Ezekiel 5:1

5:1 “As for you, son of man, take a sharp sword and use it as a barber’s razor. ¹  Shave off some of the hair from your head and your beard. ²  Then take scales and divide up the hair you cut off.

Ezekiel 5:13

5:13 Then my anger will be fully vented; I will exhaust my rage on them, and I will be appeased. ³  Then they will know that I, the Lord, have spoken in my jealousy ⁴  when I have fully vented my rage against them.

Ezekiel 18:7

18:7 does not oppress anyone, but gives the debtor back whatever was given in pledge, ⁵  does not commit robbery, ⁶  but gives his bread to the hungry and clothes the naked,

Ezekiel 20:9

20:9 I acted for the sake of my reputation, ⁷  so that I would not be profaned before the nations among whom they lived, ⁸  before whom I revealed myself by bringing them out of the land of Egypt. ⁹ 

Ezekiel 21:15

21:15 So hearts melt with fear and many stumble.

At all their gates I have stationed the sword for slaughter.

Ah! It is made to flash, it is drawn for slaughter!

Ezekiel 21:19

21:19 “You, son of man, mark out two routes for the king of Babylon’s sword to take; both of them will originate in a single land. Make a signpost and put it at the beginning of the road leading to the city.

Ezekiel 21:29

21:29 while seeing false visions for you

and reading lying omens for you ¹⁰  –

to place that sword ¹¹  on the necks of the profane wicked, ¹² 

whose day has come,

the time of final punishment.

Ezekiel 28:22

28:22 Say, ‘This is what the sovereign Lord says:

“‘Look, I am against you, ¹³  Sidon,

and I will magnify myself in your midst.

Then they will know that I am the Lord

when I execute judgments on her

and reveal my sovereign power ¹⁴  in her.

Ezekiel 30:6

30:6 “‘This is what the Lord says:

Egypt’s supporters will fall;

her confident pride will crumble. ¹⁵ 

From Migdol to Syene ¹⁶  they will die by the sword within her,

declares the sovereign Lord.

Ezekiel 30:21

30:21 “Son of man, I have broken the arm ¹⁷  of Pharaoh king of Egypt. ¹⁸  Look, it has not been bandaged for healing or set with a dressing so that it might become strong enough to grasp a sword.

Ezekiel 33:13

33:13 Suppose I tell the righteous that he will certainly live, but he becomes confident in his righteousness and commits iniquity. None of his righteous deeds will be remembered; because of the iniquity he has committed he will die.

Ezekiel 34:18

34:18 Is it not enough for you to feed on the good pasture, that you must trample the rest of your pastures with your feet? When you drink clean water, must you muddy the rest of the water by trampling it with your feet?

Ezekiel 46:14

46:14 And you ¹⁹  will provide a grain offering with it morning by morning, a sixth of an ephah, and a third of a gallon ²⁰  of olive oil to moisten the choice flour, as a grain offering to the Lord; this is a perpetual statute.

Ezekiel 47:8-9

47:8 He said to me, “These waters go out toward the eastern region and flow down into the Arabah; when they enter the Dead Sea, ²¹  where the sea is stagnant, ²²  the waters become fresh. ²³  47:9 Every living creature which swarms where the river ²⁴  flows will live; there will be many fish, for these waters flow there. It will become fresh ²⁵  and everything will live where the river flows.

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¹ tn The Hebrew word occurs only here in the OT.

² tn Heb, “pass (it) over your head and your beard.”

³ tn Or “calm myself.”

⁴ tn The Hebrew noun translated “jealousy” is used in the human realm to describe suspicion of adultery (Num 5:14ff.; Prov 6:34). Since Israel’s relationship with God was often compared to a marriage this term is appropriate here. The term occurs elsewhere in Ezekiel in 8:3, 5; 16:38, 42; 23:25.

⁵ tn Heb “restores to the debtor his pledge.” The root occurs in Exod 22:25 in reference to restoring a man’s garment as a pledge before nightfall.

⁶ tn The Hebrew term refers to seizure of property, usually by the rich (Isa 3:14; 10:2; Mic 2:2 [see Lev 5:21, 22]).

⁷ tn Heb “for the sake of my name.”

⁸ tn Heb “before the eyes of the nations in whose midst they were.”

⁹ tn Heb “to whom I made myself known before their eyes to bring them out from the land of Egypt.” The translation understands the infinitive construct (“to bring them out”) as indicating manner. God’s deliverance of his people from Egypt was an act of self-revelation in that it displayed his power and his commitment to his promises.

¹⁰ 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.

¹¹ tn Heb “you”; the referent (the sword mentioned in v. 28) has been specified in the translation for clarity.

¹² 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.

¹³ 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.

¹⁴ tn Or “reveal my holiness.” God’s “holiness” is fundamentally his transcendence as sovereign ruler of the world. The revelation of his authority and power through judgment is in view in this context.

¹⁵ tn Heb “come down.”

¹⁶ sn Syene is known as Aswan today.

¹⁷ sn The expression “breaking the arm” indicates the removal of power (Ps 10:15; 37:17; Job 38:15; Jer 48:25).

¹⁸ sn This may refer to the event recorded in Jer 37:5.

¹⁹ tc Two medieval Hebrew mss, the LXX, the Syriac, and the Vulgate read the verb as third person singular.

²⁰ tn Heb “a hin of oil.” A hin was about 1/16 of a bath. See L. C. Allen, Ezekiel (WBC), 2:266, and O. R. Sellers, “Weights,” IDB 4:835 g.

²¹ tn Heb “the sea,” referring to the Dead Sea. This has been specified in the translation for clarity.

²² tn Heb “to the sea, those which are brought out.” The reading makes no sense. The text is best emended to read “filthy” (i.e., stagnant). See L. C. Allen, Ezekiel (WBC), 2:273.

²³ tn Heb “the waters become healed.”

²⁴ tn Heb “two rivers,” perhaps under the influence of Zech 14:8. The translation follows the LXX and other ancient versions in reading the singular, which is demanded by the context (see vv. 5-7, 9b, 12).

²⁵ tn Heb “will be healed.”