Ezequiel 39

Ezequiel 39

Guzik - As this prophecy develops it seems clear that this return from captivity is later and greater than the relatively soon return from the Babylonian exile. This is especially indicated by the last words of this chapter, which tell us that in the latter days you will consider it (Jeremiah 30:24-note). Jeremiah here looked beyond his present day and near future to see the latter days. (Jeremiah 30 Commentary) Fortunes (07622) (shebuth from shabah = to take captive but some think it originates from shub = to return, restore) is a feminine noun which has two main meanings in the OT, (1) captivity, captives (esp Nu 21:29 referring to Moab), implying control and oppression and (2) fortunes, assets (primarily possessions, materials, and property though not exclusively so which will make life easier and more secure). One could see how both senses are meant in some passages because to restore someone from captivity is tantamount to bringing them into a place of good fortune. Baker - This word conveys either a state of exile, such as being taken for a spoil of war, or the subjects of such captivity. The chief use was in declaring the liberating power of the Lord in releasing His people from such banishment (Deut. 30:3; Jer. 33:7; Hos. 6:11). Shebuth - 28 verses (all except Nu 21:29 are listed above under discussion of the Hebrew idion "restore fortunes") - Nu 21:29; Dt 30:3; Job 42:10; Ps 14:7; 53:6; 85:1; 126:1, 4; Jer 29:14; 30:3, 18; 31:23; 32:44; 33:7, 11, 26; 48:47; 49:6, 39; Lam 2:14; Ezek 16:53; 29:14; 39:25; Hos 6:11; Joel 3:1; Amos 9:14; Zeph 2:7; 3:20 Ezekiel 39:26 "They will forget their disgrace and all their treachery which they perpetrated against Me, when they live securely on their own land with no one to make them afraid.: Note the different interpretation you make when you read the following translations... HCSB - They will feel remorse for their disgrace and all the unfaithfulness they committed against Me, when they live securely in their land with no one to frighten them. NET - They will bear their shame for all their unfaithful acts against me, when they live securely on their land with no one to make them afraid. NLT - They will accept responsibility for their past shame and unfaithfulness after they come home to live in peace in their own land, with no one to bother them. Comment: The Lxx tends to support these translations rendering the Greek as "they themselves shall bear their reproach." In Zechariah 12:10-note God says "And I will pour out on the house of David and on the inhabitants of Jerusalem, the Spirit of grace and of supplication, so that they will look on Me whom they have pierced; and they will mourn for Him, as one mourns for an only son, and they will weep bitterly over Him, like the bitter weeping over a first-born." So clearly the believing remnant of Israel will sense remorse when they see their Messiah face to face. Disgrace (03639)(kelimmah from kalam to wound, to make ashamed, to humiliate or be humiliated) is a feminine noun which refers to disgrace, shame, humiliation, embarrassment, insult, reproach, ignominy. This word is especially concentrated in the book of Ezekiel (12/29x). The root verb kalam denotes the sense of disgrace which attends public humiliation. The Septuagint (Lxx) translates kelimmah here in Ezekiel 39:26 with the Greek noun atimia with means dishonor, disgrace, shame (1Cor 11:14). Atimia was "a disaster in Greco-Roman society, in which civic-minded persons placed a high premium on honor (time) and enjoyment of repute." (BDAG) Webster says shame is a painful emotion caused by consciousness of guilt, shortcoming, or impropriety. Shame is a painful sensation excited by a consciousness of guilt, or of having done something which injures reputation; or by the exposure of that which nature or modesty prompts us to conceal. Shame is particularly excited by the disclosure of actions which, in the view of men, are mean and degrading. Hence it is often or always manifested by a downcast look or by blushes, called confusion of face. Disgrace is a state or condition of suffering loss of esteem and of enduring reproach. It often implies humiliation and sometimes ostracism. Kelimmah - 29x - NAS translates as - disgrace(8), dishonor(6), humiliation(7), insults(5), reproach(1), reproaches(1), shame(2). Job 20:3; Ps 4:2; Ps 35:26; 44:15; 69:7, 19; 71:13; 109:29; Pr 18:13 (Speaking without listening produces shame); Isa 30:3; 45:16; 50:6; 61:7; Jer 3:25; 20:11; 51:51; Ezek 16:52, 54, 63; 32:24-25, 30; 34:29; 36:6-7, 15; 39:26; 44:13; Mic 2:6. Here are some examples of this word... Ps 4:2 O sons of men, how long will my honor become a reproach (Lxx uses a rare word = barukardios = slow of heart)? How long will you love what is worthless and aim at deception? Selah. Isaiah 50:6 (Messiah, the Suffering Servant speaking) I gave My back to those who strike Me, And My cheeks to those who pluck out the beard; I did not cover My face from humiliation (Lxx = aischune = shame, disgrace, embarrassment) and spitting. Treachery (04604) (maal from the verb maal = to act unfaithfully or treacherously, to violate a legal obligation) is a masculine noun which refers to an unfaithful (not adhering to vows, allegiance, or duty) act, a violation of allegiance (the fidelity owed by a subject to his or her Sovereign God) or of faith and confidence. Most uses of maal reflect violations are against Jehovah (exception = Job 21:34). The NAS translates maal as falsehood (1), treachery (2), trespass (1), trespass* (1), unfaithful (3), unfaithful act (4), unfaithful deeds (1), unfaithfully (6), unfaithfulness (6), very unfaithful (1). The Septuagint (Lxx) translates maal here in Ezekiel 39:26 with the Greek noun adikia, which depicts a condition that is not right, whether with God, according to the standard of His holiness and righteousness or with man, according to the standard of what man knows to be right by his conscience. In secular Greek adikia referred to unjust acts, or to deeds which caused personal injury. Rather than a general concept of injustice, this word was taken, in the writings of Plato, to mean an unjust act which injures a specific person. Such an act was not necessarily a violation of some specific law, but rather an affront against the just order of society. Among the acts which fell into this category were theft, fraud, and sexual crimes. Later this word came to mean a neglect of duty toward the pagan gods. The Septuagint (Lxx) used this word to describe social sins, those deeds which violated human relations or the political order of society. Among these injustices were deceit, fraud, and lying. "Adikia is the precise opposite of dikaiosune (righteousness), which means justice" (Barclay) Treachery is that which is untrue to what should command one’s fidelity or allegiance (in this case fidelity to God alone). Furthermore, treachery implies a readiness to betray trust or confidence. Webster's 1828 edition adds "The man who betrays his country in any manner, violates his allegiance, arid is guilty of treachery. This is treason. The man who violates his faith pledged to his friend, or betrays a trust in which a promise of fidelity is implied, is guilty of treachery. The disclosure of a secret committed to one in confidence, is treachery. This is perfidy." Swanson - 1. sin, disobedience, i.e., a violation of a standard and so incurring guilt, with a focus on not being steadfast and faithful to a person in a committed relationship (Lev 5:15, 6:2); 2. active voice of adultery, unfaithfulness, i.e., the active voice of a married person having sex with one who is not the partner, with a focus on the breaking of the relationship based on that act. (Nu 5:12) (A Dictionary of Biblical Languages with Semantic Domains- Hebrew) Maal - 26x - Lev 5:15; 6:2; Num 5:6, 12, 27; 31:16; Josh 7:1; 22:16, 20, 22, 31; 1Chr 9:1; 10:13; 2Chr 28:19; 29:19; 33:19; 36:14; Ezra 9:2, 4; 10:6; Job 21:34; Ezek 15:8; 17:20; Ezek 18:24; 39:26; Da 9:7 As noted maal is in essence a "description" of sin (missing the mark) in Leviticus... Lev 5:15 “If a person acts unfaithfully and sins unintentionally against the LORD’S holy things, then he shall bring his guilt offering to the LORD: a ram without defect from the flock, according to your valuation in silver by shekels, in terms of the shekel of the sanctuary, for a guilt offering. Lev 6:2 “When a person sins and acts unfaithfully against the LORD, and deceives his companion in regard to a deposit or a security entrusted to him, or through robbery, or if he has extorted from his companion, Israel's unfaithfulness (they chose despicable, lifeless idols and licentious, flesh pleasing worship in lieu of worship of the Most High God!) caused God to remove them from His Land... Ezek 15:8‘Thus I will make the land desolate, because they have acted unfaithfully,’” declares the Lord GOD. Ezek 17:20 “And I will spread My net over him, and he will be caught in My snare. Then I will bring him to Babylon and enter into judgment with him there regarding the unfaithful act which he has committed against Me. The post-exilic writings of Ezra also remind Israel of her base treachery... Ezra 9:2 “For they have taken some of their daughters as wives for themselves and for their sons, so that the holy race has intermingled with the peoples of the lands; indeed, the hands of the princes and the rulers have been foremost in this unfaithfulness.” Ezra 9:4 Then everyone who trembled at the words of the God of Israel on account of the unfaithfulness of the exiles gathered to me, and I sat appalled until the evening offering. When (expression of time) - When is "when?" This must refer to the Millennium, for that is the only time when Israel will live securely on their own land. God finally fully fulfills His covenant promise to Abraham, Isaac and Jacob to give them "the Land" (the "Promised Land") which He promised to them (cf Ge 12:7, 13:15, 17, 15:18, to Isaac = Ge 26:4, to Jacob = Ge 35:12, et al) Ezekiel 39:27 "When I bring them back from the peoples and gather them from the lands of their enemies, then I shall be sanctified through them in the sight of the many nations.: When...then - These are both expressions of time and as discussed below would seem to point to the time of the Second Coming when Jesus fulfills all the covenant promises to the nation of Israel (This will be a final, clear refutation to the current widespread teaching of "Replacement Theology"!) Ezekiel 39:28 "Then they will know that I am the LORD their God because I made them go into exile among the nations, and then gathered them again to their own land; and I will leave none of them there any longer.: Then - This word is an important expression of time, especially in prophetic passages where it serves to marks what is next in order of time. The idea is often soon afterward. After that. In the present context it is after . Know (yada; Lxx uses ginosko = know by experience) means the nations will know by observing and reflecting (thinking) and by experiencing these events - they will come to see and understand God is the One and Only Living and True God. This "revelation" of His character to the entire world suggests that this is at the end of this age and at the dawn of the "new age" of the Millennium, which would place these events in the last 7 years (Daniel's Seventieth Week - The Seven Year Period). This is of course not meant to be a dogmatic statement, but is presented for you to ponder. Ezekiel 39:29 "I will not hide My face from them any longer, for I will have poured out My Spirit on the house of Israel," declares the Lord GOD.: I will not hide My face from them any longer - The Jews will see their Messiah face to face. When? This certainly seems to correspond to His Second Coming when as Paul puts it in Romans writing... And thus all Israel will be saved (sozo) ("All" living at that time who place their faith in the Messiah); just as it is written, “THE DELIVERER (rhuomai) WILL COME FROM ZION, HE WILL REMOVE (apostrepho) UNGODLINESS (asebeia) FROM JACOB.” 27 “AND THIS IS MY COVENANT (diatheke) WITH THEM, WHEN I TAKE AWAY (aphaireo) THEIR SINS.” (Ro 11:26-27-note) Why will Jesus not hide His face from them any longer? Because He desires for them to know Him and His salvation. And then He explains (remember to look for and interrogate the "for" when it is used as a term of explanation) how this is even possible. For I will have poured out My Spirit on the house of Israel (cp Isa 32:15, 44:3-5, 59:20,21, Joel 2:28-note) - This long-promised regeneration of the nation of Israel by the Holy Spirit will take place only when the nation accepts Jesus as her Messiah, repenting and mourning over their twenty-century rejection of Him. Ezek 36:25 “Then I will sprinkle clean water on you, and you will be clean; I will cleanse you from all your filthiness and from all your idols. 26 “Moreover, I will give you a new heart and put a new spirit within you; and I will remove the heart of stone from your flesh and give you a heart of flesh. 27 “And I will put My Spirit within you and cause you to walk in My statutes, and you will be careful to observe My ordinances. Block writes that "This, the only occurrence of the notion of "pouring the divine Spirit on" someone in Ezekiel." The prophet Zechariah foretold of this day in Zechariah 12-14 (which should be read as a unit for this refers to the same event, the return of the Messiah) (See Second Coming) Zech 12:10-note “And I will pour out (shaphak) on the house of David and on the inhabitants of Jerusalem, the Spirit of grace and of supplication, so that they will look on Me whom they have pierced; and they will mourn for Him, as one mourns for an only son, and they will weep bitterly over Him, like the bitter weeping over a first-born. Zech 13:1-note “In that day (when Messiah returns to defeat His enemies - ???Gog) a fountain will be opened for the house of David and for the inhabitants of Jerusalem, for sin and for impurity. The full return and salvation of Israel occurs when Christ descends to the earth in triumph (Eze 39:25-29; Zec 14:4,9; Ro 11:26,27; Mt 24:27-31; Rev 19:11-21). Earlier God had used shaphak of His wrath... Ezek 7:8 ‘Now I will shortly pour out My wrath on you, and spend My anger against you, judge you according to your ways, and bring on you all your abominations. Comment: Before the destruction of Jerusalem God had promised to "pour out" (Heb shaphak) His wrath on Israel (Ezek 7:8; 9:8; 20:13,21; 22:22; 36:18). Now in restoring His people He will pour out (Heb shaphak) His Spirit. This reference to the Spirit of God connects the passage in its entirety to chapters 36-37 with its focus on the Spirit. (HCSB) Pour (08210)(shaphak) means to pour out literally (of fluid - Ex 4:9, Dt 12:16) or blood on the altar (Ex. 29:12; Lev. 4:7; Dt. 12:27). Shaphak describes the casting up of a mound against a city to form a siege ramp for attacking it (2 Sa 20:15; Ezek. 4:2; Da 11:15). A dependent prayer is described as the pouring out of one’s soul (1Sa 1:15; Ps. 42:4), one’s heart (Ps. 62:8; Lam 2:19); or one’s inner parts before the Lord (Lam 2:11). God poured out both His wrath (Ps. 69:24; Isa. 42:25; Jer. 6:11; Hos. 5:10); and His Spirit and grace on people... Joel 2:28-29-note (THIS OUTPOURING WILL BE FULFILLED IN THE MILLENNIUM) “It will come about after this That I will pour out My Spirit on all mankind; And your sons and daughters will prophesy, Your old men will dream dreams, Your young men will see visions. 29 “Even on the male and female servants I will pour out My Spirit in those days. Zech 12:10-note (THIS OUTPOURING WILL BE FULFILLED JUST BEFORE THE MILLENNIUM) “I will pour out on the house of David and on the inhabitants of Jerusalem, the Spirit of grace and of supplication, so that they will look on Me whom they have pierced; and they will mourn for Him, as one mourns for an only son, and they will weep bitterly over Him like the bitter weeping over a firstborn. Gilbrant - shāphakh has a variety of literal meanings, coming from the basic sense of "pouring a liquid," such as water (Exo. 4:9) or broth (Judg. 6:20). Many of its uses involve sacrificial blood (Exo. 29:12) and drink offerings (Isa. 57:6). Also, the term applies to the emptying of a vessel filled with dust (Lev. 14:41), ashes (1 Ki. 13:3) or dirt for siege mounds (Ezek. 4:2). Shāphakh is also used with a symbolic or metaphoric sense. Murder is said to be the pouring out of a person's blood (Lev. 17:4). The psalmist referred to intense prayer as pouring out his soul (Ps. 42:4). Joel promised that one day God's Spirit would be poured out upon people (Joel 2:28f-note). Zechariah saw a pouring out of God's grace and supplication in the time of the Messiah's appearing (Zech. 12:10-note). The most common metaphorical usage is that of God's anger being poured out upon his rebellious people (e.g., Jer. 6:11). (Complete Biblical Library Hebrew-English Dictionary) Vine - In its first use in the OT shaphak is part of the general principle concerning the taking of human life (Gen. 9:6 - shedding of blood, cp 1Ki 2:31, esp innocent - 2Kgs. 21:16; Pr. 6:17). While it is frequently used in this sense of “shedding” or “pouring out” blood, the word is commonly used of the “pouring out” of the contents of a vessel, such as water (Ex 4:9; 1Sa 7:6), plaster or dust (Lev. 14:41), and drink offerings to false gods (Isa 57:6). In its figurative use, shaphak indicates the “pouring out” of God’s wrath (Hos 5:10), of contempt (Job 12:21), of wickedness (Jer. 14:16), and of the Spirit of God (Ezek 39:29). The psalmist describes his helpless condition in this picturesque phrase: “I am poured out like water” (Ps. 22:14, kjv; neb, “My strength drains away like water”; jb, “I am like water draining away”). TWOT - A common idiom is the use of shāpak in connection with the building of siege ramps (2 Samuel 20:15; Isaiah 37:33; Jeremiah 6:6; Ezekiel 4:2). This usage may derive from the fact that soldier workmen carried dirt in baskets to the designated spot, then poured the dirt out. In the category of metaphoric uses, that of the outpouring of God's wrath is most frequent. Thus in Isaiah 42:25 God is depicted as pouring out on Israel the heat of his anger. The symbolism is certainly obvious but nonetheless intensely sobering, and underlies the imagery of the bowls or vials of wrath in Revelation. The expression "pour out your harlotries on every passer-by" (Ezekiel 16:15; Ezekiel 23:8) describes Israel's promiscuous idolatry. Pouring out one's heart or soul is an expression still commonly used and well understood. Lastly there is the wonderful promise of the outpouring of the Spirit of God on his people, a lavish and blessed provision on God's part of his Spirit of grace which will bring about a startling change in men's hearts, lives and condition (Joel 2:28-29-note; Zech. 12:10; Ezek 39:29 Herbert Wolf - OT The root שָׁפַךְ is the most common word for pour out. It overlaps with יָצַק but is not used of anointing with oil or of casting metal. On the other hand יָצַק never refers to shedding blood. 1. Several times שָׁפַךְ appears in contexts where eating blood is forbidden. The Israelites were commanded to drain out blood before eating the meat (Lev 17:13; Deut 12:16; 15:23). Ironically, when Moses poured out the water of the Nile, it turned into blood and was unfit to drink (Exod 4:9). Twice the vb. is used of the Israelites’ immoral liaisons with foreigners, who poured out their lust upon her (Ezek 16:15; 23:8). 2. Often שָׁפַךְ refers to bloodshed in the contexts of either murder or warfare. As early as Gen 9:6 murder is condemned on the basis that human beings are created in the image of God. To take someone’s life is to show contempt for God and to pollute the land, and atonement can be made only “by the blood of the one who shed it” (Num 35:33). Reuben urged his brothers not to shed Joseph’s blood (Gen 37:22), and Abigail warned David against taking Nabal’s life needlessly (1 Sam 25:31). Scripture distinguishes between murder and bloodshed in battle (cf. 2 Sam 3:27–29; 20:10), but as a consequence of David’s participation in warfare he could not build the temple (1 Chron 22:8; 28:3). 3. Like יָצַק, שָׁפַךְ can be used to describe the pouring out of blood at the base of the altar in connection with the sin offering (Exod 29:12; Lev 7:4, 18). Fresh water was poured over “some ashes from the burned purification offering” and sprinkled to purify an unclean person (Num 19:17). In an unusual ceremony, water was poured before the Lord by Samuel, perhaps symbolizing deep repentance and humility (1 Sam 7:6; 2 Sam 23:16 is similar but uses the vb. נָסַךְ; cf. Youngblood, EBC 3:608). In Judg 6:20 Gideon poured out broth as a kind of offering to the angel who appeared to him. Drink offerings were poured out to idols in Isa 57:6. On Mount Carmel the prophets of Baal slashed themselves with swords and spears “until their blood flowed,” in a vain attempt to rouse their god (1 Kgs 18:28). 4. The hitp. refers to the ebbing away of the lives of children during the final siege of Jerusalem (Lam 2:12). The chosen people were being “scattered” on the streets like sacred gems (Lam 4:1; cf. Job 30:16). 5. Metaphorically the vb. is used of pouring out one’s heart or soul to the Lord in earnest prayers, usually amid tears and deep discouragement. Hannah prayed for a son from the depths of her soul (1 Sam 1:15), and the people of Jerusalem cried out in agony over the destruction of their city (Lam 2:11, 19). The psalmist’s cry, “I am poured out like water,” represents a total loss of physical strength and courage in the face of intense opposition and even possible death (Ps 22:14; cf. Ps 42:4; Ps 142:2). 6. More than 10× the OT speaks of God’s pouring out his anger and wrath in judgment. God’s burning anger came like fire against Israel and its leaders as warfare came to the gates of Jerusalem (Isa 42:25; Lam 2:4). The pouring out of God’s wrath is linked with the shedding of blood (Ezek 21:31–32. In Hos 5:10 the Lord’s wrath is compared to a flood. Jeremiah declares that eventually the pagan nations will also experience God’s wrath (Jer 10:25). 7. The prophets also anticipate the day when the Lord will pour out his Spirit on Israel, restoring them from exile and showering his blessing upon them (Ezek 39:29). The messianic age is in view when the Lord pours out “a spirit (or the Spirit) of grace and supplication” on his people, and they will look on “the one they have pierced” (Zech 12:10). Joel looks ahead to the day when God will pour out his Spirit “on all people,” regardless of sex, age, or status (Joel 2:28–29-note). 8. The nom. שֶׁפֶךְ occurs only in Lev 4:12, where parts of the bull presented as a sin offering are burned outside the camp on the ash heap. (NIDOTTE 4:222-23) Lxx uses ekcheo in Ezek 39:29 for shaphak. Ekcheo literally is used of fluids poured out (Rev 16.1), of wine spilt (Mt 9.17) of blood shed (Mt 23.35; Ro 3.15) and figuratively to pour out, shed abroad, give generously (Of the Holy Spirit - Ro 5:5, Acts 2:17, 18; 10:45; Titus 3:6; Joel 2:28, 29;-note Zech. 12:10) Shaphak - 110v (Note 32/110 uses are in Ezekiel!) - NAS translated shaphak - cast(5), cast up a siege(1), dump(1), gushed(1), pour(34), poured(26), pouring(1), pours(5), raise(1), shed(29), shedding(5), sheds(2), slipped(1), throw(2). Ge 9:6; 37:22; Ex 4:9; 29:12; Lev 4:7, 18, 25, 30, 34; 14:41; 17:4, 13; Num 35:33; Deut 12:16, 24, 27; 15:23; 19:10; 21:7; Jdg 6:20; 1 Sam 1:15; 7:6; 25:31; 2 Sam 20:10, 15; 1Kgs 2:31; 13:3, 5; 18:28; 2Kgs 19:32; 21:16; 24:4; 1Chr 22:8; 28:3; Job 12:21; 16:13; 30:16; Ps 22:14; 42:4; 62:8; 69:24; 73:2; 79:3, 6, 10; 106:38; 107:40; 142:2; Pr 1:16; 6:17; Isa 37:33; 42:25; 57:6; 59:7; Jer 6:6, 11; 7:6; 10:25; 14:16; 22:3, 17; Lam 2:4, 11-12, 19; 4:1, 11, 13; Ezek 4:2; Ezek 7:8; Ezek 9:8; Ezek 14:19; Ezek 16:15, 36, 38; Ezek 17:17; Ezek 18:10; Ezek 20:8, 13, 21, 33-34; Ezek 21:22,31; Ezek 22:3-4, 6, 9, 12, 22, 27, 31; Ezek 23:8, 45; Ezek 24:7; Ezek 26:8; Ezek 30:15; Ezek 33:25; Ezek 36:18; Ezek 39:29; Da 11:15; Hos 5:10; Joel 2:28-29-note; 3:19; Amos 5:8; 9:6; Zeph 1:17; 3:8; Zech 12:10. Ezekiel 38