Apologetics Bible
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Ezekiel prophesied c. 593-571 BC among the exiles in Babylon. His visions of God's throne-chariot (merkavah), the valley of dry bones, and the eschatological Temple make him the most visually arresting of the major prophets.
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Connected primary witness
- Connected ID:
Ezekiel_21
- Primary Witness Text: And the word of the LORD came unto me, saying, Son of man, set thy face toward Jerusalem, and drop thy word toward the holy places, and prophesy against the land of Israel, And say to the land of Israel, Thus saith the LORD; Behold, I am against thee, and will draw forth my sword out of his sheath, and will cut off from thee the righteous and the wicked. Seeing then that I will cut off from thee the righteous and the wicked, therefore shall my sword go forth out of his sheath against all flesh from the south to the north: That all flesh may know that I the LORD have drawn forth my sword out of his sheath: it shall not return any more. Sigh therefore, thou son of man, with the breaking of thy loins; and with bitterness sigh before their eyes. And it shall be, when they say unto thee, Wherefore sighest thou? that thou shalt answer, For the tidings; because it cometh: and every heart shall melt, and all hands shall be feeble, and every spirit shall faint, and all knees shall be weak as water: behold, it cometh, and shall be brought to pass, saith the Lord GOD. Again the word of the LORD came unto me, saying, Son of man, prophesy, and say, Thus saith the LORD; Say, A sword, a sword is sharpened, and also furbished: It is sharpened to make a sore slaughter; it is furbished that it may glitter: should we then make mirth? it contemneth the rod of my son, as every tree. And he hath given it to be furbished, that it may be handled: this sword is sharpened, and it is furbished, to give...
Connected dataset overlay
- Connected ID:
Ezekiel_21
- Chapter Blob Preview: And the word of the LORD came unto me, saying, Son of man, set thy face toward Jerusalem, and drop thy word toward the holy places, and prophesy against the land of Israel, And say to the land of Israel, Thus saith the LORD; Behold, I am against thee, and will draw forth my sword out of his sheath, and will cut off from thee the righteous and the wicked. Seeing then that I will...
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Chapter frame
Ezekiel prophesied c. 593-571 BC among the exiles in Babylon. His visions of God's throne-chariot (merkavah), the valley of dry bones, and the eschatological Temple make him the most visually arresting of the major prophets.
Ezekiel 36:26-27 ("I will give you a new heart") is the OT's clearest anticipation of regeneration — the divine replacement of a heart of stone with one of flesh, and the indwelling Spirit producing covenantal obedience. Jesus references this prophecy when rebuking Nicodemus for not understanding the new birth (John 3:10).
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Ezekiel 21:1
Hebrew
וַיְהִי דְבַר־יְהוָה אֵלַי לֵאמֹֽר׃vayehiy-devar-yehvah-'elay-le'mor
KJV: And the word of the LORD came unto me, saying,
AKJV: And the word of the LORD came to me, saying,
ASV: And the word of Jehovah came unto me, saying,
YLT: And there is a word of Jehovah unto me, saying,
Exposition: Ezekiel 21:1 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the word of the LORD came unto me, saying,'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Ezekiel 21:2
Hebrew
בֶּן־אָדָם שִׂים פָּנֶיךָ דֶּרֶךְ תֵּימָנָה וְהַטֵּף אֶל־דָּרוֹם וְהִנָּבֵא אֶל־יַעַר הַשָּׂדֶה נֶֽגֶב׃ven-'adam-shiym-faneykha-derekhe-teymanah-vehatef-'el-darvom-vehinave'-'el-ya'ar-hashadeh-negev
KJV: Son of man, set thy face toward Jerusalem, and drop thy word toward the holy places, and prophesy against the land of Israel,
AKJV: Son of man, set your face toward Jerusalem, and drop your word toward the holy places, and prophesy against the land of Israel,
ASV: Son of man, set thy face toward Jerusalem, and drop thy word toward the sanctuaries, and prophesy against the land of Israel;
YLT: `Son of man, set thy face unto Jerusalem, and prophesy unto the holy places, and prophesy unto the ground of Israel;
Commentary WitnessEzekiel 21:2Quoted commentary witness
Commentary Witness
Ezekiel 21:2
Verse 2 Set thy face toward Jerusalem - This is a continuation of the preceding prophecy; and in this chapter the prophet sets before them, in the plainest language, what the foregoing metaphors meant, so that they could not complain of his parables.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Ezekiel 21:2
Source lane
Apologetics Bible source bundle
Exposition: Ezekiel 21:2 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Son of man, set thy face toward Jerusalem, and drop thy word toward the holy places, and prophesy against the land of Israel,'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Ezekiel 21:3
Hebrew
וְאָֽמַרְתָּ לְיַעַר הַנֶּגֶב שְׁמַע דְּבַר־יְהוָה כֹּֽה־אָמַר אֲדֹנָי יְהוִה הִנְנִי מַֽצִּית־בְּךָ ׀ אֵשׁ וְאָכְלָה בְךָ כָל־עֵֽץ־לַח וְכָל־עֵץ יָבֵשׁ לֹֽא־תִכְבֶּה לַהֶבֶת שַׁלְהֶבֶת וְנִצְרְבוּ־בָהּ כָּל־פָּנִים מִנֶּגֶב צָפֽוֹנָה׃ve'amareta-leya'ar-hanegev-shema'-devar-yehvah-khoh-'amar-'adonay-yehvih-hineniy-matziyt-vekha- -'esh-ve'akhelah-vekha-khal-'etz-lach-vekhal-'etz-yavesh-lo'-tikheveh-lahevet-shalehevet-venitzerevv-vah-khal-faniym-minegev-tzafvonah
KJV: And say to the land of Israel, Thus saith the LORD; Behold, I am against thee, and will draw forth my sword out of his sheath, and will cut off from thee the righteous and the wicked.
AKJV: And say to the land of Israel, Thus says the LORD; Behold, I am against you, and will draw forth my sword out of his sheath, and will cut off from you the righteous and the wicked.
ASV: and say to the land of Israel, Thus saith Jehovah: Behold, I am against thee, and will draw forth my sword out of its sheath, and will cut off from thee the righteous and the wicked.
YLT: and thou hast said unto the ground of Israel: Thus said Jehovah: Lo, I am against thee, And have brought out My sword from its scabbard, And have cut off from thee righteous and wicked.
Commentary WitnessEzekiel 21:3Quoted commentary witness
Commentary Witness
Ezekiel 21:3
Verse 3 Behold, I am against thee - Dismal news! When God is against us, who can be for us? And will draw forth my sword - War. And will cut off from thee - The land of Judea. The righteous and the wicked - All shall be removed from thee. Some shall be cut off - removed by the sword; shall be slain in battle, or by the pestilence; and some shall be cut off - die by the famine; and some shall be cut off - removed from the land by captivity. Now, among the two latter classes there might be many righteous as well as wicked. And when all the provisions were consumed, so that there was no more bread in the city, during the siege by Nebuchadnezzar, the righteous must have suffered as well as the wicked; for they could not be preserved alive, but by miracle, when there was no bread; nor was their perishing for want any loss to them, because the Lord would take them straight to his glory. And however men in general are unwilling to die, yet there is no instance, nor can there be, of any man's complaint that he got to heaven too soon. Again, if God had permitted none to be carried off captive but the wicked, the case of these would be utterly hopeless, as there would be none to set a good example, to preach repentance, to reprove sin, or to show God's willingness to forgive sinners. But God, in his mercy, permitted many of the righteous to be carried off also, that the wicked might not be totally abandoned, or put beyond the reach of being saved. Hence, both Ezekiel and Daniel, and indeed several others, prophets and righteous men, were thus cut off from the land, and carried into captivity. And how much was God's glory and the good of men promoted by this! What a seed of salvation was sown, even in the heathen countries, by thus cutting off the righteous with the wicked! To this we owe, under God, many of the Psalms, the whole of the Book of Ezekiel, all the prophecies of Daniel, the bright example of Shadrach, Meshach, and Abed-nego, the decrees passed in favor of the religion of the true God by Nebuchadnezzar, Cyrus, Darius, etc. And to this dispensation of God's merciful providence we owe the Books and example of Ezra and Nehemiah. Where then is the injustice, so loudly declaimed against, of God's thus cutting off from the land of Judea the righteous with the wicked? The righteous were not cut off for the crimes of the wicked, (see chap. 18), nor were these crimes visited upon them, yet several of them shared in the common calamity, but none perished. Those that were removed by a violent death, (and I believe we shall find few such), got a speedier entrance into eternal glory.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Ezekiel 21:3
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Ovid
- Behold
- War
- Judea
- Now
- Nebuchadnezzar
- Again
- But God
- Hence
- Daniel
- Psalms
- Ezekiel
- Shadrach
- Meshach
- Cyrus
- Darius
- Nehemiah
Exposition: Ezekiel 21:3 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And say to the land of Israel, Thus saith the LORD; Behold, I am against thee, and will draw forth my sword out of his sheath, and will cut off from thee the righteous and the wicked.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Ezekiel 21:4
Hebrew
וְרָאוּ כָּל־בָּשָׂר כִּי אֲנִי יְהוָה בִּֽעַרְתִּיהָ לֹא תִּכְבֶּֽה׃vera'v-khal-vashar-khiy-'aniy-yehvah-vi'aretiyha-lo'-tikheveh
KJV: Seeing then that I will cut off from thee the righteous and the wicked, therefore shall my sword go forth out of his sheath against all flesh from the south to the north:
AKJV: Seeing then that I will cut off from you the righteous and the wicked, therefore shall my sword go forth out of his sheath against all flesh from the south to the north:
ASV: Seeing then that I will cut off from thee the righteous and the wicked, therefore shall my sword go forth out of its sheath against all flesh from the south to the north:
YLT: Because that I have cut off from thee righteous and wicked, Therefore go out doth My sword from its scabbard, Unto all flesh, from south to north.
Commentary Witness (Generated)Ezekiel 21:4Generated editorial synthesis
Commentary Witness (Generated)
Ezekiel 21:4
Ezekiel 21:4 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'Seeing then that I will cut off from thee the righteous and the wicked, therefore shall my sword go forth out of his sheath against all flesh from the south to the north:'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Ezekiel 21:4
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Ezekiel 21:4
Exposition: Ezekiel 21:4 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Seeing then that I will cut off from thee the righteous and the wicked, therefore shall my sword go forth out of his sheath against all flesh from the south to the north:'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Ezekiel 21:5
Hebrew
וָאֹמַר אֲהָהּ אֲדֹנָי יְהוִה הֵמָּה אֹמְרִים לִי הֲלֹא מְמַשֵּׁל מְשָׁלִים הֽוּא׃va'omar-'ahah-'adonay-yehvih-hemah-'omeriym-liy-halo'-memashel-meshaliym-hv'
KJV: That all flesh may know that I the LORD have drawn forth my sword out of his sheath: it shall not return any more.
AKJV: That all flesh may know that I the LORD have drawn forth my sword out of his sheath: it shall not return any more.
ASV: and all flesh shall know that I, Jehovah, have drawn forth my sword out of its sheath; it shall not return any more.
YLT: And known have all flesh that I, Jehovah, Have brought out My sword from its scabbard, It doth not turn back any more.
Commentary WitnessEzekiel 21:5Quoted commentary witness
Commentary Witness
Ezekiel 21:5
Verse 5 It shall not return any more - That is, till all the work that I have designed for it is done. Nor did it; for Nebuchadnezzar never rested till he had subdued all the lands from the south to the north, from the Euphrates to the Nile.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Ezekiel 21:5
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Nile
Exposition: Ezekiel 21:5 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'That all flesh may know that I the LORD have drawn forth my sword out of his sheath: it shall not return any more.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Ezekiel 21:6
Hebrew
וַיְהִי דְבַר־יְהוָה אֵלַי לֵאמֹֽר׃vayehiy-devar-yehvah-'elay-le'mor
KJV: Sigh therefore, thou son of man, with the breaking of thy loins; and with bitterness sigh before their eyes.
AKJV: Sigh therefore, you son of man, with the breaking of your loins; and with bitterness sigh before their eyes.
ASV: Sigh therefore, thou son of man; with the breaking of thy loins and with bitterness shalt thou sigh before their eyes.
YLT: And thou, son of man, sigh with breaking of loins, yea, with bitterness thou dost sigh before their eyes,
Commentary WitnessEzekiel 21:6Quoted commentary witness
Commentary Witness
Ezekiel 21:6
Verse 6 Sigh - with the breaking of thy loins - Let thy mourning for this sore calamity be like that of a woman in the pains of travail.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Ezekiel 21:6
Source lane
Apologetics Bible source bundle
Exposition: Ezekiel 21:6 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Sigh therefore, thou son of man, with the breaking of thy loins; and with bitterness sigh before their eyes.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Ezekiel 21:7
Hebrew
בֶּן־אָדָם שִׂים פָּנֶיךָ אֶל־יְרוּשָׁלִַם וְהַטֵּף אֶל־מִקְדָּשִׁים וְהִנָּבֵא אֶל־אַדְמַת יִשְׂרָאֵֽל׃ven-'adam-shiym-faneykha-'el-yervshaliam-vehatef-'el-miqedashiym-vehinave'-'el-'ademat-yishera'el
KJV: And it shall be, when they say unto thee, Wherefore sighest thou? that thou shalt answer, For the tidings; because it cometh: and every heart shall melt, and all hands shall be feeble, and every spirit shall faint, and all knees shall be weak as water: behold, it cometh, and shall be brought to pass, saith the Lord GOD.
AKJV: And it shall be, when they say to you, Why sigh you? that you shall answer, For the tidings; because it comes: and every heart shall melt, and all hands shall be feeble, and every spirit shall faint, and all knees shall be weak as water: behold, it comes, and shall be brought to pass, says the Lord GOD. ¶
ASV: And it shall be, when they say unto thee, Wherefore sighest thou? that thou shalt say, Because of the tidings, for it cometh; and every heart shall melt, and all hands shall be feeble, and every spirit shall faint, and all knees shall be weak as water: behold, it cometh, and it shall be done, saith the Lord Jehovah.
YLT: and it hath come to pass, when they say unto thee, For what art thou sighing? that thou hast said: Because of the report, for it is coming, And melted hath every heart, And feeble hath been all hands, And weak is every spirit, And all knees go--waters, Lo, it is coming, yea, it hath been, An affirmation of the Lord Jehovah.'
Commentary WitnessEzekiel 21:7Quoted commentary witness
Commentary Witness
Ezekiel 21:7
Verse 7 Wherefore sighest thou? - The prophet was a sign unto them. His sighing and mourning showed them how they should act. All knees shall be weak as water - See the note on Eze 7:17.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Ezekiel 21:7
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Eze 7:17
Exposition: Ezekiel 21:7 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And it shall be, when they say unto thee, Wherefore sighest thou? that thou shalt answer, For the tidings; because it cometh: and every heart shall melt, and all hands shall be feeble, and every spirit shall faint, an...'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Ezekiel 21:8
Hebrew
וְאָמַרְתָּ לְאַדְמַת יִשְׂרָאֵל כֹּה אָמַר יְהוָה הִנְנִי אֵלַיִךְ וְהוֹצֵאתִי חַרְבִּי מִתַּעְרָהּ וְהִכְרַתִּי מִמֵּךְ צַדִּיק וְרָשָֽׁע׃ve'amareta-le'ademat-yishera'el-khoh-'amar-yehvah-hineniy-'elayikhe-vehvotze'tiy-chareviy-mita'erah-vehikheratiy-mimekhe-tzadiyq-verasha'
KJV: Again the word of the LORD came unto me, saying,
AKJV: Again the word of the LORD came to me, saying,
ASV: And the word of Jehovah came unto me, saying,
YLT: And there is a word of Jehovah unto me, saying,
Commentary Witness (Generated)Ezekiel 21:8Generated editorial synthesis
Commentary Witness (Generated)
Ezekiel 21:8
Ezekiel 21:8 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'Again the word of the LORD came unto me, saying,'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Ezekiel 21:8
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Ezekiel 21:8
Exposition: Ezekiel 21:8 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Again the word of the LORD came unto me, saying,'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Ezekiel 21:9
Hebrew
יַעַן אֲשֶׁר־הִכְרַתִּי מִמֵּךְ צַדִּיק וְרָשָׁע לָכֵן תֵּצֵא חַרְבִּי מִתַּעְרָהּ אֶל־כָּל־בָּשָׂר מִנֶּגֶב צָפֽוֹן׃ya'an-'asher-hikheratiy-mimekhe-tzadiyq-verasha'-lakhen-tetze'-chareviy-mita'erah-'el-khal-vashar-minegev-tzafvon
KJV: Son of man, prophesy, and say, Thus saith the LORD; Say, A sword, a sword is sharpened, and also furbished:
AKJV: Son of man, prophesy, and say, Thus says the LORD; Say, A sword, a sword is sharpened, and also furbished:
ASV: Son of man, prophesy, and say, Thus saith Jehovah: Say, A sword, a sword, it is sharpened, and also furbished;
YLT: `Son of man, prophesy, and thou hast said, Thus said Jehovah, say: A sword, a sword is sharpened, and also polished.
Commentary Witness (Generated)Ezekiel 21:9Generated editorial synthesis
Commentary Witness (Generated)
Ezekiel 21:9
Ezekiel 21:9 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'Son of man, prophesy, and say, Thus saith the LORD; Say, A sword, a sword is sharpened, and also furbished:'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Ezekiel 21:9
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Ezekiel 21:9
Named authorities or texts detected in the witness
- Say
Exposition: Ezekiel 21:9 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Son of man, prophesy, and say, Thus saith the LORD; Say, A sword, a sword is sharpened, and also furbished:'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Ezekiel 21:10
Hebrew
וְיָֽדְעוּ כָּל־בָּשָׂר כִּי אֲנִי יְהוָה הוֹצֵאתִי חַרְבִּי מִתַּעְרָהּ לֹא תָשׁוּב עֽוֹד׃veyade'v-khal-vashar-khiy-'aniy-yehvah-hvotze'tiy-chareviy-mita'erah-lo'-tashvv-'vod
KJV: It is sharpened to make a sore slaughter; it is furbished that it may glitter: should we then make mirth? it contemneth the rod of my son, as every tree.
AKJV: It is sharpened to make a sore slaughter; it is furbished that it may glitter: should we then make mirth? it scorns the rod of my son, as every tree.
ASV: it is sharpened that it may make a slaughter; it is furbished that it may be as lightning: shall we then make mirth? the rod of my son, it contemneth every tree.
YLT: So as to slaughter a slaughter it is sharpened. So as to have brightness it is polished, Desire hath rejoiced the sceptre of my son, It is despising every tree.
Commentary WitnessEzekiel 21:10Quoted commentary witness
Commentary Witness
Ezekiel 21:10
Verse 10 It contemneth the rod of my son - "It," the sword of Nebuchadnezzar, "contemneth the rod," despises the power and influence of my son - Israel, the Jewish people: "Out of Egypt have I called My Son." As every tree - As all the stocks, kindreds, and nations, over which I have already given him commission. Can the rod of Israel be spared, when the trees of Assyria, Egypt, etc., have been cut down?
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Ezekiel 21:10
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- It
- Nebuchadnezzar
- Israel
- My Son
- Assyria
- Egypt
Exposition: Ezekiel 21:10 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'It is sharpened to make a sore slaughter; it is furbished that it may glitter: should we then make mirth? it contemneth the rod of my son, as every tree.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Ezekiel 21:11
Hebrew
וְאַתָּה בֶן־אָדָם הֵֽאָנַח בְּשִׁבְרוֹן מָתְנַיִם וּבִמְרִירוּת תֵּֽאָנַח לְעֵינֵיהֶֽם׃ve'atah-ven-'adam-he'anach-veshivervon-matenayim-vvimeriyrvt-te'anach-le'eyneyhem
KJV: And he hath given it to be furbished, that it may be handled: this sword is sharpened, and it is furbished, to give it into the hand of the slayer.
AKJV: And he has given it to be furbished, that it may be handled: this sword is sharpened, and it is furbished, to give it into the hand of the slayer.
ASV: And it is given to be furbished, that it may be handled: the sword, it is sharpened, yea, it is furbished, to give it into the hand of the slayer.
YLT: And he giveth it for polishing, For laying hold of by the hand. It is sharpened--the sword--and polished, To give it into the hand of a slayer.
Commentary WitnessEzekiel 21:11Quoted commentary witness
Commentary Witness
Ezekiel 21:11
Verse 11 This sword is sharpened - It is prepared for the slaughter, it is furbished; from the French, foubir, to polish, brighten. He shall have splendid victories every where. Some complain of corruption in the original in this place; but I think without sufficient reason.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Ezekiel 21:11
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- French
Exposition: Ezekiel 21:11 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And he hath given it to be furbished, that it may be handled: this sword is sharpened, and it is furbished, to give it into the hand of the slayer.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Ezekiel 21:12
Hebrew
וְהָיָה כִּֽי־יֹאמְרוּ אֵלֶיךָ עַל־מָה אַתָּה נֶאֱנָח וְאָמַרְתָּ אֶל־שְׁמוּעָה כִֽי־בָאָה וְנָמֵס כָּל־לֵב וְרָפוּ כָל־יָדַיִם וְכִהֲתָה כָל־רוּחַ וְכָל־בִּרְכַּיִם תֵּלַכְנָה מַּיִם הִנֵּה בָאָה וְנִֽהְיָתָה נְאֻם אֲדֹנָי יְהוִֽה׃vehayah-khiy-yo'merv-'eleykha-'al-mah-'atah-ne'enach-ve'amareta-'el-shemv'ah-khiy-va'ah-venames-khal-lev-verafv-khal-yadayim-vekhihatah-khal-rvcha-vekhal-virekhayim-telakhenah-mayim-hineh-va'ah-veniheyatah-ne'um-'adonay-yehvih
KJV: Cry and howl, son of man: for it shall be upon my people, it shall be upon all the princes of Israel: terrors by reason of the sword shall be upon my people: smite therefore upon thy thigh.
AKJV: Cry and howl, son of man: for it shall be on my people, it shall be on all the princes of Israel: terrors by reason of the sword shall be on my people: smite therefore on your thigh.
ASV: Cry and wail, son of man; for it is upon my people, it is upon all the princes of Israel: they are delivered over to the sword with my people; smite therefore upon thy thigh.
YLT: Cry and howl, son of man, For it hath been among My people, It is among all the princes of Israel, Cast unto the sword have been My people. Therefore strike on thy thigh,
Commentary WitnessEzekiel 21:12Quoted commentary witness
Commentary Witness
Ezekiel 21:12
Verse 12 Smite - upon thy thigh - See on Jer 31:19 (note). So Homer, Il. 15 ver. 113: - Ὡς εφατ'· αυταρ Αρης θαλερω πεπληγετο μηρω Χερσι καταπρηνεσσ,ολοφυρομενος δε προσηυδα. "She spake; and, with expanded arms his thighs Smiting, thus sorrowful the god exclaimed." Cowper.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Ezekiel 21:12
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Jer 31:19
Named authorities or texts detected in the witness
- So Homer
- Il
- Smiting
- Cowper
Exposition: Ezekiel 21:12 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Cry and howl, son of man: for it shall be upon my people, it shall be upon all the princes of Israel: terrors by reason of the sword shall be upon my people: smite therefore upon thy thigh.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Ezekiel 21:13
Hebrew
וַיְהִי דְבַר־יְהוָה אֵלַי לֵאמֹֽר׃vayehiy-devar-yehvah-'elay-le'mor
KJV: Because it is a trial, and what if the sword contemn even the rod? it shall be no more, saith the Lord GOD.
AKJV: Because it is a trial, and what if the sword scorn even the rod? it shall be no more, says the Lord GOD.
ASV: For there is a trial; and what if even the rod that contemneth shall be no more? saith the Lord Jehovah.
YLT: Because it is a trier, And what if even the sceptre it is despising? It shall not be, an affirmation of the Lord Jehovah.
Commentary WitnessEzekiel 21:13Quoted commentary witness
Commentary Witness
Ezekiel 21:13
Verse 13 Because it is a trial - This will be a trial of strength and skill between the Chaldeans and the Jews; and a trial of faith and patience to the righteous. And what if the sword, (Nebuchadnezzar), contemn even the rod? - Overthrow Zedekiah? It will do so; for the regal government of Judea shall be no more. Or, it is tried; that it the sword. Nebuchadnezzar has already shown himself strong and skillful.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Ezekiel 21:13
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Jews
- Or
Exposition: Ezekiel 21:13 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Because it is a trial, and what if the sword contemn even the rod? it shall be no more, saith the Lord GOD.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Ezekiel 21:14
Hebrew
בֶּן־אָדָם הִנָּבֵא וְאָמַרְתָּ כֹּה אָמַר אֲדֹנָי אֱמֹר חֶרֶב חֶרֶב הוּחַדָּה וְגַם־מְרוּטָֽה׃ven-'adam-hinave'-ve'amareta-khoh-'amar-'adonay-'emor-cherev-cherev-hvchadah-vegam-mervtah
KJV: Thou therefore, son of man, prophesy, and smite thine hands together, and let the sword be doubled the third time, the sword of the slain: it is the sword of the great men that are slain, which entereth into their privy chambers.
AKJV: You therefore, son of man, prophesy, and smite your hands together, and let the sword be doubled the third time, the sword of the slain: it is the sword of the great men that are slain, which enters into their privy chambers.
ASV: Thou therefore, son of man, prophesy, and smite thy hands together; and let the sword be doubled the third time, the sword of the deadly wounded: it is the sword of the great one that is deadly wounded, which entereth into their chambers.
YLT: And thou, son of man, prophesy, And smite hand on hand, And bent is the sword a third time, The sword of the wounded! It is the sword of the wounded--the great one, That is entering the inner chamber to them.
Commentary WitnessEzekiel 21:14Quoted commentary witness
Commentary Witness
Ezekiel 21:14
Verse 14 Let the sword be doubled the third time - The sword has been doubled, and it shall come the third time. Nebuchadnezzar came against Judea Thrice. 1. Against Jehoiakim. 2. Against Jeconiah. 3. Against Zedekiah. The sword had already been doubled; it is to come now the third time, i.e., against Zedekiah. The sword of the slain - חרב חללים chereb chalalim, "the sword of the soldiers," of the Chaldeans. So in the next clause, היא חרב חלל הגדול hi chereb chalal haggadol, "it is the sword of that great soldier," that eminent king and conqueror. This is the meaning of the word חלל chalal, that is so ill rendered in almost every place of its occurrence, in our Version. See Dr. Kennicott.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Ezekiel 21:14
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Judea Thrice
- Against Jehoiakim
- Against Jeconiah
- Against Zedekiah
- Zedekiah
- Chaldeans
- Version
- See Dr
- Kennicott
Exposition: Ezekiel 21:14 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Thou therefore, son of man, prophesy, and smite thine hands together, and let the sword be doubled the third time, the sword of the slain: it is the sword of the great men that are slain, which entereth into their pri...'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Ezekiel 21:15
Hebrew
לְמַעַן טְבֹחַ טֶבַח הוּחַדָּה לְמַעַן־הֱיֵה־לָהּ בָּרָק מֹרָטָּה אוֹ נָשִׂישׂ שֵׁבֶט בְּנִי מֹאֶסֶת כָּל־עֵֽץ׃lema'an-tevocha-tevach-hvchadah-lema'an-heyeh-lah-varaq-moratah-'vo-nashiysh-shevet-veniy-mo'eset-khal-'etz
KJV: I have set the point of the sword against all their gates, that their heart may faint, and their ruins be multiplied: ah! it is made bright, it is wrapped up for the slaughter.
AKJV: I have set the point of the sword against all their gates, that their heart may faint, and their ruins be multiplied: ah! it is made bright, it is wrapped up for the slaughter.
ASV: I have set the threatening sword against all their gates, that their heart may melt, and their stumblings be multiplied: ah! it is made as lightning, it is pointed for slaughter.
YLT: To melt the heart, and to multiply the ruins, By all their gates I have set the point of a sword. Ah, it is made for brightness, Wrapped up for slaughter.
Commentary Witness (Generated)Ezekiel 21:15Generated editorial synthesis
Commentary Witness (Generated)
Ezekiel 21:15
Ezekiel 21:15 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'I have set the point of the sword against all their gates, that their heart may faint, and their ruins be multiplied: ah! it is made bright, it is wrapped up for the slaughter.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Ezekiel 21:15
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Ezekiel 21:15
Exposition: Ezekiel 21:15 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'I have set the point of the sword against all their gates, that their heart may faint, and their ruins be multiplied: ah! it is made bright, it is wrapped up for the slaughter.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Ezekiel 21:16
Hebrew
וַיִּתֵּן אֹתָהּ לְמָרְטָה לִתְפֹּשׂ בַּכָּף הִֽיא־הוּחַדָּה חֶרֶב וְהִיא מֹרָטָּה לָתֵת אוֹתָהּ בְּיַד־הוֹרֵֽג׃vayiten-'otah-lemaretah-litefosh-vakhaf-hiy'-hvchadah-cherev-vehiy'-moratah-latet-'votah-veyad-hvoreg
KJV: Go thee one way or other, either on the right hand, or on the left, whithersoever thy face is set.
AKJV: Go you one way or other, either on the right hand, or on the left, wherever your face is set.
ASV: Gather thee together, go to the right, set thyself in array, go to the left, whithersoever thy face is set.
YLT: Take possession of the right, place thyself at the left, Whither thy face is appointed.
Commentary WitnessEzekiel 21:16Quoted commentary witness
Commentary Witness
Ezekiel 21:16
Verse 16 Go thee one way or other - Thou shalt prosper, O sword, whithersoever thou turnest; against Ammon, or Judea, or Egypt.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Ezekiel 21:16
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Ammon
- Judea
- Egypt
Exposition: Ezekiel 21:16 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Go thee one way or other, either on the right hand, or on the left, whithersoever thy face is set.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Ezekiel 21:17
Hebrew
זְעַק וְהֵילֵל בֶּן־אָדָם כִּי־הִיא הָיתָה בְעַמִּי הִיא בְּכָל־נְשִׂיאֵי יִשְׂרָאֵל מְגוּרֵי אֶל־חֶרֶב הָיוּ אֶת־עַמִּי לָכֵן סְפֹק אֶל־יָרֵֽךְ׃ze'aq-veheylel-ven-'adam-khiy-hiy'-haytah-ve'amiy-hiy'-vekhal-neshiy'ey-yishera'el-megvrey-'el-cherev-hayv-'et-'amiy-lakhen-sefoq-'el-yarekhe
KJV: I will also smite mine hands together, and I will cause my fury to rest: I the LORD have said it.
AKJV: I will also smite my hands together, and I will cause my fury to rest: I the LORD have said it. ¶
ASV: I will also smite my hands together, and I will cause my wrath to rest: I, Jehovah, have spoken it.
YLT: And I also, I smite My hand on my hand, And have caused My fury to rest; I, Jehovah, have spoken.'
Commentary Witness (Generated)Ezekiel 21:17Generated editorial synthesis
Commentary Witness (Generated)
Ezekiel 21:17
Ezekiel 21:17 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'I will also smite mine hands together, and I will cause my fury to rest: I the LORD have said it.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Ezekiel 21:17
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Ezekiel 21:17
Exposition: Ezekiel 21:17 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'I will also smite mine hands together, and I will cause my fury to rest: I the LORD have said it.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Ezekiel 21:18
Hebrew
כִּי בֹחַן וּמָה אִם־גַּם־שֵׁבֶט מֹאֶסֶת לֹא יִֽהְיֶה נְאֻם אֲדֹנָי יְהוִֽה׃khiy-vochan-vmah-'im-gam-shevet-mo'eset-lo'-yiheyeh-ne'um-'adonay-yehvih
KJV: The word of the LORD came unto me again, saying,
AKJV: The word of the LORD came to me again, saying,
ASV: The word of Jehovah came unto me again, saying,
YLT: And there is a word of Jehovah unto me, saying,
Commentary Witness (Generated)Ezekiel 21:18Generated editorial synthesis
Commentary Witness (Generated)
Ezekiel 21:18
Ezekiel 21:18 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'The word of the LORD came unto me again, saying,'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Ezekiel 21:18
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Ezekiel 21:18
Exposition: Ezekiel 21:18 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'The word of the LORD came unto me again, saying,'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Ezekiel 21:19
Hebrew
וְאַתָּה בֶן־אָדָם הִנָּבֵא וְהַךְ כַּף אֶל־כָּף וְתִכָּפֵל חֶרֶב שְׁלִישִׁתָה חֶרֶב חֲלָלִים הִיא חֶרֶב חָלָל הַגָּדוֹל הַחֹדֶרֶת לָהֶֽם׃ve'atah-ven-'adam-hinave'-vehakhe-khaf-'el-khaf-vetikhafel-cherev-sheliyshitah-cherev-chalaliym-hiy'-cherev-chalal-hagadvol-hachoderet-lahem
KJV: Also, thou son of man, appoint thee two ways, that the sword of the king of Babylon may come: both twain shall come forth out of one land: and choose thou a place, choose it at the head of the way to the city.
AKJV: Also, you son of man, appoint you two ways, that the sword of the king of Babylon may come: both two shall come forth out of one land: and choose you a place, choose it at the head of the way to the city.
ASV: Also, thou son of man, appoint thee two ways, that the sword of the king of Babylon may come; they twain shall come forth out of one land: and mark out a place, mark it out at the head of the way to the city.
YLT: `And thou, son of man, appoint for thee two ways, for the coming in of the sword of the king of Babylon; from one land they come forth, both of them, and a station prepare thou, at the top of the way of the city prepare it .
Commentary WitnessEzekiel 21:19Quoted commentary witness
Commentary Witness
Ezekiel 21:19
Verse 19 Appoint thee two ways - Set off from Babylon, and lay down two ways, either of which thou mayest take; that to the right, which leads to Jerusalem; or that to the left which leads to Rabbath of the Ammonites, Eze 21:20. But why against the Ammonites? Because both they and the Moabites were united with Zedekiah against the Chaldeans, (see Jer 27:3), though they afterwards fought against Judea, Eze 12:6.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Ezekiel 21:19
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Eze 21:20
- Jer 27:3
- Eze 12:6
Named authorities or texts detected in the witness
- Babylon
- Jerusalem
- Ammonites
- Chaldeans
- Judea
Exposition: Ezekiel 21:19 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Also, thou son of man, appoint thee two ways, that the sword of the king of Babylon may come: both twain shall come forth out of one land: and choose thou a place, choose it at the head of the way to the city.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Ezekiel 21:20
Hebrew
לְמַעַן ׀ לָמוּג לֵב וְהַרְבֵּה הַמִּכְשֹׁלִים עַל כָּל־שַׁעֲרֵיהֶם נָתַתִּי אִבְחַת־חָרֶב אָח עֲשׂוּיָה לְבָרָק מְעֻטָּה לְטָֽבַח׃lema'an- -lamvg-lev-vehareveh-hamikhesholiym-'al-khal-sha'areyhem-natatiy-'ivechat-charev-'ach-'ashvyah-levaraq-me'utah-letavach
KJV: Appoint a way, that the sword may come to Rabbath of the Ammonites, and to Judah in Jerusalem the defenced.
AKJV: Appoint a way, that the sword may come to Rabbath of the Ammonites, and to Judah in Jerusalem the defended.
ASV: Thou shalt appoint a way for the sword to come to Rabbah of the children of Ammon, and to Judah in Jerusalem the fortified.
YLT: A way appoint for the coming of the sword, Unto Rabbath of the sons of Ammon, And to Judah, in Jerusalem--the fenced.
Commentary Witness (Generated)Ezekiel 21:20Generated editorial synthesis
Commentary Witness (Generated)
Ezekiel 21:20
Ezekiel 21:20 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'Appoint a way, that the sword may come to Rabbath of the Ammonites, and to Judah in Jerusalem the defenced.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Ezekiel 21:20
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Ezekiel 21:20
Named authorities or texts detected in the witness
- Ammonites
Exposition: Ezekiel 21:20 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Appoint a way, that the sword may come to Rabbath of the Ammonites, and to Judah in Jerusalem the defenced.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Ezekiel 21:21
Hebrew
הִתְאַחֲדִי הֵימִנִי הָשִׂימִי הַשְׂמִילִי אָנָה פָּנַיִךְ מֻעָדֽוֹת׃hite'achadiy-heyminiy-hashiymiy-hashemiyliy-'anah-fanayikhe-mu'advot
KJV: For the king of Babylon stood at the parting of the way, at the head of the two ways, to use divination: he made his arrows bright, he consulted with images, he looked in the liver.
AKJV: For the king of Babylon stood at the parting of the way, at the head of the two ways, to use divination: he made his arrows bright, he consulted with images, he looked in the liver.
ASV: For the king of Babylon stood at the parting of the way, at the head of the two ways, to use divination: he shook the arrows to and fro, he consulted the teraphim, he looked in the liver.
YLT: For stood hath the king of Babylon at the head of the way, At the top of the two ways, to use divination, He hath moved lightly with the arrows, He hath asked at the teraphim, He hath looked on the liver.
Commentary WitnessEzekiel 21:21Quoted commentary witness
Commentary Witness
Ezekiel 21:21
Verse 21 For the king of Babylon stood at the parting of the way - He was in doubt which way he should first take; whether to humble the Ammonites by taking their metropolis, Riblath, or go at once against Jerusalem. In this case of uncertainty, he made use of divination. And this was of three kinds: 1. By arrows. 2. By images or talismans. 3. By inspecting the entrails of a sacrifice offered on the occasion. 1. He made bright his arrows. This might be after the manner in which the divination is still practiced among the Arabs. These arrows were without head or wing. They took three. On one they wrote, Command me, Lord. On the second, Forbid me, Lord. The third was blank. These were put in a bag, and the querist put in his hand and took one out. If it was Command me, he set about the business immediately; if it was Forbid me, he rested for a whole year; if it was the blank one, he drew again. On all occasions the Arabs consulted futurity by such arrows. See D'Herbelot, under the word Acdah. 2. As to the images, the Hebrew calls them תרפים teraphim. See the note on Gen 31:19 (note). 3. And as to the liver, I believe it was only inspected to see whether the animal offered in sacrifice were sound and healthy, of which the state of the liver is the most especial indication. When the liver is sound, the animal is healthy; and it would have been a bad omen to any who offered sacrifice, to find that the animal they had offered to their gods was diseased; as, in that case, they would have taken for granted that the sacrifice was not accepted.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Ezekiel 21:21
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Gen 31:19
Named authorities or texts detected in the witness
- Riblath
- Jerusalem
- Arabs
- Lord
- Herbelot
- Acdah
Exposition: Ezekiel 21:21 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'For the king of Babylon stood at the parting of the way, at the head of the two ways, to use divination: he made his arrows bright, he consulted with images, he looked in the liver.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Ezekiel 21:22
Hebrew
וְגַם־אֲנִי אַכֶּה כַפִּי אֶל־כַּפִּי וַהֲנִחֹתִי חֲמָתִי אֲנִי יְהוָה דִּבַּֽרְתִּי׃vegam-'aniy-'akheh-khafiy-'el-khafiy-vahanichotiy-chamatiy-'aniy-yehvah-divaretiy
KJV: At his right hand was the divination for Jerusalem, to appoint captains, to open the mouth in the slaughter, to lift up the voice with shouting, to appoint battering rams against the gates, to cast a mount, and to build a fort.
AKJV: At his right hand was the divination for Jerusalem, to appoint captains, to open the mouth in the slaughter, to lift up the voice with shouting, to appoint battering rams against the gates, to cast a mount, and to build a fort.
ASV: In his right hand was the divination for Jerusalem, to set battering rams, to open the mouth in the slaughter, to lift up the voice with shouting, to set battering rams against the gates, to cast up mounds, to build forts.
YLT: At his right hath been the divination--Jerusalem, To place battering-rams, To open the mouth with slaughter, To lift up a voice with shouting, To place battering-rams against the gates, To pour out a mount, to build a fortification.
Commentary WitnessEzekiel 21:22Quoted commentary witness
Commentary Witness
Ezekiel 21:22
Verse 22 At his right hand was the divination for Jerusalem - He had probably written on two arrows; one, Jerusalem; the other, Riblath; the third, left blank. He drew, and that on which Jerusalem was written came to his hand; in consequence of which he marched immediately against that city. It was ripe for destruction; and had he marched before or after, it would have fallen; but he never considered himself as sure of the conquest till now.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Ezekiel 21:22
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Jerusalem
- Riblath
Exposition: Ezekiel 21:22 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'At his right hand was the divination for Jerusalem, to appoint captains, to open the mouth in the slaughter, to lift up the voice with shouting, to appoint battering rams against the gates, to cast a mount, and to bui...'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Ezekiel 21:23
Hebrew
וַיְהִי דְבַר־יְהוָה אֵלַי לֵאמֹֽר׃vayehiy-devar-yehvah-'elay-le'mor
KJV: And it shall be unto them as a false divination in their sight, to them that have sworn oaths: but he will call to remembrance the iniquity, that they may be taken.
AKJV: And it shall be to them as a false divination in their sight, to them that have sworn oaths: but he will call to remembrance the iniquity, that they may be taken.
ASV: And it shall be unto them as a false divination in their sight, who have sworn oaths unto them; but he bringeth iniquity to remembrance, that they may be taken.
YLT: And it hath been to them as a false divination in their eyes, Who have sworn oaths to them, And he is causing iniquity to be remembered to be caught.
Commentary WitnessEzekiel 21:23Quoted commentary witness
Commentary Witness
Ezekiel 21:23
Verse 23 To them that have sworn oaths - To Zedekiah and his ministers, who had bound themselves by the oath of the Lord to be faithful to the Chaldeans, and to pay them the promised tribute. The oaths may refer, farther, to the alliances formed with the Egyptians, Ammonites, and others. They will not believe that Nebuchadnezzar shall succeed against them, while they expect the powerful assistance of the Egyptians.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Ezekiel 21:23
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Chaldeans
- Egyptians
- Ammonites
Exposition: Ezekiel 21:23 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And it shall be unto them as a false divination in their sight, to them that have sworn oaths: but he will call to remembrance the iniquity, that they may be taken.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Ezekiel 21:24
Hebrew
וְאַתָּה בֶן־אָדָם שִׂים־לְךָ ׀ שְׁנַיִם דְּרָכִים לָבוֹא חֶרֶב מֶֽלֶךְ־בָּבֶל מֵאֶרֶץ אֶחָד יֵצְאוּ שְׁנֵיהֶם וְיָד בָּרֵא בְּרֹאשׁ דֶּֽרֶךְ־עִיר בָּרֵֽא׃ve'atah-ven-'adam-shiym-lekha- -shenayim-derakhiym-lavvo'-cherev-melekhe-vavel-me'eretz-'echad-yetze'v-sheneyhem-veyad-vare'-vero'sh-derekhe-'iyr-vare'
KJV: Therefore thus saith the Lord GOD; Because ye have made your iniquity to be remembered, in that your transgressions are discovered, so that in all your doings your sins do appear; because, I say, that ye are come to remembrance, ye shall be taken with the hand.
AKJV: Therefore thus says the Lord GOD; Because you have made your iniquity to be remembered, in that your transgressions are discovered, so that in all your doings your sins do appear; because, I say, that you are come to remembrance, you shall be taken with the hand. ¶
ASV: Therefore thus saith the Lord Jehovah: Because ye have made your iniquity to be remembered, in that your transgressions are uncovered, so that in all your doings your sins do appear; because that ye are come to remembrance, ye shall be taken with the hand.
YLT: Therefore, thus said the Lord Jehovah: Because of your causing your iniquity to be remembered, In your transgressions being revealed, For your sins being seen, in all your doings, Because of your being remembered, By the hand ye are caught.
Commentary Witness (Generated)Ezekiel 21:24Generated editorial synthesis
Commentary Witness (Generated)
Ezekiel 21:24
Ezekiel 21:24 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'Therefore thus saith the Lord GOD; Because ye have made your iniquity to be remembered, in that your transgressions are discovered, so that in all your doings your sins do appear; because, I say, that ye are come to remembrance, ye shall be taken with the hand.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Ezekiel 21:24
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Ezekiel 21:24
Exposition: Ezekiel 21:24 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Therefore thus saith the Lord GOD; Because ye have made your iniquity to be remembered, in that your transgressions are discovered, so that in all your doings your sins do appear; because, I say, that ye are come to r...'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Ezekiel 21:25
Hebrew
דֶּרֶךְ תָּשִׂים לָבוֹא חֶרֶב אֵת רַבַּת בְּנֵֽי־עַמּוֹן וְאֶת־יְהוּדָה בִירוּשָׁלַ͏ִם בְּצוּרָֽה׃derekhe-tashiym-lavvo'-cherev-'et-ravat-veney-'amvon-ve'et-yehvdah-viyrvshalaim-vetzvrah
KJV: And thou, profane wicked prince of Israel, whose day is come, when iniquity shall have an end,
AKJV: And you, profane wicked prince of Israel, whose day is come, when iniquity shall have an end,
ASV: And thou, O deadly wounded wicked one, the prince of Israel, whose day is come, in the time of the iniquity of the end,
YLT: And thou, wounded, wicked one, Prince of Israel, whose day hath come, In the time of the iniquity of the end!
Commentary WitnessEzekiel 21:25Quoted commentary witness
Commentary Witness
Ezekiel 21:25
Verse 25 And thou profane wicked prince of Israel - Zedekiah, called here profane, because he had broken his oath; and wicked, because of his opposition to God and his prophet. Whose day is come - Who in a short time shalt be delivered into the hands of thy enemies.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Ezekiel 21:25
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Zedekiah
Exposition: Ezekiel 21:25 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And thou, profane wicked prince of Israel, whose day is come, when iniquity shall have an end,'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Ezekiel 21:26
Hebrew
כִּֽי־עָמַד מֶלֶךְ־בָּבֶל אֶל־אֵם הַדֶּרֶךְ בְּרֹאשׁ שְׁנֵי הַדְּרָכִים לִקְסָם־קָסֶם קִלְקַל בַּֽחִצִּים שָׁאַל בַּתְּרָפִים רָאָה בַּכָּבֵֽד׃khiy-'amad-melekhe-vavel-'el-'em-haderekhe-vero'sh-sheney-haderakhiym-liqesam-qasem-qileqal-vachitziym-sha'al-vaterafiym-ra'ah-vakhaved
KJV: Thus saith the Lord GOD; Remove the diadem, and take off the crown: this shall not be the same: exalt him that is low, and abase him that is high.
AKJV: Thus says the Lord GOD; Remove the diadem, and take off the crown: this shall not be the same: exalt him that is low, and abase him that is high.
ASV: thus saith the Lord Jehovah: Remove the mitre, and take off the crown; this shall be no more the same; exalt that which is low, and abase that which is high.
YLT: Thus said the Lord Jehovah: Turn aside the mitre, and bear away the crown, This--not this--the low make high, And the high make low.
Commentary WitnessEzekiel 21:26Quoted commentary witness
Commentary Witness
Ezekiel 21:26
Verse 26 Exalt him that is low - Give Gedaliah the government of Judea. Abase him that is high - Depose Zedekiah - remove his diadem, and take off his crown.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Ezekiel 21:26
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Judea
Exposition: Ezekiel 21:26 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Thus saith the Lord GOD; Remove the diadem, and take off the crown: this shall not be the same: exalt him that is low, and abase him that is high.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Ezekiel 21:27
Hebrew
בִּֽימִינוֹ הָיָה ׀ הַקֶּסֶם יְרוּשָׁלִַם לָשׂוּם כָּרִים לִפְתֹּחַ פֶּה בְּרֶצַח לְהָרִים קוֹל בִּתְרוּעָה לָשׂוּם כָּרִים עַל־שְׁעָרִים לִשְׁפֹּךְ סֹלְלָה לִבְנוֹת דָּיֵֽק׃viymiynvo-hayah- -haqesem-yervshaliam-lashvm-khariym-lifetocha-feh-veretzach-lehariym-qvol-viterv'ah-lashvm-khariym-'al-she'ariym-lishefokhe-solelah-livenvot-dayeq
KJV: I will overturn, overturn, overturn, it: and it shall be no more, until he come whose right it is; and I will give it him.
AKJV: I will overturn, overturn, overturn, it: and it shall be no more, until he come whose right it is; and I will give it him. ¶
ASV: I will overturn, overturn, overturn it: this also shall be no more, until he come whose right it is; and I will give it him.
YLT: An overturn, overturn, overturn, I make it, Also this hath not been till the coming of Him, Whose is the judgment, and I have given it.
Commentary WitnessEzekiel 21:27Quoted commentary witness
Commentary Witness
Ezekiel 21:27
Verse 27 I will overturn - I will utterly destroy the Jewish government. Perverted will I make it. Heb. perverted, perverted, perverted I will make it. Until he come whose - is - משפט mishpat, the judgment; i.e., till the coming of the son of David, the Lord Jesus; who, in a mystic and spiritual sense, shall have the throne of Israel, and whose right it is. See the famous prophecy, Gen 49:10, and Luk 1:32. The עוה avah, which we translate overturn, is thrice repeated here; to point out, say the rabbins, the three conquests of Jerusalem, in which Jehoiakim, Jeconiah, and Zedekiah were overthrown.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Ezekiel 21:27
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Gen 49:10
Named authorities or texts detected in the witness
- Jesus
- Heb
- David
- Lord Jesus
- Israel
- Jerusalem
- Jehoiakim
- Jeconiah
Exposition: Ezekiel 21:27 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'I will overturn, overturn, overturn, it: and it shall be no more, until he come whose right it is; and I will give it him.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Ezekiel 21:28
Hebrew
וְהָיָה לָהֶם כקסום־כִּקְסָם־שָׁוְא בְּעֵינֵיהֶם שְׁבֻעֵי שְׁבֻעוֹת לָהֶם וְהֽוּא־מַזְכִּיר עָוֺן לְהִתָּפֵֽשׂ׃vehayah-lahem-khqsvm-khiqesam-shave'-ve'eyneyhem-shevu'ey-shevu'vot-lahem-vehv'-mazekhiyr-'avn-lehitafesh
KJV: And thou, son of man, prophesy and say, Thus saith the Lord GOD concerning the Ammonites, and concerning their reproach; even say thou, The sword, the sword is drawn: for the slaughter it is furbished, to consume because of the glittering:
AKJV: And you, son of man, prophesy and say, Thus says the Lord GOD concerning the Ammonites, and concerning their reproach; even say you, The sword, the sword is drawn: for the slaughter it is furbished, to consume because of the glittering:
ASV: And thou, son of man, prophesy, and say, Thus saith the Lord Jehovah concerning the children of Ammon, and concerning their reproach; and say thou, A sword, a sword is drawn, for the slaughter it is furbished, to cause it to devour, that it may be as lightning;
YLT: And thou, son of man, prophesy, and thou hast said: Thus said the Lord Jehovah concerning the sons of Ammon, and concerning their reproach: and thou hast said: A sword, a sword, open for slaughter, Polished to the utmost for brightness!
Commentary WitnessEzekiel 21:28Quoted commentary witness
Commentary Witness
Ezekiel 21:28
Verse 28 Concerning the Ammonites - They had reproached and insulted Judea in its low estate, see Ezekiel 25. This prophecy against them was fulfilled about five years after the taking of Jerusalem. See Joseph. Ant. lib. 10 c. 11; and Jeremiah 27, 48, 49; Ezekiel 25.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Ezekiel 21:28
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Jerusalem
- See Joseph
- Ant
Exposition: Ezekiel 21:28 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And thou, son of man, prophesy and say, Thus saith the Lord GOD concerning the Ammonites, and concerning their reproach; even say thou, The sword, the sword is drawn: for the slaughter it is furbished, to consume beca...'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Ezekiel 21:29
Hebrew
לָכֵן כֹּֽה־אָמַר אֲדֹנָי יְהוִה יַעַן הַזְכַּרְכֶם עֲוֺנְכֶם בְּהִגָּלוֹת פִּשְׁעֵיכֶם לְהֵֽרָאוֹת חַטֹּאותֵיכֶם בְּכֹל עֲלִילֽוֹתֵיכֶם יַעַן הִזָּכֶרְכֶם בַּכַּף תִּתָּפֵֽשׂוּ׃lakhen-khoh-'amar-'adonay-yehvih-ya'an-hazekharekhem-'avnekhem-vehigalvot-fishe'eykhem-lehera'vot-chato'vteykhem-vekhol-'aliylvoteykhem-ya'an-hizakherekhem-vakhaf-titafeshv
KJV: Whiles they see vanity unto thee, whiles they divine a lie unto thee, to bring thee upon the necks of them that are slain, of the wicked, whose day is come, when their iniquity shall have an end.
AKJV: Whiles they see vanity to you, whiles they divine a lie to you, to bring you on the necks of them that are slain, of the wicked, whose day is come, when their iniquity shall have an end.
ASV: while they see for thee false visions, while they divine lies unto thee, to lay thee upon the necks of the wicked that are deadly wounded, whose day is come in the time of the iniquity of the end.
YLT: In the seeing for thee of a vain thing, In the divining for thee of a lie, To put thee on the necks of the wounded of the wicked, whose day hath come, In the time of the iniquity of the end.
Commentary Witness (Generated)Ezekiel 21:29Generated editorial synthesis
Commentary Witness (Generated)
Ezekiel 21:29
Ezekiel 21:29 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'Whiles they see vanity unto thee, whiles they divine a lie unto thee, to bring thee upon the necks of them that are slain, of the wicked, whose day is come, when their iniquity shall have an end.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Ezekiel 21:29
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Ezekiel 21:29
Exposition: Ezekiel 21:29 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Whiles they see vanity unto thee, whiles they divine a lie unto thee, to bring thee upon the necks of them that are slain, of the wicked, whose day is come, when their iniquity shall have an end.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Ezekiel 21:30
Hebrew
וְאַתָּה חָלָל רָשָׁע נְשִׂיא יִשְׂרָאֵל אֲשֶׁר־בָּא יוֹמוֹ בְּעֵת עֲוֺן קֵֽץ׃ve'atah-chalal-rasha'-neshiy'-yishera'el-'asher-va'-yvomvo-ve'et-'avn-qetz
KJV: Shall I cause it to return into his sheath? I will judge thee in the place where thou wast created, in the land of thy nativity.
AKJV: Shall I cause it to return into his sheath? I will judge you in the place where you were created, in the land of your nativity.
ASV: Cause it to return into its sheath. In the place where thou wast created, in the land of thy birth, will I judge thee.
YLT: Turn it back unto its scabbard, In the place where thou wast produced, In the land of thy birth I do judge thee.
Commentary WitnessEzekiel 21:30Quoted commentary witness
Commentary Witness
Ezekiel 21:30
Verse 30 I will judge thee - This seems to refer to Nebuchadnezzar, who, after his return from Jerusalem, became insane, and lived like a beast for seven years; but was afterwards restored, and acknowledged the Lord.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Ezekiel 21:30
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Nebuchadnezzar
- Jerusalem
- Lord
Exposition: Ezekiel 21:30 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Shall I cause it to return into his sheath? I will judge thee in the place where thou wast created, in the land of thy nativity.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Ezekiel 21:31
Hebrew
כֹּה אָמַר אֲדֹנָי יְהוִה הָסִיר הַמִּצְנֶפֶת וְהָרִים הָֽעֲטָרָה זֹאת לֹא־זֹאת הַשָּׁפָלָה הַגְבֵּהַ וְהַגָּבֹהַ הַשְׁפִּֽיל׃khoh-'amar-'adonay-yehvih-hasiyr-hamitzenefet-vehariym-ha'atarah-zo't-lo'-zo't-hashafalah-hageveha-vehagavoha-hashefiyl
KJV: And I will pour out mine indignation upon thee, I will blow against thee in the fire of my wrath, and deliver thee into the hand of brutish men, and skilful to destroy.
AKJV: And I will pour out my indignation on you, I will blow against you in the fire of my wrath, and deliver you into the hand of brutish men, and skillful to destroy.
ASV: And I will pour out mine indignation upon thee; I will blow upon thee with the fire of my wrath; and I will deliver thee into the hand of brutish men, skilful to destroy.
YLT: And I have poured on thee Mine indignation, With fire of My wrath I blow against thee, And have given thee into the hand of brutish men--artificers of destruction.
Commentary Witness (Generated)Ezekiel 21:31Generated editorial synthesis
Commentary Witness (Generated)
Ezekiel 21:31
Ezekiel 21:31 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'And I will pour out mine indignation upon thee, I will blow against thee in the fire of my wrath, and deliver thee into the hand of brutish men, and skilful to destroy.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Ezekiel 21:31
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Ezekiel 21:31
Exposition: Ezekiel 21:31 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And I will pour out mine indignation upon thee, I will blow against thee in the fire of my wrath, and deliver thee into the hand of brutish men, and skilful to destroy.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Ezekiel 21:32
Hebrew
עַוָּה עַוָּה עַוָּה אֲשִׂימֶנָּה גַּם־זֹאת לֹא הָיָה עַד־בֹּא אֲשֶׁר־לוֹ הַמִּשְׁפָּט וּנְתַתִּֽיו׃'avah-'avah-'avah-'ashiymenah-gam-zo't-lo'-hayah-'ad-vo'-'asher-lvo-hamishefat-vnetatiyv
KJV: Thou shalt be for fuel to the fire; thy blood shall be in the midst of the land; thou shalt be no more remembered: for I the LORD have spoken it.
AKJV: You shall be for fuel to the fire; your blood shall be in the middle of the land; you shall be no more remembered: for I the LORD have spoken it.
ASV: Thou shalt be for fuel to the fire; thy blood shall be in the midst of the land; thou shalt be no more remembered: for I, Jehovah, have spoken it.
YLT: To the fire thou art for fuel, Thy blood is in the midst of the land, Thou art not remembered, For I, Jehovah, have spoken!'
Commentary WitnessEzekiel 21:32Quoted commentary witness
Commentary Witness
Ezekiel 21:32
Verse 32 Thou shalt be no more remembered - The empire of the Chaldeans was destroyed, and the power transferred to the Persians; the Persian empire was destroyed, and given to the Greeks; the Grecian empire was destroyed, and given to the Mohammedans; and the destruction of the Mohammedans is at no great distance.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Ezekiel 21:32
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Persians
- Greeks
- Mohammedans
Exposition: Ezekiel 21:32 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Thou shalt be for fuel to the fire; thy blood shall be in the midst of the land; thou shalt be no more remembered: for I the LORD have spoken it.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Citation trailOpen the commentary counts, references, and named sources.
Scholarly apparatus
Commentary citation index
This chapter now surfaces commentary as quoted witness material with an explicit citation trail. The index below gathers the canonical references and named authorities detected inside the commentary layer for faster academic review.
Direct commentary witnesses
22
Generated editorial witnesses
10
Source lane
Apologetics Bible source bundle
Canonical references surfaced in commentary
- Eze 21:2-7
- Eze 21:8-17
- Eze 21:18-24
- Eze 21:25-27
- Eze 21:28-32
- Ezekiel 21:1
- Ezekiel 21:2
- Ezekiel 21:3
- Ezekiel 21:4
- Ezekiel 21:5
- Ezekiel 21:6
- Eze 7:17
- Ezekiel 21:7
- Ezekiel 21:8
- Ezekiel 21:9
- Ezekiel 21:10
- Ezekiel 21:11
- Jer 31:19
- Ezekiel 21:12
- Ezekiel 21:13
- Ezekiel 21:14
- Ezekiel 21:15
- Ezekiel 21:16
- Ezekiel 21:17
- Ezekiel 21:18
- Eze 21:20
- Jer 27:3
- Eze 12:6
- Ezekiel 21:19
- Ezekiel 21:20
- Gen 31:19
- Ezekiel 21:21
- Ezekiel 21:22
- Ezekiel 21:23
- Ezekiel 21:24
- Ezekiel 21:25
- Ezekiel 21:26
- Gen 49:10
- Ezekiel 21:27
- Ezekiel 21:28
- Ezekiel 21:29
- Ezekiel 21:30
- Ezekiel 21:31
- Ezekiel 21:32
Named authorities or texts surfaced in commentary
- Judea
- Babylon
- Ammonites
- Jerusalem
- Ovid
- Behold
- War
- Now
- Nebuchadnezzar
- Again
- But God
- Hence
- Daniel
- Psalms
- Ezekiel
- Shadrach
- Meshach
- Cyrus
- Darius
- Nehemiah
- Nile
- Say
- It
- Israel
- My Son
- Assyria
- Egypt
- French
- So Homer
- Il
- Smiting
- Cowper
- Jews
- Or
- Judea Thrice
- Against Jehoiakim
- Against Jeconiah
- Against Zedekiah
- Zedekiah
- Chaldeans
- Version
- See Dr
- Kennicott
- Ammon
- Riblath
- Arabs
- Lord
- Herbelot
- Acdah
- Egyptians
- Jesus
- Heb
- David
- Lord Jesus
- Jehoiakim
- Jeconiah
- See Joseph
- Ant
- Persians
- Greeks
- Mohammedans
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Commentary Witness
Ezekiel 21:1
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Ezekiel 21:1
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
Named authorities or texts detected in the witness