Ezekiel21
English Standard Version
1The of the Lord to me:
2 of , your toward and against the . against the of
3and to the of , the Lord: , I am against you and will my its and will you both and .
4 I will you both and , my shall be its against to .
5And shall am the Lord. I have my its ; it shall be .
6As for you, of , ; with and , before their .
7And they to you, do you ? you shall , Because of the it is . will , and will be ; will , and will be as . , it is , and it will be , the God.
8And the of the Lord to me:
9 of , and , the , : A , a is and ,
10 , flash like ! ( shall we ? You have the , my , with of .)
11So the sword is to be , that it may be in the . is and to be into the of the .
12 and , of , it is against my . It is against the of . They are the with my . upon your .
13 it will be a — could it do you the ? the God.
14As for you, of , . your and let the come , yes, , the for those to be . It is the for the , which them,
15 their may , and . At their I have the . , it is like ; it is for .
16 to the ; yourself to the , your is .
17 also will my , and I will my ; the Lord have .
18The of the Lord to me again:
19As for you, of , for the of the of to . Both shall the . And a ; it at the of the to a .
20 a for the to to of the and to , into the .
21 the of at the of the , at the of the , to . He the ; he the ; he at the .
22Into his comes the for , to , to the with , to lift the with , to the , to up , to .
23But it will seem like a . They have , but he their to , that they may be .
24 the God: you have your to be , in that your are , so that in your your — you have come to , you shall be in .
25And you, O , of , has , the of your ,
26 the God: the and the . shall remain as they . that which is , and bring that which is .
27A , , I will it. shall be, he , the one to belongs, and I will it to him.
28And you, of , , and , the God concerning the and concerning their ; , A , a is for the . It is to and to flash like —
29while they for you , while they for you—to you on the of the , has , the of their .
30 it to its . In the you were , in the of your , I will you.
31And I will my you; I will you with the of my , and I will you into the of , to .
32You shall be for the . Your shall be in the of the . You shall be more , the Lord have .
Study Guide
Public-domain commentary and original-language notes for Ezekiel 21.
Chapter Summary
In this chapter: The ruin of Judah under the emblem of a sharp sword. (1-17). The approach of the king of Babylon described. (18-27). The destruction of the Ammonites. (28-32).
vv1-17
Here is an explanation of the parable in the last chapter. It is declared that the Lord was about to cut off Jerusalem and the whole land, that all might know it was his decree against a wicked and rebellious people. It behoves those who denounce the awful wrath of God against sinners, to show that they do not desire the woful day. The example of Christ teaches us to lament over those whose ruin we declare. Whatever instruments God uses in executing his judgments, he will strengthen them according to the service they are employed in. The sword glitters to the terror of those against whom it is drawn. It is a sword to others, a rod to the people of the Lord. God is in earnest in pronouncing this sentence, and the prophet must show himself in earnest in publishing it.
vv18-27
By the Spirit of prophecy Ezekiel foresaw Nebuchadnezzar's march from Babylon, which he would determine by divination. The Lord would overturn the government of Judah, till the coming of Him whose right it is. This seems to foretell the overturnings of the Jewish nation to the present day, and the troubles of states and kingdoms, which shall make way for establishing the Messiah's kingdom throughout the earth. The Lord secretly leads all to adopt his wise designs. And in the midst of the most tremendous warnings of wrath, we still hear of mercy, and some mention of Him through whom mercy is shown to sinful men.
vv28-32
The diviners of the Ammonites made false prophecies of victory. They would never recover their power, but in time would be wholly forgotten. Let us be thankful to be employed as instruments of mercy; let us use our understandings in doing good; and let us stand aloof from men who are only skilful to destroy.
Key Words
דָּבָר: a word; by implication, a matter (as spoken of) or thing; adverbially, a cause
אָמַר: to say (used with great latitude)
בֵּן: a son (as a builder of the family name), in the widest sense (of literal and figurative relationship, including grandson, subject, nation, quality or condition, etc., (like father or brother), etc.)
אָדָם: ruddy i.e. a human being (an individual or the species, mankind, etc.)
שׂוּם: to put (used in a great variety of applications, literal, figurative, inferentially, and elliptically)
פָּנִים: the face (as the part that turns); used in a great variety of applications (literally and figuratively); also (with prepositional prefix) as a preposition (before, etc.)
יְרוּשָׁלַ͏ִם: Jerushalaim or Jerushalem, the capital city of Palestine
נָטַף: to ooze, i.e. distil gradually; by implication, to fall in drops; figuratively, to speak by inspiration
מִקְדָּשׁ: a consecrated thing or place, especially, a palace, sanctuary (whether of Jehovah or of idols) or asylum
נָבָא: to prophesy, i.e. speak (or sing) by inspiration (in prediction or simple discourse)
Cross References
Ezekiel 21Until Shiloh comes; referenced as 'he come whose right it is' concerning the Messianic scepter.
Supported by Matthew Henry, JFB
Explains previous parable; 'drop thy word toward the south' is translated plainly as Jerusalem and Israel.
Supported by Matthew Poole, JFB
The song of Moses depicts God's glittering sword, source of Ezekiel's sharpened and furbished sword.
Supported by JFB
The green and dry trees are explained as the cutting off of both righteous and wicked.
Supported by Matthew Poole, JFB
Sighing with the breaking of loins likened to birth pangs and agonizing distress.
Supported by JFB
Contrasts God's call to weeping under judgment with the foolish, inappropriate 'making mirth'.
Supported by JFB
Smiting upon the thigh is a physical gesture of profound grief, humiliation, and mourning.
Supported by JFB
Parallels the sword of God trying and mocking both the righteous and the wicked indiscriminately.
Supported by JFB
The sword entering the inner chambers parallels death climbing into windows and palaces.
Supported by JFB
Smiting the hands together as a sign of divine fury and mock indignation over rebellion.
Supported by JFB
Christ is given the throne of his father David, fulfilling the promise of 'him whose right it is'.
Supported by Matthew Henry
God commands the sword to return to its sheath, showing judgment has completed its devastating course.
Supported by Matthew Poole
Prophetic speech compared to rain; to 'drop' thy word represents distilling spiritual warnings.
Supported by Matthew Poole
Parallels 'it shall not be quenched' with the sword that 'shall not return any more'.
Supported by Matthew Poole
Pain in the loins and overwhelming sighing represent the unbearable weight of coming bad news.
Supported by Matthew Poole
The coming of the tragic tidings silences the proverb that days are prolonged and visions fail.
Supported by Matthew Poole
Israel as God's firstborn son explains the phrase 'the rod of my son' which is contemned.
Supported by JFB
Nebuchadnezzar is the 'slayer' into whose hand God delivers the sword to execute his designs.
Supported by Matthew Poole, JFB
Zedekiah despised the oath and broke the covenant with Babylon, bringing down divine retribution.
Supported by JFB
God brings down the high tree and exalts the low tree, matching 'exalt him that is low'.
Supported by Matthew Poole
The sword is also drawn against Ammon, extending the judgment beyond the borders of Israel.
Supported by Matthew Henry, Matthew Poole, JFB
False divinations and flattering visions of peace are swept away by the reality of the sword.
Supported by Matthew Henry
Fleeing into 'privy' or inner chambers to escape the reaching point of the sword.
Supported by JFB
The setting of the gates of Jerusalem for battering rams and military slaughter.
Supported by JFB
Zedekiah, the profane prince, rebelled against Nebuchadnezzar, violating his oath before God.
Supported by JFB