Ézéchiel 8:1

Darby's French Translation

Et il arriva, en la sixième année, au sixième mois, le cinquième jour du mois, qu'étant assis dans ma maison, et les anciens de Juda étant assis devant moi, la main du Seigneur, l'Éternel, tomba là sur moi.

Parallel Translations

La Bible David Martin (1744)
Puis il arriva en la sixi�me ann�e, au cinqui�me jour du sixi�me mois, comme j'�tais assis dans ma maison, et que les Anciens de Juda �taient assis devant moi, que la main du Seigneur l'Eternel tomba l� sur moi.

La Bible Ostervald (1996)
Or, la sixi�me ann�e, le cinqui�me jour du sixi�me mois, comme j'�tais assis dans ma maison et que les anciens de Juda �taient assis devant moi, la main du Seigneur, l'�ternel, tomba sur moi.

Louis Segond (1910)
La sixi�me ann�e, le cinqui�me jour du sixi�me mois, comme j'�tais assis dans ma maison, et que les anciens de Juda �taient assis devant moi, la main du Seigneur, de l'Eternel, tomba sur moi.

Bible Verse Review
  from Treasury of Scripure Knowledge

in the sixth year: Ezekiel 1:2, Ezekiel 20:1, Ezekiel 24:1, Ezekiel 26:1, Ezekiel 29:1, Ezekiel 29:17, Ezekiel 31:1, Ezekiel 32:17, Ezekiel 40:1

and the: Ezekiel 14:1, Ezekiel 14:4, Ezekiel 20:1, Ezekiel 33:31, Malachi 2:7, Acts 20:33

that the: Ezekiel 1:3, Ezekiel 3:12, Ezekiel 3:14, Ezekiel 3:22, Ezekiel 37:1

Reciprocal: 2 Kings 3:15 - the hand 2 Kings 6:32 - the elders Ezekiel 7:26 - ancients Ezekiel 11:5 - the Spirit Ezekiel 14:20 - Daniel Ezekiel 23:25 - I will set Acts 10:10 - he fell 2 Corinthians 12:2 - in the

Gill's Notes on the Bible

And it came to pass in the sixth year, in the sixth [month], in the fifth [day] of the month,.... This was the sixth year of the captivity of Jehoiachin; the sixth month was the month Elul, which answers to part of August, and part of September. The Septuagint and Arabic versions wrongly render it, the fifth month. The fifth day of the month is thought to have been the sabbath day, which seems probable by what follows; this was just a year and two months from the first vision, Ezekiel 1:1;

[as] I sat in mine house; in Chaldea, by the river Chebar; he was now sitting, the time of lying on his side, both right and left, being now up, even four hundred and thirty days. It was in the fifth year, and on the fifth of Tammuz, that the first vision was; seven days the prophet sat with them of the captivity at Telabib; at the end of which he was ordered to lie on his side; first on his left side three hundred ninety days, and then on his right side forty days: now reckoning from the middle of Tammuz, to the fifth of Elul in the sixth year, were but, as Kimchi observes, four hundred days; but this being, as another Jewish writer says r, an intercalated year, by the intercalation of a month, which consisted of thirty days, the whole number was completed, and the prophet was now sitting: or it may be this position is observed, because he was now teaching and instructing the people, which was frequently done sitting; Ezekiel 1:1- :; and this in his own private house, being now in captivity, and having neither temple nor synagogue to teach in;

and the elders of Judah sat before me; to hear the word of the Lord from his mouth, the law explained, or any fresh prophecy delivered by him; or to have his advice and counsel in their present circumstances. These were the elders of Judah that were carried captive along with Jehoiachin; though some think they were those that were at Jerusalem, and that all this was only in a visionary way; but the former sense seems most agreeable; seeing this was previous to the vision, and with what goes before describes the time, place, and witnesses of the vision;

that the hand of the Lord fell there upon me; which the Targum interprets of the spirit of prophecy, which came with power upon him: it denotes the energy and efficacy of the Spirit of God in throwing him into an ecstasy, and acting upon him, and revealing to him the things he did; which are related in the following verses.

r Seder Olam Rabba, c. 26. p. 73. Vid. Kimchi in loc.

Barnes' Notes on the Bible

The elders of Judah - The prophet’s fellow-exiles are no longer unwilling to hear him Ezekiel 2:1-10. They sat as mourners. The message here is not as in Ezekiel 6:2, but distinctly to Judah, that portion of the people whose exile Ezekiel shared.

Clarke's Notes on the Bible

CHAPTER VIII

Here begins a section of prophecy extending to the twelfth

chapter. In this chapter the prophet is carried in vision to

Jerusalem, 1-4;

and there shown the idolatries committed by the rulers of the

Jews, even within the temple. In the beginning of this vision,

by the noblest stretch of an inspired imagination, idolatry

itself is personified, and made an idol; and the image

sublimely called, from the provocation it gave God, the

IMAGE OF JEALOUSY, 5.

The prophet then proceeds to describe the three principal

superstitions of this unhappy people: the Egyptian, 6-12,

the Phoenician, 13, 14,

and the Persian, 15, 16;

giving the striking features of each, and concluding with a

declaration of the heinousness of their sins in the sight of

God, and the consequent greatness of their punishment, 17, 18.

NOTES ON CHAP. VIII

Verse Ezekiel 8:1. In the sixth year, in the sixth month, in the fifth day of the month] This, according to Abp. Usher, was the sixth year of Ezekiel's captivity. The sixth day of the fifth month of the ecclesiastical year, which answers to August A.M. 3410.

This chapter and the three following contain but one vision, of which I judge it necessary, with Calmet, to give a general idea, that the attention of the reader may not be too much divided.

The prophet, in the visions of God, is carried to Jerusalem, to the northern gate of the temple, which leads by the north side to the court of the priests. There he sees the glory of the Lord in the same manner as he did by the river Chebar. At one side he sees the image of jealousy. Going thence to the court of the people, he sees through an opening in the wall seventy elders of the people, who were worshipping all sorts of beasts and reptiles, which were painted on the wall. Being brought thence to the gate of the door of the house, he saw women weeping for Tammuz or Adonis. As he returned to the court of the priests, between the porch and the altar, he saw twenty-five men with their backs to the sanctuary and their faces towards the east, worshipping the rising sun. This is the substance of the vision contained in the eighth chapter.

About the same time he saw six men come from the higher gate with swords in their hands; and among them, one with an ink-horn. Then the Divine Presence left the cherubim, and took post at the entrance of the temple, and gave orders to the man with the ink-horn to put a mark on the foreheads of those who sighed and prayed because of the abominations of the land; and then commanded the men with the swords to go forward, and slay every person who had not this mark. The prophet, being left alone among the dead, fell on his face, and made intercession for the people. The Lord gives him the reason of his conduct; and the man with the ink-horn returns, and reports to the Lord what was done. These are the general contents of the ninth chapter.

The Lord commands the same person to go in between the wheels of the cherubim, and take his hand full of live coals, and scatter them over the city. He went as commanded, and one of the cherubim gave him the coals; at the same time the glory of the Lord, that had removed to the threshold of the house, now returned, and stood over the cherubim. The cherubim, wheels, wings, c., are here described as in the first chapter. This is the substance of the tenth chapter.

The prophet then finds himself transported to the east gate of the temple, where he saw twenty-five men, and among them Jaazaniah the son of Azur, and Pelatiah the son of Benaiah, princes of the people, against whom the Lord commands him to prophesy, and to threaten them with the utmost calamities, because of their crimes. Afterwards God himself speaks, and shows that the Jews who should be left in the land should be driven out because of their iniquities, and that those who had been led captive, and who acknowledged their sins and repented of them, should be restored to their own land. Then the glory of the Lord arose out of the city, and rested for a time on one of the mountains on the east of Jerusalem, and the prophet being carried in vision by the Spirit to Chaldea, lost sight of the chariot of the Divine glory, and began to show to the captivity what the Lord had shown to him. This is the substance of the eleventh chapter.

We may see from all this what induced the Lord to abandon his people, his city, and his temple the abominations of the people in public and in private. But because those carried away captives with Jeconiah acknowledged their sins, and their hearts turned to the Lord, God informs them that they shall be brought back and restored to a happy state both in temporal and spiritual matters, while the others, who had filled up the measure of their iniquities, should be speedily brought into a state of desolation and ruin. This is the sum and intent of the vision in these four chapters.