24<\/strong>. so that in appear<\/em> ] Or, so that your sins do appear, even all your evil doings. Cf. Eze 29:16<\/span>.<\/p>\n Either referring to God, who saw still their wicked perjuries, and other sins which they persisted in, or rather referring to Nebuchadnezzar, and his ministers of state and war, to whose memory all the falsehood of the Jews was still kept fresh by repeated disloyalty, with reproach to God, whose oath the king and inhabitants of Jerusalem had violated. <\/P> Your transgressions<\/B> against God, and against the king of Babylon, whose yoke you submitted to with promised obedience. <\/P> Discovered; <\/B>visibly to all in court, city, and country. <\/P> All your doings; <\/B>public management of matters of the kingdom, and private too; you add sin to sin, and that without blushing for them, or hiding them. <\/P> Because; <\/B>the whole summed up for confirming the threats. <\/P> Taken with the hand; <\/B>as birds or beasts taken in the net, encompassed therein that they cannot get away, are taken with the hand, so shall you, and be carried into Babylon. <\/P> <\/p>\n 24.<\/B> Their unfaithfulness toNebuchadnezzar was a type of their general unfaithfulness to theircovenant God. <\/P> with the hand<\/B>namely,of the king of Babylon.<\/P><\/p>\n Therefore thus saith the Lord God<\/strong>,…. Because of their vain confidence, added to their perjury and perfidy:<\/p>\n because ye have made your iniquity to be remembered<\/strong>; their old sins, by committing new ones, both against the Lord, and against the king of Babylon:<\/p>\n in that your transgressions are discovered, so that in all your doings your sins do appear<\/strong>; both in their religious and civil actions; in the worship of God, and in their covenants and agreements with men; their sins were exposed and manifest to all, not only to God, who was provoked thereby, but to men, to the nations round about; particularly to Nebuchadnezzar, who was enraged by them:<\/p>\n because, I say, that they are come to remembrance<\/strong>; both before the Lord, and the king of Babylon:<\/p>\n ye shall be taken with the hand<\/strong>; as easily as a bird is, when in the snare. The Targum is,<\/p>\n “ye shall be delivered into the hand of the king of Babylon;”<\/p>\n which is no doubt the sense of the passage.<\/p>\n (24) In all your doings your sins do appear.<\/strong>But one particular has just been mentioned, their rebellion and perjury; but this was only the last act of a long course of sin in many ways. These have been spoken of at large in previous chapters, and therefore, when this last sin is exposed, it may well be said that sin is shown in all their doings.<\/p>\n 24<\/strong>. <\/strong> With the hand <\/strong> Does this mean that they shall be taken in the hand of Nebuchadnezzar or that they shall be seized by the hand so as to be unable to escape? Or is the reading of the Septuagint to be preferred, “Ye shall be taken in them;” that is, the nation’s sins are the net in which she has become ensnared?<\/p>\n ‘Therefore thus says the Lord Yahweh, “Because you have made your iniquity to be remembered, in that your transgressions are discovered, so that in all your doings your sins appear, because you are come to remembrance you will be taken with the hand.”<\/p>\n The brief statement at the end of Eze 21:23<\/span> is amplified and it is made clear why the judgment of God is so severe. Their sins are speaking out clearly and loudly. By their sinful behaviour they have forced God’s attention on what they are. Their transgressions are made openly apparent (there is no shame). In everything they do their sin appears. Thus they constantly come to His remembrance, and will be suitably dealt with.<\/p>\n <\/p>\n <\/em><\/p>\n Eze 21:24 Therefore thus saith the Lord GOD; Because ye have made your iniquity to be remembered, in that your transgressions are discovered, so that in all your doings your sins do appear; because, [I say], that ye are come to remembrance, ye shall be taken with the hand.<\/p>\n <\/em><\/p>\n Ver. 24. Because ye have made your iniquity.<\/strong> ] Your old sins, by an addition of new ones. <\/p>\n <\/p>\n Your sins do appear.<\/strong> ] You are scandalous, shameless as Sodom. Isa 3:9 <\/p>\n NASB (UPDATED) TEXT: Eze 21:24-27<\/p>\n 24Therefore, thus says the Lord GOD, ‘Because you have made your iniquity to be remembered, in that your transgressions are uncovered, so that in all your deeds your sins appear because you have come to remembrance, you will be seized with the hand. 25And you, O slain, wicked one, the prince of Israel, whose day has come, in the time of the punishment of the end,’ 26thus says the Lord GOD, ‘Remove the turban and take off the crown; this will no longer be the same. Exalt that which is low and abase that which is high. 27A ruin, a ruin, a ruin, I will make it. This also will be no more until He comes whose right it is, and I will give it to Him.’<\/p>\n Eze 21:24 YHWH states that Judah’s<\/p>\n 1. iniquity (BDB 730) will be remembered (BDB 269, KB 269, HIphil INFINITIVE CONSTRUCT)<\/p>\n 2. transgressions (BDB 833) will be uncovered (BDB 162, KB 191, Niphal INFINITIVE CONSTRUCT)<\/p>\n 3. sins (BDB 305) will appear (BDB 906, KB 1157, Niphal INFINITIVE CONSTRUCT)<\/p>\n 4. people have come to remembrance (BDB 269, KB 269, Niphal INFINITIVE CONSTRUCT)<\/p>\n 5. people will be sieged (BDB 1074, KB 1779, Niphal IMPERFECT)<\/p>\n The three words used to describe rebellion against YHWH (i.e., iniquity, transgressions, and sins) appear together in several texts (cf. Exo 34:7; Lev 16:21; Job 13:23; Psa 32:5; Isa 59:12; Dan 9:24). They form a summary triad.<\/p>\n Eze 21:25-26 Notice the different ways of referring to Zedekiah (Babylon’s puppet king of Josiah’s line).<\/p>\n 1. O slain (NKJV, O profane)<\/p>\n 2. wicked one<\/p>\n 3. prince of Israel<\/p>\n Notice what will happen to him when his day (i.e., in the time of the iniquity of the end) has come.<\/p>\n 1. remove the turban – BDB 693, KB 747, Hiphil IMPERATIVE<\/p>\n 2. take off the crown – BDB 926, KB 1202, Hiphil IMPERATIVE (Here turban and crown are parallel. This is surprising because in every other place the turban is for a priest. In many texts the office of king and High Priest are co-leaders [cf. Psalms 110; Zechariah 3, 4; Zec 6:12-13; Heb 4:14 to Heb 5:10; Heb 6:13 to Heb 7:28]).<\/p>\n The Old Testament Parsing Guide by Beall, Banks, and Smith calls both #1 and #2 Hiphil INFINITIVE CONSTRUCTS from uncertain roots.<\/p>\n Eze 21:26 b, 27b These two concluding remarks seem Messianic (cf. E. W. Hengstenberg, Christology of the Old Testament, pp. 683-687). In context Eze 21:26 b refers to Babylon, but when Eze 21:27 b is brought in it appears to refer to Gen 49:10 (i.e., Shiloh, see Gleason Archer, Encyclopedia of Bible Difficulties, pp. 107-108). These two taken together would describe Jesus as a humble one (cf. Zec 9:9) and of the line of David (cf. Eze 34:23-24; Eze 37:24-25; Jer 30:9; Hos 3:5).<\/p>\n It is surely possible that this refers to Nebuchadnezzar as YHWH’s instrument of judgment, as Cyrus is later YHWH’s instrument of release from exile and then restoration (cf. Isa 44:28 to Isa 45:1). As a Christian I must be careful of my biases which desire to read the full New Testament revelation back into the Old Covenant in too many places (e.g., Christ in the tabernacle). He is surely in the OT, but not on every page. Here (1) the royal line is the issue and a prediction of a future restoration is possible and also (2) the repeated use of the phrase whose day has come in the time of the punishment of the end in Eze 21:25; Eze 21:29 implies an eschatological setting.<\/p>\n Eze 21:27 A ruin, a ruin, a ruin A threefold repetition is a Hebrew idiom expressing the superlative degree (cf. Isa 6:3; Jer 7:4). It possibly links to Eze 21:14. The interpretive issue is to whom or what does the FEMININE form refer?<\/p>\n 1. the sword of the Lord<\/p>\n 2. the turban, crown, symbol of Davidic reign<\/p>\n Does this verse refer to Nebuchadnezzar or to a future Davidic king? One must not be dogmatic here. The text and context are not determinative.<\/p>\n transgressions = rebellion (plural of Majesty) = great rebellion. Hebrew. pasha’. App-44. <\/p>\n sins. Hebrew. chata’. App-44. plural of Majesty = great sin. <\/p>\n with the hand = captured, or made captives. <\/p>\n Eze 21:24-27<\/p>\n Ezekiel 21:24-27<\/p>\n “Therefore thus saith the Lord Jehovah: Because ye have made your iniquity to be remembered, in that your transgressions are uncovered, so that in all your doings your sins do appear; because that ye are come to remembrance, ye shall be taken with the land. And then, O deadly wounded wicked one, the prince of Israel, whose day is come, in the time of the iniquity of the end, thus saith the Lord Jehovah: Remove the mitre, and take off the crown; this shall be no more the same; exalt that which is low; and abase that which is high. I will overturn, overturn, overturn it: this also shall be no more. UNTIL HE COME WHOSE RIGHT IT IS; and I will give it to him.”<\/p>\n This is one of the key passages in the Bible. Here is announced the end of the earthly House of David. Zedekiah’s “day is come.” It is not merely the death of the king, but the end of the kingdom which is at hand. The mitre, standing for the high priest and the whole religious system, and the crown standing for the king and the nobility receive the sentence: “Remove them!” Take them off! “This (the kingdom) shall be no more.” “I will overturn, overturn, overturn.” (Eze 21:26-27).<\/p>\n UNTIL HE COME WHOSE RIGHT IT IS<\/p>\n We have no patience at all with alleged scholars who cannot find any reference here to the Messiah. Such scholars remind one of the “elders” in these two chapters who could not understand the parable of the Great Fire!.<\/p>\n First, we call the reader’s attention to our discussion of the text in Gen 49:10 (Vol. 1 of the Pentateuchal Series, pp. 566-569), to which there is a direct reference in Eze 21:27, here.<\/p>\n The old, outdated and discredited fulminations against this text by the radical critics, are gradually being replaced in this last quarter of the 20th century by the dependable words of many scholars. A few of these, we enclose here:<\/p>\n “The only hope left to Judah in this passage was that `the ultimate scepter of Judah,’ the Messiah would yet come. When Judah was purified, the scepter, `the Messiah’, would rule over his people (Eze 21:27.) … Eze 21:27 indicates the overthrow of Zedekiah’s throne, the end of the Davidic kingdom until the coming of the Messiah. … The one to whom this right belongs, and to whom God will give it, is the Messiah, of whom the prophets from the times of David and onward have prophesied as the founder and restorer of perfect right on earth. … These verses prophesy the end of the monarchic succession and of the state, which are to be brought into ruin until the Messiah comes. This echoes Gen 49:10. “Until he comes, to whom it belongs” (Revised Standard Version) … The Jewish rabbis paraphrase this in a Messianic sense. … The promised king in Eze 21:27 is the Son of David, the Messiah; thus the promise of Judah’s destruction here ends in a promised restoration, as in Eze 20:40. … Here we have a cryptic reference back to Gen 49:10, where is given the expectation of one to whom the right of kingship really belonged; he will be that one to whom everything in the House of David and the Messianic kingship have always pointed. … These verses (Eze 21:26-27) express Ezekiel’s hope of a personal Messiah; there is an allusion here to Gen 49:10. … The Lord Jesus Christ, the promised Messiah, was the true King of Judah.<\/p>\n Babylon, God’s Sword of Judgment<\/p>\n Eze 20:45 to Eze 21:32<\/p>\n Open It<\/p>\n 1. Do you consider yourself a pessimist or an optimist? Why? <\/p>\n 2. From what calamities that confront other people do you consider yourself basically immune? <\/p>\n Explore It<\/p>\n 3. Where did God tell Ezekiel to direct his prophecy? (Eze 20:45-46) <\/p>\n 4. What image of natural disaster did God use to illustrate what was about to happen to Judah? (Eze 20:46-48) <\/p>\n 5. What did Ezekiel tell God that the people were likely to say about his prophecy? (Eze 20:49) <\/p>\n 6. What new image did God use to describe the destruction to come? (Eze 21:3) <\/p>\n 7. Which of the people were to be “cut off” from the land of Judah and Jerusalem? (Eze 21:3-4) <\/p>\n 8. What did God intend for the people to understand through the immensity of disaster? (Eze 21:5) <\/p>\n 9. What sign was Ezekiel to give through his behavior? (Eze 21:6-7) <\/p>\n 10. How would the scepter of Judah (symbol of nationhood) stand up to the sharpened sword of Gods judgment? (Eze 21:8-10) <\/p>\n 11. What emotion was Ezekiel portraying by wailing and beating his breast? (Eze 21:11-12) <\/p>\n 12. According to the prophecy, what was going to become of the scepter of Judah? (Eze 21:13-17) <\/p>\n 13. What did God reveal in advance that the king of Babylon would decide to do, guided by pagan divination? (Eze 21:18-22) <\/p>\n 14. Since the people felt they were safe, how would they respond to the approach of the army of Babylon? (Eze 21:23) <\/p>\n 15. Why were the people of Jerusalem going to be taken captive? (Eze 21:24) <\/p>\n 16. What did Ezekiel say it would take to restore the throne of Judah? (Eze 21:27) <\/p>\n 17. How would the Ammonites be judged for their insulting delight in the destruction of Judah? (Eze 21:28-32) <\/p>\n Get It<\/p>\n 18. Why did the prophecies contain images of total destruction? <\/p>\n 19. With what reasoning did the people who heard Ezekiel tend to minimize or explain away his words? <\/p>\n 20. What nation was represented in the prophecy as the sharpened sword? <\/p>\n 21. Why did God conquer Israels enemies, even when Israel was in need of discipline? <\/p>\n 22. What gloomy predictions do you tend to minimize? Why? <\/p>\n 23. What can you deduce about Ezekiels popularity among the exiles from the messages that he delivered? <\/p>\n 24. How would you describe Gods wrath, once kindled? <\/p>\n Apply It<\/p>\n 25. In what relationships do you need to ask God to strengthen you to be unpopular (if necessary) for His sake? <\/p>\n 26. How can you reduce the security you feel in your circumstances and increase your dependence upon God? <\/p>\n your transgressions: Eze 16:16-22, Eze 22:3-12, Eze 22:24-31, Eze 23:5-21, Eze 24:7, Isa 3:9, Jer 2:34, Jer 3:2, Jer 5:27, Jer 5:28, Jer 6:15, Jer 8:12, Jer 9:2-7, Hos 4:2, Mic 3:10-12 <\/p>\n ye shall: Isa 22:17, Isa 22:18, Jer 15:2, Amo 9:1-3 <\/p>\n Reciprocal: 1Ki 17:18 – art thou come Jer 44:21 – did Eze 16:57 – thy wickedness Eze 21:23 – call Eze 23:18 – discovered<\/p>\n Eze 21:24, The false security the people of Jerusalem had imagined for themselves was to be exposed. Their iniquity was not forgotten by the Lord and for that cause they were to be taken with the hand, meaning the hand of the Lord was in the work of the Babylonians in this final stage of the captivity.<\/p>\n The Lord would remember the sins of His people and allow them to suffer conquest (Deuteronomy 28-29). He would allow their destruction because their many sins were open before Him. Even wicked King Zedekiah, the "prince" of Israel, would be as good as dead when his day of judgment came with the taking of Jerusalem. The Lord would remove the high priest’s turban and the king’s crown by terminating their offices. Then there would be a reversal of fortunes: the powerful would be humbled and the poor of the land would be the only people allowed to remain in it. Yahweh would make Jerusalem the ultimate ruin. The triple repetition of a word in Hebrew, here "ruin," is the strongest way to express a superlative in the Hebrew language (cf. Isa 6:3; Isa 24:1-3). Jerusalem would no longer enjoy its former glories until One would come who had a divine right to replace both high priest and king (cf. Psa 110:2; Psa 110:4; Psalms 72; Isa 9:6; Jer 23:5; Jer 33:17; Zec 6:12-13). God would then give the city into His control (Gen 49:10; Isa 2:1-4). This is, I believe, a messianic prediction of Jesus Christ’s future earthly reign from Jerusalem (cf. Hebrews 5-7). Another view is that it refers to Nebuchadnezzar. [Note: Chisholm, Handbook on . . ., p. 260.] <\/span><\/p>\n Therefore thus saith the Lord GOD; Because ye have made your iniquity to be remembered, in that your transgressions are discovered, so that in all your doings your sins do appear; because, [I say], that ye are come to remembrance, ye shall be taken with the hand. 24. so that in appear ] Or, so … Continue reading “Exegetical and Hermeneutical Commentary of Ezekiel 21:24”<\/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-20979","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/20979","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=20979"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/20979\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=20979"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=20979"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=20979"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/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: 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: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"