the Second Week after Easter
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New American Standard Bible (1995)
Ezekiel 21:30
Bible Study Resources
Concordances:
- Nave'sDictionaries:
- CharlesParallel Translations
“‘Return it to its sheath!“‘I will judge youin the place where you were created,in the land of your origin.
Cause it to return into its sheath. In the place where you were created, in the land of your birth, will I judge you.
Shall I cause it to return into his sheath? I will judge thee in the place where thou wast created, in the land of thy nativity.
Return it to its sheath. In the place where you were created, in the land of your origin, I will judge you.
'Return it to its sheath. In the place where you were created, in the land of your origin, I will judge you.
Put the sword back in its holder. I will judge you in the place where you were created, in the land where you were born.
'Return the sword to its sheath. In the place where you were created, in the land of your origin (birth), I will judge you.
Cause it to return into its sheath. In the place where you were created, in the land of your birth, will I judge you.
Shall I cause it to returne into his sheath? I will iudge thee in the place where thou wast created, euen in the land of thine habitation.
Return it to its sheath. In the place where you were created, in the land of your origin, I will judge you.
Return the sword to its sheath! In the place where you were created, in the land of your origin, I will judge you.
Your days to punish others are over, so put your swords away. You will be punished in the land of your birth.
As for you, you wicked prince of Isra'el, due to be killed, whose day has come, at the time of final punishment,
Restore [it] to its sheath. I will judge thee in the place where thou wast created, in the land of thy birth.
"‘Put the sword back in its sheath. Babylon, I will judge you in the place where you were created, in the land where you were born.
Return the sword to its sheath! for in the land wherein you were born, there will I judge you.
"‘Put up the sword! I will judge you in the place where you were created, in the land where you were born.
Return it to its sheath in the place where you were created. In the land of your origin I will judge you!
Return it to its sheath. In the place where you were created, in the land of your origin, I will judge you.
Though it were put vp agayne into the sheath, yet will I punysh the, in the londe where thou wast norished & borne,
Cause it to return into its sheath. In the place where thou wast created, in the land of thy birth, will I judge thee.
Go back into your cover. In the place where you were made, in the land from which you were taken, I will be your judge.
And thou, O wicked one, that art to be slain, the prince of Israel, whose day is come, in the time of the iniquity of the end;
Shall I cause it to returne into his sheath? I will iudge thee in the place where thou wast created, in the land of thy natiuitie.
Shoulde I cause it to returne into his sheath? In the place where thou wast created, in the lande of thine habitation wyll I iudge thee:
Turn, rest not in this place wherein thou wert born: in thine own land will I judge thee.
Cause it to return into its sheath. In the place where thou wast created, in the land of thy birth, will I judge thee.
in to the place in which thou were maad. Y schal deme thee in the lond of thi birthe,
Cause it to return into its sheath. In the place where you were created, in the land of your birth, I will judge you.
Shall I cause [it] to return into its sheath? I will judge thee in the place where thou wast created, in the land of thy nativity.
Return it to its sheath! In the place where you were created, in your native land, I will judge you.
"Return it to its sheath. I will judge you In the place where you were created, In the land of your nativity.
"Now return the sword to its sheath, for in your own country, the land of your birth, I will pass judgment upon you.
Put your sword back into its holder. I will punish you in the place where you were made, in the land of your birth.
Return it to its sheath! In the place where you were created, in the land of your origin, I will judge you.
Put it back into its sheath! In the place where thou wast created In the land of thy nativity, will I judge thee
Return into thy sheath. I will judge thee in the place wherein thou wast created, in the land of thy nativity.
Return it to its sheath. In the place where you were created, in the land of your origin, I will judge you.
Turn [it] back unto its scabbard, In the place where thou wast produced, In the land of thy birth I do judge thee.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
Shall I cause it to return: or, Cause it to return, Ezekiel 21:4, Ezekiel 21:5, Jeremiah 47:6, Jeremiah 47:7
I will: Ezekiel 16:38, Ezekiel 28:13, Ezekiel 28:15, Genesis 15:14
in the: Ezekiel 16:3, Ezekiel 16:4
Reciprocal: 1 Chronicles 21:27 - he put Ezekiel 21:32 - thy blood
Cross-References
Abraham took sheep and oxen and gave them to Abimelech, and the two of them made a covenant.
Then Abraham set seven ewe lambs of the flock by themselves.
"This heap is a witness, and the pillar is a witness, that I will not pass by this heap to you for harm, and you will not pass by this heap and this pillar to me, for harm.
Joshua said to all the people, "Behold, this stone shall be for a witness against us, for it has heard all the words of the LORD which He spoke to us; thus it shall be for a witness against you, so that you do not deny your God."
Gill's Notes on the Bible
Shall I cause it to return into his sheath?.... The drawn and furbished sword of the Chaldeans? no, I will not; it shall never return or be put up until the Ammonites are utterly consumed. Some read these words in the imperative, as the Targum,
"return the sword to its sheath;''
so the Vulgate Latin version, "return to thy sheath"; and so may be considered as a direction to the Ammonites to put up their swords, and not stand in their own defence, since it would be to no purpose; though Jerom, and Grotius after him, take the words to be an apostrophe to the drawn sword of the Chaldeans to sheath itself, having done its work upon the Jews and Ammonites; or to the Chaldeans to return to Babylon, and where they also should be punished; and so interpret all that follows of the destruction of the Babylonians by the Medes and Persians; but the first sense is best:
I will judge thee in the place where thou wast created, in the land of thy nativity; not in the place where their father Ammon was born, which was at Zoar; but where they first became a kingdom and state, a body politic; or where the present generation of them were born; they should not be carried out of their own land, but destroyed in it.
Barnes' Notes on the Bible
The third word of judgment. The king of Babylonâs march upon Judaea and upon the Ammonites. Destruction is to go forth not on Judah only, but also on such neighboring tribes as the Ammonites (compare Jeremiah 27:2-3).
Ezekiel 21:19
Appoint thee - Set before thee.
Choose thou a place, choose it - Rather, âmark a spot, mark it,â as upon a map, at the head of the two roads, one leading to Jerusalem, the other to Ammon. These were the two roads by one or other of which an invading army must march from Babylon to Egypt.
Ezekiel 21:21
The Chaldaean king is depicted standing at the entrance of the holy land from the north, meditating his campaign, using rites of divination that really belonged to the Akkadians, a primitive race which originally occupied the plains of Mesopotamia. The Accadians and the Etruscans belong through the Finnish family to the Turanian stock; this passage therefore shows a characteristic mode of divination in use among two widely separated nations; and as the Romans acquired their divination from the conquered Etruscans, so the Chaldaeans acquired the same art from the races whose soil they had occupied as conquerors.
He made his arrows briqht - Rather, he shook his arrow; a mode of divination much in practice with the Arabians. It was usual to place in some vessel three arrows, on one of which was written, âMy God orders me;â on the other, âMy God forbids me;â on the third was no inscription. These three arrows were shaken together until one came out; if it was the first, the thing was to be done; if the second, it was to be avoided; if the third, the arrows were again shaken together, until one of the arrows bearing a decided answer should come forth.
Images - Teraphim (Genesis 31:19 note).
He looked in the liver - It was the practice both of the Greeks and the Romans (derived from the Etruscans) to take omens from the inspection of the entrails (especially the liver) of animals offered in sacrifice.
Ezekiel 21:22
The divination for Jerusalem - The lot fixing the campaign against Jerusalem.
Ezekiel 21:23
It shalt be unto them - The Jews in their vain confidence shall look upon the hopes gathered from the divinations by the Babylonians as false and groundless.
To them that have sworn oaths - According to some, âoaths of oaths are theirs;â i. e., they have the most solemn oaths sworn by God to His people, in these they trust, forgetful of the sin which broke the condition upon which these promises were given. More probably the allusion is to the oaths which the Jews had sworn to Nebuchadnezzar as vassals Ezekiel 17:18-19; therefore they trust he will not attack them, forgetting how imperfectly they had kept their oaths, and that Nebuchadnezzar knew this.
But he will call to remembrance the iniquity - The king of Babylon will by punishment remind them of their perjury 2 Kings 25:6-7; 2 Chronicles 36:17.
Ezekiel 21:25
Profane - Rather, âwounded,â - not dead but - having a death-wound. The prophet, turning from the general crowd, addresses Zedekiah.
When iniquity shall have an end - i. e., at the time when iniquity shall be closed with punishment. So in Ezekiel 21:29.
Ezekiel 21:26
The diadem (âthe mitre,â the unique head-dress of the high priest) shall be removed, and the crown taken off (this shall not be as it is), the low exalted, and the high abased. Glory shall be removed alike from priest and king; the present glory and power attached to the government of Godâs people shall be quite removed.
Ezekiel 21:27
It shall be no more - Or, âThis also shall not be;â the present state of things shall not continue: all shall be confusion âuntil He comeâ to whom the dominion belongs of right. Not Zedekiah but Jeconiah and his descendants were the rightful heirs of Davidâs throne. Through the restoration of the true line was there hope for Judah (compare Genesis 49:10), the promised King in whom all power shall rest - the Son of David - Messiah the Prince. Thus the prophecy of destruction ends for Judah in the promise of restoration (as in Ezekiel 20:40 ff).
Ezekiel 21:28
The burden of the Song of the Sword, also in the form of poetry, is again taken up, directed now against the Ammonites, who, exulting in Judahâs destruction, fondly deemed that they were themselves to escape. For Judah there is yet hope, for Ammon irremediable ruin.
Their reproach - The scorn with which they reproach Judah (marginal references).
The sword ... the glittering - Or, âthe sword is drawn for the slaughter; it is furbished that it may detour, in order that it may glitter.â In the Septuagint (and Vulgate) the sword is addressed; e. g., Septuagint, âArise that thou mayest shine.â
Ezekiel 21:29
Whiles ... unto thee - A parenthesis. The Ammonites had their false diviners who deluded with vain hopes.
To bring thee upon the necks of them that are slain - To cast thee (Ammon) upon the heap of slaughtered men.
Shall have an end - Shall have its final doom.
Ezekiel 21:30
Shall I cause it to return ... - Or, Back to its sheath! The work of the sword is over.
Clarke's Notes on the Bible
Verse Ezekiel 21:30. I will judge thee — This seems to refer to Nebuchadnezzar, who, after his return from Jerusalem, became insane, and lived like a beast for seven years; but was afterwards restored, and acknowledged the Lord.
