Footnotes

1. Ezekiel 21:1 sn Ezek 21:1 in the English Bible is 21:6 in the Hebrew text (BHS). See the note at 20:45.
2. Ezekiel 21:2 tn Heb “set your face toward.”
3. Ezekiel 21:3 tn Heb “the land of Israel.”
4. Ezekiel 21:3 tn The word הִנֵּה (hinneh, traditionally “behold”) draws attention to something and has been translated here as a verb.
5. Ezekiel 21:3 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 ‘hinnenî ’êlékâ’” ZAW 45 (1933): 101-8.
6. Ezekiel 21:3 sn This is the sword of judgment; see Isa 31:8; 34:6; 66:16.
7. Ezekiel 21:3 sn Ezekiel elsewhere pictures the Lord’s judgment as discriminating between the righteous and the wicked (9:4-6; 18:1-20; see as well Pss 1 and 11) and speaks of the preservation of a remnant (3:21; 6:8; 12:16). Perhaps here he exaggerates for rhetorical effect in an effort to subdue any false optimism. See L. C. Allen, Ezekiel (WBC), 2:25-26; D. I. Block, Ezekiel (NICOT), 1:669-70; and W. Zimmerli, Ezekiel (Hermeneia), 1:424-25. The words do not require all the people in each category to be cut off.
8. Ezekiel 21:4 tn Heb “all flesh” (also in the following verse).
9. Ezekiel 21:4 tn Heb “Negev.” The Negev is the south country.
10. Ezekiel 21:6 tn Heb “breaking loins.”
11. Ezekiel 21:7 tn Heb “every spirit will be dim.”
12. Ezekiel 21:7 sn This expression depicts in a very vivid way how they will be overcome with fear. See the note on the same phrase in 7:17.
13. Ezekiel 21:10 tn Heb “Or shall we rejoice, scepter of my son? It despises every tree.” 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 just before this. Alternatively, the line may be understood as “Let us not rejoice, O tribe of my son; it despises every tree.” The same word in Hebrew may be either “rod,” “scepter,” or “tribe.” The word sometimes translated as “or” or taken as an interrogative particle may be a negative particle. See D. I. Block, Ezekiel (NICOT), 1:672, n. 79.sn The people of Judah should not place false hope in their king, symbolized by his royal scepter, for God’s judgment (symbolized by fire and then a sword) would destroy every tree (see 20:47), symbolizing the righteous and wicked (see 21:3-4).
14. Ezekiel 21:12 sn This physical action was part of an expression of grief. Cf. Jer 31:19.
15. Ezekiel 21:13 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.
16. Ezekiel 21:16 tn Heb “Put to.”
17. Ezekiel 21:16 tn Heb “face.”
18. Ezekiel 21:20 tc The MT reads “Judah in fortified Jerusalem,” a geographic impossibility. The translation follows the LXX, which assumes בְּתוֹכָהּ (b^etokhah, “in it”) for בְּצוּרָה (b^etsurah, “fortified”). sn As the Babylonians approached from the north, one road would branch off to the left and lead down the east side of the Jordan River to Ammon. The other road would veer to the right and lead down west of the Jordan to Jerusalem.
19. Ezekiel 21:21 tn Heb “mother.”
20. Ezekiel 21:21 sn Mesopotamian kings believed that the gods revealed the future through omens. They employed various divination techniques, some of which are included in the list that follows. A particularly popular technique was the examination and interpretation of the livers of animals. See R. R. Wilson, Prophecy and Society in Ancient Israel, 90-110.
21. Ezekiel 21:21 tn This word refers to personal idols that were apparently used for divination purposes (Gen 31:19; 1 Sam 19:13, 16).
22. Ezekiel 21:21 tn Heb “sees.”
23. Ezekiel 21:21 tn Heb “the liver.”
24. Ezekiel 21:22 tn Or “on the right side,” i.e., the omen mark on the right side of the liver.
25. Ezekiel 21:22 tn Heb “to open the mouth” for slaughter.
26. Ezekiel 21:22 tn Heb “to raise up a voice in a battle cry.”
27. Ezekiel 21:23 tn Heb “they”; the referent (the people in Jerusalem) has been specified in the translation for clarity.
28. Ezekiel 21:23 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).
29. Ezekiel 21:23 tn Heb “he”; the referent (the king of Babylon) has been specified in the translation for clarity.
30. Ezekiel 21:23 tn Or “iniquity.”
31. Ezekiel 21:23 tn Heb “and he will remind of guilt to be captured.” The king would counter their objections by pointing out that they had violated their treaty with him (see 17:18), thus justifying their capture.
32. Ezekiel 21:24 tn Heb “caused to be remembered.”
33. Ezekiel 21:24 tn Heb “Because you have brought to remembrance your guilt when your transgressions are uncovered so that your sins are revealed in all your deeds—because you are remembered, by the hand you will be seized.”
34. Ezekiel 21:25 tn This probably refers to King Zedekiah.
35. Ezekiel 21:26 tn Elsewhere in the Bible the turban is worn by priests (Exod 28:4, 37, 39; 29:6; 39:28, 31; Lev 8:9; 16:4), but here a royal crown is in view.
36. Ezekiel 21:26 tn Heb “This not this.”
37. Ezekiel 21:26 tn Heb “the high one.”
38. Ezekiel 21:27 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.
39. Ezekiel 21:27 tn The pronoun “this” is feminine, while the following negated verb (“will not be”) 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. It ultimately denotes kingship in Israel, as with “not this” in v. 26.
40. Ezekiel 21:27 tn Horace D. Hummel, Ezekiel (Concordia Commentary), 2:642, states that the suffixed object of the Hebrew verb for “give” (נָתַן, natan) can be indirect: “to him,” while the direct object (“it”) is understood from the preceding “right.” However, a more likely candidate for the understood object would be “this,” the turban/crown and the kingship it implies. The one who comes already has the “right.”
41. Ezekiel 21:27 tn Hummel, Ezekiel, 2:658, states that “very early” interpreters saw similarity between this verse and Gen 49:10. Early Christian scholars like Jerome interpreted Ezek 21:27 of Jesus Christ, as did the majority of Christian scholars until rather recent times. The phrase “until he comes to whom it belongs” in Gen 49:10 resembles the words here. “Until” and “comes” are the same in both verses. In both verses there follows a relative pronoun like “who,” the preposition “to,” a prepositional object “him,” and an understood linking verb “is.” An allusion would favor those Hebrew words having the same meaning in both verses, with “right, legal claim” as the sense for מִשְׁפָּט, (mishpat) rather than “judgment,” since it is more compatible with an allusion. sn A popular alternative view of this verse takes “right” as “judgment,” views the one who comes as Nebuchadnezzar, and translates “until” (עַד, ‘ad) as “when.” The basis for this unique translation of עַד (which rarely can mean “while”) is that here it would refer to the period during which the devastation is realized rather than to its termination point. See L. C. Allen, Ezekiel (WBC), 2:19, 21. Ezekiel often has מִשְׁפָּט as “judgment” and does not use it elsewhere as “right.” God promises to “give” “judgment” to the Babylonians in 23:24, as he would here. However, “right” is a normal sense for מִשְׁפָּט, and even most who see Nebuchadnezzar as the one who comes find an allusion to Gen 49:10 here, though inverted. However, this verse can alter the idea of Gen 49:10 even without Allen’s view, since Gen 49:10 promises that the scepter will not depart from Judah until the Messiah comes, while Ezek 21:27 promises that the royal turban/crown will be a ruin until Messiah comes. Robert W. Jenson, Ezekiel (Brazos Theological Commentary on the Bible), 173, favors the traditional view “because of the eschatological rhetoric of the whole poem,” adding that “ending merely with Nebuchadnezzar would be a poetically disastrous anticlimax.” For Ezek 34:23-24 and 37:22, 24-25 promise the restoration of Davidic kingship in the Messiah.
42. Ezekiel 21:28 tn Heb “their reproach.”
43. Ezekiel 21:28 tn Heb “to contain, endure,” from כוּל (khul). Since that sense is difficult here, most take the text to read either “to consume” or “for destruction.” GKC 186 §68.i suggests that the form represents the Hiphil of אָכַל (’akhal, “consume”). The ’alef (א) would have dropped out, as it sometimes does and might do with אָכַל in Ezek 42:5. D. I. Block (Ezekiel [NICOT], 1:693) prefers seeing כוּל as a byform of כָּלָה (kalah, “be complete”), with a meaning like “consume” in the Hiphil. The weakness of Block’s suggestion is that כָּלָה does not elsewhere exhibit a Hiphil.
44. Ezekiel 21:29 tn Heb “in the seeing concerning you falsehood, in divining concerning you a lie.” This probably refers to the attempts of the Ammonites to ward off judgment through prophetic visions and divination.
45. Ezekiel 21:29 tn The antecedent for you is the sword mentioned in v. 28.
46. Ezekiel 21:29 sn The second half of the verse appears to state that the sword of judgment would fall upon the wicked Ammonites, despite their efforts to prevent it.
47. Ezekiel 21:30 sn Once the Babylonian king’s sword (vv. 19-20) has carried out its assigned task, the Lord commands a halt. The resheathed sword will return to the land where it was created, and there itself face judgment. The pronouns continue to be second person feminine singular. The sword figuratively represents the Babylonian nation, whose land is the locus of judgment.
48. Ezekiel 21:30 tn In the Hebrew text of vv. 30-32 the second person verbal and pronominal forms are generally feminine singular. This continues the address of the personified Babylonian sword from verse 29 (the Hebrew word for “sword” is feminine). “Return” is masculine, either due to the Hebrew preference for the masculine gender, or to the fact that soldiers were men.
49. Ezekiel 21:31 sn The imagery of blowing on the sword with fire and putting it in the hands of skillful men can evoke the work of smithies.
50. Ezekiel 21:32 tn Heb “your blood will be in the middle of the land.” sn This can be the blood that covered the sword in its great slaughter (v. 14), figuratively representing the end of Babylon. The pronouns are still second person feminine singular.
51. Ezekiel 22:2 tn Heb “will you judge.” Here the imperfect form of the verb is probably used with a desiderative nuance. Addressed to the prophet, “judge” means to warn of or pronounce God’s impending judgment upon the city. See 20:4.
52. Ezekiel 22:2 tn The phrase “bloody city” is used of Nineveh in Nah 3:1.
53. Ezekiel 22:3 tn Heb “her time”; this refers to the time of impending judgment (see the note on “doom” in v. 4).
54. Ezekiel 22:4 tn Heb “you have brought near your days.” The expression “bring near your days” appears to be an adaptation of the idiom “days draw near,” which is used to indicate that an event, such as death, is imminent (see Gen 27:41; 47:29; Deut 31:14; 1 Kgs 2:1; Ezek 12:23). Here “your days” probably refer to the days of the personified city’s life, which was about to come to an end through God’s judgment.
55. Ezekiel 22:4 tn Heb “and you have come to your years.” This appears to mean that she has arrived at the time when her years (i.e., life) would end, though it may mean that her years of punishment will begin. Because “day” and “time” are so closely associated in the immediate context (see 21:25, 29), some prefer to emend the text and read: “you have brought near your time.” See L. C. Allen, Ezekiel (WBC), 2:31, as well as the translator’s note on verse 3.
56. Ezekiel 22:4 tn The Hebrew verb is a prophetic perfect, emphasizing that the action is as good as done from the speaker’s perspective.
57. Ezekiel 22:5 tn Heb “unclean of name.”
58. Ezekiel 22:6 tn Heb “Look! The princes of Israel, each according to his arm, were in you in order to shed blood.”
59. Ezekiel 22:7 tn Heb “treated lightly, cursed.”
60. Ezekiel 22:7 tn Widows and orphans are often coupled together in the OT (Deut 14:29; 16:11, 14; 24:19-21; 26:12-13; Jer 7:6; 22:3). They represented all who were poor and vulnerable to economic exploitation.
61. Ezekiel 22:9 tn Heb “men of slander are in you in order to shed blood.”
62. Ezekiel 22:9 tn Heb “and on the mountains they eat within you.” The mountains mentioned here were the site of pagan sacrifices. See 18:6.
63. Ezekiel 22:9 sn This statement introduces vv. 10-11 and refers in general terms to the sexual sins described there. For the legal background of vv. 10-11, see Lev 18:7-20; 20:10-21; Deut 22:22-23, 30; 27:22.
64. Ezekiel 22:10 tn Heb “The nakedness of a father one uncovers within you.” The ancient versions read the verb as plural (“they uncover”). If the singular is retained, it must be taken as indefinite and representative of the entire group. The idiomatic expression “uncover the nakedness” refers here to sexual intercourse (cf. Lev 18:6). To uncover a father’s nakedness could include sexual relations with one’s own mother (Lev 18:7), but more likely it refers to having intercourse with another wife of one’s father, such as a stepmother (Lev 18:8; cf. Gen 35:22; 49:4).
65. Ezekiel 22:10 tn Heb “(one who is) unclean due to the impurity they humble within you.” The use of the verb “to humble” suggests that these men forced themselves upon women during menstruation. Having sexual relations with a woman during her period was forbidden by the Law (Lev 18:19; 20:18).
66. Ezekiel 22:11 tn Heb “a man.”
67. Ezekiel 22:11 tn The verb is the same one used in verse 10b and suggests forcible sexual violation of the woman.
68. Ezekiel 22:11 sn Sexual relations with one’s half-sister may be primarily in view here. See Lev 18:9 and 20:17.
69. Ezekiel 22:12 tn Heb “usury and interest you take.” See 18:13, 17. This kind of economic exploitation violated the law given in Lev 25:36.
70. Ezekiel 22:12 sn Forgetting the Lord is also addressed in Deut 6:12; 8:11, 14; Jer 3:21; 13:25; Ezek 23:35; Hos 2:15; 8:14; 13:6.
71. Ezekiel 22:12 tn The second person verb forms are feminine singular in Hebrew, indicating that the personified city is addressed here as representing its citizens.
72. Ezekiel 22:13 sn This gesture apparently expresses mourning and/or anger (see 6:11; 21:14, 17).
73. Ezekiel 22:13 tn Heb “the blood that was in you.”
74. Ezekiel 22:14 tn Heb “stand.” The heart here stands for the emotions; Jerusalem would panic in the face of God’s judgment.
75. Ezekiel 22:14 tn Heb “in the days when I act against you.”
76. Ezekiel 22:15 sn The ultimate purpose of divine judgment is to purify the covenant community of its sins.
77. Ezekiel 22:16 tc Several ancient versions read the verb as first person, in which case the Lord refers to how his people’s sin brings disgrace upon him. For a defense of the Hebrew text, see D. I. Block, Ezekiel (NICOT), 1:712, n. 68, and M. Greenberg, Ezekiel (AB), 2:457-58. tn The phrase “within yourself” is the same as the several previous occurrences of “within you” but adjusted to fit this clause, which is the culmination of the series of indictments.
78. Ezekiel 22:18 tn For similar imagery, see Isa 1:21-26 and Jer 6:27-30.
79. Ezekiel 22:19 tn The Hebrew second person pronoun is masculine plural here and in vv. 19b-21, indicating that the people are being addressed.
80. Ezekiel 22:20 tn Heb “I will put.” No object is supplied in the Hebrew, prompting many to emend the text to “I will blow.” See BHS and verse 21.
81. Ezekiel 22:24 tc The MT reads: “that is not cleansed”; the LXX reads: “that is not drenched,” which assumes a different vowel pointing as well as the loss of a מ (mem) due to haplography. In light of the following reference to showers, the reading of the LXX certainly fits the context well. For a defense of the emendation, see L. C. Allen, Ezekiel (WBC), 2:32. Yet the MT is not an unreasonable reading since uncleanness in the land also fits the context. A poetic connection between rain and the land being uncleansed may be feasible since washing with water is elsewhere associated with cleansing (Num 8:7; 31:23; Ps 51:7).
82. Ezekiel 22:24 tn Heb “in a day of anger.”
83. Ezekiel 22:25 tn Heb “a conspiracy of her prophets is in her midst.” The LXX reads “whose princes” rather than “a conspiracy of prophets.” The prophets are mentioned later in the paragraph (v. 28). If one follows the LXX in verse 25, then five distinct groups are mentioned in vv. 25-29: princes, priests, officials, prophets, and the people of the land. For a defense of the Septuagintal reading, see L. C. Allen, Ezekiel (WBC), 2:32, and D. I. Block, Ezekiel (NICOT), 1:720, n. 4.
84. Ezekiel 22:25 tn Heb “her widows they have multiplied.” The statement alludes to their murderous acts.
85. Ezekiel 22:26 tn Or “between the consecrated and the common.”
86. Ezekiel 22:26 tn Heb “hide their eyes from.” The idiom means to disregard or ignore something or someone (see Lev 20:4; 1 Sam 12:3; Prov 28:27; Isa 1:15).
87. Ezekiel 22:28 tn Heb “Her prophets coat for themselves with whitewash.” The expression may be based on Ezek 13:10-15.
88. Ezekiel 22:29 tn Heb “and the resident foreigner they have oppressed without justice.”
89. Ezekiel 22:30 tn Heb “I did not find.”
90. Ezekiel 22:31 tn Heb “their way on their head I have placed.”
91. Ezekiel 23:3 tn In the Hebrew text the subject is left unstated and must be supplied from the context.
92. Ezekiel 23:4 tn The names Oholah and Oholibah are both derived from the word meaning “tent.” The meaning of Oholah is “her tent,” while Oholibah means “my tent is in her.”
93. Ezekiel 23:4 sn In this allegory the Lord is depicted as being the husband of two wives. The OT law prohibited a man from marrying sisters (Lev 18:18), but the practice is attested in the OT (cf. Jacob). The metaphor is utilized here for illustrative purposes and does not mean that the Lord condoned such a practice or bigamy in general.
94. Ezekiel 23:5 tn Heb “while she was under me.” The expression indicates that Oholah is viewed as the Lord’s wife. See Num 5:19-20, 29. sn Engaged in prostitution refers to alliances with pagan nations in this context. In Ezek 16 harlotry described the sin of idolatry.
95. Ezekiel 23:5 tn Heb “Assyria.”
96. Ezekiel 23:5 tn The term apparently refers to Assyrian military officers; it is better construed with the description that follows. See D. I. Block, Ezekiel (NICOT), 1:738.
97. Ezekiel 23:7 tn Heb “her harlotries.”
98. Ezekiel 23:7 tn Heb “lusted after.”
99. Ezekiel 23:8 tn Heb “lied down with.” The verb שָׁכַב (shakav) “to lie down” can imply going to bed to sleep or be a euphemism for sexual relations.
100. Ezekiel 23:8 tn Heb “and poured out their harlotry on her.”
101. Ezekiel 23:9 tn Heb “I gave her into the hand of her lovers, into the hand of the sons of Assyria.”
102. Ezekiel 23:10 tn Heb “name.”
103. Ezekiel 23:11 tn The word “this” is not in the original text.
104. Ezekiel 23:14 tn The only other occurrence of the Hebrew term is in Jer 22:14.
105. Ezekiel 23:15 tn Heb “the sons of Babel.”
106. Ezekiel 23:16 tn Heb “at the appearance of her eyes.”
107. Ezekiel 23:16 sn The Chaldeans were prominent tribal groups of Babylonia. The imagery is reminiscent of events in the reigns of Hezekiah (2 Kgs 20:12-15) and Jehoiakim (2 Kgs 23:34-24:1).
108. Ezekiel 23:17 tn Heb “The sons of Babel came to her on a bed of love.”
109. Ezekiel 23:17 tn Heb “her soul.”
110. Ezekiel 23:18 tn Heb “She exposed her harlotry and exposed her nakedness.”
111. Ezekiel 23:18 tn Heb “my soul.”
112. Ezekiel 23:18 tn Heb “my soul.”
113. Ezekiel 23:20 tn Heb “She lusted after their concubines (?), whose flesh was the flesh of donkeys.” The phrase “their concubines” is difficult here. The pronoun is masculine plural, suggesting that the Egyptian men are in view, but how concubines would fit into the picture envisioned here is not clear. It is possible that the term refers here to the Egyptians’ genitals. The relative pronoun that follows introduces a more specific description of them. Some suggest that Ezekiel uses the term in an idiomatic sense of “paramour,” which is reflected in the translation above.
114. Ezekiel 23:21 tn Or “you took note of.” The Hebrew verb פָּקַד (paqad) in the Qal implies evaluating something and then acting in light of that judgment; here the prophet depicts Judah as approving of her youthful unfaithfulness and then magnifying it at the present time. Some translations assume the verb should be repointed as a Niphal, rendering “you missed” or by extension “you longed for,” but such an extension of the Niphal “to be missing” is otherwise unattested.
115. Ezekiel 23:21 tn Heb “when (they) did,” but the verb makes no sense here and is better emended to “when (they) fondled,” a verb used in vv. 3 and 8. See L. C. Allen, Ezekiel (WBC), 2:43.
116. Ezekiel 23:21 tn Heb “for the sake of,” but the expression is awkward and is better emended to read “to squeeze.” See L. C. Allen, Ezekiel (WBC), 2:43.
117. Ezekiel 23:22 tn The word הִנֵּה (hinneh, traditionally “behold”) indicates becoming aware of something and has been translated here as a verb.
118. Ezekiel 23:23 sn Pekod was the name of an Aramean tribe (known as Puqudu in Mesopotamian texts) that lived in the region of the Tigris River.
119. Ezekiel 23:23 sn Shoa was the name of a nomadic people (the Sutu) that lived in Mesopotamia.
120. Ezekiel 23:23 sn Koa was the name of another Mesopotamian people group (the Qutu).
121. Ezekiel 23:24 tn Heb “come against.”
122. Ezekiel 23:24 tn This is the only occurrence of this term in the OT. The precise meaning is uncertain.
123. Ezekiel 23:24 tn Heb “an assembly of peoples.”
124. Ezekiel 23:24 tn Heb “I will place before them judgment.”
125. Ezekiel 23:25 tn Heb “give.”
126. Ezekiel 23:25 tn Heb “they will remove.” sn This method of punishment is attested among ancient Egyptian and Hittite civilizations. See W. Zimmerli, Ezekiel (Hermeneia), 1:489.
127. Ezekiel 23:25 tn Heb “fall.”
128. Ezekiel 23:27 tn Heb “I will cause your obscene conduct to cease from you and your harlotry from the land of Egypt.”
129. Ezekiel 23:27 tn Heb “lift your eyes to them.”
130. Ezekiel 23:28 tn The word הִנֵּה (hinneh, traditionally “behold”) indicates becoming aware of something and has been translated here as a verb.
131. Ezekiel 23:28 tn Heb “I am giving you into the hand of.”
132. Ezekiel 23:29 tn The Hebrew term means “labor,” but by extension it can also refer to that for which one works.
133. Ezekiel 23:29 tn Heb “The nakedness of your prostitution will be exposed, and your obscene conduct and your harlotry.”
134. Ezekiel 23:30 tn The infinitive absolute continues the sequence begun in v. 28: “Look here, I am about to deliver you.” See Joüon 2:430 §123.w.
135. Ezekiel 23:31 tn Heb “her cup.” A cup of intoxicating strong drink is used, here and elsewhere, as a metaphor for judgment because both leave one confused and reeling. (See Jer 25:15, 17, 28; Hab 2:16.) The cup of wrath is a theme also found in the NT (Mark 14:36).
136. Ezekiel 23:32 sn The image of a deep and wide cup suggests the degree of punishment; it will be extensive and leave the victim helpless.
137. Ezekiel 23:33 tn Heb “filled with.”
138. Ezekiel 23:34 tn Heb “You will drink it and drain (it).”
139. Ezekiel 23:34 tn D. I. Block compares this to the idiom of “licking the plate” (Ezekiel [NICOT], 1:754, n. 137). The text is difficult as the word translated “gnaw” is rare. The noun is used of the shattered pieces of pottery and so could envision a broken cup. But the Piel verb form is used in only one other place (Num 24:8), where it is a denominative from the noun “bone” and seems to mean to “break (bones).” Why it would be collocated with “sherds” is not clear. For this reason some emend the phrase to read “consume its dregs” (see L. C. Allen, Ezekiel [WBC], 2:44) or emend the verb to read “swallow,” as if the intoxicated Oholibah breaks the cup and then eats the very sherds in an effort to get every last drop of the beverage that dampens them.
140. Ezekiel 23:34 sn The severe action is more extreme than beating the breasts in anguish (Isa 32:12; Nah 2:7). It is also ironic, for these are the very breasts she so blatantly offered to her lovers (vv. 3, 21).
141. Ezekiel 23:35 tn Heb “and you cast me behind your back.” The expression pictures her rejection of the Lord (see 1 Kgs 14:9).
142. Ezekiel 23:35 tn The word “punishment” is not in the Hebrew text but is demanded by the context.
143. Ezekiel 23:36 tn Heb “will you judge.” Here the imperfect form of the verb is probably used with a desiderative nuance. Addressed to the prophet, “judge” means to warn of or pronounce God’s impending judgment. See 20:4 and 22:2.
144. Ezekiel 23:37 sn The Lord speaks here in the role of the husband of the sisters.
145. Ezekiel 23:37 tn Heb “they have passed to them for food.” The verb is commonly taken to refer to passing children through fire, especially as an offering to the pagan god Molech. See Jer 32:35.
146. Ezekiel 23:38 tn Heb “in that day.”
147. Ezekiel 23:40 tn Heb “to whom a messenger was sent, and look, they came.” Foreign alliances are in view here.
148. Ezekiel 23:40 tn The Hebrew verb form is feminine singular, indicating that Oholibah (Judah) is specifically addressed here. This address continues through verse 42a (note “her”), but then both sisters are described in verse 42b, where the feminine pronouns are again plural.
149. Ezekiel 23:42 tn Heb “(was) in her.”
150. Ezekiel 23:42 tn Heb “and men from the multitude of mankind.”
151. Ezekiel 23:42 tn An alternate reading is “drunkards.” Sheba is located in the area of modern day Yemen.
152. Ezekiel 23:42 tn Heb “they”; the referents (the sisters) have been specified in the translation for the sake of clarity.
153. Ezekiel 23:44 tn Heb “approached.” The verb בּוֹא (boʾ) with the preposition אֶל (ʾel) means “come to” or “approach” but is also used as a euphemism for sexual relations.
154. Ezekiel 23:45 tn Heb “and upright men will judge them (with) the judgment of adulteresses and the judgment of those who shed blood.”
155. Ezekiel 23:46 tn Heb “assembly.”
156. Ezekiel 23:46 tn Heb “give them to.”
157. Ezekiel 23:47 tn The Hebrew text adds: “with fire.”
158. Ezekiel 23:49 tn Heb “and the sins of your idols you will bear.” By extension it can mean the punishment for the sins.
159. Ezekiel 24:1 tn The date of this oracle was January 15, 588 b.c.
160. Ezekiel 24:2 tn Heb “lean on, put pressure on.”
161. Ezekiel 24:3 sn The book of Ezekiel frequently refers to the Israelites as a rebellious house (Ezek 2:5, 6, 8; 3:9, 26-27; 12:2-3, 9, 25; 17:12; 24:3).
162. Ezekiel 24:3 sn See Ezek 11:3-12.
163. Ezekiel 24:6 tn Or “rust.”
164. Ezekiel 24:6 tn Heb “has not gone out.”
165. Ezekiel 24:6 tn Here “lot” may refer to the decision made by casting lots; it is not chosen at all.
166. Ezekiel 24:11 tn Heb “set it upon its coals, empty.”
167. Ezekiel 24:11 tn Or “rust” (so also in v. 12).
168. Ezekiel 24:12 tn Heb “(with) toil she has wearied.” The meaning of the statement is unclear in the Hebrew text; some follow the LXX and delete it. The first word in the statement (rendered “toil” in the literal translation above) occurs only here in the OT, and the verb “she has wearied” lacks a stated object. Elsewhere the Hiphil of the verb refers to wearying someone or trying someone’s patience. The feminine subject is apparently the symbolic pot.
169. Ezekiel 24:12 tn Heb “does not go out.”
170. Ezekiel 24:12 tn Heb “in fire its rust.” The meaning of the expression is unclear. The translation understands the statement as a command to burn the rust away. See D. I. Block, Ezekiel (NICOT), 1:768.
171. Ezekiel 24:13 tn Heb “in your uncleanness (is) obscene conduct.”
172. Ezekiel 24:13 tn Heb “because I cleansed you.” In this context (see especially the very next statement), the statement must refer to divine intention and purpose. Despite God’s efforts to cleanse his people, they resisted him and remained morally impure.
173. Ezekiel 24:13 tn The Hebrew text adds the word “again.”
174. Ezekiel 24:14 tn Heb “it”; the referent has been specified in the translation for clarity.
175. Ezekiel 24:14 tn Or perhaps, “change my mind.”
176. Ezekiel 24:14 tc Some medieval Hebrew mss and the major ancient versions read a first person verb here. Most Hebrew mss read have an indefinite subject, “they will judge you,” which could be translated, “you will be judged.”
177. Ezekiel 24:14 tn Heb “ways.”
178. Ezekiel 24:16 tn Heb “a strike.”
179. Ezekiel 24:17 tn As it stands in the MT, the syntax is difficult. Most translations say something like “groan in silence,” but this is problematic. According to their form, the two verbs that begin the verse, הֵאָנֵק (heʾanek; to groan) and דֹּם (dom; to be silent), may each be parsed as either imperative or infinitive construct. This allows four possible sequences. An infinitive followed by an infinitive would lack a main verb and can be dismissed. An infinitive followed by an imperative is improper syntax and nowhere occurs with both in the same clause. An imperative followed by an infinitive is very rare. The only three clear cases (Ps 33:3; Isa 1:16; 23:16) appear to involve infinitive complements, which does not fit these terms. Two imperatives back to back are common, occurring over 200 times, but in no case does the second imperative tell the manner of the action in the first (except perhaps a couple disputable parsings of מַהֵר (maher; be quick). So there is no combination of the forms in the MT that supports the common translation. It may also be said that groaning and being silent are mutually exclusive concepts. However, there is a rare homonym, also attested in the cognate languages Ugaritic and Akkadian, another root דמם (dmm), which means to moan. The translation above follows the suggestion of M. Greenberg that דֹּם מֵתִים (dom metim) be taken together and דֹּם be derived from דָּמַם (damam, “to moan, murmur”) meaning: “Groan a moaning for the dead.” See M. Greenberg, Ezekiel (AB), 2:508. Note that in verse 23 Ezekiel affirms that the people will moan to each other (though there the root is נָהַם, naham); therefore, it is reasonable to suppose that Ezekiel is moaning here, since his actions forecast theirs.
180. Ezekiel 24:17 tn Heb “(For) the dead mourning you shall not conduct.” In the Hebrew text the word translated “dead” is plural, indicating that mourning rites are in view. Such rites would involve outward demonstrations of one’s sorrow, including wailing and weeping.
181. Ezekiel 24:17 sn The turban would normally be removed for mourning (Josh 7:6; 1 Sam 4:12).
182. Ezekiel 24:17 sn Mourning rites included covering the lower part of the face. See Lev 13:45.
183. Ezekiel 24:17 tn Heb “the bread of men.” The translation follows the suggestion accepted by M. Greenberg (Ezekiel [AB], 2:509) that this refers to a meal brought by comforters to the one mourning. Some repoint the consonantal text to read “the bread of despair” (see L. C. Allen, Ezekiel [WBC], 2:56), while others, with support from the Targum and Vulgate, emend the consonantal text to read “the bread of mourners” (see D. I. Block, Ezekiel [NICOT], 1:784).
184. Ezekiel 24:18 tn This almost certainly refers to the following morning. For a discussion of various interpretive options in understanding the chronology reflected in verse 18, see D. I. Block, Ezekiel (NICOT), 1:790.
185. Ezekiel 24:21 tn Heb “the pride of your strength” means “your strong pride.”
186. Ezekiel 24:21 sn Heb “the delight of your eyes.” Just as Ezekiel was deprived of his beloved wife (v. 16, the “desire” of his “eyes”), so the Lord would be forced to remove the object of his devotion, the temple, which symbolized his close relationship to his covenant people.
187. Ezekiel 24:21 tn Heb “the object of compassion of your soul.” The accentuation in the traditional Hebrew text indicates that the descriptive phrases (“the source of your confident pride, the object in which your eyes delight, and your life’s passion”) modify the preceding “my sanctuary.”
188. Ezekiel 24:21 tn Heb “fall.”
189. Ezekiel 24:22 tn See v. 17.
190. Ezekiel 24:23 tn The same verb appears in 4:17 and 33:10.
191. Ezekiel 24:23 tn Or “in your punishment.” The phrase “in/for [a person’s] iniquity/punishment” occurs fourteen times in Ezekiel: here; 3:18, 19; 4:17; 7:13, 16; 18:17, 18, 19, 20; 33:6, 8, 9; 39:23. The Hebrew word for “iniquity” may also mean the “punishment” for iniquity or “guilt” of iniquity.
192. Ezekiel 24:25 tn Heb “(Will) it not (be) in the day I take?”
193. Ezekiel 24:25 tn Heb “the uplifting of their soul.” According to BDB 672 s.v. מַשָּׂא 2, the term “uplifting” refers to “that to which they lift up their soul, their heart’s desire.” However, this text is the only one listed for this use. It seems more likely here that the term has its well-attested nuance of “burden, load,” referring to that which weighs them down emotionally and is a constant source of concern or worry.
194. Ezekiel 24:25 tn In the Hebrew text there is no conjunction before “their sons and daughters.” For this reason one might assume that the preceding descriptive phrases refer to the sons and daughters, but verse 21 suggests otherwise. The descriptive phrases appear to refer to the “stronghold,” which parallels “my sanctuary” in verse 21. The children constitute a separate category.
195. Ezekiel 24:26 tn Heb “to make the ears hear.”
196. Ezekiel 24:27 tn Heb “your mouth will open.”