^7:2“You, son of man—this is what the sovereign Lord says to the land of Israel: An end! The end is coming on the four corners of the land!¹^7:3The end is now upon you, and I will release my anger against you; I will judge² you according to your behavior,³ I will hold you accountable for⁴ all your abominable practices. ^7:4My eye will not pity you; I will not spare⁵ you.⁶ For I will hold you responsible for your behavior,⁷ and you will suffer the consequences of your abominable practices.⁸ Then you will know that I am the Lord!

^7:5“This is what the sovereign Lord says: A disaster⁹—a one-of-a-kind¹⁰ disaster—is coming! ^7:6An end comes¹¹—the end comes!¹² It has awakened against you¹³—the end is upon you! Look, it is coming!¹⁴^7:7Doom is coming upon you who live in the land! The time is coming, the day¹⁵ is near. There are sounds of tumult, not shouts of joy, on the mountains.¹⁶^7:8Soon now I will pour out my rage¹⁷ on you; I will fully vent my anger against you. I will judge you according to your behavior. I will hold you accountable for all your abominable practices. ^7:9My eye will not pity you; I will not spare¹⁸ you. For your behavior I will hold you accountable,¹⁹ and you will suffer the consequences of your abominable practices. Then you will know that it is I, the Lord, who is striking you.²⁰

^7:10“Look, the day! Look, it is coming! Doom has gone out! The staff has budded, pride has blossomed! ^7:11Violence²¹ has grown into a staff that supports wickedness. Not one of them will be left²²—not from their crowd, not from their wealth, not from their prominence.²³^7:12The time has come; the day has struck! The customer should not rejoice, nor the seller mourn; for divine wrath²⁴ comes against their whole crowd.

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Footnotes

1 Or “earth.” Elsewhere the expression “four corners of the earth” figuratively refers to the whole earth (Isa 11:12).
2 Or “punish” (cf. 1047 שָׁפַט 3.c).
3 Heb “ways.”
4 Heb “I will place on you.”
5 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.
6 The pronoun “you” is not in the Hebrew text, but is implied.
7 “I will set your behavior on your head.”
8 Heb “and your abominable practices will be among you.”
9 The Hebrew term often refers to moral evil (see Ezek 6:10; 14:22), but in many contexts it refers to calamity or disaster, sometimes as punishment for evil behavior.
10 So most Hebrew ; many Hebrew read “disaster after disaster” (cf. , , , ).
11 Or “has come.”
12 Or “has come.”
13 With different vowels the verb rendered “it has awakened” would be the noun “the end,” as in “the end is upon you.” The verb would represent a phonetic wordplay. The noun by virtue of repetition would continue to reinforce the idea of the end. Whether verb or noun, this is the only instance to occur with this preposition.
14 For this entire verse, the has only “the end is come.” In each of the three cases of the verb translated with forms of “to come,” the form may either be a participle (“comes/is coming”) or a perfect (“has come”). Either form would indicate that the end is soon to arrive. This last form appears also to be feminine, although “end” is masculine. This shift may be looking ahead to the next verse, whose first noun (“Doom”) is feminine.
15 The day refers to the day of the Lord, a concept which, beginning in Amos 5:18–20, became a common theme in the OT prophetic books. It refers to a time when the Lord intervenes in human affairs as warrior and judge.
16 The reads “neither tumult nor birth pains.” The varies at many points from the in this chapter. The context suggests that one or both of these would be present on a day of judgment, thus favoring the . Perhaps more significant is the absence of “the mountains” in the . If the ר (resh) in הָרִים (harim, “the mountains” not “on the mountains”) were a ד (dalet), which is a common letter confusion, then it could be from the same root as the previous word, הֵד (hed), meaning “the day is near—with destruction, not joyful shouting.”
17 The expression “to pour out rage” also occurs in Ezek 9:8; 14:19; 20:8, 13, 21; 22:31; 30:15; 36:18.
18 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.
19 Heb “According to your behavior I will place on you.”
20 The lacks “you.” It has been added for clarification.
21 Heb “the violence.”
22 The reads “he will crush the wicked rod without confusion or haste.” The verb has been supplied for the Hebrew text to clarify the sense.
23 The Hebrew word occurs only here in the OT.
24 Heb “wrath.” Context clarifies that God’s wrath is in view.