^8:1In the sixth year, in the sixth month, on the fifth of the month,¹ as I was sitting in my house with the elders of Judah sitting in front of me, the hand² of the sovereign Lord seized me.³^8:2As I watched, I noticed⁴ a form that appeared to be a man.⁵ From his waist downward was something like fire,⁶ and from his waist upward something like a brightness,⁷ like an amber glow.⁸^8:3He stretched out the form⁹ of a hand and grabbed me by a lock of hair on my head. Then a wind¹⁰ lifted me up between the earth and sky and brought me to Jerusalem¹¹ by means of divine visions, to the door of the inner gate which faces north where the statue¹² which provokes to jealousy was located. ^8:4Then I perceived that the glory of the God of Israel was there, as in the vision I had seen earlier in the valley.

^8:5He said to me, “Son of man, look up toward¹³ the north.” So I looked up toward the north, and I noticed to the north of the altar gate was this statue of jealousy at the entrance.

^8:6He said to me, “Son of man, do you see what they are doing—the great abominations that the people¹⁴ of Israel are practicing here, to drive me far from my sanctuary? But you will see greater abominations than these!”

^8:7He brought me to the entrance of the court, and as I watched, I noticed a hole in the wall. ^8:8He said to me, “Son of man, dig into the wall.” So I dug into the wall and discovered a doorway.

^8:9He said to me, “Go in and see the evil abominations they are practicing here.” ^8:10So I went in and looked. I noticed every figure¹⁵ of creeping thing and beast—detestable images¹⁶—and every idol of the house of Israel, engraved on the wall all around.¹⁷^8:11Seventy men from the elders of the house of Israel¹⁸ (with Jaazaniah son of Shaphan standing among them) were standing in front of them, each with a censer in his hand, and fragrant¹⁹ vapors from a cloud of incense were swirling upward.

^8:12He said to me, “Do you see, son of man, what the elders of the house of Israel are doing in the dark, each in the chamber of his idolatrous images?²⁰ For they think, ‘The Lord does not see us! The Lord has abandoned the land!’ ” ^8:13He said to me, “You will see them practicing even greater abominations!”

^8:14Then he brought me to the entrance of the north gate of the Lord’s house. I noticed²¹ women sitting there weeping for Tammuz.²²^8:15He said to me, “Do you see this, son of man? You will see even greater abominations than these!”

^8:16Then he brought me to the inner court of the Lord’s house. Right there²³ at the entrance to the Lord’s temple, between the porch and the altar,²⁴ were about twenty-five²⁵ men with their backs to the Lord’s temple,²⁶ facing east—they were worshiping the sun²⁷ toward the east!

^8:17He said to me, “Do you see, son of man? Is it a trivial thing that the house of Judah commits these abominations they are practicing here? For they have filled the land with violence and provoked me to anger still further. Look, they are putting the branch to their nose!²⁸^8:18Therefore I will act with fury! My eye will not pity them nor will I spare²⁹ them. When they have shouted in my ears, I will not listen to them.”

The Execution of Idolaters

^9:1Then he shouted in my ears, “Approach,¹ you who are to visit destruction on the city, each with his destructive weapon in his hand!” ^9:2Next, I noticed² six men³ coming from the direction of the upper gate⁴ which faces north, each with his war club in his hand. Among them was a man dressed in linen with a writing kit⁵ at his side. They came and stood beside the bronze altar.

^9:3Then the glory of the God of Israel went up from the cherub where it had rested to the threshold of the temple.⁶ He called to the man dressed in linen who had the writing kit at his side. ^9:4The Lord said to him, “Go through the city of Jerusalem⁷ and put a mark⁸ on the foreheads of the people who moan and groan over all the abominations practiced in it.”

^9:5While I listened, he said to the others,⁹ “Go through the city after him and strike people down; do no let your eye pity nor spare¹⁰ anyone! ^9:6Old men, young men, young women, little children, and women—wipe them out! But do not touch anyone who has the mark. Begin at my sanctuary!” So they began with the elders who were at the front of the temple.

^9:7He said to them, “Defile the temple and fill the courtyards with corpses. Go!” So they went out and struck people down throughout the city. ^9:8While they were striking them down, I was left alone, and I threw myself face down and cried out, “Ah, sovereign Lord! Will you destroy the entire remnant of Israel when you pour out your fury on Jerusalem?”

^9:9He said to me, “The sin of the house of Israel and Judah is extremely great; the land is full of murder, and the city is full of corruption,¹¹ for they say, ‘The Lord has abandoned the land, and the Lord does not see!’¹²^9:10But as for me, my eye will not pity them nor will I spare¹³ them; I hereby repay them for what they have done.”¹⁴

^9:11Next I noticed the man dressed in linen with the writing kit at his side bringing back word: “I have done just as you commanded me.”

God’s Glory Leaves the Temple

^10:1As I watched, I saw¹ on the platform² above the top of the cherubim something like a sapphire, resembling the shape of a throne, appearing above them. ^10:2The Lord³ said to the man dressed in linen, “Go between the wheelwork⁴ underneath the cherubim.⁵ Fill your hands with burning coals from among the cherubim and scatter them over the city.” He went as I watched.

^10:3(The cherubim were standing on the south side⁶ of the temple when the man went in, and a cloud filled the inner court.) ^10:4Then the glory of the Lord arose from the cherub and moved to the threshold of the temple. The temple was filled with the cloud while the court was filled with the brightness of the Lord’s glory. ^10:5The sound of the wings of the cherubim could be heard from the outer court, like the sound of the sovereign God⁷ when he speaks.

^10:6When the Lord⁸ commanded the man dressed in linen, “Take fire from within the wheelwork, from among the cherubim,” the man⁹ went in and stood by one of the wheels.¹⁰^10:7Then one of the cherubim¹¹ stretched out his hand¹² toward the fire which was among the cherubim. He took some and put it into the hands of the man dressed in linen, who took it and left. ^10:8(The cherubim appeared to have the form¹³ of human hands under their wings.)

^10:9As I watched, I noticed¹⁴ four wheels by the cherubim, one wheel beside each cherub;¹⁵ the wheels gleamed like jasper.¹⁶^10:10As for their appearance, all four of them looked the same, something like a wheel within a wheel.¹⁷^10:11When they¹⁸ moved, they would go in any of the four directions they faced without turning as they moved; in the direction the head would turn they would follow¹⁹ without turning as they moved, ^10:12along with their entire bodies,²⁰ their backs, their hands, and their wings. The wheels of the four of them were full of eyes all around. ^10:13As for their wheels, they were called “the wheelwork”²¹ as I listened. ^10:14Each of the cherubim²² had four faces: The first was the face of a cherub,²³ the second that of a man, the third that of a lion, and the fourth that of an eagle.

^10:15The cherubim rose up; these were the living beings²⁴ I saw at the Kebar River. ^10:16When the cherubim moved, the wheels moved beside them; when the cherubim spread²⁵ their wings to rise from the ground, the wheels did not move from their side. ^10:17When the cherubim²⁶ stood still, the wheels²⁷ stood still, and when they rose up, the wheels²⁸ rose up with them, for the spirit²⁹ of the living beings³⁰ was in the wheels.³¹

^10:18Then the glory of the Lord moved away from the threshold of the temple and stopped above the cherubim. ^10:19The cherubim spread³² their wings, and they rose up from the earth³³ while I watched (when they went the wheels went alongside them). They stopped at the entrance to the east gate of the Lord’s temple as the glory of the God of Israel hovered above them.

^10:20These were the living creatures³⁴ which I saw at the Kebar River underneath the God of Israel; I knew that they were cherubim. ^10:21Each had four faces; each had four wings and the form of human hands under the wings. ^10:22As for the form of their faces, they were the faces whose appearance I had seen at the Kebar River. Each one moved straight ahead.

The Fall of Jerusalem

^11:1A wind¹ lifted me up and brought me to the east gate of the Lord’s temple that faces the east. There, at the entrance of the gate, I noticed twenty-five men. Among them I saw Jaazaniah son of Azzur and Pelatiah son of Benaiah, officials of the people.²^11:2The Lord³ said to me, “Son of man, these are the men who plot evil and give wicked advice in this city. ^11:3They say,⁴ ‘The time is not near to build houses;⁵ the city⁶ is a cooking pot⁷ and we are the meat in it.’ ^11:4Therefore, prophesy against them! Prophesy, son of man!”

^11:5Then the Spirit of the Lord came⁸ upon me and said to me, “Say: This is what the Lord says: ‘This is what you are thinking,⁹ O house of Israel; I know what goes through your minds.¹⁰^11:6You have killed many people in this city; you have filled its streets with corpses.’ ^11:7Therefore, this is what the sovereign Lord says: ‘The corpses you have dumped¹¹ in the midst of the city¹² are the meat, and this city¹³ is the cooking pot, but I will take you out of it.¹⁴^11:8You fear the sword, so the sword I will bring against you,’ declares the sovereign Lord. ^11:9‘But I will take you out of the city.¹⁵ And I will hand you over to foreigners. I will execute judgments on you. ^11:10You will die by the sword; I will judge you at the border of Israel. Then you will know that I am the Lord. ^11:11This city will not be a cooking pot for you, and you will not¹⁶ be meat within it; I will judge you at the border of Israel. ^11:12Then you will know that I am the Lord, whose statutes you have not…

Read in Logos

Ezekiel 10:4: And the glory of the Lord went up from the cherub to the threshold of the house, and the house was filled with the cloud, and the court was filled with the brightness of the glory of the Lord.

This passage has been shortened. Keep reading Ezekiel 8:1–11:25 in Logos

Footnotes

1 The reads “In the sixth year, in the fifth month, on the fifth of the month.” In the sixth year, in the sixth month, on the fifth of the month would be September 17, 592 b.c., about fourteen months after the initial vision.
2 Or “power.” Hand in the OT can refer metaphorically to power, authority, or influence. In Ezekiel God’s hand being on the prophet is regularly associated with communication or a vision from God (3:14, 22; 8:1; 37:1; 40:1).
3 Heb “fell upon me there,” that is, God’s influence came over him.
4 The word הִנֵּה (hinneh, traditionally “behold”) indicates becoming aware of something and has been translated here as a verb (so also throughout the chapter).
5 The reads “fire” rather than “man,” the reading of the . The nouns are very similar in Hebrew.
6 The reads “what appeared to be his waist and downwards was fire.” The omits “what appeared to be,” reading “from his waist to below was fire.” Suggesting that “like what appeared to be” belongs before “fire,” D. I. Block (Ezekiel [], 1:) points out the resulting poetic symmetry of form with the next line as followed in the translation here.
7 The omits “like a brightness.”
9 The Hebrew term is normally used as an architectural term in describing the pattern of the tabernacle or temple or a representation of it (see Exod 25:8; 1 Chr 28:11).
10 Or “spirit.” See note on “wind” in .
11 For the location of Jerusalem see ; ; ; ; ; ; ; ; .
12 Or “image.”
13 Heb “lift your eyes (to) the way of.”
14 Heb “house.”
15 Or “pattern.”
16 Heb “detestable.” The word is often used to describe the figures of foreign gods.
17 These engravings were prohibited in the Mosaic law (Deut 4:16–18).
18 Note the contrast between these seventy men who represented Israel and the seventy elders who ate the covenant meal before God, inaugurating the covenant relationship (Exod 24:1, 9).
19 The Hebrew word occurs only here in the OT.
20 Heb “the room of his images.” The adjective “idolatrous” has been supplied in the translation for clarity. This type of image is explicitly prohibited in the Mosaic law (Lev 26:1).
21 Given the context this could be understood as a shock, e.g., idiomatically “Good grief! I saw.…”
22 The worship of Tammuz included the observation of the annual death and descent into the netherworld of the god Dumuzi. The practice was observed by women in the ancient Near East over a period of centuries.
23 The word הִנֵּה (hinneh, traditionally “behold”) indicates becoming aware of something.
24 The priests prayed to God between the porch and the altar on fast days (Joel 2:17). This is the location where Zechariah was murdered (Matt 23:35).
25 The reads “twenty” instead of twenty-five, perhaps because of the association of the number twenty with the Mesopotamian sun god Shamash. Or “exactly twenty-five.”
26 The temple faced east.
27 Or “the sun god.” The worship of astral entities may have begun during the reign of Manasseh (2 Kgs 21:5).
28 It is not clear what the practice of “holding a branch to the nose” indicates. A possible parallel is the Syrian relief of a king holding a flower to his nose as he worships the stars ( 281). See L. C. Allen, Ezekiel (), 1:. The glosses the expression as “Behold, they are like mockers.”
29 The meaning of the Hebrew term is primarily emotional: “to pity,” which in context implies an action, as in being moved by pity in order to spare them from the horror of their punishment.
1 Heb “they approached.” Reading the imperative assumes the same consonantal text but different vowels.
2 The word הִנֵּה (hinneh, traditionally “behold”) indicates becoming aware of something and has been translated here as a verb.
3 The six men plus the scribe would equal seven, which was believed by the Babylonians to be the number of planetary deities.
4 The upper gate was built by Jotham (2 Kgs 15:35).
5 Or “a scribe’s inkhorn.” The Hebrew term occurs in the OT only in Ezek 9 and is believed to be an Egyptian loanword.
6 Heb “house.”
7 Heb “through the midst of the city, through the midst of Jerusalem.” For location see ; ; ; ; ; ; ; ; .
8 The word translated “mark” is in Hebrew the letter ת (tav). Outside this context the only other occurrence of the word is in Job 31:35. In ancient Hebrew script this letter was written like the letter X. For a similar concept in the Bible, see Rev 7:2–4; 13:16; 14:9, 11; 20:4; 22:4.
9 Heb “to these he said in my ears.”
10 The meaning of the Hebrew term is primarily emotional: “to pity,” which in context implies an action, as in being moved by pity in order to spare them from the horror of their punishment.
11 Or “lawlessness” (); “perversity” (). The Hebrew word occurs only here in the OT, and its meaning is uncertain. The similar phrase in 7:23 has a common word for “violence.”
12 The saying is virtually identical to that of the elders in Ezek 8:12.
13 The meaning of the Hebrew term is primarily emotional: “to pity,” which in context implies an action, as in being moved by pity in order to spare them from the horror of their punishment.
14 Heb “their way on their head I have placed.” The same expression occurs in 1 Kgs 8:32; Ezek 11:21; 16:43; 22:31.
1 The word הִנֵּה (hinneh, traditionally “behold”) indicates becoming aware of something and has been translated here as a verb.
2 Or “like a dome.” See 1:22–26.
3 Heb “and he”; the referent (the Lord) has been specified in the translation for clarity.
4 The Hebrew term often refers to chariot wheels (Isa 28:28; Ezek 23:24; 26:10).
5 The , , , and read plural “cherubim” while the is singular here, “cherub.” The plural ending was probably omitted in copying the due to the similar beginning of the next word.
6 Heb “right side.”
7 The name (“El Shaddai”) has often been translated “God Almighty,” primarily because Jerome translated it omnipotens (“all powerful”) in the Latin . There has been much debate over the meaning of the name. For discussion see W. F. Albright, “The Names Shaddai and Abram,” 54 (1935): 173–210; R. Gordis, “The Biblical Root sdy-sd,” 41 (1940): 34–43; and especially T. N. D. Mettinger, In Search of God, 69–72.
8 Heb “he”; the referent (the Lord) has been specified in the translation for clarity.
9 Heb “he”; the referent (the man dressed in linen) has been specified in the translation for clarity.
10 Heb “the wheel.”
11 Heb “the cherub.”
12 The Hebrew text adds, “from among the cherubim.”
13 The Hebrew term is normally used as an architectural term in describing the plan or pattern of the tabernacle or temple or a representation of it (see Exod 25:8; 1 Chr 28:11).
14 The word הִנֵּה (hinneh, traditionally “behold”) indicates becoming aware of something and has been translated here as a verb.
15 The repeats this phrase, a clear case of dittography.
16 Heb “Tarshish stone.” The meaning is uncertain. The term has also been translated “topaz” (), “beryl” (, , ), and “chrysolite” (, ).
17 Or “like a wheel at right angles to another wheel.” Some envision concentric wheels here, while others propose “a globe-like structure in which two wheels stand at right angles” (L. C. Allen, Ezekiel [], 1:). See also 1:16.
18 That is, the cherubim.
19 Many interpreters assume that the human face of each cherub was the one that looked forward.
20 The phrase “along with their entire bodies” is absent from the and may be a gloss explaining the following words.
21 Or “the whirling wheels.”
22 Heb “each one”; the referent (the cherubim) has been specified in the translation for clarity.
23 The living creature described here is thus slightly different from the one described in Ezek 1:10, where a bull’s face appeared instead of a cherub’s. Note that some English versions harmonize the two descriptions and read the same here as in 1:10 (cf. , “an ox”; , “a bull”). This may be justified based on v. 22, which states the creatures’ appearance was the same.
24 Heb “it was the living creature.”
25 Heb “lifted.”
26 Heb “they”; the referent (the cherubim) has been specified in the translation for clarity.
27 Heb “they”; the referent (the wheels) has been specified in the translation for clarity.
28 Heb “they”; the referent (the wheels) has been specified in the translation for clarity.
29 Or “wind.”
30 Heb “living creature.”
31 Heb “them”; the referent (the wheels) has been specified in the translation for clarity.
32 Heb “lifted.”
33 Or “the ground” (, ).
34 Heb “That was the living creature.”
1 Or “spirit.” See note on “wind” in .
2 The phrase officials of the people occurs in Neh 11:1; 1 Chr 21:2; 2 Chr 24:23.
3 Heb “and he”; the referent (the Lord) has been specified in the translation for clarity.
4 The Hebrew verb may mean “think” in this context. This content of what they say (or think) represents their point of view.
5 The expression build houses may mean “establish families” (Deut 25:9; Ruth 4:11; Prov 24:27).
6 Heb “she” or “it”; the feminine pronoun refers here to Jerusalem.
7 Jerusalem is also compared to a pot in Ezek 24:3–8. The siege of the city is pictured as heating up the pot.
8 Heb “fell.”
9 The Hebrew verb commonly means “to say,” but may also mean “to think” (see also v. 3).
10 Heb “I know the steps of your spirits.”
11 Heb “placed.”
12 Heb “in its midst.”
13 Heb “she/it.” See v. 3.
14 Many of the versions read “I will bring you out” (active) rather than “he brought out” (the reading of ).
15 Heb “its midst.”
16 The Hebrew text does not have the negative particle, but it is implied. The negative particle in the previous line does double duty here.

Cross references

8 See Ezek 1:4.