Exegetical and Hermeneutical Commentary of Ezekiel 6:11
Thus saith the Lord GOD; Smite with thine hand, and stamp with thy foot, and say, Alas for all the evil abominations of the house of Israel! for they shall fall by the sword, by the famine, and by the pestilence.
11. Smite with thine hand ] Ch. Eze 25:6, “Because thou (Ammon) hast clapped thine hands and stamped with the feet, and rejoiced with all the despite of thy soul against the land of Israel.” The gestures are those of scorn and ill-will, and of rejoicing over another’s misfortune; ch. Eze 22:13; Job 27:23. In ch. Eze 21:17 the same gesture is attributed to Jehovah.
Alas for all ] Rather: Ha! for all. The interjection seems a shorter form of that used elsewhere, as ch. Eze 25:3, “Because thou (Ammon) saidst, Aha! for my sanctuary, when it was destroyed, and for the land of Israel, when it was desolate.” The prophet hates and scorns the evil practices of Israel so deeply, that he rejoices at the vengeance about to overtake them. The grammatical anomaly in “evil abominations of” is obviated in LXX. by omission of “evil.”
Fuente: The Cambridge Bible for Schools and Colleges
11 14. Renewal of the threat of destruction because of idolatry
Fuente: The Cambridge Bible for Schools and Colleges
The gleam of hope is but transitory. Darkness again gathers round, for as yet the prophet is predicting judgment.
Eze 6:11
Smite … stamp – Well-known modes of expressing grief.
Eze 6:13
Sweet savor – Compare Gen 8:21. Words, applied to the smell of sacrifices accepted by God, applied here to idol-sacrifices in irony.
Eze 6:14
Toward Diblath – Or, Diblathaim, the Diblathan of the Moabite stone, one of the double cities of Moab (see Eze 25:9) to the east of which lay the great desert of Arabia. Some read: unto Riblah Jer 52:9 and take the margin rendering.
Fuente: Albert Barnes’ Notes on the Bible
Verse 11. Smite with thine hand, and stamp with thy foot] Show the utmost marks of thy astonishment and indignation, and dread of the evils that are coming upon them. Some have contended for the propriety of clapping and stamping in public worship from these words! It is scarcely a breach of charity to think that such persons are themselves incapable either of attending on or conducting the worship of God. To be consistent, they should copy the prophet in his other typical actions as well as these; and then we shall hear of their lying on their left side for three hundred and ninety days, and on their right side for forty days; shaving their heads, burning their hair, baking their bread with dung, &c. Now all these things, because they were typical and commanded, were proper in the prophet: in such persons as the above they would be evidences of insanity. Such extravagant acts are no part of God’s worship.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Here are two actions commanded, and both signify a mixture of affection in the person, as wonder and amazement, indignation and displeasure, grief and sorrow, pity and commiseration, all which are required in the prophet, to show both the evil of sin he did see, and the evil of sufferings which he did foresee, on Israel.
Say, Alas; tell them what thou meanest by such unusual gestures, speak with grief; Alas!
Evil abominations; sins in full growth, ripe to the harvest, make him cry out.
By the sword, & c.; grievous miseries coming on his people and on his kindred. The house of Israel must fall, be ruined, laid desolate, and carried captive.
Fuente: English Annotations on the Holy Bible by Matthew Poole
11. Gesticulations vividlysetting before the hearers the greatness of the calamity about to beinflicted. In indignation at the abominations of Israel extend thinehand towards Judea, as if about to “strike,” and “stamp,”shaking off the dust with thy foot, in token of how God shall”stretch out His hand upon them,” and tread themdown (Eze 6:14; Eze 21:14).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Thus saith the Lord God, smite with thine hand, and stamp with thy foot,…. These are gestures of persons in distress and agony, who, to show their trouble and grief, smite one hand against the other; or smite with the hand upon the thigh, as in Jer 31:19; and “stretch out”, or “make a distension with the foot” d; as it is in the Hebrew text; extend their thighs; throw out their feet; stamp with them; beat the earth, and make it shake, as the Syriac version; all expressive of anguish and sorrow:
and say, alas, for all the evil abominations of the house of Israel! the word “alas”, or “woe”, as the Targum, Jarchi, and Kimchi, an interjection of mourning and lamentation, explains the above gestures; and what follows shows the cause of all; namely, the sins and abominations committed by the house of Israel; which they being insensible of, and unconcerned about, the prophet is ordered to take such a method to awaken them out of their stupidity and lethargy; and the rather, since the heaviest of judgments were coming upon them:
for they shall fall by the sword, by the famine, and by the pestilence; which are threatened in Eze 5:12; and the persons on whom they should be separately executed are mentioned in Eze 6:12.
d “extende pede tuo”, Pagninus, Montanus, Polanus; “fac distensionem cum pede tuo”, Munster; “divarica pedes tuos”: Calvin.
Fuente: John Gill’s Exposition of the Entire Bible
The Punishment Is Just and Well Deserved
Eze 6:11. Thus saith the Lord Jehovah, Smite with thy hand, and stamp with thy foot, and say, Woe on all the wicked abominations of the house of Israel! that they must perish by sword, hunger, and pestilence. Eze 6:12 . He that is afar off will die by the pestilence; and he that is near at hand shall fall by the sword; and he who survives and is preserved will die of hunger: and I shall accomplish my wrath upon them. Eze 6:13 . And ye shall know that I am Jehovah, when your slain lie in the midst of your idols round about your altars, on every high hill, upon all the summits of the mountains, and under every green tree, and under every thick-leaved terebinth, on the places where they brought their pleasant incense to all their idols. Eze 6:14 . And I will stretch out my hand against them, and make the land waste and desolate more than the wilderness of Diblath, in all their dwellings: so shall ye know that I am Jehovah. – Through clapping of the hands and stamping of the feet – the gestures which indicate violent excitement – the prophet is to make known to the displeasure of Jehovah at the horrible idolatry of the people, and thereby make manifest that the penal judgment is well deserved. is in Eze 21:19 expressed more distinctly by , “to strike one hand against the other,” i.e., “to clap the hands;” cf. Num 24:10. , an exclamation of lamentation, occurring only here and in Eze 21:20. , Eze 6:11, is a conjunction, “ at.” Their abominations are so wicked, that they must be exterminated on account of them. This is specially mentioned in Eze 6:12. No one will escape the judgment: he who is far removed from its scene as little as he who is close at hand; while he who escapes the pestilence and the sword is to perish of hunger. , servatus , preserved, as in Isa 49:6. The signification “besieged” (lxx, Vulgate, Targum, etc.), Hitzig can only maintain by arbitrarily expunging as a gloss. On Eze 6:12, cf. Eze 5:13; on 13 a, cf. Eze 6:5; and on 13 b, cf. Eze 6:3, and Hos 4:13; Jer 2:20; Jer 3:6; Deu 12:2. ‘ , according to later usage, for . , used in the Pentateuch of sacrifices pleasing to God, is here transferred to idol sacrifices; see on Lev 1:9 and Gen 8:21. On account of the prevalence of idolatry in all parts, God will make the land entirely desolate. The union of serves to strengthen the idea; cf. Eze 33:8., Eze 35:3. The words are obscure, either “in the wilderness towards Diblath” (even to Diblath), or “more than the wilderness of Diblath” ( of comparison). There is no doubt that is a nom. prop.; cf. the name of the city in Jer 48:22; Num 33:46. The second acceptation of the words is more probable than the first. For, if is the terminus a quo , and the terminus ad quem of the extent of the land, then must be punctuated not only as status absolut., but it must also have the article; because a definite wilderness – that, namely, of Arabia – is meant. The omission of the article cannot be justified by reference to Eze 21:3 or to Psa 75:7 (Hitzig, Ewald), because both passages contain general designations of the quarters of the world, with which the article is always omitted. In the next place, no Dibla can be pointed out in the north; and the change of Diblatha into Ribla, already proposed by Jerome, and more recently brought forward again by J. D. Michaelis, has not only against it the authority of all the old versions, but also the circumstance that the Ribla mentioned in 2Ki 23:33 did not form the northern boundary of Palestine, but lay on the other side of it, in the land of Hamath; while the , named in Num 34:11, is a place on the eastern boundary to the north of the Sea of Gennesareth, which would, moreover, be inappropriate as a designation of the northern boundary. Finally, the extent of the land from the south to the north is constantly expressed in a different way; cf. Num 23:21 (Num 34:8); Jos 13:5; 1Ki 8:65; 2 Kings 14:65; Amo 6:14; 1Ch 13:5; 2Ch 7:8; and even by Ezekiel himself (Eze 48:1) is named as the boundary on the north. The form is similar to for , although the name is hardly to be explained, with Hvernick, as an appellation, after the Arabic dibl, calamitas, exitium . The wilderness of Diblah is unknown. With ‘ the discourse is rounded off in returning to the beginning of Eze 6:13, while the thoughts in Eze 6:13 and Eze 6:14 are only a variation of Eze 6:4-7.
Fuente: Keil & Delitzsch Commentary on the Old Testament
| The Prophet’s Lamentation. | B. C. 594. |
11 Thus saith the Lord GOD; Smite with thine hand, and stamp with thy foot, and say, Alas for all the evil abominations of the house of Israel! for they shall fall by the sword, by the famine, and by the pestilence. 12 He that is far off shall die of the pestilence; and he that is near shall fall by the sword; and he that remaineth and is besieged shall die by the famine: thus will I accomplish my fury upon them. 13 Then shall ye know that I am the LORD, when their slain men shall be among their idols round about their altars, upon every high hill, in all the tops of the mountains, and under every green tree, and under every thick oak, the place where they did offer sweet savour to all their idols. 14 So will I stretch out my hand upon them, and make the land desolate, yea, more desolate than the wilderness toward Diblath, in all their habitations: and they shall know that I am the LORD.
The same threatenings which we had before in the foregoing chapter, and in the former part of this, are here repeated, with a direction to the prophet to lament them, that those he prophesied to might be the more affected with the foresight of them.
I. He must by his gestures in preaching express the deep sense he had both of the iniquities and of the calamities of the house of Israel (v. 11): Smite with thy hand and stamp with thy foot. Thus he must make it to appear that he was in earnest in what he said to them, that he firmly believed it and laid it to heart. Thus he must signify the just displeasure he had conceived at their sins, and the just dread he was under of the judgments coming upon them. Some would reject this use of these gestures, and call them antic and ridiculous; but God bids him use them because they might help to enforce the word upon some and give it the setting on; and those that know the worth of souls will be content to be laughed at by the wits, so they may but edify the weak. Two things the prophet must thus lament:– 1. National sins. Alas! for all the evil abominations of the house of Israel. Note, The sins of sinners are the sorrows of God’s faithful servants, especially the evil abominations of the house of Israel, whose sins are more abominable and have more evil in them than the sins of others. Alas! What will be in the end hereof? 2. National judgments. To punish them for these abominations they shall fall by the sword, by the famine, and by the pestilence. Note, It is our duty to be affected not only with our own sins and sufferings, but with the sins and sufferings of others; and to look with compassion upon the miseries that wicked people bring upon themselves; as Christ beheld Jerusalem and wept over it.
II. He must inculcate what he had said before concerning the destruction that was coming upon them. 1. They shall be run down and ruined by a variety of judgments which shall find them out and follow them wherever they are (v. 12): He that is far off, and thinks himself out of danger, because out of the reach of the Chaldeans’ arrows, shall find himself not out of the reach of God’s arrows, which fly day and night (Ps. xci. 5): He shall die of the pestilence. He that is near a place of strength, which he hopes will be to him a place of safety, shall fall by the sword, before he can retreat. He that is so cautious as not to venture out, but remains in the city, shall there die by the famine, the saddest death of all. Thus will God accomplish his fury, that is, do all that against them which he had purposed to do. 2. They shall read their sin in their punishment; for their slain men shall be among their idols, round about their altars, as was threatened before, v. 5-7. There, where they had prostrated themselves in honour of their idols, God will lay them dead, to their own reproach and the reproach of their idols. They lived among them and shall die among them. They had offered sweet odours to their idols, but there shall their dead carcases send forth an offensive smell, as it were to atone for that misplaced incense. 3. The country shall be all laid waste, as, before, the cities (v. 6): I will make the land desolate. That fruitful, pleasant, populous country, that has been as the garden of the Lord, the glory of all lands, shall be desolate, more desolate than the wilderness towards Diblath, v. 14. It is called Diblathaim (Num 33:46; Jer 48:22), that great and terrible wilderness which is described, Deut. viii. 15, wherein were fiery serpents and scorpions. The land of Canaan is at this day one of the most barren desolate countries in the world. City and country are thus depopulated, that the altars may be laid waste and made desolate, v. 6. Rather than their idolatrous altars shall be left standing, both town and country shall be laid in ruins. Sin is a desolating thing; therefore stand in awe and sin not.
Fuente: Matthew Henry’s Whole Bible Commentary
THE LAND SMITTEN, MADE DESOLATE
Verses 11-14
Verse 11 recounts the Lord’s command to Ezekiel to wax eloquent, to smite with his hand and stamp with his foot, and shout with bombastic words “Alas for all the abominations of the house of Israel!” Isa 61:6; Jer 30:18-19. For, said He, “they shall fall by the sword, by famine, and by the pestilence,” a thing never to be forgotten, Eze 5:12. These judgments fell not only on the city of Jerusalem but also upon all the house of Israel.
Verse 12 assures that all so long involved in idolatrous worship and the heathen-like abominations, whether far or near to Jerusalem or the land of Israel, even those in Chaldea should surely be cut down by pestilence, by famine, and or by sword. Thus the Lord warned, He would accomplish His fury upon His lawbreaking people, Eze 5:13; 1Pe 4:17-18.
Verse 13 declares that Israel would have visible, yet testamentary evidence that the Lord was God, when the living of the remnant saw their slain men’s carcasses among their idols and altars at every high place in the land, upon the hills, mountains and under every green tree, and every oak tree, where they had died a whoring after idol gods, where they did offer sweet savor to their gods, in vain, Jer 2:20; Hos 4:13; Isa 57:5; Psa 115:4-9.
Verse 14 continues the Lord’s warning that “so,” or just like this, or after this order, He would stretch out His hand in judgment to make their land desolate, a barren place, even more barren than the wilderness or desert toward Diblath, a city in Moab, That they might know Him as the Lord, in all their habitations, or wherever they thereafter resided Num 33:46; Jer 48:22. Thus they were and would be without excuse, or a cloak for their sins, Rom 2:1; Rom 14:11-12.
Fuente: Garner-Howes Baptist Commentary
This confirms what we have formerly seen concerning the slaughter of the ten tribes. The kingdom of Israel had been indeed afflicted, but because those remaining in their own country thought themselves free from further calamity, and gave themselves up to their idolatries more and more, it was on this account necessary that final destruction should be denounced against them. Since, then, words moved them but little, God adds a sign, according to his custom in obstinate cases. He orders the Prophet, by clapping of hands, and by extending his legs and feet, to show that the land was cursed. Divide, therefore, thy feet; for thus men are accustomed to do when they denounce anything gravely, or burn with indignation: they extend their legs in opposite directions; so I have rendered it verbally separate thy feet: the clapping of the hands has the same object. God wishes by this gesture that his word should be confirmed, not for the Prophets sake, but for the sake of the obstinacy of those who were deaf to all words, as we have said. Hence we truly comprehend how great was the stupidity of men, who, when God was thundering from heaven, yet remain secure, and do not cease to follow after their own desires: even when God inspires terror, they do nothing but laugh — this is monstrous. And yet we see it was an old disease, and I wish we of this day were free from what Ezekiel experienced.
Lastly, it is just as if he had been commanded to bring the Israelites into his presence When, therefore, he was commanded to cry alas! or, oh! upon all the abominations of the house of Israel, there is no doubt that his gesture as well as his exclamation ought to be efficacious. The reason also is added — that all shall perish by sword, pestilence, and famine We have said that these three kinds of punishment are always proposed, not because God strikes the despisers of his law with pestilence, the sword, and famine only, but because this method is more known and more common. God has innumerable hidden methods of punishing transgressors; but since, as I have said, this scourge is more used, hence the Prophets more frequently mention it.
The result is, that destruction to the kingdom of Israel was at hand, which they had never thought of; because God avenges the wickedness of his people not only by war, but by pestilence and famine. Sometimes by the figure, a part for the whole, it comprehends other punishments. And we know with how many miseries war is replete; for when once men begin to take up arms, the gate is opened to robberies and rapines, burnings, slaughters, debaucheries, and all violence; and in war all humanity and equity is buried. Then as to famine, we know that it usually renders men ravenous. But in pestilence the husband will desert the wife, every family is invaded by death, orphanhood afflicts one, and widowhood another. Since, therefore, these scourges of God draw with them infinite miseries, it is not to be wondered at if the Prophets use war, pestilence, and famine, for shortness, when they signify that those who provoke God too long shall perish. Now follows a clearer explanation —
Fuente: Calvin’s Complete Commentary
C. A Distressing Lamentation 6:1114
TRANSLATION
(11) Thus says the Lord GOD: Clap your hand and stamp your foot, and say, Alas, because of all the evil abominations of the house of Israel, with sword, famine and pestilence they shall fall. (12) He who is far off shall die with the pestilence; and he who is near shall fall by the sword; and he that remains and is besieged shall die in the famine; then I shall bring to an end MY wrath against them. (13) And you will know that I am the LORD when their slain ones shall be in the midst of their idols round about their altars, upon every high hill, in the tops of the mountains, and under every green tree and under every leafy oak, the place where they presented a sweet savor to all their idols. (14) And I shall stretch out My hand against them, and I will make the land a desolation and waste more than the wilderness of Diblah in all their dwelling places; and they shall know that I am the LORD.
COMMENTS
With a dramatic action Ezekiel was to underscore what he had just said.[179] He was to clap his hand and stamp his foot. These were gestures expressive of intense emotion and excitement generated either by intense joy or sorrow.[180] There is no reason to assume that Ezekiel would be exulting over the impending fall of Judah. This prophet hated the evil practiced by his people but he did not long for their destruction. Like Jeremiah he commiserated with the people of Judah in their misfortune (cf. Eze. 11:13). It was with a broken and aching heart that Ezekiel spoke to and about his people.
[179] One must always reckon with the possibility that this oracle was not delivered on the same occasion as the preceding verses.
[180] Others have interpreted Ezekiels actions as indicating malicious satisfaction, joy, triumph as well as horror, indignation and sorrow.
The prophets gesture of distress was accomplished by the customary wail, Alas![181] Because of all the evil abominations (idolatry) of Israel the nation would fall with sword, famine and pestilence (Eze. 6:11). The one far off from the scene of battle would die by pestilence; the one near the battle, by the sword. Those in the besieged capital would die of famine. Distance would make no difference. Wherever they were the inexorable and relentless wrath of God would overtake them (cf. Zec. 1:6). There would be no escape. With these terrible calamities the wrath of the Lord would come to an end (Eze. 6:12).
[181] Ellison (EMM, p. 37) proposes the rendering Ha, Ezekiel is called upon to rejoice that the accumulated evil of centuries is to be swept away.
For the third time in this chapter the prophet underscores the dramatic impact which these judgment works would have on the hearts and minds of the surviving remnant. When they saw their slain comrades lying about their once sacred altars within sight of their lifeless idols they would finally come to confess the sole sovereignty of God.
In order to emphasize the extent of the godless worship, Ezekiel enumerates the different locations where Canaanite rites were practiced. Their hilltop sanctuaries and mountain top retreats the shady bowers where once the fertility orgies of Baal and Asherah were practiced those sacred spots where the sweet savor of incense was offered before images all alike would be desecrated (Eze. 6:13).
The hand of the Lord would be stretched out against the land and it would become a desolate waste. The reference to Diblah in Eze. 6:14 is difficult to interpret. Some translate, from the wilderness to Riblah (RSV), and see here a reference to the extent of the disaster. From the edge of the southern wilderness to Riblah on the Orontes river is a distance of 150 miles. This understanding necessitates two changes in the Hebrew text.[182] The second approach is to see in this phrase a comparison. The land of Judah will become a greater desolation than Diblah. The location of Diblah is uncertain.[183]
[182] The change of d to r as the first letter of the place name, and addition of the article to the word wilderness. The interchange of d and r is attested in Num. 1:14; Num. 2:14
[183] A Diblathiam on the eastern border of Moab is attested in Num. 33:46-47 and Jer. 48:22, ASV.
The discourse closes with a fourth assertion that this divine judgment would serve to turn people to the Lord (Eze. 6:14).
Fuente: College Press Bible Study Textbook Series
(11) Smite with thine hand, and stamp with thy foot.The prophecy returns again to its heavy tidings of woe. To clap the hands and stamp the feet, either singly (Num. 24:10; Eze. 21:14; Eze. 21:17; Eze. 22:13) or together (Eze. 25:6), is a gesture of strong emotion or earnestness of purpose. The prophet is here directed to use it as indicating Gods unchangeable determination united to a sense of grievous wrong.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
11. Smite with thine hand and say, Alas These are even to this day common expressions of emotional excitement among orientals. They denote either energetic signals for immediate action (Eze 21:14), or expressions of anger or grief (Eze 22:13; Num 24:10), or gestures of triumphant scorn (Eze 25:3-6). The prophet here is personifying for the moment the nations who are watching the siege of Jerusalem. He had previously pictured the horrors of the siege; he now pictures the insults of enemies. The view of Smend, that this expresses Ezekiel’s personal feeling, entirely misses the point. In this picture-prophecy Ezekiel never speaks or acts from a personal standpoint, but as representing now Jehovah, now Israel, and now the heathen.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘Thus says the Lord Yahweh, “Smite with your hand and stamp with your foot, and say, ‘Alas! because of all the evil abominations of the house of Israel’, for they will fall by the sword, by the famine and by pestilence. He who is far off will die of the pestilence, and he who is near will fall by the sword, and he who remains and is besieged will die of the famine. Thus will I accomplish my fury on them.” ’
Clapping with the hands and stamping with the feet were signs of gladness and rejoicing (Eze 25:6). But the verb here is ‘smite’ not ‘clap’ and may therefore indicate a different emotion. Stamping with the feet can also express delight or disapproval. Thus while many interpret this as the delight that has to be expressed by the prophet at the fulfilling of God’s will in judgment, others see it as conveying deep emotion of regret at what Israel has to suffer. This is supported by the following ‘Alas’, a word which usually signifies distress or despair.
Thus the Alas! has reference to the suffering coming on Israel. While it was God’s will, it was not to be treated lightheartedly. Ezekiel would be right to weep over their sufferings as Jeremiah did before him, even though he recognised their guilt (Jer 9:1). He sorrowed over their abominations that had grieved God, but he also sorrowed over the judgments that they must receive, ‘for they will fall by the sword, by the famine and by pestilence’. This was no delight to him either.
‘He who is far off will die of the pestilence, and he who is near will fall by the sword, and he who remains and is besieged will die of the famine. Thus will I accomplish my fury on them.’ The three types of judgment, already symbolised by the shaving of his hair and beard (Eze 5:2; Eze 5:12), are again mentioned, but here the pestilence affects those far away from the city, the remnant who have survived. The sword will smite those who defend the city, the famine those besieged in the city, and the pestilence those who escape the slaughter.
‘He who is far off — and he who is near — and he who remains –’. This covers everyone. All will be involved in His judgments.
The word translated ‘besieged’ mainly signifies ‘keep watch over, protect, guard’ (thus besieged because kept watch over by the assailants). So alternately the famine may also be seen as following those who are ‘preserved’ (Eze 6:8) and affecting them as well. But ‘besieged’ fits the context well and is an acceptable translation. Either way in the end all will be affected by all three judgments, for sword and famine and pestilence are ever the lot of men wherever they are, especially when they are captives or aliens.
‘Thus will I accomplish my fury on them.’ Again God’s anger at sin is emphasised. He was certainly going to do what He had said. The constant repetition was required because of the hardness of heart of Ezekiel’s listeners. They still found it difficult to believe that God would allow Jerusalem to be destroyed. To them it did not make sense. Jerusalem was His holy city and His temple was there. The high places had been around for centuries and God had not done such a thing. Why should He do it now? So do men reason presumptiously against God. They still do so today. They say, ‘God is love’ and so they feel that they do not need to obey Him. He will let them off. But one day they will stand in the Judgment and then they will realise, too late, the seriousness of sin before a holy God. For they have forgotten that ‘God is light’ as well.
These people forgot that they had had two chances when Hezekiah and Josiah had sought to remove the high places, but they had simply waited for a convenient opportunity and had then reopened the high places. God was not about to give them a third chance. It was clear that it would be of no avail. The time of His judgment on them had come, and He wanted them to know it. For when the actual event happened and Jerusalem was destroyed He wanted them to realise that it was not the end of the world. He wanted them to recognise that Yahweh was still in control and had allowed it in order that they may learn His hatred of sin. And He wanted them to repent.
Fuente: Commentary Series on the Bible by Peter Pett
It should seem, from what is here said, that the Prophet was to enforce the truths he had to deliver, by action of body as well as expression of mind. Indeed, so solemn a subject might well be supposed to excite animation. Diblath or Diblathaim, as it is called in Num 33:46 was the wilderness Moses describes, Deu 8:15 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Eze 6:11 Thus saith the Lord GOD; Smite with thine hand, and stamp with thy foot, and say, Alas for all the evil abominations of the house of Israel! for they shall fall by the sword, by the famine, and by the pestilence.
Ver. 11. Thus saith the Lord God. ] Sic ait Dominator Dominus.
Smite with thine hand.
Alas for all the evil abominations.
a Oecolamp.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Eze 6:11-14
11Thus says the Lord GOD, ‘Clap your hand, stamp your foot and say, Alas, because of all the evil abominations of the house of Israel, which will fall by sword, famine and plague! 12He who is far off will die by the plague, and he who is near will fall by the sword, and he who remains and is besieged will die by the famine. Thus will I spend My wrath on them. 13Then you will know that I am the LORD, when their slain are among their idols around their altars, on every high hill, on all the tops of the mountains, under every green tree and under every leafy oakthe places where they offered soothing aroma to all their idols. 14So throughout all their habitations I will stretch out My hand against them and make the land more desolate and waste than the wilderness toward Diblah; thus they will know that I am the LORD.’
Eze 6:11 There are three symbolic acts of recognition
1. clap your hands, BDB 645, KB 697, Hiphil IMPERATIVE
2. stamp your feet, BDB 955, KB 1291, Qal IMPERATIVE (usually #1 and 2 refer to rejoicing, cf. Eze 25:6)
3. say, Alas,’ BDB 55, KB 65, Qal IMPERATIVE (cf. Eze 9:4, a sign of repentance)
It is difficult to be certain what these three taken together mean. They seem to be a recognition of the appropriateness of YHWH’s judgment, but also the tragedy of it.
James M. Freeeman, Manners and Customs of the Bible, notes five different meanings to clapping of the hands (p. 305).
1. sign of contempt, Job 27:33; Lam 2:15
2. sign of anger, Num 24:10; Eze 21:14; Eze 21:17; Eze 22:13
3. sign of sorrow, Eze 6:11
4. sign of triumph, Eze 25:6; Nah 3:19
5. sign of a pledge, Gen 14:22 (if lift the hand is related to clap the hands); Pro 11:21 and possibly Eze 21:14; Eze 21:17
Eze 6:12 He who is far off This phrasing (those far off. . .those near. . .) is often used in a positive sense (i.e., Psa 145:18; Isa 55:6), but here it is just the opposite. Everyone will experience the judgment of YHWH.
plague. . .sword. . .famine These are the three triads of YHWH’s judgment (cf. Eze 14:12; Eze 24:10; Eze 27:8; Eze 27:13; Eze 29:17-18). Eze 14:21 adds the Levitical and Deuteronomic curse of wild beasts.
Eze 6:13 Then you will know that I am the LORD The phrase is used in both a negative and positive sense, both of which relate to the disobedience or obedience to YHWH’s revealed will (i.e., word).
1. negative, Eze 6:13; Eze 7:27; Eze 11:10; Eze 12:16
2. positive, Eze 34:27; Eze 34:30; Eze 37:13-14; Eze 37:28
In Jeremiah it is related to Israel’s witness to the surrounding nations (cf. Jer 22:8-9). This is reaffirmed in Eze 37:28.
on every high hill, on all the tops of the mountains, under every green tree, and under every leafy oak These were the physical locations of Canaanite fertility altars (cf. Eze 20:28; Deu 12:2; 1Ki 14:23; 2Ki 16:4; 2Ki 17:10; 2Ch 28:4; Isa 57:5; Jer 2:20; Jer 3:6; Jer 3:13; Jer 17:2; Hos 4:13).
the places where they offered soothing aroma to all their idols The phrase soothing aroma (BDB 629) was an idiom for an acceptable animal sacrifice (cf. Gen 8:21; Exo 29:18; Exo 29:25; Exo 29:41; Lev 1:9; Lev 1:13; Lev 1:17). As the smoke of the sacrifice rose up, it symbolically left this physical realm and ascended to God. Ezekiel takes this sacrificial idiom and turns it on its head (another idiom) and uses it of pagan sacrifices offered by Jerusalemites and Judeans (cf. Eze 6:13; Eze 16:19; Eze 20:28).
Eze 6:14 I shall stretch out My hand See Special Topic: Anthropomorphic Language Used to Describe God at Eze 1:3. This phrase is characteristic of the book of Ezekiel (cf. Eze 14:9; Eze 14:13; Eze 16:27; Eze 25:7; Eze 35:3), but is also found in Jeremiah (cf. Jer 6:12; Jer 15:6).
NASB, NKJVDiblah
NRSV, TEV,
NJB, REBRiblah
This is a city in the Negev, but Riblah (cf. 2Ki 23:33; 2Ki 25:6), is in northern Israel (cf. Num 34:11). The whole point of the phrase, which probably should be the wilderness to Riblah, is to denote the whole Promised Land from south to north.
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
the house of Israel See note on Exo 16:31.
Fuente: Companion Bible Notes, Appendices and Graphics
Eze 6:11-14
Eze 6:11-14
“Thus saith the Lord, Jehovah: smite with thy hand, and stamp with thy foot, and say, Alas. Because of all the evil abominations of the house of Israel; for they shall fall by the sword, by the famine, and by the pestilence. He that is far off shall die by the pestilence; and he that is near shall fall by the sword; and he that remaineth and is besieged shall die by the famine: thus will I accomplish my wrath upon them. And ye shall know that I am Jehovah, when their slain men shall be among their idols round about their altars, upon every high hill, on all the tops of the mountains, and under every green tree, and under every thick oak, the places where they offered sweet savor to all their idols. And I will stretch out my hand upon them, and make the land desolate and waste, from the wilderness toward Diblah, throughout all their habitations; and they shall know that I am Jehovah.”
“Smite with thy hand …” (Eze 6:11). This refers to what is called “clapping the hands.” Cook states that it was a well known method of expressing grief. Some understand the hand clapping and stamping here as expressions of Joy on the part of the prophet for God’s punishment of Israel, but we prefer the view that they express grief, concern, and sorrow over the impending destruction. Plumptre notes that they appear to have been used to express both emotions.
“Every high hill … every green tree … every thick oak …” (Eze 6:13). “This verse refers to the fertility goddess of Hos 4:13.” This is exactly what Jeremiah was speaking of in Jer 2:20; Jer 3:6; Jer 3:13.
Eze 6:14 carries God’s prophecy of destruction for the total land of the Chosen People.
“Diblah …” (Eze 6:14). This place is unknown, and scholars have attempted to substitute the word Riblah for it; but actually there is no accurate knowledge of where this place was located. It really makes no difference anyway, for the place is usually held to mean that God would destroy Israel “from one end of the country to the other.” Some have compared what is said here to the expression, “From Dan to Beersheba.” The meaning is clear enough as is.
A Prophecy against the Mountains of Israel
Ezekiel 6:1-14
Open It
1. What is it about calamity that can heighten our fear of God?
2. What is your closest experience of war in your lifetime?
Explore It
3. Against what geographical feature did Ezekiel prophesy (figuratively)? (Eze 6:1-3)
4. What did God promise that Israel would see at all the sites of pagan worship? (Eze 6:4-6)
5.What knowledge would come out of the devastation to be visited on Israel? (Eze 6:7)
6. What would happen to those who escaped death by the sword? (Eze 6:8)
7. What would become apparent to the exiles about God and about themselves? (Eze 6:9)
8. By carrying through on His Word, what was God proving about His threats? (Eze 6:10)
9. What attitude and emotion did God command Ezekiel to demonstrate? (Eze 6:11)
10. How was God going to express His wrath against Israel? (Eze 6:12)
11. Where would the greatest concentration of the dead be found when God judged Israel? (Eze 6:13)
12. What was the primary purpose of Gods wrath and judgment? (Eze 6:14)
Get It
13. Why did God feel such hatred for the “high places” to be found in Israel?
14. What message would be communicated by a smashed altar?
15. Why is it important for Gods people to “know that I am the Lord”?
16. What are the modern-day idols (false gods) that divert us from worshiping of the one true and living God?
17. How often do you find yourself grieving and mourning over personal or societal sin?
Apply It
18. What would be an appropriate way for you to express to God your grief over sin in your life?
19. What has God done lately that gives rise to praise and lets you know that He is Lord?
Fuente: Old and New Testaments Restoration Commentary
Smite: Eze 21:14-17, Num 24:10, Isa 58:1, Jer 9:1, Jer 9:10
Alas: Eze 9:4, Jer 30:7, Joe 1:15, Amo 5:16, Rev 18:10, Rev 18:16-19
fall: Eze 5:12, Eze 14:21, Jer 15:2, Jer 15:3, Jer 16:4, Jer 24:10
Reciprocal: Exo 5:3 – lest he Jer 4:12 – give sentence Jer 38:2 – He Jer 42:22 – know Eze 7:11 – none Eze 7:12 – for Eze 21:4 – against Eze 21:6 – Sigh Eze 21:12 – terrors by reason of the sword shall be upon my Eze 25:6 – stamped Eze 33:27 – surely Eze 33:29 – because
Fuente: The Treasury of Scripture Knowledge
Eze 6:11, Strong says the original for smite means to strike, literally or figuratively. Ezekiel was to do this acting witli his hand and foot as a gesture of emphasis. It would he a sign of the Lord’s determination to impose a punishment upon the disobedient nation. The three items named were commented upon at Jer 14:12 and other places previously considered in this Commentary,
Fuente: Combined Bible Commentary
Eze 6:11-14. Smite with thy hand, and stamp with thy foot Join to thy words the gestures which are proper to express grief and concern at the wickedness of thy people, and for their calamities that will ensue. For they shall fall by the sword, &c. See note on Eze 5:12. He that is far off And thinks himself out of danger, because he is out of the reach of the enemy; shall die of the pestilence The arrow that I will shoot at him. And he that is near Who stays in his own country, or who is near a place of strength, which he hopes will be to him a place of safety, yet shall fall by the sword before he can retreat to it. And he that remaineth Who is so cautious as not to venture out, but remains in the city; shall die by the famine The most miserable death of all: thus will I accomplish my fury I will satisfy my just displeasure, and give them full measure of punishment: I will do all that against them which I had purposed to do. Then shall ye know See note on Eze 6:10. When their slain men shall be among their idols As was threatened before, Eze 6:5-7. Upon every high hill, &c. There, where they had prostrated themselves in honour of their idols, God will lay them dead to their own reproach, and the reproach of their idols: they lived among them, and shall die among them: they had offered sweet odours to their idols, but there shall their dead carcasses send forth an offensive smell, as it were, to atone for that misplaced incense. So will I stretch out my hand Put forth my almighty power; and make the land desolate , a desolation, a Hebraism, for most desolate: that fruitful, pleasant, populous country, which has been as the garden of Eden, the glory of all lands; shall be more desolate than the wilderness toward Diblath Or Diblathaim, as it is called Num 33:46; the desert in the borders of Moab, part of that great and terrible wilderness, described Deu 8:15.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Eze 6:11-14. The prospect of the awful destruction of the idolaters by sword, famine, and pestilence, moves Ezekiel to give vent to his feelings in gestures of triumphant scorn; far from pitying his sinful fellow-countrymen in the hour of their sore distress, rather does he rejoice in Yahwehs victory over them. (For alas, Eze 6:11, read ha!) And again comes the scornful reference to the impotent idols who could save neither the worshippers nor the sanctuaries nor the land from destruction, but desolation would reign across it all from the wilderness in the south to Riblah (as we should read for Diblah) on the Orontes in the far north, where, after the sack of Jerusalem, king Zedekiah was taken and blinded (2Ki 25:7).
Fuente: Peake’s Commentary on the Bible
6:11 Thus saith the Lord GOD; {f} Smite with thy hand, and stamp with thy foot, and say, Alas for all the evil abominations of the house of Israel! for they shall fall by the sword, by the famine, and by the pestilence.
(f) By these signs he would that the prophet would signify the great destruction to come.
Fuente: Geneva Bible Notes
The people and Ezekiel were to express derision that the sword, famine, and plague (cf. Eze 5:1-3; Eze 5:12; Rev 6:4-8) would come and judge these evil abominations (cf. Eze 21:14-17; Eze 22:13; Eze 25:6; Lam 2:15; Nah 3:19). These three instruments of judgment, summarizing the full range of divine punishment (cf. 2Sa 24:13; Jer 27:13; Jer 29:17), would affect various parts of the people and touch them all. The people would recognize Yahweh at work in judgment when they observed so many Judahites slain beside their pagan places of worship. He would make the land of Judah more desolate than the wilderness near Diblah. "Diblah" appears only here in the Old Testament. It may be a variation of "Riblah," the border town near Hamath where the Babylonian soldiers took King Zedekiah (2Ki 25:5-7; Jer 39:6-7; Jer 52:8-11; Jer 52:26-27). The Hebrew letters for "d" and "r" are very similar in shape. The purpose of God’s judgment was to restore the people to their proper relationship with Him (Eze 6:7; Eze 6:10; Eze 6:13-14). The expression "they will know that I am Yahweh" appears about 65 times in Ezekiel and was one of the major purposes of God for His apostate people.
"In every generation God’s judgment and discipline is misunderstood by most people. God’s chief desire is to bring people to himself-or back to himself. When mankind willfully refuses to turn to him, God mercifully uses discipline and judgment to cause the people to recognize that he is the only true God, always faithful to what he has said in his word!" [Note: Alexander, "Ezekiel," p. 775.]