4:4 “Also for your part lie on your left side and place the iniquity 4 of the house of Israel on it. For the number of days you lie on your side you will bear their iniquity.
8:6 He said to me, “Son of man, do you see what they are doing – the great abominations that the people 13 of Israel are practicing here, to drive me far from my sanctuary? But you will see greater abominations than these!”
16:15 “‘But you trusted in your beauty and capitalized on your fame by becoming a prostitute. You offered your sexual favors to every man who passed by so that your beauty 18 became his.
21:24 “Therefore this is what the sovereign Lord says: ‘Because you have brought up 26 your own guilt by uncovering your transgressions and revealing your sins through all your actions, for this reason you will be taken by force. 27
21:29 while seeing false visions for you
and reading lying omens for you 28 –
to place that sword 29 on the necks of the profane wicked, 30
whose day has come,
the time of final punishment.
23:35 “Therefore this is what the sovereign Lord says: Because you have forgotten me and completely disregarded me, 34 you must bear now the punishment 35 for your obscene conduct and prostitution.”
27:9 The elders of Gebal 41 and her skilled men were within you, mending cracks; 42
all the ships of the sea and their mariners were within you to trade for your merchandise. 43
32:3 “‘This is what the sovereign Lord says:
“‘I will throw my net over you 44 in the assembly of many peoples;
and they will haul you up in my dragnet.
32:10 I will shock many peoples with you,
and their kings will shiver with horror because of you.
When I brandish my sword before them,
every moment each one will tremble for his life, on the day of your fall.
33:30 “But as for you, son of man, your people 47 (who are talking about you by the walls and at the doors of the houses) say to one another, 48 ‘Come hear the word that comes 49 from the Lord.’ 33:31 They come to you in crowds, 50 and they sit in front of you as 51 my people. They hear your words, but do not obey 52 them. For they talk lustfully, 53 and their heart is set on 54 their own advantage. 55
38:17 “‘This is what the sovereign Lord says: Are you the one of whom I spoke in former days by my servants 58 the prophets of Israel, who prophesied in those days 59 that I would bring you against them?
39:1 “As for you, son of man, prophesy against Gog, and say: ‘This is what the sovereign Lord says: Look, I am against you, O Gog, chief prince of Meshech and Tubal!
47:13 This is what the sovereign Lord says: “Here 61 are the borders 62 you will observe as you allot the land to the twelve tribes of Israel. (Joseph will have two portions.) 63
1 tn Heb “the righteous man.”
2 tn Heb “open your mouth.”
3 tn Heb “the listener will listen, the refuser will refuse.” Because the word for listening can also mean obeying, the nuance may be that the obedient will listen, or that the one who listens will obey. Also, although the verbs are not jussive as pointed in the MT, some translate them with a volitive sense: “the one who listens – let that one listen, the one who refuses – let that one refuse.”
4 tn Or “punishment” (also in vv. 5, 6).
5 tn In context “you” refers to the city of Jerusalem. To make this clear for the modern reader, “Jerusalem” has been supplied in the translation in apposition to “you.”
sn This cannibalism would occur as a result of starvation due to the city being besieged. It is one of the judgments threatened for a covenant law violation (Lev 26:29; see also Deut 28:53; Jer 19:9; Lam 2:20; Zech 11:9).
6 tn Heb “all of your survivors.”
7 tn Heb “to every wind.”
8 tn The Hebrew word carries the basic idea of “bad, displeasing, injurious,” but when used of weapons has the nuance “deadly” (see Ps 144:10).
9 tn Heb “which are/were to destroy.”
10 tn The language of this verse may have been influenced by Deut 32:23.
11 tn Or “which were to destroy those whom I will send to destroy you” (cf. NASB).
12 tn Heb, “break the staff of bread.” The bread supply is compared to a staff that one uses for support. See 4:16, as well as the covenant curse in Lev 26:26.
13 tn Heb “house.”
14 tn Heb “placed.”
15 tn Heb “in its midst.”
16 tn Heb “she/it.” See v. 3.
17 tc Many of the versions read “I will bring you out” (active) rather than “he brought out” (the reading of MT).
18 tn Heb “it” (so KJV, ASV); the referent (the beauty in which the prostitute trusted, see the beginning of the verse) has been specified in the translation for clarity.
19 tn Or perhaps “and worshiped them,” if the word “prostitution” is understood in a figurative rather than a literal sense (cf. CEV, NLT).
20 tn The words “to your clients” are not in the Hebrew text but are implied.
21 tn Heb “the land of Israel.”
22 tn The word הִנֵּה (hinneh, traditionally “behold”) draws attention to something and has been translated here as a verb.
23 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.
24 sn This is the sword of judgment, see Isa 31:8; 34:6; 66:16.
25 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.
26 tn Heb “caused to be remembered.”
27 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.”
28 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.
29 tn Heb “you”; the referent (the sword mentioned in v. 28) has been specified in the translation for clarity.
30 sn The second half of the verse appears to state that the sword of judgment would fall upon the wicked, despite their efforts to prevent it.
31 tn Heb “I will cause your obscene conduct to cease from you and your harlotry from the land of Egypt.”
32 tn Heb “lift your eyes to them.”
33 sn The image of a deep and wide cup suggests the degree of punishment; it will be extensive and leave the victim helpless.
34 tn Heb “and you cast me behind your back.” The expression pictures her rejection of the Lord (see 1 Kgs 14:9).
35 tn The word “punishment” is not in the Hebrew text but is demanded by the context.
36 tn Heb “a strike.”
37 tn The same verb appears in 4:17 and 33:10.
38 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.
39 tn The word הִנֵּה (hinneh, traditionally “behold”) draws attention to something and has been translated here as a verb.
40 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.
41 sn Another Phoenician coastal city located between Sidon and Arvad.
42 tn Heb “strengthening damages.” Here “to strengthen” means to repair. The word for “damages” occurs several times in 1 Kgs 12 about some type of damage to the temple, which may have referred to or included cracks. Since the context describes Tyre in its glory, we do not expect this reference to damages to be of significant scale, even if there are repairmen. This may refer to using pitch to seal the seams of the ship, which had to be done periodically and could be considered routine maintenance rather than repair of damage.
43 sn The reference to “all the ships of the sea…within you” suggests that the metaphor is changing; previously Tyre had been described as a magnificent ship, but now the description shifts back to an actual city. The “ships of the sea” were within Tyre’s harbor. Verse 11 refers to “walls” and “towers” of the city.
44 tn The expression “throw my net” is common in Ezekiel (12:13; 17:20; 19:8).
45 tn Heb “from his way to turn from it.”
46 tn Heb “and he does not turn from his way.”
47 tn Heb “sons of your people.”
48 tn Heb “one to one, a man to his brother.”
49 tn Heb “comes out.”
50 tn Heb “as people come.” Apparently this is an idiom indicating that they come in crowds. See D. I. Block, Ezekiel (NICOT), 2:264.
51 tn The word “as” is supplied in the translation.
52 tn Heb “do.”
53 tn Heb “They do lust with their mouths.”
54 tn Heb “goes after.”
55 tn The present translation understands the term often used for “unjust gain” in a wider sense, following M. Greenberg, who also notes that the LXX uses a term which can describe either sexual or ritual pollution. See M. Greenberg, Ezekiel (AB), 2:687.
56 tn The term translated “harshness” is used to describe the oppression the Israelites suffered as slaves in Egypt (Exod 1:13).
57 sn The Hebrew text mentions two different types of shields here.
58 tn Heb “by the hand of my servants.”
59 tn The Hebrew text adds “years” here, but this is probably a scribal gloss on the preceding phrase. See L. C. Allen, Ezekiel (WBC), 2:201.
60 sn Note the similar language in Lev 16:18.
61 tc This translation follows the reading זֶה (zeh) instead of גֵּה (geh), a nonexistent word, as supported by the LXX.
62 tn Or “territory”; see D. I. Block, Ezekiel (NICOT), 2:715.
63 tc The grammar is awkward, though the presence of these words is supported by the versions. L. C. Allen (Ezekiel [WBC], 2:274) suggests that it is an explanatory gloss.
sn One portion for Ephraim, the other for Manasseh (Gen 48:17-20).