Discovery BoxEzekiel 5:7 
Context5:7 “Therefore this is what the sovereign Lord says: Because you are more arrogant 1 than the nations around you, 2 you have not followed my statutes and have not carried out my regulations. You have not even 3 carried out the regulations of the nations around you!
Ezekiel 13:9
Context13:9 My hand will be against the prophets who see delusion and announce lying omens. They will not be included in the council 4 of my people, nor be written in the registry 5 of the house of Israel, nor enter the land of Israel. Then you will know that I am the sovereign Lord.
Ezekiel 13:19
Context13:19 You have profaned me among my people for handfuls of barley and scraps of bread. You have put to death people 6 who should not die and kept alive those who should not live by your lies to my people, who listen to lies!
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 7 that prophet, and I will stretch out my hand against him and destroy him from among my people Israel.
Ezekiel 20:8
Context20:8 But they rebelled against me, and refused to listen to me; no one got rid of their detestable idols, 8 nor did they abandon the idols of Egypt. Then I decided to pour out 9 my rage on them and fully vent my anger against them in the midst of the land of Egypt.
Ezekiel 28:25
Context28:25 “‘This is what the sovereign Lord says: When I regather the house of Israel from the peoples where they are dispersed, I will reveal my sovereign power 10 over them in the sight of the nations, and they will live in their land that I gave to my servant Jacob.
Ezekiel 29:3
Context29:3 Tell them, ‘This is what the sovereign Lord says:
“‘Look, I am against 11 you, Pharaoh king of Egypt,
the great monster 12 lying in the midst of its waterways,
who has said, “My Nile is my own, I made it for myself.” 13
Ezekiel 33:22
Context33:22 Now the hand of the Lord had been on me 14 the evening before the refugee reached me, but the Lord 15 opened my mouth by the time the refugee arrived 16 in the morning; he opened my mouth and I was no longer unable to speak. 17
Ezekiel 34:10
Context34:10 This is what the sovereign Lord says: Look, I am against the shepherds, and I will demand my sheep from their hand. I will no longer let them be shepherds; 18 the shepherds will not feed themselves anymore. I will rescue my sheep from their mouth, so that they will no longer be food for them.
Ezekiel 36:5-6
Context36:5 therefore this is what the sovereign Lord says: Surely I have spoken in the fire of my zeal against the rest of the nations, and against all Edom, who with great joy and utter contempt have made my land their property and prey, because of its pasture.’
36:6 “Therefore prophesy concerning the land of Israel, and say to the mountains and hills, the ravines and valleys, ‘This is what the sovereign Lord says: Look, I have spoken in my zeal and in my anger, because you have endured the insults of the nations.
Ezekiel 38:16
Context38:16 You will advance 19 against my people Israel like a cloud covering the earth. In the latter days I will bring you against my land so that the nations may acknowledge me, when before their eyes I magnify myself 20 through you, O Gog.
1 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.
2 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.
3 tc Some Hebrew
4 tn The Hebrew term may refer to the secret council of the
5 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).
6 tn Heb “human lives” or “souls.”
7 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.
8 tn Heb “each one, the detestable things of their eyes did not throw away.”
9 tn Heb “and I said/thought to pour out.”
10 tn Or “reveal my holiness.” See verse 22.
11 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.
12 tn Heb “jackals,” but many medieval Hebrew
13 sn In Egyptian theology Pharaoh owned and controlled the Nile. See J. D. Currid, Ancient Egypt and the Old Testament, 240-44.
14 tn The other occurrences of the phrase “the hand of the
15 tn Heb “he”; the referent has been specified in the translation for clarity.
16 tn Heb “by the time of the arrival to me.” For clarity the translation specifies the refugee as the one who arrived.
17 sn Ezekiel’s God-imposed muteness was lifted (see 3:26).
18 tn Heb “I will cause them to cease from feeding sheep.”
19 tn Heb “come up.”
20 tn Or “reveal my holiness.”
