Commentary on Ezekiel: Introduction and Part 1 (No. F026)

Introduction

Ezekiel was the son of Buzi, a Zadokite priest, and was, in all probability, in training for, or was in, the priesthood. He was part of the company of Jews taken captive in 598 BCE by Nebuchadnezzar (2Kgs. 24:10-17). He was among the unhappy band that was moved into Mesopotamia, and, those that survived the march, were settled by the Canal Chebar at Tel Abib (Til Abubu - the hill of the storm god) where the Jewish community eked out its existence. Unlike his contemporary, Jeremiah, he was married but little else of him is recorded. In 594 BCE he was called to be a prophet and given the vision that came in the form of a great cloud from the North (1:4). The living creatures were like a flash of lightning (1:14) and the sound was as the sound of many waters (1:24) and the throne of God had the appearance of a bow that is in the cloud (1:28). Here Ezekiel was given a vision that showed that God was not confined in time and space but moved wherever He willed and was consistent wherever that movement occurred. This was to be significant for all prophecy. The symbols of the vision confer profound insight into the structure of the Government of God, as we will see. Some scholars seek to develop his prophecy in a move back to Jerusalem, but most consider he remained in Babylonia, working there. The comments show in 8:3 that he was not in Jerusalem but taken there by vision when he was with the elders of Judah in Babylonia.

Chapters 1-24 are directed primarily at the sins of Jerusalem as a bloody city. The work is probably directed to the “rebellious house” ruled over by Zedekiah and those who remained in Jerusalem. However, much of his work deals with prophecy of future events and is badly understood by modern scholarship over the period, and especially now, at the end of days. Harmonising the prophecies of Daniel (F027xiii) shows the importance of Ezekiel and Daniel, particularly over the twentieth and twenty-first centuries, as we see from the chronology of the prophets (see Habakkuk (F035); Haggai (F037); The Sign of Jonah... (No. 013) and the Completion of the Sign of Jonah (No. 013B). During his prophecy his wife died and he used that loss to drive a major spiritual message to the people (24:15-24).

In the period that followed the destruction of Jerusalem his message went from judgment to restoration in great poetic form (cf. 33:32). He acted as both priest and prophet as has been remarked on by many. This commentary will explain much more in the chapters as they are developed.

Bullinger’s view

Ezekiel (companionbiblecondensed.com)

THE BOOK OF THE PROPHET EZEKIEL.

THE STRUCTURE OF THE BOOK AS A WHOLE.

1:1—12:28. THE DESOLATION.

13:1—25. PROPHETS AND PROPHETESSES.

14:1—11. ELDERS.

14:12—15:8. THE LAND AND CITY. (JUDGMENT.)

16:1—63. JERUSALEM. (DESERTED INFANT.)

17:1—24. BABYLONIAN WAR. (PARABLE.)

18:1—32. THE PEOPLE. PROVERB. (SOUR GRAPES.)

19:1—14. THE PRINCES OF ISRAEL.

20:1—44. ELDERS.

20:45—22:31. THE LAND AND CITY. (JUDGMENTS.)

23:1—49. JERUSALEM. (TWO SISTERS.)

24:1—32:32. BABYLONIAN WAR. (PARABLE.)

33:1—22. THE PEOPLE. SIGN. (WATCHMAN.)

33:23—33. THE INHABITANT OF THE WASTES.

34:1—31. SHEPHERDS AND FLOCK.

35:1—48:35. THE RESTORATION.

NOTES ON THE STRUCTURE OF THE BOOK OF EZEKIEL.

For the Canonical order and place of the Prophets, see Ap. 1 and p. 1206.

For the Chronological order of the Prophets, see Ap. 77.

For the Inter-relation of the Prophetical Books, see Ap. 78.

For the Formulae of Prophetic utterances, see Ap. 82.

For the Chronological order of Ezekiel’s prophecy, see below.

For the References to the Pentateuch in the Prophetical Books, see Ap. 92.

For the Plan of Ezekiel’s temple, see Ap. 88.

The Canonical order of Ezekiel’s prophecies is Logical, but not strictly Chronological. Later utterances and visions are recorded in their logical connections rather than in their historical sequence. This latter is noted, so that we make no mistake. When this fact is observed, and the records discriminated, the meaning becomes perfectly clear. See the table below.

Bullinger says of the dating that:

“The 30th year cannot be fitted into any sequence of dates commencing with the fifth year of Jehoiachin’s Captivity (1:2), which, in 33:21 and 40:1, he speaks of as “our captivity”. It must therefore be a cross-date to some unnamed terminus quo, thirty years before the 5th year of the Captivity.”

He then with no sound reasoning places it ca. 513 BCE trying to connect it with the events in the reign of Josiah. His chronology is erroneous due to errors in the 19^th century scholarship on Biblical dating. The correct sequence is explained below. Bullinger disregarded the Thirtieth year being the year of the sacred Calendar and did not test it against other known historical markers in the Bible text and in the related histories. These are covered in the text Reading the Law with Ezra and Nehemiah (No. 250).

Chapter 1

¹In the thirtieth year, in the fourth month, on the fifth day of the month, as I was among the exiles by the river Chebar, the heavens were opened, and I saw visions of God. ²On the fifth day of the month (it was the fifth year of the exile of King Jehoi'achin), ³the word of the LORD came to Ezekiel the priest, the son of Buzi, in the land of the Chalde'ans by the river Chebar; and the hand of the LORD was upon him there. ⁴As I looked, behold, a stormy wind came out of the north, and a great cloud, with brightness round about it, and fire flashing forth continually, and in the midst of the fire, as it were gleaming bronze. ⁵And from the midst of it came the likeness of four living creatures. And this was their appearance: they had the form of men, ⁶but each had four faces, and each of them had four wings. ⁷Their legs were straight, and the soles of their feet were like the sole of a calf's foot; and they sparkled like burnished bronze. ⁸Under their wings on their four sides they had human hands. And the four had their faces and their wings thus: ⁹their wings touched one another; they went every one straight forward, without turning as they went. ¹⁰As for the likeness of their faces, each had the face of a man in front; the four had the face of a lion on the right side, the four had the face of an ox on the left side, and the four had the face of an eagle at the back. ¹¹Such were their faces. And their wings were spread out above; each creature had two wings, each of which touched the wing of another, while two covered their bodies. ¹²And each went straight forward; wherever the spirit would go, they went, without turning as they went. ¹³In the midst of the living creatures there was something that looked like burning coals of fire, like torches moving to and fro among the living creatures; and the fire was bright, and out of the fire went forth lightning. ¹⁴And the living creatures darted to and fro, like a flash of lightning. ¹⁵Now as I looked at the living creatures, I saw a wheel upon the earth beside the living creatures, one for each of the four of them. ¹⁶As for the appearance of the wheels and their construction: their appearance was like the gleaming of a chrysolite; and the four had the same likeness, their construction being as it were a wheel within a wheel. ¹⁷When they went, they went in any of their four directions without turning as they went. ¹⁸The four wheels had rims and they had spokes; and their rims were full of eyes round about. ¹⁹And when the living creatures went, the wheels went beside them; and when the living creatures rose from the earth, the wheels rose. ²⁰Wherever the spirit would go, they went, and the wheels rose along with them; for the spirit of the living creatures was in the wheels. ²¹When those went, these went; and when those stood, these stood; and when those rose from the earth, the wheels rose along with them; for the spirit of the living creatures was in the wheels. ²²Over the heads of the living creatures there was the likeness of a firmament, shining like crystal, spread out above their heads. ²³And under the firmament their wings were stretched out straight, one toward another; and each creature had two wings covering its body. ²⁴And when they went, I heard the sound of their wings like the sound of many waters, like the thunder of the Almighty, a sound of tumult like the sound of a host; when they stood still, they let down their wings. ²⁵And there came a voice from above the firmament over their heads; when they stood still, they let down their wings. ²⁶And above the firmament over their heads there was the likeness of a throne, in appearance like sapphire; and seated above the likeness of a throne was a likeness as it were of a human form. ²⁷And upward from what had the appearance of his loins I saw as it were gleaming bronze, like the appearance of fire enclosed round about; and downward from what had the appearance of his loins I saw as it were the appearance of fire, and there was brightness round about him. ²⁸Like the appearance of the bow that is in the cloud on the day of rain, so was the appearance of the brightness round about. Such 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 the voice of one speaking.

Intent of Chapter 1

The Meaning of the Visions of Ezekiel is contained in The Meaning of Ezekiel’s Vision (No. 108). The vision was On the Fifth day of the Fourth month called Tammuz (approx. July) of 594 BCE, the fifth year of Jehoiachin’s captivity in the Thirtieth year of the Sacred Calendar, the prophet Ezekiel was given a vision on the banks of the river Chebar (Ezek. 1:1ff.). He was with the other captives of the tribe of Judah who had been brought there in the reign of Nebuchadnezzar, king of Babylon (see Introduction above) (see also the Notes below regarding the Captivity).

He was given the vision by the river Chebar and sent to another river of similar name, which was a tributary of the Euphrates system. The Chebar where he was placed was a canal mentioned also in the Babylonian records, flowing southeast from its fork above Babylon through Nippur and it rejoins the Euphrates near Erech. Perhaps he was later at the area where it rejoined the Euphrates.

The prophets, Ezekiel and Daniel, were of a similar period. Nevertheless, God dealt with and through them separately. Ezekiel was to be given a vision of the four Cherubim who cover the Throne of God, and by symbols he was shown the entire Plan of Salvation and the role of the nation of Israel (which includes the Gentile elect) in that plan, as the priesthood of the world.

However, the first important fact that can be deduced from this vision is that of the fixing of the Jubilee years and the Sabbath years. This makes possible the restoration of the land Sabbaths at the time of the end; for restoration is essential to the continued prosperity of our people. The restoration of the entire system of God's Government is only possible from a restoration of the Jubilees. No Church of God established such restoration from 1940 until 1994. The calculation of the Jubilee is simply established by this statement of Ezekiel: it gives us a verifiable historical date together with the statement of which year of the Sacred Calendar this was, i.e. the Thirtieth.

The fifth year of Jehoiachin’s captivity is established in the following manner. We know that Jerusalem fell and that Jehoiachin was taken prisoner on the second day of Adar, or 15/16 March, in the year 597 BCE (according to the Encyclopedia Judaica). As Adar is the last month of the year (and this year there was WeAdar or Adar 2: see note below), his second year began one month later in Nisan or April 597 BCE, at the beginning of the Sacred Year. The fifth year was therefore 594 BCE, which establishes the Thirtieth year of the Sacred Calendar at 594 BCE (not 593 BCE as per Ox. Annot. RSV). The Jubilee years therefore fell on the years 574 BCE and 524 BCE in that century and so on to 1 CE, and the conversion to the current eras placed the first Jubilee year of the current era at 27 CE when Christ declared the Acceptable Year of the Lord (Lk. 4:19), which is at the Jubilee’s end at the time of the Restoration (at Atonement).

Christ began his ministry at the Passover of 28 CE at the end of the Jubilee year and restoration period for the harvests. He was baptised 50 days prior to that date and performed his first miracle of the water into wine before time (Jn. 2:4) at the end of the Jubilee year, some days before the Passover, while he was still in Galilee after the 40-day fast (Mat. 4:2). This was before he went down to Capernaum for the few days before the Passover (Jn. 2:12) (cf. the paper Reading the Law with Ezra and Nehemiah (No. 250)).

The next Jubilee year was 77 CE. The dates of the years prior to this Jubilee are of great significance. The three Sabbaths prior to the 77 CE Jubilee were 62 CE, 69 CE and 76 CE.

The year 62 CE marked the end of the 62 weeks of years of Daniel 9:25, the elimination of the tithes to the physical Temple, and the death of the second anointed one. From the period 62 CE to 70 CE the physical Temple was destroyed and the tithe system was transferred to the spiritual Temple of the Church in the wilderness (cf. the papers Tithing (No. 161); The Law of God (No. L1) and the Law series (Nos. 252-263)). The first anointed one at the end of the first seven weeks of years was Nehemiah. This year was the thirty-second year of Artaxerxes II (Arsakes) in 372 BCE, when Nehemiah returned (Neh. 13:10-18) and cleansed the Temple and the Sabbaths.

The second anointed one was James, brother of Jesus Christ and elder and bishop of Jerusalem, who was stoned in 62/3 CE. From Nisan 63/4 CE, the last week of years began with Nero's persecutions and the martyrdom of Paul and Peter, and the beginning of the troubles which became the Jewish War. 69 CE was the Sabbath year prior to the end of the 40 years given to Judah as the sign of Jonah from Christ's ministry. Judah was given a year-for-a-day on the basis of the period allowed to Nineveh for repentance following Jonah's ministry.

Christ prophesied to Judah for three years, including the first year of John the Baptist. (Jonah prophesied for three days.) Judah was allowed 40 years to Nineveh’s 40 days. Nineveh repented; Judah did not. The last seven-year period of the Jubilee cycle from Christ's ministry saw the destruction of the Temple in 70 CE, which ended the 70 weeks of years from the Decree of Darius in 421 BCE, and the removal of spiritual authority from Jerusalem to the Church of the seven eras.

By 73 CE the Masada had fallen and Judah was taken captive, so that by the Sabbath of 76 CE and the Jubilee of 77 CE the process was complete to the extent that the treble-harvest year of 75 CE was not impaired and thereby allowed the keeping of the 76 CE and 77 CE Sabbaths. In other words, the Eternal accomplished the destruction of Judah within the system He had laid down so that the faithful could still keep His ordinances and prepare from 74 CE to keep the Sabbath and Jubilee periods, which are an integral part of the Sabbaths and are kept continuously. Judah was sent into captivity because the spirit of the Law was profaned. Land Sabbaths were being profaned and the Jubilee system became lost to the extent that Jews were selling land on the Seventh year of individual ownership to third parties and reclaiming the land the following year; and so on with business sold or leased during the Feasts etc. This practice mocks God.

The keeping of the land Sabbaths is critical to the nation’s continued prosperity. The punishment for not keeping the Law and land Sabbaths and the Jubilee period is national captivity (Lev. 26:33-35).

From 2Chronicles 36:20-21, we know that the purpose of the prophecy spoken of by Jeremiah, where Judah was taken into captivity and Jerusalem and the land of Judah lay desolate for 70 years, was for the land to reclaim or enjoy its Sabbaths – because Judah had not kept the Sabbaths and the Law properly for some 70 weeks of years previously: i.e. from the construction of Solomon’s Temple, which was the period of Israel's history signified by the second Cherub of Ezekiel's vision. It should also be noted that the nation that was used to destroy Judah was itself destroyed after the period and Judah was re-established.

However, after the next period, i.e. after the construction of the second Temple, the 70 weeks of years and after the Law had been re-established by Nehemiah, the third Cherub of Ezekiel's vision was to proceed for the allotted period and, after Judah’s pollution of the Law and rejection of Christ, the nation was sent into captivity; and it was not to be restored until the latter days. The fruits of it were given to another people, i.e. the fourth Cherub or the period of the seven Churches which from Ecclesiastes 6:6 appears to be stated to last 2,000 years, and to be dispersed and persecuted. This Church was protected by dispersal (Rev. 12:15-16).

Revelation 12:15-16 The serpent poured water like a river out of his mouth after the woman, to sweep her away with the flood. ¹⁶But the earth came to the help of the woman, and the earth opened its mouth and swallowed the river which the dragon had poured from his mouth. (RSV)

In other words, there was safety only in dispersion and flight. This period of flight will continue until, as Christ said:

Matthew 10:23 When they persecute you in one town flee to the next for truly I say to you, you will not have gone through all the towns of Israel before the Son of man comes.

Conditions are building up for another persecution with the conduct and suppression of sects. Israel is, however, dealt with also as a nation.

The land Sabbaths are still mandatory on the nation. Failure to obey the Law and, in particular, the Sabbaths and Jubilees brought Judah (and Israel) into condemnation. The Sign of Jonah (No. 013) was given to Judah on a year-for-a-day in relation to Nineveh. For Nineveh's 40 days, Judah was given 40 years but, as Judah was given 40 years, the world had been given 40 Jubilees to repent and to establish the Sabbath system. This has not been done and so, in this 40^th Jubilee, the world system will be torn down (see Completion of the Sign of Jonah (No. 013B)).

The Lord's Sabbaths have to be kept by the nations. God's people are an example. The punishment for not doing so is captivity.

In these Last Days the captivity is millennial, under Jesus Christ. The Messiah "takes captivity captive" to restore the systematic damage incurred over 6,000 years. By 2027 all lands will be restored to their national groups. This reorganisation will commence to be in place for the pre-Sabbath and Jubilee harvest requirements of 2025, and the Jubilee at Atonement 2027 for millennial land allocations (cf. The Law of God (No. L1) and the papers on the Law series (Nos. 252-263)).

Note:

The determination of the month of Adar and (We)Adar in 597 BCE is determined, as in all years, by the phases of the moon. The Encyclopaedia Judaica makes note on the captivity and places 2 Adar on 15/16 March of 597 BCE. The article ‘Ezekiel’ in Volume 6, page 1082, footnote 1 states:

The year-count in the dates starts from the exile of King Jehoiachin (1:2; 33:21; 40:1), datable by a Babylonian chronicle to 2 Adar (mid-March) 597. However, II Chron. 36:10 has the exile beginning at "the turn of the year" -- i.e., the next month, Nisan, the start of Nebuchadnezzar's 8th year (II Kings 24:12). The era of the exile thus began in Nisan (April) 597, and its years, like Babylonian regnal years, ran from Nisan to Adar.

This is incorrect. The Jews refer to Adar 1 as Adar and to Adar 2 as and Adar or WeAdar. They do not use the terms Adar 1 and 2; it is simply Adar and Adar.

The reference to the turn of the year in 2Chronicles 36:10 refers to the equinox in March. It does not refer to the month of Nisan. The Bible reference to the turn of the year for Tabernacles also means in the period of the September equinox. The vernal equinox falls within WeAdar seven times in every nineteen-year cycle. There is thus no conflict whatsoever between the Babylonian Chronicles and 2Chronicles on the issue of the captivity.

Ezekiel’s reference is to the Thirtieth year. Such reference is not to any thirtieth year of any known king or system. The simple statement is taken as understood in the Old Testament text.

There is also another restoration by Whiston, which is incorrect, being based on a faulty structure of the regnal years. Some confusion occurs from this sometimes.

Determining the New Moons for 597 shows us there was a WeAdar in that year.

The New Moon fell on 12 March at 1500 hours Jerusalem LMT. The next New Moon fell on 11 April at 0733 hours. The equinox fell on 27 March at 1333 hours Jerusalem LMT.

It is more than 14 full days from the 12 March 597 to 27 March 597 afternoon to afternoon where we have sixteen days. Thus March cannot be the New Moon nearest the equinox, and 11 April at 0733 hours is the New Moon of Nisan. We thus have a WeAdar and the 2^nd of WeAdar is 14/15 March, even assuming 13 March as the beginning of the month and not 15/16 March as Judaica holds.

The captivity thus occurred at the turn of the year, i.e. at the time of the equinox, which was in WeAdar and on 2 WeAdar or 14/15 March or 15/16 March on Jewish reckoning.

The year is thus calculated from the previous year’s commencement in April 598 BCE.

April 597 BCE is thus the beginning of the second year; 596 BCE is the beginning of the third year; 595 BCE is the beginning of the fourth year; and 594 BCE is the beginning of the fifth year of Jehoiachin’s captivity (cf. the papers Reading the Law with Ezra and Nehemiah (No. 250); and The Fall of Jerusalem to Babylon (No. 250B)).

1:4 -28a Throne Chariot Vision

Compare the imagery in 1Kgs. 22:19-22; Isa. 6:1-9.

v. 4 Out of the North Scholars view this as a derivation of a literary figure drawn from Canaanite Mythology which held that the gods lived in the north. The Bible reference is to God Living in the Sides of the North (Ps. 48:2; Isa. 14:13), Stormy wind (1Kgs. 19:11), cloud (Ex. 19:16), and fire (1Kgs. 19:11-12) are common elements in the manifestation of God.

v. 5 The Living Creatures (Rev. 4:7) are cherubim as guardians of God’s Throne (see Ex. 25:10-22; 1Kgs. 6:23-28). The differing heads on the bodies of the cherubim signified their various different areas of dominion.

vv. 15-21 The four wheels (cf. the four faces) represents multidirectional mobility maintaining the constant directional representation.

v. 22 In ancient cosmology pre-flood the Firmament separated the waters above the earth from the earth (Gen. 1:6-8).

vv. 26-28 The Lord was enthroned above the creatures as the cherubim in Ex. 37:9 on the Ark (1Sam. 4:4).

1:28b -3:27 The Five Commissions

1:28b-2:8a The First Commission.

The term Son of Man (Ben Adam) occurs ninety-three times in Ezekiel (RSV n). See Bullinger’s notes to 2:1 where he states 100 times. See other comments re Christ and NT also.

Chapter 2

¹And he said to me, "Son of man, stand upon your feet, and I will speak with you." ²And when he spoke to me, the Spirit entered into me and set me upon my feet; and I heard him speaking to me. ³And he said to me, "Son of man, I send you to the people of Israel, to a nation of rebels, who have rebelled against me; they and their fathers have transgressed against me to this very day. ⁴The people also are impudent and stubborn: I send you to them; and you shall say to them, 'Thus says the Lord GOD.' ⁵And whether they hear or refuse to hear (for they are a rebellious house) they will know that there has been a prophet among them. ⁶And you, son of man, be not afraid of them, nor be afraid of their words, though briers and thorns are with you and you sit upon scorpions; be not afraid of their words, nor be dismayed at their looks, for they are a rebellious house. ⁷And you shall speak my words to them, whether they hear or refuse to hear; for they are a rebellious house. ⁸"But you, son of man, hear what I say to you; be not rebellious like that rebellious house; open your mouth, and eat what I give you." ⁹And when I looked, behold, a hand was stretched out to me, and, lo, a written scroll was in it; ¹⁰and he spread it before me; and it had writing on the front and on the back, and there were written on it words of lamentation and mourning and woe.

Intent of Chapter 2

Call and mission of Ezekiel

This chapter contains the prophet's call, commission, and instruction to prophesy.

See also Notes 1:28b above (cf. Ps. 8:4)

2:2 The Spirit is the Spirit of the Lord (as the Holy Spirit (11:5; 37:1; Isa. 61:1).

v. 5 Rebellious house Designation of Judah whose apostasy was the cause of the exile (Jer. 2:29; 3:13).

vv. 6-7 God encourages the prophet here and tells him to speak God’s words to them whether they hear or refuse to hear. He also encouraged Jeremiah (see Jer. 1:6-8; 16-19).

2.8b-3:3 Here Ezekiel is given a scroll with words of lamentation and mourning and woe. As we will see below this is a common theme of the prophets.

Chapter 3

¹And he said to me, "Son of man, eat what is offered to you; eat this scroll, and go, speak to the house of Israel." ²So I opened my mouth, and he gave me the scroll to eat. ³And he said to me, "Son of man, eat this scroll that I give you and fill your stomach with it." Then I ate it; and it was in my mouth as sweet as honey. ⁴And he said to me, "Son of man, go, get you to the house of Israel, and speak with my words to them. ⁵For you are not sent to a people of foreign speech and a hard language, but to the house of Israel-- ⁶not to many peoples of foreign speech and a hard language, whose words you cannot understand. Surely, if I sent you to such, they would listen to you. ⁷But the house of Israel will not listen to you; for they are not willing to listen to me; because all the house of Israel are of a hard forehead and of a stubborn heart. ⁸Behold, I have made your face hard against their faces, and your forehead hard against their foreheads. ⁹Like adamant harder than flint have I made your forehead; fear them not, nor be dismayed at their looks, for they are a rebellious house." ¹⁰Moreover he said to me, "Son of man, all my words that I shall speak to you receive in your heart, and hear with your ears. ¹¹And go, get you to the exiles, to your people, and say to them, 'Thus says the Lord GOD'; whether they hear or refuse to hear." ¹²Then the Spirit lifted me up, and as the glory of the LORD arose from its place, I heard behind me the sound of a great earthquake; ¹³it was the sound of the wings of the living creatures as they touched one another, and the sound of the wheels beside them, that sounded like a great earthquake. ¹⁴The Spirit lifted me up and took me away, and I went in bitterness in the heat of my spirit, the hand of the LORD being strong upon me; ¹⁵and I came to the exiles at Tel-abib, who dwelt by the river Chebar. And I sat there overwhelmed among them seven days. ¹⁶And at the end of seven days, the word of the LORD came to me: ¹⁷"Son of man, I have made you a watchman for the house of Israel; whenever you hear a word from my mouth, you shall give them warning from me. ¹⁸If I say to the wicked, 'You shall surely die,' and you give him no warning, nor speak to warn the wicked from his wicked way, in order to save his life, that wicked man shall die in his iniquity; but his blood I will require at your hand. ¹⁹But if you warn the wicked, and he does not turn from his wickedness, or from his wicked way, he shall die in his iniquity; but you will have saved your life. ²⁰Again, if a righteous man turns from his righteousness and commits iniquity, and I lay a stumbling block before him, he shall die; because you have not warned him, he shall die for his sin, and his righteous deeds which he has done shall not be remembered; but his blood I will require at your hand. ²¹Nevertheless if you warn the righteous man not to sin, and he does not sin, he shall surely live, because he took warning; and you will have saved your life." ²²And the hand of the LORD was there upon me; and he said to me, "Arise, go forth into the plain, and there I will speak with you." ²³So I arose and went forth into the plain; and, lo, the glory of the LORD stood there, like the glory which I had seen by the river Chebar; and I fell on my face. ²⁴But the Spirit entered into me, and set me upon my feet; and he spoke with me and said to me, "Go, shut yourself within your house. ²⁵And you, O son of man, behold, cords will be placed upon you, and you shall be bound with them, so that you cannot go out among the people; ²⁶and I will make your tongue cleave to the roof of your mouth, so that you shall be dumb and unable to reprove them; for they are a rebellious house. ²⁷But when I speak with you, I will open your mouth, and you shall say to them, 'Thus says the Lord GOD'; he that will hear, let him hear; and he that will refuse to hear, let him refuse; for they are a rebellious house.

Intent of Chapter 3

Further account of the prophet’s call and mission, and his preparation, following on from 2:8a above to 3:3. The papyrus was as sweet as honey in his mouth but full of words of woe (comp. Jer. 15:16; Zech. 5:1-4; Rev. 10:8-11), Sweet Ps. 19:10.

vv. 4-9 Second commission Here God tells him that he is sent to the house of Israel (not just Judah) and they will not listen to him. Here in the north, Israel is spread from Antioch and Babylon to Scythia. His determination to prophesy (Jer. 1:18) must be stronger than their refusal to hear (Am. 7:10-17; Jer. 20:7-18). We will see these prophecies cover the entire period to the last days.

3:10-15 Third Commission Here God reemphasises the commission given in 2:4-5 and he was taken by the Lord in bitterness to the Jewish exiles who were at Tel Abib (the place of the deluge (of the Storm God) tel Abubu) by the banks of the Chebar canal and he sat there overwhelmed for seven days.

3:16-21 Fourth Commission Here the Watchman’s passage (see also Jer. 6:17; Hos. 9:8) is an application of the doctrine of responsibility where God holds the prophetic watchmen (33:7-16) appointed responsible for the blood of the people that he is charged with warning, if they fail to perform their duties (see also 18:1-32 in regard to sin and failure).

3:22-27 Fifth Commission The plain is the Southern Tigris-Euphrates valley (37:1; Gen. 11:2).

It is considered that Ezekiel’s dumbness may refer to his inability to speak of anything but the doom of Judah and Jerusalem for the following seven and one half years (24:26-27; 33:21-22).

Chapter 4

¹"And you, O son of man, take a brick and lay it before you, and portray upon it a city, even Jerusalem; ²and put siegeworks against it, and build a siege wall against it, and cast up a mound against it; set camps also against it, and plant battering rams against it round about. ³And take an iron plate, and place it as an iron wall between you and the city; and set your face toward it, and let it be in a state of siege, and press the siege against it. This is a sign for the house of Israel. ⁴"Then lie upon your left side, and I will lay the punishment of the house of Israel upon you; for the number of the days that you lie upon it, you shall bear their punishment. ⁵For I assign to you a number of days, three hundred and ninety days, equal to the number of the years of their punishment; so long shall you bear the punishment of the house of Israel. ⁶And when you have completed these, you shall lie down a second time, but on your right side, and bear the punishment of the house of Judah; forty days I assign you, a day for each year. ⁷And you shall set your face toward the siege of Jerusalem, with your arm bared; and you shall prophesy against the city. ⁸And, behold, I will put cords upon you, so that you cannot turn from one side to the other, till you have completed the days of your siege. ⁹"And you, take wheat and barley, beans and lentils, millet and spelt, and put them into a single vessel, and make bread of them. During the number of days that you lie upon your side, three hundred and ninety days, you shall eat it. ¹⁰And the food which you eat shall be by weight, twenty shekels a day; once a day you shall eat it. ¹¹And water you shall drink by measure, the sixth part of a hin; once a day you shall drink. ¹²And you shall eat it as a barley cake, baking it in their sight on human dung." ¹³And the LORD said, "Thus shall the people of Israel eat their bread unclean, among the nations whither I will drive them." ¹⁴Then I said, "Ah Lord GOD! behold, I have never defiled myself; from my youth up till now I have never eaten what died of itself or was torn by beasts, nor has foul flesh come into my mouth." ¹⁵Then he said to me, "See, I will let you have cow's dung instead of human dung, on which you may prepare your bread." ¹⁶Moreover he said to me, "Son of man, behold, I will break the staff of bread in Jerusalem; they shall eat bread by weight and with fearfulness; and they shall drink water by measure and in dismay. ¹⁷I will do this that they may lack bread and water, and look at one another in dismay, and waste away under their punishment.

Intent of Chapter 4

4:1-5:17 Prophecy of the coming siege of Jerusalem and the famine that followed.

4:1-3 The sign here was not just for Judah but for the whole House of Israel. It was a sun dried brick (common in Babylonia) with a symbol of Jerusalem painted upon it and an iron plate as a griddle as a symbol of God’s role in the siege and the Fall of Jerusalem (cf. Jer. 21:5).

vv. 4-8 This text is a prophetic text for the punishment of both the house of Israel and the house of Judah. Israel is to be punished for three hundred and ninety days symbolised by Ezekiel lying on his left side for these days; then by lying for forty days on his right side. This was symbolising forty years in the wilderness both under Moses and again in the captivity. (Num 14:33; Jer. 45:11-12). They were also placed under forty years’ probation under the Sign of Jonah (No. 013) from the death of Christ in 30 CE to the fall in 70 CE and the destruction of the Temple by the Romans (see War with Rome and the Fall of the Temple (No. 298)). The 390 years symbolised the period from 722 BCE with the captivity of Israel down to the Macedonian invasion of Egypt in 332 BCE under Alexander and the freedom of the Israelites in Egypt and elsewhere in the Greek empires to 30 BCE to the Battle of Actium and the ascent of the Romans.

3:9-17 Here we see the prophecy of unclean food and rationing refer to the rigours of the siege at Jerusalem where the people even resorted to cannibalism (Jer. 19:9; Lam. 2:20).

v. 9 Mixing the grains is thought to represent scarcity of food stuff and rationing.

v. 12 Human dung was considered unclean (Deut. 23:12-14) whereas dried cow dung was and is common fuel in the east.

v. 14 Compare Lev. 17:10-16.

v. 16 Staff of Bread (5:16) Jerusalem’s water during the siege was obtained from two springs and a number of cisterns. The springs were: Gihon in the Kidron Valley and En-Rogel to the South (2Kgs. 20:20).

Bullinger’s Notes on Ezekiel Chs. 1-4 (for KJV)

Chapter 1

Verse 1

Ezekiel. In Hebrew. Y heze el yehazzek- el = El is strong, or El strengthens (compare Israel, Genesis 32:28 ).

Of the four greater prophets , Ezekiel and Daniel (who prophesied in Babylonia) are compounded with "El" ( App-4 . IV); while Isaiah and Jeremiah (who prophesied in the land) are compounded with "Jah".

Ezekiel was a priest (Ezekiel 1:3 ), carried away eleven years before the destruction of the city and temple (Ezekiel 1:2 ; Ezekiel 33:21 . 2 Kings 24:14 ). He dwelt in his own house (8. I. Compare Jeremiah 29:5 ). He was married; and his wife died in the year when the siege of Jerusalem began.

Now = And. This is a link in the prophetic chain. Compare 1 Peter 1:10-12 . 2 Peter 1:21 . Ezekiel had doubtless received and seen the letter sent by Jeremiah (Jeremiah 29:1-32 ).

thirtieth . . . fourth , See notes on p. 1105.

fifth day . Dates in Ezekiel are always of the month, not of the week (Ezekiel 1:1 ; Ezekiel 8:1 ; Ezekiel 20:1 ; Ezekiel 24:1 ; Ezekiel 26:1 ; Ezekiel 29:1 ; Ezekiel 30:20 ; Ezekiel 31:1 ; Ezekiel 32:1 ; Ezekiel 40:1 ).

captives . Hebrew captivity. Put by Figure of speech Metonymy (of Adjunct), App-6 , forcaptives", as translated. Compare Ezekiel 3:15 ,

Chebar . Now Khabour, Probably the same as Chebor or Habor (2 Kings 17:6 ; 2 Kings 18:11 . 1 Chronicles 5:26 ), falling into the Euphrates about forty-five miles north of Babylon. On the Inscription it is called nar Kabari = great river, or "Grand Canal", cut between the Tigris and the Euphrates. In Ch. Ezekiel 3:15 , it is not the same "Chebar" as in Ezekiel 1:1 , but the Chebar to which Ezekiel was sent ("go, get thee", Ezekiel 3:4 ). The "Chebar" of Ezekiel 1:1 was where he dwelt; that of Ezekiel 3:15 is where he was sent,

of = from. Genitive of Origin or Efficient Cause. App-17 .

God. Hebrew. Elohim . App-4 .

Verse 2

fifth year . B.C. 484. Compare 2 Kings 24:12 , 2 Kings 24:15 ,

Jehoiachin. Called also Jeconiah, and Coniah. Compare 2 Kings 24:17-20 ; 2 Kings 25:1-21 .

Verse 3

the LORD. Hebrew. Jehovah. App-4 .

expressly = in very deed, or in reality.

Ezekiel . See the Title.

the priest : and called, as Jeremiah was, to the office of prophet as well,

the hand. Fig, Anthropopatheia. App-6 .

was = became. Compare Elijah (1 Kings 18:46 ); Elisha (2 Kings 3:15 ); Daniel (Daniel 10:10 , Daniel 10:18 ); and John (Revelation 1:17 ).

Verse 4

behold. Figure of speech Asterismos. App-6 .

whirlwind. Hebrew. ruach = spirit, but it came to be rendered "storm or whirlwind". Note the three symbols of Jehovah's glory, Storm, Cloud, and Fire. Compare Nahum 1:3 .Revelation 4:5 .

out of the north . See note on Psalms 75:6 , and Isaiah 14:13 .

infolding itself = taking hold of itself. Revised Version margin, "flashing continually". Human and finite language is unable to find words to express infinite realities. It may mean spontaneous ignition: i.e. without the application of external fire. Compare Exodus 9:24 .

colour. Hebrew. "eye". Put by Figure of speech Metonynmy (of Adj evict), App-6 , for colour.

amber : or, glowing metal.

out of : or, in.

Verse 5

four living creatures. These are "the Cherubim". See App-41 . The zoa of Revelation 4:6 .

Verse 7

straight: i.e. unjointed. The living creatures did not move by walking.

Verse 8

hands . Hebrew text reads "hand". Some codices, with two early printed editions and Hebrew text margin, read "hands "(plural), followed by Authorized Version and Revised Version. The sing. is to be preferred, and is so rendered in Ezekiel 10:7 . Why not here?

Verse 10

faces. See App-41 .

man. Hebrew ' adam , App-14 .

stretched upward = divided or spread out from above.

Verse 12

spirit . Hebrew. ruach . App-9 .

Verse 13

lamps = the lamp; or, torch (singular)

went forth = kept going forth.

Verse 14

ran and returned : or kept running and returning. Hebrew is Inf. by Heterosis (of Mood), App-6 .

Verse 15

behold. Figure of speech Asterismes. App-6 .

Verse 16

The . Some codices, with one early printed edition, Septuagint, Syriac, and Vulgate, read "And the".

Verse 17

turned . The 1611 edition of the Authorized Version reads "returned".

Verse 18

high . In the sense of sublimity.

Verse 19

the living creatures = the living ones. Compare verses: Ezekiel 1:21 , Ezekiel 1:22 , Ezekiel 1:3 ; Ezekiel 10:15 , Ezekiel 10:20 . The four were one.

Verse 22

firmament = expanse, as in Genesis 1:6 .

stretched forth = spread out.

above = upward.

Verse 23

straight = level.

Verse 24

noise . Hebrew "voice", as in the next clause = any noise. Articulate speech not mentioned till Ezekiel 1:28 with Ezekiel 2:1 .

voice = noise, as above. THE ALMIGHTY. Hebrew. Shaddai . App-4 .

voice of speech = noise of tumult.

Verse 26

man . Hebrew. App-14 . Compare Daniel 7:13 .

Verse 28

the bow . in the cloud. Reference to Pentateuch (Genesis 9:16 ). App-92 . The only allusion to it in O.T. after Genesis. In N.T. compare Revelation 4:3 ; Revelation 10:1 .

the glory , &c. Compare Ezekiel 3:12 , Ezekiel 3:23 ; Ezekiel 8:4 ; Ezekiel 9:3 ; Ezekiel 10:4 , Ezekiel 10:18 , Ezekiel 10:19 ; Ezekiel 10:22 , Eze 10:23 ; Ezekiel 43:2 , Ezekiel 43:4 , Ezekiel 43:5 ; Ezekiel 44:4 .

I fell upon my face . Reference to Pentateuch (Numbers 14:5 ; Numbers 16:4 , Numbers 16:25 , Numbers 16:45 ). App-92 .

Chapter 2

Verse 1

He said . See Ezekiel 1:28 , i.e. He Who was enthroned ( Eze 2:26 ).

Son of man = son of Adam. Hebrew. ben adam. App-14 . Used of Ezekiel (exactly one hundred times) by Jehovah, always without the Article. In N.T. used by Christ (of Himself) eighty-six times in Authorized Version (eighty-three times in Revised Version, omitting Matthew 18:11 ; Matthew 25:13 .Luke 9:56; Luke 9:56 ). Used by others of Christ twice (John 12:34 ), making the Authorized Version total eighty-eight, and the Revised Version total eighty-five. Always with the Article in N.T. See notes on Psalms 8:4 , Matthew 8:20 , and Revelation 14:14 . Without the Article it denotes a human being, a natural descendant of Adam. In Ezekiel it is used in contrast with the celestial living creatures (Ezekiel 1:0 ). With the Article (as used of Christ) it denotes "the second Man", "the last Adam", taking the place, dispensationally, which "the first man" had forfeited, and succeeding, therefore, to the universal dominion over the earth which had been committed to Adam (Genesis 1:26 , Psalms 8:4-8 ). In the N. T, outside the Four Gospels, it is used only in Acts 7:56 . Hebrews 2:6 . Revelation 1:13 ; Revelation 14:14 . And, be side Ezekiel, it is used in OT. only of Daniel (Daniel 8:17 ) stand, &c. Compare Daniel 10:11 .Revelation 1:17 . Reminding us that he was not a false prophet, or self-called and sent. Such spoke "out of their own heart" (Ezekiel 13:2 , Ezekiel 13:3 ). Compare Jeremiah 23:16 .

Verse 2

the spirit entered .

He spoke . Entered with the word. Compare Genesis 1:2 , Genesis 1:3 . The Divine summons is accompanied by Divine preparation. Compare Ezekiel 3:24 .Revelation 1:17 .

spirit . Hebrew. ruach App-9 .

I heard. This is ever the Divine qualification.

Verse 3

I send = I am sending.

children sons.

rebellious. rebelled = revolting (against lawful authority), contumacious. Hebrew. marad. Not the same word as in verses: Ezekiel 2:5 , Ezekiel 2:6 , Ezekiel 2:7 , Ezekiel 5:8 . Occurs again in Ezekiel 17:15 ; Ezekiel 20:38 .

nation = nations (plural of Majesty) - the whole nation, Israel and Judah. Hence, the great rebellious nation like the heathen.

transgressed = revolted. Hebrew. pasha '. App-44 .

Verse 4

impudent . . . stiffhearted . Reference to Pentateuch. A reproach brought against Israel eight times in Exodus and Deuteronomy (Exodus 32:9 ; Exodus 33:3 , Exodus 33:5 ; Exodus 34:9 . Deuteronomy 9:6 , Deuteronomy 9:13 ; Deuteronomy 10:16 ; Deuteronomy 31:27 ). App-92 . Compare Judges 2:19 , and Isaiah 48:4 .

impudent = hard of face. Hebrew. kashah.

stiffhearted . = stubborn of heart. Hebrew. hazak.

the Lord God . Hebrew. Adonai Jehovah . App-4 . This title is characteristic of the prophecies of Ezekiel, being used 214 times. Very rarely in the other prophets. Ezekiel is in exile. This title is to remind him that Jehovah is still the sovereign Lord over all the earth, though Israel be "Lo-ammi" = not My People.

Verse 5

whether they will hear, or . . . forbear . The latter is evidently assumed, and to be expected; as in 2 Timothy 4:3 . But no alternative is given.

" My words " correspond with "preach the word "(2 Timothy 4:2 ).

forbear = abstain, or refuse to hear.

a rebellious house . Hebrew a house of rebellion. Not the same word as in Ezekiel 2:3 . Hebrew. meri, from marah, to be bitter, perverse, refractory. Reference to Pentateuch, (Numbers 17:10 . Deuteronomy 31:27 ). Elsewhere only in 1 Samuel 15:23 .Nehemiah 9:17 , Job 24:13 , Proverbs 17:13 .Isaiah 30:9; Isaiah 30:9 ). The Verb occurs forty-three times in O.T. The Noun occurs sixteen times in Ezekiel (Ezekiel 2:5 , Ezekiel 2:6 , Ezekiel 2:7 , Ezekiel 2:8 ; Ezekiel 2:3 :9 ; Eze 2:26-27 ; Ezekiel 12:2 , Ezekiel 12:3 , Ezekiel 12:9 , Ezekiel 12:25 ; Ezekiel 17:12 ; Ezekiel 24:3 ; Ezekiel 44:6 ).

Verse 6

briers and thorns . . . scorpions. Put by Figure of speech Hypocatastasis ( App-6 ), for the rebellious.

Verse 7

My words . Nothing less, nothing more, nothing different. Compare Genesis 3:2 , Genesis 3:3 , and 2 Timothy 4:2 , under a similar warning in the following verse. Compare Ezekiel 2:5 , note.

Verse 8

eat . See Ezekiel 3:1-3 . Compare Revelation 10:9 , Revelation 10:10 .

Verse 9

behold . . . lo . Fig, Asterismos. App-6 .

a roll of a book = a scroll. Compare Jeremiah 36:2 .Psalms 40:0 .

Verse 10

within and without . Contrary to the usual custom (within only), to show the abundance and completeness of his prophecies. Compare Revelation 5:1 .

lamentations . Aramaean and Septuagint read "lamentation "(singular)

Chapter 3

Verse 1

Son of man . See note on Ezekiel 2:1 .

eat . Compare Ezekiel 3:10 . AIso Job 23:12 , Psalms 119:103 , and Jeremiah 15:16 .

the house of Israel. See note on Exodus 16:31 . house. Some codices, with one early printed edition, Syriac, and Vulgate, read "sons".

Verse 3

Then did I eat . Compare Revelation 10:10 .

as honey , &c. Compare Psalms 19:10 ; Psalms 119:103 .Jeremiah 15:16 .

Verse 4

speak with My words. This is inspiration. See note on Ezekiel 2:5 , Ezekiel 2:7 . Ezekiel's voice and pen, but Jehovah's words.

Verse 6

people = peoples,

Verse 7

hearken = be willing to hearken.

will not hearken = are not willing to hearken.

are = they are.

impudent , &c. Reference to Pentateuch. See note on Ezekiel 2:4 .

Verse 8

Behold . Figure of speech Asterismos. App-6 .

strong = strong, or hard (for endurance). Hebrew. hazak. Same as "harder "(Ezekiel 3:9 ). Compare the name Ezekiel in Title.

Verse 9

harder . Same as "strong" (verses: Ezekiel 3:8 , Ezekiel 3:14 ).

rebellious house . See note on Ezekiel 2:5 .

Verse 10

all My words. See note on Ezekiel 2:7 .

Verse 11

captivity. Put by Figure of speech Metonymy (of Adjunct), App-6 , for captives.

unto the children of . The 1611 edition of the Authorized Version omits these words.

children = sons.

the Lord GOD . Hebrew. Adonai Jehovah . App-4

whether , &c. See note on Ezekiel 2:7 .

Verse 12

spirit. Hebrew roach. App-9 . See notes on Ezekiel 8:3 .

took me up = laid hold of me.

behind me. Therefore the prophet must have been facing south, as the glory appeared from the north (Ezekiel 1:4 ).

voice = sound.

saying, &c. By reading berum (arose) instead of baruk (Blessed), Ginsburg thinks the meaning should be "[when] the glory of Jehovah arose (or was lifted up) from its place" (Compare Ezekiel 10:4 , Ezekiel 10:17 , Ezekiel 10:19 ): i.e. when the vision was withdrawn.

the LORD . Hebrew. Jehovah. App-4 .

Verse 14

lifted me up , &c, Compare Acts 8:39 , Act 8:40 . 2 Corinthians 12:4 .Revelation 1:10 . Compare Obadiah's fear (1 Kings 18:12 ).

Verse 15

Chebar. Not the Chebar of Ezekiel 1:3 . That was where he dwelt. This was the Chebar whither he was sent. See note on Ezekiel 1:3 ; the modern Khabour, a tributary of the Euphrates, forty-five miles from Babylon.

sat = dwelt; as in the preceding clause.

Verse 17

made = given. God's prophets and ministers were His "gifts" (Ephesians 4:11 ).

watchman = one who looks out or views from a height, with the object of warning. Hebrew. zaphah. Compare Ezekiel 33:2 , Ezekiel 33:6 , Ezekiel 33:7 , Isaiah 52:8 ; Eze 56:10 . Jeremiah 6:17 . Not shamar , to keep in view with the object of guarding, as in Song of Solomon 3:3 ; Song of Solomon 5:7 . Isaiah 21:11 ; Isaiah 62:6 . These are the two spheres of the pastoral office.

give them warning. Hebrew zuhar , to give a signal by a beacon or other fire (Jeremiah 8:1 ). Occurs fourteen times in Ezekiel in connection with the prophet's or pastor's care. Compare verses: Ezekiel 3:18 , Ezekiel 3:19 , Ezekiel 3:10 , Ezekiel 18:20 , Ezekiel 18:21 ; Ezekiel 33:3 , Ezekiel 33:4 , Ezekiel 33:5 , Ezekiel 33:6 , Ezekiel 33:7 , Ezekiel 33:8 , Ezekiel 33:9 .

Verse 18

wicked = lawless. Hebrew. rdsha`. App-44 .

shalt surely die . Note the Figure of speech Polyptbtco, App-6 (Inf. with Fut.), for emphasis. Hebrew "dying, thou wilt die". See notes on Genesis 2:17 ; Genesis 26:28 .

his life = himself alive.

iniquity . Hebrew aval, App-44 ,

Verse 19

thy soul = thyself. Heb, nephesh. App-13 .

Verse 20

righteousness . Heb, is plural in margin, but some codices, with one early printed edition, read "righteous deeds" (plural) in text and margin

sin. Hebrew chata. App-44 .

Verse 21

shall surely live . See note on "shall surely die" (Ezekiel 3:18 ).

is warned = took warning.

Verse 22

plain = valley.

Verse 23

behold . Figure of speech Asterismos. App-6 . the glory, Sc. See note on Ezekiel 1:28 .

Verse 26

a reprover = a man of reproof. Compare Ezekiel 24:27 ; Ezekiel 29:21 ; Ezekiel 33:22 .

heareth = is minded to hear.

let him. = will.

forbeareth = is minded to forbear.

Chapter 4

Verse 1

son of man. See note on Ezekiel 2:1 .

tile: or, brick . A Babylonian brick, as used for inscription, was about 14 inches by 12.

lay = give, or take, as in verses: Ezekiel 4:1 , Ezekiel 4:2 , Ezekiel 4:5 , Ezekiel 4:8 ; not Ezekiel 4:4 . Hebrew. nathan, rendered "appointed" in Ezekiel 4:6 .

pourtray = grave.

Verse 2

fort = a siege tower, or bulwark.

mount = embankment.

Verse 3

pan = a flat plate, as used for baking.

set thy face . Ref to Pentateuch (Leviticus 17:10 ; Leviticus 20:3 , Leviticus 20:5 , Leviticus 20:6 ; Leviticus 26:17 ). App-92 . Compare Jeremiah 21:10 ; Jeremiah 44:11 .

the house of Israel . See note on Exodus 16:31 . To be carefully distinguished here from Judah.

Verse 4

lay = set, or place. Hebrew sum. See note on Ezekiel 4:1 .

according to the number , &c. Reference to Pentateuch, (Numbers 14:34 ). This is no evidence that in prophetic scriptures there is a "year = day "theory. These exceptions prove the opposite rule. In all of them "day" means "day", and "year" means "year".

bear their iniquity . A technical expression belonging to the Pentateuch - to endure the punishment due to iniquity, or sin. See Exodus 28:38 , Exo 28:93 .Leviticus 5:1 , Leviticus 5:17 ; Leviticus 7:18 ; Leviticus 10:17 ; Leviticus 16:22 ; Leviticus 17:16 ; Leviticus 19:16 ; Leviticus 20:17 , Leviticus 20:19 , Leviticus 20:20 (sin); Leviticus 22:9 (sin), Leviticus 22:16 ; Leviticus 24:15 (sin). Numbers 5:31 ; Numbers 9:13 (sin); 14, 33 (whoredoms), 34; Ezekiel 18:1 , Ezekiel 18:1 , Ezekiel 18:22 (sin), 23, 32 (sin); Ezekiel 30:15 . Outside the Pentateuch, only in Ezekiel 4:4 , Ezekiel 4:5 , Ezekiel 4:6 ; Ezekiel 16:54 (shame); Ezekiel 18:19 , Ezekiel 18:20 , Ezekiel 18:20 ; Ezekiel 23:49 (sin); Ezekiel 32:24 (shame), 25 (shame), 30 (shame); Ezekiel 44:10 , Ezekiel 44:12 ; and in Isaiah 53:4 , Isaiah 53:11 , Isaiah 53:12 , where the verb is sabal (not nasa, as in Pentateuch), and Lamentations 5:7 .

iniquity . Hebrew. `avon. App-44 . Put by Figure of speech metonymy (of Cause), App-6 , for the punishment brought about in consequence of it.

Verse 5

three hundred and ninety days. These were to be literal "days" to Ezekiel, and were to represent 390 literal "years". The date of the command is not material to the understanding of this prophecy. The meaning of the expression "bear their iniquity" (see note on Ezekiel 4:4 ) determines the interpretation as referring to the duration of the punishment, and not to the period of the iniquity which brought it down. The 390 days stand for 390 years and the 40 days for 40 years, the duration of the punishment of Israel and Judah respec tively. As this has to do with the city Jerusalem (verses: Ezekiel 4:1-3 ), the periods must necessarily be conterminous with something that affects the ending of its punishment. 'This was effected solely by the decree for the restoration and rebuilding of Jerusalem in 454 B.C. ( App-50 ). Three hundred and ninety years take us back to the sixteenth year of Asa, when Baasha made war on Judah (844 B.C. 2 Chronicles 16:1 . App-50 ); which was followed by the solemn announcement by the prophet Jehu against Baasha of the quickly coming punishment of Israel (1 Kings 16:1 , &c.), The punishment of Judah, in like manner, began forty years betore (455-4 B.C.): viz. in 495-4 B.C.; 495 (his fifth year), being the year of Jehoiakim's burning of the roll. The prophecy of this punishment was given in his fourth year (Jeremiah 25:1 , Jeremiah 25:9-11 ), and the execution of it speedily followed. This symbolical action of Ezekiel shows no how long Jerusalem's punishment lasted, and when it ended.

Verse 6

again = a second time, showing that they are not necessarily consecutive or continuous, but are conterminous, though not commencing at the same time.

forty days. See note on Ezekiel 4:4 .

a ppointed = given. Some word as "lay", verses: Ezekiel 4:1 , Ezekiel 4:2 , Ezekiel 4:5 , Ezekiel 4:8 .

Verse 7

the siege of Jerusalem . This is thepoint which determines the interpretation, as do Ezekiel 4:1-3 .

Verse 8

behold. Figure of speech Asterisimos App-6 .

Verse 9

Ftches, in English, is another spelling of vetches, is plant having tendrils. But the Hebrew - kaseemeth is defined as trlticum spetla, or spelled, a kind of eon), always distinguished from wheat, barley, &c. Compare

Ex. Eze 9:32 .Isaiah 28:25 . Here, in plural.

Verse 10

shekels . See App-51 .

Verse 11

hin. See App-51 .

Verse 12

bake it with = bake it upon. Compare Ezekiel 4:15 . man. Hebrew. 'adam. App-14 .

Verse 13

the LORD . Hebrew. Jehovah. App-4 .

children = sons.

Gentiles = nations.

Verse 14

Lord GOD . Hebrew. Adonai Jehovah . See App-4 .

soul . Hebrew. nephesh. App-13 .

that which dieth of itself . Reference to Pentateuch (Exodus 22:31 .Leviticus 11:39 , Leviticus 11:40 ; Leviticus 17:5 ). App-92 .

abominable flesh . Reference to Pentateuch (Leviticus 7:18 ; Leviticus 19:7 ). Elsewhere, only in Isaiah 65:3 . App-92 .

Verse 15

Lo . Figure of speech Aster's. App-6 .

given . Same word as "appointed", Ezekiel 4:6 .

therewith : or., thereupon. Compare Ezekiel 4:12 .

Verse 16

I will break . Reference to Pentateuch (Leviticus 26:26 ). Occurr ing again in Ezekiel 5:16 ; Ezekiel 14:13 ; but nowhere else in O.T.

Verse 17

consume away , &c. Reference to Pentateuch (Leviticus 26:39 ). Compare Ezekiel 24:23 ; Eze 24:33 . to ("pine away "). App-92 .

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