Yehezkiel 1:24

1:24 When they moved, I heard the sound of their wings – it was like the sound of rushing waters, or the voice of the Almighty, ¹  or the tumult ²  of an army. When they stood still, they lowered their wings.

Yehezkiel 3:3

3:3 He said to me, “Son of man, feed your stomach and fill your belly with this scroll I am giving to you.” So I ate it, ³  and it was sweet like honey in my mouth.

Yehezkiel 5:5

5:5 “This is what the sovereign Lord says: This is Jerusalem; I placed her in the center of the nations with countries all around her.

Yehezkiel 8:2

8:2 As I watched, I noticed ⁴  a form that appeared to be a man. ⁵  From his waist downward was something like fire, ⁶  and from his waist upward something like a brightness, ⁷  like an amber glow. ⁸ 

Yehezkiel 10:3

10:3 (The cherubim were standing on the south side ⁹  of the temple when the man went in, and a cloud filled the inner court.)

Yehezkiel 13:6

13:6 They see delusion and their omens are a lie. ¹⁰  They say, “the Lord declares,” though the Lord has not sent them; ¹¹  yet they expect their word to be confirmed. ¹² 

Yehezkiel 13:14

13:14 I will break down the wall you coated with whitewash and knock it to the ground so that its foundation is exposed. When it falls you will be destroyed beneath it, ¹³  and you will know that I am the Lord.

Yehezkiel 15:7

15:7 I will set ¹⁴  my face against them – although they have escaped from the fire, ¹⁵  the fire will still consume them! Then you will know that I am the Lord, when I set my face against them.

Yehezkiel 16:3

16:3 and say, ‘This is what the sovereign Lord says to Jerusalem: Your origin and your birth were in the land of the Canaanites; your father was an Amorite and your mother a Hittite.

Yehezkiel 18:14

18:14 “But suppose he in turn has a son who notices all the sins his father commits, considers them, and does not follow his father’s example. ¹⁶ 

Yehezkiel 21:23

21:23 But those in Jerusalem ¹⁷  will view it as a false omen. They have sworn solemn oaths, ¹⁸  but the king of Babylon ¹⁹  will accuse them of violations ²⁰  in order to seize them. ²¹ 

Yehezkiel 21:27

21:27 A total ruin I will make it! ²² 

It will come to an end

when the one arrives to whom I have assigned judgment.’ ²³ 

Yehezkiel 25:4

25:4 So take note, ²⁴  I am about to make you slaves of ²⁵  the tribes ²⁶  of the east. They will make camps among you and pitch their tents among you. They will eat your fruit and drink your milk.

Yehezkiel 29:14

29:14 I will restore the fortunes of Egypt, and will bring them back ²⁷  to the land of Pathros, to the land of their origin; there they will be an insignificant kingdom.

Yehezkiel 29:20

29:20 I have given him the land of Egypt as his compensation for attacking Tyre ²⁸ , because they did it for me, declares the sovereign Lord.

Yehezkiel 30:18

30:18 In Tahpanhes the day will be dark ²⁹ 

when I break the yoke of Egypt there.

Her confident pride will cease within her;

a cloud will cover her, and her daughters will go into captivity.

Yehezkiel 30:21

30:21 “Son of man, I have broken the arm ³⁰  of Pharaoh king of Egypt. ³¹  Look, it has not been bandaged for healing or set with a dressing so that it might become strong enough to grasp a sword.

Yehezkiel 32:15-16

32:15 When I turn the land of Egypt into desolation

and the land is destitute of everything that fills it,

when I strike all those who live in it,

then they will know that I am the Lord.’

32:16 This is a lament; they will chant it.

The daughters of the nations will chant it.

They will chant it over Egypt and over all her hordes,

declares the sovereign Lord.”

Yehezkiel 32:31

32:31 “Pharaoh will see them and be consoled over all his hordes who were killed by the sword, Pharaoh and all his army, declares the sovereign Lord.

Yehezkiel 43:3

43:3 It was like the vision I saw when he ³²  came to destroy the city, and the vision I saw by the Kebar River. I threw myself face down.

[1:24]  ¹ tn Heb “Shaddai” (probably meaning “one of the mountain”), a title that depicts God as the sovereign ruler of the world who dispenses justice. The Old Greek translation omitted the phrase “voice of the Almighty.”

[1:24]  ² tn The only other occurrence of the Hebrew word translated “tumult” is in Jer 11:16. It indicates a noise like that of the turmoil of a military camp or the sound of an army on the march.

[3:3]  ³ tc Heb “I ate,” a first common singular preterite plus paragogic he (ה). The ancient versions read “I ate it,” which is certainly the meaning in the context, and indicates they read the he as a third feminine singular pronominal suffix. The Masoretes typically wrote a mappiq in the he for the pronominal suffix but apparently missed this one.

[3:3]  sn I ate it. A similar idea of consuming God’s word is found in Jer 15:16 and Rev 10:10, where it is also compared to honey and may be specifically reminiscent of this text.

[8:2]  ⁴ tn The word הִנֵּה (hinneh, traditionally “behold”) indicates becoming aware of something and has been translated here as a verb (so also throughout the chapter).

[8:2]  ⁵ tc The MT reads “fire” rather than “man,” the reading of the LXX. The nouns are very similar in Hebrew.

[8:2]  ⁶ tc The MT reads “what appeared to be his waist and downwards was fire.” The LXX omits “what appeared to be,” reading “from his waist to below was fire.” Suggesting that “like what appeared to be” belongs before “fire,” D. I. Block (Ezekiel [NICOT], 1:277) points out the resulting poetic symmetry of form with the next line as followed in the translation here.

[8:2]  ⁷ tc The LXX omits “like a brightness.”

[8:2]  ⁸ tn See Ezek 1:4.

[10:3]  ⁹ tn Heb “right side.”

[13:6]  ¹⁰ sn The same description of a false prophet is found in Micah 2:11.

[13:6]  ¹¹ sn The Lord has not sent them. A similar concept is found in Jer 14:14; 23:21.

[13:6]  ¹² tn Or “confirmed”; NIV “to be fulfilled”; TEV “to come true.”

[13:14]  ¹³ tn Or “within it,” referring to the city of Jerusalem.

[15:7]  ¹⁴ tn The word translated “set” is the same Hebrew word translated as “provide” in the previous verse.

[15:7]  ¹⁵ sn This escape refers to the exile of Ezekiel and others in 597 b.c. (Ezek 1:2; 2 Kgs 24:10-16).

[18:14]  ¹⁶ tn Heb “and he sees and does not do likewise.”

[21:23]  ¹⁷ tn Heb “they”; the referent (the people in Jerusalem) has been specified in the translation for clarity.

[21:23]  ¹⁸ sn When the people of Judah realized the Babylonians’ intentions, they would object on grounds that they had made a treaty with the Babylonian king (see 17:13).

[21:23]  ¹⁹ tn Heb “he”; the referent (the king of Babylon) has been specified in the translation for clarity.

[21:23]  ²⁰ tn Or “iniquity.”

[21:23]  ²¹ tn Heb “and he will remind of guilt for the purpose of being captured.” The king would counter their objections by pointing out that they had violated their treaty with him (see 17:18).

[21:27]  ²² tn Heb “A ruin, a ruin, a ruin I will make it.” The threefold repetition of the noun “ruin” is for emphasis and draws attention to the degree of ruin that would take place. See IBHS 233 §12.5a and GKC 431-32 §133.k. The pronominal suffix (translated “it”) on the verb “make” is feminine in Hebrew. The probable antecedent is the “turban/crown” (both nouns are feminine in form) mentioned in verse 26. The point is that the king’s royal splendor would be completely devastated as judgment overtook his realm and brought his reign to a violent end.

[21:27]  ²³ tn Heb “Also this, he was not, until the coming of the one to whom the judgment belongs and I have given it.” The Hebrew text, as it stands, is grammatically difficult. The pronoun “this” is feminine, while the following negated verb (“was not”) is masculine. Some emend the verb to a feminine form (see BHS). In this case the statement refers to the destiny of the king’s turban/crown (symbolizing his reign). See the previous note. The preposition translated “when” normally means “until,” but here it seems to refer to the period during which the preceding situation is realized, rather than its termination point. See L. C. Allen, Ezekiel (WBC), 2:19, 21. The second part of the statement, though awkward, probably refers to the arrival of the Babylonian king, to whom the Lord had assigned the task of judgment (see 23:24). Or the verse may read “A total ruin I will make, even this. It will not be until the one comes to whom is (the task of) judgment and I have assigned it.”

[25:4]  ²⁴ tn The word הִנֵּה (hinneh, traditionally “behold”) indicates being aware of or taking notice of something and has been translated here with a verb (so also throughout the chapter).

[25:4]  ²⁵ tn Heb “Look I am about to give you for a possession to.”

[25:4]  ²⁶ tn Heb “sons.”

[29:14]  ²⁷ tc Thus the Masoretic Text. The LXX, Syriac, and Vulgate translate as though the Hebrew read “cause to inhabit.”

[29:20]  ²⁸ tn Heb “for which he worked,” referring to the assault on Tyre (v. 18).

[30:18]  ²⁹ sn In Zeph 1:15 darkness is associated with the day of the Lord.

[30:21]  ³⁰ sn The expression “breaking the arm” indicates the removal of power (Ps 10:15; 37:17; Job 38:15; Jer 48:25).

[30:21]  ³¹ sn This may refer to the event recorded in Jer 37:5.

[43:3]  ³² tc Heb “I.” The reading is due to the confusion of yod (י, indicating a first person pronoun) and vav (ו, indicating a third person pronoun). A few medieval Hebrew mss, Theodotion’s Greek version, and the Latin Vulgate support a third person pronoun here.