{"id":20963,"date":"2022-09-24T08:46:20","date_gmt":"2022-09-24T13:46:20","guid":{"rendered":"https:\/\/www.biblia.work\/bible-commentary\/exegetical-and-hermeneutical-commentary-of-ezekiel-218\/"},"modified":"2022-09-24T08:46:20","modified_gmt":"2022-09-24T13:46:20","slug":"exegetical-and-hermeneutical-commentary-of-ezekiel-218","status":"publish","type":"post","link":"https:\/\/www.biblia.work\/bible-commentary\/exegetical-and-hermeneutical-commentary-of-ezekiel-218\/","title":{"rendered":"Exegetical and Hermeneutical Commentary of Ezekiel 21:8"},"content":{"rendered":"

Again the word of the LORD came unto me, saying, <\/i><\/b><\/h3>\n

8 17<\/strong>. The destroying sword of the Lord. The violent agitation of the prophet at the thought of the coming destruction finds expression in a wild and irregular ode upon the sword of the Lord. The general sense of the poem is discernible, but as in ch. 7 the text is in several places very obscure (e.g. Eze 21:10<\/em><\/span> ; Eze 21:13<\/em><\/span><\/em>). There appear to be four divisions: <\/p>\n

Eze 21:9-11<\/em><\/span>. A sword is furbished that it may glitter terribly in the eyes of men (cf. Eze 32:10<\/span>); it is sharpened for the slaughter furbished and sharpened to give it into the hand of the slayer.<\/p>\n

Eze 21:12-13<\/em><\/span>. The prophet must cry and howl and smite in wild excitement on his thigh, for the princes of Israel and the people are delivered over to the sword. His agitation is but the reflexion of the carnage which shall be witnessed.<\/p>\n

Eze 21:14-15<\/em><\/span>. The sword is doubled and tripled; universal shall be the carnage.<\/p>\n

Eze 21:16-17<\/em><\/span>. Wild apostrophe to the sword to execute its task in all directions. Sympathy of Jehovah with the terrible work.<\/p>\n

Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n

The second word of judgment: the glittering and destroying sword. The passage may be called the Lay of the Sword; it is written in the form of Hebrew poetry, with its characteristic parallelism.<\/P>

Eze 21:10<\/B><\/span><\/P>

It contemneth the rod of my son, as every tree – <\/B>The rod is the scepter of dominion, assigned to Judah Gen 49:10<\/span>. The destroying sword of Babylon despises the scepter of Judah; it despises every tree. Others render the verse, Shall we make mirth (saying), the rod of my son, (the rod which corrects my people) contemneth (treats with scorn, utterly confounds) every tree (every other nation); or, the scepter of my people contemneth (proudly despises) every other nation. Proud as the people are, they shall be brought to sorrow.<\/P>

Eze 21:12<\/B><\/span><\/P>

Terrors – <\/B>Better as in the margin.<\/P>

Smite upon thy thigh – <\/B>A token of mourning (compare the marginal reference note).<\/P>

Eze 21:13<\/B><\/span><\/P>

Or,<\/P>

For it is put to the proof, and if it contemneth even the rod, What shall not be? saith the Lord<\/P>

i. e., What horrors will not arise when the sword shall cut down without regard the ruling scepter of Judah!<\/P>

Eze 21:14<\/B><\/span><\/P>

Doubled the third time – <\/B>i. e., thrice doubled to express its violence and force.<\/P>

The sword of the slain – <\/B>The sword whereby men are to be slain.<\/P>

Of the great men … – <\/B>Or, The sword of the mighty slain, which presseth hard upon them.<\/P>

Eze 21:15<\/B><\/span><\/P>

The point of the sword – <\/B>The threatening sword or terror; as in Gen 3:24<\/span>, the flaming sword.<\/P>

And their ruins be multiplied – <\/B>literally, to the multiplication of stumblingblocks, that is, so that the causes of their fall may be more numerous. Compare Jer 46:16<\/span>.<\/P>

Made bright … – <\/B>Or,<\/P>

Ah! It is prepared for a lightning-flash, Drawn for slaughter.<\/P>

Eze 21:16<\/B><\/span><\/P>

The prophet addresses the sword,<\/P>

Gather thyself up, O sword, to the right or to the left.<\/P>

Another rendering is: Turn thee backwards! get thee to the right! Set thee forwards (?)!get thee to the left! O whither is thy face appointed?<\/P>

Eze 21:17<\/B><\/span><\/P>

The Lord smites together His hands in anger (marginal reference), man in consternation.<\/P> <\/p>\n

Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n

This I suppose is a further explication of what was said already of the sword God draweth out against them; with a further direction or command how the prophet should note out the nearness of the evil; he is bade to speak plainly, and tell them they may see it. <\/P> <\/p>\n

Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n

Again, the word of the Lord came unto me, saying.<\/strong> Either this is a new prophecy of another sword, distinct and different from that of the Chaldeans, even of the sword of the Romans, as Cocceius thinks or it is a further explanation of the former, and an enlargement upon it.<\/p>\n

Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n

The Sword is Sharpened for Slaying<\/p>\n

Eze 21:8<\/span>. And the word of Jehovah came to me, saying, <\/em> Eze 21:9<\/span>. Son of man, prophesy, and say, Thus saith Jehovah, A sword, a sword sharpened and also polished: <\/em> Eze 21:10<\/span>. That it may effect a slaughter is it sharpened; that it may flash is it polished: or shall we rejoice (saying), the sceptre of my son despiseth all wood? <\/em> Eze 21:11<\/span>. But it has been given to be polished, to take it in the hand; it is sharpened, the sword, and it is polished, to give it into the hand of the slayer. <\/em> Eze 21:12<\/span>. Cry and howl, son of man, for it goeth over my people, it goeth over all the princes of Israel: they have fallen by the sword along with my people: therefore smite upon the thigh. <\/em> Eze 21:13<\/span>. For the trial is made, and what if the despising sceptre shall not come? is the saying of the Lord Jehovah. <\/em> Eze 21:14<\/span>. And thou, son of man, prophesy and smite the hands together, and the sword shall double itself into threefold, the sword of the pierced: it is the sword of a pierced one, of the great one, which encircles them. <\/em> Eze 21:15<\/span>. That the heart may be dissolved, and stumbling-blocks may be multiplied, I have set the drawing of the sword against all their gates: Alas! it is made into flashing, drawn for slaying. <\/em> Eze 21:16<\/span>. Gather thyself up to the right hand, turn to the left, whithersoever thine edge is intended. <\/em> Eze 21:17<\/span>. And I also will smite my hands together, and quiet my wrath: I, Jehovah, have spoken it.<\/em> – The description of the sword is thrown into a lyrical form (Eze 21:8-13<\/span>), – a kind of sword-song, commemorating the terrible devastation to be effected by the sword of the Lord. The repetition of in Eze 21:9<\/span> is emphatic. is the perfect Hophal<\/em> of , to sharpen. is the passive participle of , to polish; (Eze 21:10<\/span>), the participle Pual<\/em>, with dropped, and Dagesh euphon<\/em>. , a rare form of the infinitive for . The polishing gives to the sword a flashing brilliancy, which renders the sharpness of its edge still more terrible. The very obscure words, ‘ , I agree with Schmieder and Kliefoth in regarding as a protest, interposed by the prophet in the name of the people against the divine threat of the sword of vengeance, on the ground of the promises which had been given to the tribe of Judah. , or perhaps; introducing an opposite case, or an exception to what has been said. The words ‘ are to be taken as an objection, so that is to be supplied in thought. The objection is taken from the promise given in Jacob’s blessing to the tribe of Judah: “the sceptre will not depart from Judah” (Gen 49:10<\/span>). points unquestionably to this. is taken from Eze 21:9<\/span>, where the patriarch addresses Judah, whom he compares to a young lion, as . Consequently the sceptre of my son is the command which the patriarch holds out to view before the tribe of Judah. This sceptre despises all wood, i.e., every other ruler’s staff, as bad wood. This view is not rendered a doubtful one by the fact that is construed as a feminine here, whereas it is construed as a masculine in every other case; for this construction is unquestionable in Eze 21:7<\/span> (12), and has many analogies in its favour. All the other explanations that have been proposed are hardly worth mentioning, to say nothing of refuting, as they amount to nothing more than arbitrary conjectures; whereas the assumption that the words are to be explained from Gen 49:10<\/span> is naturally suggested by the unquestionable allusion to the prophecy in that passage, which we find in Eze 21:27<\/span> of the present chapter. in Eze 21:11<\/span> is to be taken adversatively, “but he gave it (the sword) to be sharpened.” The subject to is not Jehovah, but is indefinite, “one” ( man<\/em>, Angl. they), although it is actually God who has prepared the sword for the slaughter of Israel. The train of thought is the following: Do not think we have no reason to fear the sharply-ground sword of Jehovah, because Judah has received the promise that the sceptre shall not depart from it; and this promise will certainly be fulfilled, and Judah be victorious over every hostile power. The promise will not help you in this instance. The sword is given to be ground, not that it may be put into the scabbard, but that it may be taken in the hand by a slayer, and smite all the people and all its princes. In the phrase , is in apposition to the subject , and is introduced to give emphasis to the words. It is not till Eze 21:19<\/span> that it is stated who the slayer is; but the hearers of the prophecy could be in no doubt. Consequently – this is the connection with Eze 21:12<\/span> – there is no ground for rejoicing from a felling of security and pride, but rather an occasion for painful lamentation.<\/p>\n

This is the meaning contained in the command to the prophet to cry and howl. For the sword will come upon the nation and its princes. It is the simplest rendering to take as referring to , , to be at a person, to fasten to him, to come upon him, as in 1Sa 24:14<\/span>; 2Sa 24:17<\/span>. , not from , but the passive participle of in the Pual<\/em>, to overthrow, cast down (Psa 89:45<\/span>): “fallen by the sword have they (the princes) become, along with my people.” The perfects are prophetic, representing that which will speedily take place as having already occurred. – Smiting upon the thigh is a sign of alarm and horror (Jer 31:19<\/span>). , perfect Pual<\/em>, is used impersonally: the trial is made. The words allude to the victories gained already by Nebuchadnezzar, which have furnished tests of the sharpness of his sword. The question which follows contains an aposiopesis<\/em>: and what? Even if the despising sceptre shall not come, what will be the case then? , according to Eze 21:10<\/span>, is the sceptre of Judah, which despises all other sceptres as bad wood. , in this instance, is not “to be,” in the sense of to remain, but to become, to happen, to come (come to pass), to enter. The meaning is, if the sceptre of Judah shall not display, or prove itself to possess, the strength expected of it. – With Eze 21:14<\/span> the address takes a new start, for the purpose of depicting still further the operations of the sword. Smiting the hands together (smiting hand in hand) is a gesture expressive of violent emotion (cf. Eze 6:11<\/span>; Num 24:10<\/span>). The sword is to double, i.e., multiply itself, into threefold ( , adverbial), namely, in its strength, or its edge. Of course this is not to be taken arithmetically, as it has been by Hitzig, but is a bold paradoxical statement concerning the terrible effect produced by the sword. It is not even to be understood as referring to three attacks made at different times by the Chaldeans upon Jerusalem, as many of the commentators suppose. The sword is called , sword of pierced ones, because it produces the pierced or slain. The following words are rendered by Hitzig and Kliefoth: the great sword of the slain. But apart from the tautology which this occasions, the rendering can hardly be defended on grammatical grounds. For, in the first place, we cannot see why the singular should have been chosen, when the expression was repeated, instead of the plural ; and secondly, cannot be an adjective agreeing with , for is a noun of the feminine gender, and is construed here as a feminine, as clearly shows. is in apposition to , “sword of a pierced man, the great one;” and the great man pierced is the king, as Ewald admits, in agreement with Hengstenberg and Hvernick. The words therefore affirm that the sword will not only slay the mass of the people, but pierce the king himself. (See also the comm. on Eze 21:25<\/span>.) – Eze 21:15<\/span><\/em> is not dependent upon what precedes, but introduces a new thought, viz., for what purpose the sword is sharpened. God has placed the flashing sword before all the gates of the Israelites, in order that ( , pleonastic for ) the heart may dissolve, the inhabitants may lose all their courage for defence, and to multiply offendicula <\/em>, i.e., occasions to fall by the sword. The . . signifies the rapid motion or turning about of the sword (cf. Gen 3:24<\/span>); , related to , in the Mishna<\/em> . The . . , fem. of , does not mean smooth, i.e., sharpened, synonymous with , but, according to the Arabic mt<\/em>, eduxit e vagina gladium <\/em>, drawn (from the scabbard). In Eze 21:16<\/span> the sword is addressed, and commanded to smite right and left. , gather thyself up, i.e., turn with all thy might toward the right (Tanchum). To the verb it is easy to supply , from the context, “direct thine edge toward the left.” , whither, without an interrogative, as in Jos 2:5<\/span> and Neh 2:16<\/span>. , from , intended, ordered; not, directed, turned. The feminine form may be accounted for from a construction ad sensum <\/em>, the gender regulating itself according to the addressed in . The command to the sword is strengthened by the explanation given by Jehovah in Eze 21:17<\/span>, that He also (like the prophet, Eze 21:14<\/span>) will smite His hands together and cool His wrath upon them (cf. Eze 5:13<\/span>).<\/p>\n

Fuente: Keil & Delitzsch Commentary on the Old Testament<\/b><\/i><\/h4>\n

Judgments Predicted.<\/SPAN><\/SPAN><\/I><\/span><\/P> <\/TD>

B. C.<\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/SPAN> 592.<\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/FONT><\/P> <\/TD> <\/TR> <\/TABLE>

      8 Again the word of the LORD<\/B> came unto me, saying,   9 Son of man, prophesy, and say, Thus saith the LORD<\/B>; Say, A sword, a sword is sharpened, and also furbished:   10 It is sharpened to make a sore slaughter; it is furbished that it may glitter: should we then make mirth? it contemneth the rod of my son, as<\/I> every tree.   11 And he hath given it to be furbished, that it may be handled: this sword is sharpened, and it is furbished, to give it into the hand of the slayer.   12 Cry and howl, son of man: for it shall be upon my people, it shall be<\/I> upon all the princes of Israel: terrors by reason of the sword shall be upon my people: smite therefore upon thy<\/I> thigh.   13 Because it is<\/I> a trial, and what if the sword<\/I> contemn even the rod? it shall be no more,<\/I> saith the Lord GOD<\/B>.   14 Thou therefore, son of man, prophesy, and smite thine<\/I> hands together, and let the sword be doubled the third time, the sword of the slain: it is<\/I> the sword of the great men that are<\/I> slain, which entereth into their privy chambers.   15 I have set the point of the sword against all their gates, that their<\/I> heart may faint, and their<\/I> ruins be multiplied: ah! it is<\/I> made bright, it is<\/I> wrapped up for the slaughter.   16 Go thee one way or other, either<\/I> on the right hand, or<\/I> on the left, whithersoever thy face is<\/I> set.   17 I will also smite mine hands together, and I will cause my fury to rest: I the LORD<\/B> have said it.<\/I><\/P>

      Here is another prophecy of the sword, which is delivered in a very affecting manner; the expressions here used are somewhat intricate, and perplex interpreters. The sword was unsheathed in the foregoing verses<\/span>; here it is fitted up to do execution, which the prophet is commanded to lament. Observe,<\/P>

      I. How the sword is here described. 1. It is sharpened,<\/I> that it may cut and wound, and make a sore slaughter.<\/I> The wrath of God will put an edge upon it; and, whatever instruments God shall please to make use of in executing his judgments, he will fill them with strength, courage, and fury, according to the service they are employed in. Out of the mouth of Christ goes a sharp sword,<\/I> Rev. xix. 15<\/I><\/span>. 2. It is furbished,<\/I> that it may glitter,<\/I> to the terror of those against whom it is drawn. It shall be a kind of flaming sword.<\/I> If it have rusted in the scabbard for want of use, it shall be rubbed and brightened; for though the glory of God’s justice may seem to have been eclipsed for a while, during the day of his patience and the delay of his judgments, yet it will shine out again and be made to glitter. 3. It is a victorious sword, nothing shall stand before it (v.<\/I><\/span> 10<\/span>): It contemneth the rod of my son as every tree. Israel,<\/I> said God once, is my son, my first-born.<\/I> The government of that people was called a rod,<\/I> a strong rod;<\/I> we read (ch.<\/I><\/span> xix. 11<\/span>) of the strong rods<\/I> they had for sceptres.<\/I> But when the sword of God’s justice is drawn it contemns this rod,<\/I> makes nothing of it; though it be a strong rod,<\/I> and the rod of his son,<\/I> it is no more than any other tree.<\/I> When God’s professing people have revolted from him, and are in rebellion against him, his sword despises<\/I> them. What are they to him more than another people? The marginal reading gives another notion of this sword: It is the rod of my son;<\/I> and we know of whom God has said (Ps. ii. 7<\/span>), Thou art my Son, this day have I begotten thee,<\/I> and (v.<\/I><\/span> 9<\/span>) Thou shalt break them with a rod of iron.<\/I> This sword is that rod of iron<\/I> which contemns every tree<\/I> and will bear it down. Or, This sword is the rod of my son,<\/I> a correcting rod, for the chastening of the transgression of God’s people (2 Sam. vii. 14<\/span>), not to cut them off from being a people. It is a sword to others, a rod to my son.<\/P>

      II. How the sword is here put into the hand of the executioners: “It is the rod of my Son,<\/I> and he has given it that it may be handled<\/I> (v.<\/I><\/span> 11<\/span>), that it may be made use of for the end for which it was drawn. It is given into the hand,<\/I> not of the fencer to be played with, but of the slayer<\/I> to do execution with. The sword of war my Son makes use of as a sword of justice, and to him all judgment is committed.<\/I> It is made bright<\/I> (v.<\/I><\/span> 15<\/span>), it is wrapped up,<\/I> that it may be kept safe, and clean, and sharp for the slaughter,<\/I> not as Goliath’s sword was wrapped up in a cloth<\/I> only for a memorial,” 1 Sam. xxi. 9<\/span>.<\/P>

      III. How the sword is directed, and against whom it is sent (v.<\/I><\/span> 12<\/span>): It shall be upon my people;<\/I> they shall fall by this sword. It is repeated again, as that which is scarcely credible, that the sword<\/I> of the heathen shall be upon God’s own people; nay, it shall be upon all the princes of Israel;<\/I> their dignity and power as princes shall be no more their security than their profession of religion as princes of Israel. But, if the sword be at any time upon God’s people, have they not comfort within sufficient to arm them against every thing in it that is frightful? Yes, they have, while they conduct themselves as becomes his people; but these had not done so, and therefore terrors, by reason of the sword,<\/I> shall be upon those that call themselves my people.<\/I> Note, While good men are quiet, not only from evil, but from the fear of it, wicked men are disturbed not only with the sword, but with the terrors of it, arising from a consciousness of their own guilt. This sword is directed particularly against the great men,<\/I> for they had been the greatest sinners among them; they had altogether broken the yoke and burst the bonds<\/I> (Jer. v. 5<\/span>), and therefore with them in a special manner God’s controversy is, who had been the ringleaders in sin. The sword of the slain<\/I> is the sword of the great men that are slain,<\/I> v.<\/span> 14<\/span><\/U><\/I><\/span>. Though they have furnished themselves with places of retirement, places of concealment, where they flatter themselves with hopes that they shall be safe, they will find that the sword will enter into their privy chambers,<\/I> and find them out there, as the frogs,<\/I> when they were one of Egypt’s plagues, found admission into the chambers of their kings.<\/I> The sword, the point of this sword,<\/I> is directed against their gates,<\/I> against all their gates<\/I> (v.<\/I><\/span> 15<\/span>), against all those things with which they thought to keep it out and fortify themselves against it. Note, The strongest gates, though they be gates of brass,<\/I> ever so well barred, ever so well guarded, are no fence against the point of the sword of God’s judgments. But when that is pointed against sinners, 1. They are ready to fear the worst; their hearts faint,<\/I> so that they are not able to make any resistance. 2. The worst comes; whatever resistance they make, it is to no purpose, but they are ruined, and their ruins are multiplied.<\/I> But what need have we to observe the particular directions of this sword when it has a general commission, is sent with a running warrant? (v.<\/I><\/span> 16<\/span>): “Go thee, one way or other,<\/I> which way thou wilt, turn to the right hand or to the left,<\/I> thou wilt find those that are obnoxious, for there are none free from guilt; and thou hast authority against them, for there are none exempt from punishment; and therefore, whithersoever thy face is set,<\/I> that way do thou proceed, and, like Jonathan’s sword, from the blood of the slain, from the fat of the mighty, thou shalt never return empty,<\/I>” 2 Sam. i. 22<\/span>. Note, So full is the world of wicked people that, which way soever God’s judgments go forth, they will find work, will find matter to work upon. That fire will never go out on this earth for want of fuel. And such various methods God has of meeting with sinners that the sword of his justice is still as it was at first when it flamed in the hand of the cherubim: it turns every way,<\/I> Gen. iii. 24<\/I><\/span>.<\/P>

      IV. What is the nature of this sword, and what are the intentions and limitations of it as to the people of God, v.<\/I><\/span> 13<\/span>. It is a correction; it is designed to be so; the sword to others is a rod to them. This is a comfortable word which comes in in the midst of these terrible ones, though it be expressed somewhat obscurely. 1. The people of God begin to be afraid that the sword will contemn even the rod,<\/I> that the sword will go on with such fury that it will despise its commission to be a rod only, will forget its bounds and become a sword indeed, even to God’s own people. They fear lest the Chaldeans’ sword, which is the rod of God’s anger, contemn its being called a rod, and become as the axe<\/I> that boasts itself against him that heweth therewith<\/I> or the staff that lifts up itself as if it were no wood,<\/I> Isa. x. 15<\/I><\/span>. Or, “What if the sword contemn even the rod?<\/I> that is, what if this sword make the former rods, as that or Sennacherib, to be contemned as nothing to this? What if this should prove not a correcting rod, but a destroying sword, to make a full end of our church and nation?” This is that which the thinking, but timorous, few are apprehensive of. Note, When threatening judgments are abroad it is good to suppose the worst that may be the consequences of them, that we may provide accordingly. What if the sword contemn the tribe or sceptre?<\/I> namely, that of Judah and the house of David (so some think Shebet<\/I> here signifies); what if it should aim at the ruin of our government? If it do, the Lord is righteous<\/I> and will be gracious<\/I> notwithstanding. But, 2. These fears are silenced with an assurance that it is not so; the sword shall not forget itself, nor the errand on which it is sent: It is a trial,<\/I> and it is no more than a trial.<\/I> He that sends it makes what use of it, and sets what bounds to it, he pleases. Here shall its proud waves be stayed. Note, It is matter of comfort to the people of God, when his judgments are abroad, and they are ready to tremble for fear of them, that, whatever they are to others, to them they are but trials; and, when they are tried, they shall come forth as gold,<\/I> and the proving of their faith shall be the improving of it.<\/P>

      V. Here the prophet and the people must show themselves affected with these judgments threatened. 1. The prophet must be very serious in denouncing these judgments. He must say, A sword! a sword!<\/I> v.<\/span> 9<\/span><\/U><\/I><\/span>. Let him not study for fine words, and a variety of quaint expressions; when the town is on fire people do not so give notice of it, but cry, with a frightful doleful voice, Fire! fire!<\/I> So must the prophet cry, A sword! a sword!<\/I> and (v.<\/I><\/span> 14<\/span>), Let the sword be doubled<\/I> the third time<\/I> in thy preaching. God speaks once, yea, twice, yea, thrice; it were well if men, after all, would perceive and regard it. It shall be doubled the third time<\/I> in God’s providence; for it was Nebuchadnezzar’s third descent upon Jerusalem that made a full end<\/I> of it. Ruin comes gradually, but at last comes effectually, upon a provoking people. Yet this is not all: the prophet is not only as a herald at arms to proclaim war, and to cry, A sword! a sword!<\/I> once and again, and a third time, but, as a person nearly concerned, he must cry and howl<\/I> (v.<\/I><\/span> 12<\/span>), must sadly lament the desolations that the sword would make, as one that did himself not only sympathize with the sufferers, but feel from the sufferings. Again (v.<\/I><\/span> 14<\/span>), Prophesy, and smite thy hands together,<\/I> wring thy hands,<\/I> as lamenting the desolation, or clap thy hands, as by thy prophecy instigating and encouraging those that were to be the instruments of it, or as one standing amazed at the suddenness and severity of the judgment. The prophet must smite his hands together;<\/I> for (says God) I will also smite my hands together,<\/I> v.<\/span> 17<\/span><\/U><\/I><\/span>. God is in earnest in pronouncing this sentence upon them, and therefore the prophet must show himself in earnest in publishing it. God’s smiting his hands together,<\/I> as well as the prophet’s smiting, is in token of a holy indignation at their wickedness, which was really very astonishing. When Balak’s anger was kindled against Balaam he smote his hands together,<\/I> Num. xxiv. 10<\/I><\/span>. Note, God and his ministers are justly angry at those who might be saved and yet will be ruined. Some make it an expression of triumph and exultation, agreeing with that (Isa. i. 24<\/span>), Ah! I will ease me of my adversaries;<\/I> and that (Prov. i. 26<\/span>), I also will laugh at their calamity.<\/I> And so it follows here, I will cause my fury to rest,<\/I> not only it shall be perfected, but it shall be pleased. And observe with what solemnity, with what authority, this sentence is ratified: “I the Lord have said it,<\/I> who can and will make good what I have said. I have said it, and will never unsay it. I have said it, and who can gainsay it?” 2. The people must be very serious in the prospect of these judgments. An intimation of this comes in in a parenthesis (v.<\/I><\/span> 10<\/span>): Should we then make mirth?<\/I> Seeing God has drawn the sword, and the prophet sighs and cries, Should we then make mirth?<\/I> The prophet seems to give this as a reason why he sighs; as Neh. ii. 3<\/span>, Why should not my countenance be sad,<\/I> when Jerusalem lies waste? Note, Before we allow ourselves to be merry, we ought to consider whether we should be merry or no. Should we make mirth, we who are sentenced to the sword, who lie under the wrath and curse of God? Shall we make mirth as other people,<\/I> who have gone a whoring from our God?<\/I> Hos. ix. 1<\/I><\/span>. Should we now make mirth, when the hand of God has gone out against us, when God’s judgments are abroad in the land and he by them calls to weeping and mourning?<\/I>Isa 22:11<\/span>; Isa 22:13<\/span>. Shall we now make mirth as the king and Haman, when the church is in perplexity (Esther iii. 15<\/span>), when we should be grieving for the affliction of Joseph?<\/I> Amos vi. 6<\/I><\/span>.<\/P> <\/p>\n

Fuente: Matthew Henry’s Whole Bible Commentary<\/b><\/i><\/h4>\n

Verse 8-17:<\/strong><\/p>\n

Verse 8 <\/strong>is a transitional reassertion that what is to follow is the word of the Lord, not merely the words of the man Ezekiel, 2Pe 1:20-21<\/span>; Luk 1:70<\/span>.<\/p>\n

Verse 9 calls <\/strong>upon Ezekiel to prophesy, making it plain that a sword has been and is sharpened and furbished or polished, ready as an instrument of Divine wrath and judgment, against His rebellious land and people, v. 15, 28; Deu 32:41<\/span>. The sharpened, polished, unsheathed sword glittered in the sunshine as a feared instrument of destruction, Job 20:25<\/span>; Psa 7:11-12<\/span>.<\/p>\n

Verse 10 asserts <\/strong>that the sword had been sharpened for a Divine purpose that was not to be obstructed. Its work of judgment terror would not be put aside, until a “terrible slaughter” had been completed. It had been “furbished that it might glitter,” or have lightning in its swiftness, and sure destruction, as alluded to v. 28; Deu 32:41<\/span>; Eze 1:13-14<\/span>; It was an avenging instrument of God’s broken law, Exo 19:19<\/span>. The rhetoric question is then raised,” we should not make mirth, make light of or a joke of these judgments, should we?” The Lord asserts that it, His sharpened sword, in the hand of Nebuchadnezzar, contemned or judged the rod of His son, referring to His people Israel, Gen 49:10<\/span>; Exo 4:22<\/span>; Hos 11:1<\/span>.<\/p>\n

Verse 11 indicates <\/strong>that “He” (God), had given this sharpened sword to be furbished, that it might be more accurately wielded in slaughter against His apostate people. Nebuchadnezzar, the Assyrian King, was only an instrument of chastisement in the hands of God against lawless, rebellious Israel, as afore warned, Deu 28:45-51<\/span>. See also Rev 19:15<\/span>.<\/p>\n

Verse 12 calls <\/strong>upon Ezekiel to “cry and howl” loudly, emotionally, with fervor, to make those who heard to be without excuse, regarding what was ahead for their people, and for the princes or rulers of their homeland, from north to south, Dan to Beersheba, v. 4. He was directed to smite his thighs, himself upon his thighs, a sign of grief, as he fervently prophesied of coming judgments of terror by the sword that were to befall all Jerusalem and the land of Israel, Jer 31:19<\/span>.<\/p>\n

Verse 13 relates <\/strong>the ominous supposition that since this is a trial or testing from God, what if the sword should cut off even the rod? Job 9:23<\/span>; 2Co 8:23<\/span>. Meaning the promised heir through Judah, Gen 49:10<\/span>. It, “the rod” or seed of Jesse and David, was to be cut off from ruling in the land forever, or any more, until the true “rod”, the Messiah came, v. 27; Isa 11:1<\/span>.<\/p>\n

Verse 14 calls <\/strong>upon Ezekiel to smite or clap his hands together, loudly, to get the attention of all possible to hear a further word from the Lord, Num 24:10<\/span>. He is to let the sword be doubled the third time, flashed repeatedly to emphasize the power and severity of its certain slaughter in all Israel, even to its entrance into their “privy chamber,” meaning the sanctity of every part of their homes, and the sanctuaries and holy places of every place of worship in Israel, Deu 32:25<\/span>; Eze 8:12<\/span>; See also 1Ki 20:30<\/span>; 1Ki 22:25<\/span>; Amo 8:5<\/span>.<\/p>\n

Verse 15 declares <\/strong>that the Lord God had put, set, or fixed the point of the sword against their gates in Israel in order that their hearts should faint, grow weary. Their ruins were to be multiplied as the Chaldean army swept across the land. Then with exclamation of “Ah!” Ezekiel cries out that the sharpened sword, unsheathed and heavily polished, as an instrument of wrath and divine judgment in the hand of Nebuchadnezzar, was wrapped and ready for a terrible slaughter against rebellious Israel in all her land, Psa 7:11-12<\/span>.<\/p>\n

Verse 16 directs <\/strong>the flashing two-edged sword to go forth, doing its slaughter work, on the right and on the left, on every side. This indicates the broad sway of this instrument of terror and destruction, embracing all the land of Israel and Judah, much like the wheel and “living creatures” that went forward with destruction in their path, in every direction they moved, Eze 1:9<\/span>; Eze 1:12<\/span>.<\/p>\n

Verse 17 concludes <\/strong>that the Lord Himself will also smite or clap His hands together, as He had commanded Ezekiel to do, v. 14; Eze 22:13<\/span>. Such indicates violent, convulsive grief with which God was overcome because of the pollutions, fornications, rebellion and whoredoms of His rebellious wife, Israel, with whom He had made a sacred marriage covenant, to whom He was married, Exo 19:1-8<\/span>; Jer 3:6-14<\/span>. The clapping of the hands may also allude to the Lord’s calling a halt to the slaughter of the sword when His judgment has been fully affected, that He may “rest” from His anger, 2Ki 13:18-19<\/span>.<\/p>\n

Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n

EXEGETICAL NOTES. (Eze. 21:8-17<\/span>.) The sword is sharpened for slaying. As they are a people who refuse to understand, the judgment is announced in the plainest terms.<\/p>\n

Eze. 21:9<\/span>. And also furbished.<\/strong> As if the sword so long unused had rusted in its sheath. The repetitiona sword, a sword,<\/em> is not without effectdefinitely pointing to the destructive weapon to be employed in the war. To augment the terror which the announcement was calculated to inspire, the sword is described as sharpened<\/em>, prepared to do execution, and also polished<\/em>. The glittering of a highly-polished sword, wielded in the sun, is truly terrific (Deu. 32:41<\/span>; Job. 20:25<\/span>).(Henderson<\/em>.)<\/p>\n

Eze. 21:10<\/span>. It is sharpened to make a sore slaughter<\/strong>. Heb. That slaying it may slay<\/em>. It is made ready not for display, but for its terrible work of judgment. It is furbished that it may glitter<\/strong>. Heb. Have lightning<\/em>, Comp. Eze. 21:28<\/span>. This is the sword spoken of in Deu. 32:41<\/span>, where the expression, My glittering sword is literally the lightning of My sword. Such also is the sword wielded by the Cherubim (Eze. 1:13-14<\/span>), and by those who were the avengers of Gods broken Law. (Exo. 19:16<\/span>). Should we then make mirth?<\/strong> Nothing could be worse-timed than to make light of these judgments. It contemneth the rod of My son, as every tree. My son, is the same as My people, in Eze. 21:12<\/span>. The expression, the rod of My son, is the genitive of objecti e., the instrument employed in punishing My son. In accordance with this is the rendering of the Revised Version, The rod of My son, it contemneth every tree. The sword of Nebuchadnezzar was the rod which punished Gods people, and that rod of the universal conqueror set at nought all others.<\/p>\n

Eze. 21:11<\/span>. And He hath given it to be furbished that it may be handled.<\/strong> He hath given, used impersonally for and it is given<\/em>, according to an idiom common in Hebrew. The instrument of destruction was quite prepared, and only required to be employed by Jehovah against His apostate people.(Henderson.)<\/p>\n

Eze. 21:12<\/span>. For it shall be upon My people<\/strong>. The object of the Chaldean expedition is here clearly pointed out. The Jews were not to delude themselves with the idea that it was Egypt or any other neighbouring nation that was to come under the judgment of Gods avenging sword. The punishment would fall upon themselves.<\/p>\n

Eze. 21:13<\/span>. Because it is a trial.<\/strong> These words point with the utmost brevity to the character of the impending time, which presented itself in rosy hues to the politically excited people. Trial is a terrible word to a people that suffers the deepest calamities. When the trial comes, nothing remains undisclosed, nothing unrequited; every varnish disappears, and all glitter vanishes.(Hengstenberg<\/em>). And what if the sword contemn even the rod? it shall be no more, saith the Lord God.<\/strong> With a view to the sanguine imaginations by which the people sought to banish the thought of the hardness of the times, the prophet then asks, And how? should the despising rod (the punishment that far outstrips all other punishments, Eze. 21:10<\/span>) not be? And the answer to this question he gives in the names of God, which utter a loud no<\/em> to these illusions.(Hengstenberg<\/em>.) If Nebuchadnezzar should really despise the resistance made by the Jewish state, which he did (Eze. 21:10<\/span>)what was to be expected as the consequence? That state must necessarily come to an end, it shall not be<\/em>. Such I regard as the meaning of this most difficult verse.(Henderson<\/em>.) The general idea of the text is, what if, under this terrible judgment, Judahs temporal power and royalty shall cease to exist? And in Eze. 21:27<\/span>, we are told that this result shall certainly come to pass. But the kingdom shall be restored by One whose sceptre of righteousness despises every earthly power.<\/p>\n

Eze. 21:14<\/span>. And let the sword be doubled the third time.<\/strong> These words are designed to express the tremendous size and power of the sword to be employed. It was no ordinary foe that was to attack the Jews. All hopes of escape were vain. It was a sword that had been well tried, and proved successful in many a battle,the sword of the slain<\/em>.(Henderson<\/em>.) Which entereth into their privy chambers. It will invade the sanctity of their houses (Deu. 32:25<\/span>). There may be some reference also to its penetrating into their secret chambers of imagery (Eze. 8:12<\/span>).<\/p>\n

Eze. 21:15<\/span>. I have set the point of the sword against all their gates.<\/strong> The gates of their city are to be besieged by the naked sword. And their ruins be multiplied.<\/strong> Heb., And the fallen be numerous in all their gates<\/em>. Wrapped up for the slaughter. Rather, made keen, or sharpened, for the slaughter.<\/p>\n

Eze. 21:16<\/span>. Go thee one way or other, either on the right hand or on the left, whithersoever thy face is set.<\/strong> The address is to the sword, as if it were an army. The right and left show how wide is the area over which God shall execute His judgments; so wide that it embraces not only Judea, but a whole group of peoples. The word whithersoever seems to imply the idea of direction by the living creatures (Eze. 1:9<\/span>; Eze. 1:12<\/span>).<\/p>\n

Eze. 21:17<\/span>. I will also smite Mine hands together.<\/strong> By a strong anthropopathy Jehovah declares He will do what He had commanded the prophet to do (Eze. 21:14<\/span>). Smiting the hands together is an indication of violent grief. I will cause My fury to rest signifies, not the forbearing to pour it out in judgment, but the full and permanent infliction of it (Henderson<\/em>.) The fury of God is said to rest when it reaches its object, thus abiding upon it. Jehovah will smite His hands together and cool His wrath upon them (Keil<\/em>).<\/p>\n

HOMILETICS<\/em><\/p>\n

THE SACRED, TERRIBLE SWORD-SONG<\/p>\n

The prophets doubtless treated politics both on their outward and inward side, but only the politics of the kingdom of God (Eze. 21:9<\/span>). God shows us the sword, and waves it over our heads, so that we should be duly and profitably alarmed. He can use every creature as His sword; it is always prepared to execute His command. War as a divine judgment, therefore, for the punishment of evil doers; but it is also a preaching of repentance, when God sharpens the sword and makes it glitter. He who will not submit to the sword of Gods word (Heb. 4:12<\/span>) will be overtaken by the sword of the enemy. God Himself takes the offering which men will not give Him voluntarily (Eze. 21:10<\/span>). There can be joy amid the deepest sufferings, but not over anothers suffering, especially when it is punishment for sin. The sin of the people presses the sword into the hand for war (Eze. 21:11<\/span>). Sin was also interwoven with the conquering chaplets of the victors, as the dew upon these chaplets was innumerable tears and drops of blood. This must ever be remembered amid songs of triumph! Fortune of war, as men call it, what a sad fortune! God is the judge behind and in the conqueror. Upon all the princes of Israel (Eze. 21:12<\/span>.) Even the great have no privilege to sin. Trial is a terrible word to a people that suffers the deepest calamities. A tried sword is a dreadful thing when it turns against a people whom God has given up to judgment. One day an end will be made of all despisers of God and man. The history of the world as the fulfiment of prophecy (Eze. 21:14<\/span>). Symbolical prophecythe emblems of punishment. Some must prophesy judgment who would so willingly speak of redemption, and redemption alone; men will not have the blessing, and therefore the curse must be exhibited. Gods sword draws not back from human elevation; it reaches the dwellers in the valley, and those also who sit on lofty seats. No earthly throne is a protection from the sword of God; the history of the world is filled with proofs of this. The last mighty pierced-through one is Antichrist. Alas, who can hide from the wrath of God!(Lange<\/em>.)<\/p>\n

(Eze. 21:13<\/span>)<\/p>\n

Because it is a trial.<\/em> We may consider Eze. 21:12-13<\/span> as thus understood: There is cause thou shouldst cry, howl, smite upon thy thigh, because the sword shall be a trial; and what also if it shall not be a despising rod? If it be a trying rod, there is cause enough to mourn, but it shall be a despising rod, and so there is more cause to mourn. If this rod make them not try their ways, repent, and turn, it shall be a rod to despise the stoutest of them and to destroy them. <\/p>\n

1. That the judgments of God are trials<\/em>. They discover and make known what people are. The fire tries the metals, and declares what is good silver, good gold and what is reprobate. God kept the children of Israel forty years in the wilderness, to prove them, and know what was in their hearts (Deu. 8:8<\/span>). The hard things they met with there discovered some to be murmurers, some idolaters, some fornicators, some backsliders. It shall come to pass that when they shall be hungry, they shall fret themselves, and curse their king and their God (Isa. 8:21<\/span>). When evil was upon them, then their wickedness appeared. So Jehoram said, This evil is of the Lord, why should I wait for the Lord any longer? His vileness came out in the time of his distress. When great winds are abroad, they discover what trees are sound or rotten. <\/p>\n

2. God tries before he destroys<\/em>. Rods of trial came before rods of destruction. When the sword is drawn, furbished, and whet, the Lord tries men thereby, whether they will consider their ways, repent and turn to Him, before He cut and destroy therewith. Tidings and terrors of the sword precede the strokes of it. God tries His people by threatenings, by bringing judgments near unto them, by inflicting lesser judgments upon them, before He makes an utter destruction of them; that they may learn righteousness, humble themselves, and so either prevent the judgments, or have them turned into mercies. <\/p>\n

3. When rods of trial do us no good, then follow rods of destruction<\/em>. When the trying rod hath been despised, then comes the rod that will not regard high or low, prince or people. At first God did lightly afflict Zebulun and Napthali, but that being in vain, afterwards He afflicts them more grievously (Isa. 9:1<\/span>). When Dimon profited not by her first strokes, God laid more upon her (Isa. 15:9<\/span>). When smiting the lintel of the door, and shaking the posts, did not prevail, then did the Lord cut and slay with the sword (Amo. 9:1<\/span>). If fear work not, He hath a pit; if that do it not, He hath a snare (Isa. 24:17-18<\/span>). When paternal chastisements profit not, God hath destroying judgments. He will deal then with men, not as erring children, but as open enemies.(Greenhill<\/em>.)<\/p>\n

Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell<\/b><\/i><\/h4>\n

B. The Song of the Sword 21:817<\/p>\n

TRANSLATION<\/strong><\/p>\n

(8) And the word of the LORD came unto me, saying, (9) Son of man, prophesy, and say, Thus says the LORD: Say: A sword, a sword is sharpened and also polished; (10) in order to make a great slaughter it is sharpened, in order that it might flash it is polished or shall we rejoice the rod of My son, who rejects everything of wood. (11) And He gave to be polished, to be seized by the hand; the sword, it is sharpened, and it is polished, to give it into the hand of the slayer, (12) Cry out and wail, son of man; for it is against My people, it is against all the princes of Israel, those who are thrust down to the sword with My people; therefore smite upon the thigh. (13) For there is a trial, and what if the despising scepter shall be no more? (14) And as for you, son of man, prophesy, and smite your hands together; and let the sword be doubled the third time, the sword of those to be slain, the sword of the great one who is to be slain which surrounds them. (15) In order that their heart may melt, and their stumbling be multiplied, I have set the point of the sword. Ah! it is made to flash, it is sharpened for slaughter. (16) Unite yourself, go right, set yourself, go left! Where is your face set? (17) I also will smite My hands together, and cause My wrath to rest; I the LORD have spoken it.<\/p>\n

COMMENTS<\/strong><\/p>\n

The thought of the unsheathed sword in Eze. 21:3<\/span> gives rise to this present section. In the Hebrew text this section is in poetic form and may have been a common lament song sung in times of coming judgment. It is even possible that Ezekiel accomplished these words with some kind of sword-brandishing. The sword of the Lord is ready for action. Its dazzling brightness is added to its sharpness as a fresh element of terror (Eze. 21:8-10<\/span> a).<\/p>\n

Ezekiel quickly broke off his sword song as he noticed the smiles on the faces of his auditors. Or do we make mirth?, he asked. Do you think I am joking about this whole matter? This sharpened and glittering sword is the rod of My son, i.e., the rod with which Gods son Israel must now be disciplined. The nation had despised everything of wood, i.e., every former instrument of punishment (cf. Isa. 10:5<\/span>), God had given that sword to be polished and then handed over to the executioner (Eze. 21:10-11<\/span>).<\/p>\n

God called upon the prophet to take up a lament over the impending doom, and to slap his thigh as a gesture of grief and despair. Even the princes of Judah would be thrust down along with the common people by the divine sword (Eze. 21:12<\/span>). The trial of Judah had now come, and during that trial the scepter that despised the word and warning of God would not be, i.e., exist. Judah would be left without a ruler (Eze. 21:13<\/span>).<\/p>\n

God directed Ezekiel to perform yet another gesture. He was to slap his hands together either to indicate lamentation, or, what is more likely, to summon the agent of destruction. He was to brandish the sword with a double motion, backward and forward, three times.[350] That sword of divine justice would slay many, even the great one, i.e., the king. From that sword there would be no escape, for it would surround them like a besieging army (Eze. 21:14<\/span>). The point of the sword of the Lord would be set at every gate of the city causing consternation within and stumbling as the citizens attempted to escape that sword which glittered because of sharpening and furbishing (Eze. 21:15<\/span>).<\/p>\n

[350] Perhaps the brandishing of the sword three times points to three times Nebuchadnezzar invaded the land of Judah in 605604, in 597 and finally in 587 B.C.<\/p>\n

God addresses the sword[351] (king of Babylon) in Eze. 21:16<\/span>. This agent of divine judgment is urged to make a decision as to which direction he will move, but to get on with the judgment (Eze. 21:16<\/span>). It is, after all, Yahweh who had given that command with a gesture of supreme authority (clap My hands together). Only when the divine sentence had been executed against Judah would Gods anger be appeased. God had spoken, and what He had said must come to pass. With these words the song of the sword ended, and there followed another interval of silence (Eze. 21:17<\/span>).<\/p>\n

[351] The verbs have the feminine form indicating that the sword (a feminine noun in Hebrew) is being addressed rather than the prophet as proposed by some.<\/p>\n

Fuente: College Press Bible Study Textbook Series<\/b><\/i><\/h4>\n

(8-17) This second prophecy is an expansion of the last, Eze. 21:8-13<\/span> corresponding to 2-5, and Eze. 21:14-17<\/span> to Eze. 21:6-7<\/span>. In several of its clauses modern criticism has been able to improve the translation, and make it clearer.<\/p>\n

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n

The Song of the Sword.<\/p>\n

<\/strong><\/p>\n

This song is intermingled with comments in prose and therefore its original form is difficult to work out. It may well originally have accompanied preparation for and march into battle.<\/p>\n

‘And the word of Yahweh came to me saying, “Son of man, prophesy, and say, ‘Thus says the Lord Yahweh. Say,<\/p>\n

“A sword, a sword, it is sharpened,<\/p>\n

And polished as well.<\/p>\n

To utterly slaughter it is sharpened,<\/p>\n

To be as lightning it is polished.”<\/p>\n

This fearsome warsong was a reminder that Yahweh of hosts was leading the warfare against His people. It reminds us of an earlier day when with His sword drawn He had led the way against Canaan (Jos 5:13<\/span>) once its iniquities had reached their full allowance (Gen 15:16<\/span>). Now it was Judah-Israel who must experience the same.<\/p>\n

Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n

This seems to be another sermon to the same amount as the former. The Lord directs His servant to continue his alarming message, and again and again to cry concerning the sword of the Lord’s slaughter. And the Prophet himself is to be a sign also to the people, and to cry and howl, and to smite upon his thigh. The ministers of the Lord are expected, in times of national calamity, to take interest in all the Lord’s judgments; to weep between the porch and the altar; and to look to the Great Intercessor to spare His heritage. Joe 2:17<\/span> .<\/p>\n

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n

Eze 21:8 Again the word of the LORD came unto me, saying,<\/p>\n

Ver. 8. Again the word.<\/strong> ] See on Eze 18:1<\/span> .<\/p>\n

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n

NASB (UPDATED) TEXT: Eze 21:8-13<\/p>\n

8Again the word of the LORD came to me, saying, 9Son of man, prophesy and say, ‘Thus says the LORD.’ Say,<\/p>\n

‘A sword, a sword sharpened<\/p>\n

And also polished!<\/p>\n

10Sharpened to make a slaughter,<\/p>\n

Polished to flash like lightning!’<\/p>\n

Or shall we rejoice, the rod of My son despising every tree? 11It is given to be polished, that it may be handled; the sword is sharpened and polished, to give it into the hand of the slayer. 12Cry out and wail, son of man; for it is against My people, it is against all the officials of Israel. They are delivered over to the sword with My people, therefore strike your thigh. 13For there is a testing; and what if even the rod which despises will be no more? declares the Lord GOD.<\/p>\n

Eze 21:9 The urgency of the message is stressed, as it was in Eze 21:2. This verse has<\/p>\n

1. two IMPERATIVES<\/p>\n

a. prophesy, BDB 612, KB 659, Niphal IMPERATIVE<\/p>\n

b. say, BDB 55, KB 65, Qal IMPERATIVE<\/p>\n

2. say repeated several times<\/p>\n

a. saying, Qal INFINITIVE CONSTRUCT, Eze 21:8<\/p>\n

b. say, Qal PERFECT, Eze 21:9<\/p>\n

c. say, Qal PERFECT, Eze 21:9<\/p>\n

d. say, Qal IMPERATIVE, Eze 21:9<\/p>\n

Eze 21:10 It is often hard to tell the difference between elevated prose and poetry.<\/p>\n

1. NASB has Eze 21:9-10 a as poetry<\/p>\n

2. NKJV has Eze 21:9-17; Eze 21:26-32 as poetry<\/p>\n

3. NRSV has Eze 21:9-12; Eze 21:14-17; Eze 21:25-32 as poetry <\/p>\n

4. TEV has Eze 21:9-13; Eze 21:28 b as poetry<\/p>\n

polished to flash like lightening This is a Hebrew idiom of both speed and turning many directions (i.e., Nah 2:3-4).<\/p>\n

NASBOr shall we rejoice, the rod of My son despising every tree<\/p>\n

NKJVIt despises the scepter of My son, as it does all wood<\/p>\n

NRSVHow can we make merry? You have despised the rod, and all discipline<\/p>\n

TEVThere can be no rejoicing, for my people have disregarded every warning and punishment<\/p>\n

LXXready for slaughter, slay, set at naught, despise every tree<\/p>\n

PESHITTAand it is sharpened to cut off the family of my son; and to reject every other branch<\/p>\n

REB(Look, the rod is brandished, my son, to defy all wooden idols)<\/p>\n

JPSOAHow can we rejoice? My son, it scorns the rod and every stick<\/p>\n

Obviously the Hebrew text is in disarray (note the differences in the translations, ancient and modern).<\/p>\n

1. The mentioning of the word rod (BDB 986) in Eze 21:10; Eze 21:13 seems to be related in context to the word Shiloh mentioned in Eze 21:27, which is an allusion to Gen 49:10.<\/p>\n

2. These verses are related in the people’s concept that the ancient promises of God for a special leader (i.e., My son), presented in Gen 49:10 (cf. Targums, cf. NIDOTTE, vol. 4, pp. 1267-8), would be fulfilled instead of judgment.<\/p>\n

3. The phrase every tree somehow refers to the total judgment of Eze 20:47.<\/p>\n

4. In context it seems best to see the object of the FEMININE VERB despise, Eze 21:10; Eze 21:13, to refer to the sword of YHWH. The Jerusalemites disregarded the prophets Jeremiah and Ezekiel’s messages of judgment, but in reality the continuous Davidic line of kings from David (cf. 2 Samuel 7) would be stopped. Zedekiah would be the last. However, one would come in the future (cf. Eze 21:26 b; 27b).<\/p>\n

God states that nothing at this point could stop His judgment from falling on Jerusalem, who had despised His prophetic messages.<\/p>\n

Eze 21:11 the slayer This term (BDB 246, KB 255, Qal PARTICIPLE) denotes the invading mercenary army of Babylon. It is used of the judgment on Tyre in Eze 28:9. It is also used in Jeremiah’s description of Judah’s destruction (i.e., Jer 4:27-31, esp. Eze 21:31 e).<\/p>\n

Eze 21:12 Three IMPERATIVES related to mourning are mentioned in this verse.<\/p>\n

1. Cry out, BDB 277, KB 277, Qal IMPERATIVE, cf. Eze 9:8; Eze 11:13; Eze 27:30; Isa 14:31; Jer 25:34; Jer 48:20<\/p>\n

2. Wail or howl, BDB 410, KB 413, Hiphil IMPERATIVE, cf. Eze 30:2; Isa 14:31; Isa 49:3; Jer 25:34; Jer 47:2; Jer 48:20-21; Hos 7:14; Zec 11:2<\/p>\n

3. Strike, BDB 706, KB 765, Qal IMPERATIVE, cf. Jer 31:19<\/p>\n

The theme of total slaughter continues as against My people is paralleled with against the officials of Israel (cf. Eze 21:25; Eze 22:6).<\/p>\n

strike your thigh The thigh (BDB 437) was the largest muscle in the body. To strike one’s thigh was a metaphor for (1) incapacitation and (2) pain (cf. Jer 31:19).<\/p>\n

Eze 21:13<\/p>\n

NASBFor there is a testing; and what if even the rod which despises will be no more<\/p>\n

NKJVBecause it is a testing and what if the sword despises even the scepter<\/p>\n

NRSVFor consider: What! If you despise the rod, will it not happen<\/p>\n

TEVI am testing my people, and if they refuse to repent, all these things will happen to them<\/p>\n

NJBfor this will be an ordeal<\/p>\n

LXXand what if even the tribe be rejected<\/p>\n

JPSOAConsider: How shall it fail to happen, seeing that it even scorns the rod<\/p>\n

This may refer to the life and exile of King Zedekiah. He despised YHWH’s leadership, now he is rejected as leader. But one of David’s line will be king again in the future (Eze 21:26 b, 27b; 2 Samuel 7). This may parallel Eze 21:10.<\/p>\n

Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley<\/b><\/i><\/h4>\n

Eze 21:8-13<\/p>\n

Eze 21:8-13<\/p>\n

“And the word of Jehovah came unto me, saying, Son of man, prophesy, and say, Thus saith Jehovah: Say, A sword, a sword, it is sharpened, and also furbished; it is sharpened that it may make a slaughter; it is furbished that it may be as lightning: shall we then make mirth? the rod of my son, it contemneth every tree. And it is given to be furbished, that it may be handled: the sword, it is sharpened, yea, it is furbished, to give it into the hand of the slayer. Cry and wail, son of man; for it is upon my people, it is upon all the princes of Israel: they are delivered over to the sword with my people; smite therefore upon thy thigh. For there is a trial; and what if even the rod that contemneth shall be no more? saith the Lord Jehovah.”<\/p>\n

Bunn referred to this chapter as, “One of the most shocking and awesome passages in the Bible.<\/p>\n

“The rod of my son, it contemneth every tree …” (Eze 21:10). “‘The rod of my son,.’ here, is the scepter of the House of David. These words were spoken by the people who claimed not to fear the sword of punishment coming upon them, because the scepter of the House of David, whom God recognizes as his son, contemneth (despises) all other scepters as mere pieces of wood.<\/p>\n

“Cry and wail, son of man …” (Eze 21:12). This behavior supplements that of Eze 21:6, such bizarre actions being for the purpose of getting attention, and also for the purpose of emphasizing the predictive nature of these prophecies.<\/p>\n

“Smite therefore upon thy thigh …” (Eze 21:12). “This was done as an expression of grief. Efforts have been made to view this as a demonstration of glee or delight on Ezekiel’s part; but that could not possibly fit into the context here. Both this gesture and the clapping of hands, mentioned later, were bona fide expressions of extreme grief, especially when accompanied by the crying and walling of the prophet.<\/p>\n

“What if the rod that contemneth shall be no more …” (Eze 21:13)? This stops a little short of prophesying the end of the earthly house of David; but, in context, that is certainly the meaning of it.<\/p>\n

Fuente: Old and New Testaments Restoration Commentary<\/b><\/i><\/h4>\n

Eze 21:8-9. The same subject is indicated in this paragraph and it pertains to the sword of the Babylonians. To furbish means to polish the body of the blade and to sharpen would affect the edge. The idea is that. God would use the sword of the Babylonians and that it would have been put. in tbe best condition for use.<\/p>\n

Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n

The song of the sword 21:8-17<\/span><\/p>\n

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n

Another of Ezekiel’s messages was to be poetic. He was to announce that a sword had been sharpened and polished and was now ready to go to work slaughtering people quickly.<\/p>\n

"A sword, a veritable Excalibur with a life of its own, is made ready for its grim destiny." [Note: Allen, Ezekiel 20-48, p. 26.] <\/span><\/p>\n

How could the people rejoice since the rod (scepter, symbol of authority) of God’s representative (son) would have no respect for anyone (despise every tree, cf. Eze 20:47) in this judgment? They could not. God’s son here refers to Nebuchadnezzar who would accomplish God’s will by executing His punishment.<\/p>\n

The figures of the rod and the son of God both describe Messiah elsewhere (cf. Gen 49:9-10; 2Sa 7:14), so Ezekiel’s hearers were accustomed to thinking of these figures as representing their deliverer. But here they learned that God had another son with a scepter who would destroy them (cf. Isa 10:5, where the rod is the Assyrians).<\/p>\n

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"

Again the word of the LORD came unto me, saying, 8 17. The destroying sword of the Lord. The violent agitation of the prophet at the thought of the coming destruction finds expression in a wild and irregular ode upon the sword of the Lord. The general sense of the poem is discernible, but as … Continue reading “Exegetical and Hermeneutical Commentary of Ezekiel 21:8”<\/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-20963","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/20963","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=20963"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/20963\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=20963"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=20963"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=20963"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}