6<\/strong>. it watcheth<\/em> ] Rather: it awaketh for thee.<\/strong> The word forms an alliteration with “end” (, he), and suggests that the vengeance slumbering long is now ready to fall on them. A similar paronomasia in Amo 8:2<\/span>, between “end” and “summer fruit,” and in Jer 1:11<\/span>, between “almond tree” and “be wakeful.”<\/p>\n The end is come: it watcheth for thee – <\/B>The end (personified) so long slumbering now awakes and comes upon thee.<\/P><\/p>\n Verse 6<\/span>. An end is come, the end is come: it watcheth for thee<\/B><\/I>] This is similar to the second<\/I> verse; but there is a paronomasia<\/I>, or play upon letters and words, which is worthy of note. kets ba, ba hakkets, hekits elayich<\/I>. katsah signifies to make an end<\/I> or extremity<\/I>, by cutting off something, and yakats<\/I> signifies to awake from<\/I> sleep<\/I>: hence kits<\/I>, the summer<\/I>, as the earth and its productions seem then to awake from the sleep of winter. The end<\/I> or final destruction is here personified<\/I>; and represented as an executioner<\/I> who has arisen early<\/I> from his sleep, and is waiting<\/I> for his orders to execute judgment upon these offenders. Hence it is said-<\/P> <\/p>\n Thus frequently is it repeated to show the certainty of the thing, the heaviness of the judgment, the great apprehensions they should have of it, and yet the great security they are under. Gods vengeance seems to slumber, and sinners dream it will never awake, but here the prophet assureth the sinners of Jerusalem, and its people, that God hath awakened his vengeance, which now watcheth to take the first opportunity, or rather to hasten it. <\/P> <\/p>\n 6. watcheth for thee<\/B>rather,”waketh for thee.” It awakes up from its past slumberagainst thee (Psa 78:65<\/span>; Psa 78:66<\/span>).<\/P><\/p>\n An end is come, the end is come<\/strong>,…. These words, so often repeated, show the eagerness and concern of the prophet’s mind; the speed and haste destruction was making; and the great stupidity of the people, which required such a frequent repetition:<\/p>\n it watcheth for thee<\/strong>; that is, their damnation slumbered not, but was awake, and waited till the time was up, which was just at hand, for it to take place; see 2Pe 2:3<\/span>;<\/p>\n behold, it is come<\/strong>; either the end, or rather the evil before mentioned; it was just at the door; it denotes the certainty of it, and its near approach.<\/p>\n The whole context has the same meaning, namely, that although the Israelites are deaf, yet they are compelled to attend to God’s continued threats. The Prophet therefore strikes their ears, because he was not immediately attended to, and again he speaks of the end: an end is come, says he, an end is come Here Ezekiel does not affect to use graceful figures of speech, but was rather compelled by necessity to use the repetitions which we see. For the end concerning which he speaks could with difficulty penetrate their minds, for they were always supposing that God could be appeased by various means. Since, therefore, they promised themselves something remaining behind, and put away from them what the Prophet taught about the end, he could not do otherwise than threaten often though he could scarcely persuade them. Hence an end is come, an end is come: it has been watchful against thee: behold it is come When he says it has watched, he signifies haste, not that God had suddenly revenged the wickedness of the ten tribes, but that he regards the torpor of those who indulged in a vain confidence and dream that God’s judgment is far distant. That diabolic proverb — “ Le terme vaut l’argent,” (149) is still common in the mouths of many, and such impiety has been rife in all ages. When therefore God suspends his judgments, the reprobate intemperately boast themselves as if they could continue in sin with impunity. For this reason the Prophet says, the end is watching — that is, hastening — because although God had delayed he would no longer refrain from destroying the Israelites. It follows — <\/p>\n (149) Meaning — the duration of the sinful pleasure is worth the price paid for it. <\/p>\n 6<\/strong>. <\/strong> Watcheth for thee <\/strong> Literally, awaketh against thee. <\/em> There is a play on words here impossible to reproduce. The “end” has ended its sleep and is awaking, and is about to leap upon the careless nation and bring upon it the sleep of death.<\/p>\n Eze 7:6 An end is come, the end is come: it watcheth for thee; behold, it is come.<\/p>\n Ver. 6. An end is come, the end is come.<\/strong> ] Still the prophet ringeth this doleful knell in their ears, whom sin and Satan had cast into such a dead lethargy, that they could not easily be aroused. Battologia est, sed necessaria verborum redundantia,<\/em> saith Pintus. <\/p>\n <\/p>\n It watcheth for thee.<\/strong> ] Which hitherto lay at the door, Gen 4:7 sleeping dog sleep, as we say. In the Hebrew there is an elegant alliteration between hakets,<\/em> “an end,” and hekits,<\/em> “watcheth.” See 2Pe 3:3<\/span> .<\/p>\n An end . . . the end . . . it watcheth. Figure of speech Paronomasia. App-6. Hebrew. kez . . . hakez, : . . . hekes. <\/p>\n it = she. Note the sudden change of gender, referring to “the morning” of Eze 7:7. <\/p>\n An end: This is similar to the Eze 7:2, but there is a paronomasia, or play upon words, here, deserving of notice: ketz ba, ba hakketz, haikeetz ailayich “the end cometh, come is the end. It waketh for thee.” Ketz is an end; haikeetz is to wake or watch. Eze 7:3, Jer 44:27 <\/p>\n watcheth for thee: Heb. awaketh against thee, Zec 13:7 <\/p>\n behold: Eze 7:10, Eze 21:25, Eze 39:8, 2Pe 2:5 <\/p>\n Reciprocal: Jer 6:15 – at the time Jer 30:7 – for Zep 1:14 – it is 1Pe 4:7 – the end Rev 14:7 – hour<\/p>\n Eze 7:6, It is come signifies the same thought as the preceding verse does; that the final downfall of the nation was about due.<\/p>\n 7:6 An end is come, the end is come: it {b} watcheth for thee; behold, it is come.<\/p>\n (b) He shows that the judgments of God ever watch to destroy the sinners, who notwithstanding he delays till there is no more hope of repentance.<\/p>\n An end is come, the end is come: it watcheth for thee; behold, it is come. 6. it watcheth ] Rather: it awaketh for thee. The word forms an alliteration with “end” (, he), and suggests that the vengeance slumbering long is now ready to fall on them. A similar paronomasia in Amo 8:2, between … Continue reading “Exegetical and Hermeneutical Commentary of Ezekiel 7:6”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-20594","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/20594","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=20594"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/20594\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=20594"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=20594"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=20594"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"