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Ezequiel 21:31
Bible Study Resources
Concordances:
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- InternationalParallel Translations
E derramarei sobre ti a minha indignao, assoprarei contra ti o fogo do meu furor, entregar-te-ei nas mos dos homens brutais, inventores de destruio.
Derramarei sobre ti a minha indignao, assoprarei contra ti o fogo do meu furor e te entregarei nas mos de homens brutais, mestres de destruio.
Bible Verse Review
from Treasury of Scripure Knowledge
pour: Ezekiel 7:8, Ezekiel 14:19, Ezekiel 22:22, Nahum 1:6
I will blow: Ezekiel 22:20, Ezekiel 22:21, Psalms 18:15, Isaiah 30:33, Isaiah 37:7, Isaiah 40:7, Haggai 1:9
brutish: or, burning
and skilful: Isaiah 14:4-6, Jeremiah 4:7, Jeremiah 6:22, Jeremiah 6:23, Jeremiah 51:20, Jeremiah 51:21, Habakkuk 1:6-10
Reciprocal: Jeremiah 17:4 - for Lamentations 1:14 - delivered Ezekiel 7:24 - I will bring Ezekiel 9:10 - mine Ezekiel 11:9 - and deliver Ezekiel 20:21 - I would Ezekiel 31:11 - delivered Ezekiel 36:18 - I poured 2 Peter 2:12 - as natural
Gill's Notes on the Bible
And I will pour out mine indignation upon thee,.... Like a mighty flood, which should sweep them away for their sins and transgressions; and particularly for their reproaches of God and his people, which caused his indignation to rise, and him to pour it out upon them in such a manner:
I will blow against thee in the fire of my wrath; as men put metal into a furnace, and then blow upon it, in order to melt it, and consume the dross; and which fire, so blown, is exceeding fierce and very consuming; who can stand against such a blast as that of the wrath of God, not only kindled, but blown with his breath like a stream of brimstone?
and deliver thee into the hand of brutish men; or "burners" x; that burn with fierce anger, barbarous and inhuman, that would show no mercy nor compassion, such were the Chaldeans, Habakkuk 1:6:
and skilful to destroy; though like brutes or beasts of prey for their cruelty; yet, like men, rational, cunning, and artful to devise ways and means to destroy men; well versed in the art of war; and thoroughly learned in all the lessons and methods of violence and destruction.
x בערים "ardentium", Junius Tremellius, Piscator, Polanus "urentium", so some in Vatablus.
Barnes' Notes on the Bible
The third word of judgment. The king of Babylon’s 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, “mark a spot, mark it,” 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, “My God orders me;” on the other, “My God forbids me;” 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, “oaths of oaths are theirs;” 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, “wounded,” - 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 (“the mitre,” 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 God’s people shall be quite removed.
Ezekiel 21:27
It shall be no more - Or, “This also shall not be;” the present state of things shall not continue: all shall be confusion “until He come” to whom the dominion belongs of right. Not Zedekiah but Jeconiah and his descendants were the rightful heirs of David’s 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 Judah’s 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, “the sword is drawn for the slaughter; it is furbished that it may detour, in order that it may glitter.” In the Septuagint (and Vulgate) the sword is addressed; e. g., Septuagint, “Arise that thou mayest shine.”
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.
