Discovery BoxEzekiel 21:3-4
Context21:3 and say to them, 1 ‘This is what the Lord says: Look, 2 I am against you. 3 I will draw my sword 4 from its sheath and cut off from you both the righteous and the wicked. 5 21:4 Because I will cut off from you both the righteous and the wicked, my sword will go out from its sheath against everyone 6 from the south 7 to the north.
Isaiah 24:1-6
Context24:1 Look, the Lord is ready to devastate the earth
and leave it in ruins;
he will mar its surface
and scatter its inhabitants.
24:2 Everyone will suffer – the priest as well as the people, 8
the master as well as the servant, 9
the elegant lady as well as the female attendant, 10
the seller as well as the buyer, 11
the borrower as well as the lender, 12
the creditor as well as the debtor. 13
24:3 The earth will be completely devastated
and thoroughly ransacked.
For the Lord has decreed this judgment. 14
24:4 The earth 15 dries up 16 and withers,
the world shrivels up and withers;
the prominent people of the earth 17 fade away.
24:5 The earth is defiled by 18 its inhabitants, 19
for they have violated laws,
disregarded the regulation, 20
and broken the permanent treaty. 21
24:6 So a treaty curse 22 devours the earth;
its inhabitants pay for their guilt. 23
This is why the inhabitants of the earth disappear, 24
and are reduced to just a handful of people. 25
[21:3] 1 tn Heb “the land of Israel.”
[21:3] 2 tn The word הִנֵּה (hinneh, traditionally “behold”) draws attention to something and has been translated here as a verb.
[21:3] 3 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.
[21:3] 4 sn This is the sword of judgment, see Isa 31:8; 34:6; 66:16.
[21:3] 5 sn Ezekiel elsewhere pictures the Lord’s judgment as discriminating between the righteous and the wicked (9:4-6; 18:1-20; see as well Pss 1 and 11) and speaks of the preservation of a remnant (3:21; 6:8; 12:16). Perhaps here he exaggerates for rhetorical effect in an effort to subdue any false optimism. See L. C. Allen, Ezekiel (WBC), 2:25-26; D. I. Block, Ezekiel (NICOT), 1:669-70; and W. Zimmerli, Ezekiel (Hermeneia), 1:424-25.
[21:4] 6 tn Heb “all flesh” (also in the following verse).
[21:4] 7 tn Heb “Negev.” The Negev is the south country.
[24:2] 8 tn Heb “and it will be like the people, like the priest.”
[24:2] 9 tn Heb “like the servant, like his master.”
[24:2] 10 tn Heb “like the female servant, like her mistress.”
[24:2] 11 tn Heb “like the buyer, like the seller.”
[24:2] 12 tn Heb “like the lender, like the borrower.”
[24:2] 13 tn Heb “like the creditor, just as the one to whom he lends.”
[24:3] 14 tn Heb “for the Lord has spoken this word.”
[24:4] 15 tn Some prefer to read “land” here, but the word pair אֶרֶץ/תֵּבֵל (erets/tevel [see the corresponding term in the parallel line]) elsewhere clearly designates the earth/world (see 1 Sam 2:8; 1 Chr 16:30; Job 37;12; Pss 19:4; 24:1; 33:8; 89:11; 90:2; 96:13; 98:9; Prov 8:26, 31; Isa 14:16-17; 34:1; Jer 10:12; 51:15; Lam 4:12). According to L. Stadelmann, תבל designates “the habitable part of the world” (The Hebrew Conception of the World [AnBib], 130).
[24:4] 16 tn Or “mourns” (BDB 5 s.v. אָבַל). HALOT 6-7 lists the homonyms I אבל (“mourn”) and II אבל (“dry up”). They propose the second here on the basis of parallelism.
[24:4] 17 tn Heb “the height of the people of the earth.” The translation assumes an emendation of the singular form מְרוֹם (mÿrom, “height of”) to the plural construct מְרֹמֵי (mÿrome, “high ones of”; note the plural verb at the beginning of the line), and understands the latter as referring to the prominent people of human society.
[24:5] 18 tn Heb “beneath”; cf. KJV, ASV, NRSV “under”; NAB “because of.”
[24:5] 19 sn Isa 26:21 suggests that the earth’s inhabitants defiled the earth by shedding the blood of their fellow human beings. See also Num 35:33-34, which assumes that bloodshed defiles a land.
[24:5] 20 tn Heb “moved past [the?] regulation.”
[24:5] 21 tn Or “everlasting covenant” (KJV, NASB, NIV, NRSV, NLT); NAB “the ancient covenant”; CEV “their agreement that was to last forever.”
[24:6] 22 sn Ancient Near Eastern treaties often had “curses,” or threatened judgments, attached to them. (See Deut 28 for a biblical example of such curses.) The party or parties taking an oath of allegiance acknowledged that disobedience would activate these curses, which typically threatened loss of agricultural fertility as depicted in the following verses.
[24:6] 23 tn The verb אָשַׁם (’asham, “be guilty”) is here used metonymically to mean “pay, suffer for one’s guilt” (see HALOT 95 s.v. אשׁם).
[24:6] 24 tn BDB 359 s.v. חָרַר derives the verb חָרוּ (kharu) from חָרַר (kharar, “burn”), but HALOT 351 s.v. II חרה understands a hapax legomenon חָרָה (kharah, “to diminish in number,” a homonym of חָרָה) here, relating it to an alleged Arabic cognate meaning “to decrease.” The Qumran scroll 1QIsaa has חורו, perhaps understanding the root as חָוַר (khavar, “grow pale”; see Isa 29:22 and HALOT 299 s.v. I חור).
