Yehezkiel 21:27

Bahasa Indonesia Sehari-hari

Puing, puing, puing akan Kujadikan dia! Inipun tidak akan tetap. Sampai ia datang yang berhak atasnya, dan kepadanya akan Kuberikan itu."

Parallel Translations

Alkitab Terjemahan Baru
Puing, puing, puing akan Kujadikan dia! Inipun tidak akan tetap. Sampai ia datang yang berhak atasnya, dan kepadanya akan Kuberikan itu."

Alkitab Terjemahan Lama
Bahwa Aku menaruh makota itu akan dibalik, dibalik, dibalik belah; maka satupun tiada akan ada sampai datang ia yang berhak atasnya, dan kepadanya juga Kukaruniakan dia.

Contextual Overview

¹⁸ The worde of the Lorde came yet vnto me agayne, saying: ¹⁹ Thou sonne of man, appoynt thee two wayes, that the sworde of the king of Babylon may come: Both these wayes shal go out of one lande, and choose thee a place, at the head of the citie wayes choose it. ²⁰ Appoynt a way that the sworde may come towarde Rabbath of the Ammonites, and towarde Iuda in the defenced Hierusalem. ²¹ For the kyng of Babylon stoode at the partyng of the wayes, at the head of the two wayes, consultyng by diuination, he made his arrowes bright, consulted with images, & lookt in the liuer. ²² At his right hande was the soothsaying for Hierusalem, to appoynt captaynes, to open [their] mouth to the slaughter, and to lift vp their voice with the alarum, to set battle rammes agaynst the gates, to cast a bulwarke, [and] to builde a fort. ²³ And it shalbe vnto them as a false diuination in their sight, for the othes made vnto them: but he wyll call to remembraunce their iniquitie, to the intent they may be taken. ²⁴ Therfore thus saith the Lorde God, Because ye haue made your iniquitie to be remebred in discoueryng your transgressions, so that in all your workes your sinnes might appeare, because ye are come to remembraunce, ye shalbe taken by hande. ²⁵ O thou shamefull wicked prince of Israel, whose day is come, euen when wickednesse shall haue an ende, ²⁶ Thus saith the Lorde God, I wyll take away the Diademe, and put of the crowne: this shalbe no more the same, I wyll exalt the humble, and abase him that is hye. ²⁷ 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.

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

Genesis 21:22
And at the same season, Abimelech and Phicol his chiefe captayne spake vnto Abraham, saying, God [is] with thee in all that thou doest:

Genesis 21:23
And nowe therefore, sweare vnto me euen here by God, that thou wylt not hurt me, nor my chyldren, nor my chyldrens children: but that thou shalt deale with me and the countrey where thou hast ben a straunger, accordyng vnto the kyndnesse that I haue shewed thee.

Genesis 21:28
And Abraham set seuen ewe lambes by them selues.

Genesis 21:31
Wherefore the place is called Beer seba, because that there they sware both of them.

Genesis 31:44
Nowe therfore come on, and let vs make a league I and thou, which may be a wytnesse betwene me and thee.

1 Samuel 18:3
Then Ionathan and Dauid made a couenaunt, because he loued him as his owne soule.

Proverbs 17:8
A gyft is as a precious stone vnto hym that hath it: but vnto whom soeuer it turneth, it maketh hym vnwise.

Proverbs 18:16
A mans gyft maketh an open way, to bryng hym before great men.

Proverbs 18:24
A man that wyll haue frendes, must shewe hym selfe frendly: and there is a frende whiche is nearer then a brother.

Proverbs 21:14
A priuie rewarde pacifieth displeasure: and a gyft in the bosome [stylleth] furiousnesse.

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.