¹ sn Reference to the glowing substance and the brilliant light and storm phenomena in vv. 27-28a echoes in reverse order the occurrence of these phenomena in v. 4.

² tn The vision closes with the repetition of the verb “I saw” from the beginning of the vision in 1:4.

³ tn Traditionally this difficult form has been derived from a hypothetical root הָמוֹן (hamon), supposedly meaning “be in tumult/uproar,” but such a verb occurs nowhere else. It is more likely that it is to be derived from a root מָנוֹן (manon), meaning “disdain” (see L. C. Allen, Ezekiel [WBC], 1:52). A derivative from this root is used in Prov 29:21 of a rebellious servant. See HALOT 600 s.v. מָנוֹן.

⁴ sn You are more arrogant than the nations around you. Israel is accused of being worse than the nations in Ezek 16:27; 2 Kgs 21:11; Jer 2:11.

⁵ tc Some Hebrew mss and the Syriac omit the words “not even.” In this case they are being accused of following the practices of the surrounding nations. See Ezek 11:12.

⁶ tn Or “calm myself.”

⁷ 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.

⁸ sn By referring to every high hill…all the mountaintops…under every green tree and every leafy oak Ezekiel may be expanding on the phraseology of Deut 12:2 (see 1 Kgs 14:23; 2 Kgs 16:4; 17:10; Jer 2:20; 3:6, 13; 2 Chr 28:4).

⁹ 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.

¹⁰ tn Heb “According to your behavior I will place on you.”

¹¹ tn The MT lacks “you.” It has been added for clarification.

¹² tn The Hebrew term can refer to menstrual impurity. The term also occurs at the end of v. 20.

¹³ sn Compare Zeph 1:18.

¹⁴ tn Heb “it.” Apparently the subject is the silver and gold mentioned earlier (see L. C. Allen, Ezekiel [WBC], 1:102).

¹⁵ tn The “stumbling block of their iniquity” is a unique phrase of the prophet Ezekiel (Ezek 14:3, 4, 7; 18:30; 44:12).

¹⁶ tn Heb “and by their judgments.”

¹⁷ tn Heb “lifted.”

¹⁸ tn Or “the ground” (NIV, NCV).

¹⁹ tn Or “spirit.” See note on “wind” in 2:2.

²⁰ sn The phrase officials of the people occurs in Neh 11:1; 1 Chr 21:2; 2 Chr 24:23.

²¹ tc The MT reads “your brothers, your brothers” either for empahsis (D. I. Block, Ezekiel [NICOT], 1:341, n. 1; 346) or as a result of dittography.

²² tc The MT reads גְאֻלָּתֶךָ (gÿ’ullatekha, “your redemption-men”), referring to the relatives responsible for deliverance in times of hardship (see Lev 25:25-55). The LXX and Syriac read “your fellow exiles,” assuming an underlying Hebrew text of גָלוּתֶךָ (galutekha) or having read the א (aleph) as an internal mater lectionis for holem.

²³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

²⁴ tc The MT has an imperative form (“go far!”), but it may be read with different vowels as a perfect verb (“they have gone far”).

²⁵ tn Or “have been partially a sanctuary”; others take this as temporal (cf. NASB, NIV, NRSV “a little while”).

²⁶ tn The Hebrew term may refer to the secret council of the Lord (Jer 23:18; Job 15:8), but here it more likely refers to a human council comprised of civic leaders (Gen 49:6; Jer 6:11; 15:17 Ps 64:3; 111:1).

²⁷ tn The reference here is probably to a civil list (as in Ezra 2:16; Neh 7:64) rather than to a “book of life” (Exod 32:32; Isa 4:3; Ps 69:29; Dan 12:1). This registry may have been established at the making of David’s census (2 Sam 24:2, 9).

²⁸ sn The wristbands mentioned here probably represented magic bands or charms. See D. I. Block, Ezekiel (NICOT), 1:413.

²⁹ tn Heb “joints of the hands.” This may include the elbow and shoulder joints.

³⁰ tn The Hebrew term occurs in the Bible only here and in v. 21. It has also been understood as a veil or type of head covering. D. I. Block (Ezekiel [NICOT], 1:414) suggests that given the context of magical devices, the expected parallel to the magical arm bands, and the meaning of this Hebrew root (סָפַח [safakh, “to attach” or “join”]), it may refer to headbands or necklaces on which magical amulets were worn.

³¹ tn Heb “human lives” or “souls” (three times in v. 18 and twice in v. 19).

³² tn The word הִנֵּה (hinneh, traditionally “behold”) indicates becoming aware of something and has been translated here as a verb.

³³ tn Heb “human lives” or “souls.”

³⁴ tn The translation is uncertain due to difficulty both in determining the meaning of the verb’s stem and its conjugation in this context. In the Qal stem the basic meaning of the verbal root פָּתַה (patah) is “to be gullible, foolish.” The doubling stems (the Pual and Piel used in this verse) typically give such stative verbs a factitive sense, hence either “make gullible” (i.e., “entice”) or “make into a fool” (i.e., “to show to be a fool”). The latter represents the probable meaning of the term in Jer 20:7, 10 and is followed here (see L. C. Allen, Ezekiel [WBC], 1:193; R. Mosis “Ez 14, 1-11 - ein Ruf zur Umkehr,” BZ 19 [1975]: 166-69 and ThWAT 4:829-31). In this view, if a prophet speaks when not prompted by God, he will be shown to be a fool, but this does not reflect negatively on the Lord because it is God who shows him to be a fool. Secondly, the verb is in the perfect conjugation and may be translated “I have made a fool of him” or “I have enticed him,” or to show determination (see IBHS 439-41 §27.2f and g), or in certain syntactical constructions as future. Any of these may be plausible if the doubling stems used are understood in the sense of “making a fool of.” But if understood as “to make gullible,” more factors come into play. As the Hebrew verbal form is a perfect, it is often translated as present perfect: “I have enticed.” In this case the Lord states that he himself enticed the prophet to cooperate with the idolaters. Such enticement to sin would seem to be a violation of God’s moral character, but sometimes he does use such deception and enticement to sin as a form of punishment against those who have blatantly violated his moral will (see, e.g., 2 Sam 24). If one follows this line of interpretation in Ezek 14:9, one would have to assume that the prophet had already turned from God in his heart. However, the context gives no indication of this. Therefore, it is better to take the perfect as indicating certitude and to translate it with the future tense: “I will entice.” In this case the Lord announces that he will judge the prophet appropriately. If a prophet allows himself to be influenced by idolaters, then the Lord will use deception as a form of punishment against that deceived prophet. A comparison with the preceding oracles also favors this view. In 14:4 the perfect of certitude is used for emphasis (see “I will answer”), though in v. 7 a participle is employed. For a fuller discussion of this text, see R. B. Chisholm, Jr., “Does God Deceive?” BSac 155 (1998): 23-25.

³⁵ tn The word הִנֵּה (hinneh, traditionally “behold”) indicates becoming aware of something and has been translated here as a participle.

³⁶ tn See similar use of this term in Ezek 23:17; Prov 7:16; Song of Songs 4:10; 7:13.

³⁷ tn Heb “wing” or “skirt.” The gesture symbolized acquiring a woman in early Arabia (similarly, see Deut 22:30; Ruth 3:9).

³⁸ tn The Hebrew word occurs only here in the OT.

³⁹ tn Heb “your way on (your) head I have placed.”

⁴⁰ tn The Hebrew root occurs only here in the OT and appears to have the meaning of “strip off.” In application to fruit the meaning may be “cause to rot.”

⁴¹ tn Heb “all the טַרְפֵּי (tarpey) of branches.” The word טַרְפֵּי occurs only here in the Bible; its precise meaning is uncertain.

⁴² tn Or “there will be no strong arm or large army when it is pulled up by the roots.”

⁴³ sn The language is analogous to messianic imagery in Isa 11:1; Zech 3:8; 6:4 although the technical terminology is not the same.

⁴⁴ tc The LXX lacks “and plant it.”

⁴⁵ tn Or “gifts.”

⁴⁶ tn Or “Will I reveal myself to you?”

⁴⁷ tn Or “I will not reveal myself to you.”

⁴⁸ tn See the note at 2:3.

⁴⁹ sn Compare the irony here to Amos 4:4 and Jer 44:25.

⁵⁰ tn Heb “and after, if you will not listen to me.” The translation leaves out “and after” for smoothness. The text is difficult. M. Greenberg (Ezekiel [AB], 1:374) suggests that it may mean “but afterwards, if you will not listen to me…” with an unspoken threat.

⁵¹ sn A similar concept may be found in Lev 18:21; 20:3.

⁵² tn Or “gifts.”

⁵³ tn Heb “all of it.”

⁵⁴ tn Heb “every spirit will be dim.”

⁵⁵ sn This expression depicts in a very vivid way how they will be overcome with fear. See the note on the same phrase in 7:17.

⁵⁶ tn Heb “the pride of your strength” means “your strong pride.”

⁵⁷ sn Heb “the delight of your eyes.” Just as Ezekiel was deprived of his beloved wife (v. 16, the “desire” of his “eyes”) so the Lord would be forced to remove the object of his devotion, the temple, which symbolized his close relationship to his covenant people.

⁵⁸ tn Heb “the object of compassion of your soul.” The accentuation in the traditional Hebrew text indicates that the descriptive phrases (“the source of your confident pride, the object in which your eyes delight, and your life’s passion”) modify the preceding “my sanctuary.”

⁵⁹ tn Heb “fall.”

⁶⁰ tc The translation here follows the marginal reading (Qere) of the Hebrew text. The consonantal text (Kethib) is meaningless.

⁶¹ tn Heb “and I will cut off from her man and beast.”

⁶² tn Heb “fall.”

⁶³ tn Or “ruler” (NIV, NCV).

⁶⁴ tn Heb “lifted up.”

sn See Prov 16:5.

⁶⁵ tn Or “I am divine.”

⁶⁶ tn Heb “and you made your heart (mind) like the heart (mind) of gods.”

⁶⁷ tn Or “reveal my holiness.” See verse 22.

⁶⁸ sn This promise was given in Lev 25:18-19.

⁶⁹ 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.

⁷⁰ tn Heb “jackals,” but many medieval Hebrew mss read correctly “the serpent.” The Hebrew term appears to refer to a serpent in Exod 7:9-10, 12; Deut 32:33; and Ps 91:13. It also refers to large creatures that inhabit the sea (Gen 1:21; Ps 148:7). In several passages it is associated with the sea or with the multiheaded sea monster Leviathan (Job 7:12; Ps 74:13; Isa 27:1; 51:9). Because of the Egyptian setting of this prophecy and the reference to the creature’s scales (v. 4), many understand a crocodile to be the referent here (e.g., NCV “a great crocodile”; TEV “you monster crocodile”; CEV “a giant crocodile”).

⁷¹ sn In Egyptian theology Pharaoh owned and controlled the Nile. See J. D. Currid, Ancient Egypt and the Old Testament, 240-44.

⁷² tn Heb “I will put fear in the land of Egypt.”

⁷³ tn Or “he.”

⁷⁴ tn Heb “I caused lamentation.” D. I. Block (Ezekiel [NICOT], 2:194-95) proposes an alternative root which would give the meaning “I gated back the waters,” i.e., shut off the water supply.

⁷⁵ tn Heb “turn from his way.”

⁷⁶ tn Heb “ways.” This same word is translated “behavior” earlier in the verse.

⁷⁷ tn Heb “fall.”

⁷⁸ tn The term shepherd is applied to kings in the ancient Near East. In the OT the Lord is often addressed as shepherd of Israel (Gen 49:24; Ps 8:1). The imagery of shepherds as Israel’s leaders is also employed (Jer 23:1-2).

⁷⁹ tn Heb “I will cause them to cease from feeding sheep.”

⁸⁰ tn Heb “lip of the tongue.”

⁸¹ sn These verbs occur together in Gen 1:22, 28; 9:1.

⁸² tn Heb “your beginning.”

⁸³ sn In Ezek 20:22 God refrained from punishment for the sake of his holy name. Here God’s reputation is the basis for Israel’s restoration.

⁸⁴ tn Or “spirit,” and several times in this verse.

⁸⁵ tn Heb “I will place them on it, that is, on the stick of Judah.”

⁸⁶ sn The reunification of Israel and Judah is envisioned as well in Ezek 33:23, 29; Jer 3:18; 23:5-6; Hos 1:11; Amos 9:11.

⁸⁷ tn Heb “they will not carry.”

⁸⁸ tn Heb “loot their looters and plunder their plunderers.”

⁸⁹ tn Or “sacrifice” (so also in the rest of this verse).

⁹⁰ sn That is, Jerusalem.

⁹¹ tn April 19, 573 b.c.

⁹² 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).

⁹³ sn That is, to the land of Israel (see v. 2).

⁹⁴ sn The priests are from the Zadokite family (Ezek 40:6; 44:15).

⁹⁵ sn For the “sprinkling of blood,” see Lev 1:5, 11; 8:19; 9:12.

⁹⁶ sn Zadok was a descendant of Aaron through Eleazar (1 Chr 6:50-53), who served as a priest during David’s reign (2 Sam 8:17).

⁹⁷ tn Heb “a contribution.”

⁹⁸ tn Heb “twenty-five thousand cubits” (i.e., 13.125 kilometers). The measuring units here are the Hebrew “long” cubit, consisting of a cubit (about 18 inches or 45 cm) and a handbreadth (about 3 inches or 7.5 cm), for a total of 21 inches (52.5 cm). Because modern readers are not familiar with the cubit as a unit of measurement, and due to the additional complication of the “long” cubit as opposed to the regular cubit, all measurements have been converted to American standard miles (one mile = 5,280 feet), with the Hebrew measurements and the metric equivalents given in the notes.

⁹⁹ tc The LXX reads “twenty thousand cubits.”

tn Heb “ten thousand cubits” (i.e., 5.25 kilometers).

¹⁰⁰ tn Heb “holy it is in all its territory round about.”

¹⁰¹ tc The LXX apparently understood “open land” instead of “sanctuary.”

¹⁰² sn The east gate of the outer court was permanently closed (Ezek 44:2).

¹⁰³ tn Heb “he shall shut the gate after he goes out.”

¹⁰⁴ tc Two medieval Hebrew mss, the LXX, the Syriac, and the Vulgate read the verb as third person singular.

¹⁰⁵ 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.