been done
by God for His people in their early
years (cp. vv. 43, 60), when Jeru-
XVI. 21-27
EZEKIEL
73
22 through the fire unto them? And in all thine abominations
and thy whoredoms thou hast not remembered the days of
thy youth, when thou wast naked and bare, and wast
23 weltering in thy blood. And it is come to pass after all
thy wickedness, (woe, woe unto thee ! saith the Lord God,)
24 that thou hast built unto thee ^an eminent place, and hast
25 made thee a lofty place in every street. Thou hast built
thy lofty place at every head of the way, and hast made
thy beauty an abomination, and hast opened thy feet to
every one that passed by, and multiplied thy whoredom.
26 Thou hast also committed fornication with the Egyptians,
thy neighbours, great of flesh ; and hast multiplied thy
27 whoredom, to provoke me to anger. Behold therefore, I
have stretched out my hand over thee, and have diminished
thine ^ ordinary /ooc?, and delivered thee unto the will of
1 Or, a vaulted chamber ^ Or, allowance
salem was in such a desperate state
(for the expressions used to describe
this see vv. 6, 7). The word trans-
lated 'an eminent place' here and in
«?». 31, 39 (marg. 'a vaulted chamber')
is an ambiguous one and may simply
mean a mound, though some of the
early versions give it a more definite
meaning (lxx o'lKrjixa iropviKov, nop-
vilov). The allusion is to what is
more plainly expressed in other
passages (e.g. Is. Ivii. 7 : Jer. ii. 20 :
iii. 2) with reference to the indecent
and licentious orgies which accom-
panied some of the forms of idolatrous
worship that were openly and un-
blushingly practised in the streets of
the Holy City.
26-29. In these verses some of
the various forms of imported wor-
ship are mentioned. The prophet
begins with the Egyptians whose
cults are also mentioned later on
(xx. 7, 8 : xxiii. 19-21), though it is
not clear what forms were imported
from Egypt. The words 'great of
flesh,' applied to the Egyptians, are
a euphemistic expression intended
to illustrate the gross and sensual
character of the worship. 'To
provoke me to anger' does not
imply that this was the object of
those who did such things, but only
that it was the natural consequence
of their acts. The punishment for
all this has come in the famine in the
besieged city, during which the
allowance of food (marg. better than
text of R.V.) was cut down, and the
Philistines (mentioned again, v. 57)
are represented as taking advantage
of the situation, for even their
daughters had felt shame for their
neighbours' misconduct. Such an
invasion of the Philistines is described
as taking place in the reign of king
Ahaz (2 Chr. xxviii. 18).
Their misconduct also extended
to the Assyrians, and an adoption of
their worship which is described
74
EZEKIEL
XVI. 17-34
them that hate thee, the daughters of the Philistines,
28 which are ashamed of thy lewd way. Thou hast played
the harlot also with the Assyrians, because thou wast
unsatiable ; yea, thou hast played the harlot with them,
29 and yet thou wast not satisfied. Thou hast moreover
multiplied thy whoredom ^in the land of Canaan, unto
30 Chaldea ; and yet thou wast not satisfied herewith. How
weak is thine heart, saith the Lord God, seeing thou doest
all these things, the work of an imperious whorish woman ;
31 in that thou buildest thine eminent place in the head of
every way, and makest thy lofty place in every street ; and
hast not been as an harlot, ^in that thou scornest hire.
32 A wife that committeth adultery ! that taketh strangers
33 instead of her husband ! They give gifts to all harlots :
but thou givest thy gifts to all thy lovers, and bribest
them, that they may come unto thee on every side for thy
34 whoredoms. And the contrary is in thee from other
women in thy whoredoms, in that none foUoweth thee to
commit whoredom : and whereas thou givest hire, and no
hire is given unto thee, therefore thou art contrary.
^ Or, unto the land of traffic ^ Or, that scqffeth at her hire
later (xxiii. 5-21). It was in the
reign of Ahaz that tribute was paid
to Tiglath-pileser and an altar was
built in Jerusalem like one in
Damascus, of which place Tiglath-
pileser was in possession at the time.
It is also well known, that just as
there was an Egyptian party in Jeru-
salem, so also during its later times
there was an Assyrian or Babylonian
party (see Introd. pp. xxxviii ff.).
29. In this verse there is some
confusion. An attempt is made to
set it right by translating ' Canaan '
as 'traflBic' but this does not seem
satisfactory (cp. xvii. 4 where a similar
question arises, as also in Zeph. i. 1 1 :
Zech. xiv. 21: Pr. xxxi. 24: the
R. V. is inconsistent). It is best here
with the Septuagint to leave out the
words ' in the land of Canaan.' This
makes the passage more in accord
with xxiii. 14-16 ; and these two
chapters have much in common.
Chaldean worship was practically the
same as the Assyrian.
30-34. The language grows
stronger still as Jerusalem in her
pride and corruption is described as
'an imperious whorish woman '(cp. Is.
xlvii. 7, 10) ; while her affection for
her husband (God) is described as
but little ('weak is thine heart').
The Septuagint omits 'imperious'
and its translation points to some
such emendation of the text as
XVI. 35-39
EZEKIEL
76
35 Wherefore, 0 harlot, hear the word of the Lord :
36 Thus saith the Lord God, Because thy ^filthiness was
poured out, and thy nakedness discovered through thy
whoredoms with thy lovers ; and because of all the idols
of thy abominations, and for the blood of thy children,
37 which thou didst give unto them ; therefore behold, I will
gather all thy lovers, with whom thou hast taken pleasure,
and all them that thou hast loved, with all them that thou
hast hated ; I will even gather them against thee on every
side, and will discover thy nakedness unto them, that they
38 may see all thy nakedness. And I will judge thee, as
women that break wedlock and shed blood are judged ;
and I will bring upon thee the blood of fury and jealousy.
39 I will also give thee into their hand, and they shall throw
1 Heb. brass.
Comill has suggested 'What have
I to do mih thy covenant V V. 31a
repeats v. 24, whilst the rest of the
passage is intended to intensify the
guilt of the city.
35-43. In these verses is describ-
ed the punishment that is to come
upon Jerusalem. It will come from
those with whom she has sought a
guilty union, and will also be a
judicial punishment by which the
Divine sentence will be executed.
In V. 36 the forms of guilt are
recapitulated. The meaning ' filthi-
ness' given to the word which in
Hebrew means ' bronze ' or ' copper'
(R.V. marg. 'brass') is \erj un-
certain, but the reading is as old as
the Septuagint which translates
literally. It is scarcely possible to
translate the word as if it meant
* money ' here, but this is what is im-
plied by the Greek rendering.
Similar language to that in v. 37 a
is used to describe the assembling
of the spoilers of Israel by Hosea
(viii. 10). The 'hated' ones refers
back to the daughters of the
Philistines of v. 27, to whom the
Israelites were always opposed. The
whole of this paragraph should be
compared with xxiii. 22-35 (cp. also
Hos. ii. 10), and similar language is
used of the Babylon of the Apoca-
lypse (Rev. xvii.). The fulfilment of
this prophecy is described in similar
language (Lam. i. 8, 9).
38. For the first part of this
verse cp. xxiii. 45 where the judge-
ment is assigned to righteous men.
The punishment enjoined for such
transgressions was death (Lev. xx.
10: Deut. xxii. 22; and for shedding
of blood Gen. ix. 6 : Num. xxxv. 33).
The last words mean, that the end
of Jerusalem was to be the result of
the Divine fury and jealousy (cp.
V. 42).
39. For the eminent and lofty
places see vv. 24, 25, and for the
'fair jewels' see note on v. 17, and
compare the description of Jeru-
7Q
EZEKIEL
XVI. 39-43
down thine eminent place, and break down thy lofty
places ; and they shall strip thee of thy clothes, and take
thy fair jewels : and they shall leave thee naked and bare.
40 They shall also bring up an assembly against thee, and
they shall stone thee with stones, and thrust thee through
41 with their swords. And they shall burn thine houses with
fire, and execute judgements upon thee in the sight of
many women ; and I will cause thee to cease from playing
42 the harlot, and thou shalt also give no hire any more. So
will I ^satisfy my fury ^upon thee, and my jealousy shall
depart from thee, and I will be quiet, and will be no more
43 angry. Because thou hast not remembered the days of
thy youth, but hast fretted me in all these things ; therefore
^ Heb. bring to rest. ^ Or, toward
salem in 1 Mace. ii. 9, 11 ('her
vessels of glory are carried away...
her adorning is all taken away').
Her last state is to be as her first
{V. 7).
40-43. The assembly of the
nations and what it will do is
described again later (xxiii. 4, 6, 47).
The sentence of death involved
stoning with stones and the burning
of the criminal's property (Josh. vii.
24, 25 : cp. also Lev. xx. 2 : Deut.
xiii. 10 : xvii. 5). If we are to look
for a literal fulfilment of this sentence,
in the case of Jerusalem, we shall
find it in the use of some such
* instruments for casting. . .stones ' as
are mentioned in 1 Mace. vi. 51.
The burning of Jerusalem is descri-
bed in 2 K. XXV. 9: 2 Chr. xxxvi. 19:
Jer. xxxix. 8 : lii. 13. The punish-
ment is to take place 'in the sight
of many women' (v. 41), i.e. of many
peoples. The intention of the inser-
tion of these words is more clearly
expressed in the corresponding
passage in xxiii. 48 ' that all women
may be taught not to do after your
lewdness.' The phrase 'I will
satisfy my fury,' which occurs else-
where in this book (v. 13 : xxi. 17 :
xxiv. 13), is one of doubtful meaning:
it may simply mean *I will bring
my fury to rest,' i.e. to an end
(R.V. marg.). The R.V. in the words
' hast fretted me ' {v. 43) follows the
generally accepted emendation of the
Hebrew text, which as it stands
should be translated 'wast angry
with Me ' ; but the emended text
gives the better sense. The mean-
ing of the last words of this verse is
also very obscure. The Hebrew
text has the first person, whilst in
the Hebrew margin the second per-
son is read. Two renderings of this
latter reading are given in R.V.,
though the Hebrew verb can scarcely
be translated as a future, as it is in
the text of R.V., and the whole
clause scarcely admits of being trans-
lated as a question. The Septuagint
has another reading instead of the
negative particle and translates 'and
XVI. 43-47
EZEKIEL
11
behold, I also will bring thy way upon thine head, saith
the Lord God : and Hhou shalt not commit this lewdness
above all thine abominations.
44 Behold, every one that useth proverbs shall use this
proverb against thee, saying. As is the mother, so is her
45 daughter. Thou art thy mother's daughter, that loatheth
her husband and her children ; and thou art the sister of
thy sisters, which loathed their husbands and their
children : your mother was an Hittite, and your father an
46 Amorite. And thine elder sister is Samaria, that dwelleth
at thy left hand, she and her daughters : and thy younger
sister, that dwelleth at thy right hand, is Sodom and her
47 daughters. Yet hast thou not walked in their ways, nor
1 Or, Ifiast thou not committed <&cJ
thus thou didst commit iniquity in
addition to all thy acts of lawless-
ness.' Toy omits the words alto-
gether.
44-63. The section of the
prophecy which we have now to
deal with is full of difficulties of
interpretation. That this was felt
is shewn by the uncertain state of
the Hebrew text in which there are
many doubtful readings. But the
main purpose of it is plain : — to
point out the degradation of morals
and religion into which Jerusalem
had fallen, so low indeed that
Samaria and Sodom could be
considered better than she was.
Yet for all this God, who is God of
Jew and Gentile alike (cp. Rom. iii.
29), is waiting to be gracious to all
three and to establish a new and
everlasting covenant.
44-47. This is the second time
that Ezekiel quotes a proverb and
he quotes another later on ('the
fathers have eaten sour grapes, and
the children's teeth are set on edge'
xviii. 2 : cp. xii. 22 and the expres-
sion 'they that speak in proverbs'
Num. xxi. 27). Starting with this
proverb he recurs to the origin of
Jerusalem {v. 3). The husband of
Jerusalem is Jehovah (cp. Is. liv. 5
' thy Maker is thine husband '), and
the prophet implies that He stood
originally in the same relation to
other nations. The loathing of Him
is the forsaking of His worship : the
loathing of the children is the
offering them in sacrifice. The
sisters of Jerusalem are said to be
Samaria and Sodom, both destroyed
for their iniquities. Samaria might
well be said to have forsaken Je-
hovah's worship and to have offered
her children in sacrifice, but a diffi-
culty arises, as to how this could be
said of Sodom. The most possible
interpretation is that, in the case of
that city, reference is made to the
licentious condition of social life in
that place. This relationship be-
78
EZEKIEL
XVI. 47-51
done after their abominations ; but, as if that were a very
little thing, thou wast more corrupt than they in all thy
48 ways. As I live, saith the Lord God, Sodom thy sister
hath not done, she nor her daughters, as thou hast done,
49 thou and thy daughters. Behold, this was the iniquity of
thy sister Sodom ; pride, fulness of bread, and prosperous
ease was in her and in her daughters ; neither did she
50 strengthen the hand of the poor and needy. And they
were haughty, and committed abomination before me :
51 therefore I took them away ^as I saw good. Neither hath
Samaria committed half of thy sins ; but thou hast
1 Or, when I saw it
tween Samaria and Jerusalem is
again expressed in xxiii. 4, 33.
Both Samaria and Sodom were
Canaanite (». 3) and in this way the
relationship asserted here is to be
accoimted for; but in the case of
Samaria there may possibly be an
allusion to the kingdom of Israel,
which had its capital there.
Samaria was on the left hand, i.e. the
north (Gen. xiv. 15) of Jerusalem,
whilst Sodom was on the right hand,
i.e. the south (cp. 1 Sam. xxiii. 19,
24 : Ps. Ixxxix. 13). The points of
the compass were indicated in this
way by facing the rising sun. The
daughters of Samaria and Sodom
are the towns and villages depend-
ent upon them (cp. e.g. Josh. xvi.
45). Jerusalem is represented as
having done worse than either of
them; we are reminded of our
Lord's saying, repeated more than
once, 'it shall be more tolerable for
the land of Sodom in the day of
judgement' (Matt. x. 15 : xi. 24) in
His denunciation of those places
that would not accept Him (cp. also
2 K. xxi. 9 : 2 Chr. xxxiii. 9).
48-50. The asseveration 'As I
live' {v. 48) constantly occurs in
this form in this book (v. 11 : xiv. 16,
18, 20 : xvii. 16, 19 : xviii 3 : xx. 3,
33), and much more frequently than
elsewhere. Of the iniquity attributed
to Sodom here, pride is again
mentioned in Ecclus. xvi. 8 ('He
spared not those with whom Lot
sojourned, Whom he abhorred for
their pride'), while the prosperity
of the Cities of the Plain is implied
in Gen. xiii. 10. Their abominations
{v. 50) are mentioned in Gen. xiii. 13,
and elsewhere (cp. 2 Pet. ii. 7 for 'the
lascivious life of the wicked ' which
sorely distressed ' righteous Lot ' :
Jude 7). The destruction ('taking
away ' «?. 50) of Sodom is described in
Gen. xix. The last words of v. 50
are better translated as in R.V.
marg. ' when I saw it ' and perhaps
may refer to Gen. xviii. 21 (' I will
go down now, and see whether they
have done...').
51, 52. The prophet now turns to
Samaria and declares that Samaria
and Sodom were not so bad as
Jerusalem; this is the meaning of
the phrase 'hast justified thy sisters'
(cp. Jer. iii. 11). 'Bear thine own
XVI. 51-57
EZEKIEL
79
multiplied thine abominations more than they, and hast
justified thy sisters by all thine abominations which thou
52 hast done. Thou also, bear thine own shame, in that thou
hast given judgement for thy ^sisters ; through thy sins that
thou hast committed more abominable than they, they are
more righteous than thou : yea, be thou also confounded,
and bear thy shame, in that thou hast justified thy sisters.
53 And I will ^turn again their captivity, the captivity of
Sodom and her daughters, and the captivity of Samaria
and her daughters, and the captivity of thy captives in the
54 midst of them : that thou mayest bear thine own shame,
and mayest be ashamed because of all that thou hast done,
55 in that thou art a comfort unto them. And thy sisters,
Sodom and her daughters, shall return to their former
estate, and Samaria and her daughters shall return to their
former estate, and thou and thy daughters shall return to
56 your former estate. For thy sister Sodom was not
57 mentioned by thy mouth in the day of thy pride ; before
thy wickedness was discovered, as at the time of the
reproach of the daughters of Syria, and of all that are
^ Or, sister ^ Or, return to
shame' is another of the phrases
which Ezekiel dehghts to use {v. 54 :
xxxii. 24, 25, 30 : xxxiv. 27 : xxxvi. 6,
7: xxxix. 26: xliv. 13).
53-55. Sodom and Samaria are
both promised restoration in these
verses. The material restoration of
Sodom cannot be thought of: it can
only mean the restoration upon
repentance to Divine favour of cities
such as Sodom was. This was the
only way in which the prophet in his
day could express such an idea,
unless he was imagining the site of
Sodom to be inhabited once again
by a prosperous people. It is
difficult to understand what is
meant by Jerusalem being a comfoil;
to Sodom and Samaria. The usual
interpretation given to it is that she
was a comfort to them by being
worse than they were, so that they
felt their own guilt less (A. B. David-
son), but this does not seem very
satisfactory.
56-58. Sodom was naturally ig-
nored, as having been utterly
destroyed, whilst her destruction
ought to have been taken as a
warning. The wickedness that 'was
discovered' was in the reign of Ahaz
when false worship was rampant
This is closely connected in history
(2 K. xvi. 4-6 ; cp. Is. vii. 1, 2) with
the combined attack of Syria under
Rezin, and Pekah of Israel upon
Jerusalem ('the reproach of the
daughters of Syria' v. 57). The
Syrians also attacked Judah in
Jehoiakim's reign (2 K. xxiv. 2: Jer.
80
EZEKIEL
XVI. 57-63
round about her, the daughters of the Philistines, which
58 do despite unto thee round about. Thou hast borne thy
69 lewdness and thine abominations, saith the Lord. For
thus saith the Lord God : I will even deal with thee as
thou hast done, which hast despised the oath in breaking
60 the covenant. Nevertheless I will remember my covenant
with thee in the days of thy youth, and I will establish
61 unto thee an everlasting covenant. Then shalt thou
remember thy ways, and be ashamed, when thou shalt
receive thy sisters, thine elder sisters and thy younger :
and I will give them unto thee for daughters, but not by
62 thy covenant. And I will establish my covenant with
63 thee ; and thou shalt know that I am the Lord : that
thou mayest remember, and be confounded, and never
open thy mouth any more, because of thy shame ; when I
have forgiven thee all that thou hast done, saith the Lord
Gk)D.
XXXV. 11). There is, therefore, no
need as has been suggested to sub-
stitute Edom for Syria. It was in
the reign of Ahaz, as we have seen
already {v. 27), that the Philistines
invaded Judah. Jerusalem had to
be punished for its wickedness
(cp. xxiii. 35, 49).
59-63. The time of punishment
is to bring a time of repentance, and
then will follow the renewal of the
covenant. Jerusalem had despised
the oath which Jehovah had taken.
It had also broken the covenant with
Jehovah by the introduction of
false and idolatrous cults. But He
could remember it; there is the
same promise in Lev. xxvi. 42 to the
rebellious people; and the covenant
to be remembered was not only that
at Sinai, but also that with the
patriarchs (Ex. ii. 24: vi. 5 : cp. Ps.
cvi. 45). The renewed covenant
would be an everlasting covenant, as
the old one would have been had it
not been broken by the people.
The idea of a new everlasting coven-
ant is common to Isaiah (Iv. 3);
and Jeremiah (xxxii. 40: 1. 5) with
EzekieL Under it Jerusalem will
receive not only Sodom and Samaria
but other sisters (i.e. greater and
smaller nations) as well to be treated
as daughters. It is to be 'not by
her covenant ' that they are received
but by the new Divine covenant,
which is eventually to include the
whole world (Rom. xi. 32).
After all this sad story of un-
cleanness and abominations, with the
renewal of the covenant we once
again catch up the old refrain (vi. 7)
'thou shalt know that I am the
Lord.'
It is to be noticed that the
prophet, in order to shew the inten-
sity of the degradation into which
Jerusalem has fallen, asserts that her
restoration cannot take place till
after that of Sodom and Samaria.
d
XVII. 1-5
EZEKIEL
81
xxvi. A riddle and its interpretation. Two ea^gles, the
cedar, and the vine, i.e. Babylon, Egypt, and the king
and princes of Jerusalem, with their destruction. The
restoration of Jerusalem and the Davidic house will
com£ in the future with a v/niversal OAxeptance of its
authority, xvii. 1-24.
XVII. 1 And the word of the Lord came unto me,
2 saying, Son of man, put forth a riddle, and speak a
3 parable unto the house of Israel ; and say. Thus saith the
Lord God: A great eagle with great wings and long
pinions, full of feathers, which had divers colours, came
4 unto Lebanon, and took the top of the cedar : he cropped
off the topmost of the young twigs thereof, and carried it
into ^a land of traffic ; he set it in a city of merchants.
5 He took also of the seed of the land, and planted it in
1 Or, the land of Canaan
XVn. 1-10. The 'riddle 'of this
passage, also called 'a parable,' con-
sists in the allegory of which the inter-
pretation has to be found. The eagle
is the king of Babylon (so Jer. xlviii.
40 : xlix. 22 : cp., for this use of the
eagle as the emblem of an invading
force, Deut. xxviii. 49 'The Lord
shall bring a nation against thee
from far... as the eagle flieth,' and
2 Esd. xi. 1). The first eagle is more
powerful than the second {v. 7): it
has divers colours because many
various nations were ruled over by
Nebuchadrezzar. The cedar of
Lebanon represents here the Jewish
people; later when the land was
under Babylonian rule the Assyrian
is 'a cedar in Lebanon' (xxxi. 3).
'The topmost of the young twigs
thereof must be the king of Judah.
Jehoiachin and Zedekiah the last
two kings of Judah were both carried
oflf to Babylon. In v. 4 there is an
ambiguity of meaning which has
occurred already (see note on xvi.
29) between 'land of trafiic' and
' land of Canaan.' Here the land of
traffic must be Babylonia.
It is clear from the Apocalypse
(Rev. xviii. 10-20) that Babylon was
looked upon as the typical 'city of
merchants' in old time.
It is quite possible that the plant-
ing of 'the seed of the land' may
indicate the setting up of Mattaniah
(i.e. Zedekiah) as a vassal king in
Jerusalem by Nebuchadrezzar, but
it is more likely that the expression
refers not only to him but also to
the princes and mighty men of
Judah who were carried off to
Babylon in Jehoiachin's reign (2 K.
xxiv. 12, 14-16) and placed by the
streams and canals of Babylon, where
the willow was one of the most
6
82 EZEKIEL xvii. 5-10
^a fruitful soil ; he placed it beside 'many waters ; he set
6 it as a willow tree. And it grew, and became a spreading
vine of low stature, whose branches turned toward him,
and the roots thereof were under him : so it became a vine,
7 and brought forth branches, and shot forth sprigs. There
was also another great eagle with great wings and many
feathers : and, behold, this vine did bend its roots toward
him, and shot forth its branches toward him, from the beds
8 of its plantation, that he might water it. It was planted
in a good ^soil by ^many waters, that it might bring forth
branches, and that it might bear fruit, that it might be a
9 goodly vine. Say thou. Thus saith the Lord God : Shall
it prosper ? shall he not pull up the roots thereof, and cut
off the fruit thereof, that it may wither ; that all its fresh
springing leaves may wither ; even without great power or
10 much * people to pluck it up by the roots thereof? Yea,
1 Heb. a field of seed. ^ Or, great ^ Heb. field.
* Or, people, plucking d;c.
noticeabletrees(Ps. cxxxvii. 2'Upon (for the language used cp. xxxi. 4;
the willows in the midst thereof We Pharaoh Hophra is perhaps specially
hanged up our harps'). A corre- pointed at here), but it is not de-
sponding use of the willow in a scribed as being as strong as the
simile is to be found in Is. xliv. 4. first eagle. Egypt also had its great
The tree actually meant is the waters, i.e. the Nile ; so that the vine
Populus euphratica^ a kind of pop- is represented as endeavouring to
l^r like a willow {Encycl. Bib. 5301). depend upon both empires at once,
The word used here is, however, but it is not to prosper. The
different from that used in other Egyptian was to join in the destruc-
places in the Bible. There seems tion of the vine ('shall he not pull
to be no doubt about its meaning up the roots thereof: for the
though the Septuagint translators Egyptian share in the destruction
have mistaken the word. In v. 6 of the kingdom of Judah beginning
the vine of low stature is the with the battle at Megiddo and the
Jewish people reduced to a low death of Josiah see 2 K. xxiii. 29,
estate that had to look to the king 33-35 : 2 Chr. xxxv. 20-xxxvi. 4).
of Babylon and be under his au- The ruin brought by the east wind
thority, but yet under it developed may very well mean the invasion
in some degree ('it... shot forth from Babylon which pushed back
sprigs'). The other eagle is the the power of Egypt to the brook %
Egyptian monarchy towards which of Egypt (2 K. xxiv. 7 : Jer. xlvi. 2)
the Jews often looked for assistance as well as destroyed entirely the
xvn. 10-16 EZEKIEL 83
behold, being planted, shall it prosper? shall it not utterly
wither, when the east wind toucheth it ? it shall wither in
the beds where it grew.
11 Moreover the word of the Lord came unto me, saying,
12 Say now to the rebellious house, Know ye not what these
things mean ? tell them. Behold, the king of Babylon
came to Jerusalem, and took the king thereof, and the
princes thereof, and brought them to him to Babylon ;
13 and he took of the seed royal, and made a covenant with
him ; he also brought him under an oath, and took away
14 the mighty of the land : that the kingdom might be ^base,
that it might not lift itself up, but that by keeping of his
15 covenant it might stand. But he rebelled against him in
sending his ambassadors into Egypt, that they might give
him horses and much people. Shall he prosper ? shall he
escape that doeth such things ? shall he break the cove-
16 nant, and yet escape? As I live, saith the Lord God,
surely in the place where the king dwelleth that made
him king, whose oath he despised, and whose covenant he
brake, even with him in the midst of Babylon he shall
1 Heb. low,
kingdom of Judah. Yet after this that Nebuchadrezzar 'had made
the remnant of Judah still looked him swear by God' is confirmed,
towards Egypt and some of them The only mention that we have of
with Jeremiah, though in his case the Egyptians in Zedekiah's reign is
against his will, actually migrated that in Jer. xxxv. 5 where the
into that countiy (Jer. xliii.). Pharaoh comes out of Egypt duiing
11-21. In these verses we have the siege of Jerusalem. That the
the solution of the riddle, which has king should send his people to Egj-pt
been already dealt with. 'The re- for horses was forbidden by the
bellious house ' is an expression which Deuteronomic legislation (Deut. xvii.
looks back to the prophet's original 16), though in Solomon's time such
commission (ii. 5, 'they are a re- intercourse with Egypt seems to
bellious house ' : cp. ii. 6, 8 : iii. 26 : have been of common occurrence
xxiv. 3: xliv. 6). In v. 13, where (1 K. x. 28: 2 Chr. i. 16: ix. 28);
Zedekiah is referred to, the statement Isaiah denounces such intercourse
of the Chronicler (2 Chr. xxxvi 13) and traflSc (xxxi. 1). In this passage
6—2
EZEKIEL
17 die. Neither shall Pharaoh with his mighty army and
great company make for him in the war, when they cast
18 up mounts and build forts, to cut off many persons. For
he hath despised the oath by breaking the covenant ; and
behold, he had given his hand, and yet hath done all
19 these things ; he shall not escape. Therefore thus saith
the Lord God : As I live, surely mine oath that he hath
despised, and my covenant that he hath broken, I will
20 even bring it upon his own head. And I will spread my
net upon him, and he shall be taken in my snare, and I
will bring him to Babylon, and will plead with him there
21 for his trespass that he hath trespassed against me. And
all his fugiti^ies in all his bands shall fall by the sword,
and they that remain shall be scattered toward every
wind : and ye shall know that I the Lord have spoken
it
Thus saith the Lord God : I will also take of the
lofty top of the cedar, and will set it ; I will crop off from
the topmost of his young twigs a tender one, and I will
we seem also to have a link of con-
nection with the prophecy in the
last chapter (xvi. 59 'which hast
despised the oath in breaking the
covenant'). As to the death of
Zedekiah we have no record in the
Bible, which takes him to Babylon
and leaves him there. The Pharaoh
of V. 17 is Pharaoh Hophra (Jer.
xliv. 30): though his army caused a
temporary cessation of the siege by
the Babylonians yet it was only tem-
porary (Jer. xxxvii. 5-8). Zedekiah
'had given his hand,' i.e. he had
submitted to Nebuchadrezzar (cp.
1 Chr. xxix. 24). The first half of
tj. 20 is a repetition of xii. 13 and
the prophecy of the scattering of the
remnant occurs also in v. 10 and
xii. 14. The paragraph ends with
a new expression 'I the Lord have
spoken it' (so xxi. 17, 32: ixvi. 5,
14: xxviii. 10: xxx. 12: xxxiv. 24:
xxxix. 5: see also v. 24).
22-24. The rest of this chapter
deals with the restoration of Jeru-
salem and the house of David, of
which the line is still to be kept up
(' a tender one ' from the topmost of
the young twigs of the cedar). The
mountain in the prophet's mind was
no doubt Mount Zion (cp. Ps. ii. 6).
But the new cedar tree which is to
grow from the tender twig is to
embrace all nations ('all fowl of
every wing') and all kingdoms ('all
the trees'); in this way the univer-
sality of the new covenant is ex-
pressed (for the language used cp.
xxxi. 6: Dan. iv. 12 and our Lord's
XVII. 22-xviii. 3 EZEKIEL 85
23 plant it upon an high mountain and eminent : in the
mountain of the height of Israel will I plant it : and it
shall bring forth boughs, and bear fruit, and be a goodly
cedar : and under it shall dwell all fowl of every wing ;
in the shadow of the branches thereof shall they dwell.
24 And all the trees of the field shall know that I the Lord
have brought down the high tree, have exalted the low
tree, have dried up the green tree, and have made the
dry tree to flourish : I the Lord have spoken and have
done it.
xxvii. A discussion of the proverb 'The fathers have eaten
smir grapes, and the children! s teeth are set on edge'
8in and the penrsonal responsibility of mam for it
xviii. 1-32.
XVIII. 1 The word of the Lord came unto me
2 again, saying. What mean ye, that ye use this proverb
^concerning the land of Israel, saying. The fathers have
eaten sour grapes, and the children's teeth are set on
3 edge ? As I live, saith the Lord God, ye shall not have
^ Or, in
parable of the grain of mustard seed much as the parable and the riddle
Matt xiii. 31, 32: Mk iv. 30-32: (cp. xii. 22: xvi. 44). That quoted
Lk. xiii. 18, 19). The green tree here seems to have been constant-
and the dry tree both occur again ly used and occurs in Jeremiah
in XX. 47 and are both together used (xxxi. 29, 30) who lays down in
figuratively by our Lord (Lk. xxiii. the language of the proverb the
31): 'if they do these things in the main thesis of this chapter: 'Every
green tree, what shall be done in one shall die for his own iniquity :
the di7?' The expression at the every man that eateth the sour
end of r. 24 ' I the Lord have spoken grapes, his teeth shall be set on
and have done it ' is more emphatic edge.' On the other hand in the
than that at the end of r. 21 and Lamentations (v. 7) the opposite side
occurs frequently in this book (cp. of the truth is maintained: 'Our
xxii. 14: xxiv. 14: xxxvi. 36: xxxvii. fathers have sinned, and are not;
14). And we have borne their iniquities.'
XVIII. 1-3. The use of a proverb For the solemn asseveration of f>. 3
is a familiar one with Ezekiel, just as see xvi. 48.
m
EZEKIEL
XVIII. 3-7
4 occasion any more to use this proverb in Israel. Behold,
all souls are mine ; as the soul of the father, so also the
soul of the son is mine : the soul that sinneth, it shall die.
5 But if a man be just, and do ^that which is lawful and
6 right, and hath not eaten upon the mountains, neither
hath lifted up his eyes to the idols of the house of Israel,
neither hath defiled his neighbour's wife, neither hath
7 come near to a woman in her separation ; and hath
not wronged any, but hath restored to the debtor his
pledge, hath spoiled none by violence, hath given his
bread to the hungry, and hath covered the naked with a
1 Heb. judgement and righteousness.
4. souls] The word nephesh
which is translated 'soul' here really
expresses personality rather than
what we generally mean by soul.
A discussion on the meaning of the
word in the Old Testament can be
found in A. B. Davidson's Theology
of the Old Testament (p. 199). The
main doctrine of this passage is
summed up in the statement twice
repeated ivv. 4, 24) 'The soul that
sinneth, it shall die,' which lays
down in the most absolute way a
personal responsibility for sin.
Ezekiel's view of sin and its punish-
ment is to be found discussed in the
Introd., p. xxxiv, and this passage
should be compared with iii. 16-21.
5-9. The Hebrew expression
corresponding with 'that which is
lawful and right' (m 5, 19, 21, 27)
is 'judgement and righteousness,'
i.e. legal and moral goodness.
Specimens of the contraries to these
are given :
(a) eating upon the mountains
(«??. 6, 11, 15 : cp. xxii. 9 : Is. Ixv. 7).
This was the joining in the sacrificial
feasts which took place there. Many
slightly alter the Hebrew text in
this and the corresponding verses
here and also in xxii. 9 to make it
agree with xxxiii. 25 eating with
the blood, a practice forbidden in
Gen. ix. 4 : Lev. iii. 17 : but this is
scarcely necessary and the present
text is confirmed by the Septuagint.
(&) Hfting up the eyes to the
idols of the house of Israel {w. 6,
12, 15 : cp. xxxiii. 26) ; that is, in
reverential worship.
(c) sins against the marriage
tie and purity (tw. 6, 11, 15: cp.
xxii. 10, 11 : Lev. xviii. 19, 20).
{d) wronging any {vv. 7, 12 in
greater detail, the poor and needy
are the object of the oppression, 16:
cp. Ex. xxii. 21 for the wronging of
the stranger).
{e) lending for usury or taking
increase {vv. 8, 13, 17 : cp. xxii. 12:
Ex. xxii. 25 : Lev. xxv. 36 : Deut.
xxiii. 19 laws only applying to
Hebrews : Ps. xv. 5). A distinction
can scarcely be drawn between
'usury' and 'increase'; unless in-
crease be excessive profit in trading.
Positive good deeds of the 'just'
or righteous men are also men-
tioned : —
XVIII. 7-13
EZEKIEL
87
8 garment ; he that hath not given forth upon usury,
neither hath taken any increase, that hath withdrawn his
hand from iniquity, hath executed true judgement be-
9 tween man and man, hath walked in my statutes, and
hath kept my judgements, to deal truly ; he is just, he
10 shall surely live, saith the Lord God. If he beget a son
that is a robber, a shedder of blood, and ^that doeth any
11 one of these things, and that doeth not any of those
duties, but even hath eaten upon the mountains, and
12 defiled his neighbour's wife, hath wronged the poor and
needy, hath spoiled by violence, hath not restored the
pledge, and hath lifted up his eyes to the idols, hath
13 committed abomination, hath given forth upon usury, and
hath taken increase : shall he then live ? he shall not
live : he hath done all these abominations : he shall
^ Or, that doeth to a brother any of these
(a) the restoring of the pledge
(». 7, cp. vv. 12, 16 in an enlarged
form no pledge being taken at all) ;
this is enjoined in the law (Ex. xxii.
26 of a garment, Deut. xxiv. 12, 13 :
cp. Job xxii. 6: xxiv. 9: Pr. xxii. 27:
Am. ii. 8).
(b) abstaining from robbery
with violence {vv. 7, 12, 16, 18).
(c) giving bread to the hungry
{vv. 7, 16 : a virtue inculcated in
Is. Iviii. 7, 10 : Matt. xxv. 35).
(d) clothing the naked, another
corporal act of mercy (see references
imder c).
(e) keeping the hand from
iniquity and executing true judge-
ment or impartiality (cp. Deut i. 16:
Zech. viii. 16).
(/) being an observer of God's
laws {vv. 9, 17).
These details are followed by the
summing up of them all into the
statement 'he is just' and the
promise 'he shall surely live ' {vv. 9,
17, 19, 21 : cp. XX. 11) which are
combined in the statement of Hab-
akkuk (ii. 4) often quoted in the
New Testament (Rom. i. 17 : GaL
iii. 11 : Heb. x. 38), 'the just shall
live by his faith' (R.V. marg. 'in his
faithfulness ').
10-13. The case of a wicked son
of such a father is now considered,
and a catalogue of his transgressions,
using the same expressions, is given.
But to them is added * a robber, a
shedder of blood.' The insertion in
R.V. marg. of ' to a brother ' {v. 10)
is due to a various reading in the
Hebrew text. The words 'hath
committed abomination' which do
not occur previously {v. 6) may
refer to the idolatrous abominations
condemned earlier in the book (viii.
6, 17). The responsibility and the
pimishment for these will be the
son's own : his blood will be upon
him, i.e. upon his own head (cp.
xxxiii. 4: Lev. xx. 9, 11).
88
EZEKIEL
XVIII. 13-19
14 surely Mie ; his blood shall be upon him. Now, lo, if he
beget a son, that seeth all his father's sins, which he hath
15 done, and ^feareth, and doeth not such like, that hath not
eaten upon the mountains, neither hath lifted up his eyes
to the idols of the house of Israel, hath not defiled his
16 neighbour's wife, neither hath wronged any, hath not
taken aught to pledge, neither hath spoiled by violence,
but hath given his bread to the hungry, and hath
17 covered the naked with a garment, that hath withdrawn
his hand from the poor, that hath not received usury nor
increase, hath executed my judgements, hath walked in
my statutes ; he shall not die for the iniquity of his
18 father, he shall surely live. As for his father, because he
cruelly oppressed, spoiled his brother by violence, and did
that which is not good among his people, behold, he shall
19 die ^ in his iniquity. Yet say ye. Wherefore doth not the
son bear the iniquity of the father ? When the son hath
done that which is lawful and right, and hath kept all my
1 Heb. be put to death. 2 Another reading is, seethe
or, consider eth, ^ Or, for
14-17. Ezekiel follows the matter
up to the consideration of the third
generation, imagining the case of
the wicked son having a good son of
his own, who lives a righteous life
warned by and afraid because of the
iniquities of the father. The varia-
tion of reading in v. 14" does not
materially alter the sense. To with-
draw the hand from the poor is to
keep from doing them any wrong.
In this case no harm will come to
the man because of his father's
wickedness.
18. A return for a moment to
the sentence upon the father for his
wrong doing and acts of oppression.
His sentence will come upon him,
but in case the prophet should not
warn him, the prophet's fate is also
to be his according to an earlier
prophecy (iii. 18) because he had
not given the man warning.
19, 20. Apparently the prover-
bial expression which expressed a
belief of the time had arisen from
a false interpretation of the second
commandment (Ex. xx. 5). The
hearers are represented as objecting ;
the prophet therefore repeats his
statement that the righteous son
will not suffer in the long run for
the iniquities of the wicked father.
They had lost sight in the command-
ment of the words ' them that hate
Me,' 'them that love Me and keep
My commandments'; though this
was not always so (see 2 K. xiv. 6
where Deut. xxiv. 16 is quoted: 'The
fathers shall not be put to death for
I
XVIII. 19-24
EZEKIEL
89
20 statutes, and hath done them, he shall surely live. The
soul that sinneth, it shall die : the son shall not bear the
iniquity of the father, neither shall the father bear the
iniquity of the son ; the righteousness of the righteous
shall be upon him, and the wickedness of the wicked
21 shall be upon him. But if the wicked turn from all his
sins that he hath committed, and keep all my statutes,
and do that which is lawful and right, he shall surely live,
22 he shall not die. None of his transgressions that he hath
committed shall be remembered against him : in his
23 righteousness that he hath done he shall live. Have I any
pleasure in the death of the wicked ? saith the Lord God :
and not rather that he should return from his way, and
24 live ? But when the righteous turneth away from his
righteousness, and committeth iniquity, and doeth ac-
cording to all the abominations that the wicked man
doeth, shall he live ? None of his righteous deeds that
the children, neither shall the
children be put to death for the
fathers : every man shall be put to
death for his own sin '). Jeremiah,
too, had said that the proverbial
expression which embodied the
popular belief would be no more
used (xxxi. 29, 30). Individual re-
sponsibility is here plainly asserted
just as it is by St Paul (see
Rom. ii.).
It may be said after all that a
son does suflFer sometimes for the
sins of his father, and no doubt this
is true in one sense. But the
prophet, like St Paul, is dealing
with the permanent and not with
the temporary consequences of sin.
21-23. There is a place of repen-
tance for the wicked if he do but
accept it, as God would have him
do. But this must be by a volte
face. Not only must he give up
vices but he must practice the
opposite virtues (cp. w. 27, 28 :
xxxiii. 19). F. 22 is practically
repeated in xxxiii. 16; there is to
be a blotting out of his transgressions,
and this because God willeth not
the death of the sinner. This idea
occurs again in v. 32 and xxxiii. 11
where it is made the ground of an
appeal to the people to repent. For
the doctrine involved we may com-
pare 2 Esd. viii. 59 ('the Most High
willed not that men should come to
nought'): Wisd. i. 13 : 1 Tim. ii. 4,
6 (God ' willeth that all men should
be saved') : Tit. ii. 11 : 2 Pet. iii. 9.
24. The next two verses describe
the fall of the righteous (cp. iii. 20 :
xxxiii. 12, 13). All his previous
goodness will not count: he shall
die in his sins : cp. 2 Pet. ii. 20 ' if,
after they have escaped the defile-
ments of the world through the
knowledge of the Lord and Saviour
Jesus Christ, they are again
90 EZEKIEL xviii. ^4-31
he hath done shall be remembered : in his trespass that
he hath trespassed, and in his sin that he hath sinned, in
25 them shall he die. Yet ye say, The way of the Lord is
not equal. Hear now, O house of Israel : Is not my way
26 equal ? are not your ways unequal ? When the righteous
man tumeth away from his righteousness, and committeth
iniquity, ^and dieth ^therein ; ^in his iniquity that he hath
27 done shall he die. Again, when the wicked man tumeth
away from his wickedness that he hath committed, and
doeth that which is lawful and right, he shall save his
28 soul alive. Because he considereth, and turneth away
from all his transgressions that he hath committed, he
29 shall surely live, he shall not die. Yet saith the house of
Israel, The way of the Lord is not equal. O house of
Israel, are not my ways equal? are not your ways
30 unequal ? Therefore I will judge you, 0 house of Israel,
every one according to his ways, saith the Lord God.
Return ye, and turn yourselves from all your trans-
31 gressions ; *so iniquity shall not be your ^ruin. Cast
^ Or, he shall die ^ Or, because of it ^ Or, for ^ Or, so shall they
not be a stumblingblock of iniquity unto you ^ Heb. stumblingblock.
entangled therein and overcome, more represented as being made,
the last state is become worse with Punishment is threatened again but
them than the first' the chapter concludes with an appeal
25-28. A complaint against the to the people to repent. The
equity of God's judgement answered, sentence passed {v. 30) is a repetition
The same complaint which occurs of one already announced (vii. 3, 8)
again in v. 29 is repeated and and recurs again (xxxiii. 20: cp.
answered in much the same way xxxvi. 19). The appeal to return
later (xxxiii. 17, 20). It is man that has been already made (xiv. 6), as it
is to blame, not God. V. 26 is a had been by Hosea (xiv. 1 'O Israel,
repetition of v. 24. The marginal return unto the Lord thy God ; for
renderings are to be preferred, thou hast fallen by thine iniquity ').
V. 27 repeats v. 21 (cp. xxxiii. 19). Of the two renderings of the last
' He shall save his soul alive ' means clause of v. 30 that in the text is
'he shall rescue it so that it shall the best. The casting away of
live.' In V. 28 'he considereth' transgressions is to leave them
implies that he realises the conse- behind, and refers most probably to
quences of his sins. the idolatrous worship (cp. xx. 7).
29-32. The complaint is once The new heart and new spirit had
XVIII. 3I-XIX. 3
EZEKIEL
91
away from you all your transgressions, wherein ye have
transgressed ; and make you a new heart and a new
32 spirit : for why will ye die, 0 house of Israel ? For I
have no pleasure in the death of him that dieth, saith the
Lord GrOD : wherefore turn yourselves, and live.
xxviii. A lamentation over the royal family of
JudaK xix. 1-14.
XIX. 1 Moreover, take thou up a lamentation for
2 the princes of Israel, and say. What was thy mother ?
A lioness : she couched among lions, in the midst of the
3 young lions she nourished her whelps. And she brought
up one of her whelps ; he became a young lion : and he
already been promised (xi. 19) ; and
the appeal 'why will ye die?' is
repeated later (xxxiii. 11). V. 32
repeats the interrogation of v. 23 in
another form.
We may perhaps trace back to the
teaching of this chapter a saying,
sometimes attributed to our Lord,
sometimes to one of the prophets:
* In whatsoever state I find you, in
that will I judge you ' {ev oXs av vfxas
KaraXa^co, fv tovtois koi Kpiva^ Justin,
JDial. c. Tryph. c. 47 ; olov yap evpco
are, tolovtov koi Kpivw, Basil, JEJp. i. 42;
cp. Resch, 'Agrapha,' Texte und
Unters. v. 4, p. 112).
The whole of this chapter deals
with the same problem, the relation
of individual responsibility to here-
dity, which is still being discussed
and was discussed over and over
again in the Greek drama, e.g. we
may compare especially the Agamem-
non of Aeschylus, in which the
Chorus will not allow Clytemnestra
to escape the responsibility for her
wicked deed by throwing the blame
upon the evil genius of the race {Ag.
1497-1507).
XIX. 1-9. The lamentation in-
cluded in these verses is parabolic in
form but the interpretation is clear.
Other lamentations occur in xxvi.
17 : xxvii. 2, 32 (for Tyre): xxviii. 12
(for Tyre's king): xxxii. 2 (for the
Pharaoh): and also in Am. v. 1:
Jer. vii. 29. The lion is connected
with Judah from Jacob's blessing,
where Judah is compared to both
lion and lioness (Gen. xlix. 9), down
to the Apocalypse (Rev. v. 5), where
we read of 'the Lion that is of the
tribe of Judah.' The young lion of
V. 3 must be Jehoahaz whose mother
(others take the 'mother' here as
only meaning the 'nation') was
Hamutal the daughter of Jeremiah
of Libnah (2 K. xxiii. 31). Pharaoh-
necoh was the Egyptian king who
captured him : ' he was taken in
their pit' (cp. t?. 8: Lam. iv. 20),
referring to the capture of wild
animals by digging pits and covering
the mouths of them so that they
EZEKIEL
4 learned to catch the prey, he devoured men. The nations
also heard of him ; he was taken in their pit : and they
5 brought him with hooks unto the land of Egypt. Now
when she saw that she had waited, and her hope was lost,
then she took another of her whelps, and made him a
6 young lion. And he went up and down among the lions,
he became a young lion : and he learned to catch the
7 prey, he devoured men. And he knew their ^palaces, and
laid waste their cities ; and the land was desolate, and the
8 fulness thereof, because of the noise of his roaring. Then
the nations set against him on every side from the
provinces : and they spread their net over him ; he was
* Or, widows
were trapped in them. Jehoahaz
was carried off into Egypt (2 K.
xxiii. 34: 2 Chr. xxxvi. 4: he is
called Shallum in Jer. xxii. 11, 12
where his captivity is prophesied).
Hooks or rings are represented on
the monuments as put through the
lips of prisoners (so v. 9:*cp. KV.
marg. of 2 Chr. xxxiii. 11 'the
captains of the host of the king of
Assyria, which took Manasseh with
hooks ' and the prophecies of xxix.
4 : xxxviii. 4 : 2 K. xix. 28 : Is.
xxxvii. 29), and royal prisoners are
known to have been put in cages
in Babylon (see Toy on this passage).
Upon the captivity of Jehoahaz,
after a time of waiting in the
hope that he might return to the
throne (Jer. xxii. 10-12), Eliakim
(or, Jehoiakim) was set up as king
by the Egyptian king (2 K. xxiii.
34 : 2 Chr. xxxvi. 4). The narrative
here implies that the queen mother
had also something to do with
his accession : though Jehoiakim's
mother was Zebidah the daughter
of Pedaiah of Rumah (2 K. xxiii. 36)
and not Hamutal. It may be that
the exact details of the parabolic
language are not to be pressed or
that Jehoiakim and Jehoiachin are
left out and that Zedekiah, who was
like Jehoahaz a son of Hamutal
(2 K. xxiv. 18), is indicated here.
In V. 7 the rendering of R.V. marg.
is that of the Heb. text; that of
R.V. is a conjectural emendation :
it may refer to Zedekiah's succeeding
his brother in the royal harem.
Whichever king of Judah it is, he is
represented as causing devastation
in the land : so 2 K. xxiv. 4 says
that 'he filled Jerusalem with
innocent blood.' If Jehoiakim is
the king intended then the nations
who came against him (tJ. 8) would
be the nations of the tributary
provinces of the Babylonian empire,
and might also include those men-
tioned in 2 K. xxiv. 2. He was
taken as in a net (cp. xii. 13 : xviL
20). But the carrying away to
Babylon was only eflFected in the
case of Jehoiachin and Zedekiah.
Nebuchadrezzar is, however, repre-
sented in 2 Chronicles (xxxvi. 6)
as intending to carry Jehoiakim
XIX. 8-14
EZEKIEL
93
9 taken in their pit. And they put him in a cage with
hooks, and brought him to the king of Babylon ; they
brought him into strong holds, that his voice should no
more be heard upon the mountains of Israel.
10 Thy mother was like a vine, ^in thy blood, planted by
the waters : she was fruitful and full of branches by
11 reason of many waters. And she had strong rods for the
sceptres of them that bare rule, and ^ their stature was
exalted among the ^thick boughs, and *they were seen in
12 ^ their height with the multitude of ^ their branches. But
she was plucked up in fury, she was cast down to the ground,
and the east wind dried up her fruit : her strong rods
were broken off and withered ; the fire consumed them.
13 And now she is planted in the wilderness, in a dry and
14 thirsty land. And fire is gone out of ^the rods of her
ch. 16. 6. Or, in thy likeness ^ Heb. his.
* Heb. he was. •* Or, a rod
Or, clouds
into captivity, though it is clear
from 2 K. xxiv. 6 and Jer. xxii. 18,
19 that he died and was buried at
or near Jerusalem. It is therefore
most probable that Zedekiah is
intended throughout this passage :
though A. B. Davidson would have
us think of Jehoiachin in these
verses, whilst he holds that vv. 10-
14 refer to Zedekiah. The whole
chapter may possibly be misplaced
and should come later, and be in-
serted in a diflFerent collection of
prophecies from that dated 591 rc.
10-14. The lioness of the former
part of the lamentation, if by the
lioness is intended the nation,
becomes in this part the vine, a
simile of constant occurrence in the
Old Testament (see note on xv. 6).
If 'in thy blood ' {v. 10) be right we
must compare it with xvi. 6 (see
R.V. marg. here) ; a conjectural
emendation reads *in a vineyard'
(see Toy): the rest of the verse
should be compared for its language
with Ps. i. 3, and the whole passage
with Ps. Ixxx. 8 seqq. The *many
waters' of Palestine were one of its
glories (Deut. viii. 7). The same
variation of meaning between 'thick
boughs' (R.V.) and 'clouds' (R.V.
marg. ) is to be found in xxxi. 3, 10,
14, where the Hebrew word of
ambiguous meaning is used of the
cedar.
The effect of the east wind upon
the trees of the land is also described
in xvii. 10 : Hos. xiii. 15. The dry and
thirsty land which had to be irrigated
by a system of canals is Babylonia.
Deportations took place in the reigns
94 EZEKIEL xix. 14-xx. 3
branches, it hath devoured her fruit, so that there is in
her no strong rod to be a sceptre to rule. This is a
lamentation, and shall be for a lamentation.
D. A COLLECTION OF PROPHECIES DATED
590 B.C. Chapters XX.— XXIIL
xxix. Israel, in the past, in the present and in
the future, xx. 1-44.
Perhaps the best comment that can be made upon the spirit of this
chapter as a whole is to be found in The Christian Year (18th Sunday
after Trinity): —
In the waste howling wilderness
The Church is wandering still,
Because we would not onward press
When close to Sion's hill.
Back to the world we faithless turned,
And far along the wild,
With labour lost and sorrow earned,
Our steps have been beguiled.
* * * *
Fain would our lawless hearts escape,
And with the heathen be.
To worship every monstrous shape
In fancied darkness free.
Vain thought that shall not be at all !
Refuse we or obey,
Our ears have heard the Almighty's call,
We cannot be as they. Keble.
XX. 1 And it came to pass in the seventh year, in
the fifth month, the tenth day of the month, that certain
of the elders of Israel came to inquire of the Lord, and
2 sat before me. And the word of the Lord came unto me,
3 saying, Son of man, speak unto the elders of Israel, and
of Jehoiachin and Zedekiah. V. 14 XX. 1-4. This section of Ezekiel
describes the revolts of these two is dated almost one year and one
kings, the result of which was the month later than the last (viii.-xix.)
deposition of the royal house al- and nearlytwo years and a half earlier
together. than the next section (xxiv., xxv.). It
XX. 3-7
EZEKIEL
95
say unto them, Thus saith the Lord God : Are ye come to
inquire of me ? As I live, saith the Lord God, I will not be
4 inquired of by you. Wilt thou judge them, son of man,
wilt thou judge them ? cause them to know the abomina-
5 tions of their fathers ; and say unto them, Thus saith the
Lord God : In the day when I chose Israel, and lifted up
mine hand unto the seed of the house of Jacob, and made
myself known unto them in the land of Egypt, when I
lifted up mine hand unto them, saying, I am the Lord
6 your God ; in that day I lifted up mine hand unto them,
to bring them forth out of the land of Egypt into a land
that I had espied for them, flowing with milk and honey,
7 which is the glory of all lands : and I said unto them. Cast
ye away every man the abominations of his eyes, and
defile not yourselves with the idols of Egypt ; I am the
opens exactly as the last did with
the elders of Israel (viii. 1 Judah : for
the use of these two terms see note
there) sitting before the prophet
(as they do also in xiv. 1) to hear
the Divine message. But the
Almighty refuses with a solemn
asseveration (cp. xvi. 48) to give any
answer to their inquiries: this is
also the case previously (xiv. 3
* should I be inquired of at all by
them ? '). The repetition of the
question in «?. 4 occurs again in xxii.
2 ' wilt thou judge, wilt thou judge
the bloody city?' The inhabitants
of Jerusalem were to know all the
abominations which they like their
forefathers had committed.
5-26. In order to inform them the
prophet goes back to the history of
their making as a nation and what
happened to them not only in Egypt
but also in the wilderness. It was
in Egypt that they entered upon a
national existence and were chosen
solemnly by God to be His people.
He lifted up His hand (twice in this
verse, cf. vv. 6, 15, 23, 28, 42 : xlvii.
14) in solemn assertion of this fact,
and at the same time revealed Him-
self to them as their God under the
Name now popularly pronounced
Jehovah (Ex. iii. 14 : vi. 2). With
the birth of the nation was to
come national deliverance and their
removal into a land which God had
looked out for them (cp. Ex. iii. 8) as
a rich and fertile one, which the
patriotic Jew could look upon as 'the
glory of all lands ' (so z?. 15: cp. Jer.
iii. 19: Zech. vii. 14: Ps. xlviii. 2 'the
joy of the whole earth': Lam. ii. 15).
On this adoption of His people God
gave them an injunction to reject all
worship except of Him. 'The
abominations of their eyes' is an
expression explained by v, 24 ' their
eyes went after their fathers' idols,'
which must be read in connection
with what Joshua is represented as
saying (Josh. xxiv. 2) : — ' Your
fathers... served other gods.' The
96
EZEKIEL
XX. 7-12
8 Lord your God. But they rebelled against me, and would
not hearken unto me ; they did not every man cast away
the abominations of their eyes, neither did they forsake
the idols of Egypt : then I said I would pour out my fury
upon them, to accomplish my anger against them in the
9 midst of the land of Egypt. But I wrought for my name's
sake, that it should not be profaned in the sight of the
nations, among whom they were, in whose sight I made
myself known unto them, in bringing them forth out of
10 the land of Egypt. So I caused them to go forth out of
the land of Egypt, and brought them into the wilderness.
11 And I gave them my statutes, and ^shewed them my
judgements, which if a man do, he shall live ^in them.
12 Moreover also I gave them my sabbaths, to be a sign
between me and them, that they might know that ^I am
1 Heb. made them to know.
2 Or,
idols of Egypt would be different
from these : though we are not told
of their worshipping them when in
Egypt, yet the Israelites looked
back to the idols of Egypt, when
they made the golden calf in imita-
tion of the Egyptian God Apis. It
was this false worship in Egypt
which had excited God's anger
against His people. The purpose of
God's wrath was the vindication of
His Name and honour, which
otherwise would have been degraded
among the heathen (cp. v. 22 : Ps.
cvi. 8: Is. xlviii. 11) who had seen
His power exercised among His
people {v. 14). The deliverance
from Egypt accomplished, the people
were brought into the wilderness
where they received their laws of
various kinds, 'judgements' and
'statutes' as they are called here.
The statement about them {v. 11),
' which if a man do, he shall live in
{marg. by) them,' is identical with
2 Or, 1 the Lord do sanctify them
that in Lev. xviii. 5. It occurs again
in vv. 13, 21, Neh. ix. 29 and is re-
produced twice by St Paul (Rom. x.
5 : Gal. iii. 12 : cp. Luke x. 28 'this
do, and thou shalt Hve '). Another
cause of complaint was the profan-
ation of the sabbath {w. 12, 13, 16,
21, 24)— a breach of the fourth
Commandment. That institution
was intended to shew them the claim
that Jehovah had upon their service.
But in this respect as in others they
were disobedient; we find one case
of sabbath-breaking in the wilder-
ness (Numb. XV. 32-36) severely
punished by death by stoning : and
the manna that was given on the
other days was withheld on the
sabbath, when ' there went out some
of the people for to gather' (Ex. xvi.
27). This complaint about the
breaking of the sabbath recurs (xxii.
8 : xxiii. 38) ; and the profanation
occun*ed again in post-exilic times
(Neh. xiii. 15-22); the use of the
XX. 12-11 EZEKIEL 97
13 the Lord that sanctify them. But the house of Israel
rebelled against me in the wilderness : they walked not in
my statutes, and they rejected my judgements, which if a
man do, he shall live ^in them ; and my sabbaths they
greatly profaned : then I said I would pour out my fury
14 upon them in the wilderness, to consume them. But I
wrought for my name's sake, that it should not be
profaned in the sight of the nations, in whose sight
15 I brought them out. Moreover also I lifted up my hand
unto them in the wilderness, that I would not bring them
into the land which I had given them, flowing with milk
16 and honey, which is the glory of all lands ; because they
rejected my judgements, and walked not in my statutes,
and profaned my sabbaths : for their heart went after their
17 idols. Nevertheless mine eye spared them from destroying
them, neither did I make a full end of them in the wilder-
18 ness. And I said unto their children in the wilderness. Walk
ye not in the statutes of your fathers, neither observe their
19 judgements, nor defile yourselves with their idols : I am
the Lord your God ; walk in my statutes, and keep my
20 judgements, and do them : and hallow my sabbaths ; and
they shall be a sign between me and you, that ye may
21 know that I am the Lord your God. But the children
1 Or, by
plural may hint at the neglect of the 18-26. The next generation in
sabbatical years as well as of the the wilderness was in its turn ex-
sabbath. Once again God's wrath horted to obedience and abstinence
was to be poured out upon them from idolatry, the idolatry of their
(cf. 'ov. 8, 21) for the vindication of forefathers (Josh, xxiv. 14). Jeho-
His Name and glory {v. 14: cf. vv. 9, vah claimed all their obedience and
22). This vindication took the form all their allegiance, as in the first
in earlier times of excluding from the Commandment, and with regard to
promised land all those of full age the sabbath, in the fourth {v. 20
who came out of Egypt, except two repeats v. 12). But generation after
(Numb. xiv. 28-30: Ps. xcv. 11), generation (all are included in ' the
because of their disobedience and children' of v. 21) were rebellious
idolatry. But still justice was tern- and met with the same sentence of
pered with mercy, the nation as a judgement, and the same display of
nation survived. mercy. There was, however, always
98 EZEKTEL XX. ai-a;
rebelled against me ; they walked not in my statutes,
neither kept my judgements to do them, which if a man
do, he shall live Hn them ; they profaned my sabbaths :
then I said I would pour out my fury upon them, to
accomplish my anger against them in the wilderness.
22 Nevertheless I withdrew mine hand, and wrought for my
name's sake, that it should not be profaned in the sight of
23 the nations, in whose sight I brought them forth. More-
over I lifted up mine hand unto them in the wilderness,
that I would scatter them among the nations, and disperse
24 them through the countries ; because they had not
executed my judgements, but had rejected my statutes,
and had profaned my sabbaths, and their eyes were after
25 their fathers' idols. Moreover also I gave them statutes
that were not good, and judgements ^wherein they should
26 not live ; and I polluted them in their own gifts, in that
they ^caused to pass through the fire all that openeth the
womb, that I might make them desolate, to the end that
they might know that I am the Lord.
27 Therefore, son of man, speak unto the house of Israel,
and say unto them. Thus saith the Lord God : In this
moreover have your fathers blasphemed me, in that they
1 Or, hy 2 Or, whereby ^ Or, set apart all See Ex. 13. 12.
hanging over them the sentence any time an inherent part of the
of dispersion (that sentence is pro- Jewish religion : they were intrusions
nounced in Deut. xxviii. 64) for their from without,
disobedience and idolatry. They 27-29. This corruption of the
were also dehvered over to and people and their superstition had
allowed to live under evil laws (cp. never ceased. What they had done
Ps. Ixxxi. 12: Acts vii. 42), and their was in derogation of the honour of
offerings to false gods were a cause God (this is the meaning of the word
of pollution to them, and brought 'blasphemed' v. 27). These false
punishment in their train {v. 26) worships have already been men-
that they might be brought back to tioned (vi. 13). ' The provocation of
the acknowledgment of the true their oflFering ' is another way of ex-
God. For the infant sacrifices cp. pressing 'their offering that pro-
xvi. 20, 21. There is nothing to voked me.' The exact point of v. 29
shew that these sacrifices were at is lost. The R.V. makes it little
XX. 27-3* > EZEKIEL 99
28 have committed a trespass against me. For when I had
brought them into the land, which I lifted up mine hand
to give unto them, then they ^saw every high hill, and
every thick tree, and they offered there their sacrifices,
and there they presented the provocation of their offering,
there also they made their sweet savour, and they poured
29 out there their drink offerings. Then I said unto them.
What meaneth the high place ^whereunto ye go ? So the
30 name thereof is called ^Bamah unto this day. Wherefore
say unto the house of Israel, Thus saith the Lord God : Do
ye pollute yourselves after the manner of your fathers ?
31 and go ye a whoring after their abominations ? and when
ye offer your gifts, when ye make your sons to pass through
the fire, do ye pollute yourselves with all your idols, unto
this day ? and shall I be inquired of by you, 0 house of
Israel ? As I live, saith the Lord GrOD, I will not be
32 inquired of by you : and that which cometh into your
mind shall not be at all ; in that ye say. We will be as the
nations, as the families of the countries, to serve wood and
^ Or, looked out for ^ Or, whereunto ye go, and the name whereof ...day ?
^ That is, High place.
else than an explanation of the name the nations ') : and this was one of
Bamah. R.V. margin implies a the causes of their idolatry. Their
derision of the high place couched gods are simply called here, as else-
in a jingling form (the transliteration where (e.g. Deut. iv. 28), ' wood and
'mdhhabhdmdh...habhdt'm...hdindh stone,' just as when Hezekiah
will indicate the kind of form of destroyed the brazen serpent, which
syllables predominant in the verse), had become an object of idolatry, he
In the following verses the accusa- called it Nehushtan, i.e. a piece of
tions against the people are turned brass. Their punishment is to come,
into questions the last of which has God with His wrath and terrors will
occurred before (». 3: cp.xiv. 3). The plead with His people and purify
expression ' that which cometh into them, and at the same time exercise
your mind ' also has its counterpart His sovereign power. His scattered
in XX. 32, xxxviii. 10. One of the people are to be gathered together
temptations of the people was the again (Jer. xxxi. 8) ; but once more
desire to be like their neighbours, it is to be into a wilderness — 'the
This it was, we are told, which led wilderness of the peoples' {v. 35), i.e.
them to ask for a king (1 Sam. viii. 5 the wilderness on whose outskirts
' make us a king to judge us like all lived many different peoples. There
7—2
EZEKIEL
XX. 3^-4©
33 stone. As I live, saith the Lord God, surely with a mighty
hand, and with a stretched out arm, and with fury poured
34 out, will I be king over you : and I will bring you out
from the peoples, and will gather you out of the countries
wherein ye are scattered, with a mighty hand, and with a
35 stretched out arm, and with fury poured out : and I will
bring you into the wilderness of the peoples, and there
36 will I plead with you face to face. Like as I pleaded with
your fathers in the wilderness of the land of Egypt, so will
37 I plead with you, saith the Lord God. And I will cause
you to pass under the rod, and I will bring you into the
38 bond of the covenant ; and I will purge out from among
you the rebels, and them that transgress against me ; I will
bring them forth out of the land where they sojourn, but
they shall not enter into the land of Israel : and ye shall
39 know that I am the Lord. As for you, 0 house of Israel,
thus saith the Lord God : Go ye, serve every one his idols,
^and hereafter also, if ye will not hearken unto me : but
my holy name shall ye no more profane with your gifts,
40 and with your idols. For in mine holy mountain, in the
^ Or, but hereafter surely ye shall hearken unto me, and d;c.
God will plead (cp. xvii. 20 : xxxviii.
22) with His people, in the sense of
sitting in judgement upon them, face
to face with them as at Sinai (Deut.
vi. 4). ' The wilderness of the land of
Egypt' is the wilderness on the
borders of that country. The
passing under the rod was the re-
dedication of the people to God,
just as the tithe of animals passed
under the rod, when they were
claimed as God's (Lev. xxvii. 32) : it
has nothing to do here with the rod
of chastisement but is the tally rod
on which they were counted. And
as they pass under the rod, the
rebellious and the wicked will be re-
jected, as their forefathers were,
and kept out of the land (cp. xiii. 9)
when the rest are restored. The
separation is a separation by a
judicial decision (cp. Matt, xxv. 32
'He shall separate them one fi'om
another, as the shepherd separateth
the sheep from the goats '). Those
who are admitted to favour will
enter once again into covenant
relationship with God. The final
result is expressed in the recurring
formula : — ' ye shall know that I am
the Lord ' (cp. vi. 7). The prophecy
then breaks out into bitter sarcasm:
the people might serve their idols
(cp. Judg. X. 14 'go and cry unto the
gods which ye have chosen ') if they
chose, but they should no more do
XX. 40-44 EZEKIEL 101
mountain of the height of Israel, saith the Lord Gk)D, there
shall all the house of Israel, all of them, serve me in the
land : there will I accept them, and there will I require
your offerings, and the ^firstfruits of your ^ oblations, with
41 all your holy things. ^As a sweet savour will I accept you,
when I bring you out from the peoples, and gather you
out of the countries wherein ye have been scattered ; and
I will be sanctified in you in the sight of the nations.
42 And ye shall know that I am the Lord, when I shall bring
you into the land of Israel, into the country which I lifted
43 up mine hand to give unto your fathers. And there shall
ye remember your ways, and all your doings, wherein ye
have polluted yourselves ; and ye shall loathe yourselves
in your own sight for all your evils that ye have com-
44 mitted. And ye shall know that I am the Lord, when
I have wrought with you for my name's sake, not
according to your evil ways, nor according to your corrupt
doings, 0 ye house of Israel, saith the Lord God.
1 Or, chief 2 Or, tribute » Or, With
so in Jerusalem : there the offerings nified in them before us '). When
must and shall be given to Jehovah this happy time should come the
alone: else His Name would be pro- Jews, as a nation, would look back
faned (cp. xxxix. 7 : xliii. 7). The with loathing upon their past history
holy moimtain is Mount Zion, and by (so vi. 9 : xxxvi. 31), and reaUse that
naming all the house of Israel the they had merited much more punish-
prophecy includes a restoration of ment than they had received (cp.
the Ten Tribes as well as of the Ps. ciii. 10 ' He hath not dealt with
kingdom of Judah ; all alike will us after our sins, Nor rewarded us
bring their offerings for acceptance after our iniquities ')•
(cp. MaL iii. 4) to the restored It was one of the great glories of
Temple. In this way God's Name the pious Jew to celebrate the past
will be hallowed, and recognition of history of his people, and comme-
Him hold sway among Jews and morate God's dealings with it (Ps.
Gentilesalike(cp. xxxvi. 23: xxxviii. Ixxviii., civ., cv.: Neh. ix.: cp. Acts
16, 23 : xxxix. 27 : Is. xl. 5 : Ecclus. vii.). In this chapter the lesson to
xxxvi. 3, 4 ' As Thou wast sanctified be taught is self-humihation.
in us before them. So be Thou mag-
102
EZEKIEL
XX.
XXX. A short separate prophecy against the
South. XX. 45-49.
This prophecy according to 'the Hebrew notation forms the commence-
ment of chapter xxi. It stands independent both of what precedes and
of what follows.
46 And the word of the Lord came unto me, saying,
46 Son of man, set thy face toward the south, and drop thy
word toward the south, and prophesy against the forest of
47 the field in the South ; and say to the forest of the South,
Hear the word of the Lord ; Thus saith the Lord God :
Behold, I will kindle a fire in thee, and it shall devour
every green tree in thee, and every dry tree : the flaming
flame shall not be quenched, and all faces from the south
48 to the north shall be burnt thereby. And all flesh shall
see that I the Lord have kindled it : it shall not be
49 quenched. Then said I, Ah Lord God ! they say of me. Is
he not a speaker of parables ?
45-49. Though this prophecy is
quite independent of any other, the
opening of it is constructed on the
same model as xxi. 2, The expres-
sion 'drop [thy word]' occurs first
in Am. vii. 16 and Mic. ii. 6 and
afterwards only here and in xxi. 2.
It is always used of prophecy. ' The
south,' as is indicated in part by the
printing of the R.V., represents
three Hebrew words, ddrom^ almost
entirely limited to Ezekiel, temdn^
and the still more common word
Negeb. All alike refer to the
district to the south of Judah, and
the first survives to the present day,
as it is still called Daroma : it is to
the south of Gaza. It is question-
able how far there was anything like
what we should call ' forest ' in this
district at any time : we may compare
the use of the word in Scotland, and
it may simply refer to the scrub and
low-growing bushes that flourish in
the desert, which are easily consum-
ed by fire (cp. Jer. xxi. 14). The
green tree and the dry tree are
contrasted as in xvii. 24 (which see).
The devouring flame is represented
as spreading northwards (so xxi. 4)
to devour the land of Canaan itself,
having been kindled by Jehovah.
The exclamation ' Ah Lord God ! '
has occurred already (iv. 14: ix. 8:
xi. 13), always in a deprecatory sense.
Ezekiel as a speaker of parables
wins no acceptance from the people :
they cannot grasp the meaning of
them. The parable is explained in
the next section.
XXI. 1-7 EZEKIEL 103
xxxi Another short utterance explanatory of ths parable
of the preceding verses, xxi. 1-7.
XXI. 1 And the word of the Lord came unto me,
2 saying, Son of man, set thy face toward Jerusalem, and
drop thy word toward the sanctuaries, and prophesy
3 against the land of Israel ; and say to the land of Israel,
Thus saith the Lord : Behold, I am against thee, and will
draw forth my sword out of its sheath, and will cut off
4 from thee the righteous and the wicked. Seeing then that
I will cut off from thee the righteous and the wicked,
therefore shall my sword go forth out of its sheath against
5 all flesh from the south to the north : and all flesh shall
know that I the Lord have drawn forth my sword out of
6 its sheath ; it shall not return any more. Sigh therefore,
thou son of man ; with the breaking of thy loins and with
7 bitterness shalt thou sigh before their eyes. And it shall
be, when they say unto thee, Wherefore sighest thou?
XXI. 1-5. Although this is a pro- rezzar to attack Egypt first and so
phetic utterance independent of the to approach Jerusalem from the
last(xx.45-49),itisevidentlyintended south — and all flesh were to know
from the mode of its introduction that it was Jehovah's work (so xx.
to recall and be explanatory of the 48). The statement 'it shall not
former parabolic statement of the return (i.e. to its sheath) any more '
same fact For vv. 1, 2 cp. xx. 45, means 'it shall not return until it
46. 'The sanctuaries' must be the has accomplished its work.'
holy sites in Jerusalem. ' The fire ' 6, 7. As this announcement is
and ' flaming flame ' (xx. 47) are the made the prophet is bidden to la-
sword of Nebuchadrezzar and his ment The ' breaking ' of the loins
host, used by Jehovah as His own is a curious expression, but intended
instrument for the devastation of the to indicate violent bodily convulsions
land of Israel, and so He calls it due to excessive grief. The cause
' My sword ' (cp. Deut. xxxii. 41). All of this excessive grief is explained
alike, good and bad, were to be cut to be the news of the certainty of
oflF, as had been indicated in the the destruction that is coming (cp.
parable by the green and dry tree vii. 5, 6), and the effect upon the
(xx. 47) ; and the work was to begin people — the melting of hearts, a
from the south and go northward phrase occurring most often in
(so XX. 47) — this perhaps implies Joshua (ii. 11 : v. 1 : vii 5) but also
that Bzekiel expected Nebuchad- in Ps. xxii. 14 : Is. xiii. 7. The
104
EZEKIEL
XXI. 7-«
that thou shalt say, Because of the tidings, for it cometh :
and every heart shall melt, and all hands shall be feeble,
and every spirit shall ^ faint, and all knees shall be weak
as water : behold, it cometh, and it shall be done, saith the
Lord God.
xxxii. Another prophecy of invasion, cast in a quasi-
poetic form: ^ The song of the sword of the Lord'
(A. B. Davidson), xxi. 8-17.
8 And the word of the Lord came unto me, saying,
9 Son of man, prophesy, and say. Thus saith the Lord : Say,
10 A sword, a sword, it is sharpened, and also furbished : it
is sharpened that it may make a slaughter; it is furbished
that it may be as lightning : shall we then make mirth ?
1 Or, he dim
I
J
other effects, the feeble hands (cp.
Is. xiii. 7 : Jer. vi 24) and weak
knees, have occurred already to-
gether (vii. 17 : cp. Is. xxxv. 3
* Strengthen ye the weak hands, and
confirm the feeble knees ' quoted in
Heb. xii. 12). The last clause of v. 7
occurs again in xxxix. 8.
8-17. The style of this passage
with its emphatic repetitions may
well be compared with vii. 5 ff.
*An end is come, the end is come,'
etc. The flashing of the sword is
compared to lightning as in Deut.
xxxii. 41 ' If I whet the lightning of
my sword' (cp. vv. 15, 28). Such a
time is not one for taking pleasure
(cp. 1 Cor. vii. 29-31). The last
words of ??. 10 are difficult, because,
if they are translated as in the
text, the Hebrew word for 'rod'
which is always masculine elsewhere
must be taken here and in v. 13 as
feminine, whereas the word for
*sword' is feminine, and this explains
the translations given in the margin
of vv. 10, 13. Even then it is not
clear what the expression 'the rod
of My son' means. If we take the
R.V. text it must mean the rod with
which My son, i.e. My people, is
chastised; if the margin, the rod
with which My son has armed him-
self against his enemies. In either
case the ' tree ' is mentioned here, as
being wood in contrast with the
glittering spear of steel. The wooden
rods of chastisement are despised
by the chastising sword. Or, the
wooden rods may be taken for the
emblems of authority of weaker
powers as compared with the sword
of the king of Babylon. The Sep-
tuagint had a different Hebrew text
before them, and many attempts
have been made to amend the
Hebrew, though there is little satis-
faction to be gathered from them.
XXI.
EZEKIEL
105
11 Hhe rod of my son, it contemneth every tree. And it is
given to be furbished, that it may be handled : the sword,
it is sharpened, yea, it is furbished, to give it into the hand
12 of the slayer. Cry and howl, son of man : for it is upon
my people, it is upon all the princes of Israel : ^they are
delivered over to the sword with my people : smite
13 therefore upon thy thigh. For there is a trial; and ^ what
if even the rod that contemneth shall be no more ? saith
14 the Lord God. Thou therefore, son of man, prophesy, and
smite thine hands together ; and let the sword be doubled
the third time, the sword of the deadly wounded : it is the
sword of the great one that is deadly wounded, which
^ Or, it contemneth the rod of my son, as every tree ^ Or, terrors by reason
of the sword are upon my people * Or, what if the sword contemn even the
rod? it shall be no more^ dtc.
The words translated 'shall we
then make mirth?' have been also
rendered : ' ha ! let us make mirth '
(Delitzsch) or 'woe o prince' (Smend)
or 'against the prince' (Gesenius).
Whichever meaning we give to the
following words the idea implied, so
far as we can arrive at any sense, is
that the chastisement inflicted ex-
ceeds everything that has gone before.
But the words are hopeless in their
present state. A. B. Davidson gives
a summary of the guesses that have
been made at its meaning.
It has been held by many that
these obscure passages {vv. 10, 13)
look back to the passage about the
sceptre departing from Judah in
Jacob's blessings of his twelve sons
(Gen. xlix. 10). This is mainly due
to the obvious allusion to that pas-
sage later in this chapter {v. 27) ;
there can scarcely, however, be any
connection with it here.
11. The sword is furbished in
order that it may be grasped by the
hand to some purpose and slaughter
may be effected by it. The thought
of all this is to bring sorrow to the
prophet for his people (just as in
V. 6) : the rendering of K V. is better
than R.V. marg. in v. 12. The
smiting upon the thigh is a sign of
grief (cp. Jer. xxxi. 19). A more
reasonable rendering mv. 13 is 'the
trial has been made,' i.e, the people
have been put to the test and have
failed, and the supposition is brought
forward, 'what if the power of the
people and of the princes (symbolised
by the rod), or even that of Babylon,
come to an end ? ' this at any rate
is the ultimate meaning of both K V.
text and margin. The Hebrew text
here is as obscure as in v. 10.
14-17. The smiting together of
the prophet's hands is a sign of wrath
(cp. xxii. 13 : Numb. xxiv. 10). The
reading 'let the sword be doubled' is
considered very questionable — it may
perhaps mean 'be given a double
edge ' — and an emendation has been
suggested 'let the sword bereave.'
In this verse (14) there is also an
EZEKIEL
XXI. 14-19
15 ^entereth into their chambers. I have set the ^point of
the sword against all their gates, that their heart may
melt, and their stumblings be multiplied : ah ! it is made
16 as lightning, it is pointed for slaughter. ^Gather thee
together, go to the right ; set thyself in array, go to the
17 left; * whithersoever thy face is set. I will also smite mine
hands together, and I will ^satisfy my fury : I the Lord
have spoken it.
xxxiii. A further prophecy of the swordy more clearly
defined as that of the sivord of the Jcifig of Babylon ;
with the sequel of the deposition of the king of Judah
for an indefinite period, xxi. 18-27.
18 The word of the Lord came unto me again, saying,
19 Also, thou son of man, appoint thee two ways, that the
sword of the king of Babylon may come ; they twain shall
^ Or, compasseth them about ^ Or, consternation * Heb. Make thyself
one. ^ Or, whither is thy face set ? ^ Heb. bring to rest.
allusion to the three invasions of
Nebuchadrezzar in the reigns of
(a) Jehoiakim, (b) Jehoiachin, (c)
Zedekiah (2 K. xxiv. 1, 10 : xxv. 1).
The rest of the verse is full of
difficulty which seems well-nigh
insoluble. Who is the great one
that is deadly wounded? Nothing
is said of Zedekiah being wounded
during his flight from the city. All
that is said is that his eyes were put
out and he was earned to Babylon
(2 K. xxv. 7) ; we are not told how
long he lived there. It may be that
the wound is dealt to the king's
power. The R.V. marg. is the better
rendering of the last words of v. 14.
Again in v. 15 there is a difficulty.
Although ' point ' gives a very poet-
ical turn to the sentence, yet it is
more likely that the rendering should
be 'the slaughter of the sword.' In
1?. 16 there is no clear indication to
whom the commands are addressed :
probably the obscurity is left to
indicate the confusion among the
inhabitants of Jerusalem, and that
really it made little difference in
which direction they turned ; though
others make the sword to be apos-
trophised and that it is directed to
smite on all sides. For the satisfac-
tion of God's fury see v. 13.
18-23. The sword is now defined
as that of the king of Babylon which
has two objectives, Rabbah and
Jerusalem, though it starts from one
place, and part of the route is the
same to both. Rabbah had been for
a long time the capital city of the
Ammonites. In David's reign it had
endured a siege and been taken
XXL 19-22
EZEKIEL
107
come forth out of one land : and mark out a ^ place, mark
20 it out at the head of the way to the city. Thou shalt
appoint a way, for the sword to come to Rabbah of the
children of Ammon, and to Judah in Jerusalem the
21 defenced. For the king of Babylon stood at the parting
of the way, at the head of the two ways, to use divination :
he shook the arrows to and fro, he consulted the teraphim,
22 he looked in the liver. In his right hand was the divination
for Jerusalem, to set battering rams, to open the mouth
^in the slaughter, to lift up the voice with shouting, to set
battering rams against the gates, to cast up mounts, to
1 Heb. hand. 2 Qr, f(yr
(2 Sam. xi., xii : 1 Chr. xx.). Later it
was called Philadelphia by Ptolemy
Philadelphus, and it now goes by
the name 'Amman. We meet with
the Ammonites and their city, one
or both, elsewhere in prophecy
{vv. 28-32 : xxv. 1-7 : Jer. xxv. 21 :
xlix. 1-6 : Am. i. 13-15 : Zeph. ii. 8,
9). For their attitude to Nebuchad-
rezzar at this time cp. note at the end
of this chapter. At a certain stage
on his march where a finger-post
(Heb. hand) points out the two
roads, the king of Babylon is pic-
tured very graphically as divining
which route he shall choose at the
parting of the ways. Three forms
of divination are mentioned: —
(a) the shaking of the arrows:
this is called helovnancy. Arrows
would be inscribed with the names
of the two towns and they would
be shuffled together, and the king
would draw one ; but, according to
the Septuagint, rhabdomancy, i.e.
divination with wands, is intended ;
(&) the consulting the teraphim, i.e.
most probably household gods. The
teraphim are mentioned several
times in the Bible (Gen. xxxi. 19, 34 :
Judg. xvii. 5 : 1 Sam. xv. 23 where
their worship is denounced : xix. 13
fi'om which some have concluded
that their form was that of a
mummified human head: Hos. iii.
4 : Zech. x. 2 where speaking vanity
is attributed to them) ; (c) the third
form of divination is the inspection
of the liver of a sacrifice. This was
called hepatoscopy, and conclusion^
were formed from the convulsions of
the liver of the newly sacrificed vic-
tim, or from its colour or shape. Some
would combine {a) and (&) and hold
that the arrows were shaken in front
of the teraphim. The last of the
three was practised in Rome : the
person who inspected the entrails or
liver was called there extispex.
The lot fell for the march against
Jerusalem since that came to his right
hand, i.e. his right hand drew the
arrow marked with the name of that
city, which is called 'the defenced'
and therefore had to be besieged
with battering rams and mounts and
forts (so iv. 2 and in xxvi. 9 of the
siege of Tyre by Nebuchadrezzar).
The Hebrew word translated 'in
(marg. for) the slaughter' is of rare
108
EZEKIEL
XXI. 22-21
23 build forts. And it shall be unto them as a vain divination
in their sight, which have sworn oaths unto them : but he
bringeth iniquity to remembrance, that they may be
taken.
24 Therefore thus saith the Lord God : Because ye have
made your iniquity to be remembered, in that your
transgressions are discovered, so that in all your doings
your sins do appear ; because that ye are come to
25 remembrance, ye shall be taken with the hand. And thou,
O deadly wounded wicked one, the prince of Israel, whose
occurrence and somewhat doubtful
meaning: the Greek gives 'with
a shout' and this makes the two
clauses parallel, referring to the
battle cry of the Chaldaeans. All
this would seem a useless form of
divination to the Jews, who had in
time past sworn oaths of allegiance
to the Chaldaeans (this appears to
be the meaning of the words 'which
have sworn oaths unto them ') : but
Jehovah reminds them of their
iniquity by allowing them to be
carried into captivity. They are
overcome by the chastising hand of
God. Others take it that it is Ne-
buchadrezzar who calls the people's
breaking of their oaths to remem-
brance.
24-27. The prophecy now turns
to the destruction of the people and
the prince, i.e. Zedekiah. We have
already seen (note on v. 14) that it
is difficult to understand how Zede-
kiah can be described as 'deadly
wounded.' His wickedness is ac-
knowledged (2 K. xxiv. 19: 2 Chr.
xxxvi. 12 : Jer. lii. 2), but we know
nothing of his end in Babylon. He
was blinded before he was earned
thither. The phrase 'in the time
of the iniquity {marg. punishment)
of the end,' is repeated in a prophecy
against Mount Seir (xxxv, 5). It
implies that iniquity will bring their
end to the people. The mitre
{mitznepheth) only occurs elsewhere
as a priestly covering : here it belongs
to the king, though others take it
to imply the deportation of the
hierarchy : but the regal office has
always been considered to have
a sacerdotal element in it. The
words 'this shall be no more the
same,' lit. ' this not this,' seem to give
no sense. All that they can mean
is 'there will be a change.' The
following words graphically express
the houleversement of the overthrow
of Jerusalem. They also remind us
of the song of Hannah (1 S. ii. 7)
echoed in the Magnificat (Lk. i. 52) :
' He hath put down princes from
their thrones, And hath exalted
them of low degree.' The certainty
and thoroughness of the overthrow
is emphasised by the threefold
repetition of the word, perhaps re-
ferring to Nebuchadrezzar's three
invasions (for similar threefold re-
petitions see Jer. vii. 4 ' the temple
of the Lord,' xxii. 29 ' earth '). And
this kingdom is to have an end
'until he come whose right it is.'
XXI. 25-28
EZEKIEL
109
26 day is come, in the time of the ^iniquity of the end; thus
saith the Lord God : ^Remove the mitre, and take oflP the
crown : this shall he ^no more the same : exalt that which
27 is low, and abase that which is high. *I will overturn,
overturn, overturn it : this also shall be no more, until he
come whose right it is ; and I will give it him.
xxxiv. A prophecy against the Ammonites, xxi. 28-32.
The second lot had fallen to the king for the route to Rabbah. So when
Jerusalem is destroyed the destruction of that city and its people is to be
taken in hand in its turn.
28 And thou, son of man, prophesy, and say, Thus saith
the Lord God concerning the children of Ammon, and
concerning their reproach ; and say thou, A sword, a
1 Or, punishment ^ Or, I will remove d;c. ^ Heb. not this.
* Heb. An overthrow, overthrow, overthrow, will I make it.
There seems to be a clear reference
here to the much-disputed words,
as the prophet interpreted them,
of Gen. xlix. 10 ' Until Shiloh come'
(see R.V. marg. in that passage with
Driver's excursus and cp. Zech. vi. 12,
13 and the 6 epxonevos of the Gospels,
e.g. Matth. xi. 3). It is evident that
some person with a right to reign is
looked forward to in the future by
the prophecy, and thus far it is
Messianic.
28-32. This prophecy begins in
almost identical language with that
against Jerusalem {v. 9); 'their re-
proach' is contained in v. 29. The
words ' to cause it to devour ' {marg.
* to the uttermost ') are better omit-
ted ; they have nothing to correspond
with them in v. 10. The meaning of
V. 29 is very obscure. It is not clear
who is addressed. The most rea-
sonable interpretation is that it is
a judgement upon the Ammonites for
their treatment of the prophet and
his people. They had had visions of
reducing him and them to nothing
and had prophesied lies concerning
them, so that the prophet might be
involved in the general slaughter of
king and people (cp. v. 25, from
which the last part of v. 29 is
derived). In the next verse the
time of slaughter on the part of
Ammon is described as over, and
the Divine judgement is to be carried
out upon Ammon in the land of
their birth, i.e. to the South of
Palestine. For the blowing with
the fire of wrath we may compare
xxii. 21. The 'brutish' (i.e. in-
human) men are the hordes of the
Babylonian army. The idea of all
recollection of the Ammonites as
a nation passing away recurs later
(xxv. 10).
EZEKIEL
■3«
sword is drawn, for the slaughter it is furbished, ^to cause
29 it to devour, that it may be as lightning : whiles they see
vanity unto thee, whiles they divine lies unto thee, to lay
thee upon the necks of the wicked that are deadly wounded,
whose day is come, in the time of the ^iniquity of the end.
30 Cause it to return into its sheath. In the place where
thou wast created, in the land of ^thy birth, will I judge
31 thee. And I will pour out mine indignation upon thee ; I
will blow upon thee with the fire of my wrath : and I will
deliver thee into the hand of brutish men, skilful to
32 destroy. Thou shalt be for fuel to the fire ; thy blood
shall be in the midst of the land ; thou shalt be no more
remembered : for I the Lord have spoken it.
1 Or, to the uttermost ^ Or, punishment * Or, thine origin
The Ammonites.
The connection of the Ammonites
with this period of Jewish history is
obscure. In Jehoiakim's reign bands
of the Ammonites combined with
bands of Chaldaeans, Syrians and
Moabites to invade Judah, and their
invasion was looked upon as a Divine
judgement (2 K, xxiv. 2). But in
Zedekiah's reign (for Jehoiakim in
Jer. xxvii. 1 seems to be a mistake
for Zedekiah : see R.V. marg.) there
seems to have been an attempt at
Jerusalem as its headquarters to
form a confederacy against Nebu-
chadrezzar in which Ammon with
Edom, Moab, Tyre and Zidon was
to share. It was perhaps this deed
of theirs that brought about the
invasion of Ammon by Nebuchad-
rezzar, a judgement which had been
already prophesied by Jeremiah
(xxv. 21) in Jehoiakim's fourth year.
Later still, Jewish fugitives in Am-
mon (as well as in Moab and Edom)
returned to Judah after the appoint-
ment of Gedaliah as viceroy.
Whether all these fugitives took
part in Ishmael's conspiracy against
Gedaliah which was egged on by
Baalis king of Ammon is not clear ;
but, at any rate, when Gedahah and
his partisans had been killed,
Ishmael carried oflF the people that
were left in Mizpah, the seat of
Gedaliah's government, to join the
children of Ammon. A kind of
counter-revolution took place led by
Johauan which many of those with
Ishmael joined. Very few Jews
were left with Ishmael; whOst
Johanan's followers made prepara-
tions to emigrate tx) Egypt, an
emigration which they afterwards
carried out (see Jer. xl.-xliii.).
I
XXII. 1-7 EZEKIEL 111
XXXV. The first of a series of three prophecies against
Jerusalem and the landofJndah, the first being directed
against the city with a denunciation against its
vnchedness, xxii. 1-16.
XXII. 1 Moreover the word of the Lord came unto
2 me, saying, And thou, son of man, wilt thou judge, wilt
thou judge the bloody city? Hhen cause her to know all
3 her abominations. And thou shalt say. Thus saith the
Lord God : A city that sheddeth blood in the midst of
her, that her time may come, and that maketh idols
4 against herself to defile her ! Thou art become guilty in
thy blood that thou hast shed, and art defiled in thine
idols which thou hast made ; and thou hast caused thy
days to draw near, and art come even unto thy years :
therefore have I made thee a reproach unto the nations,
5 and a mocking to all the countries. Those that be near,
and those that be far from thee, shall mock thee, thou
6 2 infamous one and full of tumult. Behold, the princes of
Israel, every one according to his ^ power, have been in
7 thee to shed blood. In thee have they set light by father
and mother ; in the midst of thee have they dealt by
^ Or, and ^ Heb. defiled of name. ^ Heb. arm.
XXII. 1-5. The opening of this dren she had given occasion to other
prophecy is in form Uke that in xx. nations to reproach and revile her
4. Here, however, the prophecy is (v. 14), whether they were near at
immediately directed against the city hand or far away. The expression
which is called ' bloody ' (so xxiv. 6), ' full of tumult ' occurs also in Is.
ie. Jerusalem, because of the vio- xxii. 2, but the context makes its
lence that was done in it. Our meaning different.
Lord's denunciation of Jerusalem 6, 7. The prophecy turns for the
should be compared with this (Matth. moment to the rulers whose
xxi. 13 : xxiii. 37). She was to character is denounced again further
be brought to the knowledge of on {v. 27), and whose violence and
the abominations that were com- oppression are notorious. Their law-
mitted in her (xvi. 2: xx. 4). A lessness is expressed in words that
declaration is made that her time allude to the Torah. They have set
for judgement is to come (xxi. 25), light by father and mother (Deut.
and that her idols would be her xxvii. 16) : they have oppressed or
ruin. By her falseness to her chil- wronged the stranger, the fatherless
112
EZEKIEL
XXII. 7-15'
oppression with the stranger : in thee have they wronged
8 the fatherless and the widow. Thou hast despised mine
9 holy things, and hast profaned my sabbaths. Slanderous
men have been in thee to shed blood : and in thee they
have eaten upon the mountains : in the midst of thee they
10 have committed lewdness. In thee have they discovered
their fathers' nakedness : in thee have they humbled her
11 that was unclean in her separation. And one hath
committed abomination with his neighbour's wife ; and
another hath lewdly dej&led his daughter in law ; and
another in thee hath humbled his sister, his father's
12 daughter. In thee have they taken bribes to shed blood ;
thou hast taken usury and increase, and thou hast greedily
gained of thy neighbours by oppression, and hast forgotten
13 me, saith the Lord God. Behold, therefore, I have smitten
mine hand at thy dishonest gain which thou hast made,
and at thy blood which hath been in the midst of thee.
14 Can thine heart endure, or can thine hands be strong, in
the days that I shall deal with thee? I the Lord have
15 spoken it, and will do it. And I will scatter thee among
the nations, and disperse thee through the countries ; and
1
and the widow (Ex. xxii. 21, 22).
The stranger was always an object
of care, according to the Law.
8-16. The denunciation returns
to the whole population. Sabbath-
breaking is again (cp. xx. 13) de-
nounced. Slandering and bloodshed
are combined as in the Law (Lev.
xix. 16). For the eating upon the
mountains see xviii. 6, and for the
commission of lewdness cp. xvi. 43.
Unlawful marriages (Lev. xviii. 7, 8 :
XX. 11) had taken place and acts of
impurity (Lev. xviii. 9, 15, 19, 20 :
XX. 12, 17). Bribery (Ex. xxiii. 8 :
Dent. xvi. 19), unlawful gain (xviii.
8 : cp. Ex. xxii. 25) and oppression
were all prevalent, combined with
a forgetfulness of God (cp. xxiii. 35).
For all these things God had mani-
fested His wrath, as indicated by
the smiting of the hands (xxi. 14,
17). Their gain had been dishonest
(so IB. 27 : cp. Jer. li. 13 R.V. marg.)
and their violence had spread. When
the punishment came they would not
be able to endure it. It was sure to
come : the actual expression assert-
ing this, 'I the Lord have spoken
and will do it,' occurs first in
xvii. 24. Then follows the sentence
of dispersion (so v. 10). The
people are to be purified in the
furnace of affliction (cp. vv. 21, 22) :
once holy, they are to be profaned
before the heathen (cp. v. 8), with
the result that they will again ac-
knowledge the Lord. Some critics
XXII. 15-23 EZEKIEL 113
16 I will consume thy filthiness out of thee. And thou shalt
be profaned in thyself, in the sight of the nations ; and
thou shalt know that I am the Lord.
xxxvi. A second utterance in which the judgement of the
people is announced in a parabolic form : they are to
be put in the melting pot, when the siege tahes plojce,
xxii. 17-22.
17 And the word of the Lord came unto me, saying,
18 Son of man, the house of Israel is become dross unto me :
all of them are brass and tin and iron and lead, in the
midst of the furnace ; they are the dross of silver.
19 Therefore thus saith the Lord God : Because ye are all
become dross, therefore behold, I will gather you into the
20 midst of Jerusalem. As they gather silver and brass and
iron and lead and tin into the midst of the furnace, to blow
the fire upon it, to melt it ; so will I gather you in mine
anger and in my fury, and I will lay you there, and melt
21 you. Yea, I will gather you, and blow upon you with the
fire of my wrath, and ye shall be melted in the midst
22 thereof. As silver is melted in the midst of the furnace,
so shall ye be melted in the midst thereof ; and ye shall
know that I the Lord have poured out my fury upon
you.
have wished to emend «>. 16 and 3. The people are compared to the
make it read 'I shall be profaned' various metals, brass (Jer. vi. 28),
but this is not necessary. tin (Is. i. 25), iron and lead (Jer. vi.
18-22. There are two ideas con- 28, 29), that are melted in the
veyed in these verses. The first is furnace, but after all they turn out
that the people are to pass through to be only dross to be rejected,
the furnace of aflBiction heated by Jerusalem was to form the furnace,
the fire of the wrath of God ; the and then the fire was to be blown
second that in that furnace they will upon them (cp. xxi. 31). The com-
all be rejected Uke dross; the silver bination 'in mine anger and in my
will become dross as Isaiah (i. 22) fiiry' occurs also in Jeremiah (xxxiii.
expresses it. For the use of this 5), and the pouring out of God's
simile we may compare Ps. cxix. fury is a favourite form of expression
119: Is. i. 25: Jer. vi. 30: MaL iii. with Ezekiel (see vil 8).
R. 8
114
EZEKIEL
XXII. 23^
xxxvii. A third utterance in which the terrible corruption
which prevailed among the various classes of the
inhabitants — prophets j priests, prints, people — ia
described, xxii. 23-31.
23 And the word of the Lord came unto me, saying,
24 Son of man, say unto her. Thou art a land that is not
cleansed, nor rained upon in the day of indignation.
25 There is a conspiracy of her prophets in the midst thereof,
like a roaring lion ravening the prey : they have devoured
souls ; they take treasure and precious things ; they have
26 made her widows many in the midst thereof. Her priests
have done violence to my law, and have profaned mine
holy things : they have put no difference between the holy
and the common, neither have they caused men to discern
between the unclean and the clean, and have hid their
eyes from my sabbaths, and I am profaned among them.
27 Her princes in the midst thereof are like wolves ravening
the prey ; to shed blood, and to destroy souls, that they
28 may get dishonest gain. And her prophets have daubed
for them with untempered mortar, seeing vanity, and
divining lies unto them, saying. Thus saith the Lord God,
4
24-31. The pollution of the land
from which she is not cleansed had
been described by the prophet in
the first of the three prophecies of
this chapter (vv, 2-4). The with-
holding of rain was looked upon as
one of the Divine punishments for
sin (Deut. xi. 17: 1 K. viii. 35, 36).
Some difiiculty has been felt about
the word rendered 'cleansed,' and
so long ago as when the Greek
version was made a slightly different
Hebrew word was read which
should be translated ' moistened ' or
* drenched with rain.' The con-
spiracy among the prophets (in the
Greek version : ' the leaders ') was to
commit violence in various forms.
The prophets are compared to lions
just as the princes are compared to
wolves; in both cases they are ac-
cused of 'ravening (i.e. rapaciously
tearing) the prey.' The priests have
broken the ceremonial laws and not
observed the sabbath (for similar ac-
cusations cp. V. 8 : Lev. x. 10 : xi. 47 :
XX. 25 : Mai. ii. 8 : Zeph. iii. 4). The
princes (this would include the leading
inhabitants) were denounced also in
the last preceding prophecy (v. 6 : cp.
Mic. iii. 1), and all three, princes, pro-
phets and priests, are denounced by
Zephaniah (iii. 3, 4). The shedding
of blood and dishonest gain are also
XXII. 28-XXIII. 3
EZEKIEL
115
29 when the Lord hath not spoken. The people of the land
have used oppression, and exercised robbery ; yea, they
have vexed the poor and needy, and have oppressed the
30 stranger wrongfully. And I sought for a man among
them, that should make up the fence, and stand in the gap
before me for the land, that I should not destroy it : but I
31 found none. Therefore have I poured out mine indigna-
tion upon them ; I have consumed them with the fire of
my wrath : their own way have I brought upon their
heads, saith the Lord God.
xxxviii. The two adulterous sisters and their
wickedness, xxiii. 1-49.
This whole chapter is a very diflBcult one and must be read in connection
with chapter xvi. It is one long utterance intended to describe the results
of the spiritual fornication of the two kingdoms of Israel and Judah.
XXIII. 1 The word of the Lord came again unto me,
2 saying, Son of man, there were two women, the daughters
3 of one mother : and they committed whoredoms in
mentioned above (v. 13). In v. 28
the prophet recurs to a former
utterance (xiii. 10: cp. xiii. 6).
There was not one to be found to
stand between the land and its
destruction (cp. Is. li. 18: lix. 16:
Ixiii. 5: Jer. v. 1 'seek... if ye can find
a man '). If there had been one he
would have made up the fence (cp.
xiii. 5) and stood in the gap to ward
off destruction. But as there was
not, destruction came upon the
people, and they brought it on their
own heads.
XXIII. 2-4. We have here a
description in the most realistic lan-
guage of the spiritual whoredoms
of the two kingdoms of Israel and
Judah, which are likened to two
women (cp. xvi. 45, 48) who com-
mitted whoredoms (cp. xvi. 15) first
of all in Egypt (see note on xx. 7,
and cp. OT. 8, 19, 27) in their youth,
i.e. when they were but the begin-
nings of a people. Their names are
given as Oholah {marg. that is, her
tent) and Oholibah {marg. that is, my
tent is in her), and are attached to
Samaria and Jerusalem respectively.
Considerable obscurity attaches to
the meaning and significance of these
names. While the meaning of the
latter given above suits Jerusalem,
for the Temple was the final resting-
place of the Tabernacle, that of the
former is not at all obvious. The
Oxford Hebrew Lexicon makes the
words practically identical, with the
8—2
116
EZEKIEL
XXIII. 3-8
Egypt ; they committed whoredoms in their youth : there
were their breasts pressed, and there they bruised the
4 teats of their virginity. And the names of them were
Oholah the elder, and Oholibah her sister : and they
became mine, and they bare sons and daughters. And as
for their names, Samaria is ^Oholah, and Jerusalem
5 2 Oholibah. And Oholah played the harlot when she was
mine ; and she doted on her lovers, on the Assyrians her
6 neighbours, which were clothed with blue, governors and
^rulers, all of them desirable young men, horsemen riding
7 upon horses. And she bestowed her whoredoms upon
them, the choicest men of Assyria all of them : and on
whomsoever she doted, with all their idols she defiled
8 herself. Neither hath she left her whoredoms ^since the
1 That is, Her tent. ^ That is, My tent is in her. ^ Or, deputies
See Jer, 51. 23, &c. * Or, brought from Egypt
i
meaning of 'a worshipper at a tent-
shrine,' while S. A. Cook and Cheyne
{Encycl. Bib. 3466) amend the forms
of both words and make them mean
' tent (or, dwelling) of Jehovah ' and
'tent (or, dwelling) of Baal,' but
this would be more likely if the
names were applied to exactly the
opposite cities. We meet with a
kindred name in Oholibamah, one of
Esau's wives (Gen. xxxvi. 2). All
that can be definitely said about
them is that they refer to some kind
of worship in tents. They are said
to have become the Lord's (cp. xvi.
8), and to have had sons and
daughters. It was necessary to
mention these because of the sacri-
fices of their children which they are
said to have offered {im. 37, 39).
5-10. First of Oholah, i.e. Sam-
aria. Whilst she was the Lord's,
she committed spiritual whoredom,
i.e. she forsook Him. This began in
Egypt {vv. 3, 8) and was afterwards
continued with the Assyrians.
There are three special moments
recorded in the books of the Kings
when the kingdom of Israel was
brought into contact with Assyria:
(a) when Menahem was king of
Israel and Pul king of Assyria ; (6)
when Pekah was king of Israel and
Tiglath-pileser was king of Assyria ;
and (c) when Hoshea was king of
Israel and Shalmaneser king of
Assyria (2 K. xv. 19: xvii. 3). On
the first and third occasions tribute
was paid by Israel to Assyria. But
the allusion here seems to be to
something earlier, and corresponds
with what would be called in modem
language some 'political coquetting '
between Israel and Assyria in the
reign of Jeroboam II, such as
is indicated by Hosea (viii. 9) in
language with which Ezekiel may
have been familiar : ' they are gone
up to Assyria... Ephraim hath hired
lovers.' The Hebrew word for 'doted'
XXIII. 8-14
EZEKIEL
117
days of Egypt ; for in her youth they lay with her, and
they bruised the teats of her virginity : and they poured
9 out their whoredom upon her. Wherefore I delivered her
into the hand of her lovers, into the hand of the
10 Assyrians, upon whom she doted. These discovered her
nakedness : they took her sons and her daughters, and
her they slew with the sword : and she became a ^byword
among women ; for they executed judgements upon her.
11 And her sister Oholibah saw this, yet was she more
corrupt in her doting than she, and in her whoredoms
12 which were more than the whoredoms of her sister. She
doted upon the Assyrians, governors and rulers, her
neighbours, clothed most gorgeously, horsemen riding
13 upon horses, all of them desirable young men. And I
14 saw that she was defiled ; they both took one way. And
1 Heb. name.
scarcely occurs again except in this
chapter (cp. Jer. iv. 30). It was
the Assyrian chiefs and leaders that
Israel is represented as going after
(cp. of Judah m. 12, 23). The word
* neighbours' is questionable for
Assyria could hardly be called a
neighbour to Israel. The names of
the two sorts of oflBcers used here,
' governors and rulers' {marg. 'depu-
ties'), are used together by Jeremiah
(li. 23, 28, 57) as well as in tliis
chapter and are both borrowed
from the Assyrian. The 'rulers'
were provincial authorities, much
the same as the satraps in the Persian
Empire. The key to all the realistic
language of the chapter is to be
found in the last words of ??. 7 ' with
all their idols she defiled herself.'
This defilement had been going on
ever since her first defilement in
Egypt. The consequence is the
overthrow of her kingdom at the
hands of the Assyrians. A first
captivity took place in Pekah's reign
(2 K. XV. 29) and a second in Hoshea's
(2 K. xvii. 6, 23: xviii. 11), Tiglath-
pileser and Shalmaneser being the
kings of Assyria. For the language
used in v. 10 cp. xvi. 37. Thus God's
wrath was executed upon Israel
and Samaria was captured (722 B.C.).
11-21. Next of Oholibah, i.e.
Jerusalem and the kingdom of
Judah. Their state is described as
worse than that of Israel, and this is
in agreement with what Jeremiah
says in comparing the two in a
passage very similar to this (iii.
8-1 1 ). The language describing the
Assyrian rulers is almost exactly the
same as that used already (??. 6).
Both sisters acted alike (??. 13). The
first contact of Judah with Assyria
seems to have been in the reign of
Ahaz when Tiglath-pileser was king.
Idolatrous figures in human form
had been portrayed upon the wall
with vermilion in the precincts of
118
EZEKIEL
XXIII.
she increased her whoredoms ; for she saw men pourtrayed
upon the wall, the images of the Chaldeans pourtrayed
15 with vermilion, girded with girdles upon their loins,
^exceeding in dyed attire upon their heads, all of them
princes to look upon, after the likeness of the Babylon-
16 ians ^in Chaldea, the land of their nativity. And ^as
soon as she saw them she doted upon them, and sent
17 messengers unto them into Chaldea. And the Babylon-
ians came to her into the bed of love, and they defiled her
with their whoredom, and she was polluted with them, and
18 her soul was alienated from them. So she discovered her
whoredoms, and discovered her nakedness : then my soul
was alienated from her, like as my soul was alienated from
19 her sister. Yet she multiplied her whoredoms, re-
membering the days of her youth, wherein she had played
20 the harlot in the land of Egypt. And she doted upon
their paramours, whose flesh is as the flesh of asses, and
21 whose issue is like the issue of horses. Thus thou
calledst to remembrance the lewdness of thy youth, in the
bruising of thy teats by the Egyptians for the breasts of
thy youth. gl
22 Therefore, 0 Oholibah, thus saith the Lord God :
Behold, I will raise up thy lovers against thee, from
^ Or, with dyed turbans ^ Or, the land of whose nativity is Chaldea M
* Heb. at the sight of her eyes. fl
the temple (viii. 10: xvi. 17, 28, 29).
The human forms were like the
Chaldaeans and the rites practised
were licentious rites. Joining in
these rites made Judah send to
Babylon for the Chaldaeans them-
selves (cp. V. 40 : Is. Ivii. 9, and the
way in which Merodach-baladan's
ambassadors were received in Heze-
kiah's reign, 2 K. xx. 12). In the
fulfilment of her desires love was
turned to alienation, and God also
Himself was estranged from Judah
as He had been previously from
Israel. Then she looked in other
directions for objects for her illicit
aflfection: but in what direction
exactly is very obscurely hinted at
in V. 20. It most probably applies to
the turning towards Egypt for help,
as the people of Judah did several
times, instead of to Assyria.
22-35. Jerusalem (Oholibah) had
devoted herself to political coquetry
with other nations and had become
alienated from them : now they are
XXIII. «-27 EZEKIEL 119
" whom thy soul is alienated, and I will bring them against
23 thee on every side ; the Babylonians and all the
Chaldeans, Pekod and Shoa and Koa, and all the
Assyrians with them : desirable young men, governors and
rulers all of them, princes and ^men of renown, all of
24 them riding upon horses. And they shall come against
thee with weapons, chariots, and ^ wagons, and with an
assembly of peoples ; they shall set themselves against
thee with buckler and shield and helmet round about :
and I will commit the judgement unto them, and they
25 shall judge thee according to their judgements. And I
will set my jealousy against thee, and they shall deal with
thee in fury ; they shall take away thy nose and thine
ears ; and thy residue shall fall by the sword : they shall
take thy sons and thy daughters; and thy residue shall
26 be devoured by the fire. They shall also strip thee of
27 thy clothes, and take away thy fair jewels. Thus will I
make thy lewdness to cease from thee, and thy whoredom
1 Or, counsellors Heb. called. ^ Or, wheels
to come against her (cp. xvi. 37). here of 'men of renown' {marg.
A list is given of the invaders con- ' counsellors '). The word translated
taining three well known names, ' wagons ' (so too in xxvi. 10) means
Babylonians, Chaldaeans, Assyrians, literally ' wheels ' (so R.V. marg.\
and three obscure names, Pekod, and may just as well mean war-
Shoa, Koa. Of Pekod nothing is chariots as wagons. The enemy are
certainly known : the name occurs to come in full panoply and are
again only in Jer. 1. 21, and in to be the executors of the Divine
Hebrew means 'visitation'; but a judgement as well as their own
people called Pukudu and a city (cp. 2 K. xxv. 6 of Zed^kiah, 'they
called Pikudu are mentioned in the gave judgement upon him '). The
Babylonian records. Shoa and Koa Divine jealousy indicates the claim
seem to correspond to Sutu (or Su) of Jehovah to have the first place
and Kutu (or Ku) which occur to- in the hearts of His people. The
gether on the cuneiform inscriptions cutting off of ears and nose describes
as the names of peoples on the the mutilation of captives taken by
Tigris, but Cheyne would have us the Babylonians (cp. 2 K. xxv. 7)
see in them corruptions of Rehoboth, rather than the mutilation of an
Ishmael and Jerahmeel (^wcyc^. -B^&. adulteress as practised in Egypt.
4488). The description of the chiefs There is a picture of such a mutila-
is as in vv. 6, 12, with the addition tion from the monuments in Toy's
120
EZEKIEL
XXIII. ^7-^1
brought from the land of Egypt : so that thou shalt not lift
up thine eyes unto them, nor remember Egypt any more.
28 For thus saith the Lord God : Behold, I will deliver thee
into the hand of them whom thou hatest, into the hand of
29 them from whom thy soul is alienated : and they shall
deal with thee in hatred, and shall take away all thy
labour, and shall leave thee naked and bare : and the
nakedness of thy whoredoms shall be discovered, both thy
30 lewdness and thy whoredoms. These things shall be done
unto thee, for that thou hast gone a whoring after the
heathen, and because thou art polluted with their idols.
31 Thou hast walked in the way of thy sister ; therefore will
32 I give her cup into thine hand. Thus saith the Lord
God : Thou shalt drink of thy sister's cup, which is deep
and large : thou shalt be laughed to scorn and had in
33 derision ; ^it containeth much. Thou shalt be filled with
drunkenness and sorrow, with the cup of astonishment
34 and desolation, with the cup of thy sister Samaria. Thou
shalt even drink it and drain it out, and thou shalt gnaw
the sherds thereof, and shalt tear thy breasts : for I have
1 Or, too much to endure
Ezekiel (p. 140). The nation was to
be destroyed in detail and to lose all
its choicest possessions {v. 27 is
identical with part of xvi. 39). In
this way its spiritual whoredom was
to be brought to an end (cp. v. 48 :
xvi. 41 : the reference to Egypt
is repeated from v. 8). Following
upon this the alienation of Israel
from the peoples with whom she had
coquetted is again asserted (cp. vv.
17, 22). Mutual hatred is to succeed
and Jerusalem is to be stripped of
her treasures (xvi. 39); this will
leave her as she is described to have
been at the beginning (xvi. 7, 22).
At last in v. 30 we get the spiritual
application of all the previous lan-
guage (cp. vi. 9) : it is idolatry and
heathenish practices which are
meant. Jerusalem had followed
Israel ; therefore the cup ( Jer. xxy.
15) of punishment and of God's
wi*ath is to be passed on from the
one to the other. This will cause
the people to become ' a scorn and
derision to them that are round
about them ' (Ps. Ixxix. 4 : cp. v. 14,
15). In V. 32 R.V. is to be preferred
to R.V. marg. The magnitude of
the cup intensifies the drunkenness
here described (cp. Jer. xiii. 13),
which is caused by having to
drink to the very dregs of the
cup of the wrath of God. So
thorough is this drinking to be
(Ps. Ixxv. 8), that even the sherds of
the cup will be gnawed to extract
XXIII. 34-41
EZEKIEL
35 spoken it, saith the Lord God. Therefore thus saith the
Lord God : Because thou hast forgotten me, and cast me
behind thy back, therefore bear thou also thy lewdness
and thy whoredoms.
36 The Lord said moreover unto me : Son of man, wilt
thou judge Oholah and Oholibah ? then declare unto them
37 their abominations. For they have committed adultery,
and blood is in their hands, and with their idols have they
committed adultery ; and they have also caused their sons,
whom they bare unto me, to pass through the fire unto them
38 to be devoured. Moreover this they have done unto me :
they have defiled my sanctuary in the same day, and have
39 profaned my sabbaths. For when they had slain their
children to their idols, then they came the same day
into my sanctuary to profane it ; and, lo, thus have they
40 done in the midst of mine house. And furthermore ye
have sent for men Hhat come from far : unto whom a
messenger was sent, and, lo, they came ; for whom thou
didst wash thyself, paintedst thine eyes, and deckedst
41 thyself with ornaments ; and satest upon a stately bed,
with a table prepared before it, whereupon thou didst set
Or, to come
anything that can be drawn from
them. The tearing the breasts is
either a sign of great grief or of
intoxication. Jerusalem had for-
gotten God (xxii. 12): she had put
God out of sight, that is the idea
conveyed by the casting God behind
her back, therefore she would have
to bear the consequences («?. 49 :
xvi. 58).
36-49. The wickedness and pun-
ishment of both Samaria and
Jerusalem are again reiterated. This
fresh portion of the prophecy begins
in an interrogative form such as
Ezekiel constantly uses (xx. 4 : xxiL
2). The old accusations of adultery
and violence and spiritual whoredom
are again repeated (xvi. 38 : xxii. 2) ;
as well as actual human sacrifices
(xvi. 20, 21), the defiling of the
sanctuary (v. 11 : viii.), and the pro-
fiination of the sabbath (xx. 13, 21,
24 : xxii. 8). The offering of their
children to the idols was followed by
entrance into the sanctuary of God,
a treating of both woi-ships as on a
par, and this was looked upon as
profanation. There seems to have
been included in this entrance the
122
EZEKIEL
1
XXIII. 41-46 ■
42 mine incense and mine oil. And the voice of a multitude
being at ease was with her : and with men of the common
sort were brought drunkards from the wilderness ; and
they put bracelets upon the hands of them twain, and
43 beautiful crowns upon their heads. Then said I ^of her
that was old in adulteries, Now will they commit
44 ^whoredoms with her, ^and she with them. And they
went in unto her, as they go in unto an harlot : so went
they in unto Oholah and unto Oholibah, the lewd women.
45 And righteous men, they shall judge them with the
judgement of adulteresses, and with the judgement of
women that shed blood ; because they are adulteresses,
46 and blood is in their hands. For thus saith the Lord
God : I will bring up an assembly against them, and will
1 Or, She tJiat is old ivill commit adulteries 2 jjeb jigj.
whoredoms. ^ Or, even with her
actual rearing of idolatrous altars
within the temple and its precincts
(2 K. xxi. 4, 5 of Manasseh's reign,
but these were destroyed under
Hezekiah's reformation ; cp. Jer.
vii. 30: xxxii. 34). All manner of
importations of sources of wickedness
even from distant places took place
(cp. V. 16) in Jerusalem. She made
herself attractive to capture these
foreign immigrants. The painting
of the eyes was just what Jezebel
did (2 K. ix. 30) : they were painted
with kohl or antimony to make them
look larger and more beautiful
(Jer. iv. 30 'though thou enlargest
thine eyes with paint '). All manner
of ornaments such as are described
in xvi. 11, 12 are put on; and then
she places herself on a stately couch
or bed of a character such as those
described in Esther (i. 6 : cp. Prov.
vii. 16, 17). In front of her is a
table with incense and oil upon it
described as Jehovah's (so xvi. 18
'mine oil and mine incense': cp.
Hos. ii. 8), because they were rightly
His. There she sits and receives
her guests with a tumultuous noise
of revelry around her (the Greek
has: 'with a voice of harmony'):
included in the crowd are Sabaeans
(this is certainly the right reading,
not ' drunkards ' : the variation
occurs in the Hebrew), a people
mentioned by Isaiah (xlv. 14) in
connection with Ethiopia and there-
fore well described here as 'from
the wilderness.' Cheyne, however,
wishes to omit the word {Encycl.
Bib. s. voc). Those who were sent
for and came were adorned with
bracelets and crowns (xvi. 11, 12).
The insertion of the word twain by
R.V. (v. 42) shews that the revisers
thought of the bracelets being put
upon the heads of Oholah and Oholi-
bah ; butthey really seem to have been
put upon those of their lovers. The
Almighty is represented as saying
XXIII. 4^xxiv. 1 EZEKIEL 123
47 give them to be tossed to and fro and spoiled. And the
assembly shall stone them with stones, and despatch
them with their swords ; they shall slay their sons and
their daughters, and burn up their houses with fire.
48 Thus will I cause lewdness to cease out of the land, that
all women may be taught not to do after your lewdness.
49 And they shall recompense your lewdness upon you, and
ye shall bear the sins of your idols : and ye shall know
that I am the Lord God.
E. A FURTHER COLLECTION OF PROPHECIES
DATED 588 B.C. ON THE VERY DAY OF THE
COMMENCEMENT BY NEBUCHADREZZAR OF
THE FINAL SIEGE OF JERUSALEM (2 K. XXV. 1 :
op. Jer. XXXIX. 1). Chapters XXIV., XXV.
xxxix. The parable of the caldron and its
interpretation, xxiv. 1-14.
XXIV. 1 Again, in the ninth year, in the tenth
month, in the tenth day of the month, the word of the
2 Lord came unto me, saying. Son of man, write thee the
name of the day, even of this selfsame day : the king of
that they would commit again their (xxiv. 21 : cp. 2 Chr. xxxvi. 17, and
old sins, and so they did. The for a specific case 2 K. xxv. 7,
consequence is that they will be Zedekiah's sons), and the burning of
judged by righteous men and will their property, like that of Achan
receive the legal punishment for (Josh. vii. 24, 25 : cp. xvi. 40, 41). It
their misdeeds (cp. v. 24 : xvi. 38). An was only by these extreme measures
assembly is to be brought against that the pollution of the land would
them (see xvi. 40), and they are to be done away (cp. v. 27: xvi. 41), the
receive violent treatment (Deut. women would be taught a lesson,
xxviii. 25 'thou shalt be tossed to and the people would realize the
and fro among all the kingdoms of power of Jehovah (cp. vi. 7) and
the earth ') and to be spoiled (cp. bear the consequences of their sins
vii. 21). Their punishment was to (so v. 35).
be stoning, which was the punish- XXIV. 1, 2. The dating of the
ment of adulteresses (cp. Deut. xxii. utterance of the parable. On the
24), slaughter of their children day itself it is revealed to the prophet
124
EZEKIEL
XXIV. 2-7
Babylon ^drew close unto Jerusalem this selfsame day.
3 And utter a parable unto the rebellious house, and say
unto them, Thus saith the Lord God, Set on the caldron,
4 set it on, and also pour water into it : gather the
pieces thereof into it, even every good piece, the thigh,
5 and the shoulder ; fill it with the choice bones. Take the
choice of the flock, and pile also the bones under it : make
it boil well ; yea, let the bones thereof be seethed in the
midst of it.
6 Wherefore thus saith the Lord God : Woe to the
bloody city, to the caldron whose ^rust is therein, and
whose ^rust is not gone out of it ! bring it out piece by
7 piece ; no lot is fallen upon it. For her blood is in the
midst of her ; she set it upon the bare rock ; she poured it
^ Heb. leaned upon. ^ Or, scum
that a close siege of Jerusalem is
commencing.
3-5. The parable follows. A
parabolic utterance had preceded
(xvii. 2) and the prophet was known
as 'a speaker of parables' (xx. 49).
Once again we have the title of
' rebellious house ' (see ii. 5) given to
Jerusalem. The simile of the caldron
seems to have been a familiar one at
the time and to have been used by
others besides Ezekiel (see xi. 3, 7,
11). The thigh and the shoulder,
especially the right one (Ex. xxix.
22, 27 : Lev. vii. 32, 33), were looked
upon as the choicest parts (cp. 1 Sam.
ix. 24). The whole of the best of
the best animals was to be seethed
or stewed in the caldron.
6-14. The interpretation of the
parable. The caldron is the city,
called 'bloody' because of the scenes
of violence that had been witnessed
in it ; scenes which were re-enacted
in the same city centuries later
during the siege by the Romans.
It had already received this title
(xxii. 2), which is also given to
Nineveh (Nah. iii. 1). The word
'rust' better represents the Hebrew
than 'scum' here and in w, 11, 12 :
it describes the inherent pollution
of the city. The last words of v. 6
are very, if not hopelessly, obscure.
They imply dispersion, and also
universality. It will not be a case
of one taken by lot and another left,
but all alike will suffer. V. 7 implies
that the violence of Jemsalem was
always obvious, for the blood, which
the law ordered, in the killing
of animals, to be poured out upon
the ground and covered with dust
(Lev. xvii. 13 : cp. Deut. xii. 16, 24),
was left exposed and uncovered on
the bare rock, and this made the
city more than ever incur the wrath
of Jehovah. The woe of v. 6 is
reiterated in v. 9. The pile for the
burning and for the heating of the
caldron is to be a great one (cp. Is.
XXX. 33 'the pile thereof is fire and
XXIV. 7-14 EZEKIEL 125
8 not upon the ground, to cover it with dust ; that it might
cause fury to come up to take vengeance, I have set her
blood upon the bare rock, that it should not be covered.
9 Therefore thus saith the Lord Gob : Woe to the bloody
10 city ! I also will make the pile great. Heap on the wood,
make the fire hot, boil well the flesh, and make thick the
11 broth, and let the bones be burned. Then set it empty
upon the coals thereof, that it may be hot, and the brass
thereof may burn, and that the filthiness of it may be
12 molten in it, that the rust of it may be consumed. She
hath wearied ^herself with toil: yet her great rust goeth
13 not forth out of her ; her rust ^goeth not forth by fire. ^In
thy filthiness is lewdness : because I have purged thee and
thou wast not purged, thou shalt not be purged from thy
filthiness any more, till I have ^satisfied my fury ^upon
14 thee. I the Lord have spoken it : it shall come to pass,
and I will do it ; I will not go back, neither will I spare,
neither will I repent ; according to thy ways, and according
to thy doings, shall they judge thee, saith the Lord God.
1 Or, me ^ Or, is in the fire ^ Or, For thy filthy lewdness
* Heb. brought to rest. ^ Or, toward
much wood ')• After the seething is that in Jer. ii. 1^ : * though thou
over, the empty caldron itself is also wash thee with lye, and take thee
to be destroyed with all its filthiness much soap, yet thine iniquity is
(so xxii. 15 'I will consume thy marked before me, saith the Lord
filthiness out of thee ')• But the God ' : and also in Is. xxii. 14 : 'this
i-ustof the caldron is indestructible: iniquity shall not be purged from
so the i>ollution of the people is well you till ye die.' God's decision is
nigh irremediable. The insertions immutable: He will not repent
in italics in R.V. of ??. 12 are rather ('God is not a man that He should
doubtful ; the margin is more correct. lie ; neither the son of man, that He
The filthiness of the people was so should repent,' Numb, xxiii. 19 : cp.
ingrained in them that purification 1 Sam. xv. 29), but His judgements
was impossible without further will be commensurate with their evil
punishment. The idea is similar to acts.
126
EZEKIEL
xxrv. 15-17
xl. Death of the prophet's wife, and the lessons
to be clediiced from it xxiv. 15-27.
I
The problems of this short section are considerable. The prophet
is told of his wife's approaching death. He speaks to the people:
is it to announce the calamity that is coming upon him to them ? the
narrative leaves that unsolved. Then he is to make no lamentation for the
dead. Would this strike him in his day as a pitiless command ? We must
remember that Bzekiel was a priest and that the law limited very much, and
in the case of the high-priest practically prohibited, anything like ceremonial
mourning for the dead (see Lev. xxi. and cp. Lev. x. 6). This may have
arisen as a protest against ancestor worship or kindred beliefs prevalent in
old times and still surviving among Eastern nations. Moreover Ezekiel
looked upon himself no doubt as under special divine influences, and was
ready to endure all and suffer all, if only he could bring God's people back
to Him.
15 Also the word of the Lord came unto me, saying,
16 Son of man, behold, I take away from thee the desire of
thine eyes with a stroke : yet neither shalt thou mourn
17 nor weep, neither shall thy tears run down. Sigh, ^but not
aloud ; make no mourning for the dead, bind thy headtire
upon thee, and put thy shoes upon thy feet, and cover not
1 Heb. be silent.
16, 17. Bzekiel is to lose his wife,
who is called the desire of his eyes
(cp. 1 K. XX. 6), but he is to utter
none of those lamentations by which
the emotions of the Oriental give
expression to their grief. His grief
is to be a silent inward sorrow
unaccompanied by external signs of
woe. He is to put on his head-tire
or turban, which kept the hair from
hanging loose as it would in one
distraught with grief (cp. Lev. x.
6). He is to wear shoes or sandals
upon his feet, whilst to go barefoot
was a sign of sorrow (cp. 2 Sam. xv.
30 : Is. XX. 2). He is not to cover
his lips (so V. 22) : this was another
outward manifestation of mourning
(cp. Mic. iii. 7), enjoined also upon
the leper (Lev. xiii. 45). Neither
was he to eat the bread of men
(cp. V. 22). This expression in its
English form sounds obscure : but it
is to be explained by other passages,
e.g. Deut. xxvi. 14 : Hos. ix. 7 ('the
bread of mourners'): Jer. xvi. 7
(' neither shall men break bread for
them in mourning, to comfort them
for the dead '). For an injunction to
do such a thing we may compare
Tob. iv. 17 : ' Pour out thy bread on
the burial (R. V. marg. tomb) of the
just.' These customs seem to have
been, some of them at any rate, a
survival from or introduction of
heathen customs at funerals like the
XXIV. 17-25 EZEKIEL 127
18 thy lips, and eat not the bread of men. So I spake unto
the people in the morning ; and at even my wife died : and
19 I did in the morning as I was commanded. And the
people said unto me, Wilt thou not tell us what these
20 things are to us, that thou doest so ? Then I said unto
21 them, The word of the Lord came unto me, saying, Speak
unto the house of Israel, Thus saith the Lord God : Behold,
I will profane my sanctuary, the pride of your power, the
desire of your eyes, and ^that which your soul pitieth; and
your sons and your daughters whom ye have left behind
22 shall fall by the sword. And ye shall do as I have done :
ye shall not cover your lips, nor eat the bread of men.
23 And your tires shall be upon your heads, and your shoes
upon your feet : ye shall not mourn nor weep ; but ye
shall pine away in your iniquities, and moan one toward
24 another. Thus shall Ezekiel be unto you a sign ; according
to all that he hath done shall ye do : when this cometh,
then shall ye know that I am the Lord God.
25 And thou, son of man, shall it not be in the day when
I take from them their ^strength, the joy of their ^glory,
1 Heb. the pity of your soul, ^ Or, strong hold ^ Or, beauty
burying of provisions with a dead to be destroyed. When this took
body such as prevailed in Egypt. place, they would feel it as a
18-24. His loss came upon shock, but they would do just
Ezekiel very rapidly and he carried as Ezekiel had done (cp. xii. 11).
out exactly the commands which Their prostration would be so great
had been given him (cp. xii. 7 : that they would not be able to
xxxvii. 7). Seeing what they must express their grief in any outward
have held to be very strange conduct demonstration at all. In this way
on his part, as they had noticed Ezekiel was to be a sign to them
before (xii. 9) and were to notice (cp. xii. 6, 11: «. 27), and they would
again (xxxvii. 18), the people ask realize the power of Jehovah,
him the meaning of it. It is 25-27. When all these troubles
explained to them. They were to came upon Jerusalem, including the
lose all that they loved and all that capture of the stronghold of Mount
they were proud of. Even their Zion ('their strength'), news of them
temple was to be profaned, and will be brought to the captivity:
those who had been left in their we hear of the news being brought
own land, when Ezekiel's hearers later in the book (xxxiii. 21). Dumb-
were carried into captivity, were ness is more than once spoken of as
128 EZEKIEL xxiv. 15-xxv. 2
the desire of their eyes, and ^that whereupon they set
26 their heart, their sons and their daughters, that in that
day he that escapeth shall come unto thee, to cause thee to
27 hear it with thine ears ? In that day shall thy mouth be
opened ^to him which is escaped, and thou shalt speak,
and be no more dumb : so shalt thou be a sign unto them ;
and they shall know that I am the Lord.
xli. SJwrt prophecies against Ammon^ Moab^ Edom
and the Philistines, xxv.
Although this chapter is, in the present arrangement of the book, which
is chronological, assigned to the same period as chapter xxiv., yet it really
forms the first of a series of chapters denouncing God's judgements upon
various heathen nations, which are intended to clear the way for and lead
up to the prophecies of the Restoration of the people. Chapter xxv. there-
fore really belongs, strictly speaking, to the following section, xxvi.-xxxii.
It is interesting to notice that in this series of prophecies Babylon is
not included, though in order to reach the number seven, Zidon has some-
what artificially to be counted separately from Tyre. This may be due
partly to the fact that these prophecies were delivered in Babylon, where
the Jews for the most part met with a very kindly reception, and partly
to the view which the prophet took of them as God's instruments in
carrying out His plans, and therefore " righteous men " (cp. xxiii. 45).
If this prophecy comes under the last chronological heading (xxiv. 1),
the captivity of v. 3 cannot be the final captivity under Zedekiah, but
perhaps that under Jehoiachin (2 K. xxiv. 11-16).
XXV. 1 And the word of the Lord came unto me,
2 saying, Son of man, set thy face toward the children of
1 Heb. the lifting up of their soul. ^ Or, together with
imposed upon the prophet, that is probably misplaced in the present
to say, silence from any divine arrangement of the book. But when
message to the people. The dumb- the time of dumbness was over,
ness here mentioned is regarded as Ezekiel would be free to speak again
lasting till the news of the fall of with more confidence that, after
Jerusalem arrived (xxxii. 21, 22: such a practical demonstration of
'my mouth was opened and I was his divine inspiration, he would be
no more dumb'). This dumbness listened to.
would not extend to utterances XXV. 1-5. Against Ammon. The
about foreign nations which occupy children of Ammon, descendants as
xxv.-xxxii. ; and xxxiii. 1-20 is they were believed to be from an
XXV. 2-4
EZEKIEL
129
3 Ammon, and prophesy ^against them : and say unto the
children of Ammon, Hear the word of the Lord God ; Thus
saith the Lord God : Because thou saidst, Aha, against my
sanctuary, when it was profaned ; and against the land of
Israel, when it was made desolate ; and against the house
4 of Judah, when they went into captivity : therefore behold,
I will deliver thee to the children of the east for a posses-
sion, and they shall set their encampments in thee, and
1 Or, concerning
incestuous marriage of Lot, and
therefore kinsfolk of the Jews, had
been for more than two years the
subject of one of Ezekiel's prophecies
(xxi. 20, 28-32), just as Jeremiah
also had prophesied about them
(xlix. 1-6). Here the prophecy is
directed to be spoken actually to
that people. The denunciation
against them is evoked by the
exultation with which they had
witnessed the desolation of both the
kingdom of Israel and the kingdom
of Judah each in its turn, just as the
Tyrians (xxvi. 2) and Edom (Obad.
11) had exulted over the destruction
of Jerusalem (xxvi. 2) and its Temple.
They are in their turn to be ravaged
and plundered by " the children of
the east." This expression constantly
occui-s in the Old Testament, and is
a somewhat ambiguous one. In
Gen. xxix. 1 it refers to the inhabit-
ants of Aram : elsewhere it is used
as here of nomad tribes further east
than those that were in contact with
or bordering upon Palestine. Their
wealth in camels and cattle, and
their abundance of tents is described
in Judg. vi. 5. The capital of
Ammon was Kabbah, famous for its
prolonged siege in David's time. In
it was preserved the basalt sarco-
phagus of Og. The city's destruction
by fire had been prophesied both by
Amos (i. 14) and Jeremiah (xlix. 2) ;
and the feeling against Ammon
affected other prophets also (Zeph.
ii. 8-10). Here the prophet carries
its desolation still further : what had
been a flourishing city was to be
simply a resting-place for the herds
and flocks of wandering tribes. In
post-exilic times the Ammonites
seem to have still had, at first, a
separate tribal existence (cp. Neh.
ii. 19 : iv. 7), but to have been
gradually merged in the Arabians
of the desert : though they are still
recognized as a separate people in
I Mace. V. 6 : 2 Mace. iv. 26 : v. 7.
The capital Rabbah, of which many
ruins remain, had a later history and
much prosperity in Roman times.
A description of the place and the
Roman remains still existing there
is to be found in Baedeker's Palestine
and Syria, ed. 3, p. 170.
It seems a little difiicult to make
out exactly the political relation
between the Ammonites and Judah
during the last years of that king-
dom (see note on the Ammonites
at the end of chapter xxi.). They
seem to have taken possession of
Gad after Israel was carried away
captive (Jer, xlix. 1). From this
vantage ground ' bands of the chil-
9
130
EZEKIEL
XXV. 4-8
make their dwellings in thee ; they shall eat thy fruit, and
6 they shall drink thy milk. And I will make Rabbah a
stable for camels, and the children of Ammon a couching
place for flocks : and ye shall know that I am the Lord.
6 For thus saith the Lord God : Because thou hast clapped
thine hands, and stamped with the feet, and rejoiced with
all the despite of thy soul against the land of Israel ;
7 therefore behold, I have stretched out mine hand upon
thee, and will deliver thee for a spoil to the nations ; and
I will cut thee ofi" from the peoples, and I will cause thee
to perish out of the countries : I will destroy thee ; and
thou shalt know that I am the Lord.
8 Thus saith the Lord God : Because that Moab and Seir
do say, Behold, the house of Judah is like unto all the
dren of Ammon' joined in the
attack of Nebuchadrezzar upon Je-
hoiakim (2 K. xxiv. 2 : cp. xxi. 29
of Ezekiel). In the early part of
Zedekiah's reign they seem to have
met in conference with representa-
tives of other states at Jerusalem
with the idea of forming a league
against Nebuchadrezzar (Jer. xxvii.
3), a policy opposed by Jeremiah;
but apparently the proposal came to
nothing or the Ammonites would
have nothing to do with it, and
looked on with satisfaction at the
destruction of Jerusalem. In the
dispersion that followed we hear of
some Jews 'among the children of
Ammon' under Baalis their king,
among whom was Ishmael the son
of Nethaniah who was sent by
Baalis to kill Gedaliah the governor
appointed by Nebuchadrezzar over
the remnant of the people that
remained in the land and who
actually carried out his commission.
6, 7. These verses are a reitera-
tion of the previous ones. ' Despite,'
i.e. contempt, ' of soul ' is a phrase
peculiar to this prophet (cp. «>, 15 :
xxxvi. 5). For the clapping of
hands cp. Lam. ii. 15. The stamp-
ing of the feet, here used of ex-
ultation, is elsewhere used as a
figure of disappointment (vi. 11).
Twice in these verses (vv. 5, 7)
the refrain is repeated 'ye shall
(thou shalt) know that I am the
Lord' ; it occurs again in vv. 11, 17
(cp. V. 14) : XX vi. 6 : xxviii. 22, 24,
26 : xxix. 6, 9, 16, 21 : xxx. 8, 19,
25, 26: xxxii. 15. This constant
repetition throughout this section of
the prophecies is to lay emphasis
upon the super-eminent fact that
Jehovah is the only God and supreme
over all nations of the earth, as they
will realize when these judgements
come upon them.
8-11. Against Moab and Seir.
Seir, i.e. Edom, is treated separately
in the next paragraph, and its in-
sertion here may be accidental for
the best text of the lxx omits it.
With this prophecy against Moab
cp. Is. XV. : Jer. xlviii. : Am. ii. 1-3:
Zeph. ii. 8-10. The reproach against
!
4
I
XXV. 8-12
EZEKIEL
131
9 nations ; therefore behold, I will open the side of Moab
from the cities, from his cities which are ^on his frontiers,
the glory of the country, Beth-jeshimoth, Baal-meon, and
10 Kiriathaim, ^unto the children of the east, to go against
the children of Ammon, and I will give them for a posses-
sion, that the children of Ammon may not be remembered
11 among the nations : and I will execute judgements upon
Moab ; and they shall know that I am the Lord.
12 Thus saith the Lord God : Because that Edom hath
dealt against the house of Judah by taking vengeance, and
1 Or, in every quarter * Or, together with the children of Ammon,
unto the children of the east
the house of Judah is that in time
of stress it had no advantage over
its neighbours. The meaning of
vv. 9, 10 is clear : the flank of Moab
with its frontier cities, which are
the glory of the land, is to be open
to attack when Ammon is attacked
{vv. 2, 4). Of these cities we know
but little : they were all East of the
Dead Sea. Beth-jeshimoth was
across the Jordan opposite to Jericho
and theoretically in the territory of
Reuben (Numb, xxxiii. 49 : Josh,
xii. 3 : xiii. 20). Baal-meon, also in
the tribe of Reuben (Num. xxxii. 38 :
1 Chr. V. 8), was known as Beth-baal-
meon (Josh. xiii. 17), Beth-meon
(Jer. xlviii. 23) and Beon (Numb.
xxxii. 2), and is mentioned twice on
the Moabite stone of Mesha's reign,
on which is also to be found the
name of Kiriathaim. Kiriathaim
(the Septuagint makes two words of
this name, and interprets it 'the
city by the sea,' i.e. of course the
Dead Sea ; though the place itself is
some distance from the Sea) is also
mentioned in the prophecy of
Jeremiah (xlviii. 1, 23) concerning
Moab : it was in the territory as-
signed to Reuben (Numb, xxxii. 37 :
Josh. xiii. 19). It had already
been prophesied of Ammon that the
memory of it was to die out (xxi. 32).
Once again by these judgements the
knowledge of the Lord was to be
brought home to the heathen (cp.
vi. 7) as well as to His own people.
This prophecy like that about
Ammon had its first fulfilment in
the subjugation of these peoples
soon after the overthrow of Jerusa-
lem by Nebuchadrezzar. In early
post-exilic times great trouble arose
because of the intermarriage between
Jews and Moabites and Ammonites
that had crept in contrary to Jewish
law (Ezra ix. 1: Neh. xiii.). Moab
seems to have disappeared much
earlier than Ammon, for the latter
seem to have been still a numerous
people in Justin Martyr's days {Dial,
c. Tryph. 272).
12-14. Against Edom. There
always appears to have been a bitter
feeling between Jews and Edomites.
It shews itself in many of the pro-
phets in their denunciations of Edom
(cp. xxxii. 29 : xxxv. : Ps. cxxxvii. 7 :
Is. xxxiv. 5 : Jer. xlix. 7-22 : Am. i.
9—2
132
EZEKIEL
XXV. 1 2- 1 6
hath greatly offended, and revenged himself upon them ;
13 therefore thus saith the Lord God, I will stretch out mine
hand upon Edom, and will cut off man and beast from it :
and I will make it desolate from Teman ; even unto Dedan
14 shall they fall by the sword. And I will lay my vengeance
upon Edom by the hand of my people Israel; and they
shall do in Edom according to mine anger and according
to my fiiry : and they shall know my vengeance, saith the
Lord God.
15 Thus saith the Lord God: Because the Philistines have
dealt by revenge, and have taken vengeance with despite
16 of soul to destroy it with perpetual enmity; therefore thus
11, 12: Obadiah: 1 Bsdr. iv. 45).
That people are said to have taken
an active part in the Babylonian
destruction of Jerusalem, though
closely akin to the Israelites by
descent. For this above all else
they deserved punishment, and
it was to come upon them.
Their country lay to the south of
Moab — we know it as Idumaea in
the New Testament — and its ex-
tremities are indicated here by
Teman and Dedan. Teman was the
name of one of Esau's grandsons
(Gen. xxxvi. 11) and Temanites are
mentioned several times in the Old
Testament (1 Chr. i. 45 : Job ii. 11 :
Jer. xlix. 20). As Dedan was in the
South, Teman must have been in
the North, but it cannot be definitely
localized and the use of the name
is vague: sometimes it is a place,
sometimes a district, sometimes it is
identical with the whole of Edom.
Dedan seems to have been a great
commercial centre (xxvii. 15, 20:
xxxviii. 13), and its trade extended
over Arabia (Is. xxi. 13 : cp. Jer.
XXV. 23 : xlix. 8). Dedan is repre-
sented as a grandson of Abraham by
Keturah (Gen. xxv. 3 : 1 Chr. i. 32).
The Septuagint does not recognize
Dedan here at all and had another
text The 'vengeance upon Edom
by the hand of Israel ' was, in part
at any rate, taken under Judas
Maccabaeus (1 Mace. v. 3 : 2 Mace,
x. 15) and it was to be recognized as
the Lord's ('Maccabaeus and his
men... besought God to fight on their
side' 2 Mace. x. 16). They were
finally subdued under Judas Hyrca-
nus (125 B.C.) : but it is interesting
to note that, a century later, Herod
the king was of Edomite extraction.
15-17. Against the Philistines.
These people, the perpetual enemies
of Israel, from whom the land ob-
tained its name of Palestine, were
originally a non-Semitic part of the
population (as is indicated by the
fact that they are called in the lxx
aXXo0vXot), and were immigrants
from Crete. They are constantly
denounced by the prophets (see Is.
xiv. 29-32 : Jer. xxv. 20 : xlvii. : Joel
iii. 4-8 : Am. i. 6-8 : Zeph. ii. 4) and
psalmists (Ps. Ix. 8 : cviii. 9). 'Despite
of soul' is attributed also to the
Ammonites (v. 6) and to other
XXV. i6, 17 EZEKIEL 133
saith the Lord God, Behold, I will stretch out mine hand
upon the Philistines, and I will cut off the Cherethites,
17 and destroy the remnant of the sea coast. And I will
execute great vengeance upon them with furious rebukes ;
and they shall know that I am the Lord, when I shall lay
my vengeance upon them.
F. A COLLECTION OF PROPHECIES DATED AT
LEAST MORE THAN A YEAR AFTER THE LAST
AND DEALING WITH TYRE AND ZIDON. 586 B.C.
Chapters XXVI— XXVIII.
In subject matter chapter xxv. connects itself with these chapters, though
apparently the prophecies in it preceded these by some months. But
whilst chapter xxv. has to do with peoples these three chapters contain
a series of five prophecies dealing with two of the richest cities on the
borders of Israel, prosperous from their position on the sea-coast — Tyre and
Zidon (cp. xxxii. 30).
If the chronological headings are correct, then this section should
certainly come later. The number of the month is not stated, so that it
is not clear at first sight whether it should precede or follow xxx. 20-26 :
xxxi. But as the date of the final breach in the wall of Jerusalem is fixed
(Jer. xxxix. 2) as the ninth day of the fourth month of the eleventh year of
Zedekiah, and the laying waste of Jerusalem took place in the fifth month
(Jer. Hi. 12), and in this prophecy (xxvi. 2) Jerusalem is spoken of as
' broken ' and ' laid waste,' it is quite clear that the place for these chapters,
in chronological order, is after chap. xxxi.
Tyre and Zidon were the subject of prophecy by other prophet>s
(Is. xxiil : Jer. xxv. 22 : xxvii. 3 : Joel iii. 4 : Am. i. 9, 10 : Zech. ix. 2-4).
The language of this chapter, as may be seen in the notes, had considerable
influence upon the writer of the Apocalypse.
nations (xxxvi. 5). The Cherethites the Pelethites being the other (2
(«?. 16) are identical with the Sam. viiL 18 : xv. 18 : xx. 7, 23 :
Philistines, and the lxx in the pro- 1 K. i. 38, 44 : 1 Chr. xviii, 17).
phetical books calls them Cretans. For ' furious rebukes ' see v. 15 and
They are also mentioned, as a people, for the refrain at the completion
in two other places (1 Sam. xxx. 14: of the prophecy see vi. 7. The
Zeph. ii. 5); elsewhere they form Philistines, as a people, lost their
one of the two constituent elements separate existence in later times,
of David's bodyguard of mercenaries.
134
EZEKIEL
XXVI. x-6
xlii. First prophecy against Tyre, xxvL
XXVI. 1 And it came to pass in the eleventh year,
in the first day of the month, that the word of the Lord
2 came unto me, saying, Son of man, because that Tyre hath
said against Jerusalem, Aha, she is broken that was the
gate of the peoples ; she is turned unto me : I shall be
3 replenished, now that she is laid waste : therefore thus
saith the Lord God : Behold, I am against thee, 0 Tyre, and
will cause many nations to come up against thee, as the
4 sea causeth his waves to come up. And they shall destroy
the walls of Tyre, and break down her 'towers : I will also
5 scrape her dust from her, and make her a bare rock. She
shall be a place for the spreading of nets in the midst of
the sea ; for I have spoken it, saith the Lord God : and she
6 shall become a spoil to the nations. And her daughters
XXVI. 1-14. Against Tyre.
The ejaculation used by Tyre a-
gainst Jerusalem occurs also in xxv.
3 (' Aha, against My sanctuary ') and
xxxvi. 2 ('the enemy hath said
against you, Aha ! '). Jerusalem is
called the gate of the peoples as
being the place through which the
intercourse of Assyria and Babylonia
with Egypt was carried on. The
phrase 'she is turned unto me'
implies that Tyre claimed to have
taken her place upon her fall as
the centre for commercial inter-
course. But Tyre, too, was to have
her punishment. It came, but it
was only after a long struggle under
Ethbaal (Ithobaal) II and a siege
of thirteen years (585-573 B.C.) by
Nebuchadrezzar that Tyre was taken.
This prolonged siege is alluded to in
a prophecy sixteen years later than
the present one (xxix. 18). The
* bare rock ' and the ' dust ' {xv. 4, 12)
are perhaps a recollection of the
language used by the prophet of
Jerusalem (xxiv. 7). Here the dust
refers to the ruins of the city, which
was planted, so far as its mercantile
quarters were concerned, 'on two
bare rocky islands' (Baedeker's
Palestine and Syria^ ed. 3, p. 307).
Since the time of the siege by
Nebuchadrezzar the place has passed
through many vicissitudes and is
now an insignificant town of about
6000 inhabitants. The daughters of
Tyre are the surrounding towns or
villages dependent upon it (cp. Josh.
XV. 45, R.V. marg.) with their in-
habitants. The title ' king of kings '
is ascribed to Nebuchadrezzar by
Daniel (ii. 37) and Artaxerxes is also
described as such in the Bible (Ezra
vii. 12). Jeremiah had prophesied
of 'evil out of the north ' (iv. 6 : vi. 1,
22 : X. 22), meaning thereby invasion
of a hostile people: and though
XXVI. 6-11
EZEKIEL
135
which are in the field shall be slain with the sword : and
7 they shall know that I am the Lord. For thus saith the
Lord God : Behold, I will bring upon Tyre Nebuchadrezzar
king of Babylon, king of kings, from the north, with horses,
and with chariots, and with horsemen, and a company,
8 and much people. He shall slay with the sword thy
daughters in the field : and he shall make forts against
thee, and cast up a mount against thee, and raise up the
9 buckler against thee. And he shall set his battering
engines against thy walls, and with his ^axes he shall
10 break down thy towers. By reason of the abundance of
his horses their dust shall cover thee : thy walls shall
shake at the noise of the horsemen, and of the ^ wagons,
and of the chariots, when he shall enter into thy gates, as
11 men enter into a city wherein is made a breach. With
the hoofs of his horses shall he tread down all thy streets :
he shall slay thy people with the sword, and the ^pillars of
12 thy strength shall go down to the ground. And they shall
1 Heb. swords. ^ Or, wheels
Or, obelisks
Babylon was almost on the same
latitude as Tyre, its invading armies
did, as a matter of fact, enter
Palestine from the north. The siege
is prophesied of {v. 8) in very much
the same terms as are used of Jeru-
salem (iv. 2 : xxi. 22). The buckler
is the shield carried by the soldiers
of the invading host and sometimes
a number of them were combined to
form a shelter from the missiles of
those who were being besieged. The
Hebrew word for ' axes ' is a doubt-
ful one, cp. the R.V. marg. of 2 Chr.
xxxiv. 6. It is quite clear from
some of the expressions used that
Ezekiel expected at first that the
city would fall much more quickly
than it did, for he speaks once of
the entrance of the invaders into
the city even without a breach having
been actually made in its walls. The
Babylonian wagons (or, ' war-chariots':
see note on xxiii. 24) as well as their
whole array had been already de-
scribed (xxiii. 24, 'they shall come
against thee with weapons, chariots,
and wagons'; said of Jerusalem).
' The pillars of thy strength,' i.e. thy
strong pillars, were the massebahs or
obelisks which formed an important
element of the Tyrian worship (cp.
Hdt ii. 44), as the outward and
visible sign of the presence of the
deity. Such pillars or obelisks were
constantly denounced among the
Jews (Ex. xxiii. 24 'break in pieces
their pillars,' cp. Lev. xxvi. 1 : Dt
xii. 3 : xvi. 22 : Hos. x. 2 : Mic. v. 13).
The exact nature and object of the
worship connected with them is still
a matter of doubt, but they might
136
EZEKIEL
XXVI. n-
make a spoil of thy riches, and make a prey of thy
merchandise: and they shall break down thy walls, and
destroy thy pleasant houses : and they shall lay thy stones
and thy timber and thy dust in the midst of the waters.
13 And I will cause the noise of thy songs to cease ; and the
14 sound of thy harps shall be no more heard. And I will
make thee a bare rock : thou shalt be a place for the
spreading of nets ; thou shalt be built no more : for I the
Lord have spoken it, saith the Lord God.
15 Thus saith the Lord God to Tyre : Shall not the isles
shake at the sound of thy fall, when the wounded groan,
16 when the slaughter is made in the midst of thee ? Then
all the princes of the sea shall come down from their
thrones, and lay aside their robes, and strip off their
broidered garments: they shall clothe themselves with
^trembling; they shaU sit upon the ground, and shall
17 tremble every moment, and be astonished at thee. And
1 Heb. tremblings.
as the actual islands in it, would feel
the terror of its fall ' The princes
of the sea,' as we may interpret the
stand for a god or goddess : probably
those mentioned here stood for
Astarte.
The consideration of the wealth of
Tyre will be more fitly discussed in
the notes on the next chapter. In
V. 13 we seem to have a recollection
of Is. xxiv. 8, 9 (* the joy of the harp
ceaseth. They shall not drink wine
with a song'), a passage which follows
immediately upon 'the burden of
Tyre' (Is. xxiii.). F^ 14 repeats the
sentence passed upon Tyre in vv. 4,
5. The words in it 'thou shalt be
built no more' need only signify
that Tyre should never regain its
former position, which, as a matter
of fact, it never did.
15-21. In these verses the con-
sequences of the fall of Tyre are
enlarged upon. 'The isles' (cp.
xivii. 35), i.e. the places on the
coasts of the Mediterranean as well
expression from what Isaiah says of
Tyre ' whose merchants are princes '
(xxiii. 8), are her merchant princes
who have made their wealth by
maritime commerce, rather than the
princes of the neighbouring sea-coasts.
They are to humble themselves.
Sitting upon the ground is one of
the outward signs of sorrow (cp.
Job ii. 13: Is. iii. 26: Lam. ii. 10),
and the trembling 'every moment'
is also part of the terror of Egypt
(xxxii. 10). Their lamentation was
to be taken up (cp. xix. 1 : xxvii. 2,
32) in a way that is re-echoed in the
lamentation in the Apocalypse (Rev.
xviii. especially v. 19) over Babylon.
Between the two alternative ren-
derings 'of seafaring men ' and ' won
from the seas ' (R. V. marg.) there is
XXVI. I7-20
EZEKIEL
they shall take up a lamentation for thee, and say to thee,
How art thou destroyed, that wast inhabited ^of seafaring
men, the renowned city, which wast strong in the sea, she
and her inhabitants, which caused their terror to be on all
18 that ^haunt it ! Now shall the isles tremble in the day of
thy fall ; yea, the isles that are in the sea shall be
19 dismayed at thy departure. For thus saith the Lord GrOD:
When I shall make thee a desolate city, like the cities that
are not inhabited ; when I shall bring up the deep upon
20 thee, and the great waters shall cover thee ; then will
1 Or, being won from the seas 2 Or, inhabited her
very little to choose and both are
applicable, the second being justified
by the geographical position of the
city. A difiiculty was however felt
long ago about the Hebrew con-
struction, and the lxx leaves out
the word represented by ' that wast
inhabited' and either did not read
it at all or treated it as a gloss upon
the preceding word. The meaning
would then be : ' How art thou
destroyed from the seas ' (i.e. from
being a maritime power). The last
expression of ». 17 'which caused
their terror to be' is asserted of
others beside Tyre (xxxii. 23-27, 32).
The trembling of the isles is again
emphasized (cp. v. 15), and the de-
parture of Tyre is her departure
from her preeminent position. In
connection with v. 19 it may be
mentioned that there are still 'ruins
visible in the sea' though they are
said to be 'merely the remains of
overthrown mediaeval walls' (Bae-
deker Pal. and Syria, ed. 3, p. 308).
The language of v. 20 should be
compared with xxxi. 14, 16 : xxxii.
18, 23, 24, 27, 32.
The pit is simply the grave, below
the ground, into which previous
generations had gone down. Other
places had been destroyed before :
Tyre was not to be looked upon as
the only example of a city that
ceased to be inhabited. The last
clause of v. 20 is variously read:
the reading of R.V. marg., which
is the better, is supported by the
Septuagint. The ' land of the living '
is a frequent Biblical expression (see
e.g. xxxii. 23, 27, 32 : Ps. xxvii. 13).
The R. V. 'a terror' (z?. 21) must mean
a source of terror to others who may
feel the danger of being brought to
a similar condition (cp. xxvii. 36 :
xxviii. 19, both of Tyre).
It has been objected, with refer-
ence to this prophecy, that it never
was completely fulfilled. But we
have to remember in this connection
{a) the constant hyperbole that forms
an essential part of the character of
Oriental languages ; and {h) the fact
that Divine purpose in its revelation
to man has to be clothed in language
adapted to human capacity and
suitable as a vehicle to bring man to
a sense of sin and to a change of his
purposes. It is not God who changes,
but human conduct, when it is
changed, averts what would other-
138
EZEKIEL
XXVI. ao-XXVII. 3
I bring thee down with them that descend into the pit,
to the people of old time, and will make thee to dwell in
the nether parts of the earth, ^in the places that are
desolate of old, with them that go down to the pit, that
thou be not inhabited ; ^and I will set glory in the land of
21 the living : I will make thee ^a terror, and thou shalt be
no more : though thou be sought for, yet shalt thou never
be found again, saith the Lord God.
xliii. A description of Tyre, its wealth, commerce, and
magnificence at the time of its siege by Nebuchad-
rezzar, xxvii.
This chapter should be compared with the description of Babylon in
Rev. xviii. which evidently looks back to this as its model. Special
resemblances will be noted in the commentary.
The text is, in some verses of this chapter, rather doubtful, for they are
much abbreviated in the Septuagint.
Ezekiel's geographical knowledge is very extensive, but he would easily
acquire such knowledge in Babylonia, A map of the world is still in
existence dating from about the time of Hammurabi, i.e. somewhere about
the days of Abraham.
XXVII. 1 The word of the Lord came again unto
2 me, saying, And thou, son of man, take up a lamentation
3 for Tyre ; and say unto Tyre, 0 thou that dwellest at
1 Another reading is, like. 2 Qr, as otherwise read, nor set thy glory (&e.
3 Or, a destruction Heb. terrors.
wise have been the judgement of
God. Moreover the Tyre of to-day
is not the Tyre of Ezekiel's days.
After its subjugation by Nebuchad-
rezzar, Alexander the Great de-
stroyed a considerable portion of
that part of the city which was on
the mainland: and the city was
also destroyed by the Muslims in
1291 A.D. (see a short sketch of
its history in Baedeker loc. cit.).
Moreover the prophet does not con-
template absolute extinction but
only relative : for, where there are
fishing nets, there there must be
fishers, and fishermen must have
homes: they cannot always be upon
the waters. Ezekiel tells us himself
in a later prophecy (xxix. 18) that
Nebuchadrezzar did not get satisfac-
tion from the siege of Tyre : but
this does not make him retract any
of the words of his prophecy. ' The
mills of God grind slowly.'
XXVII. 1-4. The lamentation for
Tyre begins with a description of the
XXVII. 3-5
EZEKIEL
139
the ^ entry of the sea, which art the merchant of the peoples
unto many isles, thus saith the Lord God : Thou, 0 Tyre,
4 hast said, I am perfect in beauty. Thy borders are
in the heart of the seas, thy builders have perfected
5 thy beauty. They have ^made all thy planks of fir trees
from Senir : they have taken cedars from Lebanon to
Heb. entrances.
2 Heb. built.
city itself for which the prophet is
bidden to take up a lamentation as he
was ordered to do for the princes of
Israel (xix. 1 : cp. v. 32 : xxvi. 17 :
xxviii. 12 : xxxii. 2 : Am. v. 1). F. 3
should be compared with Is. xxiii. 1,
3. We still, it may be remembered,
speak of our commercial harbours as
ports of entry, i.e. from or to the sea.
Tyre claims for herself that she is
'perfect in beauty,' and this the
prophet, speaking for the Lord God,
recognizes in a later prophecy
(xxviii. 12: cp. xxviii. 7, 17). Her
geographical position, partly on two
islands, enabled her to be spoken of
as in the heart of the seas (vv. 25,
27), i.e. in deep waters, while her
beauty was due to her builders.
5-25. A CATALOGUE OP THE
SOURCES OF THE WEALTH OF TyRE.
It should be remarked that many
takevv. 4-9a and '25b-S6siS allegorical
and referring to Tyre itself with its
tributary peoples under figure of a
ship ; but this seems scarcely neces-
sary : the idea is as old as Jerome.
It is adopted by Driver who ^mtes
(Lit of the O.T. p. 270) :— "Tyre is
here represented as a ship^ to the
equipment of which every quarter
of the world has contributed its
best, which is manned by skilful
mariners and defended by brave
warriors {vv. 1-11), but which, never-
theless {vv. 26-36), to the astonish-
ment and horror of all beholders, is
wrecked, and founders on the high
seas." He is, nevertheless, compelled
to add : — "The figure is not, however,
consistently maintained throughout."
Such a comparison of a state to a
ship in difiiculties from a severe
storm is to be found in Hor. Od. i. 14
(O navis, referent in mare te novi
Fluctus !), the idea of which is taken
from an ode of Alcaeus (18 Bergk).
Other similar illustrations are to be
found in Wickham's note on Horace's
ode. One objection to it is that the
figurative language must be broken
up by the insertion of 9&-25a.
Another point to be noticed is the
number of names that are common
to this chapter and Gen. x. They
are Kittim, Egypt (i.q. Mizraim),
Elishah, Zidon, Arvad, Lud, Put,
Tarshish, Javan, Tubal, Meshech,
Togarmah, Dedan, Syria (?i.q. Aram),
Uzal, Sheba, Raamah, Canneh (?Cal-
neh), Asshur (?), and perhaps Madai
{v. 23), Gomer {v. U), Gush (???. 10),
Pathnisim or Pathros (?see note on
V. 10), the Zemarite (?^. 11).
5. The fir trees (others translate
'cypresses' which is less probable)
of Senir furnish building timber.
Senir is said in Dt. iii. 9 to be the
Amorite name for Hermon, though
it is apparently distinguished from
it in 1 Chr. v. 23 (' Senir and Mount
Hermon ') and Cant. iv. 8 (' the top
EZEKIEL
xxvn. 5-«
6 make a mast for thee. Of the oaks of Bashan have they
made thine oars ; they have made thy ^benches of ivory
7 inlaid in boxwood, from the isles of Kittim. Of fine linen
with broidered work from Egypt was thy sail, that it
might be to thee for an ensign ; blue and purple from the
8 isles of Elishah was thine awning. The inhabitants of
^ Or, deck
of Senir and Hermon).' Shalmaneser
(see Delitzsch iu Encycl. Bib. 4362)
speaks in an inscription of Saniru as
'the mountain summit at the en-
trance to Lebanon.'
6. ' The oaks of Bashan ' (cp. Is.
ii. 13: Zech. xi. 2) like the 'cedars
from Lebanon' are almost as pro-
verbial as 'the bulls of Bashan.'
They were a kind of evergreen oak
which formed large forests in the
district to the East of Jordan known
in New Testament times as Tra-
chonitis (Luke iii. 1). The word
translated 'benches' {marg. 'deck')
is only used here in connection with
shipping: elsewhere it is used of
the 'boards' of the tabernacle.
Whichever meaning it has, the
prodigality is the same, that they
should be made of ivory inlaid in
box (or cedar) wood (A.V. with its
'company of Ashurites' is due to
a misapprehension). The same tree
is mentioned in Is. xli. 19 (R.V. marg.
cypress): Ix. 13: and there seems no
reason to doubt that the box is the
wood used for this purpose. Comp.
Verg. Aen. x. 137 :
"quale per artem
Inclusum buxo aut Oricia terebintbo,
Lucet ebur."
This boxwood is represented as
coming from the isles of Kittim (cp.
Gen. X. 4), that is, from Cyprus and
the islands adj acent to it. The name
Kittim is by many supposed to
survive in the name Kition — ^the
Lamaka of to-day. In 1 Mace. i. 1 :
viii. 5 the word has a wider applica-
tion.
7. It is a little diflBcult to imagine
what embroidery there could be
about sails : but pictures of em-
broidered sails from Egypt are to be
found in Wilkinson, Manners and
Ctistoms of Egypt, III. ^l2d>e 16. The
word for sail means something spread
out, as we say of ships ' a spread of
canvas.' The Septuagint translator
seems to have felt the difficulty and
translated the word 'couch': 'thy
couch was linen with embroidery
from Egypt to put on thee glory.'
There is a further difficulty that
ancient ships did not carry pennons
or ensigns : what is implied then must
be that the broidered work on the
sails enabled one vessel to be dis-
tinguished from another, in the way
that a standard was used as a signal
in war: but the meaning is by no
means clear. The 'awning' was
a covering over, or tent upon, the
deck of blue and purple and came
from 'the isles of Elishah.' The
name Elishah only occurs elsewhere
in Gen. x. 4 as that of a son of
Javan. It is therefore concluded
that this expression would refer to
the Greek colonies on the coasts of
Southern Italy and Sicily. The Tar-
gum identifies Elishah with Italy.
8. Zidon is of course the other
xxni. 8-IO
IZEKIEL
Zidon and Arvad were thy rowers : thy wise men, O Tyre,
9 were in thee, they were thy pilots. The ^ancients of Gebal
and the wise men thereof were in thee thy calkers : all the
ships of the sea with their mariners were in thee to
10 ^occupy thy merchandise. Persia and Lud and Put were
in thine army, thy men of war : they hanged the shield
1 Or, elders ^ Or, exchange
great Phoenician city, coupled with 10. There is a similar mention of
Tyre in Is. xxiii. and about 40 miles
north of it. Arvad still further to the
north only occurs again in v. 15 and
1 Mace. XV. 23 (Aradus), whilst the
Arvadite is mentioned as descended
from Canaan (Gen. x. 18) like Zidon
(Gen. X. 15). The 'pilots' are men-
tioned again in vv. 27, 29.
9. Gebal, called by the Greeks
Byblos and in the present day Jebeil,
is now a small village. It lies on the
Phoenician coast between Tripoli
and Beirut, and is one of the most
ancient inhabited places in the world.
The Gebal of Ps. Ixxxiii. 7 referred
to in R.V. (see marginal references)
has nothing to do with this place.
The Gebalites of Josh. xiii. 5, es-
pecially as they are mentioned in
connection with Lebanon, maybe its
people ; but whether they are the
same as the Gebalite stone-masons
of Solomon's days (1 K. v. 18) is
doubtful. The ' calkers ' recur in v.
27 ; their business was to tread
(calcare) or press in some such
substance as oakum into the seams
of a ship (see Hastings, Diet. s. voc.
Calker). The word ' occupy ' of R. V.
is also used in an archaic sense as
an equivalent for Ho trade with':
cp. Luke xix. 13 A.V. Occupy (R.V.
Trade ye herewith) till I come, but
the rendering of R.V. marg. 'to
exchange thy merchandise' is to
be preferred to that of R.V.
Persia and Put in xxxviii. 5 where
Gush takes the place of Lud. Many
critics, however, deny the possibility
of Persia being named by Ezekiel,
as contributing troops to the Tyrian
army (see also note on xxxviii. 5),
and various suggestions have been
made, e.g. by Prof. Tiele {Encycl.
Bib. 3662), that Pathros is the place
originally mentioned. But we may
be content to let the mention of
Persia stand, supported as it is in
both passages by the Septuagint.
Lud, mentioned again in xxx. 5 and
Is. Ixvi. 19, is generally identified
with the Lydians, but others make
it the name of a people in North
Africa [Ludim in Gen. x. 13 (de-
scended from Mizraim : so 1 Chr. i. 1 1) :
Jer. xlvi. 9]; and, following upon
this, some critics alter the names to
Lub and Lubim (i.q. Libya); there
is, however, no sufficient reason for
the change. Lud and Put are both
mentioned in Judith ii. 23 where the
Greek transliterates instead of trans-
lating the names. Put is a very
doubtful name and occurs also in
xxx. 5 : xxxviii. 5 : Gen. x. 6 (|| 1 Chr.
i. 8): Jer. xlvi. 9: Nah. iii. 9, and
perhaps also Is. Ixvi. 19 (instead of
Pul, if we follow the Septuagint).
In Ezekiel and Jeremiah Put is
identified with the Libyans : in
Nahum the Greek had a different
text, and there Lubim are the
142
EZEKIEL
XXVII. IO-I2
11 and helmet in thee ; they set forth thy comeliness. The
men of Arvad with thine army were upon thy walls round
about, and ^the Gammadim were in thy towers : they hanged
their shields upon thy walls round about ; they have
12 perfected thy beauty. Tarshish was thy merchant by
^ Or, valorous men
Libyans. We may reasonably assign
Put to North Africa, perhaps to the
'parts of Libya about Cyrene' (cp.
Acts ii. 10). Others place Put to
the south-east of Egypt on the shore
of the Red Sea. These three peoples,
whoever they were, are represented
as adding to the glory of Tyre ('they
set forth thy comeliness ').
11. Arvad has been mentioned
already as furnishing rowers (v. 8).
Gammadim (R.V. marg. 'valorous
men ') is another difficult word : the
Septuagint and Peshitto had a dif-
ferent text and read 'they were
watchmen,' making the whole verse
refer to the men of Arvad. Another
Greek rendering looks as if the
reading it followed was ' the Medians.'
Aquila, the Jewish literal translator
of the Hebrew into Greek, in his first
edition translated the word 'pygmies'
connecting the word with a Hebrew
noun meaning ' a cubit ' and making
them men of a cubit's stature, and he
is followed by the Vulgate. The
pygmies known to the Greeks were
a race of dwarfs on the Upper Nile.
Aquila afterwards, apparently, read
the passage differently and translated
the word 'completed in number.'
This reading, if it were the right one,
would naturally connect the word
with Gomer (Gen. x. 2), a name which
is identified here and elsewhere with
Cappadocia (the rendering in the
Septuagint of Caphtor). Others still
emend the passage and read Zemarite
because of the close connection be-
tween the Arvadite and the Zemarite
in Gen. x. 18 (Ii 1 Chr. i. 16). A
trace of the Zemarites is supposed to
exist still in the village Sumra to
the north of Tripoli. If, as is most
natural, we revert to the present
Hebrew text, we may look for
Gammad in the modem Kamid el-
Loz, situated about half-way between
Beirut and Damascus : and it is
curious in this connection to find
two places, Kumidi (? Gammad) and
Sumura (? Zemarite), mentioned in
the Amarna tablets (see Cheyne,
Encycl Bib. 1639). The custom of
hanging up shields is referred to in
Cant. iv. 4: 1 Mace. iv. 57. The
same expression 'they have perfected
thy beauty ' is used of the Gammadim
and of the builders of Tyre {v. 4).
12. Tarshish is mentioned again
V. 25 ('the ships of Tarshish') and
xxxviii. 13 (' merchants of Tarshish ').
The expression 'the ships of Tarshish'
which occurs several times in the
Bible (1 K. X. 22 : xxii. 48 : Ps. xlviii.
7 : Is. ii. 16 : xxiii. 1, 14 [in connec-
tion with Tyre]) is generally taken
as an expression to represent a large
merchant vessel, just as we speak of
East Indiamen in the same way.
But it is much questioned where
Tarshish was. It has been identi-
fied with Tartessus in Spain, with
Carthage (so the Septuagint in Ezekiel
and in Is. xxiii. in a passage which
refers to Tyre), with Tarsus (so
I
I
K
XXVII. H-15
EZEKIEL
143
reason of the multitude of all kinds of riches ; with silver,
13 iron, tin, and lead, they traded for thy wares. Javan,
Tubal, and Meshech, they were thy traffickers : they
traded the persons of men and vessels of brass for thy
14 merchandise. They of the house of Togarmah traded for
15 thy wares with horses and war-horses and mules. The
men of Dedan were thy traffickers : many isles were the
mart of thine hand: they brought thee ^in exchange horns
^ Or, for a present
Bunsen and Sayce), or with the Tyr-
seni or Etruscans, whilst Cheyne, by
emending this passage, connects the
expression 'ships of Tarshish' and
the place with North Arabia. On
the whole Carthage seems the most
likely. The silver of Tarshish is
mentioned in Jer. x. 9. Other places
and countries — Edom {v. 1 6 and note),
Damascus, Arabia, Kedar — shared
the distinction of beingthe merchants
of Tyre.
13. Javan (Gen. x. 2 : ii 1 Chr. i. 5 :
Zech. ix. 13 [R.V. Greece]) is the same
name as Ionia, and is generally looked
upon as representing Greece. Tubal
occurs with Javan in Gen. x. 2 : Is.
Ixvi. 19. The name is usually re-
garded as representing the Tibareni
who lived to the north-east of Cilicia.
Cheyne imagines it to be a North
Arabian district. Tubal and Meshech
occur together here and in xxxii. 26 :
xxxviii. 2, 3 : xxxix. 1, and both
names seem to have puzzled the
Septuagint translator, who gives in
this passage etymological renderings
for both names. Meshech also occurs
in Ps. cxx. 5 : 1 Chr. i. 17 (a son of
Shem, but in || Gen. x. 4 Mash a
grandson of Shem, his father being
Aram). The name is identified with
the Moschi, who are mentioned
together with the Tibareni by Hero-
dotus (iii. 94 : vii. 7) and who lived
to the east of that people. The
slave trade carried on by loniais men-
tioned in Joel iii. 6 and is like that
of Babylon in the Apocalypse, where
' souls of men ' (the same expression
is used here) are reckoned among
the merchandise of the place. The
'vessels of brass' (or rather 'bronze')
mentioned here in connection with
the name of Tubal may recall to us
that Tubal-cain was 'the forger of
every cutting instrument of brass'
(Gen. iv. 22).
14. The house of Togarmah is
mentioned again in xxxviii. 6, and
Togarmah in Gen. x. 3 (|| 1 Chr. i. 6).
Nothing is really known of this
place, but it was most probably
Armenia. I am inclined to think
that the ' war-horses ' of R.V. should
be 'horsemen' (cp. Joel ii. 4; Jer.
xlvi. 4 : 1 K. iv. 26 : xx. 20 : 2 Chr.
ix. 25 : Hos. i. 7, etc.), for there
seems to be no good reason for ever
making the Hebrew word mean
a particular kind of horse : and the
Septuagint agrees with this inter-
pretation. They might very well
have been mercenaries.
15. Dedan we have had already
(xxv. 13). Here, perhaps rightly,
the Septuagint took the word as
' Rhodians'(so in Gen. x. 4 Dodanim
144
EZEKIEL
XXVII. i«i-
16 of ivory and ebony. Syria was thy merchant by reason of
the multitude of thy handyworks : they traded for thy
wares with ^emeralds, purple, and broidered work, and fine
17 linen, and coral, and rubies. Judah, and the land of Israel,
they were thy traffickers : they traded for thy merchandise
wheat of Minnith, and ^pannag, and honey, and oil, and
1 Or, carbuncles
Perhaps, a kind of confection.
corresponds to Rhodaiiim in 1 Chr.
i. 7). In this verse a regular tribute
is regarded as being paid to Tyre.
Ebony is not recognized by the
Septuagint and only occurs here in
our present text, but there is no
doubt as to the word. ' Every vessel
of ivory ' is part of the merchandise
of Babylon in Rev. xviii. 12.
16. The imports into Tyre from
Aram or Syria are next dealt with :
the Greek, however, read 'Edom'
for * Aram.' The confusion between
the two names is one easily made,
and, perhaps, Edom is the right
word here. Of the imports, emeralds
{marg. carbuncles) are mentioned
elsewhere in xxviii. 13: Bx.xxviii. 18:
xxxix. 1 1 and correspond to a different
Hebrew word from that translated
carbuncle {marg. emerald) in xxviii.
13 : Ex. xxviii. 17 : xxxix. 10. It is
difficult to distinguish the words :
some consider that the word in the
present passage means 'malachite.'
It seems like 'carrying coals to
Newcastle' to speak of importing
purple into Tyre from Edom and
' the isles of Elishah ' {v. 7) ; it may
be there was some special excellence
about their goods, or that foreign
purple was looked upon as an ex-
travagant luxury (cp. Aesch. Ag.
883-909). Purple was amongst the
merchandise of the Apocalyptic
Babylon (Rev. xviii. 12). ' Broidered
work' on fine linen came from
Egypt as well as {v. 7) fine linen
itself. The Hebrew word for 'coral*
used here occurs besides only in
Job xxviii. 18 and perhaps in Prov.
xxiv. 7 (but R.V. 'Wisdom is too
high') and is of very uncertain
meaning. Toy translates it ' pearls.*
The word for ' rubies ' is also a rare
one, only occurring again in Is. liv. 12.
A. V. has ' agate ' in both places, with
' chrysoprase ' (cp. Rev. xxi. 20) in
the margin here. The Septuagint
did not know what the word meant,
so reproduced the Hebrew. Toy
translates 'jasper.'
17. Judah and Israel are here
distinguished and the agricultural
character of the comitry is accentu-
ated. An export of wheat and oil
to Tyre in Solomon's reign is recorded
in 1 K. V. 11 (II 2 Chr. ii. 10), and
much the same trade went on in
post-exilic days (Ezra iii. 7) and in
the Apostles' time (Tyre and Sidon
were fed from Herod's country,
Acts xii. 20). There seems no need
to alter, with Comill, ' Minnith ' into
'and spices.' Minnith is a place
mentioned in Judg. xi. 33 and,
though the exact site is not known,
it must have stood in a very fertile
district, and its wheat seems from
the present passage to have obtained
a great reputation. It was in Am-
monite territory, and that land paid
XXVII. 17-19
EZEKIEL
145
18 balm. Damascus was thy merchant for the multitude of
thy handy works, by reason of the multitude of all kinds of
19 riches ; with the wine of Helbon, and white wool. Vedan
and Javan traded ^with yam for thy wares : ^bright iron,
According to some ancient versions, from Uzal.
Or, wrought
a tribute of grain to Jotham (2 Chr.
xxvii. 5). No one has yet ascertained
what 'pannag' means. R.V. marg.
following the Targum says 'Perhaps,
a kind of confection' and various
conjectural emendations have been
made, the most commonly accepted
being a word meaning ' wax.' A. V.
thought of Pannag as the name of
a place to go with Minnith. It is,
perhaps, just worth mentioning that
* panicum,' one of the Latin names
for ' millet,' goes back at any rate to
the time of Julius Caesar {B. G. ii.
22). A kind of grain would suit the
context here. Balm and honey were
carried into Egypt from Palestine
in Jacob's days (Gen. xxxvii. 25 :
xliii. 11): the former was one of
the products of Gilead (Jer. viii. 22
* Is there no balm in Gilead ? ').
18, 19. Damascus was one of the
oldest and wealthiest cities of early
times : it was the capital of Syria,
and the mention of it here strengthens
the argument in favour of 'Edom'
being the right reading in t?. 16.
Helbon is the modern Helbun, a
few miles to the north-west of
Damascus. It is supposed that the
Chalybonian wine of the Persian
Court (Strabo xv. 735) came from the
vineyards here. These still exist
'but the grapes are now all dried to
form raisins,' the village being a
Mahommedan one (Baedeker, Pal.
and Syria^ p. 369). At the end of
this verse and the beginning of the
next, there is considerable difficulty
about the text; for 'white wool.
Vedan and Javan' becomes in the
Septuagint 'wool from Miletus, and
wine,' whilst a word translated
'yam' a little later becomes 'from
Asel' (R. V. marg. ' from Uzal '). The
wool of Miletus was of most notice-
able quality. Vergil speaks of 'Milesia
vellera' {G. iii. 306: iv. 335), but
the insertion of this name here is
pure guesswork. The Hebrew might
mean 'wool from Zachar.' The
curious name Vedan, elsewhere
unknown, seems to shew that the
Hebrew is corrupt, though names
beginning with the letter V do
actually occur, e.g. Vaheb in Numb,
xxi. 14. Glaser identifies Vedan
with Waddan near Medina in Arabia,
but this does not agree with its
combination with Javan. The Sep-
tuagint omits the word. Javan has
occurred already (i?. 13). The various
suggested emendations of the text
need scarcely be recorded : but if
Uzal (R.V. ruarg.) is right rather
than 'yam,' this points like Vedan
to an Arabian source for the products
of this verse. Azal is said {Encycl.
Bib. 5239) to have been the ancient
name of the capital of Yemen and
the name would then naturally
connect itself with Uzal the son of
Joktan (Gen. x. 27 : ll 1 Chr. i 21).
'Wrought iron' (R.V. marg.) is a
better rendering than 'bright iron':
but the word used is a doubtful one.
10
146
EZEKIEL
XXVII. 19
20 cassia, and calamus, were among thy merchandise. Dedan
21 was thy traflficker in precious cloths for riding. Arabia,
and all the princes of Kedar, they were the merchants of
thy hand ; in lambs, and rams, and goats, in these were
22 they thy merchants. The traffickers of Sheba and Raamah,
they were thy traffickers : they traded for thy wares with
chief of all spices, and with all precious stones, and gold
23 Haran and Canneh and Eden, the traffickers of Sheba,
The word for 'cassia' only occurs
once besides (Ex. xxx. 24 R.V. marg.
'costus'); it is a preparation from
the bark of a shrub of the Cinnamon
order. Calamus (cp. Ex. xxx. 23) is
a fragrant reed of some sort, which
came 'from a far country' (Jer.
vi. 20).
20. Dedan, about which there
was some doubt in v. 15, is here
represented as producing precious
saddle cloths, with which we may
compare the ' rich carpets ' of Judg.
V. 10. Owing, however, to the fact
that the word used here does not
occur elsewhere, the meaning is ex-
tremely doubtful. Some refer the
word to animals not to saddle cloths.
21. Kedar, in the north of Arabia,
and east of Palestine, was a country
famous for small cattle (Is. Ix. 7 'All
the flocks of Kedar shall be gathered
together unto thee'). Its princes
were tributary to Tyre ; that is the
meaning of ' merchants of thy hand.'
22. Sheba occurs again later
{v. 23: xxxviii. 13), and also, with
Raamah, in Gen. x. 7 (|! 1 Chr. i. 9
' Raama '). The names are connected
with Arabia ; Sheba produces spices
and gold according to Is. Ix. 20
(' they all shall come from Sheba :
they shall bring gold and frank-
incense') and Jer. vi. 20 ('To
what purpose cometh there to me
frankincense from Sheba?'); cp. also
xxxviii. 13. The exact position of
Raamah is uncertain : it was near
the Persian gulf 'The chief of all
spices' include 'flowing myrrh,'
'sweet cinnamon,' 'sweet calamus'
and cassia, for these are called ' the
chief spices ' (Ex. xxx. 23) : to these
must be added aloes (Cant. iv. 14),
cp. Milton, P. L. IV. 161 (quoted by
Toy):
Off at sea north-east winds blow
Sabean odours from the spicy shore
Of Araby the blest.
It is dijfficult to say what precious
stones are meant in v. 22. Malachite,
turquoise, and rubies are perhaps
indicated, as well as pearls, onyx and
camelian (see Encycl. Britannica
s. voc. Arabia).
23. Haran (Gen. xi. 31 : 2 K. xix.
12 : 11 Is. xxxvii. 12) is the place
which was the intermediate stage
between Ur and Canaan in the
migrations of Abraham (cp. Acts vii.
4). It was about 500 miles N.W. of
Ur and not far from Edessa: it is
on the east side of the Euphrates.
Canneh is perhaps Calneh, for this is
the reading of one Heb. ms., and is
a place of uncertain identification.
There were two places of the name,
one in Nimrod's kingdom (Gen. x. 10),
the other in North Syria (Am. vi. 2 :
in Is. x. 9 Calno) ; the latter is the
XXVII. 2S-26
EZEKIEL
147
24 Asshur and Chilmad, were thy traffickers. These were
thy traffickers in choice wares, in ^wrappings of blue and
broidered work, and in chests of rich apparel, bound with
25 cords and made of cedar, among thy merchandise. The
ships of Tarshish were thy caravans for thy merchandise :
and thou wast replenished, and made very glorious in the
26 heart of the seas. Thy rowers have brought thee into
1 Or, bales
more likely. Eden like Haran is
mentioned in 2 K. xix. 12 (|| Is. xxxvii.
12: cp. Amos i. 5). No certain
identification of it has yet been
made : R. V. marg. has Beth-eden in
Am. i. 5. For Sheba see v. 22.
Asshur is counted among the sons of
Shem (Gen. x. 22 : || 1 Chr. i. 17). The
name cannot mean Assyria here, and
it must be connected with the
Telassar of 2 K. xix. 12 (||Is. xxxvii.
12) in which the children of Eden, a
place also mentioned in this verse,
are said to dwell. The last name
Chilmad does not occur elsewhere.
It will be noticed that it has no
conjunction before it. So early as
the Targum conjecture was at work
and for Chilmad 'and Media' was
taken to be the right reading. This
has been generally accepted.
24. The imports from the places
and districts of the last verse are
given. The text of this verse is very
uncertain. The word for 'choice
wares' (perhaps rather 'materials'
or 'robes ') does not occur anywhere
else but is akin to a word which
occurs in xxiii. 18 : xxxviii. 4 and is
translated by R.V. in the first place
*most gorgeously,' in the second 'in
full armour.' 'Wrappings' {marg.
'bales') represents another unique
word, and may be better translated,
with Toy, 'mantles.' A 'blue' ma-
terial has been already mentioned
iv. 7) and 'broidered work' has
occurred twice {vv. 7, 16). ' Chests'
is another very doubtful word: it
may mean 'carpets.' 'Of rich ap-
parel ' once more represents a word
that does not occur elsewhere; it
may be Assyrian in its origin and
mean cloth with two strands of colour
in it (see Oxf. Heh. Lex. s. voc.
D*pi3). The same authority makes
the word for 'made of cedar,' not
occurring elsewhere, simply mean
' strong.'
25. For the ships of Tarshish see
V. 12. The use of the word 'caravans'
as applied to ships is rather strange,
and the Hebrew construction is
unusual: there is probably some
corruption of the text. A.V. has,
quite differently, ' The ships of Tar-
shish did sing of thee in thy market,'
but this does not seem any more
satisfactory. More probable still is
Aquila's reading of the Hebrew,
'ministered to thee.' For 'in the
heart of the seas,' cp. vv. 4, 26,
27.
26. 'Great waters' should be
rather, as R.V. translates, e.g. in
Numb. xxiv. 7 ' many waters,' implying
thatthe knowledge of Tyre hadspread
far and wide. The destruction to
10—2
EZEKIEL
XXVII. «6-5i
great waters : the east wind hath broken thee in the heart
27 of the seas. Thy riches, and thy wares, thy merchandise,
thy mariners, and thy pilots, thy calkers, and the ^occupiers
of thy merchandise, and all thy men of war, that are in
thee, 2 with all thy company which is in the midst of thee,
shall fall into the heart of the seas in the day of thy ruin.
28 At the sound of the cry of thy pilots the ^suburbs shall
29 shake. And all that handle the oar, the mariners, and all
the pilots of the sea, shall come down from their ships,
30 they shall stand upon the land, and shall cause their voice
to be heard over thee, and shall cry bitterly, and shall
cast up dust upon their heads, they shall wallow them-
31 selves in the ashes : and they shall make themselves bald
for thee, and gird them with sackcloth, and they shall
weep for thee in bitterness of soul with bitter mourning.
32 And in their wailing they shall take up a lamentation for
1 Or, exchangers ^ Or, and in ' Or, waves
shipping due to the east wind is
alluded to in Ps. xlviii. 7,
With the east wind
Thou breakest the ships of Tarshish.
27-31. Utter destruction and the
lamentation that was to follow is
prophesied in these verses. The
'pilots' (op. vv. 28, 29) of Tyre were
mentioned in v. 8, the 'calkers' in
V. 9. For the 'occupiers' of mer-
chandise see note v. 9. The word
'company' means the multitude
assembled in Tyre. 'Suburbs' (cp.
xlv. 2 : xlviii. 15, 17) were really the
pasture lands round a city. The
Septuagint read a different word
and translated ' they shall be afraid
with terror.' The translation of R. V.
fifiarg. is not tenable. The corre-
spondence between mi. 29-31 and
Rev. xviii. 17-19 should be noticed :
'And every shipmaster, and every
one that saileth any whither, and
mariners, and as many as gain their
living by sea, stood afar off, and cried
out... And they cast dust on their
heads, and cried, weeping and
mourning.' The casting up of dust
upon the heads as a sign of woe is
mentioned in Lam. ii. 10 (cp. Josh,
vii. 6) ; and for the wallowing or
rolling in ashes cp. Jer. vi. 26
('wallow thyself in ashes'): xxv. 34.
The latter implies more drastic
self-humiliation than the casting of
ashes on the head. The making
oneself bald in gi'ief (Mic. i. 16)
is frequently mentioned in the
prophets. Certain kinds of such
operations were forbidden by the
Law (Lev. xix. 27 : Deut. xiv. 1 : cp.
Lev. xxi. 5), probably because of
their religious significance amongst
neighbouring peoples.
32-36. The form of lamentation
is given here just as it is over
I
xxvii. 32-xxviii. 1 EZEKIEL 149
thee, and lament over thee, saying^ Who is there like
Tyre, like her that is brought to silence in the midst of
33 the sea ? When thy wares went forth out of the seas,
thou fiUedst many peoples ; thou didst enrich the kings of
the earth with the multitude of thy riches and of thy
34 merchandise. ^In the time that thou wast broken by the
seas in the depths of the waters, thy merchandise and all
35 thy company did fall in the midst of thee. All the
inhabitants of the isles are astonished at thee, and their
kings are horribly afraid, they are troubled in their
36 countenance. The merchants among the peoples hiss at
thee ; thou art become ^a terror, and thou shalt never be
any more.
xliv. The judgement 0/ the prince of Tyre, xxviii. 1-10.
XXVIII. 1 The word of the Lord came again unto
2 me, saying. Son of man, say unto the prince of Tyre, Thus
saith the Lord God : Because thine heart is lifted up, and
thou hast said, I am a god, I sit in the seat of God, in the
1 According to some ancient versions, Now thou art broken,.. are fallen d;c.
2 Or, a destruction Heb. terrors.
Babylon in Rev. xviii. ' Who is there become a terror ' {rnarg. destruction)
like Tyre ?' (??. 32) corresponds with see xxvi. 21.
'What city is like the great city?' The actual fate of Tyre is the
(Rev. xviii. 18). So with v. 33 cp. subject of xxix. 17-20.
' The merchants of these things, who XXVIII. 1-10. The prophet now
were made rich by her' (Rev. xviii. 15) turns to the ruler of Tyre called
and 'wherein were made rich all 'prince 'in v. 1 and 'king' in v. 12.
that had their ships in the sea by This was Ithobaal II (the name is
reason of her costliness' (Rev. xviii. identical in form with that of Eth-
19). The elegy takes almost a poetic baal, the father of Jezebel, Ahab's
form. The breaking of Tyre by the queen, and king of Zidon). The
seas is to be explained by xxvi. 19. language of vv. 2, 18, 19 is again
' All thy company ' recurs from v. 27 the model for that of Rev. xviii. 7, 8 :
(see note). The hissing is not a ' She (i.e. Babylon) saith in her heart,
hissing of contempt, but of startled I sit a queen, and shall in no wise
surprise. For the words ' thou art see mourning. Therefore in one day
160
EZEKIEL
XXVIIL
a^J
^ midst of the seas ; yet thou art man, and not God, though
3 thou didst set thine heart as the heart of God : behold,
thou art wiser than Daniel ; there is no secret that they
4 can hide from thee : by thy wisdom and by thine under-
standing thou hast gotten thee ^riches, and hast gotten
6 gold and silver into thy treasures : by thy great wisdom
and by thy traffic hast thou increased thy ^riches, and
6 thine heart is lifted up because of thy ^ riches : therefore
thus saith the Lord God : Because thou hast set thine
7 heart as the heart of God ; therefore behold, I will bring
strangers upon thee, the terrible of the nations : and they
shall draw their swords against the beauty of thy wisdom,
8 and they shall ^defile thy brightness. They shall bring
thee down to the pit ; and thou shalt die the deaths of them
9 that are slain, in the heart of the seas. Wilt thou yet say
before him that slayeth thee, I am God? but thou art man,
and not God, in the hand of him that ^woundeth thee.
^ Heb. heart. * Or, power
shall her plagues come, death, and
mourning, and famine.' The king
like his city sits in the midst of the
seas and is * as a god.' We may
compare the end of Herod in Acts
xii. 21-23 who was saluted with the
shout ' The voice of a god, and not
of a man.' So the king here claims
divinity (cp. Is. xiv. 13, 14). Vv. 3-5
are sarcastic. Of late it has been
argued that the Daniel of this
passage could not be the prophet
Daniel, notwithstanding that we are
told that to him with the three
children God gave 'knowledge and
skill in all learning and wisdom '
and that ' Daniel had understanding
in all visions and dreams' (Dan. i. 17).
The reason given for this is that
the third person mentioned, where
Daniel occurs in a previous passage
(xiv. 14, 20, see note there), ought
to be an ancient hero and not a
* Or, 'profane * Or, profaneth
modem one. It has been suggested
that Enoch should take his place
(see Cheyne in Encycl. Bib. s. voc.
Enoch), especially as the Hebrew
of Ecclus. xliv. 16 (lately discovered)
makes Enoch ' an example of know-
ledge' instead of 'of repentance'
(the Greek version). But this
hardly seems a suflBcient reason for
wantonly altering the Massoretic
text. It would scarcely have been
deemed necessary, but for the late
date ascribed by modern critics to
the Book of Daniel, which however
in any case may be considered to
have a historical basis. 'Riches'
or 'power' (R.V. marg.) are equal-
ly admissible translations. 'Thine
heart is lifted up ' {v. 5) looks back
to V. 1, just as ». 6 looks back
to V. 2. The strangers were the
hosts of Nebuchadrezzar drawn from
many nations (cp. xxx. 11 'He and
XXVIII. IO-I3
EZEKIEL
151
10 Thou shalt die the deaths of the uncircumcised by the
hand of strangers : for I have spoken it, saith the Lord
God.
xlv. The lamentation over the king of Tyre, as the repre-
sentative of the nrmgnificence of Tyre itself xxviii. 11-19.
It should be remembered that in this passage the language is founded
upon {a) the account of the Garden of Eden ; {b) the descriptions in Exodus
of (i) the giving of the law ; (ii) the breastplate of the high-priest ; and
(iii) the cherubim overshadowing the mercy-seat.
11 Moreover the word of the Lord came unto me, saying,
12 Son of man, take up a lamentation for the king of Tyre,
and say unto him. Thus saith the Lord God : Thou sealest
13 up the ^sum, full of wisdom, and perfect in beauty. Thou
wast in Eden the garden of God ; every precious stone was
^ Or, measure Or, pattern
his people with him, the terrible of
the nations,' xxxi. 12 'Strangers,
the terrible of the nations, have cut
him off' : and so xxxii. 12). The
rest of the verse should be compared
with V. 17 for its phraseology.
' Brightness ' is equivalent to ' splen-
dour.' ' In the heart of the seas ' is
used of Tyre's position in the previous
prophecy (xxvii. 4, 25). 'The death
of the uncircumcised ' implies that it
is the death of an outcast. For the
words with which this prophecy
closes cp. xvii. 21.
11-19. These verses form the
elegy over the king of Tyre, as its
representative. In xxvii. 32-36 there
was a lamentation over Tyre itself.
The king is called prince in the
previous prophecy {v. 2). Here his
former human excellences and wealth
are described. The meaning of the
word translated ' sum' (marg. ' mea-
sure,' or 'pattern') is vague, but is
intended to convey the idea of ' per-
fection' (A. B. Davidson): it only
occurs again in xlviii 10.
The king's wisdom has been
already {v. 3) described as greater
than that of Daniel : and perfection
of beauty is assigned to Tyre in
xxvii. 3, 4. The whole passage of
course is biting sarcasm.
13. There is considerable diffi-
culty in understanding what the
prophet means when he speaks both
of the king of Tyre and of the king
of Assyria (xxxi. 8, 9) as having to
do with Eden the garden of God
(mentioned also in xxxvi. 35 : Is. li.
3 : Joel ii. 3). It is evident, at any
rate, that the reference must be to
the garden of Eden in which our
first parents are said to have been
152
EZEKIEL
XXVIII.
thy covering, the ^sardius, the topaz, and the diamond, the
beryl, the onyx, and the jasper, the sapphire, the ^emerald,
and the 'carbuncle, and gold : the workmanship of thy
tabrets and of thy pipes was in thee ; in the day that thou
1 Or, ruby " Or, carbuncle ^ Or, emerald
placed. It has been held that
Ezekiel is drawing here from other
traditions about Eden than those
contained in the Bible which were
current in Babylonia, but the exist-
ence of such traditions has not yet
been proved. From the context of
these passages we can only gather
that the words imply that the kings
mentioned were in the wealthiest
and most fertile places that could
be imagined. The wealth here is
accentuated by the catalogue of
precious stones that the king of
Tyre was covered with ; in the other
passage the fertility is emphasized
by the description of the trees of the
garden. The precious stones brought
to Tyre are mentioned in xxvii. 16,
22. The list of precious stones given
here should be compared with that
of those in the high-priest's breast-
plate (Ex. xxviii. 17 : xxxix. 10) :
where the names occur in a
somewhat different order, and the
third row of three is left out
altogether. Such a list recurs in
the list of the twelve precious
stones which formed the foundations
of the heavenly Jerusalem (Rev. xxi.
19, 20). If we follow the renderings
of R.V. there are six stones of that
passage identical with six in the list
here. Because of the etymology of
the Hebrew name of the first stone,
meaning 'redness,' RV. marg.
identifies it with the ' ruby.' Others
identify it with 'carnelian' which
is red, while the sardius is brown.
The 'topaz' of the Greeks is in all
probability not the same stone as
the topaz of to-day and corresponds
rather with the chrysoUte or peridot.
It is mentioned in Job (xxviii. 18)
as coming from Ethiopia, and the
Hebrew name is perhaps an exotic
word connected with a Sanskrit
one meaning 'yellow.' The 'diamond'
here is another doubtful rendering.
The Oxf. Heb. Lex. suggests jasper
or onyx, deriving the name from
a root signifying 'hardness.' The
'beryl,' too, is doubtful, the stone
mentioned being named Tarshish
from the locality from which it
came. It is mentioned also in
i. 16 : X. 9 ('stone of Tarehish'
R.V. marg.\ Cant. v. 14 (R.V. marg.
'topaz'). For the 'onyx' the R.V.
marg. gives in some places (e.g. Ex.
xxviii. 9) 'beryl' This illustrates
the great difficulty that critics have
in identifying the various stones,
and the older versions do not help
us very much. The jasper and the
sapphire are generally recognized,
though the latter name includes
lapis lazuli (Rev. xxi. 19 R.V. marg.).
The emerald and the carbuncle
(order reversed in R.V. m,arg.) are
also doubtful names. The former is
by some held to stand for malachite,
the latter, following the Greek
version, is generally taken to mean
the emerald. There is much ob-
scurity about all these names, and
I
i
XXVIII. 13-15
EZEKIEL
153
14 wast created they were prepared. Thou wast the anointed
cherub that covereth : and I set thee, so that thou wast
upon the holy mountain of God ; thou hast walked up and
15 down in the midst of the stones of fire. Thou wast perfect
in thy ways from the day that thou wast created, till
the difficulty about some of them
is enhanced by the unknown lingu-
istic source from which they came.
The Greek version gives twelve
names here instead of nine, beside
adding gold and silver in the middle
of the list. Once again the tabrets
and pipes of «?. 13 seem a little out
of place and the settings of the
precious stones would come in here
more naturally. The Hebrew word
for ' pipes ' does not occur elsewhere :
but what the two words mean ex-
actly is not clear. Perhaps ' settings
and sockets' {Oxf. Heb. Lex. 666a)
is as near as we can get. The day
of the king's creation (cp. w. 13, 15)
was the day of his birth. From
that day forward his magnificence
was assured.
14. The prophet now goes on to
call him by another title full of ob-
scurity, 'the anointed cherub that
covereth.' The idea is evidently led
on to from the mention of Eden.
The translation may equally well run,
with the Greek, ' thou wast with the
cherub.' The thought to be grasped
is that, as Tyre claimed to be equal
with God {v. 2), so here the king
looks upon himself as entitled to be
in Paradise with the attendant
satellites of God and to be one of
their number, and is treated as being
there till he falls like Adam into
sin. But the words translated
* anointed ' and ' that covereth ' are
difficult, especially the former. The
word 'anointed' is more probably
'extended' and then there may be
an allusion to the cherubim and the
mercy-seat where the outward token
of God's presence was to be seen.
Cp. Ex. XXV. 20 'And the cherubim
shall spread out their wings on
high, covering the mercy-seat with
their wings ' (so 1 K. viii. 7). If the
king was with God then he would
be 'upon the holy mountain of
God ' : for the constant idea in the
O.T. is of the presence of God upon
a mountain (cp. xx. 40 : Ex. xxir.
9 : Is. xiv. 13). The stones of fire
describe the fire on the mountain
top in the presence of God ; ' mount
Sinai was altogether on smoke,
because the Lord descended upon it
in fire ' (Ex. xix. 18) : and when we
read of the king here walking up
and down in the midst of the stones
of fire during his time of perfection,
we are reminded of the question
and answer, 'Who among us shall
dwell with the devouring fire ? who
among us shall dwell with ever-
lasting burnings ? He that walketh
righteously... he shall dwell on high'
(Is. xxxiii. 14-16).
15-19. But the king's fall was
to come when his unrighteousness
appeared. The wealth of Tyre
brought with it oppression and
violence and so the king and the
covering cherub, whether they are
one or two, are to be destroyed and
cast out from the mountain of God
and from the midst of the stones of
fire where nothing profane could
154
EZEKIEL
XXVIII. 15-12
16 unrighteousness was found in thee. By the multitude of
thy traffic they filled the midst of thee with violence, and
thou hast sinned: therefore have I cast thee as profane
out of the mountain of God ; and I have destroyed thee,
0 covering cherub, from the midst of the stones of fire.
17 Thine heart was lifted up because of thy beauty, thou
hast corrupted thy wisdom by reason of thy brightness : I
have cast thee to the ground, I have laid thee before kings,
18 that they may behold thee. By the multitude of thine
iniquities, in the unrighteousness of thy traffic, thou hast
profaned thy sanctuaries ; therefore have I brought forth
a fire from the midst of thee, it hath devoured thee, and
1 have turned thee to ashes upon the earth in the sight
19 of all them that behold thee. All they that know thee
among the peoples shall be astonished at thee : thou art
become ^a terror, and thou shalt never be any more.
xlvi. A short prophecy against Zidon, followed by an
intimation of the return of Israel to its own land,
xxviii. 20-26.
20 And the word of the Lord came unto me, saying,
21 Son of man, set thy face toward Zidon, and prophesy
22 against it, and say. Thus saith the Lord God : Behold, I
1 Or, a destruction Heb. terrors.
i
exist. Pride and corruption of
intellect are the causes of the
king's fall, as well as immoral trading
and sacrilege, and other kings are
to see his degradation. He is to be
entirely destroyed by fire from within
(cp. XXX. 8, 14, 16, and Rev. xviii. 8
'she [i.e. Babylon] shall be utterly
burned with fire')- Bach prophecy
against Tyre concludes in similar
language (cp. v. 19 with xxvi. 21,
xxvii. 36).
20-24. Against Zidon. A sepa-
rate prophecy deals with Zidon, the
great rival of Tyre, believed by some
to have been in early times the greater
of the two cities. At any rate Zidon
is mentioned in Genesis (x. 15, 19),
while Tyre does not appear there.
In Isaiah (xxiii.) 'the burden of
Tyre' includes a denunciation of
Zidon {w. 4, 12). It was a strong
place (Josh. xix. 28) ; its kings are
mentioned by Jeremiah (xxv. 22:
xxvii. 3) ; and Bzekiel (xxxii. 30)
also mentions the slaughter of its
inhabitants. Its people are men-
tioned with those of Tyre in the
XXVIII. 22-25
EZEKIEL
155
am against thee, 0 Zidon ; and I will be glorified in the
midst of thee : and they shall know that I am the Lord,
when I shall have executed judgements in her, and shall
23 be sanctified in her. For I will send into her pestilence
and blood in her streets ; and the wounded shall ^fall in
the midst of her, with the sword upon her on every side ;
24 and they shall know that I am the Lord. And there
shall be no more a pricking brier unto the house of Israel,
nor a grieving thorn of any that are round about them,
that did despite unto them ; and they shall know that I
am the Lord God.
25 Thus saith the Lord God : When I shall have gathered
the house of Israel from the peoples among whom they
are scattered, and shall be sanctified in them in the sight
of the nations, then shall they dwell in their own land
1 Or, le judged
Acts (xii. 20) and the Syro-phoe-
nician woman, a Greek or Gentile,
who entreated our Lord for her
daughter came out of the borders
of Tyre and Sidon (Mark vii. 24,
26). The judgement of Zidon is,
in the prophet's declaration, made
to redound to the glory of God
(cp. xxxix. 13), just as the destruc-
tion of the Egyptians at the Red
Sea is said to bring Him honour
(Ex. xiv. 4, 17, 18, cp. Rom. iv. 17).
The expressions used here are those
we have met with in other prophecies
(e.g. cp. w. 21, 22 with vi. 2, 7, xiii.
8, XX. 41). Zidon is threatened with
pestilence as well as with slaughter.
We know nothing from history of
what happened to it, after the
fall of Jerusalem, but about 230
years later (351 B.C.) the city was
destroyed by Alexander Ochus.
The translation of the text is to be
preferred to that of the margin in
V. 23. Zidon had been from its
contiguity to Israel a pricking brier
and a grieving thorn: cp. Numb,
xxxiii. 55 'then shall those which
ye let remain of them be as pricks
in your eyes, and as thorns in your
sides ' (so Josh, xxiii. 13). We are
reminded by the second simile of
St Paul's Hhorn in the flesh' (2 Cor.
xii. 7). The Greek word for 'thorn'
used in this last passage is used for
the Hebrew word translated ' brier '
in the present verse. For the
expression ' did despite unto them,'
cp. xvi. 57, and for the final words of
both V. 23 and v. 24 cp. vi. 7.
25, 26. The last two verses of
this chapter are connected with the
previous ones by the mention of the
house of Israel in v. 24. There is to be
a re-collection of the Israelites into
their own land (see passages quoted
on xi. 17). God is sanctified alike in
His judgement upon Zidon and in
mercy toward Israel (cp. v. 25 with
V. 22). The promise that Israel
166
EZEKIEL
XXVIII. 25-XXIX. 3
26 which I gave to my servant Jacob. And they shall dwell
securely therein ; yea, they shall build houses, and plant
vineyards, and shall dwell securely ; when I have exe-
cuted judgements upon all those that do them despite
round about them ; and they shall know that I am the
Lord their God.
G^'l A SERIES OF PROPHECIES AGAINST EGYPT,
INTERRUPTED BY THE MISPLACED INSERTION
OF xxix. 17-21, WHICH OUGHT TO COME AFTER
xxviii. 19, 587 B.C. G^ Chapter XXIX. 1-16.
These prophecies are dated earlier than xxvi.-xxviii, and are attributed
to a time seven months anterior to the fall of Jerusalem.
xlviL A prophecy against Egypt and its king, xxix. 1-16.
XXIX. 1 In the tenth year, in the tenth month, in
the twelfth day of the month, the word of the Lord came
2 unto me, saying. Son of man, set thy face against Pharaoh
king of Egypt, and prophesy against him, and against
3 all Egypt : speak, and say. Thus saith the Lord God :
should again dwell in his own land
is repeated twice (xxxvi. 28 : xxxvii.
25). The mention of Jacob instead
of A.braham here and in xxxvii. 25
is unusual. Jeremiah speaks of
Jacob's tents (xxx. 18) in one place
in much the same way.
XXIX. 2-7. Against Egypt.
The Pharaoh of this prophecy is
Pharaoh Hophra mentioned under
that name by Jeremiah (xliv. 30),
but elsewhere simply called Pharaoh.
He was the grandson of Pharaoh
Necho (2 K. xxiii. 29) and reigned,
according to the best authorities,
nineteen years (588-569 B.C.). It
has been questioned whether Egypt
ever was conquered by Nebuchad-
rezzar, as both Jeremiah (xlvi. 13-26)
and Ezekiel foretold ; there does not
exist any definite record of what is
in itself inherently probable. The
' burden of Egypt ' (Is. xix.) should
be compared with these later pro-
phecies. The desolation of Egypt is
also announced by Joel (iii. 19).
Here and in xxxii. 2 the king of
Egypt is compared to the great
dragon, a mythological monster,
perhaps identical with the Baby-
lonian Tiamat, but conceived of in
the language of these two prophecies
as something like a huge crocodile
(cp. Ps. Ixxiv. 13 : Is. xxvii. 1: h. 9).
The declaration of v. 3 is made a
charge against Pharaoh in v. 9.
XXIX. 3-6
EZEKIEL
157
Behold, I am against thee, Pharaoh king of Egypt, the
great dragon that lieth in the midst of his rivers, which
hath said. My river is mine own, and I have made it for
4 myself. And I will put hooks in thy jaws, and I will
cause the fish of thy rivers to stick unto thy scales ; and
I will bring thee up out of the midst of thy rivers, with
all the fish of thy rivers which stick unto thy scales.
5 And I will leave thee thrown into the wilderness, thee
and all the fish of thy rivers : thou shalt fall upon the
^open field ; thou shalt not be brought together, nor
gathered : I have given thee for meat to the beasts of
6 the earth and to the fowls of the heaven. And all the
inhabitants of Egypt shall know that I am the Lord,
1 Heb. face of the field.
The 'rivers' may be the different
streams of the delta of the 'river,'
i.e. the Nile. For the 'hooks' we
may compare xxxviii. 4: 2 K. xix.
28 : 2 Chr. xxxiii. 11 (R.V. marg.)-. so
too Job xli. 1 ' Canst thou draw out
leviathan {mtiarg. 'that is, the croco-
dile') with a hook V Why the fish of
the river are described as sticking to
the scales of the dragon is not clear,
unless it means that all the king's
retinue and hangers-on of the court
were to share in the king's fall. As
a matter of fact the end of Hophra's
reign was caused by the occurrence
of a revolt of mercenaries in the far
South of Egypt which might well be
called 'the wilderness' and 'the
open field' (for this latter expression
cp. Jer. ix. 22). The prophet also
implies that he would not have the
rites of royal burial accorded to
him : 'thou shalt not be... gathered'
has its parallel in Jer. viii. 2 and
perhaps Job xxvii. 19. The folly of
the kings of Judah in having looked
to Egypt for help is asserted by
Egypt being called ' a staff of reed '
(cp. 2 K. xviii. 21 : ' thou trustest
upon the staff of this bruised reed,
even upon Egypt ; whereon if a man
lean, it will go into his hand and
pierce it: so is Pharaoh king of
Egypt unto all that trust in him'
II Is. xxxvi. 6 : and so Is. xxx. 2, 3, 7).
But not only so, the effect upon
Egypt had also been disastrous.
The union between the two and
their support of one another only
brought further trouble to Israel :
cp. Is. xxx. 3 'Therefore shall the
strength of Pharaoh be your shame,
and the trust in the shadow of
Egypt your confusion.' The R.V.
marg. {v. 7) 'by the handle' gives
no good sense. ' Thou didst break '
should rather be 'thou wast broken,'
the word used is the same as in the
expression 'this bruised reed' which
is used of Egypt (2 K. xviii. 21 : see
above). If the Hebrew reading is
right, the jagged edge of the broken
staff is represented as tearing open
the shoulder of Israel with a grievous
168
EZEKIEL
XXIX. 6-IO ■
because they have been a staff of reed to the house of
7 Israel. When they took hold of thee ^by thy hand, thou
didst break, and didst rend all their shoulders : and when
they leaned upon thee, thou brakest, and madest all their
8 loins to ^be at a stand. Therefore thus saith the Lord
God : Behold, I will bring a sword upon thee, and will cut
9 off from thee man and beast. And the land of Egypt
shall be a desolation and a waste ; and they shall know
that I am the Lord : because he hath said. The river is
10 mine, and I have made it. Therefore behold, I
am
1 Or, by the handle Another reading is, with the hand.
^ Or, as some read, shake See Ps. 69. 23.
wound: but the Greek version
encourages us to read 'hand' for
* shoulder' and the language then
corresponds with that of 2 K. xviii.
21. The sense of the last expression
in V. 7 is improved if two of the
letters in the word representing
'madest... to be at a stand' are
reversed : the meaning is then that
given in R.V. marg. 'madest... to
shake ' : so Ps. Ixix. 33 ' make their
loins continually to shake.'
8-12. The declaration against
Pharaoh and Egypt is reiterated,
and its desolation prophesied, in
order that it might know the power
of Jehovah (cp. v. 7). Pharaoh had
boasted that the Nile was his and
of his making (cp. v. 3). Jehovah
would shew his power over the
rivers: the plural is used for the
various streams of the delta of the
Nile (cp. XXX. 12): and He would
make the land a desolation. Its deso-
lation was to reach from Migdol to
Syene (R.V. margin is the better
translation), and even to the border
of Cush. Migdol and Syene occur in
the same way in xxx. 6. Migdol is
the northern limit of desolation : it
is questionable whether it is the
same Migdol as that in Ex. xiv. 2 :
Numb, xxxiii. 7: the word simply
means a tower : hence the rendering
of R.V. which comes from the
Vulgate. There is a Bir Maktal in
the desert to the north-east of the
Bitter Lakes at the present day :
but no doubt there was more than
one frontier tower and settlement
bearing this name. There seems to
have been a place so called twelve
Roman miles south of Pelusium
{Itinerarium Antonini quoted in
Encycl. Bib. 3083) and this may
have been the place. Migdol was
one of the places in which the Jews
settled (Jer. xliv. 1 : xlvi. 14). Syene
(xxx. 6, perhaps also in xxx. 16 but
Heb. Sin as in xxx. 15, and in Is.
xliii. 3 Heb. Seba) is the modem
Assoua,n opposite the city and
Island of Elephantine seven degrees
south of Pelusium, and was in
ancient days a border city. Some
would identify the Sinim of Is. xlix.
12 with this place. Aramaic papyri
of about a century later than this
prophecy have lately been discovered
there; they have been edited by
XXIX. IO-I5
EZEKIEL
159
against thee, and against thy rivers, and I will make the
land of Egypt an utter waste and desolation, ^from the
tower of Seveneh even unto the border of Ethiopia.
11 No foot of man shall pass through it, nor foot of beast
shall pass through it, neither shall it be inhabited forty
12 years. And I will make the land of Egypt a desolation
in the midst of the countries that are desolate, and her
cities among the cities that are laid waste shall be a
desolation forty years : and I will scatter the Egyptians
among the nations, and will disperse them through the
13 countries. For thus saith the Lord GcOD : At the end of
forty years will I gather the Egyptians from the peoples
14 whither they were scattered : and I will bring again the
captivity of Egypt, and will cause them to return into
the land of Pathros, into the land of their ^ birth ; and
15 they shall be there a ^base kingdom. It shall be the
1 Or, from Migdol to Syene and even <&c. ^ Or, origin * Heb. low.
Sayce and Cowley (A. Moring, 1906).
Cush began to the south of Philae, a
little to the south of Syene. In ». 11
a very sweeping statement is made :
the words mean that for that period
Egypt would lose its importance.
It may be that we are not to define
the 'forty years' exactly, but it is
noticeable that the first occupation
by the Persians which began under
Cambyses lasted close upon forty
years (525-487 B.C.); and many
cruelties, from which the Egyptians
suflfered, are attributed to him by
Herodotus. With v. 12 cp. xxx.
7, 23, 26. History does not reveal
to us any such dispersion as is here
threatened. It is to be noticed that
neither the name of the conqueror
of Egypt nor that of his nation is
mentioned in the prophecy.
13-16. A restoration from cap-
tivity is promised to Egypt (cp. Is.
xix. 22, 23 : Jer. xlvi. 26). In v. 14
Egypt is called 'the land of Pathros'
(cp. xxx. 14: Jer. xliv. 1, 14: Is. xi.
1 1 : in this last passage the Greek has
Babylonia). The common interpre-
tation of Pathros is that it means
Upper, i.e. southern Egypt : cp.
Pathrusim (Gen. xi. 14) begotten
from Mizraim, i.e. Egypt. Upper
Egypt was held by ancient histor-
ians (Hdt. ii. 4, 15 : Diod. Sic. i. 50)
to be the original home of the
Egyptians, and Menes the first king
of the first dynasty is said to have
come from This near Abydos in
Upper Egypt. Hence the land of
Pathros, i.e. Upper Egypt, is called
'the land of their origin' (R.V.
marg. v. 14). Cheyne looks to N.
Arabia and Jerahmeel for a solu-
tion of the diflSculties of the names
involved. The word ' base ' used of
a kingdom occurs in reference to
Jerusalem in xvii. 14. As a matter
of fact though the Egyptians held
160
EZEKIEL
XXIX. 15
basest of the kingdoms ; neither shall it any more lift
itself up above the nations : and I will diminish them,
16 that they shall no more rule over the nations. And it
shall be no more the confidence of the house of Israel,
bringing iniquity to remembrance, when they turn to
look after them : and they shall know that I am the
Lord God.
1
lift. ^
H. A PROPHECY OF MUCH LATER DATE (570 B.C.)
BUT INSERTED HERE BECAUSE OF ITS CON-
NECTION WITH THE FALL OF THE EGYPTIAN
KINGDOM. Chapter XXIX. 17-21.
xlviii. A prophecy in which is indicated how little profit
Nehiichadrezzar had from his long siege of Tyre : hut
it is annmmced that Egypt shall fall to him as a
compensation, xxix. 17-21.
17 And it came to pass in the seven and twentieth year,
in the first month, in the first day of the month, the
18 word of the Lord came unto me, saying. Son of man.
4
out for a short time after 487 B.C.,
Egypt never again regained its
power and independence, and so
the prophecy of v. 15 (cp. xxx. 13:
Zech. X. 11) was fulfilled. One
consequence of this was that the
Jewish people could no more, how-
ever much some of their statesmen
might have done so in time past
(cp. Is. xxx. 2, 3 : xxxvi. 6), look to
Egypt to support them in their
resistance to Babylon. The usual
refrain concludes this prophecy
(see vi. 7) : it may refer here either
to Israel or to the Egyptians.
17-20. Prophecies concerning
Tyre were uttered by the prophet
sixteen years before the present one
(xxvi. 1 — xxviii. 19) and this is the
sequel to those. The siege of Tyre
is said to have lasted thirteen years,
and no definite result came of it.
It caused much hardship among the
besiegers. The Hebrew words trans-
lated ' made bald ' and ' peeled,' i.e.
laid bare (cp. Is, xviii. 2, R.V. mar^.),
are vague: the new Oxf. Heh. Lex.
interprets them as describing the
result of much carrying of burdens.
Keil holds that the burdens referred
to were those that had to be borne
in order to fill up the space between
the island Tyre and the mainland.
Nebuchadrezzar was to have his
consolation in Egypt which was to
be given to him (so xxx. 10-12, 24,
XXIX. 18-21
EZEKIEL
161
Nebuchadrezzar king of Babylon caused his army to
serve a great service against Tyre : every head was made
bald, and every shoulder was peeled : yet had he no
wages, nor his army, from Tyre, for the service that he
19 had served against it : therefore thus saith the Lord
God: Behold, I will give the land of Egypt unto
Nebuchadrezzar king of Babylon ; and he shall carry off
her multitude, and take her spoil, and take her prey ; and
20 it shall be the wages for his army. I have given him the
land of Egypt ^as his recompence for which he served,
because they wrought for me, saith the Lord God.
21 In that day will I cause an horn to bud forth unto the
house of Israel, and I will give thee the opening of the
mouth in the midst of them ; and they shall know that I
am the Lord.
^ Or, for his labour toheretoith he served
25: xxxii. 11). Jeremiah pro-
phesied in a similar way against
Egypt (xlvi. 13-28). There was to
be a deportation of some of her
inhabitants (cp. xxx. 4 : but the
Greek version omits the deportation)
and she was to be spoiled (cp. xxxii.
12). In this way would the long
military services of the Babylonian
army be rewarded. Their work had
been for God, and God would reward
them.
21. In the concluding verse the
prophet seems to have looked
forward to some advantage accruing
to Israel as the result of this
subjugation of Egypt : but his
words are very indefinite. The horn
is of course an emblem of power.
With that advantage, whatever it
might be, was to come a further op-
portunity for the prophet (cp. xxiv.
27 : xxxiii. 22). The usual refrain
concludes the prophecy (vi. 7).
11
162
EZEKIEL
1
XXX. 1-5 H
Gl FURTHER PROPHECIES AGAINST EGYPT
FOLLOWING UPON AND CLOSELY CONNECTED
WITH xxix. 1-16. AS THEY PROCEED, THE
PROPHET BECOMES MORE DEFINITE, TILL
AT LENGTH {v. 10) HE MENTIONS NEBUCHAD-
REZZAR BY NAME. Chapter XXX. 1-19.
xlix. An utterance shewing that the devastation was
to extend far and wide, xxx. 1-5.
XXX. 1 The word of the Lord came again unto me,
2 saying, Son of man, prophesy, and say, Thus saith the
3 Lord God : Howl ye. Woe worth the day ! For the day is
near, even the day of the Lord is near, a day of clouds ;
4 it shall be the time of the heathen. And a sword shall
come upon Egypt, and anguish shall be in ^Ethiopia,
when the slain shall fall in Egypt ; and they shall take
away her multitude, and her foundations shall be broken
5 down. ^Ethiopia, and Put, and Lud, and all the mingled
1 Heb. Gush.
XXX. 1-5. The expression ' Woe
worth the day' of both A.V. and
R.V. is an archaic one, the word
'worth' coming from the Anglo-
Saxon and meaning ' be ' or ' become.'
So it means Woe be to the day. We
may recall the words
Woe worth the chase, woe worth the
day
That costs thy life, my gallant grey.
Scott, Lady of the Lake, i. 9.
We here meet with the expression
'the day of the Lord,' always
implying judgement, and sometimes
spoken of simply as ' tfce day ' (vii. 7,
12 : cp. Joel i. 15 : ii. 1 : Ob. 15 :
Zeph. i. 7 : cp. Introd. p. xxxvi.).
The day of clouds recurs later
(xxxiv. 12). The invasion is to be
widespread and to extend beyond
the Egyptian borders into Ethiopia,
Put and Lud (see xxviL 10 for these
two names). ' The mingled people '
occur here and in Jeremiah (xxv.
20) in rather a diflTerent sense from
that in which the expression is
used elsewhere, unless it represents
mercenary Egyptian forces. The
rendering is as old as the lxx
but it is tempting to think that the
Massoretic pointing is wrong, and
that the real meaning is 'all the
Arabians.' ' Cub ' must be taken as a
corrupt reading for Lub, i.e. Libya :
the LXX has Libyans. ' The children
of the land of the covenant' is
another obscure expression like 'the
mingled people.' Some have held
i
XXX. 5-9
EZEKIEL
163
people, and Cub, and the children of ^the land that is in
league, shall fall with them by the sword.
1. A
declaration against Egypt and Tier
helpers, xxx. 6-9.
6 Thus saith the Lord : They also that uphold Egypt
shall fall, and the pride of her power shall come down :
^from the tower of Seveneh shall they fall in it by the
7 sword, saith the Lord GrOD. And they shall be desolate in
the midst of the countries that are desolate, and her
cities shall be in the midst of the cities that are wasted.
8 And they shall know that I am the Lord, when I have set
9 a fire in Egypt, and all her helpers are ^destroyed. In
that day shall messengers go forth from before me in
ships to make the careless Ethiopians afraid ; and there
shall be anguish upon them, as in the day of Egypt ; for,
lo, it Cometh.
1 Or, the land of the covenant ^ Or, from Migdol to Syene
^ Heb. broken.
that it refers to Israelite refugees
in Egypt: Jerome takes it of the
Jewish people. It must, however,
mean some allied African nation.
&-9. The declaration of these
verses forms a kind of antistrophe
to the previous announcement
Very little fresh information is
given : in great part what is said is
a repetition of xxix. 8-12. The
upholders of Egypt must be her
allies and tributaries. 'The pride
of her power' is an expression which
occurs again in v. 28 and xxxiii. 28,
in the latter case referring to Israel.
For 'the tower of Seveneh' see
note on xxix. 10. Ambassadors in
ships {v. 9) in connection with
Ethiopia occur in Isaiah (xviii. 1, 2)
where they are said to be sent from
' the land of the rustling of wings,
which is beyond the rivers of
Ethiopia,' and they are said to
travel 'in vessels of papyrus upon
the waters.' The messengers are
generally supposed to mean refugees
from Egypt used by Jehovah as
His ambassadors. 'The day of
Egypt' may either mean the present
judgement of Egypt, or may refer to
the judgement upon that country at
the time of the Exodus.
11—2
164 EZEKIEL xxx. lo-ij
li. A further Divine declaration. At this point the prophet
introduces for the first time the name of the instrument
used by Jehovah to ca/rry out His punishment of Egypt,
It is to he Nebuchadrezzar, xxx. 10-12.
10 Thus saith the Lord God : I will also make the
multitude of Egypt to cease, by the hand of Nebuchad-
11 rezzar king of Babylon. He and his people with him,
the terrible of the nations, shall be brought in to
destroy the land ; and they shall draw their swords
12 against Egypt, and fill the land with the slain. And I will
make the rivers dry, and will sell the land into the hand
of evil men ; and I will make the land desolate, and ^all
that is therein, by the hand of strangers : I the Lord have
spoken it
lii. Another declaration of Jehovah, entering into details
as to the judgements of particular places, xxx. 13-19.
13 Thus saith the Lord God : I will also destroy the idols,
and I will cause the ^images to cease from Noph ; and
there shall be no more a prince out of the land of Egypt :
1 Heb. the fulness thereof . * Or, things of nought SeePs. 96. 5.
10-12. This prophecy is earlier 13-19. The Septuagint omits all
than xxix. 17-21 (see heading to mention of the 'idols' or 'images'
that prophecy) but here as there (marg. 'things of nought') of the
we have the * multitude' of Egypt Hebrew. The gods of Egypt and
spoken of (cp. v. 4). ' The terrible their temples are also doomed to
of the nations,' as applied to the destruction by Jeremiah (xliii. 12
Babylonians, occurs first in xxviii. 7 * I will kindle a fire in the house of
in a prophecy against the prince of the gods of Egypt,' xlvi. 25). Isaiah
Tyre. Isaiah (xix. 5, 6) also speaks had already said ' the idols of Egypt
of the drying up of the Rivers of shall be moved at' Jehovah's
Egypt. The 'evil men' of Ezekiel 'presence' (xix. 1): and we may
correspond to the ' cruel lord ' and compare the declaration of Ex. xii.
* fierce king' of Isaiah (xix. 4). The 12 'against all the gods of Egypt I
solemn declaration at the end of will execute judgements' (cp. Numb,
this prophecy occurs first in xvii. 21. xxxiii. 4). The word translated
XXX. T3-i6
EZEKIEL
165
14 and I will put a fear in the land of Egypt. And I will
make Pathros desolate, and will set a fire in Zoan, and will
15 execute judgements in No. And I will pour my fury
upon Sin, the strong hold of Egypt ; and I will cut off
16 the multitude of No. And I will set a fire in Egypt ; Sin
'images' etymologically signifies
what is worthless. So in Ps. xcvi. 5
(R.V. marg.) we have * all the gods
of the peoples are idols,' i.e. worthless
gods. Noph {vv. 13, 16 : cp. Is. xix.
13 : Jer. ii. 16 : xliv. 1 [a colony of
Jews there]: xlvi. 14, 19) was the
famous ancient city more commonly
known as Memphis (cp. Hos. ix. 6
where the Hebrew form is Moph)
about 10 miles south of the Cairo of
to-day which is partly built of stone
quarried from its ruins. It claimed
to have been founded by Menes and
was the seat of the worship of the
god Ptah with whose name the
name Egypt is generally connected.
The three great pyramids and the
famous sphinx are close to the site
of this city. The panic in the land
described in v. 13 is in a similar
passage in Isaiah (xix. 16) ascribed
to 'the shaking of the hand of the
Lord of hosts, which he shaketh
over it.' The previous words imply
not so much that there was to be no
prince in Egypt, as that his power
was not to extend outside that
country. For Pathros see xxix. 14.
Zoan {v. 15) or Tanis (one of the
branches of the Nile was called Tani-
tic) was another very ancient city
which certainly existed during the
sixth dynasty of Egyptian kings.
It is said of Hebron (Numb. xiii. 22),
in order to vouch for its antiquity,
that it 'was built seven years before
Zoan in Egypt' The writer of
Ps. Ixxviii. 12,43 records the wonders
that were worked 'in the field of
Zoan' : and Isaiah (xix. 11, 13: xxx.
4) speaks of 'the princes of Zoan'
as if it were a royal residence.
Almost exactly one hundred years
before Ezekiel's prophecy Zoan had
been sacked by the Assyrians as a
punishment for having joined Tirha-
kah king of Ethiopia who was the
third king belonging to the Ethio-
pian dynasty which ruled over Egypt
and is generally called the twenty-
fifth dynasty. No {vv. 14, 15, 16) or
No-amon (Nah. iii. 8), or Anion of
No (Jer. xlvi. 25), is called DiospoHs
by the Septuagint in Ezekiel and
thus identified with the Thebes of
Upper Egypt which was the seat of
the worship of Amon or Ammon.
It began to be an important place
during the eleventh dynasty, and the
ruinous temples and palaces of Luxor
and Karnak on its site are notable
to-day. It will be remembered that
Homer speaks of Thebes with its
hundred gates (//. ix. 383). Sin {vv.
15, 16) is a doubtful name ; it is called
'the strong hold of Egypt.' Following
the Vulgate the margin of the A.V.
identified the place with Pelusium
to the east of the seventh or
Pelusiac mouth of the Nile. If this
identification were true, this would
make Sin one of the border fortresses
of Egypt on the east and therefore
a 'strong hold.' The various texts of
the Septuagint are not in agreement.
166
EZEKIEL
XXX. 16-19
shall be in great anguish, and No shall be broken up : and
17 Noph shall have adversaries Mn the day-time. The young
men of Aven and of Pi-beseth shall fall by the sword :
18 and these cities shall go into captivity. At Tehaphnehes
also the day shall ^ withdraw itself, when I shall break
there the yokes of Egypt, and the pride of her power
shall cease in her : as for her, a cloud shall cover her,
19 and her daughters shall go into captivity. Thus will I
execute judgements in Egypt: and they shall know that
I am the Lord.
* Or, all the day ^ Another reading is, he dark.
In «J. 15 they vary between Sais and
Tanis, i.e. Zoan ; in v. 16 they
mostly read Syene, but one impor-
tant MS. has Sais. If Sais is right
the town was one to the west : the
name survives in the Port Said of
to-day. If Syene is right then we
have met with the place in xxix. 10
as a border garrison tovra in the
extreme south. The old identifica-
tion with Pelusium or with some
site in that neighbourhood seems
however the best one. The expression
* adversaries in the day-time {marg.
all the day)' reads feebly: the
Septuagint has a different reading :
^waters shall be dispersed': probably
the text is corrupt: and we have no
means of knowing exactly what the
prophet said or wrote.
The name Aven {v. 17) is due to
a mistake in the Hebrew vocaliza-
tion : it should be On, which is identi-
cal with Heliopolis, the great seat of
the worship of the sun-god, a few
miles to the north-east of Cairo. It
was the home of Poti-phera, Joseph's
father-in-law (Gen. xli. 45) and is
almost certainly alluded to under
the name Beth-shemesh (i.e. house
of the sun) in Jer. xliii. 13 (see RV.
marg.) and also in Is. xix. 18 (see
R.V. marg.). Pi-beseth or Bubastis
{v. 17), still called Tel Basta, was
another very ancient city devoted
to the worship of the cat: it had
near it a large cemetery for cats : it
was the capital of a nome or district
of Egypt. Finally, Tehaphnehes
{v. 18) or Tahpanhes (Jer. ii. 16 :
xliii. 7-9 [the temporary residence
of Jeremiah, with a royal palace] :
xliv. 1 : xlvi. 14 : Judith i. 9) is by
some identified with the Hanes of
Is. XXX. 4. It must have been the
chief town of a district, for the
expression 'her daughters' means
the neighbouring villages (cp. Josh.
XV. 45 R.V. marg.). It was one of
the places in which the Jewish
exiles settled. It is called Taphnas
in the Septuagint, and is identified
with the Daphnae near Pelusium in
the N.E. of Egypt of Herodotus
(II. 30). S.W. of the remains of
Pelusium is to be found another
site still called Tel Defenneh, which
may reasonably be identified with
Tahpanhes. Yet again 'they shall
know that I am the Lord' (see vi. 7).
XXX. io^i6 EZEKIEL 167
I. ANOTHER PROPHECY CONCERNING EGYPT,
ABOUT THREE MONTHS LATER THAN THE
LAST SERIES. Chapter XXX. 20-26.
liii This prophecy y in point of date, stands alone, and
exhibits Nebuchadrezzar as JehovaKs agent in the
humiliation of Egypt, and the carrying out of the
Divine punishment, xxx. 20-26.
The year of this prophecy is 586 B.C.
20 And it came to pass in the eleventh year, in the first
month, in the seventh day of the month, that the word
21 of the Lord came unto me, saying, Son of man, I have
broken the arm of Pharaoh king of Egypt ; and, lo, it
hath not been bound up to apply healing medicines, to
put a roller to bind it, that it be strong to hold the sword.
22 Therefore thus saith the Lord God : Behold, I am against
Pharaoh king of Egypt, and will break his arms, the
strong, and that which was broken ; and I will cause the
23 sword to fall out of his hand. And I will scatter the
Egyptians among the nations, and will disperse them
24 through the countries. And I will strengthen the arms
of the king of Babylon, and put my sword in his hand :
but I will break the arms of Pharaoh, and he shall groan
before him with the groanings of a deadly wounded
25 man. And I will hold up the arms of the king of Babylon,
and the arms of Pharaoh shall fall down ; and they shall
know that I am the Lord, when I shall put my sword into
the hand of the king of Babylon, and he shall stretch it
26 out upon the land of Egypt. And I will scatter the
20-26. The word translated of war. Driver considers that this
* roller' is a surgical one: the is an allusion to " the recent failure
Septuagint thinks rather of a poul- of the Egyptian army to relieve
tice. The roller of modem use is a Jerusalem" (O. T. Lit. p. 271). The
long broad bandage. By the break- dispersion of the Egyptians {m. 23,
ing of his arms the Pharaoh was 26) is again prophesied (cp. xxix. 12),
prevented from wielding any weapon as well as the display of Babylon's
168
EZEKIEL
XXX. 16-XXXL
Egyptians among the nations, and disperse them througl
the countries ; and they shall know that I am the Lord.
J. A PROPHECY AGAINST EGYPT UTTERED
FEW WEEKS BEFORE THE FINAL DISASTER TO"'
JERUSALEM. Chapter XXXL 1-18.
liv. This prophecy thcmgh divided by the R.V. into
paragraphs really forms only one prophecy and
describes the magnificence of Egypt and its correspond-
ingly deep fall. xxxi. 1-18.
The date of this prophecy is 586 B.C.
XXXI. 1 And it came to pass in the eleventh year,
in the third month, in the first day of the month, that
2 the word of the Lord came unto me, saying, Son of man,
say unto Pharaoh king of Egypt, and to his multitude ;
3 Whom art thou like in thy greatness ? Behold, the
Assyrian was a cedar in Lebanon with fair branches, and
with a shadowing shroud, and of an high stature ; and
4 his top was among the ^ thick boughs. The waters
nourished him, the deep made him to grow : her rivers
ran round about her plantation ; and she sent out her
^ Or, clouds
power. The Pharaoh alluded to
here is Pharaoh Hophra (cp. Jer.
xxxvii. 5, 7).
XXXI. 1-9. The abundant popula-
tion of the Egyptian empire seems to
have struck the prophet's imagina-
tion (cp. V. 2 with xxix. 19 : xxx. 4 :
xxxii. 12, 16, 20, 31, 32). The
question of v. 2 recurs in «?. 18 in a
fuller form (cp. xxxii. 19). The
mention of the Assyrian comes in
rather strangely : by the addition of
a letter to the Hebrew text we
have the name of a tree {teashshUr)
already mentioned in xxvii. 6 (R.V.
'boxwood': so Is. xli. 19: Ix. 13)
which is thought by many to be a kind
of cedar called sherhin. This seems
extremely probable as the sherbin
grew in Lebanon : and the whole
language then becomes parabolical
The two names given to one tree
are used to intensify its grandeur :
'Behold there was a magnificent
cedar in Lebanon.' The 'shroud'
of a tree is its foliage, that which
XXXI. 4-II EZEKIEL 169
5 channels unto all the trees of the field. Therefore his
stature was exalted above all the trees of the field ; and
his boughs were multiplied, and his branches became
long by reason of ^many waters, when he shot them forth.
6 All the fowls of heaven made their nests in his boughs, and
under his branches did all the beasts of the field bring
forth their young, and under his shadow dwelt all great
7 nations. Thus was he fair in his greatness, in the length
8 of his branches : for his root was by ^many waters. The
cedars in the garden of God could not hide him : the fir
trees were not like his boughs, and the plane trees were
not as his branches ; nor was any tree in the garden of
9 God like unto him in his beauty. I made him fair by the
multitude of his branches : so that all the trees of Eden,
that were in the garden of God, envied him.
10 Therefore thus ^said the Lord God : Because thou art
exalted in stature, and he hath set his top among the
11 ^ thick boughs, and his heart is lifted up in his height ; I
will even deliver him into the hand of the mighty one of
the nations ; he shall surely deal with him : I have driven
1 Or, great ^ Or, saith ^ Or, clouds
covers it. The rendering of R.V. simile and indicates the punish-
' among the thick boughs ' is chosen ment which is to come as one for
to agree with the ' thick tree ' of xx. pride. The language becomes more
28 (cp. vi. 13), but here and in vv. mixed between the simile and the
10, 14 the rendering of R.V. margin thing signified. ' His heart is lifted
* among the clouds ' is to be pre- up ' must refer to Pharaoh not to the
ferred and has the support of the tree : the expression is used in the
Septuagint. For the comparison of same way of Nebuchadrezzar (Dan.
a king to a great tree cp. Dan. iv. v. 20) who had previously been com-
10-16: 20-23, and for many of the pared to a tree. Nebuchadrezzar and
expressions used here cp. c. xvii. In the Chaldaean hosts are indicated in
vv. 8, 16, 18 the prophet draws no obscure language : they had been
comparisons with the garden of spoken of as 'strangers,' 'the terrible
Eden about which he had already of the nations' in the prophecy
spoken in xxviii. 13, if that prophecy against the prince of Tyre (xxviii.
precedes this in point of time. 7 : cp. xxx. 11, 12 : xxxii 12). The
10-14. After making his com- interpretation of the second clause
parison the prophet continues the oi v. 12 is to be found in xxxii. 5, 6
170 EZEKIEL xxxi. i
12 him out for his wickedness. And strangers, the terrible
of the nations, have cut him off, and have left him : upon
the mountains and in all the valleys his branches are
fallen, and his boughs are broken by all the watercourses
of the land ; and all the peoples of the earth are gone
13 down from his shadow, and have left him. Upon his ruin
all the fowls of the heaven shall dwell, and all the beasts
14 of the field shall be upon his branches : to the end that
none of all the trees by the waters exalt themselves in
their stature, neither set their top among the thick
boughs, nor that their mighty ones stand up in their
height, even all that drink water : for they are all
delivered unto death, to the nether parts of the earth, in
the midst of the children of men, with them that go
down to the pit.
16 Thus saith the Lord God : In the day when he went
down to ^hell I caused a mourning : I covered the deep for
him, and I restrained the rivers thereof, and the great
waters were stayed : and I caused Lebanon ^to mourn for
16 him, and all the trees of the field fainted for him. I made
the nations to shake at the sound of his fall, when I cast
him down to ^hell with them that descend into the pit :
and all the trees of Eden, the choice and best of Lebanon,
all that drink water, were comforted in the nether parts
17 of the earth. They also went down into ^hell with him
1 Heb. Sheol. ^ Heb. to he black.
*I will lay thy flesh upon the mentioned as well as those 'that go
mountains, and fill the valleys with down to the pit' (xxvi. 20).
thy height,.. and the watercourses 15-17. In these verses the prophet
shall be full of thee '(see note there), uses language as if the destruction
With the third clause cp. Dan. iv. 14: was already over, reverting to the
'let the beasts get away from under threat of future doom in v. 18. In
it, and the fowls from his branches.' v.\5 the word for 'I covered' is by
This destruction is set forth as a many held to be superfluous — it
warning to other trees, i.e. to other gives no very good sense and is
nations, as to what was sure to omitted by the Septuagint The
come upon them. The 'nether sense of the passage then is 'I
parts of the earth' haye been already caused the deep to mourn for him,'
xxxL 17-XXXII. 1 EZEKIEL 171
unto them that be slain by the sword ; yea, they that
were his arm, that dwelt under his shadow in the midst of
the nations.
18 To whom art thou thus like in glory and in greatness
among the trees of Eden ? yet shalt thou be brought down
with the trees of Eden unto the nether parts of the earth :
thou shalt lie in the midst of the uncircumcised, with
them that be slain by the sword. This is Pharaoh and all
his multitude, saith the Lord GrOD.
K. AFTER A CONSIDERABLE INTERVAL THE
PROPHET TAKES UP HIS BURDEN AGAIN
AGAINST EGYPT. Chapter XXXIL 1-16.
The date of this prophecy is 585 B.C. The prophecies against Egypt
cover parts of three years. In consequence of the length of the interval
separating this prophecy from the preceding one Toy alters the date from
the twelfth year to the eleventh.
Iv. The desolation and spoiling of Egypt and its
king hy Nehtiehadrezzar is distinctly foretold in
this prophecy which forms one utterance hy itself
xxxii. 1-16.
XXXII . 1 And it came to pass in the twelfth year,
in the twelfth month, in the first day of the month, that
2 the word of the Lord came unto me, saying. Son of man,
and is exactly parallel with the later 18. The question of v. 2 is taken
words 'I caused Lebanon to mourn up again. His condemnation is that
for him.' The comforting of the he is to be reckoned amongst the
trees is explained in xxxii. 31 as uncircumcised, that is, as an outcast
the comforting of Pharaoh and, we (cp. xxxii. 19, 28).
must suppose, his officers, but it is XXXII. 2. The following prophecy
not at all clear in what the com- like some of the previous ones (see
forting consists. It may be in the xix. 1) is called a lamentation. The
fact that one so great is associated Pharaoh is Hophra. The comparison
with others in their fall. There is with lions is a favourite one with
a connection in ^. 17 also with what Ezekiel (xix. 3, 5, 6: xxxviii. 13) ; that
was said about Pharaoh's arm being with a dragon is limited to Egypt
broken in xxx. 21. (see xxix. 3) and implies a lower
172
EZEKIEL
I
XXXII. T^^M
take up a lamentation for Pharaoh king of Egypt, and
say unto him, Thou wast likened unto a young lion of the
nations : yet art thou as a dragon in the seas ; and thou
brakest forth ^with thy rivers, and troubledst the waters
3 with thy feet, and fouledst their rivers. Thus saith the
Lord God : I will spread out my net over thee with a
company of many peoples ; and they shall bring thee up
4 in my net. And I will leave thee upon the land, I will
cast thee forth upon the open field, and will cause all the
fowls of the heaven to settle upon thee, and I will satisfy
6 the beasts of the whole earth with thee. And I will lay
thy flesh upon the mountains, and fill the valleys with thy
6 ^height. I will also water with thy blood the land wherein
thou swimmest, even to the mountains ; and the water-
7 courses shall be full of thee. And when I shall extinguish
thee, I will cover the heaven, and make the stars thereof
^dark ; I will cover the sun with a cloud, and the moon
8 shall not give her light. All the bright lights of heaven
will I make ^dark over thee, and set darkness upon thy
1 Or, in 2 Or, as otherwise read, worms ^ Or, to mourn
estimate of Pharaoh. The breaking
foi-th of the rivers must refer to the
inmidation of the Nile, and the
trampling with the feet to one of
the processes of agriculture in the
flood-sodden lands as well as to the
effect produced by the crocodile in
the waters.
3-10. A further stage in the
prophecy. The mixed character of
the invading army is announced
as in the case of Tyre (xxvi. 3). The
Egyptians are compared to animals
in a snare, or, it may be, to the fish
of their rivers caught in a net (cp.
xxix. 5), and spread out upon the
land. In our own day and land a
superabundance of fish is often
treated in this way. The beasts to
be satisfied are the ravaging Baby-
lonian armies. The ordinary im-
pression of Egypt as a level plain
is true of the Delta, but above
Cairo the valley of the Nile is
bounded by cliflfs and hills if not by
'mountains' and it should be re-
membered that the Egyptian world
includes the mountainous Arabian
peninsula. The question in v. 5
between 'height' (R.V.) and 'worms'
(R.V. marg.) is one of Hebrew
vocalization. The Greek reads
differently 'with thy blood': and
this seems the simplest meaning for
the passage : the main difiiculty
about it is that then the beginning
of the next verse is a repetition of
the same idea. The words 'wherein
thou swimmest' (both A.V. and R.V.)
strike a rather discordant note : the
i
XXXII. 8-15 EZEKIEL 173
9 land, saith the Lord God. I will also vex the hearts of
many peoples, when I shall bring thy destruction among
the nations, into the countries which thou hast not known.
10 Yea, I will make many peoples amazed at thee, and their
kings shall be horribly afraid for thee, when I shall
brandish my sword before them ; and they shall tremble
at every moment, every man for his own life, in the day of
11 thy fall. For thus saith the Lord God : The sword of the
12 king of Babylon shall come upon thee. By the swords
of the mighty will I cause thy multitude to fall ; the
terrible of the nations are they all : and they shall spoil
the pride of Egypt, and all the multitude thereof shall be
13 destroyed. I will destroy also all the beasts thereof from
beside ^many waters ; neither shall the foot of man
trouble them any more, nor the hoofs of beasts trouble
14 them. Then will I ^make their waters clear, and cause
15 their rivers to run like oil, saith the Lord God. When I
shall make the land of Egypt desolate and waste, a land
' Or, great ^ Heb. cause their waters to settle.
interpretation usually adopted now 11-16. The climax arrives in the
is the land of 'thine overflow,' i.e. announcement of the coming of
of blood, but this is also rather Nebuchadrezzar (cp. xxix. 19 : xxx.
awkward. In v. 7 the metaphor 10 : Jer. xlvi. 26). For the 'multi-
changes. Egypt is to be extin- tude' of Egypt see xxx. 4; for 'the
guished and left in darkness (cp. Is. terrible of the nations' xxviii. 7.
xiii. 10: Joel ii. 31: and Matt. xxiv. There is a trace of Oriental hyperbole
29: Mk xiii. 24, 25 where the here in ». 13 as in xxix. 11: the
language seems a recollection of devastation of the land never
that used here). Her destruction actually became so great as is
will make other nations alarmed depicted here, where it is repre-
and dismayed lest a similar or even sented as causing the river to
worse judgement should be in store run clear and bright instead of
for them. The effect is like that being fouled by the agricultural
produced by the judgement of Tyre operations in the country (see on
(xxvii. 35 : cp. xxvi. 16). The last v. 2). The lamentation concludes
words of V. 10 recall Deut. xxviii. with the usual refrain (see vi. 7), per-
66 'thy life shall hang in doubt haps here a recollection of what was
before thee ; and thou shalt fear said in preparation for the coming
night and day, and shalt have none of the plagues upon Egypt (Ex. vii.
assurance of thy life.' 5 'the Egyptians shall know that I
174 EZEKIEL xxxiL 15
destitute of Hhat whereof it was full, when I shall smite
all them that dwell therein, then shall they know that I
16 am the Lord. This is the lamentation wherewith they
shall lament ; the daughters of the nations shall lament
therewith : for Egypt, and for all her multitude, shall
they lament therewith, saith the Lord God.
L. PROPHECIES CLASSED UNDER THE DATE OF
xxxii. 17 OF VARIOUS CHARACTER; ONE A
SECOND LAMENl^ATION OVER EGYPT, AND
TWO DEFINING THE RESPONSIBILITY OF THE
PROPHETIC PREACHER AND THE INDIVIDUAL
RESPONSIBILITY OF EACH MAN FOR HIS SINS.
Chapters XXXIL 17-XXXIIL 20.
The date (585 B.C.) is apparently a fortnight later than the last prophecy,
though the number of the month is not given.
IvL A further lamentation over Egypt, with a description
of the companions which the Egyptians will find in
Sheol, xxxii. 17-32.
17 It came to pass also in the twelfth year, in the
fifteenth day of the month, that the word of the Lord
18 came unto me, saying, Son of man, wail for the multitude
of Egypt, and cast them down, even her, and the
daughters of the famous nations, unto the nether parts
of the earth, with them that go down into the pit.
1 Heb. the fulness thereof.
am the Lord ')• ' The daughters of link with the previous prophecy
the nations' are to lament for Egypt's (see xxxii. 16 and cp. xxxi. 2), and,
fall, just as it is indicated later though the number of the month is
{v, 18) that they will share in it. notmentioned here, it is evident that
The lamentation is to be an unusual the twelfth month is intended (cp.
one, for mourners were a professional v. I), and that this prophecy was
class (cp. Jer. ix. 17). uttered a fortnight after the last.
17-21. The mention of ' the mul- It is noticeable that the casting
titude of Egypt ' forms a connecting down of Egypt into the nether parts
1
XXXII. 19-24
EZEKIEL
175
19 Whom dost thou pass in beauty ? go down, and be thou
20 laid with the uncircumcised They shall fall in the midst
of them that are slain by the sword : ^she is delivered to
21 the sword : draw her away and all her multitudes. The
strong among the mighty shall speak to him out of the
midst of ^hell with them that help him : they are gone
down, they lie still, even the uncircumcised, slain by the
22 sword. Asshur is there and all her company ; his graves
are round about him : all of them slain, fallen by the
23 sword : whose graves are set in the uttermost parts of the
pit, and her company is round about her grave : all of
them slain, fallen by the sword, which caused terror in the
24 land of the living. There is Elam and all her multitude
round about her grave : all of them slain, fallen by the
sword, which are gone down uncircumcised into the nether
parts of the earth, which caused their terror in the land
^ Or, the sword is appointed ^ Heb. Sheol.
of the earth (cp. xxxi. 14) is assigned
to the prophet as the carrier out of
God's vengeance. 'The pit' and
'hell' or Sheol in these verses
represent respectively the grave
and the dwelling-place of the
departed. The word 'pass' in the
phrase 'pass in beauty ' is an archaic
use of the word instead of ' surpass '
(cp. 2 Sam. i. 26). By 'the daughters
of the famous nations' are meant the
peoples tributary to the great world-
power. The question asked in tr. 19
corresponds to those in xxxi. 2, 18.
' The uncircumcised ' who constantly
occur in this prophecy are the out-
casts and uncivilised. V. 20 reads
like a series of hysterical ejaculations
about Egypt. This is indicated by
the frequent change of persons and
genders in this and the following
verse. The person addressed by
the strong ones {v. 21) must be the
king of Egypt who has been preceded
thither by his allies who have been
already mentioned (xxx. 6, 8).
22, 23. Individual nations inhabi-
ting Hades are now mentioned.
Asshur has the first place : the
Assyrian Empire practically came to
an end about the end of the seventh
century b.c. Asshur is located in
'the uttermost parts of the pit'
just as it is said of the king of
Babylon by Isaiah (xiv. 15): 'thou
shalt be brought down to hell, to
the uttermost parts of the pit.'
24, 25. Elam follows, whose fall
was prophesied by Jeremiah at the
beginning of Zedekiah's reign (xHx.
34-39). Elam was a constant
source of trouble to one empire
after another, especially to the
Assyrians. We meet with a king of
Elam amongst the kings of Gen.
xiv. 1. Some forty years before
Zedekiah's reign Elam had been
subdued by the Assyrians under
176
EZEKIEL
1
XXXII. 24-28 ■
bh them that ™
of the living, and have borne their shame with them that
25 go down to the pit They have set her a bed in the
midst of the slain with all her multitude ; her graves are
round about her : all of them uncircumcised, slain by the
sword; for their terror was caused in the land of the
living, and they have borne their shame with them that go
down to the pit : he is put in the midst of them that be
26 slain. There is Meshech, Tubal, and all her multitude ;
her graves are round about her : all of them uncircum-
cised, slain by the sword ; for they caused their terror in
27 the land of the living. ^And they shall not lie with the
mighty that are fallen of the uncircumcised, which are
gone down to ^hell with their weapons of war, and have
laid their swords under their heads, and their iniquities
are upon their bones ; for they were the terror of the
28 mighty in the land of the living. But thou shalt be
broken in the midst of the uncircumcised, and shalt lie
1 Or, ATxd shall they not lie dtc. ? ^ Heb. Sheol.
Assur-bani-paJ, but the subjugation
was not complete : it may have been
this, however, that is alluded to
here. Assur-bani-pal's account of it
is quoted in Encycl. Bib. 374 : ' I cut
off the head of Teumman, their
king, the rebel who had plotted
evil. Beyond number I slew his
warriors ; alive in my hands I took
his fighting men ; with their corpses
as with thorns and thistles I filled
the vicinity of Susa; their blood
I caused to flow in the Eulaeus, and
I stained its waters like wool ' (i.e.
red wool). The bed is set for Blam
in Hades by its inhabitants.
26-28. The next peoples in the
list are Meshech and Tubal. These
names have already occurred in this
book (xxvii. 13). The date and
particulars of the disaster which is
alluded to here cannot be deter-
mined for lack of historical informa-
tion. The interrogative form given
to V. 27 in R.V. rnarg. suits the
context best: the only meaning R.V.
could convey would be that they
would not meet with honourable
burial. The language here as in
v. 23 seems to breathe the spirit of
Isaiah (xiv. 18, 19). The mention of
the 'weapons of war' may refer to
their armour being set up over
their graves or depicted on their
monuments. In later days the
pillars of the Maccabaean monu-
ment at Modin had fashioned upon
them 'all manner of arms for a
perpetual memory' (1 Mace. xiii.
47) and the custom survives in
military and naval monuments to
the present day. 'Their iniquities
are upon their bones' is a hyper-
bolical expression signifying that
XXXII. 28-32
EZEKIEL
177
29 with them that are slain by the sword. There is Edom,
her kings and all her princes, which ^in their might are
laid with them that are slain by the sword : they shall lie
with the uncircumcised, and with them that go down to
30 the pit. There be the princes of the north, all of them,
and all the Zidonians, which are gone down with the
slain ; ^in the terror which they caused by their might
they are ashamed ; and they lie uncircumcised with them
that are slain by the sword, and bear their shame with
31 them that go down to the pit. Pharaoh shall see them,
and shall be comforted over all his multitude : ^even
Pharaoh and all his army, slain by the sword, saith the
32 Lord God. For I have put *his terror in the land of the
living : and he shall be laid in the midst of the un-
circumcised, with them that are slain by the sword, even
Pharaoh and all his multitude, saith the Lord God.
^ Or, for all their might ^ Or, for all the terror ' Or, Pharaoh and
all his army are slain dc. ■* Another reading is, my.
the remembrance of their wicked-
ness abides even in the grave with
them. Others have seen, by a slight
emendation of the text, a reference
in this passage to the NephiHm, the
mighty men of antediluvian times
(Gen. vi. 4). In v. 28 the prophecy
returns to its chief subject, the
people of Egypt.
29. Edom follows. Her judge-
ment had been pronounced more
than three years before (xxv. 12-14).
There is no definite record of any
great disaster having happened to
the Bdomites, between whom and the
Jews there was always a mutual
antagonism. No doubt they were
tributary to Assyria, as the inscrip-
tions tell us. The Septuagint
translator read Asshur for Edom,
but this seems an improbable
reading owing to the previous
B.
occurrence of Asshur in the prophecy.
It is much more likely, if the text
needs emendation at all, that Aram
(i.e. Syria) should be read here.
30. Last of all come the princes
of the north (i.e. Gomer and
Togarmah: see xxxviii. 6) and the
Zidonians. Zidon had been prophe-
sied against previously (see xxviii.
20-24). The marginal rendering
'for all the terror' gives the best
sense. Zidon was at this time
treated as the leading Northern
State.
31, 32. The king of Egypt is to
see all this : and it is to be a cause
of comfort to him to find that others
have had to undergo like troubles.
In V. 32 the Hebrew text followed
by R.V. margin is to be preferred,
as no meaning can be given to R.V.
except by a very forced exegetical
12
178
EZEKIEL
XXXIIL 1-7
Ivii. At this point, though there is no new chronological
statement, an entirely different departure is made
which culminates in the prophecies of the restoration of
Israel, and its ideal settlement in an idealised Canaan,
with which the hook concludes. The transitional
prophecies are two in number, one declaring the
ministerial responsibility of the prophet (xxxiii. 1-9),
the other the moral responsibility of each individual
member of the house of Israel (xxxiii. 10-20). xxxiiL
1-9 deals then with the prophet's responsibility,
XXXIII. 1 And the word of the Lord came unto me,
2 saying, Son of man, speak to the children of thy people, and
say unto them. When I bring the sword upon a land, if the
people of the land take a man from among them, and set
3 him for their watchman : if, when he seeth the sword
come upon the land, he blow the trumpet, and warn the
4 people ; then whosoever heareth the sound of the
trumpet, and taketh not warning, if the sword come, and
take him away, his blood shall be upon his own head.
5 He heard the sound of the trumpet, and took not
warning ; his blood shall be upon him : whereas if he had
6 taken warning he should have delivered his soul. But if
the watchman see the sword come, and blow not the
trumpet, and the people be not warned, and the sword
come, and take any person from among them ; he is
taken away ^in his iniquity, but his blood will I require at
7 the watchman's hand. So thou, son of man, I have set
1 Oi, for
method. The late Prof. A. B.
Davidson suggested an alteration of
the previous verb, and would read
'he caused his terror.'
XXXIII. 1-9. No date is given
to this prophecy and the next. We
are, therefore, left to conclude that
they belong to the same date as the
previous ones. It will be noticed,
however, that the date in «?. 21 is
a somewhat earlier one. The ex-
pression 'the children of thy people'
(so vv. 12, 17, 30) has not occurred
since iii. 11 and occurs once more
XXXIII. 7-1 1 EZEKIEL 179
thee a watchman unto the house of Israel ; therefore hear
the word at my mouth, and give them warning from me.
8 When I say unto the wicked, 0 wicked man, thou shalt
surely die, and thou dost not speak to warn the wicked
from his way; that wicked man shall die ^in his iniquity,
9 but his blood will I require at thine hand. Nevertheless,
if thou warn the wicked of his way to turn from it, and
he turn not from his way ; he shall die in his iniquity, but
thou hast delivered thy soul.
Iviii. The definite assertion of individual responsibility for
sin. This is made in a way in which it had never
he/ore been made to the Jewish peophf and therefore
marks a distinct step forward towards the enunciation
of evangelical truth in the Gospel dispensation. Im-
plicitly the duties of repentance and faith are also
inculcated in these verses, xxxiii. 10-20.
10 And thou, son of man, say unto the house of Israel :
Thus ye speak, saying, ^Our transgressions and our sins are
upon us, and we pine away ^in them ; how then should we
11 live? Say unto them. As I live, saith the Lord God, I
have no pleasure in the death of the wicked ; but that the
1 Or, for 2 Or, Truly our transgressions drc.
later (xxxvii. 18). 'The daughters 'thou hast saved thy life,' though a
of thy people ' are mentioned in fuller force has been read into the
xiii. 17. expression in later times.
The prophet is compared here, as 10-20. Having stated his own
to his responsibility, to a watchman responsibility as a watchman, the
on guard against hostile invasion, prophet is now bidden to enforce
That of the watchman and that of their absolute personal responsibility
the individuals over whom he upon his individual hearers. They
watches is accurately defined. The are represented as being in despair
whole prophecy is almost identical because of the burden of their sins,
in substance with iii. 16-21 (see and as having no hope of life — they
note there, and cp. Is. Hi. 8 : Ivi. 10 : are pining away and see nothing but
Ixii. 6: Jer. vi. 17). 'Thou hast death in front of them. This con-
delivered thy soul ' {v. 9) means only dition is pourtrayed most strikingly
12—2
180
EZEKIEL
XXXIII. ii-i<
wicked turn from his way and live : turn ye, turn ye from
your evil ways ; for why will ye die, 0 house of Israel ?
12 And thou, son of man, say unto the children of thy people,
The righteousness of the righteous shall not deliver him
in the day of his transgression ; and as for the wickedness
of the wicked, he shall not fall thereby in the day that he
tumeth from his wickedness : neither shall he that is
righteous be able to live thereby in the day that he
13 sinneth. When I say to the righteous, that he shall surely
live ; if he trust to his righteousness, and commit iniquity,
none of his righteous deeds shall be remembered ; but 4n
his iniquity that he hath committed, ^therein shall he die.
14 Again, when I say unto the wicked. Thou shalt surely die ;
if he turn from his sin, and do ^that which is lawful and
15 right ; if the wicked restore the pledge, give again that
he had taken by robbery, walk in the statutes of life,
committing no iniquity ; he shall surely live, he shall not
16 die. None of his sins that he hath committed shall be
remembered against him : he hath done that which is lawful
^ Or, /or 2 Or, for it * Heb. judgement and righteousness.
just at the time of the final fall of
the city. The same unhappy state
is described in xxxvii. 11. The
answer comes at once. It is not
God's pleasure that death should be
their portion ; they have but to turn
and Kve. The adjuration of t?. 1 1 is a
common one in Bzekiel (see v. 11).
What follows must be read side by
side with and illustrated by the
prophecy already uttered (xviii
1-32), some of the verses being
identical in language. For the
view taken by the prophet of man's
individual responsibility see Introd.
p. xxxiv. In «?. 14 we have not only
a recollection of xviii. 27 but also
a reproduction of the language of
iii. 18, both passages looking back
perhaps to the declaration of Gen.
ii. 17 : 'in the day that thou eatest
thereof thou shalt surely die.' V.
15 looks back to xviii. 7. 'Statutes
of life ' are statutes to live by (cp.
XX. 11). With v.W cp. xviii. 23, 31 ;
and with vv. 12, 13 cp. xviii. 24.
F, 16 corresponds to xviii. 22 \m>.\*l^
20 to xviii. 25, 29 ; v. 18 to xviii.
24, 26 ; ??. 19 to xviii. 21, 27 ; and
the last part of v. 20 to xviii. 30.
In the depth of their despair the
prophet, as God's mouthpiece, holds
out to them one great source of
comfort. Because their past has
been what it has been, it does not
follow that their future must be
like it. The individual can rise
from the depths of despair and
return to a merciful God who has
no pleasure in the wicked remaining
XXXIII. 17-21 EZEKIEL 181
17 and right ; he shall surely live. Yet the children of thy
people say, The way of the Lord is not equal : but as for
18 them, their way is not equal. When the righteous turneth
from his righteousness, and committeth iniquity, he shall
19 even die ^therein. And when the wicked turneth from
his wickedness, and doeth that which is lawful and right,
20 he shall live thereby. Yet ye say. The way of the Lord
is not equal. 0 house of Israel, I will judge you every
one after his ways.
M. FROM THE MOMENT THAT THE IsHEWS OF
THE FINAL FALL OF JERUSALEM REACHES
THE CAPTIVES, THE PROPHET'S TONGUE IS
SET LOOSE, AND HE BEGINS TO SPEAK OF A
RESUSCITATION AND RESURRECTION. THE
KINGDOM OF JEHOVAH IS TO BE RESTORED
WITH FULL SPIRITUAL POWER, WHILE THE
ENEMIES OF GOD'S PEOPLE, THE HEATHEN
NATIONS, ARE TO BE UTTERLY DESTROYED.
585 B.C. Chapters XXXIH. 21-XXXIX.
There is a diflBculty here about the length of time which is supposed to
elapse between the fall of the city and the announcement of that fall. The
fall took place 18 months previously. In consequence some would read
here, and probably rightly, eleventh for twelfth, which is the reading of
the Syriac version. The years ' of our captivity' are dated from Jehoiachin's
captivity (i. 2).
lix. The news arrives: the prophet is no more dumb:
the judgement is to he thorough: and then men will
begin to seek to hear the prophet's words, though at first
they may not carry them out. xxxiii. 21-33.
21 And it came to pass in Ine twelfth year of our
captivity, in the tenth month, in the fifth day of the
1 Ot, for them
as he is. Such a truth as this is their position. It is true the past
needed and requires to be reasserted can never be undone or lived over
in all generations to any who are again : but amendment can be made
inclined to despair and say that it for it.
is no good attempting to retrieve 21, 22. Ezekiel is represented as
182
EZEKIEL
XXXin. ir-2'
month, that one that had escaped out of Jerusalem came
22 unto me, saying, The city is smitten. Now the hand of the
Lord had been upon me in the evening, afore he that was
escaped came ; and he had opened my mouth, until he
came to me in the morning ; and my mouth was opened,
23 and I was no more dumb. And the word of the Lord
24 came unto me, saying. Son of man, they that inhabit
those waste places in the land of Israel speak, saying,
Abraham was one, and he inherited the land : but we are
26 many ; the land is given us for inheritance. Wherefore
say unto them. Thus saith the Lord God : Ye eat with the
blood, and lift up your eyes unto your idols, and shed
26 blood : and shall ye possess the land ? Ye stand upon your
sword, ye work abomination, and ye defile every one his
27 neighbour's wife : and shall ye possess the land ? Thus
havlngprophesiedthis almost exactly
three years before (xxiv. 26, 27), when
the approach of Nebuchadrezzar to
Jerusalem was announced to him
(xxiv. 2). 'In that day he that
escapeth shall come unto thee, to
cause thee to hear it with thine ears.
In that day shall thy mouth be
opened to him which is escaped,
and thou shalt speak and be no
more dumb.' For a description of
the last days of Jerusalem see
2 K. XXV. 2-11 : 2 Chr. xxxvi.
17-20: Jer. xxxix. 1-14: lii. 4-16.
For the prophet's use of the ex-
pression * the hand of the Lord' see
i. 3.
23, 24. In these verses the people
who are still in Palestine are
represented as protesting against
being dispossessed of the land
which has been laid waste. Surely
if Abraham, a mere individual, was
allowed to possess it (cp. Is. li. 2),
they might claim it as theirs. One
of the great boasts of the Jewish
people was 'We have Abraham to
our father' (Matth. iii. 9: Luke
iii. 8), 'Our father is Abraham'
(John viii. 39). There seems to
have been a popular belief that, the
God of the nation having once
given the land, it was inalienable
from His people (Judg. xi. 24).
25, 26. The prophet at once dis-
poses of their claim : through their
wickedness they have forfeited it.
They have broken the Noachic
precepts (Gen. vi. 4 'Flesh with
the life thereof, which is the blood
thereof, shall ye not eat ') as well as
their own laws (Lev. iii. 17 ' ye shall
eat neither fat nor blood ') : they have
committed idolatry (cp. xviii. 6) :
they have done deeds of violence
(xxii. 3, 4) : they have trusted to
might rather than to right : all
sorts of abomination have been
committed (see xxii. 10, 11 for
instances). No wonder then that
they are losing their land.
27-29. Once more the punish-
ment is announced which is to bring
them to a knowledge of the Lord,
4
XXXIII. 27-31 EZEKIEL 183
shalt thou say unto them, Thus saith the Lord GrOD : As I
live, surely they that are in the waste places shall fall by
the sword, and him that is in the open field will I give to
the beasts to be devoured, and they that be in the strong
28 holds and in the caves shall die of the pestilence. And I
will make the land a desolation and an astonishment, and
the pride of her power shall cease ; and the mountains of
Israel shall be desolate, that none shall pass through.
29 Then shall they know that I am the Lokd, when I have
made the land a desolation and an astonishment, because
of all their abominations which they have committed.
30 And as for thee, son of man, the children of thy people
talk of thee by the walls and in the doors of the houses,
and speak one to another, every one to his brother, saying,
Come, I pray you, and hear what is the word that cometh
31 forth from the Lord. And they come unto thee as the
people cometh, and they sit before thee as my people, and
they hear thy words, but do them not : for with their
mouth they shew much love, but their heart goeth
and it is accompanied by a solemn 30-33. In these last verses of
adjuration: 'as I live' (cp. v. 11). this section we have a personal
The devastation would lead to an touch, in which the relations be-
increase of the beasts of prey, tween the prophet and his fellow
whilst pestilence would invade the countrymen in captivity are de-
habitations and caves in which they scribed. They invite one another to
would take refuge. It may be go and listen to the prophet. The
interesting in this connection to rendering of R.V. marg. 'a love
mention that there are said to have song ' is to be preferred (cp. Is. v. I).
been lions in Palestine down to the His words have a delightful sound to
12th century a.d. Jeremiah from them, but it is sound merely ; they
his dwelling in Egypt could describe do not practice what he preaches,
Palestine in words corresponding to though they had resorted to him for
those in v. 28 (Jer. xliv. 2, 6, 22). years past (see viii. 1), and though
The moimtains of Israel had been they called themselves the Lord's
the seat of much of the surviving people {my people v. 31). This
heathen worship, and they were to spirit was one which others had
become desolate. The resulting denounced (Ps. Ixxviii. 36, 37 : Is.
knowledge of the Lord is one of xxix. 13 quoted by our Lord and
the distinctive notes of the whole applied to the Jews of his day:
book (see vi. 7). Matth. xv. 8, 9 : Mk vii. 6, 7 : Jer. xii.
184 EZEKIEL xxxiii. sr-xxxiv.
32 after their gain. And, lo, thou art unto them as ^a very
lovely song of one that hath a pleasant voice, and can play
well on an instrument : for they hear thy words, but they
33 do them not. And when this cometh to pass, (behold, it
Cometh,) then shall they know that a prophet hath been
among them.
Ix. Hie Lord throvgh His prophet condemns the rvlers
and guides of His people, and pronounces judgement
upon them, A separation is to take place between the
good and the had, and Jehovah will he the Good
Shepherd of His people, while David shall he their ruler.
xxxiv. 1-31.
The break indicated by a new paragraph at v. 20 is not needed.
XXXIV. 1 And the word of the Lord came unto me,
2 saying. Son of man, prophesy against the shepherds of
Israel, prophesy, and say unto them, even to the shep-
herds. Thus saith the Lord GrOD : Woe unto the shepherds
^ Or, a love song
2). Gain was their main thought (Jer. after it. The prophecy is actually
xxii. 17) as it is with so many of to- addressed to these shepherds. The
day, who can sit in the comfortable whole ofit is closely connected in sub-
reserved pew in church or chapel ject-matter and language with Jer.
and think that they have fulfilled xxiii. 1-8 which should be careftdly
the weightiest matter of God's law. compared with it (cp. also Zech. xi.
Hearing is not doing : our Lord 15-17 which echoes the older
emphasises this in the closing words prophecies). ' Shepherds ' is the
of the Sermon on the Mount (Matth. name given here to the rulers of
vii. 26, 27 : cp. Lk. vi. 49). But the state, king and princes. We
when the trouble comes in all its have the same idea in the Greek
fulness, to each generation alike, expression Troifi^v \aav. In the New
then the force of the words of the Testament this metaphorical ex-
true and loyal preacher of righteous- pression is taken over from the Old
ness will be recognized. Testament and applied to religious
XXXIV. 1-6. Denunciation of teachers and rulers. Some of these
the shepherds for their self-indul- are selfish and careless (see Jude 12
gence, while the flock is not tended quoted later), like the rulers of
but scattered abroad with none to look this passage. The prophecy of
XXXIV. 2-6
EZEKIEL
185
of Israel that do feed themselves ! should not the shep-
3 herds feed the sheep ? Ye eat the fat, and ye clothe you
with the wool, ye kill the fatlings ; but ye feed not the
4 sheep. The diseased have ye not strengthened, neither
have ye healed that which was sick, neither have ye bound
up that which was broken, neither have ye brought again
that which was driven away, neither have ye sought that
which was lost ; but with force and with rigour have ye
5 ruled over them. And they were scattered, because there
was no shepherd : and they became meat to all the beasts
6 of the field, and were scattered. My sheep wandered
through all the mountains, and upon every high hill : yea,
my sheep were scattered upon all the face of the earth ;
Jeremiah is the earlier by almost
twenty years and was delivered in
Jerusalem while this was published
in Babylonia. We do not read of
any intercourse as having taken
place between the two prophets,
though we can gather, e.g. from
xxxiii. 21, that communications
were kept up between Jerusalem
and those of the captivity. The
shepherds are represented as
caring only for themselves just
as in the New Testament we read
of 'shepherds that without fear
feed themselves ' (Jude 12), whereas
it was their duty to feed the flock.
They eat the fat, i.e. the fatted part
of the flock : the Septuagint by a
different vocalization of the Hebrew
read 'the milk.' The sin of the
rulers had been denounced in
equally scathing language at an
earlier date by Micah (iii. 2, 3).
Here the various ways in which
they should have cared for the flock
are described in v. 4. The word
used for 'rigour' is an unusual one,
and only used elsewhere of the
treatment by the Egyptians of the
Israelites when in bondage (Ex. i
13, 14) and in Leviticus (xxv. 43, 53)
of the treatment of the poor
Israelite (' thou shalt not rule over
him with rigour'). The ordinary
IsraeUte was constantly being re-
duced to this condition. Micaiah
300 years before this prophecy was
delivered 'saw all Israel scattered
upon the mountains, as sheep that
have no shepherd.' Later, in Zecha-
riah (x. 2), we read of the people
' they go their way like sheep, they
are afflicted, because there is no
shepherd.' And when our Lord
came, and saw a great multitude,
'He had compassion on them,
because they were as sheep not
having a shepherd ' (Mk vi. 34 : cp.
Matth. ix. 36). The consequence was,
in Ezekiel's time, that they became
an easy prey to any who attacked
them. ' Israel is a scattered sheep ;
the lions have driven him away:
first the king of Assyria hath
devoured him ; and last this Nebu-
chadrezzar king of Babylon hath
broken his bones ' (Jer. 1. 17). The
people were absolutely neglected by
186
EZEKIEL
xxxrv. 6-
and there was none that did search or seek after them.
7 Therefore, ye shepherds, hear the word of the Lord :
8 As I live, saith the Lord God, surely forasmuch as my
sheep became a prey, and my sheep became meat to all
the beasts of the field, because there was no shepherd,
neither did my shepherds search for my sheep, but the
9 shepherds fed themselves, and fed not my sheep ; there-
10 fore, ye shepherds, hear the word of the Lord ; Thus saith
the Lord God : Behold, I am against the shepherds ; and
I will require my sheep at their hand, and cause them to
cease from feeding the sheep ; neither shall the shepherds
feed themselves any more ; and I will deliver my sheep
from their mouth, that they may not be meat for them.
11 For thus saith the Lord God: Behold, I myself, even I,
12 will search for my sheep, and will seek them out. As a
shepherd seeketh out his flock in the day that he is among
his sheep that are scattered abroad, so will I seek out my
sheep ; and I will deliver them out of all places whither
they have been scattered in ^the cloudy and dark day.
13 And I will bring them out from the peoples, and gather
^ Heb. the day of clouds and thick darkness.
those who ought to have cared for
them.
7-10. The address turns directly
to the shepherds. They are to be
made responsible and their sheep
rescued from their neglect and
oppression. The adjuration 'As I
live, saith the Lord God' (cp. xvi.
48) recurs and corresponds to the
'Verily, verily' of the New Testa-
ment. The sheep and the shepherds
were alike God's; because the
shepherds had not acted -as if they
were God's oflBcers, God's sheep
should no longer be entrusted to
them. ' I will require my sheep at
their hand' means that they will
have to give account for their
neglect. For the future they would
neither tend the flock nor be able
to indulge themselves.
11-16. The Lord God Himself
will act the part of a good shepherd
to the flock. We have here an
anticipation of New Testament
language : ' the Son of man came to
seek and to save that which was lost '
(Lk. xix. 10) : 'I am the good shep-
herd' (John X. 11). The language
of this chapter is recalled to us
more than once by our Lord's words
(Matth. ix. 36 : xxv. 32 : John x. 8,
11 : cp. Heb. xiii. 20 : 1 Pet. ii. 25 :
V. 4), and shews how much it had
impressed itself upon His mind. The
representation of our Lord as the
XXXIV. I3-I8 EZEKIEL 187
them from the countries, and will bring them into their
own land ; and I will feed them upon the mountains of
Israel, by the watercourses, and in all the inhabited places
14 of the country. I wiU feed them with good pasture, and
upon the mountains of the height of Israel shall their fold
be : there shall they lie down in a good fold, and on fat
15 pasture shall they feed upon the mountains of Israel. I
myself will feed my sheep, and I will cause them to lie
16 down, saith the Lord God. I will seek that which was lost,
and will bring again that which was driven away, and will
bind up that which was broken, and will strengthen that
which was sick : and the fat and the strong I will destroy ;
171 will feed them in judgement. And as for you, O my flock,
thus saith the Lord God : Behold, I judge between cattle
18 and cattle, as well the rams as the he-goats. Seemeth it a
small thing unto you to have fed upon the good pasture,
but ye must tread down with your feet the residue of your
pasture? and to have drunk of the clear waters, but ye must
good Shepherd is one of the earliest prince (cp. Ps. ex. 1), but we may
in the Catacombs at Rome. ' The feel certain that such an idea could
cloudy and dark day ' is the same as scarcely have entered into the
that which is called elsewhere ' the prophet's mind. The idea to him
day of the Lord' (e.g. Joel i. 15 : would be of David as the vicegerent
ii. 1,2 where ' the cloudy and dark of the Lord God.
day' appears again: Zeph. i. 7). 17-19. At this point the address
There is to be a restoration of the is directed to the flock and not to
scattered people, who are to be the shepherds. In the flock there
gathered together again (see xi. 17). is to be a discrimination between
The simile of the flock is kept up the great and powerful and the rest
throughout. With the first words of the flock. We cannot fail to be
of v. 15 cp. Is. xl. 11 'He shall feed reminded of our Lord's words in
his flock like a shepherd ' and with reference to the final judgement : —
n 16 cp. Mic. iv. 6. At the same 'He shall separate them one from
time judgement is to come upon the another, as the shepherd separateth
oppressors, described as 'the fat the sheep from the goats' (Matth.
and the strong.' xxv. 32), though the likeness is one
It is possible for us to read into of language rather than of matter,
this passage by a comparison of m ' Cattle and cattle,' as they are
14, 15 and v. 23 an identification in called here and in v. 22, are defined
some way or other between the as 'the fat cattle and the lean
Lord God and David the servant cattle' in v. 20. Whether the
188
EZEKIEL
XXXIV. i8-'2
19 foul the residue with your feet? And as for my sheep, they
eat that which ye have trodden with your feet, and they
drink that which ye have fouled with your feet.
20 Therefore thus saith the Lord GrOD unto them : Behold,
I, even I, will judge between the fat cattle and the lean
21 cattle. Because ye thrust with side and with shoulder,
and push all the diseased with your horns, till ye have
22 scattered them abroad; therefore will I save my flock, and
they shall no more be a prey ; and I will judge between
23 cattle and cattle. And I will set up one shepherd over
them, and he shall feed them, even my servant David ; he
24 shall feed them, and he shall be their shepherd. And I
the Lord will be their God, and my servant David prince
25 among them ; I the Lord have spoken it. And I will
make with them a covenant of peace, and will cause evil
prophet had in his own mind any
distinction between the rams and
the he-goats, as representative of
the ruling classes here, is not clear.
The ' he-goats ' are marked out for
punishment by a later prophet
(Zech. X. 3), while the ram and the
he-goat are used as emblems of
great power in Daniel (viii. 3-8).
The indictment against the powerful
in the present passage is that they
not only took the best but spoilt for
others what they did not use for
themselves, so that they have
trampled down the pasture and
fouled the waters for the weak.
20-31. The judgement and dis-
crimination is to be followed by
a restoration. The violence of the
rulers is here pourtrayed : if one has
ever watched a flock of sheep one
can see how observant the prophet
has been of the world of nature :
the weak ones 'go to the wall' in
the flock. But they were to have
a deliverer : the certainty of the
judgement is indicated by its three-
fold announcement {m>. 17, 20, 22).
Following upon the judgement there
is to be one ruler set over them
(cp. xxxvii. 22, 24: Jer. xxiii 5:
Mic. V. 4: so too 2 Esdr. ii. 34)
identified with David (xxxvii. 24, 25)
who had been the shepherd of
Israel. V. 24 makes David the
viceroy of the Lord, with the Lord
as their God (cp. xxxvii. 27 following
upon xxxvii. 25) : for its last words
see xvii. 24. A lasting covenant
of peace was to follow (so xxxvii
26) : such a covenant had existed
before but had been broken by the
people's defection (cp. Nuul xxv.
12 : Is. liv. 10 : Ecclus. xlv. 24).
As a consequence there would be
peace without any fear of invasion
(cp. Lev. xxvi. 6 : Is. xi. 6-8, where
the figurative comparison is worked
out : XXXV. 9 : Ixv. 25 : Hos. ii. 18).
The security of the people is insisted
upon several times in the present
series of prophecies (xxxviii. 8, 14 :
XXXIV. 35-29
EZEKIEL
189
beasts to cease out of the land: and they shall dwell
26 securely in the wilderness, and sleep in the woods. And I
will make them and the places round about my hill a
blessing ; and I will cause the shower to come down in its
27 season ; there shall be showers of blessing. And the tree
of the field shall yield its fruit, and the earth shall yield
her increase, and they shall be secure in their land ; and
they shall know that I am the Lord, when I have broken
the bars of their yoke, and have delivered them out of the
28 hand of those that ^served themselves of them. And they
shall no more be a prey to the heathen, neither shall the
beast of the earth devour them ; but they shall dwell
29 securely, and none shall make them afraid. And I will
raise up unto them a ^plantation for renown, and they
shall be no more ^consumed with famine in the land,
1 Or, made bondmen ^ Or, plant ^ Heb. taken away.
xxxix. 26). It should be remem-
bered that the term 'wilderness'
here means 'untilled land' not
necessarily a bairen desert : a great
deal of it was pasture land. The
people would then be a source of
blessing to the world around them
(cp. Gen. xii. 2, 3 : Is. xix. 24 : Zech.
viii. 13), so that blessing would come
down like the seasonable shower
upon the thirsty land (cp. Mai. iii.
10). Material prosperity would ac-
company the security of the
inhabitants (so xxxvi. 30). The idea
of breaking the bars of the yoke is
common to this passage with Jer.
xxx. 8 : Nah. i. 13. 'Those that served
themselves of them' is a quaint
expression for 'those that made
them their slaves.' V. 28 sums up
what had been already said in
previous verses. In the future they
were to be like a tree or plant,
planted by the Lord Himself and
therefore famous (cp. Is. Ix. 21 'the
branch of my planting ' : Ixi. 3 ' that
they might be called trees of
righteousness, the planting of the
Lord': Numb. xxiv. 6 'as lign-aloes
which the Lord hath planted').
They were no more to suffer famine
(so xxxvi. 29) or to be scorned by
the heathen : but instead they were
to acknowledge their dutiful relation
to the Lord their God and reahse
that after all they were but human,
men and not God (cp. xxviii. 12
'thou art man and not God').
It is very likely that, so far as
Ezekiel himself was concerned, he
would expect a speedy restoration
of the Jewish monarchy, in much
the same way as St Paul seems at first
to have anticipated a speedy return
of the Lord. This would be ex-
pressed by him in the form of the
setting up of a David upon the
throne, David being the ideal king
that was looked back to, and also
because of the promises that had
190
EZEKIEL
XXXIV. 29-XXXV.'
30 neither bear the shame of the heathen any more. And
they shall know that I the Lord their God am with them,
and that they, the house of Israel, are my people, saith the
31 Lord God. And ye my sheep, the sheep of my pasture, are
men, and I am your God, saith the Lord God.
Ixi. Edom because of its perpetual hostility to Israel is to
have severe punishment meted out to it, and thus to
realise the power of the Lord, xxxv. 1-15.
XXXV. 1 Moreover the word of the Lord came
2 unto me, saying, Son of man, set thy face against mount
3 Seir, and prophesy against it, and say unto it. Thus saith
the Lord God : Behold, I am against thee, 0 mount Seir,
and I will stretch out mine hand against thee, and I will
4 make thee a desolation and an astonishment. I will lay
thy cities waste, and thou shalt be desolate ; and thou
5 shalt know that I am the Lord. Because thou hast had a
perpetual enmity, and hast given over the children of
Israel to the power of the sword in the time of their
been made concerning David's line.
Later ages can see in all this its true
Messianic meaning though it is not
clear that Ezekiel identified the
David of his prophecy with the
Messiah that was to come.
XXXV. 1-12. The prophets
with one consent denounced Edom
for its unbrotherly relations and
hostility (cp. xxv. 12). Isaiah (xxxiv.
5: cp. xxi. 11, 22), Jeremiah (xxv.
21: xlix. 7-22), Amos (i. 11, 12),
Obadiah (throughout), Malachi (i. 4),
all alike testify to the strong ani-
mosity there was on the part of the
Jews against the Edomites. 'Mount
Seir ' is used here as an equivalent
for Edom. It was the name for the
range of mountains which ran from
the southern end of the Dead Sea to
the head of the Gulf of Akabah, the
eastern of the two northern forks of
the Red Sea. The country about
it was occupied by those whose
descent was traced from Esau the
brother of Jacob the father of the
twelve patriarchs. The chief towns
(' cities ' V. 4) of Edom were Bozrah,
Sela (i.q. Petra), Elath, Ezion-geber,
and, perhaps, Teman, if Teman was
the name of a town as well as a
district. The expression of Edom's
hostility at the time of the fall of
Jerusalem seems to have been very
bitter. 'Remember, O Lord,
against the children of Edom the
day of Jerusalem; who said, Rase
it, rase it, even to the foundation
XXXV. 5-12 EZEKIEL 191
6 calamity, in the time of the ^iniquity of the end: therefore,
as I live, saith the Lord GrOD, I will prepare thee unto
blood, and blood shall pursue thee : sith thou hast not
7 hated blood, therefore blood shall pursue thee. Thus will
I make mount Seir an astonishment and a desolation ; and
I will cut off from it him that passeth through and him
8 that returneth. And I will fill his mountains with his
slain : in thy hills and in thy valleys and in all thy water-
9 courses shall they fall that are slain with the sword. I
will make thee perpetual desolations, and thy cities shall
not ^be inhabited : and ye shall know that I am the Lord.
10 Because thou hast said, These two nations and these two
countries shall be mine, and we will possess it ; ^whereas the
11 Lord was there : therefore, as I live, saith the Lord God,
I will do according to thine anger, and according to thine
envy which thou hast shewed out of thy hatred against
them ; and I will make myself known among them, *when
12 1 shall judge thee. And thou shalt know ^that I the Lord
have heard all thy blasphemies which thou hast spoken
against the mountains of Israel, saying, ^They are laid
^ Or, punishment ^ Another reading is, return. ^ Or, though * Or,
according as ^ Or, that I am the Lord ; I have heard <&e. * Or, It is
thereof (Ps. cxxxvii. 7: cp. Am. i. divided into two kingdoms any more
11: Chad. 10-14). For the phrase 'in at all'). Edom is one of a number
the time of the iniquity of the end ' of nations who are said to have
seexxi.25. The word 'sith' ( = since), made a covenant against God's
which occurs several times in A.V. people (Ps. Ixxxiii. 5, 6), amongst
as originally printed, only survives whom, as the prophet says, God
here in R.V. The punishment of dwelt (cp. Joel iii. 21). Here, too,
Edom is to come in full measure, they claim Palestine as their own aa
Passage through its wasted country in the following prophecy: — 'all
will be dangerous, as it was to be in Edom, which have appointed my
Egypt (xxix. 11). There was to be land unto themselves for a pos-
a great slaughter : the language session ' (xxxvi. 5). It is not clear,
throughout is like that which is used however, whether they actually took
about Egypt (xxxi., xxxii.). The possession, though they claimed it,
two nations and two countries are of any part of the Jewish territory
the kingdoms of Israel and Judah upon the fall of Jerusalem. Later,
(so xxxvii. 22 ' they shall be no more in the time of 1 Maccabees (v. 65)
two nations, neither shall they be Hebron and the neighbourhood had
192
EZEKIEL
XXXV. I2-XXXVI.'
13 desolate, they are given us to devour. And ye have
magnified yourselves against me with your mouth, and
have multiplied your words against me : I have heard it.
14 Thus saith the Lord Gk)D : When the whole earth rejoiceth,
15 I will make thee desolate. As thou didst rejoice over the
inheritance of the house of Israel, because it was desolate,
so will I do unto thee : thou shalt be desolate, 0 mount
Seir, and all Edom, even all of it : and they shall know
that I am the Lord.
Ixii. A further prophecy looking back to the last. As the
last was addressed to Mount Seir, so this on^e, in due
symmetry, is addressed to the mountains of Israel. It
continues the promise of restoration to Gods people,
xxxvi. 1-15.
XXXVI. 1 And thou, son of man, prophesy unto the
mountains of Israel, and say. Ye mountains of Israel, hear
2 the word of the Lord. Thus saith the Lord God : Because
the enemy hath said against you. Aha ! and. The ancient
become Edomite. The name Idu-
maea (i.e. land of Edom) goes back
to 312 B.C. {Encycl. Bib. 1186). They
were to receive according to the
measure they had meted out of
anger and hatred. Blasphemies {v.
12) are the calumnious statements
which Edom had made in derision of
their fallen foe. For this they are
treated, in accordance with the be-
lief of the time that the enemies of
God's people must be God's enemies,
as hostile to Him. Moreover, they
had never been employed like the
Babylonians as the instruments of
Divine wrath. In consequence they
should be laid waste, and their
desolation was to be a cause of
general rejoicing.
XXXVI. 1-7. An apostrophic
address to the mountains of Israel.
These are constantly mentioned by
Ezekiel; perhaps the level country
round the Tigris and Euphrates, by
its contrast with their own hills and
mountains, brought back to the
captives the constant remembrance
of their own fatherland. 'The
enemy ' includes all those that had
conspired against Israel : * the tents
of Edom and the Ishmaelites; Moab,
and the Hagarenes; Gebal, and
Ammon, and Amalek; Philistia
with the inhabitants of Tyre:
Assyria also is joined with them;
they have holpen the children of
Lot' (Ps. Ixxxiii. 6-8). The inter-
jection * Aha ! ' is ascribed to Ammon
XXXVI. 1-6 EZEKIEL 193
3 high places are ours in possession : therefore prophesy, and
say, Thus saith the Lord God : Because, even because they
have made you desolate, and swallowed you up on every
side, that ye might be a possession unto the residue of the
nations, and ye are taken up in the lips of talkers, and the
4 evil report of the people : therefore, ye mountains of
Israel, hear the word of the Lord God ; Thus saith the
Lord God to the mountains and to the hills, to the water-
courses and to the valleys, to the desolate wastes and to
the cities that are forsaken, which are become a prey and
derision to the residue of the nations that are round about:
5 therefore thus saith the Lord God : Surely in the fire of
my jealousy have I spoken against the residue of the
nations, and against all Edom, which have appointed my
land unto themselves for a possession with the joy of all
their heart, with despite of soul, to cast it out for a prey :
6 therefore prophesy concerning the land of Israel, and say
unto the mountains and to the hills, to the watercourses
and to the valleys, Thus saith the Lord God: Behold, I
have spoken in my jealousy and in my fury, because ye
(xxv. 3) and to Tyre (xxvi. 2). 'The fire, a jealous God' (Deut. iv. 24).
ancient high places ' would include God claims an undivided allegiance
not only the temple but also the from His people: the expression
various sacred sites of the different occurs again in Zeph. i. 18 'the whole
inhabitants of Canaan. Thedestruc- land shall be devoured by the fire
tion of God's people had become a of His jealousy.' In the New Tes-
topic of conversation amongst all the tament (Heb. x. 27) we find the
nations and they had lost the repute expression reversed, 'a jealousy of
which they had. It had come upon fire which shall devour the adver-
them and their land (cp. vi. 2, 3 saries ' : the words there seem to be
where the language of description a recollection of Is. xxvi. 11. The
resembles that of the present j)assage) mention of Edom in especial looks
in accordance with prophecy. 'The back to the previous prophecy
residue of the nations ' {w). 3, 4, 5) (xxxv. 1-15), where Edom also
must be the population that re- claims possession of Canaan (xxxv.
mained after the Babylonian depor- 10). The same feelings that
tations. The idea intended to be actuated Edom are ascribed to the
conveyed by the expression 'the children of Ammon: 'thou hast
fireof my jealousy' is best explained clapped thine hands, and stamped
by 'The Lord thy God is a devouring with the feet, and rejoiced with all
R. 13
EZEKIEL
XXXVI. 6-13
7 have borne the shame of the heathen: therefore thus saith
the Lord God : I have lifted up mine hand, saying^ Surely
the heathen that are round about you, they shall bear
8 their shame. But ye, 0 mountains of Israel, ye shall shoot
forth your branches, and yield your fruit to my people
9 Israel ; for they are at hand to come. For, behold, I am
for you, and I will turn unto you, and ye shall be tilled
10 and sown : and I will multiply men upon you, all the house
of Israel, even all of it : and the cities shall be inhabited,
1 1 and the waste places shall be builded : and I will multiply
upon you man and beast ; and they shall increase and be
fruitful : and I will cause you to be inhabited after your
former estate, and will do better unto you than at your
12 beginnings : and ye shall know that I am the Lord. Yea,
I will cause men to walk upon you, even my people Israel ;
and they shall possess thee, and thou shalt be their
inheritance, and thou shalt no more henceforth bereave
13 them of children. Thus saith the Lord God: Because they
the despite of thy soul against the
land of Israel' (xxv. 6, where see
note on the expression 'despite
of soul'). The words 'to cast it
out for a prey' do not give much
sense : it is difficult to see how
the land could be cast out. Toy
emends the Hebrew so as to make
it mean 'to take possession of
it for a prey.' 'The shame of the
heathen' is the shame or disgrace
which the heathen have brought
upon you. The lifting up of the
hand is the mark of solemn asseve-
ration (cp. Gen. xiv. 22) and is used
by many witnesses in the law courts
ojf to-day as a preliminary to
giving evidence. The heathen in
their turn are to be brought to
shame, and then will come the
restoration of Israel. The com-
parison of the people to a tree is a
constant one (cp. c. xvii.), and it must
be the branches and fruit that are
referred to in the last clause of v. 8
' they are at hand to come.'
8-12. God who had been against
them (v. 8) will now be for them, and
the desolate places shall be culti-
vated, whilst the forsaken and
ruinous cities shall be inhabited
again with an abundant population,
as had also been promised by Jere-
miah (xxx. 18, 19 : xxxi. 27). These
promises are repeated in w. 33,
35: xxxvii. 26. The land is repre-
sented as bereaving the people of
children by what it suffered in the
way of devastation and punishment
for its sins.
13-15. The idea of the last words
of «?. 12 is carried on in this fresh
declaration. It is the land that has
caused all the trouble : it had eaten
4
XXXVI. 13-19 EZEKIEL 196
say unto you, Thou land art a devourer of men, and hast
14 been a bereaver of thy ^nation ; therefore thou shalt
devour men no more, neither ^bereave thy ^nation any
15 more, saith the Lord God; neither will I ^let thee hear any
more the shame of the heathen, neither shalt thou bear
the reproach of the peoples any more, neither shalt thou
cause thy ^nation to stumble any more, saith the Lord
God.
Ixiii. A further prophecy of cleansing and restoration
for Israel, xxxvi. 16-38.
The main idea conveyed in this prophecy is that it is clearly necessary
that by the restoration of the people Jehovah's position should be asserted
and His omnipotence declared to the world. He who had power to punish
had power also to restore to favour and in that power to guide His people
for the future. The heathen nations were to be disabused of the idea
that Jehovah was not strong enough to guard Israel.
16 Moreover the word of the Lord came unto me, saying,
17 Son of man, when the house of Israel dwelt in their own
land, they defiled it by their way and by their doings :
their way before me was as the uncleanness of a woman
18 in her separation. Wherefore I poured out my fury upon
them for the blood which they had poured out upon the
land, and because they had defiled it with their idols :
19 and I scattered them among the nations, and they were
dispersed through the countries : according to their way
1 Another reading is, nations. * Another reading is, cause to stumble.
^ Or, proclaim against thee
up the inhabitants (cp. Num. xiii. 16-21. The state of the people and
32) by causing them to perish of their punishment is described. Im-
want. If we read with R.V. marg. purity, violence, and idolatry were
in w. 13-15 'nations' for 'nation' their ruin. It was these that brought
the prophet must be supposed to about their dispersion, and in their
refer to Israel and Judah. In v. 14 dispersion they brought discredit
the reading of R.V. ' bereave ' is to upon Jehovah, in whose land they
be preferred to that of the margin had dwelt. We have here an
' cause to stumble.' allusion to the popular belief that
13—2
196 EZBKIEL xxxvi. 19-26
20 and according to their doings I judged them. And when
they came unto the nations, whither they went, they
profaned my holy name ; in that men said of them, These
are the people of the Lord, and are gone forth out of his
21 land. But I had pity for mine holy name, which the house
of Israel had profaned among the nations, whither they
22 went. Therefore say unto the house of Israel, Thus saith
the Lord God : ^I do not this for your sake, 0 house of
Israel, but for mine holy name, which ye have profaned
23 among the nations, whither ye went. And I will sanctify
my great name, which hath been profaned among the
nations, which ye have profaned in the midst of them ; and
the nations shall know that I am the Lord, saith the Lord
God, when I shall be sanctified in you before ^ their eyes.
24 For I will take you from among the nations, and gather
you out of all the countries, and will bring you into your
25 own land. And I will sprinkle clean water upon you, and
ye shall be clean : from all your filthiness, and from all
26 your idols, will I cleanse you. A new heart also will I
give you, and a new spirit will I put within you : and I
will take away the stony heart out of your flesh, and I will
^ Or, / work not for <£;c. ^ Or, according to another reading, your
the god of a land had no authority people gathered together again in
outside that land. The pity that their own land (see xi. 17 : xxxvii.
Jehovah shewed, He shewed for the 12, 21). The advance in spiritual
sake of His Name, that its profana- teaching conveyed in m). 25-27 will
tion might go no further. be found treated of in the Intro-
22-32. The thought oi v. 21 is duction, pp. xxxiii. ff. The idea of
enlarged in these verses (cp.Ps.cxv.). sprinkling to cleanse is common to
The purification and the restoration this passage with Is. lii. 15 'So shall
that are to come are to be, in the first He sprinkle many nations ' (so R.V.,
place, for God's honour and glory, but see R.V. marg. ; cp. Is. iv. 4 :
These verses begin and end with Jer. xxxiii. 8) and occurs in the New
this idea (cp. v. 22 with v. 32). Testament in Heb. x. 22 'having our
God's Name is to be hallowed before hearts sprinkled from an evil
the heathen nations (cp. xx. 41) : conscience.' It is distinct from
and this will bring the knowledge ' the blood of sprinkling ' (Heb. xii.
of Jehovah to them (so xxxviii. 23 : 24) and the ' sprinkling of the blood
xxxix, 7, 21), when they see His of Jesus Christ,' which looks back
XXXVI. 26-33 EZEKIEL 197
27 give you an heart of flesh. And I will put my spirit
within you, and cause you to walk in my statutes, and ye
28 shall keep my judgements, and do them. And ye shall
dwell in the land that I gave to your fathers ; and ye shall
29 be my people, and I will be your God. And I will save
you from all your uncleannesses : and I will call for the
com, and will multiply it, and lay no famine upon you.
30 And I will multiply the fruit of the tree, and the increase
of the field, that ye shall receive no more the reproach of
31 famine among the nations. Then shall ye remember your
evil ways, and your doings that were not good ; and ye
shall loathe yourselves in your own sight for your iniquities
32 and for your abominations. Not for your sake Mo I this,
saith the Lord God, be it known unto you : be ashamed
33 and confounded for your ways, O house of Israel. Thus
saith the Lord God : In the day that I cleanse you from
all your iniquities, I will cause the cities to be inhabited,
1 Or, do I work
to the Levitical ordinances and the (so xxxiv. 27, 29). The reproach of
sprinkling of the blood of the sin famine is the reproach that they
offering before the Lord (Lev. iv. 6, incurred amongst the heathen
17). The idols were a source of because of the disasters that came
uncleanness not only because of the upon them : cp. Joel ii. 19 'I will
idolatrous worship but also because no more make you a reproach
of the impure rites which accom- among the nations.' The thought
panied that worship. The new of their past transgi-essions will
heart, instead of the stony heart, bring with it a sense of shame and
and the new spirit have already humihation (see vi. 9). V. 32
been spoken of (xi. 19, 20). The repeats the idea of v. 22. It was
new spirit is to be God's Spirit good for the people of Israel to be
{v. 27 : cp. xxxvii. 14) and by it they ashamed of the past when the
will become docile and obedient glory of God's holy Name was once
(so also xi. 20 : xxxvii. 24). Their again vindicated,
old land shall be theirs again 33-36. A renewal of the promise
(xxviii. 25 : xxxvii. 25), and the old of restoration follows (cp. vv. 9, 10,
relation between Jehovah and His 25). The comparison of the re-
people shall be re-established (xi. stored land to the garden of Eden
20 : xxxvii. 23 : Ex. vi. 7 : Lev. xxvi. is made in Isaiah (li. 3) and ' Eden,
12). Deliverance and rescue will the garden of God' has been men-
bring with it material abundance tioned more than once already by
198
EZEKIEL
XXXVI. 33-38
34 and the waste places shall be builded. And the land that
was desolate shall be tilled, whereas it was a desolation in
35 the sight of all that passed by. And they shall say, This
land that was desolate is become like the garden of Eden ;
and the waste and desolate and ruined cities are fenced
36 and inhabited. Then the nations that are left round
about you shall know that I the Lord have builded the
ruined places, and planted that which was desolate : I the
Lord have spoken it, and I will do it.
37 Thus saith the Lord God : For this moreover will I be
inquired of by the house of Israel, to do it for them ; I will
38 increase them with men like a flock. As the ^ flock for
sacrifice, as the flock of Jerusalem in her appointed feasts ;
so shall the waste cities be filled with flocks of men : and
they shall know that I am the Lord.
^ Heb. fiock of holy things.
Ezekiel (xxviii. 13: xxxi. 8, 9). The
restoration of Israel was to be an
object-lesson to the neighbouring
peoples. 'Then said they among
the nations, The Lord hath done
great things for them' (Ps. cxxvi. 2).
For the last words of v. 36 op.
ivii. 24.
37, 38. In answer to their peti-
tions the population of the land
was to be greatly increased. This
would naturally be only a gradual
process. In Nehemiah's time, in
Jerusalem itself, he tells us *the
people were few therein, and the
houses were not builded ' (Neh. vii.
4). Jehovah would allow Himself to
be approached, and, in consequence,
the people would recognize His
power (see vi. 7). The 'flock of
Jerusalem' was the abundance of
animals for sacrifice that were taken
up to Jerusalem, especially at the
time of the great feasts. At such
a time as the Passover the sacrifices
were almost innimierable. Accord-
ing to Josephus there were about
120,000 priests in all attached to the
Temple worship, in the early days of
the Christian era.
xxxviL 1, « EZEKIEL 199
Ixiv. The vision of the valley of dry hones, and the
Divine interpretation, of that vision, xxxvii. 1-14.
The language descriptive of this vision is of a unique and magnificent
kind. There is a weirdness about the first part, and a realism about the
whole that enthrals us. We seem to see the entire scene enacted, stage by
stage, as the loose dry bones of each human frame collect together, and
each takes its natural place in the building up of a skeleton. Then in due
order sinews, flesh and skin come upon each to cover its framework. But
the principle of life is still lacking. So a new development in the scene is
required. The prophet is directed to invoke the spirit or breath from all
quarters to enter into and take possession of the lifeless forms ; the breath
from the four winds arrives and immediately an immense host springs into
existence, full of life and vigour.
It is clearly obvious that the primary signification of this vision, both
to the prophet and to those to whom the prophet spoke, had nothing what-
ever to do with the resurrection of the individual from the dead. We may
justly see in it language which expresses for us the idea of that 'Resurrec-
tion of the body,' or 'of the flesh' as it is called in our Baptismal Service,
in which our simplest form of Creed calls upon us to declare our belief.
But for the prophet and his audience the vision was intended to convey a
promise not to the individual, but to the body politic, ' the whole house of
Israel,' and to speak to them of a renewal, imder Divine inspiration, of the
national life, and of a restoration to their own land.
XXXVII. 1 The hand of the Lord was upon me,
and he carried me out in the spirit of the Lord, and set
me down in the midst of the valley ; and it was full of
2 bones ; and he caused me to pass by them round about :
and behold, there were very many ^in the open valley;
^ Heb. upon the face of the valley.
XXXVII. 1-3. The vision of was the same, somewhere near the
the valley full of bones. 'The Chebar channel. This valley became
hand of the Lord ' is frequently for the time a charnel-house : the
mentioned by Ezekiel (see i. 3). In bones of the dead lying exposed on
other passages it is ' the spirit ' that the face of the ground (R. V. marg.
' lifts up 'Ezekiel (see iii. 12). 'The 'the face of the valley' is better
valley' of this passage represents than R.V. ' the open valley '). They
the same Hebrew word as ' the had been lying there for some time
plain ' of iii. 22 : viii. 4. No doubt and had become bare bones. The
the locality of the various visions question insoluble to the prophet is
200
EZEKIEL
XXXVII. i-\o^
3 and lo, they were very dry. And he said unto me, Son of
man, can these bones live ? And I answered, O Lord GrOD,
4 thou knowest. Again he said unto me, Prophesy over
these bones, and say unto them, 0 ye dry bones, hear the
5 word of the Lord. Thus saith the Lord God unto these
bones : Behold, I will cause ^breath to enter into you, and
6 ye shall live. And I will lay sinews upon you, and will
bring up flesh upon you, and cover you with skin, and put
breath in you, and ye shall live ; and ye shall know that
7 I am the Lord. So I prophesied as I was commanded :
and as I prophesied, there was a ^ noise, and behold an
earthquake, and the bones came together, bone to his
8 bone. And I beheld, and lo, there were sinews upon
them, and flesh came up, and skin covered them above :
9 but there was no breath in them. Then said he unto me.
Prophesy unto the ^wind, prophesy, son of man, and say to
the ^wind, Thus saith the Lord God: Come from the four
winds, 0 * breath, and breathe upon these slain, that
10 they may live. So I prophesied as he commanded me,
and the breath came into them, and they lived, and
1 Or, spirit ^ Or, thundering ' Or, breath * Or, wind Or, spirit
18) and his prophecy is fulfilled.
The Hebrew word for 'noise' is a
perfectly general one and means
literally 'a voice' or 'sound.' The
language becomes very realistic ; we
seem to see the bones of each
individual body creeping together
and being clothed with muscles and
flesh and skin, but still lifeless.
9, 10. A further stage is reached.
The prophet summons breath into
the inert bodies. In Rev. xi. 1 1 we
have a clear reflection of the words
oi V. 10 : ' the breath of life from
God entered into them, and they
stood upon their feet.' By this
passage we are led to the recollec-
tion of another: — 'the Lord God...
breathed into his nostrils the breath
put to him ' Can these bones live ? '
The answer he gives may be com-
pared with the 'My Lord, thou
knowest' of Rev. vii. 14, which
however is addressed to an elder.
4-6. As he meditates upon this
question he is bidden to address
the bones themselves, and to
announce the renewal of life to
them. Ps. civ. 29, 30 seems to look
back to this vision, 'Thou takest
away their breath, they die, And
return to their dust. Thou sendest
forth Thy spirit, they are created.'
The bones like all else with which
the prophet is concerned are to know
the Lord (see vi. 7).
7, 8. The prophet carries out
his instructions (cp. xii. 7: xxiv.
XXXVII. IO-I6 EZEKIEL 201
stood up upon their feet, an exceeding great army.
11 Then he said unto me, Son of man, these bones are
the whole house of Israel: behold, they say. Our bones
are dried up, and our hope is lost; we are clean cut oflF.
12 Therefore prophesy, and say unto them. Thus saith the
Lord God : Behold, I will open your graves, and cause you
to come up out of your graves, 0 my people ; and I will
13 bring you into the land of Israel. And ye shall know
that I am the Lord, when I have opened your graves, and
caused you to come up out of your graves, 0 my people.
14 And I will put my ^spirit in you, and ye shall live, and I
will place you in your own land : and ye shall know that
I the Lord have spoken it, and performed it, saith the
Lord.
Ixv. By a symbolical action is pourtrayed the reunion as
well as the restoration of Ephraim and Judah under
David as their head, with an everlasting covenant
between God and His people, xxxvii. 15-28.
15 The word of the Lord came again unto me, saying,
16 And thou, son of man, take thee one stick, and write upon
^ Or, breath
of life' (Gen. ii. 7). The breath you' repeats that of the previous
of God is the source of life. The prophecy (xxxvi. 24), and for the
Holy Ghost is the " Giver of Life." last words of the verse see xvii.
11-14. The explanation of the 24.
vision. The bones stand for the It is to be noted that ' the whole
people now, as it were, dead, but house of Israel' includes both the
hereafter to be resuscitated from the destroyed kingdoms of Israel and
desperate state in which they ima- Judah ; it is this thought which
gine themselves to be. A confession leads up to the next prophecy,
of a somewhat similar character is 15-20. According to the second
put into the mouth of the people in book of the Chronicles, after the
xxxiii. 10. Similar comparisons to disruption of the kingdom, in the
a resurrection are to be found in reigns of Rehoboam and Asa, there
Is. XX vi. 19 : Hos. xiii. 14. The was a migration of a certain number
promise 'I will put My spirit in ofpeople, besides priests and Levites,
202
EZEKIEL
XXXVII. 16-20
it, For Judah, and for the children of Israel his com-
panions : then take another stick, and write upon it. For
Joseph, the stick of Ephraim, and yor all the house of
17 Israel his companions : and join them for thee one to
another into one stick, that they may become one in thine
18 hand. And when the children of thy people shall speak
unto thee, saying. Wilt thou not shew us what thou mean-
19 est by these ? say unto them, Thus saith the Lord God :
Behold, I will take the stick of Joseph, which is in the
hand of Ephraim, and the tribes of Israel his companions ;
and I will put them ^with it, even with the stick of Judah,
and make them one stick, and they shall be one in mine
20 hand. And the sticks whereon thou writest shall be in
1 Or, of
Or, together with him unto (or to be) the stick of Judah
from the Northern kingdom to the
Bouth. Benjamin threw in its for-
tunes with Judah (2 Chr. xi. 12, 13,
16) and besides we have mention of
'them that sojourned with them
(i.e. with Judah and Benjamin) out
of Ephi*aim and Manasseh, and out
of Simeon : for they fell to him (i.e.
to Asa) out of Israel in abundance '
(2 Chr. XV. 9). These are all included
in 'Judah, and the children of
Israel his companions' {v. 16). It
is also to be remembered that later
during the reformation carried out
by Hezekiah persons from the still
surviving remnant of Israel, divers
of Asher and Manasseh and of
Zebulun, went up to the supple-
mentary passover in the second
month (2 Chr. xxx. 11), so that
there seems to have been a constant
coming and going from the north
of Palestine, even after the de-
struction of the Northern kingdom.
Of the two sons of Joseph, Ephraim
always took the lead. It was the
most powerful and the richest of
the ten tribes. The reunion of the
people is symbolized by the joining
of the two sticks into one (cp.
V. 22). According to the Hebrew
text the united stick is to be in
Jehovah's (Mine) hand {v. 19) : the
versions point to another reading
which would place it in Judah's hand,
Judah being the central tribe of
the undivided monarchy. Such a
union is also looked forward to by
Isaiah (xi. 13) when ' Ephraim shall
not envy Judah, and Judah shall
not vex Ephraim.' Exactly the
opposite action is gone through in
Zech. xi. 14 where the prophet cuts
asimder his staflF, Bands, to 'break
the brotherhood between Judah and
Israel.' For the expression 'the
children of thy people' {v. 18) see
xxxiii. 2. More than once in this
book the people are represented as
asking the meaning of the prophet's
actions (see especially xxiv. 19). Here
the imion of the sticks is at once
explained : and it is clear that the
action described was actually per-
I
I
XXXVII. 20-25 EZEKIEL 203
21 thine hand before their eyes. And say unto them, Thus
saith the Lord GoD : Behold, I will take the children of
Israel from among the nations, whither they be gone, and
will gather them on every side, and bring them into their
22 own land : and I will make them one nation in the land,
upon the mountains of Israel ; and one king shall be king
to them all : and they shall be no more two nations,
neither shall they be divided into two kingdoms any more
23 at all : neither shall they defile themselves any more with
their idols, nor with their detestable things, nor with any
of their transgressions: but I will save them ^out of all
their dwelling places, wherein they have sinned, and will
cleanse them: so shall they be my people, and I will be
24 their God. And my servant David shall be king over
them; and they all shall have one shepherd: they shall
also walk in my judgements, and observe my statutes, and
25 do them. And they shall dwell in the land that I have
given unto Jacob my servant, wherein your fathers dwelt ;
1 Or, according to some ancient versions, from all their backsUdings
formed, as was done on other oc- mise of xxxvi. 28 that the people
casions (see xii. 3). shall be brought into close relation
21-28. The process of reunion with God is repeated. For the
and restoration is described more way in which David is mentioned
fully. The promise, first made in here see the note on xxxiv. 23 and
xi. 17 and repeated many times, is cp. Jer. xxiii. 5 'I will raise unto
here made once more. The union David a righteous Branch, and he
of the two kingdoms is the first shall reign as king.' Under him
announcement of this prophecy: the people were to be obedient to
it was announced more vaguely by God's laws (so xxxvi 27). Their
Jeremiah (1. 4). For the mountains land was to be restored to them
of Israel see vi. 2. The one king (xxviii. 25 as well as xxxvi. 28),
is the one shepherd, David, of that land which had been given
xxxiv. 23, who is to be a prince to Jacob as well as to his fore-
(xxxiv. 24). In this reunited king- fathers : for in the vision of Jacob's
dom there is to be no renewal ladder we have the Lord saying
of the old pollutions (xiv. 11). The to Jacob, 'the land whereon thou
people are to be cleansed and liest, to thee will I give it' (Gen.
saved (so xxxvi. 25-29). In v. 23 xxviii. 13 : so again xxxv. 12). It
the reading of the Septuagint * from is to be a perpetual habitation (cp.
all their backslidings ' (R.V. marg.) Is. Ix. 21 : Am. ix. 15), and the line
gives the better sense. The pro- of David is also to endure for
204 EZEKIEL xxxvii. 25-xxxviii.
and they shall dwell therein, they, and their children, and
their children's children, for ever: and David my servant
26 shall be their prince for ever. Moreover I will make a
covenant of peace with them: it shall be an everlasting
covenant with them : and I will ^ place them, and multiply
them, and will set my sanctuary in the midst of them for
27 evermore. My tabernacle also shall be ^with them; and
28 I will be their God, and they shall be my people. And
the nations shall know that ^I am the Lord that sanctify
Israel, when my sanctuary shall be in the midst of them
for evermore.
Ixvi. The world-powers are to he permitted to make a final
struggle against God's people, xxxviii. 1-13.
The whole idea intended to be conveyed by this chapter and the greater
part of the next is of countless hordes of barbarians coming from various
quarters and sweeping down upon the lands which they were to invade
with relentless force and violence. Other countries were to suffer as well
as Israel. But this invasion was to be followed by a judgement of God
upon the invaders, involving their entire destruction, which is described as
taking place in the land of Israel, and being so universal that seven months
would elapse before it would be entirely cleansed from the pollution caused
by the multitude of dead which would have to be buried.
XXXVIII. 1 And the word of the Lord came unto
2 me, saying. Son of man, set thy face toward Gog, of the
1 Or, give it them ^ Qr, over ^ Or, I the Lord do sanctify Israel
ever, for this is what Ezekiel must is the prelude to their erection in
have meant by saying ' David my the ideal Holy Land (xliii. 7). The
servant shall be their prince for same idea occurs in the account of
ever.' The covenant of peace has the new Jerusalem in the Apoca-
been mentioned already (xxxiv. 25) lypse (xxi. 3) where the language is
and the 'everlasting covenant' of very similar to that here : 'thetaber-
the future is spoken of also by nacle of God is with men, and He
Isaiah (Iv. 3, where it is explained shall dwell with them, and they
as the sure mercies of David : Ixi. shall be His peoples, and God Him-
8 : Jer. xxxii. 40). The increase of self shall be with them, and be their
the population has also been fore- God.' V. 28 repeats the idea of
told already (xxxvi. 10, 25). The xxxvi. 23 (cp. also xx. 12).
setting up of the sanctuary and XXXVIII. 1-9. Gog and Magog
tabernacle mentioned in w. 26-28 are peculiar to these two prophecies
n
XXXVIII. 7-6
EZEKIEL
205
land of Magog, the ^prince of Rosh, Meshech, and Tubal,
3 and prophesy against him, and say. Thus saith the Lord
God: Behold, I am against thee, 0 Gog, ^prince of Rosh,
4 Meshech, and Tubal : and I will turn thee about, and put
hooks into thy jaws, and I will bring thee forth, and all
thine army, horses and horsemen, all of them clothed in
full armour, a great company with buckler and shield, all
5 of them handling swords : Persia, Cush, and Put with
6 them ; all of them with shield and helmet : Gomer, and all
his hordes ; the house of Togarmah in the uttermost parts
of the north, and all his hordes : even many peoples with
^ Or, chief prince of Meshech
in the Old Testament, but they
reappear in the Revelation (xx. 8) :
*the nations which are in the four
comers of the earth, Gog and
Magog.' The name Magog appears
amongst the sons of Japheth in
Gen. X. 2 and that of Gog amongst
the descendants of Reuben (1 Chr.
V. 4). Gog has generally been identi-
fied with the Scythians. This
identification is as old as Josephus
{Ant i. 6, 1) and in the Telel-Amaraa
tablets we have mention of a country
called Gag or Gog. The Septuagint
connects the Scythians with Pales-
tine, for it calls Beth-shean Scytho-
polis, i.e. the city of the Scythians,
and Herodotus (i. 103) speaks of an
invasion of Palestine by the Scyth-
ians. Others see a name of a king
in that of Gog, and Prof. Schmidt
{Encycl. Bib. 4332) identifies him
with Mithridates VI Eupator Dio-
nysus of Pontus. (The whole of the
article 'Scythians' in the Encycl.
Bib. will repay careful study.) In
late Jewish writings Gog is identified
with Antichrist. For Magog Cheyne
proposes to read Migdon, here and
elsewhere, a name which he connects
with a Babylonian deity of the lower
world, and also with the Har-Mage-
don of Rev. xvi. 16, which is distinctly
called a Hebrew word. It will be
seen from a comparison between
R.V. and R.V. marg. that it is very
doubtful whether Rosh is a proper
name or not. If it is, then it is pro-
bably to be identified with Rasses
(Judith ii. 23), a name which occurs
in connection with Put and Lud as
Rosh does here (see ti. 5). In that
case it is to be remembered that
Rasses is identified by the Vulgate
with Tarshish, whilst in the old Latin
we have 'Thiras et Rasis,' and in
Gen. X. 2: 1 Chr. i. 5 Tiras is in
close juxtaposition with Magog and
Meshech. This may point to Rosh
being identical with Tiras, but the
whole subject is full of difficulty and
obscurity. For Meshech and Tubal
see xxvii. 13. The words 'I will
turn thee about' begin the prophecy
in xxxix. 2, as well as here. The idea
of subjugation and control is sug-
gested by the hooks in the jaws (cp.
xxix. 4) or in the nose (2 K. xix. 28).
The whole display of heathen power
and magnificence is represented as
EZEKIEL
XXXVIII. 6-1 r
7 thee. Be thou prepared, yea, prepare thyself, thou, and
all thy companies that are assembled unto thee, and be
8 thou a ^ guard unto them. After many days thou shalt be
visited : in the latter years thou shalt come into the land
that is 2 brought back from the sword, that is gathered out
of many peoples, upon the mountains of Israel, which have
been a continual waste : but it is brought forth out of the
9 peoples, and they shall dwell securely, all of them. And
thou shalt ascend, thou shalt come like a storm, thou shalt
be like a cloud to cover the land, thou, and all thy hordes,
10 and many peoples with thee. Thus saith the Lord God:
It shall come to pass in that day, that things shall come
11 into thy mind, and thou shalt devise an evil device: and
thou shalt say, I will go up to ^the land of un walled
villages ; I will go to them that are at quiet, that dwell
securely, all of them dwelling without walls, and having
1 Or, commander ^ Or, restored ^ Or, an open country
being allowed by God. Persia and
Put are to be found in xxvii. 10.
The Gush here mentioned must be
the Babylonian Kassi (cp. Gen. x. 8,
where Gush is said to be the ancestor
of Nimrod). Gomer, another name
from Genesis (x. 2), from which
Ezekiel seems to have drawn what
we may call his ethnology, corre-
sponds to Gappadocia while the name
itself is the same as that of the
Cimmerians. The 'hordes' are men-
tioned again v. 22: the Hebrew
word is one peculiar to Ezekiel and
is Assyrian in origin. For Togarmah
see xxvii. 14. The invasion of these
hordes is all to come from the north
(cp. xxxii. 30 : xxxix. 2), just as in
Jeremiah (i. 15) : 'I will call all the
families of the kingdoms of the
north.' Gog is bidden to prepare
himself for all this so that he may
take the lead (R.V. marg. 'com-
mander' better than R.V. 'guard').
The command to go forward was
in the distant future (cp. Is. xxiv.
22 'after many days shall they be
visited ') : when that time came they
would invade the land which had
been previously wasted and then
restored to Israel, its inhabitants
being collected from their various
places of exile (cp. xi. 17), in which
they would be dwelling securely
(xxxiv. 25, 27, 28). The invasion
was to come upon the land like a
tornado (cp. Jer. iv. 13).
10-13. The design of the in-
vasion by Gog is described. He
looks upon the country as an easy
one to invade because of its un-
fortified villages, and because its
inhabitants are not expecting in-
vasion (cp. Jer. iv. 31). The idea of
Jerusalem as the centre of the
world has occurred already (v. 5).
For Sheba see xxvii. 22 ; for Dedan
XXV. 13 (cp. xxvii. 15, 20). The
XXXVIII. II-I6 EZEKIEL 207
12 neither bars nor gates: to take the spoil and to take the
prey ; to turn thine hand against the waste places that are
now inhabited, and against the people that are gathered
out of the nations, which have gotten cattle and goods,
13 that dwell in the ^middle of the earth. Sheba, and Dedan,
and the merchants of Tarshish, with all the young lions
thereof, shall say unto thee. Art thou come to take the
spoil ? hast thou assembled thy company to take the prey?
to carry away silver and gold, to take away cattle and
goods, to take great spoil ?
Ixvii. The utter destruction of the world-powers still further
prophesied in a continuation of the last prophecy.
xxxviii. 14-23.
14 Therefore, son of man, prophesy, and say unto Gog,
Thus saith the Lord God: In that day when my people
15 Israel dwelleth securely, shalt thou not know it? And
thou shalt come from thy place out of the uttermost parts
of the north, thou, and many peoples with thee, all of them
riding upon horses, a great company and a mighty army :
16 and thou shalt come up against my people Israel, as a
cloud to cover the land; it shall come to pass in the
latter days, that I will bring thee against my land, that
the nations may know me, when I shall be sanctified in
1 Heb. navel. See Judg. 9. 37.
* young lions' are the princes of confidence of Israel in its security
these places, who are represented as would be a stimulus to Gog to
asking Gog whether he has come for come from a great distance (cp.
booty, implying that they see that v. 6 : xxxix. 2) to attack the people,
this is his intention, and that they The way they are described makes
will be ready to buy the spoil from us think of them as being like
him. great bands of Cossacks, covering
14-16. In this prophecy Gog is the land after the fashion of a cloud
mentioned without the titles given (so also v. 9). The issue of the
to him in the previous and following invasion would be that the Lord
prophecies. The knowledge of the would be held in honour more than
208
EZEKIEL
XXXVIII. i6-«3
17 thee, 0 Gog, before their eyes. Thus saith the Lord God:
Art thou he of whom I spake in old time by my servants
the prophets of Israel, which prophesied in those days for
18 many years that I would bring thee against them? And
it shall come to pass in that day, when Gog shall come
against the land of Israel, saith the Lord God, that my
19 fury shall come up into my nostrils. For in my jealousy
and in the fire of my wrath have I spoken. Surely in that
day there shall be a great shaking in the land of Israel ;
20 so that the fishes of the sea, and the fowls of the heaven,
and the beasts of the field, and all creeping things that
creep upon the earth, and all the men that are upon the
face of the earth, shall shake at my presence, and the
mountains shall be thrown down, and the steep places
21 shall fall, and every wall shall fall to the ground. And I
will call for a sword against him unto all my mountains,
saith the Lord God: every man's sword shall be against
22 his brother. And I will plead against him with pestilence
and with blood ; and I will rain upon him, and upon his
hordes, and upon the many peoples that are with him, an
ever by His people {vv. 16, 23 :
xxxix. 13).
17-23. Gog is spoken of as
having been prophesied of long be-
fore. Just such an incursion had been
foretold by Jeremiah (i. 15: vi. 22,
23 : 1. 41-43) as impending over both
Zion and Babylon; there may be a
reference also to Deut. xxviii. 49-51
'The Lord shall bring a nation
against thee from far, from the end
of the earth.' God's fury and wrath
were to be excited against Gog, and
the prophet evidently expected that
great terrestrial commotions would
accompany the manifestation of
God's anger, just as in the Apoca-
lypse (Rev. xvi. 17-21) the fall
of Babylon is accompanied by a
great earthquake (cp. also Hag. ii. 6).
Land, air, and water were all to be
involved (cp. Hos. iv. 3), and to
tremble before Jehovah (Ps. cxiv. 7).
The prophet also seems to anticipate
(». 21) that internecine strife would
break out amongst the invaders,
just such as took place amongst the
Midianites when Gideon's little host
made their night attack (Judg. vii.
22) or in Jerusalem during the final
siege by the Romans. To add to the
horrors of the time pestilence was to
overwhelm them, and such a de-
struction as came upon Sodom and
Gomorrah, or the Canaanite hosts at
Beth-horon (Is. x. 11: cp. Ps. xi. 6).
For the expression 'I will plead
with him' see xvii. 20. The lan-
guage of V. 23 seems to have been
in the mind of the son of Sirach
XXXVIII. 22-xxxix, 5 EZEKIEL 209
overflowing shower, and great hailstones, fire, and brim-
23 stone. And I will magnify myself, and sanctify myself,
and I will make myseK known in the eyes of many nations ;
and they shall know that I am the Lord.
Ixviii. A fresh and independent prophecy takes vp once
a^ain from its beginning the burden against Gog. It
describes the utter destruction of his people^ and the
burial of the hosts of dead which is to go on fcvr seven
months, xxxix. 1-16.
XXXIX. 1 And thou, son of man, prophesy against
Gog, and say. Thus saith the Lord God: Behold, I am
against thee, 0 Gog, ^prince of Rosh, Meshech, and Tubal :
2 and I will turn thee about, and will lead thee on, and will
cause thee to come up from the uttermost parts of the
north ; and I will bring thee upon the mountains of Israel :
3 and I will smite thy bow out of thy left hand, and will
4 cause thine arrows to fall out of thy right hand. Thou
shalt fall upon the mountains of Israel, thou, and all thy
hordes, and the peoples that are with thee: I will give
thee unto the ravenous birds of every sort, and to the
5 beasts of the field to be devoured. Thou shalt fall upon
^ Or, chief prince of Meshech
when he says 'As Thou wast pression which includes the coast-
sanctified in us before them, so be lands of the Eastern Mediterranean,
Thou magnified in them before us ' especially of Syria and Asia Minor.
(Ecclus. xxxvi. 4). Knowledge of the name of the Lord
XXXIX. 1-10. This prophecy is to be revived in Israel, and from
begins in much the same way as them He is to become known to the
xxxviii. 2-4, and many of the nations (cp. xxxvi. 23). For the
expressions used are common to the profanation of the holy name by
two prophecies. All the strength Israel see xx. 39: xliii. 7. 'The
and power of Gog was to be de- Lord, the Holy One in Israel' is
stroyed. Magog, the land of Gog almost identical with ' the Lord, the
(». 6), has only occurred before in Holy One of Israel' of Isaiah (xlv.
xxxviii. 2: 'the isles' is an ex- 11). K 8a is identical with xxi. 7.
210
EZEKIEL
XXXIX. 5-
the open field : for I have spoken it, saith the Lord God.
6 And I will send a fire on Magog, and on them that dwell
securely in the ^ isles : and they shall know that I am the
7 Lord. And my holy name will I make known in the
midst of my people Israel ; neither will I suffer my holy
name to be profaned any more: and the nations shall
know that I am the Lord, the Holy One in Israel.
8 Behold, it cometh, and it shall be done, saith the Lord
9 GrOD ; this is the day whereof I have spoken. And they
that dwell in the cities of Israel shall go forth, and shall
make fires of the weapons and burn them, both the shields
and the bucklers, the bows and the arrows, and the hand-
staves, and the spears, and they shall make fires of them
10 seven years : so that they shall take no wood out of the
field, neither cut down any out of the forests; for they
shall make fires of the weapons : and they shall spoil those
that spoiled them, and rob those that robbed them, saith
the Lord God.
11 And it shall come to pass in that day, that I will give
unto Gog a place for burial in Israel, the valley of them
that pass through ^on the east of the sea : and it shall
stop them that pass through: and there shall they bury
Gog and all his multitude: and they shall call it The
n
^ Or, coastlands
All the armour of the invading
army was to become fuel for the
fire (cp. Is. ix. 5 ' all the armour of
the armed men in the tumult... shall
even be for burning, for fuel of fire').
The meaning of the word translated
' handstaves ' both by A. V. and R. V.
is doubtful. It is either the staff
with a clubbed end used by shep-
herds to protect their flocks from
the wild beasts, or a riding stick:
the latter sense is more suitable to
the context here. The fuel thus
acquired was to last for seven years,
and in this way spoil was to be
2 Or, in front of
gathered from those who had spoiled
them.
1 1-16. The burial of Gog's people
is now described: it is located in
'the valley of them that pass through
on {marg. in front of) the east of the
sea.' Such a valley is unknown, but,
if we disregard the pointing of the
Hebrew word, which is of less
value than the consonants, we can
translate ' in the valley (or ravine) of
Abarim,' and Abarim was a well-
known mountain (Numb, xxvii. 12:
Deut xxxii. 49) or range of moun-
tains (Numb, xxxiii. 47) to the east
XXXIX. ii-i6
EZEKIEL
211
12 valley of ^Hamon-gog. And seven months shall the house
of Israel be burying of them, that they may cleanse the
13 land. Yea, all the people of the land shall bury them ;
and it shall be to them a renown, in the day that I shall
14 be glorified, saith the Lord God. And they shall sever
out men of continual employment, that shall pass through
the land to bury ^them ^that pass through, that remain
upon the face of the land, to cleanse it : after the end of
15 seven months shall they search. And they that pass
through the land shall pass through ; and when any seeth
a man's bone, then shall he *set up a sign by it, till the
16 buriers have buried it in the valley of Hamon-gog. And
1 That is, the multitude of Gog. ^ Or, with them that pass through
those that remain (&c. ^ Some ancient versions omit the word rendered
that pass through. * Heb. build.
of the Dead Sea. For a somewhat
similar confusion between two
meanings of a word op. Jer. xxii. 20
where A.V. has 'cry from the
passages,' R.V. 'cry from Abarim.'
Such a district as that to the east
of the Dead Sea would be a suitable
one for the burial of such a host.
The further idea in the next words
of the passage is that the burial-
ground would be so large that it
would block the way for travellers :
others by a slight alteration of the
text read ' they shall stop them that
pass through,' to prevent them
becoming defiled, but the change
seems scarcely necessary. The name
of the valley Hamon-gog simply
means 'multitude of Gog.' The
land would not be clean till this
great time of burial was over; and
the people would obtain glory and
reputation from it, and God also
would be glorified (cp. xxviii. 22 ' I
will be glorified in the midst of
thee '). The obscurity of the mean-
ing in r. 14 points to some corrup-
tion of the text: but the general
drift of the words is obvious that the
work of burial would be a constant
one : there was probably another
mention of Mount Abarim in this
verse, or the word for 'that pass
through' should be omitted as an
accidental repetition of a previous
word. Every precaution was to be
taken that not a single bone should
be left unburied. The existence of a
city Hamonah is also problematical.
Some see an allusion to Scythopolis
(i.e. the city of the Scythians), the
ancient Beth-shean, but this appears
far-fetched. Others emend the
Hebrew and make it mean ' and it
was all over with the multitude' (see
Hastings' Diet. s. voc. Hamonah).
The number seven used more
than once in this passage — 'seven
years,' ' seven months ' — is employed
as a round number, to imply com-
14—2
EZEKIEL
XXXIX. 16-11
^Hamonah shall also be the name of a city. Thus shall
they cleanse the land.
Ixix. GodJs great sacrifice upon the mmintains of Israel,
together with the punishment of His people and their
restoration and spiritual regeneration, xxxix. 17-29.
17 And thou, son of man, thus saith the Lord God : Speak
unto the birds of every sort, and to every beast of the
field. Assemble yourselves, and come; gather yourselves
on every side to my sacrifice that I do sacrifice for you,
even a great sacrifice upon the mountains of Israel, that
18 ye may eat flesh and drink blood. Ye shall eat the flesh
of the mighty, and drink the blood of the princes of the
earth, of rams, of lambs, and of goats, of bullocks, all of
19 them fatlings of Bashan. And ye shall eat fat till ye be
full, and drink blood till ye be drunken, of my sacrifice
20 which I have sacrificed for you. And ye shall be filled at
my table with horses and chariots, with mighty men, and
21 with all men of war, saith the Lord God. And I will set
my glory among the nations, and all the nations shall see
my judgement that I have executed, and my hand that
22 I have laid upon them. So the house of Israel shall know
1 That is, Multitude.
pleteness or thoroughness, as often
in the Revelation of St John.
17-24. The birds of prey and
ravenous beasts are summoned to
the slaughter of the nations and
their flocks. The idea recurs again
in Rev. xix. 17, 18 'I saw an angel
standing in the sun; and he cried
with a loud voice, saying to all the
birds that fly in mid heaven, Come
and be gathered together imto the
great supper of God ; that ye may
eat the flesh of kings, and the flesh
of captains, and the flesh of mighty
men, and the flesh of horses and of
them that sit thereon, and the flesh
of all men, both free and bond, and
small and great.' The fatlings or
bulls of Bashan (cp. Ps. xxii. 12:
Am. iv. 1) were a famous breed of
oxen. Bashan, well known also for
its oaks (xxvii. 6), was a fertile dis-
trict on the east of Jordan in the
north, corresponding very much with
the trans-Jordanic territory of half
the tribe of Manasseh. The sacrifice
is said to be God's because it was
allowed by Him in His Providential
^
XXXIX. 22-^9 EZEKIEL 213
that I am the Lord their God, from that day and forward.
23 And the nations shall know that the house of Israel went
into captivity for their iniquity ; because they trespassed
against me, and I hid my face from them : so I gave them
into the hand of their adversaries, and they fell all of them
24 by the sword. According to their uncleanness and accord-
ing to their transgressions did I unto them ; and I hid my
face from them.
25 Therefore thus saith the Lord God : Now will I bring
again the captivity of Jacob, and have mercy upon the
whole house of Israel ; and I will be jealous for my holy
26 name. And they shall bear their shame, and all their
trespasses whereby they have trespassed against me, when
they shall dwell securely in their land, and none shall
27 make them afraid ; when I have brought them again from
the peoples, and gathered them out of their enemies' lands,
and am sanctified in them in the sight of many nations.
28 And they shall know that I am the Lord their God, in
that I caused them to go into captivity among the nations,
and have gathered them unto their own land ; and I will
29 leave none of them any more there ; neither will I hide
my face any more from them : for I have poured out my
spirit upon the house of Israel, saith the Lord God.
ordering of the world. It was to be was to include all the descendants
a very abundant one, so much so as of Jacob (cp. xx. 40 : xxxvii. 19).
to surfeit the birds and beasts. But Although Israel was restored, they
its intent was to shew the power and were still to bear the remembrance
glory of God alike to the heathen of their previous disgrace and trans-
and to Israel, as had been already gression. This use of the word 'bear'
declared {vv. 7, 13: xxxvii. 28: is somewhat harsh: and it can be
xxxviii. 23). The heathen were to avoided by a change of position of
realise that both the captivity and one Hebrew point ; the sentence will
the restoration of Israel were God's then read: 'they shall forget their
doing. In their captivity God with- shame.' Security is the keynote of
drew or hid his face from them (cp. all the chapters dealing \\1th the
Deut. xxxi. 17). restoration (xxxiv. 25, 27, 28 : xxxviii.
25-29. But now there is to be 8). V. 27 is a practical repetition of
a restoration such as more than one xxviii. 25 (cp. xi. 17). The complete-
prophet had bidden the people look ness of the restoration is indicated
forward to (cp. Jer. xxx. 3), and it by the statement that there was to
EZEKIEL
XL. I
N. EZEKIEL, DE CIVITATE DEL xL-xlviii.
This forms the last collection of the prophet's utterances, with the
exception of xxix. 17-21 which is dated fifteen years later. The dating
throughout is from Jehoiachin's captivity. The year intended here is
672 B.C.
This section may be looked upon as an appendix to the rest of the book
and as giving an idealised description of restored Israel, her country, her
city and her Temple.
" The Temple is Jehovah's earthly residence : in the restored community,
which Ezekiel imagines to be so transformed as to be truly worthy of Him
(xxxvi. 22-36), He will manifest His presence more fully than He had done
before (xxxvii. 25-28); His re-entry into the Temple, and His abiding
presence there, are the two thoughts in which c. xL-xlviii. culminate
(xliii. 1-9 : xlviii. 35) ; to maintain, on the one hand the sanctity of the
Temple, and on the other the holiness of the people, is the aim of the entire
system of regulations " (Driver, O. T. Lit. p. 274).
A connection has been constantly traced between these chapters and
those parts of the Pentateuch, which are commonly ascribed to a source P.
It does not come within the purview of a commentator on this book to
discuss the composition of the Pentateuch or the sources from which it is
derived.
For a discussion of the two questions as to the relation of these chapters
to any particular part of the Pentateuch, and as to the relative dates of the
two, see Introd. pp. xxi. ff.
The ideal is, in some respects, imperfectly worked out. No mention is
made of a high priest, and the second of the great yearly Jewish feasts, the
Feast of Weeks, is ignored. No satisfactory explanation for the omission
of these, important as they are from a Jewish point of view, can be given.
In the ground-plan at the end of this volume, A is the Holy of Holies,
B the Holy Place, C the " separate " place and its building, D the position,
as conjectured, of the chambers of the Temple.
Ixx. The preface. The prophet is taJcen in vision to the
land of Israel J and given a guide, and hidden to observe
and hear all that is shewn and told to him. xl. 1-4.
XL. 1 In the five and twentieth year of our captivity,
in the beginning of the year, in the tenth day of the
be no residue left behind, and no
more hiding of God's face, but an
abundant outpouring of God's Spirit
(cp. Joel ii. 28).
XL. 1-4. The first date here is
calculated in the same way as the
other dates throughout the book
from Jehoiachin's captivity (i. 2).
The statement made practically
agrees with that of xxxiii. 21, which
XL. 1-4
EZEKIEL
215
month, in the fourteenth year after that the city was
smitten, in the selfsame day, the hand of the Lord was
2 upon me, and he brought me thither. In the visions of God
brought he me into the land of Israel, and set me down
upon a very high mountain, whereon was as it were the
3 frame of a city on the south. And he brought me thither,
and behold, there was a man, whose appearance was
like the appearance of brass, with a line of flax in his
hand, and a measuring reed; and he stood in the gate.
4 And the man said unto me. Son of man, behold with thine
eyes, and hear with thine ears, and set thine heart upon
all that I shall shew thee ; for to the intent that I might
shew them unto thee art thou brought hither : declare all
that thou seest to the house of Israel.
dates the arrival of the news of the
fall of Jerusalem in 'the twelfth year
of our captivity.' The opening words
should be compared with i. 1-3 where
the ' visions of God ' and ' the hand
of the Lord' are also mentioned.
The city of God is on a very high
mountain, and this idea recurs in
Rev. xxi. 10 'he carried me away in
the Spirit to a mountain great and
high, and shewed me the holy city
Jerusalem.' Here what the prophet
sees is 'as it were the frame' or,
rather, the structure of a city, and
by the city is meant the new Temple
with its surroundings. The guide is
mentioned again (xliii. 6: xlvii. 3):
here the brilliance of his appearance
is described as being like brass; and
he has two instruments of measure-
ment with him, as he stands by the
gate of the structure. A line of flax
would be a measuring line made of
linen, such as we call now-a-days
a 'tape'; and the measuring reed
would be a rod. Its use is described
xlii. 16-19 and we may also compare
Rev. xi. 1 ' there was given unto me
a reed like unto a rod: and one
said. Rise, and measure the temple
of God, and the altar, and them that
worship therein' (cp. Rev. xxi. 15,
16). A similar appeal for attention
is made to the prophet later (xliv. 5),
in order that his account to the
people might be accurately com-
prehended.
An attempt at a ground-plan and
an elevation of the new Temple from
Chipiez can be found in Toy's Ezekiel
pp. 70, 72. At the end of this volume
is to be found a ground-plan drawn
to scale, together with two sectional
drawings of the chambers and the
altar.
216
EZEKIEL
XL. 5-
Ixxi. The outside wall of the Temple^ the gate
and lodges are described, xl. 5-16.
5 And behold, a wall on the outside of the house round
about, and in the man's hand a measuring reed of six
cubits long, of a cubit and a handbreadth each: so he
measured the thickness of the building, one reed ; and the
6 height, one reed. Then came he unto the gate which
looketh toward the east, and went up the steps thereof;
and he measured the threshold of the gate, one reed
7 broad: ^and the other threshold, one reed broad. And
every ^ lodge was one reed long, and one reed broad ; and
the space between the lodges was five cubits; and the
threshold of the gate by the porch of the gate toward the
8 house was one reed. ^He measured also the porch of the
9 gate toward the house, one reed. Then measured he the
porch of the gate, eight cubits; and the ^posts thereof,
^ Or, even one threshold ^ Or, guard chamber ' This verse is omitted
in several ancient versions and Hebrew MSS. ^ Or, jambs and so throughout
this chapter, and in ch. 41. 1, 3.
5. This verse describes the outer
wall of the Temple enclosure. The
same wall is probably described in
xlii. 20. The dimensions of the
measuring reed are given : the cubit
here is larger than the ordinary
cubit by an handbreadth : it is clear
from xliii. 13 'the cubit is a cubit
and an handbreadth' that this is
the meaning of the words in this
verse. This longer cubit is assumed
to be the same as the cubit of
Solomon's temple, and its length is
given {Encycl. Bib. 5293) as 20*67
inches.
6. The gate toward the east.
This was a great feature in the old
temple (cp. x. 19 : xi. 1) and is em-
phasised in the new one (xlii. 15 :
xliii. 1, 4 : xliv. 1). The last clause
of r). 6 does not seem to be required
and is due to a misreading of the
MS. The steps of approach seem
to have been seven in number {^cv.
22, 26).
7. At the gate were lodges or
guard-rooms, which flanked the
threshold.
Somewhat similar guard-rooms
are mentioned in connection with
Solomon's temple (1 K. xiv. 28 : 2
Chr. xii. 11). The last part of v. 7
gives the measurement of the thres-
hold of the gate on the inner side
('toward the house'). V. 8 is
another accidental repetition and
should be omitted : see R.V. marg.
9. This verse gives the measure-
XL. 9-15
EZEKIEL
217
two cubits; and the porch of the gate was toward the
10 house. And the lodges of the gate eastward were three
on this side, and three on that side; they three were of
one measure : and the posts had one measure on this side
11 and on that side. And he measured the breadth of the
opening of the gate, ten cubits; and the length of the
12 gate, thirteen cubits; and a border before the lodges, one
cubit on this side, and a border, one cubit on that side;
and the lodges, six cubits on this side, and six cubits on
13 that side. And he measured the gate from the roof of the
one lodge to the roof of the other, a breadth of five and
14 twenty cubits; door against door. He made also posts,
threescore cubits; and the court reciched unto the post,
15 the gate heirig round about. And from the forefront of
the gate at the entrance unto the forefront of the ^ inner
1 Or, porch of the inner gate
ment of the porch with its posts or
jambs (R.V. marg.) : this porch was
also on the inner side of the entrance
gate.
10. The number of the lodges
(v. 7) is now given : three on each
side of the entrance : and all of the
same dimensions.
11-16. These verses contain other
details about the gate, the posts or
jambs, and the lodges. Each of the
lodges or guard chambers had a
border (or 'sill,' Toy) in front of it.
The last clause of t?. 11 is corrupt
and does not agree with ??. 15 where
the length is said to be 50 cubits : it
is best omitted, the ten cubits of the
earlier part of this verse are the
width at the top of the entrance
steps. F. 14 seems to be in con-
fusion : the fact being, that, as the
scribes did not understand the
details which they were copying,
they were particularly liable to error.
Scholars seem pretty well agreed
that the verse should run 'He
measured the porch twenty cubits
and adjoining the porch was the
court round about the gateway.' In
^J. 15 'the inner porch of the gate'
must mean the porch on the inner
side of the gate. To these guard-
rooms there were latticed windows,
just as there were in Solomon's
temple (1 K. vi. 4 'for the house he
made windows of fixed lattice work').
There were latticed windows also
to the arches, probably of an interior
colonnade, or, it may be, simply to the
porch. By the jambs stood palm
trees (cp. xli. 18), either actually
growing, or carved work, as in
Solomon's temple (1 K. vi. 29).
Can we form any idea of this
outer-gateway and its buildings!
On climbing the seven steps we are
in a line with the outside edge of the
wall, at this the threshold begins,
which is of the same breadth as the
thickness of the outside wall. This
218
EZEKIEL
XL. 15-1
16 porch of the gate were fifty cubits. And there were closed
windows to the lodges, and to their posts within the gate
round about, and likewise to the ^arches: and windows
were round about inward : and upon each post were palm
trees.
Ixxii. After passing through the outer gateway^ the outer
court is reojched. This is now described with its three
gates, guard-rooms, and pavement, and the three gates
opposite them leading into the inner court, xl. 17-27.
17 Then brought he me into the outer court, and, lo, there
were chambers and a pavement, made for the court round
18 about: thirty chambers were upon the pavement. And
the pavement was by the ^side of the gates, answerable
unto the length of the gates, even the lower pavement.
19 Then he measured the breadth from the forefront of the
lower gate unto the forefront of the inner court without,
^ Or, colonnade
The meaning of the Hebrew word is uncertain.
2 Heb. shoulder.
forms the entrance to a passage
between three pairs of guard-rooms
fronting one another and with a
space between each pair. Past these
there was another threshold which
led to the gate on the side of the
court of the temple. The posts or
jambs of the doors were on the out-
side edges of the dividing partitions
which came forward towards the
main passage of the gateway.
17-22. The details of the outer
court (mentioned again xlii. 1). It
should be noticed that there is an
outer court, which is left unmeasured,
to the temple of God in Rev. xi. 2.
The court here is surrounded on
three of its sides, the northern,
eastern and southern, by chambers
(cp. 1 Chr. xxviii. 12) and is itself
paved (cp. 2 Chr. vii. 3 'they bowed
themselves with their faces to the
ground upon the pavement'). The
pavement imagined by Ezekiel was
such as is described in Esth. i. 6 'a
pavement of porphyry, and white
marble, and alabaster, and stone of
blue colour' (R.V. marg.). The thirty
chambers include in their number
the six lodges. Three tiers of thirty
chambers are described later (xli. 6).
Toy thinks of these chambers as
halls for various religious purposes.
The words 'answerable unto the
length of the gates' mean that the
width of the pavement was the same
as the length of the gates, that is,
25 cubits; and the pavement is
XL. 19-26 EZEKIEL 219
an hundred cubits, both on the east and on the north.
20 And the gate of the outer court whose prospect is toward
the north, he measured the length thereof and the breadth
21 thereof. And the lodges thereof were three on this side
and three on that side; and the posts thereof and the
arches thereof were after the measure of the first gate:
the length thereof was fifty cubits, and the breadth five
22 and twenty cubits. And the windows thereof, and the
arches thereof, and the palm trees thereof, were after the
measure of the gate whose prospect is toward the east;
and they went up unto it by seven steps ; and the arches
23 thereof were before them. And there was a gate to the
inner court over against the other gate, both on the north
and on the east ; and he measured from gate to gate an
24 hundred cubits. And he led me toward the south, and
behold a gate toward the south: and he measured the
posts thereof and the arches thereof according to these
25 measures. And there were windows in it and in the
arches thereof round about, like those windows: the
length was fifty cubits, and the breadth five and twenty
26 cubits. And there were seven steps to go up to it, and the
arches thereof were before them : and it had palm trees,
one on this side, and another on that side, upon the posts
called the lower pavement, as com- sides. That on the north side is first
pared with that of the ' inner court,' mentioned, though its dimensions
which stood higher. The measure- are not given but its guard cham-
ment of ». 19 is that of the inner bers (KV. 'lodges') are described,
court from the side of the outer These corresponded exactly with
gateway which abutted upon it to those in the outer eastern gate {vo.
the side of the inner court which 13, 15), as did also the windows,
also abutted upon it. The words arches, and palm trees (??. 16). There
* on the east and on the north ' are was a similar set of steps in v. 6,
added to imply that the breadth and but the number was not given. The
length of the court were the same, last words of v. 22 mean that the
though of course part of the whole arches (or, colonnade) were beyond
square area was occupied by the the steps.
temple and the inner court. Into 23-27. Opposite each of the three
this outer court there were three en- gates of the outer court were corre-
trances on the north, east, and south spending gates to the inner court of
220
EZEKIEL
XL. 26-
27 thereof. And there was a gate to the inner court toward
the south : and he measured from gate to gate toward the
south an hundred cubits.
Ixxiii. The prophet now enters the inner court which is
described in its turn with its guard-rooms^ arches, gates
and jambs, xl. 28-37.
28 Then he brought me to the inner court by the south
gate : and he measured the south gate according to these
29 measures ; and the lodges thereof, and the posts thereof,
and the arches thereof, according to these measures : and
there were windows in it and in the arches thereof round
about : it was fifty cubits long, and five and twenty cubits
30 broad. And there were arches round about, five and
31 twenty cubits long, and ^ye cubits broad. And the
arches thereof were toward the outer court ; and palm
trees were upon the posts thereof : and the going up to it
32 had eight steps. And he brought me into the inner court
toward the east : and he measured the gate according to
33 these measures ; and the lodges thereof, and the posts
thereof, and the arches thereof, according to these
measures: and there were windows therein and in the
arches thereof round about : it was fifty cubits long, and
34 ^ve and twenty cubits broad. And the arches thereof
were toward the outer court ; and palm trees were upon
identical measurement; the northern
(cp. viii. 3) and eastern are mentioned
in V. 23, the southern in v. 27 to
bring it into connection with the
mention of it in v. 28 ; and the space
between each of these pairs of gates
was 100 cubits (vv. 23, 27).
28-31. The prophet is now
brought to the entrance into the
inner court on the south side, where
the measurements were the same as
those of the northern and eastern
gates (w. 7, 24, 25). The measure-
ment of the arches is here given for
the first time: they were on the
outer side of the entrance, and had
palm trees on the jambs of the door-
ways (cp. V. 22). These inner gates
had eight steps instead of seven {v.
22). V. 30 is out of place and is in
part a repetition from ??. 21 or v. 25.
32-34. From the south gate the
XL. 34-39 EZEKIEL 221
the posts thereof, on this side, and on that side : and the
35 going up to it had eight steps. And he brought me to
the north gate: and he measured it according to these
36 measures ; the lodges thereof, the posts thereof, and the
arches thereof; and there were windows therein round
about : the length was fifty cubits, and the breadth five
37 and twenty cubits. And the posts thereof were toward
the outer court; and palm trees were upon the posts
thereof, on this side, and on that side: and the going up
to it had eight steps.
Ixxiv. A description ofvari(ms chamber s, with the arrange-
ments/or the offering of sacrifices^ the measurement of
the court, and a mention of the altar in the court
xl. 38-47.
38 And a chamber with the door thereof was by the posts at
39 the gates ; there they washed the burnt ofibring. And ^in
the porch of the gate were two tables on this side, and
1 Or, hy
prophet is taken round to the east only one ; but it is impossible to
gate of the inner court: its descrip- represent it in the ground-plan. In
tion exactly tallies with the last. it would stand lavers corresponding
35-37. Lastly he is taken to the to those mentioned in 1 K. vii. 38 :
north gate : the dimensions are the 2 Chr. iv. 6 : in the latter passage
same : the Hebrew word for 'posts' only it is said 'such things as be-
(«?. 37) should be corrected to 'arches' longed to the burnt offering they
to correspond with vv. 31, 34. washed in them.' From the Levitical
38. The present Hebrew text, laws about the burnt offering
represented in R.V., does not make (i. 3-17) we gather that the washing
it at all clear where this chamber was of 'the inwards and the legs'
stood. The Greek version must of the victim, and only when it was
have had a different text altogether, taken from the herd or the flock.
Its position relative to the entrance 39-43. The tables for the kilhng
is quite uncertain, and it is not of the sacrifices. There were two
stated clearly whether there were tables on each side of the porch of
corresponding chambers at each of the gateway, four tables in all
the gates, or whether there was (cp. v. 42). On these tables were
only one; presumably there was slain not only the burnt offering,
222
EZEKIEL
39-44
two tables on that side, to slay thereon the burnt offering
40 and the sin offering and the guilt offering. And on the
one side without, ^as one goeth up to the entry of the
gate toward the north, were two tables ; and on the other
side, which belonged to the porch of the gate, were two
41 tables. Four tables were on this side, and four tables on
that side, by the side of the gate ; eight tables, whereupon
42 they slew the sacrifices. And there were four tables for
the burnt offering, of hewn stone, a cubit and an half long,
and a cubit and an half broad, and one cubit high : where-
upon they laid the instruments wherewith they slew the
43 burnt offering and the sacrifice. And the ^ hooks, an
handbreadth long, were fastened ^within round about: and
44 upon the tables was the flesh of the oblation. ^And with-
out the inner gate were chambers for the singers in the
inner court, which was at the side of the north gate ; and
^ Or, at the stairs of the entry ^ According to some ancient versions,
ledges. ^ Or, in the building ^ The Sept. has, And he led me into the
inner court, and, behold, two chambers in the inner court, one at the side of the
gate that looketh toward the north, having its prospect toward the south, and one
at the side of the gate toward the south, but looking toward the north.
but also the sin oflFering (Lev. iv. :
there is no mention of washing any
part of the victim, as in the case of
the burnt oflFering) and the guilt
oflfering (Lev. v. 1-6, 14-19 : again
there is no mention of washing).
In V. 40 a second set of tables are
described as being outside the north
gate, but the language, as it stands,
is confused. These make the eight
tables of v. 41 ; four apparently
inside and four outside the gateway ;
and besides these, four tables of
hewn stone, on which to lay the
instruments of slaughter. It should
be remembered that actual altars
of hewn stone are forbidden in
Ex. XX. 25 ; but the tables here
specified are not altars. The di-
mensions of these tables are given.
We should expect {v. 42) ' sacrifices '
rather than 'sacrifice': but the
term here is probably synonymous
with 'burnt offering,' just as the
burnt oflfering is mentioned by itself
in V. 38. In v. 43 the reading
' ledges ' is to be preferred : hooks
could scarcely have a place. The
word ' oblation ' is a generic one for
the various kinds of sacrifices (cp.
Lev. i. 2).
44-46. A description of some
other chambers. R.V. marg. gives
a translation of the Septuagint
which had a diflferent text and
does not mention the singers. Toy
practically adopts this. 'Without
the inner gate' means on the side
of the gate which opened into the
inner court. The appointment of
XL. 44-48
EZEKIEL
223
their prospect was toward the south : one at the side of
45 the east gate having the prospect toward the north. And
he said unto me, This chamber, whose prospect is toward
the south, is for the priests, the keepers of the charge of
46 the house. And the chamber whose prospect is toward
the north is for the priests, the keepers of the charge of
the altar : these are the sons of Zadok, which from among
the sons of Levi come near to the Lord to minister unto
47 him. And he measured the court, an hundred cubits long,
and an hundred cubits broad, foursquare; and the altar
was before the house.
Ixxv. Description of the porch of the Temple itself
xl. 48, 49.
48 Then he brought me to the porch of the house, and
measured each post of the porch, five cubits on this side,
singers for the Temple worship is
ascribed in the Chronicles to David
(1 Chr. vi. 31, 32) and certainly no
ideal temple would be complete
without such a body : we need not
therefore omit this word. It seems
quite clear, however, that the middle
of the verse should read ' one at the
side of the north gate, having the
prospect toward the south, and the
other....' In the former was {v. 45)
a chamber for the priests who
were caretakers of the house (cp.
xliv. 8, 14-16). In the latter was
the chamber for those who had
charge of the altar (cp. Numb. iii. 31 :
xviii. 5), who were descendants of
Zadok who had a lower oflBice because
of their former lapse into idolatry
(cp. xliii. 19 : xliv. 15). The Zadok
here mentioned is to be identified
with the Zadok of David and
Solomon's time (1 K. i. 26: iii. 25:
1 Chr. xxiv. 3, 6). These north and
south chambers are mentioned in
the same connection in xlii. 13;
whether they are the same as the
singers' chambers or different from
them is not clear.
Where so much is conjectural, it
is diflScult to locate these chambers,
but perhaps some of them occupied
the spaces marked D in the plan.
47. This verse gives us the
measurement of the inner court,
with the altar in the centre of it in
front of the actual temple. For the
measurements cp. xli. 13-15 and
see the note there. The altar
corresponded to ' the altar of burnt
offering at the door of the taber-
nacle of the tent of meeting'
(Ex. xl. 29) ; and at the dedication
of Solomon's temple, we are told
that he hallowed ' the middle of the
court that was before the house of
the Lord' (1 K. viii. 64 : 2 Chr. vii. 7).
48, 49. Here follows a description
of the porch of the temple of which
fui-ther details are given in xli. 25,
224
EZEKIEL
XL. 48-XLI. 2
and five cubits on that side : and the breadth of the gate
was three cubits on this side, and three cubits on that side.
49 The length of the porch was twenty cubits, and the breadth
eleven cubits; ^even by the steps whereby they went up
to it : and there were pillars by the posts, one on this side,
and another on that side.
Ixxvi. A descripticm of the Temple with its side-chambers,
basement, and ' the building that was before the separate
place,'' xli. 1-14.
XLI. 1 And he brought me to the temple, and
measured the posts, six cubits broad on the one side, and
six cubits broad on the other side, which was the
2 breadth of the ^tabernacle. And the breadth of the
entrance was ten cubits ; and the ^ sides of the entrance
were five cubits on the one side, and five cubits on the
1 The Sept. has, and by ten steps they went dtc.
2 Heb. tent. See Ex. 26. 22-25. » Heb. shoulders.
26. Its length was the same as
that of the porch in Solomon's
temple, but its breadth was one
cubit more (cp. 1 K. vi. 3), or two
if we follow the Greek, which here
has the clearer text. The posts
were the jambs of the door, and in
front of them stood two pillars like
the Jachin and Boaz of Solomon's tem-
ple (1 K. vii. 21 : 2 Chr. iii. 17). The
measure of five cubits is that of the
thickness of the j ambs. The ' length '
of the porch is the length along
which one would go on the way into
the Temple. The middle clause of
V. 49 must be read, following the
Septuagint (see KV. marg.): 'by
ten steps they went up to it.' The
measurements of the gate are
different in the Greek and give the
breadth of the entrance as fourteen
cubits. Some excellent illustrations
to the whole of these chapters are
to be found in Toy's Ezekiel.
XLI. 1-4. The measurements on
the inner side of the entrance and
of the wall of the Temple now follow.
The posts were the jambs on this
side of the entrance. As the Hebrew
text stands, the thickness of the
jambs corresponds with the breadth
of the old tabernacle, of which a
description is given in Ex. xxvi. 1-
30 : xxxvi. 8-34, though the six
cubit measurement does not occur
in either of those places. In conse-
quence, many omit with the Sep-
tuagint the words 'which was the
breadth of the tabernacle,' which
certainly seem out of place here.
In V. 2 the thickness of the side
walls of the entrance is given in
XLi. 2-7 EZEKIEL 225
other side: and he measured the length thereof, forty
3 cubits, and the breadth, twenty cubits. Then went he
inward, and measured each post of the entrance, two
cubits : and the entrance, six cubits ; and the breadth of
4 the entrance, seven cubits. And he measured the length
thereof, twenty cubits, and the breadth, twenty cubits,
before the temple : and he said unto me. This is the most
5 holy place. Then he measured the wall of the house, six
cubits ; and the breadth of every side-chamber, four cubits,
6 round about the house on every side. And the side-
chambers were in three stories, one over another, and
thirty in order; and they entered into the wall which
belonged to the house for the side-chambers round about,
that they might have hold therein, and not have hold in
7 the wall of the house. And ^the side-chambers were
broader as they encompassed the house higher and higher ;
for the encompassing of the house went higher and higher
round about the house: therefore the breadth of the
1 Or, there was an enlarging, and a winding about still upward to the
side-chambers: for the winding about of the house went still upward round
about the house
the second clause, followed by the oracle.' Further details of both the
interior dimensions of the outer Holy Place, and the Holy of Holies
chamber. The forty cubits of length are given in vv. 21, 23. Ezekiel's
correspond with the same measure in guide does not take him into the
1 K. vi. 17 and the twenty cubits of Holy of Holies, for no ordinary
breadth with that in 1 K. vi. 2: 2 Chr. priest could enter there but only the
iii. 4. In m^. 3, 4 we are taken on high priest (cp. Heb. ix. 7 ' but into
through this outer chamber to the the second tabernacle the high priest
entrance of and then into the Holy alone ').
of Holies. The jambs of this 5-12. Details about the side-
entrance were two cubits thick, the chambers. Six cubits is the thick-
'six cubits' is the length of the ness of the Temple wall, and the
entrance to be passed through. The breadth of the side-chamber is its
Holy of Holies here is of the same internal breadth. There were such
length and breadth as in Solomon's chambers in Solomon's temple
temple (1 K. vi. 16, 20: 2 Chr. (1 K. vi. 5, 6, 8, 10). They were
iii. 8); this part of the Temple is thirty in number as in the outer
called in 1 K., following one ety- court (xl. 17), and there were
mology of the Hebrew word, 'the apparently ledges in the wall to
B. 15
1
7-13 ■
226 EZEKIEL xli. 7
house continued upward ; and so one went up from the
lowest chamber to the highest by the middle chamber.
8 I saw also ^that the house had ^a raised basement round
about: the foundations of the side-chambers were a fiill
9 reed ^of six great cubits. The thickness of the wall, which
was for the side-chambers, on the outside, was five cubits :
*and that which was left was the place of the side-chambers
10 that belonged to the house. And between the chambers 1
was a breadth of twenty cubits round about the house on ^m
11 every side. And the doors of the side-chambers were ™
toward the place that was left, one door toward the north,
and another door toward the south: and the breadth of
12 the place that was left was five cubits round about. And
the building that was before the separate place at the side j
toward the west was seventy cubits broad; and the wall
of the building was five cubits thick round about, and the
13 length thereof ninety cubits. So he measured the house,
an hundred cubits long ; and the separate place, and the
1 Or, that the house was high round about ^ Heb. heifjht. * Or, of six
cubits to the joining ^ The Sept. has, and that which was left between the
side-chambers that belonged to the house and between the chambers was dc.
which they were attached, so as not wall of the side-chambers: and 'that
to break into the wall of the Temple which was left ' was the remainder
{v. 6: cp. 1 K. vi. 6 where these of the platform outside the chambers,
ledges are called ' rebatements '). The twenty cubits {v. 10) was the
There were three stories of them, part of the inner court which was
and each story above the first was not built upon (cp. xlii. 3). The
wider than the one below it : there chambers had doors opening upon
seems also to have been a circular ine platform, and this was five
staircase to ascend to the higher cubits wide as in v. 9. At the back
floors (see R.V. m^r^'.). This extra of the Temple was a 'building before
width was gained by the further the separate place ' — a place appar-
projectiou of each ledge or ' rebate- ently used as a receptacle for ashes
ment.' See the section of the and as a storehouse. Between the
chambers at the end of this volume. Temple and this building was part
Round the Temple was a raised of the court which went all round
platform (R.V. 'basement': cp.xl.l7). the Temple. See C in the ground-
The great cubit was that ' of a cubit plan.
andanhandbreadtheach'(xl. 5: xliii. 13, 14. The measurement of the
13). The wall of v. 9 is the outer Temple externally. The hundred
XLI. i3-r8 EZEKIEL 227
building, with the walls thereof, an hundred cubits long ;
14 also the breadth of the face of the house, and of the
separate place toward the east, an hundred cubits.
Ixxvii. Sundry measurements; an acG(mnt of the decorations
of the Temple, of the altar, and of the doors, xli. 15-26.
15 And he measured the length of the building before the
separate place which was at the back thereof, and the
galleries thereof on the one side and on the other side, an
hundred cubits ; and the inner temple, and the porches of
16 the court; the thresholds, and the closed windows, and the
galleries round about on their three stories, over against
the threshold, cieled with wood round about, and from
the ground up to the windows; now the windows were
17 covered; to the space above the door, even unto the
inner house, and without, and by all the wall round about
18 within and without, ^by measure. And it was made with
cherubim and palm trees ; and a palm tree was between
• ^ Heb. measures.
cubits of length and breadth agree plural ' thresholds ' (cp. Is. vi. 4 :
with the measurement of the inner Zech. ix. 1) indicates a space divided
court in xl. 47. by columns : the threshold of the
15-17. 'The building before the Temple was always looked upon as
separate place' has already been specially sacred. The 'closed' or
mentioned in ??. 12 (cp. xlii. 1). What 'covered' windows were of lattice-
is meant by ' the galleries ' is not at work (cp. ». 26 : xl. 16 : 1 K. vi. 4).
all clear : they occur again in xlii. 3, 5. The ' three stories ' come over again
The Greek translator could not make in xlii. 3, 6. These galleries were
them out : he renders the corre- panelled, sides and ceilings alike,
spending Hebrew word diflerently in with wood in sections (for this is the
each of the three places in which it meaning of the Hebrew ' by mea-
occurs. If we try to picture them sures').
to ourselves, they must have been a 18-20. The panelling was not
kind of open arcade on each story of plain but decorated with cherubim
the building : the hundred cubits and palm trees (cp. v. 25 : xl. 16, 22,
corresponds to the length of this 26, 31, 34, 37) which were a feature
house in v. 13. The ' inner temple ' of Solomon's temple (1 K. vi. 29, 32,
must be identical with ' the most 35 : vii. 36 : 2 Chr. iii. 5, 7). The
holy place ' {v. 4). The use of the cherubim had two of the four faces
15—2
EZEKIEL
cherub and cherub, and every cherub had two faces;
19 so that there was the face of a man toward the palm tree
on the one side, and the face of a young lion toward the
palm tree on the other side : thus was it made through all
20 the house round about. From the ground unto above the
door were cherubim and palm trees made: ^thus was the
21 wall of the temple. As for the temple, the door posts
were squared; and as for the face of the sanctuary, the
appearance thereof was ^as the appearance of the temple.
22 The altar was of wood, three cubits high, and the length
thereof two cubits; and ^the corners thereof, and the
* length thereof, and the walls thereof, were of wood : and
he said unto me. This is the table that is before the
23 Lord. And the temple and the sanctuary had two doors.
24 And the doors had two leaves apiece, two turning leaves ;
two leaves for the one door, and two leaves for the other.
25 And there were made on them, on the doors of the temple,
cherubim and palm trees, like as were made upon the
1 Another reading is, And as for the wall of the temple, the door posts were
squared. ^ Or, as the former appearance ^ Or, it had its corners ; and (&c.
* The Sept. has, base.
assigned to the living creatures or
cherubim of Ezekiel's visions (i. 10 :
X. 14). The pattern was a constantly
recurring one, cherub and palm tree
alternating. Toy in his Ezekiel
gives (p. 189) an illustration from
a Cyprian scarab shewing two
creatures facing towards a sacred
tree. R.V. marg. gives the better
sense by connecting the last clause
of V. 20 with the following verse and
omitting one occurrence of the word
* temple.'
21. In this verse the posts of the
doors were described and also the
external surface of the walls of the
most holy place, but the text, as it
stands, does not give us any sense,
as some word must have dropped
out. A. B. Davidson's suggestion to
connect the last words of this verse
with the next does not seem probable :
and both R.V. and R.V. marg. are
only makeshifts.
22. This altar of wood may be
such an altar as the altar of incense
described in Ex. xxx. 1, or it may be
intended to represent the table for
the shewbread (Ex. xxv. 23-30). It
is mentioned again (xliv. 16), and
such a table is mentioned in Malachi
(i. 7, 12). The reading of R.V. marg.
' base ' is to be preferred.
23-26. The doors and the porch
of both buildings, the holy place,
and the holy of holies, are now
described. They correspond with the
doors in Solomon's temple (1 K. vi.
XLI. 25-XLII. 4
EZEKIEL
229
walls ; and there were thick beams of wood ^upon the face
26 of the porch without. And there were closed windows
and palm trees on the one side and on the other side, on
the sides of the porch : thus were the side-chambers of the
house, and the thick beams.
Ixxviii. A description of the chambers and the uses
to which they were to he put xlii. 1-14.
XIiII. 1 Then he brought me forth into the outer
court, the way toward the north : and he brought me into
the chamber that was over against the separate place, and
which was over against the building toward the north.
2 Before the length of an hundred cubits was the north door,
3 and the breadth was fifty cubits. Over against the twenty
cubits which belonged to the inner court, and over against
the pavement which belonged to the outer court, was
4 gallery against gallery ^in the third story. And before
1 Or, before the porch
31-33) which also had two folding
leaves for each door (1 K. vi. 34).
The doors were carved like the
inside of the walls, apparently only
on the inner side. The outer side
was more massive with thick beams
(so 1 K. vii. 6), miless these words
indicate a separate framework in
fi'ont of the carved work. For the
side-chambers see vv. 5-9.
XLII. 1-3. The prophet is now
made to retrace his steps into the
outer court (xl. 17) in the direction
of the gate that faced the north
(xl. 20). In this court there were
chambers and he is taken into one
of these that was opposite the se-
parate place with its building that
stood in front of the separate place
(cp. vv. 10, 13 : xli. 12, 13). Facing
the long side of the inner court,
100 cubits long (cp. xli. 15), was
^ Or, in three stories
the north door, whereas the length
of the chambers, here called the
breadth of the court, was 50
cubits (cp. ??. 8). The 20 cubits
{v. 3) is explained by the statement
made earlier : 'between the chambers
was a breadth of twenty cubits
round about the house on every
side' (xli. 10). The pavement of
the court has also been mentioned
already (xl. 17) as 'made for the
court round about.' These galleries
or similar ones have also been
already mentioned (xli. 15, 16).
Whether we translate 'in the third
story' (R.V.) or 'in three stories'
(R.V. marg.) it is clear that we are
to assume that there was a gallery
on each story (cp. xli. 16).
4-12. We now reach the de-
scription of the chambers, after
having been told first that whilst
EZEKIEL
XLn. 4-14
the chambers was a walk of ten cubits breadth inward, a
way of ^one cubit; and their doors were toward the north.
6 Now the upper chambers were shorter : for the galleries
took away from these, more than from the lower and the
6 middlemost, in the building. For they were in three
stories, and they had not pillars as the pillars of the
courts : therefore the v/ppermost was straitened more than
7 the lowest and the middlemost from the ground. And
the ^wall that was without by the side of the chambers,
toward the outer court before the chambers, the length
8 thereof was fifty cubits. For the length of the chambers
that were in the outer court was fifty cubits: and, lo,
9 before the temple were an hundred cubits. And from
under these chambers was the entry on the east side, as
10 one goeth into them from the outer court. In the thick-
ness of the 2 wall of the court toward the east, before the
separate place, and before the building, there were
11 chambers. And the way before them was like the appear-
ance of the way of the chambers which were toward the
north; ^according to their length so was their breadth:
and all their goings out were both according to their
12 fashions, and according to their doors. And according to
the doors of the chambers that were toward the south was
a door in the head of the way, even the way directly
before the ^wall toward the east, as one entereth into
^ According to some ancient versions, a hundred cubits. ^ Or, fence
^ Or, they were as long as they, and as broad as they
their doors faced the north there
was a passage way in front of the
building to the west (cp. xlvi. 19)
ten cubits wide. It seems quite
clear that the Septuagint is right
in reading a hundred cubits instead
of one cubit, thus indicating the
length of the passage. The third
row of chambers was shorter than
the ones below it, owing to the
galleries : and the chambers had no
pillars like those pillars in the outer
court. Vv. 7, 8 indicate that these
chambers occupied two sides, as it
were, of a quadrangle 100 x 50 cubits.
Under these chambers was the
eastern entry into the outer court
(cp. xlvi. 19): and on the eastern
side, as on the northern, there were
chambers similarly built in the
thickness of the wall. These fronted
the separate place and the building
by it (cp. V. 1 : xl. 17) and were ex-
actly like the others (p. 234). They
XLii. ia-15 EZEKIEL 231
13 them. Then said he unto me, The north chambers and
the south chambers, which are before the separate place,
they be the holy chambers, where the priests that are
near unto the Lord shall eat the most holy things : there
shall they lay the most holy things, and the meal offering,
and the sin offering, and the guilt offering ; for the place
14 is holy. When the priests enter in, then shall they not go
out of the holy place into the outer court, but there they
shall lay their garments wherein they minister; for they
are holy : and they shall put on other garments, and shall
approach to that which pertaineth to the people.
Ixxix. The external measurements of the whole
Temple enclosure, xlii. 15-20.
15 Now when he had made an end of measuring the inner
house, he brought me forth by the way of the gate whose
prospect is toward the east, and measured it round about.
also had a door at the top of the of the gate ' which are specified
passage fronting toward the east. eariier (xl. 39). A further regulation
13, 14. The use of the chambers is that the use of the ministerial
that have been described. The garments shall be limited to these
sacrificial meals are to be eaten chambers and not extended to what
in them by 'the priests that are went on in the outer court in the
near unto the Lord,' that is, as sight of the people (cp. xliv. 19).
would appear from xl. 46, the sons This corresponds with the regula-
of Zadok. The sacrifices to be eaten tion in Leviticus about the carrying
there follow the Levitical ordinances ; forth by the priest of the ashes of
the meal offering (Lev. vi. 16 : x. 12, the burnt offering. He is to do
13), the sin offering (Lev. vi. 26), this in 'other garments' (Lev. vi.
and the guilt offering (Lev. vii. 7). 11). It is to be noted that in the
The shewbread was also by the case of the meal offering, the meal
Levitical regulations eaten 'in a would be 'laid' in the chambers
holy place ' (Lev. xxiv. 9), but it is till it could be baked for the priests
not mentioned here. The reservation to eat it.
for the priests of the three offerings 15-20. The measurements given
mentioned here is also enjoined in in these verses are the external
Numbers (xviii. 9), According to measurements of the whole enclos-
Ezekiel they would be brought into ure. The east gate by which the
the chambers after having been laid prophet came out is always treated
upon the four tables 'in the porch as the most important both in the
EZEKIEL
XLII. i6-XLIIiral
16 He measured on the east ^side with the measuring reed,
five hundred reeds, with the measuring reed round about.
17 He measured on the north ^side, five hundred reeds, with
18 the measuring reed round about. He measured on the
south ^side, five hundred reeds, with the measuring reed.
19 He turned about to the west ^side, and measured five
20 hundred reeds with the measuring reed. He measured it
2 on the four sides: it had a wall round about, the length
five hundred, and the breadth five hundred, to make a
separation between that which was holy and that which
was common.
Ixxx. The Divine Being takes possession of His Temple,
and gives directions to His people, upon the fulfilment of
which He promises to he with them for ever, xliii. 1-9.
XIiIII. 1 Afterward he brought me to the gate, even
2 the gate that looketh toward the east : and behold, the
glory of the God of Israel came from the way of the east :
and his voice was like the sound of many waters : and the
1 Heb. loind. ^ Heb. toward the four winds.
actual temple at Jerusalem (x. 19:
xi. 1) and in Ezekiel's ideal Temple
(xl, 6 : xliv. 1, 4). For the measuring
reed see xl. 3. The enclosure was
exactly square, and it had a con-
taining wall (cp. xl. 5). The same
measurement is repeated later (xlv.
2) ; in both passages it is clear that
* cubits' is the right reading, not
'reeds' (the reed was six cubits,
xL 5), and so the Septuagint in-
terprets in xl. 17. In the Revelation
(xxi. 16) the Heavenly Jerusalem,
the City of God, is represented as
foursquare and surrounded by a
wall, but the dimensions are much
larger— 12,000 furlongs. The inten-
tion of the wall is to mark off the
enclosure as a dedicated holy place
(cp. xliii. 12). For the symbolism of
the foursquare, as denoting perfec-
tion, and of the measurements, see
Swete on Rev. xxi. 16.
If we retain the word 'reeds,'
then we have in these verses the
measurements of a clear space be-
tween the actual Temple enclosure
and an external wall of which each
side would then be 3,000 cubits ;
outside of which again there would
be another space 50 cubits wide
(xlv. 2 : see that passage for the
meaning of ' the suburbs thereof) ;
but this is not so probable.
XLIII. 1-5. The entrance of the
glory of the God of Israel into His
house. This is witnessed by Bzekiel
at the east gate (cp. xlii. 15). The
XLHL 2-7
EZEKIEL
233
3 earth shined with his glory. And it was according to the
appearance of the vision which I saw, even according to
the vision that I saw when I came to destroy the city;
and the visions were like the vision that I saw by the
4 river Chebar : and I fell upon my face. And the glory of
the Lord came into the house by the way of the gate
5 whose prospect is toward the east. And the spirit took
me up, and brought me into the inner court ; and behold,
6 the glory of the Lord filled the house. And I heard one
speaking unto me out of the house ; and a man stood by
7 me. And he said unto me. Son of man, this is the place
of my throne, and the place of the soles of my feet, where
interchange of expression between
Hhe glory of the God of Israel'
(cp. xi. 22) and 'the glory of the
Lord' occurs also in x. 18, 19. The
new Jerusalem of the Apocalypse
possesses and is lightened by 'the
glory of God,' no longer limited as
the God of Israel (xxi. 11, 23). The
description of the Divine voice as
'the sound of many waters' takes
us back to Ezekiel's first vision :
'the noise of their wings like the
noise of great waters, like the voice
of the Almighty' (i. 24), and is
reproduced in the Apocalypse (i. 15
'his voice as the voice of many
waters'). The earth reflects God's
glory, just as in Rev. xviii. 1 we are
told that 'the earth was lightened
with his (i.e. an angel's) glory.' In
V. 3 the reference in the first clause
is to the slaughter indicated in
ix. 1, 25, though there is scarcely
any description of the prophet's
vision in that chapter (see, however,
ix. 3) ; but there is a further refer-
ence to the prophet's first vision
(i. 4-28) by the river Chebar (i. 1),
which is connected elsewhere by
him with his later visions (iil 23:
x. 15, 20, 22). The result here
'fl fell upon my face ' is the same as
before (i. 28 : iii. 23). The result of
the entry by this eastern gate is
described later (xliv. 1, 2). After
the entry of the glory the prophet
is brought by the spirit (cp. iii. 12 :
viii. 3 : xi. 1, 24: xxxvii. 1) into the
inner court, just as he had been
brought into the inner court at
Jerusalem (viii. 16) which was filled
at another time with the cloud of
the Divine presence (x. 3). The
glory itself filled the house as well
as the inner court (cp. x. 4, and
again xliv. 4). A similar taking
possession of the house by the Lord
is described in the case of Solomon's
Temple (1 K. viii. 10, 11 : 2 Chr. v.
13, 14 : vii. 1-3) as in that of the
Tabernacle (Ex. xl. 34, 35 : cp.
Rev. XV. 8 'the temple was filled
with smoke from the glory of God,
and from his power ; and none was
able to enter into the temple ').
6-9. The message to the prophet.
The messenger who gives the
Divine message is called a man
(cp. xl. 3), and is generally accounted
to have been an angel in human
234
EZEKIEL
XLIII 7-
I will dwell in the midst of the children of Israel for ever :
and the house of Israel shall no more defile my holy name,
neither they, nor their kings, by their whoredom, and by
8 the carcases of their kings ^in their high places ; in their
setting of their threshold by my threshold, and their door
post beside my door post, and there was hut the wall
between me and them ; and they have defiled my holy
name by their abominations which they have conmiitted :
9 wherefore I have consumed them in mine anger. Now let
them put away their whoredom, and the carcases of their
kings, far from me, and I will dwell in the midst of them
for ever.
^ Or, according to another reading, in their death
form (cp. Rev. xxi. 17 'the measure
of a man, that is, of an angel ')• He
acts as the mouthpiece of God.
The leading idea of the message
is God's acceptance of the Temple
as a dwelling-place in which He
promises to abide for ever, if it is
kept unpolluted. The description
of this Temple as God's footstool
corresponds to words ascribed to
David (1 Chr. xxviii. 2 'to build an
house... for the footstool of our God':
cp. Ps. xcix. 5 : cxxxii. 7) and to
Isaiah (Ix. 13 'to beautify the place
of my sanctuary, and I will make
the place of my feet glorious ').
Henceforth God's Holy Name is
not to be defiled or profaned (cp.
XX. 39 : xxxix. 7) by spiritual whore-
dom— the forsaking of God is often
described in Biblical language as a
breaking of a marriage tie — and
other abominations. The two render-
ings 'in their high places' (R.V.)
and 'in their death' (R.V. marg.)
represent two different pointings
of the Hebrew consonants. The
Septuagint has still another reading
'in the midst of them.' The R.V.
marg. gives the best sense : and
the whole idea of the passage is the
intrusion by the later kings upon
the Temple enclosure with buildings
for their own depraved purposes :
even in their deaths burial was
sought for them in unlawful places.
Only a wall separated the regal
from Jehovah's buildings. It will
be remembered how Joash was
rescued from Athaliah and actually
lived in the Temple six years (2 K.
xi. 3), and that the sepulchres of
the kings were in the City of David,
and therefore could not have been
far from the Temple (cp. 1 K.
xi. 43).
Addendum to p. 230.
The last clause of verse 11 means: 'there were the same exits and
arrangements corresponding with their doors.'
XLiii. 10-I2 EZEKIEL 235
Ixxxi. The people are to have made Tmown to them the
details of the hoiise and all the regulations con-
nected with it and with its rites and ceremonies,
xliii. 10-12.
10 Thou, son of man, shew the house to the house of
Israel, that they may be ashamed of their iniquities : and
11 let them measure the ^pattern. And if they be ashamed
of all that they have done, make known unto them the
fonn of the house, and the fashion thereof, and the goings
out thereof, and the comings in thereof, and all the forms
thereof, and all the ordinances thereof, and all the forms
thereof, and all the laws thereof, and write it in their
sight : that they may keep the whole form thereof^ and all
12 the ordinances thereof, and do them. This is the law of
the house : upon the top of the mountain the whole limit
thereof round about shall be most holy. Behold, this is
the law of the house.
^ Or, sum
10-12. The whole design of the tion or delineation ; the * fashion ' is
new house is to be exhibited with its arrangement. The entrances and
the injunction that it is to be kept exits occur again (xliv. 5). The
most holy : the idea being that the double repetition of * and all the
thought of this will make the people forms thereof is not needed. The
' ashamed of their iniquities ' {v. 10) ordinances and laws (or, law) of the
in their profanation of the pre-exilic house are all the regulations that
house. So at the very beginning of are to control its administration and
these visions the command had been service. The whole of what the
given to the prophet : ' declare all prophet was to shew them was to be
that thou seest to the house of written down in their presence (cp.
Israel ' (xl. 4). The word ' pattern ' xii. 3). The mountain upon which
(R.V. marg. 'sum') represents a the Temple was to be placed was
Hebrew word expressing the ideas of mentioned at the beginning of these
shape, measurement and symmetry: visions (xl. 2). All the included area
and the whole catalogue of terms in was to be holy (cp. xlii. 15-20) :
». 11 is intended to be exhaustive, no royal palace was to have place
The 'form ' of the house is its descrip- there.
236
EZEKIEL
XLIII. 13-it
Ixxxii. Description of the Altar, xliii. 13-17.
13 And these are the measures of the altar by cubits : (the
cubit is a cubit and an handbreadth :) the ^bottom shall be
a cubit, and the breadth a cubit, and the border thereof by
the edge thereof round about a span : and this shall be the
14 2 base of the altar. And from the bottom ^upon the gi'ound
to the lower ^settle shall be two cubits, and the breadth
one cubit ; and from the lesser settle to the greater settle
15 shall be four cubits, and the breadth a cubit. And the
^ upper altar shall be four cubits; and from the ^ altar
16 hearth and upward there shall be four horns. And the altar
hearth shall be twelve cubits long by twelve broad, square
17 in the four sides thereof. And the settle shall be fourteen
1 Or, hollow Heb. bosom.
5 Heb. Harel.
2 Heb. back.
6 Heb. Ariel.
» Or, at
See Is. 29. 1.
4 Or, ledge
13-17. This altar has already been
described as being 'before the house'
(xl. 47 : cp. xlvii. 1), just as the altar of
burnt offering was 'at the door of
the tabernacle of the tent of meeting'
(Ex. xl. 29). The measurements are
not identical with those of the
tabernacle altar (Ex. xxvii. 1-8 :
xxxviii. 1-7) : the cubit of measure-
ment is defined here as before (xl.
5) : it is the great cubit of xli. 8.
When the details are examined, it
is very dijfficult to understand them.
The 'bottom' (R.V. marg. 'hollow,
Heb. bosom ') seems to be a hollow
space at the bottom of the altar,
used as a drain to carry off the
blood, of which the breadth is one
cubit, but what the second cubit in
the dimensions given refers to is not
clear unless it be the projecting part
of the ' bottom ' not covered by the
superimposed altar. What is called
' the border thereof would then be
a kind of moulding. A span is
equivalent to half a cubit. Each
stage of the altar is of less dimen-
sions than the one immediately
below. The vertical section of the
altar at the end of the volume shews
the relative proportions of each.
The greater settle of the altar is
mentioned again in xlv. 19. Both
that and the lesser settle have higher
structures resting upon them. It
will be noticed that R.V. marg.
gives two Hebrew words 'Harel'
and 'Ariel' which are translated by
R.V. 'upper altar' and 'altar hearth'
respectively. But it seems certain
that the former word is a scribal
corruption of the latter, and that we
ought to read 'altar hearth ' in both
clauses. The name Ariel is used as
a name of Jerusalem in Is. xxix. 1,
2, 7, but its significance is questioned.
It may mean 'lion of God' or 'altar
hearth of God.' With the present
passage before us it is better to give
it the latter signification, a meaning
XLIII. 17-21
EZEKIEL
237
cubits long by fourteen broad in the four sides thereof;
and the border about it shall be half a cubit ; and the
bottom thereof shall be a cubit about ; and the steps
thereof shall look toward the east.
Ixxxiii. The Dedication of the Altar, xliii. 18-27.
18 And he said unto me, Son of man, thus saith the Lord
God : These are the ordinances of the altar in the day
when they shall make it, to oiFer burnt offerings thereon,
19 and to sprinkle blood thereon. Thou shalt give to the
priests the Levites that be of the seed of Zadok, which are
near unto me, to minister unto me, saith the Lord God, a
20 young bullock for a sin offering. And thou shalt take of
the blood thereof, and put it on the four horns of it, and
on the four corners of the settle, and upon the border
round about : thus shalt thou cleanse it and make
21 atonement for it. Thou shalt also take the bullock of the
which it also has in the inscription
of Mesha king of Moab (1. 12). The
four horns of the altar correspond
with those of the altar in the taber-
nacle (Ex. xxvii. 2 : xxix. 12 : xxx.
2 : Lev. iv. 7, 30 : cp. Ps. cxviii. 27
*Bind the sacrifice with cords, even
unto the horns of the altar'). To
take hold of the horns of the altar
was to claim sanctuary (1 K. i. 50),
just as the gi'asping of the knocker
at the door of Durham Cathedral
gave a right to sanctuary. Like the
tabernacle altar the hearth was a
perfect square, as was the settle.
Unlike the altar in the code of Ex.
XX. 26 this altar had steps.
18-27. Seven days are to be oc-
cupied with the dedication of the
altar, beginning with the day of its
completion (' when they shall make
it,' V. 18). In the offering of the
burnt offering there were two stages
— the actual shedding of the blood,
and the sprinkling of the blood (so
Lev. i. 5 : iii. 8 : 2 Chr. xxx v. 11).
Both are alluded to in the New
Testament, the actual shedding of
blood at the death of Christ, and
' the blood of sprinkling ' (Heb. xii.
24 : cp. 1 Pet. i. 2 ' sprinkling of the
blood of Jesus Christ'). A special
use of this sprinkling occurred on
the day of the atonement (Lev. xvi.
14-16) : the idea intended to be con-
veyed was the application of the virtue
of the sacrifice. Here and in one other
place (xliv. 15) we find the Deutero-
nomic expression 'the priests the
Levites ' (Deut. xvii. 9 : xviii. 1 * the
priests the Levites, all the tribe of
Levi ' : xxi. 5 ' the priests the sons of
Levi ' : xxiv. 8 : xxvii. 9). It does
not follow necessarily that the terms
'priests' and 'Levites' each repre-
sented an identical body or that all
238
EZEKIEL
XLIII. 2)
sin offering, and he shall bum it in the appointed place
22 of the house, without the sanctuary. And on the second
day thou shalt offer a he-goat without blemish for a sin
offering ; and they shall cleanse the altar, as they did
23 cleanse it with the bullock. When thou hast made an end
of cleansing it, thou shalt offer a young bullock without
24 blemish, and a ram out of the flock without blemish. And
thou shalt bring them near before the Lord, and the priests
shall cast salt upon them, and they shall offer them up for
25 a burnt offering unto the Lord. Seven days shalt thou
prepare every day a goat for a sin offering: they shall also
prepare a young bullock, and a ram out of the flock, with-
26 out blemish. Seven days shall they make atonement for
Levites were priests : Deut. xxi. 5
shews us that the only safe con-
clusion we can draw from the
combination is that the priests are
specially designated as belonging to
the tribe of Levi. Here the body of
priests indicated are further limited
as being descended from Zadok (see
note on xl. 46), the high-priest who
anointed Solomon and displaced the
line of Eli. It was no doubt because
of the views of Ezekiel as to the
restoration of 'David,' that, in his
ideal Temple, the chief place is
reserved for the Zadokites. For the
' young bullock ' cp. xlv. 18 : Ex.
xxix. 1, 10. Similar directions to those
of V. 20 are to be found in xlv. 19 :
Ex. xxix. 12 : Lev. viii. 15 : though
the directions about the ' settle ' and
the ' border ' are peculiar to Ezekiel.
These sacrifices constitute the mode
of cleansing and purifying the altar
(so Ex. xxix. 36 ' thou shalt cleanse
the altar, when thou makest atone-
ment for it'). The actual burning
of the victim took place elsewhere,
as in the tabernacle worship (Ex.
xxix. 14 'the flesh of the bullock...
shalt thou bum with fire without
the camp': cp. Lev. iv. 11, 12, 21 :
Numb. xix. 3, and the use made of
this in Heb. xiii. 11, 12 'Jesus also,
that he might sanctify the people
through his own blood, suffered
without the gate '). ' He ' in ». 21 is
indefinite and means one appointed
to discharge that duty. The second
and following days the offering of a
he-goat without blemish is directed
to precede that of the bullock, and
a third offering of a ram without
blemish was to follow. It would
seem from v. 25 that it is only by
some accident that these offerings
are not mentioned as having been
made on the first day. An offering
of rams followed the offering of a
bullock at the consecration of priests
(Ex. xxix.), but no exactly similar
sacrifice of a he-goat occui-s in the
Pentateuch : though the offering of
a he-goat for a sin offering follows
that of a young bullock in Numb.
XV. 24 (cp. Deut xxviii. 22). Salt
was a concomitant of all oblations :
it was ' the salt of the covenant of
thy God' (Lev. ii. 13 : cp. Mk ix. 49,
XLIII. 26-XLIV. 3
EZEKIEL
239
27 the altar and purify it ; so shall they ^consecrate it. And
when they have accomplished the days, it shall be that
upon the eighth day, and forward, the priests shall make
your burnt offerings upon the altar, and your peace offer-
ings ; and I will accept you, saith the Lord Gk)D.
Ixxxiv. The prince's entry to the Temple, and a specificatimi
as to who else is to have the right of entrance,
xliv. 1-14.
XLIV. 1 Then he brought me back the way of the
outer gate of the sanctuary, which looketh toward the east ;
2 and it was shut. And the Lord said unto me. This gate
shall be shut, it shall not be opened, neither shall any man
enter in by it, for the Lord, the God of Israel, hath entered
3 in by it ; therefore it shall be shut. As for the prince, he
1 neh.fill the hands thereof. See Ex. 29. 24.
according to many authorities ' every
sacrifice shall be salted with salt').
Salt was the accompaniment of every
meal, and therefore of the sacrificial
meal, and, in consequence, was
looked upon as the symbol of a
perpetual union or covenant between
God and man. The period of seven
days follows the use at the dedica-
tion of the altar in Ex. xxix. 35, 36.
The Hebrew expression for consecra-
tion ' fill the hands ' has its origin in
the placing of the sacrifice upon the
hands of the offerer (Ex. xxix. 24).
The eighth day is often specified in
the Jewish ritual (cp. e.g. Lev. ix. 1 :
1 K. viii. 66). The peace offerings
were first mentioned in v. 27, but
they come as in Leviticus (iii. 1)
after the burnt offerings and the
regulation as to the salting of the
sacrifices. With this dedication the
people were to become once again
God's accepted people (cp. xx. 40:
Is. Ix. 7 : Mai. iii. 4 : cp. 1 Pet. ii. 5
'to offer up spiritual sacrifices,
acceptable to God through Jesus
Christ').
XLIV. 1-3. These verses deal
with the prince's relation to the
Temple and its rites. The prophet
is brought back from the inner
court (xliii. 5) to the eastern gate
where he was before (xliii. 1). This
gate was for the future to be baiTed
because through it the glory of the
Lord had passed (xliii. 4). The
prince is the David of whom the
prophet has already spoken (xxxiv.
23, 24: xxxvii. 24, 25) and who is
mentioned again later (xlv. 7 : xlvi. 2).
He is to take part in the eating of
the sacrificial meals, that is the
meaning of his eating bread before
the Lord ; cp. Ex. xviii. 12 ' Jethro,
Moses' father in law, took a burnt
offering and sacrifices for God : and
Aaron came, and all the elders of
240
EZEKIEL
XLIV.
shall sit therein as prince to eat bread before the Lord ; he
shall enter by the way of the porch of the gate, and shall go
4 out by the way of the same. Then he brought me the
way of the north gate before the house ; and I looked, and
behold, the glory of the Lord filled the house of the Lord :
6 and I fell upon my face. And the Lord said unto me,
Son of man, ^mark well, and behold with thine eyes, and
hear with thine ears all that I say unto thee concerning all
the ordinances of the house of the Lord, and all the laws
thereof ; and ^mark well the entering in of the house, with
6 every going forth of the sanctuary. And thou shalt say to
the rebellious, even to the house of Israel, Thus saith the
Lord GrOD : O ye house of Israel, let it sufiice you of all
1 Heb. set thine heart upon.
4). The ordinances, the laws, and
the entrances into and goings out
from the Temple have also been
already mentioned (xliii. 11). In
their new and restored condition
the people are reminded that they
must have done with all their
previous transgressions which are
specified (cp. xlv. 9 and 1 Pet. iv. 3
'the time past may suflSce to have
wrought the desire of the Gentiles ').
Chief of all was the importation of
aliens into the sanctuary (cp. Neh.
vii. 64, 65 and the strong measures
adopted by Nehemiah in the case
of Tobiah, Neh. xiii. 4, and the
grandson of Eliashib the high priest
who was of mixed blood, Neh. xiii.
28, 29). We may remember in this
connection the excitement raised
against St Paul in Jerusalem because
he was supposed to have introduced
Greeks into the Temple (Acts xxi.
38). These aliens are looked upon
as not only uncircumcised in their
bodies, but also spiritually uncir-
cumcised (cp. Jer. vi. 10: ix. 26:
Israel, to eat bread with
father in law before God.' It is his
act of communion with God, and
the expression reminds us who have
become a kingdom and priests unto
God (cp. Rev. i. 6: v. 10) of our
communions with Him. If we com-
pare this passage with xlvi. 2, 12, it
seems that the prince sat in the
porch of the gate, and an exception
was made in his case for the gate to
be opened, though he did not pass
through it.
4-9. The exclusion of the alien.
The prophet is again moved to the
north gate which has been described
earlier (xl. 20), if it be here as there
the gate of the outer court. From
it he sees the glory of the Lord
filling the house (xliii. 5), and it fills
him with reverence so that he
prostrates himself (i. 28), and in
that position receives instruction
from the Lord Himself, impressed
upon him with emphatic words,
almost identical with those at the
commencement of these visions (xl.
XLIV. 6-1 1
EZEKIEL
241
7 your abominations, in that ye have brought in aliens,
uncircumcised in heart and uncircumcised in flesh, to be in
my sanctuary, to profane it, even my house, when ye ofier
my bread, the fat and the blood, and ^they have broken
8 my covenant, ^to add unto all your abominations. And
ye have not kept the charge of mine holy things : but ye
have set keepers of my charge in my sanctuary for your-
9 selves. Thus saith the Lord God, No alien, uncircumcised
in heart and uncircumcised in flesh, shall enter into my
sanctuary, of any alien that is among the children of
10 Israel. But the Levites that went far from me, when
Israel went astray, which went astray from me after their
11 idols ; they shall bear their iniquity. Yet they shall be
ministers in my sanctuary, having oversight at the gates of
the house, and ministering in the house : they shall slay
the burnt oflering and the sacrifice for the people, and
they shall stand before them to minister unto them.
1 Most ancient versions have,
2 Or, in all
Acts vii. 51, and St Paul's dictum
Rom. ii. 29 'circumcision is that of
the heart, in the spirit, not in the
letter'). Their presence at the
sacrifices was a profanation. The
word 'bread' here must be given a
wide interpretation as in Lev. iii. 1 1
* it is the bread (R.V. marg.) of the
offering made by fire unto the Lord.'
The marginal reading from the
ancient versions 'ye have broken
my covenant' in v. 7 is certainly
right. This could not be attributed
to the aliens. So too we should
translate with R.V. marg. 'in all
your abominations.' These aliens
seem from «. 8 to have been em-
ployed as deputies by those who
ought to have done the work them-
selves. The consequence is laid
down that the alien is absolutely
excluded from the sanctuary, so
R.
long, we may suppose, as he is
uncircumcised in heart and flesh.
An inscription on a tablet from
Herod's Temple warning off the
alien from the court of the Temple
is still in existence. It was found
by M. Clermont-Ganneau in 1870;
its purport is : 'No stranger to enter
within the balustrade round the
Temple and the enclosure : and who-
ever is caught shall be responsible
for his death following.' A repre-
sentation of this inscription may be
seen in Toy's Ezekiel (p. 193).
10-14. The duties of the Levites
circumscribed because of their pre-
vious transgressions. This limita-
tion seems to include all the tribe
of Levi except the sons of Zadok
{v. 15: cp. xlviii. 11): they had to
endure the penal consequences of
their sins and only hold inferior
16
242
EZEKIEL
XLIV. i«-i4
1
12 Because they ministered unto them before their idols, and
became a stumblingblock of iniquity unto the house of
Israel ; therefore have I lifted up mine hand against them,
saith the Lord Gk)D, and they shall bear their iniquity.
13 And they shall not come near unto me, to execute the
office of priest unto me, nor to come near to any of my
holy things, unto the things that are most holy : but they
shall bear their shame, and their abominations which
14 they have committed. Yet will I make them keepers of
the charge of the house, for all the service thereof, and for
all that shall be done therein.
offices about the Temple, such as
that described in xlvi. 24. They
were some of them to be porters
or doorkeepers : it will be remem-
bered that in the regulations
ascribed to David (1 Chr. xxix. 1)
the Korahites or descendants of
Korah (Numb. xvi. 1) appear among
the courses of doorkeepers. There
is a recollection in the present
verse of what Moses said to Korah :
— ' Hear now, ye sons of Levi :
seemeth it but a small thing unto
you, that the God of Israel hath
separated you from the congregation
of Israel, to bring you near to
himself; to do the service of the
tabernacle of the Lord, and to
stand be/ore the congregation to
minister unto them ' (Numb. xvi. 9).
By ministering before idols they
had led the people wrong (cp. xiv.
3, 4, 7). None of them, therefore,
were to be priests, though no doubt
some of them wished to have that
rank, as in the days of Korah. We
read of idolatrous priests, such as
are indicated here, in the last days
of the kingdom of Judah (2 K. xxiii.
8, 9). They were to be disgraced
but still to be given a share in the
ministry. That they were in origin
priests is clear from the fact that we
have mention of a chamber for * the
priests, the keepers of the charge of
the house ' (xl. 45). In I Chr. xxiii.
28, 32 the service of the house is
assigned to the sons of Levi to wait
upon the sons of Aaron. Here
certain Aaronic houses are degraded
and counted with the rest of the
tribe of Levi. Nothing said here or
elsewhere compels us to maintain
that every Levite was a priest;
though every priest certainly was a
Levite; there is much that looks
the other way. The degraded priests
mentioned in these verses had ful-
filled their office at the high places
outside of Jerusalem (2 K. xxiii. 9).
i
XLiv. 15-19 EZEKIEL 243
Ixxxv. The duties of the priests^ the sons of Zadok, in
detail, and their privileges and emolwrnents. xliv. 15-31.
15 But the priests the Levites, the sons of Zadok, that
kept the charge of my sanctuary when the children of
Israel went astray from me, they shall come near to me
to minister unto me ; and they shall stand before me to
offer unto me the fat and the blood, saith the Lord God :
16 they shall enter into my sanctuary, and they shall come near
to my table, to minister unto me, and they shall keep my
17 charge. And it shall be that when they enter in at the
gates of the inner court, they shall be clothed with linen
garments ; and no wool shall come upon them, whiles they
18 minister in the gates of the inner court, and ^within. They
shall have linen tires upon their heads, and shall have linen
breeches upon their loins ; they shall not gird themselves
19 with any thing that causeth sweat. And when they go forth
into the outer court, even into the outer court to the people,
they shall put off their garments wherein they minister,
and lay them in the holy chambers, and they shall put on
^ Or, in the house
15, 16. General introduction to sweat was a form of uncleanness :
what follows. On the designation there may also be a reference here
of these priests see xliii. 19, and on to the legislation against mixed
the reason of their selection v. \0: fabrics (Lev. xix. 19 'neither shall
xlviii. 11. They were permitted a there come upon thee a garment of
nearer approach to God. The two kinds of stuff mingled together':
offering of the fat and the blood has cp. Deut. xxii. 11 'Thou shalt not
been already mentioned in v. 7. The wear a mingled stuff, wool and linen
Lord's table has been described together'). 'Within' {v. 17) is
earher (xli. 22). equivalent to R.V. marg. ' in the
17-19. Special sanctuary gar- house.' Tires were head-dresses,
ments not to be worn elsewhere, something in the nature of a turban.
The linen garments correspond to All these linen garments were to be
those of Aaron and his sons (Ex. laid aside and kept in the priests'
xxviii. 39, 42 : xxxix. 27-29 : cp. chambers, as had been directed
Lev. vi. 10: xvi. 4). They were not already (xlii. 14: cp. Lev. vi. 11).
to wear wool at the same time; a The idea was that, if the people
reason for this is given in «?. 18 : touched these sacred garments, they
16—2
244
EZEKIEL
XLIV. 19-25
other garments, that they sanctify not the people with
20 their garments. Neither shall they shave their heads, nor
suffer their locks to grow long ; they shall only poll their
21 heads. Neither shall any priest drink wine, when they
22 enter into the inner court. Neither shall they take for
their wives a widow, nor her that is put away : but they
shall take virgins of the seed of the house of Israel, or
23 a widow that is the widow of a priest. And they shall
teach my people the difference between the holy and the
common, and cause them to discern between the unclean
24 and the clean. And in a controversy they shall stand to
judge ; according to my judgements shall they judge it :
and they shall keep my laws and my statutes in all my
appointed feasts ; and they shall hallow my sabbaths.
25 And they shall come at no dead person to defile them-
selves : but for father, or for mother, or for son, or for
would thereby become dedicated to
the service of God : the same idea is
connected with the sacrifices (xlvi.
20 'that they bring them not forth
into the outer court, to sanctify the
people ').
20-22. Various personal regu-
lations with reference to the priests.
The regulations about the hair
correspond to the Levitical regu-
lations (Lev. xxi. 5). Constant
shaving of the body was a distinctive
mark of the Egyptian ministry : it
was because of this, perhaps, that
the opposite law was enforced. The
regulation of wine follows that of
Leviticus (x. 9), where some have
held that Nadab and Abihu's trans-
gression (». l)was due to indulgence
in wine. The choice of a wife is
limited as in Lev. xxi. 7, 13, 14, the
only difference being that most of
the regulations, except that of
marriage with a divorced woman,
refer there only to the high-priest
and that here marriage with a
priest's widow is allowed.
23. This regulation in Leviticus
(x. 10) comes after that as regards
wine (cp. «?. 21) and is followed there
by words corresponding with the
central clause of v. 24. Neglect of
these things had already been
attributed to the priests by Ezekiel
(xxii. 26).
24. The judicial power here
given to the priests corresponds with
that assigned to them in Deutero-
nomy (xvii. 8, 9) and is recognised
as being put in motion in the days of
Jehoshaphat (2 Chr. xix. 8-10). The
breaking of the sabbath is noted as
one of the sins of the priests (xxii.
26) and was common among the
people ( Jer. xvii. 22, 24, 27 : cp.
Neh. xiii. 15-22, where Nehemiah
lays the duty of sanctifying the
sabbath upon the Levites).
25-27. Regulations about ap-
proaching a dead body, and the
XLIV. 25-30
EZEKIEL
245
daughter, for brother, or for sister that hath had no husband,
26 they may defile themselves. And after he is cleansed, they
27 shall reckon unto him seven days. And in the day that
he goeth into the sanctuary, into the inner court, to
minister in the sanctuary, he shall oflPer his sin ofiering,
28 saith the Lord God. And they shall have an inheritance ;
I am their inheritance : and ye shall give them no posses-
29 sion in Israel ; I am their possession. They shall eat the
meal offering, and the sin ofiering, and the guilt ofiering ;
30 and every devoted thing in Israel shall be theirs. And
the first of all the firstfruits of every thing, and every
^oblation of every thing, of all your oblations, shall be for
the priests : ye shall also give unto the priest the first of
your 2 dough, to cause a blessing to rest on thine house.
1 Or, heave offering
purification necessary afterwards.
The exceptions of v. 25 correspond
exactly with those of Lev. xxi. 1-3.
The purification is regulated as in
Numb. xix. 11-14. On his return to
his duties, at the end of fourteen
days, the priest is to oflfer a sin
offering.
28. The priest's inheritance is
not of land or property but a
spiritual inheritance (so Numb, xviii.
20, 24 : Deut. x. 9 : xviii. 1, 2 : Josh,
xiii. 33). This idea is kept up with
regard to our own ministry : the
word clergy being derived from a
Greek word Kkfipos meaning allot-
ment. They are God's portion : He
is their inheritance. Thus in the
Response ' Bless Thine inheritance '
a prayer may be said to be sx)ecially
offered for the Clergy by the people,
just as the Priest has immediately
before prayed for the people *0 Lord,
save Thy people.' The priests were
to have just room enough to dwell
in (xlv. 4, 5).
2 Or, coarse meal
29, 30. The priests' share of the
offerings. These regulations answer
to those of the Levitical law. For
the meal offering see Lev. vi. 16,
18 ; for the sin offering Lev. vi. 26,
29 ; for the guilt offering Lev. vii. 6,
7, 9. The assignment of every de-
voted thing, i.e. every consecrated
thing, in Israel is only definitely made
in Numb, xviii. 14. The firstfruits
are plainly set apart for the priests in
Lev. xxiii. 20 : Numb, xviii. 12, 13 :
Deut. xviii. 4. The rendering of
R.V. marg, 'heave offering' rather
than ' oblation ' is to be preferred ;
cp. Deut. xii. 6, 11 'the heave offer-
ing of your hand.' The offering of
the dough is enjoined Numb. xv. 20,
21 (cp. Neh. x. 38). The exact
meaning of the word translated
' dough ' (R.V.) is very uncertain ;
other translations are ' coarse meal '
and 'kneading troughs.' By offer-
ing the first of the firstfruits to God,
the offerer expressed a hope that a
blessing might rest upon his house.
246
EZEKIEL
XLIV. 31-XLV. 4
31 The priests shall not eat of any thing that dieth of itself,
or is torn, whether it be fowl or beast.
Ixxxvi. The apportionment of the land for the Temple^ the
priests, the Levites, the city and the prince, xlv. 1-8.
XLV. 1 Moreover, when ye shall divide by lot the
land for inheritance, ye shall offer an oblation unto the
Lord, ^an holy portion of the land : the length shall be
the length of five and twenty thousand reeds, and the
breadth shall be ^ten thousand : it shall be holy in all the
2 border thereof round about. Of this there shall be for the
holy place five hundred in length by five hundred in
breadth, square round about ; and fifty cubits for the
3 ^suburbs thereof round about. And of this measure shalt
thou measure, a length of five and twenty thousand, and a
breadth of ten thousand : and in it shall be the sanctuary,
4 which is most holy. It is an holy portion of the land ; it
shall be for the priests, the ministers of the sanctuary,
which come near to minister unto the Lord ; and it shall
1 Heb. holiness. 2 Tjie Sept. has, twenty. * Or, open space
31. What the priests may not
eat. In the eariier legislation (Ex.
xxii. 31) such a rule was made for
all alike : ' Ye shall be holy men
unto me : therefore ye shall not eat
any flesh that is torn of beasts in the
field' (cp. Lev. vii. 24 : xvii. 15 : xxii.
8, where ' that which dieth of itself
is added). Ezekiel claims that he
has abstained from these things in
iv. 14. The regulation is part of the
whole idea of the Jewish legislation
that there is to be a distinct separa-
tion between holy and profane,
between clean and unclean.
XLV. 1-8. A part of the land
is to be consecrated for various
purposes. Chapters xlvii. 13-23 ;
xlviii. are also concerned with the
division of the land. The oblation
portion is regulated as to its
situation and measurement in xlviii.
8-10. The Septuagint in the best
text has 20,000 for the breadth hero
but 25,000 in xlviii. 9 : numbers or
their symbols were easily confused
with one another in the mss. 20,000
seems to be the correct measurement.
What these 25,000 and 20,000 were
the Hebrew and Greek fail to tell
us. R.V. follows A.V. in supplying
' reeds ' not ' cubits ' ; ' cubits ' seems
certainly right (see on xlii. 16):
the reed was six cubits (xL 5).
The space 500 cubits square has
been already definitely described
(xlii. 16-20). The fifty cubits space
was a clearing round the 500 cubits
XLV. 4-8
EZEKIEL
247
be a place for their houses, and an holy place for the
5 sanctuary. And five and twenty thousand in length, and
ten thousand in breadth, shall be unto the Levites, the
ministers of the house, for a possession unto themselves,
6 for ^twenty chambers. And ye shall appoint the possession
of the city five thousand broad, and five and twenty
thousand long, side by side with the oblation of the holy
7 portion : it shall be for the whole house of Israel. And
wTuitsoever is for the prince shall he on the one side and
on the other side of the holy oblation and of the posses-
sion of the city, in front of the holy oblation and in front of
the possession of the city, on the west side westward, and
on the east side eastward : and in length answerable unto
one of the portions, from the west border unto the east
8 border. ^In the land it shall be to him for a possession
in Israel : and my princes shall no more oppress my
people ; but they shall give the land to the house of Israel
according to their tribes.
1 The Sept. has, cities to dwell in. ^ Or, A$ touching
square : this is what is meant by the
word 'suburbs' here, and it would
be better to follow R. V. marg. ' open
space.' V. 3 repeats the statements
of V. 1 with the addition that the
sanctuary was to be included in it
(so xlviii. 10), meaning thereby
especially the Holy of Holies, of
which the measurements have been
already given (see xli. 4). All is to
be included in the largest area. V. 4
must be read with xlviii. 11, 12 and
V. 5 with xlviii. 13. The last words
of this last verse should be read
with the Septuagint ' cities to dwell
in' (R.V. marg. : cp. Josh. xxi. 2) : we
can scarcely imagine the number of
Levites that were supposed to be in
attendance being accommodated in
twenty chambers. The city portion
is more fully described in xlviii.
15-19. Lastly we have the two
sections assigned to the prince as in
xlviii. 21, 22, and on the part of
this prince there was to be no
oppression as there had been in
former days (cp. xxii. 27 : xlvi. 18) :
the land was to be divided tribally,
as it is later on (xlvii. 13, 21 : xlviii.
1-7, 23-29).
248
EZEKIEL
XLV. 9-n
Ixxxvii. Enactments as to weights and measures, and as
to offerings from the people for the prince to make.
xlv. 9-17.
9 Thus saith the Lord GrOD : Let it suffice you, 0 princes
of Israel : remove violence and spoil, and execute
judgement and justice; take away your ^exactions from my
10 people, saith the Lord God. Ye shall have just balances,
11 and a just ephah, and a just bath. The ephah and the
bath shall be of one measure, that the bath may contain
the tenth part of an homer, and the ephah the tenth part
of an homer : the measure thereof shall be after the
12 homer. And the shekel shall be twenty gerahs : twenty
^ Heb. expulsions.
9-12. Enactments as to weights
and measures to prevent wrong
and exaction. From vv. 8, 9 it is
clear that the prophet anticipated
not merely one prince to come, but
a line of princes, and upon one after
another of these the following in-
junctions are laid. There seems no
doubt from the literal meaning of
the Hebrew word translated 'ex-
actions' (R.V. marg. 'Heb. expul-
sions') that what is denounced is
the forcible taking possession by the
ruler of any particular land he might
fancy (cp. xlvi. 18). Samuel is re-
presented as warning the people
that this is what their king would
do (1 Sam. viii. 14), and the story of
Naboth's vineyard (1 K. xxi.) illus-
trates the practice. V. 10 corre-
sponds to Lev. xix. 35, 36 (cp. Deut.
xxv. 13-15: Prov. xi. 1: xvi. 11:
XX. 10 : Am. viii. 5 : Mic. vi. 11) but
here just weights are omitted and
the bath takes the place of the hin.
There seem at various times to have
been variations of standard : even in
these chapters we have two cubits
of different length specified (xl. 5),
but here it is ordered that there
shall be only one standard (cp.
Deut. xxv. 14, 15) and the propor-
tions between the measures are
specified. That between the bath
and the homer is not defined else-
where: it should be remembered
that in Ex. xvi. 36 we are told that
'an omer is the tenth part of an
ephah' (cp. ». 16), but the Hebrew
word there is different and only
occurs in that chapter. The shekel
mentioned here is called ' the shekel
of the sanctuary ' (Ex. xxx. 13 :
xxxviii. 24 : Lev. v. 15 : xxvii. 3, 25).
The last part of the verse as it
stands in R.V., representing the
Hebrew, is meaningless : the sense
probably is : five shekels shall go for
five shekels (i.e. neither more nor
less), ten shekels for ten, and your
maneh shall be fifty shekels. This
follows the Alexandrine ms. of the
Septuagint. The value of the homer
may be estimated at 80 gallons, and
of the ephah or bath at 8 gallons.
It is more diflScult to determine
I
XLV. 12-17 EZEKIEL 249
shekels, five and twenty shekels, fifteen shekels, shall be
13 your maneh. This is the oblation that ye shall ofibr ; the
sixth part of an ephah from an homer of wheat, and ye
shall give the sixth part of an ephah from an homer of
14 barley : and the set portion of oil, of the bath of oil, shall
be the tenth part of a bath out of the cor, which is ten
15 baths, even an homer ; for ten baths are an homer : and
one lamb of the flock, out of two hundred, from the ^fat
pastures of Israel ; for a meal ofiering, and for a burnt
offering, and for peace offerings, to make atonement for
16 them, saith the Lord God. All the people of the land
^ shall give unto this oblation for the prince in Israel.
17 And it shall be the prince's part to give the burnt offerings,
and the meal offerings, and the drink offerings, in the
feasts, and in the new moons, and in the sabbaths, in all
the appointed feasts of the house of Israel : he shall
prepare the sin offering, and the meal offering, and the
burnt offering, and the peace offerings, to make atonement
for the house of Israel.
1 Heb. well watered. ^ Heb. shall be for.
the value of the gerah, shekel and Testament in the hundred baths of
maneh respectively, as the standard oil and the hundred cors of wheat
varied. A long discussion of the of our Lord's parable of the Unjust
whole question is to be found in Steward (Lk. xvi. 6, 7 : cp. 1 K. iv.
Encycl. Bib. s. mc. Shekel : see also 22 : Ezra vii. 22 with R.V. marg.).
the article Maneh. The maneh Ivl v. 15 the marginal rendering of
corresponds to the Greek mina of the Hebrew 'well watered' might
which sixty went to a talent. just as well have found its place in
13-17. These verses define the the text. The meal offering is dealt
dues which are to be paid by the with in Lev. ii., the burnt offering in
people in order that the prince Lev. i., the peace offerings in Lev.
may make the proper offerings in iii. The idea of atonement was
their name. The proportion of the chiefly connected with the sin
offering to the whole is different in offering and the burnt offering in
the various kinds of offerings, ^^ in the Levitical code (cp. Lev. ix. 7).
the case of grain, yj^ in that of oil, While the people provided these
^}^ of the flocks. In the case of the offerings, it was the duty of the
liquid measure the cor and the priest to present their offerings
homer are identical. The bath and himself. In 2 Chronicles (xxx. 24 :
the cor both occur in the New xxxv. 7) we find the two good kings
260
EZEKIEL
XLV. 1 8-2 1 fl
Ixxxviii. Of the two half-yearly fasts and festivals, which
are apparently intended, one being still the passover, to
take the place of the Day of Atonement, and the three
great feasts of the Tor ah legislation, xlv. 18-26.
18 Thus saith the Lord God : In the first month, in the
first day of the month, thou shalt take a young bullock
without blemish ; and thou shalt cleanse the sanctuary.
19 And the priest shall take of the blood of the sin ofiering,
and put it upon the door posts of the house, and upon the
four corners of the ^settle of the altar, and upon the posts
20 of the gate of the inner court. And so thou shalt do ^on
the seventh day of the month for every one that erreth,
and for him that is simple : so shall ye make atonement
21 for the house. In the first month, in the fourteenth day of
the month, ye shall have the passover, a feast of seven
1 Or, ledge
2 The Sept. reads, in the seventh month, on the first day of the month.
Hezekiah and Josiah providing
animals for sacrifice, but this
is not contemplated here. The
drink oflFerings are constantly men-
tioned in the Pentateuch (e.g. Ex.
xxix. 40 : Lev. xxiii. 13 : Numb. vi.
15 : cp. Gen. xxxv. 14).
18-20. The two days of atone-
ment, one every six months, to
take the place of the one on the
tenth day of the seventh month
(Lev. xvi. 29). The sanctuary was
to be cleansed, just as the holy
place and the tent of meeting were
to be made atonement for (Lev.
xvi. 16: cp. Heb. ix. 23 'it was
necessary therefore that the copies
of things in the heavens should be
cleansed with these'). The ritual
of V. 19 is like that for the altar
(xliii. 26) with the addition that
here the door posts of the house,
as in the offering of the passover
was the case with the posts of the
dwelling houses (Ex. xii. 7), and
the posts of the gate of the inner
court (xlvi. 1) were to be sprinkled
with blood. For the settle of the
altar see xliii. 14. In v. 20, which
provides for the second day of atone-
ment, the reading of the Septuagint
(see R.V. marg.) should be pre-
ferred. By 'the simple' is meant
those that are easily led astray and
so commit sin unwittingly (see Lev.
iv.).
21-25. The passover and one
other feast six months later. The
Pentateuchal legislation concerning
the Passover is evidently presup-
posed in these verses: but the
actual offerings are different in
Numb, xxviii. 16, 25, the only place
in the Pentateuch where the sacri-
fices are specified. There the daily
burnt offering is to be two young
XLV. 2I-XLVL I
251
22 days ; unleavened bread shall be eaten. And upon that
day shall the prince prepare for himself and for all the
23 people of the land a bullock for a sin offering. And the
seven days of the feast he shall prepare a burnt offering to
the Lord, seven bullocks and seven rams without blemish
daily the seven days ; and a he-goat daily for a sin offering.
24 And he shall prepare a meal offering, an ephah for a
bullock, and an ephah for a ram, and an hin of oil to an
25 ephah. In the seventh months in the fifteenth day of the
month, in the feast, shall he do the like the seven days ;
according to the sin offering, according to the burnt
offering, and according to the meal offering, and according
to the oil.
Ixxxix. Regulations about the entry of the priest and
various festivals, xlvi. 1-15.
XL VI. 1 Thus saith the Lord God : The gate of the
inner court that looketh toward the east shall be shut the
six working days ; but on the sabbath day it shall be
opened, and in the day of the new moon it shall be opened.
bullocks, one ram and seven he-
lambs : here it is to be seven bul-
locks and seven rams : the sin offering
is the same. The meal offerings are
like those for the sabbath and the
new moon (xlvi. 5, 7). The chief
legislation about the meal offering
is to be found in Lev. ii. : the pro-
portions between the oil and the
flour seem to have varied (cp.
Numb. XV. 4, 6, 9). The second
feast ordained here is the same
as the Feast of Tabernacles (cp. Lev.
xxiii. 34 : Numb. xxix. 12), a very
popular feast in post-exilic times
(Ezra iii. 4 : Neh. viii. 14 : cp. Hos.
xii. 9 : Zech. xiv. 16) and one kept
by our Lord (John vii. 2, 10, 14, 37).
Here the offerings are made to
correspond with those of the pass-
over: in Numbers vii. each day's
offerings are different, and an eighth
day is added to the feast. It is to
be noticed that Ezekiel omits any
reference to the Feast of Weeks,
or Pentecost, as also to the Feast of
Trumpets which was held a fort-
night before the Feast of Taber-
nacles.
XLVI. 1, 2. The time for opening
the gate and the entrance of the
prince. The gate of the inner court
(here and in xlv. 19) is the same as
'the outer gate of the sanctuary'
(xliv. 1 : cp. xliii. 1) which was never
to be passed by man because the God
of Israel had entered that way (xliv.
1-3). By saying that it was to be
252
EZEKIEL
„■
2 And the prince shall enter by the way of the porch of the
gate without, and shall stand by the post of the gate, and
the priests shall prepare his burnt offering and his peace
offerings, and he shall worship at the threshold of the gate ;
then he shall go forth : but the gate shall not be shut
3 until the evening. And the people of the land shall
worship at the door of that gate before the Lord in the
4 sabbaths and in the new moons. And the burnt offering
that the prince shall offer unto the Lord shall be in the
sabbath day six lambs without blemish and a ram without
5 blemish ; and the meal offering shall be an ephah for the
ram, and the meal offering for the lambs as he is able to
6 give, and an hin of oil to an ephah. And in the day of the
new moon it shall be a young bullock without blemish ;
and six lambs, and a ram ; they shall be without blemish :
7 and he shall prepare a meal offering, an ephah for the
shut is meant that none were to
pass through it: at the same time
on the sabbath day and the new
moon it was to be set open. In this
entrance the prince was to take his
place, as had been already laid
down (xKv. 3). He was to stand by
the post of the gate, one of the posts
already mentioned (xlv. 19). Close
to these posts was the place where
the burnt offering was washed, and
the tables stood for the sin oflfering
and the guilt offering (xl. 38, 39).
Whilst the offerings were being
prepared the prince was to stand
close by and worship and then to go
out again, without passing through
the gate, which was to remain open
till the evening. Near the doorway
of the gate in which the prince stood
the people were to worship on
sabbaths and new moons ; these two
feasts are combined by Isaiah (i. 13)
and have already been mentioned
here when the prince's part in the
sacrifices and offerings was assigned
to him (xlv. 17). It will be noticed
that to the prince is assigned a
much humbler position in the
Temple, than that which Solomon
is represented as having assumed.
The position to be taken up by the
prince here reminds us of what
happened when Joash the son of
Ahaziah was presented to the
people, upon the deposition of
Athaliah : see 2 K. xi. 14 : 2 Chr.
xxiii. 13 'the king stood by his
pillar at the entrance.'
4, 5. The sabbath offering of the
prince in the name of the people.
The burnt offering for the sabbath
in the law was two he-lambs of the
first year (Numb, xxviii. 9, 10) : the
offering here is much more magni-
ficent. As for the proportions of
the meal offering see xlv. 24.
6, 7. The new moon offerings are
greater than those of the sabbath by
a young bullock. The new moon
XLVL ^-l^ EZEKIEL 253
bullock, and an ephah for the ram, and for the lambs
according as %e is able, and an hin of oil to an ephah.
8 And when the prince shall enter, he shall go in by the
way of the porch of the gate, and he shall go forth by the
9 way thereof. But when the people of the land shall come
before the Lord in the appointed feasts, he that entereth
by the way of the north gate to worship shall go forth by
the way of the south gate ; and he that entereth by the
way of the south gate shall go forth by the way of the
north gate : he shall not return by the way of the gate
whereby he came in, but shall go forth straight before him.
10 And the prince, when they go in, shall go in in the midst
of them ; and when they go forth, ^they shall go forth
11 together. And in the feasts and in the ^solemnities the
meal offering shall be an ephah for a bullock, and an
ephah for a ram, and for the lambs as he is able to give,
12 and an hin of oil to an ephah. And when the prince shall
prepare a freewill offering, a burnt offering or peace
offerings as a freewill offering unto the Lord, one shall
open for him the gate that looketh toward the east, and
1 Heb. his hand shall attain unto. ^ Some ancient authorities have,
he shall go forth. ^ Or, appointed feasts
feast in the law (Numb. x. 10 : The feasts are those specified in
xxviii. 11) had greater offerings xlv. 21-25, the solemnities or ap-
than those mentioned here :— two pointed feasts (R.V. marg.) are the
young bullocks, one ram, with their sabbaths and new moons,
meal offerings and drink offerings, 12-15. Regulations about various
and a he-goat for a sin offering. offerings. The ritual for the prince
8-10. The entrances of prince and is to be the same as on the sabbath
people. The prince was to go out or new moon {w. 1, 2), if he offers a
by the same gate at which he entered freewill offering, whether it be a
in; but, in order to avoid confu- burnt offering or peace offerings,
sion, the people who went in by one Under the law the freewill offerings
gate were to go out by the opposite seem to have seldom taken the form
one. In this way they all appeared of burnt offerings. The only differ-
before the Lord (Ex. xxiii. 17), prince ence in the ceremonial was that the
and people alike, and he was to mix gate did not remain open till the
with the people. evening but was shut as soon as the
11. The regulations about the prince went away. In «?». 13-15 we
meal offering are recapitulated, have the regulations for the daily
254 EZEKIEL xLvi. 12-17
he shall prepare his burnt offering and his peace offerings,
as he doth on the sabbath day : then he shall go forth ;
13 and after his going forth one shall shut the gate. And
thou shalt prepare a lamb of the first year without
blemish for a burnt offering unto the Lord daily :
14 morning by morning shalt thou prepare it. And thou
shalt prepare a meal offering with it morning by morning,
the sixth part of an ephah, and the third part of an hin of
oil, to ^moisten the fine flour ; a meal offering unto the
15 Lord continually by a perpetual ordinance. Thus shall
they prepare the lamb, and the meal offering, and the oil,
morning by morning, for a continual burnt offering.
xc. Regulations as to the inheritance of land.
xlvi. 16-18.
16 Thus saith the Lord Gk)D : If the prince give a gift
unto any of his sons, it is his inheritance, it shall belong
17 to his sons ; it is their possession by inheritance. But if
he give of his inheritance a gift to one of his servants, it
shall be his to the year of liberty ; then it shall return to
the prince ; but as for his inheritance, it shall be for his
1 Or, mix with
morning burnt offering : no pro- (a) A gift made by the prince to
vision is made for an evening one, any of his sons is irrevocable. (6) One
such as was ordered by the law (Ex. made to any of his servants comes
xxix. 38-42 : Numb, xxviii. 3-8 : back to him. The prince's allotted
cp. 1 K. xviii. 29, where the evening share has been described already
oblation is referred to, and 2 K. (xlv. 7, 8). The year of liberty is
xvi. 15, where 'the morning burnt the fiftieth year, the year of jubile,
offering, and the evening meal when every one's possession returned
offering ' are mentioned). The pro- to him. The land was God's : there-
portions of the meal offering are fore it could not be sold in perpetuity
different here from those in Exodus (Lev. xxiii.). The seventh year was
(xxix. 40), where we find ^ of an the year of liberty for persons but
ephah of fine flour and ^ of an hin not for land (Ex. xxi. 2). (c) A
of beaten oil, with an addition of ^ of further provision that no one should
an hin of wine for a drink offering. be forcibly deprived of his inheri-
16-18. Regulations about land, tance (cp. xlv. 8). It is clear from
XLVI. 17-23 EZEKIEL 255
18 sons. Moreover the prince shall not take of the people's
inheritance, to ^thrust them out of their possession ; he
shall give inheritance to his sons out of his own posses-
sion : that my people be not scattered every man from his
possession.
xci. Provision of places for cooking the sacrifices,
xlvi. 19-24.
19 Then he brought me through the entry, which was at
the side of the gate, into the holy chambers for the priests,
which looked toward the north : and behold, there was a
20 place on the hinder part westward. And he said unto me,
This is the place where the priests shall boil the guilt
offering and the sin offering, where they shaU bake the
meal offering; that they bring them not, forth into the
21 outer court, to sanctify the people. Then he brought me
forth into the outer court, and caused me to pass by the
four corners of the court ; and behold, in every corner of
22 the court there was a court. In the four corners of the
court there were courts ^inclosed, forty cubits long, and
thirty broad : these four in the comers were of one
23 measure. And there was a row of building round about
1 Heb. oppress, ^ Or, joined on
2>. 18 that the kings had deprived or by baking in the case of the meal
their subjects of their possessions to oflFering (cp. Lev. ii. 4, 5). The
provide for their sons. We may same reason is given for this use of
compare also the story of Naboth's these chambers as for the keeping
vineyard in 1 K. xxi. the priestly garments in the holy
19-24. These verses connect them- chambers (xliv. 19). The places for
selves naturally with the account of cooking by the priests and by the
the priests' * holy chambers ' in xlii. Levites of the people's part of the
12, 13. They describe the places sacrifices seem, so far as can be
set apart for the cooking of the gathered from the present passage,
sacrifices, whether it was by seething to have been distinct. F. 21 means
or boiling (both words represent the that in the four comers of the outer
same Hebrew ; cp. 1 Sam. ii. 13-15 : court there were entrances to other
2 Chr. XXXV. 13), in the case of the courts where the people's sacrifices
guilt oflfering and the sin offering, were cooked, round the sides of
256 EZEKIEL XLVi. 23-XLVii. i
in them, round about the four, and it was made with
24 boiling places under the rows round about. Then said he
unto me, These are the boiling houses, where the ministers
of the house shall boil the sacrifice of the people.
xcii. The vision of the waters that came out of the house to
make the land productive. xlviL 1-12.
"East the forefront of habitations holy
Gleamed to Engedi, shone to Eneglaim:
Softly thereout and from thereunder slowly
Wandered the waters, and delayed, and came.
Then the gi'eat stream, which having seen he showeth,
Hid from the wise but manifest to him,
Flowed and arose, as when Euphrates floweth.
Rose from the ankles till a man might swim.
Even with so soft a surge and an increasing.
Drunk of the sand and thwarted of the clod.
Stilled and astir and checked and never ceasing —
Spreadeth the great wave of the grace of God ;
Bears to the marishes and bitter places
Healing for hurt and for their poisons balm.
Isle after isle in infinite embraces
Floods and enfolds and fringes with the palm."
♦ **♦*♦
Myers, Saint Paul, p. 22.
XL VII. 1 And he brought me back unto the door of
the house ; and behold, waters issued out from under the
threshold of the house eastward, for the forefront of the
which were colonnades with boiling fertility of all the land in its new
places underneath ; this is the mean- condition and under its new leader
ing of the 'row of building^ {v. 23 is to come from God. Perhaps the
R.V.). ' The ministers of the house ' germ of the idea, which is more
were all the members of the tribe fully developed here, is to be found
of Levi except the Zadokites. The in the words of the Psalmist :
cooking of the offerings of the . ^^^^^^ .^ ^ ^^^^^ ^^^ ^^^^^^^ ^^^^^^^
people is specially referred to m make glad the city of God,
2 Chr. XXXV. 13. rphe holy place of the tabernacles of
XLVIL 1-6. The source of the the Most High.'
waters is under the house. The (Ps. xlvi. 4.)
I
XLVII. 1-6
EZEKIEL
257
house was toward the east : and the waters came down
from under, from the right side of the house, on the south
2 of the altar. Then brought he me out by the way of the
gate northward, and led me round by the way without
unto the outer gate, by the way of the gate that looketh
toward the east ; and behold, there ^ran out waters on the
3 right side. When the man went forth eastward with the
line in his hand, he measured a thousand cubits, and he
caused me to pass through the waters, waters that were
4 to the ankles. Again he measured a thousand, and caused
me to pass through the waters, waters that were to the
knees. Again he measured a thousand, and caused me to
pass through the waters, waters that were to the loins.
5 Afterward he measured a thousand ; and it was a river that
I could not pass through : for the waters were risen, waters
6 to swim in, a river that could not be passed through. And
he said unto me. Son of man, hast thou seen this ? Then
1 Or, trickled forth
A similar idea is to be found in
Joel (iii. 18) : 'a fountain shall come
forth of the house of the Lord, and
shall water the valley of Shittim ' :
and in Zech. xiv. 8 'hving waters
shall go out from Jerusalem.' Again,
in St John's Gospel (vii. 38) we
have ' rivers of living water ' flowing
forth from the believer to be a
source of blessing to others. In
the real Jerusalem there were the
waters of Shiloah that go softly
(Is. viii. 6: cp. John ix. 7, 11), and
in the ideal City of God, the new
Jerusalem, of the Apocalypse there
is ' a river of water of life, bright as
crystal, proceeding out of the throne
of God and of the Lamb ' (Rev. xxii.
1). Mystical interpreters of the Old
Testament have seen in these verses
a prophecy of the spread of the
Gospel just as the four rivers into
R.
which the river of Eden parted
(Gen. ii. 10) were held to be typical
of the Four Gospels. The waters
came to light under the threshold of
the Temple and went away to the
east on the south side of the altar ;
this would be in the direction of the
Jordan. The prophet is taken out
of the enclosure by the north gate
and led round to the east gate, —
he could not go through that gate
because it was kept shut (xliv. 1, 2 :
xlvi. 1) — where the waters ran out.
He is accompanied by the angel
with the line who is introduced at the
beginning of these chapters. When
they have passed along the side of
the stream for a thousand cubits,
the prophet fords the stream and
finds it comes up to his ankles. At
another thousand, he fords the
stream again where it comes up to
17
258
EZEKIEL
XLVIL 6-9
he brought me, and caused me to return to the bank of
7 the river. Now when I had returned, behold, upon the
bank of the river were very many trees on the one side
8 and on the other. Then said he unto me. These waters
issue forth toward the eastern region, and shall go down
into the Arabah : and they shall go toward the sea ; into
the sea shall the waters go which were made to issue
9 forth ; and the waters shall be healed. And it shall come
to pass, that every living creature which swarmeth, in
every place whither the ^rivers come, shall live; and there
shall be a very great multitude of fish : for these waters
are come thither, ^and the waters of the sea shall be
1 Heb. two rivers. ^ Or, tliat all things may he healed aiid live
I
his knees. At the third thousand
he passes through again and the
waters come to his loins. At the
fourth thousand the river is unford-
able. The prophet's attention is
directed to this constant deepening
of the waters as not being in
accordance with the ordinary course
of nature, because there had been no
tributary streams to increase them.
7-12. Up to this point the pro-
phet's attention has been entirely
occupied with the bulk of the
waters. Now he pays regard to the
banks which are covered with trees.
The language of these verses is
taken up again in Revelation (xxii,
2) : 'On this side of the river and
on that was the tree of life, bearing
twelve manner (R.V. marg. crops)
of fruits, yielding its fruit every
month : and the leaves of the tree
were for the healing of the nations.'
The waters were to go down into
the Arabah, the depression of the
valley of the Jordan north of the
Dead Sea and also south of it
(Deut. i. 1). The Dead Sea is called
the sea of the Arabah (Deut. iii. 17 :
Josh. iii. 16), and into it the waters
were to find their way and by them
the waters of the sea were to be
healed, i.e. sweetened. The word
used is the same as that in 2 K. ii.
21 'I have healed these waters.'
The result would be seen in the
abundance of fish and other forms
of water life that would be produced-
The plural ' rivers ' is an error of the
Hebrew scribe for ' river ' (so Septua-
gint). En-gedi was half way down
the western shore of the Dead Sea.
It was a strong place in the portion
of Judah (Josh. xv. 62) resorted to
by David in his wanderings (1 Sam.
xxiii. 29 : xxiv. 1) and identified with
Hazazon-tamar (2 Chr. xx. 2). The
vineyards of En-gedi are mentioned
in the Song of Songs (i. 14), and the
place is hke an oasis in the desert.
The meaning of the name is 'fountain
of the kid.' There is probably an
allusion to the place in the Apocry-
pha (Ecclus. xxiv. 14) where for the
more common reading 'on the sea
shore ' there is read ' I was exalted
like a palm tree in Engaddi.' For
En-eglaim the R.V. references send
XLVII. 9-12
EZEKIEL
259
healed, and every thing shall live whithersoever the river
10 Cometh. And it shall come to pass, that fishers shall stand
by it : from En-gedi even unto En-eglaim shall be a place
for the spreading of nets ; their fish shall be after their
11 kinds, as the fish of the great sea, exceeding many. But
the miry places thereof, and the marishes thereof, shall
12 not be healed ; they shall be ^ given up to salt. And by
the river upon the bank thereof, on this side and on that
side, shall grow every tree for meat, whose leaf shall not
wither, neither shall the fruit thereof fail : it shall bring
forth 2 new fruit every month, because the waters thereof
issue out of the sanctuary : and the fruit thereof shall be
for meat, and the leaf thereof for healing.
1 Or, given for salt
us to Is. XV. 8 but the name Eglaim
there is spelt differently in the
Hebrew. The site is unknown unless
it be identified with Ain Hajleh
near the northern end of the Dead
Sea (see Tristram, Bible Places p. 93
quoted in Encycl. Bib. 1292). The
prophet had prophesied (xxvi. 14), in
a very diflferent way from that in
which the words are used here, that
Tyre was to become ' a place for the
spreading of nets.' The ' great sea '
is the Mediterranean (Numb, xxxiv.
6). Though the waters of the sea
were to be made fresh, the saline
marshes were to remain to pro-
vide salt for the people, salt being
an indispensable article. The tri-
bute of salt and the salt-pits of
Judaea are mentioned in 1 Mace. x.
29 : xi. 35 ; and salt is reckoned
among 'the chief of all things
necessary for the Ufe of man ' by the
son of Sirach (Ecclus. xxxix. 26 : cp.
Job vi. 6 : ML ix. 50). The ' miry
places ' and the ' marishes' — marishes
being an old form for marshes — are
2 Heb. firstfruits.
those parts of the shores of the
Dead Sea from which the waters
retreat after the spring floods (cp.
Josh. iii. 15) have subsided. On
them is left a deposit of salt. F. 12
is connected with v. 7 and looks
back to Gen. ii. 9 (' every tree that
is... good for food') and is practically
reproduced in Rev. xxii. 2. The
words of Ps. i. 3 resemble those
here : — ' he shall be like a tree
planted by the streams of water,
That bringeth forth its fruit in its
season, Whose leaf also doth not
wither' (cp. Jer. xvii. 8). The
abundance of the fruit is attributed
to the source from which it is
nourished — the springs from under
the sanctuary. The fruit is for food,
the leaf for heaUng (' the leaves of
the tree were for the healing of the
nations ' Rev. xxii. 2 : cp. 2 Esdr.
vii. 53 [123] ' a paradise, whose fruit
endureth without decay, wherein is
abundance and healing '). The heal-
ing here would be that from the
preceding curse.
17—2
260
EZEKIEL
XLVII. 13-16
xciii. The borders of the land which is to he divided by
lot. xlvii. 13-23.
13 Thus saith the Lord God : This shall be the border,
whereby ye shall divide the land for inheritance accord-
ing to the twelve tribes of Israel: Joseph shall have
14 ^portions. And ye shall inherit it, one as well as another;
2 concerning the which I lifted up mine hand to give
it unto your fathers : and this land shall fall unto you for
15 inheritance. And this shall be the border of the land : on
the north side, from the great sea, by the way of Hethlon,
16 unto the entering in of Zedad ; Hamath, Berothah, Sibraim,
which is between the border of Damascus and the border
1 Some ancient versions have, two portions. 2 Qj.^ y^ ^jj^f j lifted up
13, 14. The division of the land
among the tribes had already (xlv. 8)
been prescribed : it is carried out in
xlviii. 1-7, 23-28, but first the
boundaries of the whole land have
to be described, and an express
injunction is made that more than
one portion is to go to Joseph, i.e. to
Ephraim and Manasseh (cp. xlviii.
4-6, and Gen. xlviii. 22 * I have given
to thee one portion above thy
brethren': Josh. xvii. 14-18). The
meaning of R.V. 'portions,' i.e. more
than one portion, is practically identi-
cal with R.V. marg. ' two portions.'
The persons addressed in ». 13 are
not definitely named : in v. 14, at
any rate, the whole people are in-
cluded. The words 'one as well as
another ' imply an equal distribution.
The lifting up the hand was the token
of solemn promise : the phrase occurs
in the same connection in Exodus
(vi. 8 'the land concerning which I
lifted up my hand to give it to
Abraham, to Isaac, and to Jacob ;
and I will give it you for an heri-
tage') and the promises to the
three patriarchs are to be found in
Genesis (Abraham xii. 7 : xiii. 15 :
XV. 18 : xvii. 8 : Isaac xxvi. 3 :
Jacob xxviii. 13 : xxxv. 12).
15-20. The borders of the land
are definitely described : they should
be compared with those in Numb,
xxxiv. The extreme northern border
is described from west to east ; the
details do not exactly agree either
with those in xlviii. 1 or those in
Numb, xxxiv. 7-9. It stai-ts from ' the
great sea,' i.e. the Mediterranean,
and goes by Hethlon (cp. xlviii. 1 : not
in Numb.), a place not known except
here. The name is not recognized
by the Septuagint, which seems to
have thought of the word as in-
dicating the descent from a cleft or
pass in the mountains (of Lebanon ?).
If Hethlon is a real name it may
be that a village north of Tripoli,
called Heitela, should be identified
with it. Others would amend the
text both here and in Numb, and
bring in Hadrach, the name of
XLVII. 16-18
EZEKIEL
261
of Hamath ; ^Hazer-hatticon, which is by the border of
17 Hauran. And the border from the sea shall be Hazar-enon
at the border of Damascus, and on the north northward is
18 the border of Hamath. This is the north side. And the
east side, between Hauran and Damascus and Gilead, and
the land of Israel, shall be Jordan ; from the north border
unto the east sea shall ye measure. This is the east side.
1 Or, the middle Hazer
a district in Syria (Zech. ix. 1).
Zedad and Hamath are in the wrong
order here (cp.xlviii. 1 : Numb, xxxiv.
8) : ' the entering in of Hamath ' is
a recognized expression elsewhere
(Numb. xiii. 21 : Josh. xiii. 5 : 1 K.
viii. 65 : 2 K. xiv. 25) and is an
indefinite point on the border of the
Hamathite kingdom. Hamath, a
still existing city of 50,000 inhabi-
tants, is on the river Orontes. In
Amos' time it was called 'Hamath
the great' (Am. vi. 2). The next
point on the boundary line is
Zedad (Numb, xxxiv. 8), perhaps to
be identified with Sadad on the road
between Riblah — which was on the
outskirts of Hamath — and Tadmor
or Palmyra. Berothah or Berothai
(2 Sam. viii. 8) was in the kingdom
of Syria, and is of micertain situation.
*Bereitan' between Damascus and
Baalbec (Baedeker's Palestine and
Syria, p. 369) seems hardly in
the right direction. Sibraim is
another unknown place : it seems to
correspond with Ziphron (Numb,
xxxiv, 9) which has been identified
with Zafera,neh, which lies some miles
to the south of Hamath. But the
identification of all these three places
is very uncertain ; the prophet uses
names well known at the time that fit
in with his ideal. Hazer-hatticon (i.e.
the middle village) is another very
uncertain name : the Septuagint read
Hazar-enan. It is placed by the
border of Hauran. The Hauran of
to-day, called Auranitis by the
Romans, is considerably to the south
of Damascus. Finally the north
border ends at Hazar-enon or -enan
(xlviii. 1 : Numb, xxxiv. 9, 10), another
unidentified spot. The last words of
V. n imply that across the border
were the nearest districts of Hamath.
The language in t?. 18 is a little
confused but the sense is obvious :
the Jordan is the east boundary ;
on one side of it is the land of
Israel, on the other Damascus, the
Hauran, and Gilead : no part of the
land is to be east of Jordan. The
east border is differently defined in
Numbers (xxxiv. 10-12). The east
sea is another name for the Dead
Sea (cp. Joel ii. 20 : Zech. xiv. 8).
The southern border is reckoned
from east to west, and begins at
Tamar (xlviii. 28). This may be
identical with Hazazon-tamar (Gen.
xiv. 7 : 2 Chr. xx. 2), which is the
same as En-gedi a place half way
down the west side of the Dead
Sea, but we should have expected to
look for the boundary line still
more to the south. The waters
of Meriboth(-bath, xlviii. 28)-ka-
desh, identified with the waters of
Meribah (i.e. strife) (Numb. xx. 13),
262
EZEKIEL
XLVII. K
19 And the south side southward shall be from Tamar as far
as the waters of Meriboth-kadesh, to the brook of Egypt,
unto the great sea. This is the south side southward.
20 And the west side shall be the great sea, from the south
border as far as over against the entering in of Hamath.
21 This is the west side. So shall ye divide this land unto
22 you according to the tribes of Israel. And it shall come
to pass, that ye shall divide it by lot for an inheritance
unto you and to the strangers that sojourn among you,
which shall beget children among you ; and they shall be
unto you as the homeborn among the children of Israel ;
they shall have inheritance with you among the tribes of
23 Israel. And it shall come to pass, that in what tribe the
stranger sojourneth, there shall ye give him his inheritance,
saith the Lord God.
were at Kadesh or Kadesh-bamea
(cp. Numb, xxxiv. 4): this place is
identified with the modem Ain-
kades to the south-west of the
southern end of the Dead Sea, and
it fits in with the description here
and in Numbers (xxxiv. 4). The
brook of Egypt was the Wady el-
Arish which discharges into the
Mediterranean (cp. Numb, xxxiv. 5).
The words 'of Egypt' are suppUed
by KV. to make the sentence clear
(cp. Is. xxvii. 12). It was called
Rhinocorura in Greek. About the
west border there could be no
question. It was the Mediterra-
nean. The division as had been
already enjoined (xlv. 1 : cp. xlviii.
29) was to be by lot, just as had
been the case in the original division
of the land (Numb, xxxiii. 5 : xxxiv.
13 : cp. Josh, xiv.-xix.). Here, how-
ever, the resident stranger is to have
his share (cp. Lev. xix. 34 : Is. xiv. 1
' the stranger shall join himself with
them [i.e. Jacob and Israel], and
they shall cleave to the house of
Jacob ' : Zech. viii. 22, 23 : and under
the New Testament dispensation
Eph. ii. 11-19: iii. 6 'the Gentiles
are fellow-heirs, and fellow-members
of the body,' cp. Rom. x. 12 : Gal. iii.
28 : Col. iii. 11 'there cannot be Greek
and Jew'), and is to stand on an
equal footing with the Jew : just as
the stranger under the Law, upon
expressing his wish to do so, was,
after being circumcised, to be allowed
to keep the passover (Ex. xii. 48, 49).
Here he is to have his inheritance
in the tribe in whose territory he
takes up his abode.
XLViii. 1-7 EZEKIEL 263
xciv. The portions of seven tribes to the north of the
consecrated portion, xlviii. 1-7.
It is impossible to delineate on any map of Palestine these ideal sections
of territory assigned to each tribe in the ideal land. They could only be
represented by horizontal lines drawn across the country, and would not fit
in with the natural features of the land. All is plainly ideal.
XLVIII. 1 Now these are the names of the tribes :
from the north end, beside the way of Hethlon to the
entering in of Hamath, Hazar-enan at the border of
Damascus, northward beside Hamath ; and they shall
2 have their sides east and west ; Dan, one portion. And by
the border of Dan, from the east side unto the west side ;
3 Asher, one portion. And by the border of Asher, from the
east side even unto the west side ; Naphtali, one portion.
4 And by the border of Naphtali, from the east side unto
5 the west side ; Manasseh, one portimi. And by the border
of Manasseh, from the east side unto the west side ;
6 Ephraim, one portion. And by the border of Ephraim,
from the east side even unto the west side ; Reuben, one
7 portion. And by the border of Reuben, from the east
side unto the west side ; Judah, one portion.
XLVIII. 1-7. V. 1 repeats very (ii. 25-31) the northern side of the
much what has been said about the host was led by the standard of the
border of the land in xlvii. 15-17. camp of Dan, with whom were
Hazar-enan is only another form of ranged Asher and Naphtali, just as
Hazar-enon (xlvii. 17). The relative they follow here. Further, a north-
position of the tribes is somewhat ward migration of Ban is described
altered. To begin with, as EzekieFs in Judges xviii. and ' from Dan to
ideal division places all the tribes Beersheba' was one way in which
on the west of Jordan, room has to the limits of the land were defined
be found, to say nothing of half the (Judg. xx. 1). Manasseh and Eph-
tribe of Manasseh, for Reuben and raim, the two portions of Joseph,
Gad. Taking the tribes in the order come next, displacing Zebulun and
in which they stand here, Dan is Issachar, who are placed in the
removed from the south, where its south, Issachar being north of
territory lay to the west of Ephraim Zebulun. South of Ephraim comes
and Benjamin and made the most Reuben, brought over from the
northern of the tribes. This may north-eastern side of the Dead Sea ;
be due to the fact that in Numbers to the south of Reuben is placed
264 EZEKIEL xlviii. 8-13
xcv. The consecrated portion with its various divisions.
xlviii. 8-22.
8 And by the border of Judah, from the east side unto
the west side, shall be the oblation which ye shall offer,
five and twenty thousand reeds in breadth, and in length
as one of the portions, from the east side unto the west
9 side ; and the sanctuary shall be in the midst of it. The
oblation that ye shall offer unto the Lord shall be five and
twenty thousand reeds in length, and ten thousand in
10 breadth. And for these, even for the priests, shall be the
holy oblation ; toward the north five and twenty thousand
in length, and toward the west ten thousand in breadth,
and toward the east ten thousand in breadth, and toward
the south five and twenty thousand in length : and the
11 sanctuary of the Lord shall be in the midst thereof ^It
shall be for the priests that are sanctified of the sons of
Zadok, which have kept my charge ; which went not astray
when the children of Israel went astray, as the Levites
12 went astray. And it shall be unto them an oblation from
the oblation of the land, a thing most holy, by the border
13 of the Levites. And answerable unto the border of the
^ Or, The sanctified portion shall be for the priests of the sons dc.
Judah, while Benjamin is removed portion of the priests (cp. xlv. 4)
from the north side of Jerusalem to with the actual sanctuary in the
the south of the consecrated portion middle. V. 9 however in the Septua-
of the land. gint is made to give the same sum
8. The consecrated portion is of the measurements as in v. 20, for
described as a whole. It was situ- the breadth is stated to be 25,000.
ated to the south of the portion of The rendering and reading in ??. 11
the tribe of Judah. Instructions of R.V. marg. is to be preferred,
about the oblation of land had been Here as before the priests are
already given (xlv. 1-8). For the limited to the sons of Zadok (cp. xl.
insertion of the word 'reeds' which 46: xliii. 19: xliv. 15). All the rest
is not in the Hebrew see xlv. 1. It are classed with the Levites (cp.
should be remembered that the xliv. 10).
breadth measurements given here 13. The portion of the Levites
are throughout from north to south, (cp. xlv. 5). The difference of read-
9-12. These verses describe the ing between the Greek and Hebrew
XLViii. 13-18 EZEKIEL 265
priests, the Levites shall have five and twenty thousand in
length, and ten thousand in breadth : all the length shall
be five and twenty thousand, and the breadth ^ten thousand
14 And they shall not sell of it, neither exchange it, nor shall
the firstfruits of the land be alienated : for it is holy unto
15 the Lord. And the five thousand that are left in the
breadth, in front of the five and twenty thousand, shall be
for common use, for the city, for dwelling and for suburbs:
16 and the city shall be in the midst thereof. And these
shall be the measures thereof; the north side four
thousand and five hundred, and the south side four
thousand and five hundred, and on the east side four
thousand and five hundred, and the west side four
17 thousand and five hundred. And the city shall have
suburbs ; toward the north two hundred and fifty, and
toward the south two hundred and fifty, and toward the
east two hundred and fifty, and toward the west two
18 hundred and fifty. And the residue in the length,
answerable unto the holy oblation, shall be ten thousand
eastward, and ten thousand westward : and it shall be
answerable unto the holy oblation ; and the increase
1 The Sept. has, twenty.
is caused by the Greek treating the The suburbs were simply open spaces
last words as summarising all that not built over which could be culti-
has gone before, while the Hebrew vated (cp. xlv. 2). In t?. 16 we have
is simply a repetition of the pre- the measurements of the city: it
ceding clause. will be remembered that in Revela-
14. SeUing or even exchange or tion (xxi. 16) measurements of the
alienation of the crops of the conse- new Jerusalem are given. In v. 17
crated land is not permitted. This the measurements of the open spaces
regulation follows the spirit of the follow. The remainder of the land
Levitical law (Lev. xxvii. 10, 28, 33). is apportioned for cultivation to
15-20. The portion for the city provide food for the inhabitants of
and its suburbs: the produce of it the city, who are to be representatives
is to feed the inhabitants of the of all the tribes (cp. xlv. 6 ' it shall
city (cp. xlv. 6). The expression be for the whole house of Israel')
* common use ' means that this part and are to till the land for them-
was not to count as directly con- selves. The words 'and it shall be
secrated to the service of God. answerable unto the holy oblation*
17—5
266
EZEKIEL
XLVIII. 18-2
thereof shall be for food unto them that labour in the city.
19 And they that labour in the city, out of all the tribes of
20 Israel, shall till it. All the oblation shall be five and
twenty thousand by five and twenty thousand : ye shall
offer the holy oblation foursquare, with the possession of
the city.
21 And the residue shall be for the prince, on the one
side and on the other of the holy oblation and of the
possession of the city, in front of the five and twenty
thousand of the oblation toward the east border, and
westward in front of the five and twenty thousand toward
the west border, answerable unto the portions, it shall be
for the prince : and the holy oblation and the sanctuary of
22 the house shall be in the midst thereof. Moreover from
the possession of the Levites, and from the possession of
the city, being in the midst of that which is the prince's,
between the border of Judah and the border of Benjamin,
shall be for the prince.
xcvi. The portion of the remaining tribes to the south
of the sacred enclosure, xlviii. 23-29.
23 And as for the rest of the tribes : from the east side
24 unto the west side ; Benjamin, one portion. And by the
border of Benjamin, from the east side unto the west side ;
25 Simeon, one portion. And by the border of Simeon, from
probably mean that the inner
border of these city lands was to
march with the border of the dedi-
cated lands. V. 20 gives the area
included altogether which is to be
foursquare (cp. Rev. xxi. 16 'the
city lieth foursquare').
21, 22. The prince's portion forms
two blocks on the east and west of
the whole dedicated land (cp. xlv.
7, 8). It occupies the outside
spaces between Judah and Benja-
min. For the words 'answerable
unto the portions' see the explana-
tion of a similar phrase in ». 18.
23-29. In the relative positions
of these five tribes, as compared
with the actual distribution accord-
ing to the allotment in Joshua's time,
Benjamin takes the place of Judah
to the south of the Holy City :
Simeon follows : Issachar is brought
from the north of Manasseh to lie
next : Zebulun comes next, formerly
in the north wedged in between
Asher and Naphtali; and Gad
XLVIII. 25-3]
EZEKIEL
267
the east side unto the west side ; Issachar, one portion,
26 And by the border of Issachar, from the east side unto the
27 west side ; Zebulun, one portion. And by the border of
Zebulun, from the east side unto the west side ; Gad, one
2^ portion. And by the border of Gad, at the south side
southward, the border shall be even from Tamar unto the
waters of Meribath-kadesh, to the brook of Egypt, unto
29 the great sea. This is the land which ye shall divide by
lot unto the tribes of Israel for inheritance, and these are
their several portions, saith the Lord God.
xcvii. The gates of the city cmd its name, xlviii. 30-35.
30 And these are the goings out of the city ; on the north
side four thousand and five hundred reeds by measure :
31 and the gates of the city shall be after the names of the
tribes of Israel ; three gates northward : the gate of
follows last, formerly on the east of
Jordan between Reuben and the
half tribe of Manasseh. The
southern boundary of Gad is des-
cribed almost exactly as the southern
boundary of the whole land was
described (xlvii. 19), Meriboth-kadesh
becoming here Meribath-kadesh.
The origin of the name is related in
Numb. XX. 13 : xxvii. 14 : Deut.
xxxii. 51. r. 29 corresponds with
xlvii. 21, 22.
30-35. The goings out of the
city are its outside boundaries :
their measurements have been
already given {v. 16). The names
and positions of the gates are
identical with those in the Apo-
calypse (Rev. xxi. 12, 13): 'twelve
gates, and at the gates twelve angels ;
and names written thereon (i.e. on
the gates), which are the names of
the twelve tribes of the children of
Israel : on the east were three
gates ; and on the north three gates ;
and on the south three gates ; and
on the west three gates.' It is
curious that here, notwithstanding
the way in which the land has been
divided, Levi is assigned a gate
among the first three, and in conse-
quence Bphraim and Manasseh have
only one gate between them which
is called the gate of Joseph. This
is clearly to shew that Levi was not
to lose its share in the national life
because of its not having a portion
assigned it with the other tribes.
Reuben, Judah, Levi the three who
are mentioned first here come first
in the blessing of the twelve tribes
ascribed to Moses (Deut. xxxiii. 6-8).
The name of the City concludes the
book : it indicates the Real Presence
of God with His restored people. So
Isaiah (Ix. 14) : — ' they shall call thee
The city of the Lord, The Zion of
the Holy One of Israel' We are
268
EZEKIEL
XLVIII. 31-35
Reuben, one ; the gate of Judah, one ; the gate of Levi,
32 one : and at the east side four thousand and five hundred
reeds ; and three gates : even the gate of Joseph, one ; the
33 gate of Benjamin, one ; the gate of Dan, one : and at the
south side four thousand and five hundred reeds by
measure ; and three gates : the gate of Simeon, one ; the
34 gate of Issachar, one ; the gate of Zebulun, one : at the
west side four thousand and five hundred reeds, with their
three gates : the gate of Gad, one ; the gate of Asher, one ;
35 the gate of Naphtali, one. It shall be eighteen thousand
reeds round about : and the name of the city from that day
shall be, ^The Lord is there.
^ Heb. Jehovah-shammah. See Ex. 17. 15.
reminded by the form of the name
of the Jehovah tsidhkenu (' the Lord
our righteousness') of Jeremiah
(xxiii. 6: xxxiii. 16). In pre-exilic
times 'the Lord was there' (xxxv.
10) : His presence had only been
temporarily withdrawn : the restored
Jerusalem is to have Him dwelling
and abiding in it; just as in the
Apocalypse it is said of 'the holy
city, new Jerusalem,' ' the tabernacle
of God is with men and He shall
dwell with them ' (Rev. xxi. 3). It is
to this abiding presence of God that
the whole of Bzekiel's description of
the ideal city has led up, and in it
it finds its consummation. So in
the Gospel, specially intended for
Jews, the narrative begins with a
revelation of Inmianuel, God with
us, and ends with a promise of a per-
petual presence with the redeemed
race : ' lo, I am with you alway, even
unto the end of the world' (Matth. i.
21-23: xxviii. 20).
I
INDEX
Abarim, 210
Abib, 13
Abominations of their eyes, 95
Abrahams, Prof., xlii
Achbor, 38
Adamant, 11
Adonai, xxxii, 9
Adonis, xli, 39
Aeschylus, 91
Agabus, 17
Agate, 144
Ahaz, 19, 73, 79, 117
Alienation of crops, 265
Aliens, exclusion of, 240
Allegory, 81
Altar, the, 236
Amber, 4
*Amman, 107
Ammonites, 107, 109, 110, 128
Amorite, 68
Amurru, 69
Anathoth, xl
Angels, xxxvi
Animal worship, 35
Anthropomorphic language, xxxii,
46
Antimony, 122
Apis, 96
Apocrypha and Ezekiel, xxiz
Apollyon, 42
Arabah, 258
Arabia, 146
Aram, 177
Ariel, 236
Arvad, 141, 142
Asel, 145
Asher, 263, 268
Ashtoreth, xli
Asshur, 147, 176, 177
Assouan, 158
Assyria, 116
Assyrians, 73
Astonishment, 21
Aven, 166
Awning, 140
Axes, 135
Azal, 145
Azzur, 46
Baal-hamman, 26
Baalis, 130
Baal-meon, 131
Babylon, 81
Badgers, 70
Baedeker, 129, 134, 138, 145, 261
Balm, 145
Bamah, 99
Bashan, 140, 212
Basil, St, 91
Bath, 248
Beel-zebul, 27
Belomancy, 107
Benaiah, 46
Benches, 140
Benjamin, 266, 268
Bereitan, 261
Berothah, 260
Beryl, 5, 43, 152
270
INDEX
Beth-jeshimoth, 131
Blaspheme, meaning of, 98
Boxwood, 140
Branch to the nose, 39
'Bread,' meaning of, 241
Breaking of loins, 103
Briers and thorns, 9
Brook of Egypt, 262, 267
Brutish, 109
Bubastis, 166
Burden, 53
Buzi, xi, 2
Coral, 144
Cornill, Prof., xiv
Costus, 146
Covenant, an everlasting, 80
Cover the lips, 126
Cretans, 133
Crystal, 6
Cub, 162
Cubit, 216, 232
Cush, 206
Cypress, 139
Cyrus, decree of, 19
Calamus, 146
Caldron, 47, 123
Calkers, 141
Call of Ezekiel, 8
Canaan, 68, 74, 81
Canneh, 146
Cappadocia, 206
Carbuncle, 144, 152
Carchemish, xxxviii
Carefulness, 55
Carnelian, 152
Carpets, 147
Cassia, 146
Cedar, 81
Chain, 34
Chambers of the Temple, 221
Chasdim, 51
Chebar, xii, 2, 13, 16, 45
Chemosh, xli
Cherethites, 133
Cherub, cherubim, 3, 45, 153
Chesed, 51
Chests, 147
Cheyne, Prof. T. K., 13, 38,
142
Chief of spices, 146
Children of the east, 129
Chilmad, 147
Chipiez, 215
Chiun, 36
Chrysoprase, 144
Cimmerians, 206
Colonnade, 218
Coniah, xxxviii
Cor, 249
122,
Damascus, 145, 260, 263
Dan, 263, 268
Daniel, xxxviii, 64; and Ezekiel, xxv
Daphnae, 166
D&rom, 102
David, xxxvii, 188, 203
Davidson, the late A. B., xxxv, 79,
93, 105, 151, 178, 228
Day of the Lord, xxxvi, 58, 162
Dedan, 132, 143, 146, 207
Dedication of the Altar, 237
Deputies, 117
Despite of soul, 130
Destroying angels, 40
Diamond, 152
Diaspora, 23
Diblah, 29
Diospolis, 165
Dispersion, 23
Divination, 55
Divinity of kings, 160
Doom, 31
Doughty, 18
Dragon, 157
Driver, Prof., 6, 23, 139, 167, 214
Dross, 113
Dry bones, valley of, 199
Dumuzi, 39
Eagle, 81
East sea, the, 261
Ebony, 144
Eden, 146, 147 ; garden of, 151, 197
Edom, 131, 145, 177, 190, 193
INDEX
271
Egypt, 156, 162 ff.; idols of, 96;
intercourse with, 83
El, XXX
Elam, 175
Elders of Judah (Israel), 36, 37
Electrum, 4
Eliakim, 92
Elishah, 140
Elohim, XXX, 9
El-Shaddai, xxx
Embroidered sails, 140
Emeralds, 144, 152
Eminent place, 73
Encyclopaedia Biblica, xiv, 13, 17,
18, 36, 39, 70, 119, 122, 141,
142, 150, 176, 192, 205, 216,
249, 259
En-eglaim, 258
En-gedi, 258
Ephah, 248
Ephraim, 263
Eschatological discourses of our Lord,
56
Ethbaal, 134
Exactions, 248
Exiles, life of, xxxix, xli
Extispex, 170
Ezekiel, and Apocrypha, xxix ; and
Book of Common Prayer, xxix ;
and Daniel, xxv ; and Jeremiah,
xxiv ; and St Paul, xxv ; and the
Apocalypse of St John, xxv ; and
the New Testament, xxviii ; and
the Pentateuch, xxi; an idealist,
xiii; charge given to, 9, 11, 14;
chronology of, xv ; de Civitate Dei,
214 ; his call, 8 ; his character, xi ;
his Day of the Lord, xxxvi; his
doctrine of sin, xxxiv ; his geo-
graphical knowledge, xiii; his idea
of God, xxx ; his idealism, xxiii ; his
life, xi ; his Messianic ideas, xxxvii ;
his style, xvi; specimens of, xvii;
his symbolic acts, xii ; his theology,
xxx ; his title, son of man, xiii ;
his visions, xii ; his wife's death,
126 ; meaning of name, xi ; text of,
xiv
False prophets, 56, 58
Felloes, 5
FiDets, 60
Filthiness, 75
Fir, 139
Fire of jealousy, 193
Firmament, 6
Foolish, 57
Forest, 102
Fornication, spiritual, 71, 115
Free will, 9
Fulfilment of prophecy, 56
Furnace of affliction, 113
Gad, 266, 268
Galleries, 227
Gammadim, 142
Gates of city, 267
Gebal, 141
Gedaliah, xxxix
Gehenna, 26
Gerah, 248
Gezer, 72
Gilead, 261
Girded, 70
Glaser, 145
Gog, 204, 209
Gomer, 142, 177, 205
Great of flesh, 73
Great sea, the, 259, 262, 267
Green and dry tree, 85, 102
Griffin, 45
Guard rooms, 216
Halicore Hemprichii, 70
Hamath, 260, 263
Hammanim, 26
Hamonah, 211
Hamon-gog, 211
Hamutal, 91
Hananiah, xl
Handstaves, 210
Hannah, song of, 108
Haran, 146
Harel, 236
Har-Magedon, 205
Hastings, Dr, 8, 70, 141, 211
Hauran, 261
272
INDEX
Hazar-enan, 263
Hazar-enon, 261
Hazer-hatticon, 261
He-goat, 188
Helbon, 145
Heliopolis, 166
HepatoBcopy, 107
Hermon, 139
Hethlon, 260, 263
Hezekiah, zli
Hin, 20
Hinnom, 26
Hittite, 68
Hivite, 68
Homer, 248
Honey, 145
Hooks, 92
Horace, 139
Hordes, barbarian, 204, 206
Hosea, 116
Hoshea, 116
Huldah, 38
Ice, 6
Idolatry, xxxi
Image of jealousy, 35
Images, 165 ; of men, 72
Incommunicable Name, xxxii
Increase, 86
Individual responsibility, xxxiv, 178
Infant sacrifices, 72, 98
Inheritance, of land, 254 ; of priests,
245
Inner court, 220
Inspiration, 11, 57
Iron pan, 16
Isaiah, xl, 16, 83
Ishmael, 119
Isles, 209
Israel, 94
Issachar, 266, 268
Ithobaal, 149
Ivory, 144
Jaazaniah, 38, 46
Jambs of porch, 216
Jasper, 144, 152
Javan, 143, 145
Jebusite, 68
Jeconiah, xxxviii, 38, 46
Jehezkel, xi
Jehoahaz, 91
Jehoiachin, xxxviii, 2, 81, 106
Jehoiakim, xxxviii, 92, 106
Jehovah, xi, xxxi, 9 ; -shammah, 268
Jerahmeel, 119
Jeremiah, xxxviii, xxxix, 17, 18 ; and
Ezekiel, xxiv
Jeroboam II., 116
Jerusalem, 111, 117 ; history of, 68 ;
fall of, 181
Jews in Babylon, xxxix; in Ezekiel's
time, xxxviii
Job, 64
Jonah, 8
Joseph, gate of, 268
Josephus, 37, 205
Josiah, xxxviii, xli
Judah, 37, 263, 268
Judgements, 23
Justin Martyr, 91, 131
Eaiwan, 36
Kaldu, 51
Kassi, 206
Keble, Christian Year, 94
Kedar, 146
Kennett, xxi
Kerchiefs, 60
Kinah, in Ezekiel, xvi
King, 35 ; of kings, 134
Kiriatbaim, 131
Koa, 119
Lanciani, Dr, 1
Lapis lazuli, 152
Latticed windows, 217
Lebanon, 81
Levi, 268
Levites, xxiii ; portion of, 264
Life after death, xxxvi
Lifting up of the hand, 194
Line measuring, 215
Lion, 91, 183, 207
Living creatures, Four, 4
Lodges, 216
INDEX
273
Love song, 183
Lud, 141, 205
Magnificat, 108
Magog, 204, 209
Malachite, 144, 146, 152
Man, xxxiv; his responsibility, xxxiv,
178; his sinfulness, xxxiv
Manasseh, 263
Maneh, 249
Mantles, 147
Massebah, 135
Mattaniah, xxxix
Meat, 20
Media, 147
Medians, 142
Memphis, 165
Menahem, 116
Meribath-kadesh, 267
Meriboth-kadesh, 261
Meshech, 143, 176, 205, 209
Messianic Ideas, xxxvi, 109
Micah, 57
Migdol, 158
Migdon, 205
Miletus, 145
MiUet, 145
Mingled people, 162
Minnith, 144
Mischief, 34
Mitre, 108
Mitznepheth, 108
Mizpah, xxxix
Moab, 130
Molech, xli
Moller, Are the Critics Right f^ xxii
Moschi, 143
Mount of Olives, 5
Myers' Saint Paul, 256
Nabal, 57
Nabopolassar, 2, 51
Names of God, xxx, xxxiii
Naphtali, 263, 268
Nebuchadrezzar, xxviii, 81, 164, 173
Negeb, 102
Nehushtan, 99
New heart, 91
New moon offerings, 252
New Testament and Ezekiel, xxviii
No, 165
Noah, 64
Non-fulfilment of prophecy, 137
Noph, 164
North, the, 3
Nose-jewel, 71
Number of exiles, xlii
Numbers, difficulty as to, 18
Oak, 28; oaks of Bashan, 140
Obadiah, xxxviii
Obelisks, 135
Occupy, 141
Oholah, 115
OhoHbah, 115
On, 166
Onyx, 152
Oracle, the, 225
Ordinances, 23
Outer court, 218
Pannag, 144, 145
Parable, 81
Passover, 250
Pathros, 141, 159, 165
Pattern, 235
Pavement, 218
Pearls, 144
Peeled, 160
Pekah, 116
Pekod, 119
Pelatiah, 46, 49
Pelusium, 165
Pentateuch and Ezekiel, xxi
Persia, 141, 205
Pharaoh Hophra, xxxix, 82, 84, 156,
168, 171; Necoh, xxxviii, 91; of
Exodus, 14, 64
Philadelphia, 107
Philistines, 132
Pi-beseth, 166
Pillars, 135
Pillows, 60
Pistacia terebinthus, 28
Pit, 175; pits for wild animals, 91
Plain, the, 15
274
INDEX
Play upon words, 30
Pledges, 87
Political parties in Jerusalem, xxxix,
48
Populus euphratica, 82
Porch of the gate, 216; of the
Temple, 223
Porpoise-skin, 70
Posts of porch, 216
Prayer Book and Ezekiel, xxix
Priests, portion of, 264
Prince, 35; his entry to Temple, 239;
his portion, 264
Prophecy, non-fulfilment of, 137
Prophetesses, 59
Prophetic office, 14
Proverb, 55, 85
Provocation, 98
Ptolemy Philadelphus, 107
Pul, 116
Purple, 144
Put, 141, 205
Pygmies, 142
Eaamah, 146
Babbah, 106, 129
Eabshakeh, xl
Raphael, 1
Basis, 205
Basses, 205
Bavening, 114
Bebellious house, 9, 52, 83, 124
Bedemption, men of thy, 49
Beed, measuring, 215, 232
Begeneration, xxxv
Behoboth, 119
Besch, Agrapha, 91
Besponsibility of man, xxxiv, 85,
178
Bestoration of Israel, 195, 212
Besurrection of the nation, 199
Beuben, 263, 268
Bhabdomancy, 107
Bhodians, 143
Biblah, 29, 54
Biddle, 81
Bighteousness, xxxv
Bivers of water, 257
Bod, 104
Boll of a book, 10
Boiler, 167
Bosh, 205, 209
Buby, 144, 152
Bust, 124
Sabaeans, 122
Sabbath breaking, 96, 112; offerii^
on, 252
Saddle cloths, 146
St Paul, 8; and Ezekiel, xxxv
Sais, 166
Salt, 69, 238
Salting of infants' bodies, 69
Samaria, 77, 116
Sanctuaries, 103
Sanday, Prof., 57
Sapphire, 7, 43, 152
Sardius, 152
Sayce, Prof., 69
Scorpion, 9, 10
Scum, 124
Scythians, 205
Scythopolis, 205
Sealskin, 70
Seir, 180; Mount, 190
Senir (Hermon), 139
Separate place, 227
Settings of stones, 153
Settle, 236
Seven, 211
Seveneh, 163
Shaddai, xxx, xxxiii, 6
Shallum, 92
Shalmaneser, 116
Shamir, 11
Shaphan, 38
Sheba, 146, 207
Shechinah, 41
Shekel, 20, 248
Shemaiah, xxxix, 59
Sheol, 175
Shepherd, the good, 186
Shepherds of the people, 184
Sherbtn, 168
ShUoh, 109
Ship of the state, figure of, 139
INDEX
275
Shoa, 119
Shroud, 168
Sibraim, 260
Side-chambers, 225
Silence of the prophet, 17
Silk, 70
Simeon, 266, 268
Simeon Stylites, 16
Sin, xxxiv, 85
Sin (place), 165
Sith, 191
Sitting npon the ground, 136
Slave trade, 143
Smith, W. Eobertson (the late), 38,
39
Smiting with the hand, 28
Sodom, 77
Solomon, xl
Son of man, meaning of title, xiii, 8
Souls, 61, 86
Sour grapes, 85
South, the, 102
Spirit, new, 197
Spiritual whoredom, 115
Sprinkhng, 196
Staff of bread, 21
Stamping with the foot, 28, 130
Statutes, 23
Sticks, symbolical, 202
Stones of fire, 153
Suburbs, 148, 246
Sum, 235
Sun images, 26; worship, xxxi, 35,
39
Supple, to, 69
Sweet savour of sacrifice, 29
Swete, Prof., xxv, 44
Syene, 158
Symbolic actions, xii, xvi, 16, 18, 21 ;
visions, xii, xvi
Syria, 79
Tables for killing sacrifices, 221
Tacitus, 37
Tahpanhes, 166
Tamar, 261, 267
Tammuz, xxxi, xii, 35, 39
Tanis, 165
Taphas, 166
Tarshish, 142, 147, 205, 207
Tarsus, 142
Tartessus, 142
Tehaphnehes, 166
Tel-abib, xu, 2, 12, 18, 15
Teman, 132
T^mdn, 102
Temple, the ideal, 216, 224
Teraphim, 107
Terebinth, 28
Terror, a, 137
Thebes, 165
Thiras, 205
Tibareni, 143
Tiele, Prof., 141
Tiglath-pileser, 74, 116, 117
Tile, 16
Tiras, 243
Togarmah, 143, 177, 206
Topaz, 152
Toy's Ezekiel, 17, 40, 77, 92, 93, 119,
215, 224, 228, 241
Traffic, 74
Tree-worship, 28
Tristram, Bible Places^ 259
Tubal, 143, 176, 205, 209
Tumult, 31
Tyre, 133, 134, 138, 149, 160
Tyrseni, 142
Uncircumcised, 175
Untempered mortar, 59
Usury, 86
Uzal, 145
Vedan, 145
Vergil, 145
Vermilion, 118
Vine, 67, 93
Wadys, 26
Wagons, 119, 135
Wallow in ashes, 148
War-horses, 143
Watercourses, 26
Watson, the late Dr F., 57
Weak as water, 33
276
INDEX
Weights and measures, 20, 248
Weltering, 69
Wheels, 5, 44
Whoredoms, spiritual, 115
Whoring, to go a, 27
Willow, 82
" Woe worth," 162
Word, 63
World powers, final struggle of, 204
Wresting of judgement, 42
Wrought iron, 145
Yarn, 145
Zachar, 145
Zadok, zxiii, 223 ; duties of sons of,
243
Zeal, 25
Zebidah, 92
Zebulun, 266, 268
Zedad, 260
Zedekiah, xxxix, 19, 52, 53, 54, 81,
83, 84, 92, 106, 108
Zemarite, 142
Zidon, 133, 140, 154, 177
Zidonia>ns, 177
Zoan, 165
CAlfBBIDGE : PBINTED BT JOHN CLAY, M.A. AT THB UNIVBBSITT PBHSB.
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