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Text -- Ezekiel 6:12-14 (NET)

Strongs On/Off
Context
6:12 The one far away will die by pestilence, the one close by will fall by the sword, and whoever is left and has escaped these will die by famine. I will fully vent my rage against them. 6:13 Then you will know that I am the Lord– when their dead lie among their idols around their altars, on every high hill and all the mountaintops, under every green tree and every leafy oak, the places where they have offered fragrant incense to all their idols. 6:14 I will stretch out my hand against them and make the land a desolate waste from the wilderness to Riblah, in all the places where they live. Then they will know that I am the Lord!”
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Names, People and Places, Dictionary Themes and Topics

Names, People and Places:
 · Riblah a town 80 km north of Damascus


Dictionary Themes and Topics: TEREBINTH | RIBLAH | OAK | Israel | Idolatry | HILL; MOUNT; MOUNTAIN | Diblath | DIBLAH | COLOR; COLORS | Beth-diblathaim | Almon-Diblathaim | more
Table of Contents

Word/Phrase Notes
Wesley , JFB , Clarke , Calvin , TSK

Word/Phrase Notes
Barnes , Poole , Haydock , Gill

Verse Notes / Footnotes
NET Notes , Geneva Bible

Verse Range Notes
TSK Synopsis , MHCC , Matthew Henry , Keil-Delitzsch , Constable

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Commentary -- Word/Phrase Notes (per phrase)

Wesley: Eze 6:12 - -- Either by flight, or captivity.

Either by flight, or captivity.

Wesley: Eze 6:12 - -- Who dwell near to Jerusalem, or would retire to it, when the Babylonians approach.

Who dwell near to Jerusalem, or would retire to it, when the Babylonians approach.

Wesley: Eze 6:14 - -- The horrid wilderness of Moab. Therein the fiery serpents so much annoyed Israel. Accordingly the land of Canaan is at this day one of the most desola...

The horrid wilderness of Moab. Therein the fiery serpents so much annoyed Israel. Accordingly the land of Canaan is at this day one of the most desolate countries in the world.

JFB: Eze 6:12 - -- Namely, from the foe; those who in a distant exile fear no evil.

Namely, from the foe; those who in a distant exile fear no evil.

JFB: Eze 6:12 - -- He that is left in the city; not carried away into captivity, nor having escaped into the country. Distinct from "he that is near," namely, those outs...

He that is left in the city; not carried away into captivity, nor having escaped into the country. Distinct from "he that is near," namely, those outside the city who are within reach of "the sword" of the foe, and so fall by it; not by "famine," as those left in the city.

JFB: Eze 6:14 - -- Another form of Diblathaim, a city in Moab (Num 33:46; Jer 48:22), near which, east and south of the Dead Sea, was the wilderness of Arabia-Deserta.

Another form of Diblathaim, a city in Moab (Num 33:46; Jer 48:22), near which, east and south of the Dead Sea, was the wilderness of Arabia-Deserta.

Clarke: Eze 6:14 - -- And make the land - more desolate than the wilderness toward Diblath - Diblath or Diblathayim is situated in the land of Moab. It is mentioned Num 3...

And make the land - more desolate than the wilderness toward Diblath - Diblath or Diblathayim is situated in the land of Moab. It is mentioned Num 33:46, Almon-Diblathaim; and in Jer 48:22, Beth-Diblathaim. It was a part of that horrible wilderness mentioned by Moses, Deu 8:15, "wherein were fiery serpents, and scorpions, and drought."The precise reason why it is mentioned here is not very evident. Some think it is the same as Riblah, where Nebuchadnezzar slew the princes of Israel, and put out Zedekiah’ s eyes; the principal difference lying between the ד daleth and the ר resh , which in MSS. is often scarcely discernible; and hence vast multitudes of various readings. Five, probably six, of Kennicott’ s MSS. have רבלתה riblathah , as likewise two of my oldest MSS.; though in the margin of one a later hand directs the word to be read בדלת bedaleth , with daleth. But all the Versions read the word with a D. This may appear a matter of little importance, but we should take pains to recover even one lost letter of the word of God.

Calvin: Eze 6:12 - -- Now the Prophet explains himself how the Israelites were to be destroyed by famine, the sword, and pestilence, namely, those who shall be far off sh...

Now the Prophet explains himself how the Israelites were to be destroyed by famine, the sword, and pestilence, namely, those who shall be far off shall die by pestilence; that is, after they think themselves hidden in secret places, so that no danger nor inconvenience can overtake them, they shall die there by pestilence. For when they were dragged into distant exile, they thought themselves altogether remote from all harm. But pestilence, he says, shall attack them although the sword shall cease. Then those who shall be at hand, that is, those who remain at home, the sword shall consume. Now the remnant, he says, who had been besieged and hemmed in, shall die by famine. And so he confirms what we formerly saw, that there should be no cause why the Israelites should sleep amidst their sins when God spared them: because if they do not all perish by the sword, God has other means of punishing them; for he has pestilence and famine in his hand, so that he can extinguish those who are far off, since pestilence will pursue them even there; then if any are left, they shall perish — even in the midst of peace — nevertheless, because God will destroy them by famine and want. Then he adds, I will fulfill my burning wrath against them: by which words God signifies that he had borne with that impious people thus far, but if at any time he pleased to exercise rigor, that he had not yet exacted sufficient punishment for their wickedness. Hence God blames them, though he had borne with them thus far, and although he had sometimes stricken them with his rods, yet he was not a rigid judge, but admonishes them as a father to return to the right way. But since they had so obstinately abused God’s forbearance, he here pronounces that his last act was approaching, and for this reason he speaks of the fulfilling of his burning anger: thus the Prophet turns away all envy from God, that the Israelites should not charge him with cruelty; thus he shows them that whatever evils they suffered were only a prelude to a horrible slaughter which was overhanging them, and which they still despised. It follows —

Calvin: Eze 6:13 - -- Now he again announces that they shall know what they have long neglected. But here a different knowledge from the former seems to be marked; for he ...

Now he again announces that they shall know what they have long neglected. But here a different knowledge from the former seems to be marked; for he has lately said that they should so remember as to be ashamed, and acknowledge that the slaughters predicted by the Prophets had not been in vain: but here he mentions nothing of this kind, but only speaks of that experimental knowledge which is common to the ungodly. And, in truth, this doctrine seems to be extended promiscuously to all the commonalty. For although for the most part they did not profit by it, yet all perceived that God was a judge, because so clear and conspicuous was the proof of his vengeance, that they were compelled to feel, whether they would or not, that their punishment was just. We may perceive, then, that the Prophet intends the phrase — then ye shall know, etc., in a wide sense, because he addresses all the Israelites without exception, even those who should perish. For, we said, such was the character of that knowledge, that it only frightened them, and did not bend them to humility. And, truly, the words which follow show only the terrible vengeance of God, when they shall be slain, says he, that is, shall fall, near their idols But we have said that they would more clearly acknowledge the vengeance of God from this — that he rendered their false gods an object of ridicule. But, as I have said before, the Prophet uses an opprobrious name when speaking of idols. Since, therefore, they so fell near their idols, under the confidence and protection of which they thought that they would always be safe; and although the idols themselves were thus involved in the condemnation, this made God’s vengeance more manifest. And this is the reason, as I have before suggested, why the Prophet enters into these details. What follows is to the same purpose — by the circuit of all their altars This, then, was profanation of all altars, to be defiled by carcases being drawn over them, and then sprinkled with human blood. But he also points out the places where they worshipped false gods; for we have said that lofty places were chosen for them, but here he puts lofty hills, and then the tops of the mountains But as idol-worshippers heaped to themselves various and numerous games, when they were satiated with their high places, they had shady valleys, for their altars were under trees, where they offered incense. The Prophet therefore pronounces that there was no place which God did not condemn with infamy. When, therefore, he says that the incense had a pleasing smell, the opposite is doubtless intended, since this incense was foul before God: as when an immodest woman desires to please an adulterer, it moves the wrath of her husband, so here God silently complains that he was provoked by that foul incense with which the Israelites wished and desired to gratify their idols.

Calvin: Eze 6:14 - -- Ezekiel pursues the same sentiment, but it is necessary to persist with more words in confirmation of his prophecy, because it was somewhat difficult...

Ezekiel pursues the same sentiment, but it is necessary to persist with more words in confirmation of his prophecy, because it was somewhat difficult of belief, especially among men so secure, and who had been hardened against God by long habit. This is the reason, then, why he uses so many words about a thing in itself by no means obscure. Now he speaks concerning the extension of God’s hand, which is a Scriptural form of speech sufficiently familiar; for it is said that God extends his hand when he puts forth manifest examples of his wrath. But the phrase is taken from men, who, if they wish to accomplish anything great extend their arm. We know that God accomplishes all things by his nod alone, but because through our sluggishness we do not comprehend his judgment, the Scripture, in compassion to our rudeness represents his hand as extended. But he says, that he will place the land in devastation and stupor The two words, שממה , shemmeh, and שמה , shemeh, are different, though derived from the same root. שמה , shemeh, signifies to destroy and lay waste; also to wonder at: so that the explanation of some is not bad — I will place the land for a desolation and an astonishment. But because the comparison of a desert follows immediately, I willingly subscribe to the opinion of those who translate desolation or solitude, and vacancy or waste: for although these: two words are synonymous, as they say, yet the Prophet properly adds vacancy or solitude to waste, because he does not. inculcate the same thing too often, for the sake of explanation, but only that he may confirm what he otherwise knew would not be attended to by the Israelites. Some translate from the desert even to Diblathah; and there are some who think Riblatha should be read instead of Diblathah — and it may happen that an error has crept in, on account of the similarity of the letters ד and ר . But I do not think any change is needed: and besides, I reject as absurd, the explanation from the desert even to Diblathah or Riblatha. But מ is rather a mark of comparison: the land of Israel shall be reduced to desolation more than the desert of Diblathah. For how could the Prophet have said — from the desert even to Diblathah? The threat is against the land of Israel, but Diblathah was in Syria beyond the land, for they think it was Antioch: hence the true sense, according to the Prophet’s intention, could not be elicited from this. But it is most suitable that the desert should be placed before the eyes of the Israelites, because it was not far from their country: Syria was between them and it, but since there was frequent intercourse, that desert was sufficiently known to them. Already had they passed through the desert when they passed into exile, and the difference in the aspect of the country would rather waken up their senses: for the whole of Syria is fertile, and Antioch has an excellent site, as geographers relate. Since, therefore, the Israelites had traversed a pleasant land, and one filled with all opulence, when they came to a desert vast and sorrowful, that appearance, as I have said, would stir them up the more. This, therefore, appears to me the reason why the Prophet says that the desert Diblathah was not so waste, or solitary, or dry, or squalid, as the land of Israel should become.

He says, in all their habitations, that they may know that there would be no corner free from that devastation which he predicts: for it will often happen that some land is partially seized and spoiled, but here the Prophet comprehends all habitations. And they shall know, he says, that I am Jehovah: that is, they shall know that I have spoken by my Prophets. But God announces this with displeasure, because the Prophet’s authority ought to have been sacred and established among the people. For his calling was so marked out that they could not contend against him without being opposed to God. Hence Ezekiel is omitted here, and God comes forward, as if he had spoken himself. They shall know, therefore, he says, both my faithfulness and power. Besides this knowledge is extended to the reprobate who do not profit by God’s chastisements. Although, therefore, experience compels them to acknowledge God as a judge, yet they remain obstinate, as we shall soon see again and again. It follows —

TSK: Eze 6:12 - -- far off : Dan 9:7 thus : Eze 5:13; Isa 40:2; Lam 4:11, Lam 4:22

far off : Dan 9:7

thus : Eze 5:13; Isa 40:2; Lam 4:11, Lam 4:22

TSK: Eze 6:13 - -- when : Eze 6:4-7; Isa 37:20,Isa 37:36-38 upon : Eze 20:28; 1Ki 14:23; 2Ki 16:4; Isa 1:29, Isa 57:5-7, Isa 65:3, Isa 65:4, Isa 66:17; Jer 2:20, Jer 3:6...

TSK: Eze 6:14 - -- will I : Eze 16:27, Eze 20:33, Eze 20:34; Isa 5:25, Isa 9:12, Isa 9:17, Isa 9:21, Isa 10:4, Isa 26:11 more desolate than the wilderness : or, desolate...

will I : Eze 16:27, Eze 20:33, Eze 20:34; Isa 5:25, Isa 9:12, Isa 9:17, Isa 9:21, Isa 10:4, Isa 26:11

more desolate than the wilderness : or, desolate from the wilderness

Diblath : Num 33:46, Almon-diblathaim, Jer 48:22, Beth-diblathaim, Diblath was a city of Moab and appears from parallel passages to have been situated between Dibon and Abarim or Nebo.

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Commentary -- Word/Phrase Notes (per Verse)

Barnes: Eze 6:11-14 - -- The gleam of hope is but transitory. Darkness again gathers round, for as yet the prophet is predicting judgment. Eze 6:11 Smite ... stamp...

The gleam of hope is but transitory. Darkness again gathers round, for as yet the prophet is predicting judgment.

Eze 6:11

Smite ... stamp - Well-known modes of expressing grief.

Eze 6:13

Sweet savor - Compare Gen 8:21. Words, applied to the smell of sacrifices accepted by God, applied here to idol-sacrifices in irony.

Eze 6:14

Toward Diblath - Or, "Diblathaim,"the "Diblathan"of the Moabite stone, one of the double cities of Moab (see Eze 25:9) to the east of which lay the great desert of Arabia. Some read: "unto Riblah"Jer 52:9 and take the margin rendering.

Poole: Eze 6:12 - -- Far off either by his early and voluntary flight from his own country; or, he that is carried away captive, and sent by the enemy into a far country....

Far off either by his early and voluntary flight from his own country; or, he that is carried away captive, and sent by the enemy into a far country.

Pestilence the arrow I will shoot after them.

He that is near who stays in his own country, or dwells near to Jerusalem, or would retire to it when the Babylonians approach, but is taken before he can get thither.

He that remaineth that surviveth those slain, but is shut up and besieged where he sought safety.

I will accomplish my fury I will satisfy my just displeasure, and give them full measures of punishment; I will fulfil my threats.

Poole: Eze 6:13 - -- Then shall ye know: see Eze 6:3-7,10 . Upon every high hill & c.; each of which was accounted a fit place for such superstitions rites, and in all w...

Then shall ye know: see Eze 6:3-7,10 .

Upon every high hill & c.; each of which was accounted a fit place for such superstitions rites, and in all which some or other of you did commit idolatry, and, shame to speak it, burnt sweets, rich spices, which God had given them, to dunghill gods, stinking idols, which the devil had commended to them, Deu 32:17 .

Poole: Eze 6:14 - -- Stretch out my hand: this noteth the greatness of the blow, God striketh hard when he stretcheth out his hand, and therefore you find a mighty hand j...

Stretch out my hand: this noteth the greatness of the blow, God striketh hard when he stretcheth out his hand, and therefore you find a mighty hand joined with outstretched arm.

Desolate a desolation, (a Hebraism,) for most desolate.

Yea, more desolate and a desolation greater or above the desolation of that most horrid wilderness of Moab, which is here called

Diblah mentioned in a dual form, Num 33:46 Jer 48:22 , as some think; and described by Moses, Deu 8:15 . It was that wherein the fiery serpents so much annoyed Israel. Or, I will lay their habitations waste and desolate, from Jerusalem unto Diblath, the borders of Moab, and the land all along shall be as desolate as that very wilderness. So the Lord will turn a most fruitful land into barrenness for the sins of the people.

They shall have some instructed and bettered shall own me and fear me, the rest convinced and astonished shall confess that God hath done this great thing against them.

Haydock: Eze 6:14 - -- From, or, "more than," (Haydock) as Hebrew may signify. Deblatha was in the land of Moab, Numbers xxxiii. 46. (Calmet)

From, or, "more than," (Haydock) as Hebrew may signify. Deblatha was in the land of Moab, Numbers xxxiii. 46. (Calmet)

Gill: Eze 6:12 - -- He that is far off shall die of the pestilence,.... That flies from the enemy into the wilderness, or into other countries, thinking himself safe ther...

He that is far off shall die of the pestilence,.... That flies from the enemy into the wilderness, or into other countries, thinking himself safe there, the plague shall seize him, and he shall die of that; there is no fleeing from God, and escaping his hand; when he resolves to punish for sin, he has various ways to execute his wrath:

and he that is near shall fall by the sword; that is out of the city, and near it, attempting to get away; but within the reach of the enemy, shall be slain by him:

and he that remaineth, and is besieged, shall die by the famine; that abides in the city, and does not attempt to go out; but continues in the siege, hoping the enemy will be obliged to depart, shall perish by the grievous famine. The Targum is,

"he that remains, and goes into the cities of siege, shall die with famine:''

thus will I accomplish my fury upon them; which before had been gradually, by little and little, falling upon them, in order to bring them to repentance; but being incorrigible, wrath is brought upon them to the uttermost; and God fulfils the whole counsel of his will in their destruction.

Gill: Eze 6:13 - -- Then shall ye know that I am the Lord,.... Whom they had denied, by serving other gods; but now by those punishments their eyes would be opened to se...

Then shall ye know that I am the Lord,.... Whom they had denied, by serving other gods; but now by those punishments their eyes would be opened to see, and be obliged to acknowledge, that there was no God but the Lord:

when their slain men shall be among their idols round about their altars; as is threatened, Eze 6:5; by which it will appear that the idols whom they worshipped could not save them; since they should fall just by them, round about the altars on which they sacrificed unto them; which idols were placed, and altars for their worship built,

upon every high hill, in all the tops of the mountains: mountains and high hills were usual places of idolatry among the Heathens, in which the Jews imitated them, and particularly Herodotus e says of the Persians, that, going up to the highest parts of mountains, they offered sacrifice to Jupiter; so they called the whole circle of the heavens:

and under every green tree, and under every thick oak; see 1Ki 14:23; here their slain were to fall, where they committed their idolatry: even in

the place where they did offer sweet savour to all their idols; or dunghill gods; yet, though they were such, sweet savour or incense was offered to them; wherefore, in righteous judgment, here their carcasses should fill and lie, and rot and stink.

Gill: Eze 6:14 - -- So will I stretch out mine hand upon them,.... Not unto them, in a way of mercy; but upon, or against them, in a way of judgment. The Targum paraphras...

So will I stretch out mine hand upon them,.... Not unto them, in a way of mercy; but upon, or against them, in a way of judgment. The Targum paraphrases it,

"and I will lift up the stroke of my power upon them;''

his mighty hand of vengeance:

and make the land desolate; by destroying the inhabitants of it:

yea, more desolate than the wilderness towards Diblath, in all their habitations; so the Syriac version renders it, "and I will make this land more desolate than the land of Diblath"; but other versions, "I will make the land desolate from the wilderness of Diblath"; to which the Targum agrees; or, "from the wilderness to Diblath": Kimchi and Ben Melech think this is the same with Riblath; as Deuel is put for Reuel in Num 1:14; which was in the land of Hamath, and which, Jerom says, was in his times called Epiphania in Syria; here it was that Nebuchadnezzar brought Zedekiah, and slew his sons before him, Jer 39:5; this, though in Hamath in Syria, was on the borders of the land of Israel, Num 34:8; so that "hence from the desert of Diblath", as the Arabic version renders it, "even to Jerusalem", as may be supplied, takes in the whole land, and shows that it should be utterly desolate. There is a Bethdiblathaim mentioned in Jer 48:22; as in Moab; and there is also Almondiblathaim, which was one of the stations of the Israelites; and seems to be in Moab, or on its borders, Num 33:46; and appears, by the places named with it, to be the same as that in Jeremiah; and so was part of that terrible wilderness through which the Israelites passed; and to which the desolation of the land of Israel by the Chaldeans is compared; and which serves to confirm our version, which makes the desolation to be greater than that:

and they shall know that I am the Lord; the true God; the one and only Lord God; who never changes his purposes; fulfils his promises and threatenings; and there is no escaping his mighty hand.

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Commentary -- Verse Notes / Footnotes

NET Notes: Eze 6:12 Heb “the one who is left, the one who is spared.”

NET Notes: Eze 6:13 By referring to every high hill…all the mountaintops…under every green tree and every leafy oak Ezekiel may be expanding on the phraseolog...

NET Notes: Eze 6:14 The Vulgate reads the name as “Riblah,” a city north of Damascus. The MT reads Diblah, a city otherwise unknown. The letters resh (ר...

Geneva Bible: Eze 6:13 Then shall ( g ) ye know that I [am] the LORD, when their slain [men] shall be among their idols all around their altars, upon every high hill, on all...

Geneva Bible: Eze 6:14 So will I stretch out my hand upon them, and make the land desolate, even, more desolate ( h ) than the wilderness toward Diblath, in all their habita...

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Commentary -- Verse Range Notes

TSK Synopsis: Eze 6:1-14 - --1 The judgment of Israel for their idolatry.8 A remnant shall be blessed.11 The faithful are exhorted to lament their abominations and calamities.

MHCC: Eze 6:11-14 - --It is our duty to be affected, not only with our own sins and sufferings, but to look with compassion upon the miseries wicked people bring upon thems...

Matthew Henry: Eze 6:11-14 - -- The same threatenings which we had before in the foregoing chapter, and in the former part of this, are here repeated, with a direction to the proph...

Keil-Delitzsch: Eze 6:11-14 - -- The Punishment Is Just and Well Deserved Eze 6:11. Thus saith the Lord Jehovah, Smite with thy hand, and stamp with thy foot, and say, Woe on al...

Constable: Eze 4:1--24:27 - --II. Oracles of judgment on Judah and Jerusalem for sin chs. 4-24 This section of the book contains prophecies th...

Constable: Eze 4:1--7:27 - --A. Ezekiel's initial warnings chs. 4-7 In this section, Ezekiel grouped several symbolic acts that pictu...

Constable: Eze 6:1--7:27 - --2. The judgment coming on Judah chs. 6-7 The Lord commanded Ezekiel to announce prophetic messag...

Constable: Eze 6:1-14 - --The destruction of pagan shrines ch. 6 ". . . the focus of chap. 6 is on the individual responsibility of the people and prepares the way for the subs...

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Introduction / Outline

JFB: Ezekiel (Book Introduction) The name Ezekiel means "(whom) God will strengthen" [GESENIUS]; or, "God will prevail" [ROSENMULLER]. His father was Buzi (Eze 1:3), a priest, and he ...

JFB: Ezekiel (Outline) EZEKIEL'S VISION BY THE CHEBAR. FOUR CHERUBIM AND WHEELS. (Eze. 1:1-28) EZEKIEL'S COMMISSION. (Eze 2:1-10) EZEKIEL EATS THE ROLL. IS COMMISSIONED TO ...

TSK: Ezekiel (Book Introduction) The character of Ezekiel, as a Writer and Poet, is thus admirably drawn by the masterly hand of Bishop Lowth: " Ezekiel is much inferior to Jeremiah ...

TSK: Ezekiel 6 (Chapter Introduction) Overview Eze 6:1, The judgment of Israel for their idolatry; Eze 6:8, A remnant shall be blessed; Eze 6:11, The faithful are exhorted to lament th...

Poole: Ezekiel (Book Introduction) BOOK OF THE PROPHET EZEKIEL THE ARGUMENT EZEKIEL was by descent a priest, and by commission a prophet, and received it from heaven, as will appea...

Poole: Ezekiel 6 (Chapter Introduction) CHAPTER 6 The judgement of Israel for their idolatry, Eze 6:1-7 . A remnant shall be saved, Eze 6:8-10 . The prophet is directed to lament their ab...

MHCC: Ezekiel (Book Introduction) Ezekiel was one of the priests; he was carried captive to Chaldea with Jehoiachin. All his prophecies appear to have been delivered in that country, a...

MHCC: Ezekiel 6 (Chapter Introduction) (Eze 6:1-7) The Divine judgments for idolatry. (Eze 6:8-10) A remnant shall be saved. (Eze 6:11-14) The calamities are to be lamented.

Matthew Henry: Ezekiel (Book Introduction) An Exposition, with Practical Observations, of The Book of the Prophet Ezekiel When we entered upon the writings of the prophets, which speak of the ...

Matthew Henry: Ezekiel 6 (Chapter Introduction) In this chapter we have, I. A threatening of the destruction of Israel for their idolatry, and the destruction of their idols with them (Eze 6:1-7...

Constable: Ezekiel (Book Introduction) Introduction Title and Writer The title of this book comes from its writer, Ezekiel, t...

Constable: Ezekiel (Outline) Outline I. Ezekiel's calling and commission chs. 1-3 A. The vision of God's glory ch. 1 ...

Constable: Ezekiel Ezekiel Bibliography Ackroyd, Peter R. Exile and Restoration. Philadelphia: Westminster Press, 1968. ...

Haydock: Ezekiel (Book Introduction) THE PROPHECY OF EZECHIEL. INTRODUCTION. Ezechiel, whose name signifies the strength of God, was of the priestly race, and of the number of t...

Gill: Ezekiel (Book Introduction) INTRODUCTION TO EZEKIEL This book is rightly placed after Jeremiah; since Ezekiel was among the captives in Chaldea, when prophesied; whereas Jerem...

Gill: Ezekiel 6 (Chapter Introduction) INTRODUCTION TO EZEKIEL 6 This chapter contains a prophecy of the desolation of the whole land of Israel, and a promise that a remnant should escap...

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