Ezekiel 2:5

2:5 And as for them, ¹  whether they listen ²  or not – for they are a rebellious ³  house ⁴  – they will know that a prophet has been among them.

Ezekiel 12:10

12:10 Say to them, ‘This is what the sovereign Lord says: The prince will raise this burden in Jerusalem, ⁵  and all the house of Israel within it.’ ⁶ 

Ezekiel 20:9

20:9 I acted for the sake of my reputation, ⁷  so that I would not be profaned before the nations among whom they lived, ⁸  before whom I revealed myself by bringing them out of the land of Egypt. ⁹ 

Ezekiel 29:21

29:21 On that day I will make Israel powerful, ¹⁰  and I will give you the right to be heard ¹¹  among them. Then they will know that I am the Lord.”

Ezekiel 37:26

37:26 I will make a covenant of peace with them; it will be a perpetual covenant with them. ¹²  I will establish them, ¹³  increase their numbers, and place my sanctuary among them forever.

[2:5]  ¹ tn Heb “they”; the phrase “And as for them” has been used in the translation for clarity.

[2:5]  ² tn The Hebrew word implies obedience rather than mere hearing or paying attention.

[2:5]  ³ tn This Hebrew adjective is also used to describe the Israelites in Num 17:25 and Isa 30:9.

[2:5]  ⁴ sn The book of Ezekiel frequently refers to the Israelites as a rebellious house (Ezek 2:5, 6, 8; 3:9, 26-27; 12:2-3, 9, 25; 17:12; 24:3).

[12:10]  ⁵ tc The nearly incoherent Hebrew reads “The prince is this burden (prophetic oracle?) in Jerusalem.” The Targum, which may only be trying to make sense of a very difficult text, says “Concerning the prince is this oracle,” assuming the addition of a preposition. This would be the only case where Ezekiel uses this term for a prophetic oracle. The LXX reads the word for “burden” as a synonym for leader, as both words are built on the same root (נָשִׂיא, nasi’), but the verse is still incoherent because it is only a phrase with no verb. The current translation assumes that the verb יִשָּׂא (yisa’) from the root נָשִׂיא has dropped out due to homoioteleuton. If indeed the verb has dropped out (the syntax of the verbless clause being the problem), then context clearly suggests that it be a form of נָשִׂיא (see vv. 7 and 12). Placing the verb between the subject and object would result in three consecutive words based on the root נָשִׂיא and an environment conducive to an omission in copying: הַנָּשִׂיא יִשָּׁא הַמַּשָּׂא הַזֶּה (hannasi’ yisha’ hammasa’ hazzeh, “the Prince will raise this burden”).

[12:10]  ⁶ tc The MT reads “within them.” Possibly a scribe copied this form from the following verse “among them,” but only “within it” makes sense in this context.

[20:9]  ⁹ tn Heb “for the sake of my name.”

[20:9]  ¹⁰ tn Heb “before the eyes of the nations in whose midst they were.”

[20:9]  ¹¹ tn Heb “to whom I made myself known before their eyes to bring them out from the land of Egypt.” The translation understands the infinitive construct (“to bring them out”) as indicating manner. God’s deliverance of his people from Egypt was an act of self-revelation in that it displayed his power and his commitment to his promises.

[29:21]  ¹³ tn Heb “I will cause a horn to sprout for the house of Israel.” The horn is used as a figure for military power in the OT (Ps 92:10). A similar expression is made about the Davidic dynasty in Ps 132:17.

[29:21]  ¹⁴ tn Heb “I will grant you an open mouth.”

[37:26]  ¹⁷ sn See Isa 24:5; 55:3; 61:8; Jer 32:40; 50:5; Ezek 16:60, for other references to perpetual covenants.

[37:26]  ¹⁸ tn Heb “give them.”