Wednesday in Easter Week
Click here to join the effort!
Read the Bible
Myles Coverdale Bible
Ezekiel 21:25
Bible Study Resources
Concordances:
- Nave'sDictionaries:
- BridgewayEncyclopedias:
- InternationalParallel Translations
And you, profane and wicked prince of Israel, the day has come for your punishment.
You, deadly wounded wicked one, the prince of Yisra'el, whose day is come, in the time of the iniquity of the end,
And thou, profane wicked prince of Israel, whose day is come, when iniquity shall have an end,
And you, O profane wicked one, prince of Israel, whose day has come, the time of your final punishment,
'And you, slain, wicked one, the prince of Israel, whose day has come, in the time of the punishment of the end,'
"‘You unclean and evil leader of Israel, you will be killed! The time of your final punishment has come.
'And you, O dishonored and wicked one [Zedekiah], the prince of Israel, whose day has come, whose time of final punishment is here,'
You, deadly wounded wicked one, the prince of Israel, whose day is come, in the time of the iniquity of the end,
And thou prince of Israel polluted, and wicked, whose day is come, when iniquitie shall haue an ende,
'And you, O slain, wicked one, the prince of Israel, whose day has come, in the time of the punishment of the end,'
And you, O slain, wicked one, the prince of Israel, whose day has come, in the time of the iniquity of the end,'
And you, O profane and wicked prince of Israel, the day has come for your final punishment.'
And now, you evil and wicked ruler of Israel, your day of final punishment is almost here.
Make a road, so that the sword can come to Rabbah of the people of ‘Amon and to Y'hudah in fortified Yerushalayim.
And thou, profane, wicked prince of Israel, whose day is come, at the time of the iniquity of the end,
And you, evil leader of Israel, you will be killed. Your time of punishment has come! The end is here!"
And as for you, filthy wicked prince of Israel, your day and the time of your iniquity and your end has come.
"You wicked, unholy ruler of Israel, your day, the day of your final punishment, is coming.
And as for you, profane one, wicked prince of Israel, whose day has come with the time of the punishment of the end,
And you, O slain, wicked prince of Israel, of whom has come his day in the time of iniquity of the end,
And thou, O deadly wounded wicked one, the prince of Israel, whose day is come, in the time of the iniquity of the end,
And you, O evil one, wounded to death, O ruler of Israel, whose day has come in the time of the last punishment;
Thou shalt make a way, that the sword may come to Rabbah of the children of Ammon, and to Judah in Jerusalem the fortified.
And thou prophane wicked prince of Israel, whose day is come, when iniquitie shall haue an end,
O thou shamefull wicked prince of Israel, whose day is come, euen when wickednesse shall haue an ende,
And thou profane wicked prince of Israel, whose day, even and end, is come in a sea of iniquity, thus saith the Lord;
And thou, O deadly wounded wicked one, the prince of Israel, whose day is come, in the time of the iniquity of the end;
But thou, cursid wickid duyk of Israel, whos dai bifor determyned is comun in the tyme of wickidnesse,
And you, O deadly wounded wicked one, the prince of Israel, whose day has come, in the time of the iniquity of the end,
And thou, profane wicked prince of Israel, whose day is come, when iniquity [shall have] an end,
"‘As for you, profane and wicked prince of Israel, whose day has come, the time of final punishment,
"Now to you, O profane, wicked prince of Israel, whose day has come, whose iniquity shall end,
"O you corrupt and wicked prince of Israel, your final day of reckoning is here!
And you, O bad and sinful one, the leader of Israel, the day of your punishment has come. Your sin will end.'
As for you, vile, wicked prince of Israel, you whose day has come, the time of final punishment,
Thou therefore, O profane, lawless one, prince of Israel,- Whose day hath come, in a time of final iniquity:
But thou profane wicked prince of Israel, whose day is come that hath been appointed in the time of iniquity:
And you, O unhallowed wicked one, prince of Israel, whose day has come, the time of your final punishment,
And thou, wounded, wicked one, Prince of Israel, whose day hath come, In the time of the iniquity of the end!
"‘O Zedekiah, blasphemous and evil prince of Israel: Time's up. It's "punishment payday." God says, Take your royal crown off your head. No more "business as usual." The underdog will be promoted and the top dog will be demoted. Ruins, ruins, ruins! I'll turn the whole place into ruins. And ruins it will remain until the one comes who has a right to it. Then I'll give it to him.'
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
profane: Ezekiel 17:19, 2 Chronicles 36:13, Jeremiah 24:8, Jeremiah 52:2
whose: Ezekiel 21:29, Ezekiel 7:6, Ezekiel 30:3, Ezekiel 35:5, Psalms 7:9, Psalms 9:5, Psalms 9:6, Jeremiah 51:13
Reciprocal: 2 Kings 24:19 - And he did 2 Kings 25:6 - they took Job 18:20 - his day Psalms 37:13 - his day Jeremiah 21:7 - I will Jeremiah 32:4 - General Jeremiah 34:3 - and thine Jeremiah 37:2 - neither Jeremiah 37:17 - thou shalt Jeremiah 38:18 - then Jeremiah 47:4 - the day Jeremiah 52:9 - they took Ezekiel 7:27 - king Ezekiel 12:10 - prince Ezekiel 17:15 - shall he escape Ezekiel 19:14 - she hath Ezekiel 21:10 - General Ezekiel 21:13 - contemn Amos 9:11 - the tabernacle 1 Timothy 1:9 - profane
Cross-References
And there fell a strife betwene the hirdmen of Abrams catell, and the hirdmen of Lots catell. The Cananites also and the Pheresites dwelt at that tyme in the londe.
Now whan the water in the botell was out, she layed the childe vnder a bush,
Then God herde the voyce of the childe, and the angell of God called vnto Agar out of heauen, and sayde vnto her: What ayleth the, Agar? Feare not, for God hath herde ye voyce of the childe, where he lyeth.
At the same tyme talked Abimelech and Phicol his chefe captayne with Abraham, and sayde: God is with the in all that thou doest.
They answered: We can not, tyll all the flockes be brought together, and tyll we roule the stone from the welles mouth, & so geue the shepe drynke.
She sayde: Geue me a blessynge, for thou hast geuen me a south & drye londe, geue me also a watery londe. Then gaue he her a londe that was watery aboue and beneth.
One reprofe only doth more good to him yt hath vnderstodinge, then an C. stripes vnto a foole.
Handle thy matter wt yi neghbor himself, & discouer not another mans secrete:
An open rebuke is better, then a secrete loue.
Yf thy brother trespace agaynst the, go and tell him his faute betwene the and him alone. Yf he heare the, thou hast wone thy brother.
Gill's Notes on the Bible
And thou, profane wicked prince of Israel,.... Meaning Zedekiah, the then reigning prince; who is so called, because he had profaned or violated the oath and covenant he made with the king of Babylon, as well as because of other sins he was guilty of; and his being a prince of Israel was an aggravation of his crimes: now, though it is "not fit" in common, or for ordinary persons, "to say to a king thou art wicked, and to princes ye are ungodly", Job 34:18, yet a prophet from the Lord, and in his name, may say so; and he ought, when he has a commission from God for it:
whose day is come; the time of his downfall and ruin; and so the Targum,
"whose day of destruction is come:''
when iniquity shall have an end; a stop put to the torrent of it, both in the king and his subjects; they not having the opportunity and means of sinning in captivity as before; or when the measure of iniquity is filled up, then comes punishment; or when the punishment of iniquity shall be completed. So the Targum,
"the time of the recompence of his sins.''
Barnes' Notes on the Bible
The third word of judgment. The king of Babylon’s march upon Judaea and upon the Ammonites. Destruction is to go forth not on Judah only, but also on such neighboring tribes as the Ammonites (compare Jeremiah 27:2-3).
Ezekiel 21:19
Appoint thee - Set before thee.
Choose thou a place, choose it - Rather, “mark a spot, mark it,” as upon a map, at the head of the two roads, one leading to Jerusalem, the other to Ammon. These were the two roads by one or other of which an invading army must march from Babylon to Egypt.
Ezekiel 21:21
The Chaldaean king is depicted standing at the entrance of the holy land from the north, meditating his campaign, using rites of divination that really belonged to the Akkadians, a primitive race which originally occupied the plains of Mesopotamia. The Accadians and the Etruscans belong through the Finnish family to the Turanian stock; this passage therefore shows a characteristic mode of divination in use among two widely separated nations; and as the Romans acquired their divination from the conquered Etruscans, so the Chaldaeans acquired the same art from the races whose soil they had occupied as conquerors.
He made his arrows briqht - Rather, he shook his arrow; a mode of divination much in practice with the Arabians. It was usual to place in some vessel three arrows, on one of which was written, “My God orders me;” on the other, “My God forbids me;” on the third was no inscription. These three arrows were shaken together until one came out; if it was the first, the thing was to be done; if the second, it was to be avoided; if the third, the arrows were again shaken together, until one of the arrows bearing a decided answer should come forth.
Images - Teraphim (Genesis 31:19 note).
He looked in the liver - It was the practice both of the Greeks and the Romans (derived from the Etruscans) to take omens from the inspection of the entrails (especially the liver) of animals offered in sacrifice.
Ezekiel 21:22
The divination for Jerusalem - The lot fixing the campaign against Jerusalem.
Ezekiel 21:23
It shalt be unto them - The Jews in their vain confidence shall look upon the hopes gathered from the divinations by the Babylonians as false and groundless.
To them that have sworn oaths - According to some, “oaths of oaths are theirs;” i. e., they have the most solemn oaths sworn by God to His people, in these they trust, forgetful of the sin which broke the condition upon which these promises were given. More probably the allusion is to the oaths which the Jews had sworn to Nebuchadnezzar as vassals Ezekiel 17:18-19; therefore they trust he will not attack them, forgetting how imperfectly they had kept their oaths, and that Nebuchadnezzar knew this.
But he will call to remembrance the iniquity - The king of Babylon will by punishment remind them of their perjury 2 Kings 25:6-7; 2 Chronicles 36:17.
Ezekiel 21:25
Profane - Rather, “wounded,” - not dead but - having a death-wound. The prophet, turning from the general crowd, addresses Zedekiah.
When iniquity shall have an end - i. e., at the time when iniquity shall be closed with punishment. So in Ezekiel 21:29.
Ezekiel 21:26
The diadem (“the mitre,” the unique head-dress of the high priest) shall be removed, and the crown taken off (this shall not be as it is), the low exalted, and the high abased. Glory shall be removed alike from priest and king; the present glory and power attached to the government of God’s people shall be quite removed.
Ezekiel 21:27
It shall be no more - Or, “This also shall not be;” the present state of things shall not continue: all shall be confusion “until He come” to whom the dominion belongs of right. Not Zedekiah but Jeconiah and his descendants were the rightful heirs of David’s throne. Through the restoration of the true line was there hope for Judah (compare Genesis 49:10), the promised King in whom all power shall rest - the Son of David - Messiah the Prince. Thus the prophecy of destruction ends for Judah in the promise of restoration (as in Ezekiel 20:40 ff).
Ezekiel 21:28
The burden of the Song of the Sword, also in the form of poetry, is again taken up, directed now against the Ammonites, who, exulting in Judah’s destruction, fondly deemed that they were themselves to escape. For Judah there is yet hope, for Ammon irremediable ruin.
Their reproach - The scorn with which they reproach Judah (marginal references).
The sword ... the glittering - Or, “the sword is drawn for the slaughter; it is furbished that it may detour, in order that it may glitter.” In the Septuagint (and Vulgate) the sword is addressed; e. g., Septuagint, “Arise that thou mayest shine.”
Ezekiel 21:29
Whiles ... unto thee - A parenthesis. The Ammonites had their false diviners who deluded with vain hopes.
To bring thee upon the necks of them that are slain - To cast thee (Ammon) upon the heap of slaughtered men.
Shall have an end - Shall have its final doom.
Ezekiel 21:30
Shall I cause it to return ... - Or, Back to its sheath! The work of the sword is over.
Clarke's Notes on the Bible
Verse Ezekiel 21:25. 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.
