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Ezekiel 13-15

False Prophets Denounced

13 Then the Lord’s message came to me: ²“Son of man, prophesy against the prophets of Israel who are now prophesying. Say to the prophets who prophesy from their imagination:^[a] ‘Listen to the Lord’s message! ³This is what the Sovereign Lord says: Woe to the foolish prophets who follow their own spirit but have seen nothing! ⁴Your prophets have become like jackals among the ruins, O Israel. ⁵You have not gone up in the breaks in the wall, nor repaired a wall for the house of Israel that it would stand strong in the battle on the day of the Lord. ⁶They see delusion and their omens are a lie.^[b] They say, “The Lord declares,” though the Lord has not sent them;^[c] yet they expect their word to be confirmed.^[d] ⁷Have you not seen a false vision and announced a lying omen when you say, “The Lord declares,” although I myself never spoke?

⁸“‘Therefore, this is what the Sovereign Lord says: Because you have spoken false words and forecast delusion, look,^[e] I am against you,^[f] declares the Sovereign Lord. ⁹My hand will be against the prophets who see delusion and announce lying omens. They will not be included in the council^[g] of my people, nor be written in the registry^[h] of the house of Israel, nor enter the land of Israel. Then you will know that I am the Sovereign Lord.

¹⁰“‘This is because they have led my people astray saying, “All is well,”^[i] when things are not well. When anyone builds a wall without mortar,^[j] they coat it with whitewash. ¹¹Tell the ones who coat it with whitewash that it will fall. When there is a deluge of rain, hailstones^[k] will fall and a violent wind will break out.^[l] ¹²When the wall has collapsed, people will ask you, “Where is the whitewash you coated it with?”

¹³“‘Therefore this is what the Sovereign Lord says: In my rage I will make a violent wind break out. In my anger there will be a deluge of rain and hailstones in destructive fury. ¹⁴I will break down the wall you coated with whitewash and knock it to the ground so that its foundation is exposed. When it falls you will be destroyed beneath it,^[m] and you will know that I am the Lord. ¹⁵I will vent my rage against the wall and against those who coated it with whitewash. Then I will say to you, “The wall is no more and those who whitewashed it are no more— ¹⁶those prophets of Israel who would prophesy about Jerusalem and would see visions of peace for it, when there was no peace,” declares the Sovereign Lord.’

¹⁷“As for you, son of man, turn toward^[n] the daughters of your people who are prophesying from their imagination.^[o] Prophesy against them ¹⁸and say ‘This is what the Sovereign Lord says: Woe to those who sew bands^[p] on all their wrists^[q] and make headbands^[r] for heads of every size to entrap people’s lives!^[s] Will you entrap my people’s lives, yet preserve your own lives? ¹⁹You have profaned me among my people for handfuls of barley and scraps of bread. You have put to death people^[t] who should not die and kept alive those who should not live by your lies to my people, who listen to lies!

²⁰“‘Therefore, this is what the Sovereign Lord says: Take note^[u] that I am against your wristbands with which you entrap people’s lives^[v] like birds. I will tear them from your arms and will release the people’s lives, which you hunt like birds. ²¹I will tear off your headbands and rescue my people from your power;^[w] they will no longer be prey in your hands. Then you will know that I am the Lord. ²²This is because you have disheartened the righteous person with lies (although I have not grieved him), and because you have encouraged the wicked person not to turn from his evil conduct and preserve his life. ²³Therefore you will no longer see false visions and practice divination. I will rescue my people from your power, and you^[x] will know that I am the Lord.’”

Well-Deserved Judgment

14 Then some men from Israel’s elders came to me and sat down in front of me. ²The Lord’s message came to me: ³“Son of man, these men have erected their idols in their hearts and placed the obstacle leading to their iniquity^[y] right before their faces. Should I really allow them to seek^[z] me? ⁴Therefore speak to them and say to them, ‘This is what the Sovereign Lord says: When anyone from the house of Israel erects his idols in his heart and sets the obstacle leading to his iniquity before his face, and then consults a prophet, I the Lord am determined to answer him personally according to the enormity of his idolatry.^[aa] ⁵I will do this in order to capture the hearts of the house of Israel, who have alienated themselves from me on account of all their idols.’

⁶“Therefore say to the house of Israel, ‘This is what the Sovereign Lord says: Return! Turn from your idols, and turn your faces away from your abominations. ⁷For when anyone from the house of Israel, or the resident foreigner^[ab] who lives in Israel, separates himself from me and erects his idols in his heart and sets the obstacle leading to his iniquity before his face, and then consults a prophet to seek something from me, I the Lord am determined to answer him personally. ⁸I will set my face against that person and will make him an object lesson and a byword^[ac] and will cut him off from among my people. Then you will know that I am the Lord.

⁹“‘As for the prophet, if he is made a fool by being deceived into speaking a prophetic word—I, the Lord, have made a fool of^[ad] that prophet, and I will stretch out my hand against him and destroy him from among my people Israel. ¹⁰They will bear their punishment;^[ae] the punishment of the one who sought an oracle will be the same as the punishment of the prophet who gave it^[af] ¹¹so that the house of Israel will no longer go astray from me, nor continue to defile themselves by all their sins. They will be my people, and I will be their God,^[ag] declares the Sovereign Lord.’”

¹²The Lord’s message came to me: ¹³“Son of man, suppose a country sins against me by being unfaithful, and I stretch out my hand against it, cut off its bread supply,^[ah] cause famine to come on it, and kill both people and animals. ¹⁴Even if these three men, Noah, Daniel,^[ai] and Job, were in it, they would save only their own lives by their righteousness, declares the Sovereign Lord.

¹⁵“Suppose I were to send wild animals through the land and kill its children, leaving it desolate, without travelers due to the wild animals. ¹⁶Even if these three men were in it, as surely as I live, declares the Sovereign Lord, they could not save their own sons or daughters; they would save only their own lives, and the land would become desolate.

¹⁷“Or suppose I were to bring a sword against that land and say, ‘Let a sword pass through the land,’ and I were to kill both people and animals. ¹⁸Even if these three men were in it, as surely as I live, declares the Sovereign Lord, they could not save their own sons or daughters—they would save only their own lives.

¹⁹“Or suppose I were to send a plague into that land and pour out my rage on it with bloodshed, killing both people and animals. ²⁰Even if Noah, Daniel, and Job were in it, as surely as I live, declares the Sovereign Lord, they could not save their own son or daughter; they would save only their own lives by their righteousness.

²¹“For this is what the Sovereign Lord says: How much worse will it be when I send my four terrible judgments—sword, famine, wild animals, and plague—to Jerusalem to kill both people and animals! ²²Yet some survivors will be left in it, sons and daughters who will be brought out. They will come out to you, and when you see their behavior and their deeds, you will be consoled about the catastrophe I have brought on Jerusalem—for everything I brought on it. ²³They will console you when you see their behavior and their deeds, because you will know that it was not without reason that I have done everything that I have done in it, declares the Sovereign Lord.”

Burning a Useless Vine

15 The Lord’s message came to me: ²“Son of man, of all the woody branches among the trees of the forest, what happens to the wood of the vine?^[aj] ³Can wood be taken from it to make anything useful? Or can anyone make a peg from it to hang things on? ⁴No!^[ak] It is thrown in the fire for fuel; when the fire has burned up both ends of it and it is charred in the middle, will it be useful for anything? ⁵Indeed! If it was not made into anything useful when it was whole, how much less can it be made into anything when the fire has burned it up and it is charred?

⁶“Therefore, this is what the Sovereign Lord says: Like the wood of the vine is among the trees of the forest that I have provided as fuel for the fire—so I will provide the residents of Jerusalem as fuel.^[al] ⁷I will set^[am] my face against them—although they have escaped from the fire,^[an] the fire will still consume them! Then you will know that I am the Lord, when I set my face against them. ⁸I will make^[ao] the land desolate because they have acted unfaithfully, declares the Sovereign Lord.”

Footnotes

Ezekiel 13:2 tn Heb “from their mind.” sn Who prophesy from their imagination. Note the testimony of Moses in Num 16:28, which contains a similar expression.
Ezekiel 13:6 sn The same description of a false prophet is found in Micah 2:11.
Ezekiel 13:6 sn The Lord has not sent them. A similar concept is found in Jer 14:14 and 23:21.
Ezekiel 13:6 tn Or “confirmed”; NIV has “to be fulfilled,” TEV “to come true.”
Ezekiel 13:8 tn The word הִנֵּה (hinneh) indicates becoming aware of something and has been translated here as a verb.
Ezekiel 13:8 tn Or “I challenge you.” The phrase “I am against you” may be a formula for challenging someone to combat or a duel. See D. I. Block, Ezekiel (NICOT), 1:201-2, and P. Humbert, “Die Herausforderungsformel ‘hinnenî ’êlékâ’” ZAW 45 (1933): 101-8.
Ezekiel 13:9 tn The Hebrew term may refer to the secret council of the Lord (Jer 23:18; Job 15:8), but here it more likely refers to a human council comprised of civic leaders (Gen 49:6; Jer 6:11; 15:17; Pss 64:3; 111:1).
Ezekiel 13:9 tn The reference here is probably to a civil list (as in Ezra 2:16; Neh 7:64) rather than to a “book of life” (Exod 32:32; Isa 4:3; Ps 69:29; Dan 12:1). This registry may have been established at the making of David’s census (2 Sam 24:2, 9).
Ezekiel 13:10 tn Or “peace.”
Ezekiel 13:10 tn The Hebrew word only occurs here in the Bible. According to L. C. Allen (Ezekiel [WBC], 1:202-3), it is also used in the Mishnah of a wall of rough stones without mortar. This fits the context here, which compares the false prophetic messages to a nice coat of whitewash on a structurally unstable wall.
Ezekiel 13:11 tn Heb “and you, O hailstones.”
Ezekiel 13:11 sn A violent wind will break out. God’s judgments are frequently described in storm imagery (Pss 18:7-15; 77:17-18; 83:15; Isa 28:17; 30:30; Jer 23:19; 30:23).
Ezekiel 13:14 tn Or “within it,” referring to the city of Jerusalem.
Ezekiel 13:17 tn Heb “set your face against.”
Ezekiel 13:17 tn Heb “from their heart.”
Ezekiel 13:18 sn The wristbands mentioned here probably represented magic bands or charms. See D. I. Block, Ezekiel (NICOT), 1:413.
Ezekiel 13:18 tn Heb “joints of the hands.” This may include the elbow and shoulder joints.
Ezekiel 13:18 tn The Hebrew term occurs in the Bible only here and in v. 21. It has also been understood as a veil or type of head covering. D. I. Block (Ezekiel [NICOT], 1:414) suggests that given the context of magical devices, the expected parallel to the magical arm bands, and the meaning of this Hebrew root (סָפַח [safakh, “to attach” or “join”]), it may refer to headbands or necklaces on which magical amulets were worn.
Ezekiel 13:18 tn Heb “human lives” or “souls” (three times in v. 18 and twice in v. 19).
Ezekiel 13:19 tn Heb “human lives” or “souls.”
Ezekiel 13:20 tn The word הִנֵּה (hinneh, traditionally “behold”) indicates becoming aware of something and has been translated here as a verb.
Ezekiel 13:20 tn Heb “human lives” or “souls.”
Ezekiel 13:21 tn Heb “from your hand(s).” This refers to their power over the people.
Ezekiel 13:23 tn The Hebrew verb is feminine plural, indicating that it is the false prophetesses who are addressed here.
Ezekiel 14:3 tn Heb “the stumbling block of their iniquity.” This phrase is unique to the prophet Ezekiel.
Ezekiel 14:3 tn Or “I will not reveal myself to them.” The Hebrew word is used in a technical sense here of seeking an oracle from a prophet (2 Kgs 1:16; 3:11; 8:8).
Ezekiel 14:4 tn Heb “in accordance with the multitude of his idols.”
Ezekiel 14:7 sn The ger (גֵּר) “resident foreigner” had a different status in different countries. In Israel the foreigners going by this term are (or are supposed to be) fully integrated into Israel’s social fabric and worshipers of Yahweh. Such an attachment to the Lord is a prior condition to the possibility of separating from the Lord. See also the notes at Exod 12:19 and Deut 29:11.
Ezekiel 14:8 tn Heb “proverbs.”
Ezekiel 14:9 tn The translation is uncertain due to difficulty both in determining the meaning of the verb’s stem and its conjugation in this context. In the Qal stem the basic meaning of the verbal root פָּתַה (patah) is “to be gullible, foolish.” The doubling stems (the Pual and Piel used in this verse) typically give such stative verbs a factitive sense, hence either “make gullible” (i.e., “entice”) or “make into a fool” (i.e., “to show to be a fool”). The latter represents the probable meaning of the term in Jer 20:7, 10 and is followed here (see L. C. Allen, Ezekiel [WBC], 1:193; R. Mosis “Ez 14, 1-11 - ein Ruf zur Umkehr,” BZ 19 [1975]: 166-69; and ThWAT 4:829-31). In this view, if a prophet speaks when not prompted by God, he will be shown to be a fool, but this does not reflect negatively on the Lord because it is God who shows him to be a fool. Secondly, the verb is in the perfect conjugation and may be translated as “I have made a fool of him” or “I have enticed him,” or to show determination (see IBHS 439-41 §27.2f and g), or in certain syntactical constructions as future. Any of these may be plausible if the doubling stems used are understood in the sense of “making a fool of.” But if understood as “to make gullible,” more factors come into play. As the Hebrew verbal form is a perfect, it is often translated as present perfect: “I have enticed.” In this case the Lord states that he himself enticed the prophet to cooperate with the idolaters. Such enticement to sin would seem to be a violation of God’s moral character, but sometimes he does use such deception and enticement to sin as a form of punishment against those who have blatantly violated his moral will (see, e.g., 2 Sam 24). If one follows this line of interpretation in Ezek 14:9, one would have to assume that the prophet had already turned from God in his heart. However, the context gives no indication of this. Therefore, it is better to take the perfect as indicating certitude and to translate it with the future tense: “I will entice.” In this case the Lord announces that he will judge the prophet appropriately. If a prophet allows himself to be influenced by idolaters, then the Lord will use deception as a form of punishment against that deceived prophet. A comparison with the preceding oracles also favors this view. In 14:4 the perfect of certitude is used for emphasis (see “I will answer”), though in v. 7 a participle is employed. For a fuller discussion of this text, see R. B. Chisholm, Jr., “Does God Deceive?” BSac 155 (1998): 23-25.
Ezekiel 14:10 tn Or “They will bear responsibility for their iniquity.” The Hebrew term “iniquity” (three times in this verse) often refers by metonymy to the consequence of sin (see Gen 4:13).
Ezekiel 14:10 tn Or “As is the guilt of the inquirer, so is the guilt of the prophet.”
Ezekiel 14:11 sn I will be their God. See Exod 6:7; Lev 26:12; Jer 7:23; 11:4.
Ezekiel 14:13 tn Heb “break its staff of bread.”
Ezekiel 14:14 sn Traditionally this has been understood as a reference to the biblical Daniel, though he was still quite young when Ezekiel prophesied. One wonders if he had developed a reputation as an intercessor by this point. For this reason some prefer to see a reference to a ruler named Danel, known in Canaanite legend for his justice and wisdom. In this case all three of the individuals named would be non-Israelites, however the Ugaritic Danel is not known to have qualities of faith in the Lord that would place him in the company of the other men. See D. I. Block, Ezekiel (NICOT), 1:447-50.
Ezekiel 15:2 tn Most modern translations take the statement as a comparison (“how is vine wood better than any forest wood?”) based on the preposition מִן (min). But a comparison should have a word as an adjective or stative verb designating a quality, i.e., a word for “good/better” is lacking. The preposition is translated above in its partitive sense.sn Comparing Israel to the wood of the vine may focus on Israel’s inferiority to the other nations. For the vine imagery in relation to Israel and the people of God, see Ps 80:8-13; John 15:1-7; Rom 11:17-22.
Ezekiel 15:4 tn The word הִנֵּה (hinneh, traditionally “behold”) draws one’s attention to something. Sometimes it may be translated as a verb of perception; here it is treated as a particle that fits the context (so also in v. 5, but with a different English word).
Ezekiel 15:6 tn The words “as fuel” are not in the Hebrew text but are implied.
Ezekiel 15:7 tn The word translated “set” is the same Hebrew word translated as “provide” in the previous verse.
Ezekiel 15:7 sn This escape refers to the exile of Ezekiel and others in 597 b.c. (Ezek 1:2; 2 Kgs 24:10-16).
Ezekiel 15:8 tn The word translated “make” is the same Hebrew word translated as “provide” in v. 6.

New English Translation (NET)