About Ezekiel

Ezekiel proclaimed God's judgment from Babylon, using dramatic visions and symbolic acts, while promising future restoration.

Author: EzekielWritten: c. 593-571 BCReading time: ~4 minVerses: 32
Glory of GodJudgmentRestorationNew HeartSovereigntyTemple

King James Version

Ezekiel 21

32 verses with commentary

Babylon, God's Sword of Judgment

And the word of the LORD came unto me, saying,

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KJV Study Commentary

<strong>And the word of the LORD came unto me, saying,</strong> The prophetic formula introduces the 'sword oracle'—one of Scripture's most vivid judgment prophecies. Chapter 21 personifies God's sword executing judgment against Jerusalem. The recurring imagery of drawn, sharpened, polished swords creates atmosphere of imminent, inescapable violence. This oracle demonstrates that judgment isn't ab...
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Jamieson-Fausset-Brown Bible Commentary

46. Copied from Nu 21:29.

Son of man, set thy face toward Jerusalem, and drop thy word toward the holy places, and prophesy against the land of Israel,

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KJV Study Commentary

<strong>"Son of man, set thy face toward Jerusalem, and drop thy word toward the holy places, and prophesy against the land of Israel,"</strong> God commands confrontational posture—"set thy face toward Jerusalem" indicates hostile opposition. "Drop thy word" (<em>hatef</em>, הַטֵּף) means prophesy or preach with intensity. Even "holy places" (<em>mikdashim</em>, מִקְדָּשִׁים) receive judgment—rel...
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Ellicott’s Commentary for English Readers

(2) **Set thy face . . . drop thy word . . . prophesy.**—These expressions, with the “say to the land” of Ezekiel 21:3, connect this with 20:46, 47; but there they were followed by figurative terms, while here we have plainly “Jerusalem,” “the holy places,” and “the land of Israel.”

Jamieson-Fausset-Brown Bible Commentary

47. Restoration promised to Moab, for the sake of righteous Lot, their progenitor (Ge 19:37; Ex 20:6; Psa 89:30-33). Compare as to Egypt, Jr 46:26; Ammon, Jr 49:6; Elam, Jr 49:39. Gospel blessings, temporal and spiritual, to the Gentiles in the last days, are intended.

And say to the land of Israel, Thus saith the LORD; Behold, I am against thee, and will draw forth my sword out of his sheath, and will cut off from thee the righteous and the wicked.

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KJV Study Commentary

<strong>"And say to the land of Israel, Thus saith the LORD; Behold, I am against thee, and will draw forth my sword out of his sheath, and will cut off from thee the righteous and the wicked."</strong> The terrifying declaration "I am against thee" (<em>hineni elayikh</em>, הִנְנִי אֵלַיִךְ) reverses holy war—God fights against Israel, not for them. The drawn sword represents active judgment, not...
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Ellicott’s Commentary for English Readers

(3, 4) **The righteous and the wicked.**—This explains *the green tree *and *the dry *of Ezekiel 20:47; and “all flesh” of Ezekiel 21:4-5, corresponds to “all faces” of the same. These expressions are meant to show the universality of the approaching desolation. The actual separation in God’s sight between the righteous and the wicked has already been plainly set forth in 9:4-6. But still in this,...
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Seeing then that I will cut off from thee the righteous and the wicked, therefore shall my sword go forth out of his sheath against all flesh from the south to the north:

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KJV Study Commentary

<strong>"Seeing then that I will cut off from thee the righteous and the wicked, therefore shall my sword go forth out of his sheath against all flesh from the south to the north:"</strong> The comprehensive scope "from south to north" (<em>mi-negev ad-tzafon</em>, מִנֶּגֶב עַד־צָפוֹן) covers entire land—no region escapes. "Against all flesh" (<em>el-kol-basar</em>, אֶל־כָּל־בָּשָׂר) universalizes...
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Jamieson-Fausset-Brown Bible Commentary

CHAPTER 49 Jr 49:1-39. Predictions as to Ammon, Idumea, Damascus, Kedar, Hazor, and Elam. The event of the prophecy as to Ammon preceded that as to Moab (see on Jr 49:3); and in Eze 21:26-28, the destruction of Ammon is subjoined to the deposition of Zedekiah. **1. Hath Israel ... no heir?--**namely, to occupy the land of Gad, after it itself has been carried away captive by Shalmaneser. Ammon...
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That all flesh may know that I the LORD have drawn forth my sword out of his sheath: it shall not return any more.

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KJV Study Commentary

<strong>"That all flesh may know that I the LORD have drawn forth my sword out of his sheath: it shall not return any more."</strong> The recognition formula appears with emphasis—"all flesh" (<em>kol-basar</em>, כָּל־בָּשָׂר) will know Yahweh drew the sword. Judgment serves pedagogical purposes—teaching divine reality, sovereignty, and justice. "It shall not return any more" (<em>lo tashuv od</em...
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Ellicott’s Commentary for English Readers

(5) **It shall not return any more**—*i.e., *until it has fully accomplished its purpose. Other judgments upon Israel had been arrested in mercy—the sword had been returned to the scabbard while its work was still incomplete. This will go on to the end.

Jamieson-Fausset-Brown Bible Commentary

**2. Rabbah--**"the great," metropolis of Ammon (2Sa 12:26-30). Its destruction is foretold also in Eze 25:5; Am 1:14, 15. **her daughters--**the towns and villages, dependencies of the metropolis (Jos 15:45). **shall ... be heir--**shall possess those who possessed him. The full accomplishment of this is still future; partially fulfilled under the Maccabees (1 Maccabees 5:6).

Sigh therefore, thou son of man, with the breaking of thy loins; and with bitterness sigh before their eyes.

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KJV Study Commentary

'Sigh therefore, thou son of man, with the breaking of thy loins; and with bitterness sigh before their eyes.' God commands Ezekiel to dramatize grief physically. 'Breaking of thy loins' indicates deep anguish affecting one's core strength. 'With bitterness' (mar) shows the agony of coming judgment. Ezekiel must sigh 'before their eyes'—visual prophecy making the message visceral and undeniable. P...
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Ellicott’s Commentary for English Readers

(6) **With the breaking of thy loins.**—The loins were regarded as the seat of strength (Job 40:16); and the breaking of these, therefore, expresses entire prostration. Comp. Psalm 66:11; Psalm 69:23; Isaiah 21:3; Nahum 2:10. The prophet was to do this “before their eyes,” *i.e., *was in some way to express before them a sense of extreme dejection and prostration, such as should call forth the que...
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Jamieson-Fausset-Brown Bible Commentary

**3. Heshbon ... Ai--**Nebuchadnezzar, coming from the north, first attacked Ammon, then its brother and neighbor, Moab. As Ai of Ammon had already suffered destruction, Heshbon of Moab being near it might well fear the same fate. **hedges--**Their cities being destroyed, the outcasts have no place of shelter save behind the "hedges" of vineyards and gardens; or else the enclosures of their vill...
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And it shall be, when they say unto thee, Wherefore sighest thou? that thou shalt answer, For the tidings; because it cometh: and every heart shall melt, and all hands shall be feeble, and every spirit shall faint, and all knees shall be weak as water: behold, it cometh, and shall be brought to pass, saith the Lord GOD. shall be weak: Heb. shall go into water

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KJV Study Commentary

'And it shall be, when they say unto thee, Wherefore sighest thou? that thou shalt answer, For the tidings; because it cometh: and every heart shall melt, and all hands shall be feeble, and every spirit shall faint, and all knees shall be weak as water: behold, it cometh, and shall be brought to pass, saith the Lord GOD.' When people ask about his sighing, Ezekiel must explain: devastating news is...
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Jamieson-Fausset-Brown Bible Commentary

**4. thy flowing valley--**rather, "thy valley shall flow," namely with the blood of the slain; in sad contrast to their "valleys" in which they had heretofore "gloried," as flowing with milk and honey [Grotius]. Or else, as Margin, "shall flow away." **backsliding--**apostate from Jehovah, the God of their father Lot, to Molech. **treasures--**her resources for resisting the foe. **Who shal...
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Again the word of the LORD came unto me, saying,

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KJV Study Commentary

'Again the word of the LORD came unto me, saying.' This formula introduces another prophetic oracle. The repetition throughout Ezekiel emphasizes God's initiative—His word comes to the prophet repeatedly, insistently. Multiple messages on the same theme (Jerusalem's judgment) underscore its importance and inevitability.

Ellicott’s Commentary for English Readers

(8-17) This second prophecy is an expansion of the last, Ezekiel 21:8-13 corresponding to 2-5, and Ezekiel 21:14-17 to Ezekiel 21:6-7. In several of its clauses modern criticism has been able to improve the translation, and make it clearer.

Jamieson-Fausset-Brown Bible Commentary

**5. every man right forth--**whithersoever chance may lead him (Jr 46:5; Ge 19:17); straight before him, onwards at random (Am 4:3). **none ... gather up him, &amp;c.--**There shall be none to gather together the wandering fugitives, so as to care for them and restore them to their own homes.

Son of man, prophesy, and say, Thus saith the LORD; Say, A sword, a sword is sharpened, and also furbished:

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KJV Study Commentary

<strong>"Son of man, prophesy, and say, Thus saith the LORD; Say, A sword, a sword is sharpened, and also furbished:"</strong> The poetic repetition "A sword, a sword" creates urgency and emphasis. "Sharpened" (<em>chuddadah</em>, חֻדָּדָה) and "furbished" (<em>merutah</em>, מְרֻטָה, polished) indicate complete preparation for battle. The sword isn't dull or rusty but perfectly maintained, ready f...
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Jamieson-Fausset-Brown Bible Commentary

6. (Compare Jr 48:47). For the sake of "righteous" Lot their progenitor. Partially fulfilled under Cyrus; in gospel times more fully.

It is sharpened to make a sore slaughter; it is furbished that it may glitter: should we then make mirth? it contemneth the rod of my son, as every tree. it contemneth: or, it is the rod of my son, it despiseth every tree

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KJV Study Commentary

<strong>"It is sharpened to make a sore slaughter; it is furbished that it may glitter: should we then make mirth? it contemneth the rod of my son, as every tree."</strong> The sword's purpose is explicit—"sore slaughter" (<em>tevach tebach</em>, טֶבַח טָבַח), emphatic intensification meaning massive killing. "Should we then make mirth?" (<em>o nasis</em>, אוֹ נָשִׂישׂ) suggests some were celebrat...
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Ellicott’s Commentary for English Readers

(10) **Make mirth.**—The answer to this question has already been given in Ezekiel 21:6, and is repeated in Ezekiel 21:12. **Contemneth the rod of my son.**—This refers to Genesis 49:9-10, in which Jacob addresses Judah as “my son,” and foretells that “the sceptre shall not depart from” him until Shiloh come. There is another allusion to the same passage in Ezekiel 21:27. Comp, also Ezekiel 17:22-...
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Jamieson-Fausset-Brown Bible Commentary

**7. Concerning Edom--**a distinct prophecy, copied in part from Obadiah, but with the freedom of one himself inspired and foretelling a later calamity. Obadiah's was fulfilled probably in Sennacherib's time (compare Is 34:5; Am 1:11); Jeremiah's about the same time as his preceding prophecies (Jr 49:12; Eze 25:12). **wisdom--**for which the Arabs and the people of Teman (a city of Edom) in part...
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And he hath given it to be furbished, that it may be handled : this sword is sharpened, and it is furbished, to give it into the hand of the slayer.

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KJV Study Commentary

'Say, A sword, a sword is sharpened, and also furbished.' The sword represents Babylon's military power executing God's judgment. 'Sharpened' (chad) and 'furbished' (marat—polished, brightened) indicate preparation for battle. The repetition ('a sword, a sword') creates urgency and inevitability. God's judgment sword is ready, honed, prepared for slaughter. The imagery is violent and unsettling—ap...
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Ellicott’s Commentary for English Readers

(11) **The slayer **is here mentioned indefinitely, but in the next and more circumstantial prophecy (Ezekiel 21:19) is declared to be the king of Babylon.

Jamieson-Fausset-Brown Bible Commentary

**8. turn--**namely, your backs in flight. **dwell deep--**in deep defiles and caves [Grotius], which abound in Idumea. Others refer it to the Arab custom of retiring into the depth of the desert when avoiding an offended foe (Jr 49:30). **Dedan--**a tribe bordering on and made subject by Idumea; descended from Jokshan, son of Abraham and Keturah (Ge 25:1-3). **Esau--**The naming of Edom's p...
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Cry and howl, son of man: for it shall be upon my people, it shall be upon all the princes of Israel: terrors by reason of the sword shall be upon my people: smite therefore upon thy thigh. terrors: or, they are thrust down to the sword with my people

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KJV Study Commentary

<strong>"Cry and howl, son of man: for it shall be upon my people, it shall be upon all the princes of Israel: terrors by reason of the sword shall be upon my people: smite therefore upon thy thigh."</strong> Ezekiel commanded to "cry and howl" (<em>zaaq veheilel</em>, זְעַק וְהֵילֵל) expresses appropriate grief over coming judgment. The sword threatens both people and princes—comprehensive judgme...
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Ellicott’s Commentary for English Readers

(12) **Smite therefore upon thy thigh.**—A mark of extreme grief, see Jeremiah 31:19. The connection of Ezekiel 21:11-12 with the objection in Ezekiel 21:10 is this: you think there is security for you in the promise to Judah; do not deceive yourselves, but prepare for sorrow and desolation.

Jamieson-Fausset-Brown Bible Commentary

9. (Ob 5). Grape gatherers, yea even thieves, leave something behind them; but the Chaldeans will sweep Idumea clean of everything.

Because it is a trial, and what if the sword contemn even the rod? it shall be no more, saith the Lord GOD. Because: or, When the trial hath been, what then? shall they not also belong to the despising rod?

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KJV Study Commentary

<strong>"Because it is a trial, and what if the sword contemn even the rod? it shall be no more, saith the Lord GOD."</strong> Judgment serves as divine trial or testing (<em>bochan</em>, בֹּחַן). The rhetorical question asks what happens when the sword (Babylon) despises the rod (Judah's scepter)—answer: the scepter ends ("it shall be no more"). This predicts Davidic monarchy's cessation through ...
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Ellicott’s Commentary for English Readers

(13) **Because it is a trial.**—Here again the original is obscure from its conciseness and abruptness, leading to great variety of interpretation. Neither the text nor the margin of our translation is quite intelligible. The words for “rod” and “contemn” are the same as in Ezekiel 21:10, and must be taken in the same sense. The most satisfactory translation is this: “For it (the sword) has been p...
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Jamieson-Fausset-Brown Bible Commentary

10. Edom became politically extinct after the time of the Romans. **uncovered his secret places--**where he hid himself (Jr 49:8) and his treasures (Is 45:3). I have caused that nothing should be so hidden as that the conqueror should not find it. **brethren--**Ammon. **neighbours--**the Philistines.

Thou therefore, son of man, prophesy, and smite thine hands together, and let the sword be doubled the third time, the sword of the slain: it is the sword of the great men that are slain, which entereth into their privy chambers. hands: Heb. hand to hand

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KJV Study Commentary

'Thou therefore, son of man, prophesy, and smite thine hands together, and let the sword be doubled the third time, the sword of the slain: it is the sword of the great men that are slain, which entereth into their privy chambers.' Ezekiel must clap hands while prophesying—symbolic of judgment falling. 'Let the sword be doubled the third time' suggests repeated, intensifying attacks (Nebuchadnezza...
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Ellicott’s Commentary for English Readers

(14) **Smite thine hands together.**—A gesture of strong emotion (see Ezekiel 21:17, Ezekiel 22:13, and comp. Note on Ezekiel 6:11; Numbers 24:10). **Let the sword be doubled the third time.**—The exact translation is here also obscure and difficult, but the meaning is plain that the activity of the sword is to be intensified to the utmost. **The sword of the slain: it is the sword of the great me...
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Jamieson-Fausset-Brown Bible Commentary

11. Thy fatherless and widows must rest their hope in God alone, as none of the adult males shall be left alive, so desperate will be the affairs of Edom. The verse also, besides this threat, implies a promise of mercy to Esau in God's good time, as there was to Moab and Ammon (Jr 49:6; Jr 48:47); the extinction of the adult males is the prominent idea (compare Jr 49:12).

I have set the point of the sword against all their gates, that their heart may faint, and their ruins be multiplied: ah! it is made bright, it is wrapped up for the slaughter. point: or, glittering, or, fear wrapped up: or, sharpened

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KJV Study Commentary

'I have set the point of the sword against all their gates, that their heart may faint, and their ruins be multiplied: ah! it is made bright, it is wrapped up for the slaughter.' The sword threatens 'all their gates'—comprehensive siege, no escape route. The purpose: hearts fainting, ruins multiplying. 'It is made bright...wrapped up for the slaughter' repeats the sharpened, prepared imagery. The ...
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Ellicott’s Commentary for English Readers

(15) **The point.**—The Hebrew word occurs only here. The marginal rendering comes nearer its sense, but the exact meaning is the glance or the whirl of the sword. The glancing or the whirling motion of the sword was to be everywhere, “against all their gates.” **Their ruins be multiplied.**—Literally, *their stumbling blocks be multiplied. *The thought is that in the coming desolation trouble sha...
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Jamieson-Fausset-Brown Bible Commentary

12. (Compare Jr 25:15, 16, 29). **they whose judgment was not to drink of the cup--**the Jews to whom, by virtue of the covenant relation, it did not belong to drink the cup. It might have been expected that they would be spared. He regards not the merits of the Jews, for they were as bad or worse than others: but the grace and adoption of God; it is just and natural ("judgment") that God should...
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Go thee one way or other, either on the right hand, or on the left, whithersoever thy face is set. or on: Heb. set thyself, take the left hand

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KJV Study Commentary

'Go thee one way or other, either on the right hand, or on the left, whithersoever thy face is set.' Addressed to the sword, this command depicts God directing judgment. 'One way or other...right hand...left' suggests comprehensive reach—no direction offers safety. The sword moves at God's direction, not randomly. Judgment appears as military invasion but ultimately accomplishes divine purposes.

Ellicott’s Commentary for English Readers

(16) **Go thee one way or other.**—An address to the sword, the animation of which is singularly lost in our version; the sword is addressed as a host, to be prepared for instant action in every quarter: “Gather thyself up (close up ranks) right; set thyself, left.”

Jamieson-Fausset-Brown Bible Commentary

**13. Bozrah--**(See on Jr 48:24).

I will also smite mine hands together, and I will cause my fury to rest: I the LORD have said it.

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KJV Study Commentary

'I will also smite mine hands together, and I will cause my fury to rest: I the LORD have said it.' God Himself smites hands together—divine version of Ezekiel's prophetic sign (verse 14). 'I will cause my fury to rest' indicates judgment will satisfy divine justice. When God's wrath is fully poured out, it will 'rest' (nuach—settle, be satisfied). 'I the LORD have said it' guarantees fulfillment....
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Ellicott’s Commentary for English Readers

(17) **My fury to rest.**—As in Ezekiel 16:42, because it has accomplished its purpose and has nothing more to do. (Comp. Ezekiel 5:13; Ezekiel 14:13.) At Ezekiel 21:18 the third and final prophecy of the chapter begins, and, besides being much more explicit than the others, includes also a new subject (Ezekiel 21:28-32), a prophecy against Ammon. Hitherto it has only been foretold that Judah shal...
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Jamieson-Fausset-Brown Bible Commentary

14. (Ob 1-3). **ambassador ... unto the heathen--**a messenger from God to stir up the Chaldeans against Edom.

The word of the LORD came unto me again, saying,

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KJV Study Commentary

'The word of the LORD came unto me again, saying.' Another oracle introduction, continuing the sword theme. The repetition emphasizes the message's importance. Multiple prophetic utterances on Jerusalem's judgment ensure the exiles cannot claim ignorance when it occurs.

Jamieson-Fausset-Brown Bible Commentary

15. David and Joab had already humbled Edom (2Sa 8:14).

Also, thou son of man, appoint thee two ways, that the sword of the king of Babylon may come: both twain shall come forth out of one land: and choose thou a place, choose it at the head of the way to the city.

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KJV Study Commentary

'Also, thou son of man, appoint thee two ways, that the sword of the king of Babylon may come: both twain shall come forth out of one land: and choose thou a place, choose it at the head of the way to the city.' Ezekiel must diagram Nebuchadnezzar's decision-making—two possible invasion routes from Babylon, both leading from 'one land.' 'Choose thou a place...at the head of the way to the city' de...
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Ellicott’s Commentary for English Readers

(19) **Appoint thee two ways.**—Or, *set before thee. *The prophet is directed to represent Nebuchadnezzar as about to go forth with his armies, and hesitating whether he should take first the road to Jerusalem or to the capital of the Ammonites. His choice of the former is determined, as he supposes, by his divinations, but really by the overruling hand of the Lord, who thus shows beforehand what...
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Jamieson-Fausset-Brown Bible Commentary

**16. terribleness--**the terror which thou didst inspire into others. **deceived thee--**rendered thee proudly confident, as if none would dare to assail thee. **dwellest in ... rock--**Petra, the chief of Idumea, was cut in the rocks; its ruins are very remarkable. The whole south of Idumea abounds in cave dwellings and rocks. **though ... nest ... eagle--**(Job 39:27; Ob 3, 4). The eagle ...
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Appoint a way, that the sword may come to Rabbath of the Ammonites , and to Judah in Jerusalem the defenced.

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KJV Study Commentary

'Appoint a way, that the sword may come to Rabbath of the Ammonites, and to Judah in Jerusalem the defenced.' The two targets: Rabbath (Ammon's capital) and Jerusalem. Both are 'defenced' (fortified), but neither defense will prevent God's judgment. Nebuchadnezzar must choose which to attack first. Both will eventually fall, but the order matters for the narrative and theological purposes.

Jamieson-Fausset-Brown Bible Commentary

17. (Compare 1Ki 9:8).

For the king of Babylon stood at the parting of the way, at the head of the two ways, to use divination: he made his arrows bright, he consulted with images, he looked in the liver. parting of: Heb. mother of arrows: or, knives images: Heb. teraphim

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KJV Study Commentary

'For the king of Babylon stood at the parting of the way, at the head of the two ways, to use divination: he made his arrows bright, he consulted with images, he looked in the liver.' This describes Nebuchadnezzar's divination methods: arrow divination (belomancy—shaking arrows and seeing which falls first), consulting idols (teraphim), and liver examination (hepatoscopy—reading markings on animal...
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Ellicott’s Commentary for English Readers

(21) **To use divination.**—Various particular forms of divination are mentioned just afterwards. This is a general term to include them all. Divination was always resorted to by the heathen on occasions of important questions. In this case, while Nebuchadnezzar thought in this way to determine his action, it was already fixed for him by a higher Power. **Made his arrows bright.**—Rather, *shook h...
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Jamieson-Fausset-Brown Bible Commentary

18. (Jr 50:40; De 29:23; Am 4:11). **no man shall abide there--**that is, of the Idumeans. The Romans had a garrison there.

At his right hand was the divination for Jerusalem, to appoint captains, to open the mouth in the slaughter, to lift up the voice with shouting, to appoint battering rams against the gates, to cast a mount, and to build a fort. captains: or, battering rams: Heb. rams

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KJV Study Commentary

<strong>At his right hand was the divination for Jerusalem</strong> (בִּימִינוֹ הָיָה קֶסֶם יְרוּשָׁלִָם, biymino hayah qesem Yerushalaim)—the right hand position indicates divine favor in pagan divination. Nebuchadnezzar, standing at the crossroads deciding whether to attack Ammon or Jerusalem, casts lots using קֶסֶם (<em>qesem</em>, divination). Ironically, God directs the pagan king's occult pr...
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Ellicott’s Commentary for English Readers

(22) **At his right hand was.**—This is too exactly literal. The sense is, *into his right hand came *the divination which determined his course towards Jerusalem. “Captains” should be as in the margin, *battering. rams *(see Ezekiel 4:2), for the siege of Jerusalem; the same word is so translated farther on in this verse. The remaining clauses portray the operations of the attack.

Jamieson-Fausset-Brown Bible Commentary

**19. he--**Nebuchadnezzar, or Nebuzara-dan; the name would at once suggest itself to the minds of the hearers (Jr 48:40; 46:18). **swelling--**as a lion which the overflow of the Jordan forced out of his lair on the banks, to ascend the neighboring heights [Calvin]. See as to the translation, "pride of the Jordan," see on Jr 12:5. **habitation of ... strong--**the fastnesses of Idumea (compar...
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And it shall be unto them as a false divination in their sight, to them that have sworn oaths: but he will call to remembrance the iniquity, that they may be taken. to them: or, for the oaths made unto them

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KJV Study Commentary

<strong>It shall be unto them as a false divination</strong> (וְהָיָה לָהֶם כְּקֶסֶם־שָׁוְא, v'hayah lahem k'qesem-shav)—Jerusalem's inhabitants will dismiss the oracle as שָׁוְא (<em>shav</em>, false, empty, worthless). They had sworn oaths of loyalty to Babylon (2 Kings 24:17), then broke them by allying with Egypt, trusting in false security.<br><br><strong>To them that have sworn oaths</strong...
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Ellicott’s Commentary for English Readers

(23) **As a false divination in their sight.**—The divination of the Babylonians seemed false to the Jews, primarily, because they were determined not to believe it; yet, doubtless, there was mingled with this a secret consciousness of the worthlessness of the idolatries which they themselves practised, and a consequent readiness to cast them aside when opposed to their wishes. **To them that have...
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Jamieson-Fausset-Brown Bible Commentary

**20. least of the flock--**the weakest and humblest of the Chaldean host. Compare Jr 6:3, where the hostile leaders and their hosts are called "shepherds and their flocks." **draw ... out--**"shall drag them away captive" [Grotius]; shall drag them to and fro, as a lion (Jr 49:19) does feeble sheep [Maurer]. **with them--**that is, the habitation which they possess.

Therefore thus saith the Lord GOD; Because ye have made your iniquity to be remembered, in that your transgressions are discovered, so that in all your doings your sins do appear; because, I say, that ye are come to remembrance, ye shall be taken with the hand.

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KJV Study Commentary

<strong>Because ye have made your iniquity to be remembered</strong> (יַעַן הַזְכַּרְכֶם עֲוֹנְכֶם, ya'an hazkarkhem avonkhem)—the verb זָכַר (<em>zakar</em>, to remember) appears three times in verses 23-24, creating emphasis. Israel's sins became so public and flagrant that they forced God's hand. <strong>Your transgressions are discovered</strong> (בְּהִגָּלוֹת פִּשְׁעֵיכֶם, b'higalot pish'eikh...
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Ellicott’s Commentary for English Readers

(24) **In all your doings your sins do appear.—**But one particular has just been mentioned, their rebellion and perjury; but this was only the last act of a long course of sin in many ways. These have been spoken of at large in previous chapters, and therefore, when this last sin is exposed, it may well be said that sin is shown in all their doings.

Jamieson-Fausset-Brown Bible Commentary

**21. was heard in--**that is, shall be heard at. **Red Sea--**a considerable distance from Idumea; though the district at the Elantic bay of the Red Sea originally belonged to Idumea, and the sea itself was called from Edom, that is, "red" (Ge 25:30, Margin). Others translate, "the weedy sea" (Margin), and derive the name, "Red Sea," from its red weeds; the former view is preferable.

And thou, profane wicked prince of Israel, whose day is come, when iniquity shall have an end,

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KJV Study Commentary

<strong>And thou, profane wicked prince of Israel, whose day is come, when iniquity shall have an end</strong>—God addresses Zedekiah, Judah's last king, with devastating epithets. The Hebrew <em>chalal</em> (חָלָל, "profane") means desecrated or defiled, one who has violated sacred trust. <em>Rasha</em> (רָשָׁע, "wicked") denotes moral perversity and covenant rebellion. Zedekiah had sworn allegia...
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Ellicott’s Commentary for English Readers

(25) **Profane.—**The prophet now turns from the people as a whole to the individual prince at their head. The word for *“*profane” is the same as is translated “slain” in Ezekiel 21:14; it would be better rendered here, as there, *overthrown. *What is close at hand is described as accomplished. **When iniquity shall have an end.**—Literally, *at the time of the iniquity of the end. *The same expr...
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Jamieson-Fausset-Brown Bible Commentary

22. (Compare Jr 48:40, 41). **Bozrah--**(See on Jr 48:24).

Thus saith the Lord GOD; Remove the diadem, and take off the crown: this shall not be the same: exalt him that is low, and abase him that is high.

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KJV Study Commentary

<strong>"Thus saith the Lord GOD; Remove the diadem, and take off the crown: this shall not be the same: exalt him that is low, and abase him that is high."</strong> God commands removing royal insignia—"diadem" (<em>mitznefet</em>, מִצְנֶפֶת) and "crown" (<em>atarah</em>, עֲטָרָה)—symbolizing monarchy's end. "This shall not be the same" indicates fundamental change. "Exalt him that is low, abase ...
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Ellicott’s Commentary for English Readers

(26) **Remove the diadem.**—The word translated “diadem” is rendered in every other place in which it occurs (Exodus 28:4; Exodus 28:37 *bis, *Exodus 28:39; Exodus 29:6 *bis, *Exodus 39:28; Exodus 39:31; Leviticus 8:9 *bis*, Exodus 16:4) *the mitre *of the high priest, and undoubtedly has the same sense here. Not only was the royal but also the high-priestly office to be overthrown in the approach...
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Jamieson-Fausset-Brown Bible Commentary

23. Prophecy as to Damascus, &amp;c. (Is 17:1; 10:9). The kingdom of Damascus was destroyed by Assyria, but the city revived, and it is as to the latter Jeremiah now prophesies. The fulfilment was probably about five years after the destruction of Jerusalem by Nebuchadnezzar [Josephus, Antiquities, 10.9,7]. **Hamath is confounded--**at the tidings of the overthrow of the neighboring Damascus. ...
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I will overturn, overturn, overturn, it: and it shall be no more, until he come whose right it is; and I will give it him. I will overturn: Heb. Perverted, perverted, perverted, will I make it

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KJV Study Commentary

<strong>"I will overturn, overturn, overturn, it: and it shall be no more, until he come whose right it is; and I will give it him."</strong> The triple "overturn" (<em>avvah avvah avvah</em>, עַוָּה עַוָּה עַוָּה) emphasizes complete upheaval. The throne will remain overturned "until he come whose right it is" (<em>ad-bo asher-lo ha-mishpat</em>, עַד־בֹּא אֲשֶׁר־לוֹ הַמִּשְׁפָּט)—clearly messiani...
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Ellicott’s Commentary for English Readers

(27) **And it shall be no more.**—Literally, *this also shall not be. *After the emphatic repetition of “over-turn” at the beginning of the verse, it is now added that the condition which follows the overthrow shall not be permanent; “the foundations” shall be put “out of course,” and everything thrown into that condition of flux and change, without permanent settlement, which was so characteristi...
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And thou, son of man, prophesy and say, Thus saith the Lord GOD concerning the Ammonites , and concerning their reproach; even say thou, The sword, the sword is drawn: for the slaughter it is furbished, to consume because of the glittering:

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KJV Study Commentary

<strong>The sword, the sword is drawn: for the slaughter it is furbished</strong>—This oracle shifts from Babylon (21:1-27) to Ammon, who gloated over Judah's fall. The Hebrew חֶרֶב (ḥerev, 'sword') is repeated for emphasis, with מְרֻטָּה (mĕruṭṭāh, 'drawn/unsheathed') and מְרוּטָה (mĕrûṭāh, 'polished/furbished') showing the weapon's readiness.<br><br><strong>Concerning the Ammonites, and concerni...
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Ellicott’s Commentary for English Readers

(28) **Concerning the Ammonites.—**At the opening of this prophecy (Ezekiel 21:19-20) the king of Babylon was represented as hesitating whether to attack Jerusalem or Rabbah, and as being led to the determination of attacking the former. This would leave the inference that the Ammonites might escape altogether; and from the destruction of God’s peculiar people, along with the immunity of their anc...
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Jamieson-Fausset-Brown Bible Commentary

**25. city of praise--**The prophet, in the person of a citizen of Damascus deploring its calamity, calls it "the city of praise," that is, celebrated with praises everywhere for its beauty (Jr 33:9; 51:41). "How is it possible that such a city has not been left whole--has not been spared by the foe?" Compare left, Lu 17:35, 36. So Israel "left" standing some of the Canaanite cities (Jos 11:13). ...
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Whiles they see vanity unto thee, whiles they divine a lie unto thee, to bring thee upon the necks of them that are slain, of the wicked, whose day is come, when their iniquity shall have an end.

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KJV Study Commentary

<strong>Whiles they see vanity unto thee, whiles they divine a lie unto thee</strong>—Ammon relied on false prophets and diviners (שָׁוְא, shāwĕ, 'emptiness/falsehood'; קָסַם, qāsam, 'to divine'). Their occult practices gave lying oracles, promising security when destruction loomed.<br><br><strong>To bring thee upon the necks of them that are slain, of the wicked</strong>—The imagery depicts corps...
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Ellicott’s Commentary for English Readers

(29) **See vanity unto thee.**—“See” is used in the sense of the utterances of the “seer,” or prophet. The Ammonites also had false prophets among them. **Thee upon the necks of them that are slain.—**Judah is to fall first, then Ammon immediately after, as it were, upon the necks of those already slain. The figure is taken from the battle, in which one warrior falls upon the body of him who fell ...
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Jamieson-Fausset-Brown Bible Commentary

**26. Therefore--**that is, Since Damascus is doomed to fall, therefore, &amp;c.

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. Shall: or, Cause it to return

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KJV Study Commentary

<strong>Shall I cause it to return into his sheath?</strong>—A rhetorical question expecting 'No.' Once God's sword of judgment is drawn (v. 28), it will not be sheathed until the sentence is fully executed. This contrasts with potential repentance scenarios elsewhere (Jeremiah 18:7-8).<br><br><strong>I will judge thee in the place where thou wast created, in the land of thy nativity</strong>—Ammo...
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Ellicott’s Commentary for English Readers

(30) **Shall I cause it to return?—**There is nothing in the original to indicate either a question, or that this is spoken in the first person. It is addressed to the Ammonites, “Return it” (the sword) “into his sheath;” and it means that all resistance will be vain, the coming destruction cannot be averted. And this judgment is to be executed in the Ammonites’ own country: they are to be destroy...
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Jamieson-Fausset-Brown Bible Commentary

**27. palaces of Ben-hadad--**that palace from which so many evils and such cruelty to Israel emanated; thus implying the cause of Damascus' overthrow. Not the Ben-hadad of 2Ki 13:3; Am 1:4; it was a common name of the Syrian kings (compare 1Ki 15:18; meaning "son of Hadad," the idol).

And I will pour out mine indignation upon thee, I will blow against thee in the fire of my wrath, and deliver thee into the hand of brutish men, and skilful to destroy. brutish: or, burning

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KJV Study Commentary

<strong>I will pour out mine indignation upon thee</strong>—The Hebrew זַעְמִי (zaʿmî, 'indignation/wrath') describes God's burning anger at persistent covenant violation. The 'pouring out' (שָׁפַךְ, shāphak) metaphor suggests overwhelming, inescapable judgment like a flood.<br><br><strong>I will blow against thee in the fire of my wrath</strong>—God Himself becomes the bellows (פּוּחַ, pûaḥ, 'to ...
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Ellicott’s Commentary for English Readers

(31) **Mine indignation.**—The figure of the sword, which has been kept up through the entire chapter, is here dropped; but the language immediately falls into another figure, already employed in Ezekiel 20:47, “I will blow against thee in” (rather, *with*) “the fire of my wrath.” (Comp. the same expression in Ezekiel 22:21.) The image is that of the consuming fire of God’s wrath blown by His powe...
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Jamieson-Fausset-Brown Bible Commentary

**28. Kedar--**son of Ishmael (Ge 25:13). The Kedarenes led a wandering predatory life in Arabia-Petræa, as the Bedouin Arabs (2Ch 21:16, 17; Psa 120:5). Kedar means "blackness" (So 1:5). **Hazor--**not the city in Palestine, but a district in Arabia-Petræa. "Kingdoms" refer to the several combinations of clans, each under its own sheik. **men of the east--**Kedar and Hazor were east of Judea ...
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Thou shalt be for fuel to the fire; thy blood shall be in the midst of the land; thou shalt be no more remembered: for I the LORD have spoken it.

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KJV Study Commentary

<strong>Thou shalt be for fuel to the fire</strong>—Ammon itself would become אָכְלָה לָאֵשׁ (oklāh lāēsh, 'food for fire'), not merely destroyed by fire but consumed as its fuel. This intensifies the judgment: complete obliteration.<br><br><strong>Thy blood shall be in the midst of the land; thou shalt be no more remembered</strong>—The Hebrew זָכַר (zākar, 'to remember/mention') indicates total ...
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Ellicott’s Commentary for English Readers

(32) **Shalt be no more remembered.**—Ammon should be utterly destroyed, as fuel in the fire; the life-blood of the nation should be poured out, and her name vanish. For her there should be no future, like that promised to Israel in Ezekiel 21:27. Ellicott's Commentary for English Readers Text Courtesy of BibleSupport.com. Used by Permission. Bible Hub

Jamieson-Fausset-Brown Bible Commentary

**29. tents--**in which they dwelt, from which they are called Scenites, that is, tent dwellers. **curtains--**namely, with which the tents were covered (Jr 4:20; 10:20; Psa 104:2). **they shall cry unto them, Fear, &amp;c.--**The foe, on crying, Fear ..., shall discomfit them (the Kedarenes) by their mere cry.

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