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Text -- Ezekiel 8:14-18 (NET)

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8:14 Then he brought me to the entrance of the north gate of the Lord’s house. I noticed women sitting there weeping for Tammuz. 8:15 He said to me, “Do you see this, son of man? You will see even greater abominations than these!” 8:16 Then he brought me to the inner court of the Lord’s house. Right there at the entrance to the Lord’s temple, between the porch and the altar, were about twenty-five men with their backs to the Lord’s temple, facing east– they were worshiping the sun toward the east! 8:17 He said to me, “Do you see, son of man? Is it a trivial thing that the house of Judah commits these abominations they are practicing here? For they have filled the land with violence and provoked me to anger still further. Look, they are putting the branch to their nose! 8:18 Therefore I will act with fury! My eye will not pity them nor will I spare them. When they have shouted in my ears, I will not listen to them.”
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Names, People and Places, Dictionary Themes and Topics

Names, People and Places:
 · Judah the son of Jacob and Leah; founder of the tribe of Judah,a tribe, the land/country,a son of Joseph; the father of Simeon; an ancestor of Jesus,son of Jacob/Israel and Leah; founder of the tribe of Judah,the tribe of Judah,citizens of the southern kingdom of Judah,citizens of the Persian Province of Judah; the Jews who had returned from Babylonian exile,"house of Judah", a phrase which highlights the political leadership of the tribe of Judah,"king of Judah", a phrase which relates to the southern kingdom of Judah,"kings of Judah", a phrase relating to the southern kingdom of Judah,"princes of Judah", a phrase relating to the kingdom of Judah,the territory allocated to the tribe of Judah, and also the extended territory of the southern kingdom of Judah,the Province of Judah under Persian rule,"hill country of Judah", the relatively cool and green central highlands of the territory of Judah,"the cities of Judah",the language of the Jews; Hebrew,head of a family of Levites who returned from Exile,a Levite who put away his heathen wife,a man who was second in command of Jerusalem; son of Hassenuah of Benjamin,a Levite in charge of the songs of thanksgiving in Nehemiah's time,a leader who helped dedicate Nehemiah's wall,a Levite musician who helped Zechariah of Asaph dedicate Nehemiah's wall
 · Tammuz a pagan deity


Dictionary Themes and Topics: TEMPLE, A1 | SUN-WORSHIP | QUEEN OF HEAVEN | PHOENICIA; PHOENICIANS | PALESTINE, 3 | NOSE; NOSTRILS | LIGHT; LIGHTNESS | JEHOIAKIM | Idolatry | IMAGES | HORSES OF THE SUN | HADADRIMMON | Ezekiel | EAR | DIVINATION | COURT OF THE SANCTUARY; TABERNACLE; TEMPLE | CHARIOTS OF THE SUN | BRANCH ;BOUGH | ASIA MINOR, ARCHAEOLOGY OF | ABOMINATION | more
Table of Contents

Word/Phrase Notes
Wesley , JFB , Clarke , Calvin , Defender , 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 8:14 - -- Of the outer court, or court of the women, so called, because they were allowed to come into it.

Of the outer court, or court of the women, so called, because they were allowed to come into it.

Wesley: Eze 8:14 - -- Performing all the lewd and beastly rites of that idol, called by the Greeks, Adonis.

Performing all the lewd and beastly rites of that idol, called by the Greeks, Adonis.

Wesley: Eze 8:15 - -- These later wickednesses may be accounted greater, because acted in a more sacred place.

These later wickednesses may be accounted greater, because acted in a more sacred place.

Wesley: Eze 8:16 - -- The innermost, that which was next the temple, called here the Lord's house.

The innermost, that which was next the temple, called here the Lord's house.

Wesley: Eze 8:16 - -- Before he saw abominations in the gates of the courts, now he is come to the very house itself.

Before he saw abominations in the gates of the courts, now he is come to the very house itself.

Wesley: Eze 8:16 - -- That stately porch, beautified with the curious and mighty brass pillars, Jachin and Boaz.

That stately porch, beautified with the curious and mighty brass pillars, Jachin and Boaz.

Wesley: Eze 8:16 - -- The brazen altar for burnt-offerings, which was placed in the court before the front of the temple, and is here represented in its proper place.

The brazen altar for burnt-offerings, which was placed in the court before the front of the temple, and is here represented in its proper place.

Wesley: Eze 8:16 - -- In contempt of God, and his worship.

In contempt of God, and his worship.

Wesley: Eze 8:16 - -- In imitation of the Persians, Egyptians, and other eastern idolaters; these Jews turn their back on God who created the sun, and worship the creature ...

In imitation of the Persians, Egyptians, and other eastern idolaters; these Jews turn their back on God who created the sun, and worship the creature in contempt of the Creator.

Wesley: Eze 8:17 - -- All injustice is here meant towards all sorts of men, whom they first despise and next destroy.

All injustice is here meant towards all sorts of men, whom they first despise and next destroy.

Wesley: Eze 8:17 - -- From injustice against man they return to impiety against God.

From injustice against man they return to impiety against God.

Wesley: Eze 8:17 - -- As the worshippers of Bacchus waved their Thyrsus, the stalk wreathed with ivy, and bowed their bodies and often kissed the branches, so did these ido...

As the worshippers of Bacchus waved their Thyrsus, the stalk wreathed with ivy, and bowed their bodies and often kissed the branches, so did these idolatrous Jews.

Wesley: Eze 8:18 - -- The time was, when God was ready to have heard, even before they cried: but now they cry aloud, and yet cry in vain. It is the upright heart which God...

The time was, when God was ready to have heard, even before they cried: but now they cry aloud, and yet cry in vain. It is the upright heart which God regards, and not the loud voice.

JFB: Eze 8:14 - -- 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 wome...

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.

JFB: Eze 8:14 - -- The attitude of mourners (Job 2:13; Isa 3:26).

The attitude of mourners (Job 2:13; Isa 3:26).

JFB: Eze 8:14 - -- 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 ...

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 during the half year when the sun is in the upper heat. Or else, the earth being clothed with beauty, 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.

JFB: Eze 8:15-16 - -- 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," imme...

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 Deu 4:19). Josiah could only suspend it for the time of his reign (2Ki 23:5, 2Ki 23:11); it revived under his successors.

JFB: Eze 8:16 - -- In the Hebrew a corrupt form is used to express Ezekiel's sense of the foul corruption of such worship.

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

JFB: Eze 8:17 - -- Proverbial, for "they turn up the nose in scorn," expressing their insolent security [Septuagint]. Not content with outraging "with their violence" th...

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.

JFB: Eze 8:18 - -- (Pro 1:28; Isa 1:15).

Clarke: Eze 8:14 - -- There sat women weeping for Tammuz - This was Adonis, as we have already seen; and so the Vulgate here translates. My old MS. Bible reads, There sat...

There sat women weeping for Tammuz - This was Adonis, as we have already seen; and so the Vulgate here translates. My old MS. Bible reads, There saten women, mornynge a mawmete of lecherye that is cleped Adonrdes. He is fabled to have been a beautiful youth beloved by Venus, and killed by a wild boar in Mount Lebanon, whence springs the river Adonis, which was fabled to run blood at his festival in August. The women of Phoenicia, Assyria, and Judea worshipped him as dead, with deep lamentation, wearing priapi and other obscene images all the while, and they prostituted themselves in honor of this idol. Having for some time mourned him as dead, they then supposed him revivified and broke out into the most extravagant rejoicings. Of the appearance of the river at this season, Mr. Maundrell thus speaks: "We had the good fortune to see what is the foundation of the opinion which Lucian relates, viz., that this stream at certain seasons of the year, especially about the feast of Adonis, is of a bloody color, proceeding from a kind of sympathy, as the heathens imagined, for the death of Adonis, who was killed by a wild boar in the mountain out of which this stream issues. Something like this we saw actually come to pass, for the water was stained to a surprising redness; and, as we observed in travelling, had stained the sea a great way into a reddish hue."This was no doubt occasioned by a red ochre, over which the river ran with violence at this time of its increase. Milton works all this up in these fine lines: -

"Thammuz came next behind

Whose annual wound in Lebanon allure

The Syrian damsels to lament his fate

In amorous ditties all a summer’ s day

While smooth Adonis, from his native rock

Ran purple to the sea, suffused with bloo

Of Thammuz, yearly wounded. The love tal

Infected Sion’ s daughters with like heat

Whose wanton passions in the sacred porc

Ezekiel saw, when by the vision led

His eye surveyed the dark idolatrie

Of alienated Judah.

Par. Lost, b. 1:446

Tammuz signifies hidden or obscure, and hence the worship of his image was in some secret place.

Clarke: Eze 8:16 - -- Five and twenty men - These most probably represented the twenty-four courses of the priests, with the high priest for the twenty-fifth. This was th...

Five and twenty men - These most probably represented the twenty-four courses of the priests, with the high priest for the twenty-fifth. This was the Persian worship, as their turning their faces to the east plainly shows they were worshipping the rising sun.

Clarke: Eze 8:17 - -- They put the branch to their nose - This is supposed to mean some branch or branches, which they carried in succession in honor of the idol, and wit...

They put the branch to their nose - This is supposed to mean some branch or branches, which they carried in succession in honor of the idol, and with which they covered their faces, or from which they inhaled a pleasant smell, the branches being odoriferous. That the heathens carried branches of trees in their sacred ceremonies is well known to all persons acquainted with classic antiquity; and it is probable that the heathen borrowed those from the use of such branches in the Jewish feast of tabernacles. There are many strange, and some filthy, interpretations given of this clause; but the former are not worth repeating, and I abominate the latter too much to submit to defile my paper with them. Probably the Brahminic Linga is here intended

It really seems that at this time the Jews had incorporated every species of idolatry in their impure worship, - Phoenician, Egyptian, and Persian. I might add that some imagine the image of jealousy to be a personification of idolatry itself.

Calvin: Eze 8:15 - -- Here the Prophet refers to another profanation of the temple, since the chief citizens of Jerusalem and those who ought to point out the way to other...

Here the Prophet refers to another profanation of the temple, since the chief citizens of Jerusalem and those who ought to point out the way to others, prostituted themselves to impious worship, lie says, therefore, that he saw about five and twenty men, and it is probable, that there were as many as this among the first rank of citizens. But a certain number is put for an uncertain, and I think that the Prophet. was not so scrupulous on this point, or rather the Spirit of God, who showed that number in the vision; whatever it was, they not only worshipped the sun in private houses, but in the temple itself, and that not without gross and pointed contempt of God. For when they turned their back upon the sanctuary, they made a laughing-stock of God. It hence appears, that they were of so daring a front, that they openly boasted in their superstitions, and purposely polluted God’s temple. This, indeed, was monstrous, to see the elders of the city, and those practiced in the teaching and worship of the law, so alienated from all piety as to worship the sun. For this could not happen through either error or ignorance. For God in his law when he forbids the worship of the sun and stars, adds as a reason, that the whole celestial host was created for our use. (Deu 17:3.) Since, therefore, the sun is our servant and the moon our handmaid, and the stars also were created to serve us, it is preposterous to depart from the divinely ordained order, that the sun which was given us to spend his time in our service should be to us a god. Since, therefore, God has borne witness to this in his law, there was no excuse for error when the Jews adored towards the east.

Now he adds also another grosser dishonor done to God, when they turned their backs upon his sanctuary. They could, as I have said, pollute themselves at home and in conceal-merit with such defilements. But while they came of their own accord into the temple, it is just as if they provoked God by open daring, Now, when they turn their back, this is not only a foul denial but a contempt of God, as if they had said, that he was unworthy of their respect. Now, therefore, we see the whole force of the passage. But he says, turn yet again, and thou shalt see great abominations: some translate greater, as I have formerly mentioned, but I do not think it suitable. I do not contend for it, but if a reason is asked why this abomination is greater than others, it is not clear to me; hence I prefer to take it more simply in the positive degree. Nor is it an objection to this that מאלה , maleh, is added, for מ is not always taken comparatively; but as I think it means only, as if God had said, you will see other abominations besides those of which mention has been already made. But he points out the place of the temple where they worshipped the sun, namely, between the porch and the altar. This was the sign of great impiety to break into the holy place, and from thence to despise God. Now we know this to be a sign of lawful adoration, when the faithful turned their eyes to the sanctuary and the ark of the covenant, but when they turned their backs upon it, there is no doubt that they professedly wished to boast in a contempt of God and the law. It already appears, that they had adopted various and numberless forms of superstition. In Egypt they had not seen the worship of the sun, nor do we read that such worship was in use in Chaldea; but because they heard that the Persians and other Orientals worshipped the sun as a god, they imitated their custom. Therefore we see, that from these people they heaped up rites for themselves, so as to make an immense assemblage. It follows —

Calvin: Eze 8:17 - -- God complains as formerly of the wickedness of the people, especially of their perfidious and wicked revolt, because they so defiled the temple which...

God complains as formerly of the wickedness of the people, especially of their perfidious and wicked revolt, because they so defiled the temple which ought to be sacred to God alone. He adds besides another complaint, that they were not content in their wickedness, which tended to violate human society and common rights, and the pursuit of mutual equity, unless even religion should be weakened by them. For under the word חמס , chemes, is comprehended whatever is contrary to the second table of the law. There is, therefore, a use of the figure a part for the whole, in this word חמס , chemes, violence, as if he had said, they were addicted to frauds, rapine, slaughter, cruelty, perjuries, spoliations. Since, therefore, they abstained from no injustice, says God, they manifestly provoke me also: as if he had said, after being unjust towards men, they now dare to erect their horns against me. We know that God’s law was comprehended in the two tables. As to the former table, it prescribes what the true and pure worship of God is. The Jews had violated the second table, since they neglected all the duties of charity, and neither equity nor uprightness flourished among them. After they had filled the land with iniquity; this was their intolerable ungodliness, that after despising men they attacked God himself. We see now the reason of the context, Is this a light thing? says he. Thereafter he had spoken of the wickedness simply and by itself, as they say, he now amplifies by comparison when he says, before this they had filled the earth with violence, but now they have turned themselves to provoke me behold these, he says, etc. The adverb of place must be noticed here, as I have before advised. For their impiety is the more detestable, since they broke into the temple to defile themselves with their idols. That place at least ought to remain pure and unpolluted, though the whole land had been infected with many defilements; but when not even the temple is spared, this is a sign of desperate and almost furious audacity. He, therefore, repeats the adverb which he had used before, and in the same sense.

As to the latter part of the verse, some, as I have said, take הזמורה , hez-moreh, for foulness: I know not why, for I am not aware that this noun is used elsewhere in this sense. But because nothing better occurred to them, they think it probable, and some have invented a foolish fable that they broke wind in honor of the sun, as if the noise of the belly was a grateful offering to the idol, since by this means they openly despised God. But these are conjectures. Others think more correctly who suppose this to be used metaphorically: for they were accustomed to burn incense to their idols; and so, according to them, God alludes to a pleasing and sweet odor when he names it a foul smell, as if he had said, even if the Jews pleased themselves in their superstitions, yet the incense sent forth a foetid odor and they should perceive it: for if he speaks of the nostrils it ought to be considered as a punishment. Some suppose that the relative of the third person is put for that of the first, as if God would say, to my nose or to my wrath: and they fabricate an insipid comment, that this place was changed by the Rabbins through reverence for God, as if forsooth there were not numberless passages where God pronounces in clearer words that he was disgracefully despised. But first, because this noun properly signifies a branch, and is taken in that sense in many places; then since the noun אפ , aph, may be explained as well passively as actively, the context will flow best if we say, they put forth a branch to their wrath — that is, to their destruction, because they provoked God. For what is the meaning of putting forth a branch, but that they heaped evil upon evil. They had violated, as I have said, the second table of the law, they were thieves, robbers, perjurers, and violent. Now at length their rage was directed against the former table of the law, so as to overthrow the whole worship of God. So therefore it will make good sense to say, that boughs were put forth — for the singular number is taken for the plural, as often happens. Since, therefore, they so put forth boughs or budded, God says, that this should be for their destruction, because at length when he had spared them a long time, after a fit time for their punishment arrived, he would consume them. Now, therefore, we understand what the Prophet means. But if any other conjecture pleases, every one may form his own opinion; I do not contest the point, but I show what I think most probable. It follows —

Calvin: Eze 8:18 - -- This seems to me a confirmation of the last clause. For he had said, that they sent forth their boughs or east them forth, but yet to their destructi...

This seems to me a confirmation of the last clause. For he had said, that they sent forth their boughs or east them forth, but yet to their destruction. He now repeats the same thing in other words. Therefore I will also act in, my turn — that is, as they now boldly increase their superstitions, and so continually provoke me, at length I will act, says he. There is a tacit contrast, since God forsooth had ceased for a long time, because there is a certain form of rest when he ceases from his judgments: God seems to rest when he does not take vengeance on man’s wickedness, when he indulges them and passes them by for a time. Since, therefore, he had so suspended his judgments against the Jews, he seemed to cultivate ease in heaven: with this view he says, that he would do it in his anger, and he adds, that his vengeance would be so dreadful that there would be no place for pity. This ought indeed to strike us when God pronounces himself implacable. For what is more formidable than to have God hostile, and to be verily without any hope of pardon? As often as God withdraws his mercy he shows us material for trembling, nor is it wonderful that he threatened the Jews so harshly, because he had proved by all methods that they were desperate in their wickedness. For truly nothing had been omitted towards curing them, unless they had been of an abandoned disposition and of most obstinate manners. Since, therefore, they were such, it is not surprising that God was extremely enraged against them, so that he left them no hope of pardon. But this ought to be referred generally to the whole body of the people: meanwhile it is by no means doubtful, as we shall afterwards see, that God excepts his elect from the ordinary multitude. If any one object, that God always hears prayers, I reply that he never rejects prayers which spring from faith: but here that tumultuous clamor is alluded to which necessity occasions to unbelievers. For although they fly to God as their natural sense impels them, yet they do not this with composed minds, nor even relying upon the promises of God: but because the torture of their minds does not suffer them to rest, so that by a natural impulse they are carried to God and cry to him without any faith or sincere affection. He speaks, therefore, concerning that kind of ejaculation which is described to us in the case of Esau, and hence he says with a loud voice, (Gen 27:34; Psa 3:4; Psa 22:2; and Psa 32:3, and elsewhere often.) Although the faithful also raise their voice: nay even cry out loudly, as David testifies of himself, yet it is peculiar to the incredulous to utter their clamor with full cheeks though the mind is void of faith, and is even obstinate in its wickedness. Hence they do not open the heart when they thus cry to God. Hence it is not wonderful if God rejects them and is deaf to their complaints. Now it follows —

Defender: Eze 8:14 - -- Even Jewish women were participating in the phallic cult of Tammuz, a Babylonian nature god who supposedly died and rose again every year, correspondi...

Even Jewish women were participating in the phallic cult of Tammuz, a Babylonian nature god who supposedly died and rose again every year, corresponding to the emergence of spring out of winter."

Defender: Eze 8:16 - -- In effect, these worshipers had chosen to worship Satan, under the figure of the sun god, turning their backs on the temple of the true God."

In effect, these worshipers had chosen to worship Satan, under the figure of the sun god, turning their backs on the temple of the true God."

TSK: Eze 8:14 - -- toward : Eze 44:4, Eze 46:9

toward : Eze 44:4, Eze 46:9

TSK: Eze 8:15 - -- Hast : Eze 8:6, Eze 8:12; 2Ti 3:13 greater : Eze 8:9, Eze 8:13

Hast : Eze 8:6, Eze 8:12; 2Ti 3:13

greater : Eze 8:9, Eze 8:13

TSK: Eze 8:16 - -- the inner : Eze 10:3, Eze 40:28, Eze 43:5, Eze 45:19 at the door : 2Ki 16:14; 2Ch 7:7; Joe 2:17 about : Eze 11:1 with their : Eze 23:35; 1Ki 8:29; 2Ch...

the inner : Eze 10:3, Eze 40:28, Eze 43:5, Eze 45:19

at the door : 2Ki 16:14; 2Ch 7:7; Joe 2:17

about : Eze 11:1

with their : Eze 23:35; 1Ki 8:29; 2Ch 29:6; Jer 2:27, Jer 32:33

their faces : Deu 4:19, Deu 17:3; 2Ki 23:5, 2Ki 23:11; Job 31:26-28; Jer 44:17; Act 7:42, Act 7:43

and they : It seems that the Jews had incorporated every species of idolatry into their worship, Egyptian, Phoenician, and Persian; for this evidently was the Magian worship of the sun.

TSK: Eze 8:17 - -- Is it a light : etc. or, Is there anything lighter than to commit, etc for : Eze 7:23, Eze 9:9, Eze 11:6; Gen 6:13; 2Ki 21:16, 2Ki 24:4; Jer 6:7, Jer ...

Is it a light : etc. or, Is there anything lighter than to commit, etc

for : Eze 7:23, Eze 9:9, Eze 11:6; Gen 6:13; 2Ki 21:16, 2Ki 24:4; Jer 6:7, Jer 19:4, Jer 20:8; Amo 3:10, Amo 6:3; Mic 2:2, Mic 6:12; Zep 1:9

they put : So the Vulgate has, applicant ramum ad nares suas ""they apply the branch to their nose;""which Jerome explains by ""a branch of the palm tree with which they adored the idols;""and it seems plainly to allude to the Magian fire-worshippers, who, Strabo tells us, held a little bunch of twigs in their hand, when praying before the fire.

TSK: Eze 8:18 - -- will I also : Eze 5:11-13, Eze 7:4-9, Eze 9:5, Eze 9:10, Eze 16:42, Eze 24:13; Nah 1:2 and though : Jdg 10:13, Jdg 10:14; Pro 1:28; Isa 1:15, Isa 59:2...

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Commentary -- Word/Phrase Notes (per Verse)

Barnes: Eze 8:14 - -- The seer is now brought back to the same gate as in Eze 8:3. It is not certain that this verse refers to any special act of Tammuz-worship. The mont...

The seer is now brought back to the same gate as in Eze 8:3.

It is not certain that this verse refers to any special act of Tammuz-worship. The month in which the vision was seen, the sixth month (September), was not the month of the Tammuz-rites. But that such rites had been performed in Jerusalem there can be little doubt. Women are mentioned as employed in the service of idols in Jer 7:18. There is some reason for believing that the weeping of women for Tammuz passed into Syria and Palestine from Babylonia, Tammuz being identified with Duv-zi, whose loss was lamented by the goddess Istar. The festival was identical with the Greek "Adoniacs."The worship of Adonis had its headquarters at Byblos, where at certain periods of the year the stream, becoming stained by mountain floods, was popularly said to be red with the blood of Adonis. From Byblos it spread widely over the east and was thence carried to Greece. The contact of Zedekiah with pagan nations Jer 32:3 may very well have led to the introduction of an idolatry which at this time was especially popular among the eastern nations.

This solemnity was of a twofold character, first, that of mourning, in which the death of Adonis was bewailed with extravagant sorrow; and then, after a few days, the mourning gave place to wild rejoicings for his restoration to life. This was a revival of nature-worship under another form - the death of Adonis symbolized the suspension of the productive powers of nature, which were in due time revived. Accordingly, the time of this festival was the summer solstice, when in the east nature seems to wither and die under the scorching heat of the sun, to burst forth again into life at the due season. At the same time there was a connection between this and the sun-worship, in that the decline of the sun and the decline of nature might be alike represented by the death of Adonis. The excitement attendant upon these extravagances of alternate wailing and exultation were in complete accordance with the character of nature-worship, which for this reason was so popular in the east, especially with women, and led by inevitable consequence to unbridled license and excess. Such was in Ezekiel’ s day one of the most detestable forms of idolatry.

Barnes: Eze 8:16 - -- The inner court - The court of the priests. About five and twenty men - Rather, as it were five etc. This was the number of the heads of ...

The inner court - The court of the priests.

About five and twenty men - Rather, as it were five etc. This was the number of the heads of the 24 courses (shifts) with the high priest presiding over them. These then were the representatives of the priests, as the seventy were of the people. In the temple the seat of the Divine Majesty was at the west, perhaps appointed for this very purpose, to guard against the idolatrous adoration of the rising sun. Therefore the idolatrous priests must in worshipping the false sun-god turn their backs upon the True. The worship of the heavenly bodies was one of the earliest forms of idolatry Job 31:26-27 and was expressly forbidden in the Law Deu 17:3. In its earliest form, it was conducted without the intervention of images, the adoration being addressed to the heavenly bodies themselves: this form, continued among the Persians, seems to have been introduced afresh into Jerusalem at the time of Ezekiel. Compare, also, 2Ki 23:11-12. The images (compare Eze 6:4, Eze 6:6) were probably columns set up in honor of the sun, not images in human form. This simpler mode of sunworship was soon changed. The sun, or the god supposed to preside over it, was represented as a person, whose image was set up and adored.

Barnes: Eze 8:17 - -- "Violence"represents sin against man, "abominations"sins against God. These went hand in hand in Jerusalem. And have returned - After the refo...

"Violence"represents sin against man, "abominations"sins against God. These went hand in hand in Jerusalem.

And have returned - After the reformation effected for a time by Josiah’ s zeal, they have gone back to their old state.

They put the branch to their nose - An allusion to a then familiar practice, of which we find no clear traces elsewhere. Ezekiel is describing the attitude usual in such devotions, the branch held before the mouth, but wishing to represent it in contemptuous and derogatory terms, he substitutes the word "nose"for "mouth."

Poole: Eze 8:14 - -- He brought me not by real and corporal change of place, but in vision and by representation. Of the gate of the outer court, or court of the women,...

He brought me not by real and corporal change of place, but in vision and by representation.

Of the gate of the outer court, or court of the women, so called because they were allowed to come into it, as were all the laity of the Jews: but it is more likely the gate of the inner court, the court of the priests, next to the house of God, whither none save priests might come; but in this very great corruption of the state others were admitted into it, which makes this sin the greater.

Towards the north he enters at first by the north gate, and so passeth on to what places were next to the temple on that side.

There sat women: contrary to the law were they come thither, led by their blindest, because the vilest and most impudent, superstition, and waiting (expressed by

sitting ) ready to commit most lewd wickednesses, as part of their obscene and beastly rites. Weeping: this is the only part which is specified of their irreligious religion, commemorating with tears an infamously lustful and unclean whoremonger, or votary of Venus, snatched from her by an unhappy wound of a boar, say some; this weeping implieth all the beastly rites of that idol.

Tammuz a magician, say some; a handsome young man, but notorious for love of women, say others; an adulterer (say some) slain by his brother, king of Egypt, and mangled in pieces, whose torn members were thrown into the river, but gathered up by the fond adulteresses, and rites of worship fitted to so lewd an idol; whose adulteries, lascivious practices, and immodest gestures these she priests acted over before the idol with men of like lewdness, of whom what they received, as rewards of their prostituting themselves, was offered to Venus. By this means God’ s temple was turned into a lewd stews.

Poole: Eze 8:15 - -- Besides these thou hast seen, thou shalt again see great abominations. Or if the expression be strictly comparative, then these latter wickednesses ...

Besides these thou hast seen, thou shalt again see great abominations. Or if the expression be strictly comparative, then these latter wickednesses may be accounted greater, because acted in a more sacred place.

Poole: Eze 8:16 - -- The inner court the inmost, that which was next to the temple, called here the Lord’ s house. At the door of the temple: before he saw abomina...

The inner court the inmost, that which was next to the temple, called here the Lord’ s house.

At the door of the temple: before he saw abominations in the gates of the courts, now he is come to the very house itself.

The porch that stately, large porch, beautified with the high, curious, and mighty brass pillars, Jachin and Boaz, of which see 1Ki 6:3 7:15,21 .

The altar the brazen altar for burnt-offerings, which was placed in the court before the front of the temple, and is here represented in its proper place, 2Ki 16:14 . This is not contradictory to Eze 8:5 , which speaks of the place where Ahaz had wickedly placed the altar, but this, Eze 8:16 , speaks of the same altar, as supposing it to be where it ought, as God commanded it should be, and Solomon placed it, 2Ch 8:12 .

About five and twenty an indefinite and undetermined number.

Five and twenty men either some principal men, or else some priests. If these, the greater sin in them to turn idolaters; if the other, the idolatry committed by them in a place they should not have entered appears presumptuous and greatly wicked.

With their backs toward the temple in contempt of God, with an open and designed abrenunciation of God and his worship.

Worshipped the sun: though God had prohibited this, Deu 17:3 , with Deu 4:17-19 ; yet, in imitation of’ the Chaldees, Persians, Egyptians, Phoenicians, and the Eastern idolaters, these Jews turn their back on God, who created the sun, and worship the creature in contempt of the Creator.

Poole: Eze 8:17 - -- Then after the prophet had seen all, and had time to consider all he saw. He said unto me God appeals to the prophet. Doth the house of Judah think...

Then after the prophet had seen all, and had time to consider all he saw.

He said unto me God appeals to the prophet. Doth the house of Judah think these no sins, or but little sins, or that I account not those provocations to anger? Do they so sottishly undervalue me and my law and ordinances, &c.? These idolaters, as others of the same stamp, are great oppressors; every where their oppressions may be found in great and high degrees.

Violence all injustice is here meant towards all sorts of men, whom they first despise, and next destroy.

Have returned from injustice against man, they return to impiety against God.

They put the branch to their nose consecrate first these branches in the sun, and then next prize them, as what had touched the idol, and was bettered by it. Or, perhaps, took some branches out of the garland, wherewith they decked the idol, the altar, the victim, or themselves; and as the Orgyasts, i.e. worshippers of Bacchus, did wave their Thyrsus, the stalk or stem wreathed with ivy about it, carrying it in their hands whilst they danced, bowed their bodies, and often kissed the branches, so did these idolatrous Jews.

Poole: Eze 8:18 - -- What I will do is greater than to be expressed; they with a furious heat for their idols provoked me, and I will with a just indignation provoke the...

What I will do is greater than to be expressed; they with a furious heat for their idols provoked me, and I will with a just indignation provoke them, nay, destroy them.

Mine eye shall not spare: see Eze 7:4,8,9 .

Though they cry: the prophet doth not give it the name of praying, but it is a cry, a loud cry, after the manner of other idolaters, who think to be heard for the noise they make.

I will not hear them yet doth not this at all prejudice the truth or the mercy of God to those that pray, nor may it discourage from the duty, but it should awaken us that we pray with heart, and not only cry loud with voice.

Haydock: Eze 8:14 - -- Adonis, the favourite of Venus, slain by a wild boar, as feigned by the heathen poets, and which being here represented by an idol, is lamented by th...

Adonis, the favourite of Venus, slain by a wild boar, as feigned by the heathen poets, and which being here represented by an idol, is lamented by the female worshippers of that goddess. In Hebrew the name is Tammuz, (Challoner) which means "concealed," as Adonis signifies "my lord." This idol, which the Egyptians called Osiris, was placed in a coffin, and bewailed till it was pretended he was come to life, when rejoicings took place. Obscene pictures were carried about; and the more honest pagans were ashamed of these practices, which began in Egypt, and became almost general. Moses alludes to them, Leviticus xix. 27., and Deuteronomy xiv. 1. (Calmet) ---

David and Solomon say that the image was made of brass, with eyes of lead, which seemed to weep, melting when it was hot. (Worthington) ---

But this is destitute of proof.

Haydock: Eze 8:16 - -- Men. Twelve priests and as many Levites officiated daily. The high priest made the twenty fifth, 1 Paralipomenon xxiv. --- Sun. They prayed to G...

Men. Twelve priests and as many Levites officiated daily. The high priest made the twenty fifth, 1 Paralipomenon xxiv. ---

Sun. They prayed to God, turning their faces to the west: but here they despised him, and adored the sun, Job xxxi. 26. (Calmet) ---

This posture was common. Illi ad surgentem conversi lumina solum. (Virgil, ֶneid xii.) (Serv.) ---

Christians did the like, though the reason is not ascertained. (Calmet) ---

It might be because Christ is the orient, and not to resemble the Jews. There was no danger of their being taken for idolaters. (Haydock)

Haydock: Eze 8:17 - -- Nose, to hide their faces respectfully, (Calmet) when they look at the sun rising. (Haydock) --- A thyrsus was used in honour of Bacchus, who is ...

Nose, to hide their faces respectfully, (Calmet) when they look at the sun rising. (Haydock) ---

A thyrsus was used in honour of Bacchus, who is often confounded with the sun. Various improbable versions of this text are given. It may signify Hebrew, "they threw their instruments down before their faces," like the twenty-four elders, Apocalypse v. 8. (Calmet)

Gill: Eze 8:14 - -- Then he brought me to the door of the gate of the Lord's house, which was towards the north,.... By "the Lord's house" no doubt is meant the temple, ...

Then he brought me to the door of the gate of the Lord's house, which was towards the north,.... By "the Lord's house" no doubt is meant the temple, which the Targum here calls the house of the sanctuary of the Lord; that gate of the temple (for the temple had several gates) which was to the north was the gate called Teri or Tedi, and was very little used y. In this part of the temple were the sacrifices offered; and therefore it was the greater abomination to commit idolatry where the Lord was more solemnly worshipped:

and, behold, there sat women weeping for Tammuz: they were not in the court of the women, where they should have been; but at the northern gate, near the place of sacrifice; and they were sitting there, which none but the kings of the house of Judah, and of the family of David, were allowed in the temple z; but, what was the greatest abomination, they were weeping for Tammuz. Jarchi says this was an image, which they heated inwardly, and its eyes were of lead; and these being melted with the heat, it seemed to weep; wherefore (the women) said, it asks for an offering: but not the idol, but the women, wept. Kimchi relates various interpretations of it;

"some (he says) expound it by an antiphrasis, "making Tammuz glad"; in the month of Tammuz they made a feast to the idol, and the women came to make him glad: others say, that with great diligence they brought water to the eyes of the idol called Tammuz, and it wept; signifying that it desired they would worship it: others interpret the word Tammuz as signifying "burnt"; (from the words in Dan 3:19; למזא לאתונא, "to heat the furnace";) as if should say, they wept for him, because he was for they burnt their sons and daughters in the fire, and the women wept for them. He further observes, that Maimonides a writes, that he found written in one of the books of the ancient idolaters, that there was a man of the idolatrous prophets, whose name was Tammuz; who called to a certain king, and commanded him to worship the seven stars, and the twelve signs of the zodiac, for which the king put him to a violent death; and, the same night he died, all the images from the ends of the earth gathered together to the temple of Babylon, to a golden image which was the image of the sun; and this image was hanging between the heavens and the earth, and it fell into the midst of the temple, and so all the images round about it; and it declared unto them what had happened to Tammuz the prophet; and all the images wept and lamented all that night; and when it was morning, they all fled to their temples at the ends of the earth; and this became an everlasting statute to them, that at the beginning of the first day of the month Tammuz, every year, they lament and weeps for Tammuz; and there are others that expound Tammuz the name of a beast which they worship;''

but, leaving these interpretations, Tammuz was either the Adonis of the Grecians; and so the Vulgate Latin version renders it Adonis; who was a young man beloved by Venus, and, being killed by a boar, his death was lamented by her; and, in respect to the goddess, an anniversary solemnity was kept by men and women lamenting his death, especially by women. So Pausanias, speaking of a certain place, there (says he) the women of the Argives (a people in Greece) mourn for Adonis b. Lucian c gives a particular account of this ceremony, as performed at Byblus, a city in Phoenicia, not far from Judea; from whence the Jews might have borrowed this custom.

"I have seen (says he), in Byblus, a large temple of Venus Byblia, where they performed the rites unto Adonis, and I was a spectator of them. The Byblians say the affair relating to Adonis (or his death) by a boar happened in their country; and, in memory of it, every year they beat themselves, lament and offer sacrifice, and great mourning goes through the whole country; and when they beat themselves and mourn, they sacrifice to Adonis as dead; but the day following they pretend he is alive; and they shave their heads, as the Egyptians do at the death of Apis;''

and indeed it is thought by some that this Tammuz is the Osiris of the Egyptians; the same with Mizraim, the first king of Egypt, who, being slain in battle, his wife his ordered that he should be worshipped as a god, and a yearly lamentation made for him; and indeed Osiris and Adonis seem to be one and the same, only in different nations called by different names. Mention is made in Plato d of Thamus, a king that reigned at Thebes over all Egypt, and was the god called Ammon; no doubt the same with this Tammuz; and who is here called, in the Syriac and Arabic versions, Thamuz or Tamuz; he seems to be the same with Ham; and Egypt was called, the land of Ham, Psa 105:27; and it is most probable the Jews borrowed this piece of idolatry from the Egyptians their neighbours; with whom they were now very familiar, and from whom they expected help against the Chaldeans; but as there were such shocking obscenities used in this idolatrous service, it is most amazing that the Jewish women, who had been instructed in the law and worship of God, should ever go into it. Gussetius e thinks that Bacchus, the god of wine, is meant; and gives several reasons for it; and among the rest observes, that in the fourth month, called Tammuz from him, the vine was forming in ripe grapes; near the beginning of a fifth month, it was pressed out, and tunned up; and by the next month, having done fermenting, it was stopped up, which represented him buried; and for which the weeping was in this month.

Gill: Eze 8:15 - -- Then said he unto me, hast thou seen this, O son of man?.... This shocking piece of idolatry, women weeping for Tammuz: turn thee yet again, and ...

Then said he unto me, hast thou seen this, O son of man?.... This shocking piece of idolatry, women weeping for Tammuz:

turn thee yet again, and thou shalt see greater abominations than these; or, "great abominations besides these" f.

Gill: Eze 8:16 - -- And he brought me into the inner court of the Lord's house,.... The court of the priests, where they offered sacrifice, and into which none might come...

And he brought me into the inner court of the Lord's house,.... The court of the priests, where they offered sacrifice, and into which none might come but themselves:

and, behold, at the door of the temple of the Lord, between the porch and the altar; the porch that led into the temple, and the brasen altar, the altar of burnt offerings, which was a very sacred place, and reckoned more holy than the court of the priests g.

were about five and twenty men; the number, more or less, not being exactly known; who they were, whether the priests or princes of the people, is not certain; probably some of both:

with their backs towards the temple of the Lord; that is, the most holy place, which they were obliged to, in order to do what is afterwards affirmed of them; for the sanctuary was built to the west, that in their worship the Jews might not look to the east, as the Gentiles did; wherefore these men, that they might imitate the Gentiles in their idolatry, turned their backs to the most holy place; which is an aggravation of their impiety; casting the utmost contempt on God, his worship, and the place of it:

and their faces towards the east: when the sun rises:

and they worshipped the sun towards the east; as many nations did, though forbidden the Jews by an express law of God, Deu 4:19; yet this they fell into, and had horses and chariots devoted to this idolatry; see 2Ki 21:3. The word rendered "worshipped" is compounded of two words; one signifying to "corrupt", the other to "worship": showing that, by worshipping the sun, they corrupted themselves, and the house of God; and so the Targum renders it,

"and, lo, they corrupted themselves, worshipping in the east the sun;''

and so it is explained in the Jerusalem Talmud,

"they corrupted the temple, and worshipped the sun;''

but Kimchi thinks the word h consists of the verb in the past tense, and of the participle; and that the sense is, when the prophet saw the men worshipping the sun to the east, as amazed at it, put this question to those that went in, "do ye worship also?" i so Ben Melech.

Gill: Eze 8:17 - -- Then he said unto me, hast thou seen this, O son of man?.... Took notice of and considered this piece of idolatry, worshipping the sun toward the eas...

Then he said unto me, hast thou seen this, O son of man?.... Took notice of and considered this piece of idolatry, worshipping the sun toward the east:

is it a light thing to the house of Judah that they commit the abominations which they commit here? could these things, which are such dreadful abominations, committed here in the temple, be reckoned light things by them, as surely they cannot? yet these are not all that they have done:

for they have filled the land with violence; with rapine and oppression; doing injury to the poor and needy, the widow and the fatherless, in all places:

and have returned to provoke me to anger; by other instances of idolatry:

and, lo, they put the branch to their nose; a laurel, or olive, or vine branch, which idolaters carried in their hands, and put to their nose, in honour of the idol they worshipped; in like manner as they kissed their hand at the sight of the sun, Job 31:26; and which the Jews did in imitation of the Heathen. This is one of the eighteen places in which there is "tikkun sopherim", or a "correction of the scribes"; who, instead of "my nose", direct to read "their nose"; hence the words are differently interpreted by the Jewish commentators; who, by זמורה, rendered "branch", think an ill smell is meant; arising either from their posteriors, their back being towards the temple; or from the incense which they offered up to their idols; so Kimchi and Menachem in Jarchi; agreeably to which Fortunatus Scacchus k understands this, not of any branch used by idolaters, which they put to the nose of their idol, or their own, for the honour of that; but of the censer which the Israelites used, contrary to the command of God, and which they put to their nose to enjoy a forbidden smell; see Eze 16:18; but Gussetius l gives another sense of the words, rendering them, "they send forth a branch to their anger"; the Israelites are compared to a vine, as in Isa 5:1; sending forth bad branches, idolatrous actions, as here in this chapter; and to these bad branches they sent forth or added another, even anger against God, the prophets, true believers, and right worshippers of God; and therefore he also would deal in fury and wrath, as in Eze 8:18; so Dr. Lightfoot m renders it,

""they send the branch to my wrath", or "to their own wrath"; that is, to what they have deserved; as if it was said, in the same manner that anyone puts wood to the fire, the branch of the wild vine, that it may the more quickly be burnt; so do these put the branch to my wrath, that it may burn the more fiercely; hence it follows, "therefore will I also deal in fury", &c.''

The Targum is,

"and, lo, they bring shame (or confusion) to their faces;''

what they do turns to their own ruin and destruction; as follows:

Gill: Eze 8:18 - -- Therefore will I also deal in fury,.... Being provoked by such abominable idolatries, and such horrid insolence, and most contemptuous treatment: m...

Therefore will I also deal in fury,.... Being provoked by such abominable idolatries, and such horrid insolence, and most contemptuous treatment:

mine eye shall not spare: neither will I have pity: see Eze 5:11;

and though they cry in mine ears with a loud voice; very pressingly and earnestly for help, being in great distress:

yet will I not hear them; as they turned their backs on him, he will turn a deaf ear to them, and not regard their cries. The Targum is,

"they shall pray before me, with a great voice, and I will not receive their prayer.''

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Commentary -- Verse Notes / Footnotes

NET Notes: Eze 8:14 The worship of Tammuz included the observation of the annual death and descent into the netherworld of the god Dumuzi. The practice was observed by wo...

NET Notes: Eze 8:16 The worship of astral entities may have begun during the reign of Manasseh (2 Kgs 21:5).

NET Notes: Eze 8:17 It is not clear what the practice of “holding a branch to the nose” indicates. A possible parallel is the Syrian relief of a king holding ...

NET Notes: Eze 8:18 The meaning of the Hebrew term is primarily emotional: “to pity,” which in context implies an action, as in being moved by pity in order t...

Geneva Bible: Eze 8:14 Then he brought me to the door of the gate of the LORD'S house which [was] toward the north; and, behold, there sat women weeping for ( o ) Tammuz. (...

Geneva Bible: Eze 8:17 Then he said to me, Hast thou seen [this], O son of man? Is it a light thing to the house of Judah that they commit the abominations which they commit...

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Commentary -- Verse Range Notes

TSK Synopsis: Eze 8:1-18 - --1 Ezekiel, in a vision of God at Jerusalem,5 is shewn the image of jealousy;7 the chambers of imagery;13 the mourners for Tammuz;16 the worshippers to...

MHCC: Eze 8:13-18 - --The yearly lamenting for Tammuz was attended with infamous practices; and the worshippers of the sun here described, are supposed to have been priests...

Matthew Henry: Eze 8:13-18 - -- Here we have, I. More and greater abominations discovered to the prophet. He thought that what he had seen was bad enough and yet (Eze 8:13): Turn ...

Keil-Delitzsch: Eze 8:13-15 - -- Third Abomination: Worship of Thammuz Eze 8:13. And He said to me, Thou shalt yet again see still greater abominations which they do. Eze 8:14....

Keil-Delitzsch: Eze 8:16-18 - -- Fourth Abomination: Worship of the Sun by the Priests Eze 8:16. And He took me into the inner court of the house of Jehovah, and behold, at the en...

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 8:1--11:25 - --B. The vision of the departure of Yahweh's glory chs. 8-11 These chapters all concern one vision that Ez...

Constable: Eze 8:1-18 - --1. The idolatry of the house of Israel ch. 8 This chapter contrasts the glory of God with the id...

Constable: Eze 8:14-15 - --The idolatry of the women 8:14-15 8:14 The Lord then brought Ezekiel to the north entrance to the inner temple courtyard, in his vision (cf. vv. 3, 5)...

Constable: Eze 8:16-18 - --The idolatry of the priests 8:16-18 8:16 The Lord next took Ezekiel to the main entrance into the temple, to a place between the altar of burnt offeri...

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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 8 (Chapter Introduction) Overview Eze 8:1, Ezekiel, in a vision of God at Jerusalem, Eze 8:5, is shewn the image of jealousy; Eze 8:7, the chambers of imagery; Eze 8:13, t...

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 8 (Chapter Introduction) CHAPTER 8 Ezekiel is brought in a vision of God to Jerusalem, Eze 8:1-4 , and showed the image of jealousy set up in the temple, Eze 8:5,6 , the wo...

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 8 (Chapter Introduction) (Eze 8:1-6) The idolatries committed by the Jewish rulers. (Eze 8:7-12) The superstitions to which the Jews were then devoted, the Egyptian. (Eze 8:...

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 8 (Chapter Introduction) God, having given the prophet a clear foresight of the people's miseries that were hastening on, here gives him a clear insight into the people's w...

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 8 (Chapter Introduction) INTRODUCTION TO EZEKIEL 8 This chapter contains a vision the prophet had of the idolatry of the Jews, which was the cause of their destruction. The...

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