14<\/strong>. doubled the third time<\/em> ] The reading must mean: let the sword be doubled, tripled! lit. unto a third (sword), i.e. till it be three-fold. Of course there were not to be three swords or even two; what is called for is a double and triple intensity and operation of the one sword (cf. Eze 21:16<\/em><\/span>).<\/p>\n great<\/em> men that are slain<\/em> ] Rather: the great one that is slain<\/strong>, i.e. doomed to be slain ref. being to king Zedekiah, cf. Eze 21:25<\/em><\/span>. A different division of letters gives: the great sword of the slain (collective) which is less probable as “slain” is plur<\/em>. immediately before.<\/p>\n entereth privy chambers<\/em> ] Rather: which compasseth them about <\/strong> still descriptive of the sword.<\/p>\n Verse 14<\/span>. Let the sword be doubled the third time<\/B><\/I>] The sword has been doubled<\/I>, and it shall come the third time<\/I>. Nebuchadnezzar came against Judea THRICE.<\/P> 1. Against Jehoiakim<\/I>.<\/P> 2. Against Jeconiah<\/I>.<\/P> 3. Against Zedekiah<\/I>.<\/P> The sword had already been doubled<\/I>; it is to come now the third time<\/I>, i.e., against Zedekiah.<\/P> <\/P> The sword of the slain<\/B><\/I>] chereb chalalim<\/I>, “the sword of the soldiers<\/I>,” of the Chaldeans<\/I>. So in the next clause, hi chereb chalal haggadol<\/I>, “it is the sword of that great soldier<\/I>,” that eminent king<\/I> and conqueror<\/I>. This is the meaning of the word chalal<\/I>, that is so ill rendered in almost every place of its occurrence, in our Version. See Dr. Kennicott<\/I>.<\/P> <\/p>\n Smite thine hands together; <\/B>either in token of amazement and sorrow, or else to signify what pleasure it should be to see justice executed on obstinate rebels; or rather, as Eze 21:17<\/span>, clap thy hands, to awaken and hearten the Babylonians on to the slaughter. <\/P> Let the sword be doubled the third time:<\/B> perhaps it is too curious to search out what particular calamities are pointed out by this trebled sword; whether, <\/P> 1. Zedekiahs captivity with many of the princes. And, <\/P> 2. Taking of the city. <\/P> 3. Killing of Gedaliah and those with him: to be sure it speaks both the certainty of the thing, and the greatness of the affliction. <\/P> Sword of the slain; <\/B>wherewith many shall be slain. <\/P> The great men; <\/B>which were princes, and captains, and rulers. <\/P> Entereth into their privy chambers; <\/B>searcheth the most secret rooms, where they slew such as they found hidden in hope to escape. <\/P> <\/p>\n 14. smite . . . hands together<\/B>(Nu 24:10<\/span>), indicative of theindignant fury with which God will “smite” the people. <\/P> sword . . . doubled the thirdtime<\/B>referring to the threefold calamity:(1) The taking ofZedekiah (to whom the “rod,” or scepter, may refer); (2)the taking of the city; (3) the removal of all those who remainedwith Gedaliah. “Doubled” means “multiplied” or”repeated.” The stroke shall be doubled and even trebled. <\/P> of the slain<\/B>that is,by which many are slain. As the Hebrew<\/I> is singular,<\/I>FAIRBAIRN makes it referto the king, “the sword of the great one that is slain,” or”pierced through.” <\/P> entereth . . . privychambers<\/B> (Jer 9:21<\/span>). Thesword shall overtake them, not merely in the open battlefield, but inthe chambers whither they flee to hide themselves (1Ki 20:30<\/span>;1Ki 22:25<\/span>). MAURERtranslates, “which besieged<\/I> them”; FAIRBAIRN,”which penetrates to them.” English Version<\/I> is moreliteral.<\/P><\/p>\n Thou, therefore, son of man, prophesy, and smite thine hands together<\/strong>,…. As being in the greatest agony for what is coming upon thy people: or “strike hand to hand” y; clap them together, as encouraging the enemy with his drawn, sharp, and glittering sword, to make use of it, and do execution with it:<\/p>\n and let the sword be doubled the third time<\/strong>; some think this has reference to the three captivities of Jehoiakim, Jeconiah, and Zedekiah: others to the threefold calamity in Zedekiah’s time; the first, the taking of him; the second, the taking of the city; the third, the carrying captive the residue along with Gedaliah: or to the three times the Chaldeans came against Jerusalem, after this prophecy; first with Nebuchadnezzar, in the eleventh year of Zedekiah, and took him and the city; then with Nebuzaradan, in the nineteenth year of Nebuchadnezzar, and burnt the city and temple; and again in the twenty third of Nebuchadnezzar, and carried away the remnant of the people, Jer 52:5<\/span>:<\/p>\n the sword of the slain<\/strong>: by which many should be slain:<\/p>\n it is the sword of the great men that are slain<\/strong>: of the sons of the kings, and of the princes and nobles of the land:<\/p>\n which entereth into their privy chambers<\/strong>; where they should endeavour to hide themselves from it, but in vain, none should escape; their privy chambers could not secrete nor secure them: or “which remains with them”; as that which is laid up, and reserved in a privy chamber, as De Dieu, from the use of the word in the Ethiopic language, renders it.<\/p>\n y “percute manum ad manum”, Pagninus, Polanus; “volum ad volam”; Montanus; “feri manum ad manum”, Starckius.<\/p>\n (14) Smite thine hands together.<\/strong>A gesture of strong emotion (see Eze. 21:17<\/span>, Eze. 22:13<\/span>, and comp. Note on Eze. 6:11<\/span>; Num. 24:10<\/span>).<\/p>\n Let the sword be doubled the third time.<\/strong>The exact translation is here also obscure and difficult, but the meaning is plain that the activity of the sword is to be intensified to the utmost.<\/p>\n The sword of the slain: it is the sword of the great men that are slain.<\/strong>Literally, the sword of the overthrown <\/em>(plural), it is the sword of the overthrown <\/em>(sing.), of the great one. <\/em>The word translated slain <\/em>does not necessarily mean actually killed, but is used in a moral as well as physical sense; and in Eze. 20:16<\/span>; Eze. 20:21<\/span>; Eze. 20:24<\/span>, as often, the verb from which this adjective is formed is translated polluted. <\/em>The sword is called the sword of the overthrown because it is the means of their overthrow, and the sword of the great one overthrown, with especial reference to the king.<\/p>\n Which entereth into their privy chambers.<\/strong>Rather, which begirts them round about, <\/em>so that none can escape.<\/p>\n 14<\/strong>. <\/strong> Smite thine hands together <\/strong> Eze 21:17<\/span>; see notes Eze 6:11<\/span>. <\/p>\n Let the sword be doubled the third time <\/strong> Let it fall with a doubled and tripled power. <\/p>\n Great men that are slain <\/strong> Rather, “the great one that is slain;” that is, Zedekiah. <\/p>\n Entereth into their privy chambers <\/strong> Rather, compasseth them about.<\/p>\n A Vivid Picture of the Severity of the Judgment.<\/p>\n <\/strong><\/p>\n “You therefore, son of man, prophesy, and smite your hands together, and let the sword be doubled the third time (or ‘be doubled, yes tripled’), the sword for those to be mortally wounded. It is the sword of the great one for those to be mortally wounded which enters into their chambers. I have set the point of the sword against all their gates that their heart may melt and that their stumblings may be multiplied. Ah, it is made like lightning, it is pointed for slaughter. Make yourself one (or ‘gather yourself’), go to the right, set yourself in array, go to the left, wherever your face is set.”<\/p>\n The slight differences in translation of this complicated Hebrew (complicated to us rather than necessarily to the early readers of Ezekiel) make little difference to the overall sense.<\/p>\n This is a vivid picture of the final slaughter, as the sword sent by Yahweh does its work, and the prophet is to smite his hands to reveal his intensity, because it is bringing about the fulfilling of God’s purposes. The picture is intended to amplify the impact of the passage. While God’s people grieve, as Ezekiel did (Eze 21:12<\/span>), at the need for such judgments, they must be filled with fierce joy that God’s purposes are being carried into effect.<\/p>\n The sword is to be multiplied because of the intensity of the judgment, the sword that will mortally wound. The ‘great one’ may be Yahweh Himself, or it may refer to the Babylonian king or army, but the sword will enter into their very houses in which they will be slain. It is set by God against their gates so that they have no effective defences and will be thrown into panic and disarray. It is invincible, made like lightning and with a sharpened point (compare the sword in Gen 3:24<\/span>). There will be no escape.<\/p>\n ‘Make yourself one (or ‘gather yourself’), go to the right, set yourself in array, go to the left, wherever your face is set.’<\/p>\n The command may have been to Ezekiel as he portrayed in vivid mime the use of the sword, or it may be a general command to the wielders of the sword. But in either case the thought is that the handler of the sword would prepare himself and slay on all sides, right and left. There would be no avoiding it.<\/p>\n Eze 21:14<\/span><\/em><\/strong>. <\/strong>And let the sword be doubled<\/em><\/strong><\/strong> Make the sword double, make threefold the sword of the slayers: it is the sword, the sword of the great slaughter, which shall turn them into fear. <\/em>Houbigant. Kennicott would render the latter part, The sword of the soldiers, <\/em>[that is to say, of the Babylonians] The sword of the great soldier <\/em>[namely, of the warlike of Babylon] which, <\/em>&c. See Eze 21:19<\/span>. <\/p>\n Eze 21:14 Thou therefore, son of man, prophesy, and smite [thine] hands together, and let the sword be doubled the third time, the sword of the slain: it [is] the sword of the great [men that are] slain, which entereth into their privy chambers.<\/p>\n Ver. 14. Smite thy hands together.<\/strong> ] So to show what I will do shortly. Eze 21:17 <\/p>\n <\/p>\n Let the sword be doubled the third time.<\/strong> ] Doubled and trebled, till it hath made an utter end of this untoward generation. <\/p>\n <\/p>\n Which entereth into their privy chambers.<\/strong> ] Ferreting and fetching them out of their lurking holes.<\/p>\n NASB (UPDATED) TEXT: Eze 21:14-17<\/p>\n 14You therefore, son of man, prophesy and clap your hands together; and let the sword be doubled the third time, the sword for the slain. It is the sword for the great one slain, which surrounds them, 15that their hearts may melt, and many fall at all their gates. I have given the glittering sword. Ah! It is made for striking like lightning, it is wrapped up in readiness for slaughter. 16Show yourself sharp, go to the right; set yourself; go to the left, wherever your edge is appointed. 17I will also clap My hands together, and I will appease My wrath; I, the LORD, have spoken.<\/p>\n Eze 21:14 This verse also has several commands from YHWH to Ezekiel.<\/p>\n 1. prophesy, BDB 612, KB 659, Niphal IMPERATIVE<\/p>\n 2. clap your hands, BDB 645, KB 697, Hiphil IMPERATIVE<\/p>\n 3. let the sword be doubled, BDB 495, KB 493, Niphal IMPERFECT used in a JUSSIVE sense. Doubled is metaphorical for a complete and total destruction.<\/p>\n clap your hands together This physical gesture of clapping the hands denotes several different emotions.<\/p>\n 1. affirmation, 2Ki 11:12<\/p>\n 2. anger, Num 24:10; Eze 21:14<\/p>\n 3. contempt\/mockery, Job 27:23; Job 34:37 (possibly Eze 36:18); Lam 2:15; Eze 6:11; Eze 25:3; Eze 25:6<\/p>\n 4. pledge\/oath, Pro 11:21; Eze 21:17<\/p>\n 5. joy, Psa 47:1; Psa 98:8; Isa 55:12<\/p>\n If you look these up you will see there is some overlap in these categories and the exact emotion meant is often uncertain.<\/p>\n NASBsurrounds them<\/p>\n NKJVenters their private chambers<\/p>\n NJBthreatening them from every side<\/p>\n This VERB (BDB 293, KB 293, Qal PARTICIPLE) occurs only here in the OT. Its basic meaning in the cognate languages is (1) encompass or (2) room, chamber. In Serah 51:19 it means to enter (i.e., a penetrating sword, cf. NIDOTTE, vol. 2, p. 28).<\/p>\n Eze 21:15 This is the fulfillment of Eze 21:7. See note there.<\/p>\n many fall at all their gates The gates would be the key defensive positions. Resistance was futile!<\/p>\n Eze 21:16 This is another personification of YHWH’s sword. It is addressed in several IMPERATIVES.<\/p>\n 1. Show yourself sharp, RSV, NEB, REB, BDB 292 (emendation), Hithpael IMPERATIVE (i.e., Targums) or gather yourself, ASV, NASB margin, root unknown<\/p>\n 2. Go to the right, BDB 412, KB 415, Hiphil IMPERATIVE<\/p>\n 3. Set yourself, BDB 962, KB 1321, Hiphil IMPERATIVE<\/p>\n 4. Go to the left, BDB 970, KB 1332, Hiphil IMPERATIVE<\/p>\n Eze 21:17 YHWH brings the deserved judgment and He also stops it at His discretion (cf. Eze 5:13; Eze 16:42; Eze 24:13)! Judah’s fall and exile are not the result of the power of the invading army (cf. Eze 21:19-27).<\/p>\n smite thine hands together, &c. A sign of disappointment or grief in men. Reference to Pentateuch (Num 24:10). <\/p>\n Eze 21:14-17<\/p>\n Eze 21:14-17<\/p>\n “Thou therefore, son of man, prophesy, and smite thy hands together; and let the sword be doubled the third time, the sword of the deadly wounded: it is the sword of the great one that is deadly wounded, which entereth into their chambers. I have set the threatening sword against all of their gates, that their hearts may melt, and their stumblings be multiplied: ah! it is made as lightning, it is pointed for slaughter. Gather thee together, go to the right, set thyself in array, go to the left, whithersoever thy face is set. I will also smite my hands together, and I will cause my wrath to rest; I, Jehovah, have spoken it.”<\/p>\n “Let the sword be doubled the third time …” (Eze 21:14) “This shows the tremendous size and power of the sword coming against Jerusalem. All hope of escape was gone.<\/p>\n “It is the sword of the great one that is deadly wounded …” (Eze 21:14) This is a reference to Zedekiah, the king of Judah. “The sword shall smite the king as well as all the people.<\/p>\n “Which entereth into their chambers …” (Eze 21:14). This meant that the King of Babylon would enter the city of Jerusalem and have access to everything in it, even the house of the king.<\/p>\n “I will also smite my hands together …” (Eze 21:17). It is impossible for this to refer to any sadistic glee on God’s part over the destruction of his wicked people. Repeatedly, all of the prophets have assured us that God has no pleasure in the death of the wicked. This is another instance of where a misinterpretation can lead to serious error. Bunn, for example, toyed with the idea that “the clapping of hands” here was a sign of elation, approval, or delight. If he had properly understood the meaning of it in this context, he could never have said:<\/p>\n These words almost depict Jehovah as a scheming, venal deity, who with deadly passion and sullen cruelty prepares for the total ravaging of his enemies.<\/p>\n This is a slander of the paragraph above where God is depicted as clapping his hands in deep grief over the fate of his Once Chosen People. Barlow properly understood the meaning of the clapping of the hands. “Smiting the hands together is an indication of violent grief. The Biblical proof of this viewpoint is found in Eze 21:12 where the clapping of the hands is accompanied by the loud crying and wailing of the prophet.<\/p>\n smite: Eze 21:17, Eze 6:11, Num 24:10 <\/p>\n hands together: Heb. hand to hand <\/p>\n let the: Lev 26:21, Lev 26:24, 2Ki 24:1, 2Ki 24:10-16, 2Ki 25:1-7, Dan 3:19 <\/p>\n entereth: Eze 8:12, 1Ki 20:30, 1Ki 22:25, Amo 9:2 <\/p>\n Reciprocal: 2Ki 11:15 – Have Jer 9:21 – General Eze 21:12 – terrors by reason of the sword shall be upon my Eze 22:13 – I have<\/p>\n Eze 21:14. Sword be doubled is an emphatic way of describing the success of the sword of Babylon. It was destined to slay many of the great men in Jerusalem. Entereth private chambers indicates the thoroughness of the work of the Babylonian army.<\/p>\n Eze 21:14; Eze 21:17. Prophesy, and smite thy hands together In token of amazement and sorrow. And let the sword be doubled the third time Bishop Newcome reads, Bring the sword twice; yea, bring it thrice; namely, that Gods judgments might be fully executed, and his justice satisfied. It is probable that the three great slaughters which should be made of the inhabitants of Judea and Jerusalem are here intended, namely, 1st, During the siege, in which, undoubtedly, great numbers fell who were without the walls of the city, and many within: 2dly, When the city was taken by assault, which certainly was not without great slaughter: and 3dly, The massacre of Gedaliah, and those that sided with him. The sword of the slain Wherewith many shall be slain. It is the sword of the great men, &c. Appointed for the slaughter of the great men, namely, the princes, rulers, and captains; which entereth into their privy chambers Where they were hidden in hopes of escaping. I have set the point of the sword against all their gates I have gathered together the Chaldeans round about Jerusalem, with their swords sharpened and drawn at every gate, to meet and slay all that shall attempt to come out, or to slay all they find on entering the city. Ah! it is made bright Hebrew, , is made like lightning. The same metaphor which occurs in Virgil:<\/p>\n Vaginaque eripit, ensem fulmineum. N. 4. 50:579. <\/p>\n He drew his sword, which did like lightning blaze.<\/p>\n It is wrapped Or rather, It is sharpened for the slaughter. So Kimchius and some others translate , deriving the word from , a style, or iron pen: see Buxtorf. Go thee one way or other God is here represented as speaking, by way of apostrophe, to the sword, and giving it an unlimited commission to destroy wherever it should be drawn. I will also smite my hands together In token of my approbation. I will animate and encourage the slayers to go on. And I will cause my fury to rest I will satisfy my anger by a full execution of my judgments.<\/p>\n 21:14 Thou therefore, son of man, prophesy, and smite {m} [thy] hands together, and let the sword be doubled the third time, the sword of the slain: it [is] the sword of the great [men that are] slain, which entereth into their private chambers.<\/p>\n (m) That is, encourage the sword.<\/p>\n Ezekiel was to clap his hands together as he continued to prophesy symbolizing his approval of God’s will (cf. Eze 6:11; Eze 22:13; Eze 25:6; Num 24:10; 2Ki 11:12; Job 27:23; Psa 47:1; Isa 55:12). But he was also to announce the awfulness of the coming sword-like judgment.<\/p>\n Some translators interpreted the description of the invasion as coming three times and doing double damage the third time (e.g. NKJV). This may be a reference to Nebuchadnezzar’s three invasions of Jerusalem in 605, 597, and 586 B.C., the last invasion being twice as bad as the other two. [Note: Cooper, p. 213; and Fisch, p. 136.] <\/span> Another preferable translation is that the sword would strike twice or even three times (e.g. NIV). This suggests that the invasion would come fast from several different angles, that the sword would double or triple itself in its influence. [Note: Feinberg, p. 120; Dyer, "Ezekiel," p. 1268; Block, The Book . . ., p. 680; and Keil, 1:294.] <\/span> The invasion would be unusually devastating. Living in an age of special visual effects in which images transform themselves, it is not difficult for us to visualize this sword multiplying and swashbuckling its way through Jerusalem. Even the great among the people would not escape. This may refer to the great one, King Zedekiah, or to the great ones, the leading men of Judah. The invaders would surround everyone.<\/p>\n Thou therefore, son of man, prophesy, and smite [thine] hands together, and let the sword be doubled the third time, the sword of the slain: it [is] the sword of the great [men that are] slain, which entereth into their privy chambers. 14. doubled the third time ] The reading must mean: let the sword … Continue reading “Exegetical and Hermeneutical Commentary of Ezekiel 21:14”<\/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-20969","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/20969","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=20969"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/20969\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=20969"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=20969"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=20969"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/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: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: Old and New Testaments Restoration Commentary<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n
Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"