"Therefore this is what the Sovereign LORD says: I myself am against you, Jerusalem, and I will inflict punishment on you in the sight of the nations.
therefore, thus says the Lord GOD, ‘Behold, I, even I, am against you, and I will execute judgments among you in the sight of the nations.
I myself, the Sovereign LORD, am now your enemy. I will punish you publicly while all the nations watch.
"Therefore this is what GOD, the Master, says: I'm setting myself against you--yes, against you, Jerusalem. I'm going to punish you in full sight of the nations.
For this cause the Lord has said: See, I, even I, am against you; and I will be judging among you before the eyes of the nations.
therefore thus says the Lord GOD: I, I myself, am coming against you; I will execute judgments among you in the sight of the nations.
"therefore thus says the Lord GOD: ‘Indeed I, even I, am against you and will execute judgments in your midst in the sight of the nations.
|NET © [draft] ITL|
|NET © Notes||
1 tn Or “I challenge you.” The phrase “I am against you” may be a formula for challenging someone to combat or a duel. See D. I. Block, Ezekiel (NICOT), 1:201-2, and P. Humbert, “Die Herausforderungsformel ‘h!nn#n' ?l?K>,’” ZAW 45 (1933): 101-8. The Hebrew text switches to a second feminine singular form here, indicating that personified Jerusalem is addressed (see vv. 5-6a). The address to Jerusalem continues through v. 15. In vv. 16-17 the second masculine plural is used, as the people are addressed.
2 tn The Hebrew text uses wordplay here to bring out the appropriate nature of God’s judgment. “Execute” translates the same Hebrew verb translated “carried out” (literally meaning “do”) in v. 7, while “judgment” in v. 8 and “regulations” in v. 7 translate the same Hebrew noun (meaning “regulations” or in some cases “judgments” executed on those who break laws). The point seems to be this: God would “carry out judgments” against those who refused to “carry out” his “laws.”
3 tn Heb “in the sight of the nations.”
sn This is one of the ironies of the passage. The Lord set Israel among the nations for honor and praise as they would be holy and obey God’s law as told in Ezek 5:5 and Deut 26:16-19. The practice of these laws and statutes would make the peoples consider Israel wise. (See Deut 4:5-8, where the words for laws and statutes are the same as those used here). Since Israel did not obey, they are made a different kind of object lesson to the nations, not by their obedience but in their punishment as told in Ezek 5:8 and Deut 29:24-29. Yet Deut 30 goes on to say that when they remember the cursings and blessings of the covenant and repent, God will restore them from the nations to which they have been scattered.