Yehezkiel 5:8

5:8 “Therefore this is what the sovereign Lord says: I – even I – am against you, ¹  and I will execute judgment ²  among you while the nations watch. ³ 

Yehezkiel 10:16

10:16 When the cherubim moved, the wheels moved beside them; when the cherubim spread ⁴  their wings to rise from the ground, the wheels did not move from their side.

Yehezkiel 18:11

18:11 (though the father did not do any of them). ⁵  He eats pagan sacrifices on the mountains, ⁶  defiles his neighbor’s wife,

Yehezkiel 20:23

20:23 I also swore ⁷  to them in the wilderness that I would scatter them among the nations and disperse them throughout the lands. ⁸ 

Yehezkiel 21:13

21:13 “‘For testing will come, and what will happen when the scepter, which the sword despises, is no more? ⁹  declares the sovereign Lord.’

Yehezkiel 21:27

21:27 A total ruin I will make it! ¹⁰ 

It will come to an end

when the one arrives to whom I have assigned judgment.’ ¹¹ 

Yehezkiel 24:5

24:5 Take the choice bone of the flock,

heap up bones under it;

boil rapidly,

and boil its bones in it.

Yehezkiel 31:17

31:17 Those who lived in its shade, its allies ¹²  among the nations, also went down with it to Sheol, to those killed by the sword.

[5:8]  ¹ tn Or “I challenge you.” The phrase “I am against you” may be a formula for challenging someone to combat or a duel. See D. I. Block, Ezekiel (NICOT), 1:201-2, and P. Humbert, “Die Herausforderungsformel ‘h!nn#n' ?l?K>,’” ZAW 45 (1933): 101-8. The Hebrew text switches to a second feminine singular form here, indicating that personified Jerusalem is addressed (see vv. 5-6a). The address to Jerusalem continues through v. 15. In vv. 16-17 the second masculine plural is used, as the people are addressed.

[5:8]  ² tn The Hebrew text uses wordplay here to bring out the appropriate nature of God’s judgment. “Execute” translates the same Hebrew verb translated “carried out” (literally meaning “do”) in v. 7, while “judgment” in v. 8 and “regulations” in v. 7 translate the same Hebrew noun (meaning “regulations” or in some cases “judgments” executed on those who break laws). The point seems to be this: God would “carry out judgments” against those who refused to “carry out” his “laws.”

[5:8]  ³ tn Heb “in the sight of the nations.”

[5:8]  sn This is one of the ironies of the passage. The Lord set Israel among the nations for honor and praise as they would be holy and obey God’s law as told in Ezek 5:5 and Deut 26:16-19. The practice of these laws and statutes would make the peoples consider Israel wise. (See Deut 4:5-8, where the words for laws and statutes are the same as those used here). Since Israel did not obey, they are made a different kind of object lesson to the nations, not by their obedience but in their punishment as told in Ezek 5:8 and Deut 29:24-29. Yet Deut 30 goes on to say that when they remember the cursings and blessings of the covenant and repent, God will restore them from the nations to which they have been scattered.

[10:16]  ⁴ tn Heb “lifted.”

[18:11]  ⁵ tn Heb “and he all of these did not do.” The parenthetical note refers back to the father described in the preceding verses.

[18:11]  ⁶ sn See note on “mountains” in v. 6.

[20:23]  ⁷ tn Heb “I lifted up my hand.”

[20:23]  ⁸ sn Though the Pentateuch does not seem to know of this episode, Ps 106:26-27 may speak of God’s oath to exile the people before they had entered Canaan.

[21:13]  ⁹ tn Heb “For testing (will come) and what if also a scepter, it despises, will not be?” The translation understands the subject of the verb “despises,” which is a feminine form in the Hebrew text, to be the sword (which is a feminine noun) mentioned in the previous verses. The text is very difficult and any rendering is uncertain.

[21:27]  ¹⁰ 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]  ¹¹ 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.”

[31:17]  ¹² tn Heb “its arm.”