22:13 “‘See, I strike my hands together 3 at the dishonest profit you have made, and at the bloodshed 4 they have done among you.
27:34 Now you are wrecked by the seas, in the depths of the waters;
your merchandise and all your company have sunk 5 along with you. 6
5:8 “Therefore this is what the sovereign Lord says: I – even I – am against you, 7 and I will execute judgment 8 among you while the nations watch. 9
26:15 “This is what the sovereign Lord says to Tyre: Oh, how the coastlands will shake at the sound of your fall, when the wounded groan, at the massive slaughter in your midst!
27:27 Your wealth, products, and merchandise, your sailors and captains,
your ship’s carpenters, 25 your merchants,
and all your fighting men within you,
along with all your crew who are in you,
will fall into the heart of the seas on the day of your downfall.
“‘Look, I am against you, 26 Sidon,
and I will magnify myself in your midst.
Then they will know that I am the Lord
when I execute judgments on her
and reveal my sovereign power 27 in her.
1 tn Heb “treated lightly, cursed.”
2 tn Widows and orphans are often coupled together in the OT (Deut 14:29; 16:11, 14; 24:19-21; 26:12-13; Jer 7:6; 22:3). They represented all who were poor and vulnerable to economic exploitation.
3 sn This gesture apparently expresses mourning and/or anger (see 6:11; 21:14, 17).
4 tn Heb “the blood which was in you.”
5 tn Heb “fallen.”
6 tn Heb “in the midst of you.”
7 tn Or “I challenge you.” The phrase “I am against you” may be a formula for challenging someone to combat or a duel. See D. I. Block, Ezekiel (NICOT), 1:201-2, and P. Humbert, “Die Herausforderungsformel ‘h!nn#n' ?l?K>,’” ZAW 45 (1933): 101-8. The Hebrew text switches to a second feminine singular form here, indicating that personified Jerusalem is addressed (see vv. 5-6a). The address to Jerusalem continues through v. 15. In vv. 16-17 the second masculine plural is used, as the people are addressed.
8 tn The Hebrew text uses wordplay here to bring out the appropriate nature of God’s judgment. “Execute” translates the same Hebrew verb translated “carried out” (literally meaning “do”) in v. 7, while “judgment” in v. 8 and “regulations” in v. 7 translate the same Hebrew noun (meaning “regulations” or in some cases “judgments” executed on those who break laws). The point seems to be this: God would “carry out judgments” against those who refused to “carry out” his “laws.”
9 tn Heb “in the sight of the nations.”
9 tn In context “you” refers to the city of Jerusalem. To make this clear for the modern reader, “Jerusalem” has been supplied in the translation in apposition to “you.”
10 tn Heb “all of your survivors.”
11 tn Heb “to every wind.”
11 sn The judgment of plague and famine comes from the covenant curse (Lev 26:25-26). As in v. 10, the city of Jerusalem is figuratively addressed here.
12 sn Judgment by plague, famine, and sword occurs in Jer 21:9; 27:13; Ezek 6:11, 12; 7:15.
13 tn 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 to spare them from the horror of their punishment.
14 tn The pronoun “you” is not in the Hebrew text, but is implied.
15 tn “I will set your behavior on your head.”
16 tn Heb “and your abominable practices will be among you.”
15 tn 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 to spare them from the horror of their punishment.
16 tn Heb “According to your behavior I will place on you.”
17 tn The MT lacks “you.” It has been added for clarification.
17 tn Heb “men of slander are in you in order to shed blood.”
18 tn Heb “and on the mountains they eat within you.” The mountains mentioned here were the site of pagan sacrifices. See 18:6.
19 sn This statement introduces vv. 10-11 and refers in general terms to the sexual sins described there. For the legal background of vv. 10-11, see Lev 18:7-20; 20:10-21; Deut 22:22-23, 30; 27:22.
19 tn Heb “your repairers of damage.” See v. 9.
21 tn Or “I challenge you.” The phrase “I am against you” may be a formula for challenging someone to combat or a duel. See D. I. Block, Ezekiel (NICOT), 1:201-2, and P. Humbert, “Die Herausforderungsformel ‘h!nn#n' ?l?K>,’” ZAW 45 (1933): 101-8.
22 tn Or “reveal my holiness.” God’s “holiness” is fundamentally his transcendence as sovereign ruler of the world. The revelation of his authority and power through judgment is in view in this context.