Ezequiel 24
Bob Utley · You Can Understand the Bible
Ezequiel 24:1-5
24:1 This is the fourth date (cf. Ezek. 1:2; 8:1; 20:1) listed in Ezekiel. Surprisingly one would expect another date at chapter 25, which starts the judgment context on the nations. This may mean chapters 24 and 25 are a literary unit. This dates the beginning of the siege of Jerusalem (cf. 2 Kgs. 25:1; Jer. 39:1; 52:4). It was begun on January 15, 588 B.C. (NET Bible). The IVP Bible Background Commentary (OT), p. 710, calculates the date as Jan. 5, 587 B.C. It took until 586 B.C. for the city to fall. Remember, there are two ways to count the reign of kings in the ANE. In a book of prophecy the question of final revision always comes into play. Did Ezekiel know the exact date of the siege and later fall of Jerusalem? Of course he could; he was a prophet of YHWH. YHWH often used this predictive quality to encourage His people that He was in control of history. However, it is also surely possible, without distracting from the power of YHWH or the foresight of His prophets, to see these dates as literary. These books were, at some point, the collected and arranged prophecies of Ezekiel. Literary design does not diminish prophetic predictions! Special Topic: Inspiration Special Topic: The Bible (its uniqueness and inspiration) 24:2 "Son of man" See note at Ezek. 2:1. ▣ "write" The MT has "write" (BDB 507, KB 503) as a Qal INFINITIVE ABSOLUTE , but the Masoretic scholars suggested it be read (Qere) as a Qal IMPERATIVE (same kind of problem as in Ezek. 24:10). There are many IMPERATIVES in this chapter (cf. Ezek. 24:2,3 [three], 4,5 [two], 6,10 [two], 11,17[two], 21. Most of them occur in the poetic section (i.e. Ezek. 24:3b-5, 6-13) and are directed to the rebellious house (i.e. Judah). Special Topic: Masoretic Text ▣ "the name of the day, this very day" Judgment on Jerusalem was not a future prediction, but a terrible reality (i.e. Lev. 26; Deut. 28)! ▣ "has laid siege" The VERB (BDB 701, KB 759, Qal PERFECT) is literally "lean on," but is used here as an idiom of a city being besieged (Jerusalem's siege is begun, cf. 2 Kgs. 25:1; Jer. 39:1; 52:4). 24:3-5 This first poetic stanza has several commands from YHWH which set the stage for the parable/proverb. put on the pot, BDB 1046, KB 1636, Qal IMPERATIVE, Ezek. 24:3 put it on, BDB 1046, KB 1636, Qal IMPERATIVE, Ezek. 24:3 pour, BDB 427, KB 428, Qal IMPERATIVE, Ezek. 24:3 put (lit. gather), BDB 62, KB 74, Qal IMPERATIVE, Ezek. 24:4 fill, BDB 569, KB 583, Piel IMPERATIVE, Ezek. 24:4 pile, BDB 189, KB 217, Qal IMPERATIVE, Ezek. 24:5 boil, BDB 958, KB 1299, Piel IMPERATIVE, Ezek. 24:5 24:3 "speak a parable" This (BDB 605, KB 647) is a Qal IMPERATIVE. See note at Ezek. 12:22,23; 17:2; 18:2, 3; 20:49. Ezekiel used several poems to communicate YHWH's messages. poem of Judah as a ruined vine, Ezek. 19 poem of the sharp, bright, swift sword of judgment, Ezek. 21:9-10 poem of the large cup of drunkenness, Ezek. 23:32-34 poem of the corrupted, large, bronze (cf. Ezek. 24:11) cooking pot, Ezek. 24:3-13 poems about the fall of Tyre, Ezek. 26:17-18; 27:3-9,25-36; 28:2-19 poems about the fall of Egypt, Ezek. 29:3-7; 30:2-19; 31:2-9; 32:2-8,12-15 ▣ "to the rebellious house" This (BDB 598, cf. Ezek. 2:5,6,8; 3:9,26,27; 12:2[twice],3,9,25; 17:12; Isa. 30:9) is a derogatory way of referring to faithless Judah (cf. Ezek. 2:6,8). The idiom is repeated with the PARTICIPLE of the VERB (BDB 597, KB 632) in Ezek. 2:3 (also note the use of the parallel terms BDB 833, KB 981 in Isa. 1:2 BDB 710 in Isa. 30:1 Judah's stubborn rebellion (cf. Deut. 9:5-6,13; 10:16; 31:27) has been continual and purposeful! I think YHWH chose Israel with all her weaknesses to clearly reveal His faithfulness in the stark light of their unfaithfulness! If YHWH can continue to love, forgive, and use Israel, then there is a great hope for all of Adam's children, based solely on the unchanging, merciful, gracious character of YHWH! Special Topic: Stubbornness Special Topic: Characteristics of Israel's God Special Topic: YHWH's Eternal Redemptive Plan ▣ This chapter is based on Jeremiah's parable about a boiling pot (cf. Jer. 1:13, 14). 24:4-5 The very best pieces of the very best of the flock were put in the pot. Who does this refer to? the royal, priestly, and civic leaders who remained in Jerusalem, cf. Jer. 39:6; 52:10,24-27 national Israel herself when YHWH found her in the wilderness, Ezek. 16:4-14 In this context of the citizens of Jerusalem seeing themselves as the "lucky ones," "spared ones," "better ones" than those taken into exile, this phrase may well refer to all of them! However, they will be destroyed and YHWH will choose to work with and restore the early exiles! This was shocking to the arrogant, sinful Judeans still in Jerusalem and Judah. 24:5 NASB, TEV, NJB, REB "wood" "fuel bones" LXX, Peshitta "bones" "the cuts" The MT has "bones" (BDB 782, v. 4), but "wood" or "logs" (BDB 781, v. 10) fits the context better. the bones ‒ העצמים the logs ‒ העצים However, the UBS Text Project, p. 78, thinks "bones" (BDB782) is original (an "A" rating). "Bones" appears again at the end of v. 5. ▣ "Make it boil vigorously" This is the VERB (BDB 958, KB 1299, Piel IMPERATIVE) and the NOUN of the same root for intensity (i.e. "vigorously"). This is paralleled with "seethe" (BDB 143, KB 164, Qal PERFECT). The cooking is imagery for YHWH's complete judgment.
Ezequiel 24:6-14
24:6 "Woe" This INTERJECTION (BDB 17, cf. Ezek. 24:9) expresses deep emotion often connected to judgment (cf. Ezek. 16:23; Jer. 4:13; 6:4; 10:19; 13:27; 15:10; Hosea 7:13). ▣ "the bloody city" See note at Ezek. 22:2. NASB, NRSV "rust" NKJV, JPSOA "scum" (i.e. left at the bottom of the pit) "corroded" "rusty" "green with corrosion" "blight," "rust," or "scum" "is set on the fire" (from v. 5) This Hebrew word is uncertain ((BDB 316, KB 315). It is found only in this chapter in the OT. The same trilateral root means "rust" in Arabic. YHWH had tried to cleanse His people over and over again, but their sin was too deep (i.e. Genesis 3; see Special Topic: The Fall of Mankind). ▣ "Without making a choice" This VERB (lit. "fall," BDB 656, KB 709, Qal PERFECT) was used of casting lots to know YHWH's will. dividing the Promised Land among the tribes, Num. 34:2; Josh. 13:6; 23:4; Ezek. 45:1 dividing the duties in the temple, 1 Chr. 24:31; 26:13,14 determining who would supply wood for the new sacrificial system, Neh. 10:34 determining who would live in the rebuilt Jerusalem, Neh. 11:1 determining the guilty party, Jonah 1:7 This phrase seems to imply that death would come indiscriminately to all the inhabitants of Jerusalem. 24:7 This refers to the openness and flagrant nature (i.e. "places it on a bare rock," i.e. in the sight of all) of Judah's sin. This refers to: an allusion to a priestly act of draining the blood from sacrificial animals and putting it on the appropriate places (Leviticus 1-7). The remainder was poured out at the base of the altar of sacrifice (see Special Topic: Altar of Sacrifice) the proper slaughter of wild animals to be consumed (cf. Lev. 17:13; Deut. 12:16; see Special Topic: Food Laws). ▣ "To cover it with dust" This seems to refer to the blood of their victims (cf. Lev. 17:13). 24:8 As Judah flagrantly sinned for all to see, now YHWH will judge her for all to see (cf. Deut. 29:24-28; Jer. 16:10; 22:8,9). 24:9-10 This is a reflection of Ezek. 24:3b-5. The pot of judgment is boiling and Judah is in it! Verses 10-11 have a series of commands related to the boiling pot. heap, BDB 915, KB 1176, Hiphil IMPERATIVE, cf. Ezek. 24:5b, 9c kindle, BDB 196, KB 223, Hiphil IMPERATIVE, cf. Ezek. 24:5c boil, BDB 1070, KB 1752, Hiphil IMPERATIVE (John J. Owens, Analytical Keys to the Old Testament, vol. 4, p. 572, calls it a Hiphil IMPERATIVE Beall, Banks, Smith, Old Testament Parsing Guide, p. 619, calls it a Hiphil INFINITIVE ABSOLUTE Benjamin Davidson, Analytical Hebrew and Chaldee Lexicon of the Old Testament, p. 231, gives both options). mix, BDB 955, KB 1289, Hiphil IMPERATIVE (Owens) or INFINITIVE ABSOLUTE (Beall, Banks, Smith) or either (Davidson) set, BDB 763, KB 840, Hiphil IMPERATIVE, Ezek. 24:11 24:10 The fully cooked meat will be poured into the fire and completely destroyed. NASB, NKJV, NRSV "and mix in the spices" "boil away the broth" "and the liquor boiled away" "pour out all the broth" (JPSOA footnote) "and stew it completely" The MT is reflected in JPSOA (UBS Hebrew OT Text Project, p. 79, gives it a "B" rating). The possible emendations are reflected in TEV, REB, LXX. 24:11 The empty pot (cf. Ezek. 24:11) is set on the hot coals and the remaining scum (or "rust, v. 6") will be completely burned up and removed (i.e. ritual cleansing). Verse 12 either describes YHWH's continual attempts to cleanse His people even with all of this burning (i.e. Ezek. 24:10-11), Judah is not yet clean (cf. Ezek. 24:12-13) 24:12 "She has wearied Me with toil" This refers to YHWH's attempt to bring Judah to repentance. He made a great and continuous effort to bring her back to Himself. This phrase is difficult to understand because the MASCULINE PLURAL NOUN "toil" (BDB 20) is unusual and found only here in the OT the VERB has no OBJECT the LXX omits it therefore, some scholars see it as an addition. Notice how the JPSOA translates these three poetic lines: "It has frustrated all efforts, Its thick scum will not leave it‒ Into the fire with its scum!" The "it" would refer to the copper cooking pot. 24:13 "lewdness" This term (BDB 273) describes Judah's idolatry, of which they refuse to give up and respond appropriately to YHWH's warnings. It is often associated with inappropriate sexual activity (cf. Ezek. 16:27,43,58; 22:9,11; 23:21,27,29,35,44,48 [twice],49; 24:13). ▣ "Until I have spent My wrath on you" The VERB (lit. "cease activity," BDB 628, KB 679, Hiphil INFINITIVE CONSTRUCT) denotes that at some point YHWH's wrath will be appeased and brought to an end (cf. Ezek. 5:13; 16:42; 21:17). 24:14 YHWH's word (prophetic predictions of judgment) is sure! He has tried again and again to get His people to repent (cf. Ezek. 24:12-13). Notice the number of "I's" in the English translation (6). Therefore, He will not (i.e. Jer. 13:14) relent, BDB 828, KB 970, Qal IMPERFECT pity, BDB 299, KB 298, Qal IMPERFECT be sorry, BDB 636, KB 688, Niphal IMPERFECT He will judge Judah according to her ways and deeds (cf. Ezek. 7:3,8,27; 18:30; 36:19). This is figurative language for YHWH's refusal to forgive (cf. Ezek. 8:18)! Only judgment remains! NASB, NRSV, LXX, Peshitta "I will judge you" "they will judge you" TEV, JPSOA "you will be punished" NJB, REB "you will be judged" The MT is reflected in the NKJV. However, there is a series of "I's" in v. 14. The UBS Text Project, p. 81, gives the MT a "C" rating (considerable doubt). 24:15 The NASB 1995 Update starts a new paragraph at Ezek. 24:15; NASB 1970 does so at v. 16.
Ezequiel 24:15-24
24:16-17 "the desire of your eyes" This shows the tenderness of Ezekiel toward his wife. This also is the imagery used in verses 16-24 to describe the unbelievable pain of the people of Judah when Jerusalem fell. In Ezekiel's pain he is told to not mourn, BDB 704, KB 763, Qal IMPERFECT, negated not weep, BDB 113, KB 129, Qal IMPERFECT, negated no tears shall run down, BDB 97, KB 112, Qal IMPERFECT, negated, because this phrase is left out of the LXX does not fit the parallelism is redundant with #2, many scholars think it is an addition This is similar to YHWH's message about grieving to Jeremiah (cf. Jer. 16:5). Just a personal note, it is always hard for me, being a modern western person, to not be affected as an interpreter by my culture's overemphasis on the rights and value of the individual. Most societies in the world are tribal or clan-focused. It bothers me when Job's children die David's child dies Jeremiah is told not to marry YHWH takes Ezekiel's wife My mind screams to me "Are not these affected individuals as important to God as the biblical characters? Does not God love and care for them? Do not His promises cover them?" Do you hear the twenty-first century American in me? God has a universal plan. This world is affected by sin. This life is only the beginning of an eternal relationship! Yes, God loves and cares for individuals, but He has bigger and better plans for all humanity. This is not the world God intended it to be! Theologically I know that the OT attributes all causality to God as a way of affirming monotheism! He, and only He, is in control. Individuals get hurt, die, both by natural causes and by the hand of evil, manipulative people. Yet God's promises are still sure! He does care for each, but also for all (cf. 2 Cor. 5:21)! The book by Hannah Whithall Smith, The Christian's Secret of a Happy Life, has really helped me in this area. Special Topic: One Causality Special Topic: YHWH's Eternal Redemptive Plan 24:17 This is a series of Hebrew cultural images describing mourning rites (cf. Jer. 16:5-13). Ezekiel was not allowed to mourn ("be silent," BDB 198, KB 266, Qal IMPERATIVE) for the death of his own wife. The things he was expected to do, he was told to do the opposite. put on your hat put on your shoes do not cover your mouth do not eat mourner's bread Ezekiel's grief (i.e. Ezek. 24:22) over the loss of his wife parallels YHWH's grief over the loss of His wife (i.e. Judah). However, Judah's judgment was appropriate! Grieving over them would imply that the judgment was not deserved, appropriate, and necessary (e.g. Lev. 10:1-7 in Nadab and Abihu's death). Special Topic: Grieving Rites NASB, LXX Targums, Vulgate "the bread of men" "man's bread of sorrow" "the bread of mourners" "the usual food" "the bread of sorrow" "the bread of comforters" The MT has "the bread of men" (v. 22). The UBS Text Project, p. 81, gives this a "B" rating (some doubt). The Peshitta, translated by George M. Lamsa, has a good footnote, p. 852, "In the East mourners do not bake break or cook. Food is brought to them by their sympathetic neighbors." This cultural act is alluded to in Jer. 16:7. 24:21 Notice the parallel phrases YHWH uses to describe Judah's feelings toward the temple. the pride of your power the desire of your eyes the delight of your soul Judah had substituted devotion to a building for their devotion to YHWH (e.g. Jer. 7). This is always a problem for religiously oriented people! The goal is fellowship with God (cf. Ps. 42:1-2; 63:1; 143:6). It is an orientation of the heart, not a physical place to worship, or human performance. Special Topic: Lifted Up 24:23 "you will rot away in your iniquities" This VERB (BDB 596, KB 628, Niphal PERFECT with waw) is used several times by Ezekiel (cf. Ezek. 4:17; 33:10) and may reflect Lev. 26:39. Jeremiah's and Ezekiel's condemnations of both Israel and Judah reflect the terminology of Leviticus 26 and Deuteronomy 28. Remember, both of them were from priestly families. 24:24 Notice the direct speech of YHWH where Ezekiel is mentioned by name. The prophet himself is a sign (cf. Ezek. 24:27; 12:11). YHWH addresses Ezekiel directly in Ezek. 24:25-27. We, as later readers of the OT, know more about the man Ezekiel from this chapter than from any other OT prophet. We sense his love for his wife and his people. We feel his pain over Judean sin and incalcitrance!
Ezequiel 24:25-27
24:25 Notice the list of things the Judeans trusted in and longed for. their stronghold (i.e. Jerusalem) the joy of their pride (i.e. the temple, see Jeremiah's temple sermon in Jer. 7) the desire of their eyes (i.e. the temple) their heart's delight (i.e. their idols) their children (i.e. exile or death) See not at 24:21. 24:27 "On that day your mouth will be opened" Originally, after the vision of Ezekiel in chapter 1, God told the prophet that he would be unable to speak at times (cf. Ezek. 3:26). Therefore, these opening chapters of Ezekiel deal quite often with symbolic action. However, after the Fall of Jerusalem, the prophet's mouth was opened (cf. Ezek. 3:27; 33:22) and his message changed from doom/judgment to forgiveness/restoration! Now he could preach hope, restoration, and the renewal of covenant promises.