Exegetical and Hermeneutical Commentary of Ezekiel 5:12
A third part of thee shall die with the pestilence, and with famine shall they be consumed in the midst of thee: and a third part shall fall by the sword round about thee; and I will scatter a third part into all the winds, and I will draw out a sword after them.
12. Explanation of the symbol Eze 5:1-4.
Fuente: The Cambridge Bible for Schools and Colleges
The judgments Eze 5:12-17 of famine, pestilence, and the sword, were precisely those which attended the coming siege of Jerusalem (Jer 15:2 ff). The drawing out the sword after them indicates that the anger of God will follow them even to the land of their exile (compare Jer 42:19-22; Lev 26:25), and that the horrors of the Babylonian siege are but the beginning of the sorrows of the nation.
Fuente: Albert Barnes’ Notes on the Bible
Verse 12. A third part of thee] See Clarke’s notes on Eze 5:1-4.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
From this to the end of the chapter we have a particular and more express declaration how God would execute these severe judgments upon this people.
With pestilence; no doubt, though it were not mentioned or threatened, as Jer 34:17, we might conclude it could not but be in such a besieged city, where blood, putrifying carcasses, &c. annoy.
With famine; signified by fire, for it parcheth and withereth men.
Shall fall by the sword round about thee; as they did in their assailing the besiegers round about the walls, and as they did fall under the assault, when the enemy attempted to take the city, &c. See further Eze 5:12. of this chapter.
I will draw out a sword after them; when the Babylonians sword hath cut off all about Jerusalem, I will draw out my sword, and pursue the rest which Nebuchadnezzar could not reach.
Fuente: English Annotations on the Holy Bible by Matthew Poole
12. Statement in plain terms ofwhat was intended by the symbols (Eze5:2; see Eze 6:12; Jer 15:2;Jer 21:9).
draw out . . . sword afterthem (Le 26:33).Skeptics object; no such thing happened under Zedekiah, as is hereforetold; namely, that a third part of the nation should die bypestilence, a third part by the sword, and a third be scattered untoall winds, and a sword sent after them. But the prophecy is notrestricted to Zedekiah’s time. It includes all that Israel suffered,or was still to suffer, for their sins, especially those committed atthat period (Eze 17:21). Itonly received its primary fulfilment under Zedekiah: numbers thendied by the pestilence and by the sword; and numbers were scatteredin all quarters and not carried to Babylonia alone, as the objectorsassert (compare Ezr 1:4; Est 3:8;Oba 1:14).
pestilence . . . andfaminesignified by the symbol “fire” (Eze5:2). Compare Isa 13:8;Lam 5:10; plague and famineburning and withering the countenance, as fire does.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
A third part of them shall die with the pestilence,…. This, with what follows, explains the division of the hair into the three parts, and what was done with them; and shows that the burning of one third part denotes their being destroyed by the pestilence, mentioned along with burning coals, Hab 3:5; and by famine, as follows:
and with famine shall they be consumed in the midst of thee; and though there is no account of the former, yet there is of the latter; and no doubt but the pestilence raged, as well as the famine, at the siege of Jerusalem by Nebuchadnezzar:
and a third part shall fall by the sword round about thee; signified by the third part of the hair, smitten with a knife; and intends such as perished by the sword of the Chaldeans at the taking of the city, and when they fled out of it; and so are properly said to fall round about it:
and I will scatter a third part into all the winds; the greatest part of which were carried into Babylon, and others into other parts;
[See comments on Eze 5:2];
and I will draw out a sword after them; particularly after them that went into Egypt. The Septuagint and Arabic versions read a “fourth part” in each clause, as before; and make it out thus, “a fourth part of thee shall be consumed with death (the pestilence); and a fourth part of thee shall be consumed with famine in the midst of thee; and a fourth part of thee I will scatter to every wind; and a fourth part of thee shall fall by the sword round about thee; and I will draw out the sword after them”.
Fuente: John Gill’s Exposition of the Entire Bible
Now he explains without a figure what he had previously proposed figuratively. For he had been commanded to shave off the hairs of his head and of his beard with a razor, and to divide them so that the pestilence should consume one part, the sword another, and the famine a third. Now he repeats the same thing but in another manner. Hence God explains why he had offered a vision of this kind to his servant. But he shortens what we formerly saw, because he omits the fourth member; for he was commanded to take some portion and to hide it under his armpit, or in the hem of his garment: but here there is no mention of that part, and yet it was not spoken in vain, but God speaks in various manners, and that by his own right. Meanwhile, both the figure and its application agree, because God was consuming the whole people by either famine, pestilence, or the sword. What was said concerning the fourth part was not in vain, but it was not necessary to repeat it. To this end then the Prophet tended, since some were survivors it might seem that they were exempt from the common slaughter: that he might take away that hope, he said, that they also, or at least many of them, should perish by burning, so that they should light up a fire in the whole people of Israel. For it happened through the unconquerable obstinacy of the people, that the wretched exiles were more hated; those who had already spared them began afresh to rage against them with cruelty, because the name of the people became detestable among all men. Because, therefore, the remnant of the citizens who remained at Jerusalem perished, hence it happened that the burning penetrated to the ten tribes, and to those wretched exiles who were captives in remote lands. But now our Prophet is silent on this point. In the meanwhile, he comprehends whatever we saw before, although more briefly: only that explanation was wanting, which, although it was formerly useful, yet ought not of necessity to be repeated. A third part, therefore, shall die by pestilence, and shall perish by hunger in the midst of thee; then a third part shall perish by the sword around thee, and a third part shall be scattered towards every wind: although God claims this for himself, I will scatter, says he, the third part, and draw out the sword after them, so that they also shall perish in their dispersion. Now that dispersion is by itself miserable, but God pronounces that he would not be content with that moderate punishment until he utterly consumed them. It follows —
Fuente: Calvin’s Complete Commentary
12. See Eze 5:1-4; compare Jer 15:2. Dav. Hein. Muller, Ezekiel Studien, 1893, has pointed out the very curious resemblance which this verse bears to many cuneiform inscriptions where sword, famine, and pestilence are joined together. For instance, Assur-banipal, who might almost be called a contemporary of Ezekiel, saw a divine decree written upon the disk of the moon: “By the iron sword, by the burning fire, by famine, and by pestilence I will make an end of his life.” Because of such coincidences Dr. Muller believes Ezekiel, even if he had not studied the cuneiform literature in detail, must at least have had some one “read to him the standard inscriptions.” His proof, however, hardly sustains his conclusions, while Eze 3:5-6, would intimate that Ezekiel was not well acquainted with the Babylonian language.
Fuente: Whedon’s Commentary on the Old and New Testaments
“A third part of you will die with the pestilence, and they will be consumed with famine in the midst of you, and a third part will fall by the sword round about you, and a third part I will scatter to all the winds, and will draw out a sword after them.”
What the shaving of his head and beard have indicated is now described in detail. For one third, death by pestilence and famine. For one third, death by the sword. For one third, scattering in all directions. But the latter will also include death at the hands of adversaries who take advantage of their condition, and death at the hands of their captors. (See 2Ki 25:1-21; 2Ch 36:17-21; Jer 39:1-18).
Fuente: Commentary Series on the Bible by Peter Pett
Eze 5:12. And I will draw out a sword after them That is, “Mine anger shall still pursue thee even into countries whither thou art banished and carried captive.” This was particularly fulfilled in those who retired into Egypt, and has been remarkably verified in the many persecutions and miseries which the Jews have undergone at different times in most parts of Europe since their general dispersion.
Fuente: Commentary on the Holy Bible by Thomas Coke
Eze 5:12 A third part of thee shall die with the pestilence, and with famine shall they be consumed in the midst of thee: and a third part shall fall by the sword round about thee; and I will scatter a third part into all the winds, and I will draw out a sword after them.
Ver. 12. A third part of thee, &c. ] See Eze 5:2 .
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
A third pert, &c. This is the signification of the sign (verses: Eze 5:1-4).
pestilence, and with famine. Op. Josephus, Antiquities x, 8. i.
all the winds = all quarters, Figure of speech Metonymy (of Adjunct), App-6.
Fuente: Companion Bible Notes, Appendices and Graphics
third part of: Eze 5:2, Eze 6:12, Jer 15:2, Jer 21:9, Zec 13:7-9
and I will scatter: Eze 5:2, Eze 5:10, Eze 6:8, Jer 9:16, Zec 7:14
and I will draw: This was particularly fulfilled in the destruction of those who retired to Egypt; and has been remarkably verified in the many persecutions and miseries which the Jews have suffered at different times, in the various countries into which they are dispersed. Eze 5:2, Eze 12:14, Lev 26:33, Deu 28:65, Jer 42:16, Jer 42:17, Jer 42:22, Jer 43:10, Jer 43:11, Jer 44:27, Amo 9:4
Reciprocal: 2Ki 25:3 – the famine Psa 92:9 – scattered Isa 26:15 – thou hadst Jer 13:24 – will Jer 14:12 – but Jer 15:9 – and the Jer 16:4 – consumed Jer 21:6 – they Jer 24:9 – to be removed Jer 24:10 – General Jer 29:17 – Behold Jer 38:2 – He Jer 40:11 – all the Jews Jer 49:32 – I will scatter Jer 49:36 – scatter Jer 49:37 – I will send the sword Jer 51:2 – fanners Lam 1:3 – she Eze 5:17 – and pestilence Eze 6:11 – fall Eze 7:15 – General Eze 14:17 – I bring Eze 14:19 – if I Eze 14:21 – my four Eze 17:21 – all his fugitives Eze 21:3 – will draw Eze 22:15 – scatter Eze 28:23 – I will send Eze 33:27 – surely Eze 36:19 – I scattered Mic 6:14 – and thou Zec 2:6 – spread Zec 13:8 – two
Fuente: The Treasury of Scripture Knowledge
Eze 5:12. These three means of reducing the great capital city would fulfill tlie symbolic prediction that was made by the acting of the prophet in verse 2. The three items would logically result in the almost total destruction of the nation. Pestilence and famine are tied together as one because a serious scarcity of food generally breeds disease. Some of the citizens tried to resist the enemy by fighting but were defeated in battle. Some escaped immediate death on the battle field and fled into distant regions, hut they could not run away from God and the sword caught up with them.
Fuente: Combined Bible Commentary
Eze 5:12-13. A third part of thee, &c. In this verse is given an explication of what the burning of the hair, the smiting of it with a knife, &c., signified: see on Eze 5:2. And I will draw out a sword after them My anger shall still pursue them, even into the countries whither they shall be banished and carried captives. As this was particularly fulfilled in those that went into Egypt, (see on Eze 5:4,) so it has been remarkably verified in the several persecutions and massacres they have undergone at different times in most of the countries of Europe, in latter ages: see note on Deu 28:65. Thus shall mine anger be accomplished My anger shall be appeased toward them, after I have executed due punishment upon them for their sins. And I will cause my fury Or rather, my wrath, or indignation, as, should be rendered, for to apply the word fury to God, is highly improper and indecent: to rest upon them
To be satisfied in punishing them. And I will be comforted Here we have a strong instance of the metaphor called anthropopathia, by which the qualities of men are ascribed to God. As men sometimes find some sort of ease and rest in their minds upon venting their anger on just occasions, and bringing offenders to condign punishment; so God is here described as feeling ease and satisfaction in executing his justice on obstinate offenders: compare Eze 16:42; Eze 21:17; and see note on Isa 1:24. They shall know that I have spoken it in my zeal Out of a just concern for my own honour and authority, which they have slighted and despised.