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,

View commentary

And the word of the LORD came unto me, saying, 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 abstract theology but concrete historical reality involving real suffering.

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

View commentary

"Son of man, set thy face toward Jerusalem, and drop thy word toward the holy places, and prophesy against the land of Israel," God commands confrontational posture—"set thy face toward Jerusalem" indicates hostile opposition. "Drop thy word" (hatef, הַטֵּף) means prophesy or preach with intensity. Even "holy places" (mikdashim, מִקְדָּשִׁים) receive judgment—religious sites don't guarantee protection when defiled by sin. The command to prophesy "against" (al, עַל) the land emphasizes adversarial relationship—God opposes His own people due to covenant violation.

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.

View commentary

"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." The terrifying declaration "I am against thee" (hineni elayikh, הִנְנִי אֵלַיִךְ) reverses holy war—God fights against Israel, not for them. The drawn sword represents active judgment, not passive permission. Shockingly, both "righteous and wicked" face the sword—comprehensive judgment spares none. This doesn't contradict selective preservation (9:4) but emphasizes judgment's comprehensive scope affecting all residents.

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:

View commentary

"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:" The comprehensive scope "from south to north" (mi-negev ad-tzafon, מִנֶּגֶב עַד־צָפוֹן) covers entire land—no region escapes. "Against all flesh" (el-kol-basar, אֶל־כָּל־בָּשָׂר) universalizes judgment. The drawn sword remains unsheathed until judgment completes—no premature mercy interrupts God's determined purpose. This totality ensures no one escapes through geography or strategy.

That all flesh may know that I the LORD have drawn forth my sword out of his sheath: it shall not return any more.

View commentary

"That all flesh may know that I the LORD have drawn forth my sword out of his sheath: it shall not return any more." The recognition formula appears with emphasis—"all flesh" (kol-basar, כָּל־בָּשָׂר) will know Yahweh drew the sword. Judgment serves pedagogical purposes—teaching divine reality, sovereignty, and justice. "It shall not return any more" (lo tashuv od, לֹא תָשׁוּב עוֹד) indicates irrevocable commitment to complete the judgment—no last-minute reversal occurs. The finality creates urgency for repentance before the sword strikes.

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

View 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. Physical expression of grief demonstrates the prophet's emotional connection to God's message.

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

View 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 coming. The description—hearts melting, hands feeble, spirits fainting, knees like water—depicts comprehensive terror and helplessness. 'Behold, it cometh, and shall be brought to pass' emphasizes absolute certainty. No escape, no prevention.

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

View 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.

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

View commentary

"Son of man, prophesy, and say, Thus saith the LORD; Say, A sword, a sword is sharpened, and also furbished:" The poetic repetition "A sword, a sword" creates urgency and emphasis. "Sharpened" (chuddadah, חֻדָּדָה) and "furbished" (merutah, מְרֻטָה, polished) indicate complete preparation for battle. The sword isn't dull or rusty but perfectly maintained, ready for maximum effectiveness. This preparation imagery emphasizes judgment's certainty—God's sword is ready, waiting only for appointed time to strike.

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

View commentary

"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." The sword's purpose is explicit—"sore slaughter" (tevach tebach, טֶבַח טָבַח), emphatic intensification meaning massive killing. "Should we then make mirth?" (o nasis, אוֹ נָשִׂישׂ) suggests some were celebrating despite warnings—tragic denial of imminent danger. The obscure phrase about "rod of my son" likely refers to Judah's scepter (Genesis 49:10) being despised—royal authority rejected, making judgment inevitable.

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.

View 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—appropriate for the violence of war and divine judgment.

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

View commentary

"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." Ezekiel commanded to "cry and howl" (zaaq veheilel, זְעַק וְהֵילֵל) expresses appropriate grief over coming judgment. The sword threatens both people and princes—comprehensive judgment sparing no rank. "Smite upon thy thigh" was ancient gesture of grief and horror (Jeremiah 31:19). True prophets grieve judgment's necessity even while faithfully proclaiming it—they don't celebrate others' suffering.

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?

View commentary

"Because it is a trial, and what if the sword contemn even the rod? it shall be no more, saith the Lord GOD." Judgment serves as divine trial or testing (bochan, 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 Babylonian conquest, fulfilled when Zedekiah's sons were executed and he was exiled (2 Kings 25:7). Yet God promised David's line would endure (2 Samuel 7:16), fulfilled ultimately in Christ, the eternal King.

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

View 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 (Nebuchadnezzar's three campaigns: 605, 597, 586 BC). 'The sword of the great men' indicates no one escapes—even leaders in 'privy chambers' (inner, supposedly safe rooms) will fall.

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

View 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 'ah!' (Hebrew 'ach) is an exclamation of distress. The prophet grieves even while proclaiming inevitable judgment.

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

View 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.

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

View 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. God's word settles the matter.

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

View 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.

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.

View 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' depicts a crossroads where direction will be chosen. This sets up the divination scene in the next verses.

Appoint a way, that the sword may come to Rabbath of the Ammonites , and to Judah in Jerusalem the defenced.

View 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.

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

View 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 livers). Though pagan practices, they will lead to God's chosen target. God sovereignly uses even occult practices to accomplish His purposes.

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

View commentary

At his right hand was the divination for Jerusalem (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 (qesem, divination). Ironically, God directs the pagan king's occult practices to execute divine judgment.

To appoint captains (לָשׂוּם כָּרִים, lasum karim), to open the mouth in the slaughter (לִפְתֹּחַ־פֶּה בְּרֶצַח, lifto'akh-peh b'retzakh)—military language for siege preparation. Battering rams (כָּרִים, karim) were massive wooden beams capped with bronze ram heads, used to breach city walls. God's sovereignty extends even to pagan divination—He can direct arrows, idols, and livers (21:21) to accomplish His purposes.

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

View commentary

It shall be unto them as a false divination (וְהָיָה לָהֶם כְּקֶסֶם־שָׁוְא, v'hayah lahem k'qesem-shav)—Jerusalem's inhabitants will dismiss the oracle as שָׁוְא (shav, 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.

To them that have sworn oaths (לִשְׁבֻעֵי שְׁבֻעוֹת לָהֶם, lishvu'ei shevu'ot lahem)—Zedekiah's treaty-breaking (Ezekiel 17:13-19). But he will call to remembrance the iniquity (וְהוּא מַזְכִּיר עָוֹן, v'hu mazkir avon)—God causes Nebuchadnezzar to 'remember' Judah's rebellion, providing justification for the siege. The word עָוֹן (avon, iniquity) indicates twisted, crooked guilt. Self-deception blinds those under judgment—they cannot believe God's clear warnings.

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.

View commentary

Because ye have made your iniquity to be remembered (יַעַן הַזְכַּרְכֶם עֲוֹנְכֶם, ya'an hazkarkhem avonkhem)—the verb זָכַר (zakar, 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. Your transgressions are discovered (בְּהִגָּלוֹת פִּשְׁעֵיכֶם, b'higalot pish'eikhem)—the root גָּלָה (galah) means to uncover, reveal, go into exile—a prophetic wordplay on coming deportation.

In all your doings your sins do appear (בְּכֹל עֲלִילֽוֹתֵיכֶם חַטֹּאותֵיכֶם נִרְאוֹת, b'khol aliloteikhem khato'teikhem nir'ot)—total corruption visible in every action. Ye shall be taken with the hand uses imagery of capture and imprisonment. When sin becomes systemic and shameless, judgment becomes inevitable and public. This principle operates both nationally and individually (Numbers 32:23).

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

View commentary

And thou, profane wicked prince of Israel, whose day is come, when iniquity shall have an end—God addresses Zedekiah, Judah's last king, with devastating epithets. The Hebrew chalal (חָלָל, "profane") means desecrated or defiled, one who has violated sacred trust. Rasha (רָשָׁע, "wicked") denotes moral perversity and covenant rebellion. Zedekiah had sworn allegiance to Nebuchadnezzar by oath before Yahweh (2 Chronicles 36:13), then broke that oath—a double treachery violating both political treaty and divine name.

The phrase "whose day is come" (yom, יוֹם) marks the appointed time of judgment. Unlike previous warnings with opportunity for repentance, this pronouncement declares the terminus: "when iniquity shall have an end" (avon qetz, עָוֹן קֵץ)—not that sin will cease but that its final reckoning has arrived. The measure of Judah's guilt was full. This echoes Genesis 15:16 where God told Abraham the Amorite iniquity was not yet complete. When a nation's wickedness reaches divine limits, judgment becomes inevitable and irreversible. Zedekiah's reign (597-586 BC) marked the end of the Davidic monarchy until Messiah.

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.

View commentary

"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." God commands removing royal insignia—"diadem" (mitznefet, מִצְנֶפֶת) and "crown" (atarah, עֲטָרָה)—symbolizing monarchy's end. "This shall not be the same" indicates fundamental change. "Exalt him that is low, abase him that is high" describes reversal—the mighty fall, the humble rise. This pattern appears throughout Scripture (1 Samuel 2:7-8; Luke 1:52) and anticipates Christ's teaching about first being last (Matthew 20:16).

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

View commentary

"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." The triple "overturn" (avvah avvah avvah, עַוָּה עַוָּה עַוָּה) emphasizes complete upheaval. The throne will remain overturned "until he come whose right it is" (ad-bo asher-lo ha-mishpat, עַד־בֹּא אֲשֶׁר־לוֹ הַמִּשְׁפָּט)—clearly messianic, echoing Genesis 49:10 ("until Shiloh come"). This promises restoration through rightful heir—Jesus Christ, to whom God gives eternal throne (Luke 1:32-33).

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:

View commentary

The sword, the sword is drawn: for the slaughter it is furbished—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.

Concerning the Ammonites, and concerning their reproach (חֶרְפָּתָם, ḥerpātām)—Ammon mocked Jerusalem's destruction (25:3, 6), but God's sword would not return to its sheath until Ammon too was judged. The 'glittering' (בָּרָק, bārāq, 'lightning/flash') describes the polished blade's terrifying appearance. Five years after Jerusalem fell (587 BC), Nebuchadnezzar conquered Ammon (582 BC), fulfilling this prophecy exactly.

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.

View commentary

Whiles they see vanity unto thee, whiles they divine a lie unto thee—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.

To bring thee upon the necks of them that are slain, of the wicked—The imagery depicts corpses piled with Ammon's slain 'upon the necks' of Judah's wicked who were already judged. Their fate was linked: both nations would fall under Babylon's sword. Whose day is come, when their iniquity shall have an end (עֲוֹנָם קֵץ, ăwōnām qēṣ)—The appointed time (יוֹם, yôm) of final reckoning. God's patience has limits; accumulated iniquity reaches fullness and demands judgment (Genesis 15:16).

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

View commentary

Shall I cause it to return into his sheath?—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).

I will judge thee in the place where thou wast created, in the land of thy nativity—Ammon would not escape by fleeing; judgment would find them in their homeland east of Jordan. The Hebrew מְכוֹרוֹתַיִךְ (mĕkôrôtayik, 'origins/nativity') and מוֹלַדְתֵּךְ (môladetēk, 'birthplace') emphasize that their ancestral land would become their graveyard. God judges nations where they sinned, removing any illusion of sanctuary. This principle appears throughout Scripture: judgment comes to the sinner's own territory (Obadiah 15-16).

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

View commentary

I will pour out mine indignation upon thee—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.

I will blow against thee in the fire of my wrath—God Himself becomes the bellows (פּוּחַ, pûaḥ, 'to blow/breathe'), intensifying judgment like a blacksmith fans flames. And deliver thee into the hand of brutish men, and skilful to destroy—The Babylonians are described as בֹּעֲרִים (bōʿărîm, 'brutish/burning'), and חָרָשֵׁי מַשְׁחִית (ḥārāshê mashḥît, 'artisans of destruction'). This chilling phrase depicts professional destroyers—soldiers whose craft was devastation. God uses ungodly nations as instruments of His righteous judgment (Isaiah 10:5-6).

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.

View commentary

Thou shalt be for fuel to the fire—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.

Thy blood shall be in the midst of the land; thou shalt be no more remembered—The Hebrew זָכַר (zākar, 'to remember/mention') indicates total erasure from collective memory. Unlike Israel, who would be preserved and restored (chapter 37), Ammon would vanish from history. For I the LORD have spoken it—The divine signature כִּי אֲנִי יְהוָה דִּבַּרְתִּי (kî ănî YHWH dibbartî) seals the prophecy with absolute certainty. What God speaks must occur (Isaiah 55:11). Archaeological and historical records confirm: after the Babylonian conquest, Ammonite culture disappeared, absorbed into Arab populations.

About Ezekiel

Places in This Chapter

Ezekiel 21

Babylon, God's Sword of Judgment

Test Your Knowledge

Continue Your Study