5:11 “Therefore, as surely as I live, says the sovereign Lord, because you defiled my sanctuary with all your detestable idols and with all your abominable practices, I will withdraw; my eye will not pity you, nor will I spare 1 you.
7:4 My eye will not pity you; I will not spare 2 you. 3 For I will hold you responsible for your behavior, 4 and you will suffer the consequences of your abominable practices. 5 Then you will know that I am the Lord!
7:9 My eye will not pity you; I will not spare 6 you. For your behavior I will hold you accountable, 7 and you will suffer the consequences of your abominable practices. Then you will know that it is I, the Lord, who is striking you. 8
8:1 In the sixth year, in the sixth month, on the fifth of the month, 9 as I was sitting in my house with the elders of Judah sitting in front of me, the hand 10 of the sovereign Lord seized me. 11 8:2 As I watched, I noticed 12 a form that appeared to be a man. 13 From his waist downward was something like fire, 14 and from his waist upward something like a brightness, 15 like an amber glow. 16 8:3 He stretched out the form 17 of a hand and grabbed me by a lock of hair on my head. Then a wind 18 lifted me up between the earth and sky and brought me to Jerusalem 19 by means of divine visions, to the door of the inner gate which faces north where the statue 20 which provokes to jealousy was located. 8:4 Then I perceived that the glory of the God of Israel was there, as in the vision I had seen earlier in the valley.
8:6 He said to me, “Son of man, do you see what they are doing – the great abominations that the people 22 of Israel are practicing here, to drive me far from my sanctuary? But you will see greater abominations than these!”
8:9 He said to me, “Go in and see the evil abominations they are practicing here.” 8:10 So I went in and looked. I noticed every figure 23 of creeping thing and beast – detestable images 24 – and every idol of the house of Israel, engraved on the wall all around. 25 8:11 Seventy men from the elders of the house of Israel 26 (with Jaazaniah son of Shaphan standing among them) were standing in front of them, each with a censer in his hand, and fragrant 27 vapors from a cloud of incense were swirling upward.
8:12 He said to me, “Do you see, son of man, what the elders of the house of Israel are doing in the dark, each in the chamber of his idolatrous images? 28 For they think, ‘The Lord does not see us! The Lord has abandoned the land!’” 8:13 He said to me, “You will see them practicing even greater abominations!”
8:14 Then he brought me to the entrance of the north gate of the Lord’s house. I noticed 29 women sitting there weeping for Tammuz. 30 8:15 He said to me, “Do you see this, son of man? You will see even greater abominations than these!”
8:16 Then he brought me to the inner court of the Lord’s house. Right there 31 at the entrance to the Lord’s temple, between the porch and the altar, 32 were about twenty-five 33 men with their backs to the Lord’s temple, 34 facing east – they were worshiping the sun 35 toward the east!
8:17 He said to me, “Do you see, son of man? Is it a trivial thing that the house of Judah commits these abominations they are practicing here? For they have filled the land with violence and provoked me to anger still further. Look, they are putting the branch to their nose! 36 8:18 Therefore I will act with fury! My eye will not pity them nor will I spare 37 them. When they have shouted in my ears, I will not listen to them.”
1 tn The meaning of the Hebrew term is primarily emotional: “to pity,” which in context implies an action, as in being moved by pity in order to spare them from the horror of their punishment.
2 tn The meaning of the Hebrew term is primarily emotional: “to pity,” which in context implies an action, as in being moved by pity in order to spare them from the horror of their punishment.
3 tn The pronoun “you” is not in the Hebrew text, but is implied.
4 tn “I will set your behavior on your head.”
5 tn Heb “and your abominable practices will be among you.”
6 tn The meaning of the Hebrew term is primarily emotional: “to pity,” which in context implies an action, as in being moved by pity in order to spare them from the horror of their punishment.
7 tn Heb “According to your behavior I will place on you.”
8 tn The MT lacks “you.” It has been added for clarification.
9 tc The LXX reads “In the sixth year, in the fifth month, on the fifth of the month.”
sn In the sixth year, in the sixth month, on the fifth of the month would be September 17, 592
10 tn Or “power.”
sn Hand in the OT can refer metaphorically to power, authority, or influence. In Ezekiel God’s hand being on the prophet is regularly associated with communication or a vision from God (3:14, 22; 8:1; 37:1; 40:1).
11 tn Heb “fell upon me there,” that is, God’s influence came over him.
12 tn The word הִנֵּה (hinneh, traditionally “behold”) indicates becoming aware of something and has been translated here as a verb (so also throughout the chapter).
13 tc The MT reads “fire” rather than “man,” the reading of the LXX. The nouns are very similar in Hebrew.
14 tc The MT reads “what appeared to be his waist and downwards was fire.” The LXX omits “what appeared to be,” reading “from his waist to below was fire.” Suggesting that “like what appeared to be” belongs before “fire,” D. I. Block (Ezekiel [NICOT], 1:277) points out the resulting poetic symmetry of form with the next line as followed in the translation here.
15 tc The LXX omits “like a brightness.”
20 tn Or “image.”
21 tn Heb “lift your eyes (to) the way of.”
22 tn Heb “house.”
23 tn Or “pattern.”
24 tn Heb “detestable.” The word is often used to describe the figures of foreign gods.
27 tn The Hebrew word occurs only here in the OT.
28 tn Heb “the room of his images.” The adjective “idolatrous” has been supplied in the translation for clarity.
sn This type of image is explicitly prohibited in the Mosaic law (Lev 26:1).
29 tn Given the context this could be understood as a shock, e.g., idiomatically “Good grief! I saw….”
30 sn The worship of Tammuz included the observation of the annual death and descent into the netherworld of the god Dumuzi. The practice was observed by women in the ancient Near East over a period of centuries.
31 tn The word הִנֵּה (hinneh, traditionally “behold”) indicates becoming aware of something.
33 tc The LXX reads “twenty” instead of twenty-five, perhaps because of the association of the number twenty with the Mesopotamian sun god Shamash.
tn Or “exactly twenty-five.”
34 sn The temple faced east.
35 tn Or “the sun god.”
sn The worship of astral entities may have begun during the reign of Manasseh (2 Kgs 21:5).
36 tn It is not clear what the practice of “holding a branch to the nose” indicates. A possible parallel is the Syrian relief of a king holding a flower to his nose as he worships the stars (ANEP 281). See L. C. Allen, Ezekiel (WBC), 1:145-46. The LXX glosses the expression as “Behold, they are like mockers.”
37 tn The meaning of the Hebrew term is primarily emotional: “to pity,” which in context implies an action, as in being moved by pity in order to spare them from the horror of their punishment.