Yehezkiel 7:8

7:8 Soon now I will pour out my rage ¹  on you; I will fully vent my anger against you. I will judge you according to your behavior. I will hold you accountable for all your abominable practices.

Yehezkiel 14:8

14:8 I will set my face against that person and will make him an object lesson and a byword ²  and will cut him off from among my people. Then you will know that I am the Lord.

Yehezkiel 16:15

16:15 “‘But you trusted in your beauty and capitalized on your fame by becoming a prostitute. You offered your sexual favors to every man who passed by so that your beauty ³  became his.

Yehezkiel 16:42

16:42 I will exhaust my rage on you, and then my fury will turn from you. I will calm down and no longer be angry.

Yehezkiel 20:26

20:26 I declared them to be defiled because of their sacrifices ⁴  – they caused all their first born to pass through the fire ⁵  – so that I would devastate them, so that they will know that I am the Lord.’ ⁶ 

Yehezkiel 21:27

21:27 A total ruin I will make it! ⁷ 

It will come to an end

when the one arrives to whom I have assigned judgment.’ ⁸ 

Yehezkiel 23:42

23:42 The sound of a carefree crowd accompanied her, ⁹  including all kinds of men; ¹⁰  even Sabeans ¹¹  were brought from the desert. The sisters ¹²  put bracelets on their wrists and beautiful crowns on their heads.

Yehezkiel 28:14

28:14 I placed you there with an anointed ¹³  guardian ¹⁴  cherub; ¹⁵ 

you were on the holy mountain of God;

you walked about amidst fiery stones.

Yehezkiel 29:16

29:16 It will never again be Israel’s source of confidence, but a reminder of how they sinned by turning to Egypt for help. ¹⁶  Then they will know that I am the sovereign Lord.’”

Yehezkiel 39:25

39:25 “Therefore this is what the sovereign Lord says: Now I will restore ¹⁷  the fortunes of Jacob, and I will have mercy on the entire house of Israel. I will be zealous for my holy name.

Yehezkiel 40:47

40:47 He measured the court as a square 175 feet long and 175 feet wide; ¹⁸  the altar was in front of the temple.

[7:8]  ¹ tn The expression “to pour out rage” also occurs in Ezek 9:8; 14:19; 20:8, 13, 21; 22:31; 30:15; 36:18.

[14:8]  ² tn Heb “proverbs.”

[16:15]  ³ tn Heb “it” (so KJV, ASV); the referent (the beauty in which the prostitute trusted, see the beginning of the verse) has been specified in the translation for clarity.

[20:26]  ⁴ tn Or “gifts.”

[20:26]  ⁵ sn This act is prohibited in Deut 12:29-31 and Jer 7:31; 19:5; 32:35. See also 2 Kgs 21:6; 23:10. This custom indicates that the laws the Israelites were following were the disastrous laws of pagan nations (see Ezek 16:20-21).

[20:26]  ⁶ sn God sometimes punishes sin by inciting the sinner to sin even more, as the biblical examples of divine hardening and deceit make clear. See Robert B. Chisholm, Jr., “Divine Hardening in the Old Testament,” BSac 153 (1996): 410-34; idem, “Does God Deceive?” BSac 155 (1998): 11-28. For other instances where the Lord causes individuals to act unwisely or even sinfully as punishment for sin, see 1 Sam 2:25; 2 Sam 17:14; 1 Kgs 12:15; 2 Chr 25:20.

[21:27]  ⁷ 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]  ⁸ 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.”

[23:42]  ⁹ tn Heb “(was) in her.”

[23:42]  ¹⁰ tn Heb “and men from the multitude of mankind.”

[23:42]  ¹¹ tn An alternate reading is “drunkards.” Sheba is located in the area of modern day Yemen.

[23:42]  ¹² tn Heb “they”; the referents (the sisters) have been specified in the translation for the sake of clarity.

[28:14]  ¹³ tn Or “winged”; see L. C. Allen, Ezekiel (WBC), 2:91.

[28:14]  ¹⁴ tn The meaning of this phrase in Hebrew is uncertain. The word translated here “guards” occurs in Exod 25:20 in reference to the cherubim “covering” the ark.

[28:14]  ¹⁵ tn Heb “you (were) an anointed cherub that covers and I placed you.” In the Hebrew text the ruler of Tyre is equated with a cherub, and the verb “I placed you” is taken with what follows (“on the holy mountain of God”). However, this reading is problematic. The pronoun “you” at the beginning of verse 14 is feminine singular in the Hebrew text; elsewhere in this passage the ruler of Tyre is addressed with masculine singular forms. It is possible that the pronoun is a rare (see Deut 5:24; Num 11:15) or defectively written (see 1 Sam 24:19; Neh 9:6; Job 1:10; Ps 6:3; Eccl 7:22) masculine form, but it is more likely that the form should be repointed as the preposition “with” (see the LXX). In this case the ruler of Tyre is compared to the first man, not to a cherub. If this emendation is accepted, then the verb “I placed you” belongs with what precedes and concludes the first sentence in the verse. It is noteworthy that the verbs in the second and third lines of the verse also appear at the end of the sentence in the Hebrew text. The presence of a conjunction at the beginning of “I placed you” is problematic for the proposal, but it may reflect a later misunderstanding of the syntax of the verse. For a defense of the proposed emendation, see L. C. Allen, Ezekiel (WBC), 2:91.

[29:16]  ¹⁶ tn Heb “reminding of iniquity when they turned after them.”

[39:25]  ¹⁷ tn Heb “cause to return.”

[40:47]  ¹⁸ tn Heb “one hundred cubits long and one hundred cubits wide, a square” (i.e., 52.5 meters by 52.5 meters).