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Ezekiel 23-24
New English Translation

Two Sisters

23 The Lord’s message came to me: 2 “Son of man, there were two women who were daughters of the same mother. 3 They engaged in prostitution in Egypt; in their youth they engaged in prostitution. Their breasts were squeezed there; lovers[a] fondled their virgin nipples there. 4 Oholah was the name of the older and Oholibah[b] the name of her younger sister. They became mine and gave birth to sons and daughters.[c] Oholah is Samaria, and Oholibah is Jerusalem.

5 “Oholah engaged in prostitution while she was mine.[d] She lusted after her lovers, the Assyrians[e]—warriors[f] 6 clothed in blue, governors and officials, all of them desirable young men, horsemen riding on horses. 7 She bestowed her sexual favors[g] on them; all of them were the choicest young men of Assyria. She defiled herself with all whom she desired[h]—with all their idols. 8 She did not abandon the prostitution she had practiced in Egypt, for in her youth men went to bed[i] with her, fondled her virgin breasts, and ravished her.[j] 9 Therefore I handed her over to her lovers, the Assyrians[k] for whom she lusted. 10 They exposed her nakedness, seized her sons and daughters, and killed her with the sword. She became notorious[l] among women, and they executed judgments against her.

11 “Her sister Oholibah watched this,[m] but she became more corrupt in her lust than her sister had been, and her acts of prostitution were more numerous than those of her sister. 12 She lusted after the Assyrians—governors and officials, warriors in full armor, horsemen riding on horses, all of them desirable young men. 13 I saw that she was defiled; both of them followed the same path. 14 But she increased her prostitution. She saw men carved on the wall, images of the Chaldeans carved in bright red,[n] 15 wearing belts on their waists and flowing turbans on their heads, all of them looking like officers, the image of Babylonians[o] whose native land is Chaldea. 16 When she saw them,[p] she lusted after them and sent messengers to them in Chaldea.[q] 17 The Babylonians crawled into bed with her.[r] They defiled her with their lust; after she was defiled by them, she[s] became disgusted with them. 18 When she lustfully exposed her nakedness,[t] I[u] was disgusted with her, just as I[v] had been disgusted with her sister. 19 Yet she increased her prostitution, remembering the days of her youth when she engaged in prostitution in the land of Egypt. 20 She lusted after her lovers there, whose genitals were like those of donkeys,[w] and whose emission was like that of stallions. 21 This is how you assessed[x] the obscene conduct of your youth, when the Egyptians fondled[y] your nipples and squeezed[z] your young breasts.

22 “Therefore, Oholibah, this is what the Sovereign Lord says: Look here,[aa] I am about to stir up against you the lovers with whom you were disgusted; I will bring them against you from every side: 23 the Babylonians and all the Chaldeans, Pekod,[ab] Shoa,[ac] and Koa,[ad] and all the Assyrians with them, desirable young men, all of them governors and officials, officers and nobles, all of them riding on horses. 24 They will attack[ae] you with weapons,[af] chariots, wagons, and with a huge army;[ag] they will array themselves against you on every side with large shields, small shields, and helmets. I will assign them the task of judgment;[ah] they will punish you according to their laws. 25 I will direct[ai] my jealous anger against you, and they will deal with you in rage. They will cut off your nose and your ears,[aj] and your survivors will die[ak] by the sword. They will seize your sons and daughters, and your survivors will be consumed by fire. 26 They will strip your clothes off you and take away your beautiful jewelry. 27 So I will put an end to your obscene conduct and your prostitution that you have practiced in the land of Egypt.[al] You will not seek their help[am] or remember Egypt anymore.

28 “For this is what the Sovereign Lord says: Look here,[an] I am about to deliver you over to[ao] those whom you hate, to those with whom you were disgusted. 29 They will treat you with hatred, take away all you have labored for,[ap] and leave you naked and bare. Your nakedness will be exposed, just as when you engaged in prostitution and obscene conduct.[aq] 30 I will do these things to you[ar] because you engaged in prostitution with the nations, polluting yourself with their idols. 31 You have followed the ways of your sister, so I will place her cup of judgment[as] in your hand. 32 This is what the Sovereign Lord says: ‘You will drink your sister’s deep and wide cup;[at] you will be scorned and derided, for it holds a great deal. 33 You will be overcome by[au] drunkenness and sorrow. The cup of your sister Samaria is a cup of horror and desolation. 34 You will drain it dry,[av] gnaw its pieces,[aw] and tear out your breasts,[ax] for I have spoken, declares the Sovereign Lord.’

35 “Therefore this is what the Sovereign Lord says: Because you have forgotten me and completely disregarded me,[ay] you must bear now the punishment for[az] your obscene conduct and prostitution.”

36 The Lord said to me: “Son of man, are you willing to pronounce judgment[ba] on Oholah and Oholibah? Then declare to them their abominable deeds! 37 For they have committed adultery, and blood is on their hands. They have committed adultery with their idols, and their sons, whom they bore to me,[bb] they have passed through the fire as food to their idols.[bc] 38 Moreover, they have done this to me: In the very same day[bd] they desecrated my sanctuary and profaned my Sabbaths. 39 On the same day they slaughtered their sons for their idols, they came to my sanctuary to desecrate it. This is what they have done in the middle of my house.

40 “They even sent for men from far away; when the messenger arrived, those men set out.[be] For them you bathed,[bf] painted your eyes, and decorated yourself with jewelry. 41 You sat on a magnificent couch, with a table arranged in front of it where you placed my incense and my olive oil. 42 The sound of a carefree crowd accompanied her,[bg] including all kinds of men;[bh] even Sabeans[bi] were brought from the desert. The sisters[bj] put bracelets on their wrists and beautiful crowns on their heads. 43 Then I said about the one worn out by adultery, ‘Now they will commit immoral acts with her.’ 44 They slept with her[bk] the way someone sleeps with a prostitute. In this way they slept with Oholah and Oholibah, promiscuous women. 45 But upright men will punish them appropriately for their adultery and bloodshed,[bl] because they are adulteresses and blood is on their hands.

46 “For this is what the Sovereign Lord says: Bring up an army[bm] against them and subject them[bn] to terror and plunder. 47 That army will pelt them with stones and slash them with their swords; they will kill their sons and daughters and burn their houses.[bo] 48 I will put an end to the obscene conduct in the land; all the women will learn a lesson from this and not engage in obscene conduct. 49 They will repay you for your obscene conduct, and you will be punished for idol worship.[bp] Then you will know that I am the Sovereign Lord.”

The Boiling Pot

24 The Lord’s message came to me in the ninth year, in the tenth month, on the tenth day of the month:[bq] 2 “Son of man, write down the name of this day, this very day. The king of Babylon has laid siege[br] to Jerusalem this very day. 3 Recite a proverb to this rebellious house[bs] and say to them, ‘This is what the Sovereign Lord says:

“‘Set on the pot,[bt] set it on,
pour water in it too;
4 add the pieces of meat to it,
every good piece,
the thigh and the shoulder;
fill it with choice bones.
5 Take the choice bone of the flock,
heap up wood under it;
boil rapidly,
and boil its bones in it.

6 “‘Therefore this is what the Sovereign Lord says:

Woe to the city of bloodshed,
the pot whose rot[bu] is in it,
whose rot has not been removed[bv] from it!
Empty it piece by piece.
No lot has fallen on it.[bw]
7 For her blood was in it;
she poured it on an exposed rock;
she did not pour it on the ground to cover it up with dust.
8 To arouse anger, to take vengeance,
I have placed her blood on an exposed rock so that it cannot be covered up.

9 “‘Therefore this is what the Sovereign Lord says:

Woe to the city of bloodshed!
I will also make the pile high.
10 Pile up the wood, kindle the fire;
cook the meat well, mix in the spices,
let the bones be charred.
11 Set the empty pot on the coals,[bx]
until it becomes hot and its copper glows,
until its uncleanness melts within it and its rot[by] is consumed.
12 It has tried my patience;[bz]
yet its thick rot is not removed[ca] from it.
Subject its rot to the fire![cb]
13 You mix uncleanness with obscene conduct.[cc]
I tried to cleanse you,[cd] but you are not clean.
You will not be cleansed from your uncleanness[ce]
until I have exhausted my anger on you.

14 “‘I the Lord have spoken; judgment[cf] is coming and I will act! I will not relent, or show pity, or be sorry![cg] I will judge you[ch] according to your conduct[ci] and your deeds, declares the Sovereign Lord.’”

Ezekiel’s Wife Dies

15 The Lord’s message came to me: 16 “Son of man, realize that I am about to take the delight of your eyes away from you with a jolt,[cj] but you must not mourn or weep or shed tears. 17 Groan to moan for the dead,[ck] but do not perform mourning rites.[cl] Bind on your turban[cm] and put your sandals on your feet. Do not cover your lip[cn] and do not eat food brought by others.”[co]

18 So I spoke to the people in the morning, and my wife died in the evening. In the morning[cp] I acted just as I was commanded. 19 Then the people said to me, “Will you not tell us what these things you are doing mean for us?”

20 So I said to them: “The Lord’s message came to me: 21 Say to the house of Israel, ‘This is what the Sovereign Lord says: Realize I am about to desecrate my sanctuary—the source of your confident pride,[cq] the object in which your eyes delight,[cr] and your life’s passion.[cs] Your very own sons and daughters whom you have left behind will die[ct] by the sword. 22 Then you will do as I have done: You will not cover your lip or eat food brought by others.[cu] 23 Your turbans will be on your heads and your sandals on your feet; you will not mourn or weep, but you will rot[cv] for your iniquities[cw] and groan among yourselves. 24 Ezekiel will be an object lesson for you; you will do all that he has done. When it happens, then you will know that I am the Sovereign Lord.’

25 “And you, son of man, this is what will happen on the day I take[cx] from them their stronghold—their beautiful source of joy, the object in which their eyes delight, and the main concern of their lives,[cy] as well as their sons and daughters:[cz] 26 On that day a fugitive will come to you to report the news.[da] 27 On that day you will be able to speak again;[db] you will talk with the fugitive and be silent no longer. You will be an object lesson for them, and they will know that I am the Lord.”

Footnotes

  1. Ezekiel 23:3 tn In the Hebrew text the subject is left unstated and must be supplied from the context.
  2. Ezekiel 23:4 tn The names Oholah and Oholibah are both derived from the word meaning “tent.” The meaning of Oholah is “her tent,” while Oholibah means “my tent is in her.”
  3. Ezekiel 23:4 sn In this allegory the Lord is depicted as being the husband of two wives. The OT law prohibited a man from marrying sisters (Lev 18:18), but the practice is attested in the OT (cf. Jacob). The metaphor is utilized here for illustrative purposes and does not mean that the Lord condoned such a practice or bigamy in general.
  4. Ezekiel 23:5 tn Heb “while she was under me.” The expression indicates that Oholah is viewed as the Lord’s wife. See Num 5:19-20, 29. sn Engaged in prostitution refers to alliances with pagan nations in this context. In Ezek 16 harlotry described the sin of idolatry.
  5. Ezekiel 23:5 tn Heb “Assyria.”
  6. Ezekiel 23:5 tn The term apparently refers to Assyrian military officers; it is better construed with the description that follows. See D. I. Block, Ezekiel (NICOT), 1:738.
  7. Ezekiel 23:7 tn Heb “her harlotries.”
  8. Ezekiel 23:7 tn Heb “lusted after.”
  9. Ezekiel 23:8 tn Heb “lied down with.” The verb שָׁכַב (shakav) “to lie down” can imply going to bed to sleep or be a euphemism for sexual relations.
  10. Ezekiel 23:8 tn Heb “and poured out their harlotry on her.”
  11. Ezekiel 23:9 tn Heb “I gave her into the hand of her lovers, into the hand of the sons of Assyria.”
  12. Ezekiel 23:10 tn Heb “name.”
  13. Ezekiel 23:11 tn The word “this” is not in the original text.
  14. Ezekiel 23:14 tn The only other occurrence of the Hebrew term is in Jer 22:14.
  15. Ezekiel 23:15 tn Heb “the sons of Babel.”
  16. Ezekiel 23:16 tn Heb “at the appearance of her eyes.”
  17. Ezekiel 23:16 sn The Chaldeans were prominent tribal groups of Babylonia. The imagery is reminiscent of events in the reigns of Hezekiah (2 Kgs 20:12-15) and Jehoiakim (2 Kgs 23:34-24:1).
  18. Ezekiel 23:17 tn Heb “The sons of Babel came to her on a bed of love.”
  19. Ezekiel 23:17 tn Heb “her soul.”
  20. Ezekiel 23:18 tn Heb “She exposed her harlotry and exposed her nakedness.”
  21. Ezekiel 23:18 tn Heb “my soul.”
  22. Ezekiel 23:18 tn Heb “my soul.”
  23. Ezekiel 23:20 tn Heb “She lusted after their concubines (?), whose flesh was the flesh of donkeys.” The phrase “their concubines” is difficult here. The pronoun is masculine plural, suggesting that the Egyptian men are in view, but how concubines would fit into the picture envisioned here is not clear. It is possible that the term refers here to the Egyptians’ genitals. The relative pronoun that follows introduces a more specific description of them. Some suggest that Ezekiel uses the term in an idiomatic sense of “paramour,” which is reflected in the translation above.
  24. Ezekiel 23:21 tn Or “you took note of.” The Hebrew verb פָּקַד (paqad) in the Qal implies evaluating something and then acting in light of that judgment; here the prophet depicts Judah as approving of her youthful unfaithfulness and then magnifying it at the present time. Some translations assume the verb should be repointed as a Niphal, rendering “you missed” or by extension “you longed for,” but such an extension of the Niphal “to be missing” is otherwise unattested.
  25. Ezekiel 23:21 tn Heb “when (they) did,” but the verb makes no sense here and is better emended to “when (they) fondled,” a verb used in vv. 3 and 8. See L. C. Allen, Ezekiel (WBC), 2:43.
  26. Ezekiel 23:21 tn Heb “for the sake of,” but the expression is awkward and is better emended to read “to squeeze.” See L. C. Allen, Ezekiel (WBC), 2:43.
  27. Ezekiel 23:22 tn The word הִנֵּה (hinneh, traditionally “behold”) indicates becoming aware of something and has been translated here as a verb.
  28. Ezekiel 23:23 sn Pekod was the name of an Aramean tribe (known as Puqudu in Mesopotamian texts) that lived in the region of the Tigris River.
  29. Ezekiel 23:23 sn Shoa was the name of a nomadic people (the Sutu) that lived in Mesopotamia.
  30. Ezekiel 23:23 sn Koa was the name of another Mesopotamian people group (the Qutu).
  31. Ezekiel 23:24 tn Heb “come against.”
  32. Ezekiel 23:24 tn This is the only occurrence of this term in the OT. The precise meaning is uncertain.
  33. Ezekiel 23:24 tn Heb “an assembly of peoples.”
  34. Ezekiel 23:24 tn Heb “I will place before them judgment.”
  35. Ezekiel 23:25 tn Heb “give.”
  36. Ezekiel 23:25 tn Heb “they will remove.” sn This method of punishment is attested among ancient Egyptian and Hittite civilizations. See W. Zimmerli, Ezekiel (Hermeneia), 1:489.
  37. Ezekiel 23:25 tn Heb “fall.”
  38. Ezekiel 23:27 tn Heb “I will cause your obscene conduct to cease from you and your harlotry from the land of Egypt.”
  39. Ezekiel 23:27 tn Heb “lift your eyes to them.”
  40. Ezekiel 23:28 tn The word הִנֵּה (hinneh, traditionally “behold”) indicates becoming aware of something and has been translated here as a verb.
  41. Ezekiel 23:28 tn Heb “I am giving you into the hand of.”
  42. Ezekiel 23:29 tn The Hebrew term means “labor,” but by extension it can also refer to that for which one works.
  43. Ezekiel 23:29 tn Heb “The nakedness of your prostitution will be exposed, and your obscene conduct and your harlotry.”
  44. Ezekiel 23:30 tn The infinitive absolute continues the sequence begun in v. 28: “Look here, I am about to deliver you.” See Joüon 2:430 §123.w.
  45. Ezekiel 23:31 tn Heb “her cup.” A cup of intoxicating strong drink is used, here and elsewhere, as a metaphor for judgment because both leave one confused and reeling. (See Jer 25:15, 17, 28; Hab 2:16.) The cup of wrath is a theme also found in the NT (Mark 14:36).
  46. Ezekiel 23:32 sn The image of a deep and wide cup suggests the degree of punishment; it will be extensive and leave the victim helpless.
  47. Ezekiel 23:33 tn Heb “filled with.”
  48. Ezekiel 23:34 tn Heb “You will drink it and drain (it).”
  49. Ezekiel 23:34 tn D. I. Block compares this to the idiom of “licking the plate” (Ezekiel [NICOT], 1:754, n. 137). The text is difficult as the word translated “gnaw” is rare. The noun is used of the shattered pieces of pottery and so could envision a broken cup. But the Piel verb form is used in only one other place (Num 24:8), where it is a denominative from the noun “bone” and seems to mean to “break (bones).” Why it would be collocated with “sherds” is not clear. For this reason some emend the phrase to read “consume its dregs” (see L. C. Allen, Ezekiel [WBC], 2:44) or emend the verb to read “swallow,” as if the intoxicated Oholibah breaks the cup and then eats the very sherds in an effort to get every last drop of the beverage that dampens them.
  50. Ezekiel 23:34 sn The severe action is more extreme than beating the breasts in anguish (Isa 32:12; Nah 2:7). It is also ironic, for these are the very breasts she so blatantly offered to her lovers (vv. 3, 21).
  51. Ezekiel 23:35 tn Heb “and you cast me behind your back.” The expression pictures her rejection of the Lord (see 1 Kgs 14:9).
  52. Ezekiel 23:35 tn The word “punishment” is not in the Hebrew text but is demanded by the context.
  53. Ezekiel 23:36 tn Heb “will you judge.” Here the imperfect form of the verb is probably used with a desiderative nuance. Addressed to the prophet, “judge” means to warn of or pronounce God’s impending judgment. See 20:4 and 22:2.
  54. Ezekiel 23:37 sn The Lord speaks here in the role of the husband of the sisters.
  55. Ezekiel 23:37 tn Heb “they have passed to them for food.” The verb is commonly taken to refer to passing children through fire, especially as an offering to the pagan god Molech. See Jer 32:35.
  56. Ezekiel 23:38 tn Heb “in that day.”
  57. Ezekiel 23:40 tn Heb “to whom a messenger was sent, and look, they came.” Foreign alliances are in view here.
  58. Ezekiel 23:40 tn The Hebrew verb form is feminine singular, indicating that Oholibah (Judah) is specifically addressed here. This address continues through verse 42a (note “her”), but then both sisters are described in verse 42b, where the feminine pronouns are again plural.
  59. Ezekiel 23:42 tn Heb “(was) in her.”
  60. Ezekiel 23:42 tn Heb “and men from the multitude of mankind.”
  61. Ezekiel 23:42 tn An alternate reading is “drunkards.” Sheba is located in the area of modern day Yemen.
  62. Ezekiel 23:42 tn Heb “they”; the referents (the sisters) have been specified in the translation for the sake of clarity.
  63. Ezekiel 23:44 tn Heb “approached.” The verb בּוֹא (boʾ) with the preposition אֶל (ʾel) means “come to” or “approach” but is also used as a euphemism for sexual relations.
  64. Ezekiel 23:45 tn Heb “and upright men will judge them (with) the judgment of adulteresses and the judgment of those who shed blood.”
  65. Ezekiel 23:46 tn Heb “assembly.”
  66. Ezekiel 23:46 tn Heb “give them to.”
  67. Ezekiel 23:47 tn The Hebrew text adds: “with fire.”
  68. Ezekiel 23:49 tn Heb “and the sins of your idols you will bear.” By extension it can mean the punishment for the sins.
  69. Ezekiel 24:1 tn The date of this oracle was January 15, 588 b.c.
  70. Ezekiel 24:2 tn Heb “lean on, put pressure on.”
  71. Ezekiel 24:3 sn The book of Ezekiel frequently refers to the Israelites as a rebellious house (Ezek 2:5, 6, 8; 3:9, 26-27; 12:2-3, 9, 25; 17:12; 24:3).
  72. Ezekiel 24:3 sn See Ezek 11:3-12.
  73. Ezekiel 24:6 tn Or “rust.”
  74. Ezekiel 24:6 tn Heb “has not gone out.”
  75. Ezekiel 24:6 tn Here “lot” may refer to the decision made by casting lots; it is not chosen at all.
  76. Ezekiel 24:11 tn Heb “set it upon its coals, empty.”
  77. Ezekiel 24:11 tn Or “rust” (so also in v. 12).
  78. Ezekiel 24:12 tn Heb “(with) toil she has wearied.” The meaning of the statement is unclear in the Hebrew text; some follow the LXX and delete it. The first word in the statement (rendered “toil” in the literal translation above) occurs only here in the OT, and the verb “she has wearied” lacks a stated object. Elsewhere the Hiphil of the verb refers to wearying someone or trying someone’s patience. The feminine subject is apparently the symbolic pot.
  79. Ezekiel 24:12 tn Heb “does not go out.”
  80. Ezekiel 24:12 tn Heb “in fire its rust.” The meaning of the expression is unclear. The translation understands the statement as a command to burn the rust away. See D. I. Block, Ezekiel (NICOT), 1:768.
  81. Ezekiel 24:13 tn Heb “in your uncleanness (is) obscene conduct.”
  82. Ezekiel 24:13 tn Heb “because I cleansed you.” In this context (see especially the very next statement), the statement must refer to divine intention and purpose. Despite God’s efforts to cleanse his people, they resisted him and remained morally impure.
  83. Ezekiel 24:13 tn The Hebrew text adds the word “again.”
  84. Ezekiel 24:14 tn Heb “it”; the referent has been specified in the translation for clarity.
  85. Ezekiel 24:14 tn Or perhaps, “change my mind.”
  86. Ezekiel 24:14 tc Some medieval Hebrew mss and the major ancient versions read a first person verb here. Most Hebrew mss read have an indefinite subject, “they will judge you,” which could be translated, “you will be judged.”
  87. Ezekiel 24:14 tn Heb “ways.”
  88. Ezekiel 24:16 tn Heb “a strike.”
  89. Ezekiel 24:17 tn As it stands in the MT, the syntax is difficult. Most translations say something like “groan in silence,” but this is problematic. According to their form, the two verbs that begin the verse, הֵאָנֵק (heʾanek; to groan) and דֹּם (dom; to be silent), may each be parsed as either imperative or infinitive construct. This allows four possible sequences. An infinitive followed by an infinitive would lack a main verb and can be dismissed. An infinitive followed by an imperative is improper syntax and nowhere occurs with both in the same clause. An imperative followed by an infinitive is very rare. The only three clear cases (Ps 33:3; Isa 1:16; 23:16) appear to involve infinitive complements, which does not fit these terms. Two imperatives back to back are common, occurring over 200 times, but in no case does the second imperative tell the manner of the action in the first (except perhaps a couple disputable parsings of מַהֵר (maher; be quick). So there is no combination of the forms in the MT that supports the common translation. It may also be said that groaning and being silent are mutually exclusive concepts. However, there is a rare homonym, also attested in the cognate languages Ugaritic and Akkadian, another root דמם (dmm), which means to moan. The translation above follows the suggestion of M. Greenberg that דֹּם מֵתִים (dom metim) be taken together and דֹּם be derived from דָּמַם (damam, “to moan, murmur”) meaning: “Groan a moaning for the dead.” See M. Greenberg, Ezekiel (AB), 2:508. Note that in verse 23 Ezekiel affirms that the people will moan to each other (though there the root is נָהַם, naham); therefore, it is reasonable to suppose that Ezekiel is moaning here, since his actions forecast theirs.
  90. Ezekiel 24:17 tn Heb “(For) the dead mourning you shall not conduct.” In the Hebrew text the word translated “dead” is plural, indicating that mourning rites are in view. Such rites would involve outward demonstrations of one’s sorrow, including wailing and weeping.
  91. Ezekiel 24:17 sn The turban would normally be removed for mourning (Josh 7:6; 1 Sam 4:12).
  92. Ezekiel 24:17 sn Mourning rites included covering the lower part of the face. See Lev 13:45.
  93. Ezekiel 24:17 tn Heb “the bread of men.” The translation follows the suggestion accepted by M. Greenberg (Ezekiel [AB], 2:509) that this refers to a meal brought by comforters to the one mourning. Some repoint the consonantal text to read “the bread of despair” (see L. C. Allen, Ezekiel [WBC], 2:56), while others, with support from the Targum and Vulgate, emend the consonantal text to read “the bread of mourners” (see D. I. Block, Ezekiel [NICOT], 1:784).
  94. Ezekiel 24:18 tn This almost certainly refers to the following morning. For a discussion of various interpretive options in understanding the chronology reflected in verse 18, see D. I. Block, Ezekiel (NICOT), 1:790.
  95. Ezekiel 24:21 tn Heb “the pride of your strength” means “your strong pride.”
  96. Ezekiel 24:21 sn Heb “the delight of your eyes.” Just as Ezekiel was deprived of his beloved wife (v. 16, the “desire” of his “eyes”), so the Lord would be forced to remove the object of his devotion, the temple, which symbolized his close relationship to his covenant people.
  97. Ezekiel 24:21 tn Heb “the object of compassion of your soul.” The accentuation in the traditional Hebrew text indicates that the descriptive phrases (“the source of your confident pride, the object in which your eyes delight, and your life’s passion”) modify the preceding “my sanctuary.”
  98. Ezekiel 24:21 tn Heb “fall.”
  99. Ezekiel 24:22 tn See v. 17.
  100. Ezekiel 24:23 tn The same verb appears in 4:17 and 33:10.
  101. Ezekiel 24:23 tn Or “in your punishment.” The phrase “in/for [a person’s] iniquity/punishment” occurs fourteen times in Ezekiel: here; 3:18, 19; 4:17; 7:13, 16; 18:17, 18, 19, 20; 33:6, 8, 9; 39:23. The Hebrew word for “iniquity” may also mean the “punishment” for iniquity or “guilt” of iniquity.
  102. Ezekiel 24:25 tn Heb “(Will) it not (be) in the day I take?”
  103. Ezekiel 24:25 tn Heb “the uplifting of their soul.” According to BDB 672 s.v. מַשָּׂא 2, the term “uplifting” refers to “that to which they lift up their soul, their heart’s desire.” However, this text is the only one listed for this use. It seems more likely here that the term has its well-attested nuance of “burden, load,” referring to that which weighs them down emotionally and is a constant source of concern or worry.
  104. Ezekiel 24:25 tn In the Hebrew text there is no conjunction before “their sons and daughters.” For this reason one might assume that the preceding descriptive phrases refer to the sons and daughters, but verse 21 suggests otherwise. The descriptive phrases appear to refer to the “stronghold,” which parallels “my sanctuary” in verse 21. The children constitute a separate category.
  105. Ezekiel 24:26 tn Heb “to make the ears hear.”
  106. Ezekiel 24:27 tn Heb “your mouth will open.”
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Matthew 19
New English Translation

Questions About Divorce

19 Now when[a] Jesus finished these sayings, he left Galilee and went to the region of Judea beyond the Jordan River.[b] 2 Large crowds followed him, and he healed them there.

3 Then some Pharisees[c] came to him in order to test him. They asked, “Is it lawful[d] to divorce a wife for any cause?”[e] 4 He answered, “Have you not read that from the beginning the Creator made them male and female,[f] 5 and said, ‘For this reason a man will leave his father and mother and will be united with his wife, and the two will become one flesh’?[g] 6 So they are no longer two, but one flesh. Therefore what God has joined together, let no one separate.” 7 They said to him, “Why then did Moses command us to give a certificate of dismissal and to divorce her?”[h] 8 Jesus[i] said to them, “Moses permitted you to divorce your wives because of your hard hearts,[j] but from the beginning it was not this way. 9 Now I say to you that whoever divorces his wife, except for immorality, and marries another commits adultery.” 10 The[k] disciples said to him, “If this is the case of a husband with a wife, it is better not to marry!” 11 He[l] said to them, “Not everyone can accept this statement, except those to whom it has been given. 12 For there are some eunuchs who were that way from birth,[m] and some who were made eunuchs[n] by others,[o] and some who became eunuchs for the sake of the kingdom of heaven. The one who is able to accept this should accept it.”

Jesus and Little Children

13 Then little children were brought to him for him to lay his hands on them and pray.[p] But the disciples scolded those who brought them.[q] 14 But Jesus said, “Let the little children come to me and do not try to stop them, for the kingdom of heaven belongs to such as these.”[r] 15 And he placed his hands on them and went on his way.[s]

The Rich Young Man

16 Now[t] someone came up to him and said, “Teacher, what good thing must I do to gain eternal life?”[u] 17 He said to him, “Why do you ask me about what is good? There is only one who is good. But if you want to enter into life, keep the commandments.” 18 “Which ones?” he asked. Jesus replied, “Do not murder, do not commit adultery, do not steal, do not give false testimony, 19 honor your father and mother,[v] and love your neighbor as yourself.”[w] 20 The young man said to him, “I have wholeheartedly obeyed[x] all these laws.[y] What do I still lack?” 21 Jesus said to him, “If you wish to be perfect, go sell your possessions and give the money[z] to the poor, and you will have treasure[aa] in heaven. Then come, follow me.” 22 But when the young man heard this he went away sorrowful, for he was very rich.[ab]

23 Then Jesus said to his disciples, “I tell you the truth,[ac] it will be hard for a rich person to enter the kingdom of heaven! 24 Again I say,[ad] it is easier for a camel[ae] to go through the eye of a needle[af] than for a rich person to enter into the kingdom of God.” 25 The[ag] disciples were greatly astonished when they heard this and said, “Then who can be saved?”[ah] 26 Jesus[ai] looked at them and replied, “This is impossible for mere humans,[aj] but for God all things are possible.” 27 Then Peter said[ak] to him, “Look,[al] we have left everything to follow you![am] What then will there be for us?” 28 Jesus[an] said to them, “I tell you the truth:[ao] In the age when all things are renewed,[ap] when the Son of Man sits on his glorious throne, you who have followed me will also sit on twelve thrones, judging[aq] the twelve tribes of Israel. 29 And whoever has left houses or brothers or sisters or father or mother or children or fields for my sake will receive a hundred times as much[ar] and will inherit eternal life. 30 But many who are first will be last, and the last first.

Footnotes

  1. Matthew 19:1 tn Grk “it happened when.” The introductory phrase ἐγένετο (egeneto, “it happened that”) is redundant in contemporary English and has not been translated.
  2. Matthew 19:1 tn “River” is not in the Greek text but is supplied for clarity. The region referred to here is sometimes known as Transjordan (i.e., “across the Jordan”).
  3. Matthew 19:3 tn Grk “And Pharisees.”sn See the note on Pharisees in 3:7.
  4. Matthew 19:3 tc ‡ Most mss have either ἀνθρώπῳ (anthrōpō, “for a man” [so א3 C D W Δ Θ 087 ƒ1, 13 33 1241 M latt]) τινί (tini, “for someone” 700), ἀνθρώπῳ τινί (anthrōpō tini, “for a man” [565]) or ἀνδρί (andri, “for a husband” [1424c]) before the infinitive ἀπολῦσαι (apolusai, “to divorce”). “For a husband” is an assimilation to the parallel in Mark; the other readings may have been motivated by the clarification needed (especially to give the following αὐτοῦ [autou, “his”] an antecedent). But a few significant mss (א* B L Γ 579 1424*) have neither noun or the pronoun. In light of the variety of additions that clarify the subject of the infinitive, and especially since the shorter reading is the more difficult, it is likely that none of these additions was present in the autograph. As the harder reading, the shorter reading seems to best explain the rise of the others. NA28, however, reads ἀνθρώπῳ here.
  5. Matthew 19:3 sn The question of the Pharisees was anything but sincere; they were asking it to test him. Jesus was now in the jurisdiction of Herod Antipas (i.e., Judea and beyond the Jordan) and it is likely that the Pharisees were hoping he might answer the question of divorce in a way similar to John the Baptist and so suffer the same fate as John, i.e., death at the hands of Herod (cf. 14:1-12). Jesus answered the question not on the basis of rabbinic custom and the debate over Deut 24:1, but rather from the account of creation and God’s original design.
  6. Matthew 19:4 sn A quotation from Gen 1:27; 5:2.
  7. Matthew 19:5 sn A quotation from Gen 2:24.
  8. Matthew 19:7 tc ‡ Although the majority of witnesses (B C N W Γ Δ 078 087 ƒ13 33 565 1241 1424 M syp,h) have αὐτήν (autēn, “her”) after the infinitive ἀπολῦσαι (apolusai, “to divorce”), several authorities lack the αὐτήν. This shorter reading may be due to assimilation to the Markan parallel, but since it is attested in early and diverse witnesses (א D L Z Θ ƒ1 579 700 lat) and since the parallel verse (Mark 10:4) already departs at many points, the shorter reading seems more likely to be initial text’s wording here. The pronoun has been included in the translation, however, for clarity. NA28 includes the word in brackets, indicating reservations about its authenticity.sn A quotation from Deut 24:1. The Pharisees were all in agreement that the OT permitted a man to write a certificate of dismissal and to divorce his wife (not vice-versa) and that remarriage was therefore sanctioned. But the two rabbinic schools of Shammai and Hillel differed on the grounds for divorce. Shammai was much stricter than Hillel and permitted divorce only in the case of sexual immorality. Hillel permitted divorce for almost any reason (cf. the Mishnah, m. Gittin 9.10).
  9. Matthew 19:8 tc A few significant witnesses (א Φ a b c mae) have the name “Jesus” here, but it is almost certainly not original. Nevertheless, for clarity’s sake, “Jesus” is added in the translation.tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.
  10. Matthew 19:8 tn Grk “heart” (a collective singular).
  11. Matthew 19:10 tc ‡ Some significant witnesses, along with the majority of later mss (P25 C D L N W Z Γ Δ 078 ƒ1, 13 33 565 579 700 1241 1424 M lat sy samss bo), read αὐτοῦ (autou, “his”) after μαθηταί (mathētai, “disciples”), but this looks to be a clarifying reading. Other early and significant witnesses lack the pronoun (P71vid א B Θ e ff1 g1 sams mae; SBL), the reading adopted here. NA28 includes the pronoun in brackets, indicating some doubts as to its authenticity.
  12. Matthew 19:11 tn Here δέ (de) has not been translated.
  13. Matthew 19:12 tn Grk “from the womb of the mother” (an idiom).
  14. Matthew 19:12 tn The verb εὐνουχίζω occurs twice in this verse, translated the first time as “made eunuchs” and the second time as “became eunuchs.” The term literally refers to castration. The second occurrence of the word in this verse is most likely figurative, though, referring to those who willingly maintain a life of celibacy for the furtherance of the kingdom (see W. D. Davies and D. C. Allison, Matthew [ICC], 3:23).
  15. Matthew 19:12 tn Grk “people.”
  16. Matthew 19:13 tn Grk “so that he would lay his hands on them and pray.”
  17. Matthew 19:13 tn Grk “the disciples scolded them.” In the translation the referent has been specified as “those who brought them,” since otherwise the statement could be understood to mean that the disciples scolded the children rather than their parents who brought them.
  18. Matthew 19:14 sn The kingdom of heaven belongs to such as these. Children are a picture of those whose simple trust illustrates what faith is all about. The remark illustrates how everyone is important to God, even those whom others regard as insignificant.
  19. Matthew 19:15 tn Grk “went from there.”
  20. Matthew 19:16 tn Grk “And behold one came.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1). Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
  21. Matthew 19:16 sn Here the questioner asks how to gain eternal life. In several places Matthew uses “life” or “eternal life” in proximity with “the kingdom of heaven” or merely “the kingdom,” suggesting a close relationship between the two concepts (compare Matt 25:34 with v. 46; Matt 19:16, 17, 29 with vv. 23, 24). Matthew consistently portrays “eternal life” as something a person enters in the world to come, whereas the Gospel of John sees “eternal life” as beginning in the present and continuing into the future (cf. John 5:24).
  22. Matthew 19:19 sn A quotation from Exod 20:12-16; Deut 5:16-20.
  23. Matthew 19:19 sn A quotation from Lev 19:18.
  24. Matthew 19:20 tn Grk “kept.” The implication of this verb is that the man has obeyed the commandments without fail, so the adverb “wholeheartedly” has been added to the translation to bring out this nuance.
  25. Matthew 19:20 tn Grk “these things.” The referent of the pronoun (the laws mentioned by Jesus) has been specified in the translation for clarity.sn While the rich man was probably being sincere when he insisted I have wholeheartedly obeyed all these laws, he had confined his righteousness to external obedience. The rich man’s response to Jesus’ command—to give away all he had—revealed that internally he loved money more than God.
  26. Matthew 19:21 tn The words “the money” are not in the Greek text, but are implied. Direct objects were often omitted in Greek when clear from the context.
  27. Matthew 19:21 sn The call for sacrifice comes with a promise of eternal reward: You will have treasure in heaven. Jesus’ call is a test to see how responsive the man is to God’s direction through him. Will he walk the path God’s agent calls him to walk? For a rich person who got it right, see Zacchaeus in Luke 19:1-10.
  28. Matthew 19:22 tn Grk “he had many possessions.” This term (κτῆμα, ktēma) is often used for land as a possession.
  29. Matthew 19:23 tn Grk “Truly (ἀμήν, amēn), I say to you.”
  30. Matthew 19:24 tn Grk “I say to you.”
  31. Matthew 19:24 tc A few, mostly late, witnesses (579 1424 al arm Cyr) read κάμιλον (kamilon, “rope”) for κάμηλον (kamēlon, “camel”), either through accidental misreading of the text or intentionally so as to soften Jesus’ words.
  32. Matthew 19:24 sn The eye of a needle refers to a sewing needle. (Although the story of a small gate in Jerusalem known as “The Needle’s Eye” has been widely circulated and may go back as far as the middle ages, there is no evidence that such a gate ever existed.) Jesus was saying rhetorically that it is impossible for a rich person to enter God’s kingdom, unless God (v. 26) intervenes.
  33. Matthew 19:25 tn Here δέ (de) has not been translated.
  34. Matthew 19:25 sn The assumption is that the rich are blessed, so if they risk exclusion, who is left to be saved?
  35. Matthew 19:26 tn Here δέ (de) has not been translated.
  36. Matthew 19:26 tn The plural Greek term ἄνθρωποις (anthrōpois) is used here in a generic sense, referring to both men and women (cf. NASB 1995 update, “people”). Because of the contrast here between mere mortals and God (“impossible for men, but for God all things are possible”) the phrase “mere humans” has been used in the translation. There may also be a slight wordplay with “the Son of Man” in v. 28.
  37. Matthew 19:27 tn Grk “Then answering, Peter said.” This construction is somewhat redundant in contemporary English and has been simplified in the translation.
  38. Matthew 19:27 sn Peter wants reassurance that the disciples’ response and sacrifice have been noticed.
  39. Matthew 19:27 tn Grk “We have left everything and followed you.” Koine Greek often used paratactic structure when hypotactic was implied.
  40. Matthew 19:28 tn Here δέ (de) has not been translated.
  41. Matthew 19:28 tn Grk “Truly (ἀμήν, amēn), I say to you.”
  42. Matthew 19:28 sn The Greek term translated the age when all things are renewed (παλιγγενεσία, palingenesia) is understood as a reference to the Messianic age, the time when all things are renewed and restored (cf. Rev 21:5).
  43. Matthew 19:28 sn The statement you…will also sit on twelve thrones, judging the twelve tribes of Israel looks at the future authority the Twelve will have when Jesus returns. They will share in Israel’s judgment.
  44. Matthew 19:29 sn Jesus reassures his disciples with a promise that (1) much benefit in this life (a hundred times as much) and (2) eternal life will be given.
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Hebrews 13
New English Translation

Final Exhortations

13 Brotherly love must continue. 2 Do not neglect hospitality, because through it some have entertained angels without knowing it.[a] 3 Remember those in prison as though you were in prison with them,[b] and those ill-treated as though you too felt their torment.[c] 4 Marriage must be honored among all and the marriage bed kept undefiled, for God will judge sexually immoral people and adulterers. 5 Your conduct must be free from the love of money and you must be content with what you have, for he has said, “I will never leave you and I will never abandon you.”[d] 6 So we can say with confidence, “The Lord is my helper, and[e] I will not be afraid. What can people do to me?”[f] 7 Remember your leaders, who spoke God’s message to you; reflect on the outcome of their lives and imitate their faith. 8 Jesus Christ is the same yesterday and today and forever! 9 Do not be carried away by all sorts of strange teachings.[g] For it is good for the heart to be strengthened by grace, not ritual meals,[h] which have never benefited those who participated in them. 10 We have an altar that those who serve in the tabernacle have no right to eat from. 11 For the bodies of those animals whose blood the high priest brings[i] into the sanctuary as an offering for sin are burned outside the camp. 12 Therefore, to sanctify the people by his own blood, Jesus also suffered outside the camp. 13 We must go out to him, then, outside the camp, bearing the abuse he experienced.[j] 14 For here we have no lasting city, but we seek the city that is to come. 15 Through him then let us continually offer up a sacrifice of praise to God, that is, the fruit of our lips, acknowledging his name. 16 And do not neglect to do good and to share what you have,[k] for God is pleased with such sacrifices.

17 Obey your leaders and submit to them, for they keep watch over your souls and will give an account for their work.[l] Let them do this[m] with joy and not with complaints, for this would be no advantage for you. 18 Pray for us, for we are sure that we have a clear conscience and desire to conduct ourselves rightly in every respect. 19 I especially ask you to pray[n] that I may be restored to you very soon.

Benediction and Conclusion

20 Now may the God of peace who by the blood of the eternal covenant brought back from the dead the great shepherd of the sheep, our Lord Jesus, 21 equip you with every good thing to do his will, working in us[o] what is pleasing before him through Jesus Christ, to whom be glory forever.[p] Amen.

22 Now I urge you, brothers and sisters,[q] bear with my message of exhortation, for in fact I have written to you briefly. 23 You should know that[r] our brother Timothy has been released. If he comes soon, he will be with me when I see you.[s] 24 Greetings to all your leaders and all the saints. Those from Italy send you greetings. 25 Grace be with you all.[t]

Footnotes

  1. Hebrews 13:2 sn This is a vague allusion to people described in scripture and extra-biblical literature and may include Abraham and Sarah (Gen 18:2-15), Lot (Gen 19:1-14), Gideon (Judg 6:11-18), Manoah (Judg 13:3-22), and possibly Tobit (Tob 12:1-20).
  2. Hebrews 13:3 tn Grk “as being imprisoned together.”
  3. Hebrews 13:3 tn Or “since you too are vulnerable”; Grk “you also being in the body.”
  4. Hebrews 13:5 sn A quotation from Deut 31:6, 8.
  5. Hebrews 13:6 tc Some significant mss (א* C* P 0285vid 33 1175 1739 lat) lack καί (kai), but because the omission conforms to the wording of Ps 118:6 (117:6 LXX), it is suspect.
  6. Hebrews 13:6 sn A quotation from Ps 118:6.
  7. Hebrews 13:9 tn Grk “by diverse and strange teachings.”
  8. Hebrews 13:9 tn Grk “foods,” referring to the meals associated with the OT sacrifices (see the contrast with the next verse; also 9:9-10; 10:1, 4, 11).
  9. Hebrews 13:11 tn Grk “whose blood is brought by the high priest.”
  10. Hebrews 13:13 tn Grk “his abuse.”
  11. Hebrews 13:16 tn Grk “neglect doing good and fellowship.”
  12. Hebrews 13:17 tn Or “as ones who will give an account”; Grk “as giving an account.”
  13. Hebrews 13:17 tn Grk “that they may do this.”
  14. Hebrews 13:19 tn Grk “I urge you to do this all the more.”
  15. Hebrews 13:21 tc Some mss (C P Ψ 6 629* 630 1505 pm latt syh) read ὑμῖν (humin, “in you”) here, but ἡμῖν (hēmin) has stronger external support (P46 א A Dvid K 0243 0285 33 81 104 326 365 629c 1175 1739 1881 pm syp co). It is also more likely that ἡμῖν would have been changed to ὑμῖν in light of the “you” which occurs at the beginning of the verse than vice versa.
  16. Hebrews 13:21 tc ‡ Most mss (א A [C*] 0243 0285 33 1739 1881 M latt) include the words “and ever” here, but the shorter reading (supported by P46 C3 D Ψ 6 104 365 1505 al) is preferred on internal grounds. It seemed more likely that scribes would assimilate the wording to the common NT doxological expression “for ever and ever,” found especially in the Apocalypse (cf., e.g., 1 Tim 1:17; 2 Tim 4:18; Rev 4:9; 22:5) than to the “forever” of Heb 13:8. Nevertheless, a decision is difficult here. NA28 places the phrase in brackets, indicating doubts as to its authenticity.
  17. Hebrews 13:22 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 2:11.
  18. Hebrews 13:23 tn Grk “Know that” (an imperative).
  19. Hebrews 13:23 tn Grk “has been released, with whom, if he comes soon, I will see you.”
  20. Hebrews 13:25 tc Most witnesses, including several significant ones (א2 A C D H Ψ 0243 1739 1881 M lat sy bo), conclude the letter with ἀμήν (amēn, “amen”). Such a conclusion is routinely added by scribes to NT books because a few of these books originally had such an ending (cf. Rom 16:27; Gal 6:18; Jude 25). A majority of Greek witnesses have the concluding ἀμήν in every NT book except Acts, James, and 3 John (and even in these books, ἀμήν is found in some witnesses). It is thus a predictable variant. Further, there is sufficient testimony (P46 א* Ivid 6 33 sa) for the lack of the particle, rendering its omission the preferred reading.
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