Ezechielis 3:5

Nova Vulgata

Et post haec revertentur filii Israel et quaerent Dominum Deum suum et David regem suum et pavebunt ad Dominum et ad bonum eius in fine dierum.

Parallel Translations

Clementine Latin Vulgate (1592)
in hora qua audieritis sonitum tub�, et fistul�, et cithar�, sambuc�, et psalterii, et symphoni�, et universi generis musicorum, cadentes adorate statuam auream, quam constituit Nabuchodonosor rex.

Jerome's Latin Vulgate (405)
Et post h�c revertentur filii Isra�l, et qu�rent Dominum Deum suum, et David regem suum: et pavebunt ad Dominum, et ad bonum ejus, in novissimo dierum.

Bible Verse Review
  from Treasury of Scripure Knowledge

seek: Hosea 5:6, Hosea 5:15, Isaiah 27:12, Isaiah 27:13, Jeremiah 3:22, Jeremiah 3:23, Jeremiah 31:6-10, Jeremiah 50:4, Jeremiah 50:5

and David their king: 1 Kings 12:16, Isaiah 55:3, Isaiah 55:4, Jeremiah 30:9, Jeremiah 33:17, Ezekiel 34:23, Ezekiel 34:24, Ezekiel 37:22-25, Amos 9:11, Acts 15:16-18

fear: Psalms 130:3, Psalms 130:4, Jeremiah 33:9, Ezekiel 16:63, Romans 2:4

in the: Numbers 24:14, Deuteronomy 4:30, Isaiah 2:2, Jeremiah 30:24, Ezekiel 38:8, Ezekiel 38:16, Daniel 2:28, Daniel 10:14, Micah 4:1, Romans 11:25

Reciprocal: Deuteronomy 30:2 - return unto Joshua 24:14 - fear 1 Kings 8:40 - fear thee Nehemiah 9:25 - delighted Job 37:24 - fear Psalms 5:7 - in thy Psalms 34:9 - fear Psalms 40:3 - many Psalms 89:3 - made Psalms 132:10 - thy servant Isaiah 9:13 - neither Isaiah 11:11 - set his hand Isaiah 17:7 - General Isaiah 29:23 - fear the God Isaiah 30:8 - the time to come Isaiah 32:1 - king Isaiah 32:16 - General Isaiah 60:5 - thou shalt see Jeremiah 5:24 - Let us now Jeremiah 16:14 - behold Jeremiah 23:20 - in the Jeremiah 29:11 - thoughts Jeremiah 31:12 - and shall Jeremiah 31:17 - General Jeremiah 32:37 - I will gather Jeremiah 48:47 - in the latter Jeremiah 49:39 - in the Ezekiel 21:27 - until Ezekiel 37:24 - David Daniel 12:1 - thy people Hosea 1:11 - the children of Judah Hosea 11:11 - out Jonah 1:9 - and I Micah 2:13 - their Zechariah 5:7 - is Zechariah 12:8 - the house Zechariah 14:7 - at Matthew 11:3 - Art Mark 11:10 - the kingdom Luke 5:26 - and were Luke 13:35 - Ye shall not Luke 24:44 - in the prophets John 1:49 - the King John 12:13 - the King John 18:31 - It Acts 2:17 - in Acts 2:43 - fear Acts 13:22 - he raised Acts 13:34 - the sure Acts 26:6 - the promise Romans 11:26 - all 2 Corinthians 3:16 - when 1 Timothy 4:1 - the latter 2 Timothy 3:1 - in Hebrews 1:2 - these Revelation 11:11 - great Revelation 15:4 - Who

Gill's Notes on the Bible

Afterward shall the children of Israel return,.... The ten tribes of Israel, and also the two tribes of Judah and Benjamin, which are included in the name of Israel, as Aben Ezra interprets it; and these are joined together in parallel places; see Jeremiah 30:3 for though they did not go into captivity together, yet their return and conversion will be at the same time; and they are all spoken of under the name of Israel by the Apostle Paul, when he foretells their conversion and salvation, Romans 11:26. The "return" of them, here prophesied of, does not barely mean their return to their own land, which will be at this time; see Jeremiah 30:3, but their return to the Lord by repentance; when they shall repent of, and turn from, their sinful course of life, and particularly of their unbelief and rejection of the true Messiah, and embrace him; and of their traditions and false ways of worship, which they shall discard; and of their own righteousness they shall now renounce; and shall turn to the Lord Jesus Christ, and believe in him for righteousness, life, and salvation:

and seek the Lord their God, and David their King; these may be considered either as two distinct persons, Jehovah the Father, and the Messiah, as in Ezekiel 34:23 and so the Targum,

"and seek the worship of the Lord their God, and obey Messiah the Son of David their King;''

who will be both equally sought after, and unto, by them; and which is a proof of the divinity of the Messiah, and of his equality with God his Father; as well as points out the right way in which Jehovah is to be sought, namely, with Christ, or in him, in whom he is a God gracious and merciful; and to seek and know both the one and the other is eternal life, John 17:3 or else all this is to be understood of the Messiah, rendering the words, "and seek the Lord their God, even David their King" as also Jeremiah 30:9, may be rendered; and so these are all epithets, titles, and characters of him: he is Jehovah, the everlasting I AM; the true God, and eternal life; Immanuel, God with us; God in our nature, manifest in the flesh; the Son of David, and his antitype, often called David in Scripture. Psalms 89:3, King of kings, King of the saints, of his church, and will be owned as such by the Jews at the time of their conversion, though they have rejected him; but now they will receive him, and be subject to him; they will seek to him for salvation, for the pardon of their sins, for righteousness, for rest, for food, for protection and safety, and to serve and obey him: and this seeking will not be out of curiosity, or in a carnal way, or for selfish ends; nor hypocritically; but with their whole hearts, and diligently, and in earnest. Not only the Targum interprets this of Messiah the Son of David, but Aben Ezra on the place says, this is the Messiah; and it is applied to him, and his times, by other Jewish writers, both ancient and modern. In an ancient book h of theirs, speaking of David, it is said, the holy blessed God is well pleased with him in this world, and in the world to come; in this world, as it is written, "and I will defend this city for mine own sake, and for my servant David's sake", 2 Kings 20:6, and in the world to come, as it is written,

they shall seek the Lord their God, and David their King, c. David was King in this world, and David shall be King in the time to come. And in both Talmuds the words are applied to the Messiah; in one of them i, after quoting this text, it is added, the Rabbins say this is the King Messiah; if of the living, David is his name; if of the dead, David is his name. And in the other k, it is said, when Jerusalem is built, David comes; that is, the Son of David, the Messiah; which is proved by this passage, "afterwards the children of Israel shall return, and seek the Lord their God, and David their King"; that is, as the gloss interprets it, after they shall return to the house of the sanctuary, or the temple: so Abarbinel, both in his commentary upon this place, and elsewhere l, as he interprets the "one head" in Hosea 1:11, of Messiah ben Ephraim, whom he, with the rest of his tribe, feign shall perish in war; so he observes, that then Israel shall seek David their King, the rod out of the root of Jesse, whom the Lord shall choose, and cause to reign over them. And another of their later writers m interprets the passage of the Messiah, and produces it to prove against the Christians that he should come in the end of days, or in the latter days; as it is plain and certain that our Jesus, the true Messiah, came at the end of the Jewish world, in the last days of their civil and church state; see Hebrews 1:1,

and shall fear the Lord and his goodness in the latter day; not man, but the Lord; not his wrath and vengeance, but his goodness; not with a servile, but with a godly filial fear; a fear influenced by the blessings of goodness they shall now be partakers of, particularly pardoning grace and mercy, Psalms 130:3, they shall fear the Lord, who is good, and goodness itself, and Christ, in whom the goodness of God is displayed, and who is prevented with the blessings of goodness for his people: it may be rendered, they "shall fear", or "come fearing to the Lord, and his goodness" n, being sensible of their sin, danger, and misery; they shall flee to the Lord as to their city of refuge, and to the blessings of his goodness they see their need of; and this they shall do in haste, as Aben Ezra interprets it, comparing it with Hosea 11:11. The Septuagint version is, "they shall be amazed at the Lord, and his good things"; the Syriac version, "they shall know the Lord, and his goodness": the Arabic version, they shall confess the Lord, and his benefits; the Targum,

"they shall give themselves to the service of the Lord, and his goodness shall be multiplied, which shall come to them in the end of days;''

or, as Aben Ezra, in the end of the prophecy of the prophets, in future time, in the times of the Messiah; which, as Kimchi serves, are always meant by the last days; and here it signifies the latter day of the last days, or of the Gospel dispensation.

h Zohar in Exod. fol. 93. 3. i T. Hieros. Beracot, fol. 5. 1. k T. Bab Megillah, fol. 18. 1. l Mashmiah Jeshuah, fol. 55. 4. m R. Isaac Chizzuk Emunah, par. 1. p. 44. n ופחדו אל יהוה ואל טובו "pavebunt ad Dominum", Montanus; "providi accedent ad Jehovam, et ad bonitatem ejus", Junius Tremellius, Piscator, Drusius "et cum timore venient ad Jehovam, et ad bonum ejus", Schmidt; so Ben Melech interprets it, "they shall fear, and be afraid of him, flow to him, and to his goodness"; and which, he says, Saadiah explains of his glory, agreeably to Exod. xxxiii. 19.

Barnes' Notes on the Bible

Afterward shall the children of Israel return - Elsewhere it is said more fully, “return to the Lord.” It expresses more than “turning” or even conversion to God. It is not conversion only, but reversion too, a turning “back from” the unbelief and sins, for which they had left God, and a return to Him whom they had forsaken.

And shall seek the Lord - This word, “seek,” expresses in Hebrew, from its intensive form, a diligent search; as used with regard to God, it signifies a religious search. It is not such seeking as our Lord speaks of, “Ye seek me, not because ye saw the miracles, but because ye did eat of the loaves and were filled” John 6:26, or, “many shall seek to enter in and shall not be able” Luke 13:24, but that earnest seeking, to which He has promised, “Seek and ye shall find.” Before, she had diligently sought her false gods. Now, in the end she shall as diligently seek God and His grace, as she had heretofore sought her idols and her sins.

And David their King - David himself, after the flesh, this could not be. For he had long since been gathered to his fathers; nor was he to return to this earth. “David” then must be “the Son of David,” the same, of whom God says, “I will set up One Shepherd over them, and He shall feed them, even My servant David, and He shall be their Shepherd, and I the Lord will be their God, and My servant David a Prince among them” Ezekiel 34:23-24. The same was to be a “witness, leader, commander to the people Isaiah 55:4; He who was to be “raised up to David Jeremiah 23:5-6, a righteous Branch,” and who was to “be called the Lord our Righteousness; David’s Lord” Psalms 110:1, as well as “David’s Son.” Whence the older Jews, of every school, Talmudic, mystical, Biblical, grammatical, explained this prophecy, of Christ. Thus their received paraphrase is: “Afterward the children of Israel shall repent, or turn by repentance, and shall seek the service of the Lord their God, and shall obey Messiah the Son of David, their King” .

And shall fear the Lord - Literally, “shall fear toward the Lord and toward His goodness.” It is not then a servile fear, not even, as elsewhere, a fear, which makes them shrink back from His awful Majesty. It is a fear, the most opposed to this; a fear, whereby “they shall flee to Him for help, from all that is to be feared;” a reverent holy awe, which should even impel them to Him; a fear of losing Him, which should make them hasten to Him. : “They shall fear, and wonder exceedingly, astonied at the greatness of God’s dealing, or of their own joy.” Yet they should “hasten tremblingly,” as bearing in memory their past unfathfulness and ill deserts, and fearing to approach, but for the greater fear on turning away. Nor do they hasten with this reverent awe and awful joy to God only, but “to His Goodness also.” His Goodness draws them, and to it they betake themselves, away from all cause of fear, their sins, themselves, the Evil one. Yet even His Goodness is a source of awe. “His Goodness!” How much it contains. All whereby God is good in Himself, all whereby he is good to us. That whereby he is essentially good, or rather Goodness; that whereby He is good to us, as His creatures, its yet more as His sinfill, ungrateful, redeemed creatures, re-born to bear the Image of His Son. So then His Goodness overflows into beneficence, and condescension, and graciousness and mercy and forgiving love, and joy in imparting Himself, and complacence in the creatures which he has formed, and re-formed, redeemed and sanctified for His glory. Well may His creatures “tremble toward” it, with admiring wonder that all this can be made their’s!

This was to take place “in the latter days.” These words, which are adopted in the New Testament, where Apostles say, “in the last days, in these last days” Acts 2:17; Hebrews 1:2, mean this, the last dispensation of God, in contrast with all which went before, the times of the Gospel . The prophecy has all along been fulfilled during this period to those, whether of the ten or of the two tribes, who have been converted to Christ, since God ended their temple-worship. It is fulfilled in every soul from among them, who now is “converted and lives.” There will be a more full fulfillment, of which Paul speaks, when the eyes of all Israel shall be opened to the deceivableness of the last antichrist; and Enoch and Elias, the two witnesses Revelation 11:3, shall have come to prepare our Lord’s second Coming, and shall have keen slain, and, by God’s converting grace, “all Israel shall be saved” Romans 11:26.

Clarke's Notes on the Bible

Verse Hosea 3:5. Afterward shall the children of Israel return — Shall repent of their iniquities, and seek the Lord; lay aside their mock worship, and serve the true God in spirit and in truth.

And David their king — Or as the Targum, "They shall obey the Messiah, the Son of David, their King;" and thus look believingly upon him whom they have pierced, and mourn. And then shall their long spiritual darkness and dismal captivity have an end; but not before. The Messiah, as David, is promised in Jeremiah 30:9; Ezekiel 24:23; Ezekiel 37:22; Ezekiel 37:24-25, (where see the notes,) and in this place of Hosea. Some think that the family of David is intended; but if we go to the rigour of the letter, the house of Israel was scarcely ever perfectly submissive to David. And we know that after the death of Solomon they never acknowledged the house of David till they were all carried away captive; and certainly never since. And to say that Zerubbabel is here meant, is not supportable, as the very short and imperfect obedience of the Jews to Zerubbabel can never comport with the high terms of this and similar prophecies. We are obliged, therefore, from the evidence of these prophecies, from the evidence of the above facts, from the evidence of the rabbins themselves, and from the evidence of the New Testament, to consider these texts as applying solely to JESUS CHRIST, the promised MESSIAH, who has been a light to lighten the Gentiles, and will yet be the glory of his people Israel. There is a strange propensity in some men to deny these evidences of Christianity, while they profess to believe its doctrines.