Discovery BoxEzekiel 3:20 
Context3:20 “When a righteous person turns from his righteousness and commits iniquity, and I set an obstacle 1 before him, he will die. If you have not warned him, he will die for his sin. The righteous deeds he performed will not be considered, but I will hold you accountable for his death.
Ezekiel 6:9
Context6:9 Then your survivors will remember me among the nations where they are exiled. They will realize 2 how I was crushed by their unfaithful 3 heart which turned from me and by their eyes which lusted after their idols. They will loathe themselves 4 because of the evil they have done and because of all their abominable practices.
Ezekiel 6:13
Context6:13 Then you will know that I am the Lord – when their dead lie among their idols around their altars, on every high hill and all the mountaintops, under every green tree and every leafy oak, 5 the places where they have offered fragrant incense to all their idols.
Ezekiel 8:17
Context8:17 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! 6
Ezekiel 12:6
Context12:6 While they are watching, raise your baggage onto your shoulder and carry it out in the dark. 7 You must cover your face so that you cannot see the ground 8 because I have made you an object lesson 9 to the house of Israel.”
Ezekiel 14:9
Context14:9 “‘As for the prophet, if he is made a fool by being deceived into speaking a prophetic word – I, the Lord, have made a fool of 10 that prophet, and I will stretch out my hand against him and destroy him from among my people Israel.
Ezekiel 14:22
Context14:22 Yet some survivors will be left in it, sons and daughters who will be brought out. They will come out to you, and when you see their behavior and their deeds, you will be consoled about the catastrophe I have brought on Jerusalem – for everything I brought on it.
Ezekiel 16:36
Context16:36 This is what the sovereign Lord says: Because your lust 11 was poured out and your nakedness was uncovered in your prostitution with your lovers, and because of all your detestable idols, and because of the blood of your children you have given to them,
Ezekiel 17:24
Context17:24 All the trees of the field will know that I am the Lord.
I make the high tree low; I raise up the low tree.
I make the green tree wither, and I make the dry tree sprout.
I, the Lord, have spoken, and I will do it!’”
Ezekiel 20:38
Context20:38 I will eliminate from among you the rebels and those who revolt 12 against me. I will bring them out from the land where they have been residing, but they will not come to the land of Israel. Then you will know that I am the Lord.
Ezekiel 22:4
Context22:4 you are guilty because of the blood you shed and defiled by the idols you made. You have hastened the day of your doom; 13 the end of your years has come. 14 Therefore I will make 15 you an object of scorn to the nations, an object to be mocked by all lands.
Ezekiel 22:26
Context22:26 Her priests abuse my law and have desecrated my holy things. They do not distinguish between the holy and the profane, 16 or recognize any distinction between the unclean and the clean. They ignore 17 my Sabbaths and I am profaned in their midst.
Ezekiel 24:21
Context24:21 Say to the house of Israel, ‘This is what the sovereign Lord says: Realize I am about to desecrate my sanctuary – the source of your confident pride, 18 the object in which your eyes delight, 19 and your life’s passion. 20 Your very own sons and daughters whom you have left behind will die 21 by the sword.
Ezekiel 25:7
Context25:7 take note, I have stretched out my hand against you, and I will hand you over as plunder 22 to the nations. I will cut you off from the peoples and make you perish from the lands. I will destroy you; then you will know that I am the Lord.’”
Ezekiel 29:5
Context29:5 I will leave you in the wilderness,
you and all the fish of your waterways;
you will fall in the open field and will not be gathered up or collected. 23
I have given you as food to the beasts of the earth and the birds of the skies.
Ezekiel 31:14
Context31:14 For this reason no watered trees will grow so tall; their tops will not reach into the clouds, nor will the well-watered ones grow that high. 24 For all of them have been appointed to die in the lower parts of the earth; 25 they will be among mere mortals, 26 with those who descend to the pit.
Ezekiel 32:25
Context32:25 Among the dead they have made a bed for her, along with all her hordes around her grave. 27 All of them are uncircumcised, killed by the sword, for their terror had spread in the land of the living. They bear their shame along with those who descend to the pit; they are placed among the dead.
Ezekiel 32:30
Context32:30 “All the leaders of the north are there, along with all the Sidonians; despite their might they have gone down in shameful terror with the dead. They lie uncircumcised with those killed by the sword, and bear their shame with those who descend to the pit.
Ezekiel 34:2
Context34:2 “Son of man, prophesy against the shepherds 28 of Israel; prophesy, and say to them – to the shepherds: ‘This is what the sovereign Lord says: Woe to the shepherds of Israel who have been feeding themselves! Should not shepherds feed the flock?
Ezekiel 36:4
Context36:4 therefore, O mountains of Israel, hear the word of the sovereign Lord: This is what the sovereign Lord says to the mountains and hills, the ravines and valleys, and to the desolate ruins and the abandoned cities that have become prey and an object of derision to the rest of the nations round about –
Ezekiel 36:23
Context36:23 I will magnify 29 my great name that has been profaned among the nations, that you have profaned among them. The nations will know that I am the Lord, declares the sovereign Lord, when I magnify myself among you in their sight.
Ezekiel 40:4
Context40:4 The man said to me, “Son of man, watch closely, listen carefully, and pay attention 30 to everything I show you, for you have been brought here so that I can show it to you. 31 Tell the house of Israel everything you see.”
Ezekiel 43:11
Context43:11 When they are ashamed of all that they have done, make known to them the design of the temple, its pattern, its exits and entrances, and its whole design – all its statutes, its entire design, and all its laws; write it all down in their sight, so that they may observe its entire design and all its statutes and do them.
Ezekiel 47:22
Context47:22 You must allot it as an inheritance among yourselves and for the foreigners who reside among you, who have fathered sons among you. You must treat them as native-born among the people of Israel; they will be allotted an inheritance with you among the tribes of Israel. 32
Ezekiel 48:1
Context48:1 “These are the names of the tribes: From the northern end beside the road of Hethlon to Lebo-hamath, as far as Hazar-enan (which is on the border of Damascus, toward the north beside Hamath), extending from the east side to the west, Dan will have one portion.
Ezekiel 48:13
Context48:13 “Alongside the border of the priests, the Levites will have an allotment eight and a quarter miles 33 in length and three and one-third miles 34 in width. The whole length will be eight and a quarter miles 35 and the width three and one-third miles. 36
1 tn Or “stumbling block.” The Hebrew term refers to an obstacle in the road in Lev 19:14.
2 tn The words “they will realize” are not in the Hebrew text; they are added here for stylistic reasons since this clause assumes the previous verb “to remember” or “to take into account.”
3 tn Heb “how I was broken by their adulterous heart.” The image of God being “broken” is startling, but perfectly natural within the metaphorical framework of God as offended husband. The idiom must refer to the intense grief that Israel’s unfaithfulness caused God. For a discussion of the syntax and semantics of the Hebrew text, see M. Greenberg, Ezekiel (AB), 1:134.
4 tn Heb adds “in their faces.”
5 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).
6 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.”
7 tn Apart from this context the Hebrew term occurs only in Gen 15:17 in reference to the darkness after sunset. It may mean twilight.
8 tn Or “land” (ASV, NAB, NASB, NIV, NRSV).
9 sn See also Ezek 12:11, 24:24, 27.
10 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.
11 tn The Hebrew word occurs only here in the OT.
13 tn Heb “you have brought near your days.” The expression “bring near your days” appears to be an adaptation of the idiom “days draw near,” which is used to indicate that an event, such as death, is imminent (see Gen 27:41; 47:29; Deut 31:14; 1 Kgs 2:1; Ezek 12:23). Here “your days” probably refers to the days of the personified city’s life, which was about to come to an end through God’s judgment.
14 tn Heb “and you have come to your years.” This appears to mean that she has arrived at the time when her years (i.e., life) would end, though it may mean that her years of punishment will begin. Because “day” and “time” are so closely associated in the immediate context (see 21:25, 29) some prefer to emend the text and read “you have brought near your time.” See L. C. Allen, Ezekiel (WBC), 2:31, as well as the translator’s note on verse 3.
15 tn The Hebrew verb is a prophetic perfect, emphasizing that the action is as good as done from the speaker’s perspective.
16 tn Or “between the consecrated and the common.”
17 tn Heb “hide their eyes from.” The idiom means to disregard or ignore something or someone (see Lev 20:4; 1 Sam 12:3; Prov 28:27; Isa 1:15).
18 tn Heb “the pride of your strength” means “your strong pride.”
19 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.
20 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.”
21 tn Heb “fall.”
22 tc The translation here follows the marginal reading (Qere) of the Hebrew text. The consonantal text (Kethib) is meaningless.
23 tc Some Hebrew
24 tn Heb “and they will not stand to them in their height, all the drinkers of water.”
25 tn Heb “for death, to the lower earth.”
26 tn Heb “the sons of men.”
27 tn Heb “around him her graves,” but the expression is best emended to read “around her grave” (see vv. 23-24).
28 tn The term shepherd is applied to kings in the ancient Near East. In the OT the
29 tn Or “sanctify,” Heb “make holy.”
30 tn Heb “look with your eyes, hear with your ears, and set your mind on.”
31 tn Heb “in order to show (it) to you.”
32 sn A similar attitude toward non-Israelites is found in Isa 56:3-8.
33 tn Heb “twenty-five thousand cubits” (i.e., 13.125 kilometers).
34 tn Heb “ten thousand cubits” (i.e., 5.25 kilometers).
35 tn Heb “twenty-five thousand cubits” (i.e., 13.125 kilometers).
36 tn Heb “ten thousand cubits” (i.e., 5.25 kilometers).
