Worthy.Bible » STRONG » Ezekiel » Chapter 8 » Verse 17

Ezekiel 8:17 King James Version with Strong's Concordance (STRONG)

17 Then he said H559 unto me, Hast thou seen H7200 this, O son H1121 of man? H120 Is it a light thing H7043 to the house H1004 of Judah H3063 that they commit H6213 the abominations H8441 which they commit H6213 here? for they have filled H4390 the land H776 with violence, H2555 and have returned H7725 to provoke me to anger: H3707 and, lo, they put H7971 the branch H2156 to their nose. H639

Cross Reference

Ezekiel 9:9 STRONG

Then said H559 he unto me, The iniquity H5771 of the house H1004 of Israel H3478 and Judah H3063 is exceeding H3966 H3966 great, H1419 and the land H776 is full H4390 of blood, H1818 and the city H5892 full H4390 of perverseness: H4297 for they say, H559 The LORD H3068 hath forsaken H5800 the earth, H776 and the LORD H3068 seeth H7200 not.

Ezekiel 7:23 STRONG

Make H6213 a chain: H7569 for the land H776 is full H4390 of bloody H1818 crimes, H4941 and the city H5892 is full H4390 of violence. H2555

Micah 2:2 STRONG

And they covet H2530 fields, H7704 and take them by violence; H1497 and houses, H1004 and take them away: H5375 so they oppress H6231 a man H1397 and his house, H1004 even a man H376 and his heritage. H5159

Amos 3:10 STRONG

For they know H3045 not to do H6213 right, H5229 saith H5002 the LORD, H3068 who store H686 up violence H2555 and robbery H7701 in their palaces. H759

Ezekiel 11:6 STRONG

Ye have multiplied H7235 your slain H2491 in this city, H5892 and ye have filled H4390 the streets H2351 thereof with the slain. H2491

Zephaniah 1:9 STRONG

In the same day H3117 also will I punish H6485 all those that leap H1801 on the threshold, H4670 which fill H4390 their masters' H113 houses H1004 with violence H2555 and deceit. H4820

Micah 6:12 STRONG

For the rich men H6223 thereof are full H4390 of violence, H2555 and the inhabitants H3427 thereof have spoken H1696 lies, H8267 and their tongue H3956 is deceitful H7423 in their mouth. H6310

Amos 6:3 STRONG

Ye that put far away H5077 the evil H7451 day, H3117 and cause the seat H7675 of violence H2555 to come near; H5066

Ezekiel 16:26 STRONG

Thou hast also committed fornication H2181 with the Egyptians H1121 H4714 thy neighbours, H7934 great H1432 of flesh; H1320 and hast increased H7235 thy whoredoms, H8457 to provoke me to anger. H3707

Genesis 6:13 STRONG

And God H430 said H559 unto Noah, H5146 The end H7093 of all flesh H1320 is come H935 before me; H6440 for the earth H776 is filled with H4390 violence H2555 through them; H6440 and, behold, I will destroy H7843 them with H854 the earth. H776

Ezekiel 7:11 STRONG

Violence H2555 is risen up H6965 into a rod H4294 of wickedness: H7562 none of them shall remain, nor of their multitude, H1995 nor of any H1991 of theirs: neither shall there be wailing H5089 for them.

Jeremiah 20:8 STRONG

For since H1767 I spake, H1696 I cried out, H2199 I cried H7121 violence H2555 and spoil; H7701 because the word H1697 of the LORD H3068 was made a reproach H2781 unto me, and a derision, H7047 daily. H3117

Jeremiah 19:4 STRONG

Because they have forsaken H5800 me, and have estranged H5234 this place, H4725 and have burned incense H6999 in it unto other H312 gods, H430 whom neither they nor their fathers H1 have known, H3045 nor the kings H4428 of Judah, H3063 and have filled H4390 this place H4725 with the blood H1818 of innocents; H5355

Jeremiah 7:18-19 STRONG

The children H1121 gather H3950 wood, H6086 and the fathers H1 kindle H1197 the fire, H784 and the women H802 knead H3888 their dough, H1217 to make H6213 cakes H3561 to the queen H4446 of heaven, H8064 and to pour out H5258 drink offerings H5262 unto other H312 gods, H430 that they may provoke me to anger. H3707 Do they provoke me to anger? H3707 saith H5002 the LORD: H3068 do they not provoke themselves to the confusion H1322 of their own faces? H6440

Jeremiah 6:7 STRONG

As a fountain H953 casteth out H6979 her waters, H4325 so she casteth out H6979 her wickedness: H7451 violence H2555 and spoil H7701 is heard H8085 in her; before me H6440 continually H8548 is grief H2483 and wounds. H4347

2 Kings 24:4 STRONG

And also for the innocent H5355 blood H1818 that he shed: H8210 for he filled H4390 Jerusalem H3389 with innocent H5355 blood; H1818 which the LORD H3068 would H14 not pardon. H5545

2 Kings 21:16 STRONG

Moreover Manasseh H4519 shed H8210 innocent H5355 blood H1818 very H3966 much, H7235 till he had filled H4390 Jerusalem H3389 from one end H6310 to another; H6310 beside his sin H2403 wherewith he made Judah H3063 to sin, H2398 in doing H6213 that which was evil H7451 in the sight H5869 of the LORD. H3068

Commentary on Ezekiel 8 Commentary Critical and Explanatory on the Whole Bible


CHAPTER 8

Eze 8:1-18.

This eighth chapter begins a new stage of Ezekiel's prophecies and continues to the end of the eleventh chapter. The connected visions at Eze 3:12-7:27 comprehended Judah and Israel; but the visions (Eze 8:1-11:25) refer immediately to Jerusalem and the remnant of Judah under Zedekiah, as distinguished from the Babylonian exiles.

1. sixth year—namely, of the captivity of Jehoiachin, as in Eze 1:2, the "fifth year" is specified. The lying on his sides three hundred ninety and forty days (Eze 4:5, 6) had by this time been completed, at least in vision. That event was naturally a memorable epoch to the exiles; and the computation of years from it was to humble the Jews, as well as to show their perversity in not having repented, though so long and severely chastised.

elders—namely, those carried away with Jehoiachin, and now at the Chebar.

sat before me—to hear the word of God from me, in the absence of the temple and other public places of Sabbath worship, during the exile (Eze 33:30, 31). It was so ordered that they were present at the giving of the prophecy, and so left without excuse.

hand of … Lord God fell … upon me—God's mighty operation fell, like a thunderbolt, upon me (in Eze 1:3, it is less forcible, "was upon him"); whatever, therefore, he is to utter is not his own, for he has put off the mere man, while the power of God reigns in him [Calvin].

2. likeness—understand, "of a man," that is, of Messiah, the Angel of the covenant, in the person of whom alone God manifests Himself (Eze 1:26; Joh 1:18). The "fire," from "His loins downward," betokens the vengeance of God kindled against the wicked Jews, while searching and purifying the remnant to be spared. The "brightness … upward" betokens His unapproachable majesty (1Ti 6:16). For Hebrew, eesh, "fire," the Septuagint, &c., read ish, "a man."

colour of amber—the glitter of chasmal [Fairbairn], (see on Eze 1:4, "polished brass").

3. Instead of prompting him to address directly the elders before him, the Spirit carried him away in vision (not in person bodily) to the temple at Jerusalem; he proceeds to report to them what he witnessed: his message thus falls into two parts: (1) The abominations reported in Eze 8:1-18. (2) The dealings of judgment and mercy to be adopted towards the impenitent and penitent Israelites respectively (Eze 9:1-11:25). The exiles looked hopefully towards Jerusalem and, so far from believing things there to be on the verge of ruin, expected a return in peace; while those left in Jerusalem eyed the exiles with contempt, as if cast away from the Lord, whereas they themselves were near God and ensured in the possessions of the land (Eze 11:15). Hence the vision here of what affected those in Jerusalem immediately was a seasonable communication to the exiles away from it.

door of the inner gate—facing the north, the direction in which he came from Chebar, called the "altar-gate" (Eze 8:5); it opened into the inner court, wherein stood the altar of burnt offering; the inner court (1Ki 6:36) was that of the priests; the outer court (Eze 10:5), that of the people, where they assembled.

seat—the pedestal of the image.

image of jealousy—Astarte, or Asheera (as the Hebrew for "grove" ought to be translated, 2Ki 21:3, 7; 23:4, 7), set up by Manasseh as a rival to Jehovah in His temple, and arresting the attention of all worshippers as they entered; it was the Syrian Venus, worshipped with licentious rites; the "queen of heaven," wife of Phœnician Baal. Havernick thinks all the scenes of idolatry in the chapter are successive portions of the festival held in honor of Tammuz or Adonis (Eze 8:14). Probably, however, the scenes are separate proofs of Jewish idolatry, rather than restricted to one idol.

provoketh to jealousy—calleth for a visitation in wrath of the "jealous God," who will not give His honor to another (compare the second commandment, Ex 20:5). Jerome refers this verse to a statue of Baal, which Josiah had overthrown and his successors had replaced.

4. The Shekinah cloud of Jehovah's glory, notwithstanding the provocation of the idol, still remains in the temple, like that which Ezekiel saw "in the plain" (Eze 3:22, 23); not till Eze 10:4, 18 did it leave the temple at Jerusalem, showing the long-suffering of God, which ought to move the Jews to repentance.

5. gate of … altar—the principal avenue to the altar of burnt offering; as to the northern position, see 2Ki 16:14. Ahaz had removed the brazen altar from the front of the Lord's house to the north of the altar which he had himself erected. The locality of the idol before God's own altar enhances the heinousness of the sin.

6. that I should go far off from my sanctuary—"that I should (be compelled by their sin to) go far off from my sanctuary"—(Eze 10:18); the sure precursor of its destruction.

7. door of the court—that is, of the inner court (Eze 8:3); the court of the priests and Levites, into which now others were admitted in violation of the law [Grotius].

hole in … wall—that is, an aperture or window in the wall of the priests' chambers, through which he could see into the various apartments, wherein was the idolatrous shrine.

8. dig—for it had been blocked up during Josiah's reformation. Or rather, the vision is not of an actual scene, but an ideal pictorial representation of the Egyptian idolatries into which the covenant-people had relapsed, practising them in secret places where they shrank from the light of day [Fairbairn], (Joh 3:20). But compare, as to the literal introduction of idolatries into the temple, Eze 5:11; Jer 7:30; 32:34.

10. creeping things … beasts—worshipped in Egypt; still found portrayed on their chamber walls; so among the Troglodytæ.

round about—On every side they surrounded themselves with incentives to superstition.

11. seventy men—the seventy members composing the Sanhedrim, or great council of the nation, the origination of which we find in the seventy elders, representatives of the congregation, who went up with Moses to the mount to behold the glory of Jehovah, and to witness the secret transactions relating to the establishment of the covenant; also, in the seventy elders appointed to share the burden of the people with Moses. How awfully it aggravates the national sin, that the seventy, once admitted to the Lord's secret council (Ps 25:14), should now, "in the dark," enter "the secret" of the wicked (Ge 49:6), those judicially bound to suppress idolatry being the ringleaders of it!

Jaazaniah—perhaps chief of the seventy: son of Shaphan, the scribe who read to Josiah the book of the law; the spiritual privileges of the son (2Ki 22:10-14) increased his guilt. The very name means, "Jehovah hears," giving the lie to the unbelief which virtually said (Eze 9:9), "The Lord seeth us not," &c. (compare Ps 10:11, 14; 50:21; 94:7, 9). The offering of incense belonged not to the elders, but to the priests; this usurpation added to the guilt of the former.

cloud of incense—They spared no expense for their idols. Oh, that there were the same liberality toward the cause of God!

12. every man in … chambers of … imagery—The elders ("ancients") are here the representatives of the people, rather than to be regarded literally. Mostly, the leaders of heathen superstitions laughed at them secretly, while publicly professing them in order to keep the people in subjection. Here what is meant is that the people generally addicted themselves to secret idolatry, led on by their elders; there is no doubt, also, allusion to the mysteries, as in the worship of Isis in Egypt, the Eleusinian in Greece, &c., to which the initiated alone were admitted. "The chambers of imagery" are their own perverse imaginations, answering to the priests' chambers in the vision, whereon the pictures were portrayed (Eze 8:10).

Lord … forsaken … earth—They infer this because God has left them to their miseries, without succoring them, so that they seek help from other gods. Instead of repenting, as they ought, they bite the curb [Calvin].

14. From the secret abominations of the chambers of imagery, the prophet's eye is turned to the outer court at the north door; within the outer court women were not admitted, but only to the door.

sat—the attitude of mourners (Job 2:13; Isa 3:26).

Tammuz—from a Hebrew root, "to melt down." Instead of weeping for the national sins, they wept for the idol. Tammuz (the Syrian for Adonis), the paramour of Venus, and of the same name as the river flowing from Lebanon; killed by a wild boar, and, according to the fable, permitted to spend half the year on earth, and obliged to spend the other half in the lower world. An annual feast was celebrated to him in June (hence called Tammuz in the Jewish calendar) at Byblos, when the Syrian women, in wild grief, tore off their hair and yielded their persons to prostitution, consecrating the hire of their infamy to Venus; next followed days of rejoicing for his return to the earth; the former feast being called "the disappearance of Adonis," the latter, "the finding of Adonis." This Phœnician feast answered to the similar Egyptian one in honor of Osiris. The idea thus fabled was that of the waters of the river and the beauties of spring destroyed by the summer heat. Or else, the earth being clothed with beauty, during the half year when the sun is in the upper hemisphere, and losing it when he departs to the lower. The name Adonis is not here used, as Adon is the appropriated title of Jehovah.

15, 16. The next are "greater abominations," not in respect to the idolatry, but in respect to the place and persons committing it. In "the inner court," immediately before the door of the temple of Jehovah, between the porch and the altar, where the priests advanced only on extraordinary occasions (Joe 2:17), twenty-five men (the leaders of the twenty-four courses or orders of the priests, 1Ch 24:18, 19, with the high priest, "the princes of the sanctuary," Isa 43:28), representing the whole priesthood, as the seventy elders represented the people, stood with their backs turned on the temple, and their faces towards the east, making obeisance to the rising sun (contrast 1Ki 8:44). Sun-worship came from the Persians, who made the sun the eye of their god Ormuzd. It existed as early as Job (Job 31:26; compare De 4:19). Josiah could only suspend it for the time of his reign (2Ki 23:5, 11); it revived under his successors.

16. worshipped—In the Hebrew a corrupt form is used to express Ezekiel's sense of the foul corruption of such worship.

17. put … branch to … nose—proverbial, for "they turn up the nose in scorn," expressing their insolent security [Septuagint]. Not content with outraging "with their violence" the second table of the law, namely, that of duty towards one's neighbor, "they have returned" (that is, they turn back afresh) to provoke Me by violations of the first table [Calvin]. Rather, they held up a branch or bundle of tamarisk (called barsom) to their nose at daybreak, while singing hymns to the rising sun [Strabo, 1.15, p. 733]. Sacred trees were frequent symbols in idol-worship. Calvin translates, "to their own ruin," literally, "to their nose," that is, with the effect of rousing My anger (of which the Hebrew is "nose") to their ruin.

18. though they cry … yet will I not hear—(Pr 1:28; Isa 1:15).