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THE MESSAGE
Ezekiel 21:27
Bible Study Resources
Concordances:
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- InternationalParallel Translations
A ruin, a ruin,I will make it a ruin!Yet this will not happenuntil he comes;I have given the judgment to him.
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].
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.
A ruin, ruin, ruin I will make it. This also shall not be, until he comes, the one to whom judgment belongs, and I will give it to him.
'Ruins, ruins, ruins, I will make it! This also will be no longer until He comes whose right it is, and I will give it to Him.'
A ruin! A ruin! I will make it a ruin! This place will not be rebuilt until the one comes who has a right to be king. Then I will give him that right.'
'A ruin, a ruin, I will make it a ruin! It shall no longer exist until He comes whose right it is [to reign], and I will give it to Him.'
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].
I wil ouerturne, ouerturne, ouerturne it, and it shall be no more vntill he come, whose right it is, and I will giue it him.
'A ruin, a ruin, a ruin, I will make it. This also will be no more until He comes whose right it is, and I will give it to Him.'
A ruin, a ruin, a ruin, I will make it. This also will be no more until He comes to whom the legal judgment belongs, and I will give it to Him.'
A ruin, a ruin, I will make it a ruin! And it will not be restored until He comes to whom it belongs, to whom I have assigned judgment.'
I will leave Jerusalem in ruins when my chosen one comes to punish this city.
Into his right hand comes the lot for Yerushalayim, to set up battering rams, give the order for slaughter, raise a shout, set battering rams against the gates, build siege ramps and erect watchtowers.
I will overturn, overturn, overturn it! This also shall be no [more], until he come whose right it is; and I will give it [to him].
I will completely destroy that city! But this will not happen until the right man becomes the new king. Then I will let him have this city."
Even this place I will cause to be a ruin; until he comes to whom it belongs by right, and I will deliver it to him.
Ruin, ruin! Yes, I will make the city a ruin. But this will not happen until the one comes whom I have chosen to punish the city. To him I will give it.
A ruin, a ruin, a ruin I will make it! Also this has not ever happened; it will remain until the coming of the one to whom the judgment belongs and I have given it to him.'
Ruin, ruin, ruin! I will appoint it! Also this shall not be until the coming of Him to whom is the right, and I will give it.
Punysh, punysh, yee punysh them will I, and destroye them: and that shall not be fulfilled, vntill he come, to whom the iudgment belongeth, and to whom I haue geue it.
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.
I will let it be overturned, overturned, overturned: this will not be again till he comes whose right it is; and I will give it to him.
In his right hand is the lot Jerusalem, to set battering rams, to open the mouth for the slaughter, to lift up the voice with shouting, to set battering rams against the gates, to cast up mounds, to build forts.
I will ouerturne, ouerturne, ouerturne it, and it shall be no more, vntill he come, whose right it is, and I wil giue it him.
Ouerthrowen, ouerthrowen, ouerthrowen wyll I put it, and it shall not be, vntyll he come to whom the iudgement belongeth, and to whom I haue geuen it.
Injustice, injustice, injustice, will I make it: woe to it: such shall it be until he comes to whom it belongs; and I will deliver it to him.
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.
Wickidnesse, wickidnesse, wickidnesse Y schal putte it; and this schal not be doon til he come, whos the doom is, and Y schal bitake to hym.
I will overturn, overturn, overturn it: neither has this taken place, until he comes whose right it is; and I will give it [to him].
I will overturn, overturn, overturn it: and it shall be no [more], until he cometh whose right it is; and I will give it [him].
A total ruin I will make it! It will come to an end when the one arrives to whom I have assigned judgment.'
Overthrown, overthrown, I will make it overthrown! It shall be no longer, Until He comes whose right it is, And I will give it to Him."'
Destruction! Destruction! I will surely destroy the kingdom. And it will not be restored until the one appears who has the right to judge it. Then I will hand it over to him.
A waste, a waste. I will lay the city waste. It will be no more, until He comes whose right it is, and I will give it to Him.'
A ruin, a ruin, a ruin— I will make it! (Such has never occurred.) Until he comes whose right it is; to him I will give it.
An overthrow, overthrow, overthrow, will I make it, - Even this hath not befallen unto the coming of One to whom belongeth the right Then will I bestow it.
I will shew it to be iniquity, iniquity, iniquity: but this was not done till he came to whom judgment belongeth, and I will give it him.
A ruin, ruin, ruin I will make it; there shall not be even a trace of it until he comes whose right it is; and to him I will give it.
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.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
I will overturn, overturn, overturn, it: Heb. Perverted, perverted, perverted, will I make it. Haggai 2:21, Haggai 2:22, Hebrews 12:26, Hebrews 12:27
until: Ezekiel 21:13, Ezekiel 17:22, Ezekiel 17:23, Ezekiel 34:23, Ezekiel 37:24, Ezekiel 37:25, Genesis 49:10, Numbers 24:19, Psalms 2:6, Psalms 72:7-10, Isaiah 9:6, Isaiah 9:7, Jeremiah 23:5, Jeremiah 23:6, Jeremiah 30:21, Jeremiah 33:15, Jeremiah 33:16, Jeremiah 33:21, Jeremiah 33:26, Daniel 2:44, Daniel 9:25, Hosea 3:5, Amos 9:11, Amos 9:12, Micah 5:2, Haggai 2:7, Zechariah 6:12, Zechariah 6:13, Zechariah 9:9, Malachi 3:1, Malachi 4:2, Matthew 28:18, Luke 1:32, Luke 1:69, Luke 2:11, John 1:4, John 1:9, Ephesians 1:20-22, Philippians 2:9, Philippians 2:10, 1 Peter 3:22, Revelation 19:11-16
Reciprocal: Job 22:29 - the humble person Psalms 113:7 - raiseth Matthew 24:7 - nation shall John 18:31 - It John 19:15 - We have Acts 26:6 - the promise
Cross-References
At about that same time, Abimelech and the captain of his troops, Phicol, spoke to Abraham: "No matter what you do, God is on your side. So swear to me that you won't do anything underhanded to me or any of my family. For as long as you live here, swear that you'll treat me and my land as well as I've treated you."
That's how the place got named Beersheba (the Oath-Well), because the two of them swore a covenant oath there. After they had made the covenant at Beersheba, Abimelech and his commander, Phicol, left and went back to Philistine territory.
Jonathan, out of his deep love for David, made a covenant with him. He formalized it with solemn gifts: his own royal robe and weapons—armor, sword, bow, and belt.
Receiving a gift is like getting a rare gemstone; any way you look at it, you see beauty refracted.
A gift gets attention; it buys the attention of eminent people.
Friends come and friends go, but a true friend sticks by you like family.
A quietly given gift soothes an irritable person; a heartfelt present cools a hot temper.
The Great Tree Is Made Small and the Small Tree Great God 's Message came to me: "Son of man, make a riddle for the house of Israel. Tell them a story. Say, ‘ God , the Master, says: "‘A great eagle with a huge wingspan and long feathers, In full plumage and bright colors, came to Lebanon And took the top off a cedar, broke off the top branch, Took it to a land of traders, and set it down in a city of shopkeepers. Then he took a cutting from the land and planted it in good, well-watered soil, like a willow on a riverbank. It sprouted into a flourishing vine, low to the ground. Its branches grew toward the eagle and the roots became established— A vine putting out shoots, developing branches. "‘There was another great eagle with a huge wingspan and thickly feathered. This vine sent out its roots toward him from the place where it was planted. Its branches reached out to him so he could water it from a long distance. It had been planted in good, well-watered soil, And it put out branches and bore fruit, and became a noble vine. "‘ God , the Master, says, Will it thrive? Won't he just pull it up by the roots and leave the grapes to rot And the branches to shrivel up, a withered, dead vine? It won't take much strength or many hands to pull it up. Even if it's transplanted, will it thrive? When the hot east wind strikes it, won't it shrivel up? Won't it dry up and blow away from the place where it was planted?'" God 's Message came to me: "Tell this house of rebels, ‘Do you get it? Do you know what this means?' "Tell them, ‘The king of Babylon came to Jerusalem and took its king and its leaders back to Babylon. He took one of the royal family and made a covenant with him, making him swear his loyalty. The king of Babylon took all the top leaders into exile to make sure that this kingdom stayed weak—didn't get any big ideas of itself—and kept the covenant with him so that it would have a future. "‘But he rebelled and sent emissaries to Egypt to recruit horses and a big army. Do you think that's going to work? Are they going to get by with this? Does anyone break a covenant and get off scot-free? "‘As sure as I am the living God, this king who broke his pledge of loyalty and his covenant will die in that country, in Babylon. Pharaoh with his big army—all those soldiers!—won't lift a finger to fight for him when Babylon sets siege to the city and kills everyone inside. Because he broke his word and broke the covenant, even though he gave his solemn promise, because he went ahead and did all these things anyway, he won't escape. "‘Therefore, God , the Master, says, As sure as I am the living God, because the king despised my oath and broke my covenant, I'll bring the consequences crashing down on his head. I'll send out a search party and catch him. I'll take him to Babylon and have him brought to trial because of his total disregard for me. All his elite soldiers, along with the rest of the army, will be killed in battle, and whoever is left will be scattered to the four winds. Then you'll realize that I, God , have spoken. "‘ God , the Master, says, I personally will take a shoot from the top of the towering cedar, a cutting from the crown of the tree, and plant it on a high and towering mountain, on the high mountain of Israel. It will grow, putting out branches and fruit—a majestic cedar. Birds of every sort and kind will live under it. They'll build nests in the shade of its branches. All the trees of the field will recognize that I, God , made the great tree small and the small tree great, made the green tree turn dry and the dry tree sprout green branches. I, God , said it—and I did it.'"
Friends, let me give you an example from everyday affairs of the free life I am talking about. Once a person's will has been ratified, no one else can annul it or add to it. Now, the promises were made to Abraham and to his descendant. You will observe that Scripture, in the careful language of a legal document, does not say "to descendants," referring to everybody in general, but "to your descendant" (the noun, note, is singular), referring to Christ. This is the way I interpret this: A will, earlier ratified by God, is not annulled by an addendum attached 430 years later, thereby negating the promise of the will. No, this addendum, with its instructions and regulations, has nothing to do with the promised inheritance in the will. What is the point, then, of the law, the attached addendum? It was a thoughtful addition to the original covenant promises made to Abraham. The purpose of the law was to keep a sinful people in the way of salvation until Christ (the descendant) came, inheriting the promises and distributing them to us. Obviously this law was not a firsthand encounter with God. It was arranged by angelic messengers through a middleman, Moses. But if there is a middleman as there was at Sinai, then the people are not dealing directly with God, are they? But the original promise is the direct blessing of God, received by faith. If such is the case, is the law, then, an anti-promise, a negation of God's will for us? Not at all. Its purpose was to make obvious to everyone that we are, in ourselves, out of right relationship with God, and therefore to show us the futility of devising some religious system for getting by our own efforts what we can only get by waiting in faith for God to complete his promise. For if any kind of rule-keeping had power to create life in us, we would certainly have gotten it by this time. Until the time when we were mature enough to respond freely in faith to the living God, we were carefully surrounded and protected by the Mosaic law. The law was like those Greek tutors, with which you are familiar, who escort children to school and protect them from danger or distraction, making sure the children will really get to the place they set out for. But now you have arrived at your destination: By faith in Christ you are in direct relationship with God. Your baptism in Christ was not just washing you up for a fresh start. It also involved dressing you in an adult faith wardrobe—Christ's life, the fulfillment of God's original promise. In Christ's family there can be no division into Jew and non-Jew, slave and free, male and female. Among us you are all equal. That is, we are all in a common relationship with Jesus Christ. Also, since you are Christ's family, then you are Abraham's famous "descendant," heirs according to the covenant promises.
Gill's Notes on the Bible
I will overturn, overturn, overturn, it,.... The crown and kingdom of Judah; which being expressed three times, has not respect, as Kimchi thinks, to the three generations, in which the crown ceased after the captivity, as those of Asir, Shealtiel, Pedaiah; and in the fourth generation was restored to Zerubbabel; for he was no king, nor was there any of David's line after; nor were the Maccabees or Hasmoneans properly kings; but the phrase denotes the utter abolition of the kingly power, and the certainty of it, which could not be restored, notwithstanding the attempts made by Gedaliah and Ishmael; all their schemes were overturned, and so in successive ages and may also denote and include the troubles that were in the Jewish state, not only during the captivity, but from that time unto the Messiah's coming; there were nothing but overturnings, overturnings till that time came:
and it shall be no more; a kingdom governed by one of the seed of the then present family, or of the seed of David; there shall be no more a king of his race, as there was not till Shiloh came, intended in the next clause:
until he come whose right it is; the right of the crown and kingdom of Israel; which belongs to Jesus the Messiah, being descended from a race of kings of the house of Judah, and of the seed of David: or,
to whom the judgment is s; to whom the Father hath committed all judgment, John 5:22 all power of judging both his church and people, and the whole world:
and I will give it him; the crown and kingdom, which is his right; put him in the possession of it, as he was at his resurrection and ascension; and which will more fully appear in the latter day, when all kingdoms will become his; especially he has, and will appear to have, the throne of his father David, and of his kingdom there will be no end, Luke 1:31. This is understood and interpreted of the Messiah, by R. Abendana t, a modern Jew.
s אשר לו המשפט "cujus est judicium", Pagninus, Starckius; "[vel] jus", Junius & Tremellius, Polanus, Piscator. t Not. in Ben Melech, Miclol Yophi in loc.
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 21:27. I will overturn — I will utterly destroy the Jewish government. Perverted will I make it. See the margin.
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, Genesis 49:10, and Luke 1:32. The 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.
