Exegetical and Hermeneutical Commentary of Ezekiel 13:18
And say, Thus saith the Lord GOD; Woe to the [women] that sew pillows to all armholes, and make kerchiefs upon the head of every stature to hunt souls! Will ye hunt the souls of my people, and will ye save the souls alive [that come] unto you?
18. pillows to all armholes ] Probably: fillets or bands to all joints of the hand. Heb. appears to read “my hands,” which is no doubt an error of transcription; none of the ancient versions reproduces the reading. The term rendered “kerchiefs” probably means veils or coverings to the head, which fell down over the whole body, and were adapted in size to the person to be covered, whether young or old. The language is to be understood literally, and not as a metaphor, with the meaning, to lull into ease and security. Ephrem Syrus already considered the reference to be to amulets worn on the arms, from which responses were brought forth, and the translation cited in the Hexapla as the “Hebrew” renders “phylacteries.” Fried. Del. (Baer’s Ezek., pp. xii., xiii.) quotes a Babylonian formula of incantation in which reference is made to such fillets and cloths.
souls alive that come unto you ] Lit., save souls alive for yourselves, i.e. to your advantage or profit. R.V. marg., souls that are yours, may represent a sense not unusually put upon the words; your own souls by the earnings of false prophecy.
Fuente: The Cambridge Bible for Schools and Colleges
Eze 13:18
Woe to the women that sew pillows to all armholes.
Pillows for all elbows
There is often something very quaint and forcible about the imagery of the old prophets. It lays hold upon you and impresses you much more effectually than if they had delivered their message in plain though powerful language. The image of the text is easily understood. Ezekiel has been commissioned to lift up his voice against the many false prophets who both in Jerusalem and among the exiles are misleading the people by announcing salvation without repentance, and grace without judgment. He is so indignant at their feebleness and effeminacy, that he describes as women, and pronounces his woe upon the persistency of their endeavours to accommodate themselves and their teaching to the wishes and desires of the community. A true peace, real security, genuine tranquillity, could be obtained only by fearlessly and bravely laying bare the truth, however stern and uncomfortable it might be, and not by covering it up with devices calculated to hide its hideousness and soften its painfulness. Now, this old trade of sewing pillows, of making cushions for all elbows that feel the hardness and uncomfortableness of unwelcome facts, is not yet extinct. In truth, it is specially prosperous at the present time. Let me, however, not be misunderstood. Discomfort has no merit in itself. You come across people occasionally who evidently think it has–irritating, troublesome people, with certainly nothing in them of the spirit of Ezekiels false prophets. They glory in making you uncomfortable. Every painful incident or troublesome piece of news that comes to their knowledge is seized upon with avidity, eagerly communicated, and secretly gloated over. Your distress and anxiety is meat and drink to them. The only excuse for the infliction of pain, whether of body or mind, is the sincere desire to bring about thereby a more thorough and lasting immunity from it; the earnest wish to show a man that the position he is occupying may for the time be pleasant, but, being deceptive, it can end at last only in trouble more serious than that which you unwillingly bring upon him. Our times, I have said, are effeminate. We dislike everything that disturbs our peace of mind, or ruffles the serenity of our conscience. We are adepts at hiding unwelcome facts, and toning down unpleasant truths. Let me just indicate one or two directions in which we are specially ingenious and industrious in sewing pillows for our elbows. We are so, I think, in regard to the doctrines of our Christian faith. The Christianity taught and professed nowadays is, it seems to me, often of a very emasculated character. I very much doubt if the great mass of professing Christians have any other creed than a vague trust in the mercy of God, which they hope will save them from all ill in the world to come, but which allows them to go on with comparative comfort, satisfying their desires in the world that now is. If Christ had anything to do with their salvation, they do not see clearly what it is; they may believe He was a good man, more than a man, perhaps, whose words they gladly accept, so far as they are agreeable and comforting, and whose example they cannot but admire, though they make no serious effort to imitate it. Just let a man live a fairly decent and respectable life, outraging in no gross manner the properties and standards of civilised society, and they believe all will be well with him; God will not be hard on him. They know little or nothing of a complete surrender of the soul to God as their Father, to Christ as their Saviour, to the Holy Ghost as their Sanctifier; of the necessity of that new birth which gives an entire change to the bias of the will, and which makes life henceforth one long endeavour, even amid failure and weakness, to conform to the pattern of the perfect Christ; they do not apprehend the bearing upon human life and destiny of the momentous facts of our Lords incarnation, death, resurrection, and ascension. Life would scarcely be one whir poorer to them if these events had never taken place, This being so, they have none of the Lords anxiety, nor the anxiety of His apostles, to bring the world into the kingdom of God. There is another direction in which our love of ease and comfort continually shows itself–the manner in which we persistently hide from ourselves the misery of the world around us. Everywhere pain is racking fair human bodies; secret anguish is tormenting human souls; sin in its hydra-headed forms, through drunkenness and lust and anger and godlessness, is working ruin incalculable. At our very doors it is so; in every city of the empire it is so; in distant lands it is so. The cry of perpetual torment rises to heaven; the wail of woe ascends day and night from the trampled and despairing, from the suffering and the dying, from the sinning and sinking of our kind, our brethren and sisters for whom Christ died. You know this; secretly you know it; but you do not want to know it, so you lock up the knowledge of it, like the gaunt skeleton it is, in the inmost chamber of your mind, and act as if you were aware of no such hateful presence. It is marvellous what power we have of putting out of sight, and even out of mind for a time, what is disagreeable to us, of shutting our ears to what we do not wish to hear, of persuading ourselves that, after all, things are not so bad as some would have us believe, of settling down comfortably on our cushions, and taking our ease. But the skeleton will not always remain in its inner chamber; it will stalk abroad in due season, whatever we do, and overwhelm us with fear and shame. And there is one other direction in which we are in constant danger of weakly sewing pillows for our elbows, of concealing from ourselves painful facts–that is, as regards our present condition and future prospects in the sight of God. We quieten ourselves by saying, Let not your heart be troubled, all is right; sin cannot be the dreadful thing it is made out to be; do as well as you can; God is merciful. As for the inevitable and dreaded future, we shut it off from view. Nothing is to be gained by concealment but temporary peace of the most delusive kind. If we were so hopelessly sunk in sin that there was no rescue from it, if death were for us the end of all things, if at the last judgment we had no Advocate with the Father, then there might be some reason for seeking to bury out of sight facts so hateful and irremediable; but with the blessed Gospel of our Lord proclaiming salvation from sin, with the great fact of the resurrection of Christ from the dead attesting that death is but the gate into a higher and nobler life, with the promise of His perpetual intercession at the right hand of the Eternal Judge, why should we hesitate to know the worst that can be known? It is not incurable. The quicker and the better we know it, the more curable it will be, and the sooner will come our true peace. (James Thomson, M. A.)
Pillows for armholes
The people of the East are generally indolent and voluptuous. The art which they most study is the art of making themselves comfortable. Enter an Eastern divan, or the saloon of the more aristocratic mansions, and you will be struck with the ingenuity and expense with which provision is made for bodily ease and sensual enjoyment. Odours and perfumes of sweetest fragrance are diffused through the room; fountains or vases of coldest water help to cool the heated air of the tropics. The sides and corners of the room are cushioned all round, whilst movable cushions of every form and size, richly embroidered and ornamented, are spread on the couches and chairs, and even on the carpet. When this love of ease and luxury was carried to excess, cushions were provided not only for the head and shoulders and back, but for the arms and for every joint, that every part of the body might lie softly and feel comfortable. The words of our text might be rendered pillows for all arm joints–including the armholes, the elbows, and wrists. And their use is significant of the greatest ease and luxury. Some suppose that Ezekiel refers to the abandoned women whose vile and detestable ways are graphically described in the Book of Proverbs (chaps. 6, 7). These interpret the words of the prophet almost literally; they regard these pillows and kerchiefs as literal pillows and kerchiefs with which they furnished their chambers and decked their persons to allure souls into their snares, and ruin them. They represent these women as of the class who, for a pittance of remuneration, sell themselves to the lowest vice. But whilst, no doubt, some were of this dissolute character, I do not think that the passage is to be interpreted literally; I believe it is best interpreted figuratively. The meaning is almost identical with the wall of untempered mortar. The prophets predicted safety when there was none. The prophetesses predicted ease, prosperity, and luxury when there should be none. They did, as it were, sew beautifully soft pillows and cushions, to put under every limb and joint of the sleepers, to make their repose more undisturbed and their sleep more profound; and, singing their lullaby oer the lethargic people, they said,–Peace, peace, when there was no peace. Therefore, saith God,–Woe to the women who sew pillows to all armholes. We may vary the figure a little, to adapt it to modem times and this Western region. Activity and motion characterise our times and country. Let us, then, change the figure, and adapt it to our customs. We do not lounge in luxurious divans and voluptuous saloons: we are in the hurry of business, bustling hither and thither. A large proportion of the people are always on the roads and thoroughfares of the land. And what an accommodation to us are these ever-multiplying railways, linking together not only the larger towns, but even the populous villages, into a network of iron roads. And what a comfort, to those who can afford it, are our first-class carriages, with their softly cushioned seats, their resting plates for the arms, and pillows for all armholes. One could almost sleep there as in his own bed, and travel hundreds of miles without seeing the inside of a house. Now, all this is very well, when one can afford it, and the place of destination is such as you desire. But supposing you were allured and enticed into such a conveyance by fair speeches and flattering promises; supposing it were made so comfortable on purpose to allay your fears and deceive you as to the probable end of your journey,–would all this comfort satisfy you, were you apprised by some kind angel that you were in that easy, smooth fashion to be conveyed to a lunatic asylum or a prison, to end your days amongst madmen or felons, or to be launched headlong over a steep precipice to sudden destruction? I trow not. No; you would one and all start up, and indignantly seek to be set down, if possible; feeling that for such an end, the ease of the conveyance and the smoothness of the path were no compensation whatever. Ah yes, I think I hear someone say,–yes, I see; you mean the rich sinners, who fare sumptuously every day,–who never know what it is to want a luxury or a comfort,–who have little work and much pay,–who spend on an article of fancy more than would keep a poor family for twelve months,–who can commit great and many sins, and cover them over with gold and silver, so that they shall never be mentioned,–who pacify conscience with wine or alms, and appease society by their high social standing. No! I rather mean you than them. Those you have mentioned may be included in the list; but so, in all probability, are you. Of course you may be startled, you may be offended when I say so,–mean you. The rich sinner may have his pillow,–you have yours. There is no more common pillow for sinful and fatal lethargy than the one you are sleeping on, which has this inscription: It is not I. I am not the person meant; it is the rich man; it is the hypocrite; it is my neighbour; anybody but me. In other words, thousands are continuing in their sins and vicious career, because they never apply the warnings and descriptions of Gods Word and servants to themselves. Tell them, Except ye repent and be converted, ye shall all perish, they say, It does not mean me; I have nothing to repent of, or if ever I had, I have long ago repented; it must be some other sinner. You will now see what I mean by the use of pillows, after a figurative sense. I mean the various devices and delusions by which sinning is rendered easy, and the way to perdition made smooth. So common are these pillows, that it is rare indeed for any person to be without one of some kind, and many have more than one. I have already described one. A second is a misappropriation of heavenly material to earthly and wicked purposes. It is made from a perversion of the eternal decrees of God, and mistaken notions of Divine sovereignty. This is a pillow on which many a sinner has slept soundly and fatally. The cushion has two sides: on the one side is Election, and on the other is Reprobation. And nosy they lie on one side, and now on the other, and all your preaching and warning cannot rouse them. Where shall we look for a third pillow? There is the pillow of Procrastination. I speak of this in general; no pillow is more frequently used, more comfortable to lie upon, and sin upon, than this: I admit the Bible is true, the minister is right; I am a sinner; Christ is a Saviour; I am a dying man; I must stand before the judgment seat of God; I must go to heaven or hell, according to my faith and character here. But then, the trump is not yet to be sounded; I am not expecting to die at present; I hope to live a good while longer; I should like to enjoy the pleasures of life as long as possible, and at some more convenient season I will repent; I will seek Jesus as my Saviour, and I hope through Him to die happily, and ultimately reach heaven. But what if your sleep become heavier and deeper every day, so that the voice of warning or mercy no longer can reach your heart, and you perish in your sins? A fourth pillow is the hope of escaping detection. No eye saw me; it will never be known. This is a most wretched, yet common delusion, Sin will out. You cannot long tamper with the intoxicating cup, and not give evidence of intemperance. You cannot long prove unfaithful to your marriage vows, and not be looked down upon as a base and abandoned man. You cannot long embezzle the money entrusted to your care and rob your master, but soon suspicion will be excited, and proof sufficient to convict you transpire. You cannot long live inconsistently with your Christian profession as a member of Christs Church and keep up the semblance of godliness, but soon some act of dishonesty or immorality will declare that you are but a whited sepulchre and a vile hypocrite. Or if you do escape the detection and chastisement of your fellowmen, you cannot escape from the omniscience of God, who will judge everyone according to the deeds done in the body. (R. Bruce, M. A.)
Judgments denied none the less sure
The Chaldeans were to capture Jerusalem. God said so. False prophetesses denied it, and to quell the anxieties of the people employed a significant symbol by sewing little pillows under the arms, as much as to say: Whenever you feel these soft pads at the arm sleeve, bethink yourselves all shall be easy and well. But alas for the delusion: Notwithstanding all the smoothness of the prophecy, Jerusalem went down in darkness and fire and blood. It is not more certain that you are here this morning, not more certain that that is a window, not more certain that that is a ceiling, not more certain that that is a chair, not more certain that that is a carpet, than it is certain that God has declared destruction to the finally impenitent. Universalism comes out and tries to quell this fear, and wants to sew two pillows under my arm sleeves, and wants to sew two pillows under your arm sleeves. (T. De Witt Talmage.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 18. That sew pillows to all arm holes] I believe this refers to those cushions which are so copiously provided in the eastern countries for the apartments of women; on which they sit, lean, rest their heads, and prop up their arms. I have several drawings of eastern ladies, who are represented on sofas; and often with their arm thrown over a pillow, which is thereby pressed close to their side, and against which they thus recline. The prophet’s discourse seems to point out that state of softness and effeminacy to which the predictions of those false prophetesses allured the inhabitants of Jerusalem. A careless voluptuous life is that which is here particularly reprehended.
And make kerchiefs] The word kerchief is French, couvre chef, that which covers the head; hence handkerchief and neck handkerchief, and pocket handkerchief are pitifully improper; because none of them is used to cover the head, from which alone, that article of dress has its name. But what are we to understand by kerchiefs here? Probably some kind of ornamental dress which rendered women more enticing, so that they could the more successfully hunt or inveigle souls (men) into the worship of their false gods. These they put on heads of every stature-women of all ages, komah, of every woman that rose up to inveigle men to idolatry.
The word mispachoth, translated here kerchiefs, and by the Vulgate cervicalia, bolsters, Calmet contends, means a sort of nets used in hunting, and in every place where it occurs it will bear this meaning; and hence the use to which it is here said to be applied, to hunt souls.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Woe; calamities of all sorts shall fall upon them.
That sew pillows; a figurative speech, expressing their flatteries and security, which the women promised to every one that came to them to know the fate of themselves and others; in token of which safety and ease, either these women did put them for these inquirers to sleep on; or else to lean on as they lay on their side at meat; or else these gypsies, fortune-tellers, did sleep or pretend to sleep on those pillows, and thereby signify the peace, safety, and ease which this people should have.
To all arm-holes; all comers had the same answer, these women made not any difference.
Kerchiefs; either veils, or triumphal hats or caps, which were made by these prophetesses, and these were put upon the head of every one who consulted them; and by these habits the deceived inquirer was either persuaded he was made fit to receive the oracle, or was to interpret the sign as promise of victory over the Babylonian, and a triumphant rest in Judea. Perhaps they might use both; the veils were put on to signify the shame with which their enemies faces should be covered, the triumphant caps to note the joys of the Jews; but the event showed which belonged to the one and other.
Of every stature, i.e. of every age, whether younger or elder, which usually is somewhat seen by their stature or growth.
To hunt: all this is a pretence, while really it is spreading a net, as hunters do, to catch the prey and devour it.
Souls; the persons, life, estate; and all to enrich or maintain themselves.
Will ye hunt the souls of my people? dare you promise they shall live when I do promise no such thing? Or can you preserve them alive whom you deceive by your promises? Are you no whit afraid thus to profane my name, and to insnare my people?
Fuente: English Annotations on the Holy Bible by Matthew Poole
18. sew pillows to . . .armholesrather, elbows and wrists, for which the falseprophetesses made cushions to lean on, as a symbolical act, typifyingthe perfect tranquility which they foretold to those consulting them.Perhaps they made their dupes rest on these cushions in a fanciedstate of ecstasy after they had made them at first stand(whence the expression, “every stature,” is used for”men of every age“). As the men are said to havebuilt a wall (Eze 13:10), sothe women are said to sew pillows, c., both alike typifying the”peace” they promised the impenitent.
make kerchiefsmagicalveils, which they put over the heads of those consulting them,as if to fit them for receiving a response, that they might be raptin spiritual trance above the world.
head of every stature“menof every age,” old and young, great and small, if only these hadpay to offer them.
hunt soulseagerlytrying to allure them to the love of yourselves (Pro 6:262Pe 2:14), so as unwarily tobecome your prey.
will ye save . . . souls . .. that come unto youWill ye haul after souls, and when theyare yours (“come unto you”), will ye promise them life?“Save” is explained (Eze13:22), “promising life” [GROTIUS].CALVIN explains, “Willye hunt My people’s souls and yet will ye save your ownsouls”; I, the Lord God, will not allow it. But “save”is used (Eze 13:19) of thefalse prophetesses promising life to the impenitent, so thatEnglish Version and GROTIUSexplain it best.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And say, thus saith the Lord God, woe to the [women] that sew pillows to all armholes,…. Or, “put pillows to all elbows” l; thereby signifying that they might be at ease, and rest secure, and look upon themselves as in the utmost safety, and not fear any enemy, the invasion of the Chaldeans; or that their city would be destroyed, and they carried captive, as the prophets of the Lord had foretold:
and make kerchiefs upon the head of every stature; whether taller or lower; the word stature, according to Kimchi, is used, because the people stood when they inquired of these prophetesses whether they should have peace or not, or good or evil should befall them: or, “of every age”, as the Septuagint version; young or old; they put these kerchiefs, or “veils” m, as some render the word, upon all sorts of persons (for they refused none that came to them they could get any thing by), upon their heads, either as a token of victory and triumph, signifying that they should have the better of their enemies, and rejoice over them; or to make them proud, and suggest to them that they should never be stripped of their ornaments; or else, as the former sign shows that they lulled them asleep upon pillows, and led them on in a carnal security, so they kept them in blindness and ignorance: and this they did,
to hunt souls; to bring them into their nets and snares; to catch them with their false prophecies, and deceive them by their fallacious signs, and superstitious rites and ceremonies, and so ruin and destroy them n;
will ye hunt the souls of my people; that cleave to me, and regard my prophets; will ye endeavour to ensnare those, and seek to destroy their peace and comfort, and even their souls? ye shall not be able to do it:
and will ye save the souls alive [that come] unto you? and inquire of you how things will be, and listen to your lying divinations; can you save them from the ruin and destruction that is coming upon them? no, you will not be able to do it; and what wickedness is it in you to attempt the one or the other? The Targum is,
“the souls of my people can ye destroy or quicken? your souls, which are yours, can you quicken?”
the sense is they could neither do the one nor the other; and yet such was their iniquity, that they sought to do both.
l “applicantibus, [sive] accommodantibus”, Gataker; “conjungentibus, vel adunantibus”, Gussetius, Ebr. Comment. p. 947.
“pulvillos super omnes cubitos manus”, Calvin; “pro omnibus cubitis manuum”, Piscator. m “Velamina”, Polanus. So Kimchi and Ben Melech. n Gussetius thinks that by the words rendered “pillows” and “kerchiefs” are meant “nets”, with which they covered their heads and arms; for, otherwise, what connection is there between the above things and hunting? Ebr. Comment. p. 395, 565.
Fuente: John Gill’s Exposition of the Entire Bible
It is said, then, woe to those who sew pillows or cushions; it is the same thing — to all armholes, and to those who make covers for the head of every stature. There is no doubt that by these tricks they deluded the minds and eyes of the simple. It is evident from the law that some ceremonies are useful, since God commands nothing superfluous; but Satan by his cunning turns everything useful to man’s destruction. Meanwhile we must remark that false prophets were always immoderately fond of outward signs; for since they have nothing substantial to offer, they have need of ostentation to dazzle all eyes. This then is the reason why men and women who intend to deceive, always heap together a number of ceremonies. Hence Ezekiel says, that those women had sown together pillows, and he adds, for all armholes. Whence it appears that they laid them under the armpits of those by whom they were consulted, although he afterwards seems to hint that they themselves reclined upon these pillows. But now he is treating of the people. The ancients were accustomed when they reclined at table to have cushions under their arms, though this is not our habit. But there is no doubt that they wished to represent a kind of sleep, like the foolish who consult oracles, and think themselves in ecstasies, and snatched away beyond all thoughts of this world. Then they had veils or coverings which they put over their heads. In this way imposture flourished with the Roman augurs; for they veiled their head when they wished to begin their incantations. Livy says, that the augur stood at the threshold with his head covered, and uttered these words, “O Jupiter, hear;” (23) so that it is probable that veils covered the heads of those who wished to consult God, that they might be as it were separated from the world, and no longer look upon human things, but have only spiritual eyesight. With this view these women used such ceremonies that wretched men thought themselves caught up above the world, and all earthly thoughts being laid aside, they dozed so as to receive the oracles, and at the same time had the head covered to avoid everything which might call them off and distract them, and to be wholly intent on spiritual meditations.
As to his saying, upon all arms, and upon the head of every stature. I doubt not that the Prophet teaches by these words that these women exercised a promiscuous trade, making no distinctions, but, gratifying all without choice, so long as they brought their money in their hands, as we shall by and by see. Hence this mark of universality ought to be noticed emphatically, because these women did not attend to the disposition with which persons came, but only grasped at their reward, and thus the gate was as open to all as that of the market-place. For shops are open to all, since all are expected to promote profit and make bargains, and merchants by their allurements entice as many as they can to purchase their goods. So also veils were provided for all heads and cushions for all arms, for there was no difference except in reference to profit from these profane and base transactions. With regard to the word “stature,” the opinion of those who think it used, because the women ordered those who consulted the oracles to stand, appears to me forced, and not in accordance with the Prophet’s intention. I have no doubt that, the Prophet uses the word for “age,” or person, as others correctly interpret it; as if he had said, that they made no difference between old and young, tall and short, but prostituted their answers to all from whom they looked for gain.
It afterwards follows, Is it not to hunt souls? Here God reproves one crime, but he will shortly add another, namely, the profanation of his sacred name. But he here speaks only of the death of souls, as if he said that the women laid those snares to deceive wretched souls. And because Ezekiel was commanded to, prophesy against them, he here addresses them more vehemently — Will ye hunt the souls of my people? It is literally the souls which belong to my people; but it will be more simple to receive it thus — will ye hunt the souls of my people, and will ye give life to your own souls, unless any one wishes to interpret it so as to make the Prophet repeat the same thing twice. For the souls of the people were also their own. For as we shall afterwards see, no one is deceived by the devil unless he offers himself of his own accord, and entangles himself in his snares on purpose. Since then it is always true that wretched men who catch at vain oracles devote themselves to the devil and his ministers, hence the passage may be explained in this way. But the sense which I have proposed is more simple, namely, that these women must not be yielded to because they have hunted the souls of the people; as if the Prophet had said, the people are precious to God, who has undertaken the care of them. Thus then he reasons; such is your audacity, nay, even fury, that you doubt not to seize upon God’s people: since therefore your impiety is so licentious and bold, will God suffer you to rage with impunity against the souls of which he is the guardian? Lastly, he signifies that punishment is prepared for the women who ensnare God’s people, because although those who are deceived are worthy of death, yet God will still exact punishment of Satan’s ministers who have endeavored to despoil him of his rights. It, follows —
(23) “Lib. 1. ch. 32. See also chap. 36., ‘ statua Atti capite velato, referring to ‘ Attus Navius, inclitus ea temptestate augur.”
Fuente: Calvin’s Complete Commentary
(18) Souls.This word is used in the Old Testament in a variety of significations. Here and in the following verses it is nearly equivalent to persons.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
18. Woe to the women that sew pillows to all armholes Rather, who sew coverings [fillets, or bandages] upon all joints of the hand. The exact meaning of this expression is not known. It could hardly refer merely to the luxurious voluptuousness of these women, as so many of the early commentators believed. Garlands, fillets, and amulets of various kinds are mentioned as being used on the hand, not only in the Greek mysteries, but in the ancient Babylonian incantations; but whether these “cushions” were used on knuckles or wrist or elbow, or what was the method of their use, is not yet discovered. Bertholet thinks these were amulets which possessed some natural magnetic power.
Make kerchiefs upon the head of every stature These kerchiefs or veils seem to have been thrown over the heads of those who came to consult the soothsayers concerning the future, in order to blindfold them and draw them into the magic circle. These coverings differed in length according to the stature of the inquirer. “We may perhaps read between the lines the thought that their utterances, like their veils, were adapted to suit every age and every taste. Ezekiel points out, we may believe, what he had seen. And in those veils he had seen a net cast over the victims of the false prophetesses, a snare from which they could not escape.” Plumptre.
Will ye save the souls alive that come unto you Literally, and save souls alive for yourselves? These hunters of souls killed without mercy, but saved some alive the very ones that deserved to die (Eze 13:19). The meaning is that their prophecies brought comfort to the wicked and sadness to the righteous (Eze 13:22). “To keep alive is to predict life and good fortune and to slay is to predict death.” Toy.
Fuente: Whedon’s Commentary on the Old and New Testaments
Eze 13:18. To all arm-holes See Jer 38:12. This may be figurative language, designed to express that men were taught to recline at ease on their couches, and to partake of banquets. See what Harmer says concerning the eastern mode of sitting supported by pillows, ii. 98. Carpets, mattresses, and cushions are the furniture of divans. Russell’s Hist. of Aleppo, 4to, 101. Sir John Chardin also mentions a mattress with large cushions placed at the back and sides of the person, who uses it as a bed. Harmer, ii. 123. See also Shaw’s Travels, 209, 4to; who says that several velvet or damask bolsters were placed on the carpets or matrasses in Barbary.
To hunt souls To destroy men, to expose them to God’s vengeance by lulling them into security. See Pro 6:26. nepesh signifies a person, or life, as well as soul.
This may be a strong eastern manner of expressing that these women hoodwinked their votaries, and kept them in spiritual darkness.
Or the covering of the head may have been of the ornamental or triumphal kind, to denote prosperity or victory; as pillows denoted tranquillity and plenty: and both may have been significantly applied to the heads and arms of those who consulted the prophetesses. “The prophetesses may be represented as covering the heads of those whom they by their prophesyings destined to death; as the head of Haman was covered when he was really in those circumstances.”
“I am nevertheless disposed to understand the clause in a different sense. These prophetesses did the same thing by their flattering words as would have been best expressed if they had thought fit to signify the same thing by actions only, (as the prophets sometimes did,) by making bolsters for the arms, and presenting them to the Israelitish women whom they wanted to assure of the continuance of their prosperity; and embroidering handkerchiefs proper to bind over the ornaments of females in a state of honour, and afterwards putting them on their heads.” Harmer, ii. 98.
Perhaps incantations were used. See Chald. on Eze 13:20.: and we learn from 1Sa 28:7 and from the Greek and Roman writers, that women employed themselves in magical rites. It is not impossible that every stature may refer to images of different sizes:
Lanea et effigies erat, altera cerea: major Lanea, quae poenis compesceret inferiorem. HOR. Sat. lib. I. viii. 30, 31.
Of wool and wax the forms were wrought; The woollen was erect and tall, And scourg’d the waxen image small. FRANCIS.
Terna tibi haec primum triplici diversa colore Licia circumdo, terque haec altaria circum Effigiem duco. VIRG. Ecl. viii. 73, &c.
Around his waxen image first I wind Three woollen fillets, of three colours join’d; Thrice bind about his thrice-devoted head, Which round the sacred altar thrice is led. DRYDEN.
The easterns had, and still have, frequent amulets and ribands of charms, which they put principally at their hands and heads. Such charms these female prophets fabricated; and, as appears, attributed to them the power of preserving the life of those who wore them, and of bringing death on their enemies.
See commentary on Eze 13:17
Fuente: Commentary on the Holy Bible by Thomas Coke
Eze 13:18 And say, Thus saith the Lord GOD; Woe to the [women] that sew pillows to all armholes, and make kerchiefs upon the head of every stature to hunt souls! Will ye hunt the souls of my people, and will ye save the souls alive [that come] unto you?
Ver. 18. That sew pillows. ] In token of most certain and constant rest and peace.
To make kerchiefs.
To hunt souls.
Will ye hunt the souls?
Upon the head of every stature.
Will ye save the souls alive that come unto you?
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
sew pillows to all armholes = sew together coverings upon all the joints of My hands: i.e. hide from the People the hands of Jehovah lifted up and stretched forth in judgment (Isa 26:11; Isa 5:2, Isa 5:10).
pillows coverings for purposes of concealment. Hebrew. Kesathoth (occurs only here and in Eze 13:20), from kasah, to conceal, to hide. First occurrence (of kasah) Gen 7:19, Gen 7:20; Gen 9:23; Gen 18:17; Gen 24:65; Gen 37:26; Gen 38:14, Gen 38:15, &c . The object is shown in Isa 26:11.
armholes = My hands; referring to the judgments they were to execute (Eze 14:9, Eze 14:13). Compare verses: Eze 9:21, Eze 9:22, Eze 9:23. The Septuagint renders it proskephalaia = for the head.
make kerchiefs upon the head of every stature = make mantles to cover the heads (and therefore the eyes) of those on whom the judgments of God’s hand were about to fall, lest they should see.
kerchiefs = wraps that cleave close round the head. Hebrew. mispahoth (occurs only here), from saphah, to join, or cleave closely. Saphah occurs 1Sa 2:36 (put = attach); Eze 26:19 (abiding = cleaving). Job 30:7 (gathered together). Iea. Eze 14:1 (cleave). Hab. Eze 2:15 (puttest = holdest). The object being to cover the head so that God’s hand may not be seen (Isa 26:11).
stature = tall figure. Hebrew komah = height. First occurrence Gen 6:15 . Compare 1Sa 16:7 (his stature); Eze 25:20, &c. Put, here, for every man of high or lofty station: i, e. for the princes or rulers in Jerusalem, whose eyes were blinded by these false prophetesses.
hunt = harry, or ensnare.
souls. Hebrew. nephesh. App-1B. Put hereby Figure of speech Synecdoche (of the Part), App-6, for the People.
Will ye . . . ? This is not a question, but a statement.
Fuente: Companion Bible Notes, Appendices and Graphics
Woe: Eze 13:3
that sew: Rather,”that fasten cushions;” by which they intimated that they might indulge and repose themselves in security, for no enemy would disturb them. The apartments of the easterns are well supplied with cushions, on which they sit, lean, rest their heads, and prop up their arms. Eze 13:10, Eze 13:16, Jer 4:10, Jer 6:14, 2Ti 4:3
armholes: or, elbows
hunt souls: Eze 22:25, Eph 4:14, 2Pe 2:14
will ye save: Eze 13:22
Reciprocal: Gen 10:9 – a mighty 1Sa 24:11 – thou huntest Isa 30:10 – speak Eze 16:23 – woe Mic 3:5 – that bite
Fuente: The Treasury of Scripture Knowledge
Eze 13:18. All unusual or figurative language must be interpreted in the light of known facts. Armholes is rendered “elbows in the margin and the lexicon agrees with it, for the original means a joint of the arm or band. (See the comments at Jer 38:12.) Kerchiefs is rendered veil in the lexicon and refers to some kind of covering for the head that would enclose the wearer in a state of mystery. The thought of the verse is on the false peace that had been given the citizens of Jerusalem by tbe lying prophets. A pillow attached to tiie elbow would suggest a position of rest and ease while lying around, and that was a symbol of the state of contentment that was created in the minds of the victims. The women cooperated with the false prophets by making the pillows.
Fuente: Combined Bible Commentary
13:18 And say, Thus saith the Lord GOD; Woe to the [women] that sew {i} [magic] charms upon all wrists, and make kerchiefs upon the head of every stature to hunt souls! Will ye hunt the souls of my people, and will ye save the souls alive [that come] to you?
(i) These superstitious women for money would prophecy and tell every man his fortune giving them pillows to lean on, and kerchiefs to cover their heads, to the intent they might the more allure them and bewitch them.
Fuente: Geneva Bible Notes
He was to announce Yahweh’s judgment on these women who sewed cloth bands to place on the wrists and floor-length veils on the heads of themselves or the objects of their "prophesying." They used these aids to impress people and to cast spells on (to influence) people to bring them under their power (cf. Jer 7:18; Jer 44:17; Jer 44:19).
"The activities attributed to these women suggest that they were more like witches or sorcerers than prophets [cf. 1Sa 28:7]." [Note: Cooper, p. 157. See also H. W. F. Saggs, "External Souls in the Old Testament [Eze 13:17-21]," Journal of Semitic Studies (1974):1-12.]