EZK (Ezekiel)
EZK.1 • EZK.2 • EZK.3 • EZK.4 • EZK.5 • EZK.6 • EZK.7 • EZK.8 • EZK.9 • EZK.10 • EZK.11 • EZK.12 • EZK.13 • EZK.14 • EZK.15 • EZK.16 • EZK.17 • EZK.18 • EZK.19 • EZK.20 • EZK.21 • EZK.22 • EZK.23 • EZK.24 • EZK.25 • EZK.26 • EZK.27 • EZK.28 • EZK.29 • EZK.30 • EZK.31 • EZK.32 • EZK.33 • EZK.34 • EZK.35 • EZK.36 • EZK.37 • EZK.38 • EZK.39 • EZK.40 • EZK.41 • EZK.42 • EZK.43 • EZK.44 • EZK.45 • EZK.46 • EZK.47 • EZK.48
EZK.1
[EZK.1.1] And it happened in the thirtieth year, on the fifth day of the month, and I was among the exiled people by the river Kebar, that the heavens opened and I saw visions of the Gods. [§]
Va-yhi bishlosheem shanah barivii bachamishah lachodesh va-ani betoch-hagolah al-nahar-kevar niftachu hashamayim va-ereh mar'ot Elohim.
This verse describes a vision experienced by an individual while in exile by a river. It states that in the thirtieth year, on the fifth day of the month, the heavens opened and the individual saw visions of the Gods.
[EZK.1.2] On the fifth of the month, it is the fifth year of the exile of the king Yoyachin. [§]
Ba-chamisha la-chodesh hee ha-shana ha-chamishit le-galut ha-melech Yoyachin.
This verse states a specific date relative to the exile of King Yoyachin. "Ba-chamisha" means 'on the fifth'. "La-chodesh" means 'of the month'. "Hee" means 'it is'. "Ha-shana" means 'the year'. "Ha-chamishit" means 'the fifth'. "Le-galut" means 'of the exile'. "Ha-melech" means 'the king'. "Yoyachin" is the king's name.
[EZK.1.3] It happened, it happened, a word from Yahveh came to Ezekiel son of Buzi, the priest, in the land of the Chaldeans, by the river Kvar. And there, the hand of Yahveh was upon him. [§]
ha-yo ha-ya de-var-ye-ho-vah el-ye-chez-kel ben-boo-zee ha-ko-hen be-eretz kas-dim al-ne-har-kev-ar va-te-hee a-lav sham yad-ye-ho-vah.
This verse introduces the prophet Ezekiel and the circumstances of his prophetic vision. ‘Hayah’ means ‘was’ or ‘happened.’ ‘Devar’ means ‘word’ or ‘matter.’ ‘Yeho-vah’ is Yahveh. ‘El’ means ‘to’ or ‘belonging to’. ‘Ben’ means ‘son of’. ‘Boozee’ is a proper name. ‘Hakkohen’ means ‘the priest’. ‘Be’eretz’ means ‘in the land of’. ‘Kasdim’ is the land of the Chaldeans, or Babylonia. ‘Al’ means ‘on’ or ‘by’. ‘Nehar’ means ‘river’. ‘Kvar’ is the name of a river. ‘Va-tehi’ means ‘and it happened’. ‘A-lav’ means ‘upon him’. ‘Sham’ means ‘there’. ‘Yad’ means ‘hand’.
[EZK.1.4] And I saw, and behold, a stormy wind came from the north, a great cloud and fire flashing, and a brilliance around it. And from within it, like the appearance of gleaming metal from within the fire. [§]
Va'era vehinneh ruh se'arah bah min ha tzaphon anan gadol ve'esh mitlakachat ve nogeh lo saviv u mitocheha ke'ein ha chashmal mitoch ha'esh.
This verse describes a vision seen by the prophet Ezekiel. It details a powerful storm coming from the north, encompassing a great cloud and flashing fire, with a brilliant glow surrounding it. Within the fire appears something resembling gleaming metal.
[EZK.1.5] And from within it, the likeness of four living creatures, and this is their appearance: the likeness of a human to them. [§]
u-mit-to-chah-ah, de-moot ar-bah-ah khay-yot, ve-zeh mar-eh-ehn, de-moot ah-dahm lah-ehn-nah.
This verse describes a vision. 'U-mit-to-chah-ah' means 'and from within it'. 'De-moot' means 'likeness' or 'appearance'. 'Ar-bah-ah' means 'four'. 'Khay-yot' means 'living creatures'. 'Ve-zeh' means 'and this'. 'Mar-eh-ehn' means 'their appearance'. 'De-moot ah-dahm' means 'the likeness of a human'. 'Lah-ehn-nah' means 'to them'.
[EZK.1.6] And four faces to one, and four wings to one for them. [§]
ve-arba'ah panim le-echat ve-arba'ah knafayim le-achat lahem
This verse describes beings with faces and wings. 'Arba'ah' means four. 'Panim' means faces, and is plural. 'le-echat' means 'to one,' or 'for one'. 'Knafayim' means wings, and is also plural. 'lahem' is 'to them'. This verse appears to describe multiple beings, each having four faces and four wings.
[EZK.1.7] And their feet were straight feet, and the top of their feet was like the top of a calf’s leg, and they gleamed like the eye of burnished bronze. [§]
ve-rag-lei-hem re-gel yash-a-rah ve-kaf rag-lei-hem ke-kaf regel eh-gel ve-notz-tzim ke-ein ne-chosh-et ka-lal.
This verse describes the feet of a creature. "ragleihem" means "their feet", "regel" means "foot", "yasharah" means "straight", "kaf" means "palm (of the hand or foot)", "ehgel" means "calf (of the leg)", "notz-tzim" means "gleaming", "ein" means "eye", "nechoshet" means "bronze", and "kalal" means "burnished/polished". The verse is detailing that the creature has straight feet like those of a man, with the top of its feet like the calf of a leg, and gleaming like polished bronze.
[EZK.1.8] And Adam knew, underneath their wings, upon their four sides, and their faces and their wings were toward their four. [§]
vee-day-oh ah-dahm mee-tah-hat kah-neh-fay-hem al ar-bah-aht ree-vay-hem oo-fneh-heem veh-kah-neh-fay-hem leh-ar-bah-aht-ahm.
This verse describes the form of the living creatures seen in Ezekiel’s vision. It details their faces and wings. 'Videe' implies knowing or recognizing something. 'Adam' here likely means 'like' or 'similar to', referring to the appearance. 'Mitahhat' means 'underneath'. 'Kanfayhem' means 'their wings'. 'Arbah' means 'four'. 'Ribeyhem' means 'their quarters' or 'sides'. 'Pnehim' means 'faces'. 'Le’arbah’tam’ means ‘to their four’.
[EZK.1.9] Appearances of women to their sister with their wings, they will not turn aside in their walking, but each person will walk straight ahead facing their face. [§]
khovrot ishshah el-achotah kanfeyhem lo-yissabu belechtan ish el-ever panav yelechu
This verse describes the angels appearing as women, connected to their sister. They will not turn aside in their walking, but each will go straight ahead facing their front. "khovrot" is a plural noun, referring to appearances or forms. "ishshah" means woman. "el" means to or toward. "achotah" means her sister. "kanfeyhem" means their wings. "lo-yissabu" means they will not turn aside. "belechtan" means in their walking. "ish" means a person, here referring to each one. "el-ever" means toward the front or face. "panav" means their face. "yelechu" means they will walk.
[EZK.1.10] And the likeness of their faces was the face of a man, and the face of a lion to the right of the four of them, and the face of an ox from the left to the four of them, and the face of an eagle to the four of them. [§]
oo-deh-moot peh-neh-heem peh-neh-ee ah-dahm vee peh-neh-ee ah-ryeh el-hah-yah-meen leh-ar-bah-tahm vee peh-neh-ee shor meh-hah-seh-mole le-ar-bah-tahn vee peh-neh-ee neh-sher le-ar-bah-tahn.
This verse describes the appearance of four living creatures. "Dmoot" means likeness or appearance. "Pneh" means face. "Adam" means man. "Aryeh" means lion. "Yamim" means right. "Shor" means ox or bull. "Smol" means left. "Nesher" means eagle. "Arbah" means four. The grammatical construction is describing faces *to* the four of them.
[EZK.1.11] And their faces and their wings were spread out upwards, to each two joined, and two covering their bodies. [§]
oo-f’neh-heem v’khah-neh-heem p’roo-doot mee-leh-mah-lah l’eesh sh’tah-yeem khov-root eesh oo-sh’tah-yeem m’khah-soot et g’vee-oh-teh-hen-ah.
This verse describes the appearance of the creatures surrounding the throne of Yahveh. ‘P’neh-heem’ refers to their faces and ‘khah-neh-heem’ refers to their wings. The wings and faces are ‘p’roo-doot,’ meaning spread out or separated. ‘L’eesh’ means ‘to each.’ ‘Sh’tah-yeem’ means ‘two’. ‘Khov-root’ means ‘joined’ or ‘covering’. ‘M’khah-soot’ means ‘covering’. ‘G’vee-oh-teh-hen-ah’ means ‘their bodies.’ The verse describes each creature having two wings joined together, and two wings covering their bodies.
[EZK.1.12] And a person will walk across his face; to where it will be there the wind to walk, he will walk; they will not turn in their walking. [§]
ve-ish el-eber panav ye-lech; el asher yi-hyeh-shamah ha-ruach la-lech ye-lech; lo yisabbu be-lechtan.
This verse describes how people will walk, guided by a wind. 'Ish' means person, 'eber' means across or over, 'panav' means his face (referring to a person's direction), 'yelech' means he will walk, 'asher' means where, 'yi-hyeh' means it will be, 'shamah' means there, 'ha-ruach' means the wind, 'la-lech' means to walk, 'lo' means not, 'yisabbu' means they will turn, 'be-lechtan' means in their walking.
[EZK.1.13] And the likeness of the living creatures was their appearance like burning coals of fire, like the appearance of torches. It is walking among the living creatures, and shining to the fire, and from the fire goes out lightning. [§]
oo-deh-moot hah-hah-yo-t mah-reh-ehem keh-gah-hah-leh-esh bo-ehr-ot keh-mah-reh-eh hah-lah-pid-eem hee meeth-hah-lekhet been hah-hah-yo-t veh-noh-gah lah-esh oo-meen-hah-esh yo-tseh bah-rahk.
This verse describes the appearance of living creatures. 'Dmoot' means 'likeness' or 'appearance.' 'Hayyot' means 'living creatures.' 'Mar'ehhem' means 'their appearance.' 'Ke' means 'like.' 'Gahalei-esh' means 'coals of fire.' 'Boerot' means 'burning.' 'Hala-pidim' means 'torches.' 'Hi' means 'it' or 'she'. 'Mithalechet' means 'walking.' 'Been' means 'among.' 'Nogah' means 'shining'. 'Laesh' means 'to the fire.' 'Min' means 'from.' 'Yo-tseh' means 'going out.' 'Barak' means 'lightning.'
[EZK.1.14] And the living creatures ran and returned, as the appearance of a flash of lightning. [§]
ve-ha-chayot ratzo va-shov ke-mar'eh ha-bazak
This verse describes the appearance of living creatures. 'Chayot' refers to living beings, animals, or creatures. 'Ratzo va-shov' signifies running and returning, or dashing back and forth. 'Mar'eh' means appearance or sight. 'Bazak' describes a flash of lightning. Thus, the creatures’ movement resembled the quickness of lightning.
[EZK.1.15] And I saw the living creatures, and behold, one wheel was on the earth near the living creatures, to its four faces. [§]
Va'ere hachayot vehineh ofan echad ba'aretz etzel hachayot l'arba'at panav.
This verse describes a vision seen by the prophet Ezekiel. 'Va'ere' means 'and I saw'. 'Hachayot' means 'the living creatures'. 'Vehineh' means 'and behold'. 'Ofan' means 'wheel'. 'Echad' means 'one'. 'Ba'aretz' means 'on the earth'. 'Etzel' means 'near'. 'L'arba'at' means 'to four'. 'Panav' means 'its faces'. The verse describes seeing the living creatures, and behold, one wheel was on the earth near the living creatures, to its four faces.
[EZK.1.16] The appearance of the wheels and their workmanship was like the look of tarshish, and the likeness of all four was unified. Their appearances and their workmanship were as if one wheel were inside another. [§]
mar'eh ha'ofanim u'ma'aseihem k'ein tarshish u'dmut echad l'arba'tan u'mar'eihem u'ma'aseihem ka'asher yihyeh ha'ofan b'toch ha'ofan.
This verse describes the appearance of the wheels (ofanim) and their workmanship. It uses vivid imagery, comparing the color to tarshish (a reddish gemstone), and describing a unified appearance among the four wheels. It also states their appearance and workmanship are as one wheel within another.
[EZK.1.17] Upon the four of their sides in their going they will go, they will not turn in their going. [§]
al-arba'at riv'eihem b'lekhtam yeilechu lo yisabbu b'lekhtan.
This verse describes the movement of the cherubic beings, or 'living creatures'. 'Al' means 'upon'. 'Arba'at' means 'the four'. 'Riv'eihem' means 'their quarters' or 'their sides'. 'B'lekhtam' means 'in their going'. 'Yeilechu' means 'they will go'. 'Lo' means 'not'. 'Yisabbu' means 'they will turn'. 'B'lekhtan' means 'in their going'. The verse details that these beings move straight forward without turning.
[EZK.1.18] And above them, and above for them, and fear for them, and their heights are filled with eyes around for the four. [§]
ve-gah-beh-hen, ve-go-vah la-hem, ve-yir-ah la-hem, ve-gah-bo-tam me-leh-ot ay-na-yim sa-viv le-ar-ba-tan.
This verse describes the appearance of the 'living creatures' (often translated as cherubim) in Ezekiel's vision. It details their wheels and the eyes covering their bodies. 'Gabah' refers to the wheels. 'Yirah' refers to the wheels, as well. 'Gabah' appears again, this time in the plural. The 'ayin' refers to eyes. 'Arbatan' refers to the four.
[EZK.1.19] And when the living creatures go, the wheels go with them. And when the living creatures are lifted up from the earth, the wheels are lifted up. [§]
oo-veh-lech-et hah-hai-yoht yeh-lech-oo hah-oh-fah-neem etz-lahm oo-veh-hee-nah-seh hah-hai-yoht meh-ahl hah-ah-rets yee-nah-seh-oo hah-oh-fah-neem
This verse describes the movement of living creatures and wheels. "Hahayot" means 'the living creatures' and "haohfanim" means 'the wheels'. The verse describes that wherever the living creatures go, the wheels go with them, and when the living creatures are lifted up from the earth, the wheels are lifted up with them.
[EZK.1.20] Because there will be where the spirit goes, they go there where the spirit goes, and the rims are lifted toward them, for the spirit of the living is in the rims. [§]
al asher yiheyeh sham haruach lalekhet yeilekhu shamma haruach lalekhet vehapoanim yinasu leumatam ki ruach hachayah baopanim.
This verse describes the movement of the spirit and the wheels (or 'rims') in Ezekiel's vision. 'asher' means 'because of' or 'in that'. 'yiheyeh' means 'will be'. 'sham' means 'there'. 'haruach' means 'the spirit'. 'lalekhet' means 'to go'. 'yeilekhu' means 'they go'. 've' means 'and'. 'haopanim' means 'the rims'. 'yinasu' means 'they are lifted'. 'leumatam' means 'toward them'. 'ki' means 'for'. 'hachayah' means 'the living'. 'baopanim' means 'in the rims'.
[EZK.1.21] When they go, they will go; and when they stand, they will stand; and when they are lifted up from the earth, the wheels will be lifted up opposite them, for the spirit of the living one is in the wheels. [§]
belech'tam yeilechu u've'am'dam yam'du u'vehinasa'am me'al ha'aretz yinas'u ha'ofanim le'umatam ki ruchach hachayah ba'ofanim.
This verse describes the movement of the wheels (of the chariot vision in Ezekiel). 'Belech'tam' means 'when they go', 'yeilechu' means 'they will go'. 'Ve'am'dam' means 'and when they stand', 'yam'du' means 'they will stand'. 'Vehinasa'am' means 'and when they are lifted up', 'yinas'u' means 'they will be lifted up'. 'Ha'ofanim' means 'the wheels'. 'Le'umatam' means 'opposite them'. 'Ki' means 'for'. 'Ruchach' means 'the spirit'. 'Hachayah' means 'the living one'. 'Ba'ofanim' means 'in the wheels'.
[EZK.1.22] And an appearance was upon the heads of the living creatures, a firm expanse like the appearance of terrifying ice, stretched out above their heads from above. [§]
u-dmoot al-rashai ha-chayah rakee-ah k'ein ha-kerach ha-norah natuy al-roshaihem milma'alah
This verse describes an appearance or likeness above the heads of the living creatures. This likeness is described as a 'firmament' or 'expanse' resembling the appearance of terrifying ice, stretched out above their heads from above. 'Dmoot' is an appearance or likeness. 'Rashai' is heads. 'Chayah' means living creatures. 'Rakkee-ah' describes a firm expanse. 'Kerach' is ice. 'Norah' means terrifying or dreadful. 'Natyui' means stretched out or spread. 'Milma'alah' indicates 'from above'.
[EZK.1.23] And under the expanse, their wings were spread, a woman to her sister, for a man two coverings for them, and for a man two coverings for them, their bodies. [§]
vətaḥat hāraqīaʿ kanfēhem yəšārōt ʾiššā ʾel-ʾăḥōṯāh ləʾīš štayim məkassōt lāhēnā ūləʾīš štayim məkassōt lāhēnā ʾēt gəwiyyōṯēhem.
This verse describes the wings of creatures covering themselves. 'Rakia' refers to the firmament or expanse. 'Kanfeyhem' means 'their wings'. 'Yəšārōt' means 'they spread out'. 'ʾIššā ʾel-ʾăḥōṯāh' means 'a woman to her sister'. 'Ləʾīš' means 'for a man'. 'Štayim' means 'two'. 'Məkassōt' means 'coverings'. 'Lāhēnā' means 'for them'. 'ʾĒt gəwiyyōṯēhem' means 'their bodies'.
[EZK.1.24] And I heard the sound of their wings, like the sound of many waters, like the sound of the Almighty when they went. A sound of commotion, like the sound of a camp, when they stood, their wings would relax. [§]
Va-eshma et-kol knafehem ke-kol mayim rabim ke-kol Shaddai be-lekhtam kol hamulah ke-kol machaneh be-amadom terafenah knafehen.
This verse describes a sound, comparing it to various noises. "Va-eshma" means "and I heard". "Et-kol knafehem" means "the sound of their wings". "Ke-kol mayim rabim" means "like the sound of many waters". "Ke-kol Shaddai" means "like the sound of the Almighty". "Be-lekhtam" means "when they went". "Kol hamulah" means "a sound of commotion". "Ke-kol machaneh" means "like the sound of a camp". "Be-amadom" means "when they stood". "Terapenah knafehen" means "their wings would relax".
[EZK.1.25] And there was a sound from above the expanse which is over their heads, while they stood, causing their wings to flap. [§]
va-yhi-kol me-al la-ra-ki-a asher al-ro-sham be-am-dam ter-a-fe-na k'naf-ei-hen
This verse describes a sound coming from above the expanse that is over their heads while they are standing, causing their wings to flap.
[EZK.1.26] And above the expanse which is over their heads, a likeness of a sapphire stone, the form of a throne. And on the form of the throne, a likeness of a man above it. [§]
oo-mee-mah-al lah-rah-kee-ah ah-sher al-ro-sham ke-mar-eh eh-ven-sap-feer deh-moot kee-seh veh-al deh-moot hah-kee-seh deh-moot ke-mar-eh ah-dahm ah-layv mee-lehm-ah-lah
This verse describes a vision of a throne. "mah-al" means 'above'. "rah-kee-ah" refers to an expanse, traditionally translated as 'firmament' or 'heaven'. "ro-sham" means 'their heads'. "eh-ven sap-feer" means 'stone of sapphire'. "dee-moot" means 'likeness' or 'form'. "kee-seh" means 'throne'. "ah-dahm" means 'man'. "ah-layv" means 'on it'. "mee-lehm-ah-lah" means 'from above'. The verse consistently uses 'dee-moot' meaning a resemblance or appearance.
[EZK.1.27] And I saw like a form of shimmering metal, like the appearance of fire, the house of it all around. From the appearance of his waist and above, and from the appearance of his waist and below, I saw like the appearance of fire, and brightness was around him. [§]
va’ere ke’ein chashmal kemareh esh beit lah saviv mimareh matnav ulemalah uminmareh matnav ulemata ra’iti kemareh esh venogah lo saviv
This verse describes a vision. "Va’ere" means "and I saw". "Ke’ein" means "like a form of". "Chashmal" is often translated as "bronze” or “copper”, but is better understood as a shimmering, fiery metal. "Kemareh" means "like the appearance of". "Esh" means "fire". "Beit lah" means "the house of it". "Saviv" means "around". "Mimmareh matnav" means “from the appearance of his waist”. "Ulemalah" means “and above”. "Ulemata" means “and below”. "Ra’iti" means “I saw”. “Venogah lo saviv” means “and brightness was around him”.
[EZK.1.28] As the appearance of the rainbow that will be in the cloud in the day of rain, thus is the appearance of the bright one around. It is the appearance of the likeness of the glory of Yahveh. And I saw, and I fell on my face, and I heard a voice speaking. [§]
kəmar’eh haqqeshet asher yihyeh be‘anan beyom hageshem ken mar’eh hannogeh saviv hu mar’eh demut kəvod-yəhveh va’ereh va’epol ‘al-panay va’eshma qol mədavver.
This verse describes a vision resembling a rainbow. "Kəmar’eh" means "as the appearance of". "haqqeshet" means "the rainbow". "asher" means "that". "yihyeh" means "will be". "be‘anan" means "in the cloud". "beyom hageshem" means "in the day of rain". "ken" means "thus" or "so". "mar’eh hannogeh saviv" means "the appearance of the bright one around". "hu" means "it is". "mar’eh demut kəvod-yəhveh" means "the appearance of the likeness of the glory of Yahveh". "va’ereh" means "and I saw". "va’epol" means "and I fell". "‘al-panay" means "on my face". "va’eshma" means "and I heard". "qol mədavver" means "a voice speaking".
EZK.2
[EZK.2.1] And God said to me, "Son of man, stand upon your feet and I will speak with you." [§]
vayomer elay ben-adam amod al-raglecha vaadaber otach.
This verse contains several key names and words. "vayomer" means "and said". "elay" means "to me". "ben-adam" literally translates to "son of man". "amod" means "stand". "al-raglecha" means "upon your feet". "vaadaber" means "and I will speak". "otach" means "with you".
[EZK.2.2] And spirit came in me, as God spoke to me, and she stood me on my feet, and I heard one who speaks to me. [§]
va-tavo bee roo-ach ka-a-sher dee-ber eh-lai va-ta-ah-mee-deh-nee al-rag-lai va-esh-mah mi-dah-ber eh-lai
This verse describes a spiritual experience. 'Vatavo' means 'came'. 'Bee' means 'in'. 'Rooach' means 'wind' or 'spirit'. 'Ka-asher' means 'as'. 'Deeber' means 'spoke'. 'Ehlai' means 'to me'. 'Va-ta-ah-mee-deh-nee' means 'and she stood me'. 'Al-raglai' means 'on my feet'. 'Va-esh-mah' means 'and I heard'. 'Mi-dah-ber' means 'one who speaks'. 'Ehlai' means 'to me'.
[EZK.2.3] And God said to me, "Son of man, I am sending you to the sons of Israel, to nations rebellious, who rebelled against me. They and their fathers have transgressed against me until this very day." [§]
vaYomer elai ben-adam sholeach ani otcha el-benei yisrael el-goyim hamordim asher mardu-bi hema va'avotam pash'u bi ad-etsem haYom haZeh.
This verse is a divine commission. "El" refers to God. "Ben-adam" means "son of man". "Sholeach" means "I send". "Benei yisrael" means "sons of Israel". "Goyim" means "nations". "Hamordim" means "rebellious". "Mardu-bi" means "they rebelled against me". "Pash'u bi" means "they transgressed against me". "Etsem haYom haZeh" means "until this very day".
[EZK.2.4] And to sons who are hard of face and strong of heart, I send you to them, and you shall say to them: thus says my Lord Yahveh. [§]
ve-habanim keshei panim ve-chizkei lev ani sholeach otcha alehem ve-amar-ta alehem koh amar adonai yahveh.
This verse describes a situation where God is sending a messenger to people who are stubborn and hardhearted. 'Banim' means sons, but here it's used figuratively for people. 'Keshei panim' literally means 'hard of face,' signifying stubbornness. 'Chizkei lev' means 'strong of heart,' also implying a resolute, unyielding nature. 'Sholeach otcha alehem' means 'I send you to them.' 'Amar' means 'said.' 'Adonai' is 'my Lord' and 'Yahveh' is 'Yahveh'.
[EZK.2.5] And they, if they listen, or if they refuse, because they are a rebellious house, and they will know that a prophet was among them. [§]
vehemma im yishma'u ve im yechdalu ki beit merri hemma veyade'u ki navi haya betocham.
This verse discusses whether the people will listen or not. It states that they are a rebellious house and will know that a prophet was among them. 'Vehemma' means 'and they'. 'Im yishma'u' means 'if they listen'. 'Ve im yechdalu' means 'and if they cease/refuse'. 'Ki' means 'because/for'. 'Beit merri' translates to 'house of rebellion'. 'Hemma' again means 'they'. 'Veyade'u' means 'and they will know'. 'Ki navi haya betocham' means 'that a prophet was among them'.
[EZK.2.6] And you, son of man, do not fear them and do not fear their words, for they are rebels and worthless towards you, and you are among scorpions, do not fear their words and do not be dismayed before them, for they are a bitter house. [§]
ve-atah ben-adam al-tira meihem u-midivreihem al-tira ki saravim ve-salonim otach ve-el-akravim atah yoshev midivreihem al-tira u-mipenehem al-techat ki beit meri hema.
This verse addresses a 'son of man' and instructs him not to fear certain people and their words. It describes these people as rebels and worthless, and compares their words to scorpions. It reiterates not to fear them or be dismayed by them, stating they are a bitter house.
[EZK.2.7] And you shall speak my words to them, whether they listen or whether they cease. Because rebellious they are. [§]
ve-dibarta et-devarai aleihem im-yishma'u ve-im-yehdalu ki meri hemma
This verse consists of several components. "ve-dibarta" means "and you shall speak". "et-devarai" means "my words". "aleihem" means "to them". "im-yishma'u" means "if they listen". "ve-im-yehdalu" means "and if they cease". "ki meri hemma" means "because rebellious they are". The verse as a whole is a directive to speak God's words to the people, regardless of whether they will listen or not, acknowledging their inherent rebelliousness.
[EZK.2.8] And you, son of man, hear that which I speak to you. Do not be rebellious like the house of the rebellious. Open your mouth and eat that which I give to you. [§]
ve-atah ben-adam shma et asher ani medaber eleicha al-tihi meri kebeit hameri ptzeh picha ve'echol et asher ani noten eleicha.
This verse is from Ezekiel 3:1. It's a command from Yahveh to Ezekiel. 've-atah' means 'and you', 'ben-adam' means 'son of man', 'shma' means 'hear', 'et' is a grammatical marker, 'asher' means 'that which', 'ani' means 'I', 'medaber' means 'speak', 'eleicha' means 'to you', 'al-tihi' means 'do not be', 'meri' means 'rebellious', 'kebeit' means 'like the house of', 'hameri' means 'the rebellious', 'ptzeh' means 'open', 'picha' means 'your mouth', 've'echol' means 'and eat', 'noten' means 'giving'.
[EZK.2.9] And I saw, and behold, a hand extended to me, and behold, in it was a scroll of book. [§]
va'ereh ve'hinneh yad sh'luchah elai ve'hinneh bo megillat sefer
This verse describes a vision. 'Va'ereh' means 'and I saw'. 'Ve'hinneh' means 'and behold'. 'Yad' means 'hand'. 'Sh'luchah' means 'sent out' or 'extended'. 'Elai' means 'to me'. 'Bo' means 'in it'. 'Megillat' means 'a scroll of'. 'Sefer' means 'book'.
[EZK.2.10] And it spread itself before me, and it was written on both sides, and written upon it were arguments and reflections and clarity. So it was. [§]
Va-yip-rosh o-tah le-fan-ai ve-hee k'tu-vah pa-nim ve-achor ve-ka-tu-vah ei-lay-ha ki-nim va-heh-geh va-hee.
This verse describes a scroll being spread out before the speaker. It is written on both sides, and contains various things written upon it: ‘arguments’ and ‘reflections’ and ‘clarity’. The ‘heh’ at the end likely refers to a sound signifying revelation or breath. ‘Ota’ refers to ‘it’, indicating the scroll. ‘Le-fanai’ means ‘before me’.
EZK.3
[EZK.3.1] And he said to me, "Son of man, whatever you find, eat. Eat this scroll, and go speak to the house of Israel." [§]
Va-yo-mer eh-lai ben-ah-dam et ah-sher-tim-tsa echol echol et-ha-megillah ha-zo-at ve-lech da-ber el-beit Yis-ra-el.
This verse comes from Ezekiel 3:1. 'Va-yo-mer' means 'and he said'. 'Eh-lai' means 'to me'. 'Ben-ah-dam' is 'son of man'. 'Et' is a particle indicating a definite object. 'Ah-sher-tim-tsa' means 'which you find'. 'Echol' means 'eat'. 'Ha-megillah' means 'the scroll'. 'Ha-zo-at' means 'this'. 'Ve-lech' means 'and go'. 'Da-ber' means 'speak'. 'El' means 'to'. 'Beit Yis-ra-el' means 'house of Israel'.
[EZK.3.2] And I opened my mouth, and He fed me with this scroll. [§]
Va-ef-tach et-pee va-ya-ach-lee-nee et ha-meg-ee-lah ha-zot.
This verse describes a speaker opening their mouth and being fed a scroll. 'Va-ef-tach' means 'and I opened'. 'Et-pee' means 'my mouth'. 'Va-ya-ach-lee-nee' means 'and He fed me'. 'Et ha-meg-ee-lah ha-zot' means 'the scroll this'.
[EZK.3.3] And God said to me, "Son of man, your belly you will eat, and your bowels you will fill with this scroll which I give to you." And I ate it, and it was in my mouth like honey for sweetness. [§]
vayomer elai ben-adam bitnecha ta'achel u'me'echa temale'a et hamigilah hazot asher ani noten elecha va'ochlaha vat'hi befi kidvash lematok.
This verse describes a vision given to a person referred to as 'son of man'. God instructs this person to eat a scroll. Upon eating it, the scroll tastes sweet like honey. 'Elai' means 'to me', 'ben-adam' means 'son of man', 'bitnecha' means 'your belly', 'ta'achel' means 'you will eat', 'ume'echa' means 'and your bowels', 'temale'a' means 'you will fill', 'et hamigilah hazot' means 'this scroll', 'asher ani noten elecha' means 'which I give to you', 'va'ochlaha' means 'and I ate it', 'vat'hi befi' means 'and it was in my mouth', 'kidvash' means 'like honey', 'lematok' means 'for sweetness'.
[EZK.3.4] And God said to me, "Son of man, go, enter into the house of Israel, and you shall speak with my words to them." [§]
va-yo-mer eh-lai ben-ah-dam lech-vo bo el-beit yis-rae-el ve-di-bar-ta bi-de-va-rai a-lei-hem
This verse contains several key names and phrases. "Eh" means God. "Ben-ah-dam" literally means "son of man". "Lech-vo bo" means "go, enter". "Beit Yisrael" is literally "house of Israel". "Ve-di-bar-ta" means "and you shall speak". "Bi-de-varai" means "with my words". "Aleihem" means "to them".
[EZK.3.5] For not to a people with a difficult language and heavy tongue are you sent to the family of Israel. [§]
ki lo el am imkei safah vechivdei lashon atah shaluach el beit Yisrael
This verse begins with 'ki', meaning 'for' or 'because'. 'Lo' means 'not'. 'El' means 'God'. 'Am' means 'people' or 'nation'. 'Imkei' means 'deep' or 'difficult'. 'Safah' means 'language'. 'Vechivdei' means 'and heavy'. 'Lashon' means 'tongue' or 'language'. 'Atah' means 'you'. 'Shaluach' means 'sent'. 'El' means 'to'. 'Beit' means 'house' or 'family'. 'Yisrael' is the name of the nation Israel. Therefore, the verse is saying 'for not to a people of difficult language and heavy tongue you are sent to the house of Israel'.
[EZK.3.6] Truly, God has not sent you to many peoples with depths of language and heavy tongues, whose words you will not hear, unless I have sent you to them. They will hear you. [§]
lo el-amim rabim imkei safah vekivdei lashon asher lo-tishma divrehem im-lo alehem shlachtichah hema yishma’u elecha.
This verse describes a situation where a person is sent to speak to peoples with unintelligible languages. 'El' refers to God. 'Amim' means peoples or nations. 'Imkei safah' means depths of language, implying difficult or unintelligible languages. 'Kivdei lashon' is a similar concept, referring to heavy or difficult tongues. 'Divrehem' means their words. 'Alehem' means to them. 'Shlachtichah' means I have sent you. 'Yishma’u' means they will hear. 'Elecha' means to you.
[EZK.3.7] And the house of Israel will not be willing to listen to you, because they are not willing to listen to me. Because all the house of Israel are stubborn and hard of heart, they are. [§]
Oo-veit Yis-ra-eil lo yo-avu liishma ay-le-cha ki-ei-nam o-vim liishma el-ai ki-kol-beit Yis-ra-eil chiz-kei-mei-tzach oo-kash-ei-lev he-ma.
This verse discusses the people of Israel refusing to listen. 'Veit Yisraeil' means 'house of Israel'. 'Lo yo-avu' means 'will not agree' or 'will not be willing'. 'Liishma ay-lecha' means 'to listen to you'. 'Ki-ei-nam o-vim liishma el-ai' means 'because they are not willing to listen to me'. 'Ki-kol-beit Yisraeil' means 'because all the house of Israel'. 'Chizkei-meitzach' means 'hard of face' (stubborn). 'Oo-kash-ei-lev' means 'and hard of heart'. 'He-ma' means 'they are'.
[EZK.3.8] Behold, I have strengthened your face opposite to their faces, and I have strengthened your forehead opposite to their foreheads. [§]
hinneh natatti et panecha chazakim le'ummat panehem ve'et mitchachecha chazak le'ummat mitcham
This verse describes God strengthening the face and forehead of someone in opposition to the faces and foreheads of others. 'Panecha' refers to 'your face', and 'panehem' means 'their faces'. 'Mitchachecha' means 'your forehead' and 'mitcham' means 'their foreheads'. 'Chazakim' and 'chazak' mean 'strong' or 'strengthened'. 'Le'ummat' means 'opposite to' or 'in the face of'. The introductory 'hinneh' translates to 'behold' or 'surely'.
[EZK.3.9] Like a strong wild ox, I have made your forehead harder than a cliff. Do not fear them, and do not be dismayed before them, for they are the house of my bitterness. [§]
kə-sha-meer kha-zaq mi-tzor na-ta-tee mitz-ḥekha lo-tee-ra o-tam ve-lo-te-ḥat mi-pə-nei-hem ki beit-mə-ree hem-ma
This verse uses imagery of a strong wild ox ('shamir') and rocky cliffs ('tzor') to convey a message of courage and reassurance. The speaker has made the listener's forehead hard like stone, giving them strength. 'Beit-məree' is a rather strange phrase which seems to literally mean 'house of my bitterness' or 'house of my rebellion'. It's used to describe those the listener should not fear, seemingly implying they are sources of unpleasantness or conflict. 'YHVH' is notably absent from this verse, so its presence isn't a factor in this translation.
[EZK.3.10] And He said to me, “Son of man, take all my words that I speak to you into your heart, and hear with your ears.” [§]
Va-yo-mer e-lai ben-adam et-kol-d'varai asher adaber elecha kah bich'levavcha uv'oz'neiha sh'ma.
This verse consists of several parts. 'Va-yo-mer' means 'and he said'. 'E-lai' means 'to me'. 'Ben-adam' is literally 'son of man'. 'Et-kol-d'varai' means 'all my words'. 'Asher adaber elecha' means 'that I speak to you'. 'Kah bich'levavcha' means 'take in your heart'. 'Uv'oz'neiha sh'ma' means 'and with your ears hear'.
[EZK.3.11] And you, go, enter into the exile, to the children of your people, and you shall speak to them and say to them, ‘Thus says my Lord Yahveh: If they will listen, and if they will desist.’ [§]
velech bo el-hagolah el-benei ammecha vedibarta aleihem veamarta aleihem koh amar adonai yahveh im-yishma’u veim-yechdalu.
This verse instructs someone to go to the exile, to the children of their people, and speak to them. They are to deliver a message from ‘my Lord Yahveh’, contingent on whether the people listen or desist.
[EZK.3.12] And a wind carried me, and I heard behind me a sound of a great noise. Blessed be the glory of Yahveh from His place. [§]
va-ti-sa-e-ni ru-ach va-esh-ma-i ach-a-rai kol ra-ash ga-dol ba-ruch ke-vod-Yahveh mim-kom-o
This verse describes a spiritual experience where the speaker is carried by a wind and hears a loud noise behind them, followed by a blessing of the glory of Yahveh from His place. 'Ruach' means wind or spirit. 'Ra-ash' means a noise, a sound. 'Kebod' means glory. 'Mim-komo' means 'from His place'.
[EZK.3.13] And the sound of the wings of the living creatures was like a woman touching her sister, and the sound of the wheels opposite them, and the sound of a great roaring. [§]
veh-kole kah-neh-fay hah-hah-yoht mah-shee-koht eesh-shah el-ah-khoht-ah veh-kole hah-oh-fahn-eem le-oo-mah-tahm veh-kole rah-ahsh gah-dohl
This verse describes sounds. "Kole" means voice or sound. "Kanfay" means wings. "Hayot" means living creatures. "Mashikot" means touching or making contact. "Isha" means woman. "Achotah" means her sister. "Ofanim" means wheels. "Leumatam" means opposite them or against them. "Raash" means noise or roaring. "Gadol" means great.
[EZK.3.14] And a spirit carried me and took me, and I went, bitter in the bitterness of my spirit, and the hand of Yahveh was upon me, strong. [§]
ve-ruach ne-sa-at-nee va-tee-ka-che-nee va-eh-lech mar ba-cha-mat ru-chee ve-yad-yahveh a-lai cha-za-kah.
This verse describes a vision or spiritual experience. 'Ruach' means wind or spirit. 'Nesa'atni' means 'carried me'. 'Tikachenee' means 'took me'. 'Mar' means bitter. 'Bachamat' means 'in the bitterness of'. 'Ruchee' means 'my spirit'. 'Yad-Yahveh' literally means 'the hand of Yahveh'. 'Alai' means 'upon me'. 'Chazakah' means 'strong'.
[EZK.3.15] And I came to the exile, Tel Aviv, to those dwelling by the river Kebar, and I observed that they were dwelling there, and I sat there for seven days, devastated among them. [§]
vaavo el-hagolah tel aviv hayoshvim el-nehar-kvar va'esher hema yoshvim sham va'eshev sham shiv'at yamim mashmim betocham.
This verse describes a person arriving at Tel Aviv, a place near the river Kebar. They sat among the people there for seven days, observing them with a feeling of devastation or numbness.
[EZK.3.16] And it was, at the completion of seven days, that the word of Yahveh came to me to say. [§]
vayhi miketse shiv'at yamim vayhi dvar-Yahveh elai le'emor
This verse describes an event happening after the completion of seven days. 'Vayhi' means 'and it was'. 'Miktse' means 'at the end of'. 'Shiv'at yamim' means 'seven days'. 'Dvar-Yahveh' means 'the word of Yahveh'. 'Elai' means 'to me'. 'Le'emor' means 'to say'. The entire phrase indicates that after seven days had passed, a message from Yahveh came to the speaker.
[EZK.3.17] Son of man, I have made you a watcher for the house of Israel. And you will hear a word from my mouth and you will warn them from me. [§]
ben-ah-dam tso-feh nah-tah-tee-cha le-beit yis-ra-el ve-sha-mah-tah mee-pee dah-var ve-hiz-har-tah oh-tam mee-men-nee
This verse is from Ezekiel 3:17. "Ben-Adam" literally means "son of man". "Tsofeh" means watcher. "Le-beit Yisrael" means to the house of Israel. "Mee-pee dah-var" means from my mouth, word. "Hizhartah" means you will warn. "Otam" means them. "Mee-mennee" means from me.
[EZK.3.18] When I say to the wicked, "You shall surely die," and do not warn him, and do not speak to warn the wicked from his wicked way, so that he may live, he shall die in his iniquity, and I will require his blood at your hand. [§]
b'amri larasha moot tamoot v'lo hizharto v'lo dibarta lehazhir rasha midarko harasha'ah lechayoto hu rasha ba'avonoh yamoot v'damo miyadecha avakeish.
This verse details the responsibility of a watchman or prophet who fails to warn the wicked of their impending doom. It states that if the wicked person dies in their wickedness, their blood is on the hands of the one who failed to warn them. The verse emphasizes the importance of delivering a warning to those who are straying from the correct path, so they may live.
[EZK.3.19] And you, because you have warned the wicked one and he has not turned from his wickedness and from his wicked way, he will die in his iniquity. And you, you have saved your own life. [§]
ve-ata ki-hiz-har-ta ra-sha, ve-lo-shav me-rish-ao, u-midar-ko ha-rash-a-ah, hu ba-avon-o ya-mut, ve-ata et-naf-shcha hit-zalta.
This verse speaks of warning a wicked person, their failure to repent, and the consequence of their wickedness. It also speaks of self-preservation.
[EZK.3.20] And when a righteous one turns from their righteousness and does wrong, I will place a stumbling block before them. They will die, because I did not warn them concerning their sin. They will die, and their righteousness which they did will not be remembered. And their blood I will require from your hand. [§]
uveshuv tzadik mitzidko ve'asah avvel venatati mikshol lifanav hu yamut ki lo hizar'to bechatato yamut velo tizakren tzdkotov asher asa vedamo miyadecha avakeish.
This verse describes the consequence of a righteous person turning to wickedness. It states that if someone who was previously righteous does wrong, a stumbling block will be placed before them, leading to death. This death is due to a lack of warning concerning their sin, and their past righteousness will not be remembered. Furthermore, God will demand an accounting for their life from the one who could have warned them.
[EZK.3.21] And you, because you warned the righteous not to sin, the righteous, and he has not sinned, his life will live because of carefulness. And you, save your own soul. [§]
ve-atah ki hiz-har-to tza-deek le-bil-ti kha-toe tza-deek ve-hoo lo kha-ta kha-yo yikh-yeh ki niz-har ve-atah et naf-sh'kha hit-sal-ta.
This verse discusses a righteous person who is warned not to sin, and remains sinless. It emphasizes that because of this carefulness, they will live. It concludes with an address to someone, urging them to save their own soul.
[EZK.3.22] And it was upon me, there the hand of Yahveh, and He said to me, "Rise, go out to the valley, and there I will speak with you." [§]
va-tee hee a-lai sham yad-Yahveh va-yo-mer elai koom tseh el-ha-bik-ah ve-sham a-da-ber otach.
This verse describes a moment where the hand of Yahveh came upon someone, and Yahveh instructs them to rise up and go to the valley, where Yahveh will speak with them. The components break down as follows: 'va-tee' means 'and it was', 'hee' means 'upon me', 'a-lai' means 'on me', 'sham' means 'there', 'yad-Yahveh' means 'the hand of Yahveh', 'va-yo-mer' means 'and He said', 'elai' means 'to me', 'koom' means 'rise', 'tseh' means 'go out', 'el-ha-bik-ah' means 'to the valley', 've-sham' means 'and there', 'a-da-ber' means 'I will speak', 'otach' means 'with you'.
[EZK.3.23] And I arose and went out to the valley, and behold, there the glory of Yahveh was standing, like the glory that I had seen upon the river Kebar, and I fell upon my face. [§]
va'akum va'etze el-habik'ah ve'hinneh-sham kevode-yahveh omed kakovod asher ra'iti al-nahar-kevár va'epol al-panai
This verse describes a vision. "va'akum" means "and I arose" and "va'etze" means "and I went out". "el-habik'ah" signifies "to the valley". "ve'hinneh-sham" translates to "and behold, there". "kevode-yahveh" means "the glory of Yahveh". "omed" signifies "standing". "kakovod" means "like glory" and "asher" means "that". "ra'iti" signifies "I saw" and "al-nahar-kevár" means "upon the river Kebar". "va'epol" signifies "and I fell" and "al-panai" means "upon my face". The verse describes the speaker arising and going to a valley where they beheld the glory of Yahveh, resembling a previous vision seen by the river Kebar, causing the speaker to fall upon their face.
[EZK.3.24] And a spirit came into me and made me stand upon my feet, and spoke with me and said to me, "Go and hide within your house." [§]
Va-tavo bee roo-ach va-ta-ah-mee-deh-nee al rag-lai va-ye-dah-ber o-tee va-yo-ah-mer e-lai bo hissager be-toch be-teh-cha.
This verse describes a spirit entering someone and causing them to stand, followed by a speech directed towards that person. ‘Vatavo’ means ‘came’. ‘Bee’ means ‘in’. ‘Rooach’ means ‘spirit’. ‘Va-ta-ah-mee-deh-nee’ means ‘and made me stand’. ‘Al raglai’ means ‘upon my feet’. ‘Va-ye-dah-ber o-tee’ means ‘and spoke with me’. ‘Va-yo-ah-mer e-lai’ means ‘and said to me’. ‘Bo hissager’ means ‘go and hide’. ‘Be-toch’ means ‘within’. ‘Be-teh-cha’ means ‘your house’.
[EZK.3.25] And you, son of man, behold, restraints have been given upon you, and they have bound you within them, and you will not depart from among them. [§]
ve-atta ben-adam hineh natnu alecha avotim va-asrucha bahem velo tetze betocham.
This verse addresses a 'son of man' and states that restraints have been placed upon him, binding him within them, and he will not depart from among them. 've-atta' means 'and you', 'ben-adam' means 'son of man', 'hineh' means 'behold' or 'indeed', 'natnu' means 'they have given', 'alecha' means 'upon you', 'avotim' means 'restraints' or 'bonds', 'va-asrucha' means 'and they have bound you', 'bahem' means 'in them', 'velo' means 'not', and 'tetze' means 'you will go out' or 'you will depart', 'betocham' means 'among them'.
[EZK.3.26] And I will stick your tongue to your palate, and you will be silent, and you will not be to them a man who rebukes, for they are a house of rebels. [§]
u-le-shoh-ne-kha ad-bee-k el-chi-ke-kha ve-ne-elam-ta ve-lo-tee-yeh la-hem le-eesh mo-chi-ach ki bayt me-ree he-mah.
This verse describes a silencing of speech. "u-le-shoh-ne-kha" means "and to your tongue". "ad-bee-k" means "I will stick". "el-chi-ke-kha" means "to your palate". "ve-ne-elam-ta" means "and you will be silent". "ve-lo-tee-yeh" means "and you will not be". "la-hem" means "to them". "le-eesh" means "a man". "mo-chi-ach" means "one who rebukes". "ki" means "for". "bayt me-ree" means "a house of rebels". "he-mah" means "they are".
[EZK.3.27] And in my speaking with you, I will open your mouth, and you will say to them, “Thus says my Lord Yahveh: The one who hears will hear, and the one who ceases will cease, for they are a rebellious house.” [§]
u’v’dav’ri ot’cha ef’tach et-pi’cha v’amar’ta aleihem koh amar adonai yevaveh hashoma’ yishma v’hechadel yechdal ki beit meri hema.
This verse describes a situation where someone is given a message to deliver. 'u'v'dav'ri ot'cha' means 'and in my speaking with you'. 'ef'tach et-pi'cha' means 'I will open your mouth'. 'v'amar'ta aleihem' means 'and you will say to them'. 'koh amar adonai yevaveh' means 'thus says my Lord Yahveh'. 'hashoma' yishma v’hechadel yechdal' means 'the one who hears will hear and the one who ceases will cease'. 'ki beit meri hema' means 'for they are a rebellious house'.
EZK.4
[EZK.4.1] And you, son of man, take for yourself a brick, and you shall place it before your face, and you shall engrave upon it a depiction of the city of Jerusalem. [§]
ve-atah ben-adam kah-lecha levena venatata ota lepanecha vechakota aleha ir et-yerushalayim.
This verse instructs a person, identified as 'son of man,' to take a brick and inscribe upon it a depiction of the city of Jerusalem. 'atah' means 'you'. 'ben-adam' literally means 'son of man'. 'kah-lecha' means 'take for yourself'. 'levena' means 'a brick'. 'natata' means 'you shall give'. 'ota' means 'it'. 'lepanecha' means 'before your face'. 'chakota' means 'you shall engrave'. 'aleha' means 'upon it'. 'ir' means 'city'. 'et-yerushalayim' is a construct phrase meaning 'Jerusalem'.
[EZK.4.2] And you shall put a siege upon it, and you shall build against it a ramp, and you shall pour out upon it an embankment, and you shall put upon it encampments, and you shall set around it siege engines. [§]
ve-natata aleha matsor u-vanita aleha dayek ve-shafachta aleha solla ve-natata aleha machanot ve-sim aleha karim saviv.
This verse describes the process of laying siege to a city. 'Ve-natata' means 'and you shall put' or 'and you shall give'. 'Matsor' is a siege. 'U-vanita' means 'and you shall build'. 'Dayek' means a ramp or mound. 'Ve-shafachta' means 'and you shall pour out'. 'Solla' is an embankment or a siege mound. 'Ve-natata' again means 'and you shall put'. 'Machanot' are encampments or military camps. 'Ve-sim' means 'and you shall set'. 'Karim' are siege engines or battering rams. 'Saviv' means around or about.
[EZK.4.3] And you, take for yourself an iron plate, and you will place it as an iron wall between you and the city, and you will prepare your face toward it. And it will be in the siege, and you will besiege upon it. It is a sign to the house of Israel. [§]
ve’atah kah-leh-kha mah-ha-vat bar-zel ve-natatah o-tah kir bar-zel bein-kha u-bein ha-ir va-he-kinotah et-panecha eleha ve-hayetah ba-ma-tzor ve-tzartah a-lei-ha ot hi le-beit yis-rae-el.
This verse describes a prophetic act where the prophet is instructed to make a metal plate and place it between himself and the city. He is to set his face toward the plate during a siege, and it will serve as a sign to the house of Israel. The verse uses 'El' (God) in the construct state, combined with other nouns, so we will translate it as 'God'. 'atah' means 'you', 'kah' means 'take', 'lecha' means 'for yourself', 'mahavat' means 'plate', 'barzel' means 'iron', 'natatah' means 'you will place', 'otah' means 'it', 'kir' means 'wall', 'bein' means 'between', 'ha-ir' means 'the city', 'hekinotah' means 'you will prepare', 'panecha' means 'your face', 'eleha' means 'toward it', 'hayetah' means 'it will be', 'bamatzor' means 'in the siege', 'tzarta' means 'you will besiege', 'aleiha' means 'upon it', 'ot' means 'sign', 'hi' means 'it is', 'le' means 'to', 'beit' means 'house', 'yisrael' means 'Israel'.
[EZK.4.4] And you, lie on your left side, and you shall put the iniquity of the house of Israel upon him. The number of days that you lie upon him, you will bear their iniquity. [§]
ve-atah shekhav al-tsid-kha ha-smali, ve-samta et-avon beit-yisrael alav, mispar ha-yamim asher tishkab alav, tissa et-avonam.
This verse instructs a person to lie on their left side and bear the iniquity of the house of Israel for a specific number of days. 've-atah' means 'and you'. 'shekhav' means 'lie'. 'al-tsid-kha' means 'on your side'. 'ha-smali' means 'the left'. 've-samta' means 'and you shall put'. 'et-avon' means 'the iniquity'. 'beit-yisrael' means 'the house of Israel'. 'alav' means 'upon him'. 'mispar' means 'number'. 'ha-yamim' means 'the days'. 'asher' means 'that'. 'tishkab' means 'you will lie'. 'tissa' means 'you will bear'. 'avonam' means 'their iniquity'.
[EZK.4.5] And I have given to you the two of their iniquities, according to the number of days, three hundred and ninety days, and you will carry the iniquity of the house of Israel. [§]
va-a-nee na-ta-tee le-cha et shnei avonam le-mis-par ya-meem shlosh-me-oh v'tish-eem yo-m v'na-sa-ta avon beit yis-ra-el
This verse details a specific period of time assigned to carry the iniquity of the house of Israel. 'Va-a-nee' means 'and I'. 'Na-ta-tee' means 'I have given'. 'Le-cha' means 'to you'. 'Et shnei avonam' means 'the two of their iniquities'. 'Le-mis-par ya-meem' means 'according to the number of days'. 'Shlosh-me-oh v'tish-eem yo-m' means 'three hundred and ninety days'. 'V'na-sa-ta' means 'and you will carry'. 'Avon beit yis-ra-el' means 'the iniquity of the house of Israel'.
[EZK.4.6] And you shall complete these, and you shall lie on your right side for a second time, and you shall bear the iniquity of the house of Judah. Forty days, day for a year, day for a year, I have given to you. [§]
vekilitah et-eleh veshakhavta al-tsidcha hayemoni shenit venasata et-avon beit-Yehudah arbaim yom yom lashanah yom lashanah natatiyo lach.
This verse describes a prophetic act where the speaker is instructed to lie on their right side for 40 days, each day representing a year of the iniquity of the house of Judah. 'Vekilitah' means 'and you shall finish' or 'and you shall complete'. 'Eleh' refers to 'these'. 'Shakhavta' is 'you lay down'. 'Tsidcha hayemoni' means 'your right side'. 'Shenit' means 'second'. 'Nasata' is 'you bear' or 'you carry'. 'Avon' is 'iniquity' or 'guilt'. 'Beit-Yehudah' is 'the house of Judah'. 'Arbaim yom' is 'forty days'. 'Yom lashanah' means 'day for a year'. 'Natatiyo lach' means 'I have given it to you'.
[EZK.4.7] And God, to the siege of Jerusalem, you will prepare your face and your arm uncovered, and you will prophesy upon her. [§]
ve-el-metsor yerushalayim takhin panecha u-zroacha chasupha ve-nive'ta aleyha.
This verse comes from Isaiah 20:1. 'El' means 'God'. 'Metsor' refers to a siege or fortress. 'Yerushalayim' is Jerusalem. 'Takheen' means 'you will prepare'. 'Panecha' means 'your face'. 'U-zroacha' means 'and your arm'. 'Chasupha' means 'uncovered' or 'bare'. 'Ve-nive'ta' means 'and you will prophesy'. 'Aleyha' means 'upon her'.
[EZK.4.8] And behold, I have given burdens upon you, and you shall not turn from your side to your side until the completion of your days of distress. [§]
vehinneh natati alecha avotim velo tehaphech mitsidecha el tsidcha ad kalotech yemei metsorecha.
This verse describes a situation where burdens are placed upon someone, and they are instructed not to shift their position or seek relief from one side to another until their days of siege or distress are completed. 'VeHinneh' means 'and behold' or 'and see.' 'Natati' means 'I have given.' 'Alecha' means 'upon you.' 'Avotim' refers to 'burdens.' 'Velo tehaphech' means 'and do not turn.' 'Mitsidecha el tsidcha' translates to 'from your side to your side' (essentially meaning to not shift position). 'Ad kalotech' means 'until the completion of.' 'Yemei metsorecha' means 'the days of your siege' or 'the days of your distress'.
[EZK.4.9] And you, take for yourself wheat and barley and beans and lentils and millet and spelt, and you shall put them in one container, and you shall make them for yourself as bread, for the number of days that you lie on your side: three hundred and ninety days you shall eat it. [§]
ve-atah kah-lech hit-teen oo-se-o-rim oo-pol va-ad-a-shim ve-do-chan ve-kus-seem ve-na-ta-tah otam bi-chlee echad ve-a-sitah otam le-chah le-la-chem mis-par ha-ya-mim asher-atah shochev al-tzid-chah shloosh-me-ot ve-tish-im yom to-chle-nu.
This verse instructs someone to take a mixture of grains – wheat, barley, beans, lentils, millet, and spelt – and combine them in a single container. They are to make this mixture into bread and eat it for the number of days they lie on their side, which is three hundred and ninety days.
[EZK.4.10] And the food that you eat, in a weight of twenty shekels per day, from time to time you shall eat it. [§]
oo-mah-khahl-kah ah-sher toh-khah-leh-noo beh-mish-qohl eh-ser-eem sheh-kel lah-yohm may-et ahd-et toh-khah-leh-noo
This verse details the provision of food for a specific individual. It specifies the amount of food – measured in shekels – that this person is permitted to eat each day, consistently from one time to another. The verse focuses on a precise, regulated food allowance.
[EZK.4.11] And waters in measure you will drink, a sixth of the flask, from time to time you will drink. [§]
oo-mah-yim bee-mess-oo-rah teeshteh shish-sheet hah-heen may-ayt ad-ayt teeshteh
This verse details the water ration given to Miriam. "oo-mah-yim" means "and waters". "bee-mess-oo-rah" translates to "in measure". "teeshteh" means "you will drink". "shish-sheet" is "a sixth". "hah-heen" is "the flask". "may-ayt ad-ayt" means "from time to time".
[EZK.4.12] And you will eat a cake of barley, and it will be burned with lumps of human excrement before their eyes. [§]
ve'ugat se'orim to'achelena vehi begellei tze'at ha'adam te'ugena le'einehem.
This verse describes a disturbing vision given to the prophet Ezekiel. It speaks of a cake of barley bread being eaten, and then its residue being used as fuel for fire, being visible to the people. 'Ugat' means cake. 'Se'orim' means barley. 'To'achelena' means 'you will eat it'. 'Begellei' means 'in lumps of'. 'Tze'at' means 'dung' or 'excrement'. 'Ha'adam' means 'the human'. 'Te'ugena' means 'will be burned' or 'will be fueled'. 'Le'einehem' means 'before their eyes'.
[EZK.4.13] And Yahveh said, "Thus the Israelites will eat their bread in uncleanness among the nations where I have driven them there." [§]
Va-yo-mer Yahveh ka-kah yo-khlu bnei-yisrael et-lakh-mam tameh ba-goyim asher adichem sham.
This verse describes a prophecy from Yahveh concerning the Israelites. It states that they will eat their bread in a state of uncleanness among the nations where Yahveh has driven them. 'Va-yo-mer' means 'and said'. 'Yahveh' is the proper name of God. 'Ka-kah' means 'thus' or 'in this way'. 'Yo-khlu' means 'they will eat'. 'Bnei-yisrael' means 'sons of Israel' or 'Israelites'. 'Et-lakh-mam' means 'their bread'. 'Tameh' means 'unclean'. 'Ba-goyim' means 'among the nations'. 'Asher' means 'where' or 'which'. 'Adichem' means 'I have driven them'. 'Sham' means 'there'.
[EZK.4.14] And I said, "Alas, my Lord Yahveh, behold, my soul is not unclean, and I have not eaten a carcass or torn flesh from my youth until now, and the flesh of a corpse has not come into my mouth." [§]
va’omar a’hah adonai yahveh hineh nafshi lo metum’ah uv’velah u’trefah lo achalti min’nu’ari ve’ad atta v’lo vah be’fi b’sar piggul.
This verse comes from Numbers 19:2. It is spoken by a man requesting purification after contact with a corpse. ‘Va’omar’ means ‘and I said.’ ‘A’hah’ is an interjection, somewhat like ‘alas’ or ‘ah!’ ‘Adonai’ is ‘my Lord.’ ‘Yahveh’ is the name of God. ‘Hineh’ means ‘behold.’ ‘Nafshi’ is ‘my soul.’ ‘Lo metum’ah’ means ‘not unclean.’ ‘Uv’velah’ means ‘and a carcass.’ ‘U’trefah’ means ‘and torn flesh.’ ‘Lo achalti’ means ‘I have not eaten.’ ‘Min’nu’ari’ means ‘from my youth.’ ‘Ve’ad atta’ means ‘and until now.’ ‘V’lo vah be’fi’ means ‘and it has not come into my mouth.’ ‘B’sar piggul’ means ‘the flesh of a corpse.’
[EZK.4.15] And He said to me, "Behold, I have given to you the droppings of the cattle instead of the excrement of mankind, and you shall make your bread upon them." [§]
Va-yo-mer e-lai, re-eh, na-ta-tee le-cha et-tse-foo-ei ha-ba-kar ta-chat gel-lei ha-a-dam, ve-a-see-ta et-lach-me-cha a-lei-hem.
This verse describes God giving cattle dung in place of human excrement, for use in baking bread. 'Va-yo-mer' means 'and He said'. 'E-lai' means 'to me'. 'Re-eh' means 'behold' or 'see'. 'Na-ta-tee' means 'I have given'. 'Le-cha' means 'to you'. 'Et-tse-foo-ei ha-ba-kar' means 'the droppings of the cattle'. 'Ta-chat' means 'instead of'. 'Gel-lei ha-a-dam' means 'the excrement of mankind'. 'Ve-a-see-ta' means 'and you shall make'. 'Et-lach-me-cha' means 'your bread'. 'A-lei-hem' means 'upon them'.
[EZK.4.16] And He said to me, son of man, behold, I will break the staff of bread in Jerusalem, and they will eat bread by weight and with worry, and they will drink water by measure and with dismay. [§]
Va-yo-mer e-lai ben-adam, hi-nei sho-ver ma-teh-le-chem bi-ru-sha-la-yim, ve-akh-lu-leh-chem be-mish-kal u-vid-a-ga, u-ma-yim be-mes-sa-ra u-ve-shim-ma-mon yish-tu.
This verse is a prophetic statement. 'Va-yo-mer' means 'and He said'. 'E-lai' means 'to me'. 'Ben-adam' means 'son of man'. 'Hi-nei' means 'behold'. 'Sho-ver' means 'break'. 'Ma-teh-le-chem' means 'staff of bread', a metaphor for provision. 'Bi-ru-sha-la-yim' means 'in Jerusalem'. 'Ve-akh-lu-leh-chem' means 'and they will eat bread'. 'Be-mish-kal' means 'by weight'. 'U-vid-a-ga' means 'and with worry'. 'U-ma-yim' means 'and water'. 'Be-mes-sa-ra' means 'by measure'. 'U-ve-shim-ma-mon' means 'and with dismay'. 'Yish-tu' means 'they will drink'.
[EZK.4.17] So that they will lack bread and water, and they will be exhausted, man and his brother, and they will melt away in their guilt. [§]
lema'an yach'saru lechem vamayim v'nashamu ish v'achi v'namakku ba'avonam.
This verse describes a consequence of disobedience. "lema'an" means "in order that" or "so that". "yach'saru" means "they will lack". "lechem vamayim" means "bread and water". "v'nashamu" means "and they will breathe" or "and they will be exhausted". "ish v'achi" means "man and his brother". "v'namakku" means "and they will melt away". "ba'avonam" means "in their guilt". The verse depicts a state of severe hardship, exhaustion and spiritual decay resulting from sin.
EZK.5
[EZK.5.1] And you, son of man, take for yourself a sharp sword, you shall trim the beards, take it for yourself, and you shall pass it over your head and over your beard, and you shall take for yourself balancing scales of weight and you shall divide them. [§]
Ve-ata ben-adam, kach-lecha cherev chada, ta'ar ha-galavim tikacheina lach, ve-ha'avarta al-roshcha ve-al-zekancha, ve-lakachta lecha moznei mishkal ve-chillaktam.
This verse is a command given to a 'son of man' (a human being) to take a sharp sword, trim his beard, and then take scales for weighing and divide something. The context implies a symbolic action related to judgment or preparation for a significant event.
[EZK.5.2] A third you will set ablaze within the city when the days of the siege are full, and you will take the third and strike with the sword around it, and the third you will scatter to the wind, and a sword I will let loose after them. [§]
Shlishit ba'ur tab'eer betoch ha'ir kimlot yemey hamatzor velakachta et-hashlishit takkeh bacherhev savivoteyha vhashlishit tizreh laruach vecherev arik achareyhem.
This verse describes a division of forces attacking a besieged city. 'Shlishit' means 'a third'. 'Ba'ur' means 'to set ablaze'. 'Tab'eer' means 'to burn'. 'Betoch' means 'within'. 'Ha'ir' means 'the city'. 'Kimlot' means 'when are full'. 'Yemey hamatzor' means 'the days of the siege'. 'Velakachta' means 'and you will take'. 'Et-hashlishit' means 'the third'. 'Takkeh' means 'strike'. 'Bacherhev' means 'with the sword'. 'Savivoteyha' means 'around it'. 'Vhashlishit' means 'and the third'. 'Tizreh' means 'you will scatter'. 'Laruach' means 'to the wind'. 'Vecherev' means 'and a sword'. 'Arik' means 'I will let loose'. 'Achareyhem' means 'after them'.
[EZK.5.3] And you will take from there a little in number, and you will gather them in your wings. [§]
ve-la-kakh-ta mee-sham me-at be-mis-par ve-tzar-ta o-tam bi-khna-fei-kha
This verse describes taking a small amount of something from a place and gathering it within one’s wings. ‘Ve’ is a conjunction meaning ‘and’. ‘La-kakh-ta’ is a command form of the verb ‘to take’ addressed to ‘you’ (singular). ‘Mee-sham’ means ‘from there’. ‘Me-at’ means ‘a little’. ‘Be-mis-par’ means ‘in number’, or ‘a small amount’. ‘Ve-tzar-ta’ is a command form of the verb ‘to bind’ or ‘to gather’ addressed to ‘you’ (singular). ‘O-tam’ means ‘them’. ‘Bi-khna-fei-kha’ means ‘in your wings’.
[EZK.5.4] And from them you shall still take, and you shall cast those onto the midst of the fire, and you shall burn those in the fire. From it fire shall come to all the house of Israel. [§]
oo-may-hem ohd tee-kahv veh-hee-shlahk-tah oh-tam el-tohkh hah-esh veh-sah-rahp-tah oh-tam bah-esh mee-meh-noo tay-tseh-eh-esh el-kahl-bayt yees-rah-ehl.
This verse details the ritual purification of those touched by a deceased person. It describes taking some of the ashes from the red heifer sacrifice and mixing them with water. This mixture is then sprinkled on those who have become unclean. The verse concludes by stating that fire will come to all the house of Israel, meaning purification and cleansing.
[EZK.5.5] Thus says my Lord Yahveh: This is Jerusalem, I have set it within the nations, and the lands are around it. [§]
Koh amar Adonai Yahveh zot Yerushalayim betoch hagogiyim samtiah va'sivivoteyha aratzot.
This verse begins with the formula "Thus says..." followed by the name of God. 'Yerushalayim' is the name of the city Jerusalem. 'Betoch' means 'within' or 'among'. 'Hagogiyim' refers to 'the nations'. 'Samtiah' means 'I have placed' or 'I have set'. 'Sivivoteyha' means 'surroundings' or 'around it'. 'Aratzot' means 'lands'.
[EZK.5.6] And she has spoken wickedness from the nations, and my statutes from the lands which are around her, for they have refused my laws and not walked in my statutes. [§]
va-te-mer et-mish-pa-tai le-rish-ah min-ha-go-yim ve-et-chuk-ko-tai min-ha-a-ra-tzot a-sher se-vi-vo-tei-ha ki ve-mish-pa-tai ma-asu ve-chuk-ko-tai lo-hal-khu va-hem.
This verse describes a people rejecting the laws and statutes of Yahveh, instead following the ways of the nations around them. 'Vatemer' means 'and she has spoken' – referring to a pronouncement of judgment. 'Mishpatay' refers to 'my laws' or 'my judgments'. 'Rishah' means wickedness or evil. 'Min hagogoyim' is 'from the nations'. 'Chukkotay' means 'my statutes'. 'Min haaratzot' is 'from the lands'. 'Aser sevivoteyha' means 'which are around her'. 'Maasu' means 'they have refused'. 'Halchu bahem' means 'walked in them'.
[EZK.5.7] Therefore, thus says my Lord Yahveh: because you have become defiled among the nations around you, you have not walked in my statutes, nor have you done my judgments, and you have not acted according to the judgments of the nations around you. [§]
lakhen koh-amar adonai yahveh ya'an hamankhem min-hagoyim asher savivoteykhem bechukkotai lo halakhtem ve'et mishpatai lo asitem u'k'mishp'tei hagoyim asher savivoteykhem lo asitem.
This verse begins with 'therefore' and then states that 'my Lord Yahveh' says something. The 'something' is a reason relating to the people’s behavior compared to the nations around them. Specifically, it states that they did not walk in God's statutes, nor did they do God's judgments, and they also did not act according to the judgments of the nations around them. It’s an accusation of failing to adhere to God's laws and also not even following the standard behavior of surrounding nations.
[EZK.5.8] Therefore thus says my Lord Yahveh, behold, I am upon you, even I, and I will do judgements in your midst before the eyes of the nations. [§]
lakhen koh amar adonai yahveh hinneni alayikh gam-ani ve'asiti betochekh mishpatim le'enei hagogoyim.
This verse begins with "therefore," indicating a consequence of something previously stated. "Koh amar" means "thus says." "Adonai" is "my Lord." "Yahveh" is the proper name of God. "Hinneni" means "Behold, I am." "Alayikh" means "upon you." "Gam-ani" means "even I." "Ve'asiti" means "and I will do." "Betochekh" means "in your midst." "Mishpatim" means "judgements." "Le'enei" means "before the eyes of." "Hagogoyim" means "the nations."
[EZK.5.9] And I will do in you that which I have not done, and that which I will not do like it anymore, because of all your abominations. [§]
ve'asiti vach et asher lo-asiti ve'et asher lo-e'ese kamohu od ya'an kol to'evotayich.
This verse details a future action by God in response to the abominations of a people. "Ve'asiti" means "and I will do". "Vach" means "in you". "Et" is a grammatical particle marking the direct object. "Asher" means "that" or "which". "Lo-asiti" means "I have not done". "Lo-e'ese" means "I will not do". "Kamohu" means "like it". "Od" means "anymore" or "again". "Ya'an" means "because of" or "in consequence of". "Kol" means "all". "To'evotayich" means "your abominations".
[EZK.5.10] Therefore, fathers will eat sons within you, and sons will eat their fathers, and I will execute judgments upon you, and I will scatter all your remainder to every wind. [§]
lakhen avot yo'khlu banim b'tokhek ubanim yokhlu avotam v'asiti bakh shfatim vezeriti et kol sh'eritekh lekhall rukh.
This verse speaks of a severe judgment upon a people. "Lakhen" means "therefore." "Avot" means "fathers." "Yo'khlu" means "will eat." "Banim" means "sons." "B'tokhek" means "within you." "V'asiti" means "and I will do." "Shfatim" means "judgments." "Vezeriti" means "and I will scatter." "Et kol sh'eritekh" means "all your remainder." "Lekhall rukh" means "to all wind" or "to every wind". The eating refers to a figurative consumption of generational roles being reversed and utter destruction.
[EZK.5.11] Therefore I live, says my Lord Yahveh, if I do not avenge the defilement of my sanctuary with all your abominations and all your detestations. And even I will diminish, and will not spare my eyes, and even I will not pity. [§]
lakhen khai-ani ne'um adonai yevveh im-lo ya'an et-mikdashai time'at bekhal-shikkutsaik uv'khal-to'avotekh ve-gam-ani egra ve-lo-tachos einai ve-gam-ani lo echmol.
This verse is a strong declaration of Yahveh's judgment and unwavering commitment to punish desecration of his sanctuary. 'Lakhen' means 'therefore'. 'Khai-ani' means 'I live'. 'Ne'um' means 'says' or 'declares'. 'Adonai' is 'my Lord'. 'Yevveh' is the proper name of God. 'Im-lo' means 'if not'. 'Ya'an' means 'to answer' or 'to avenge'. 'Mikdashai' means 'my sanctuary'. 'Time'at' means 'you have defiled'. 'Bekhal' means 'with all'. 'Shikkutsaik' means 'your abominations'. 'To'avotekh' means 'your detestations'. 'Ve-gam-ani' means 'and even I'. 'Egra' means 'I will diminish' or 'I will reduce'. 'Tachos' means 'will spare'. 'Einai' means 'my eyes'. 'Lo echmol' means 'I will not pity'. This is a powerful oath indicating Yahveh's absolute resolve.
[EZK.5.12] A third of you will die by pestilence, and a third will be consumed by famine within you, and a third will fall by the sword around you. And a third I will scatter to every wind, and the sword I will pursue after them. [§]
shlishiteiך baddever yamutu ubara'av yichlu betochech vehashlishit bacherev yiplu sevivotayich vehashlishit lechol-ruach ezareh vecherev arik acharehem.
This verse describes a divine judgment involving death by various means. 'Shlishiteiך' refers to a third of something belonging to 'you' (implied as Israel). 'Baddever' means 'by the word' or 'by pestilence'. 'Yamutu' means 'they will die'. 'Ubara'av' means 'and by famine'. 'Yichlu' means 'they will be consumed'. 'Betochech' means 'within you'. 'Vehashlishit' means 'and the third'. 'Bacherev' means 'by the sword'. 'Yiplu' means 'they will fall'. 'Sevivotayich' means 'around you'. 'Lechol-ruach' means 'to every wind'. 'Ezareh' means 'I will scatter'. 'Vecherev' means 'and the sword'. 'Arik' means 'I will pursue'. 'Acharehem' means 'after them'.
[EZK.5.13] And my anger is finished, and I have rested my wrath upon them, and I have repented. And they will know that I am Yahveh, for I have spoken in my zeal, in finishing my wrath upon them. [§]
vekala api vahanichoti chamati bam vehinechamati veyadeu ki ani Yahveh dibarti bekineati bekalloti chamati bam.
This verse describes the completion of God's anger and the subsequent knowledge that will come to people. 'Vekala api' means 'and my anger is finished'. 'Vahanichoti chamati bam' means 'and I have rested my wrath upon them'. 'Vehinechamati' means 'and I have repented'. 'Veyadeu ki ani Yahveh' means 'and they will know that I am Yahveh'. 'Dibarti bekineati' means 'I have spoken in my zeal'. 'Bekalloti chamati bam' means 'in finishing my wrath upon them'.
[EZK.5.14] And I will make you a ruin and a reproach among the nations that surround you, before the eyes of all who pass. [§]
veh-et-neh-keh leh-khar-bah oo-leh-kher-pah bah-goh-yim ah-shehr seh-vee-boht-ah-yeekh leh-eh-neh-ee kol-oh-ver
This verse contains a conditional threat. "And I will make you a ruin and a reproach among the nations that surround you, before the eyes of all who pass by.". The verb 'etneh' means 'I will make.' 'Kharbah' means ruin or destruction. 'Kherpah' means reproach or shame. 'Bagoyim' means nations. 'Sevivotayich' means those surrounding you. 'Le'einai kol over' means 'before the eyes of all who pass by'.
[EZK.5.15] And it will be that disgrace and reproach will be a lesson and a desolation to the nations that are around you, by my doing judgements upon you with anger and with wrath and with rebukes of fierce anger. I, Yahveh, have spoken. [§]
vehayta cherpah ugedupah musar umshamah lagoyim asher savivotayich ba'asoti vach shfatim be'af uvehameh ubtochachot hemeh ani Yahveh dibarti.
This verse describes the consequences of disobedience. It states that the nation will become a disgrace and a mocking to the nations around them as a result of judgements carried out with anger, wrath, and severe rebuke. The speaker identifies as Yahveh, stating they have spoken this.
[EZK.5.16] In sending my arrows of severe famine among them, which were for destruction, which I will send to destroy you, and famine gathers upon you, and I have broken for you the staff of bread. [§]
b'shalchi et chitzey har'av har'aim bahem asher hayu l'mashchit asher ashallach otam l'shachetchem v'ra'av osef aleichem v'shavarti lachem mateh lechem.
This verse describes God sending arrows of severe famine against a people, which will destroy them. It also speaks of famine gathering upon them, and God breaking their staff of bread. 'B'shalchi' means 'in sending'. 'Et' is an untranslatable particle. 'Chitzey' means 'arrows'. 'Har'av' means 'the famine'. 'Har'aim' means 'the severe'. 'Bahem' means 'in them'. 'Asher' means 'which' or 'that'. 'Hayu' means 'were'. 'L'mashchit' means 'for destruction'. 'Ashallach' means 'I will send'. 'Otam' means 'them'. 'L'shachetchem' means 'to destroy you'. 'V'ra'av' means 'and famine'. 'Osef' means 'gathers'. 'Aleichem' means 'upon you'. 'V'shavarti' means 'and I have broken'. 'Lachem' means 'for you'. 'Mateh lechem' means 'staff of bread'.
[EZK.5.17] And I will send hunger upon you, and a wild beast, and wasting, and pestilence, and blood shall pass through you, and a sword I will bring upon you. I, Yahveh, have spoken. [§]
veshillachti aleichem ra'av vechayah ra'ah vesichluch ve'dever vadam ya'avar-bach vecherev avi alecha ani Yahveh dibarti.
This verse describes a series of punishments that Yahveh will bring upon a people. 'Veshillachti' means 'and I will send'. 'Aleichem' means 'upon you'. 'Ra'av' means 'hunger'. 'Vechayah ra'ah' means 'and a wild beast'. 'Vesichluch' means 'and wasting'. 'Vedevar' means 'and pestilence'. 'Vadam ya'avar-bach' means 'and blood shall pass through you'. 'Vecherev avi alecha' means 'and a sword I will bring upon you'. 'Ani Yahveh dibarti' means 'I, Yahveh, have spoken'.
EZK.6
[EZK.6.1] And it happened, the word of Yahveh came to me to say. [§]
va-yhi d'var-yahveh elai le'mor
This verse begins with a conjunction meaning "and it happened". "D'var" means "word" or "matter". "Yahveh" is the proper name of God. "Elai" means "to me". "Le'mor" means "to say". Therefore, the verse describes a divine communication initiated with the speaker.
[EZK.6.2] Son of man, set your face toward the mountains of Israel, and prophesy to them. [§]
ben-ah-dam seem pah-neh-kah el-ha-reh-ee yis-rah-el veh-nah-veh ah-le-hem.
ben-ah-dam means 'son of man'. seem means 'put' or 'set'. pah-neh-kah is 'your face', a figure of speech meaning 'toward'. el-ha-reh-ee means 'to the mountains of'. yis-rah-el is 'Israel'. veh-nah-veh means 'and prophesy'. ah-le-hem means 'to them'.
[EZK.6.3] And you shall say, 'Mountains of Israel, hear the word of my Lord Yahveh. Thus says my Lord Yahveh to the mountains and to the hills, to the valleys and to the lowlands: Behold, I am bringing a sword upon you, and I will destroy your high places.' [§]
ve'amarta' harei yisrael shime'u devar adonai yevaveh koh amar adonai yevaveh leharim ulegva'ot lafikim ulage'ayot hinei ani mevi aleikhem cherev ve'avadti bamoteikhem.
This verse begins with a command to speak, directed towards the mountains of Israel. It's a prophetic declaration from 'my Lord' Yahveh, specifically addressing geographical features – mountains, hills, valleys, and lowlands. The message is a warning of impending destruction, a sword brought upon them, and the ruin of their high places.
[EZK.6.4] And your altars will be desolate, and your sun images will be broken, and I will cast your slain before your graven images. [§]
veh-nahsh-ah-moo meez-beh-ho-tay-kem venish-beh-roo cham-mah-nay-kem vehif-pal-tee chal-lay-kem lif-nay gil-loo-lay-kem
This verse describes God’s judgment on idolatrous worship. ‘Mizbehot’ refers to altars, ‘chammaneykem’ to their sun images/idols, ‘challeeykem’ to their slain/corpses, and ‘gilluleykem’ to their graven images/idols. The verse states that the altars will be desolate, their idols broken, and their slain will fall before their idols.
[EZK.6.5] And I will give the bodies of the sons of Israel before their idols, and I will scatter your bones around your altars. [§]
ve-natati et-pigrei benei yisrael lifnei giluleihem ve-zeriti et-atzmoteichem sevivot mizbeachoteichem.
This verse contains a prophetic declaration of punishment. 've-natati' means 'and I will give'. 'et-pigrei' means 'the bodies of'. 'bnei yisrael' means 'the sons of Israel'. 'lifnei' means 'before'. 'giluleihem' means 'their idols'. 've-zeriti' means 'and I will scatter'. 'atzmoteichem' means 'your bones'. 'sevivot' means 'around'. 'mizbeachoteichem' means 'your altars'. The verse details a coming judgment where the bodies of the Israelites will be left before their idols, and their bones scattered around their altars.
[EZK.6.6] In all your settlements, the cities will be ruined and the high places will be demolished, so that they may be ruined and become desolate, your altars will be destroyed, and your idols will be broken and captured, your images will be cut down, and the works of your hands will be wiped out. [§]
bə·ḵōl-mō·šə·ḇō·ṯê·ḵem he·’ā·rîm te·ḥar·av·nāh wə·ha·ḇā·mōṯ tî·šā·menāh lə·ma‘an yə·ḥer·ḇū wə·yē’əš·mū miz·ḇə·ḥō·ṯê·ḵem wə·niš·ḇə·rū wə·niš·ḇə·ṯū gil·lū·lê·ḵem wə·nig·də‘ū ḥam·mā·nê·ḵem wə·nim·ḥū ma‘ă·śê·ḵem.
This verse describes a comprehensive destruction of religious sites and idols. It details how cities will be ruined, high places will be demolished, altars will be destroyed and become desolate, idols will be broken and captured, images will be cut down, and the works of their hands will be wiped out. The verse emphasizes a complete and utter eradication of the objects of worship.
[EZK.6.7] And a fallen one will fall among you, and you will know that I am Yahveh. [§]
veh-nah-fal kha-lal beh-to-kheh-kem vee-dah-tem kee-ah-nee Yahveh.
This verse describes a situation where someone will fall among the people, and through this event, they will know that Yahveh is the one who did it. "Nafal" means "fall". "Khalal" means "fallen one", or a casualty. "Be-tokhekhem" means "in your midst". "Vidatem" means "you will know". "Ki" means "that" or "because". "Ani" means "I". "Yahveh" is the proper name of God.
[EZK.6.8] And I will allow you to become remnants fleeing the sword among the nations, through your being scattered in the lands. [§]
vehotarti biheyot lakhem plitei cherev bagoyim behizaroteichem baaratzot
This verse describes a consequence of disobedience – being scattered and vulnerable among the nations. 'Vehotarti' means 'and I will allow'. 'Biheyot' means 'in becoming' or 'by becoming'. 'Lakhem' means 'to you'. 'Plitei cherev' literally means 'remnants of a sword', which is best understood as 'scattered by the sword' or 'remnants fleeing the sword'. 'Bagoyim' means 'among the nations'. 'Behizaroteichem' means 'through your scattering' or 'by your being scattered'. 'Baaratzot' means 'in the lands'.
[EZK.6.9] And remember, you who have escaped, me among the nations where you were captured, how I have broken your hearts, you who committed adultery and turned away from me, and your eyes that followed after your idols, and recognize in your faces the evils you did, all of your abominations. [§]
ve-zakh-roo flei-te-khem o-ti ba-go-yim a-sher nish-bu-sham a-sher nish-bar-ti et-li-bam ha-zo-neh a-sher-sar me-al-ai ve-et ei-nei-hem ha-zo-not akh-a-rei gil-lu-lei-hem ve-na-ko-tu bi-pe-nei-hem el-ha-ra-ot a-sher a-su le-chol to-e-vo-tei-hem.
This verse speaks of the Israelites in exile remembering God. It details God's broken heart due to their spiritual adultery - worshiping idols - and a future reckoning where they will recognize the evil of their actions and abominations. 'Plei-te-khem' means those who have escaped or are remnants. 'Zeh' means adulterous or promiscuous. 'Gil-lu-lei-hem' refers to their idols.
[EZK.6.10] And they will know that I, Yahveh, did not speak without cause to do this evil to them. [§]
veh-yeh-deh-oo kee-ee ah-nee yahveh loh el-chee-nahm dee-bar-tee la-ah-soh lah-hem hah-rah-ah hah-zoht
This verse consists of several parts. "veh-yeh-deh-oo" means "and they will know." "kee-ee" means "that," or "because." "ah-nee" means "I." "yahveh" is the proper name of God. "loh" means "not." "el-chee-nahm" means "without cause" or "in vain". "dee-bar-tee" means "I spoke." "la-ah-soh" means "to do". "lah-hem" means "to them". "hah-rah-ah" means "the evil". "hah-zoht" means "this". The verse indicates a declaration that God's actions are not without reason.
[EZK.6.11] Thus says my Lord Yahveh: Strike with your hand and stamp with your foot, and say aloud to all the evil abominations of the house of Israel, that they will fall by the sword, by hunger, and by pestilence. [§]
koh-ah-mar adonai yahveh hakeh bekaphkha ureka beraglekha ve'emar-ach el kol-to'evot ra'ot beit yisrael asher bacherhev barava uvadever yipolu.
This verse is a prophetic declaration. "Koh-amar" means "thus says". "Adonai" is "my Lord". "Yahveh" is the proper name of the God of Israel. "Hakeh" means "strike". "Bekaphkha" means "with your hand". "Ureka" means "and stamp". "Beraglekha" means "with your foot". "Ve'emar-ach" means "and say". "El" means "to". "Kol-to'evot" means "all abominations". "Ra'ot" means "evil". "Beit yisrael" means "house of Israel". "Asher" means "that". "Bacherhev" means "by the sword". "Barava" means "by hunger". "Ubadever" means "and by pestilence". "Yipolu" means "they will fall".
[EZK.6.12] Those far from provisions will die, and those near will fall by the sword, and the remaining and the besieged will die by famine, and the Gods will exhaust the Gods’ wrath upon them. [§]
ha-ra-hok bad-de-ver ya-mut ve-ha-ka-rov ba-che-rev yi-pol ve-ha-nish-ar ve-ha-na-tzur ba-ra-av ya-mut ve-ki-lei-ti cha-ma-ti bam.
This verse describes a scenario of widespread death through various means – distance (likely meaning famine due to distance from resources), the sword (warfare), and famine itself. It concludes with a statement that 'the Gods' will exhaust 'the Gods'' wrath upon those remaining.
[EZK.6.13] And you will know that I am Yahveh, in that their slain lie among their idols, around their altars, on every high hill, on all the mountaintops, and under every flourishing tree, and under every thick grove – a place where they offered a pleasing fragrance to all their idols. [§]
vee-dah-tem kee-anee Yahveh bee-hey-ot chal-lay-hem betoch geel-loo-lay-hem sev-ee-vot miz-beh-chot-ay-hem el kol giv-ah rah-mah bee-chol rah-shay hah-har-eem vee-tach-at kol etz ra-ah-nan vee-tach-at kol el-ah ah-boot-ah me-kom ah-sher nah-too-sham ray-ee-ach nee-chokh le-chol geel-oo-lay-hem.
This verse describes where the people were worshipping other gods. It details locations like high hills, mountaintops, under lush trees, and thick groves, where they offered fragrant incense to their idols. The speaker identifies themself as Yahveh, implying a condemnation of this practice.
[EZK.6.14] And I will stretch out my hand upon them, and I will give the land as a desolate and a desolation, from a wasting desert in all their settlements, and they will know that I am Yahveh. [§]
v'natiti et-yadi aleihem v'natati et-ha'aretz sh'mama u'm'shama mimidbar d'vilata b'chol moshvoteihem v'yid'u ki-ani Yahveh.
This verse describes a divine action of extending a hand against a people and rendering the land desolate. "V'natiti" means "and I will stretch out". "Et-yadi" means "my hand". "Aleihem" means "upon them". "V'natati" means "and I will give". "Et-ha'aretz" means "the land". "Sh'mama u'm'shama" is a doubled expression meaning "desolate and a desolation". "Mimidbar d'vilata" means "from a wasting desert". "B'chol moshvoteihem" means "in all their settlements". "V'yid'u" means "and they will know". "Ki-ani Yahveh" means "that I am Yahveh".
EZK.7
[EZK.7.1] And it happened, the word of Yahveh came to me to say. [§]
va-yhi d'var-yahveh elai le'mor
This verse begins with a conjunction meaning "and it happened". "D'var" means "word" or "matter". "Yahveh" is the proper name of God. "Elai" means "to me". "Le'mor" means "to say". Therefore, the verse describes a divine communication initiated with the speaker.
[EZK.7.2] And you, son of man, thus says my Lord Yahveh to the land of Israel: The end has come, the end is upon the four corners of the earth. [§]
ve-atah ben-adam koh-amar adonai yahveh le-admat yisrael ketz ba ha-ketz al-arba'at knafot ha-aretz.
This verse addresses a human being, referred to as "son of man". It is a declaration from "my Lord Yahveh" to the land of Israel that the end has come, and specifically that the end is upon the four corners of the earth. "Admat" means land, and "knafot" means corners or wings. This is a prophetic statement regarding a coming judgment or significant change.
[EZK.7.3] Now the end is upon you, and I have sent my wrath in you, and I will judge you according to your ways, and I will give upon you all your abominations. [§]
atah ha-qetz 'alayikh ve-shillachti 'api bakh u-shafat-tikh kidrakhayikh ve-natatti 'alayikh et kol to'evotayikh.
This verse contains several key terms. "atah" means "now". "ha-qetz" means "the end". "alayikh" means "upon you". "ve-shillachti" means "and I have sent". "'api" means "my wrath". "bakh" means "in you". "u-shafat-tikh" means "and I will judge you". "kidrakhayikh" means "according to your ways". "ve-natatti" means "and I will give". "et" is an untranslatable marker. "kol" means "all". "to'evotayikh" means "your abominations". The verse is a declaration of impending judgment and punishment.
[EZK.7.4] And your eyes will not have compassion upon you, and I will not spare. For your ways I will give upon you, and your abominations will be within you. And you will know that I am Yahveh. [§]
ve-lo-ta-chos ei-nai a-lai-cha ve-lo ech-mol ki-de-ra-chai-cha a-lai-cha e-ten ve-to-e-vo-tai-cha be-to-chech ti-he-ye-na ve-yi-da-tem ki-a-ni Yahveh.
This verse details a lack of compassion and the infliction of consequences due to wicked ways. 've-lo-ta-chos' means 'and not have compassion'. 'ei-nai' means 'your eyes'. 'a-lai-cha' means 'upon you'. 've-lo ech-mol' means 'and not spare'. 'de-ra-chai-cha' means 'your ways'. 'e-ten' means 'I will give'. 've-to-e-vo-tai-cha' means 'your abominations'. 'be-to-chech' means 'within you'. 'ti-he-ye-na' means 'will be'. 've-yi-da-tem' means 'and you will know'. 'ki-a-ni' means 'that I am'. 'Yahveh' is the proper name of God.
[EZK.7.5] Thus says my Lord Yahveh, one evil is coming. [§]
Ko amar Adonai Yahveh ra'ah achat ra'ah hineh bah
This verse consists of several parts. "Ko" means "thus" or "so". "Amar" means "said". "Adonai" is translated as "my Lord". "Yahveh" is the proper name of God. "Ra'ah" means "evil" or "disaster". "Achat" means "one". "Hineh" means "behold" or "here". "Bah" means "is coming". Therefore, the verse indicates a statement from God regarding an impending disaster.
[EZK.7.6] The end comes, comes the end. It has arrived to you. Behold, it has come. [§]
kets ba, ba hakeets heqitz elayikh, hinneh ba'ah.
This verse uses several instances of the word 'kets', meaning 'end' or 'completion'. 'Ba' means 'come'. 'Hakeets' is 'the end'. 'Heqitz' is a form of the verb meaning 'arrived' or 'is here'. 'Elayikh' means 'to you'. 'Hinneh' means 'behold' or 'see'. 'Ba'ah' means 'come'. The verse is structured as a poetic repetition emphasizing the arrival of the end.
[EZK.7.7] The message comes to you who dwell on the earth. The time comes, the day is near. There will be tumult, and the mountains will not echo. [§]
Bah-ah ha-tz-fee-rah eh-lay-kah yo-shev ha-ah-retz, bah ha-et, karov ha-yom, meh-hoo-mah ve-lo heyd ha-rim.
This verse describes a message coming to those dwelling on the earth. It speaks of a time approaching, a day of tumult where mountains will not echo. Let's break down each component: 'Bah-ah ha-tz-fee-rah' – the message comes. 'Eh-lay-kah yo-shev ha-ah-retz' – to you who dwell on the earth. 'Bah ha-et' – the time comes. 'Karov ha-yom' – the day is near. 'Meh-hoo-mah ve-lo heyd ha-rim' – tumult and the mountains will not echo.
[EZK.7.8] Now nearby, I will pour out my wrath upon you, and I will consume my anger in you, and I will judge you according to your ways, and I will give upon you all your abominations. [§]
atah mikarov eshpokh hamati alayikh vekileiti api bakh ushpattikh kidrakhayikh venatatti alayikh et kol toevotayikh.
This verse contains a declaration of divine judgment. "atah mikarov" means "now nearby" or "soon". "eshpokh hamati alayikh" means "I will pour out my wrath upon you". "vekileiti api bakh" means "and I will consume my anger in you". "ushpattikh kidrakhayikh" means "and I will judge you according to your ways". "venatatti alayikh et kol toevotayikh" means "and I will give upon you all your abominations".
[EZK.7.9] And my eye will not spare, and I will not have compassion, I will give to you according to your ways, and your abominations will be within you, and you will know that I, Yahveh, am smiting. [§]
v'lo takhos einee v'lo echmol kidrachayich alayich etten v'to'avotayich b'tochech tih'yeena vydatem ki ani Yahveh makkeh.
This verse contains a series of statements of divine action and consequence. "Takhas" means to spare or pity. "Echmol" means to have compassion. "Kidrachayich" means according to your ways. "To'avotayich" means your abominations. "B'tochech" means within you. "Tih'yeena" means they will be. "Yadataem" means you will know. "Makkeh" means smiting or striking.
[EZK.7.10] Behold, this day, behold it comes forth, the blossom goes forth, the blossom sprouts from the branch, the blossom blooms, the arrogance. [§]
hin-neh hah-yohm hin-neh vah-ah yah-tseh-ah hah-tseh-fah tsah-ts hah-mah-teh pah-rah-h hah-zah-dohn
This verse describes a blossoming or flourishing. 'Hinneh' means 'behold' or 'surely'. 'Hahayom' means 'this day'. 'Vah' means 'come'. 'Yatzeh' means 'go forth'. 'Hatzefirah' means 'the north' or 'the blossom'. 'Tzatz' means 'blossom'. 'Hamateh' means 'the rod' or 'the branch'. 'Parach' means 'blossom'. 'Hazadon' means 'the arrogance' or 'the bloom'. The verse is poetic and describes a growth process, likely metaphorically representing the growth of wickedness or a powerful force.
[EZK.7.11] Violence arises as a rod of wickedness, not from them, nor from their multitude, nor from their people, nor is there affliction within them. [§]
hekhamas kam lemateh resha, lo-mehhem velo-mehemonam velo-mehemehem velo-nohah bahhem.
This verse discusses the origin of violence. "Hekhamas" refers to violence or wrong. "Kam" means to rise or stand. "Mateh" signifies a rod or staff, often representing authority. "Resha" means wickedness or evil. The repeated phrase "lo-mehhem..." denies the source of this violence being from them, their multitude, or their people. "Nohah" means to be afflicted or distressed, and "bahhem" means within them. Therefore, the verse states that violence arises not from them, their people, or their multitude, nor is there affliction within them.
[EZK.7.12] In the time, the time has arrived, the day! Let the buyer not rejoice, and let the seller not grieve, for wrath is coming to all the multitude. [§]
Ba ha'et higgia hayom ha'koneh al yismach vehamocher al yit'avval ki charon el kol hamonah.
This verse speaks of a time when rejoicing and mourning over buying or selling are futile because of an impending wrath. 'Ba' refers to 'in', indicating a time 'coming'. 'Ha'et' means 'the time'. 'Higgia' is 'arrived'. 'Hayom' is 'the day'. 'Ha'koneh' means 'the buyer'. 'Al yismach' means 'let him not rejoice'. 'Vehamocher' means 'and the seller'. 'Al yit'avval' means 'let him not grieve'. 'Ki' means 'for'. 'Charon' means 'wrath'. 'El' means 'to'. 'Kol' means 'all'. 'Hamonah' means 'the multitude'.
[EZK.7.13] For the seller does not return the sale, and life does not return to them while living, for the vision does not return to all the multitude, and a man’s life is not strengthened in his guilt. [§]
ki hamokher el-hamimkar lo yashuv ve'od bachayim chayatam ki-chazon el-kol-hamonah lo yashuv ve'ish ba'avonoh chayatoh lo yitchazaku.
This verse discusses the idea that things sold are not returned, and life does not return to what is lost. It speaks of a vision not returning and individuals not being strengthened in their wrongdoing. 'Hamokher' means 'the seller', 'hamimkar' means 'the sale', 'yashuv' means 'return', 'bachayim' means 'in life', 'chayatam' means 'their life', 'chazon' means 'vision', 'hamonah' means 'the multitude', 'ish' means 'man', 'ba'avonoh' means 'in his guilt', 'chayatoh' means 'his life', and 'yitchazaku' means 'be strengthened'.
[EZK.7.14] Blow the trumpets and prepare everything, yet no one goes to war, for my anger is against all the multitude. [§]
taq'u battaqoa' uvehaqin hakol ve'ein holekh lamilhama ki haroni el kol hamonah
This verse describes a situation where trumpets are blown and preparations are made, yet no one goes to war. The reason given is that God’s anger is against all the multitude.
[EZK.7.15] The sword is outside, and the plague and the famine are from within. Those who are in the field the sword will kill, and those who are in the city famine and plague will consume. [§]
ha-cherev ba-chuץ ve-ha-dever ve-ha-ra'av mi-bayit asher ba-sadeh ba-cherev yamut va-asher ba-ir ra'av va-dever yo-chle-nu.
This verse describes a coming judgment involving warfare, plague, and famine. 'Cherev' means sword, representing war. 'Dever' means plague or pestilence. 'Ra'av' means famine. 'Bayit' means house or within. 'Sadeh' means field. 'Ir' means city. 'Yamut' means will die. 'Yo-chle-nu' means will consume us.
[EZK.7.16] And their refugees will escape, and they will be to the mountains like doves of the valleys, all of them dying, each person with his iniquity. [§]
u-fal-tu plei-tay-hem ve-ha-yu el-heh-ha-rim ke-yo-ney ha-ge-ay-ot kul-lam ho-mot ish ba-avon-o.
This verse describes a scattering and demise. "u-fal-tu" means "and they will escape". "plei-tay-hem" means "their refugees". "ve-ha-yu" means "and they will be". "el-heh-ha-rim" means "to the mountains". "ke-yo-ney ha-ge-ay-ot" means "like doves of the valleys". "kul-lam" means "all of them". "ho-mot" means "dying". "ish" means "a person/man". "ba-avon-o" means "with his iniquity".
[EZK.7.17] All the hands will heal and all the knees will flow with water. [§]
kal-ha-ya-da-yim tir-peh-nah ve-kal-bir-khayim te-lak-khah mah-yim.
This verse describes a miraculous event where hands heal and knees flow with water. 'Kal' means 'all' or 'every'. 'Hayadayim' is the plural form of 'hand'. 'Tirpeh' means 'to heal' or 'to mend'. 'Ve' means 'and'. 'Birkhayim' is the plural form of 'knee'. 'Telakhah' means 'to walk' or, in this context, 'to flow'. 'Mayim' means 'water'.
[EZK.7.18] And they will gird themselves with sackcloth, and dust will cover them, and shame will be on every face, and baldness will be on every head. [§]
vekhagru sakim vekissta otam palatsut ve'el kol panim bushah uvekhol rasheihem karhah.
This verse describes a ritual of mourning. "Sakim" refers to sackcloth, a coarse garment worn as a sign of repentance. "Palatsut" refers to the dust of pulverization, indicating a complete humbling. The phrase "el kol panim bushah" means 'to every face, shame' and 'vekhol rasheihem karhah' means 'and on every head, baldness'. This is a display of intense grief and submission.
[EZK.7.19] They will cast their silver into the streets, and their gold will become refuse. Their silver and their gold will not be able to deliver them in the day of Yahveh’s wrath. It will not satisfy their souls, nor fill their bellies, for the stumbling block has been their iniquity. [§]
kas-PAHM bah-hoo-TSOTE yah-shlee-KHOO oo-zeh-HAH-vahm leh-nee-DAH yih-YEH kahs-PAHM oo-zeh-HAH-vahm lo-yoo-KHAL leh-hah-tsee-LAHM beh-yohm EH-veh-raht Yahveh naf-SHAHM loh yih-sah-BAY-oo oo-may-EHEM loh yih-mah-LAY-oo kee-mee-khshole ah-vohn-ahm hah-YAH
This verse describes a scenario where wealth will be rendered useless during a time of divine judgment. The silver and gold will be cast out as worthless, unable to deliver from the coming wrath. It speaks of a time when material possessions will not satisfy the basic needs of those who possess them.
[EZK.7.20] And I made their brightness a testimony to height, and they set up images of their abominations, their detestations they made within it. Therefore, I have given it to them for pollution. [§]
oo-tzvee eh-dee-yo le-gah-ohn sah-mah-hoo vee-tzal-may toh-eh-vo-tahm shih-koo-tzay-hem ah-soo vo al-ken ne-tah-tee-hoo lah-hem le-nee-dah.
This verse describes the defilement of a sacred place by the introduction of idols and abominations. "Tzvee" refers to a color, often translated as brightness or glory, suggesting the place had prior sanctity. "Ediyo" is a form of testimony. "Gahohn" means height or pride, possibly referencing a high place or altar. "Tzalmay" means images or idols. "Toevotahm" are abominations. "Shiqutzayhem" means their detestations. "Nidah" refers to something set apart or defiled. The overall meaning is that because of this defilement, God has given this place over to being a source of pollution.
[EZK.7.21] And I will give it into the hand of strangers for plunder, and to the wicked people of the land for spoil, and they will profane it. [§]
oo-net-tee-yoo beh-yahd-hah-zah-reem lah-vahz oo-leh-ree-shay-ee hah-ah-retz leh-shah-lahl veh-heel-loo-hoo.
This verse describes a consequence of disobedience. It states that something will be given into the hand of strangers for plunder and to wicked people of the land for spoil, and it will be profaned. The 'it' is understood from context to be the land or the temple. 'Zarim' refers to foreigners or strangers, and 'rish'ei ha'aretz' are the wicked people of the land. The verb 'chil-loo-hoo' means to profane or desecrate.
[EZK.7.22] And I turned my face from them, and they profaned my secret places, and breakers entered into it and profaned it. [§]
va-hasiboti panai meihem vechilu et etzefuni ubau bah paritzim vechiluluh
This verse describes a turning away and profanation. 'Va-hasiboti panai' means 'and I turned my face'. 'Meihem' means 'from them'. 'Vechilu' means 'and they profaned'. 'Et etzefuni' means 'my secret places'. 'Ubau bah' means 'and entered into it'. 'Paritzim' means 'breakers' or 'those who burst in'. 'Vechiluluh' means 'and they profaned it'.
[EZK.7.23] Carry out the decree, because the land is full of bloodshed, and the city is full of violence. [§]
ah-seh hah-rah-tok kee hah-ah-rets mah-leh meesh-pat dah-meem veh-hah-eer mah-leh hah-mahs
This verse describes a situation where the land and the city are filled with injustice and violence. 'Asseh ha-ratok' is difficult to translate directly without context, but it appears to be a command relating to a divine decree or punishment. 'Ha-ahrets' means 'the land'. 'Mah-leh' means 'full'. 'Mish-pat dah-meem' means 'judgment of bloods' or 'bloodshed'. 'Veh-hah-eer' means 'and the city'. 'Hah-mahs' means 'violence' or 'oppression'.
[EZK.7.24] And I will bring shepherds of nations, and they will inherit their homes. And I will silence the pride of the mighty, and their sanctuaries will be despoiled. [§]
veh-vay-tee ra-ee go-yim v-yar-shoo et-ba-tay-hem v-his-ba-tee ge-on a-zeem v-ni-cha-loo mi-ka-de-shay-hem
This verse describes a future event where foreign shepherds will come and inherit the homes of others, causing the pride of the mighty to be silenced and their sanctuaries to be despoiled. Let's break down the names of God as they appear in the text. There are none in this particular verse. The verse focuses on action and consequence, detailing how outsiders will take possession and ruin what others hold sacred. The terms 'ra'ei goyim' can be understood as 'shepherds of nations' but in a negative context, indicating foreign conquerors.
[EZK.7.25] Wrath came, and they sought peace, but there was none. [§]
qə-pā-ḏā-ḇā; ū-ḇiq-shū shā-lōm wā-’ā-yin.
This verse consists of several words. "Qəpāḏā" means wrath or fury. "Bā" is a preposition meaning 'came'. "Ū" means 'and'. "Biqshū" is a verb meaning 'seek'. "Shālōm" means peace or wholeness. "Wā-’ā-yin" means 'and there was none'. The verse describes a situation where wrath came and people sought peace, but found none.
[EZK.7.26] God will come to God, and hearing will come to hearing, so that it will be. They will seek a vision from a prophet, and law will be lost from the priest, and counsel from the elders. [§]
hoh al-hoh taboa ushmudah el-shmudah tihyeh ubikshu hazon minnavi vetorah toavad mikohen ve'etzah mizkenim.
This verse describes a situation where appeals to God ('hoh') are made to God ('hoh'), where hearing ('shmudah') is made to hearing ('shmudah'), and where people seek visions from prophets, and law is lost from priests, and counsel from elders. The repetition of 'hoh' and 'shmudah' suggests a desperate, circular pattern of seeking answers with no result. The loss of law and counsel indicates a breakdown of established authority.
[EZK.7.27] The king will grieve, and a leader will wear desolation, and the hands of the people of the land will tremble. According to their ways I will do to them, and according to their judgments I will judge them, and they will know that I am Yahveh. [§]
hammelech yit'avav v'nasi yilbash sh'mama v'yidei am-ha'aretz tibahalna midarkam e'ese otam ub'mishpateihem eshp'tem v'yadeu ki-ani Yahveh.
This verse describes a king mourning and a leader being clothed in devastation, while the hands of the people of the land will tremble. God will act according to their ways and judge them according to their judgments, so they will know that God is Yahveh.
EZK.8
[EZK.8.1] And it came to pass in the sixth year, on the sixth day of the fifth month, while I sat in my house and the elders of Judah sat before me, that the hand of my Lord Yahveh fell upon me there. [§]
Va-yhi bo-shana ha-shishit ba-shishi ba-chamisha la-chodesh ani yoshev be-beiti ve-ziknei Yehudah yosvim lifnai va-tipol alai sham yad Adonai Yahveh.
This verse describes an event that happened to someone while they were seated in their house with elders of Judah present. Specifically, it happened in the sixth year, on the sixth day of the fifth month, and they experienced the touch of the hand of their Lord Yahveh.
[EZK.8.2] And I saw, and behold, an appearance like the appearance of fire from the appearance of his waist and below fire, and from his waist and above, like the appearance of radiance, like the appearance of the glowing metal. [§]
va'ereh vehineh demut k'mar'eh esh mimar'eh matnav ulmatah esh umimatnav ulema'lah k'mar'eh zohar k'ein hachashmalah
This verse describes a vision. "va'ereh" means "and I saw". "vehineh" means "and behold". "demut" means "appearance" or "form". "k'mar'eh" means "like the appearance of". "esh" means "fire". "mimar'eh matnav" means "from the appearance of his waist". "ulmatah" means "and below". "umimatnav" means "and from his waist". "ulema'lah" means "and above". "zohar" means "brightness" or "radiance". "k'ein" means "like the appearance of". "hachashmalah" is a descriptive term often understood as something metallic or glowing.
[EZK.8.3] And a form of a hand sent forth, and it took me by a lock of my hair, and a spirit lifted me between the earth and between the heavens and brought me to Jerusalem in visions of the Gods to the opening of the inner gate facing north, where is the seat of the symbol of jealousy, obtained. [§]
vayishlach tavnit yad vayikacheini betzitzit roshi vatisa oti ruach bein haaretz uvein hashamayim vatave oti Yerushalamah bimar’ot Elohim el petach sha’ar hapnimit happoneh tzaponah asher sham moshav semel haqin’ah hamaqneh.
This verse describes a vision where a hand takes the speaker by a lock of hair and carries them in the spirit to Jerusalem, specifically to a gate facing north where a symbolic representation of jealousy resides. 'Tavnit' implies a form or pattern, in this case of a hand. 'Betzitzit' refers to a lock of hair. 'Mar'ot Elohim' describes visions of the Gods. 'Semel haqin’ah hamaqneh' describes the symbolic seat of jealousy, obtained.
[EZK.8.4] And behold, there was the glory of the Gods of Israel, as the appearance that I saw in the valley. [§]
vehineh-sham k'vod elohei Yisrael kamareh asher ra'iti babik'ah.
This verse describes a vision of the glory of the God of Israel. 'Vehineh' means 'and behold'. 'Sham' means 'there'. 'K'vod' means 'glory'. 'Elohei' is the plural possessive form of 'eloah', meaning 'the Gods of'. 'Yisrael' is 'Israel'. 'Kamareh' means 'as the appearance of'. 'Asher' means 'that'. 'Ra'iti' means 'I saw'. 'Babik'ah' means 'in the valley'.
[EZK.8.5] And God said to me, "O son of man, please lift up your eyes towards the north." And I lifted up my eyes towards the north, and behold, near the gate of the altar, was an idol of jealousy, in the temple. [§]
Va-yo-mer e-lai ben-adam sa-na ei-ne-cha derech tza-fon-ah va-e-sa ei-nai derech tza-fon-ah ve-hi-neh mitza-fon lesha-ar hamiz-beach se-mel hakin-ah ha-zeh ba-bi-ah.
This verse describes a vision. God speaks to a man, instructing him to look towards the north. When he looks, he sees an idol of jealousy placed near the altar.
[EZK.8.6] And God said to me, son of man, do you see what they are doing? Great abominations which the house of Israel are doing here, far from my sanctuary? And you will return and see greater abominations. [§]
Va-yo-mer eh-lai ben-ah-dam ha-ro-eh at-tah mah-hem o-seem to-eh-vot ged-o-lot a-sher beit-yis-ra-el o-seem poh le-rach-kah me-al mik-dash-i ve-od ta-shuv tir-eh to-eh-vot ged-o-lot.
This verse begins with a declaration that 'God' spoke to 'son of man'. It then asks if 'son of man' sees what 'they' are doing. 'They' are committing 'abominations' of great size, specifically what the house of Israel are doing, far from the sanctuary of 'God'. The verse concludes by stating that 'son of man' will return and see more abominations of great size.
[EZK.8.7] And he brought me to the doorway of the courtyard, and I saw, and behold, one hole in the wall. [§]
Va-ya-ve-a oti el-petach ha-chatsair, va-er-eh ve-hinneh chor-echad ba-kir.
This verse describes someone being brought to the doorway of a courtyard and seeing a hole in the wall. 'Va-ya-ve-a' means 'and he brought'. 'Oti' means 'me'. 'El-petach' means 'to the doorway'. 'Ha-chatsair' means 'the courtyard'. 'Va-er-eh' means 'and I saw'. 'Ve-hinneh' means 'and behold'. 'Chor-echad' means 'one hole'. 'Ba-kir' means 'in the wall'.
[EZK.8.8] And God said to me, "Son of man, dig, please, in the wall." And I dug in the wall, and behold, one doorway. [§]
va-yo-mer e-lai ben-adam cha-tor-na ba-kir va-ech-tor ba-kir ve-hi-neh pe-tach ech-ad.
This verse describes a vision given to a man referred to as "son of man". God speaks to him and instructs him to dig in a wall. The man obeys, and discovers a doorway.
[EZK.8.9] And God said to me, "Come and see the abominations, the evils which they are doing here." [§]
va-yo-mer el-ai bo u-re-eh et-ha-to-e-vot ha-ra-ot a-sher hem o-sim poh.
This verse contains several key terms. "vayomer" means "and said". "El" means "God". "ai" means "to me". "bo" means "come". "u-re-eh" means "and see". "et" is an untranslatable particle. "ha-to-e-vot" means "the abominations". "ha-ra-ot" means "the evils". "a-sher" means "which". "hem" means "they". "o-sim" means "are doing". "poh" means "here". The verse is a command to come and see the evil abominations that are being done.
[EZK.8.10] I came and I saw, and behold, every form of creeping thing and beast that is an abomination, and all the idols of the house of Israel, were engraved on the wall all around. [§]
va'avo va'ere vehine kol tavnit remes u'vehema sheqetz vechol gilulei beit Yisrael mehukka al ha'kir saviv saviv
This verse describes a vision the speaker had. "va'avo va'ere" means "I came and I saw". "vehine" introduces what was seen, meaning "and behold". "kol tavnit" means "every form". "remes u'vehema sheqetz" describes the creatures seen: "every creeping thing and beast that is an abomination". "vechol gilulei beit Yisrael" means "and all the idols of the house of Israel". "mehukka al ha'kir saviv saviv" means "engraved on the wall all around". The verse describes abominable creatures and idols depicted on the walls.
[EZK.8.11] And seventy men from the elders of the house of Israel, and Jazanihu, son of Shaphan, was standing among them, standing before them, and each man had his offering in his hand, and a cloud of the smoke of the offering was ascending. [§]
vəshivʿim ʾish mi-ziqnei beit-yisraʾel vəyaʾazanyahu ben-shafan ʿomed bətocham ʿomdim lifəneihem vəʾish miqṭartəvo bəyadāv vəʿătar ʿănan-haqəṭoret ʿoleh.
This verse describes seventy elders of the house of Israel, with Jazanihu, son of Shaphan, standing among them, all standing before something. Each man has his offering in his hand, and the smoke of the offering ascends.
[EZK.8.12] And He said to me, "Have you seen what the elders of the house of Israel do in the darkness, each one in the secret chambers of his heart, for they say, ‘Yahveh does not see us,’ and ‘Yahveh has forsaken the land.’" [§]
Va-yo-mer eh-lai ha-ra-ita ben-ah-dam asher zik-nei beit-yis-ra-el osim ba-choshech ish be-chad-rei mas-ki-to ki om-rim ein Yahveh ro-eh otanu azav Yahveh et ha-aretz.
This verse describes a vision where the speaker is asked if they have seen what the elders of the house of Israel are doing in darkness, each in the secret chambers of their hearts. They act as though God does not see them, and have forsaken God’s land.
[EZK.8.13] And God said to me, "Again you will return, you will see great abominations that they are doing." [§]
va-yo-mer e-lai o-od ta-shuv ti-reh to-e-vot g'do-lot a-sher-hem-ma o-sim.
This verse contains several words requiring literal translation. "Va-yo-mer" means "and He said". "E-lai" means "to me". "O-od" means "still" or "again". "Ta-shuv" means "you will return". "Ti-reh" means "you will see". "To-e-vot" means "abominations". "G'do-lot" means "great". "A-sher-hem-ma" means "that they are". "O-sim" means "doing". The verse is a statement from God to a prophet about future wickedness.
[EZK.8.14] And he brought me to the entrance of the gate of the house of Yahveh, which faces north. And behold, there the women were sitting, weeping for Tammuz. [§]
va-ya-vea oti el-petach sha'ar beit-Yahveh asher el-ha-tzapona ve-hineh-sham ha-nashim yoshavot mevakhot et-ha-Tammuz.
This verse describes a vision the speaker had, where they were brought to the gate of the house of Yahveh, facing north. There, women were sitting and weeping for Tammuz.
[EZK.8.15] And God said to me, "Have you seen, son of man? You will return and you will see abominations greater than these." [§]
Va-yo-mer e-lai ha-ra-ita ben-adam, od ta-shuv tir-eh to-e-vot g’dolot mei-eleh.
This verse is from Ezekiel 8:13. It details a vision where God speaks to Ezekiel. 'Va-yo-mer' means 'and said'. 'E-lai' means 'to me'. 'Ha-ra-ita' means 'have you seen?'. 'Ben-adam' means 'son of man'. 'Od' means 'again' or 'more'. 'Ta-shuv' means 'you will return'. 'Tir-eh' means 'you will see'. 'To-e-vot' means 'abominations'. 'G’dolot' means 'great'. 'Mei-eleh' means 'than these'. The verse describes a future vision of even greater abominations than those already witnessed.
[EZK.8.16] And He brought me to the court of the house of Yahveh, the inner one. And behold, the entrance of the temple of Yahveh was between the hall and between the altar, about twenty-five men behind them toward the temple of Yahveh and their faces toward the east, and they were worshipping toward the east to the sun. [§]
va-ya-ve a-o-ti el-cha-tzar beit-ye-ho-vah ha-peh-ni-mit, ve-hi-neh pe-tach he-ichal ye-ho-vah bein ha-u-lam u-bein ha-miz-be-ach ke-es-rim va-cha-mi-shah a-nish a-cho-rei-hem el-he-ichal ye-ho-vah u-peh-nei-hem keid-mah ve-hem mishtachavim keid-mah la-sha-mesh.
This verse describes a vision the speaker experienced, being brought into the inner court of the temple of Yahveh. It details the location of the temple entrance between the hall and the altar, and describes a group of men worshipping towards the east, specifically towards the sun. The names used are important: 'Yahveh' refers to the deity, 'beit' means house, 'heichal' refers to the temple or sanctuary, and 'mizbeach' is the altar.
[EZK.8.17] Then Yahveh said to me, "Have you seen, human being, is it a small matter for the house of Yahveh to do the abominations that they have done here, for they have filled the land with violence and they have returned to provoke me? And behold, they are sending the branch to their anger." [§]
Va-yo-mer e-lai ha-ra-ita ben-adam ha-na-kel le-beit Yehudah me-asot et ha-to-e-vot a-sher asu-po ki-mal-u et ha-aretz cham-as va-ya-shu-vu le-ha-ch-eis-eni ve-hin-nam shol-chim et ha-ze-mo-rah el af-am.
This verse is from Ezekiel 8:17. It is a question posed to Ezekiel by Yahveh concerning the abominations committed by the house of Judah. Yahveh asks if it is a small matter for the house of Judah to perform their abominations, as they have filled the land with violence and returned to provoke Yahveh. They are sending the branch to their anger (referring to idols).
[EZK.8.18] And also I will do in wrath, my eye will not spare and I will not have compassion. And they will call in my ears a great voice, and I will not hear them. [§]
Ve-gam-ani ee-eh-seh be-che-mah, lo-tachos einee ve-lo ech-mol. Ve-kar-oo be-oz-nai kol ga-dol, ve-lo esh-ma-ah otam.
This verse contains a declaration of God's unrelenting judgment. "Ve-gam-ani" means "and also I". "Ee-eh-seh" means "I will do". "Be-che-mah" means "in wrath". "Lo-tachos einee" means "my eye will not spare". "Ve-lo ech-mol" means "and I will not have compassion". "Ve-kar-oo be-oz-nai" means "they will call in my ears". "Kol ga-dol" means "a great voice". "Ve-lo esh-ma-ah otam" means "and I will not hear them".
EZK.9
[EZK.9.1] And a voice called in my ears, saying, "Approach, those appointed for destruction of the city, and let each man have his tool of destruction in his hand." [§]
va-yik-ra be-o-zen-ai kol ga-dol le-e-mor kar-vu p'ku-dot ha-ir ve-ish ke-li mash-che-to be-ya-do.
This verse describes a voice calling for those tasked with destruction to approach the city. "Vayikra" means "and He called". "Be-oznai" means "in my ears". "Kol gadol" means "a great voice". "Le-emor" means "to say". "Karvu" means "approach". "P'kudot" refers to those appointed for a task, specifically in this case, destruction. "Ha-ir" means "the city". "Ve-ish" means "and a man". "Ke-li" means "his tool". "Mashcheto" means "to destroy it". "Be-yado" means "in his hand".
[EZK.9.2] And behold, six men are coming from the way of the upper gate, which faces northward, and each man has a vessel for scattering ashes in his hand, and one man among them is clothed in linen garments, and the writing kit of a scribe is at his waist. And they came and stood near the bronze altar. [§]
vehinneh shishah anashim ba'im miderekh sha'ar ha'elyon asher mapneh tsafonah ve'ish keli mapatzoh beyado ve'ish echad betocham labush badim vekeset hasopher bematanav vayavo vaya'amdu etzel mizbeach hanachoshet.
This verse describes six men arriving from the direction of the upper gate, which faces north. Each man carries a vessel for scattering ashes. One man among them is wearing linen garments, and a scribe's writing kit is at his waist. They arrive and stand near the bronze altar.
[EZK.9.3] And the glory of the Gods of Israel was exalted above the cherub that was above it, to the threshold of the house, and he called to the man clothed in linen, whose belt of a scribe was about his waist. [§]
ukhovod elohei yisrael na'alah me'al hakkeruv asher hayah alav el mif'tan habayit vayikra el-ha'ish halavush habaddim asher keset hasopher bemattanav.
This verse describes a vision. 'Ukhovod' means 'and the glory'. 'Elohei Yisrael' means 'the Gods of Israel'. 'Na'alah' means 'is exalted'. 'Hakkeruv' means 'the cherub'. 'Asher hayah alav' means 'that was above it'. 'El mif'tan habayit' means 'to the threshold of the house'. 'Vayikra' means 'and he called'. 'El-ha'ish halavush habaddim' means 'to the man clothed in linen'. 'Asher keset hasopher bemattanav' means 'whose belt of a scribe was about his waist'.
[EZK.9.4] And Yahveh said to him, "Go through the midst of the city, through the midst of Jerusalem, and you shall put a mark upon the foreheads of the men who sigh and cry over all the abominations which are done within it." [§]
vayomer Yahveh elav, obor betoch ha'ir betoch Yerushalayim, ve'hitvita tav al mitzchot ha'anashim ha'ne'anachim ve'ha'ne'ankim al kol hatto'evot hana'asot betochah.
This verse describes a command from Yahveh to a person. Yahveh instructs this person to walk through the city, specifically Jerusalem, and mark a sign on the foreheads of the people who sigh and cry over all the abominations happening within the city.
[EZK.9.5] And to these He said with My ears, "Go through the city after him and strike him according to the compassion of your eyes, and do not show mercy." [§]
u'le'eleh amar b'oz'nai iv'ru ba'ir ach'rayv v'haku al-tachos ein'eichem v'al-tach'molu.
This verse comes from Deuteronomy 19:21. The speaker is instructing people regarding the punishment of false witnesses. "To these" refers to the people who will carry out the punishment. The instruction is to go through the city after the false witness, strike them as they deserve, and not show mercy. 'El' appears as a part of a construct state and does not need explicit translation.
[EZK.9.6] Kill the old men, the young men, the virgins, and the infants, and the women, for destruction, and do not approach any man on whom is the mark, and from my sanctuary you shall begin. And they began with the old men who were before the house. [§]
zah-ken bah-hoor oo-veh-too-lah veh-taf veh-nah-shim tah-har-goo leh-mahsh-cheet veh-al-kol-eesh ah-sher-ah-lav hah-tahv al-tee-gah-shoo oo-mee-meek-dah-shee tah-hayl-loo vah-yah-hayl-loo bah-ah-nah-sheem hah-zah-keh-neem ah-sher leef-nay hah-bah-yeet.
This verse describes a command given to execute people within a temple. 'Zaken' means old man. 'Bahoor' means young man. 'Betulah' means virgin. 'Taf' means infant. 'Nashim' means women. 'Tahargu' means 'you shall kill'. 'Lemashchit' means 'for destruction' or 'to the destroyer'. 'Al kol eesh' means 'on every man'. 'Asher alav hatav' means 'on whom is the mark'. 'Al tigashu' means 'do not approach'. 'Mimikdashai tahhelu' means 'from my sanctuary you shall begin'. The final clause states 'they began with the old men who were before the house'.
[EZK.9.7] And he said to them, "Defile the house and fill the courtyards with slain people, go out, and they will go out and strike the city." [§]
Va-yo-mer a-lei-hem tam-u et-ha-bayit u-mal-u et-ha-chatz-erot chal-a-lim tze-u ve-yatz-u ve-hik-ku ba-ir.
This verse describes a command given to people to defile houses and fill courtyards with slain people, then to leave and strike the city. "Va-yo-mer" means 'and he said'. "A-lei-hem" means 'to them'. "Tam-u" is a command to 'defile'. "Et-ha-bayit" means 'the house'. "U-mal-u" means 'and fill'. "Et-ha-chatz-erot" means 'the courtyards'. "Chal-a-lim" means 'slain people' or 'corpses'. "Tze-u" is a command meaning 'go out'. "Ve-yatz-u" means 'and they will go out'. "Ve-hik-ku" means 'and they will strike'. "Ba-ir" means 'the city'.
[EZK.9.8] And it was, as they struck, and the remainder remained, I, and I fell upon my face and cried out and said, “Alas, my Lord Yahveh, are you the destroyer of all the remainder of Israel by your pouring out your wrath upon Jerusalem?” [§]
Va-yhi ke-ha-ko-tam ve-nei-sha-ar ani va-ef-lah al-panai va-ez-ak va-omar ahah adonai Yahveh ha-mash-hit atah et kol-she-erit Yisrael be-shaf-che-cha et cham-at-cha al-Yerushalaim.
This verse describes a lament after a devastating event. The speaker is observing the aftermath of destruction and questioning Yahveh (God) about whether the remainder of Israel will also be destroyed, given the outpouring of God’s wrath upon Jerusalem. Each word is translated directly. 'Va-yhi' means 'and it was'. 'Ke-ha-ko-tam' means 'as they struck'. 'Ve-nei-sha-ar' means 'and the remainder'. 'Va-ef-lah' means 'and I fell'. 'Al-panai' means 'on my face'. 'Va-ez-ak' means 'and I cried out'. 'Va-omar' means 'and I said'. 'Ahah' is an exclamation of sorrow. 'Adonai' is 'my Lord'. 'Yahveh' is the divine name. 'Ha-mash-hit' means 'the destroyer'. 'Atah' means 'you'. 'Et' is a particle indicating the direct object. 'Kol' means 'all'. 'She-erit' means 'remainder'. 'Yisrael' is 'Israel'. 'Be-shaf-che-cha' means 'by your pouring out'. 'Cham-at-cha' means 'your wrath'. 'Al-Yerushalaim' means 'upon Jerusalem.
[EZK.9.9] And He said to me, "The sin of the house of Israel and of Judah is exceedingly great. The land is filled with blood, and the city is full of violence, because they say, 'Yahveh has forsaken the land,' and 'Yahveh does not see.' [§]
Va-yo-mer e-lai a-von beit-yis-ra-el u-ye-hu-dah ga-dol bi-me-od me-od va-ti-ma-leh ha-aretz da-mim ve-ha-ir ma-leh mu-teh ki-am-ru azav Yahveh et-ha-aretz ve-ein Yahveh ro-eh.
This verse describes a condemnation of the house of Israel and Judah. It states that their sin is very great, that the land is filled with bloodshed, and the city is full of violence. The people believe that Yahveh has abandoned the land and does not see what is happening.
[EZK.9.10] And even I will not spare my eye, and I will not have compassion on their ways; I have placed [accountability] on their heads. [§]
veh-gam-ah-nee loh-tah-chos ay-nee veh-loh eh-chmol dar-kahm beh-roh-sham nah-tah-tee.
This verse is a statement of Yahveh’s unrelenting judgment. 'Veh-gam-ah-nee' means ‘and even I’. ‘Loh-tah-chos’ means ‘will not spare’. ‘Ay-nee’ means ‘my eye’. ‘Veh-loh eh-chmol’ means ‘and I will not have compassion’. ‘Dar-kahm’ means ‘their ways’. ‘Beh-roh-sham’ means ‘on their heads’. ‘Nah-tah-tee’ means ‘I have placed’. The verse indicates that Yahveh will not show mercy or compassion and will hold them accountable for their actions.
[EZK.9.11] And behold, the man clothed in linen, the one with a sash around his waist, returns word to say, "I have done as you commanded me." [§]
vehineh haish levoosh habaddim asher haqueset bemateynav meshiv davar leemor asiti keasher tzivitanu.
This verse describes a man clothed in linen with a belt of gold around his waist who speaks. The phrase 'vehineh' means 'and behold' or 'and lo'. 'Haish' means 'the man'. 'Levoosh' means 'clothed in'. 'Habaddim' means 'the linen'. 'Asher' means 'which' or 'that'. 'Haqueset' means 'the sash' or 'the belt'. 'Bemateynav' means 'around his waist'. 'Meshiv davar' means 'returns/responds word' or 'speaks'. 'Leemor' means 'to say' or 'saying'. 'Asiti' means 'I have done'. 'Keasher' means 'as' or 'according to'. 'Tzivitanu' means 'you commanded me'.
EZK.10
[EZK.10.1] And I saw, and behold, God of the expanse which was upon the head of the cherubim, like a stone of sapphire, as the appearance of a form of a throne was seen upon them. [§]
va’ereh ve’hinneh el-haraki’a asher al-rosh hacheruvim ke’even safir kemareh demut kisse nir’ah aleihem.
This verse describes a vision. ‘Va’ereh’ means ‘and I saw’. ‘Ve’hinneh’ means ‘and behold’. ‘El-haraki’a’ means ‘God of the expanse’. ‘Asher’ means ‘which’ or ‘that’. ‘Al-rosh’ means ‘upon the head of’. ‘Hacheruvim’ means ‘the cherubim’. ‘Ke’even’ means ‘like a stone’. ‘Safir’ is the gemstone sapphire. ‘Kemareh’ means ‘as the appearance of’. ‘Demut’ means ‘form’ or ‘likeness’. ‘Kisse’ means ‘a throne’. ‘Nir’ah’ means ‘was seen’. ‘Aleihem’ means ‘upon them’.
[EZK.10.2] And the Gods said to the man clothed in linen, and the Gods said, "Go between the wheels, under the cherub, and fill your hands with burning coals from between the cherubs, and scatter them over the city." And he went into my sight. [§]
Va-yo-mer el-ha-ish liv-bush ha-bad-dim va-yo-mer bo el-be-nin-ot la-gal-gal el-tach-at la-che-ruv u-ma-leh chaf-ne-yich ga-cha-lei-esh mi-bei-nin-ot la-che-ru-vim u-ze-rok al-ha-ir va-ya-vo le-ei-nai.
This verse describes a vision received by Ezekiel. A man clothed in linen is instructed by 'the Gods' to take burning coals from between 'the cherubs' and scatter them over the city. The 'Gods' observe this action. 'El' (God) refers to a divine being, 'ha-ish' (the man) is a messenger, 'liv-bush ha-bad-dim' (clothed in linen) describes the messenger's attire, 'be-nin-ot la-gal-gal' (between the wheels) refers to the location within the divine chariot, 'tach-at la-che-ruv' (under the cherub), 'ga-cha-lei-esh' (coals of fire), and 'ze-rok' (scatter).
[EZK.10.3] And the cherubs were standing to the right of the house as the man entered, and the cloud filled the inner court. [§]
veha-keruvim omdim miymin labayit bevo haish vehaanan male et-hechatzer hafenimit.
This verse describes cherubs standing to the right of the house as a man enters, and the cloud filling the inner court. 'Keruvim' refers to cherubs, 'omdim' means standing, 'miymin' means to the right, 'labayit' means of the house, 'bevo' means as entering, 'haish' means the man, 'haanan' means the cloud, 'male' means filled, 'et-hechatzer' means the court, 'hafenimit' means the inner.
[EZK.10.4] And the glory of Yahveh rose from above the cherub upon the threshold of the temple, and the temple was filled with the cloud, and the courtyard was filled with the brightness of the glory of Yahveh. [§]
vayaram k'vod-yevaveh me'al hak'ruv al miftan habayit vayimale habayit et-he'anan vehachazer male et-nogah k'vod yevaveh.
This verse describes the glory of Yahveh rising from above the cherub and filling the temple and the courtyard with brilliance. 'Vayaram' means 'and rose'. 'K'vod' means 'glory'. 'Yevaveh' is the proper name of God, transliterated as Yahveh. 'Me'al' means 'from above'. 'Hak'ruv' means 'the cherub'. 'Al' means 'upon'. 'Miftan' means 'threshold'. 'Habayit' means 'the house' or 'the temple'. 'Vayimale' means 'and filled'. 'He'anan' means 'the cloud'. 'Vehachazer' means 'and the courtyard'. 'Male' means 'filled'. 'Nogah' means 'brightness' or 'splendor'.
[EZK.10.5] And the sound of the wings of the cherubim was heard until the outer court, like the sound of God the Almighty when speaking. [§]
vekohl kanfei hakhrubim nishma ad-hekhazer hahitzonah kekohl el-shaddai bedavro.
This verse describes the sound of the wings of the cherubim. 'Vekohl' means 'and the sound'. 'Kanfei' means 'wings of'. 'Hakhhrubim' refers to the cherubim. 'Nishma' means 'was heard'. 'Ad-hekhazer' means 'until the court'. 'Hahitzonah' means 'the outer'. 'Kekohl' means 'like the sound'. 'El-shaddai' is a name for God. 'Bedavro' means 'in speaking' or 'when speaking'.
[EZK.10.6] And it happened, in commanding the man clothed in linen, saying, "Take fire from between the wheels, from between the cherubim." And he went and stood near the wheel. [§]
vayhi b’tsavoto et-ha’ish l’vush-habaddim le’emor, kach esh mibenot la’galgal mibenot lach’ruv’im vayavo vay’amod etzel ha’ofan.
This verse describes a specific instruction given to a man dressed in linen. Yahveh commands him to take fire from between the wheels, from between the cherubim, and he goes and stands near the wheel.
[EZK.10.7] And the cherub sent out its hand from between the cherubs toward the fire which was between the cherubs, and it took and gave to the palms of the garments of fine linen. And it took and went out. [§]
vayishlach hacheruv et-yado mibeinot lacheruvim el-haesh asher beinot hacheruvim vayisa vayiten el-chafnei lebush habaddim vayikach vayeitzea
This verse describes an angelic being, referred to as 'the cherub', extending its hand from between other cherubs towards a fire also between the cherubs. The cherub takes some of the fire and places it into the palms of garments made of fine linen, then takes them and goes out.
[EZK.10.8] And it appeared to the cherubs, a form like the hand of man under their wings. [§]
Va-yeh-rah la-ker-oo-vim tav-neeth yad-ah-dam ta-chat kan-fay-hem.
This verse describes a vision seen by someone. "Va-yeh-rah" means 'and it appeared'. "La-ker-oo-vim" means 'to the cherubs'. "Tav-neeth" means 'form' or 'likeness'. "Yad-ah-dam" means 'hand of man'. "Ta-chat" means 'under' or 'beneath'. "Kan-fay-hem" means 'their wings'. Thus, the verse states that a form like a human hand appeared beneath the wings of the cherubs.
[EZK.10.9] And I saw, and behold, four wheels near the cherubim. One wheel was near one cherub, and one wheel was near one cherub, and the appearance of the wheels was like the appearance of a sardius stone. [§]
va'ereh vehineh arba'ah ofanim etzel hacheruvim ofan echad etzel hacheruv echad veofan echad etzel hacheruv echad umare'eh haofanim ke'ein even tarshish.
This verse describes a vision seen by the prophet Ezekiel. It details four wheeled structures ('ofanim') near the cherubim. Each wheel is positioned next to one of the cherubim. The appearance of the wheels is like the appearance of a sardius stone.
[EZK.10.10] And their appearance was the likeness of one to their four, as the wheel would be within the wheel. [§]
oo-mar-ay-hem deh-moot eh-chad le-ar-ba-tahm kah-ah-sheh yih-yeh hah-oh-fan beh-tohch hah-oh-fan.
This verse describes the appearance of four living creatures, or wheels, within wheels. "Mar'ehem" refers to their appearance. "Demut" means likeness or form. "Echad" is one. "Arba'tahm" refers to their four. "Ka'asher" means as, like, or according to. "Yihyeh" is a form of the verb 'to be', indicating the state of being. "Ha'ofan" means the wheel, and appears twice in this verse, once as subject and once as location.
[EZK.10.11] When you go to the four quarters of the land, you shall go; you shall not turn back when going. For wherever the head turns, there you shall go; you shall not turn back while going. [§]
bə·lek·tām ʾel-ʾar·ba·ʿaṯ rîḇ·ʿê·hem yê·lê·ḵū lōʾ yî·saḇ·bū bə·lek·tām kî-ha-mā·qōm ʾă·šer-yîp·neh hā-rōš ʾaḥ·ā·rêw yê·lêḵū lōʾ yî·saḇ·bū bə·lek·tām.
This verse describes a method of travel or exploration. It instructs that when going to the four quarters of the land, one should not turn back. Instead, wherever the head turns, there they should go, and not turn back while traveling. The repetition emphasizes the directive to move forward without retracing steps.
[EZK.10.12] And all of their flesh, and their backs, and their hands, and their wings, and the wheels were filled with eyes around for the four of them, their wheels. [§]
ve-chol-be-sa-ram ve-ga-veh-hem vi-dei-hem ve-kan-fei-hem ve-ha-o-fan-nim me-lei-im ei-na-yim sa-viv le-ar-ba-atam o-fan-ei-hem
This verse describes the appearance of the 'living creatures' (often associated with cherubim) seen in Ezekiel's vision. It details their bodies, backs, hands, wings, and wheels. The key phrase is ' מלאים עינים סביב ', which literally means 'filled with eyes around'. The 'ארבעתם' refers to the four of them.
[EZK.10.13] To the wheels, a calling the wheel is in my ears. [§]
la-o-fan-im la-hem ko-ra ha-gal-gal be-oz-nai
This verse describes a vision experienced by the prophet Ezekiel. 'Opanim' refers to 'wheels' or 'rims'. 'Lahem' means 'to them'. 'Kora' means 'a calling' or 'a voice'. 'Ha-gal-gal' means 'the wheel'. 'Be-oznai' means 'in my ears'. The verse is describing a sound associated with the wheels.
[EZK.10.14] And four faces belonged to one. The face of the one was the face of a cherub, and the face of the second was the face of a man, and the third had the face of a lion, and the fourth had the face of an eagle. [§]
ve-arba'ah panim le-echad pene ha-echad pene ha-keruv u-pene ha-sheni pene adam ve-ha-shlishi pene arie ve-ha-revii pene nasher.
This verse describes the four faces of a living creature. 'Arba'ah' means four. 'Panim' means faces. 'Le-echad' means to one, or belonging to one. 'Ha-echad' means the one. 'Ha-keruv' means the cherub. 'Ha-sheni' means the second. 'Adam' means man. 'Ha-shlishi' means the third. 'Arie' means lion. 'Ha-revii' means the fourth. 'Nasher' means eagle. The structure follows a pattern of 'and four faces to one, the face of the one, the face of a cherub, and the face of the second, the face of a man, and the third, the face of a lion, and the fourth, the face of an eagle'.
[EZK.10.15] And the cherubim lifted themselves up; this is the living creature that I saw by the river Kebar. [§]
vayyeroomoo hakkeruvim hee hachaya asher ra'iti binhar-kvar
This verse describes the cherubim (sacred beings) rising, identified as the living creatures that were seen by the speaker near the river Kebar. 'Vayyeroomoo' indicates they lifted up or rose. 'Hakkeruvim' is 'the cherubim'. 'Hee' is 'she/it/this'. 'Hachaya' means 'the living creature'. 'Asher' means 'that/which'. 'Ra'iti' means 'I saw'. 'Binhar-kvar' means 'by the river Kebar'.
[EZK.10.16] And when the cherubim go, the wheels go with them. And when the cherubim lift up their wings to rise above the earth, the wheels do not turn, even they, from beside them. [§]
oo-veh-lech-et hak-ker-oo-veem yayl-khoo hah-oh-fan-eem etz-lahm oo-vee-seh-et hak-ker-oo-veem et kan-fay-hem laroom may-al hah-ah-retz loh-yis-ah-voo hah-oh-fan-eem gam-hem may-etz-lahm
This verse describes the movement of the cherubim and the wheels (ophanim) together. When the cherubim go, the wheels go with them. When the cherubim lift their wings to rise above the earth, the wheels do not turn from beside them. It emphasizes a synchronized and inseparable motion.
[EZK.10.17] When they stand, they will stand, and in their height, they will raise them up, because the spirit of the living one is in them. [§]
be-am-dam ya-am-du, u-ve-ro-mam ye-ro-mu otam, ki ru-ach ha-chay-ah bah-hem.
This verse describes a standing and raising up. "be-am-dam" means "when they stand". "ya-am-du" means "they will stand". "u-ve-ro-mam" means "and in their height". "ye-ro-mu" means "they will raise". "otam" means "them". "ki" means "because". "ru-ach" means "spirit" or "wind". "ha-chay-ah" means "the living one". "bah-hem" means "in them".
[EZK.10.18] And the glory of Yahveh went out from above the threshold of the house and stood upon the cherubim. [§]
va-yet-zeh keh-vod yah-veh me-al mif-tan ha-bay-it va-yah-ah-mod al-ha-keh-roo-vim
This verse describes the glory of Yahveh departing from above the threshold of the house and standing upon the cherubim. "Va-yetzeh" means "and went out". "Keh-vod" means "glory". "Yahveh" is the proper name of God. "Me-al" means "from above". "Mif-tan" means "threshold". "Ha-bayit" means "the house". "Va-yah-ah-mod" means "and stood". "Al" means "upon". "Ha-keh-roo-vim" means "the cherubim".
[EZK.10.19] The cherubim lifted their wings and rose from the earth into my sight as they departed, and the wheels were alongside them. They stood at the entrance to the gate of the temple of Yahveh, the Ancient One, and the glory of the God of Israel was upon them from above. [§]
vayisu hakkeruvim et knafehem vayeromu min haaretz leeinai betzeatam vehaofanim leumatam vayyaamod petach sha’ar beit-Yahveh haKadmoni ukhvod Elohei-Yisrael aleihem milma’la.
This verse describes the cherubim lifting their wings from the earth to be seen as they departed, with the wheels alongside them. They stood at the entrance to the gate of the temple of Yahveh, the Ancient One, and the glory of the God of Israel was upon them from above.
[EZK.10.20] It is the living creature that I saw under the Gods of Israel by the river Kebar, and I knew that they are cherubs. [§]
hee hah-khah-yah ah-sher rah-ee-tee tah-khat elo-hay-ees-rah-el bin-nah-har-keh-bar vah-ee-dah-ay khee khroo-veem hem-mah.
This verse describes a vision seen by Ezekiel. ‘Hah-khah-yah’ refers to a living creature, likely referring to one of the cherubim or composite creatures he saw in his vision. ‘Elohay-ees-rah-el’ means ‘the Gods of Israel’. ‘Bin-nah-har-keh-bar’ means ‘in the river Kebar’. ‘Khee’ means ‘that’ or ‘because’. ‘Khroo-veem’ is plural and refers to cherubs. ‘Hem-mah’ means ‘they are’.
[EZK.10.21] Four faces belong to one, and four wings belong to one, and the likeness of human hands is under their wings. [§]
arba'ah arba'ah panim le'echad ve'arba' kanafayim le'echad u'demut yadei adam tachat kanfeihem.
This verse describes the appearance of living creatures, likely cherubim. "arba'ah" means four. "panim" means faces. "le'echad" means to one, or belonging to one. "ve" means and. "kanafayim" means wings. "u" means and. "demut" means likeness or appearance. "yadei adam" means hands of man. "tachat" means under or beneath. "kanfeihem" means their wings.
[EZK.10.22] And the likeness of their faces, they are the faces that I saw by the Kebar River, their appearances, and each man goes straight ahead of his face. [§]
u-d'mut p'neihem hema ha-panim asher ra'iti al-nahar-k'var mar'eihem v'otam ish el-'ever panav yelekhu.
This verse describes the appearance of beings seen near the Kebar River. "D'mut p'neihem" means "the likeness of their faces." "Hema ha-panim" means "they are the faces." "Mar'eihem" means "their appearances." "Ish el-'ever panav yelekhu" means "each man goes straight ahead of his face," which signifies they move forward without turning.
EZK.11
[EZK.11.1] And a spirit lifted me and brought me to the gate of the house of Yahveh that faces forward. And behold, at the opening of the gate were twenty-five men. And I saw among them the son of Azur, named Yaazaniah, and the son of Benayah, named Pelatiah, officials of the people. [§]
va-tee-sah oh-tee roo-ach va-tah-veh oh-tee el sha-ar beet-yeh-veh-ah ha-kahd-mo-nee ha-po-neh kah-dee-mah ve-hee-neh be-peh-tach ha-sha-ar es-reem va-chah-mee-shah ee-sheem va-eh-reh be-to-cham et ya-ah-zah-nyah ben ah-zoor ve-et peh-lah-tyah-hoo ben beh-nah-yah-hoo sa-reh-ee ha-ahm.
This verse describes a vision. 'Vatee-sah' means 'and lifted'. 'Rooach' means 'spirit' or 'wind'. 'Va-tah-veh' means 'and brought'. 'Sha-ar' means 'gate'. 'Beet-yeh-veh-ah' means 'house of Yahveh'. 'Ha-kahd-mo-nee' means 'the former' or 'the front'. 'Ha-po-neh kah-dee-mah' means 'facing forward'. 'Ve-hee-neh' means 'and behold'. 'Peh-tach' means 'opening' or 'door'. 'Es-reem va-chah-mee-shah' means 'twenty and five', or twenty-five. 'Ee-sheem' means 'men'. 'Va-eh-reh' means 'and I saw'. 'Ben' means 'son of'. 'Ah-zoor' is a proper noun. 'Peh-lah-tyah-hoo' is a proper noun. 'Beh-nah-yah-hoo' is a proper noun. 'Sa-reh-ee' means 'officials' or 'leaders'. 'Ha-ahm' means 'the people'.
[EZK.11.2] And God said to me, "Son of man, these men contemplate iniquity and advise evil counsel in this city." [§]
Va-yo-mer eh-lai ben-ah-dam eh-leh ha-ah-nash-im ha-choshevim ah-ven ve-ha-yo-atz-im at-zat-rah bah-eer ha-zo-tet.
This verse is from Ezekiel 11:2. It describes a message received by Ezekiel from God. Let's break down the names: ‘El’ means ‘God’. ‘Ben-Adam’ means ‘son of man’. The rest of the verse refers to people who contemplate iniquity and advise evil counsel in the city.
[EZK.11.3] Those saying, "It is not soon that we will build houses," she is the pot, and we are the flesh. [§]
ha-om-rim lo be-karov benot batim hi ha-sir va-anachnu ha-basar
This verse comes from Isaiah 22:5. It describes a conversation during a time of siege. "Ha-om-rim" means "those saying". "Lo be-karov" means "not near" or "soon". "Benot batim" means "building houses". "Hi ha-sir" means "it is the pot". "Va-anachnu ha-basar" means "and we are the flesh". The context implies the pot is a symbol of the impending destruction and the 'flesh' are those who will be consumed by it.
[EZK.11.4] Therefore, prophesy against them. Prophesy, son of man. [§]
lakhen hinaveh alehem hinaveh ben adam
This verse contains several key elements. 'Lakhen' means 'therefore'. 'Hinaveh' means 'prophesy'. 'Alehem' means 'upon them'. 'Ben adam' literally translates to 'son of man'. This is a direct command to prophesy against a people.
[EZK.11.5] And the spirit of Yahveh fell upon me, and He said to me, "Say, thus says Yahveh: 'Thus have you spoken, house of Israel, and the height of your spirits I have known.' [§]
va-tee-pole a-lai roo-ach Yahveh va-yo-mer e-lai emor koh-amar Yahveh ken amar-tem beit Yisrael oo-ma-ah-loh-te roo-chach-em a-nee ya-da-tee-ha
This verse describes a prophetic encounter. 'Rooach' means 'wind' or 'spirit'. 'Yahveh' is the proper name of the God of Israel. 'Emor' means 'say'. 'Koh-amar' means 'thus says'. 'Ma'alot' refers to the height or the arrogance of one's spirit. 'Yada'ti' means 'I have known'. This passage indicates that the spirit of Yahveh fell upon someone, and Yahveh spoke through them to the house of Israel, declaring knowledge of their arrogant attitudes.
[EZK.11.6] You have multiplied your corpses in this city, and you have filled its open spaces with slain. [§]
hir'beit'em chal'lei'chem ba'ir ha'zot u'mile'tem chutzoteha chalal.
This verse discusses a city filled with corpses. "hir'beit'em" means 'you have multiplied'. "chal'lei'chem" means 'your slain', or 'your corpses'. "ba'ir ha'zot" means 'in this city'. "u'mile'tem" means 'and you have filled'. "chutzoteha" means 'its courtyards' or 'its open spaces'. "chalal" means 'corpse' or 'slain'. The verse is an accusation that the people have caused so many deaths that the city’s spaces are filled with the slain.
[EZK.11.7] Therefore, thus says my Lord Yahveh: The defilements which you placed within it are the flesh, and it is the pot, and I will remove you from within it. [§]
lakhen koh-amar adonai yahveh chal-lei-chem asher samtem betochah hemmah habasar vehia hasir veetchem hotzia mitochah
This verse describes a situation where impurities have been placed within something, and Yahveh, my Lord, declares that those impurities are the flesh and the thing itself is the pot. He will then remove them from within it. 'Chal-lei-chem' refers to defilements or impurities. 'Samtem' means 'you placed'. 'Betochah' means 'within it'. 'Hemmah' means 'they are'. 'Habasar' means 'the flesh'. 'Vehia' means 'and it is'. 'Hasir' means 'the pot'. 'Veetchem' means 'and you'. 'Hotzia' means 'will remove'. 'Mitochah' means 'from within it'.
[EZK.11.8] You feared a sword, and a sword my Lord will bring upon you, declares Yahveh. [§]
kher-ev yir-eh-tem ve-kher-ev ah-vee al-ay-khem ne-oom ah-do-nai yih-veh
This verse contains several key names and words. "Kher-ev" means "sword". "Yir-eh-tem" is a form of the root meaning "to fear", in this case, "you feared". "Ah-vee" means "I will bring". "Al-ay-khem" means "upon you". "Ne-oom" means "declares". "Ah-do-nai" is "my Lord". "Yih-veh" is "Yahveh". The verse speaks of a sword that was feared and a sword that Yahveh, through my Lord, will bring.
[EZK.11.9] And I will bring you out from within it, and I will give you into the hand of strangers, and I will do judgements to you. [§]
vehotzeiti etchem mitocheha venatati etchem beyad zarim veasiti bachem shfatim.
This verse contains several key terms. 'vehotzeiti' means 'and I will bring out'. 'etchem' means 'you'. 'mitocheha' means 'from within it'. 'venatati' means 'and I will give'. 'beyad' means 'into the hand of'. 'zarim' means 'strangers'. 'veasiti' means 'and I will do'. 'bachem' means 'to you'. 'shfatim' means 'judgements'. The verse describes a consequence of disobedience, where God will remove the people from their land and deliver them to strangers, who will enact judgment upon them.
[EZK.11.10] You will fall by the sword on the border of Israel, and I will judge you. And you will know that I am Yahveh. [§]
bacherev tifolu al-gvul yisrael eshpott etchem vi-da'tem ki-ani yahveh.
This verse describes a coming judgment upon a people. 'Bacherev' means 'by the sword'. 'Tifolu' means 'you will fall'. 'Al-gvul yisrael' means 'on the border of Israel'. 'Eshpott etchem' means 'I will judge you'. 'Vi-da'tem' means 'and you will know'. 'Ki-ani yahveh' means 'that I am Yahveh'.
[EZK.11.11] It will not be a pot for you, and you will be as flesh within it. To the border of Israel I will judge you. [§]
hee lo-tee-yeh la-chem le-seer ve-atem tee-yu be-to-chah le-ba-sar el ge-vool yis-ra-el esh-pot et-chem.
This verse comes from Ezekiel 24:3. It is a symbolic prophecy regarding the siege of Jerusalem. 'Hee' refers to the pot. 'Lo-tee-yeh' means 'will not be'. 'La-chem' means 'to you'. 'Le-seer' means 'as a pot'. 'Ve-atem' means 'and you'. 'Tee-yu' means 'will be'. 'Be-to-chah' means 'within it'. 'Le-ba-sar' means 'as flesh'. 'El ge-vool yis-ra-el' means 'to the border of Israel'. 'Esh-pot et-chem' means 'I will judge you'.
[EZK.11.12] And you will know that I, Yahveh, am He, because you have not walked in my laws and you have not done my judgments, but you have done as the judgments of the nations that surround you. [§]
vee-dah-tem kee-ee ah-nee Yahveh ah-sher beh-hoo-kah-yee loh hah-lak-tem oo-meesh-pah-tay loh ah-see-tem oo-keh-meesh-pah-tay hag-go-yeem ah-sher seh-vee-bo-tay-hem ah-see-tem
This verse is a declaration by Yahveh expressing disappointment in the people's disobedience. It asserts that they will know He is Yahveh because they have not followed His laws and judgments, but instead have acted like the nations around them.
[EZK.11.13] And it happened, because of my prophet, that Pelatiah, son of Benaiah, died. And I fell upon my face and cried out with a great voice, and said, “Alas, my Lord Yahveh, you have finished it, completing destruction among the remnant of Israel.” [§]
vayhi kehinnavi ufeltiyahuhu ben-benayah met vaefol al-panai vaezak kol-gado vaoomar ahaa adonai yehovah kalah ata ose et shearit yisrael.
This verse describes a moment of grief and lament following the death of Pelatiah, son of Benaiah. The speaker falls on their face, cries out loudly, and expresses sorrow to 'my Lord Yahveh', believing that Yahveh has completed destruction among the remnant of Israel. 'Kehinnavi' is likely a scribal error for 'khi-navi', meaning 'because of my prophet'.
[EZK.11.14] And it happened, the word of Yahveh came to me to say. [§]
va-yhi d'var-yahveh elai le'mor
This verse begins with a conjunction meaning "and it happened". "D'var" means "word" or "matter". "Yahveh" is the proper name of God. "Elai" means "to me". "Le'mor" means "to say". Therefore, the verse describes a divine communication initiated with the speaker.
[EZK.11.15] People, your brothers, your brothers, the men of your redemption, and all the house of Israel, all of them, who have said to them, the residents of Jerusalem, "Move far away from Yahveh, for to us the land has been given as inheritance." [§]
ben-adam achecha achecha anshei geulatach vechol-beit yisrael kullo asher amru lahem yoshvei yerushalayim rachaku meal Yahveh lanu hi nitnah haaretz lemorasha.
This verse speaks of the people of Israel and their claim to the land. 'Ben-adam' literally means 'son of man', but is often used as a general term for 'people'. 'Achecha' means 'your brother'. 'Anshei geulatach' means 'men of your redemption'. 'Yisrael' is Israel. 'Yerushalayim' is Jerusalem. 'Yahveh' is the divine name. 'Haaretz' means 'the land'. 'Lemorasha' means 'as inheritance'. The verse states that the residents of Jerusalem have declared that the land was given to them and that others should move away from Yahveh.
[EZK.11.16] Therefore say, thus says my Lord Yahveh, because I have removed them among the nations, and because I have scattered them in the lands, and I will be to them a small sanctuary in the lands where they went. [§]
lakhen emor koh-amar adonai yahveh ki hirchakhtim bagoyim vechi hefitzotim ba'aratzot va'ehi lahem lemikdash meat ba'aratzot asher-bau sham.
This verse contains several key names for God and descriptive verbs. 'Lakhen' means 'therefore.' 'Emor' means 'say.' 'Koh-amar' means 'thus says.' 'Adonai' is 'my Lord.' 'Yahveh' is the proper name of God. 'Hirchakhtim' means 'I have removed.' 'Bagoyim' means 'among the nations.' 'Hefitzotim' means 'I have scattered.' 'Ba'aratzot' means 'in the lands.' 'Va'ehi lahem' means 'and I will be to them.' 'Lemikdash meat' means 'a small sanctuary.' 'Asher-bau sham' means 'where they went'.
[EZK.11.17] Therefore say, thus says my Lord Yahveh: And I will gather you from the peoples, and I will collect you from the lands where you were scattered in them, and I will give to you the land of Israel. [§]
lakhen emor koh-amar adonai yahveh vekibatzti etkhem min-ha'ammim ve'asaftee etkhem min-ha'aratzot asher nefotzem bahem venatatee lakhem et-admat yisrael
This verse consists of several phrases. 'Lakhen emor' means 'therefore say'. 'Koh-amar' means 'thus says'. 'Adonai' is 'my Lord'. 'Yahveh' is the proper name of God. 'Vekibatzti etkhem' means 'and I will gather you'. 'Min-ha'ammim' means 'from the peoples'. 'Ve'asaftee etkhem' means 'and I will collect you'. 'Min-ha'aratzot' means 'from the lands'. 'Asher nefotzem bahem' means 'where you were scattered in them'. 'Venatatee lakhem' means 'and I will give to you'. 'Et-admat yisrael' means 'the land of Israel'.
[EZK.11.18] And they will go there and remove all of its abominations and all of its detestable things from it. [§]
oo-vah-oo sha-mah veh-hee-see-roo et kol shik-koo-tza-veh-ha veh et kol toh-eh-vo-teh-ha mee-meh-nah
This verse describes people going to a place and removing all its abominations and detestable things from it. 'Shama' means 'there'. 'Hesiru' means 'remove'. 'Shikkutzav' means 'its abominations' (plural). 'Toevoteha' means 'its detestable things' (plural). 'Mimenah' means 'from it'.
[EZK.11.19] And I will give them one heart and a new spirit I will put in your midst. And I will remove the heart of stone from their flesh and I will give them a heart of flesh. [§]
veh-nah-tee le-hem lev ech-ahd ve-roo-ach chad-shah-sh-ah eh-tehn beh-kir-be-chem vah-hah-see-ro-tee lev hah-eh-ven mee-beh-sah-rahm veh-nah-tee le-hem lev bah-sahhr.
This verse describes God promising to give a new heart to his people. 'Lev' means heart, 'echad' means one, 'rooach' means spirit, 'chadashah' means new, 'eh-tehn' means I will give, 'beh-kir-be-chem' means in your midst, 'hah-see-ro-tee' means I will remove, 'hah-eh-ven' means the stone, 'mee-beh-sah-rahm' means from their flesh, and 'bah-sahhr' means of flesh.
[EZK.11.20] For the sake of walking in my statutes, and for keeping my judgments, and for doing them, they will be for me as a people, and I will be for them as the Gods. [§]
le-ma-an be-chu-ko-tai ye-le-chu ve-et mish-pa-tai yish-me-ru ve-a-su o-tam ve-ha-yu li le-am va-a-ni eh-yeh la-hem le-elo-him.
This verse outlines a conditional covenant. It states that if the people walk in God's statutes and keep God's judgments and do them, then they will be for God as a people, and God will be for them as the Gods. The verse focuses on obedience as the foundation for a relationship between God and the people.
[EZK.11.21] And regarding the heart, their abominations and their detestations, their heart goes. I have set their way in their head, declaration of my Lord Yahveh. [§]
ve-el-lev shikutzeyhem vetohavotehem libam holech darkam berosham natati neum adonai yahveh.
This verse describes God’s knowledge of the wickedness in people’s hearts. “ve-el” means “and to” or “and regarding”. “lev” means “heart”. “shikutzeyhem” means “their abominations”. “vetohavotehem” means “and their detestations”. “libam” means “their heart”. “holech” means “walks” or “goes”. “darkam” means “their way”. “berosham” means “in their head”. “natati” means “I have put” or “I have set”. “neum” means “declaration of”. “adonai” means “my Lord”. “yahveh” is the proper name of God.
[EZK.11.22] And the cherubim lifted their wings, and the wheels were alongside them, and the glory of the Gods of Israel was upon them from above. [§]
vayisu hakkeruvim et knafeihem veha’ofan’im le’umatam ukhvod elohei yisra’el aleihem milma’ela
This verse describes the cherubim lifting their wings and the wheels being alongside them, with the glory of the Gods of Israel above them. ‘Vayisu’ means ‘and they lifted’. ‘Hakkeruvim’ means ‘the cherubim’. ‘Knafeihem’ means ‘their wings’. ‘Veha’ofan’im’ means ‘and the wheels’. ‘Le’umatam’ means ‘alongside them’. ‘Ukhvod’ means ‘and the glory’. ‘Elohei yisra’el’ means ‘the Gods of Israel’. ‘Aleihem’ means ‘upon them’. ‘Milma’ela’ means ‘from above’.
[EZK.11.23] And the glory of Yahveh ascended from within the city, and stood upon the mountain which is to the east of the city. [§]
Va-ya'al k'vod Yahveh me'al toch ha'ir va-ya'amod al-ha-har asher mi-kedem la'ir.
This verse describes the glory of Yahveh ascending from within the city and standing upon the mountain which is to the east of the city. 'Va-ya'al' means 'and ascended'. 'K'vod' means 'glory'. 'Yahveh' is the proper name of God. 'Me'al' means 'from above' or 'from within'. 'Toch' means 'within'. 'Ha'ir' means 'the city'. 'Va-ya'amod' means 'and stood'. 'Al-ha-har' means 'upon the mountain'. 'Asher' means 'which'. 'Mi-kedem' means 'from the east' or 'to the east'. 'La'ir' means 'to the city'.
[EZK.11.24] And a wind lifted me and brought me to Babylon to the exile in a vision by the spirit of the Gods, and the vision which I had saw ascended from over me. [§]
ve-ruach ne-sa-at-ni va-te-vi-e-ni kash-di-ma el-ha-go-la ba-mar-eh be-ruach Elohim va-ya'al me-a-lai ha-mar-eh asher ra-i-ti.
This verse describes a vision the prophet Ezekiel had. 'Ruach' means wind or spirit. 'Nesati' means lifted me. 'Kashdima' refers to the Chaldeans, or Babylon. 'Ha-gola' means the exile. 'Mar-eh' means vision or appearance. 'Elohim' is 'the Gods'. 'Ya'al' means to ascend or go up. 'Me-alai' means from over me. 'Asher' means which.
[EZK.11.25] And I spoke to the exile all the words of Yahveh that He showed me. [§]
va-adaber el-ha-golah et kol-divrei Yahveh asher her’ani.
This verse describes speaking to the exile regarding all the words of Yahveh that were shown. 'Va-adaber' means 'and I spoke'. 'El-ha-golah' means 'to the exile'. 'Et' is an untranslatable particle marking the direct object. 'Kol-divrei' means 'all the words'. 'Yahveh' is the proper name of God. 'Asher' means 'that' or 'which'. 'Her’ani' means 'He showed me'.
EZK.12
[EZK.12.1] And it happened, the word of Yahveh came to me to say. [§]
va-yhi d'var-yahveh elai le'mor
This verse begins with a conjunction meaning "and it happened". "D'var" means "word" or "matter". "Yahveh" is the proper name of God. "Elai" means "to me". "Le'mor" means "to say". Therefore, the verse describes a divine communication initiated with the speaker.
[EZK.12.2] Son of man, you are dwelling within a house of rebellion, where they have eyes to see, yet do not see, and ears to hear, yet do not hear, for it is a house of rebellion. [§]
ben-adam betoch beit-hameri ata yoshev asher einayim lahem lirtot velo rau oznayim lahem lishmoa velo shameu ki beit meri hem.
This verse describes a situation where someone, referred to as "son of man", is present within a house of rebellion. The people in this house have eyes but do not see, and ears but do not hear. The verse concludes by stating that this house is a house of rebellion.
[EZK.12.3] And you, son of man, make for yourself tools of exile and exile by day before their eyes, and you will exile from your place to another place before their eyes, perhaps they will see that they are a rebellious house. [§]
ve-atah ben-adam aseh lecha keli golah ugleh yomam le'einehem vegalita mimkomcha el-makom acher le'einehem ulai yir'u ki beit meri hema.
This verse is from Ezekiel 12:6. 'atah' means 'you'. 'ben-adam' means 'son of man'. 'aseh lecha' means 'make for yourself'. 'keli golah' means 'tools of exile' or 'instruments of captivity'. 'ugleh' means 'you will exile'. 'yomam' means 'by day'. 'le'einehem' means 'before their eyes'. 'vegalita mimkomcha el-makom acher' means 'and you will exile from your place to another place'. 'ulai yir'u' means 'perhaps they will see'. 'beit meri' is interpreted as 'a rebellious house'. 'hema' means 'they are'. The verse instructs the 'son of man' to perform a symbolic act of exile in broad daylight, so the people may understand their impending exile.
[EZK.12.4] And you shall bring out your possessions as the possessions of an exile during the day before their eyes, and you shall go out in the evening before their eyes like one who goes into exile. [§]
vehotzeta ata kelei'cha kikelei gola yomam le'eineihem ve'ata tetze ba'erev le'eineihem kemotza'ei gola.
This verse describes someone being led out of a city, appearing as though they are being exiled. The instructions are to act as though one is a deportee, both in taking possessions and in leaving at night. "vehotzeta" means 'and you shall bring out'. "kelei'cha" means 'your possessions'. "kikelei gola" means 'like the possessions of an exile'. "yomam" means 'during the day'. "le'eineihem" means 'before their eyes'. "tetze" means 'you shall go out'. "ba'erev" means 'in the evening'. "kemotza'ei gola" means 'like one who goes into exile'.
[EZK.12.5] Before their eyes, dig for yourself in the wall, and you will bring something out of it. [§]
le-ei-nei-hem kha-tar-lekha ba-kir ve-ho-tza-ta bo
This verse is a command. "le-ei-nei-hem" means "before their eyes." "kha-tar-lekha" means "dig for yourself." "ba-kir" means "in the wall." "ve-ho-tza-ta" means "and you will bring out." "bo" means "in it."
[EZK.12.6] Before their eyes, you shall carry on your shoulder, and you shall bring forth your possessions. You shall cover your face, and you shall not see the land, for I have made you a sign for the house of Israel. [§]
le-ei-nei-hem al-ka-tef ti-sa ba-a-la-ta to-tzi pa-nei-kha te-ka-seh ve-lo ti-reh et-ha-a-retz ki-mo-fet na-tat-ikh le-beit yis-ra-el.
This verse is a command, likely from Yahveh to Ezekiel. It instructs Ezekiel to carry his belongings (or perhaps himself) on his shoulder during the day, and to cover his face so he does not see the land. The reason given is that Yahveh has made Ezekiel a sign for the house of Israel.
[EZK.12.7] And I did so as I was commanded. I brought out vessels like the vessels of exile by day, and by night I dug for myself in the wall by hand, bringing them out in darkness. I carried them on my shoulder before their eyes. [§]
va'asu ken ka'asher tzuveti, kelei hotze'iti kichlei golah yomam uva'erev chatarti li bakir beyad ba'alata hotze'iti al katef nasa'ti le'einehem.
This verse describes the actions of an individual who is secretly removing items from a city, likely in preparation for an escape or during a siege. 'va'asu ken' means 'and I did so'. 'ka'asher tzuveti' means 'as I was commanded'. 'kelei hotze'iti' means 'I brought out vessels'. 'kichlei golah' means 'like the vessels of exile'. 'yomam' means 'by day'. 'uva'erev' means 'and by night'. 'chatarti li bakir beyad' means 'I dug for myself in the wall by hand'. 'ba'alata' means 'by darkness'. 'hotze'iti' means 'I brought out'. 'al katef nasa'ti' means 'I carried on my shoulder'. 'le'einehem' means 'before their eyes'.
[EZK.12.8] And it happened, the word of Yahveh came to me in the morning, to say. [§]
Va-yhi devar-Yahveh elai baboker leemor.
This verse begins with 'Va-yhi', meaning 'and it happened'. 'Devar' means 'word' or 'matter'. 'Yahveh' is the proper name of God. 'Elai' means 'to me'. 'Baboker' means 'in the morning'. 'Leemor' means 'to say'. Therefore, the verse describes a word or message from God that came to the speaker in the morning.
[EZK.12.9] Son of man, did they not say to you, "House of Israel, house of rebellion, what are you doing?" [§]
ben-adam halo amru eleicha beit yisrael beit hameri ma ata ose
ben-adam means "son of man". halo is an interrogative particle, essentially meaning "have...?" or "do...?" amru means "they said". eleicha means "to you". beit yisrael means "house of Israel". beit hameri means "house of rebellion". ma ata ose means "what are you doing?"
[EZK.12.10] Say to them, thus says my Lord Yahveh: "This prince, this burden is in Jerusalem, and all the house of Israel who are within it." [§]
Emor alehem koh amar adonai yahveh hanasi hamassa haze biYerushalayim vechol beit Yisrael asher hema betocham.
This verse contains several names for God and descriptive titles. "Emor" means "say". "Alehem" means "to them". "Koh" means "thus". "Amar" means "said". "Adonai" is translated as "my Lord". "Yahveh" is translated as "Yahveh". "Hanasi" means "the prince". "Hamassa" means "this burden". "BiYerushalayim" means "in Jerusalem". "Vechol" means "and all". "Beit Yisrael" means "house of Israel". "Asher" means "who/which". "Hema" means "they are". "Betocham" means "within them". The verse is a prophetic declaration to be spoken to the people.
[EZK.12.11] Say, "I am your sign, as I have done, so it will be done to them, in exile they will go in captivity." [§]
Emor ani mofetchem kaasher asiti ken ye'aseh lahem bagolah bashbiy yelechu.
This verse is a declaration about a sign or wonder. "Emor" means "say". "Ani" means "I". "Mofetchem" means "your sign". "Kaasher" means "as". "Asiti" means "I did". "Ken" means "so". "Ye'aseh" means "it will be done". "Lahem" means "to them". "Bagolah" means "in exile". "Bashbiy" means "in captivity". "Yelechu" means "they will go". The verse essentially states that what has been done to the speaker will also be done to those being addressed, specifically involving exile and captivity.
[EZK.12.12] And the leader who is among them will carry on his shoulder the burden and will go out, digging through the wall to bring it out. His face he will cover because he will not see the land with his eye. [§]
veha-nasia asher betokham el-katef yisa ba'alata veyetze baqir yakhtru lehotzi bo panav yekhase ya'an asher lo-yireh la'ayin hu et-ha'aretz.
This verse describes a leader carrying something on his shoulder and exiting to dig through a wall in order to bring it out. His face will be covered because he will not see the land.
[EZK.12.13] And I will spread my net over him, and he will be caught in my snare. And I will bring him to Babylon, land of the Chaldeans, and he will not see it, and there he will die. [§]
u-farastti et-rishti alav ve-nitpas bi-metsudati ve-heveiti oto Bavela eretz Kasdim ve-otah lo yireh ve-sham yamut.
This verse describes a plan to capture someone and take them to Babylon, where they will die and not see their homeland again. Let's break down the names of God as they appear in this verse: There are none.
[EZK.12.14] And all that are around him are strength, and all his sides I will gird for every direction, and a sword I will pour after them. [§]
vekhol asher savivotav ezroh vechol agapav eizareh lechol ruach vecherev arik acharehem.
This verse describes a powerful being preparing for conflict. "Vekhol" means "and all". "Asher savivotav" means "that are around him". "Ezroh" means "strength". "Vechol agapav" means "and all his sides". "Eizareh" means "I will gird". "Lechol ruach" means "to every wind", representing all directions. "Vecherev arik acharehem" means "and a sword I will pour after them", implying pursuing enemies with a sword.
[EZK.12.15] And they will know that I, Yahveh, am the one by scattering them among the nations, and I will scatter them in the lands. [§]
veh-deh-oo kee-ee ah-nee Yahveh bah-hah-fee-tsee oh-tahm bah-gah-yo-eem veh-zee-ree-tee oh-tahm bah-ah-rah-tsoht
This verse describes God scattering a people among the nations. 'Veh' means 'and', 'deh-oo' is a verb meaning 'they will know', 'kee' means 'that/because', 'ah-nee' means 'I', 'Yahveh' is the proper name of God, 'bah-hah-fee-tsee' means 'by scattering', 'oh-tahm' means 'them', 'bah-gah-yo-eem' means 'among the nations', 'veh' means 'and', 'zee-ree-tee' means 'I will scatter', 'oh-tahm' means 'them', and 'bah-ah-rah-tsoht' means 'in the lands'.
[EZK.12.16] And I will leave remaining from them a numbered amount of men, from the sword, from famine, and from pestilence, so that they may tell of all their abominations among the nations to which they come, and they will know that I am Yahveh. [§]
vehotharti mehem anshei mispar meherev merav umidavar lema'an yesaperu et kol to'evotehem bagoyim asher bau sham veyadu ki ani Yahveh.
This verse describes God sparing a small number of people from sword, famine, and pestilence. The purpose of this sparing is so these people can spread the knowledge of all the abominations committed by the nation among the nations they go to, so that all can know that Yahveh is God. ‘Vehotharti’ means ‘and I will leave remaining’. ‘anshei mispar’ is ‘men of number’ or ‘a numbered amount of men’. ‘meherev’ means ‘from the sword’. ‘merav’ is ‘from famine’. ‘umidavar’ is ‘and from pestilence’. ‘lema’an’ means ‘so that’ or ‘in order that’. ‘yesaperu’ is ‘they will tell’. ‘et kol to’evotehem’ is ‘all their abominations’. ‘bagoyim’ is ‘among the nations’. ‘asher bau sham’ means ‘who came there’. ‘veyadu’ is ‘and they will know’. ‘ki ani Yahveh’ means ‘that I am Yahveh.’
[EZK.12.17] And it happened, the word of Yahveh came to me to say. [§]
va-yhi d'var-yahveh elai le'mor
This verse begins with a conjunction meaning "and it happened". "D'var" means "word" or "matter". "Yahveh" is the proper name of God. "Elai" means "to me". "Le'mor" means "to say". Therefore, the verse describes a divine communication initiated with the speaker.
[EZK.12.18] Son of Adam, you will eat your bread with trembling, and you will drink your waters with agitation and worry. [§]
ben-ah-dahm lakh-mekha beh-rah-ash toh-khel oo-may-mekha beh-rah-gezah oo-bid-ah-gah tish-teh.
This verse uses several components. "Ben-Adam" literally means "son of Adam". "Lachmekha" means "your bread". "Be'rashah" means "with a trembling". "Tohkel" means "you will eat". "Oo" means "and". "Maymekha" means "your waters". "Be'ragezah" means "with agitation". "Bid'ahgah" means "with worry". "Tishteh" means "you will drink". The verse describes a state of consuming food and water under stressful conditions.
[EZK.12.19] And you shall say to the people of the land, “Thus says my Lord Yahveh to the inhabitants of Jerusalem and to the land of Israel: They will eat their bread with anxiety and drink their water with dismay, so that the land will be emptied of the violence of all those who dwell in it.” [§]
ve'amarta el am ha'aretz koh amar adonai yahveh leyoshvei yerushalayim el admati yisrael lechemam bid'agah yo'chlu u'meymehem beshimamon yishtoo lema'an tesham artzah mimelo'ah mechamass kol hayoshvim bah.
This verse is a prophetic declaration. It begins with an instruction to speak to the people of the land. It then identifies the speaker as 'my Lord Yahveh', addressing the inhabitants of Jerusalem and the land of Israel. The message is that they will eat their bread with anxiety and drink their water with dismay. The purpose of this hardship is so that the land will be emptied of the violence of all those who dwell within it.
[EZK.12.20] And the inhabited cities will be ruined, and the land will become a wasteland. And you will know that I am Yahveh. [§]
vehe’arim hannošavot teḥravnah veha’aretz šemamah tihyeh vid’atem ki-ani Yahveh.
This verse describes a consequence of disobedience: cities will be ruined and the land will be desolate. It concludes with a declaration of identity: "You will know that I am Yahveh."
[EZK.12.21] And it happened, the word of Yahveh came to me to say. [§]
va-yhi d'var-yahveh elai le'mor
This verse begins with a conjunction meaning "and it happened". "D'var" means "word" or "matter". "Yahveh" is the proper name of God. "Elai" means "to me". "Le'mor" means "to say". Therefore, the verse describes a divine communication initiated with the speaker.
[EZK.12.22] Son of man, what is this parable to you concerning the land of Israel, saying, "The days will be lengthened, and all vision will perish." [§]
ben-ah-dom mah-hah-mah-shal ha-zeh lah-chem al-ah-dah-mat yis-rah-el leh-mor yah-ar-khu hah-yah-mim veh-ah-vad khol-khah-zon.
This verse comes from Ezekiel 12:20. "Ben-ah-dom" literally means "son of man." "Mah-hah-mah-shal" means "what is this parable." "Hah-zeh" means "this." "Lah-chem" means "to you." "Al-ah-dah-mat yis-rah-el" means "upon the land of Israel." "Leh-mor" means "saying." "Yah-ar-khu" means "they lengthen." "Hah-yah-mim" means "the days." "Veh-ah-vad" means "and perish." "Khol-khah-zon" means "all vision."
[EZK.12.23] Therefore, say to them, thus says my Lord Yahveh: I have silenced this parable, and they will no longer rule it in Israel. But speak to them: the days are near, and the word of every vision. [§]
lakhen emor aleihem koh amar adonai yahveh hishabati et hamashal hazeh velo yimshlu oto od beyisrael ki im daber aleihem karvu hayamim udvar kol hazon.
This verse contains several key names and phrases. 'Lakhen' means 'therefore'. 'Emor aleihem' means 'say to them'. 'Koh amar' means 'thus says'. 'Adonai' is 'my Lord'. 'Yahveh' is the proper name of God. 'Hishbati' means 'I have silenced' or 'I have put an end to'. 'Hamashal hazeh' means 'this parable'. 'Velo yimshlu oto od' means 'and they will no longer rule it'. 'Beyisrael' means 'in Israel'. 'Ki im daber aleihem' means 'but speak to them'. 'Karvu hayamim' means 'the days are near'. 'Udvar kol hazon' means 'and the word of every vision'.
[EZK.12.24] For there will no longer be any false vision or deceptive divination among the house of Israel. [§]
ki lo yihyeh od kol khazon shav u'miksam chalak betoch beit Yisrael.
This verse states that there will no longer be any false vision or divination among the house of Israel. Let's break down the names:
* There are no names of God in this verse.
[EZK.12.25] For I, Yahveh, will speak what I will speak, and a thing will be done; do not continue to delay any longer. For in your days I will speak a thing, and I will do it, says my Lord Yahveh. [§]
ki ani Yahveh adaber et asher adaber davar vye'aseh lo timashech od ki bimeichem beit hameri adaber davar va'asiti hu ne'um Adonai Yahveh.
This verse is a declaration of Yahveh's power and faithfulness. It states that whatever Yahveh speaks will come to pass, and contrasts a previous period of delay with a new immediacy. 'Beit Hameri' refers to the house of controversy, a metaphor for Israel's questioning of God’s promises. 'Adonai' is used as a title of respect alongside the name Yahveh.
[EZK.12.26] And it happened, the word of Yahveh came to me to say. [§]
va-yhi d'var-yahveh elai le'mor
This verse begins with a conjunction meaning "and it happened". "D'var" means "word" or "matter". "Yahveh" is the proper name of God. "Elai" means "to me". "Le'mor" means "to say". Therefore, the verse describes a divine communication initiated with the speaker.
[EZK.12.27] Son of man, behold, the house of Israel says, "The vision that he sees is for many days and for distant times that he prophesies." [§]
ben-adam hineh beit-yisrael omrim hehazon asher-hu chozeh leyamim rabim uleittim rechokot hu niv'a.
This verse begins with "ben-adam", meaning "son of man". "Hineh" means "behold" or "see". "Beit-yisrael" means "house of Israel". "Omrim" means "they say". "Hehazon" means "the vision". "Asher-hu" means "that he". "Chozeh" means "sees". "Leyamim rabim" means "for many days". "Uleittim rechokot" means "and for distant times". "Hu niva" means "he prophesies".
[EZK.12.28] Therefore say to them, thus declares my Lord Yahveh: you shall no longer stretch out any of my words. Whatever word I speak will be done, declares my Lord Yahveh. [§]
lakhen emor aleihem koh amar adonai yahveh lo-timashek od kol-devarai asher adabber davar veyeaseh neum adonai yahveh.
This verse is a divine declaration. 'Lakhen' means 'therefore'. 'Emor aleihem' means 'say to them'. 'Koh amar' means 'thus says'. 'Adonai' is 'my Lord'. 'Yahveh' is the proper name of God. 'Lo-timashek' means 'you shall not stretch out'. 'Od' means 'again' or 'more'. 'Kol-devarai' means 'all my words'. 'Asher' means 'that' or 'which'. 'Adabber davar' means 'I speak a word'. 'Veyeaseh' means 'and it shall be done'. 'Neum' means 'declares'. The final 'adonai yahveh' repeats 'my Lord Yahveh'.
EZK.13
[EZK.13.1] And it happened, the word of Yahveh came to me to say. [§]
va-yhi d'var-yahveh elai le'mor
This verse begins with a conjunction meaning "and it happened". "D'var" means "word" or "matter". "Yahveh" is the proper name of God. "Elai" means "to me". "Le'mor" means "to say". Therefore, the verse describes a divine communication initiated with the speaker.
[EZK.13.2] Son of man, prophesy to the prophets of Israel, to those who prophesy. And you shall say to the prophets from their hearts, "Hear the word of Yahveh!" [§]
ben-ah-dahm hee-nah-veh el-neh-vee-ay yis-rah-el hah-nee-vah-eem veh-ah-mahr-tah lee-neh-vee-ay mee-lee-bahv-ahm sheem-ay-doo de-var-yah-veh.
This verse addresses a human, referred to as 'son of man', and instructs him to prophesy to the prophets of Israel. He is to speak to those who claim to speak from their own hearts, telling them to hear the word of Yahveh. 'Ben-adam' is a common phrase meaning 'son of man', referring to a human being. 'Neviim' refers to prophets. 'Millevav' means 'from their hearts'. 'Dvar-Yahveh' means 'the word of Yahveh'.
[EZK.13.3] Thus says my Lord Yahveh, woe upon the prophets, the worthless ones, who go after their spirit and have not seen. [§]
Koh amar Adonai Yahveh, hoy al-hannevi'im hannevalim, asher holkhim akhar ruham ulebil'ti rau.
This verse is a declaration spoken by God. "Koh amar" means "thus says." "Adonai Yahveh" represents the speaker, identifying them as "my Lord Yahveh." "Hoy" is an interjection meaning "woe" or "alas." "Al-hannevi'im hannevalim" refers to "upon the prophets, the worthless ones." "Asher holkhim akhar ruham" means "who go after their spirit" (or breath). "Ulebil'ti rau" means "and not having seen."
[EZK.13.4] Like foxes among the ruins, your prophets, Israel, were. [§]
kə-shu-ˈa-lim ba-cho-ra-vot nə-vi-ˈe-cha yis-rā-ˈel ha-yu
This verse uses metaphorical language comparing prophets to foxes within ruins. ‘kə-shu-ˈa-lim’ means ‘like foxes’. ‘ba-cho-ra-vot’ means ‘in ruins’ or ‘among the wastelands’. ‘nə-vi-ˈe-cha’ means ‘your prophets’ - specifically, the prophets of Israel. ‘yis-rā-ˈel’ is the name of the nation, Israel. ‘ha-yu’ means ‘they were’.
[EZK.13.5] You did not ascend to the breaches, and you did not build a wall for the house of Israel to stand in the war in the day of Yahveh. [§]
loh ah-lee-tem bah-peh-rah-tsoht vah-tee-gdeh-roo gah-dehr al-bayt yis-rah-ehl la-ah-mod bah-mil-hah-mah beh-yohm yah-veh.
This verse describes a failure to properly fortify or prepare for battle. "lo" means 'not'. "ah-lee-tem" means 'you ascended' or 'you went up'. "bah-peh-rah-tsoht" refers to breaches or gaps. "vah-tee-gdeh-roo" means 'and you did not enclose' or 'and you did not build a wall'. "gah-dehr" means 'wall' or 'enclosure'. "al-bayt yis-rah-ehl" means 'upon the house of Israel'. "la-ah-mod" means 'to stand'. "bah-mil-hah-mah" means 'in the war'. "beh-yohm yah-veh" means 'in the day of Yahveh'.
[EZK.13.6] They have seen falsehood and practiced deceptive divination, those who say, "This is the declaration of Yahveh," but Yahveh did not send them, and they will hope to fulfill a thing. [§]
khazu shav ukesem kazav ha’omerim ne’um-Yahveh v’Yahveh lo sh’lakhahm v’yikhalu l’kayem davar.
This verse speaks of false visions and deceptive divination, claiming to speak for Yahveh, but not actually sent by Him. It concludes that those who proclaim these things will not fulfill their words. 'Khazu' means 'they have seen'. 'Shav' means 'falsehood'. 'Ukesem' means 'and divination'. 'Kazav' means 'false'. 'Ha’omerim' means 'those who say'. 'Ne’um-Yahveh' means 'the declaration of Yahveh'. 'V’Yahveh' means 'and Yahveh'. 'Lo sh’lakhahm' means 'did not send them'. 'V’yikhalu' means 'and they will hope'. 'L’kayem' means 'to fulfill'. 'Davar' means 'a word/thing'.
[EZK.13.7] Have you not seen a false vision, and spoken a lying divination? You say, "This is a declaration of Yahveh", yet I have not spoken. [§]
Ha-lo mach-zeh-shav chaz-tem u-mik-sam kazav a-martem ve-omrim ne-um Yahveh va-ani lo di-barti.
This verse questions whether the people have seen a false vision and spoken a lying divination, claiming it is a word from Yahveh, while Yahveh Himself has not spoken. “Ha-lo” is an interrogative particle meaning “have…not?” or “Surely…not?”. “Machzeh-shav” is “vision of vanity” or “false vision”. “Chazitem” means “you have seen”. “Miksam kazav” means “lying divination”. “Amartem” means “you have spoken”. “Ne’um” means “declaration of” or “says”. “Va’ani” means “and I”. “Lo dibarti” means “I have not spoken”.
[EZK.13.8] Therefore, thus says my Lord Yahveh: because you have spoken falsehood and seen a lie, therefore, behold, I am against you, says my Lord Yahveh. [§]
lakhen koh amar adonai yahveh ya'an daberkhem shav vekhazitem kazav lakhen hinei aleikhem ne'um adonai yahveh.
This verse begins with 'therefore', introducing a statement from God. 'Adonai' is 'my Lord', and 'Yahveh' is the proper name of God. The statement concerns false words and seeing falsehood. The verse concludes with a declaration of God's intention to act against those who spoke falsely.
[EZK.13.9] And my hand will be against the prophets who see false visions, and against the diviners who speak falsehood; they will not secretly plot against my people, nor will writings concerning the house of Israel be written by them, and they will not come into the land of Israel. And you will know that I am my Lord Yahveh. [§]
ve-hay-ta ya-di el-ha-ne-vi-im ha-ho-zim shav, ve-ha-kos-mim kazav; be-sod am-i lo-yi-hyu, u-vi-chetav beit-yis-ra-el lo-yi-ka-tevu, ve-el-ad-mat yis-ra-el lo-ya-vo-u, vi-da-tem ki ani adonai yeho-vah.
This verse speaks of God removing false prophets and diviners from access to the people of Israel and the land of Israel. It emphasizes a complete separation of these false figures from the covenant community. 'Yadi' means 'my hand', but functions as a metaphor for God's power or agency. 'Nevi'im' are prophets, 'hozim' are those who see visions, 'kosmim' are diviners, and 'admat' means land.
[EZK.13.10] Indeed because, and indeed because they have misled my people by saying, "Peace," when there is no peace, and he builds a wall, and they plaster it with weak material. [§]
Ya'an u'v'ya'an hit'u et-ammi le'emor shalom ve'ein shalom, ve'hu bone hayitz, ve'hinam tachim oto taphel.
This verse describes false prophets who mislead the people by proclaiming peace when there is no peace. They build a wall, but cover it with weak plaster. 'Ya'an u'v'ya'an' is a repeated emphatic construction meaning 'because, indeed because'. 'Hit'u' means 'they misled'. 'Ammi' means 'my people'. 'Le'emor' means 'saying'. 'Shalom' means 'peace'. 'Bone' means 'builds'. 'Hayitz' means 'the wall'. 'Tachim' means 'they plaster'. 'Taphel' means 'weak, flimsy'.
[EZK.13.11] Say to the doers of emptiness, and it will fall. There was a sweeping rain, and stones of hail will fall, and a wind of storms will split. [§]
Emor el-tachei taphel ve-yipol hayah geshem shotef ve-atenah avnei elgavis tipolnah ve-ruach se'arot tebakea.
This verse contains a series of commands and descriptions of a coming destruction. "Emor" means "say". "El-tachei taphel" means "to the doers of emptiness". "Ve-yipol" means "and it will fall". "Hayah" refers to a state of being, in this case, the existence of something. "Geshem shotef" means "a sweeping rain". "Ve-atenah avnei elgavis tipolnah" means "and stones of hail will fall". "Ve-ruach se'arot tebakea" means "and a wind of storms will split". The verse is a prophetic utterance detailing a violent and destructive event.
[EZK.13.12] And behold, the wall fell. Will someone not say to you, "Where is the plaster that you plastered?" [§]
vehineh naphal hakir, halo ye'amer aleichem ayeh hatich asher tachatem.
This verse describes the fall of a wall. 'Vehineh' means 'and behold'. 'Naphal' means 'fell'. 'Hakir' means 'the wall'. 'Halo' is an interrogative particle meaning 'is it not?' or 'will it not?'. 'Ye'amer' means 'he will say'. 'Aleichem' means 'to you'. 'Ayeh' means 'where'. 'Hatich' means 'the plaster'. 'Asher' means 'which' or 'that'. 'Tachtem' means 'you plastered'. The verse is essentially asking, after the wall falls, where is the plaster you applied?
[EZK.13.13] Therefore, thus says my Lord Yahveh: and I will split a spirit of storm winds in my anger, and a torrential rain will be in my fury, and stones of hail will be in wrath for destruction. [§]
lakhen koh amar adonai yahveh ubika'ti ruch se'arot bachamati ugeshem shotef be'api yihyeh ve'avnei elgabish bechemah lekalah.
This verse describes a coming judgment from Yahveh. It states that Yahveh will unleash a spirit of violent storms in His anger, a torrential rain in His fury, and hailstones for destruction. Each element serves as a metaphor for the severity of the coming punishment.
[EZK.13.14] And I will destroy the wall which you covered with plaster, and I will bring it down to the ground, and its foundation will be revealed, and it will fall, and you will be consumed within it, and you will know that I am Yahveh. [§]
veharasti et-hakir asher-tachtem taphel vehiga’tiihu el-ha’aretz venigla yesodo venafla uchelithem betochah vi’dateem ki-ani Yahveh.
This verse describes a demolition and revelation. 'Veharasti' means 'and I will destroy'. 'Et-hakir' refers to 'the wall'. 'Asher-tachtem' means 'which you covered'. 'Taphel' describes something as 'plaster' or 'covering'. 'Vehiga’tiihu' means 'and I will bring it'. 'El-ha’aretz' means 'to the ground'. 'Venigla' means 'and will be revealed'. 'Yesodo' means 'its foundation'. 'Venafla' means 'and it will fall'. 'Uchelithem' means 'and you will be consumed'. 'Betochah' means 'within it'. 'Vi’dateem' means 'and you will know'. 'Ki-ani' means 'that I am'. 'Yahveh' is the divine name.
[EZK.13.15] And I have finished my anger on the wall and on those who plaster it, making it worthless. And I will say to you, there is no wall, and there are no plasters on it. [§]
vekileeti et-chamati bakir ubatahimm oto taphel ve'omar lachem ein hakir ve'ein hatachim oto.
This verse speaks of God finishing his anger on the wall and those who plaster it. 'Ve' means 'and', 'kileeti' means 'I have finished', 'et' is a grammatical marker, 'chamati' means 'my anger', 'bakir' means 'on the wall', 'ubatahimm' means 'and those who plaster it', 'oto' means 'it', 'taphel' means 'insignificant' or 'worthless', 've' means 'and', 'omar' means 'I will say', 'lachem' means 'to you', 'ein' means 'there is not', 'hakir' means 'the wall', 've' means 'and', 'ein' means 'there is not', 'hatachim' means 'the plasters', 'oto' means 'it'.
[EZK.13.16] The prophets of Israel who prophesy concerning Jerusalem, and the seers who see visions of peace for her, there is no peace, declares my Lord Yahveh. [§]
Nevi'ei Yisrael hannevi'im el Yerushalayim vehachozim lah chazon shalom ve'ein shalom ne'um Adonai Yahveh.
This verse speaks of prophets who prophesy to Jerusalem and seers who have visions of peace for her. However, it asserts there is no peace. The verse concludes with a declaration from 'my Lord Yahveh'.
[EZK.13.17] And you, son of man, set your face toward the daughters of your people, the ones prophesying from their hearts, and you shall prophesy against them. [§]
ve-atah ben-adam shim panecha el-benot amcha ha-mitnabeot milibehen ve-hinavea alehen.
This verse addresses a 'son of man' and instructs him to turn his face toward the daughters of his people who prophesy from their hearts, and to prophesy against them. 'Ve' means 'and'. 'Atah' means 'you'. 'Ben adam' literally means 'son of man'. 'Shim' means 'put' or 'set'. 'Panecha' means 'your face'. 'El' means 'to' or 'toward'. 'Benot' means 'daughters'. 'Amcha' means 'your people'. 'Ha-mitnabeot' means 'the ones prophesying'. 'Milibehen' means 'from their hearts'. 'Ve-hinavea' means 'and you shall prophesy'. 'Alehen' means 'against them'.
[EZK.13.18] And you shall say, “Thus says my Lord Yahveh: “Woe to those who cover with coverings upon all the strength of my hand, and to those who make corners upon the head of every chamber! They will capture souls, the souls will capture for my people, and souls for you will revive.”” [§]
ve'amarta koh amar adonai yahveh hoy lim'taprot k'sutot al kol atzilei yadai ve'osot hamis'pachot al rosh kol koma le'tzoded nefashot han'fashot t'tzoddena le'ami unfashot lach'ena techay'ena
This verse contains a direct speech declaration. 'Ve'amarta' means 'and you shall say'. 'Koh amar' means 'thus says'. 'Adonai' is 'my Lord'. 'Yahveh' is the proper name of God. 'Hoy' is a particle often indicating woe or an announcement. 'Lim'taprot' means 'to those who cover'. 'K'sutot' means 'coverings'. 'Al kol atzilei yadai' means 'upon all the strength of my hand'. 'Ve'osot hamis'pachot' means 'and those who make the corners'. 'Al rosh kol koma' means 'upon the head of every chamber'. 'Le'tzoded nefashot' means 'to capture souls'. 'Han'fashot t'tzoddena le'ami' means 'the souls will capture for my people'. 'Un'fashot lach'ena techay'ena' means 'and souls for you will revive'.
[EZK.13.19] They have profaned me among my people with handfuls of barley and with fragments of bread, causing souls that would not have died to die, and giving life to souls that would not have lived, through your falsehoods to my people who hear lies. [§]
Va'techallelnah otiy el-ammi b'sha'ale sh'orim u'vif'totei lechem lehamit nefashot asher lo-temutenah ulchayot nefashot asher lo-tich'yeynah bechaz'vechem le'ammi shom'ei kazav.
This verse describes a profaning or desecration done to the Gods by a people to their nation, using stale bread and deceptive food. It states that this act causes souls that would not have died to die, and souls that would not have lived to live. Ultimately, the verse condemns this action as a lie perpetrated upon the people who listen to falsehoods.
[EZK.13.20] Therefore, thus says my Lord Yahveh: behold, I am to your coverings, where you are sheltering the souls to fly. And I will tear them from your arms, and I will send the souls that you are sheltering to fly. [§]
lakhen koh-amar adonai yahveh hinneni el-kisoteichena asher atena metzoddot sham et-hanefashot liforhot ukarati otam me'al zeroteichem veshalachti et-hanefashot asher atem metzoddot et-nefashim liforhot.
This verse describes a divine act of freeing souls that are being held or sheltered. 'Lakhen' means 'therefore'. 'Koh-amar' means 'thus says'. 'Adonai yahveh' is 'my Lord Yahveh'. 'Hinneni' means 'behold, I am'. 'El-kisoteichena' means 'to your coverings'. 'Atenah metzoddot sham' means 'you are sheltering there'. 'Hanefashot liforhot' means 'the souls to fly'. 'Ukarati otam me'al zeroteichem' means 'and I will tear them from your arms'. 'Veshalachti et-hanefashot' means 'and I will send the souls'. 'Asher atem metzoddot et-nefashim liforhot' means 'that you are sheltering souls to fly'.
[EZK.13.21] And I will tear down your strongholds, and I will save my people from your hand, and they will no longer be in your hand as a snare. And you will know that I am Yahveh. [§]
vekara'ti et mispechotekhem vehitzalti et ami miyedchem velo yihyu od beyedchem limtzudah vydatem ki ani Yahveh.
This verse details a promise of liberation. 'vekara'ti' means 'and I will tear'. 'et mispechotekhem' means 'your strongholds'. 'vehitzalti' means 'and I will save'. 'et ami' means 'my people'. 'miyedchem' means 'from your hand'. 'velo yihyu od' means 'they will no longer be'. 'beyedchem' means 'in your hand'. 'limtzudah' means 'as a snare'. 'vydatem' means 'and you will know'. 'ki ani Yahveh' means 'that I am Yahveh'.
[EZK.13.22] Because the heart of the righteous is grieved falsely, and I did not grieve it, and to strengthen the hands of the wicked so they do not return from his evil way, to keep him alive. [§]
ya'an hakh'ot lev-tsaddiq sheker va'ani lo hikh'avtiu ul'khazek yadei rasha liv'liti-shuv midarkho harah l'hakhayoto.
This verse describes a situation where the heart of the righteous is grieved falsely, and Yahveh did not cause that grief. It also describes strengthening the hands of the wicked so they do not return from their evil way, to keep them alive. 'Ya'an' means 'because'. 'Hakh'ot' is the act of making sore or grieving. 'Lev' is heart. 'Tsaddiq' means righteous. 'Sheker' means false. 'Va'ani' means and I. 'Lo hikh'avtiu' means I did not grieve it. 'Ul'khazek' means and to strengthen. 'Yadei' means hands. 'Rasha' means wicked. 'Liv'liti-shuv' means so they do not return. 'Midarkho harah' means from his evil way. 'L'hakhayoto' means to keep him alive.
[EZK.13.23] Therefore, you will not see visions and you will not practice divination anymore. And I will save my people from your hand, and you will know that I am Yahveh. [§]
lakhen shav lo techezena vekesem lo tiksamna od vehitzalti et ammi miyedchen vydate'ten ki ani Yahveh.
This verse is a declaration of God’s power and a promise of deliverance. ‘Lakhen’ means therefore. ‘Shav’ means vanity or falsehood. ‘Lo techezena’ means you shall not see visions. ‘Vekesem’ means and divination. ‘Lo tiksamna’ means you shall not practice. ‘Od’ means anymore. ‘Vehitzalti’ means and I will save. ‘Et ammi’ means my people. ‘Miyedchen’ means from your hand. ‘Vydate’ten’ means and you will know. ‘Ki ani Yahveh’ means for I am Yahveh.
EZK.14
[EZK.14.1] And men from the elders of Israel came to me, and they sat before me. [§]
va-yo-vo a-lai a-na-shim miz-i-knei yis-ra-el va-yesh-vu le-fa-nai
This verse describes men from the elders of Israel coming to someone and sitting before them. 'Va-yo-vo' means 'and came'. 'A-lai' means 'to me'. 'A-na-shim' means 'men'. 'Miz-i-knei' means 'from the elders'. 'Yis-ra-el' is the name Israel. 'Va-yesh-vu' means 'and they sat'. 'Le-fa-nai' means 'before me'.
[EZK.14.2] And it happened, the word of Yahveh came to me to say. [§]
va-yhi d'var-yahveh elai le'mor
This verse begins with a conjunction meaning "and it happened". "D'var" means "word" or "matter". "Yahveh" is the proper name of God. "Elai" means "to me". "Le'mor" means "to say". Therefore, the verse describes a divine communication initiated with the speaker.
[EZK.14.3] Son of man, these people have set up their idols in their hearts, and they have placed a stumbling block of their iniquity before their faces. I will inquire of them, I will inquire of them. [§]
ben-adam ha-anashim ha-eleh he'elu gilluleihem al-libbam u-mikhshol avonam natnu nokhakh p'neihem ha'idrosh idresh lahem.
This verse addresses a situation where people have set up idols in their hearts and created obstacles to their own wickedness. It states that the speaker will inquire of them.
[EZK.14.4] Therefore, speak to them and say to them, thus says my Lord Yahveh: Any man of the house of Israel who elevates his idols to his heart, and places the stumbling block of his sin before his face, and comes to the prophet, I, Yahveh, will answer to him through them concerning his many idols. [§]
lakhen daber otam ve'amarta alehem koh amar adonai yahveh ish ish mibeit yisrael asher ya'aleh et gilulav el libbo u'mishchol avono yasim nochach panav ubah el hanavi ani yahveh na'aniti lo bah berov gilulav.
This verse instructs someone to speak to the people and deliver a message from Yahveh. The message concerns individuals from the house of Israel who hold idols in their hearts and place the stumbling block of their sin before their faces, then come to a prophet. Yahveh declares that they will receive a response concerning their idols.
[EZK.14.5] So that the Gods might grasp the house of Israel in their hearts, which have turned away from Yahveh with all their idols. [§]
lema'an tefosh et-beit-yisrael belibam asher nazoru mealai begiluleihem kullam.
This verse discusses a desire to grasp the house of Israel in their hearts, because they have strayed from Yahveh to idols. 'lema'an' indicates purpose. 'tefosh' means to grasp or seize. 'beit-yisrael' is the house of Israel. 'belibam' means in their heart. 'asher' is a relative pronoun meaning 'which' or 'that'. 'nazoru' means to turn away or forsake. 'mealai' means from above me or from Yahveh. 'begiluleihem' means with their idols. 'kullam' means all of them.
[EZK.14.6] Therefore say to the house of Israel, thus says my Lord Yahveh: Turn back and turn away from above your idols, and from above all your abominations turn away your faces. [§]
lakhen emor el beit yisrael koh amar adonai yahveh shuvu vehashivu me'al giluleikhem u'me'al kol to'avotekhem hashivu peneikhem.
This verse is a command from Yahveh, through a speaker, to the house of Israel. It calls for a turning away from idols and all abominations, and a turning of their faces away from those things. 'Lakhen' means 'therefore'. 'Emor' means 'say'. 'El' means 'to'. 'Beit Yisrael' is 'house of Israel'. 'Koh amar' means 'thus says'. 'Adonai Yahveh' is 'my Lord Yahveh'. 'Shuvu' means 'turn back'. 'Vehashivu' means 'and turn away'. 'Me'al' means 'from above/from'. 'Giluleikhem' means 'your idols'. 'U'me'al' means 'and from'. 'Kol to'avotekhem' means 'all your abominations'. 'Hashivu peneikhem' means 'turn away your faces'.
[EZK.14.7] For any man from the house of Israel, and from the sojourner who dwells in Israel, who sets his heart to follow after idols and places the stumbling block of his iniquity before his face, and then comes to the prophet to inquire of me, I, Yahveh, will answer him by me. [§]
kee ish ish mibbeit yisrael umehagen asher yagur beyisrael veyinazer me'acharay vaya'al gilulav el libbo umichshol avono yasim nochach panav ubah el hanavi lidrash lo bi ani Yahveh na'aneh lo bi
This verse describes someone who seeks guidance from a prophet while secretly clinging to idols. It emphasizes that Yahveh will answer even those who approach Him with hidden sin, but the context suggests this answer will be a revelation of their sin. 'Ish' means 'man'. 'Bbeit' means 'house'. 'Yisrael' is the name of the nation. 'Hager' is a sojourner or stranger. 'Yagur' means 'dwell'. 'Nazer' means to vow or consecrate. 'Acharey' means 'after' or 'behind'. 'Gilul' means an idol. 'Libbo' means 'his heart'. 'Michshol' means a stumbling block. 'Avono' means his iniquity. 'Nochach' means 'before'. 'Panav' means 'his face'. 'Hanavi' means the prophet. 'Lidrash' means to inquire. 'Na'aneh' means to answer.
[EZK.14.8] And I will turn my face toward that person, and I will establish him as a sign and for wonders, and I will recognize him from within my people. And you will know that I am Yahveh. [§]
veh-nah-tee fee-nai bah-ish ha-hoo vah-hah-seem-tee-hoo le-oteh ve-lim-shah-leem ve-hee-kar-tee-hoo mee-tohch ah-mee vee-dah-tem kee-ah-nee Yahveh.
This verse describes God turning His face towards a person, marking them as a sign and a wonder, and recognizing them from within His people, so that people will know that He is Yahveh. The verb 'to turn one's face' is often used metaphorically to indicate favor or attention.
[EZK.14.9] And the prophet, if he is deceived and speaks a word, I, Yahveh, deceived that prophet. And I will stretch out my hand upon him, and I will destroy him from within my people Israel. [§]
vehanavi ki yifute vediber davar ani Yahveh piteti et hanavi hahu venatiti et yadi alav vehishmadti mitoch ammi Yisrael.
This verse discusses false prophets and God’s role in their deception and punishment. 'vehanavi' means 'and the prophet'. 'ki yifute' means 'if he is deceived'. 'vediber davar' means 'and speaks a word'. 'ani Yahveh' means 'I, Yahveh'. 'piteti' means 'I deceived'. 'et hanavi hahu' means 'the prophet that one'. 'venatiti et yadi alav' means 'and I will stretch out my hand upon him'. 'vehishmadti' means 'and I will destroy'. 'mitoch ammi Yisrael' means 'from within my people Israel'.
[EZK.14.10] And they will carry their iniquity, like the iniquity of the one who seeks, like the iniquity of the prophet it will be. [§]
ve-nas-u avonam ka-avon ha-doresh ka-avon ha-navi yih-yeh.
This verse discusses the carrying of iniquity. 'Ve-nas-u' means 'and they will carry'. 'Avonam' is 'their iniquity'. 'Ka-avon' means 'like iniquity'. 'Ha-doresh' means 'the seeker' or 'the one who inquires'. 'Ha-navi' means 'the prophet'. 'Yih-yeh' means 'will be'. The verse equates the iniquity they carry to the iniquity of those who seek or inquire, and the iniquity of a prophet.
[EZK.14.11] So that the house of Israel may no longer stray from following me, and may no longer defile themselves with all of their sins, they will be my people, and I will be their Gods. This is the declaration of my Lord Yahveh. [§]
lə-ma-ʿan lō-yit-ʿū ʿōd bēyt-yiś-rā-ʾēl mē-ʾa-ḥă-rāy, wə-lō-yi-ṭam-ʾū ʿōd bə-ḵāl-piš-ʿə-yhem, wə-hāyū lī lə-ʿām, wa-ʾă-nî ʾe-hə-yeh lā-hem lə-ʾĕ-lō-hîm, nə-ʾum ʾă-dō-nāy yə-hō-veh.
This verse expresses a desire for a renewed relationship between Yahveh and the house of Israel. It states that Israel will no longer wander from following Yahveh and will no longer defile themselves with all of their sins. They will become Yahveh’s people and Yahveh will be their God. The verse concludes with a declaration from my Lord Yahveh.
[EZK.14.12] And it happened, the word of Yahveh came to me to say. [§]
va-yhi d'var-yahveh elai le'mor
This verse begins with a conjunction meaning "and it happened". "D'var" means "word" or "matter". "Yahveh" is the proper name of God. "Elai" means "to me". "Le'mor" means "to say". Therefore, the verse describes a divine communication initiated with the speaker.
[EZK.14.13] Son of man, if the land sins against me by a great transgression, I will stretch out my hand against her, and I will break for her the staff of bread, and I will send hunger upon her, and I will cut off from her man and animal. [§]
ben-adam eretz ki tekhata-li lime'al-ma'al venati yadi alayha veshabarti la mateh-lakhech vehishlakhti ba ra'av vehikhrati mimena adam ubehema
This verse uses several key terms. 'Ben-adam' is literally 'son of man'. 'Eretz' means 'land'. 'Tekhata-li' translates to 'sins against me'. 'Lime'al-ma'al' is 'very greatly'. 'Yadi' means 'my hand'. 'Mateh-lakhech' is 'staff of bread' which refers to the means of sustenance. 'Ra'av' means 'hunger'. 'Mimenna' means 'from her'. 'Adam' is 'man'. 'Behema' is 'animal'.
[EZK.14.14] And these three men will be among them: Noah, Daniel, and Job. They will save their souls by their righteousness, says my Lord Yahveh. [§]
vehayu shloshet ha’anashim ha’eleh betochah, Noach, Daniel ve’Iyyov. Hemah betzidkatam yenatzlu nafsham, ne’um Adonai Yahveh.
This verse lists three men – Noah, Daniel, and Job – and states they will be saved by their righteousness. ‘Vehayu’ means ‘and they will be’. ‘Shloshet ha’anashim ha’eleh’ means ‘these three men’. ‘Betochah’ means ‘within it’ or ‘among them’. ‘Noach, Daniel ve’Iyyov’ are the names Noah, Daniel, and Job. ‘Hemah’ means ‘they’. ‘Betzidkatam’ means ‘by their righteousness’. ‘Yenatzlu’ means ‘will save’. ‘Nafsham’ means ‘their souls’. ‘Ne’um’ means ‘says’ or ‘declares’. ‘Adonai Yahveh’ is ‘my Lord Yahveh’.
[EZK.14.15] I will cause a wild living creature to pass through the land, and I will destroy it, and it will be a desolation without a passerby before the wild creature. [§]
loo-chai-yah rah-ah ah-ah-veer bah-ah-retz veh-shik-lah-tah veh-hay-tah sheh-mah-mah mee-b’lee oh-ver mee-peh-nei hah-chai-yah.
This verse describes a plague of wild animals being sent upon the land, resulting in desolation and uninhabitation. 'loo-chai-yah rah-ah' means 'a living evil thing' or 'a wild living creature'. 'ah-ah-veer bah-ah-retz' means 'I will cause to pass through the land'. 'veh-shik-lah-tah' means 'and I will destroy it'. 'veh-hay-tah sheh-mah-mah' means 'and it will be a desolation'. 'mee-b’lee oh-ver' means 'without a passerby'. 'mee-peh-nei hah-chai-yah' means 'before the wild creature'.
[EZK.14.16] These three men, as I live, says my Lord Yahveh, if sons or if daughters they save, they alone will be saved, and the land will be desolate. [§]
Shloshet ha'anashim ha'elleh b'tochah, chai-ani ne'um Adonai Yahveh, im-banim ve'im-banot yatzilu, hemah levadam yinnatzelu, veha'aretz tihyeh sh'mama.
This verse comes from Ezekiel 14:20. 'Shloshet ha'anashim ha'elleh' means 'these three men.' 'Chai-ani' is a phrase meaning 'as I live.' 'Ne'um Adonai Yahveh' means 'says my Lord Yahveh.' 'Im-banim ve'im-banot' means 'if sons and if daughters.' 'Yatzilu' means 'they will save.' 'Hemeh levadam yinnatzelu' means 'they alone will be saved.' 'Veha'aretz tihyeh sh'mama' means 'and the land will be desolate.' The verse speaks of a situation where even righteous individuals within a land will not be able to save it from destruction if the overall wickedness is too great.
[EZK.14.17] Or, a sword I will bring upon that land, and I said, a sword will pass through the land, and I will destroy from it humankind and animal. [§]
o cherev avia al-ha’aretz ha-hi, ve’amarti, cherev ta’avor ba’aretz, ve’hichrati mimena adam u’vehema.
This verse describes a coming judgment involving a sword. "Cherev" means sword. "Avia" means I will bring. "Ha’aretz ha-hi" means that land. "Ve’amarti" means and I said. "Ta’avor" means it will pass. "Ba’aretz" means in the land. "Ve’hichrati" means and I will destroy. "Mimena" means from it. "Adam" means man or humankind. "U’vehema" means and beast or animal.
[EZK.14.18] And these three men who are within it, as I live, says my Lord Yahveh, sons and daughters will not deliver; only they themselves will be delivered. [§]
u'sh'loshet ha'anashim ha'eleh b'tocham chai-ani ne'um Adonai Yahveh lo yatzilu banim u'banot ki hem levadam yinnatzelu.
This verse describes a situation where three men are within a location. It is a declaration from 'my Lord Yahveh' that sons and daughters will not be saved, but rather they alone will be rescued.
[EZK.14.19] Or, I will send pestilence to that land, and I have poured out my wrath upon it with blood, to destroy from it man and animal. [§]
o devber ashallach el-ha'aretz hahi veshapachti chamati aleha bedam lehachrit mimena adam ubehema.
This verse details a divine decree of sending pestilence and wrath upon the land. "devber" refers to pestilence. "ashallach" means I will send. "ha'aretz hahi" means "that land". "shapachti" means I have poured out. "chamati" means my wrath. "bedam" means with blood. "leachrit" means to destroy. "mimena" means from it. "adam" means man. "ubehema" means and animal.
[EZK.14.20] And Noah, Daniel, and Job are within it. Truly I live, says my Lord Yahveh, if a son or a daughter can save, they will save themselves by their righteousness. [§]
Venoach Daniel v’iyov b’tochah chai ani ne’um Adonai Yahveh im-ben im-bat yatzilu hema b’tzidkatam yatzilu nafsham.
This verse contains several names for God. "Venoach" refers to Noah. "Daniel" and "Iyyov" refer to Daniel and Job. "Adonai" means "my Lord". "Yahveh" is the proper name of God. The verse speaks of a situation where even righteous individuals like Noah, Daniel, and Job cannot save others or themselves through their own righteousness.
[EZK.14.21] For thus says my Lord Yahveh, indeed I have sent sword and famine and wild beast and pestilence to Jerusalem, to destroy people and animals from it. [§]
ki koh amar adonai yahveh af ki arba'at sh'fatay har'im cherev v'ra'av v'chayah ra'ah v'daber shilachti el yerushalayim lehakhrut mimena adam ubhemah
This verse states that 'thus says my Lord Yahveh', that four kinds of judgments have been sent against Jerusalem: sword, famine, wild beast, and pestilence. The purpose of these judgments is to destroy both people and animals from the city.
[EZK.14.22] And behold, a remnant remains in it, those who escape with sons and daughters. They are coming to you, and you will see their ways and their deeds, and you will regret the evil that I have brought upon Jerusalem, all the evil that I have brought upon it. [§]
vehineh notrah-bah peletah hamutsaim banim ubanot hinam yotzeim aleikhem ureitem et-darkam veet-alilotam venichamtem al-haraah asher heveiti al-yerushalayim et kol-asher heveiti aleha.
This verse describes a remnant of people who survive and have children. They will come to the observer, and the observer will see their ways and deeds, and then regret the evil that was brought upon Jerusalem, all the evil that was brought upon it.
[EZK.14.23] And they will comfort you, because you will see their ways and their deeds, and you will know that I did not do all that I did in her without reason, says my Lord Yahveh. [§]
ve-nich-emu et-chem ki-tir-u et-dar-kam ve-et-a-li-lotam vi-da-tem ki-lo chi-nam a-si-ti et kol-asher-a-si-ti bah ne-um ad-o-nai ye-ho-vah
This verse speaks of comfort and understanding being given to someone after observing the ways and deeds of another. It states that all actions taken were not done in vain, and is concluded with a declaration from 'my Lord Yahveh'.
EZK.15
[EZK.15.1] And it happened, the word of Yahveh came to me to say. [§]
va-yhi d'var-yahveh elai le'mor
This verse begins with a conjunction meaning "and it happened". "D'var" means "word" or "matter". "Yahveh" is the proper name of God. "Elai" means "to me". "Le'mor" means "to say". Therefore, the verse describes a divine communication initiated with the speaker.
[EZK.15.2] Son of man, what will become of the tree of the vine among all trees, the pruning which was among the trees of the forest? [§]
ben-adam mah-yihyeh etz-hagenefen mikol-etz hazmorah asher hayah baetzei hayaar
This verse comes from Ezekiel 19:10. "Ben-adam" literally means "son of man". "Mah-yihyeh" means "what will be". "Etz-hagenefen" means "tree of the vine". "Mikol-etz" means "from all tree". "Hazmorah" means "the pruning". "Asher" means "which". "Hayah" means "was". "Baetzei" means "among trees". "Hayaar" means "the forest".
[EZK.15.3] Can wood be taken from it to make a work? Or if they take a peg from it, to hang all tools upon it? [§]
ha-yukach mi-menu etz la-asot li-mela'acha im-yiqchu mi-menu yated li-tlot alav kol-keli?
This verse asks if wood can be taken from something to make a work, or if a peg can be taken from it to hang all tools upon.
[EZK.15.4] Behold, it is given to the fire to consume. The fire consumed its two ends, and its interior is hollowed out. Will it succeed for work? [§]
hinneh la'esh nitan le'echlah et shnei k'tzotav achlah ha'esh v'tocho nachar hayitzlach lim'lacha.
This verse describes a test for a piece of wood, likely related to idolatry. The wood is put into the fire, and if it is consumed at both ends and is hollowed out within, it is deemed unfit for use in making a carved image. 'Hinneh' indicates 'behold' or 'here.' 'La'esh' means 'to the fire.' 'Nitan' means 'given.' 'Le'echlah' means 'to consume.' 'Et' is a direct object marker. 'Shnei k'tzotav' means 'its two ends.' 'Achlah ha'esh' means 'the fire consumed.' 'V'tocho nachar' means 'and its interior is hollowed out.' 'Hayitzlach lim'lacha' means 'will it succeed for work?'
[EZK.15.5] Indeed, when it is complete, it will not be used for work, even though fire consumed it and it was burned to ashes, and it remains still for work. [§]
hinneh bihyoto tamim lo ye'aseh limlacha af ki esh achalatha vayechar venasa'ah od limlacha.
This verse describes a situation where something is complete or perfect, but is not utilized for work. Instead, fire consumes it and it is reduced to ashes, yet the potential remains for it to be used for work again. 'Hinneh' indicates 'behold' or 'indeed.' 'Tamim' signifies completeness or perfection. 'Limlacha' means 'for work.' 'Af ki' means 'even though' or 'although.' 'Esh' is 'fire.' 'Achalatha' means 'consumed it.' 'Vayechar' means 'it was burned' or 'it was reduced to ashes.' 'Venasa'ah' means 'and it became' or 'and it is still' and again refers to potential for work.
[EZK.15.6] Therefore, thus says my Lord Yahveh: Like a vine tree among trees of the forest, which I gave to the fire to consume, so I gave the inhabitants of Jerusalem. [§]
lakhen koh amar adonai yahveh ka'asher etz-hagefen b'etz haya'ar asher natati la'esh le'okhlah ken natati et yoshvei Yerushalayim.
This verse comes from Ezekiel 19:7. 'Lakhen' means 'therefore'. 'Koh amar' means 'thus says'. 'Adonai' is 'my Lord', and 'Yahveh' is the proper name of God. 'Ka'asher' means 'as' or 'like'. 'Etz-hagefen' means 'vine tree'. 'Etz haya'ar' means 'tree of the forest'. 'Asher natati' means 'which I gave'. 'La'esh le'okhlah' means 'to the fire to consume'. 'Ken natati' means 'so I gave'. 'Et yoshvei Yerushalayim' means 'the inhabitants of Jerusalem'.
[EZK.15.7] And I will set my presence against them, from the fire they came out, and the fire will consume them, and you will know that I am Yahveh in setting my presence against them. [§]
ve-natati et-panai bahem mehaesh yatzau vehaesh to'ekhlem vi-da'tem ki-ani Yahveh be-sumi et-panai bahem.
This verse describes a demonstration of divine power where God turns His face towards someone and they are consumed by fire. It’s a statement of God's identity and a warning. 'Panai' literally means 'my faces' but is best understood idiomatically as 'my presence' or 'my face'. 'Sumy' means 'to put' or 'to set'.
[EZK.15.8] And I will give the land desolate, because they have transgressed. Says my Lord Yahveh. [§]
ve-natati et-ha-aretz sh’mama ya’an ma’alu ma’al ne’um adonai yevaveh.
This verse describes a consequence of wrongdoing. 'Ve-natati' means 'and I will give'. 'Et-ha-aretz' means 'the land'. 'Sh’mama' means 'desolate'. 'Ya’an' means 'because'. 'Ma’alu ma’al' means 'they have transgressed'. 'Ne’um' means 'says'. 'Adonai' is 'my Lord'. 'Yevaveh' is the proper name of God.
EZK.16
[EZK.16.1] And it happened, the word of Yahveh came to me to say. [§]
va-yhi d'var-yahveh elai le'mor
This verse begins with a conjunction meaning "and it happened". "D'var" means "word" or "matter". "Yahveh" is the proper name of God. "Elai" means "to me". "Le'mor" means "to say". Therefore, the verse describes a divine communication initiated with the speaker.
[EZK.16.2] Son of man, declare to Jerusalem her abominations. [§]
ben-ah-dom ho-da-ah et-yer-oo-sha-lim et-to-e-vo-te-ha
ben-ah-dom literally means "son of man". ho-da-ah means "to declare" or "to show". et-yer-oo-sha-lim is "to Jerusalem". et-to-e-vo-te-ha means "her abominations". This verse commands the 'son of man' to reveal Jerusalem's abominations.
[EZK.16.3] And you will say, ‘Thus says my Lord Yahveh to Jerusalem: ‘Your origins and your birthplaces are from the land of the Canaanite. Your father is the Amorite, and your mother is the Hittite.’ [§]
ve-amarta koh-amar adonai yahveh li-yerushalayim mekorotayikh u-moladotayikh me-eretz ha-kena'ani avikh ha-emori ve-imekh khitti.
This verse is a prophecy concerning Jerusalem. It states what 'my Lord Yahveh' says to Jerusalem concerning its origins. 'Mekorotayikh' refers to its sources or origins, while 'moladotayikh' refers to its births or places of birth. The verse identifies the Amorite as the father and the Hittite as the mother of Jerusalem, indicating its mixed ancestry.
[EZK.16.4] Your birth pangs occurred on the day you were born, your navel cord was not cut, and you were not washed with water for purification. Also, you were not rubbed with salt, and you were not wrapped in swaddling clothes. [§]
oomoldotayich beyom huledet otach lo-karat sharech ubmayim lo-ruchatzet lemish'i vehamelech lo-humlachat vehachteel lo-chutalt.
This verse describes the circumstances of a newborn baby. 'oomoldotayich' refers to 'your birth pangs'. 'beyom huledet otach' means 'on the day you were born'. 'lo-karat sharech' means 'your navel cord was not cut'. 'ubmayim lo-ruchatzet lemish'i' means 'you were not washed with water for purification'. 'vehamelech lo-humlachat' means 'you were not rubbed with salt'. 'vehachteel lo-chutalt' means 'you were not wrapped in swaddling clothes'.
[EZK.16.5] An eye did not pity you to do for you one of these things to have compassion on you, and you were cast to the face of the field in loathing of your soul in the day of your being born. [§]
lo-khassa alayikh ayin la'asot lakh akhat me'elle lekhumla alayikh vatushlekhi el penei hasadeh begoa nafshikh beyom huledet otakh.
This verse describes a newborn child being abandoned. "Lo khassa" means "did not pity". "Ayin" literally means "eye", but in this context means "pity" or "compassion". "La'asot lakh akhat me'elle" means "to do for you one of these things". "Lekhumla alayikh" means "to have compassion on you". "Vatushlekhi" means "and you were cast". "El penei hasadeh" means "to the face of the field". "Begaol nafshikh" means "in loathing of your soul". "Beyom huledet otakh" means "in the day of your being born".
[EZK.16.6] And I passed over you and I saw you rolling in your blood, and I said to you, "Live in your blood!" And I said to you, "Live in your blood!" [§]
va'ebor alayich va'erech mitboseset bedamayich va'omar lach bedamayich chayi va'omar lach bedamayich chayi.
This verse consists of several clauses. 'Va'ebor' means 'and I passed'. 'Alayich' means 'over you'. 'Va'erech' means 'and I saw'. 'Mitboseset' means 'rolling' or 'beset'. 'Bedamayich' means 'in your blood'. 'Va'omar lach' means 'and I said to you'. 'Chayi' means 'live'. The verse describes a scenario where Yahveh passes over someone and sees them covered in blood, and then declares to them that they will live because of their blood. It is repeated for emphasis.
[EZK.16.7] I have given you multitudes, like the plant of the field. You multiplied, and you grew, and you came to my side very young. Breasts are prepared, and your hair grew, and you were naked and bare. [§]
re-vah-vah keh-tseh-mahch ha-sah-deh neh-tah-tee-ch va-tee-ree-bee va-tee-gdeh-lee va-tah-vo-ee ba-ah-dee ad-ah-yeem shah-dah-yeem nah-khoh-nu oo-seh-ah-rehch tzee-mech veh-at eh-rohm veh-eh-ree-ah.
This verse uses vivid imagery to describe a flourishing, yet ultimately vulnerable, state. 'Re-vah-vah' means multitude or countless, suggesting a great increase. 'Ke-tseh-mahch ha-sah-deh' literally means 'like the plant of the field,' denoting natural growth and abundance. 'Neh-tah-tee-ch' means 'I have given you'. 'Va-tee-ree-bee' means 'and you multiplied'. 'Va-tee-gdeh-lee' means 'and you grew'. 'Va-tah-vo-ee ba-ah-dee ad-ah-yeem' means 'and you came to my side very young.' 'Shah-dah-yeem nah-khoh-nu' means 'breasts are prepared'. 'Oo-seh-ah-rehch tzee-mech' means 'and your hair grew'. 'Veh-at eh-rohm veh-eh-ree-ah' means 'and you were naked and bare'. The context suggests this is a metaphorical depiction of Israel's early growth and dependence.
[EZK.16.8] And I passed by you and I saw you, and behold, your time was a time of love, and I spread my wings over you and I covered your nakedness, and I swore to you and I entered into a covenant with you, says my Lord Yahveh, and you became mine. [§]
va'ebor 'alayich va'erech vehineh itech 'et dodim va'efrosh k'napi 'alayich va'achasseh ervatech va'eshaba' lach va'avo bib'rit otach ne'um Adonai Yahveh vatih'yi li.
This verse describes a covenant being made. 'Va'ebor 'alayich' means 'and I passed by you'. 'Va'erech' means 'and I saw you'. 'Vehineh' means 'and behold'. 'Itech' means 'your time'. 'Et dodim' means 'of love'. 'Va'efrosh k'napi 'alayich' means 'and I spread my wings over you'. 'Va'achasseh ervatech' means 'and I covered your nakedness'. 'Va'eshaba' lach' means 'and I swore to you'. 'Va'avo bib'rit otach' means 'and I entered into a covenant with you'. 'Ne'um Adonai Yahveh' means 'says my Lord Yahveh'. 'Vatih'yi li' means 'and you became mine'.
[EZK.16.9] And I washed you with water, and I rinsed your blood from upon you, and I anointed you with oil. [§]
va-erchatzekh ba-mayim va-eshtof damayikh me-alayikh va-asukekh ba-shamen
This verse describes a ritual cleansing. 'Erchatzekh' means 'I washed you'. 'Ba-mayim' means 'with water'. 'Eshtof' means 'I rinsed'. 'Damayikh' means 'your blood'. 'Me-alayikh' means 'from upon you'. 'Asukekh' means 'I anointed you'. 'Ba-shamen' means 'with oil'.
[EZK.16.10] And I will clothe you with embroidery, and I will shoe you with badger skin, and I will bind you with fine linen, and I will cover you with silk. [§]
va'albishech rikmah va'enalech tachash va'echboshech bashesh va'achassech meshi
This verse describes God clothing someone. 'Va'albishech' means 'and I will clothe you.' 'Rikmah' means 'embroidery.' 'Va'enalech' means 'and I will shoe you.' 'Tachash' means 'badger skin.' 'Va'echboshech' means 'and I will bind you.' 'Bashesh' means 'fine linen.' 'Va'achassech' means 'and I will cover you.' 'Meshi' means 'silk'. The verse appears to be describing lavish clothing and coverings, likely for a king or high priest.
[EZK.16.11] And I swore to you, my beloved, and I gave ornaments upon your hands and a necklace upon your neck. [§]
va-e-deh-keh eh-dee va-et-nah tze-mee-deem al-yah-dai-khah ve-rah-veed al-geh-roh-nehkh
This verse comes from Ezekiel 16:8. 'Va-e-deh-keh eh-dee' means 'and I swore to you'. 'Va-et-nah' means 'and I gave'. 'Tze-mee-deem' means 'ornaments' or 'jewelry'. 'Al-yah-dai-khah' means 'upon your hands'. 'Ve-rah-veed' means 'a necklace'. 'Al-geh-roh-nehkh' means 'upon your neck'. The verse describes God establishing a covenant with Israel and adorning them with symbols of that covenant.
[EZK.16.12] And I gave a nose ring upon your nose, and earrings upon your ears, and a crown of splendor upon your head. [§]
va-et-ten ne-zem al-af-ech va-a-gi-lim al-o-zna-yich va-a-te-ret tif-a-ret be-rosh-ech
This verse describes adornments being given to someone. 'Va-et-ten' means 'and I gave'. 'Ne-zem' is a nose ring. 'Al-af-ech' means 'on your nose'. 'Va-a-gi-lim' means 'and earrings'. 'Al-o-zna-yich' means 'on your ears'. 'Va-a-te-ret' means 'and a crown'. 'Tif-a-ret' means 'beauty/splendor'. 'Be-rosh-ech' means 'on your head'.
[EZK.16.13] And you prepared gold and silver, and your garments were of fine linen and embroidered cloth, and flour and honey and oil you consumed. And you became exceedingly fat and very strong, and you prospered to kingship. [§]
va-ta-ad-dee za-hav va-kesef oo-mal-boo-shech shesh-see va-mesh-ee vee-reek-mah so-let oo-devash va-shemen ah-chal-tee va-tee-fee bee-me-od me-od va-teetz-lech-ee lee-meh-loo-chah.
This verse describes a nation that was provided with abundance and prospered, but then became arrogant and complacent, leading to its downfall. The verse details provision of gold, silver, fine linen, embroidered cloth, flour, honey, and oil. Then it states that the nation became exceedingly fat and strong, ultimately succeeding to kingship.
[EZK.16.14] A name has gone out to you among the nations because of your beauty, for it is all my glory that I have put upon you, declares my Lord Yahveh. [§]
vay-yet-say lakh sheym bag-oy-im be-yaf-yekh ki kil hu bah-had-ari asher-sam-ti al-ay-kha ne-oom ad-o-nai ye-ho-veh
This verse speaks of a name being made among the nations because of beauty, and it is all the glory that Yahveh has put upon someone. 'Lakh' means 'to you'. 'Sheym' means 'name'. 'Bag-oy-im' means 'among the nations'. 'Be-yaf-yekh' means 'because of beauty'. 'Kil' means 'all' or 'complete'. 'Bah-had-ari' means 'my glory'. 'Asher-sam-ti' means 'which I have put'. 'Al-ay-kha' means 'upon you'. 'Ne-oom' means 'declares'. 'Ad-o-nai' means 'my Lord'. 'Ye-ho-veh' means 'Yahveh'.
[EZK.16.15] And you trusted in your beauty and committed adultery with your name, and you poured out your adulteries upon everyone who passed by. [§]
va-tee-v'tee bee-yaf-yech va-tee-z'nee al-sh'mech va-tee-sh'f'chee et-taz'noo-tay-ich al-kol-over lo-yeh-hee.
This verse describes a woman who trusted in her beauty and committed adultery, offering herself to anyone who passed by. Let's break down the names of God/deities as they appear. There are none present in this verse.
[EZK.16.16] And you took from your garments and made for yourself elevated, deceptive forms, and you committed spiritual unfaithfulness with them. They will not come, and it will not be. [§]
Va-tee-kee-hee mee-bev-gah-deekh va-tah-ah-see-lahkh bah-moh-teh tehl-oo-oht va-tee-znee ah-leh-heem loh boh-oht ve-loh yee-heh.
This verse describes a symbolic act of spiritual adultery. It states that someone took clothing from their possession and made them into images, and then engaged in spiritual unfaithfulness with them. The final clause suggests that these idols would not fulfill their promises and would not come to pass.
[EZK.16.17] And you took the vessels of your splendor, of my gold and of my silver, which I gave to you, and you made for yourself images of males, and you committed sexual acts with them. [§]
va-tee-kee-hee kh-lay tee-fah-rah-tekh mee-zah-hav-ee oo-mee-khah-sef-ee ah-sher nah-tah-tee lahkh va-tah-ah-see lahkh tsal-may zah-kahr va-tee-z-nee bahm
This verse describes a betrayal. Specifically, it details how someone took beautiful objects made of gold and silver, given to them, and used those materials to create images of males, with whom they then committed sexual acts. The verse focuses on the misuse of gifts and the act of idolatry through sexual acts.
[EZK.16.18] And you took the garments of embroidery and covered it, and anointed it and I offered incense, I gave it before them. [§]
Va-tee-kee-hee et-big-day ree-keh-mah-tech va-teh-kahs-seem ve-shah-mee oo-keh-tah-ree nah-taht-tee lee-feh-nay-hem.
This verse describes actions taken, likely as part of a ritual or offering. "Bigday rikmah" refers to garments of embroidery. The verse details covering something with those garments, anointing it with oil, and offering incense before them. "Them" refers to an unspecified group or entity.
[EZK.16.19] And my bread which I gave to you – fine flour and oil and honey – I have fed you with it, and I placed it before them as a pleasing aroma, and it came to pass, the declaration of my Lord Yahveh. [§]
ve-lachmi asher natati lach solet va-shemen u-devash he-echalti-ch u-natati-hu lifneihem le-reich nachoch va-yehi ne-um adonai yahveh.
This verse details offerings given to God. 'Lachmi' means 'my bread'. 'Solet' is fine flour, 'shemen' is oil, and 'devash' is honey. The speaker fed these to someone, then placed them before 'them' as a pleasing aroma. 'Adonai' is 'my Lord', and 'YHVH' is 'Yahveh'. 'Ne-um' means 'declaration of'.
[EZK.16.20] And you took your sons and your daughters, whom you bore to me, and you sacrificed them to them for eating. Is a little from your unfaithfulness enough? [§]
va-tee-kee-hee et-bah-nah-yeekh ve-et-ben-o-tah-yeekh ah-sher yah-lad-t lee va-tee-zah-vah-heem lah-hem le-ekh-hole ha-meh-at mee-tah-zen-nee-tahkh
This verse describes a mother taking her children, born to someone, and sacrificing them for the purpose of eating them. It accuses her of prostitution or unfaithfulness, suggesting these sacrifices were a result of that.
[EZK.16.21] And I slaughtered my sons, and I gave them to them in the crossing over. [§]
va-tish-cha-tee et-ba-nai va-tit-neem be-ha-a-veer ot-tam la-hem
This verse describes a horrific act. 'va-tish-cha-tee' means 'and I slaughtered'. 'et-ba-nai' means 'my sons'. 'va-tit-neem' means 'and I gave'. 'be-ha-a-veer' means 'in passing/crossing over'. 'ot-tam' means 'them'. 'la-hem' means 'to them'. The overall meaning is 'and I slaughtered my sons and gave them to them in the crossing over'. It refers to a mother sacrificing her children.
[EZK.16.22] And I did not remember your abominations and your adulteries. I did not remember the days of your youth, when you were naked and exposed, wallowing in your blood you were. [§]
ve'et kol-to'avotekh ve'tiznutayikh lo zakhar'ti et-yemei ne'urayikh biheyotekh erom ve'eryah mitboseset bedamekh hayit.
This verse comes from Ezekiel 23:20. It describes God speaking to Jerusalem, recounting her past sins. 'To'avotekh' refers to abominations, 'tiznutayikh' to adulteries, 'yemei ne'urayikh' to the days of her youth, 'erom' to naked, 'eryah' also to naked (emphasizing exposure), and 'mitboseset bedamekh' means wallowing in blood. 'Hayit' indicates 'you were'.
[EZK.16.23] And it came to pass, after all of your evils, woe, woe to you, declares my Lord Yahveh. [§]
Va-yhi akharei kol-ra'atekh, oy oy lak, ne'um Adonai Yahveh.
This verse comes from the book of Ezekiel. 'Va-yhi' means 'and it came to pass'. 'Akharei' means 'after'. 'Kol-ra'atekh' means 'all of your evils'. 'Oy oy lak' is an expression of woe, meaning 'woe, woe to you'. 'Ne'um' means 'declares'. 'Adonai' means 'my Lord'. 'Yahveh' is the proper name of God.
[EZK.16.24] And you built for yourself a height, and you made for yourself an elevation in every street. [§]
Va-tee-vee-nee-lah-ch gev, va-tah-ah-see-lah-ch ra-mah be-chol-re-chov.
This verse describes building a height on every street. 'Va-tee-vee-nee' indicates a feminine singular past tense action of building. 'Lah-ch' is a possessive pronoun meaning 'for you'. 'Gev' means height or elevated place. 'Va-tah-ah-see' indicates a feminine singular past tense action of making. 'Ra-mah' means height or elevation. 'Be-chol' means 'in every' or 'throughout'. 'Re-chov' means street or broad way.
[EZK.16.25] God says, "To every street corner you built your exaltation, and you abhorred your beauty, and you spread your legs to every passerby, and you multiplied your prostitution." [§]
El-kol-rosh derekh banit ramatekh vat'ta'avi et yafyekh vat'pashki et raglayikh l'kol over vat'arbi et taznitikh.
This verse describes a metaphorical prostitute, lamenting her fate. 'El' refers to God. 'Kol rosh derekh' means 'every head of the way', or 'every street corner'. 'Banit ramatekh' means 'you built your height' or 'you exalted yourself'. 'Vat'ta'avi et yafyekh' means 'and you abhorred your beauty'. 'Vat'pashki et raglayikh l'kol over' means 'and you spread your legs to every passerby'. 'Vat'arbi et taznitikh' means 'and you multiplied your prostitution'.
[EZK.16.26] You committed adultery with the sons of Egypt, your neighbors, growers of flesh, and you increased your adultery to anger me. [§]
va-tiz-nee el-b-nei-mitz-rah-yeem sh-khe-nay-yeekh gid-lei-bah-sar va-tar-bee et-taz-noo-techh lhakh-ee-seh-nee
This verse describes a betrayal. 'Tiznee' means 'you committed adultery.' 'El' means 'to/with.' 'Bnei Mitzrayim' means 'sons of Egypt' or 'Egyptians.' 'Shkhenayikh' means 'your neighbors.' 'Gidlei basar' is a phrase meaning 'growers of flesh,' often used metaphorically for those who are arrogant or self-indulgent. 'Tarbi' means 'you increased.' 'Taznootech' is 'your adultery.' 'Lhakheesenii' means 'to anger me.' The verse overall accuses someone of committing adultery with their neighbors, the Egyptians, and increasing their immorality to provoke God.
[EZK.16.27] Indeed, I have stretched out my hand upon you and I will diminish your statutes, and I will give you into the soul of your haters, daughters of the Philistines, the shamed from your ways, a disgrace. [§]
vehineh natiti yadi alayikh va'egrah khukekh va'etnekha benephsh son'otayikh benot pelishtim hanikhlamot midarkekh zima.
This verse describes a divine action resulting in subjugation and disgrace. 'Vehineh' means 'behold' or 'indeed'. 'Natiti' means 'I have stretched out'. 'Yadi' means 'my hand'. 'Alayikh' means 'upon you'. 'Va'egrah' means 'and I will diminish'. 'Khukekh' means 'your statutes'. 'Va'etnekha' means 'and I will give you'. 'Benephsh' means 'into the soul of'. 'Son'otayikh' means 'your haters'. 'Benot' means 'daughters of'. 'Pelishtim' means 'Philistines'. 'Hanikhlamot' means 'the shamed'. 'Midarkekh' means 'from your ways'. 'Zima' means 'a plot/disgrace'.
[EZK.16.28] You committed adultery with the sons of Ashshur, from not your fullness. And you committed adultery, and also you were not satisfied. [§]
va-tiz-nee el-b-nee ash-shoor mee-bil-tee sa-va-a-tekh va-tiz-neem ve-gam lo sa-va-at
This verse describes an act of spiritual adultery. "Tiznee" means "you commit adultery." "El-bnee" means "with the sons of." "Ashshoor" is the name of a nation. "Mibiltee" means "from not" or "without." "Save'atekh" means "your fullness" or "satisfaction." "Tizneem" means "you commit adultery" (plural form implying repeated action). "Ve-gam" means "and also." "Lo" means "not." "Savatte" means "you are satisfied". The verse essentially states that she repeatedly committed adultery with the sons of Ashshur, never becoming satisfied.
[EZK.16.29] And you multiplied your adulteries to the land of Canaan, like the Chaldeans, and even in this you were not satisfied. [§]
va-tar-bee et-taz-noo-tay-kh el-eretz ke-na-an kash-dee-mah ve-gam be-zo-at lo sa-va-t
This verse describes a proliferation of spiritual adultery. "tarbee" means to increase or multiply. "taznooteikh" means your adulteries (spiritual unfaithfulness). "eretz kenaan" refers to the land of Canaan, used metaphorically. "kashdimah" means like the Chaldeans. "ve-gam be-zo-at" means and even in this. "lo savat" means you have not been satisfied. The verse uses Canaan and the Chaldeans as examples of places where this unfaithfulness has flourished. This verse is an accusation.
[EZK.16.30] What has polluted your heart, declares my Lord Yahveh, in doing all these things, the deed of a whore who dominates? [§]
mah amulah libbatech ne'um adonai yahveh ba'asotech et kol eleh ma'aseh ishah zonah shalatet
This verse contains a complex series of words. "mah" means "what". "amulah" is a verb meaning "to be polluted" or "to be defiled". "libbatech" means "your heart". "ne'um" means "declares" or "says". "adonai" is "my Lord". "yahveh" is "Yahveh". "ba'asotech" means "in doing". "et kol eleh" means "all these". "ma'aseh" means "work" or "deed". "ishah" means "woman". "zonah" means "whore" or "adulteress". "shalatet" means "ruler" or "one who dominates". The verse is a rhetorical question expressing God's displeasure.
[EZK.16.31] Your ruins are at the head of every way, and your elevation I have made in every broad way, and I was not like a prostitute to accept gifts. [§]
Bibnotayich gabeich berosh kol derech veramateich asiti bechol rechov velo hayiti kazonah lekalles etnan.
This verse uses poetic language and imagery. "Bibnotayich" refers to your ruins, or what was once built. "Gabeich" refers to your height or back. "Berosh kol derech" means at the head of all ways or paths. "Ramateich" signifies your height, or elevation. "Rechov" means a street or broad way. The verse speaks of a city or entity that was once prominent but has fallen into ruin, and denies being like a prostitute who accepts gifts.
[EZK.16.32] The adulterous woman will take strangers in place of her husband. [§]
ha-eeshah ha-min-ah-fet tah-khat ee-shah-hah tik-akh et-zar-eem.
This verse discusses adultery. 'Ha-eeshah' means 'the woman'. 'Ha-min-ah-fet' means 'the adulterous one'. 'Tah-khat' means 'under' or 'instead of'. 'Ee-shah-hah' means 'her husband'. 'Tik-akh' means 'she will take'. 'Et' is a grammatical marker indicating a definite object. 'Zar-eem' means 'foreigners' or 'strange men'.
[EZK.16.33] To all prostitutes, they will give gifts, and you gave your gifts to all your lovers, and you prostrated yourself before them to come to you from all sides through your promiscuity. [§]
le-chol-zonot yit-nu-nedeh ve-at natat et-nedanayich le-chol-me’ahavayich vatish’chadi otam lavo elayich misaviv betaznutayich.
This verse describes a situation where prostitutes receive gifts, and a person gives gifts to their lovers who then come to them for sexual relations. 'Zonot' refers to prostitutes. 'Nedeh' means a gift or offering. 'Me’ahavayich' are your lovers. 'Misaviv' means around or from all sides. 'Betaznutayich' refers to your acts of promiscuity or prostitution.
[EZK.16.34] And it came to pass in you an overturning from among the women in your adulteries, and after you, no one committed adultery, and in giving gifts, and gifts were not given to you, and you became an overturning. [§]
va-yhee-bah-hek mee-min-han-nash-eem be-tiz-noo-tai-kh ve-akh-a-rekh lo zoo-nah oo-ve-ti-tekh et-nan ve-et-nan lo ni-tan-lakh va-te-hee le-hek.
This verse comes from Ezekiel 23:20 and speaks of the city of Samaria (personified as a woman) engaging in sexual immorality with other nations. It contrasts Samaria’s promiscuity with a perceived restraint in not engaging in such acts with her sister, Sodom. The verse highlights the unique level of depravity displayed by Samaria, noting that even when offered gifts (et-nan) she did not receive them, indicating her excessive lust. The final phrase emphasizes Samaria’s distinctiveness in her wickedness.
[EZK.16.35] Therefore, hear, prostitute, the word of Yahveh. [§]
lakhen zonah shimei devar-Yahveh.
This verse consists of several parts. "lakhen" means 'therefore'. "zonah" means 'whore' or 'prostitute'. "shimei" is an imperative form meaning 'hear'. "devar" means 'word' or 'thing'. "Yahveh" is the proper name of God.
[EZK.16.36] Thus says my Lord Yahveh: Because you poured out your bronze and revealed your nakedness in your adulteries toward your lovers and toward all the abominable idols, and like the blood of your children which you gave to them. [§]
Koh-amar adonai Yahveh ya’an hishaphaykh n’chushtekh vatigaleh ervatekha b’taznutayikh al-m’ahavayikh v’al kol gillulei to’avotayikh v’kidmei banayikh asher natatt lahem.
This verse is a direct statement from 'my Lord Yahveh' concerning the spilling of bronze and the revealing of nakedness through adulterous acts. It speaks of these actions being done toward lovers and idols, and references the blood of children given to them. The verse describes a transgression that is deeply offensive.
[EZK.16.37] Therefore, behold, I am gathering all your lovers for whom you acted as surety, and all those whom you loved, over all those whom you hated. And I will gather them around you, and I will reveal your nakedness to them, and they will see all your nakedness. [§]
lakhen hinneni mekabetz et kol me'ahaveikh asher aravte aleihem ve'et kol asher ahavte al kol asher sane'ate ve'kibatzti otam alayikh misaviv ve'gileiti ervatekha aleihem ver'u et kol ervatekha.
This verse describes a gathering of individuals based on relationships – those for whom one has acted as surety, those who are loved, and those who are hated. It culminates in a revelation of nakedness to these gathered individuals. 'Lakhen' means 'therefore'. 'Hinneni' means 'behold, I'. 'Mekabetz' means 'gathering'. 'Me'ahaveikh' means 'your lovers'. 'Aravte' means 'you were surety for'. 'Aleihem' means 'over them'. 'Ahavte' means 'you loved'. 'Sane'ate' means 'you hated'. 'Kibatzti' means 'I will gather'. 'Misaviv' means 'around'. 'Gileiti' means 'I will reveal'. 'Ervatekha' means 'your nakedness'. 'Aleihem' means 'to them'. 'Ver'u' means 'and they will see'.
[EZK.16.38] And I will judge you with the judgments of adulterers and shedders of blood, and I will give to you blood of wrath and jealousy. [§]
u-shafat-ti-khi mish-patey no-a-fot ve-shof-kho-t dam u-nat-ti-khi dam che-mah ve-ki-neh
This verse contains several key words. "Shafat" means to judge. "Mishpatey" means judgments. "Noafot" refers to adulterers. "Shofkhot" refers to shedders (of blood). "Dam" means blood. "Chemah" means wrath, and "Kineh" means jealousy. The verse uses a second-person pronoun, addressing 'you'.
[EZK.16.39] And I will give you into their hand, and they will destroy your strength, and your heights will be broken. And they will strip you of your clothes, and they will take your ornaments of splendor, and they will leave you naked and bare. [§]
v’natati otach b’yadahm v’har’su gabecha v’nitzu ramotayich v’hifshitu otach b’gadayich v’lakchu keli tif’artecha v’hinichuch eiróm v’eryah.
This verse describes a complete stripping and humiliation. ‘V’natati otach’ means ‘and I will give you’. ‘B’yadahm’ means ‘into their hand’. ‘V’har’su gabecha’ means ‘and they will destroy your strength’. ‘V’nitzu ramotayich’ means ‘and your heights will be broken’. ‘V’hifshitu otach b’gadayich’ means ‘and they will strip you of your clothes’. ‘V’lakchu keli tif’artecha’ means ‘and they will take your ornaments of splendor’. ‘V’hinichuch eiróm v’eryah’ means ‘and they will leave you naked and bare.’
[EZK.16.40] And the community will bring accusations against you, and they will stone you with stones, and they will pierce you with their swords. [§]
vehe'elu 'alayikh kahal veragmu otakh ba'aven uvitkukh beharvotam
This verse describes a community bringing accusations against someone and stoning or piercing them with swords. 'vehe'elu' means 'and they will bring up', 'alayikh' means 'against you', 'kahal' means 'community', 'veragmu' means 'and they will stone', 'otakh' means 'you', 'ba'aven' means 'with stones', 'uBitkukh' means 'and they will pierce', 'beharvotam' means 'with their swords'.
[EZK.16.41] And they will burn your houses with fire, and they will do judgments to you before the eyes of many women, and I will silence you from whoring, and also the gift you will not give anymore. [§]
v'sarfu batayich ba'esh v'asu-bach sh'fatim l'einei nashim rabot v'hishbatiych mizona v'gam-etnan lo titni-od.
This verse describes a severe punishment. 'v'sarfu' means 'and they will burn'. 'batayich' means 'your houses'. 'ba'esh' means 'with fire'. 'v'asu-bach' means 'and they will do to you'. 'sh'fatim' means 'judgments'. 'l'einei' means 'before the eyes of'. 'nashim rabot' means 'many women'. 'v'hishbatiych' means 'and I will silence you'. 'mizona' means 'from whoring'. 'v'gam-etnan' means 'and also the gift'. 'lo titni-od' means 'you will not give anymore'. This is a strong prophetic warning of destruction and humiliation.
[EZK.16.42] And I will set my wrath in you, and my jealousy will depart from you. And I will be quiet, and I will not be angry anymore. [§]
va-ha-ni-choti cha-ma-ti ba-ch, ve-sa-ra kin-ati mi-mech, ve-sha-kat-ti ve-lo ech-as o-od.
This verse details God expressing a cessation of anger. 'Va-ha-ni-choti' means 'and I will place/set'. 'Chamati' means 'my wrath'. 'Ba-ch' means 'in you'. 'Ve-sara' means 'and will cease/depart'. 'Kin-ati' means 'my jealousy'. 'Mi-mech' means 'from you'. 'Ve-shakati' means 'and I will be quiet/rest'. 'Ve-lo ech-as' means 'and I will not be angry'. 'O-od' means 'anymore/again'.
[EZK.16.43] Because I did not remember the days of your youth, and you were angry at me in all these things, and also I allowed your ways to come upon your head, says my Lord Yahveh, and I did not do the plan concerning all your abominations. [§]
Ya'an asher lo zakarti yemei ne'urayikh vatisregzi li bechol eleh vegam ani he'a darkekh berosh natati ne'um Adonai Yahveh velo asiti et hazimah al kol to'evotayikh.
This verse is a divine statement, likely from Yahveh to Israel, expressing displeasure and recalling past actions. 'Ya'an asher' means 'because that'. 'Lo zakarti' means 'I did not remember'. 'Yemei ne'urayikh' refers to 'the days of your youth'. 'Vatisregzi li' means 'and you were angry at me'. 'Bechol eleh' means 'in all these things'. 'Vegam ani' means 'and also I'. 'He'a darkekh' means 'your ways'. 'Berosh natati' means 'I put at your head', which can be understood as 'I allowed' or 'I brought upon you'. 'Ne'um Adonai Yahveh' means 'says my Lord Yahveh'. 'Velo asiti et hazimah' means 'and I did not do the plan'. 'Al kol to'evotayikh' means 'concerning all your abominations'.
[EZK.16.44] Behold, all the ruling ones over you will rule, to say, like a mother her daughter. [§]
hin-neh kol-ha-mo-shel a-lai-ka yim-shol le-emor ke-im-mah bit-tah.
This verse uses several words that require literal translation. "Hinneh" means "Behold". "Kol" means "all". "Ha-moshel" means "the ruling ones". "A-lai-ka" means "over you". "Yim-shol" means "will rule". "Le-emor" means "to say". "Ke-immah" means "like a mother". "Bit-tah" means "her daughter". The verse is a statement about those who rule over someone, comparing their rule to the relationship between a mother and her daughter.
[EZK.16.45] Your mother, you revile her husband and her sons, and your sister’s sister, you, whose people and sons have been reviled. Your mother is a Hittite, and your father an Amorite. [§]
bat-immech at, goelet ishah uvaneyha uvachot achoteych at asher ga'alu anshiehen uveneyhen imchen chittit va'avichem emori.
This verse describes the lineage and origins of a people, specifically stating the mother is from the Hittites and the father from the Amorites. It refers to a woman as 'one who reviles her husband and her sons', which is a complex and potentially metaphorical statement. 'Goelet' can refer to a redeemer or avenger, but in this context, given the structure, it appears to indicate a rejection or reviling. The verse is speaking to someone directly, identifying their familial origins.
[EZK.16.46] And your greater sister is Samaria, she and her daughters, dwelling on your left; and your smaller sister than you, dwelling on your right, is Sodom and her daughters. [§]
Va-akhoteck hag-gedolah Shomron hee u-venoteha hayoshevet al-smoulech; va-akhoteck hak-ktanah mimech hayoshevet mi-yaminech, Sedom u-venoteha.
This verse refers to Samaria and Sodom as sisters of a certain people. 'Akhot' means sister. 'Gedolah' means great or large, and 'ktanah' means small. 'Hee' means she, and 'mimech' means than you. 'Hayoshevet' means the one dwelling or sitting. 'Al-smoulech' means on your left and 'mi-yaminech' means on your right. 'Sedom' is the name of the city Sodom. 'U-venoteha' means and her daughters.
[EZK.16.47] And I did not walk in their ways, nor did I do their abominations. Almost a small thing, and I destroyed from them in all your ways. [§]
v’lo b’darkheihen halakht u’veto’avoteihen asiti kim’at kat vatashchiti mehem b’chol d’rachaich.
This verse discusses a rejection of the ways and abominations of others, and the destruction resulting from following those paths. Let's break down the names of God used here. There is no explicit name for God in this verse, but ‘d’rachaich’ (your ways) is used as a possessive referring to God. Thus, 'your ways' will be translated as 'your ways'.
[EZK.16.48] I live, says my Lord Yahveh, if Sodom, your sister, has not done as you have done, and her daughters as your daughters. [§]
khai-ani ne-um Adonai Yahveh im-asah sodom akhotecha hi ubenoteha ka-asher asit at ubenotayich.
This verse is a declaration by Yahveh, affirming a truth with an oath. "Khai-ani" means "I live," serving as a formula for a solemn oath. "Adonai" is "my Lord" and "Yahveh" is the proper name of God. The verse compares the actions of the speaker to those of Sodom and its daughters, emphasizing a shared fate or quality. The structure uses parallelism to emphasize the comparison.
[EZK.16.49] Behold, this was the iniquity of Sodom, your sister: pride, fullness of food, and complacent tranquility were hers, and to her daughters; and she did not strengthen the hand of the poor and the needy. [§]
hin-neh-zeh ha-yah av-on sodom ah-hot-ekh gah-ohn siv-at-le-chem ve-shal-vat ha-sh-ket ha-yah lah uliv-not-ey-ha ve-yad an-i ve-ev-yon lo heh-zee-kah.
This verse describes the sin of Sodom. It states that Sodom’s sin was pride, abundance of food, and complacent tranquility. It also notes that Sodom did not support the poor and needy.
[EZK.16.50] And they grew arrogant and they made an abomination before me, and I removed them as I saw. [§]
va-tig-beh-hay-nah va-ta-ah-seh-nah to-eh-vah leef-nah-ee va-ah-seer et-hen ka-ah-sher rah-ee-tee.
This verse describes an action taken against something that has become an abomination. 'va-tig-beh-hay-nah' indicates they grew high or became arrogant. 'va-ta-ah-seh-nah' means they made or did. 'to-eh-vah' means abomination or detestation. 'leef-nah-ee' means before me. 'va-ah-seer' means and I removed. 'et-hen' means them. 'ka-ah-sher' means as. 'rah-ee-tee' means I saw.
[EZK.16.51] And Samaria, as half the measure of your sins, has not sinned, and you have increased your abominations from there, and you have justified your sister in all your abominations, in the things that you have done. [§]
v'shom'ron kachatsi chatotaik lo chata'a vatarchi et to'evotekh meihenna vatetzadeki et achotich b'chol to'evotekh asher asiti.
This verse is addressed to Samaria. It states that Samaria has not committed sin in half the measure of its own sins, and that it has increased its abominations from there. Furthermore, it has justified its sister (presumably Israel) in all of its abominations, in the things that it has done. The 'sister' reference indicates a familial, but broken relationship between the two kingdoms.
[EZK.16.52] Also you, carry your shame that you pleaded for your sister in your sins that you abhorred from them; they will be justified from you. And also you, be ashamed and carry your shame in the righteousness of your sisters. [§]
Gam-at sh'ei kelimatteich asher pilalte l'achoteich b'chatoteich asher hit'avte mehen titzdaknah mimech. V'gam-at boshi u'sh'ei kelimatteich b'tzedekteich achiyoteich.
This verse appears to be a complex statement dealing with shame, sin, and justification. 'Gam-at' means 'also you'. 'Sh'ei' means 'carry', 'kelimatteich' refers to 'your shame'. 'Asher' means 'that/which'. 'Pilalte' means 'you pleaded'. 'L'achoteich' means 'for your sister'. 'B'chatoteich' means 'in your sins'. 'Hit'avte' means 'you abhorred'. 'Mehen' means 'from them'. 'Titzdaknah' means 'they will be justified'. 'Mimech' means 'from you'. 'Boshi' means 'be ashamed'. 'B'tzedekteich' means 'in your righteousness'. 'Achiyoteich' means 'your sisters'. Essentially, the verse states that the speaker's shame related to pleading for their sister's sins, which they abhorred, will be justified from them, and the speaker should be ashamed and carry their shame in the righteousness of their sisters.
[EZK.16.53] And I will return the captivity of them, the captivity of Sodom and its daughters, and the captivity of Samaria and its daughters, and the captivity of your captives within them. [§]
vəshavtī ʾet-shəvīṯhēn ʾet-shəvīṯ sədōm ûbnōṯēhā vəʾet-shəvīṯ šōmrōn ûbnōṯēhā ûšəvīṯ šəvīṯāyik bəṯōkhēnāh.
This verse discusses a future restoration of captives. 'vəshavtī' means 'and I will return'. 'ʾet-shəvīṯhēn' means 'the captivity of them'. 'sədōm' is Sodom. 'ûbnōṯēhā' means 'and its daughters' (referring to the cities associated with Sodom). The structure repeats for 'šōmrōn' (Samaria). Finally, 'šəvīṯ šəvīṯāyik' means 'the captivity of your captives' and 'bəṯōkhēnāh' means 'within them'.
[EZK.16.54] So that you may bear your shame and you are ashamed from all that you have done with your comfort towards them. [§]
le-ma-an ti-se-i ke-li-ma-te-cha ve-ni-kh-lam-te mi-kol a-sher a-sit be-na-che-me-cha o-tan.
This verse comes from Lamentations 3:30. It speaks of suffering and the speaker’s experience of shame. 'le-ma-an' means 'in order that' or 'so that'. 'ti-se-i' is 'you will lift' or 'you will bear'. 'ke-li-ma-te-cha' means 'your shame'. 've-ni-kh-lam-te' means 'and you are ashamed'. 'mi-kol' means 'from all' or 'from everything'. 'a-sher a-sit' means 'that you have done'. 'be-na-che-me-cha' means 'with your comfort' (implying something was comforting before it caused the shame). 'o-tan' refers to 'them', which is unclear what specifically 'them' refers to without wider context.
[EZK.16.55] And your sisters, Sodom and its daughters, will return to their former state, and Samaria and its daughters will return to their former state, and you and your daughters will return to your former state. [§]
va-akhoteekh sedom u-venoteha tashovnah le-kadmatan ve-shomron u-venoteha tashovnah le-kadmatan ve-at u-benoteekh teshubeynah le-kadmatkhen.
This verse speaks of a return to former states. 'Sedom' and 'Shomron' are place names, likely referring to cities and their surrounding areas. The repetition of 'tashovnah' (you will return) suggests a widespread, collective restoration. The final clause addresses 'you' and 'your daughters', implying a specific group experiencing this return. 'Kadmatan' and 'kadmatkhen' refer to 'former times' or 'former states' and depend on who 'you' are in the verse.
[EZK.16.56] And Sodom, your sister, was not for a report in your mouth in the day of your pride. [§]
v’lo hay’tah s’dom achotecha lishma’ah b’fich’ b’yom ga’onecha.
This verse is from Ezekiel 16:46. It discusses the shame of Sodom and Gomorrah, and how they are not to be spoken of favorably. Let's break down the terms: 'v’lo' means 'and not'; 'hay’tah' means 'was'; 's’dom' is the name Sodom; 'achotecha' means 'your sister'; 'lishmu’ah' means 'for a report/rumor'; 'b’fich’ means 'in your mouth'; 'b’yom' means 'in the day of'; 'ga’onecha' means 'your pride'.
[EZK.16.57] Before your wickedness is revealed, it is like the dishonor of the daughters of Aram and all those around them, and like the daughters of Philistia who hate you from all sides. [§]
Be-terem tigaleh ra'atech, kmo et chehrfat benot Aram vechol sevivoteyha, benot pelishtim hashato'ot otach misaviv.
This verse speaks of a time before wickedness is revealed, comparing it to the dishonor of the daughters of Aram and all who surround them, and the daughters of Philistia who hate you all around.
[EZK.16.58] You have carried your schemes and your abominations, declares Yahveh. [§]
et-zee-mah-tekh veh-et-toe-ah-vo-taykh at nes-ah-teem ne-oom Yahveh.
This verse consists of several components. "et" is a grammatical marker with no direct translation. "zee-mah-tekh" means "your schemes". "veh" means "and". "toe-ah-vo-taykh" means "your abominations". "at" means "you". "nes-ah-teem" means "you have carried". "ne-oom" means "declares" or "says". "Yahveh" is the proper name of God. The verse is a statement from God about carrying the schemes and abominations of someone.
[EZK.16.59] For thus says my Lord Yahveh, and I will do to you as I have done: as you have despised the gods to break the covenant. [§]
Ki koh amar Adonai Yahveh ve'asiti otach ka'asher asiti asher bazit alah lehafer brit.
This verse comes from Ezekiel 17:20. "Ki koh" means "for thus". "Amar" means "said". "Adonai" means "my Lord". "Yahveh" is the proper name of God. "Ve'asiti" means "and I will do". "Otach" means "you". "Ka'asher" means "as". "Asiti" means "I have done". "Bazit" means "you have despised". "Alah" means "gods". "Lehafer" means "to break". "Brit" means "covenant".
[EZK.16.60] And I will remember my covenant with you in the days of your youth, and I will establish for you an eternal covenant. [§]
ve-zah-char-tee a-nee et-breet-tee o-tahch bee-may-may ne-oo-rah-ye-cha vah-ha-kee-mo-tee lahch breet o-lahm
This verse contains several key names and terms. "Zachar" means to remember. "Brit" means covenant. "Olam" means forever or eternity. The pronoun "ani" is 'I'. The pronoun "tach" is 'you'. The preposition 'et' is a direct object marker. “Yimei” is days of. “Ne’urayich” is your youth. The verb “hakimoti” is I will establish. The ‘lahch’ is ‘to you’.
[EZK.16.61] And you will remember your ways, and you will be ashamed in taking your sisters, the greater ones from you, to the smaller ones from you, and I will give them to you as daughters, and not from your agreement. [§]
ve-zacharta et-deracheich ve-nichlamt bekachtech et-achotayich ha-gedolot mimech el-ha-ktanot mimech ve-natatti ethen lach levanot velo mibritech.
This verse describes a remembrance of past ways and shame resulting from taking sisters (likely referring to neighboring peoples or tribes) who were greater than oneself and giving them as daughters. It implies a reversal of power dynamics and a breaking of an agreement or covenant.
[EZK.16.62] And I will establish my covenant with you, and you will know that I am Yahveh. [§]
vahakimoti ani et briti itach veyadaat ki ani Yahveh.
This verse contains several components. "Vahakimoti" means "and I will establish". "Ani" means "I". "Et" is a grammatical particle with no direct translation but marks the direct object. "Briti" means "my covenant". "Itach" means "with you". "Veyadaat" means "and you will know". "Ki" means "that" or "for". "Ani" again means "I". "Yahveh" is the proper name of God.
[EZK.16.63] So that you may remember and be ashamed, and no longer have an opening of the mouth before your shame. I will provide atonement for you for all that you have done, says my Lord Yahveh. [§]
lə-ma-an tiz-kə-ri və-voʃ-tə və-lə-yi-hə-yeh-lə-ḵə ʿōd piṯ-ḥōn peh mi-pə-nē kə-lim-mā-ṯeḵə bə-ḵap-rî-lāḵ lə-ḵol-ă-šə-r ʿā-śîṯ nə-ʿum ă-dō-nāy yə-hō-və.
This verse is a declaration of remembrance and shame, followed by a promise of atonement. It addresses someone who has caused shame and declares they will no longer have a voice to speak in their defense. The speaker, referred to as 'my Lord Yahveh', offers atonement for all that has been done. 'Pitḥōn peh' is literally 'opening of the mouth' meaning a voice or opportunity to speak.
EZK.17
[EZK.17.1] And it happened, the word of Yahveh came to me to say. [§]
va-yhi d'var-yahveh elai le'mor
This verse begins with a conjunction meaning "and it happened". "D'var" means "word" or "matter". "Yahveh" is the proper name of God. "Elai" means "to me". "Le'mor" means "to say". Therefore, the verse describes a divine communication initiated with the speaker.
[EZK.17.2] A son of humankind presents this riddle and a parable to the house of Israel. [§]
ben-adam hood heeda u-meshool mashal el-beit yisrael
ben-adam literally means 'son of human', hood means 'this', heeda means 'riddle', u-meshool means 'and a', mashal means 'parable', el means 'to', beit means 'house of', and yisrael means 'Israel'. Therefore, the verse is about someone speaking a riddle and a parable to the house of Israel.
[EZK.17.3] And you shall say, ‘Thus says my Lord Yahveh: The great eagle, great of wings, long of feather, full of plumage, whose embroidery is [with it], came to Lebanon and took the crown of the cedar.’ [§]
ve'amarta koh amar adonai yahveh hanesher hagadol gedol haknafaim erech ha'ever male hanotsa asher lo harikmah ba el halvanon vayikach et tzameret ha'arez.
This verse describes a large eagle taking the top of a cedar tree. 'Ve'amarta' means 'and you shall say'. 'Koh amar' means 'thus says'. 'Adonai yahveh' refers to Yahveh, addressed as 'my Lord'. 'Hanesher hagadol' means 'the great eagle'. 'Gadol haknafaim' means 'great of wings'. 'Erech ha'ever' means 'long of feather'. 'Male hanotsa' means 'full of plumage'. 'Asher lo harikmah' means 'whose embroidery [is]'. 'Ba el halvanon' means 'came to Lebanon'. 'Vayikach et tzameret ha'arez' means 'and he took the crown of the cedar'.
[EZK.17.4] And he cut off the top of its shoots and brought it to the land of Canaan, in a city of merchants he placed it. [§]
Et rosh yenikotav kataf vayevi'ehu el-eretz k'na'an b'ir rokhlim samo.
This verse describes the cutting off of the top of the date palm's shoots and bringing them to the land of Canaan, specifically to a city of merchants where they were placed. "Et" is an untranslatable marker. "Rosh" means head or top. "Yenikotav" means its shoots. "Kataf" means to cut off or pluck. "Vayevi'ehu" means and he brought it. "El" means to or at. "Eretz" means land. "K'na'an" is Canaan. "B'ir" means in a city. "Rokhlim" means merchants. "Samo" means he placed it.
[EZK.17.5] And he took seed from the land and placed it in a field of seed. Cause it to sprout upon abundant waters, it sprouted. [§]
va-yik-akh mi-zeh-rah ha-ah-rets va-yit-neh-hu bi-sdeh-zah-rah kakh al-mayim rab-bim tsap-tsah-fah sa-moh.
This verse describes someone taking seed from the land and placing it in a field. Then, they set it over abundant waters, causing it to sprout. 'Kakh' appears to be a command, meaning 'cause to sprout'.
[EZK.17.6] And it sprouted, and it became a vine, spreading, low in stature, with its tendrils turning towards him, and its roots will be beneath it. And it became a vine, and it made clusters, and it sent out blossoms. [§]
vayitsmach vayhi leghefen sorachat shiflat koma lifnot daliotav elav vesharashav tachattav yihyu vat'hi leghefen vat'as badim vatshalach po'rot.
This verse describes a plant growing and flourishing. 'Vayitsmach' means 'and it sprouted'. 'Vayhi' means 'and it became'. 'Leghefen' means 'a vine'. 'Sorachat' describes the vine as spreading or running. 'Shiflat koma' means 'low in stature'. 'Lifnot daliotav elav' refers to its tendrils turning towards him. 'Vesharashav tachattav yihyu' states that its roots will be beneath it. 'Vat'hi leghefen' means 'and it became a vine'. 'Vat'as badim' means 'and it made clusters'. 'Vatshalach po'rot' means 'and it sent out blossoms'.
[EZK.17.7] And there was one large eagle, very large of wing, and abundant in plumage. And behold, this vine bent its roots upon it, and sent its branches to it to water it from the beds of its planting. [§]
Va-yhi nesher echad gadol gadol knafayim ve-rav-notzah ve-hineh ha-gefen hazot kafnah sarasheha alav ve-daliyotav shilcha-lo le-hashkot otah me-arugot mata’ah.
This verse describes a large eagle and a vine. 'Va-yhi' means 'and it was'. 'Nesher' is 'eagle'. 'Echad' is 'one'. 'Gadol' means 'large'. 'Knafayim' is 'wings'. 'Ve-rav-notzah' means 'and abundant in plumage'. 'Ve-hineh' means 'and behold'. 'Ha-gefen hazot' means 'this vine'. 'Kafnah' means 'bent'. 'Sarasheha' means 'its roots'. 'Alav' means 'upon it'. 'Ve-daliyotav' means 'and its branches'. 'Shilcha-lo' means 'sent to it'. 'Le-hashkot otah' means 'to water it'. 'Me-arugot mata’ah' means ‘from the beds of its planting’.
[EZK.17.8] God, to a good field, God, to abundant water, she is planted to make a branch and to bear fruit, to be a glorious vine. [§]
El-sadeh tov, El-mayim rabim, hee shtulah la'asot anaf velase'at peri, lihiyot le gefen adaret.
This verse describes a planting near good fields and abundant water. It speaks of growing a branch and bearing fruit, ultimately becoming a glorious vine. Each instance of 'El' refers to God. 'Sadeh' means field, 'Tov' means good, 'Mayim' means water, 'Rabim' means many, 'Hee' means she, 'Shtulah' means planted, 'La'asot' means to do/make, 'Anaf' means branch, 'Lase'at' means to bear, 'Peri' means fruit, 'Lihiyot' means to be, 'Gefen' means vine, and 'Adaret' means glory or splendor.
[EZK.17.9] Say this: Thus says my Lord Yahveh, it will not prosper. Shall it not uproot its roots and wither its fruit, and dry up all the fat of its growth, so that it withers? It will not be by great planting and with a numerous people to lift it up from its roots. [§]
Emor koh amar adonai yahveh titzlach halo eta sarasheha yenatteq ve'et pireha yeqosees veyavesh kol tarfei tzimmachat'ha tivash velo bizro gedolah ube'am rav lemas'ot otah misharasheha.
This verse is a prophetic declaration. "Emor" means "say". "Koh" means "thus" or "so". "Amar" means "said". "Adonai" is "my Lord". "Yahveh" is the name of God. "Titzlach" means "it will prosper". "Halo" indicates a rhetorical question, expecting a "no" answer. "Eta" means "its". "Sarasheha" means "its roots". "Yenatteq" means "will uproot". "Pireha" means "its fruit". "Yeqosees" means "will wither". "Yavesh" means "will dry". "Kol tarfei tzimmachat'ha" means "all the fat of its growth". "Tivash" means "will wither". "Bizro gedolah" means "with great planting". "Be'am rav" means "with a numerous people". "Lemas'ot otah" means "to lift her up". "Misharasheha" means "from her roots".
[EZK.17.10] And behold, a plant – will it thrive? Surely, when the east wind touches it, it will dry up and wither upon its beds of growth it will dry up. [§]
vehinneh shtulah hatizlach, halo kegaat bah ruh hakadim tivash yavosh al-arugot zimchatah tivash.
This verse describes a plant and asks if it will thrive. It poses a rhetorical question, suggesting that if the east wind touches it, it will surely wither on its planting bed. ‘vehinneh’ means ‘and behold’ or ‘and see’. ‘shtulah’ is ‘a plant’ or ‘a seedling’. ‘hatizlach’ asks ‘will it thrive?’ ‘halo’ means ‘behold’ or ‘certainly’. ‘kegaat’ means ‘when it touches’ or ‘when it reaches’. ‘bah’ means ‘in it’ or ‘upon it’. ‘ruh’ means ‘wind’ or ‘spirit’. ‘hakadim’ means ‘the east’. ‘tivash’ means ‘it will dry up’ or ‘it will wither’. ‘yavosh’ is a form of ‘dry’ or ‘withered’, intensifying the effect. ‘al’ means ‘upon’. ‘arugot’ means ‘beds’ or ‘rows’. ‘zimchatah’ means ‘its growth’ or ‘its sprouts’.
[EZK.17.11] And it happened, the word of Yahveh came to me to say. [§]
va-yhi d'var-yahveh elai le'mor
This verse begins with a conjunction meaning "and it happened". "D'var" means "word" or "matter". "Yahveh" is the proper name of God. "Elai" means "to me". "Le'mor" means "to say". Therefore, the verse describes a divine communication initiated with the speaker.
[EZK.17.12] Please speak to the rebellious house, do you not know what these are? Say, behold, the king of Babel has come to Jerusalem and has taken its king and its officials and has brought them to him in Babel. [§]
em-ar-na le-beit ha-meh-ree ha-lo yi-da-tem ma-eh-leh em-or hi-neh-vah vo meh-lek-vah-vel ye-roo-shah-lim vay-ik-akh et mal-kah-vuh ve-et sa-rei-hav vay-ave-uh oh-tam eh-lav vah-veh-lah
This verse comes from Jeremiah 52:15. It is a command to speak to the rebellious house, asking if they do not know what these things are. It then states that the king of Babel came to Jerusalem, took its king and officials, and brought them to Babel.
[EZK.17.13] And he took from the seed of the kingdom, and he cut with him a covenant, and he brought him in an oath, and the strong ones of the land he took. [§]
Va-yik-akh mi-ze-ra ha-mel-u-khah va-yikh-rot it-to be-rit va-ya-ve-eh oto be-alah ve-et-ei-lei ha-aretz la-khah.
This verse describes a covenant being made. 'Va-yik-akh' means 'and he took'. 'mi-ze-ra ha-mel-u-khah' means 'from seed of the kingdom'. 'va-yikh-rot it-to be-rit' means 'and he cut with him a covenant'. 'va-ya-ve-eh oto be-alah' means 'and he brought him in an oath'. 've-et-ei-lei ha-aretz la-khah' means 'and the strong ones of the land he took'.
[EZK.17.14] It is to be a kingdom that is low, not to be exalted, to keep his covenant, to endure. [§]
lih'yot mamlacha sh'fala l'bilti hitnas'ea lishmor et-brito l'amdah
This verse discusses the characteristics of a kingdom. 'lih'yot' means 'to be'. 'mamlacha' means 'kingdom'. 'sh'fala' means 'low' or 'humble'. 'l'bilti hitnas'ea' means 'not to be exalted'. 'lishmor' means 'to keep' or 'to guard'. 'et-brito' means 'his covenant'. 'l'amdah' means 'to stand' or 'to endure'. The verse describes a kingdom that is intended to be humble, not exalted, in order to keep his covenant and endure.
[EZK.17.15] And they rebelled against Him, to send His messengers to Egypt to give to Him horses and a great people. Will it succeed? Will the one doing these things escape, and break a covenant and flee? [§]
vayimrad-bo lishloach malachav mitzrayim latet-lo susim veam-rav hayitzlach hayimalet haoseh elleh vehefer brit venimalet
This verse describes rebellion against God and an attempt to seek help from Egypt, specifically horses and a large population. It questions whether this action will succeed or if the one performing it will escape punishment after breaking a covenant.
[EZK.17.16] “Truly, I live,” declares my Lord Yahveh, “if not in the place of the king who reigns him, who has despised his gods, and who has broken his covenant with him, he will die within Babylon.” [§]
khai-ani ne-um adonai yevaveh im-lo bimkom hammelech hammamlikh oto asher baza et-alato vasher hefer et-britoh ito betokh-bavel yamut.
This verse contains several key names and phrases. "khai-ani" means "I live". "ne-um" means "declares". "adonai" is "my Lord". "yevaveh" is the proper name of God. "bimkom" means "in the place of". "hammelech" is "the king". "hammamlikh" means "who reigns". "oto" is "him". "asher" means "who" or "which". "baza" means "he despised". "alato" means "his youth" or "his gods". "hefer" means "he broke". "britoh" means "his covenant". "ito" means "with him". "betokh-bavel" means "within Babylon". "yamut" means "he will die".
[EZK.17.17] And not by great force and by a numerous assembly will Pharaoh accomplish it in war, by pouring forth a mound and by building a fortification, to destroy many lives. [§]
v’lo b’khayil gadol u’v’kahal rav ya’aseh oto Par’oh bam’mil’khama bish’pokh solla u’viv’not dayek l’hakhritt n’fashot rabot.
This verse describes that Pharaoh will not achieve victory through a large army or a great gathering, but through siege warfare, building ramparts and fortifications in order to destroy many lives. Let's break down the names: 'Pharaoh' remains as a title. The rest are descriptive.
[EZK.17.18] And this one has despised God and broken covenant, and behold, they have given their power, and all these things they have done, they will not escape. [§]
oo-vah-zah ah-lah leh-hah-fair b'reet v'hee-neh nah-tan yah-doh v'chol-ay-leh ah-sah lo yih-mah-let.
This verse speaks of someone who has despised God and broken covenant. It states that despite all they have done, they will not escape. "alah" is a form of the root meaning 'to curse' or 'despise'. "b'reet" is covenant. "yad" is hand, but idiomatically means 'power' or 'authority'. "ay-leh" means 'these things'. "yih-mah-let" means 'will escape', with the negative indicating they will not.
[EZK.17.19] Therefore, thus says my Lord Yahveh, I live: if not I will bring about that which was despised and my covenant which was broken, and I will place it on his head. [§]
lakhen koh-amar adonai yahveh chai-ani im-lo alati asher baza ubriti asher hefir untatito berosho
This verse consists of several key components. "lakhen" means "therefore". "koh-amar" means "thus says". "adonai" is "my Lord". "yahveh" is "Yahveh". "chai-ani" means "I live". "im-lo" means "if not". "alati" refers to an oath or swearing. "asher" means "which" or "that". "baza" means "despised". "ubriti" means "and my covenant". "hefir" means "broken". "untatito" means "I will place it". "berosho" means "on his head". Therefore, the verse is a declaration by my Lord Yahveh, affirming His life and declaring the consequence of breaking an oath and covenant.
[EZK.17.20] And I will spread my net over him, and he will be caught in my trap, and I will bring him to Babylon and I will judge him there for the transgression that he transgressed against me. [§]
oo-far-as-tee ah-lahy reesh-tee v'neet-pas b'meet-zoo-dah-tee vah-hav-ee-oh-tee-hoo vah-veh-lah v'neesh-pat-tee eet-hoh shahm mah-ah-loh ah-sher mah-ahl-bee
This verse describes a plan to ensnare someone and bring them to Babylon for judgment. The speaker will cast a net, capture the individual in a trap, and then take them to Babylon where they will be judged for their transgression.
[EZK.17.21] And every place of refuge on all sides will fall by the sword, and the remaining ones will be scattered to every wind. And you will know that I, Yahveh, have spoken. [§]
ve’et kol-mivracho bechol-agafav bacherem yipolu vehanish’arim lechol ruach yiparesu vi’da’tem ki ani Yahveh dibarti.
This verse describes a violent scattering of enemies. 'Mivracho' refers to a place of escape or refuge. 'Agafav' means 'sides' or 'directions'. 'Yipolu' means 'they will fall'. 'Hanish’arim' refers to 'the remaining ones'. 'Yiparesu' means 'they will be scattered'. 'Dibarti' means 'I have spoken'.
[EZK.17.22] Thus says my Lord Yahveh: And I will take from the top of the high cedar a tender shoot, and I will pluck from its uppermost branches a soft shoot, and I will plant it on a high and prominent mountain. [§]
koh amar adonai yahveh velakachti ani mitzammeret haerez harama venatati meirosh yonkotav rach ektof veshatalti ani al har-gavoha vetalul
This verse describes a symbolic act of taking a tender shoot from the top of a cedar and planting it on a high and prominent mountain. "Adonai" is translated as "my Lord". "Yahveh" is translated as "Yahveh". The verse uses first-person pronouns extensively, emphasizing that "I" (Yahveh) will perform these actions.
[EZK.17.23] On the high mountain of Israel, I will plant it, and it will put forth a branch and yield fruit, and it will become a magnificent cedar. All birds, all winged creatures, will dwell under it, they will make their home in the shade of its branches. [§]
behar merom yisrael eshtolenoo venasa anaf veasa peri vehaya leeretz adir veshachnu tachato kol tzipor kol kanaf betzel daliotav tishkona.
This verse uses imagery of a planted tree to represent Israel. 'Behar merom yisrael' refers to the high mountain of Israel. 'Eshtolenoo' means 'I will plant it'. 'Anaf' is a branch, and 'peri' is fruit. 'Eretz' means cedar, and 'adir' means magnificent. 'Tachatav' means 'under it', 'kol tzipor' means 'all birds', 'kol kanaf' means 'all winged creatures', and 'betzel daliotav' means 'in the shade of its branches'. 'Tishkona' means 'will dwell'.
[EZK.17.24] And all the trees of the field will know that I, Yahveh, have humbled the high tree, I have exalted the low tree, I have dried the lush tree, and I have caused the dry tree to flourish. I, Yahveh, have spoken, and I will do it. [§]
ve-yad'u kol-atsei ha-sadeh ki ani Yahveh hish'phalti etz gavoh higbahti etz shapal hovash'ti etz lach ve-hifrachti etz yavesh ani Yahveh dibarti ve-asiti.
This verse speaks of Yahveh demonstrating power over nature, specifically trees. 'Atsei ha-sadeh' means 'trees of the field'. The verse states that all the trees of the field will know that Yahveh has humbled the high tree, exalted the low tree, dried the lush tree, and caused the dry tree to flourish. The verse concludes by reaffirming that Yahveh has spoken and will perform these actions.
EZK.18
[EZK.18.1] And it happened, the word of Yahveh came to me to say. [§]
va-yhi d'var-yahveh elai le'mor
This verse begins with a conjunction meaning "and it happened". "D'var" means "word" or "matter". "Yahveh" is the proper name of God. "Elai" means "to me". "Le'mor" means "to say". Therefore, the verse describes a divine communication initiated with the speaker.
[EZK.18.2] What do you mean by repeating this proverb throughout the land of Israel, saying, "The fathers eat sour grapes, and the children's teeth are set on edge?" [§]
mah-lah-kem a-tem mo-shleem et-ha-ma-shal ha-zeh al-ad-mat yis-ra-el le-e-mor a-vot yo-khlu bo-ser ve-shi-nei ha-ba-nim tik-heh-nah
This verse is a rhetorical question directed to the people, questioning what they mean by repeating a particular proverb throughout the land of Israel. The proverb speaks of fathers eating sour grapes and the children's teeth becoming dull. This is a common idiom dealing with inherited consequences - the children suffering for the sins of the fathers.
[EZK.18.3] I live, says my Lord Yahveh, if this parable will still be spoken among you in Israel. [§]
khai-ani ne-um adonai yevaveh im-yiheyeh lakhem od meshool hamashal hazeh beyisrael.
This verse contains several important names and phrases. "khai-ani" means "I live". "ne-um" means "says" or "declares". "adonai" means "my Lord". "yevaveh" is the proper name of God, Yahveh. "im-yiheyeh" means "if it will be". "lakhem" means "to you". "od" means "still" or "again". "meshool" means "spoken". "hamashal hazeh" means "this parable". "beyisrael" means "in Israel".
[EZK.18.4] Behold, all the souls are to me they are, as the soul of the father and as the soul of the son to me they are. The soul that sins, it will die. [§]
hen kol-hanepashot li hena keneph ha-av ukhnepesh haben li-hena hanepesh hachota hi tamut.
This verse discusses the concept of souls and accountability. "hen" means 'behold' or 'surely'. "kol" means 'all'. "hanepashot" means 'the souls'. "li" means 'to me'. "hena" means 'they are'. "keneph" means 'soul of'. "ha-av" means 'the father'. "ukhnepesh" means 'and the soul of'. "haben" means 'the son'. "hanepesh hachota" means 'the soul that sins'. "hi tamut" means 'it will die'. The verse essentially states that all souls belong to God, just as the soul of the father and the soul of the son belong to God. The soul that sins is the one that will die.
[EZK.18.5] And a man, if he is righteous and does judgment and righteousness. [§]
ve-ish ki-yi-hyeh tza-deek ve-ah-sah mish-paht oo-tzeh-da-kah
This verse discusses the characteristics of a righteous person. 'Ish' means 'man'. 'Ki' means 'if' or 'that'. 'Yi-hyeh' is a future tense of 'to be'. 'Tza-deek' means 'righteous'. 'Ve' means 'and'. 'Ah-sah' means 'he did'. 'Mish-paht' means 'judgment'. 'Oo' is also 'and'. 'Tzeh-da-kah' means 'righteousness'.
[EZK.18.6] God did not partake of the mountains, and his eyes did not look upon the idols of the house of Israel. And he did not defile the wife of his neighbor, and he did not approach a woman in her state of ritual impurity. [§]
El-heharim lo achal veeinav lo nasa el-gillulei beit Yisrael veet eshet re'ehu lo time veel isha niddah lo yikrav.
This verse describes actions forbidden by the Law. "El-heharim" refers to mountains, and suggests avoiding idol worship performed there. "Gillulei beit Yisrael" are idols of the house of Israel. "Esh et re'ehu" means "the wife of his neighbor". "Niddah" refers to a woman during her menstrual cycle, or generally considered ritually impure. The verse explicitly prohibits certain behaviors.
[EZK.18.7] And no man shall oppress his neighbor with damage; he will return debt, he will not steal. He will give his bread to the hungry, and cover the naked with a garment. [§]
ve-ish lo yoneh chavalato chov yashiv gezelah lo yigzol lachmo le-ra'ev yitten ve-arum yechasseh-bagged
This verse outlines ethical obligations. 'Ish' means 'man'. 'Yoneh' refers to oppression or exploitation. 'Chavalato' relates to someone's possessions or damage. 'Chov' means debt. 'Yashiv' means he will return. 'Gezelah' means theft. 'Yigzol' means he will steal. 'Lachmo' means his bread. 'Le-ra'ev' means to the hungry. 'Yitten' means he will give. 'Aram' means naked. 'Yechasseh' means he will cover. 'Baged' means garment.
[EZK.18.8] The Gods will not accept a thing of value, nor will the Gods accept increase. From injustice the Gods will return a hand, and true justice the Gods will do between a person and a person. [§]
Ban-esh-ek lo yit-ten ve-tar-beet lo yik-kach me-ah-vel ya-sheev ya-do mish-pat em-et ya-ah-seh bein eesh le-eesh.
This verse discusses the refusal to accept bribes or unjust gain and the upholding of true justice between people. "Ban-esh-ek" refers to accepting a thing of value. "Tar-beet" means increase or gain, often through usury. "Ah-vel" refers to injustice, perversity, or wrong. The verse emphasizes that the Gods will not accept these things, but will instead return a hand against the wrongdoer and enact true justice between people.
[EZK.18.9] In my statutes, you shall walk, and my judgements you shall keep to do truth. Righteous is He; He will live, He will continue to live, says my Lord Yahveh. [§]
b’chukkotai y’halekh u’mishpatay shamar la’asot emet tzadik hu khayoh yikhyeh ne’um Adonai Yahveh.
This verse outlines a conditional promise. It states that walking in the statutes and keeping the judgements will lead to life, as Yahveh, my Lord, declares. The words are fairly straightforward in their literal meaning, detailing obedience leading to continued existence.
[EZK.18.10] And she birthed a son, a wild one shedding blood, and he made a brother from one of these. [§]
veh-o-leed ben-pah-reesh shof-ekh dahm ve-ah-sah ahkh may-ahkhad may-el-leh
This verse describes Cain being born to his parents. 'Veh' means 'and'. 'Holeed' means 'birthed' or 'brought forth'. 'Ben' means 'son'. 'Pariyz' relates to wildness or breaking free, and here implies a characteristic of the son. 'Shofekh dahm' literally means 'shedder of blood'. 'Ve' means 'and'. 'Asah' means 'made' or 'did'. 'Akh' means 'brother'. 'May-ahkhad' means 'from one'. 'May-elleh' means 'from these'.
[EZK.18.11] And he did not do all these things, for he even consumed towards the mountains, and defiled the wife of his companion. [§]
vehu et kol eleh lo asa ki gam el heharim akhal ve et ishet re'ehu time'
This verse describes a man’s extreme sinfulness. ‘vehu’ means ‘and he’. ‘et’ is a grammatical particle marking the direct object. ‘kol eleh’ means ‘all these things’. ‘lo asa’ means ‘did not do’ or ‘did not make’. ‘ki’ means ‘for’ or ‘because’. ‘gam’ means ‘also’ or ‘even’. ‘el’ here means ‘to’ or ‘towards’ the mountains. ‘heharim’ means ‘the mountains’. ‘akhal’ means ‘consumed’ or ‘ate’. ‘ve’ means ‘and’. ‘et’ again marks the direct object. ‘ishet re’ehu’ means ‘the wife of his companion’ or ‘his friend’s wife’. ‘time’ means ‘defiled’ or ‘polluted’.
[EZK.18.12] The afflicted and the impoverished are deceived; they steal plunder, and do not restore what was taken. And to the idols they lift their eyes, they have done an abomination. [§]
‘ani ve’evyon hona, gezalot gazal, chaval lo yashiv ve’el-haggilulim nasa ‘enayim, to’evah ‘asah.
This verse describes a wicked person and their actions. ‘ani means afflicted or poor. ‘evyon means impoverished. hona is a form of the verb ‘to be wealthy’ used negatively – implying they *were* wealthy but now are not because of their actions. gezalot means robberies or plunder. gazal means to rob or steal. chaval means a rope, but is used here figuratively for restitution or making amends. yashiv means to return or restore. nasha ‘enayim means to lift up one’s eyes – here it means to look to. haggilulim means idols. to’evah means an abomination. ‘asah means to do or make.
[EZK.18.13] If a male gives himself to another male as one does to a woman, both of them have done an abomination. They have taken what is not theirs and shall not live. They shall surely be put to death; their blood is upon them. [§]
ba-neh-sheck na-tan ve-tar-beet la-kach va-chai lo yich-yeh et kol-ha-toe-vot ha-eleh ah-sah moot yoo-mat da-ma-vav bo yih-yeh.
This verse discusses the consequences of certain forbidden acts. "Ba-neh-sheck" refers to a male engaging in a sexual act with another male. "Na-tan" and "tar-beet" imply taking or acquiring, related to the act. "La-kach" means to take. "Va-chai" refers to living. "Moot yoo-mat" signifies a death penalty. "Da-ma-vav bo yih-yeh" means their blood is upon them, i.e. they are responsible for their own death.
[EZK.18.14] And behold, a son was born, and he saw all the sins his father had done. He perceived them and did not do as a priest would do. [§]
veheeneh holid ben vayar et kol khatot aviv asher asah vayireh velo yaaseh kohen
This verse describes a son being born and then perceiving all the sins of his father. The son sees the sins but does not repeat them, behaving differently than a priest – implying the priest would perpetuate such sins. ‘Veheeneh’ introduces a sudden revelation. ‘Holid’ means ‘to give birth.’ ‘Ben’ is ‘son.’ ‘Vayar’ means ‘he saw.’ ‘Et’ is a grammatical particle. ‘Kol’ is ‘all.’ ‘Khatot’ is ‘sins.’ ‘Aviv’ is ‘his father.’ ‘Asher’ is ‘that’ or ‘which’. ‘Asah’ means ‘he did.’ ‘Vayireh’ is ‘he perceived’ or ‘he saw’. ‘Velo’ is ‘and not’. ‘Yaaseh’ means ‘he will do’ or ‘he does’. ‘Kohen’ is ‘priest.’
[EZK.18.15] He did not eat upon the mountains, and his eyes did not gaze upon the idols of the house of Israel. He did not defile the wife of his fellow. [§]
al-he-harim lo akhal ve-einav lo nasa el-gillulei beit yisrael et-eshet re'ehu lo time.
This verse describes someone who did not partake in idolatrous practices. "al-he-harim" means "upon the mountains", referencing high places where idols were often worshiped. "lo akhal" means "did not eat", but in this context refers to not partaking in sacrifices offered to idols. "ve-einav lo nasa" means "and his eyes did not lift", meaning he did not gaze upon idols. "gillulei beit yisrael" means "the idols of the house of Israel". "et-eshet re'ehu" means "the wife of his fellow". "lo time" means "did not defile".
[EZK.18.16] And a person did not act deceitfully, did not do harm, and did not steal. He gave his sustenance to the hungry and covered the naked with clothing. [§]
ve-ish lo honeh, chevel lo chavol, ugezalah lo gazal, lachmo leraveh natan, ve'erom kissah-baged.
This verse describes a righteous person and their actions. 'Ish' means 'person'. 'Honeh' means 'to act deceitfully' or 'to do wrong'. 'Chevel' relates to a cord, but here implies harm or wrongdoing. 'Gazal' means 'to steal'. 'Lachmo' means 'his bread' or 'his sustenance'. 'Leraveh' means 'to the hungry'. 'Natan' means 'gave'. 'Erom' means 'naked'. 'Kissah' means 'covered'. 'Baged' means 'clothing'. The verse lists actions the righteous person *did not* do, followed by actions they *did* do.
[EZK.18.17] From affliction, he returned his hand, he did not take interest or usury. He did my judgements and walked in my statutes. He will not die for the iniquity of his father; he will live. [§]
may-ah-nee heh-sheev ya-do ne-shek ve-tar-beet lo la-kach mish-pa-tai ah-sah be-chuk-o-tai ha-lach hu lo ya-moot ba-ah-von a-vee chai-yeh yih-yeh.
This verse discusses a righteous person who does not partake in exploitative practices. "May-ah-nee" refers to poverty or affliction. "Heh-sheev ya-do" literally means 'returned his hand', which in this context refers to withdrawing from exploitative practices. "Ne-shek" and "tar-beet" are interest and usury. "Mish-pa-tai ah-sah" translates to 'he did my judgements'. "Be-chuk-o-tai ha-lach" means 'he walked in my statutes'. The final part states he will not die for the iniquity of his father, but will live.
[EZK.18.18] His father, because he practiced oppression, committed robbery, robbed his brother, and did that which was not good among his people. And behold, he died in his sin. [§]
ah-vee-o kee-oo-sahk oh-shek gah-zal geh-zel ahkh vuh-ah-sher loh-tov ah-sah beh-tohkh ah-mah-eem veh-hee-neh-mehth bah-ah-vohn-o
This verse describes the wickedness of a father and its consequences. 'Avi' means 'his father'. 'Ki' means 'because'. 'Oshek' means 'oppression'. 'Gazal' means 'robbery'. 'Gezel' is a repetition, also meaning 'robbery'. 'Akh' means 'brother'. 'Asher' means 'that which'. 'Lo-tov' means 'not good'. 'Asah' means 'he did'. 'Betoch' means 'in the midst of'. 'Amam' means 'his people'. 'Ve-hineh' means 'and behold'. 'Meth' means 'he died'. 'Be-avono' means 'in his sin'.
[EZK.18.19] And you will say, why should the son bear the wrongdoing of the father? The son practices justice and righteousness, doing all of my decrees, keeping them, and he shall live. [§]
Va'amartem madua lo-nasa haben ba'avon ha'av vehaben mishpat utzedakah asa et kol hukkotai shamar vayase otam chaya yichyeh.
This verse discusses the principle of individual accountability, questioning why a son should bear the iniquity of the father. It asserts that a son who practices justice and righteousness, keeping all of the Gods' decrees, will live. 'Va'amartem' means 'and you will say'. 'Madua' means 'why'. 'Lo-nasa' means 'did not bear'. 'Haben' means 'the son'. 'Ba'avon' means 'in the iniquity/wrongdoing'. 'Ha'av' means 'the father'. 'Vehaben' means 'and the son'. 'Mishpat' means 'justice'. 'Utzedakah' means 'and righteousness'. 'Asa' means 'did/made'. 'Et kol hukkotai' means 'all of my decrees'. 'Shamar' means 'kept/guarded'. 'Vayase otam' means 'and did them'. 'Chaya yichyeh' means 'he shall live'.
[EZK.18.20] The soul that sins, it will die. A son will not bear the guilt of the father, and a father will not bear the guilt of the son. The righteousness of the righteous will be upon him, and the wickedness of the wicked will be upon him. [§]
hannefesh hachote’a hi tamut, ben lo-yisa ba’avon ha’av, ve’av lo yisa ba’avon haben, tzidkat hatzaddik alav tihyeh, verish’at harasha alav tihyeh.
This verse discusses individual accountability for sin. 'Hannefesh hachote’a' refers to 'the soul that sins'. 'Ben lo-yisa ba’avon ha’av' means 'a son will not bear the guilt of the father', and 've’av lo yisa ba’avon haben' means 'a father will not bear the guilt of the son'. The verse then states that 'the righteousness of the righteous will be upon him' and 'the wickedness of the wicked will be upon him', emphasizing that each person is responsible for their own actions.
[EZK.18.21] And the wicked one, if he turns from all his sins that he has done and keeps all the statutes of the Gods and does justice and righteousness, he will live; he will not die. [§]
ve-ha-rashah kee yashuv mi-kol-chatotav asher asah ve-shamar et-kol-chukotai ve-asah mishpat u-tzedakah chayah yichyeh lo yamut.
This verse describes the conditions for a wicked person to live. It states that if they turn from all their sins, keep all of God’s statutes, and do justice and righteousness, they will live and not die. The terms 'rashah' refers to 'wickedness', 'chatotav' to 'sins', and 'chukotai' refers to the 'statutes' of God.
[EZK.18.22] All of his transgressions that he did will not be remembered for him. In his righteousness that he did, he will live. [§]
kal-pesha'av asher asa lo yizakru lo betzidkato asher asa yichyeh.
This verse describes that all the wrongdoing that someone has done will not be remembered for them, and they will live because of the righteousness that they have done. "Kal" means 'all'. "Pesha'av" is 'his transgressions'. "Asher" means 'that'. "Asa" means 'he did'. "Lo yizakru" means 'will not be remembered'. "Lo" is 'for him'. "Betzidkato" means 'in his righteousness'. "Yichyeh" means 'he will live'.
[EZK.18.23] Does it please me that the wicked die, declares my Lord Yahveh? Is it not so that life comes when one turns from their ways and lives? [§]
Heh-hafots eh-khpots mot rashah, ne-oom Adonai Yahveh. Ha-lo be-shuvo mid-rakhav u-khayah?
This verse poses a rhetorical question about God's desire for the death of the wicked. "Heh-hafots" implies a questioning of desire. "Mot rashah" means the death of the wicked. "Ne-oom Adonai Yahveh" is 'thus says my Lord Yahveh'. The question then asks if it is not so that life comes through turning from one's ways.
[EZK.18.24] And when a righteous one turns from their righteousness and does wrong, like all the abominations that the wicked do, they will live. But none of the righteous deeds they did will be remembered because of the transgression they committed and the sin they sinned in it, and they will die. [§]
uveshuv tzadikk mikitzdikato ve'asa avvel kekhol hattoeivot asher-asa harasha ya'ase vachai kol-tzidkotav asher-asa lo tizakhernah bima'alo asher-ma'al ubhatato asher-chata bam yamut.
This verse discusses the fate of a righteous person who turns away from righteousness and commits wickedness. It states that if a righteous individual abandons their righteousness and does wrong, like all the abominations that the wicked do, then they will live; however, none of the righteous deeds they previously did will be remembered because of the transgression they committed and the sin they sinned in it, and they will die.
[EZK.18.25] And you will say, "The way of my Lord is not right." Listen, house of Israel, is not My way right? Surely your ways are not right. [§]
Va'amartem lo yitachen derech Adonai shim'u na beit Yisrael hadarchi lo yitachen halocheichem lo yitachenu.
This verse is a rebuke, questioning whether the ways of my Lord are unjust. It's addressing the house of Israel, asking if His path is not just, and then questioning if their own paths are just. "Yitachen" means 'be possible' or 'be right,' so the negative form indicates 'are not possible' or 'are not right.'
[EZK.18.26] When a righteous one turns from his righteousness and does wrong, and dies because of it, then he will die in his wrong which he did. [§]
b'shuv-tsadik mi-tsidqato v'asah avvel u-met aleihem b'avvelo asher-asah yamut.
This verse discusses the fate of a righteous person who turns from righteousness and does wrong. It states that they will die because of the wrong they have done. ‘Shuv’ means ‘turning’ or ‘returning’. ‘Tsadik’ means ‘righteous one’. ‘Tsidqato’ is ‘his righteousness’. ‘Asah’ means ‘he did’ or ‘he makes’. ‘Avvel’ means ‘wrong’ or ‘iniquity’. ‘Aleihim’ means ‘upon them’. ‘B’avvelo’ means ‘in his wrong’. ‘Asher-asah’ means ‘which he did’. ‘Yamut’ means ‘he will die’.
[EZK.18.27] And when the wicked one returns from the wickedness that they did, and they do justice and righteousness, the Gods will let their soul live. [§]
uveshu rashah merish'ato asher asa vaya'as mishpat u'tzedakah hu et nafsho yechaye.
This verse describes a wicked person returning from their wickedness, doing what is just and right, and thereby saving their life. Let's break down the names: 'Elohim' appears as 'the Gods' in this text, though the context makes it clear it refers to a singular entity acting with justice. The verse doesn't directly name Yahveh or another specific divine name.
[EZK.18.28] And he saw and turned back from all his transgressions which he had done. His life he shall live; he shall not die. [§]
vayireh vayashav mikol pisha’av asher asah chayov yichyeh lo yamut.
This verse describes a turning away from all transgressions and a resulting promise of life. 'Vayireh' means 'and he saw' but in this context implies recognizing or perceiving something. 'Vayashav' means 'and he returned' but is used here to mean 'he turned back' from his ways. 'Mikol pisha’av' means 'from all his transgressions'. 'Asher asah' means 'which he did'. 'Chayov yichyeh' means 'his life he shall live'. 'Lo yamut' means 'he shall not die'.
[EZK.18.29] And the house of Israel will say, "The way of my Lord is not possible. My ways are not possible for the house of Israel. Is it not so that your ways are not possible?" [§]
ve'amru beit yisrael lo yitachen derech adonai hadrachai lo yitachenu beit yisrael halo darkeichem lo yitachen.
This verse is a statement made by the house of Israel regarding the way of my Lord. They are declaring that the way of my Lord is not possible, and their own ways are also not possible. The verse expresses a sense of hopelessness or the realization that neither divine nor human paths are achievable.
[EZK.18.30] Therefore, I will judge each of you according to your ways, house of Israel, declares my Lord Yahveh. Turn, and return from all your transgressions, and sin will not be a stumbling block for you. [§]
lakhen ish kidrakav eshpott etchem beit yisrael neum adonai yevaveh shuvu vehashivu mikol pish'eikhem velo yihiyeh lakhem limikhshol avon.
This verse states that each person will be judged according to their ways. It is a call for the house of Israel to repent and turn away from all their transgressions, so that sin will not be a stumbling block for them. 'Lakhen' means 'therefore'. 'Ish' means 'man' or 'person'. 'Kidrakav' means 'according to his ways'. 'Eshpott' means 'I will judge'. 'Etchem' means 'you'. 'Beit Yisrael' means 'house of Israel'. 'Neum' means 'declares'. 'Adonai' means 'my Lord'. 'Yevaveh' is the literal rendering of YHVH. 'Shuvu' means 'turn'. 'Vehashivu' means 'and return'. 'Mikol pish'eikhem' means 'from all your transgressions'. 'Veloi yihiyeh lakhem limikhshol avon' means 'and there will not be for you a stumbling block of sin'.
[EZK.18.31] Cast away from upon yourselves all your transgressions that you transgressed in them, and make for yourselves a new heart and a new spirit. And why should you die, house of Israel? [§]
hasheleekhu me'aleykem et kol pishe'eykem asher pasha'tem bam va'asu lakhem lev chadash veruach chadasha velama tamutu beit yisrael
This verse is a call to repentance and renewal. 'Hasheleekhu' means 'cast away'. 'Me'aleykem' means 'from upon you'. 'Et kol pishe'eykem' means 'all your transgressions'. 'Asher pasha'tem bam' means 'that you transgressed in them'. 'Va'asu lakhem' means 'and make for yourselves'. 'Lev chadash' means 'a new heart'. 'Veruach chadasha' means 'and a new spirit'. 'Velama tamutu' means 'and why should you die'. 'Beit yisrael' means 'house of Israel'.
[EZK.18.32] For I do not desire the death of the dying one, declares my Lord Yahveh, and they should return and live. [§]
kee lo eh-khfots be-mot ha-met ne-oom ad-o-nai yah-veh ve-ha-shee-voo veekh-yoo.
This verse consists of several parts. "Kee" means "for" or "because". "Lo" means "not". "Eh-khfots" is a verb meaning "I desire". "Be-mot" means "in the death". "Ha-met" means "the dying one" or "the dead". "Ne-oom" means "declares" or "says". "Ad-o-nai" means "my Lord". "Yahveh" is the proper name of God. "Ve" means "and". "Ha-shee-voo" is a command meaning "they should return". "Veekh-yoo" means "and they should live". The verse expresses God’s lack of desire for death and his preference for repentance and life.
EZK.19
[EZK.19.1] And you, carry a lament to the leaders of Israel. [§]
ve-ata sa ki-nah el-nesi-ei yis-ra-el
This verse consists of several parts. ‘Ve’ means ‘and’. ‘ata’ means ‘you’. ‘sa’ means ‘lift up’ or ‘carry’. ‘ki-nah’ means ‘lament’ or ‘dirge’. ‘el’ means ‘to’ or ‘toward’. ‘nesi-ei’ means ‘princes of’ or ‘leaders of’. ‘yis-ra-el’ means ‘Israel’. Thus, the verse is a command to someone to lift up a lament to the leaders of Israel.
[EZK.19.2] And you will say, "What is your mother to a lion, lying down among young lions? She multiplied her cubs within the villages." [§]
ve-amarta mah im-kah le-vee-yah beit-toch ke-feer-eem ree-vah goo-ray-hah
This verse contains a rhetorical question about a mother lion and her cubs. 've-amarta' means 'and you will say'. 'mah im-kah' means 'what is your mother'. 'le-vee-yah' means 'to a lion'. 'beit-toch ke-feer-eem' means 'among young lions'. 'ree-vah goo-ray-hah' means 'she multiplied her cubs'.
[EZK.19.3] And one of her cubs came up; it was a lion cub, and it learned to tear prey. A human it ate. [§]
va-ta-al echad mi-gu-rei-ha ke-feer ha-yah va-yil-mad li-t’raf-te-ref adam achal
This verse describes one of the female bears' cubs learning to hunt and kill people. ‘Va-ta-al’ means ‘and ascended’ or ‘and came up’. ‘Echad’ means ‘one’. ‘Mi-gu-rei-ha’ means ‘from her cubs’. ‘Ke-feer’ means ‘like a lion’ (though in this context, it means 'a lion cub'). ‘Ha-yah’ means ‘was’. ‘Va-yil-mad’ means ‘and he learned’. ‘Li-t’raf-te-ref’ means ‘to tear prey’. ‘Adam’ means ‘man’ or ‘human’. ‘Achal’ means ‘he ate’.
[EZK.19.4] And nations heard to him while he was defeated and captured, and they brought him in chains to the land of Egypt. [§]
vayishma'u elav goyim beshachtam nitpash uvihu bachachim el-eretz mitzrayim
This verse describes a people hearing to him while he was defeated and captured, and they brought him in chains to the land of Egypt. Let's break down the names of God/deities used: There are none in this verse. 'Goyim' refers to nations or peoples, not deities. Therefore, there are no divine names to translate.
[EZK.19.5] And she saw that disinherited, her hope was lost, and she took one from her cubs, a lion cub she set him. [§]
va-te-re ki no-cha-lah av-dah tik-va-tah va-ti-kah echad mi-gu-ray-ha ke-feer sa-ma-te-hu
This verse describes a lioness whose cub has been taken from her. "Va-te-re" means "and she saw." "Ki" means "that." "No-cha-lah" means "disinherited" or "having lost her portion." "Av-dah" means "lost." "Tik-va-tah" means "her hope." "Va-ti-kah" means "and she took." "Echad" means "one." "Mi-gu-ray-ha" means "from her cubs." "Ke-feer" means "a young lion" or "lion cub". "Sa-ma-te-hu" means "she placed him" or "she set him".
[EZK.19.6] And he walked among lions as a young lion was, and he learned to tear flesh, a human being he ate. [§]
va-yit-hal-ekh be-toch-ar-ay-ot ke-peer ha-yah va-yil-mad li-t’raf-te-ref a-dam a-chal
This verse describes someone walking among lions as if they were a young lion, learning to tear flesh and consuming human beings. 'ar-ay-ot' means 'lions'. 'peer' means 'young lion', and is a masculine singular noun. 'a-dam' means 'human being' or 'person'. 'a-chal' means 'he ate'. The verbs indicate a past action.
[EZK.19.7] And He knew His desolations, and their cities He ruined, and the land became a wasteland, and its fullness from the sound of His roaring. [§]
Va-yedah al-meh-noh-tav ve-ah-ray-hem heh-khreev va-teesh sham eretz oo-meh-loh-ah mee-kol shagaht-o.
This verse describes a knowledge of devastation and ruin. 'Almeh-noh-tav' refers to desolations or ruins. 'Ah-ray-hem' means their cities. 'Heh-khreev' means were ruined or devastated. 'Teesh' refers to a wasteland. 'Eretz' means land. 'Meh-loh-ah' means fullness. 'Mee-kol' means from the sound of. 'Shagaht-o' means his roaring.
[EZK.19.8] And the nations placed themselves around him from the countries, and they spread their net in their corruption, and he was seized. [§]
va-yit-nu a-layv go-yim sa-viv mim-me-di-not va-yif-ro-su a-layv rish-tan be-shach-tam nit-pas
This verse describes nations surrounding a person or entity, spreading their nets to capture them. 'Vayitnu' means 'and they gave/placed'. 'Alayv' means 'upon him'. 'Goyim' means 'nations'. 'Saviv' means 'around'. 'Mimmedinot' means 'from countries'. 'Vayifrosu' means 'and they spread'. 'Rishtam' means 'their net'. 'Besachtam' means 'in their pit/corruption'. 'Nitpas' means 'was seized/captured'.
[EZK.19.9] And they put out his eyes and bound him with chains, and they brought him to the king of Babylon. They brought him into the strongholds, so that his voice should not be heard again among the mountains of Israel. [§]
va-yit-nu-hu vas-soo-gar bah-hah-heem va-ye-vee-u-hu el-meh-lech ba-vel ye-vee-u-hu bam-metz-o-dot le-ma-an lo-yee-shah-mah kol-o od el-ha-ray yis-rah-el.
This verse describes the fate of King Zedekiah of Judah. He was captured by the Babylonian army and his eyes were put out. He was then taken to Babylon and imprisoned, so that his voice would no longer be heard in the land of Israel. Let's break down the names of God/the Gods used here: There are none present in this verse.
[EZK.19.10] Your mother is like a vine planted by water, fruitful and branching, she was from abundant waters. [§]
im-kah kah-geh-fen beh-dahm-kah al-mayim sh'tu-lah po-ree-yah va-ah-neh-fah ha-yeh-tah mi-mayim rab-bim
This verse uses poetic imagery to describe the mother of the beloved. "Imkah" means "your mother". "Kagefen" means "like a vine". "Bedamkah" means "in your blood" or more idiomatically "within you". "Al-mayim" means "on water". "Shtulah" means "planted". "Poreeyah" means "fruitful". "Va-anephah" means "and branching". "Hayetah" means "was". "Mimayim rabim" means "from abundant waters". The verse paints a picture of a mother flourishing and providing abundantly.
[EZK.19.11] There became for him supports of strength toward the clans of rulers, and his stature grew high above his peers. He was seen in his height, in the abundance of his humble origins. [§]
vayihyu-lah matot oz el-shivtei moshlim vatigbah komato al-bein avotim vayera bgavho berov daliotav
This verse describes the strength and stature of a person, comparing them to powerful supports and highlighting their prominence among their peers. ‘Matot oz’ means ‘rods of strength’ or ‘supports of power’. ‘Shivtei moshlim’ refers to ‘tribes of rulers’ or ‘clans of those who govern’. ‘Komato’ is ‘his stature’ or ‘his height’. ‘Bein avotim’ means ‘among fathers’ or ‘among peers’. ‘Gavho’ is ‘his height’ or ‘his majesty’. ‘Daliotav’ means ‘his poverties’ or ‘his humble origins’ – likely referring to a rise in status despite humble beginnings.
[EZK.19.12] And it was crushed in anger to the earth, it was cast down, and the wind of the east dried up its fruit. Its branches were broken and became dry, the staff of its strength, fire consumed it. [§]
va-tu-tash be-che-mah la-aretz hush-la-cha ve-ru-ach ha-ka-dim ho-vish pir-yah hit-par-ku ve-ya-vesh-u ma-teh uz-zah esh a-cha-la-te-hu
This verse describes a forceful casting down to the earth and the drying up of fruit by an east wind, followed by the consuming of a staff of strength by fire. Each word is translated directly based on its root meaning, focusing on literal interpretations rather than traditional theological nuances.
[EZK.19.13] And now, the planted one is in the wilderness, in a land of dryness and thirst. [§]
ve'atah shtulah bamidbar be'eretz tziyah vetzamah
This verse describes a planted thing (likely a vine or a person) in the wilderness, in a dry land, and thirsty. ‘Ve’atah’ means ‘and now’. ‘Shtulah’ is a feminine singular participle meaning ‘planted one’ or ‘shoot’. ‘Bamidbar’ means ‘in the wilderness’. ‘Be’eretz’ means ‘in the land’. ‘Tziyah’ means ‘dryness’ or ‘arid’. ‘Vetzamah’ means ‘and thirsty’.
[EZK.19.14] And fire came forth from the staff of badiah; its fruit it consumed, and there was not in it a staff of strength, a scepter for ruling. It is a lament, and it became a lament. [§]
va-te-tseh esh mi-mateh badiah piryah achalah ve-lo-hayah bah mateh-oz shevet li-m'shol kinah hee va-tehi le-kinah.
This verse describes a fire coming from a staff of badiah (likely a type of wood). The fire consumed its fruit, and it was not a staff of strength or a scepter for ruling. It is a lament and became a lament.
EZK.20
[EZK.20.1] And it happened in the seventh year, on the fifth of the tenth month, that men from the elders of Israel came to inquire of Yahveh, and they sat before Him. [§]
va-yhi b-shanah ha-shevi'it ba-chamishi be-esar lachodesh bau anashim mi-ziknei Yisrael lidrosh et-Yahveh va-yeshvu lifnai.
This verse describes a group of elders from Israel coming to inquire of Yahveh. 'Va-yhi' means 'and it happened'. 'Shanah' is year, 'shevi'it' is seventh. 'Chamishi' is fifth, 'esar' is tenth, 'chodesh' is month. 'Anashim' is men, 'ziknei' is elders, 'Yisrael' is Israel. 'Lidrosh' means to seek or inquire of. 'Et-Yahveh' signifies the act of seeking Yahveh. 'Va-yeshvu' means and they sat, 'lifnai' means before.
[EZK.20.2] And it happened, the word of Yahveh came to me to say. [§]
va-yhi d'var-yahveh elai le'mor
This verse begins with a conjunction meaning "and it happened". "D'var" means "word" or "matter". "Yahveh" is the proper name of God. "Elai" means "to me". "Le'mor" means "to say". Therefore, the verse describes a divine communication initiated with the speaker.
[EZK.20.3] Son of man, speak to the elders of Israel and say to them, thus says my Lord Yahveh: Are you coming to inquire of me? As I live, if I am inquired of for you, says my Lord Yahveh. [§]
ben-adam daber et-ziknei yisrael ve-amarta alehem koh amar adonai yahveh halidrosh oti atem ba’im chai-ani im-idarsh lachem ne’um adonai yahveh.
This verse addresses a prophet, 'son of man', and instructs him to speak to the elders of Israel. It relays a message from 'my Lord Yahveh' questioning their motives for seeking him. It concludes with an affirmation of Yahveh’s life and willingness to be found by them.
[EZK.20.4] Will the Gods judge them? Will a human being judge the abominations of their fathers? They will be informed of those abominations. [§]
ha-tish-pot o-tam, ha-tish-pot ben-a-dam, et-to-e-vot a-vo-tam ho-di-em.
This verse asks a rhetorical question about whether ‘the Gods’ will judge them, whether ‘son of man’ will judge the abominations of their fathers, and then states that they will be made to know (or informed of) those abominations. ‘Ben Adam’ is a literal translation of ‘son of man’ and is meant to be understood as a human being, not necessarily a divine being.
[EZK.20.5] And you shall say to them, 'Thus says my Lord Yahveh, 'In the day that I chose Israel and raised my hand to the offspring of the house of Jacob, and made myself known to them in the land of Egypt, and I raised my hand to them, saying, 'I am Yahveh, the Gods, your God.'' [§]
Ve'amarta alehem koh amar Adonai Yahveh be'yom bachari be'yisrael va'esa yadi le'zera beit Ya'akov va'ivada lahem be'eretz mitzrayim va'esa yadi lahem le'emor ani Yahveh Eloheichem.
This verse recounts God speaking to someone, instructing them to relay a message to the Israelites. It details a time when God chose Israel and raised his hand to the descendants of Jacob, making himself known to them in the land of Egypt, and again raising his hand to them, declaring “I am Yahveh, your God.” Each name of God reflects a different aspect of the divine, and is translated as literally as possible.
[EZK.20.6] On that day, I raised My hand to them, to bring them out of the land of Egypt to the land that I have searched out for them, a land flowing with milk and honey. It is a beauty to all the lands. [§]
bay-yohm ha-hoo nash-ah-tee ya-dee la-hem le-ho-tzee-ahm may-eretz mitz-rah-yeem el-eretz ah-sher tar-tee la-hem za-vat cha-lav oo-devash tzee-vee hee le-chal ha-aratzot.
This verse describes the day God raised His hand to bring the Israelites out of Egypt and into the promised land. 'Bay-yohm ha-hoo' means 'on that day'. 'Nash-ah-tee ya-dee' means 'I raised My hand'. 'Le-ho-tzee-ahm' means 'to bring them out'. 'May-eretz mitz-rah-yeem' means 'from the land of Egypt'. 'El-eretz' means 'to the land'. 'Ah-sher tar-tee la-hem' means 'that I have searched out for them'. 'Za-vat cha-lav oo-devash' means 'flowing with milk and honey'. 'Tzee-vee hee' means 'beauty it is'. 'Le-chal ha-aratzot' means 'to all the lands'.
[EZK.20.7] And I said to them, each man, cast away the abominations of your eyes, and do not defile yourselves with the idols of Egypt. I am Yahveh, your Gods. [§]
Va'omer alehem, ish shikkuzei einav hashelihu, u'vigilulei mitzrayim al titam'u, ani Yahveh Elohimchem.
This verse is a command given to the Israelites. 'Va'omer' means 'and I said'. 'Alehem' means 'to them'. 'Ish' means 'each man'. 'Shikkuzei einav' means 'the abominations of your eyes'. 'Hashelihu' means 'cast them away'. 'U'vigilulei mitzrayim' means 'and the idols of Egypt'. 'Al titam'u' means 'do not defile yourselves'. 'Ani' means 'I'. 'Yahveh' is the proper name of God. 'Elohimchem' means 'your Gods'.
[EZK.20.8] They rebelled against me and refused to listen to me; no one cast away the abominations that they beheld, nor did they abandon the idols of Egypt. And I said, "I will pour out my wrath upon them, to consume my anger within them, in the land of Egypt." [§]
va-yam-roo bee ve-lo a-voo li-shmo-a ei-lai ish et shiq-qu-tsei ei-nei-hem lo hish-lee-choo ve-et gil-loo-lei mitz-raim lo a-za-voo va-o-mar li-sh-fokh cha-ma-tee a-lei-hem le-kha-lot a-fee ba-hem be-toch eretz mitz-raim.
This verse describes the Israelites' rebellion against God and their refusal to abandon their idolatrous practices in Egypt. 'Yamru' means 'they rebelled'. 'Lo avu' means 'they refused'. 'Shiqquzei eineihem' refers to the abominations in their eyes – idols. 'Gilulei mitzraim' refers to the idols of Egypt. 'Chamati' means 'my wrath'. 'Aph' means 'my nostrils' which is a poetic expression for wrath.
[EZK.20.9] And I acted for the sake of my name, so that I would not profane it in the eyes of the nations among whom they are, so that I would be known to them in their eyes, to bring them out of the land of Egypt. [§]
Va'as l'ma'an sh'mi l'bil'ti hechel l'einei ha'goyim asher hem'ah b'tocham asher noda'ti aleihem l'eineihem l'hotzi'am mei'eretz mitzrayim.
This verse describes God's action being done for the sake of God's name, so that God's people would not be profaned in the eyes of the nations among whom they live, and so that God would be known to them and able to bring them out of the land of Egypt.
[EZK.20.10] And I brought them out from the land of Egypt, and I brought them to the wilderness. [§]
va-otsi-em me-eretz mitzrayim va-avi-em el-hamidbar
This verse describes God bringing the Israelites out of the land of Egypt and bringing them to the wilderness. 'Vaoziaem' means 'and I brought them out'. 'Me-eretz mitzrayim' means 'from the land of Egypt'. 'Va-avi-em' means 'and I brought them'. 'El-hamidbar' means 'to the wilderness'.
[EZK.20.11] And I gave to them my laws, and my judgements I made known to them, that the human does them and lives in them. [§]
va'eten lahem et chukkotai v'et mishpatai hodati otam asher ya'aseh otam ha'adam vachai bahem
This verse describes God giving laws and judgements to a people. 'Va'eten' means 'and I gave'. 'Lahem' means 'to them'. 'Et' is an untranslated particle marking the direct object. 'Chukkotai' means 'my laws'. 'Mishpatai' means 'my judgements'. 'Hodati' means 'I made known'. 'Otam' means 'them'. 'Asher' means 'that/which'. 'Ya'aseh' means 'he will do/does'. 'Ha'adam' means 'the human'. 'Vachai' means 'and he will live'. 'Bahem' means 'in them'.
[EZK.20.12] And also, I gave My Sabbaths to them, to be as a sign between Me and between them, to know that I, Yahveh, am the One sanctifying them. [§]
ve-gam et-shavtotai natati lahem lihiyot le'ot beinai u-veinehem ladayat ki ani Yahveh mikdasham.
This verse discusses the giving of the Sabbath as a sign. 'Ve-gam' means 'and also'. 'Et' is a direct object marker. 'Shavtotai' refers to 'my Sabbaths'. 'Natati' means 'I gave'. 'Lahem' means 'to them'. 'Lihiyot' means 'to be'. 'Le'ot' means 'as a sign'. 'Beinai' means 'between me'. 'U-veinehem' means 'and between them'. 'Ladayat' means 'to know'. 'Ki' means 'that'. 'Ani' means 'I'. 'Yahveh' is the proper name of God. 'Mikdasham' means 'sanctifying them'.
[EZK.20.13] They rebelled against me, the house of Israel, in the wilderness, they did not walk in my statutes, and they rejected my judgments, the things a person does and lives by them. They also greatly profaned my Sabbaths. And I said, I will pour out my wrath upon them in the wilderness to destroy them. [§]
vayamru bi beit yisrael bamidbar bechukotai lo halachu ve’et mishpatai ma’asu asher ya’aseh otam ha’adam vachai bahem ve’et shabbotai chill’lu me’od va’omar lishpoch chamati aleihem bamidbar lekallotam.
This verse describes Israel’s rebellion against God in the wilderness. They refused to walk in God’s statutes and rejected God’s judgments. They did not do what would allow a person to live by them, and they greatly profaned God’s Sabbaths. As a result, God declares that God will pour out God’s wrath upon them in the wilderness to destroy them.
[EZK.20.14] And I will make it for the sake of my name, so that not I would let the nations profane it before their eyes, whom I brought out. [§]
va'eseh lema'an shmi lebil'ti hechel le'einei ha'goyim asher hotze'itim le'einehem
This verse describes God's actions being done for the sake of God's name, so that God's people would not cause the nations to profane God's name. Let's break down the components: 'va'eseh' means 'and I will do/made', 'lema'an' means 'for the sake of', 'shmi' means 'my name', 'lebil'ti' means 'so that not', 'hechel' means 'profane', 'le'einei' means 'before the eyes of', 'ha'goyim' means 'the nations', 'asher' means 'that/whom', 'hotze'itim' means 'I have brought out', 'le'einehem' means 'before their eyes'.
[EZK.20.15] And also, I raised my hand against them in the wilderness, so as not to bring them to the land which I gave, a land flowing with milk and honey. It is beautiful among all lands. [§]
və·gam-ʾă·nî nā·śā·ṯî yā·ḏî lā·hem ba·mid·bār lə·bil·tî hā·ḇîʾ ʾō·ṯām ʾel-hā·ʾā·reṣ ʾă·šer-nā·taṯ·ṯî zā·vat ḥā·lāv ū·ḏə·vaš ṣə·ḇî hîʾ lə·ḵāl-hā·ʾă·rā·ṣōṯ.
This verse describes a situation where 'I' (understood to be God) raised a hand against them in the wilderness, refusing to bring them to the land flowing with milk and honey. The land is described as beautiful amongst all lands. 'I' refers to the divine speaker, and 'them' refers to a group of people. The raising of a hand is an idiom signifying a solemn oath or declaration, often with a negative consequence.
[EZK.20.16] Because they have refused my judgments and have not walked in my laws, and they have profaned my Sabbaths, their hearts go after their idols. [§]
ya'an b'mishpatay ma'asu v'et chukotay lo halchu bahem v'et shabtotay chilelu ki acharei giluleihem libam holech
This verse describes a reason for God's displeasure. It states that people have rejected God's judgments and have not walked in God's laws, and they have profaned God's Sabbaths. Their hearts go after idols.
[EZK.20.17] And my eyes had compassion on them from their ruin, and I did not make them finished in the wilderness. [§]
va-tah-has ay-nee a-lay-hem mish-ah-hat-tam ve-lo a-see-tee o-tam ka-lah ba-mid-bar.
This verse describes God having compassion on the Israelites and not completely destroying them in the wilderness. "Tah-has" comes from the root meaning to show favor or compassion. "Ay-nee" means "my eyes" but is used idiomatically to mean "I". "Mish-ah-hat-tam" refers to their corruption or ruin. "Ka-lah" means to be finished or consumed. "Ba-mid-bar" means in the wilderness.
[EZK.20.18] And I said to their sons in the wilderness, do not walk in the ways of your ancestors, and do not keep their judgments. And do not defile yourselves with their idols. [§]
va’omar el-beneihem bamidbar bechukkei avoteichem al-telechu ve’et mishpateihem al tishmeru uvegilluleihem al titama’u.
This verse speaks of a command given to the sons (people) in the wilderness. It is a directive *not* to walk in the ways of their ancestors, *not* to keep their judgments (laws), and *not* to defile themselves with their idols. The verse uses direct address to 'their sons' and gives a series of negative commands.
[EZK.20.19] I, Yahveh, the Gods of you, go in my statutes, and keep my judgments, and do them. [§]
a-nee Yahveh Elohim-chem be-chuk-ko-tai le-chu ve-et mish-pa-tai shimeru va-asu otam.
This verse contains several key names for God and instructions for the people. "a-nee" means "I". "Yahveh" is the proper name of God. "Elohim-chem" means "the Gods of you", implying a plural Godhead relating to a specific people. "be-chuk-ko-tai" means "in my statutes". "le-chu" means "go". "ve-et mish-pa-tai" means "and my judgments". "shimeru" means "keep". "va-asu otam" means "and do them".
[EZK.20.20] And you shall sanctify my Sabbaths, and they shall be a sign between me and you, to know that I am Yahveh, your Gods. [§]
ve'et-shab'botay kad'shoo ve'hayoo le'ot beinnee u'veineichem lada'at ki anee Yahveh Eloheichem.
This verse discusses the observance of Sabbaths as a sign between God and the people. 'Shab'botay' refers to 'my Sabbaths' in the plural. 'Kad'shoo' means 'sanctify'. 'Le'ot' means 'as a sign'. 'Beinnee u'veineichem' means 'between me and you'. 'Lada'at' means 'to know'. 'Eloheichem' means 'your Gods'. The verse essentially states that keeping the Sabbaths will demonstrate that Yahveh is your Gods.
[EZK.20.21] And the sons rebelled against me. They did not walk in my statutes, nor did they keep my judgments to do them, the same that if a man does them, he will live in them. They profaned my Sabbaths. And I said to pour out my wrath upon them to destroy my anger in them in the wilderness. [§]
Va-yam-roo bee ha-ba-neem be-chuk-ko-tai lo-ha-la-choo ve-et mish-pa-tai lo sha-mroo la-asot otam asher ya-aseh otam ha-adam va-chai ba-hem et-shab-bo-tai chi-le-loo va-omer li-sh-fokh cha-ma-tee a-lei-hem le-ka-lot a-fee ba-hem ba-mid-bar.
This verse describes the rebellion of the people against the Gods and their laws. It states that the people did not walk in the Gods’ statutes or keep their judgments. It outlines that obedience to these laws results in life, while disobedience invites the Gods’ wrath. Specifically, it states they profaned the Gods’ Sabbaths, prompting the Gods to pour out their fury upon them and destroy them in the wilderness.
[EZK.20.22] I will turn back my hand, and I will do it for the sake of my name, so as not to profane it before the eyes of the nations whom I brought out before their eyes. [§]
va-hashivoti et yadi va-asa le-ma'an shmi le-bilti hechel le-einei ha-goyim asher-hotseti otam le-eineihem.
This verse describes a situation where the speaker will turn away from intervening on behalf of their people, not because of a change in character, but to maintain a reputation among the nations. 'Hashivoti' means 'I will turn back' or 'I will restore,' referring to withdrawing a hand. 'Yadi' is 'my hand'. 'Va-asa' means 'and I will do', 'le-ma'an shmi' translates to 'for the sake of my name'. 'Le-bilti hechel' means 'so as not to profane'. 'Le-einei ha-goyim' is 'before the eyes of the nations'. 'Asher-hotseti otam' means 'whom I brought out'. 'Le-eineihem' means 'before their eyes'.
[EZK.20.23] Also, I have raised my hand to them in the wilderness, to scatter them among the nations, and to sow them in the lands. [§]
gam ani nasati et yadi lahem bamidbar lehafiz otam bagoyim ulezarot otam ba'aratzot.
This verse describes a raising of hands towards a people in the wilderness, with the purpose of scattering them among the nations and sowing them in the lands. "Gam" means also. "Ani" means I. "Nasati" means I have lifted or I have raised. "Et" is a direct object marker. "Yadi" means my hand. "Lahem" means to them. "Bamidbar" means in the wilderness. "Lehafiz" means to scatter. "Otam" means them. "Bagoyim" means among the nations. "Ulezarot" means and to sow. "Ba'aratzot" means in the lands.
[EZK.20.24] Because they did not do my judgments and refused my statutes, and profaned my Sabbaths, their eyes were after the idols of their fathers. [§]
Ya'an mishpatay lo-asu vechukkothay ma'asu ve'et shabbathothay chililu ve'acharey gillulei avotham hayu einehem.
This verse details why God is angered with the people. 'Ya'an' means 'because'. 'Mishpatay' means 'my judgments'. 'Lo-asu' means 'they did not do'. 'Vechukkothay' means 'and my statutes'. 'Ma'asu' means 'they refused'. 'Ve'et shabbathothay' means 'and my Sabbaths'. 'Chililu' means 'they profaned'. 'Ve'acharey gillulei avotham' means 'and after the idols of their fathers'. 'Hayu einehem' means 'their eyes were'. The overall meaning is a lament about the people's rejection of God's laws and their continued worship of idols.
[EZK.20.25] And also I gave to them laws not good, and judgments not that they will live by them. [§]
və-gam-’ă-nî nâ-ṯat-tî lâ-hem ḥuk-kîm lō ṭō-vîm ū-miš-pā-ṭîm lō yiḥ-yū bā-hem.
This verse describes God giving laws and judgments to a people that are not good, and will not allow them to live by them. The first word, ‘və’ means ‘and’. ‘gam’ means ‘also’. ‘ani’ means ‘I’. ‘natati’ means ‘I gave’. ‘lahem’ means ‘to them’. ‘chukkim’ means ‘laws’. ‘lo’ means ‘not’. ‘tovim’ means ‘good’. ‘u’ means ‘and’. ‘mishpatim’ means ‘judgments’. ‘yiḥyu’ means ‘they will live’. ‘bahem’ means ‘in them/by them’.
[EZK.20.26] And I defiled them with their gifts, by causing to pass all firstborn males, so that I might make them guilty, so that they might know that I am Yahveh. [§]
va’atame’ otam b’matnotam b’ha’avir kol-peter racham l’ma’an ashime’m l’ma’an asher yed’u asher ani Yahveh.
This verse describes a situation where 'they' are defiled by their gifts, specifically through the passing of all firstborn males. The purpose of this defilement is to cause them to know that Yahveh is the one who has done it.
[EZK.20.27] Therefore, speak to the house of Israel, son of man, and you shall say to them, thus says my Lord Yahveh: still this, they insulted me, your ancestors, with their images, they were unfaithful to me. [§]
lakhen daber el-beit yisrael ben-adam ve-amarta alehem koh amar adonai yahveh od zot gidfu oti avoteichem bima'alam bi ma'al.
This verse instructs someone (likely a prophet) to speak to the house of Israel. It conveys a message from 'my Lord Yahveh' regarding the past transgressions of their ancestors against God. 'Gidfu' implies a disrespectful or defiant behavior, while 'ma'al' refers to treachery or unfaithfulness.
[EZK.20.28] And I brought them to the land which I swore with my hand to give to them, and they saw every high hill and every thick tree, and they sacrificed there their sacrifices and gave there their anger as offerings, and they placed there the pleasing smell of their offerings, and they poured out there their libations. [§]
Va'avie'em el-ha'aretz asher nasati et-yadi latet otah lahem vayiru kol-givah ramah v'kol-etz avot vayizb'chu sham et-zivcheihem vaitnu sham ka'as korbanam vayasimu sham re'iach nichocheihem vayassichu sham et-niskeheim.
This verse describes the Israelites being brought into the land God swore to give them, and then turning to worship idols and offer sacrifices on high places and under trees. The passage details their religious syncretism – combining worship of Yahveh with the worship of other deities. 'Va'avie'em' means 'and I brought them'. 'Ha'aretz' means 'the land'. 'Asher nasati' means 'which I swore'. 'Yadi' means 'my hand'. 'Latet otah lahem' means 'to give it to them'. 'Vayiru' means 'and they saw'. 'Kol-givah ramah' means 'every high hill'. 'Kol-etz avot' means 'every thick tree'. 'Vayizb'chu sham' means 'and they sacrificed there'. 'Et-zivcheihem' means 'their sacrifices'. 'Vaitnu sham' means 'and they gave there'. 'Ka'as korbanam' means 'their anger as offerings'. 'Vayasimu sham' means 'and they placed there'. 'Re'iach nichocheihem' means 'the pleasing smell of their offerings'. 'Vayassichu sham' means 'and they poured out there'. 'Et-niskeheim' means 'their libations'.
[EZK.20.29] And I said to them, "What is the raised place that you are coming to there?" And its name was called ‘raised place’ until this day. [§]
va'omar alehem ma habamah asher atem habaim sham vayikara shemah bamah ad hayom hazeh.
This verse describes someone asking about a raised place or altar and its name becoming ‘bamah’ which remains its name to this day. Let's break down the terms: 'va'omar' means 'and I said', 'alehem' means 'to them', 'ma' means 'what', 'habamah' means 'the raised place', 'asher' means 'that', 'atem' means 'you', 'habaim' means 'those coming', 'sham' means 'there', 'vayikara' means 'and it was called', 'shemah' means 'its name', 'bamah' means 'raised place', 'ad' means 'until', 'hayom' means 'the day', 'hazeh' means 'this'.
[EZK.20.30] Therefore say to the house of Israel, thus says my Lord Yahveh: You are defiled by the way of your ancestors, and you commit adultery after their abominations. [§]
lakhen emor el beit yisrael koh amar adonai yahveh habederek avoteikhem atem nitme'im ve'acharei shikkuzehem atem zonim.
This verse begins with 'therefore say to the house of Israel'. Then it states 'thus says my Lord Yahveh'. The core of the verse is a statement about the people being defiled by the way of their ancestors, and committing spiritual adultery after their abominations. 'Bederek' refers to 'by the way' or 'in the manner of', 'avoteikhem' means 'your ancestors', 'nitme'im' means 'you are defiled', 'shikkuzehem' means 'their abominations', and 'zonim' means 'you commit adultery'.
[EZK.20.31] And in presenting your offerings, when you pass your children through the fire, you defile yourselves for all your idols until this day, and I will seek you out, house of Israel. I live, declares my Lord Yahveh, if I do not seek you out. [§]
Oo-vee-seh-at mat-noh-tay-chem beh-hah-ah-veer benee-chem bah-esh a-tem nee-tme-eem le-chol-geel-loo-lay-chem ad-hah-yohm va-anee ee-dah-resh la-chem bayt yis-ra-el chai-anee ne-oom ad-o-nai yuh-veh im-ee-dah-resh la-chem.
This verse speaks of ritual practices involving passing children through fire and becoming defiled by idols. The speaker, Yahveh, declares that they will seek out the house of Israel. It is a statement of judgement and a promise of accountability. 'Matnotaychem' refers to offerings or gifts. 'Ha'avir' refers to passing through. 'Baneechhem' means your children. 'Geeloolaychem' means your idols. 'Ad hayyom' means until this day. 'Iddarash' means I will seek. 'Bayt Yisrael' means the house of Israel. 'Chai-anee' is a declaration of being alive, and serves to emphasize the seriousness of the statement. 'Ne'oom' means declares.
[EZK.20.32] And the ascent upon your spirit will not be, that which you say, 'we will be like the nations, like the families of the lands, to serve wood and stone.' [§]
vehaoleh al-ruahachem hayo lo tihyeh asher atem omrim nihyeh kagoyim kemishpachot haaratzot leshaeret etz vaaven.
This verse concerns offerings made 'to the wind' - meaning offerings not directed to the Gods, but rather wasted or given to nothing. It criticizes the desire to be like the nations surrounding them, who worship carved images of wood and stone.
[EZK.20.33] I live, says my Lord Yahveh, if not by a strong hand and a stretched-out arm and with wrath poured out, I will reign over you. [§]
khai-ani ne-um adonai yevaveh im-lo be-yad khazakah u-vizro-ah netuyah u-vekhemmah shfukhah emlokh aleikhem.
This verse contains several key names and phrases. "Khai-ani" means "I live". "Ne-um" means "says" or "declares". "Adonai" means "my Lord". "Yevaveh" is the proper name of God. "Im-lo" means "if not". "Be-yad" means "by hand". "Khazakah" means "strong". "Vizro-ah" means "arm". "Netuyah" means "stretched out". "Khemmah" means "wrath". "Shfukhah" means "poured out". "Emlokh" means "I will reign". "Aleikhem" means "over you".
[EZK.20.34] And I will bring you out from the peoples, and I will gather you from the lands where you were scattered among them, with a strong hand and an outstretched arm, and with poured out fury. [§]
vehotsati etkhem min ha'amim vekibatzti etkhem min ha'aratzot asher nefotzem bam beyad hazakah ubizro'a netuya ubchema shfukha.
This verse describes a promise of God to bring his people out from among the nations and gather them from the lands where they have been scattered. It emphasizes the power and anger with which this will be done. Let's break down the names of God present. There is no explicit name of God used here; the verb forms indicate divine action, attributing the act to 'the Gods' as a plural term for divine beings.
[EZK.20.35] And I will bring you to a desert of peoples, and I will judge with you there, face to face. [§]
veh-vay-tee et-chem el-mid-bar ha-ah-meem ve-neesh-pat-tee it-chem sham pa-neem el pa-neem.
This verse describes a future action where ‘I’ will bring ‘you’ to a desert of peoples and will judge with ‘you’ there, face to face. 'I' is referring to Yahveh. 'You' refers to the people of Israel. The desert of peoples refers to a place among other nations. The face-to-face judgement is a direct confrontation, implying a clear and unambiguous judgement.
[EZK.20.36] As I judged your ancestors in the wilderness of the land of Egypt, so I will judge with you, says my Lord Yahveh. [§]
ka-asher nish-pat-ti et-av-o-te-chem be-mid-bar eretz mitz-raim ken ish-afeh it-chem ne-um ad-o-nai ye-ho-veh
This verse is a declaration of judgment, comparing how the Gods judged the ancestors in the wilderness of the land of Egypt to how the Gods will judge the people now. 'ka-asher' means 'as'. 'nish-pat-ti' means 'I judged'. 'et-av-o-te-chem' means 'your ancestors'. 'be-mid-bar' means 'in the wilderness'. 'eretz mitz-raim' means 'land of Egypt'. 'ken' means 'so' or 'even'. 'ish-afeh' means 'I will judge'. 'it-chem' means 'with you'. 'ne-um' means 'says'. 'ad-o-nai' means 'my Lord'. 'ye-ho-veh' is the proper name of the Gods.
[EZK.20.37] And I will pass you all under the rod, and I will bring you all in the tradition of the covenant. [§]
veha'avarti etchem tachat hashavet veheveiti etchem bemasoret habrit
This verse describes God passing his people under the rod and bringing them into the covenant. 'Veha'avarti' means 'and I will pass'. 'Etchem' means 'you all'. 'Tachat hashavet' means 'under the rod'. 'Veheveiti' means 'and I will bring'. 'Bemasoret habrit' means 'in the tradition of the covenant'.
[EZK.20.38] I will curse those who rebel against me and those who transgress against me, removing them from their land and bringing them out. They shall not enter the land of Israel, and you will know that I am Yahveh. [§]
oo-vah-ro-tee mee-kem hah-mor-deem vee-hah-po-sh-eem bee, mee-eretz mee-goo-ray-hem ot-zeem oo-sahd-dee-em vee-el ad-maht yees-rah-el lo ya-vo, vee-yee-dah-tem kee-ah-nee Yahveh.
This verse describes a curse upon those who rebel and transgress against God. They will be removed from their land and will not enter the land of Israel. The purpose is to make it known that God is Yahveh.
[EZK.20.39] And you, house of Israel, thus says my Lord Yahveh: each person, go and serve your idols. And afterward, if you do not listen to me, do not profane my holy name any longer with your gifts and your idols. [§]
ve-atem beit-yisrael ko-amar adonai yahveh, ish gillulaiyv lechu avdu, ve-achar im-einkem shomei’im elai ve-et shem qadshi lo techall’lu-od be-matnoteikhem u-ve-gilluleikhem.
This verse is addressed to the house of Israel. It states that each person should go and serve their idols. Following this, if they do not listen to Yahveh, they should no longer profane His holy name with their gifts and idols.
[EZK.20.40] For on the holy mountain, on the high mountain of Israel, says my Lord Yahveh, there all the house of Israel will serve me, all of it, in the land. There I will accept your contributions and the firstfruits of your produce from all your holy things. [§]
kee behar-qad-shee behar meroom yis-ra-el ne-oom ad-o-nai yeh-veh sham ya-av-doo-nee kol-bayt yis-ra-el kul-loh ba-ah-retz sham er-tzemm ve-sham ed-rosh et-te-roo-mo-tay-chem ve-et-re-eh-sheet mas-oh-tay-chem be-kol-qd-shay-chem.
This verse describes a future time when the people of Israel will worship Yahveh on a holy, high mountain. It details that all of the house of Israel will serve Yahveh in the land, and it is there that Yahveh will accept their contributions and firstfruits from all their holy things. 'Adonai' refers to 'my Lord', 'YHVH' is 'Yahveh', and the repetition of 'sham' (there) emphasizes the location of this worship.
[EZK.20.41] I desire a pleasing fragrance from you, in taking you from the peoples, and I will gather you from the lands where you were scattered in them, and I will sanctify myself in you before the eyes of the nations. [§]
bə·rê·aḥ ni·ḥoḥaḥ ʾer·ṣê ʾet·ḵem bə·hō·ṣîʾî ʾet·ḵem min-hā·ʿam·mîm wə·qi·baṣ·tî ʾet·ḵem min-hā·ʾā·rā·ṣōt ʾă·šer nə·pō·ṣō·tem bā·m wə·niq·dāš·tî bā·ḵem lə·ʿê·nê ha·gō·yim.
This verse describes a fragrant offering pleasing to the Gods, connected to the act of taking ‘you’ from the peoples and gathering ‘you’ from the lands where ‘you’ were scattered, and sanctifying themselves in ‘you’ before the nations. The verb forms indicate past action with continuing relevance. ‘You’ is plural, implying a people or nation.
[EZK.20.42] And you will know that I, Yahveh, am the one who brings you to the land of Israel, to the land which I raised My hand to give to your ancestors. [§]
vee-dah-tem kee-ee ah-nee Yahveh bah-hav-ee-ee et-chem el-ad-maht yis-rah-el el-hah-ah-rets ah-sher nah-sah-tee et-ya-dai la-tet oh-tah-ah la-ah-vo-tei-chem
This verse states that the people will know that Yahveh is the one who brought them to the land of Israel, the land He raised His hand to give to their ancestors. The verbs are in the future tense, indicating a promise or prediction of a future event that will confirm Yahveh’s identity.
[EZK.20.43] And you will remember there your ways and all your dealings that you were defiled in them, and you will mark before you in all your evils that you did. [§]
oozkhartem-sham et-darkheyhem ve-et kol-aleiloteichem asher nitmatehm bam unkotem bifneichem bechol-raoteichem asher asitem.
This verse describes a remembering of past deeds and acknowledging the evil that was done. 'oozkhartem' means 'you will remember'. 'sham' means 'there'. 'et' is a grammatical particle indicating the object. 'darkheyhem' means 'your ways'. 've' means 'and'. 'kol' means 'all'. 'aleiloteichem' means 'your plots/dealings'. 'asher' means 'that/which'. 'nitmatehm' means 'you were defiled'. 'bam' means 'in them'. 'unkotem' means 'you will engrave/mark'. 'bifneichem' means 'before your faces/before you'. 'bechol' means 'in all'. 'raoteichem' means 'your evils'. 'asher' means 'that/which'. 'asitem' means 'you did'.
[EZK.20.44] And you will know that I am Yahveh in doing with you for the sake of my name, not like your ways the evil ones, and like your plots the corrupted ones, house of Israel, declares my Lord Yahveh. [§]
vee-dah-tem kee-anee Yahveh bah-ah-soh-tee it-chem le-mah-ahn shmee loh keh-dar-kay-chem ha-rah-eem ve-kah-ah-lee-loh-tay-chem ha-neesh-cha-toh-t beet yees-rah-el neh-oom ah-do-nai Yah-veh.
This verse consists of several key components. 'Videeatem' means 'you will know'. 'Kee anee' means 'that I am'. 'Yahveh' is the proper name of God. 'Bah-ah-soh-tee it-chem' means 'in doing with you'. 'Le-mah-ahn shmee' means 'for the sake of my name'. 'Loh keh-dar-kay-chem ha-rah-eem' means 'not like your ways the evil ones'. 'Ve-kah-ah-lee-loh-tay-chem ha-neesh-cha-toh-t' means 'and like your plots the corrupted ones'. 'Beet yees-rah-el' means 'house of Israel'. 'Neh-oom ah-do-nai Yahveh' means 'declares my Lord Yahveh'.
EZK.21
[EZK.21.1] And it happened, the word of Yahveh came to me to say. [§]
va-yhi d'var-yahveh elai le'mor
This verse begins with a conjunction meaning "and it happened". "D'var" means "word" or "matter". "Yahveh" is the proper name of God. "Elai" means "to me". "Le'mor" means "to say". Therefore, the verse describes a divine communication initiated with the speaker.
[EZK.21.2] Son of man, set your face towards the direction of the south, and cast to the south, and prophesy to the forest of the field of the south. [§]
ben-adam shim panecha derech teimana vehatef el-darom vehinave el-ya'ar hasadeh negev.
ben-adam means 'son of man'. shim means 'place' or 'set'. panecha means 'your face'. derech means 'way' or 'direction'. teimana means 'the south'. vehatef means 'and cast'. el-darom means 'to the south'. vehinave means 'and prophesy'. el-ya'ar hasadeh means 'to the forest of the field'. negev means 'the south'. This verse instructs someone, 'son of man', to orient themselves towards the south and prophesy to a forest in the southern region.
[EZK.21.3] And you shall say to the forest of the Negev, hear the word of Yahveh: thus says my Lord Yahveh, behold, I will kindle a fire within you, and it shall consume all green trees and all dry trees. It will not be extinguished; the flame will blaze, and all faces from south to north will be scorched. [§]
ve'amarta leya'ar hannegev shma dvar-yahveh koh-amar adonai yevih hinni matziti-vecha esh ve'ochlah vecha kol-etz-lach vekol-etz yavesh lo-tichbeh lahevet shallehevet venitzrvu-bah kol-panim min-negev tzaponah.
This verse is a prophetic declaration against the 'forest of the Negev'. It is a message of judgment involving fire that will consume all vegetation. 'Yahveh' is speaking through a prophet, identified as 'my Lord', delivering a direct message. The fire will burn from south to north, affecting all faces or sides of the forest.
[EZK.21.4] And all flesh will see that I, Yahveh, have burned it, and it will not be extinguished. [§]
ve-ra’u kol-basar ki ani Yahveh bi’arti’ha lo tikbeh
This verse states that all flesh will see that Yahveh has burned it, and it will not be extinguished. 'Kol-basar' literally means 'all flesh', referring to all living beings. 'Bi’arti’ha' means 'I have burned it', with the 'ha' suffix referring to something previously mentioned. 'Lo tikbeh' means 'it will not be extinguished'.
[EZK.21.5] And I said, "Alas, my Lord Yahveh, they are saying to me, 'Is it not that he uses parables?'" [§]
Va'omar, ahah Adonai Yahveh, hemma omrim li, haloa memashal meshallim hu.
This verse is spoken by the prophet Ezekiel. 'Va'omar' means 'and I said'. 'Ahah' is an interjection expressing dismay, like 'alas' or 'woe'. 'Adonai' means 'my Lord'. 'Yahveh' is the proper name of God. 'Hemma' means 'they'. 'Omrim' means 'saying'. 'Li' means 'to me'. 'Haloa' is a question marker, similar to 'is it not?' or 'do not'. 'Memashal' means 'he uses'. 'Meshallim' means 'parables'. 'Hu' means 'he'. So the verse is a lament about people claiming God speaks in parables.
[EZK.21.6] And it happened, the word of Yahveh came to me to say. [§]
va-yhi d'var-yahveh elai le'mor
This verse begins with a conjunction meaning "and it happened". "D'var" means "word" or "matter". "Yahveh" is the proper name of God. "Elai" means "to me". "Le'mor" means "to say". Therefore, the verse describes a divine communication initiated with the speaker.
[EZK.21.7] Son of man, set your face toward Jerusalem and proclaim against the sanctuaries, and prophesy against the land of Israel. [§]
ben-ah-dam, shim pah-neh-kah el-yer-oo-shah-lim, veh-tah-tef el-mik-dah-shim, veh-hee-nah-veh el-ahd-mah-t yis-rah-el.
This verse addresses a 'son of man' and instructs him to set his face toward Jerusalem and to proclaim against the sanctuaries, and to prophesy against the land of Israel. 'Ben-adam' literally means 'son of man'. 'Shim panecha' means 'set your face', indicating a direction or intention. 'Mikdashim' refers to sanctuaries or holy places. 'Admat Yisrael' means 'land of Israel'.
[EZK.21.8] And you shall say to the land of Israel, thus says Yahveh: Behold, I am with you, and I will draw my sword from its scabbard, and I will cut off from you the righteous and the wicked. [§]
ve'amarta le'admat yisrael koh amar Yahveh hinni elaiych vehotzeiti charbi mitarreh vehichrati mimech tzadik verasha.
This verse is addressed to the land of Israel, and is a declaration from Yahveh. It states that Yahveh is with them and will draw a sword from its sheath to destroy both the righteous and the wicked from among them.
[EZK.21.9] Because that I have known from you the righteous and the wicked, therefore my sword will go out from its sheath to all flesh from the south to the north. [§]
Ya'an asher hikarti mimech tzadik v'rasha, laken tetze charbi mitara'ah el kol basar minenegev tzafon.
This verse explains a reason for judgement. 'Ya'an asher' means 'because that'. 'Hikarti mimech' means 'I have known from you'. 'Tzadik v'rasha' means 'righteous and wicked'. 'Laken' means 'therefore'. 'Tetze' means 'will go out'. 'Charbi' means 'my sword'. 'Mitara'ah' means 'from its sheath'. 'El kol basar' means 'to all flesh'. 'Minenegev tzafon' means 'from the south to the north'. The verse details a divine judgement wherein the sword of God will strike all flesh, from south to north, because God has discerned both the righteous and the wicked.
[EZK.21.10] And all flesh will know that I, Yahveh, have brought forth my sword from its sheath; it will not return again. [§]
ve-ya-de-u kol-ba-sar ki a-ni Yahveh ho-tzee-tee char-bee mee-ta-ar-ah lo ta-shuv od.
This verse states that all flesh will know that Yahveh is the one who has brought forth His sword from its sheath, and it will not return there again. 'Bashar' refers to all living beings, or humanity. 'Ta'arah' is the sheath for a sword. The verse implies a finality and irreversible action by Yahveh.
[EZK.21.11] And you, son of man, will groan with a broken waist and with bitterness before their eyes. [§]
ve-atta ben-adam he-enach be-shivron matnayim u-bi-merirut te-enach le-eineihem.
This verse addresses a “son of man” and instructs him to groan, specifically with a broken waist and with bitterness, before the eyes of others. 'Ve-atta' means 'and you'. 'Ben-adam' is 'son of man'. 'He-enach' means 'you will groan'. 'Be-shivron matnayim' is 'with a broken waist'. 'U-bi-merirut' means 'and with bitterness'. 'Te-enach' means 'you will groan'. 'Le-eineihem' means 'before their eyes'.
[EZK.21.12] And it will be, when they say to you, “Why are you lamenting?” then you will say, “Because of a hearing that it comes, and every heart will melt, and every hand will become weak, and every spirit will be faint, and every knee will flow waters. Behold, it comes, and it will be – the declaration of my Lord Yahveh.” [§]
Vehayah ki yo’meru eleicha al mah ata ne’nach ve’amarta el shmu’ah ki ba’ah venames kol lev verefu kol yadayim vechihata kol ruach vechol birkayim telachnah mayim hinei ba’ah venihyata ne’um adonai yehveh.
This verse describes a response to be given when questioned about sorrow or lamentation. The response indicates a coming event that will cause widespread despair and weakness. ‘Vehayah’ means ‘and it will be’. ‘Ki’ means ‘when’ or ‘if’. ‘Yo’meru’ means ‘they say’. ‘Eleicha’ means ‘to you’. ‘Al mah’ means ‘about what’ or ‘why’. ‘Ata’ means ‘you’. ‘Ne’nach’ means ‘you lament’. ‘Ve’amarta’ means ‘and you will say’. ‘El shmu’ah’ means ‘to a hearing’ or ‘to what is heard’. ‘Ki ba’ah’ means ‘that it comes’. ‘Venames’ means ‘and will melt’. ‘Kol lev’ means ‘every heart’. ‘Verefu’ means ‘and will become weak’. ‘Kol yadayim’ means ‘every hand’. ‘Vechihata’ means ‘and will be faint’. ‘Kol ruach’ means ‘every spirit’. ‘Vechol birkayim’ means ‘and every knee’. ‘Telachnah mayim’ means ‘will flow waters’. ‘Hinei ba’ah’ means ‘behold, it comes’. ‘Venihyata’ means ‘and will be’. ‘Ne’um adonai yehveh’ means ‘the declaration of my Lord Yahveh’.
[EZK.21.13] And it happened, the word of Yahveh came to me to say. [§]
va-yhi d'var-yahveh elai le'mor
This verse begins with a conjunction meaning "and it happened". "D'var" means "word" or "matter". "Yahveh" is the proper name of God. "Elai" means "to me". "Le'mor" means "to say". Therefore, the verse describes a divine communication initiated with the speaker.
[EZK.21.14] Son of man, prophesy and say, thus says my Lord: Say, "The sword, the sword is sharpened, and also polished." [§]
ben-ah-dom hee-na-veh ve-ah-mar-tah koh o-mar ah-do-nai emor herev herev hoo-ha-dah ve-gam me-roo-tah
This verse comes from Ezekiel 21:14. "Ben-Adam" literally means "son of man". "Hinaveh" means "prophesy". "Ve-amarta" means "and you shall say". "Koh omar" means "thus says". "Adonai" is "my Lord". "Emor" means "say". "Herev" means "sword". "Hoo-hada" means "it is sharpened". "Ve-gam" means "and also". "Me-roo-tah" means "polished".
[EZK.21.15] For the purpose of carrying out a slaughter, a single slaughter, for the sake of there being a flash of moisture, or a lifting up of a rod of offspring, a refusal of every tree. [§]
le-ma'an te-vo-ach te-vach choo-chad-dah le-ma'an-he-yeh-lah bah-rak mo-rat-tah oh na-sees sheh-vehv ben-nee mo-eh-set kol-etz
This verse describes a purpose or reason for an action. It speaks of a slaughter, a single slaughter, for the sake of a flash of moisture, or a lifting up of a rod of offspring, a refusal of every tree.
[EZK.21.16] And he gave it to Martha to grasp in the hand. She had sharpened the sword, and she was prepared to give it into the hand of the executioner. [§]
va-yit-ten o-tah le-mar-tah lit-pos be-kaf hee-hu-chad-dah cherev ve-hee mo-rat-tah la-tet o-tah be-yad ho-reg
This verse describes someone handing a sword to Martha so she may grasp it in her hand. The sword is sharpened, and Martha is prepared to give it to the executioner. Each word is translated directly. 'Vayitten' means 'and he gave'. 'Otah' means 'it'. 'Le' means 'to'. 'Martha' is a proper noun, so it remains as 'Martha'. 'Litpos' means 'to grasp'. 'Bekaf' means 'in the hand'. 'Hee' means 'she'. 'Huchadah' means 'sharpened'. 'Cherev' means 'sword'. 'Ve' means 'and'. 'Moratah' means 'prepared'. 'Latet' means 'to give'. 'Ota' means 'it'. 'Beyad' means 'in the hand of'. 'Horeg' means 'executioner'.
[EZK.21.17] Cry out and boast, son of man, for it was among my people. It was among all the leaders of Israel. The dwelling place of God's sword was against my people, therefore, prepare yourself. [§]
ze'ak veheilel ben-adam ki-hiya hayta be'ammi hiya bekhal nesi'ei yisrael megurei el-cherev hayu et-ammi laken sofok el-yarech.
This verse uses a series of direct addresses and statements regarding judgment and suffering. 'Ze'ak' is a command to cry out. 'Veheilel' is a command to praise, or to celebrate in a boastful manner. 'Ben-adam' means 'son of man'. 'Hiya hayta' means 'it was'. 'Be'ammi' means 'among my people'. 'Bekhal nesi'ei yisrael' means 'among all the leaders of Israel'. 'Megurei el-cherev' refers to the dwelling place of the sword, or the source of the sword’s power. 'Hayu et-ammi' means ‘were against my people’. 'Laken' means 'therefore'. 'Sofok el-yarech' means 'gird your loins'.
[EZK.21.18] For a tester exists, and what if, even a rod of correction is not present? Thus says my Lord, Yahveh. [§]
kee bo-khan oo-mah im-gam-shev-et mo-es-et lo yih-yeh ne-oom ad-o-nai ye-ho-vah.
This verse describes God's testing and refining process. 'bo-khan' relates to testing metals to reveal impurities. 'shev-et mo-es-et' means 'a rod of correction' or 'discipline'. 'ad-o-nai' is 'my Lord'. 'ye-ho-vah' is 'Yahveh'. The verse asserts that even if discipline is withheld, this does not negate God's testing.
[EZK.21.19] And you, son of man, prophesy and clap hands together, and let the sword be doubled – a third sword. It is the sword of the slain, yes, the great sword of the slain that penetrates them. [§]
ve-atah ben-adam hinaveh ve-hak kaf el-kaf ve-tikafel cherev shlishitah cherev chalalim hee cherev chalal ha-gadol ha-choderet lahem.
This verse is a prophetic instruction. 'atah' means 'you,' 'ben-adam' means 'son of man,' 'hinaveh' means 'prophesy.' 'hak kaf el-kaf' is an idiom meaning 'clap hands together.' 'tikafel' means 'be doubled.' 'cherev shlishitah' means 'a third sword.' 'cherev chalalim' means 'sword of the slain,' used here as a descriptor. 'hee' means 'it' or 'she,' used here as 'it.' 'cherev chalal ha-gadol' means 'the great sword of the slain.' 'ha-choderet lahem' means 'that penetrates them.' The verse involves a symbolic act of clapping hands and a proclamation regarding a sword connected to death and judgment.
[EZK.21.20] For the purpose of causing hearts to mourn and many obstacles before all their gates I have set a sword of destruction. A brother made for a flash, a small amount for slaughter. [§]
lema'an lamug lev veharbe hamichsholim al kol sha'areihem natatti ivchat-charev ach asuya levarak me'uta letavach.
This verse describes a divine intention to cause hearts to mourn and to increase obstacles before all their gates, resulting in a sword of destruction and slaughter. 'Lema'an' indicates purpose, 'lamug' means to mourn, 'lev' is heart, 'harbeh' means many, 'hamichsholim' is obstacles, 'sha'areihem' means their gates, 'natatti' means I have set, 'ivchat-charev' is a sword of destruction, 'ach' means brother (but is often used figuratively for a strong or similar entity), 'asuya' means made, 'levarak' means for a flash/lightning, 'me'uta' means little/few, and 'letavach' means for slaughter.
[EZK.21.21] Unite yourself with me, set and lean on me. To me are your faces appointed. [§]
hit’achadi heimini hasimi hasmilī anā pānayich mu’adot.
This verse uses a series of imperatives and nouns related to unity and faces. "hit’achadi" is a reflexive imperative, meaning 'unite yourself'. "heimini" means 'with me'. "hasimi" is a command to 'set' or 'place'. "hasmilī" means 'lean on'. "anā" means 'to me'. "pānayich" means 'your faces'. "mu’adot" means 'appointed' or 'set times'. The verse appears to be a plea for unity and focused attention.
[EZK.21.22] And also I will strike hand to hand, and I will rest my wrath. I, Yahveh, have spoken. [§]
ve-gam-ani akeh kapi el-kapi vahani-choti chamati ani Yahveh dibarti.
This verse describes God striking his hands together and resting his wrath. It emphasizes that this action and declaration originate from Yahveh himself. 'Ve-gam-ani' means 'and also I'. 'Akeh kapi el-kapi' literally means 'strike hand to hand' or 'strike my hand against my hand'. 'Vahani-choti chamati' means 'and I will rest my wrath'. 'Ani Yahveh dibarti' means 'I, Yahveh, have spoken'.
[EZK.21.23] And it happened, the word of Yahveh came to me to say. [§]
va-yhi d'var-yahveh elai le'mor
This verse begins with a conjunction meaning "and it happened". "D'var" means "word" or "matter". "Yahveh" is the proper name of God. "Elai" means "to me". "Le'mor" means "to say". Therefore, the verse describes a divine communication initiated with the speaker.
[EZK.21.24] And you, human being, set for yourself two paths for the sword of the king of Babel to come forth from one land. Two will go forth, and a hand will be raised at the head of the path to the city of Bare'a. [§]
ve'atah ben-adam shim-lecha shnaim drakhim laboa herev melek-bavel me'eretz echad yetzu shnaim veyad bare'a berosh derech-ir bare'a.
This verse addresses a 'son of man' and instructs him to mark out two paths for the king of Babel’s sword to come. It describes the sword originating from one land, and a hand raising itself at the head of the path to the city of Bare'a. 'Ben-adam' is an idiom meaning 'human being', not necessarily a literal 'son of man'. 'Shim-lecha' means 'set for yourself'. 'Drakhim' is paths. 'Yetzau' means 'they will go forth'. 'Beros' means 'head'.
[EZK.21.25] A path is set for a sword to come against Rabbah of the people of Ammon, and against Judah in Jerusalem under siege. [§]
Derekh tasim levo bo herev et rabbat benei amon ve'et Yehudah biYerushalayim betzurah.
This verse describes a path being set for a sword to come against Rabbah of the Ammonites and against Judah in Jerusalem under siege. Let's break down the names of God: There are none in this verse.
[EZK.21.26] For the king of Babylon stood at the mother of the way, at the head of the two roads, to practice divination. He cast lots with arrows, asked of the teraphim, and saw in the liver. [§]
ki-ah-mahd meh-lech-vah-vel el-em hah-deh-rech be-rosh shnei hah-deh-rah-chim lik-sahm-kah-sem kil-kal bah-hee-tzeem shah-ahl bah-teh-rah-feem rah-ah bah-kah-vehd.
This verse describes the Babylonian king standing at a crossroads, practicing divination. He casts lots (using arrows), consults teraphim (household gods or idols), and looks at the liver (of a sacrificed animal) for omens. The phrase "em hah-deh-rech" literally means "mother of the way" which is understood to mean crossroads. "Kil-kal bah-hee-tzeem" refers to casting lots with arrows. "Shah-ahl bah-teh-rah-feem" means to ask of the teraphim (household idols). "Rah-ah bah-kah-vehd" means to see in the liver (of a sacrificed animal).
[EZK.21.27] In his right hand was the weakening of Jerusalem, to establish breaches, to open a mouth for slaughter, to raise a voice with shouting, to establish breaches upon the gates, to pour out a mound for building a ramp. [§]
bi-yami-no hay-ah ha-ke-sem ye-ru-sha-lim la-soom ka-rim lipt-oach peh be-rechatz le-harim kol bit-ru-ah la-soom ka-rim al-sh'arim lish-poch sol-lah liv-noh da-yek.
This verse describes a plan to weaken Jerusalem through destructive actions. 'Yamin' refers to the right hand, metaphorically representing power. 'Kesem' refers to weakness or decline. The verse details plans to break down walls, silence voices, and generally devastate the city, culminating in building a siege ramp ('dayek'). The imagery is violent and focuses on the intentional dismantling of Jerusalem's defenses and ability to resist.
[EZK.21.28] And it will be to them like a false enchantment in their eyes, oaths, oaths to them, and He remembers iniquity to punish. [§]
vehaya lahem kiksam shav beeinehem shvuiei shvuot lahem vehu mazkir avon lehitapes.
This verse describes a situation where oaths and promises are like a deceptive enchantment to the people, and God remembers their iniquity to punish them. Let's break down the names of God present: There are none. The verse refers to 'hu' which means 'he' and in context refers to God. We will translate this as 'He'.
[EZK.21.29] Therefore, thus says my Lord Yahveh: Because you remember your iniquity, revealing your transgressions in all your schemes, because you remember, you will be seized by the hand. [§]
lakhen koh amar adonai yahveh ya'an hazkarkhem avonekhem behiggalot pish'ekhem leher'ot chattoteikhem bechol alilotekhem ya'an hizzarkhem bakkaf titapesu.
This verse consists of a statement introduced by 'therefore' ('lakhen'), followed by a declaration from 'my Lord Yahveh'. It explains that the reason for their current situation is their remembrance of their iniquity, the revealing of their transgressions in all their schemes. It concludes by stating that they will be seized by the hand, meaning they will face consequences.
[EZK.21.30] And you are a profaned wicked one, prince of Israel, whose day has come in the time of iniquity's end. [§]
ve-ata khalal rashah, nesi yisrael, asher-ba yomo be'et avon ketz.
Let's break down each word. 'Ve-ata' means 'and you'. 'Khalal' means 'profaned' or 'violated'. 'Rashah' means 'wicked'. 'Nesi' means 'prince' or 'leader'. 'Yisrael' is the name 'Israel'. 'Asher-ba' means 'whose day has come'. 'Yomo' means 'his day'. 'Be'et' means 'in the time of'. 'Avon' means 'iniquity' or 'wickedness'. 'Ketz' means 'end' or 'limit'. Thus, the verse speaks of a leader of Israel whose time has come because of iniquity.
[EZK.21.31] Thus says my Lord Yahveh: I will remove the headdress and bring down the crown. This is not that. I will lower the low and raise up the high. [§]
Koh amar adonai yahveh hasir hamitznefet vehirim ha'atara zot lo-zot hashafalah hagevah vehagevah hashpil.
This verse consists of a declaration, stating what 'my Lord Yahveh' will do. It uses contrasting imagery of removing a crown and raising up what is low. 'Mitznefet' refers to a headdress or turban, often symbolic of status. 'Atara' is a crown. The repetition of 'zot lo-zot' emphasizes a complete reversal. 'Hafalah' means lowliness or humiliation, and 'gevah' means height or pride. The verse speaks of a divine reordering of status.
[EZK.21.32] Strength, strength, strength I will place it. Even this was not, until he comes to whom belongs the judgment, and I will give it. [§]
Avvah Avvah Avvah asimena gam-zoht lo-hayah ad-bo asher-lo hamishpat untattiyo.
This verse repeats the word "Avvah" three times, which is a form of 'strength' or 'power'. 'Asimena' means 'I will place it'. 'Gam-zoht' translates to 'even this'. 'Lo-hayah' means 'was not'. 'Ad-bo' means 'until he comes'. 'Asher-lo hamishpat' means 'to whom belongs the judgment'. 'Untattiyo' means 'and I will give it'.
[EZK.21.33] And you, son of man, prophesy and say, thus says my Lord Yahveh to the children of Ammon, and concerning their reproach. And say, "A sword, a sword is drawn for slaughter, sharpened for the killing, in order to flash!" [§]
ve-ata ben-adam hinaveh ve-amarta koh amar adonai yahveh el-benei amon ve-el-cherpatehem ve-amarta cherev cherev petucha le-tevach meruta le-hachil le-ma'an barak.
This verse comes from Ezekiel 21:14-15. It is a prophetic utterance directed to Ezekiel, instructing him to deliver a message concerning judgment against Ammon. 'Ben-adam' means 'son of man', a common address used by God to Ezekiel. 'Adonai yahveh' is a combination of titles for God. 'Cherpatehem' refers to their reproach or shame. The repetition of 'cherev' (sword) emphasizes the coming violence and judgment. The verse uses vivid imagery to describe a sword being sharpened and exposed for slaughter. The phrase 'le-ma'an barak' signifies 'for a flash' or 'for a lightning strike,' indicating the sudden and swift nature of the coming judgment.
[EZK.21.34] In visions to you is falsehood, by divination to you is falsehood, to give you to the necks of slain wicked ones, whose day comes in a time of iniquity, an end. [§]
bachazot lach shav, biksam lach kazav, latet otach el-tzavarei challey rasha'im, asher ba yomam be'et avon ketz.
This verse describes a false vision and empty divination being given to someone, ultimately leading them to the necks of the slain wicked. It speaks of a day arriving during a time of iniquity, signifying an end. Breaking down the individual words: 'bachazot' means 'in visions', 'lach' means 'to you', 'shav' means 'falsehood', 'biksam' means 'by divination', 'kazav' means 'falsehood', 'latet' means 'to give', 'otach' means 'you', 'el' means 'to', 'tzavarei' means 'necks of', 'challey' means 'slain', 'rasha'im' means 'wicked', 'asher' means 'whose', 'ba' means 'comes', 'yomam' means 'their day', 'be'et' means 'in time of', 'avon' means 'iniquity', and 'ketz' means 'end'.
[EZK.21.35] The returning is to Ta’arah, in the place where you were created, in the land of my canals I will judge you. [§]
ha-shav el-ta’arah bim-kom asher niv-re’at be-eretz me-chu-ro-tai-ch esh-pot otach.
This verse comes from Jeremiah 2:23. 'ha-shav' means 'the returning'. 'el-ta’arah' is 'to Ta’arah', a place name. 'bim-kom' means 'in the place'. 'asher' means 'that' or 'where'. 'niv-re’at' means 'you were created'. 'be-eretz' means 'in the land'. 'me-chu-ro-tai-ch' means 'of my canals'. 'esh-pot' means 'I will judge'. 'otach' means 'you'. Therefore, the verse speaks of returning to a place where someone was created, and being judged there.
[EZK.21.36] And I will pour out my wrath upon you in the fire of my fury. I will breathe my anger upon you, and I will give you into the hand of rough men, craftsmen of destruction. [§]
ve-shafakhti alayikh za’mi be-esh evrati afikh alayikh u-netattikh be-yad anashim bo’arim charashe mashkhit.
This verse details a divine decree of wrath and judgment. "ve-shafakhti" means "and I will pour out". "za’mi" is "my wrath". "be-esh" means "in fire". "evrati" translates to "my fury". "afikh" means "my nostrils" (a poetic expression for anger). "u-netattikh" means "and I will give you". "be-yad" means "into the hand of". "anashim" means "men". "bo’arim" means "rough" or "unrefined". "charashe mashkhit" translates to "craftsmen of destruction".
[EZK.21.37] For fire will be for consuming, your blood will be within the land. You will not remember, for I, Yahveh, have spoken. [§]
la'esh tihyeh le'akhla damekh yihyeh be'tokh ha'aretz lo tizakheri ki ani Yahveh dibarti.
This verse describes a judgment where blood will be poured out upon the earth and remembrance of the speaker will be lost. 'la'esh' means 'for fire'. 'tihyeh' means 'will be'. 'le'akhla' means 'for consuming'. 'damekh' means 'your blood'. 'yihyeh' means 'will be'. 'be'tokh' means 'within'. 'ha'aretz' means 'the land'. 'lo tizakheri' means 'you will not remember'. 'ki' means 'for'. 'ani' means 'I'. 'Yahveh' is the proper name of God. 'dibarti' means 'I have spoken'.
EZK.22
[EZK.22.1] And it happened, the word of Yahveh came to me to say. [§]
va-yhi d'var-yahveh elai le'mor
This verse begins with a conjunction meaning "and it happened". "D'var" means "word" or "matter". "Yahveh" is the proper name of God. "Elai" means "to me". "Le'mor" means "to say". Therefore, the verse describes a divine communication initiated with the speaker.
[EZK.22.2] And you, son of man, will you judge? Will you judge the city of blood, and you will declare to it all of its abominations? [§]
veh-ah-tah ben-ah-dahm hah-teesh-poht hah-teesh-poht et-eer hah-dah-meem veh-hoh-dah-aht-tah een kol-toh-eh-vo-teh-yah
This verse addresses a human being, 'son of man', and asks if they will judge a city of blood, and declare all of its abominations. 'Ben-adam' literally means 'son of man'. 'Hah-teesh-poht' is the second-person masculine singular imperfect of the verb 'to judge'. 'Eet' is an untranslatable marker denoting the definite object. 'Hah-dah-meem' means 'the blood'. 'Veh-hoh-dah-aht-tah' means 'and you will declare'. 'Kol-toh-eh-vo-teh-yah' means 'all of its abominations'.
[EZK.22.3] And you shall say, thus says my Lord Yahveh: A city that sheds blood within itself – its time has come! And they shall make idols upon it to defile it. [§]
ve'amarta koh amar adonai yahveh ir shofekhet dam betochah lavo itah ve'asatah gilulim aleha letameh.
This verse begins with a command to 'say', followed by a declaration of what 'my Lord Yahveh' says. It describes a city that 'sheds blood' within itself, indicating violence and injustice. The verse concludes by stating that idols will be made upon it to defile it.
[EZK.22.4] In your blood which you shed, guilt exists, and in your idols which you made, defilement exists. You shortened your days and came to your years. Therefore, I have given you as a reproach to the nations and a derision to all the lands. [§]
Be-dah-mech ah-sher-sha-fach-t ah-sham-teh oo-ve-gil-loo-lai-ch ah-sher-ah-seet tah-mayt va-tah-kree-vee yah-mai-ch va-tah-vo-ah ad-shnoh-tai-ch al-ken neh-tah-teech cher-pah lah-go-yim ve-kah-lah-sah le-chol-hah-ah-rah-tzot.
This verse details God’s judgment against a people (likely Israel, in context) due to their shedding of blood, idolatry, and shortening of their lifespan. It states that because of these actions, God has given them as a reproach to the nations and a derision to all lands. Each word is a direct translation, maintaining literal meaning over traditional theological interpretation. Note that 'asher' means 'which/that' and connects clauses. 'Al-ken' means 'therefore'.
[EZK.22.5] Those who are near and those who are far from you will be dishonored because of the profanation of the Name, and there will be great turmoil. [§]
hak-ro-vot ve-ha-re-ho-kot mi-mekh yit-kal-soo-bah; tme-at ha-shem rab-bat ha-meh-oo-mah.
This verse speaks of those who are near and those who are far from God, and how they will be dishonored because of the profanation of the Name, which causes great turmoil. "Hak-ro-vot" means 'the near ones'. "Ha-re-ho-kot" means 'the far ones'. "Mi-mekh" means 'from you'. "Yit-kal-soo-bah" means 'they will be dishonored'. "Tme-at ha-shem" means 'profanation of the Name'. "Rab-bat ha-meh-oo-mah" means 'great turmoil'.
[EZK.22.6] Behold, the leaders of Israel, each with his own seed were with you, in order to shed blood. [§]
hinneh nesi'ei yisra'el ish lizero'o hayu vach l'ma'an shfach-dam.
This verse describes leaders of Israel who were each with their own seed (family/offspring) and were present with the speaker, for the purpose of shedding blood. The verse implies a context of judgment or potential violence.
[EZK.22.7] Your ancestors dishonored you by mistreating the stranger, and oppression was done among you. The orphan and the widow were exploited by you. [§]
Av vaEm heqilu bach laGer asu baOsheq beTochach yatom veAlmana honu bach.
This verse describes mistreatment and oppression within a community. "Av vaEm" means "father and mother", representing ancestors or foundational figures. "Heqilu" means "they dishonored" or "they made light of". "Bach" means "you". "LaGer" means "to the stranger". "Asu" means "they did". "BaOsheq" means "with oppression" or "with robbery". "BeTochach" means "within you" or "among you". "Yatom veAlmana" means "orphan and widow". "Honu bach" means "they exploited you". The verse indicates that ancestors disregarded the proper treatment of strangers, and within the community, oppression occurred, and the vulnerable (orphans and widows) were exploited.
[EZK.22.8] My holiness you have despised, and my Sabbaths you have profaned. [§]
qadashi bazit ve'et shabbotai chilalt'
This verse consists of several parts. 'Qadashi' means 'my holiness'. 'Bazit' means 'you have despised'. 'Ve'et' is a conjunction meaning 'and'. 'Shabbotai' means 'my Sabbaths'. 'Chilalt'' means 'you have profaned'. Therefore, the verse is stating that 'my holiness you have despised and my Sabbaths you have profaned'.
[EZK.22.9] People who spread gossip were within you for the sake of bloodshed, and to the Gods on the mountains they consumed wickedness they made within you. [§]
an-shee rah-kheel ha-yoo bahk le-ma-an shif-akh-dam ve-el-heh-har-eem akh-loo bahk zim-mah ah-soo be-toh-chek.
This verse describes people who spread gossip and caused bloodshed. They consumed resources on the mountains as part of their wicked schemes within the community. "Anshee" means people. "Rachil" refers to gossip or slander. "Hayoo" means were. "Bahk" means in you, or within you. "Le-ma-an" means for the sake of. "Shifakh-dam" means shedding of blood. "Ve" means and. "El" means God. "Heharim" means the mountains. "Akhloo" means they consumed. "Zimah" means wickedness or scheming. "Asoo" means they made. "Betochek" means within you.
[EZK.22.10] The nakedness of your father was revealed in you. The uncleanness of the menstrual flow has afflicted you. [§]
ervat-av gilah-vach; teme'at haniddah innu-vach.
This verse discusses uncovering the nakedness of a father, and the uncleanness of menstruation affecting someone. 'ervat-av' literally means 'the nakedness of father'. 'gilah' means 'to uncover' or 'to reveal'. 'vach' means 'in you'. 'teme'at' means 'the uncleanness of'. 'haniddah' means 'the menstrual flow'. 'innu' means 'to afflict' or 'to oppress'. 'vach' again means 'in you'.
[EZK.22.11] And a man did an abomination with the wife of his fellow. And a man defiled his daughter-in-law with impurity. And a man afflicted you by doing with his sister, daughter of his father. [§]
ve-ish et-eshet re'ehu asa to'evah ve-ish et-kallato time'a bezimah ve-ish et-ahoto bat-aviv anah-bach.
This verse details several prohibited sexual relationships. 'Ish' means man. 'Eshet' means wife. 'Re'ehu' means his fellow/neighbor. 'Asa' means did/made. 'To'evah' means an abomination. 'Kallato' means his daughter-in-law. 'Time'a' means defiled. 'Bezimah' means with lewdness/impurity. 'Ahoto' means his sister. 'Bat-aviv' means daughter of his father. 'Anah-bach' means afflicted you/done to you.
[EZK.22.12] They took a bribe from you in order to shed blood; you took interest and excessive profit, and you exploited your neighbors through oppression, and you forgot me, declares my Lord Yahveh. [§]
shohhad lakhu-vakh le-ma'an shfakh-dam neshek ve-tarbit lakhat ve-tatzai rei'akh ba'osek ve-oti shakhakht ne'um adonai yehovih.
This verse details accusations of corruption and exploitation. "Shohad" refers to bribery. "Lakhu" means "they took". "Ba'osek" means "by oppression". "Ne'um" means "declares". "Adonai" is "my Lord". "Yehovih" is "Yahveh". The verse accuses someone of taking bribes to shed blood, charging excessive interest, exploiting their neighbors, and forgetting Yahveh.
[EZK.22.13] And behold, I have struck with my hand toward your excess which you made, and upon your blood which were within you. [§]
vehinneh hikkeiti kapi el-bitzecha asher asit ve'al-damecha asher hayu betochech.
This verse describes a smiting or striking. 'VeHinneh' means 'and behold'. 'Hikkeiti' is 'I have struck'. 'Kapi' means 'my hand'. 'El-bitzecha' means 'toward your excess' or 'toward your wealth'. 'Asher asit' means 'which you made'. 'Ve'al-damecha' means 'and upon your blood'. 'Asher hayu' means 'which were'. 'Betochech' means 'within you'.
[EZK.22.14] Will your heart stand firm if your hands grow strong during the days that I am making you? I am Yahveh, I have spoken, and I will do it. [§]
ha-ya-amod lib-bcha im-tech-za-kne-nah ya-da-yich la-ya-mim asher ani ose otach ani Yahveh dib-ber-ti ve-a-siti.
This verse is a rhetorical question, posing a challenge to the listener. It questions whether their heart will remain steadfast if their hands grow strong during the days that 'I' am making them. The verse concludes with a declaration of identity: 'I am Yahveh, I have spoken, and I will do it.' The verse expresses divine power and fulfillment of promise.
[EZK.22.15] And I will scatter you among the nations, and I will scatter you in the lands. And I will remove your filth from you. [§]
vahafeetsotee otach bagoyim vezareetich baaratzot vahatimoti tumatech mimech.
This verse contains a series of verbs describing scattering and cleansing. 'Vahafeetsotee otach' means 'and I will scatter you'. 'Bagoyim' means 'among the nations'. 'Vezareetich baaratzot' means 'and I will scatter you in the lands'. 'Vahatimoti tumatech mimech' means 'and I will remove your filth from you'. The root 'tumah' indicates ritual or moral defilement.
[EZK.22.16] You will inherit in you before the eyes of nations, and you will know that I am Yahveh. [§]
və-ni-ḥal-tə-ḵā ḇā-ḵə lə-ʿē-nê gō-yim və-yā-də-ʿatə ḵi-ʾă-nî Yahveh.
This verse speaks of a future inheritance and recognition of Yahveh’s identity. ‘və-ni-ḥal-tə-ḵā’ means ‘you will inherit’. ‘ḇā-ḵə’ means ‘in you’. ‘lə-ʿē-nê gō-yim’ means ‘before the eyes of nations’. ‘və-yā-də-ʿatə’ means ‘and you will know’. ‘ḵi-ʾă-nî’ means ‘that I am’. ‘Yahveh’ is the proper name of God.
[EZK.22.17] And it happened, the word of Yahveh came to me to say. [§]
va-yhi d'var-yahveh elai le'mor
This verse begins with a conjunction meaning "and it happened". "D'var" means "word" or "matter". "Yahveh" is the proper name of God. "Elai" means "to me". "Le'mor" means "to say". Therefore, the verse describes a divine communication initiated with the speaker.
[EZK.22.18] The sons of man have been to me the house of Israel, as a mixture. All of them are copper and tin and iron and lead within a furnace. Impurities, they have been silver. [§]
ben-adam hayu-li beit-yisrael l’sig kulam nechoshet u’bedil u’varzel v’oferet b’toch kur sigim kesef hayu.
This verse uses metaphorical language to describe the people of Israel. "Ben-adam" literally means "son of man," but here it's used to refer to the people themselves. "Beit-Yisrael" means "house of Israel," also referring to the people. The verse compares them to various metals - copper, tin, iron, and lead - within a furnace, and describes them as dross, or impurities, of silver. The verse essentially states that the people of Israel, as they are, are like base metals and impurities.
[EZK.22.19] Therefore, thus says my Lord Yahveh: Because all of you are refuse, therefore I will gather you into Jerusalem. [§]
lakhen koh amar adonai yahveh ya'an hayot kulkhem lesigim lakhen hinni kovez etkhem el-toch yerushalayim.
This verse begins with 'therefore', followed by a declaration of 'my Lord Yahveh'. The reason for this declaration is stated as 'because all of you are refuse'. Consequently, 'I will gather you into Jerusalem'. 'Adonai' is translated as 'my Lord', and 'YHVH' as 'Yahveh'. 'Kulkhem' refers to 'all of you' and 'lesigim' means 'to refuse' or 'as refuse'. 'Hinni' means 'I will'. 'Kovez' means 'gather'.
[EZK.22.20] A gathering of silver and copper and iron and lead and tin, into a furnace, to blow upon it with fire, for refining. Thus, I will gather you in my anger and in my wrath, and I will melt and refine you. [§]
qəḇuṣat kesef ūneḥoshet ūvarzel vəʾōp̄eret ūvedil ʾel-tōḵ kūr lāpaḥat-ʿālāyw ʾēš ləhanntīḵ kēn ʾeqbōṣ bəʾappī ūbaḥămātī vəhinnaḥtī vəhittaḵtī ʾetkem.
This verse uses vivid imagery of metalworking to describe God’s judgment. The verse describes gathering various metals (silver, copper, iron, lead, tin) and melting them in a furnace with intense fire. This is then used as an analogy for how God will gather and purify his people through wrath and fire. 'El' refers to 'God', while 'kūr' means 'furnace'. The metals represent people, and the fire represents God’s judgment.
[EZK.22.21] And I will gather you, and I will breathe upon you with the fire of my creation, and you will be melted within it. [§]
vekinnasti etkem venafachti aleichem be’esh evrati venitachetem betochah
This verse contains several key names and verbs. "etkem" is a direct object marker with the pronoun "you". "venafachti" means "and I breathed". "aleichem" means "upon you". "be’esh" means "with fire". "evrati" is a possessive adjective meaning "my creation". "venitachetem" means "and you will be melted/cast". "betochah" means "within it". The overall meaning revolves around a powerful act of creation and transformation involving fire.
[EZK.22.22] Just as silver is melted in a furnace, so will you be melted within it. And you will know that I, Yahveh, have poured out my wrath upon you. [§]
ke-hit-tookh kesef be-tokh koor ken toot-khoo be-to-khah vee-dah-tem kee-anee Yahveh sha-fach-tee cha-ma-tee a-lei-chem
This verse uses a simile comparing the refining of silver in a furnace to God’s judgment. 'ke-hit-tookh' means 'like the melting'. 'kesef' is silver. 'be-tokh' means 'in'. 'koor' is a furnace or crucible. 'ken' means 'so' or 'thus'. 'toot-khoo' means 'you will be melted'. 'vee-dah-tem' means 'and you will know'. 'kee-anee' means 'because I am'. 'Yahveh' is the proper name of God. 'sha-fach-tee' means 'I have poured out'. 'cha-ma-tee' means 'my wrath'. 'a-lei-chem' means 'on you'.
[EZK.22.23] And it happened, the word of Yahveh came to me to say. [§]
va-yhi d'var-yahveh elai le'mor
This verse begins with a conjunction meaning "and it happened". "D'var" means "word" or "matter". "Yahveh" is the proper name of God. "Elai" means "to me". "Le'mor" means "to say". Therefore, the verse describes a divine communication initiated with the speaker.
[EZK.22.24] Son of man, say to her, "You are land that is not pure. Her body will not be manifested in the day of wrath." [§]
ben-adam emar-lah at ehretz lo metoharah hee lo gushmah beyom za'am.
This verse uses several key terms. "ben-adam" literally means "son of man". "emar-lah" means "say to her". "ehretz" means "land" or "earth". "metoharah" means "pure". The negative particle "lo" means "not". "gushmah" means "her body". "beyom" means "in day". "za'am" means "wrath". The overall structure is a command to speak to the land, declaring its impurity and stating it will not be physically manifested during a time of wrath.
[EZK.22.25] The binding of her prophets is within her, like a roaring lion tearing prey. They have devoured people, and they will take strength and honor. Her widows have increased within her. [§]
Kesher nevi'eiha betochah, ka'ari sho'eg toreif taref, nefesh achalu, chossen viqar yikachu, almonoteiha hirbu betochah.
This verse describes the prophets of a nation as being like roaring lions, devouring people and taking their strength and honor. It states that the number of widows has increased within the nation. 'Kesher' means 'binding' or 'alliance' but is used here to signify the prophets' association. 'Nevi'eiha' means 'her prophets.' 'Betochah' means 'within her.' 'Ka'ari' means 'like a lion.' 'Sho'eg' means 'roaring.' 'Toreif' means 'tearing' or 'devouring.' 'Taref' means 'prey.' 'Nefesh' means 'soul' or 'person.' 'Achalu' means 'they have eaten.' 'Chossen' means 'strength.' 'Vikar' means 'honor.' 'Yikachu' means 'they will take.' 'Almonoteiha' means 'her widows.' 'Hirbu' means 'they have increased'.
[EZK.22.26] Her priests violated my law and profaned my holinesses. They did not distinguish between holy and common, and they did not make known the difference between the unclean and the pure. They hid their eyes from my Sabbaths, and I profaned myself within them. [§]
koh-neh-hee-hah khahm-soo toh-rah-tee va-ye-khal-loo kah-dah-shai bayn-koh-desh le-khole lo hee-vee-dee-loo oo-bayn ha-tah-may-ah le-tah-hore lo ho-dee-oo oo-mee-shab-boh-tah-yai heh-lee-moo ay-nay-hem vah-eh-khal beh-toh-kham.
This verse describes the priests’ failure to uphold God’s laws, blurring the lines between sacred and profane, clean and unclean, and ignoring the Sabbaths. 'Kohaneha' refers to 'her priests'. 'Chamsoo' means 'they violated'. 'Torati' means 'my law'. 'Ve-yachalloo' means 'and they profaned'. 'Kadasai' means 'my holinesses'. 'Bayn-kodesh le-chole' means 'between holy and common'. 'Lo hivdiloo' means 'they did not distinguish'. 'Bayn ha-tameh le-tahor' means 'between the unclean and the pure'. 'Lo hodee-oo' means 'they did not make known'. 'U-meeshabbatay' means 'and from my Sabbaths'. 'Heelimoo eyenayhem' means 'they hid their eyes'. 'Va-echal betocham' means 'and I profaned myself within them'.
[EZK.22.27] Her leaders are within her like wolves tearing prey, to shed blood, to destroy souls, for the sake of gain, gain. [§]
sa-re-ha be-kir-ba ki-ze-e-vim tor-fei ta-ref li-sh-poch dam le-a-bed ne-fa-shot le-ma-an be-tzo-a ba-tza
This verse describes the leaders of a city or nation as ravenous wolves who destroy lives for personal gain. 'Sar' means leader or chief. 'Bekirba' means within her or among them. 'Zeev' means wolf. 'Torfei taref' means tearing prey, or devouring victims. 'Lishpoch dam' means to shed blood. 'Le'aved nefashot' means to destroy souls. 'Le-ma-an betzoa batza' means for the sake of gain, gain.
[EZK.22.28] Their prophets have devised delusions for them, seers have seen false visions, and diviners have spoken to them falsehoods, saying, 'Thus says my Lord Yahveh,' yet Yahveh did not speak. [§]
oo-neh-vee-ay-vah tah-hoo lah-hem tah-fehl kho-zeem shaw-veh oo-kos-meem lah-hem kah-zahv ome-rim koh amar ah-do-nai yeh-veh-eh oo-yahveh lo dee-ber.
This verse describes false prophets who fabricate messages and claim they are from 'my Lord Yahveh' and Yahveh, but Yahveh did not speak them. 'Tahfel' refers to an idol or delusion, implying the prophets are creating false visions. 'Khozeem' means seers or visionaries, and 'kosmeem' refers to those practicing divination. The repetition of 'Adonai' and 'Yahveh' emphasizes the false claim of divine authority.
[EZK.22.29] The people of the land practice oppression, and they steal stealing. They deceive the poor and the needy, and they oppress the stranger without justice. [§]
am ha'aretz ashkau osek vegazlu gazel ve'ani ve'evyon honu ve'et-hager ashkau belo mishpat.
This verse describes oppression and injustice. "am ha'aretz" refers to the common people or the people of the land. "ashkau osek" means they oppress oppression. "gazlu gazel" means they steal stealing. "ani ve'evyon honu" means the poor and needy they deceive. "et-hager ashkau belo mishpat" means the stranger they oppress without justice.
[EZK.22.30] And I sought from them a man, a wall-builder, and standing in the breach before me, for the sake of the land, so that it might not be corrupted, and I did not find. [§]
Va'avakeish mehem ish goder-gader ve'omed ba'peretz lefanai be'ad ha'aretz lebil'ti shachatah ve'lo matzati.
This verse describes a search for someone to repair and defend the land. 'Va'avakeish' means 'and I sought'. 'Mehem' means 'from them'. 'Ish' means 'man'. 'Goder-gader' is a reduplication emphasizing the act of building a wall, thus 'wall-builder'. 'Ve'omed' means 'and standing'. 'Ba'peretz' means 'in the breach'. 'Lefanai' means 'before me'. 'Be'ad ha'aretz' means 'for the sake of the land'. 'Lebilti shachatah' means 'so that it might not be corrupted'. 'Ve'lo matzati' means 'and I did not find'.
[EZK.22.31] And I poured out my wrath upon them with the fire of my burning, I destroyed them. Their path I placed upon their heads, declaration of my Lord Yahveh. [§]
va-esh-pokh a-lei-hem za-a-mee be-esh ev-ra-tee ki-lee-teem dar-kam be-ro-sham na-tat-tee ne-oom a-do-nai ye-ho-vah.
This verse details God’s anger and destruction upon a people. ‘Va-esh-pokh’ means ‘and I poured out’. ‘A-lei-hem’ means ‘upon them’. ‘Za-a-mee’ means ‘my wrath’. ‘Be-esh’ means ‘with fire’. ‘Ev-ra-tee’ means ‘my burning’. ‘Ki-lee-teem’ means ‘I finished/completed/destroyed’. ‘Dar-kam’ means ‘their way/path’. ‘Be-ro-sham’ means ‘upon their heads’. ‘Na-tat-tee’ means ‘I placed/set’. ‘Ne-oom’ means ‘declaration of’. ‘A-do-nai’ means ‘my Lord’. ‘Ye-ho-vah’ means ‘Yahveh’.
EZK.23
[EZK.23.1] And it happened, the word of Yahveh came to me to say. [§]
va-yhi d'var-yahveh elai le'mor
This verse begins with a conjunction meaning "and it happened". "D'var" means "word" or "matter". "Yahveh" is the proper name of God. "Elai" means "to me". "Le'mor" means "to say". Therefore, the verse describes a divine communication initiated with the speaker.
[EZK.23.2] A son of man had two women who were daughters of one mother. [§]
ben-adam shtayim nashim benot em-achot hayu
This verse references a situation involving a man and two women. 'Ben-adam' literally means 'son of man', often used as a title for a human being but also as a prophetic designation. 'Shtayim nashim' means 'two women'. 'Benot em-achot' means 'daughters of a sister', implying they share the same mother. 'Hayu' means 'they were'. The verse describes a familial relationship between the two women.
[EZK.23.3] And they committed adultery in Egypt, committing adultery in their youth. There their breasts were crushed, and there they made the breasts of virgins. [§]
va-tiz-neh-nah be-mitz-rah-yim bi-ne-oo-reh-hen zah-noo sha-mah mo-ach-oo shdeh-hen ve-sham iss-oo da-deh-ee be-too-leh-hen
This verse describes a metaphorical act of adultery committed by the people of Israel during their youth in Egypt. The language is highly symbolic and refers to abandoning the worship of Yahveh for other gods. 'Mitzrayim' is Egypt. 'Zan' means to commit adultery, to go astray. 'Shdeh-hen' refers to their breasts, symbolically representing nurturing and provision, while 'da-deh-ee be-too-leh-hen' refers to the breasts of virgins, representing potential and purity. The verse states they 'crushed' their breasts there, and 'made' the breasts of virgins there, meaning they abandoned the source of their sustenance (Yahveh) and corrupted their potential by turning to other gods.
[EZK.23.4] Their names were the Great Tent and my Heart is with Him, her sister, and they became mine, and they bore sons and daughters. Their names were Samaria is the Tent and Jerusalem is my Heart. [§]
ushmotan ahola hagdola veaholibah achotah vatihyena li vatelednah banim ubanot ushmotan shomron ahola viyrushalayim aholiba.
This verse describes the names of two women, and their children. "ushmotan" means 'their names'. "ahola hagdola" means 'the great tent' or 'great one'. "aholibah" means 'my tent is in Him' or 'my heart is with Him'. "achotah" means 'her sister'. "vatelednah" means 'they bore'. "banim ubanot" means 'sons and daughters'. "shomron ahola" means 'Samaria is the tent'. "viyrushalayim aholiba" means 'and Jerusalem is my heart'.
[EZK.23.5] And she committed adultery under me, and she strayed toward her lovers, toward Assyria, becoming close. [§]
va-tizen ah-ho-lah tah-hat-tee va-ta-ag-av al-me-ah-a-veh-ha el-ash-shur krov-im
This verse describes the actions of a woman, Ahola, who turns away from the Gods and instead seeks closeness with Assyria. "Tizen" means to commit fornication or adultery. "Ahola" is a name, likely meaning "her tent". "Tah-hat-tee" means under me. "Ta-ag-av" means to wander or stray. "Me-ah-a-veh-ha" means her lovers. "El-ash-shur" means to Assyria, the god of Assyria. "Krov-im" means close or near.
[EZK.23.6] Those dressed in blue, officers and dignitaries, handsome young men, all of them, are horsemen riding horses. [§]
l'vushei t'khelet pachot u's'ganim bachurei chemed kullam parashim rok'vei susim
This verse describes people dressed in blue, officers and dignitaries, handsome young men, all of them horsemen. 'L'vushei' means 'dressed in'. 'T'khelet' means 'blue'. 'Pachot' means 'officers'. 'U's'ganim' means 'and dignitaries'. 'Bachurei' means 'young men'. 'Chemed' means 'desirable' or 'handsome'. 'Kullam' means 'all of them'. 'Parashim' means 'horsemen'. 'Rok'vei' means 'riders of'. 'Susim' means 'horses'.
[EZK.23.7] And it gave its sexual immorality to them, choosing the best of the young men of Assyria, all of them, and in all that it delighted in, in all its idols it became defiled. [§]
va-ti-ten taz-nu-te-ha a-lei-hem miv-char bnei-ash-shur kul-lam u-ve-chol a-sher-ag-vah ve-chol gil-lu-lei-hem nit-ma-ah.
This verse describes a spiritual adultery where the land (or a personification of it) has given its sexual immorality to them, specifically choosing the best of the young men of Assyria. It further states that it became defiled by all it desired, by all its idols.
[EZK.23.8] And she did not abandon her unfaithfulness from Egypt, for they lay with her in her youth, and they made the breasts of her virginity, and they poured their unfaithfulness upon her. [§]
ve’et-taz’nuteha mimitzrayim lo azava ki otah shak’vu bine’ureha vehema assu dadei betuleha vayishpechu taz’nutam alayha.
This verse describes a metaphorical act of spiritual adultery. “Taz’nuteha” refers to her unfaithfulness, specifically her idolatry. “Mitzrayim” (Egypt) represents a former place of bondage and idolatry. The verse states that she did not abandon her unfaithfulness from Egypt. The act of “shak’vu bine’ureha” (lying with her in her youth) refers to early adoption of idolatrous practices. “Dadei betuleha” (breasts of her virginity) is a metaphorical reference to the initial nurturing and provision provided by those idols. Finally, “vayishpechu taz’nutam alayha” (they poured their unfaithfulness upon her) describes the continued influence and corrupting power of those idolatrous practices.
[EZK.23.9] Therefore, I gave her into the hand of her lovers, into the hand of the people of Assyria, because they delighted in her. [§]
lakhen netatiha beyad meahaveha beyad benei ashur asher agvah aleihem.
This verse describes God giving someone or something into the hand of their lovers, specifically the people of Assyria, because they delighted in them. 'Lakhen' means therefore. 'Netatiha' means I gave her. 'Beyad' means into the hand of. 'Meahaveha' means her lovers. 'Benei ashur' means the sons of Assyria, or the people of Assyria. 'Asher' means that or because. 'Agvah aleihem' means delighted in them.
[EZK.23.10] They uncovered her nakedness, and they took her sons and her daughters, and they killed her with the sword. And there became a name for women, and judgments they made upon her. [§]
hemma gillu ervatah baneha ubenoteha lakchu ve'otah bacherav haragu vatt'hi shem lanashim ushfutim asu bah.
This verse describes a horrific act of violence against a woman. 'Hemma' refers to 'they' or 'them'. 'Gillu ervatah' means 'they uncovered her nakedness,' which is a euphemism for sexual violation. 'Baneha ubenoteha lakchu' means 'they took her sons and her daughters'. 'Ve'otah bacherav haragu' means 'and they killed her with the sword'. 'Vatt'hi shem lanashim' means 'and there became a name for women'. 'Ushfutim asu bah' means 'and judgments they made upon her'.
[EZK.23.11] And her sister Aholibah saw, and she corrupted her youthful passion from her, and her licentiousness from the licentiousness of her sister. [§]
va-teh-reh ah-ho-tah-ah ah-ho-lee-vah va-tah-sheh-het ag-vah-tah-ah mee-meh-nah veh-et-tiz-noo-teh-ah miz-zoo-neh-ee ah-ho-tah-ah.
This verse describes the sister, Aholibah, and her corruption as compared to her sister. It speaks of her licentiousness in comparison to her sister's licentiousness. 'Aholibah' is a name, and generally untranslated. 'Agvah' refers to her youthful passion or corruption. 'Tiznooteh' is licentiousness, and 'miznoonee' is the licentiousness of. The verse structure is typical of biblical Hebrew, using conjunctions and prepositional phrases to connect clauses.
[EZK.23.12] To the sons of Ashur, a display of officials and deputies, close to the garments of wealth, horsemen, riders of horses, young men of desire, all of them. [§]
el-benei-ashur agavah pachot u-sganim krovim lebushei mikhol parashim rokvei susim bachurei chemed kullam.
This verse describes a display of power and wealth by the Assyrians. 'El-benei-ashur' means 'to the sons of Ashur' (Ashur being both a god and the name of the Assyrian empire). 'Agavah' signifies a display or boasting. 'Pachot' means officials or governors. 'U-sganim' means and deputies or assistants. 'Krovim' means close or near. 'Lebushei' means to the garments or clothing of. 'Mikhol' means wealth or splendor. 'Parashim' means horsemen. 'Rokvei susim' means riders of horses. 'Bachurei chemed' means young men of desire or favored young men. 'Kullam' means all of them.
[EZK.23.13] And I saw that one path had become defiled for both of them. [§]
va'era ki nit'mah derech echad lishteihen
This verse describes a situation where a path has become defiled or polluted for both parties involved. 'Va'era' means 'and I saw'. 'Ki' means 'that' or 'because'. 'Nit'mah' is a passive form meaning 'was defiled'. 'Derech' means 'way' or 'path'. 'Echad' means 'one'. 'Lishteihen' means 'for both of them'.
[EZK.23.14] And she added to her unfaithfulness, and she saw men of a circumcised people on the wall, images of Chaldeans carved in plaster. [§]
va-to-sef el-ta-zə-nu-te-ha va-te-reh an-sheh meh-hoo-keh al-ha-kir tsal-meh-ee kas-dee-eem ha-koo-keem ba-sha-shar.
This verse describes an act of idolatry. Specifically, it states that she added to her adulteries and saw men depicted on the wall, images of Chaldeans carved in plaster. The verb 'to add' implies a progression in sin. 'Adulteries' here is used metaphorically to mean spiritual unfaithfulness. 'Chaldeans' refers to people from Babylonia, and the images depict their deities or cultural symbols. The plaster serves as the medium for these carvings.
[EZK.23.15] They wore girdles around their waists and caps on their heads, their appearance was like the people of Babylon and the Chaldeans, the land of their birth. [§]
khagorei ezor be-matnehem serukhei tevulim berashehem mar'eh shalishim kullam demut benei-bavel kashdim eretz molad'tam.
This verse describes people with girdles around their waists and caps on their heads, appearing like the people of Babylon and the Chaldeans, indicating their origin. 'Khagorei ezor' means 'girdles of a sash'. 'Be-matnehem' means 'around their waists'. 'Serukhei tevulim' means 'caps/turbans'. 'Berashehem' means 'on their heads'. 'Mar'eh shalishim' means 'appearance of thirds' or 'appearance of three', possibly referring to a division of people or a particular style. 'Kullam' means 'all of them'. 'Demut benei-bavel' means 'appearance of sons of Babylon'. 'Kashdim' means 'Chaldeans'. 'Eretz molad'tam' means 'land of their birth'.
[EZK.23.16] And she reacted to them at the sight of her, and she sent messengers to them like the Chaldeans. [§]
va-ta-goh-vah ah-lay-hem le-mar-eh ay-nay-ha va-tee-shlah mal-ah-heem ah-lay-hem kahs-dee-mah
This verse describes a reaction *to* someone, likely a divine being, and the subsequent sending of messengers. "Va-ta-goh-vah" means "and she reacted/responded". "Ah-lay-hem" means "to them". "Le-mar-eh ay-nay-ha" means "to the sight of her eyes," or more idiomatically, "at the sight of her." "Va-tee-shlah" means "and she sent". "Mal-ah-heem" means "messengers". "Ah-lay-hem" again means "to them". "Kahs-dee-mah" means “like the Chaldeans.”
[EZK.23.17] And the sons of Babylon came to her for relations with lovers, and they defiled her with their immorality. And she became defiled by them, and her soul loathed them. [§]
Va-yavo-u ei-lei-ha bnei-va-vel le-mish-kab dod-im va-ye-tam-u o-tah be-tiz-nu-tam va-ti-te-mah-bam va-te-ka-e naf-shah me-hem.
This verse describes the sons of Babylon coming to her for sexual relations, defiling her with their immorality. She then became defiled by them, and her soul loathed them. Note that 'ei-lei-ha' literally means 'to her', 'bnei-va-vel' means 'sons of Babylon', 'dod-im' means 'loves/lovers', 'tiz-nu-tam' means 'their immorality', and 'naf-shah' means 'her soul'.
[EZK.23.18] And her adultery was revealed, and she revealed her nakedness. And my soul was pierced because of her, as my soul was pierced because of her sister. [§]
Va-tə-gal taz-nu-te-ha va-tə-gal et-er-va-tah va-te-ka-a naf-shi mei-a-lei-ha ka-a-sher na-ke-ah naf-shi mei-al a-cho-tah.
This verse describes a revelation of adultery and nakedness, and the speaker’s soul being ‘pierced’ or ‘afflicted’ by it, comparing it to a similar affliction felt concerning a sister. ‘Taznut’ refers to adultery, ‘erva’ refers to nakedness, ‘nafshi’ means ‘my soul’ and ‘a-cho-tah’ means ‘her sister’.
[EZK.23.19] And she increased her unfaithfulness, to remember the days of her youth, when she was unfaithful in the land of Egypt. [§]
va-tar-beh et-taz-noo-te-ha liz-kor et-ye-mei ne-oo-re-ha a-sher za-na-tah be-eretz mitz-raim
This verse describes a person increasing their spiritual unfaithfulness, and remembering the days of their youth when they were unfaithful in the land of Egypt. The verse uses metaphorical language to describe spiritual adultery. “tarbeh” means to increase or multiply. “taznooteha” is the plural of “taznut” which means unfaithfulness or adultery. “Lizkor” means to remember. “Yemei neureha” refers to the days of her youth. “asher zanatah” means that she was unfaithful. “be’eretz mitzrayim” means in the land of Egypt.
[EZK.23.20] And the Gods were displeased with their concubines, that their flesh was like the flesh of donkeys, and their seed like the seed of horses. [§]
Va-ta-g’vah al pil-ge-sheh-hem, a-shehr be-sar-cha-mor-im be-sar-am, ve-zir-mat soo-seem zir-mat-am.
This verse describes God’s displeasure with the people’s association with the women of Moab and Midian, comparing their flesh to that of donkeys and their virility to that of horses. “Va-ta-g’vah” means “and she was displeased,” referring to God. “Pil-ge-sheh-hem” means “their concubines.” “A-shehr” means “that/which.” “Be-sar-cha-mor-im” means “flesh of donkeys.” “Be-sar-am” means “their flesh.” “Ve” means “and.” “Zir-mat soo-seem” means “seed of horses.” “Zir-mat-am” means “their seed.”
[EZK.23.21] You remember the form of your youth, by doing deeds in Egypt, your breasts, for the sake of the breasts of your youth. [§]
va-ti-fek-dee et zim-mat ne-oo-ra-yeekh ba-a-soh mim-mits-ra-yeem da-da-yeekh le-ma-an sh-deh-ee ne-oo-ra-yeekh.
This verse describes a remembrance of youthful breasts and Egyptian deeds. 'Tifkedi' means 'you remember'. 'Zimmat' refers to the form or appearance, here relating to youthful breasts. 'Ne'urayikh' means 'your youth'. 'Ba'asot' means 'by doing' or 'in doing'. 'Mimitsrayim' means 'from Egypt'. 'Dadayikh' means 'your breasts'. 'Le-ma-an' means 'for the sake of' or 'in order that'. 'Shdei' means 'breasts of'. The verse is a poetic recollection of past experiences.
[EZK.23.22] Therefore, my tent, thus says my Lord Yahveh: Behold, I will stir up your lovers against you, those who have struck your soul from them, and I will bring them against you from all around. [§]
lakhen aholeevah koh amar adonai yahveh hineni me'ir et me'ahaveycha alayich et asher naka'ah nafshéch mehem vahaveitim alayich misaviv
This verse is from Ezekiel 23:20. 'Lakhen' means 'therefore.' 'Aholeevah' is a name, meaning 'my tent.' 'Koh amar' means 'thus says.' 'Adonai' means 'my Lord.' 'Yahveh' is the proper name of God. 'Hineni' means 'behold, I.' 'Me'ir' means 'I will stir up.' 'Et' is a grammatical particle. 'Me'ahaveycha' means 'your lovers.' 'Alayich' means 'upon you.' 'Asher' means 'that/which.' 'Naka'ah' means 'to strike/smite.' 'Nafshéch' means 'your soul.' 'Mehem' means 'from them.' 'Vahaveitim' means 'and I will bring them.' 'Misaviv' means 'from all around.'
[EZK.23.23] The sons of Babel and all the Chaldeans, Pekod and Shua and Koa, all the sons of Assyria with them, chosen young men of desire, commanders and officers, all of them, thirds and callers, horse riders, all of them. [§]
bə·nê ḇā·ḇel wə·ḵāl·ḵaš·di·yim pə·qōḏ wə·šō·‘a wə·qō·‘a ḵāl·bə·nê ’aš·šūr ō·ṯām ba·ḥū·rê ḥe·meḏ pa·ḥōṯ ū·sə·gā·nîm kul·lām šā·li·šîm ū·qə·rū·’îm rōḵ·ḇê sū·sîm kul·lām.
This verse lists the various groups participating in the siege of a city, detailing specific roles and positions within those groups. "Bə·nê ḇā·ḇel" means "sons of Babel," referring to the people of Babylon. "ḵāl·ḵaš·di·yim" means "all the Chaldeans." "pə·qōḏ," "wə·šō·‘a," and "wə·qō·‘a" appear to be names or titles of officials or groups. "ḵāl·bə·nê ’aš·šūr" means "all the sons of Assyria." "ba·ḥū·rê ḥe·meḏ" refers to "young men of desire" - meaning chosen young men. "pa·ḥōṯ" and "sə·gā·nîm" are officers or commanders. "šā·li·šîm" and "qə·rū·’îm" are different ranks of officials. "rōḵ·ḇê sū·sîm" are horse riders.
[EZK.23.24] And forces of chariots and wheels and an assembly of peoples, a spear and a shield and bindings, they will place around you on all sides. And I will give before them judgment, and they will judge you according to their judgments. [§]
oo-vah-oo ah-lay-eek ho-tzen re-kev ve-gal-gal oo-vik-hal am-eem tzee-nah oo-mah-gen ve-ko-vah-ah ya-see-moo ah-lay-eek sah-veev ve-nah-tat-tee lee-fane-hem mish-pat oo-shaf-too-kuh be-mish-pte-hem.
This verse describes a coming judgment and subjugation. 'Hotsen' refers to forces or armies. 'Rekev' means chariot, and 'galgal' means wheel, signifying military might. 'Vikhal amim' means an assembly of peoples. 'Tzinah' and 'magen' are a spear and shield, respectively, symbolizing weaponry. 'Kovah' implies fasteners or bindings. The verse states that these things will be placed around the person addressed, and a judgment will be given before them, and they will be judged according to their judgments.
[EZK.23.25] And I will put my passion in you, and they will make you in wrath, your nose and your ears will be removed, and your latter end will fall by the sword. They are your sons, and your daughters will be taken, and your latter end will be eaten in fire. [§]
V’natati kin’ati bacha v’asu otach b’chema apech v’oznaich yasiru v’acharithach bacherev tipol hema banayich ubnoteich yika’chu v’acharithach te’achel ba’esh.
This verse describes a consequence of idolatry and disobedience to Yahveh. It details a severe punishment involving anger, removal of honor, destruction by the sword, and the taking of children. The verse uses imagery of fire to convey complete annihilation. 'Kin'ati' refers to zealous passion, often translated as 'jealousy', but in this context, it’s Yahveh’s passionate commitment to His covenant. 'Apech' and 'oznaich' refer to the nose and ears respectively, symbolizing a loss of honor and respect. 'Acharithach' means the latter end, or offspring. The verse is structured as a series of 'and' clauses, detailing escalating punishments.
[EZK.23.26] And they will strip you of your garments, and they will take the ornaments of your glory. [§]
vehifshitu-kha et-begaday-kha velakhu kelay tifartekha
This verse describes a stripping and taking of garments and ornaments. 'Vehifshitu-kha' means 'and they will strip you'. 'Et-begaday-kha' means 'your garments'. 'Velakhu' means 'and they will take'. 'Kelay tifartekha' means 'the ornaments of your glory'. The verse is in the second person, directed at a 'you'.
[EZK.23.27] I will stop your plans from you, and your infidelity from the land of Egypt, and you will not lift your eyes towards them, and Egypt you will not remember anymore. [§]
vehisbati zimatek mimeka ve’et zinutek me’eretz mitzrayim velo tisi eineich aleihem umitzrayim lo tizkri od.
This verse speaks of God stopping the plans of a person (likely referring to Jerusalem) and ending their immorality or infidelity within the land of Egypt. It further states that this person should not look towards Egypt and should not remember Egypt anymore.
[EZK.23.28] For thus says my Lord Yahveh: Behold, I am giving you into the hand of those you hated, into the hand of those who have afflicted your soul from them. [§]
ki koh amar adonai yahveh hinneni notenach beyad asher sane’at beyad asher naka’ah nafshech mehem.
This verse contains several key names and phrases. "Ki" means "for" or "because". "Koh" means "thus" or "so". "Amar" means "said". "Adonai" is translated as "my Lord". "Yahveh" is translated as "Yahveh". "Hinneni" means "behold, I". "Notenach" means "giving you". "Beyad" means "into the hand of". "Asher sane’at" means "whom you hated". "Asher naka’ah" means "whom has afflicted". "Nafshech" means "your soul". "Mehem" means "from them". The verse describes a consequence where someone is given over to those they hate and who have afflicted them.
[EZK.23.29] And they will make you hated and take all of your labor and leave you naked and bare, and the nakedness of your adulteries and your immoralities and your adulteries will be revealed. [§]
ve'asu otach be'sin'ah velakhu kol-yegi'ech va'azavuch eirom ve'eryah veniglah ervat zinunak ve'zimatcha vetaznutayich.
This verse details a severe consequence of disobedience. It describes a situation where someone will be hated, have all their hard work taken from them, be left naked and exposed, and their adulteries will be revealed. The verse uses strong language depicting shame and vulnerability.
[EZK.23.30] These things have been done to you because of your spiritual adulteries after nations, on account of your having been defiled with their idols. [§]
ah-soh eh-leh lah-khah bee-zee-noh-teh-khah ah-khah-reh goh-yim al ah-sher nee-tme-ah beh-geel-loo-lay-hem
This verse describes actions done to 'you' as a consequence of spiritual adultery with foreign nations, specifically due to defilement with their idols. 'Asah' means 'to do' or 'to make.' 'Eleh' means 'these.' 'Lach' means 'to you.' 'Biznotech' means 'through your whoredoms' or 'through your spiritual adulteries.' 'Acharei goyim' means 'after nations' or 'following foreign nations.' 'Al asher' means 'because of' or 'on account of.' 'Nitmeat' means 'you were defiled.' 'Begiluleihem' means 'with their idols.'
[EZK.23.31] In the way of your sister you have walked, and I have given her cup into your hand. [§]
bə-ḏerḵə ʾăḥōṯeḵā hā-lākṯə wə-nāṯattî kōsāh bə-yāḏeḵā.
This verse comes from the book of Ezekiel. It is a metaphorical statement about responsibility and judgment. The verse is addressing Ezekiel himself. 'The way of your sister' refers to Jerusalem, which is symbolically presented as Ezekiel's sister. 'Giving a cup into one's hand' is a common idiom for assigning a task or, more specifically, a judgment or punishment. The 'cup' represents God's wrath or the consequences of sin.
[EZK.23.32] Thus says my Lord Yahveh, you will drink from the cup of your sister. It will be deep and wide, becoming a source of much laughter and scorn, being very large to contain it. [§]
Koh amar Adonai Yahveh, kos akhotekh tishti ha'amukah vehar'chava tihyeh litzchok ulela'ag mirbah lehakheel.
This verse consists of a declaration spoken by 'Adonai Yahveh'. It states that the speaker will drink from the 'cup of your sister', and this cup will be 'deep and wide', becoming a source of 'laughter and scorn', becoming 'very large to contain'. The 'sister' here is a metaphorical reference, likely to a related nation, and the 'cup' represents the suffering that will be experienced.
[EZK.23.33] Intoxication and sorrow shall fill your cup, desolation and emptiness, the cup of your sister Samaria. [§]
shikkarohn veyagon timale'i kos shammah ushemamah kos akhotek shomron.
This verse uses poetic parallelism to lament the fate of Samaria and Israel. "Shikkarohn" means drunkenness or intoxication. "Yagon" means sorrow or grief. "Timale'i" means 'shall be filled'. "Kos" means cup or chalice, often used metaphorically for a portion of God’s wrath. "Shammah" and "shemamah" both signify desolation or emptiness. "Akhotek" means your sister. "Shomron" is Samaria, a northern kingdom of Israel. The verse speaks of a cup filled with intoxication and sorrow, and a desolate cup for Samaria, Israel’s sister.
[EZK.23.34] You will drink, and you will find, and I will scatter your craftsmen, and I will break your breasts. For I have spoken, declares my Lord Yahveh. [§]
v'shatit otah u'matzi't v'et charasheha t'garemi v'shadayeich t'natteki ki ani dibarti ne'um adonai yahveh.
This verse is a command from Yahveh, through a prophet, to Zion. It details a future destruction and humiliation of Zion. ‘Shatiti’ means ‘you will drink,’ referring to a cup of wrath. ‘Matzit’ means ‘you will find.’ ‘Charasheha’ refers to the craftsmen or artisans of Zion. ‘T’garemi’ means ‘I will scatter.’ ‘Shadayich’ refers to the breasts of Zion, a metaphor for her nurture and provision. ‘T’natteki’ means ‘I will break.’ ‘Ne’um’ means ‘declares’ or ‘says.’ ‘Adonai’ means ‘my Lord.’ ‘Yahveh’ is the proper name of God.
[EZK.23.35] Therefore thus says my Lord Yahveh: Because you have forgotten me and you have cast me behind your back, and also you have carried your purpose and your adulteries. [§]
lakhen koh amar adonai yahveh ya'an shachacht oti vatashlichi oti acharei gavech vegam at se'i zimatch v'et taznutayich.
This verse is a statement of lament and accusation. "Lakhen koh amar" means "therefore thus says". "Adonai yahveh" is "my Lord Yahveh". "Ya'an shachacht oti" means "because you have forgotten me". "Vatashlichi oti acharei gavech" means "and you have cast me behind your back". "V'gam at se'i zimatch v'et taznutayich" means "and also you have carried your purpose and your adulteries". The verse is structured as a declaration of what 'my Lord Yahveh' says due to the actions of the addressed party.
[EZK.23.36] And Yahveh said to me, "Son of man, will you judge Aholah and Aholibah, and declare their abominations to them?" [§]
Va-yo-mer Yahveh elai ben-adam ha-tish-pot et-ah-o-lah ve-et ah-o-lee-vah ve-hagged la-hen et to-e-vo-tei-hen.
This verse contains a direct speech from Yahveh to 'son of man'. It is a command to judge two women, Aholah and Aholibah, and to declare their abominations to them. ‘Elai’ means ‘to me’, and is implied as Yahveh speaking *to* someone. 'Ben-adam' is literally 'son of man', used as a form of address. ‘Ha-tish-pot’ means ‘will you judge’ or ‘do you judge’. ‘Et’ is a grammatical particle marking the direct object. ‘La-hen’ means ‘to them’.
[EZK.23.37] For they have committed adultery, and there is blood on their hands, and they have committed adultery with their carved images. And even their children, whom they bore to me, they have passed through the fire for food. [§]
kee nee-ay-foo ve-dahm bee-yay-day-heen ve-et-gil-loo-lay-heen nee-ay-foo ve-gam et-beh-nay-heen ah-sher yah-le-doo-lee heh-eh-vee-roo lah-hem leh-eh-kh-lah
This verse describes a horrific act of idolatry and child sacrifice. The subject is accused of spiritual adultery (infidelity to Yahveh) evidenced by bloodshed on their hands, idolatry with their carved images, and passing their own children through the fire to be eaten (likely as part of a sacrificial ritual). The verse speaks of a broken covenant, with the passing of offspring as a profound betrayal.
[EZK.23.38] Still this they have done to me: they have defiled my sanctuary on that day, and they have profaned my Sabbaths. [§]
ode zot asu li tim'u et-mikdashi bayom hahu ve'et-shabtotai chilelu.
This verse describes actions done against the speaker, understood to be a divine being. "ode zot" means 'still this', indicating another wrongdoing. "asu li" means 'they did to me'. "tim'u et-mikdashi" means 'they defiled my sanctuary'. "bayom hahu" means 'on that day'. "ve'et-shabtotai chilelu" means 'and my Sabbaths they profaned'.
[EZK.23.39] And when they slaughtered their sons to their idols, they came to my sanctuary on that day to defile it. And behold, thus they did within my house. [§]
oo-v'shach-taam et-b'nei-hem l'gil-loo-lay-hem va-yao-voo el-mik-dash-ee ba-yom ha-hoo l'chal-lo-o v'hee-neh koh ah-soo b'toch bay-tee
This verse describes a horrific act of child sacrifice performed within the temple. 'Shachtam' refers to the act of slaughtering. 'B'neihem' means their sons. 'Gilulayehem' are their idols. 'Mikdashee' is my sanctuary or temple. 'Ba-yom ha-hoo' means on that day. 'L'chal-lo-o' means to defile it. 'V'hee-neh' means behold or indeed. 'Koh ah-soo' means thus they did. 'B'toch bay-tee' means within my house.
[EZK.23.40] And also, when you send to the men who are coming from afar, to whom a messenger is sent, and behold, they have come to where you have washed and darkened your eyes and adorned yourself with jewelry. [§]
ve-af ki tishlachnah la-anashim ba'im mi-merchak asher mal'ach shaluach aleihem ve-hinneh-bau la-asher rachatzti kahaleti einayich ve-aditi edi.
This verse describes a woman preparing herself to attract men who are coming from a distance. She is washing herself and adorning herself with jewelry in order to appear beautiful to them. The text specifically mentions washing her eyes with kohl (a type of eye makeup). 'Mal'ach' is often translated as 'angel,' but in this context, it literally means 'messenger,' referring to the men who are coming.
[EZK.23.41] And you shall sit upon a glorious bed, and a prepared table before her. And I will offer incense and my fat I have put upon her. [§]
ve-ya-shav-teh al-mit-tah ke-vu-dah ve-shul-khan a-rukh le-fa-neh-ha u-ktehr-tee ve-sham-nee sam-tee ah-leh-ha
This verse describes setting a bed and a table. 've' means 'and'. 'ya-shav-teh' is a command, 'you shall sit'. 'al' means 'on'. 'mit-tah' means 'bed'. 'ke-vu-dah' means 'glorious' or 'honorable'. 've-shul-khan' means 'and a table'. 'a-rukh' means 'prepared' or 'arranged'. 'le-fa-neh-ha' means 'before her'. 'u-ktehr-tee' means 'and I will offer incense'. 've-sham-nee' means 'and my fat' (referring to offerings). 'sam-tee' means 'I have put'. 'ah-leh-ha' means 'upon her'.
[EZK.23.42] And the sound of a multitude was within it, and men from many people were brought, returning from the wilderness. And they gave bracelets to their hands and a crown of splendor upon their heads. [§]
vekole hamon shalo bah, veal anashim merov adam muva’im suva’im mimidbar, vayitnu tzmidim el yadeihen, va’ateret tif’aret al rosheihen.
This verse describes a multitude of people coming from the wilderness, and being adorned with bracelets and crowns. 'Kole hamon' means 'the sound of the multitude'. 'Shalo' indicates 'peace' or 'completeness'. 'Bah' means 'in it' or 'within it'. 'Anashim' is 'men'. 'Merov adam' is 'from many people'. 'Muva’im' means 'brought'. 'Suva’im' means 'turning' or 'returning'. 'Mimidbar' means 'from the wilderness'. 'Vayitnu' means 'and they gave'. 'Tzmidim' are 'bracelets'. 'El yadeihen' means 'to their hands'. 'Va’ateret' means 'and a crown'. 'Tif’aret' means 'beauty' or 'splendor'. 'Al rosheihen' means 'upon their heads'.
[EZK.23.43] And I said to Bala, "Now adulteries will commit its adultery, and it will be so." [§]
va-omer la-balah ni-ufim atah yizneh tiznutah va-hee
This verse describes a divine decree concerning the land of Bala. 'Va-omer' means 'and I said.' 'La-balah' means 'to Bala.' 'Ni-ufim' refers to adulteries. 'Atah' means 'now.' 'Yizneh' means 'it will commit adultery.' 'Tiznutah' means 'its adultery.' 'Va-hee' means 'and it will be'. The verse describes the land committing adultery and what will result.
[EZK.23.44] And He entered to her as one enters to a woman prostitute. Thus entered the Gods to Ahalah and to Ahilivah, wives of unfaithfulness. [§]
va-yo-vo e-lei-ha ke-vo el-i-shah zo-nah ken bau el-ah-hal-ah ve-el-ah-hee-liv-ah ish-ot ha-zim-mah
This verse describes a metaphorical act of entering into a relationship. ‘Eileha’ refers to Jerusalem and Judah. The verse uses the imagery of entering a prostitute ('ishah zonah') to depict a betrayal of faith and covenant. ‘Ahalah’ and ‘Ahilivah’ are symbolic names representing Jerusalem and Samaria. ‘Ishot ha-zimmah’ means 'wives of unfaithfulness' or 'women of adultery'.
[EZK.23.45] And righteous men will judge them, the judgment of adulteresses and the judgment of shedders of blood, for they are adulteresses, and blood is in their hands. [§]
va-anashim tzadikkim hemma yishptu otam mishpat no'afot u-mishpat shofekhot dam ki no'afot henna v-dam bi-yadeihen.
This verse describes judgment upon women. 'Anashim' means 'men', but in this context refers to judges. 'Tzadikkim' means 'righteous'. 'Hemma' means 'they'. 'Yishptu' means 'they will judge'. 'Otam' means 'them'. 'Mishpat' means 'judgment'. 'No'afot' means 'adulteresses'. 'Shofekhot dam' means 'shedders of blood'. 'Ki' means 'for'. 'Henna' means 'they are'. 'Bi-yadeihen' means 'in their hands'.
[EZK.23.46] For thus says my Lord Yahveh: Bring up an assembly upon them, and give them to terror and to plunder. [§]
Ki koh amar adonai Yahveh ha'aleh aleihem qahal venaton ethen leza'ava ulevaz.
This verse consists of several key words. "Ki" means "for" or "because". "Koh" means "thus" or "so". "Amar" means "said". "Adonai" is translated as "my Lord". "Yahveh" is translated as "Yahveh". "Ha'aleh" means "bring up" or "assemble". "Aleihem" means "upon them". "Qahal" means "assembly" or "congregation". "Venaton" means "and give". "Ethen" means "them". "Leza'ava" means "to terror". "Ulevaz" means "and to plunder".
[EZK.23.47] And the community will stone them with stones, and they will destroy their bodies with their swords, their sons and their daughters they will kill, and their houses with fire they will burn. [§]
ve-rag-moo a-lei-hen e-ven ka-hal oo-va-rei o-ta-hen be-char-vo-tam be-nei-hem oo-ve-no-tei-hem ya-ha-ro-goo oo-va-tei-hen ba-esh yis-ro-foo.
This verse describes a harsh punishment for people who worship other gods. They are to be stoned by the community, their bodies destroyed with swords, their children and daughters killed, and their houses burned with fire. The verse emphasizes complete destruction of both the idolaters and their possessions. The word 'קהל' refers to the community or assembly as a whole carrying out the stoning.
[EZK.23.48] And I will cause wickedness to cease from the land, and all the women will be afflicted, and they will not do according to your plans. [§]
ve hishabati zimah min ha aretz venivasru kol hannashim velo taasenu ke zimatchehen
This verse describes God's intention to stop wickedness from the land and the resulting punishment for the women involved. 've hishabati' means 'and I will cause to cease'. 'zimah' refers to wickedness or lewdness. 'min ha aretz' means 'from the land'. 'venivasru' means 'and they will be afflicted'. 'kol hannashim' means 'all the women'. 'velo taasenu' means 'and they will not do'. 'ke zimatchehen' means 'according to your plans'.
[EZK.23.49] They will direct their schemes against you, and you will bear the sins of your idols, and you will know that I am my Lord Yahveh. [§]
v’natnu zimmatkhena aleikhen vachata’ei giluleikhen tisse’ina veyida’tem ki ani adonai yahveh.
This verse describes a consequence for idolatry. 'zimmatkhena' refers to schemes or conspiracies, 'aleikhen' means 'upon you', 'chata’ei giluleikhen' are the sins of your idols, 'tisse’ina' means 'you will bear', 'veyida’tem' means 'and you will know', 'ki ani' means 'that I am', 'adonai' means 'my Lord', and 'yahveh' is the name of God.
EZK.24
[EZK.24.1] And the word of Yahveh came to me in the ninth year, in the tenth month, on the tenth of the month, saying. [§]
Va-yhi devar-Yahveh elai bashanah hatshiiit bakhodesh ha'asiri be'asor lakhodesh le'emor.
This verse begins with a formulaic opening, 'And it came to pass...'. 'Devar' means 'word' or 'matter'. 'Yahveh' is the proper name of God. 'Elai' means 'to me'. 'Bashanah' means 'in the year'. 'Hatshiiit' means 'the ninth'. 'Bakhodesh' means 'in the month'. 'Ha'asiri' means 'the tenth'. 'Be'asor' means 'on the tenth'. 'Lakhodesh' means 'of the month'. 'Le'emor' means 'saying' or 'to say'.
[EZK.24.2] Son of man, write for yourself the name of this day, the substance of this day. The king of Babylon set against Jerusalem on the substance of this very day. [§]
ben-adam ketav-lecha et shem hayom et etzem hayom hazeh samach melech-bavel el-yerushalayim be'etzem hayom hazeh.
This verse comes from Ezekiel 24:2. "Ben-adam" means "son of man". "Ketav-lecha" means "write for yourself". "Shem hayom" means "name of the day". "Etzem hayom hazeh" means "the substance of this day". "Samach melech-bavel" means "the king of Babylon set". "El-yerushalayim" means "against Jerusalem". "Be'etzem hayom hazeh" is a repetition emphasizing 'on this very day'.
[EZK.24.3] And present a parable to the house of the rebellious, and say to them, thus says my Lord Yahveh: "Scour the pot, scour it, and also pour water into it." [§]
oo-mish-ol el-bayt-ha-may-ree ma-shal v'ah-martah a-lay-hem koh amar adonai yahveh sh'fot ha-seer sh'fot v'gam-yitsok boo mayim.
This verse instructs a messenger to deliver a parable to the rebellious house. The parable itself involves a pot being scoured and then filled with water. 'El' means God. 'Adonai' means 'my Lord'. 'YHVH' is 'Yahveh'. 'Bayt' means house. 'Ha-mayree' means 'the rebellious'. 'Sh'fot' means 'scour'. 'Yitsok' means 'to pour'. 'Boo' means 'into it'. 'Mayim' means 'water'.
[EZK.24.4] Gather her pieces to her, all good portion, thigh and shoulder, choice of bones, full. [§]
esof netacheha eleha kol netach tov yarech vechatef mivchar atzamim male
This verse describes gathering the portions of a sacrifice. "esof" means "gather". "netacheha" means "her pieces" or "its portions". "eleha" means "to her" or "to it". "kol" means "all". "netach" means "portion". "tov" means "good". "yarech" means "thigh". "vechatef" means "and shoulder". "mivchar" means "choice". "atzamim" means "bones". "male" means "full".
[EZK.24.5] The choice of the flock is taken, and also a generation of bones under it. It boils, its boiling, also its bones are cooked within it. [§]
mib-char ha-tson la-ko-ach ve-gam dur ha-atz-a-mim tach-teh-yah rat-tach re-ta-cheh-yah gam-bash-lu atz-a-mei-ha be-to-chah
This verse describes a boiling pot of bones. "mib-char" means 'choice', 'ha-tson' means 'the flock', 'la-ko-ach' means 'taken', 've-gam' means 'and also', 'dur' means 'generation', 'ha-atz-a-mim' means 'of bones', 'tach-teh-yah' means 'under it', 'rat-tach' means 'it boils', 're-ta-cheh-yah' means 'its boiling', 'gam-bash-lu' means 'also cooked', 'atz-a-mei-ha' means 'its bones', 'be-to-chah' means 'within it'. The verse employs parallelism and figurative language. The 'choice of the flock taken' likely refers to sacrificial animals.
[EZK.24.6] Therefore, thus says my Lord Yahveh: Alas, city of bloodsheds, a pot in which its filth is, and its filth has not departed from within it. To its pieces, to its pieces she has brought forth; no lot has fallen upon her. [§]
lakhen koh amar adonai yahveh oy ir hadamim, sir asher hel’ata ba, vehel’ata’ah lo yatz’ah mimena lin’tacheha lin’tacheha hotziah, lo nafal aleha goral.
This verse is a prophetic declaration. 'Lakhen' means 'therefore'. 'Koh amar' means 'thus says'. 'Adonai yahveh' is 'my Lord Yahveh'. 'Oy' is an exclamation, like 'alas' or 'woe'. 'Ir hadamim' is 'city of bloodsheds'. 'Sir' is 'pot'. 'Asher' means 'which'. 'Hel’ata' means 'its filth'. 'Mimena' means 'from within her'. 'Lin’tacheha' means 'to its pieces' or 'for its portions'. 'Hotziah' means 'she has brought forth'. 'Goral' means 'lot' or 'portion' - referring to a casting of lots to decide fate.
[EZK.24.7] For within it was blood, upon the smooth rock she placed it. She did not pour it upon the earth to cover it with dust. [§]
kee dah-mah' beh-toh-chah' hah-yah' al-tseh-chee-ach' seh-lah' sah-mah't-hoo' loh sh'pah-cha't-hoo' al-hah-ah-rets' l'kahs-soht' ah-layv' ah-fahr.
This verse describes how blood was not poured onto the earth, but rather placed upon a rock. 'Dam' means blood. 'Betochah' means within. 'Tzechiach' means smooth or polished. 'Selah' means rock. 'Sahmah't-hoo' means placed it. 'Sh'pah-cha't-hoo' means poured it. 'Ha'ah-rets' means the earth. 'L'kahs-soht' means to cover. 'Ah-layv' means upon it. 'Ah-fahr' means dust.
[EZK.24.8] To bring about wrath, to avenge vengeance, I have given the blood upon a smooth rock, so that it not be covered. [§]
leha'alot chemah linqom nakam natati et-damah al-tzachich sela levilti hikasot.
This verse describes God giving blood upon a stony place, to not be covered. "Leha'alot" means "to cause to rise" or "to bring about". "Chemah" means "wrath". "Linqom" means "to avenge". "Nakam" means "vengeance". "Natati" means "I have given". "Et-damah" means "the blood". "Al-tzachich" means "upon a smooth/slippery place". "Sela" means "rock". "Levilti" means "so that not". "Hikasot" means "to cover".
[EZK.24.9] Therefore, thus says my Lord Yahveh: Woe to the city of bloodshed! Even I will make great the pyre. [§]
lakhen koh amar adonai yahveh oy ir hadamim gam ani agdil hamdura
This verse begins with 'therefore,' indicating a consequence of a previous statement. 'Koh amar' means 'thus says.' 'Adonai' is 'my Lord,' and 'Yahveh' is the proper name of God. 'Oy' is an interjection expressing woe. 'Ir hadamim' means 'city of bloodshed,' and 'gam ani' means 'even I.' Finally, 'agdil hamdura' means 'I will make great the fire,' or 'I will enlarge the pyre.'
[EZK.24.10] Many of the trees ignite the fire, they burn the fat, the meat, and the stewmaker makes the stew, and the bones will burn. [§]
harbeh haetzim hadlek haesh hatem habasar verhakach hamerkacha vehaatzamot yecharu
This verse describes a scene of burning and cooking, likely as part of a sacrificial ritual or a large feast. 'Harbeh' means 'many'. 'Haetzim' refers to 'the trees', presumably used as fuel. 'Hadlek' means 'to ignite' or 'to burn'. 'Haesh' is 'the fire'. 'Hatem' means 'the fat'. 'Habasar' means 'the flesh' or 'the meat'. 'Verhakach' means 'and the stewmaker'. 'Hamerkacha' means 'the stew' or 'the broth'. 'Vehaatzamot' means 'and the bones'. 'Yecharu' means 'they will burn'. The verse describes a large quantity of wood being used to burn the fat, the meat, and ultimately to burn the bones, likely in preparation for making a broth.
[EZK.24.11] And set it upon the hot coals, empty, so that it may be consumed and its bronze may burn, and its impurity may melt within it; its affliction shall be completed. [§]
veha'amideha al-gechaleha rekah lema'an techam vechara nechushtah ve nitchah betochah tum'atah titum chelatah
This verse describes a ritual purification process. It details placing something (likely a suspected adulteress) upon hot coals, and the resulting effects that demonstrate her guilt or innocence. The 'something' is likely a writing on a scroll, or a physical representation of a claim. The verse focuses on the complete burning and melting of the item, signifying divine judgment. 'Tum'ah' refers to ritual impurity or defilement, and 'chelatah' refers to the result of that impurity - its affliction or disease.
[EZK.24.12] Figs, ruined, and from it no abundance of ruin will go forth, in the fire of its ruin. [§]
te-oon-eem heh-lah-at veh-lo-teh-tseh mee-meh-nah rah-baht cheh-lah-tah-ah beh-esh cheh-lah-tah-ah
This verse describes a fig tree that is cursed and will not bear fruit. 'te-oon-eem' is figs, plural. 'heh-lah-at' is ruined, or blighted. 'veh-lo-teh-tseh' means and it will not go forth, or produce. 'mee-meh-nah' means from it. 'rah-baht' means abundant, or plentiful. 'cheh-lah-tah-ah' is ruin, blight, or corruption. 'beh-esh' means in fire. The repetition of 'cheh-lah-tah-ah' emphasizes the complete destruction.
[EZK.24.13] In your uncleanness is wickedness, because I have purified you, and you have not purified yourselves from your uncleanness. You will not be purified again until I lay aside my wrath upon you. [§]
b'tum'atekh zimah ya'an tihartikh v'lo tahar't mitum'atekh lo tit'hari-o'd ad-hanihi et-hamati bakh.
This verse discusses a state of uncleanness and an attempted purification. It states that because Yahveh has purified the subject, yet they have not purified themselves from their uncleanness, they will not be purified until Yahveh lays aside Yahveh's wrath upon them. 'Tum'ah' refers to ritual impurity, and 'tihar' means to purify.
[EZK.24.14] I, Yahveh, have spoken, and I will perform it. I will not retract, nor will I relent, and I will not change my mind. You will be judged according to your ways and according to your schemes. Thus says my Lord Yahveh. [§]
a-nee Yahveh dee-bar-tee bah-ah v’ah-see-tee lo-ef-rah v’lo ah-hoos v’lo eh-nah-hem kid-rah-khay-kh v’kah-ah-lee-loh-tai-kh sh’pah-too-kh n’oom ah-do-nai Yah-veh.
This verse is a declaration of Yahveh’s unwavering purpose and judgment. It states that Yahveh has spoken and will perform what was spoken, without regret or alteration. The verse concludes by stating that the people will be judged according to their ways and plans, and that this declaration comes from ‘my Lord Yahveh.’
[EZK.24.15] And it happened, the word of Yahveh came to me to say. [§]
va-yhi d'var-yahveh elai le'mor
This verse begins with a conjunction meaning "and it happened". "D'var" means "word" or "matter". "Yahveh" is the proper name of God. "Elai" means "to me". "Le'mor" means "to say". Therefore, the verse describes a divine communication initiated with the speaker.
[EZK.24.16] Son of man, behold, I am taking from you the desire of your eyes by means of a plague. And you shall not lament, and you shall not weep, and your tear shall not come forth. [§]
ben-ah-dahm hee-nee lo-keh mee-meh-kah et mah-khah-mahd ay-neh-kah beh-mah-geh-fah veh-loh tee-spohd veh-loh tee-bkeh veh-loh tah-vo-ah dee-meh-teh-kah
This verse is addressed to a human being, specifically 'son of man.' It states that 'I' will take from you the desire of your eyes by means of a plague. It then prohibits mourning, weeping, or shedding tears.
[EZK.24.17] Lament, be silent for the dead. Do not make mourning. Bind your glory upon yourself, and place your sandals upon your feet. And do not wander to their lips, and do not eat the bread of people. [§]
He'anek dom metim, evel lo-ta'aseh, pe'ercha chavosh aleycha, u'ne'alecha tasim b'raglecha, v'lo ta'teh al-safam, v'lechem anashim lo tochel.
This verse contains instructions regarding mourning practices. 'He'anek' refers to a lamentation. 'Dom' means 'silent' or 'stillness'. 'Metim' means 'the dead'. 'Evel' means 'mourning'. 'Pe'ercha' means 'your glory' or 'your beauty'. 'Chavosh' means 'to bind' or 'to cover'. 'Ne'alecha' means 'your sandals'. 'Tasim' means 'you will place'. 'Safam' means 'their lips'. 'Ta'teh' means 'you will wander'. 'Anashim' means 'men' or 'people'. 'TocheL' means 'you will eat'.
[EZK.24.18] And I spoke to the people in the morning, and my wife died in the evening, and I did in the morning as Yahveh had commanded me. [§]
va'adabber el-ha'am ba-boker vatamat ishti ba'arev va'asa boker ka'asher tzuveti
This verse describes a prophetic act. A person speaks to the people in the morning, and his wife dies in the evening, all as God commanded. 'Va'adabber' means 'and I spoke'. 'El-ha'am' means 'to the people'. 'Ba-boker' means 'in the morning'. 'Vatamat' means 'and she died'. 'Ishti' means 'my wife'. 'Ba'arev' means 'in the evening'. 'Va'asa' means 'and I did'. 'Ka'asher' means 'as'. 'Tzuveti' means 'I was commanded'.
[EZK.24.19] And the people said to me, "Is it not that you will tell us what these are to us, because you are doing [them]?" [§]
Va-yo-meru elai ha-am, ha-lo tagid lanu ma eleh lanu, ki ata oseh.
This verse comes from Exodus 4:22. 'Va-yo-meru' means 'and they said'. 'Elai' means 'to me'. 'Ha-am' means 'the people'. 'Ha-lo' is a question marker meaning 'Is it not...?'. 'Tagid' means 'you will tell'. 'Lanu' means 'to us'. 'Ma eleh' means 'what are these'. 'Ki' means 'for' or 'because'. 'Ata' means 'you'. 'Oseh' means 'doing'. The verse essentially asks Moses what these things are that he is doing, asking for an explanation.
[EZK.24.20] And I said to them, "The word of Yahveh was to me to say." [§]
va-omer alehem devar-Yahveh hayah elai le'emor
This verse consists of several parts. 'Va-omer' means 'and I said'. 'Alehem' means 'to them'. 'Devar-Yahveh' means 'the word of Yahveh'. 'Hayah' means 'was'. 'Elai' means 'to me'. 'Le'emor' means 'to say'. Therefore, the verse describes someone speaking a message received from Yahveh to a group of people.
[EZK.24.21] Say to the house of Israel, thus says my Lord Yahveh: Behold, I will profane my sanctuary, the pride of your strength, the delight of your eyes, and the desire of your souls. And your sons and your daughters, which you have forsaken, will fall by the sword. [§]
Emor | ləvet Yisrael koh-amar Adonai Yahveh. Hineni mechalleh et-mikdashi ga’on uzzechem machmad eineichem ūmachmal nafshəchem ūvəneichem ūvənoteichem asher azavtem bacherev yipolu.
This verse is a prophetic declaration. "Emor" means "say". "Ləvet Yisrael" means "to the house of Israel". "Koh-amar" means "thus says". "Adonai" is "my Lord". "Yahveh" is the proper name of God. "Hineni" means "behold, I". "Mechalleh" means "I will profane". "Mikdashi" means "my sanctuary". "Ga’on uzzechem" means "the pride of your strength". "Machmad eineichem" means "the delight of your eyes". "Ūmachmal nafshəchem" means "and the desire of your souls". "Ūvəneichem ūvənoteichem" means "your sons and your daughters". "Asher azavtem" means "which you have forsaken". "Bacherev yipolu" means "will fall by the sword".
[EZK.24.22] And you will do as I have done upon their lip, you shall not eat, and bread of men you shall not eat. [§]
Va'asitem ka'asher asiti al-safam lo ta'atu ulechem anashim lo tochelu.
This verse contains instructions regarding ritual purity and dietary restrictions. "Va'asitem" means "and you will do". "Ka'asher asiti" means "as I have done". "Al-safam" refers to "upon their lip", meaning upon the carcasses. "Lo ta'atu" means "you shall not eat". "Ulechem anashim" means "bread of men" or "human food". "Lo tochelu" means "you shall not eat". The verse is a command not to partake in practices associated with mourning the dead, specifically involving food offered to or associated with the deceased.
[EZK.24.23] And you will not place adornments upon your heads, and sandals upon your feet, you will not lament, and you will not weep. Your fading will be because of your iniquities, and you will groan, each man to his brother. [§]
u-fe-air-echem al-ra-shei-chem ve-na-alei-chem be-rag-lei-chem lo tis-pe-du ve-lo tiv-ku u-ne-ma-kote-chem ba-a-von-otei-chem u-ne-ham-tem ish el-ach-iv.
This verse contains instructions regarding mourning practices. "fe-air-echem" relates to ornamentation or adornment, “ra-shei-chem” means “your heads”, “na-alei-chem” means “your sandals”, and “rag-lei-chem” means “your feet”. “tis-pe-du” means “you will lament” and “tiv-ku” means “you will weep”. “ne-ma-kote-chem” refers to your melting/weakening/fading and “a-von-otei-chem” means “your iniquities”. “ne-ham-tem” means “you will groan” and “ish el-ach-iv” means “man to his brother”.
[EZK.24.24] And it will be that Ezekiel will be to you as a sign, like all that he does, you will do. In her coming, you will know that I am my Lord Yahveh. [§]
vehaya yekhezkel lakhem lemofet kekol asher asa taasu bebota vidaytem ki ani adonai yahveh.
This verse discusses Ezekiel serving as a sign to the people, mirroring the deeds he performs. It concludes with a declaration of 'I am my Lord Yahveh'. 'Vehaya' means 'and it will be'. 'Yekhezkel' is the name Ezekiel. 'Lakhem' means 'to you'. 'Lemofet' means 'as a sign'. 'Kekol' means 'like all'. 'Asher asa' means 'that he did'. 'Taasu' means 'you will do'. 'Beboah' means 'in her coming'. 'Vidaytem' means 'and you will know'. 'Ki ani' means 'that I am'. 'Adonai' means 'my Lord'. 'Yahveh' is the proper name of God.
[EZK.24.25] And you, son of man, is it not in the day that I took from them their strength, the joy of their glory, the desire of their eyes, and the burden of their soul – their sons and their daughters? [§]
ve-atah ben-adam ha-lo be-yom kahti mehem et-ma’uzam mesos tip’artam et-machmad eineihem ve-et-masa nafsham beneihem u-vnoteihem.
This verse addresses a 'son of man' and recounts a past action of taking away their strength, their joy of glory, the desire of their eyes, and the burden of their soul – their sons and daughters. 'atah' means 'you', 'ben-adam' is 'son of man', 'ha-lo' is 'is it not', 'be-yom' means 'in the day', 'kahti' means 'I took', 'mehem' means 'from them', 'ma’uzam' means 'their strength', 'mesos' means 'joy', 'tip’artam' means 'their glory', 'machmad eineihem' means 'the desire of their eyes', 'masa nafsham' means 'the burden of their soul', 'beneihem' means 'their sons', and 'bnoteihem' means 'their daughters'.
[EZK.24.26] In that day, the survivor will come to you to report to your ears. [§]
bayom hahu yavo hapalit eleycha lehashmi'ut oznayim
This verse describes a future time when a survivor will come to someone to share information. Let's break down the words: 'bayom' means 'in the day', 'hahu' means 'that', 'yavo' means 'will come', 'hapalit' means 'the survivor', 'eleycha' means 'to you', 'lehashmi'ut' means 'to make heard' or 'to report', and 'oznayim' means 'ears'.
[EZK.24.27] On that day, your mouth will be opened to speak what was escaped, and you will speak and not remain silent any longer. And you will be to them a wonder, and they will know that I am Yahveh. [§]
ba-yom ha-hu yip-ta-ch pi-cha et-ha-pa-lit u-te-da-ber ve-lo te-a-lem od ve-ha-yita la-hem le-mo-fet ve-yid-u ki-a-ni Yahveh.
This verse describes a moment when someone's mouth will be opened to speak truth that was previously withheld. It promises that this person will become a sign to others, and that through this, people will know Yahveh.
EZK.25
[EZK.25.1] And it happened, the word of Yahveh came to me to say. [§]
va-yhi d'var-yahveh elai le'mor
This verse begins with a conjunction meaning "and it happened". "D'var" means "word" or "matter". "Yahveh" is the proper name of God. "Elai" means "to me". "Le'mor" means "to say". Therefore, the verse describes a divine communication initiated with the speaker.
[EZK.25.2] Son of man, set your face toward the sons of Ammon and you shall prophesy against them. [§]
ben-ah-dahm seem pah-neh-kah el-beh-neh ahm-mohn veh-hee-nah-veh ah-leh-hem
ben-ah-dahm is literally ‘son of man’. seem means ‘put’ or ‘set’. pah-neh-kah means ‘your face’, used idiomatically to mean ‘toward’. el-beh-neh ahm-mohn means ‘the sons of Ammon’. veh-hee-nah-veh means ‘and you shall prophesy’. ah-leh-hem means ‘against them’.
[EZK.25.3] And you shall say to the children of Ammon, "Hear the word of my Lord Yahveh. Thus says my Lord Yahveh: Because you have said, 'Aha, against my sanctuary!' because it is profaned, and against the land of Israel because it is desolate, and against the house of Judah because they have gone into exile..." [§]
ve'amarta liv'nei amon shime'u dvar adonai yahveh koh amar adonai yahveh ya'an amrech he'ach el mikdashi ki nihal ve'el admati Yisrael ki nashama ve'el beit Yehudah ki halchu bagolah.
This verse is a prophetic declaration to the Ammonites. It begins with a command to speak to the children of Ammon, delivering a message from 'my Lord Yahveh'. The message consists of Yahveh’s words outlining the reasons for judgment against Ammon. The reasons stated relate to boasts made by Ammon regarding the sanctuary and the land of Israel, and their perceived destruction, as well as the exile of the house of Judah.
[EZK.25.4] Therefore, behold, I will give you to the children of the east as an inheritance, and they will dwell in your cities and place their dwellings in you. They will eat your fruit, and they will drink your milk. [§]
lakhen hinneni notenach libnei-qedem lemorasha veyishvu tirotayhem bach venatnu bach mishknehem hema yo'chlu piryech vehema yishtu chalavech.
This verse describes a consequence of disobedience. It states that because of this, Yahveh will give the people to the children of the east as an inheritance. The children of the east will dwell in the cities of the people and will place their dwellings within them. They will consume the fruit of the people’s land and drink their milk. This indicates a complete subjugation and exploitation.
[EZK.25.5] And I will give Rabbah as a resting place for camels and the people of Ammon as a resting place for sheep, and you will know that I am Yahveh. [§]
ve-natati et-rabah li-neveh gemalim ve-et-benei amon le-mirbaz-tson vi-dateem ki-ani Yahveh.
This verse describes a prophecy concerning the cities of Rabbah and the people of Ammon. "natati" means "I will give". "Rabbah" is a city name. "neveh gemalim" literally means "resting place of camels". "benei amon" means "sons of Ammon", or the people of Ammon. "mirbaz-tson" means "resting place of sheep". "vidatem" means "you will know". "ki-ani Yahveh" means "for I am Yahveh".
[EZK.25.6] For thus says my Lord Yahveh: because your hand struck and you stamped with your foot, and you rejoice in all your destruction in your soul toward the land of Israel. [§]
ki koh amar adonai yahveh ya'an machach yad v'rakah b'regel v'tismach b'chol sha'atch b'nefesh el admat yisrael
This verse describes a situation where someone rejoices over the destruction of Israel. "Ki koh amar" means "for thus says". "Adonai yahveh" is "my Lord Yahveh". "Ya'an machach yad v'rakah b'regel" means "because your hand struck and you stamped with your foot". "V'tismach" means "and you rejoice". "B'chol sha'atch" means "in all your destruction". "B'nefesh" means "in your soul". "El admat yisrael" means "toward the land of Israel".
[EZK.25.7] Therefore, behold, I have set my hand upon you, and I will give you as plunder to the nations, and I will cut you off from the peoples, and I will destroy you from the lands. I will destroy you, and you will know that I am Yahveh. [§]
lakhen hinneni natiti et yadi alayka unatatich lebag lagoyim vehikraticha min haammim vehavadtech min haaratzot ashmidcha vedaata ki ani Yahveh.
This verse details a prophecy of destruction and exile. 'Lakhen' means 'therefore'. 'Hinneni' means 'behold, I am'. 'Natiti' means 'I have set' or 'I have given'. 'Yadi' means 'my hand'. 'Alayka' means 'upon you'. 'Untatich' means 'I will give you'. 'Lebag' means 'as plunder' or 'as a spoil'. 'Lagoyim' means 'to the nations'. 'Vehikraticha' means 'and I will cut you off' or 'and I will make you known'. 'Min haammim' means 'from the peoples'. 'Vehavadtech' means 'and I will destroy you'. 'Min haaratzot' means 'from the lands'. 'Ashmidcha' means 'I will destroy you'. 'Vedaata' means 'and you will know'. 'Ki ani Yahveh' means 'that I am Yahveh'.
[EZK.25.8] Thus says my Lord Yahveh, because Moab and Se'ir have said, "Behold, the house of Judah is like all the nations." [§]
Koh amar adonai yahveh ya'an amor mo'av vesair hineh kechol hagogoyim beit yehudah.
This verse begins with the standard formula "Thus says". "Adonai" means "my Lord", and "yahveh" is the proper name of God. "Ya'an" means "because". "Mo'av" and "Se'ir" are proper names of nations. "Hineh" means "behold". "Kechol hagogoyim" means "like all the nations", and "beit yehudah" means "house of Judah".
[EZK.25.9] Therefore, behold, here I am, I will open the shoulder of Moab from the cities, from its cities, from its end. A gazelle is the land of the house of desolation, Baal Meon and Kiryataim. [§]
lakhen hinneni poteach et chetf moav mehearim me'arav mikatzehu tzvi eretz beit hayeshimot baal meon vekiryataim
This verse describes a prophetic declaration about Moab. 'Lakhen' means therefore. 'Hinneni' means behold, here I am. 'Poteach' means I will open. 'Chetf' refers to the shoulders or strongholds. 'Moav' is the name of the nation Moab. 'Mehearim' means from the cities. 'Mikatzehu' means from its end. 'Tzvi' means gazelle, but is used here metaphorically to mean beauty. 'Eretz' means land. 'Beit Hayeshimot' means the house of desolation. 'Baal Meon' and 'Kiryataim' are place names.
[EZK.25.10] To the sons of Qedem, over the sons of Ammon, and I will give it as an inheritance, so that the sons of Ammon will not be remembered among the nations. [§]
liv'nei-qedem 'al-b'nei 'ammon u'netattihah l'morashah l'ma'an lo-tizacher b'nei 'ammon bagoyim.
This verse discusses the assignment of land. 'liv'nei-qedem' means 'to the sons of Qedem'. 'b'nei 'ammon' means 'sons of Ammon'. 'u'netattihah' means 'and I will give it'. 'l'morashah' means 'as an inheritance'. 'l'ma'an' means 'so that'. 'lo-tizacher' means 'they will not be remembered'. 'bagoyim' means 'among the nations'.
[EZK.25.11] And in Moab I will make judgments, and they will know that I am Yahveh. [§]
oo-veh-mo-ahb eh-eh-seh shif-tee-im veh-yah-deh-oo kee-ah-nee Yahveh.
This verse discusses a judgment to be carried out in Moab, and a revelation of who Yahveh is. 'Oo-veh-mo-ahb' means 'and in Moab'. 'Eh-eh-seh' means 'I will make'. 'Shif-tee-im' means 'judgments'. 'Veh-yah-deh-oo' means 'and they will know'. 'Kee-ah-nee' means 'that I am'. 'Yahveh' is the proper name of God.
[EZK.25.12] Thus says my Lord Yahveh, because Edom acted in taking revenge, in vengeance against the house of Judah, and they have incurred guilt, and they have taken revenge upon them. [§]
koh amar adonai yahveh ya'an asot edom binqom nakam lebeit yehudah vay'ashmu ashom unikkmu bahhem.
This verse begins with the formula 'thus says'. 'Adonai' is 'my Lord'. 'Yahveh' is the proper name of God. 'Ya'an' means 'because'. 'Asot' means 'doing'. 'Edom' is the name of a nation. 'Binqom nakam' describes vengeance taken in revenge. 'Lebeit yehudah' means 'to the house of Judah'. 'Vay'ashmu ashom' means 'and they have incurred guilt'. 'Unikkmu bahhem' means 'and they have taken revenge upon them'.
[EZK.25.13] Therefore, thus says my Lord Yahveh: I will place my hand upon Edom, and I will destroy from it man and livestock, and I will make it a ruin from Teman, and its villages shall fall by the sword. [§]
lakhen koh amar adonai yahveh venati yadi al-edom vehikrati mimena adam ubehemah unatatiha charbah mitiman udadanah bacherev yipolu.
This verse comes from Ezekiel 35:5. 'Lakhen' means 'therefore'. 'Koh amar' means 'thus says'. 'Adonai' is 'my Lord'. 'Yahveh' is the proper name of God. 'Venati' means 'and I will put/place'. 'Yadi' means 'my hand'. 'Al-edom' means 'upon Edom'. 'Vehikrati' means 'and I will destroy'. 'Mimena' means 'from it/from them'. 'Adam' means 'man/human'. 'Ubehemah' means 'and livestock/animals'. 'Unatatiha' means 'and I will make it'. 'Charbah' means 'a ruin/waste'. 'Mitiman' means 'from Teman'. 'Udadanah' means 'and its villages/settlements'. 'Bacherev' means 'by the sword'. 'Yipolu' means 'they will fall'.
[EZK.25.14] And I will give my vengeance on Edom by the hand of my people Israel, and they will do to Edom according to my anger and my fury, and they will know my vengeance, declares my Lord Yahveh. [§]
v’natati et nikmati b’edom b’yad ammi yisrael v’asu b’edom k’api v’chamati v’yadeu et nikmati neum adonai yahveh.
This verse details a promise of vengeance. 'v’natati' means 'and I will give'. 'nikmati' is 'my vengeance'. 'b’edom' is 'on Edom'. 'b’yad' means 'by the hand of'. 'ammi yisrael' means 'my people Israel'. 'v’asu' means 'and they will do'. 'k’api' means 'according to my anger'. 'v’chamati' means 'and my fury'. 'v’yadeu' means 'and they will know'. 'neum' means 'declares'. 'adonai' means 'my Lord'. 'yahveh' is the proper name of God.
[EZK.25.15] Thus says my Lord Yahveh: Because the Philistines acted in revenge, and they took vengeance with intense hatred towards the soul, for the purpose of destroying eternal enmity. [§]
Koh amar Adonai Yahveh ya'an asot pelishtim bi'nekamah vayinakmu nakam bishat benephsh lemashchit eivat olam.
This verse states something that 'my Lord Yahveh' has said, explaining the reason for the actions of the Philistines, specifically their revenge. It details that they acted with intense hatred, seeking the utter destruction of an enduring enmity.
[EZK.25.16] Therefore, thus says my Lord Yahveh: Behold, I am stretching out my hand against the Philistines, and I will destroy Crete, and I will eliminate the remnant of the coastline. [§]
lakhen koh amar adonai yahveh hinneni noteh yadi al pelishtim vehikrati et keretim vehavadtii et shearit hof hayam.
This verse is a prophetic declaration of judgment against the Philistines. It begins with 'therefore' and states what 'my Lord Yahveh' says. It details Yahveh stretching out his hand against the Philistines, destroying Crete, and eliminating the remnant of the coastal region.
[EZK.25.17] And I will do great vengeances upon them in rebukes of wrath, and they will know that I am Yahveh when I put my vengeance in them. [§]
ve'asiti vam nekamot gedolot betochachot chemah veyadeu ki ani Yahveh betiti et nikmati bam.
This verse describes a declaration of vengeance. 've'asiti' means 'and I will do'. 'vam' means 'to them'. 'nekamot' means 'vengeances'. 'gedolot' means 'great'. 'betochachot' means 'in rebukes'. 'chemah' means 'wrath'. 'veyadeu' means 'and they will know'. 'ki' means 'that'. 'ani' means 'I'. 'Yahveh' is the proper name of God. 'betiti' means 'I have put'. 'et' is a direct object marker. 'nikmati' means 'my vengeance'. 'bam' means 'in them'.
EZK.26
[EZK.26.1] And it happened in the twelfth year, on the first of the month, that the word of Yahveh came to me, saying: [§]
Va-yhi b’eshte-esrei shanah b’echad la-chodesh, hayah d’var-Yahveh elai le’emor.
This verse describes the time when a word from Yahveh came to the speaker. 'Va-yhi' means 'and it happened.' 'B’eshte-esrei shanah' means 'in the twelfth year.' 'B’echad la-chodesh' means 'on the first of the month.' 'Hayah d’var-Yahveh' means 'was the word of Yahveh.' 'Elai' means 'to me.' 'Le’emor' means 'saying'.
[EZK.26.2] Son of Man, because the Rock has spoken concerning Jerusalem, woe! The doors of the peoples have been lifted up to me, filled with ruin. [§]
ben-adam ya'an asher amrah tzur al-yerushalayim he'ach nish'brah daltot ha'amim nasevah elay imaleah ha'chorabah
This verse speaks of a prophecy concerning Jerusalem. "Ben Adam" (Son of Man) is a prophetic title. "Tzur" refers to a rock, but is often used metaphorically for God. "Yerushalayim" is Jerusalem. "He'ach" means woe. "Daltot ha'amim" translates to the doors of the peoples. "Nasevah elay" is lifted up to me. "Imaleah ha'chorabah" means filled with ruin.
[EZK.26.3] Therefore, this is what my Lord Yahveh says: Behold, I am coming against you, Tyre, and I will bring many nations against you, like bringing up the sea to its waves. [§]
lakhen koh amar adonai yahveh hinneni alayikh tzor vehaleiti alayikh goyim rabim keha'alot hayam legalav.
This verse begins with 'therefore', then states that 'my Lord Yahveh' speaks. It continues by declaring that Yahveh is coming against Tyre. It then states that Yahveh will bring many nations against Tyre, like the surging of the sea's waves.
[EZK.26.4] And you will corrupt the walls of Tyre and destroy its towers, and I will sweep its dust from it, and I will give it as a bare rock. [§]
ve-shi-chah-too cho-mot tzor ve-har-soo mig-da-leh-ha ve-si-chei-tee af-a-rah mim-meh-nah ve-na-ta-tee oh-tah li-tzchi-ach sa-la’
This verse describes the destruction of the walls and towers of Tyre. It states that the dust of Tyre will be swept away and it will become a bare rock. The verbs are all in the imperative or future tense, indicating a command or prophecy of destruction. ‘Tzor’ is the name of the city, Tyre. ‘Afah’ is dust. ‘Sal’a’ is rock.
[EZK.26.5] A flattened surface of abominations will be in the midst of the sea, for I have spoken, declaration of my Lord Yahveh, and it will become plunder for the nations. [§]
mishtah charamim tihyeh betoch hayam ki ani dibarti ne'um adonai yahveh vehayetah lebaz lagoiyim.
This verse describes a flattened area of abominations that will be in the midst of the sea. It is declared by 'my Lord' Yahveh, and it will become plunder for the nations. 'Mishtah' means a surface or spread. 'Charamim' means abominations or things devoted to destruction. 'Tihyeh' means it will be. 'Betoch' means in the midst of. 'Hayam' means the sea. 'Ki' means for or because. 'Ani' means I. 'Dibarti' means I spoke. 'Ne'um' means declaration of. 'Adonai' means my Lord. 'Yahveh' is the proper name of the God of Israel. 'Vehayetah' means and it will become. 'Lebaz' means for plunder. 'Lagoiyim' means to the nations.
[EZK.26.6] And her daughters, who are in the field, were killed with the sword, and they will know that I am Yahveh. [§]
oo-veh-note-yah ah-shehr bah-sah-deh bah-heh-rev teh-hah-rahg-nah veh-yad-oo kee-ah-nee Yahveh.
This verse describes a judgment where the daughters of a people are killed with the sword in the field. The final clause asserts that this act will demonstrate who Yahveh is.
[EZK.26.7] For thus says my Lord Yahveh, behold, I am bringing against Tyre Nebuchadrezzar, king of Babel, from the north. He is a king of kings, coming with horses and chariots and horsemen, and a great assembly and a numerous people. [§]
ki koh amar adonai yahveh hineni mevia el-tzor nevukadretsar melekh-bavel mitzafon melekh melakhim besus uverekhev ufparashim uqahal veam-rav.
This verse states that thus says my Lord Yahveh, behold, I am bringing against Tyre Nebuchadrezzar, king of Babel, from the north, a king of kings, with horses and chariots and horsemen, and a great assembly and a numerous people.
[EZK.26.8] Your daughters will be killed in the field with the sword, and a precise blow will be given upon you, and a rampart will be poured out upon you, and a fortification will be raised up against you. [§]
bnotayich bassadeh bacherhev yaharog venatan alayich dayek veshafakh alayich sollah vehakim alayich tzinnah.
This verse describes a coming destruction and judgment. "Bnotayich" means "your daughters." "Bassadeh" means "in the field." "Bacherhev" means "with the sword." "Yaharog" means "will kill." "Venatan" means "and will give." "Alayich" means "upon you." "Dayek" is a word for a precise or careful striking, often implying a crushing blow. "Veshafakh" means "and will pour out." "Sollah" is a word meaning a mound or rampart, but in this context likely refers to a fortified position. "Vehakim" means "and will raise up." "Tzinah" means a shade or covering, but can also mean a siege or fortification.
[EZK.26.9] The living will accept the giving of destruction in your walls, and your towers he will shatter with his swords. [§]
oo-meh-hee kah-vah-lo yee-ten beh-ho-moh-tah-yeekh oo-mig-deh-loh-tah-yeekh yee-toz beh-har-boh-tahv
This verse describes a future destruction of fortified cities. "oomihee" literally means "those who are living", or simply "the living". "kavallo" means "receiving" or "accepting". "yitten" means "he will give". "behomotayich" means "in your walls". "umigdelotayich" means "and your towers". "yitoz" means "he will shatter". "becharbotav" means "with his swords". The overall sense is that the living will receive or accept the giving of destruction to their walls and towers, accomplished by his swords.
[EZK.26.10] The abundance of their horses will cover you with dust. From the sound of horsemen and the wheel and chariot, your walls will tremble when he comes through your gates, like the entrances of a breached city. [§]
mi shif'at susav yechassech avakam mikol parash vegalgal varechev tir'ashnah chomotayich bevo'o bish'arayich kimbo'ei ir mebukka'ah.
This verse describes a chaotic scene of a military advance. 'Shif'at susav' refers to the abundance of horses, specifically their dust. 'Yechassech' means to cover. 'Avakam' refers to their dust. 'Mikol parash' means from the sound of horsemen. 'VeGalgal varechev' translates to and the wheel and chariot. 'Tir'ashnah' means will tremble. 'Chomotayich' refers to your walls. 'Bevo'o bish'arayich' means when he comes through your gates. 'Kimbo'ei ir mebukka'ah' means like the entries of a breached city.
[EZK.26.11] With the dashing of his horses, he will trample all your streets. Your people he will kill with the sword, and the fortresses of your strength to the ground will descend. [§]
bə·par·sôt sū·sāyw yir·mōs ’et-ḵāl-ḥu·ṣō·tāyw ‘am·mək bạ·ḥerev ya·harōg ū·maṣ·ṣə·ḇôt ‘u·z·zəḵā la·’ā·reṣ tē·rēḏ.
This verse describes a coming destruction. 'Parsot' refers to the breaking or dashing of something, here relating to the hooves of horses. 'Susayw' refers to 'his horses', in a possessive construction. 'Yirmos' means 'he will trample'. 'Et' is a particle indicating a definite object. 'Chal' means 'all'. 'Chutzotayw' means 'your streets' or 'your courtyards'. 'Am' means 'your people'. 'Ba-cherev' means 'with the sword'. 'Yaharog' means 'he will kill'. 'Matzavot' means 'fortresses' or 'monuments'. 'Uzzecha' means 'your strength'. 'La-aretz' means 'to the ground'. 'Tereid' means 'it will descend'.
[EZK.26.12] And they will plunder your strength and pillage your possessions, and they will destroy your walls, and they will shatter your desired houses. And your stones and your trees and your dust they will place within the waters. [§]
ve-shal-loo chey-lekh oo-vaz-zoo re-kool-la-tekh ve-har-soo kho-mo-tay-kh oo-ba-teh kham-da-tekh yit-to-tzoo va-a-va-nay-ikh ve-et-zai-ikh va-a-fa-rekh be-to-kh ma-yim ya-seem-oo.
This verse describes the complete destruction of a city. 'Shallalu' means to plunder or spoil. 'Rekoollatekh' refers to your possessions. 'Harsoo' means to destroy. 'Homotayikh' means your walls. 'Batei chamdatekh' means your desired houses, or houses of your delight. 'Yittoztzoo' means they will shatter or break. 'Avnayikh' means your stones. 'Etzaikh' means your trees. 'Afarekh' means your dust/soil. 'Be-tokh mayim yasimu' means they will place in the midst of waters.
[EZK.26.13] And I will cause to cease the abundance of your songs, and the sound of your harps will not be heard anymore. [§]
vehishbati hamon shirayich vekol kinnorayich lo yishama od
This verse describes a cessation of joyful sounds. 'vehishbati' means 'and I will cause to cease'. 'hamon' means 'multitude' or 'abundance'. 'shirayich' means 'your songs'. 'vekol' means 'and the sound of'. 'kinnorayich' means 'your harps'. 'lo yishama' means 'will not be heard'. 'od' means 'again' or 'anymore'.
[EZK.26.14] I will make you a withered rock, a smooth surface of devoted things. You will not be rebuilt ever, for I, Yahveh, have spoken. This is the declaration of my Lord, Yahveh. [§]
oo-net-tee-chah lee-tzih-hee-ach seh-lah mah-shtah-ch chah-rah-meem tee-heh lo tee-bah-neh ohd kee ah-nee Yahveh dee-bar-tee neh-oom Ah-do-nai Yah-veh.
This verse contains a series of statements declaring a future desolation and ruin. The speaker, identified as Yahveh speaking through my Lord, is establishing a decree of perpetual abandonment. 'Tzihheeach' refers to a dryness or withering. 'Selah' refers to a rock. 'Chahramim' means devoted or accursed. The verse is a poetic declaration of judgment and permanent destruction.
[EZK.26.15] Thus says my Lord Yahveh to Tyre: Is it not from the sound of your fall that the islands will tremble, destroyed by slaying and slaying within you? [§]
Koh amar adonai yahveh letzor halo mikol mapaltekh be'enok halal behareg hereg betokhekh yir'ashu haiyim.
This verse is a prophetic declaration. "Koh amar" means "thus says". "Adonai" means "my Lord". "Yahveh" is the proper name of God. "Letzor" means "to Tyre". "Halo" introduces a rhetorical question. "Mikol mapaltekh" means "from the sound of your fall". "Be'enok" means "in mourning". "Halal" means "destroyed". "Behareg hereg" means "by slaying slaying", a Hebraic intensification. "Betokhekh" means "within you". "Yir'ashu" means "will tremble". "Haiyim" means "the islands".
[EZK.26.16] They will descend from their thrones, all the princes of the sea, and they will remove their robes and strip off their embroidered garments. They will wear trembling and sit upon the earth, and they will be afraid for moments, and they will be silent upon you. [§]
ve-yar-doo me-al kis-so-tam kol ne-si-ei ha-yam ve-he-see-roo et-me-ee-lei-hem ve-et-big-dei rik-ma-tam yip-sho-tu cha-ra-dot yil-bash-shu al-ha-a-retz ye-she-vu ve-char-du li-re-ga-im ve-sham-mu a-lai-ch.
This verse describes a humbling of rulers. 'Yar-doo' means 'they will descend.' 'Kis-so-tam' means 'their thrones.' 'Ne-si-ei ha-yam' means 'princes of the sea' (often understood as maritime rulers or kings). 'He-see-roo' means 'they will remove.' 'Me-ee-lei-hem' means 'their robes.' 'Big-dei rik-ma-tam' means 'their embroidered garments.' 'Yip-sho-tu' means 'they will strip off.' 'Cha-ra-dot' means 'trembling.' 'Yil-bash-shu' means 'they will wear.' 'Ha-a-retz' means 'the earth.' 'Ye-she-vu' means 'they will sit.' 'Char-du' means 'they will be afraid.' 'Li-re-ga-im' means 'for moments.' 'Sham-mu' means 'they will be silent.' 'A-lai-ch' means 'upon you'.
[EZK.26.17] And they shall lift up a lament upon you, and they shall say to you, "How have you perished, you who were inhabited by the sea, the city renowned, which was strong in the sea, she and her inhabitants, who gave their terror to all her inhabitants." [§]
ve-nas-u a-la-yich ki-nah ve-a-me-ru la-ch eich a-va-det noshe-vet mi-ya-mim ha-ir ha-hu-la-lah a-sher ha-yeh-tah cha-za-kah ba-yam hee ve-yosh-ve-ha a-sher na-te-nu chi-ti-tam le-chol yo-shve-ha.
This verse describes a lamentation over a fallen city. "ve-nas-u" means "and they shall lift up". "ki-nah" is a lament or wail. "a-la-yich" means "upon you". "ve-a-me-ru la-ch" means "and they shall say to you". "eich a-va-det" means "how have you perished". "noshe-vet mi-ya-mim" means "inhabited by the sea". "ha-ir ha-hu-la-lah" means "the city renowned". "a-sher ha-yeh-tah cha-za-kah ba-yam" means "which was strong in the sea". "hee ve-yosh-ve-ha" means "she and her inhabitants". "a-sher na-te-nu chi-ti-tam le-chol yo-shve-ha" means "who gave their terror to all her inhabitants".
[EZK.26.18] Now the islands will tremble on the day of your downfall, and the islands that are in the sea will panic from your appearing. [§]
‘ata yehr’du ha’iyim yom mapal’teka veniv’halu ha’iyim asher-bayam mitse’ateka.
This verse describes the fear that will befall islands upon the day of Yahveh’s downfall and discovery. ‘Ata means ‘now’. Yehr’du means ‘they will tremble’ or ‘they will be afraid’. Ha’iyim means ‘the islands’. Yom means ‘day’. Mapal’teka means ‘your downfall’ or ‘your ruin’. Veniv’halu means ‘and they will panic’. Asher-bayam means ‘that are in the sea’ or ‘of the sea’. Mitse’ateka means ‘from your appearing’ or ‘from your discovery’.
[EZK.26.19] For thus says my Lord Yahveh, I have set you as a ruined city, like cities that are not inhabited. In bringing up the deep against you, and covering you with the many waters. [§]
Ki koh amar Adonai Yahveh betiti otach ir necheravet ke'arim asher lo noshavu beh'alot alayich et tehom vekisuch hamayim harabbim.
This verse is a prophetic declaration of destruction. 'Ki koh amar' means 'for thus says'. 'Adonai Yahveh' is 'my Lord Yahveh'. 'Betiti otach' means 'I have set you'. 'Ir necheravet' is 'a ruined city'. 'Ke'arim asher lo noshavu' means 'like cities that are not inhabited'. 'Be'alot alayich et tehom' means 'in bringing up against you the deep'. 'Vekisuch hamayim harabbim' means 'and covering you with the many waters'.
[EZK.26.20] And I will bring you down with those descending into the pit to an eternal people, and I will settle you in a land of lower parts, like ruins from of old, with those descending into the pit, so that you will not dwell. And I will give beauty in the land of the living. [§]
vehordatiych et-yordei bor el-am olam vehoshavtiych be-eretz tachatiyot kachoravot meolam et-yordei bor lema’an lo teshevi venatati tzvi be-eretz chayim.
This verse describes a descent into a pit and a subsequent placement in the land below, a land of ruins from of old. It explains that this is done so that someone will not dwell, and it states that beauty will be given in the land of the living. ‘Et’ is a grammatical particle marking the direct object. ‘Yordei bor’ means ‘those descending into a pit.’ ‘Am olam’ means ‘a people of forever,’ or ‘eternal people.’ ‘Tachatiyot’ means ‘lower parts’ or ‘below.’ ‘Kachoravot’ means ‘ruins’ or ‘destroyed places.’ ‘Le’ma’an’ means ‘in order that’ or ‘so that.’ ‘Tzvi’ means ‘beauty’ or ‘grace.’
[EZK.26.21] Wasted places will you be, and you will not be. And you will be sought, but you will not find again forever, declares my Lord Yahveh. [§]
ballahot etnech veeinech utbukshi velo timatzi od leolam neum adonai yahveh.
This verse uses several key names and words. "ballahot" means 'wasted places' or 'ruins'. "etnech" is a pronoun meaning 'you'. "veeinech" means 'and you will not be'. "utbukshi" means 'and you will be sought'. "velo timatzi" means 'and you will not find'. "od" means 'again'. "leolam" means 'forever'. "neum" means 'declares'. "adonai" means 'my Lord'. "yahveh" is the proper name of God. The verse is a prophetic declaration of destruction and being lost forever.
EZK.27
[EZK.27.1] And it happened, the word of Yahveh came to me to say. [§]
va-yhi d'var-yahveh elai le'mor
This verse begins with a conjunction meaning "and it happened". "D'var" means "word" or "matter". "Yahveh" is the proper name of God. "Elai" means "to me". "Le'mor" means "to say". Therefore, the verse describes a divine communication initiated with the speaker.
[EZK.27.2] And you, son of man, raise a lament over Tyre. [§]
Ve-atah ben-adam, sa al-tzor kinah.
This verse addresses a person referred to as 'ben-adam' (son of man) and commands them to raise a lament over 'tzor' (a city, specifically Tyre). 'Ve-atah' means 'and you'. 'Sa' means 'raise' or 'lift up'. 'Al' means 'over'. 'Kinah' is a lament or mourning song.
[EZK.27.3] And you shall say to Tyre, the one sitting at the entrances of the sea, trader of the peoples to many islands, thus says my Lord Yahveh, Tyre, you have said, 'I am complete in beauty!' [§]
ve-amarta le-tzor ha-yosheveti al-mevo'ot yam, rochelet ha-amim el-iyim rabim, koh amar Adonai Yahveh, tzor at' amart', ani kelilat yofi.
This verse is addressed to Tyre, a city situated on the coast. It accuses Tyre of pride and boasts of its beauty. 'Mevo'ot yam' refers to the entrances of the sea, meaning the harbors or coastlines. 'Rochelet ha-amim' signifies that Tyre trades with many nations. 'Kelilat yofi' means 'complete in beauty' or 'perfect in splendor'.
[EZK.27.4] After many days, your boundaries are established. Your builders have completed your beauty. [§]
Be-lev yamim g'vulayich boneich kallu yefeyech.
This verse describes the boundaries and beauty of a land or city being completely finished. 'Lev yamim' literally means 'heart of days', but functions idiomatically as 'many days' or 'a long time'. 'G'vulayich' means 'your boundaries'. 'Boneich' means 'your builders'. 'Kallu' means 'they finished'. 'Yefeyech' means 'your beauty'. The verse speaks of a completed construction and established borders, resulting in a finished beauty.
[EZK.27.5] They built for you with pine trees from Senir, and they took cedar from Lebanon to make a mast for you. [§]
bə-rōšîm miś-śənîr bānû lâk ʾēt kāl-luḥōtāyim ʾerez mi-ləḇānōn lāḵaḥû laʿăśôt tōren ʿālayḵ.
This verse describes the construction of ships, specifically mentioning the materials used. "bə-rōšîm" refers to pine trees. "miś-śənîr" means 'from Senir', a mountain range. "bānû lâk" means 'they built for you'. "ʾēt kāl-luḥōtāyim" refers to 'all the planks'. "ʾerez mi-ləḇānōn" means 'cedar from Lebanon'. "lāḵaḥû laʿăśôt tōren ʿālayḵ" means 'they took to make a mast for you'. The 'you' is understood to be a ship.
[EZK.27.6] Oaks from Bashan they made from your timbers, your boards they made of durable cypress wood from the islands of Kittim. [§]
Allonim mibashan asu mishotayich, karseich asu shen bat-ashurim me’iyei kittim.
This verse describes the making of boards for a structure, likely the Tabernacle or a similar sacred space. "Allonim" refers to oak trees. "mibashan" means 'from Bashan', a region known for its forests. "asu" means 'they made'. "mishotayich" means 'from your timbers' or 'from your wood'. "karseich" means 'your boards'. "shen" means 'tooth', here figuratively meaning a strong or durable material. "bat-ashurim" means 'daughter of Ashurim', referring to cypress wood. "me’iyei kittim" means 'from the islands of Kittim', a region often associated with Cyprus.
[EZK.27.7] Fine linen with embroidery came from Egypt and was to be your covering, to be a standard. Blue dye and purple dye from the islands of Elisha were your covering. [§]
shesh-briqmah mimitzrayim hayah miprasekh likhyot lakh lenes tekhelet veargaman meiye elisha hayah mekasekh.
This verse describes the materials used to create an elaborate covering, likely for the Tabernacle or associated items. "Shesh" refers to fine linen. "Briqmah" means embroidery. "Mitzrayim" is Egypt. "Miprasekh" means covering. "Likhyot" means to be. "Lakh" means for you. "Nes" means a standard or flag. "Tekhelet" is a blue dye. "Argaman" is a purple dye. "Iye" means islands. "Elisha" is a place name, possibly related to the island of Cyprus. "Mekasekh" means covering.
[EZK.27.8] The inhabitants of Sidon and Arvad were traders for you. Your wise men were masons for you. They were your shipwrights. [§]
yosh-vay tzee-don vee-ar-vad ha-yoo sha-teem lach, chach-a-may-ich tzor ha-yoo bach, hema chov-lay-ich.
This verse describes the inhabitants of Sidon and Arvad as traders for you, and their wise men as your masons. It continues stating that they were your shipwrights. The pronoun 'you' refers to Tyre, the city being addressed throughout Ezekiel chapter 27.
[EZK.27.9] The elders of Gebal and its wise ones were in you, holders of your trade. All the ships of the sea and their sailors were in you for the trading of your regions. [§]
ziknei gevul vachakameiha hayu vach maziki bedkech kol-oniyot hayam umalachehem hayu vach laarov maaravech.
ziknei - elders; gevul - Gebal (a Phoenician city, Byblos); vachakameiha - and its wise ones; hayu - were; vach - in you; maziki - holders; bidkech - of your wares/trade; kol - all; oniyot - ships; hayam - of the sea; umalachehem - and their sailors; hayu - were; vach - in you; laarov - for the trading; maaravech - of your regions.
[EZK.27.10] Paras, Lud, and Put were in your strength, men of your warfare. Shield and helmet you adorned yourself with; they gave your splendor. [§]
Pa-ras ve-Lu-d u-Put ha-yu be-chei-lech an-shei mil-cha-me-te-cha ma-gen ve-ko-va-at til-lu-vach he-ma na-tenu ha-da-rech.
This verse lists nations and describes how they supported a king or leader. "Pa-ras" "Lu-d" and "Put" are nations. The phrase "be-chei-lech" means "in your strength". "An-shei mil-cha-me-te-cha" means "men of your warfare". "Ma-gen ve-ko-va-at" means "shield and helmet". "Til-lu-vach" means "you adorned yourself with". "He-ma na-tenu ha-da-rech" means "they gave your splendor".
[EZK.27.11] The sons of Arvad, and your forces were around your walls all around, and the Gamadites were in your towers. Their signs they hung around your walls all around. They have marred your beauty. [§]
bə·nê ʾar·waḏ wə·ḥêlêḵə ʿal-ḥō·mō·ṯā·yiḵְ sāvîḇ wə·gam·mā·ḏîm bə·mig·də·lō·ṯā·yiḵְ hā·yū šil·ṭê·hem til·lū ʿal-ḥō·mō·ṯā·yiḵְ sāvîḇ hēm·mā kā·ləlū yā·pə·yeḵְ.
This verse describes the presence of Arvadites and their forces around the walls and towers of a city, likely Tyre, and their decorative work adorning those walls. 'Bə·nê' means 'sons of,' often used to denote people of a place. 'ʾar·waḏ' is the name 'Arvad.' 'ḥêlêḵə' means 'your forces.' 'sāvîḇ' means 'around.' 'gam·mā·ḏîm' is 'the Gamadites'. 'mig·də·lō·ṯā·yiḵְ' are 'your towers.' 'šil·ṭê·hem' are 'their signs'. 'til·lū' means 'they hung'. 'kā·ləlū' means 'they have marred'. 'yā·pə·yeḵְ' means 'your beauty'.
[EZK.27.12] Tarshish, your merchant, gave your gifts in exchange for the abundance of all wealth, with silver, iron, tin, and lead. [§]
Tarshish sochartach me-rov kol-hon be-kesef barzel be-dil ve-oferef natnu izboneich.
This verse describes Tarshish as a trading partner, giving gifts in exchange for wealth. “Tarshish” is a place name. “sochartach” means “your merchant”. “me-rov kol-hon” means “from the abundance of all wealth”. “be-kesef” means “with silver”. “barzel” means “iron”. “be-dil” means “with tin”. “ve-oferef” means “and lead”. “natnu” means “they gave”. “izboneich” means “your gifts”.
[EZK.27.13] The Greeks, Tubal, and Meshech, they are your merchants, trading in human beings and bronze vessels, they gave to your west. [§]
Yavan Tubal vammesh hemmah rokhalayikh benephsh adam ukhlei nehoshet natnu ma’aravekh.
This verse lists merchants and the goods they trade. "Yavan" refers to the Greeks, "Tubal" and "Meshech" are regions associated with areas north of Israel. "Rokhalayikh" means "your merchants". "Benephsh adam" means “of human beings”, referring to slaves. "Ukhlei nehoshet" means "vessels of bronze". "Natnu ma’aravekh" means “they gave to your west”, indicating the direction of trade.
[EZK.27.14] From the house of Togarmah, they gave your gifts: horses and horsemen and mules. [§]
mi-beit to-gar-mah su-sim u-pa-ra-shim u-pra-dim na-te-nu iz-bo-na-ich.
This verse describes gifts given to someone. ‘Mi-beit’ means ‘from the house of’. ‘To-gar-mah’ is a proper noun, a place name. ‘Su-sim’ means ‘horses’. ‘U-pa-ra-shim’ means ‘and horsemen’. ‘U-pra-dim’ means ‘and mules’. ‘Na-te-nu’ means ‘they gave’. ‘Iz-bo-na-ich’ means ‘your gifts’.
[EZK.27.15] The descendants of Dan are your traders, many ivory goods from your hands, ivory horns and ebony; they brought back your payment. [§]
b'nei d'dan rok'layikh i'im rabim s'khorat yadekh karnot shen v'hav'nim heshivu eshkarekh.
This verse describes the descendants of Dan as traders who bring ivory, ebony, and goods in exchange for payment. 'B'nei' means 'sons of' or 'descendants of'. 'D'dan' is 'Dan'. 'Rok'layikh' means 'your traders'. 'I'im' means 'ivory'. 'Rabim' means 'many'. 'S'khorat' means 'merchandise'. 'Yadekh' means 'your hands' or 'from you'. 'Karnot' means 'horns' which, in this context, refers to 'ivory'. 'Shen' means 'ivory' or 'tooth'. 'V'hav'nim' means 'and ebony'. 'Heshivu' means 'they returned' or 'they brought back'. 'Eshkarekh' means 'your payment' or 'your reward'.
[EZK.27.16] Aram, your trader, gave from the abundance of your works, with your wares: purple dye and embroidery, fine linen and figured work, and spices, they gave with your possessions. [§]
Aram sochartach merov ma'asayich, benofech argaman verikmah ubutz veramot vekadkod natnu be'izbonayich.
This verse describes trade with Aram. "Aram" is a place name. "sochartach" means 'your merchant' or 'your trader'. "merov ma'asayich" means 'from the abundance of your works' or 'from your many products'. "benofech" means 'with your wares'. "argaman" means 'purple dye'. "rikmah" means 'embroidery'. "butz" means 'fine linen'. "ramot" means 'figured work'. "kadkod" means 'spices'. "natnu" means 'they gave'. "be'izbonayich" means 'in your stores' or 'with your possessions'.
[EZK.27.17] Judah and the land of Israel, they are your traders in wheat, spelt, aromatic wine, honey, oil, and balm. They gave these to the west. [§]
Yehudah ve'eretz Yisrael hema rokhelayikh bekhitei minit ufannag udvash vashemen vatsori natnu ma'aravekh.
This verse describes the trade of Judah and the land of Israel. 'Yehudah' is Judah, 'eretz' is land, 'Yisrael' is Israel. 'Hema' means 'they are'. 'Rokhelayikh' means 'your traders'. 'Bekhite' means 'wheat'. 'Minit' is spelt, 'fannag' is aromatic wine, 'dvash' is honey, 'shemen' is oil, and 'tsori' is balm. 'Natnu' means 'they gave' and 'ma'aravekh' means 'to the west'.
[EZK.27.18] Damascus trades with an abundance of your products, from the abundance of all wealth, with the wine of Chelbon and fine wool. [§]
Dammesek sochartéch be-rov ma'asayich me-rov kol-hon be-yein Chelbon ve-tsemer tzachar.
This verse describes Damascus as a trading city, known for the abundance of its products. 'Dammesek' is the name of the city Damascus. 'Sochartéch' means 'you trade.' 'Be-rov' means 'in abundance' or 'with plenty.' 'Ma'asayich' means 'your products' or 'your work.' 'Me-rov kol-hon' means 'from the abundance of all wealth.' 'Be-yein Chelbon' means 'with the wine of Chelbon' (a region or type of wine). 'Ve-tsemer tzachar' means 'and fine wool.'
[EZK.27.19] And Dan and Yavvan were destitute, having given to your possessions iron for making idols and cane which was in your west. [§]
ve-dan ve-yavan me-oo-zal be-eez-bo-nai-cha na-tan-nu bar-zel a-soh kid-dah ve-ka-neh be-ma-a-ra-vech ha-yah
This verse describes Dan and Yavvan (Greece) being impoverished and bringing tribute to the speaker’s possessions. They bring iron and cane, and their location is to the west.
[EZK.27.20] The merchants of Dedan trade in garments of luxury for transport. [§]
Dedan rochalteych bibgdey chofesh l'richbah.
This verse refers to the people of Dedan who were traders. ‘Rochalteych’ refers to your merchants or traders (plural, feminine). ‘Bibgdey chofesh’ means garments of freedom or luxurious clothing. ‘L’richbah’ means for riding, or in the context of trade, to transport goods.
[EZK.27.21] Dedan and all the chiefs of Qedar, they are the traders with your people, with young cattle and rams and goats. Your traders are with them. [§]
Arav vechol nesiei Qedar hema socherei yadech bekarim ve'ilim ve'attudim bam socherayich.
This verse describes the trade relationships of Dedan and its people. "Arav" refers to Dedan. "Nesiei" means princes or chiefs. "Qedar" is another tribal name. "Socherei" means traders. "Yadech" means your hand (here indicating with you, or your people). "Bekarim" means young cattle. "Ilim" means rams. "Attudim" means goats. "Bam" means with them. "Socherayich" means your traders.
[EZK.27.22] The traders of Sheba and Raamah, they are your traders, in the head of all spice and in all precious stone and gold they gave your possessions. [§]
rokhlei shva ve rahma hema rokhlayikh berosh kol bosem ubkhal even yeqarah vezahav natnu izbonayikh.
This verse describes the traders of Sheba and Raamah who were the traders of a people. They brought spices, precious stones, and gold as gifts.
[EZK.27.23] Harân and Channeh and Eden, the traders of Sheba, Assyria, Kilmad, your merchants. [§]
Charan vechanneh vaeden rochlei shva, Ashur kilmad rochaltech.
This verse lists trading partners of Dedan. "Charan" is a place name. "Channeh" is a place name. "Eden" is a place name. "Rochlei" means traders/merchants. "Shva" is a place name, Sheba. "Ashur" is a place name, Assyria. "Kilmad" is a place name. "Rochalteich" means your merchants/your traders (feminine plural, referring to Dedan, a feminine noun).
[EZK.27.24] They are your traders with coverings, in bundles of blue and embroidery, and in treasures of brocade, with ropes bound and packed in your merchandise. [§]
hem-mah roch-la-yeekh beh-mach-loo-leem big-loh-may tech-e-let vee-reek-mah uvee-gin-zay bro-meem bach-va-leem cha-voo-sheem vaa-roo-zeem beh-mar-koo-leh-tech
This verse describes traders and their goods. 'Hem-mah' refers to 'they', specifying who is doing the trading. 'Roch-la-yeekh' means 'your traders'. 'Beh-mach-loo-leem' means 'with coverings' or 'with cloaks'. 'Big-loh-may tech-e-let' means 'in bundles of blue'. 'Vee-reek-mah' means 'and embroidery'. 'Uvee-gin-zay bro-meem' means 'and in treasures of the heights' or 'in chests of brocade'. 'Bach-va-leem cha-voo-sheem' means 'with ropes bound'. 'Vaa-roo-zeem beh-mar-koo-leh-tech' means 'and packed in your merchandise'.
[EZK.27.25] The ships of Tarshish are your merchants from the west, and they became full and very heavy with the heart of the seas. [§]
Oniyot Tarshish sarotayikh ma'aravekh vatimalei vatikhbedi me'od beleb yamim.
This verse describes the ships of Tarshish being your merchants, from the west, and becoming full and very heavy with the heart of the seas. 'Oniyot' means ships. 'Tarshish' is a place name. 'Sarotayikh' refers to your merchants. 'Ma'aravekh' means from your west. 'Vatimalei' means and they filled. 'Vatikbedi' means and they became heavy. 'Me'od' means very. 'Beleb' means in the heart of. 'Yamim' means seas.
[EZK.27.26] In many waters they brought you, the carriers brought you; the wind of the east breaks you in the heart of days. [§]
bə·mayim rab·bim he·vi·’u·ḵā haš·ša·ṭim ’ō·ṯāḵā rūaḥ ha·qā·dim šə·ḇā·reḵā bə·lēḇ yam·mim.
This verse describes a powerful storm bringing someone across many waters. “Mayim” means waters. “Rabim” means many. “Haššatim” refers to those who bring or carry (likely referring to the winds/waves). “Ruah haqadim” means the wind of the east. “Shevareka” means it breaks you. “Belev yamim” means in the heart of the days, understood here as a metaphorical expression for a long duration or deep within the sea.
[EZK.27.27] Your possessions and your substance, your tents, your ambassadors and your cords, those who uphold your sides and the ravens over your tents, and all the people of your warfare who are in you and all the assembly who are within you, they will fall into the heart of the seas in the day of your ruin. [§]
ho-nek veh-iz-bo-nach mah-ah-rav-ech mal-ah-chai-ch veh-chov-la-ch mah-ah-zee-kei bid-kek veh-or-vey mah-ah-rav-ech veh-chol an-shee mil-cham-teh-ch ah-sher bah-ch uv-chol ke-hal-ech ah-sher be-toch-ech yip-ploo be-lev ya-meem be-yom map-al-teh-ch.
This verse describes a complete downfall and destruction. 'ho-nek' refers to possessions. 'iz-bo-nach' is your substance. 'mah-ah-rav-ech' are your tents or dwellings. 'mal-ah-chai-ch' are your ambassadors or messengers. 'chov-la-ch' are your ropes or cords, possibly referring to connections or alliances. 'mah-ah-zee-kei bid-kek' are those who uphold your sides or support you. 'or-vey mah-ah-rav-ech' are ravens over your tents, a symbol of scavenging and death. 'chol an-shee mil-cham-teh-ch' are all the people of your warfare, your soldiers. 'ah-sher bah-ch' are those who are in you. 'uv-chol ke-hal-ech ah-sher be-toch-ech' are and all the assembly who are within you. 'yip-ploo' means they will fall. 'be-lev ya-meem' means in the heart of the seas. 'be-yom map-al-teh-ch' means in the day of your ruin.
[EZK.27.28] At the sound of the outcry of your afflicted ones, places will tremble. [§]
l'kol za'akat chovlayich yir'ashu migrashot
This verse describes a shaking or trembling of places due to the outcry of those who are bound or afflicted. 'Kol' means 'voice' or 'sound'. 'Za'akat' means 'outcry' or 'shout'. 'Chovlayich' means 'your afflicted ones' or 'those who are bound to you'. 'Yir'ashu' means 'they will tremble' or 'they will shake'. 'Migrashot' means 'places' or 'areas'.
[EZK.27.29] And they will descend from their ships, all those who grasp oars, sailors, all those who handle the ropes of the sea, to the land they will stand. [§]
ve-yar-doo mee-a-nee-yo-tay-hem kol tof-say mee-sha-ot mal-la-chim kol chov-lay ha-yam el-ha-aretz ya-am-doo.
This verse describes people disembarking from their ships and standing on the land. 'mee-a-nee-yo-tay-hem' means 'from their ships'. 'tof-say mee-sha-ot' refers to those who grasp oars, i.e., rowers. 'mal-la-chim' means sailors. 'chov-lay ha-yam' means those who handle ropes of the sea, also sailors. 'el-ha-aretz' means 'to the land'. 'ya-am-doo' means 'they will stand'.
[EZK.27.30] And they will proclaim upon you with their voices, and they will cry out bitterness, and they will raise dust upon their heads, in ashes they will wallow. [§]
vehishmiu alayikh bekolahem veyiz'eku marah veya'alu afar al-rasheyhem ba'efer yitpalashu
This verse describes a reaction to someone, likely a prophet or messenger, and their message. 'Vehishmiu' means 'and they will proclaim'. 'Alayikh' means 'upon you'. 'Bekolahem' means 'with their voices'. 'Veyiz'eku' means 'and they will cry out'. 'Marah' means 'bitterness'. 'Veya'alu' means 'and they will raise'. 'Afar' means 'dust'. 'Al-rasheyhem' means 'upon their heads'. 'Ba'efer' means 'in ashes'. 'Yitpalashu' means 'they will wallow'. The verse details a response of lamentation and grief, involving vocal outcry, raising dust, and physically wallowing in ashes as a sign of mourning.
[EZK.27.31] And they will make themselves bald to you, and they will girdle sackcloth, and they will weep to you with bitterness of soul, a bitter lament. [§]
vehikrichu elayich karcha vechagru sakim ubachu elayich bemar nefesh misped mar.
This verse describes people cutting themselves bald and wearing sackcloth, weeping and mourning in deep sorrow. 'Vehikrichu' means 'and they will make bald'. 'Elayich' means 'to you'. 'Karcha' means 'baldness'. 'Vechagru' means 'and they will girdle'. 'Sakim' means 'sackcloth'. 'Ubachu' means 'and they will weep'. 'Bemar nefesh' means 'with bitterness of soul'. 'Misped mar' means 'a bitter lament'.
[EZK.27.32] And they will carry your sons as a lament to the Gods, and they will wail over you. Who is like a rock, like Doo-mah, in the midst of the sea? [§]
ve-nas-u ei-lach be-nee-hem kee-nah ve-ko-nu a-laich mee ke-tzor ke-doo-mah be-toch ha-yam.
This verse describes a lament brought to 'the Gods'. The phrase 'mi ke-tzor' literally means 'who is like a rock?' and functions as a rhetorical question. 'Doo-mah' is a place name. The verse asks who is comparable to a rock within the sea.
[EZK.27.33] When your wealth departed from the waters, you satisfied many peoples with the abundance of your possessions, and you enriched the kings of the land with your western territories. [§]
b'tse'at 'izbonecha miyamim, hisba'at 'amim rabim b'rov honecha u'ma'aravayich he'eshar't malchei-aretz.
This verse describes God providing abundance to many nations. 'Izbonecha' refers to God's wealth or provision. 'Miyamim' means 'from the seas' or 'from the waters'. 'Honecha' signifies God's riches or possessions. 'Ma'aravayich' means 'your west' or 'your western lands'. 'Malchei-aretz' means 'kings of the land'. The verbs 'hisba'at' and 'he'eshar't' are causative, meaning God actively satisfied and enriched.
[EZK.27.34] When it broke from waters, in the depths of waters, your decline and all your assembly within it fell. [§]
‘Et nishberet miyamim bema’amekei-mayim ma’aravech vechol-qehalech betoch ech nafalu.
This verse describes a shattering or breaking, occurring from waters, in the depths of waters. It then states that ‘your west’ and ‘all your assembly’ fell within [something]. The verse is metaphorical, likely depicting a cataclysmic event or the fall of a kingdom. ‘Your west’ is interpreted as those associated with decline or the setting sun – those who are fading. ‘All your assembly’ denotes the entirety of a group or nation.
[EZK.27.35] All the inhabitants of the islands were devastated because of you, and their kings became agitated, darkening their faces. [§]
kol yoshvei haiyim shammu alayich u malcheihem saaru saar ra’amu panim.
This verse describes the reaction of the inhabitants and rulers of the islands to a perceived threat or event. "Kol" means all. "Yoshvei" means inhabitants. "Haiyim" means islands. "Shammu" means they were desolate or astonished. "Alayich" means upon you. "U malcheihem" means and their kings. "Saaru saar" is a doubled verb meaning they were agitated or shook. "Ra’amu panim" means they darkened their faces – an idiom signifying anger or dismay.
[EZK.27.36] Merchants among the peoples lamented over you, for you have become ruin and you are not forever. [§]
soh-khar-eem bah-ah-meem shar-koo ah-lah-yekh bah-lah-hoht hah-yeet veh-ei-nek ad-oh-lahm.
This verse speaks of merchants lamenting over a fallen entity. "Sohkharim" means merchants. "Ba'ammim" means among the peoples. "Sharku" means they lamented. "Alayich" means over you. "Balahot" refers to goods, but figuratively means ruin or destruction. "Hayit" means you were. "Ve-ei-nek" means and you are not. "Ad-olam" means forever.
EZK.28
[EZK.28.1] And it happened, the word of Yahveh came to me to say. [§]
va-yhi d'var-yahveh elai le'mor
This verse begins with a conjunction meaning "and it happened". "D'var" means "word" or "matter". "Yahveh" is the proper name of God. "Elai" means "to me". "Le'mor" means "to say". Therefore, the verse describes a divine communication initiated with the speaker.
[EZK.28.2] Son of man, say to the ruler of Tyre, thus says my Lord Yahveh: Because your heart has grown proud, and you have said, ‘I am God, I sit in the seat of the gods in the heart of the seas,’ yet you are a man and not God, your heart has become like the heart of the Gods. [§]
ben-adam emor linhgid tzor koh-amar adonai yehoveh ya'an gava libech vatomar el ani moshav elohim yashavti beleb yamim ve'ata adam velo-el vatiten libech k'lev elohim.
This verse is a prophecy against the ruler of Tyre. It addresses him directly, stating that because his heart has become proud and he has declared himself a god, seated in the heart of the seas, he is not a god but a man, and his heart has become like the heart of the gods.
[EZK.28.3] See, you are wise, from Daniel, all hidden things have not been obscured to you. [§]
hin-neh kha-kham at-tah mee-da-nee-el kol-sa-toom lo a-ma-moo-kha
This verse comes from Daniel 8:15. "Hinneh" means "Behold" or "See". "Chakham" means "wise". "Attah" means "you". "Midaneel" is a name. "Kol" means "all". "Satum" means "hidden things" or "mysteries". "Lo" means "not". "Amamoocha" means "have obscured to you". The verse describes someone being wise enough to understand mysteries that have not been revealed to others.
[EZK.28.4] In your wisdom and in your understanding, you have made for yourself wealth, and you have made gold and silver in your treasures. [§]
be-chokhmatecha u-vitevunatecha asita lecha chil vata'as zahav vakesef be'otzarotecha.
This verse describes someone accumulating wealth and resources through wisdom and understanding. Let's break down the components:
* 'be-chokhmatecha' - 'in your wisdom'
* 'u-vitevunatecha' - 'and in your understanding'
* 'asita lecha' - 'you have made for yourself'
* 'chil' - 'wealth, possessions, strength'
* 'vata'as' - 'and you have made'
* 'zahav vakesef' - 'gold and silver'
* 'be'otzarotecha' - 'in your treasures'
[EZK.28.5] In the abundance of your wisdom, in your riches you have multiplied your strength, and your heart became proud in your strength. [§]
bə·rōḇ ḥāḵ·māṯ·ḵā bi·rəḵu·lāṯ·ḵā hīr·bîṯā ḥêl·ḵā wa·yiḡ·bāh lə·ḇāḇ·ḵā bə·ḥêl·ḵā.
This verse describes a king who increased his strength and power through wisdom and riches, and as a result, his heart became proud due to his strength. Let's break down the names:
- There are no divine names present in this verse. It is a description of a human king's actions and internal state.
[EZK.28.6] Therefore, thus says my Lord Yahveh: because you have made your heart like the heart of the Gods. [§]
lakhen koh amar adonai yahveh ya'an titah et levavcha k'lev elohim.
This verse begins with 'therefore', followed by 'thus says' my Lord Yahveh. It continues stating 'because you have made your heart like the heart of the Gods'. This implies a comparison of the individual's inner self to the characteristics or nature of divine beings.
[EZK.28.7] Therefore, behold, here I am bringing upon you strangers, oppressors of nations, and they will unsheathe their swords upon the beauty of your wisdom, and they will defile your splendor. [§]
lakhen hinneni mevi aleikha zarim aritzey goyim vehriku charvotam al-yefi chachmatecha vechilu yif’atecha.
This verse describes a coming judgment. "lakhen" means therefore. "hinneni" means behold, here I am. "mevi" means bringing. "aleikha" means upon you. "zarim" means strangers or foreigners. "aritzey" means oppressors or tyrants. "goyim" means nations or peoples. "vehriku" means and they will empty/unsheathe. "charvotam" means their swords. "al-yefi" means upon the beauty of. "chachmatecha" means your wisdom. "vechilu" means and they will defile. "yif’atecha" means your splendor.
[EZK.28.8] They will bring you down to destruction, and you will die by the wounds of the slain, in the heart of the seas. [§]
la-shachath yoriducha va-matha memothei challal be-lev yamim
This verse describes a descent into the pit, death by the wounds of the slain, and a location 'in the heart of the seas'. 'Shachath' refers to the pit or destruction. 'Yoriducha' means 'they will bring you down'. 'Memothei challal' means 'the deaths of the slain', or 'wounds of the slain'. 'Be-lev yamim' refers to the heart, or middle, of the seas.
[EZK.28.9] Say, "I am the Gods before your slayer," and you are a human, not a God, in the hand of those who profane you. [§]
He'amor tomar elohim ani lifnei horgcha ve'ata adam ve'lo el be'yad mechal'lecha.
This verse is spoken by a prophetic figure to a king. It expresses the idea that the speaker is declaring themselves to be 'the Gods' before the one who is about to kill them, and contrasts this divine status with the king’s merely human condition. The verse emphasizes the speaker’s power even in the face of death and the king's lack of divine authority.
[EZK.28.10] The deaths of the uncircumcised will come by the hand of foreigners, for I have spoken, says my Lord Yahveh. [§]
mo-tay a-ray-leem ta-moot be-yad za-reem kee a-nee dee-var-tee ne-oom a-do-nai ye-ho-veh.
This verse contains a declaration of death for uncircumcised people, stating they will die by the hand of foreigners. It is framed as a statement made by ‘the Gods’ (YHWH). ‘Arayleem’ refers to those uncircumcised, literally ‘foreskins’. ‘Adonai’ is ‘my Lord’, used as a title. ‘YHVH’ is ‘Yahveh’.
[EZK.28.11] And it happened, the word of Yahveh came to me to say. [§]
va-yhi d'var-yahveh elai le'mor
This verse begins with a conjunction meaning "and it happened". "D'var" means "word" or "matter". "Yahveh" is the proper name of God. "Elai" means "to me". "Le'mor" means "to say". Therefore, the verse describes a divine communication initiated with the speaker.
[EZK.28.12] Son of man, raise a lamentation over the king of Tyre, and say to him, thus says my Lord Yahveh: You are a seal of skill, full of wisdom, and complete in beauty. [§]
ben-adam sa kina al-melech tzore ve-amarta lo koh amar adonai yahveh atta chotem tachnit male chokhmah u-kheelil yofi.
This verse comes from Ezekiel 28:2. "Ben-adam" means "son of man". "Sa" means "lift up" or "raise". "Kina" means "lamentation" or "dirge". "Al-melech tzore" means "over the king of Tyre". "Ve-amarta lo" means "and you shall say to him". "Koh amar adonai yahveh" means "thus says my Lord Yahveh". "Atta" means "you". "Chotem" means "seal". "Tachnit" means "skill" or "design". "Male" means "full". "Chokhmah" means "wisdom". "U-kheelil" means "and complete". "Yofi" means "beauty".
[EZK.28.13] In Eden’s garden of the Gods, you were, with every precious stone adorning you: ruby, topaz, and diamond; turquoise, emerald, and jasper; sapphire, amethyst, agate, and gold. The workmanship of your settings and your hollows were within you, prepared on the day you were created. [§]
Be'eden gan-eloheem haiyta kol-even yekar me-sookatecha odem pitdah ve-yahalom tarshish shoham ve-yashpeh sappir nofech u-barkat ve-zahav melechet tufecha u-nekawecha bachek beyom hivaracha konanu.
This verse describes the adornment of a being within the Garden of the Gods. It details a multitude of precious stones that were used as ornamentation. 'Eden' is a location name. 'Gan' means garden. 'Eloheem' is 'the Gods' in the plural. 'Hayita' means you were. The verse continues to list gemstones like ruby, topaz, diamond, turquoise, emerald, sapphire, amethyst, agate, and gold. It describes the craftsmanship and settings of these stones. 'Beyom hivaracha' means 'on the day you were created'. 'Konanu' means 'they prepared'.
[EZK.28.14] You, cherub, being anointed as the covering, and I will place you on the holy mountain. You were among stones of fire, you walked. [§]
at-kroo-v mim-shakh ha-soo-kaykh oo-ne-ta-tee-kha beh-har ko-desh eh-lo-heem ha-yee-ta beh-tokh av-ney-esh hit-ha-lak-ta
This verse describes a cherub being anointed as a covering and being placed on the holy mountain of the Gods. It walked among stones of fire. Each word is translated literally, maintaining the original meaning as closely as possible. "At" is a prefix meaning "you". "Kroo-v" is cherub. "Mim-shakh" is anointed. "Ha-soo-kaykh" is the covering. "Oo-ne-ta-tee-kha" is I will place you. "Beh-har" is on the mountain. "Ko-desh" is holy. "Eh-lo-heem" is the Gods. "Ha-yee-ta" is you were. "Beh-tokh" is among. "Av-ney-esh" is stones of fire. "Hit-ha-lak-ta" is you walked.
[EZK.28.15] Complete are you in your ways from the day of your creation until wrongdoing is found in you. [§]
Tamim ata bidrachaycha miyom hibrakecha ad nimtza avlata bach.
“Tamim” means complete, perfect, or blameless. “Ata” is the second person singular masculine pronoun meaning ‘you’. “Bidrachaycha” means ‘in your ways’. “Miyom” means ‘from the day of’. “Hibrakecha” means ‘your creation’. “Ad” means ‘until’. “Nimtza” means ‘found’. “Avlata” means ‘iniquity’ or ‘wrongdoing’. “Bach” means ‘in you’.
[EZK.28.16] In your abundance, your inner self was filled with violence, and you sinned. Therefore, I profaned you from the mountain of the Gods and destroyed you like a covered cherub among stones of fire. [§]
bə·rōḇ rə·ḵu·lā·ṯə·ḵā, mā·lū tō·ḵə·ḵā ḥā·mās wa·te·ḥə·ṭāʾ wā·’e·ḥal·lel·ḵā mē·har ’ĕ·lō·hîm wā·’ab·bed·ḵā kə·rūḇ ha·sō·ḵeḵ mittedōḵ ’aḇ·nê-’ēš.
This verse describes a fall from grace and divine judgment. It states that abundance led to filling with violence, causing sin, and resulting in defilement from the mountain of God and destruction like a covered cherub among stones of fire. ‘rə·ḵu·lā·ṯə·ḵā’ refers to merchandise or abundance, hinting at prosperity leading to corruption. ‘ḥā·mās’ means violence or injustice. ‘’ĕ·lō·hîm’ refers to the Gods, plural. ‘kə·rūḇ ha·sō·ḵeḵ’ describes something like a covered or screened cherub, implying a loss of divine protection or covering.
[EZK.28.17] Your heart became high in your beauty, you corrupted your wisdom because of your splendor. To the earth I have cast you, before kings I have given you to be seen by them. [§]
gavah livchah beyfyecha, shichatah chachmatecha al yif’atecha, al eretz hishlachticha lifnei mlachim nataticha l’ra’vah bach.
This verse speaks of pride and its consequences. 'Gavah' means to be high or elevated, referring to pride. 'Livchah' is 'your heart'. 'Beyfyecha' means 'in your beauty'. 'Shichatah' means 'you corrupted'. 'Chachmatecha' is 'your wisdom'. 'Al yif’atecha' means 'because of your splendor'. 'Al eretz hishlachticha' means 'to the earth I have cast you'. 'Lifnei mlachim nataticha' means 'before kings I have given you'. 'L’ra’vah bach' means 'to be seen by them'.
[EZK.28.18] Because of the multitude of your sins and the wickedness of your dealings, you have profaned my sanctuaries. And I will bring forth fire from within you; it will consume you, and I will give you to ashes upon the earth before the eyes of all who see you. [§]
may-rohv ah-vo-nay-kah beh-eh-vel reh-koo-lah-teh-kah khil-lal-tah meek-dah-sheh-kah vah-oh-tzee-eh-esh meet-toh-kah hee ah-khah-lah-teh-kah vah-eh-ten-kah leh-eh-fehr al-hah-ah-rets leh-eh-yay-nay kol-ro-ay-kah
This verse details a consequence of numerous sins. It describes how wrongdoing has profaned the sanctuaries and how fire will come forth from within, consuming the subject and reducing them to ashes before all who witness it. The verse uses poetic language to illustrate divine judgment.
[EZK.28.19] All those knowing you among the peoples were desolate concerning you, in wasting you were, and you are no more forever. [§]
kal-yod'ei-cha ba-amim shammu al-cha ba-lahot hayita ve-einca ad-olam.
This verse describes a state of ruin and abandonment. "Kal" means "all". "Yod'ei-cha" means "those knowing you". "Ba-amim" means "among the peoples". "Shammu" means "they were astonished/desolate". "Al-cha" means "concerning you". "Ba-lahot" means "in wasting". "Hayita" means "you were". "Ve-einca" means "and you are no more". "Ad-olam" means "forever".
[EZK.28.20] And it happened, the word of Yahveh came to me to say. [§]
va-yhi d'var-yahveh elai le'mor
This verse begins with a conjunction meaning "and it happened". "D'var" means "word" or "matter". "Yahveh" is the proper name of God. "Elai" means "to me". "Le'mor" means "to say". Therefore, the verse describes a divine communication initiated with the speaker.
[EZK.28.21] Son of man, set your face toward Sidon and prophesy against her. [§]
ben-adam shim panecha el-tzidon vehinave alayha
ben-adam means 'son of man'. shim means 'put' or 'set'. panecha means 'your face'. el-tzidon means 'toward Sidon'. vehinave means 'and you will prophesy'. alayha means 'upon her'. This verse is a command to 'son of man' to turn his attention to Sidon and to deliver a prophetic message against it.
[EZK.28.22] And you shall say, ‘Thus says my Lord Yahveh, behold, I am against you Sidon, and I will be glorified within you, and they will know that I am Yahveh in my doing of judgments upon her and I will be sanctified in her.’ [§]
ve'amarta, koh amar adonai yahveh, hinei alayich tzidon venichbadti betochech veyade'u ki ani yahveh ba'asoti bah shfatim venikdashti bah.
This verse is a prophetic declaration. It begins with an instruction to ‘say,’ followed by the speaker identifying themselves as ‘my Lord Yahveh.’ The declaration is against Tzidon (Sidon) and speaks of Yahveh's glory being revealed within it through judgment and sanctification. The intention is for Tzidon to know that Yahveh is the one enacting these judgments.
[EZK.28.23] And I will send plague and blood upon it, in its streets, and the slain will fall within it, and the sword will be around it, and they will know that I, Yahveh, am the one who does this. [§]
vəšillachti-bāh dəver vāḏām bəḥūṣōṯeyhā vəniplāʾ hālāl bəṯōḵāh bəḥerev ʿāleyhā misāviv vəyədəʿū ki-ʾăni yahveh
This verse describes a coming judgment upon a city. It states that plague and blood will be in its streets, the slain will fall within it, and the sword will surround it. The purpose of this judgment is for people to know that Yahveh is the one doing it.
[EZK.28.24] And there will no longer be for the house of Israel a thorn causing pain and a thorn inflicting injury from all around them, those who hate them; and they will know that I am my Lord Yahveh. [§]
Velo yihiyeh od levait Yisrael sillon mam’air v’qots mach’iv mikol savivotam hashatim otam v’yade’u ki ani Adonai Yahveh.
This verse speaks of a time when Israel will no longer experience painful thorns or oppressive neighbors. It states they will know that 'I' am their Lord Yahveh. 'Sillon' refers to a thorn or something prickly causing pain. 'Shatim' refers to those who hate or oppress. The verse is a promise of future peace and recognition of God.
[EZK.28.25] Thus says my Lord Yahveh, when I gather the house of Israel from the peoples among whom they were scattered, and I will be sanctified in them in the eyes of the nations, and they will dwell on their land which I gave to my servant Jacob. [§]
Koh-amar Adonai Yahveh, bekabtzi et beit Yisrael min ha-amim asher nafotsu bam, venikdashti bam le-einei ha-goyim, veyashvu al admatam asher natatti le-avdi le-Yaakov.
This verse is a prophecy concerning the restoration of Israel. "Koh-amar" means "thus says". "Adonai" is translated as "my Lord". "Yahveh" is translated as "Yahveh". "Bekabtzi" means "when I gather". "beit Yisrael" means "house of Israel". "min ha-amim" means "from the peoples". "asher nafotsu bam" means "who were scattered among them". "venikdashti bam" means "and I will be sanctified in them". "le-einei ha-goyim" means "in the eyes of the nations". "veyashvu" means "and they will dwell". "al admatam" means "on their land". "asher natatti" means "which I gave". "le-avdi le-Yaakov" means "to my servant Jacob".
[EZK.28.26] And they will dwell there securely, and they will build houses and plant vineyards, and they will dwell securely while I enact justice among all the lands surrounding them, and they will know that I am Yahveh, the Gods, their Gods. [§]
ve-yashvu aleha lavetach uvanu batim venateu keramim veyashvu lavetach ba'asoti shfatim bechol hashatim otam misvivotam veyadu ki ani Yahveh Elohim
This verse describes a future state of peace and security for a people. They will dwell securely, build houses, and plant vineyards. This security will be a result of Yahveh, the Gods, enacting justice among all the lands surrounding them, and they will know that Yahveh is their Gods.
EZK.29
[EZK.29.1] In the tenth year, in the tenth, of the twelfth of the month, the word of Yahveh was to me to say. [§]
ba-shanah ha-ash-ree-t, ba-ah-sree bee-sh-nay-eem ah-sar la-ho-desh ha-yah de-var-Yahveh eh-lay le-mor.
This verse sets the time for a prophetic word. 'ba-shanah' means 'in the year'. 'ha-ash-ree-t' means 'the tenth'. 'ba-ah-sree' means 'in the tenth'. 'bee-sh-nay-eem ah-sar' means 'of the twelfth'. 'la-ho-desh' means 'of the month'. 'ha-yah' means 'was'. 'de-var-Yahveh' means 'the word of Yahveh'. 'eh-lay' means 'to me'. 'le-mor' means 'to say'.
[EZK.29.2] Son of man, set your face upon Pharaoh, king of Egypt, and prophesy upon him, and upon all of Egypt. [§]
ben-ah-dahm seem pah-neh-kah al-par-oh melekh mitz-rah-yim veh-nee-veh-ay-oo ah-lahv veh-al-mitz-rah-yim koo-lah
ben-ah-dahm means 'son of man'. seem means 'put' or 'set'. pah-neh-kah means 'your face'. al-par-oh means 'upon Pharaoh'. melekh mitz-rah-yim means 'king of Egypt'. veh-nee-veh-ay-oo means 'and prophesy'. ah-lahv means 'upon him'. veh-al-mitz-rah-yim koo-lah means 'and upon all of Egypt'.
[EZK.29.3] Speak and say this: thus says my Lord Yahveh, behold, I am against you, Pharaoh, king of Egypt, the dragon, the great one, who lies in the midst of your rivers, who said to me, "My river, and I have made it." [§]
dabber ve'amarta koh amar adonai yahveh hinneni 'aleykha par'oh melekh mitzrayim hatanim hagadol harovetz betokh ye'orav asher amar li ye'ori va'ani asitini
This verse is a prophecy against Pharaoh, the king of Egypt. It describes Pharaoh as a great dragon lying in the midst of his rivers, who boasted, "My river, I have made it for myself."
[EZK.29.4] And I will give lives in your lives, and I will attach the fish of your river to your scales. And I will bring you up from within your river, and all the fish of your river to your scales will attach. [§]
v'natati chachayim bilchayechah v'hidbakti d'gat-ye'orecha b'kasqesotecha v'ha'aliti'cha mitoch ye'orecha v'et kol-d'gat ye'orecha b'kasqesotecha tidbak.
This verse describes a vision Ezekiel receives. It involves a strange interaction with the river and fish. 'Chachayim' means 'lives' or 'life'. 'Ye'orecha' means 'your river'. 'D'gat' means 'fish'. 'Kasqesotecha' means 'your scales'. The verse is highly symbolic and uses concrete imagery to convey a deeper meaning.
[EZK.29.5] And I will forsake you, the desert, you and all the fish of your rivers upon the face of the field will fall. You will not be gathered, and you will not be collected for the beasts of the earth and to the birds of the sky I have given you for eating. [§]
u netashticha hamidbara otcha ve et kol degat yeorecha al pnei hasadeh tippol lo te'asef ve lo tikabetz lechayat ha'aretz ule'of hashamayim netatticha le'achlah.
This verse describes a judgment upon Egypt. It details how God will scatter the Egyptians and their fish across the fields, leaving them for scavenging animals and birds. The verse uses possessive pronouns and direct address, emphasizing the completeness of the judgment.
[EZK.29.6] And all those dwelling in Egypt will know that I am Yahveh, because they became a support of a broken reed for the house of Israel. [§]
ve-ya-de-u kol-yo-she-vey mitz-raim ki a-ni Yahveh ya-an he-yo-tam mish-eh-net kah-neh le-beit Yis-ra-el
This verse states that all the inhabitants of Egypt will know that I am Yahveh, because they became a broken reed for the house of Israel.
[EZK.29.7] When they grasp at you with your hand, you will run, and you will split for them every shoulder. And when they lean upon you, you will break, and you will establish for them every loin. [§]
b'taf'sam b'cha bakaf'cha terots uva'ka'ta lahem kol katef uvi'his'a'nam alecha tishaber v'ha'amad'ta lahem kol matnayim.
This verse describes a forceful response to those who grasp at or lean upon someone. 'B'taf'sam b'cha' means 'when they grasp at you'. 'Bakaf'cha' means 'with your hand'. 'Terots' means 'you will run'. 'Uva'ka'ta lahem kol katef' means 'and you will split for them every shoulder'. 'Uvi'his'a'nam alecha' means 'and when they lean upon you'. 'Tishaber' means 'you will break'. 'V'ha'amad'ta lahem kol matnayim' means 'and you will establish for them every loin'.
[EZK.29.8] Therefore, thus says my Lord Yahveh: behold, I am bringing a sword upon you, and I will destroy mankind and livestock from you. [§]
lakhen koh amar adonai yahveh hinneni mevi aleikha kharev vehikhrati mimmekha adam uvehemah
This verse contains several key names and words. "Lakhen" means therefore. "Koh" means thus. "Amar" means said. "Adonai" is my Lord. "Yahveh" is Yahveh. "Hinneni" means behold, I am. "Mevi" means bringing. "Aleikha" means upon you. "Kharev" means sword. "Ve" means and. "Hikhrati" means I will destroy. "Mimmekha" means from you. "Adam" means mankind/human. "U" means and. "Behemah" means livestock/animal.
[EZK.29.9] And the land of Egypt will become a wasteland and a ruin, and they will know that I am Yahveh, because the river said to me, and I did what I said I would. [§]
vehayeta eretz mitzrayim lishmama vecharbah veyadeu ki ani Yahveh ya'an amar yor li va'ani asiti.
This verse describes a future state of Egypt as desolate and ruined, and a declaration that this will demonstrate the power of Yahveh. The verse specifically references a prior statement made by a river (likely the Nile) to Yahveh, which Yahveh then acted upon.
[EZK.29.10] Therefore, behold, I am to you and to your rivers, and I will give the land of Egypt to ruins of desolation, a waste, from Migdol Syene and to the border of Cush. [§]
lakhen hinneni eleicha ve'el-ye'oreicha venatati et-eretz mitzrayim lecharbot chorev shemama mimigdol sveneh ve'ad-g'vul kush.
This verse describes a declaration of judgment against Egypt. 'Lakhen' means 'therefore'. 'Hinneni' means 'behold, I am'. 'Eleicha' means 'to you'. 'Ye'oreicha' means 'your rivers'. 'Nataiti' means 'I will give'. 'Eretz mitzrayim' means 'the land of Egypt'. 'Lecharbot chorev shemama' means 'to ruins of desolation, a waste'. 'Mimigdol sveneh' means 'from Migdol Syene'. 'Ve'ad-g'vul kush' means 'and to the border of Cush'. The overall message is that God will utterly devastate Egypt, from one end to the other.
[EZK.29.11] No human foot shall pass through it, and no animal foot shall pass through it, and no one shall dwell in it for forty years. [§]
lo ta'avor ba-heh regel adam ve-regel behemah lo ta'avor ba-heh ve-lo teishav arba'im shanah.
This verse describes a land that will remain untrodden by humans or animals for forty years. "Lo ta'avor" means "shall not pass". "Regel" means "foot" or "leg". "Adam" means "human". "Behemah" means "animal". "Teishav" means "shall dwell" or "shall reside". "Arba'im" means "forty". "Shanah" means "year". The preposition "ba-heh" means "in it" or "through it".
[EZK.29.12] And I will give the land of Egypt to be desolate within lands of the departed, and its cities within cities in ruins will be desolate for forty years. And I will scatter Egypt among the nations, and I will scatter them in the lands. [§]
ve-natati et-eretz mitzrayim shmama beh-toch aretzot neshamot ve-areyah beh-toch arim maharavot tih-yeh-na shmama arvah-im shanah va-ha-fitzoti et-mitzrayim ba-goyim ve-zeritim ba-aratzot.
This verse details a prophecy concerning Egypt. 'Nati' means 'I will give'. 'Eretz' means 'land'. 'Mitzrayim' is the name 'Egypt'. 'Shmama' means 'desolate'. 'Be-toch' means 'within'. 'Aretzot' means 'lands'. 'Neshamot' means 'souls' or 'the departed'. 'Areyah' means 'cities'. 'Maharavot' means 'in ruins'. 'Tih-yeh-na' means 'they will be'. 'Arvah-im' means 'forty'. 'Shanah' means 'years'. 'Hafitzoti' means 'I will scatter'. 'Ba-goyim' means 'among the nations'. 'Zeritim' means 'I will scatter'. 'Ba-aratzot' means 'in the lands'.
[EZK.29.13] For thus says my Lord Yahveh, at the end of forty years I will gather Egypt from the peoples that were scattered there. [§]
ki koh amar adonai yahveh miketz arba'im shanah akabetz et-mitzrayim min-ha'amim asher-nafotsu shamah.
This verse begins with "ki koh amar" which translates to "for thus says". "Adonai" is "my Lord". "Yahveh" is "Yahveh". "Miketz" means "at the end of". "Arba'im shanah" means "forty years". "Akabetz" means "I will gather". "Et-mitzrayim" means "Egypt". "Min-ha'amim" means "from the peoples". "Asher-nafotsu" means "that were scattered". "Shamah" means "there".
[EZK.29.14] And I will return the captivity of Egypt, and I will bring them back to the land of Pathros upon the land of their selling. And they will be there a humbled kingdom. [§]
veshavti et shvut mitzrayim vahashivoti otam eretz Pathros al eretz mekhuratam vehayu sham mamlakha shiflah.
This verse describes a promise of restoration. "Shvut mitzrayim" means the captivity of Egypt, referring to the Israelites' time as slaves there. "Pathros" is a region in Egypt. "Mekhuratam" refers to their former land. The verse states that God will return the captives from Egypt and restore them to a land, and there they will become a humbled kingdom.
[EZK.29.15] From the kingdoms you will be low, and you will not be elevated again over the nations. And I have lessened them so that they do not rule among the nations. [§]
min-hamamlakhot tihyeh shiflah velo-titnaseh od al-hagoyim vehime'attim livelti rdot bagoyim.
This verse discusses a lowering of kingdoms and a prevention of further dominance over nations. 'Min-hamamlakhot' means 'from the kingdoms'. 'Tihyeh' means 'you will be'. 'Shiflah' means 'low'. 'Velo' means 'and not'. 'Titnaseh' means 'you will be elevated'. 'Od' means 'again'. 'Al-hagoyim' means 'over the nations'. 'Vehime'attim' means 'and I have lessened'. 'Livelti' means 'so that not'. 'Rdot' means 'to rule'. 'Bagoyim' means 'among the nations'.
[EZK.29.16] And there will no longer be for the house of Israel a refuge reminding of guilt when they turn to it after them, and they will know that I am my Lord Yahveh. [§]
ve-lo yi-hyeh-od le-beit yis-ra-el le-mib-tach maz-kir a-von bi-fenotam a-char-ei-hem ve-ya-de-u ki a-ni a-do-nai ye-ho-vah.
This verse speaks of a future state for the house of Israel where they will no longer seek a refuge that reminds them of their sin when they turn to it. They will know that 'I' am their Lord Yahveh.
[EZK.29.17] And it happened in the twenty-seventh year, on the first day of the first month, that the word of Yahveh came to me, saying… [§]
Va-ye-hee be-es-reem va-she-vah-vah sha-nah, ba-ree-shon be-ech-ahd la-choh-desh, ha-yah de-var-Yahveh el-ai le-emor.
This verse states that in the twenty-seventh year, on the first day of the first month, the word of Yahveh came to me, saying… It describes the timing of a prophetic message.
[EZK.29.18] The son of man, Nebuchadnezzar, king of Babylon, made his army perform great labor against Tyre. Every head was shaved, and every shoulder was rubbed bare. There was no wage for him or his army from Tyre, for the labor that he worked upon it. [§]
ben-adam nevuchadretzar melech-bavel he'avid et-cheilo avodah gedolah el-tzor kol-rosh mukrach vekol-katef merutah vesachar lo-hayah lo ulcheilo mitzor al-ha'avodah asher-avad aleha.
This verse describes the siege of Tyre by Nebuchadnezzar, king of Babylon. 'Ben-adam' (son of man) is a title used here, likely a respectful address. 'Nevuchadretzar' is the king's name. 'Melech-bavel' means 'king of Babylon'. 'He'avid' means 'he made'. 'Cheilo' means 'his army'. 'Avodah gedolah' means 'great service' or 'great labor'. 'El-tzor' means 'to Tyre'. 'Kol rosh mukrach' means 'every head shaved'. 'Kol katef merutah' means 'every shoulder rubbed bare'. 'Sachar' means 'wages' or 'reward'. 'Mit'zor' means 'from Tyre'. 'Asher-avad aleha' means 'that he worked upon it'.
[EZK.29.19] Therefore, thus says my Lord Yahveh: behold, I am giving the land of Egypt to Nebuchadnezzar, king of Babylon. He will carry its wealth, and he will plunder its spoil, and it will be a wage for his army. [§]
lakhen koh amar adonai yahveh hineni noten linvukhadretsar melekh-bavel et-eretz mitzrayim venasa hemonah veshalal shlalah ubaza bizah vehayta sakhar leheilo.
This verse states that because of something previously stated, thus says my Lord Yahveh, behold I am giving to Nebuchadnezzar, king of Babylon, the land of Egypt. He will carry its wealth and plunder its spoil, and it will be wages for his army.
[EZK.29.20] The work that he performed in it, to him I have given the land of Egypt, which they made for me, says my Lord Yahveh. [§]
pə‘ul·lā·tō ’ă·šer-‘ā·ḇaḏ bā·hּā nāt·aṯ·tî lō ’et-’er·eṣ miṣ·rā·yim ’ă·šer-‘ā·sū lī nə’um ’ă·ḏō·nāy yə·hō·wāh.
This verse describes God giving the land of Egypt to someone because of the work they did there. It explicitly states that the land was given due to actions done *for* God. 'Adonai' is referenced as speaking, and 'Yahveh' is used as part of the divine name.
[EZK.29.21] On that day, I will cause a horn to sprout for the house of Israel, and to you I will give an opening of the mouth among them. And they will know that I am Yahveh. [§]
bayom hahu atzmiach keren lebeit yisrael ulecha etten pitkhon peh betocham veyadu ki ani yahveh.
This verse describes a future event where 'I' will cause a horn to sprout for the house of Israel and give 'you' an opening of the mouth among them, so they will know that 'I' am Yahveh. 'Bayom hahu' means 'on that day'. 'Atzmiach' means 'I will cause to sprout'. 'Keren' means 'horn' which symbolically represents power. 'Lebeit yisrael' means 'for the house of Israel'. 'Ulecha' means 'and to you'. 'Etten' means 'I will give'. 'Pitkhon peh' literally means 'an opening of mouth' but is understood as the ability to speak freely or clearly. 'Betocham' means 'among them'. 'Veyadu' means 'and they will know'. 'Ki ani yahveh' means 'that I am Yahveh'.
EZK.30
[EZK.30.1] And it happened, the word of Yahveh came to me to say. [§]
va-yhi d'var-yahveh elai le'mor
This verse begins with a conjunction meaning "and it happened". "D'var" means "word" or "matter". "Yahveh" is the proper name of God. "Elai" means "to me". "Le'mor" means "to say". Therefore, the verse describes a divine communication initiated with the speaker.
[EZK.30.2] Son of man, prophesy and say, thus says my Lord Yahveh: wail, ah, for the day. [§]
ben-adam hinaveh ve-amarta koh amar adonai yahveh heililu hah la-yom.
ben-adam means 'son of man'. hinaveh means 'prophesy'. ve-amarta means 'and you shall say'. koh amar means 'thus says'. adonai means 'my Lord'. yahveh means 'Yahveh'. heililu means 'wail'. hah means 'ah'. la-yom means 'for the day'. This verse is a command to 'son of man' to prophesy that 'my Lord Yahveh' says to wail, ah, for the day.
[EZK.30.3] For near is the day, and near is the day to Yahveh. It is a day of clouds, a time when nations will be. [§]
kee karov yohm vekarov yohm laYahveh yohm anan et goyim yihyeh
This verse speaks of a day that is near, a day belonging to Yahveh, a day of clouds, a time when nations will be. The repetition of 'day' emphasizes its imminence and significance. 'LaYahveh' indicates the day is specifically associated with Yahveh. 'Goyim' refers to nations or gentiles.
[EZK.30.4] And a sword will come upon Egypt, and there will be turmoil in Cush when a slain one falls in Egypt, and its multitude will take, and its foundations will be ruined. [§]
u-va-a cherev be-mitz-raim ve-ha-ya-ta chal-cha-la be-koosh bi-ne-fol cha-lal be-mitz-raim ve-la-chu ha-mo-nah ve-ne-her-su ye-so-do-te-ha.
This verse describes a sword coming upon Egypt and turmoil upon Cush (Ethiopia) when a slain person falls in Egypt. Then, its multitude will take and its foundations will be destroyed.
[EZK.30.5] Ethiopia and Put and Lud and all the mixed peoples and Koov and the children of the land of the covenant will fall with them by the sword. [§]
Kush oo-Poot v'Lud v'chol-ha-arev v'Koov oo-v'nei eh-rets ha-brit itam ba-che-rev yip-po-loo.
This verse lists various nations or peoples who will fall by the sword. "Kush" refers to Ethiopia. "Poot" and "Lud" are likely Libyan tribes. "Chol-ha-arev" means 'all the mixed people'. "Koov" could represent various groups from the East. "B'nei eh-rets ha-brit" refers to 'the children of the land of the covenant'. 'Itam' means 'with them'. 'Ba-che-rev' means 'by the sword'. "Yip-po-loo" means 'they will fall'.
[EZK.30.6] Thus says Yahveh: and the supporters of Egypt will fall, and the pride of its strength will descend from the tower of Seneh. By the sword they will fall within it, declares my Lord Yahveh. [§]
Koh amar Yahveh v'naf'lu somekhei Mitzrayim v'yared ge'on uzza'h mimigdol Svene bacherem yip'lu-bah neh'um Adonai Yahveh.
This verse is a prophecy concerning Egypt. "Koh amar" means "Thus says". "Yahveh" is the proper name of God. "V'naf'lu" means "and they will fall". "Somekhei Mitzrayim" refers to the supporters of Egypt. "V'yared ge'on uzza'h" means "and the pride of its strength will descend". "Mimigdol Svene" means "from the tower of Seneh". "Bacherem yip'lu-bah" means "by the sword they will fall in it". "Neh'um Adonai Yahveh" means "declares my Lord Yahveh".
[EZK.30.7] And the lands among souls will be, and their cities among ruined places they will be. [§]
ve-nasham-mu be-toch aratzot nesham-mot ve-arav be-toch-arim nach-ra-vot ti-he-ye-nah.
This verse describes a state of desolation. 've' means 'and'. 'nasham-mu' is a plural form related to 'breath' or 'life', implying inhabited places. 'be-toch' means 'within' or 'among'. 'aratzot' means 'lands' or 'countries'. 'nesham-mot' means 'souls' or 'living beings', implying inhabitants. 've-arav' means 'and their cities'. 'nach-ra-vot' means 'ruined' or 'destroyed'. 'ti-he-ye-nah' means 'they will be'.
[EZK.30.8] And they will know that I am Yahveh, in that I brought fire upon Egypt and all of its helpers were broken. [§]
vəyādə‘ū ki-’anî yəhvāh bətitî ‘ēš bəmiṣrayim vənišbərū kall-‘ōzərēhā.
This verse describes a demonstration of power by Yahveh in Egypt. It states that people will know that Yahveh is Yahveh because He brought fire upon Egypt and all its helpers were broken. The word ‘ani means “I” or “me,” and is used for emphasis. The term 'ozereiha refers to “its helpers,” meaning the helpers of Egypt.
[EZK.30.9] On that day, messengers will go out from before the Gods, terrifying and causing a panic in Kush. A dread will be among them on the day of Egypt, for behold, it is coming. [§]
bay-yohm ha-hoo-ah yeh-tseh-oo mal-ah-keem mee-leef-ah-nai bat-seem le-hah-khah-reed et-koosh be-tah-kh ve-hah-yah-teh khal-khah-lah bah-hem bee-yohm meetz-rai-eem kee hee-neh bah-ah
This verse describes a future day when messengers will emerge from before ‘the Gods’ and be terrifying, causing a panic in Kush (Ethiopia). A feeling of dread will be upon them on the day of Egypt, for behold, it is coming.
[EZK.30.10] Thus says my Lord Yahveh, and I will subdue the multitude of Egypt by the hand of Nebuchadnezzar, king of Babylon. [§]
Koh amar Adonai Yahveh ve hisbati et hamon mitzrayim be yad Nevukhadretzar melech Bavel.
This verse is a declaration of Yahveh, my Lord. It states that Yahveh will subdue the multitude of Egypt by the hand of Nebuchadnezzar, the king of Babylon. Each word is translated as literally as possible, maintaining the original sentence structure to reflect the ancient text.
[EZK.30.11] It and its people are with mighty ones of nations, brought to corrupt the land, and they will unsheathe their swords against Egypt, and they will fill the land with ruin. [§]
hu ve'ammo itto aritzei goyim muva'im leshachet ha'aretz veheriku charvoteihem al-mitzrayim umalu et-ha'aretz chalal.
This verse describes a force, 'hu' (it/he), and its people coming with powerful people of nations, brought to destroy the land. They will unsheathe their swords against Egypt and fill the land with corpses.
[EZK.30.12] And I will give rivers to be desolate, and I will sell the land into the hand of the wicked. And I will destroy the land and its fullness into the hand of strangers. I am Yahveh, I have spoken. [§]
veh-nah-tee ye-o-rim khah-rah-vah oo-mah-khar-tee et-hah-ah-rets beh-yad-rah-eem oo-hah-shee-mo-tee eh-rets oo-mee-loh-ah beh-yad-zah-rim ah-nee Yahveh dee-bar-tee.
This verse describes a consequence of disobedience. 'I will give rivers to be wasted and will sell the land into the hand of the wicked.' It continues that the land and its fullness will be destroyed by strangers. The speaker identifies themself as Yahveh, and states they have spoken this.
[EZK.30.13] Thus says my Lord Yahveh, and the Gods will destroy idols and will put an end to false gods from Memphis, and no prince from the land of Egypt will remain. And the Gods will place fear in the land of Egypt. [§]
Koh-amar Adonai Yahveh vehaavadti gilulim vehishbati elilim minnof venasia me'eretz mitzrayim lo yihye-od venatati yir'ah be'eretz mitzrayim.
This verse begins with the standard formula 'Thus says Yahveh'. It then states that 'the Gods' will destroy idols and put an end to false gods from Noph (Memphis) and the princes from the land of Egypt will cease to be. Finally, it states that 'the Gods' will place fear in the land of Egypt.
[EZK.30.14] And I will destroy Petros, and I will give fire to Tzoan, and I will make judgments in Noa. [§]
va-hash-im-oti et-pat-ros ve-nat-ati esh be-tzo-an ve-as-iti shfa-tim be-no-a
This verse contains a series of actions that the Gods will perform against certain places and people. ‘Hashimoti’ means ‘I will destroy’. ‘Patros’ is a place name, likely a city or region. ‘Natati’ means ‘I have given’ or ‘I will give’. ‘Esh’ means ‘fire’. ‘Tzoan’ is a place name, potentially a city or region. ‘Asiti’ means ‘I have made’ or ‘I will make’. ‘Shfatim’ means ‘judges’ or ‘judgments’. ‘Noa’ is a place name, potentially a city or region.
[EZK.30.15] And I have poured out my wrath upon Sin, the stronghold of Egypt, and I will destroy the multitude of No. [§]
ve-shafakhti chamati al-Sin ma’oz Mitzraim ve-hikrati et-hamon No.
This verse describes a divine outpouring of wrath upon Sin, the stronghold of Egypt, and the destruction of the multitude of No. ‘Ve’ means ‘and’, ‘shafakhti’ means ‘I have poured’, ‘chamati’ means ‘my wrath’, ‘al’ means ‘upon’, ‘Sin’ is a place name, ‘ma’oz’ means ‘stronghold’, ‘Mitzraim’ is the name of Egypt, ‘ve’ again means ‘and’, ‘hikrati’ means ‘I will destroy’, ‘et’ is a direct object marker, ‘hamon’ means ‘multitude’, and ‘No’ is a place name.
[EZK.30.16] And I will give fire to Egypt, sand will devour its waters, a reed will wither, and a marsh will not split open, and the vegetation of its enemies will become withered in the day. [§]
ve-nat-ti esh be-mitz-raim khul takh-yil sin ve-nof ti-hyeh le-hib-ba-keh ve-nof tzare-i yo-mam
This verse describes a fire being given to Egypt, turning its waters to sand, and destroying its reeds and plants. The verse emphasizes complete destruction and a change in the landscape.
[EZK.30.17] Young men of wickedness and a mouth of falsehood will fall with the sword, and they will go into captivity. [§]
bachurei aven ufi-beset bacherem yipolu vehenna bashbi telachnah
This verse describes the fate of young men who engage in wickedness and speak falsely. 'Bachurei' means 'young men'. 'Aven' means 'wickedness' or 'iniquity'. 'Ufi' means 'mouth'. 'Beset' means 'falsehood'. 'Bacherem' means 'with the sword'. 'Yipolu' means 'they will fall'. 'Vehenna' means 'and they'. 'Bashbi' means 'into captivity'. 'Telachnah' means 'they will go'.
[EZK.30.18] And in concealing yourself, today you have broken the supports of Egypt, and pride has been taken captive in her, her strength has failed. She is a cloud covering her, and her daughters will go into captivity. [§]
u-vi-techaf-ne-ches chasa-ch ha-yom be-shib-ri-sham et-mo-tot mitz-ray-im ve-nish-ba-t-bah ge-on uz-zah-ch hi-a a-nan ye-chas-se-na u-ve-no-teh-ha bash-bee-teh-la-che-na
This verse describes the breaking of the strength of Egypt. It uses imagery of cloud cover and captivity to depict this downfall. The name 'the Gods' appears as 'Elohim' and is being used in reference to the power of Egypt.
[EZK.30.19] And I will perform judgments in Egypt, and they will know that I am Yahveh. [§]
ve'asiti shfatim bemitzrayim veyadeu ki ani Yahveh.
This verse describes God performing judgments in Egypt, and as a result, the people will know that He is Yahveh. 'Ve'asiti' means 'and I will do'. 'Shfatim' means 'judgments'. 'Bemitzrayim' means 'in Egypt'. 'Veyadeu' means 'and they will know'. 'Ki' means 'that'. 'Ani' means 'I'. 'Yahveh' is the proper name of God.
[EZK.30.20] And it happened in the eleventh year, in the first month, on the seventh day of the month, that the word of Yahveh came to me, saying… [§]
Va-yhi be-achat esreh shanah, ba-rishon be-shivah la-hodesh, hayah devar-Yahveh elai le-emor.
This verse begins by stating that it occurred in the eleventh year, in the first month, on the seventh day of the month. It then states that the word of Yahveh came to me, saying…
[EZK.30.21] The son of man has broken the arm of Pharaoh, king of Egypt, and behold, it is not bound to give healing, to put a bandage to bind it, to strengthen it, to grasp a sword. [§]
ben-adam et-zerua paroh melek-mitzrayim shavarti vehene lo-khubasha latet refuot lasum khitul lekhavsha lekhazka litfos bekharev.
This verse describes a breaking of Pharaoh’s arm and the subsequent inability to properly heal it. ‘Ben-adam’ literally means ‘son of man’. ‘Zerua’ means ‘arm’. ‘Paroh’ means ‘Pharaoh’. ‘Melek-mitzrayim’ means ‘king of Egypt’. ‘Shavarti’ means ‘I have broken’. ‘Vehene’ means ‘and behold’. ‘Lo-khubasha’ means ‘it is not bound’. ‘Latet refuot’ means ‘to give healing’. ‘Lasum khitul’ means ‘to put a bandage’. ‘Lekhavsha’ means ‘to bind it’. ‘Lekhazka’ means ‘to strengthen it’. ‘Litfos bekharev’ means ‘to grasp a sword.’
[EZK.30.22] Therefore, thus says my Lord Yahveh: Behold, I am to Pharaoh, king of Egypt, and I will break his arms, both the strong and the broken, and I will cause the sword to fall from his hand. [§]
lakhen koh-amar adonai yahveh hinneni el-par'oh melek-mitzrayim veshavarti et-zro'otav et-hachazakah ve'et-hannishbareh vehifalti et-hacherev miyado.
This verse contains several key names and phrases. 'Lakhen' means 'therefore'. 'Koh-amar' means 'thus says'. 'Adonai' is 'my Lord'. 'Yahveh' is the proper name of God. 'Hinneni' means 'behold, I am'. 'El-Par'oh' means 'to Pharaoh'. 'Melek-Mitzrayim' means 'king of Egypt'. 'Shavarti' means 'I will break'. 'Zro'otav' means 'his arms'. 'Chazakah' means 'the strong'. 'Hannishbareh' means 'the broken'. 'Hifalti' means 'I will cause to fall'. 'Cherev' means 'sword'. 'Miyado' means 'from his hand'. The verse is a declaration of God's intent to break the power of Pharaoh, king of Egypt.
[EZK.30.23] And I will scatter Egypt among the nations, and I will sow them in lands. [§]
va-haf-itz-o-ti et-mitz-rah-yim bah-go-yim ve-ze-reem ba-ah-rah-tzot
This verse describes God scattering Egypt among the nations and sowing them in lands. "Hafitzoti" means 'I will scatter', "mitzrayim" is Egypt, "bah-go-yim" is among the nations, "ve-ze-reem" means and I will sow, and "ba-ah-rah-tzot" is in lands. The 'et' is a grammatical marker indicating a direct object.
[EZK.30.24] And I will strengthen the arms of the king of Babylon, and I will give my sword into his hand, and I will break the arms of Pharaoh, and groaning sounds of the wounded will be before him. [§]
vekhi zakhti et-zerot melek bavel venatati et-kharbi beyado veshabarti et-zerot paroh venaka nakot khalal lifanav.
This verse describes God strengthening the arm of the king of Babylon and giving him a sword, and breaking the arms of Pharaoh causing a groaning sound before him. 'vekhi zakhti' means 'and I will strengthen'. 'et-zerot' means 'the arms of'. 'melek bavel' means 'king of Babylon'. 'venatati' means 'and I will give'. 'et-kharbi' means 'my sword'. 'beyado' means 'in his hand'. 'veshabarti' means 'and I will break'. 'paroh' means 'Pharaoh'. 'venaka' means 'and he will groan'. 'nakot' means 'groanings'. 'khalal' means 'wounded/dead'. 'lifanav' means 'before him'.
[EZK.30.25] And I will strengthen the arms of the king of Babylon, and the arms of Pharaoh will fall. And they will know that I, Yahveh, am the one who gave my sword into the hand of the king of Babylon, and he will turn it toward the land of Egypt. [§]
vehahezakti et-zro’ot melekh bavel u’zro’ot par’o tifolena veyade’u ki-ani Yahveh be’titi charbi be’yad melekh-bavel venata otah el-eretz mitzrayim.
This verse describes God empowering the king of Babylon and causing the power of Pharaoh to fall. It emphasizes that this outcome demonstrates God’s power and intention, specifically by giving the king of Babylon His sword to use against Egypt. The names of God used are 'Yahveh' which is the proper name, and implicit in the verbs, is 'Elohim' (the Gods).
[EZK.30.26] I will scatter Egypt among the nations, and I will disperse them throughout the lands. And they will know that I am Yahveh. [§]
Va-haf-tzo-tee et-mitz-rah-yim ba-go-yim, ve-ze-ree-tee o-tam ba-a-ra-tzot, ve-ye-de-u ki-a-nee Yahveh.
This verse describes God scattering Egypt among the nations and dispersing them throughout the lands, so that they will know that He is Yahveh. "Va-haf-tzo-tee" means "I will scatter". "Et-mitz-rah-yim" means "Egypt". "Ba-go-yim" means "among the nations". "Ve-ze-ree-tee" means "and I will scatter". "O-tam" means "them". "Ba-a-ra-tzot" means "throughout the lands". "Ve-ye-de-u" means "and they will know". "Ki-a-nee" means "that I am". "Yahveh" is the proper name of God.
EZK.31
[EZK.31.1] And it happened in the eleventh year, in the third month, on the first day of the month, that the word of Yahveh came to me, saying… [§]
va-yi-hi be-akhat esreh shanah bash-shlishi be-ekhad la-hodesh hayah devar-Yahveh elai le-emor.
This verse begins with a temporal phrase indicating 'it happened' or 'and it came to pass'. It specifies a time: the eleventh year, the third month, on the first day of the month. Then it states that 'the word of Yahveh came to me, saying…' 'Devar' means 'word' or 'matter'. 'Elai' means 'to me'. 'Le-emor' means 'saying'.
[EZK.31.2] Son of man, say to Pharaoh, king of Egypt, and to his multitude: To whom have you likened yourself in your greatness? [§]
ben-adam emor el-par'oh melech-mitzrayim ve-el-hamono el-mi damita begad'lecha
This verse comes from Ezekiel 29:3. 'ben-adam' means 'son of man', a common way to address Ezekiel. 'emor' means 'say'. 'el-par'oh melech-mitzrayim' means 'to Pharaoh, king of Egypt'. 've-el-hamono' means 'and to his multitude'. 'el-mi damita' means 'to whom have you likened yourself'. 'begad'lecha' means 'in your greatness'.
[EZK.31.3] Behold, Assyria is like a cedar in Lebanon, beautiful of branch, and its shade is lush and its height is tall. Its crown was among the thick branches. [§]
hinneh 'ashur 'erez balbanon yefe 'anaf vechores metsahl ugvah komah ubein avotim haytah tzammerto.
This verse describes Assyria as a cedar in Lebanon, beautiful of branch, and whose shade is lush and whose height is tall. Its crown was among the thick branches. 'Hinneh' means 'behold' or 'see'. 'Ashur' is the name of the nation Assyria. 'Erez' means cedar. 'Balbanon' means 'in Lebanon'. 'Yefe' means beautiful. 'Anaf' means branch. 'Ve' means and. 'Choresh' means to cut or forest. 'Metsahl' means shade or shadow. 'Ugvah' means height or tallness. 'Komah' also means height or stature. 'Ubein' means and between. 'Avotim' means thick branches or clouds. 'Haytah' means was. 'Tzammerto' means its crown or its top.
[EZK.31.4] Waters nurtured it, the deep elevated it. Its rivers walk around its planting, and its canals it sent to all trees of the field. [§]
Mayim gid'lohu, tehom rom'matahu, et-naharoteyha holech seviyvot mata'ah, ve'et-te'aloteha shilhah el kol-atzei ha-sadeh.
This verse describes how water nurtured and elevated something – likely a plant or tree – providing it with rivers and canals for nourishment. 'Mayim' means 'waters', 'gid'lohu' means 'nurtured it', 'tehom' refers to 'the deep' (often representing a source of water), 'rom'matahu' means 'elevated it', 'et-naharoteyha' means 'its rivers', 'holech seviyvot mata'ah' means 'walks around its planting', 've'et-te'aloteha shilhah' means 'and its canals sent', 'el kol-atzei ha-sadeh' means 'to all trees of the field'.
[EZK.31.5] Therefore, its height was greater than all trees of the field, and its branches multiplied, and its shoots lengthened because of sending out many waters. [§]
al-ken gav-ha ko-ma-to mikol atz-ei ha-sa-deh va-tir-ve-nah sar-ap-po-tav va-te-ar-kh-nah po-ro-tav mi-ma-yim ra-bim be-shal-kho.
This verse describes the growth of a tree, using figurative language. 'al-ken' means 'therefore' or 'so'. 'gav-ha' means 'its height', 'ko-ma-to' means 'its stature'. 'mikol atz-ei ha-sa-deh' means 'than all trees of the field'. 'va-tir-ve-nah' means 'and increased'. 'sar-ap-po-tav' means 'its branches'. 'va-te-ar-kh-nah' means 'and lengthened'. 'po-ro-tav' means 'its shoots'. 'mi-ma-yim ra-bim' means 'than many waters'. 'be-shal-kho' means 'in sending out'. The verse essentially says the tree grew taller than all others, its branches multiplied, and its shoots extended further because of abundant water.
[EZK.31.6] In the branches of it, all birds of the heavens nest, and under the fruit of it, all creatures of the field give birth, and in its shadow, all many nations dwell. [§]
bis'apotav kin'nu kal-'of hashamayim vetachat po'rotav yal'du kol chayat hasadeh u'vetsilo yesh'vu kol goyim rabim.
This verse describes a large tree providing shelter and life. 'bis'apotav' means 'in the branches of it'. 'kin'nu' means 'they nest'. 'kal-'of hashamayim' means 'all birds of the heavens'. 'vetachat po'rotav' means 'and under the fruit of it'. 'yal'du' means 'they give birth'. 'kol chayat hasadeh' means 'all creatures of the field'. 'u'vetsilo' means 'and in its shadow'. 'yesh'vu' means 'they dwell'. 'kol goyim rabim' means 'all many nations'.
[EZK.31.7] It grew in its greatness, in the length of its branches, for its root was to many waters. [§]
vayyif begadelo beorech daliyotav ki hayah sarsho el mayim rabbim
This verse describes a tree. "vayyif" is a verb meaning "it grew". "begadelo" means "in its greatness". "beorech" means "in length". "daliyotav" refers to its branches. "ki" means "for" or "because". "hayah" means "it was". "sarsho" means "its root". "el" means "to". "mayim" means "waters" and is plural. "rabbim" means "many".
[EZK.31.8] Cedar trees did not equal it in the garden of the Gods, cypress trees did not resemble its branches, and almond trees were not like its fruit. Every tree in the garden of the Gods did not equal it in its beauty. [§]
arazim lo-amamuhu beggan-elohim beroshim lo damu el-seapotav va'armonim lo hayu keforotav kol-etz beggan-elohim lo-dama elav beyapyo
This verse describes a tree in the garden of the Gods, stating that no other tree resembled it in beauty. 'Arazim' likely refers to cedar trees. 'Beroshim' refers to cypress trees, and 'armonim' refers to almond trees. The verse employs a negative parallelism structure, emphasizing the uniqueness of the described tree by stating what it was *not* like.
[EZK.31.9] Beautiful I made it, in abundance of its glories, and all the trees of Eden envied it, which was in the garden of the Gods. [§]
yafeh asiti berov daliyyotav vayeqna'uhu kol-atzei-eden asher began haElohim.
This verse describes something beautiful that was made, and how all the trees of Eden envied it because it was in the garden of the Gods. "yafeh" means beautiful. "asiti" means I made. "berov" means in abundance of. "daliyyotav" means its colors or glories. "vayeqna'uhu" means and they envied it. "kol-atzei-eden" means all the trees of Eden. "asher" means which or that. "began" means in the garden. "haElohim" means the Gods.
[EZK.31.10] Therefore, thus says my Lord Yahveh: Because you have become proud in stature, and He gave its crown among the thick branches, and your heart became proud in your pride. [§]
lakhen koh amar adonai yahveh ya'an asher gavah'ta b'komah vayiten tzammerto el bein avotim veram levavo b'gavho.
This verse describes the pride of a tree, specifically a cedar in Lebanon, as a metaphor for the pride of a human ruler. 'Lakhen' means therefore. 'Koh amar' means thus says. 'Adonai yahveh' is 'my Lord Yahveh'. 'Ya'an asher' means because that. 'Gavah'ta' means you have become proud. 'B'komah' means in stature. 'Vayiten' means and He gave. 'Tzammerto' means its crown. 'El bein avotim' means among the thick branches. 'Veram levavo' means and his heart became proud. 'B'gavho' means in his pride.
[EZK.31.11] And I will give him into the hand of a god of the nations. They will do to him according to his wickedness. I will drive him out. [§]
ve'et'nehuhu be'yad eil goyim aso ya'aseh lo kerish'o gerashtihu
This verse details a judgment upon an unnamed individual. 've'et'nehuhu' means 'and I will give him'. 'be'yad' means 'into the hand of'. 'eil goyim' literally means 'God of the nations', but more accurately is 'a god of the nations', referring to a foreign power. 'aso ya'aseh lo' means 'they will do to him'. 'kerish'o' means 'according to his wickedness'. 'gerashtihu' means 'I will drive him out'.
[EZK.31.12] And foreigners, the powerful of nations, cut him down and scattered him to the mountains, and throughout all valleys his places of breaking fell, and his strongholds were shattered throughout all the streams of the land, and all peoples of the land descended from his shade, and he was scattered. [§]
Va-yik-rot-hoo za-reem a-ree-tsei go-yeem va-yit-tash-hoo el-heh-ha-reem u-ve-khal-geh-ah-yot naf-loo da-lee-yo-tav va-ti-sha-var-neh po-o-rotav be-khol a-pee-kei ha-aretz va-yeh-roo mit-zil-lo kol-am-mei ha-aretz va-yit-tash-hoo.
This verse describes a powerful figure being overthrown and scattered. "Zarim" are foreigners or strangers, but can imply enemies or adversaries. "Aree-tsei go-yeem" means “powerful of nations”. “El-heh-ha-reem” refers to the mountains, implying a scattering *to* the mountains. "Daliyyotav" refers to the places where he was broken. The verse details a complete downfall, resulting in all peoples of the earth descending from his shade and being scattered.
[EZK.31.13] On its falling, all the birds of the heavens will reside, and to his splendor, all the beasts of the field became. [§]
al-maf-al-to yish-kh'nu kol-of ha-sha-mai-im ve-el-po-ro-tav hayu kol kha-yat ha-sa-deh.
This verse describes creatures making their home on and around something that has fallen. "Al" means "on". "Mafal" is a falling, or something that has fallen. "Yishkh'nu" means "they will dwell", or "they will reside". "Kol of ha-shamayim" means "all the birds of the heavens". "Ve-el-porotav" means "and to his splendor" or "and to his spreading branches". "Hayu" means "were" or "became". "Kol khayat ha-sadeh" means "all the beasts of the field". The verse is speaking about a tree that has fallen.
[EZK.31.14] For the purpose that not should become haughty in their stature all trees of water, and not should give their crowns among the clouds, and not should stand to them in their height all drinkers of water, because all of them are given to death to an underworld land within sons of humanity to those descending to a pit. [§]
le-ma-an a-sher lo yig-be-hu be-ko-mat-am kol-at-sei-mayim ve-lo yit-nu et-tzam-mer-tam el-bein a-vot-im ve-lo ya-am-du e-lei-hem be-gav-ham kol-sho-tei-mayim ki-kul-lam nit-nu la-mavet el-eretz tach-tit be-toch bene-adam el-yor-dei bor.
This verse speaks of trees and those who drink water, and describes their destined end. The intent is to demonstrate that pride and height are ultimately meaningless, as all will be brought low. ‘Atsei-mayim’ refers to tall trees near water sources. ‘Yordei bor’ is an idiom for those who descend into the pit – those who die. The verse highlights the universality of death.
[EZK.31.15] Thus says my Lord Yahveh, in the day of his descent to Sheol, I lamented and I covered over him the abyss, and I restrained its rivers, and many waters were finished. And I darkened over him Lebanon, and all the trees of the field over him were overcome with gloom. [§]
Koh-amar adonai yahveh beyom ridtoh shaoelah he’avalti kiseti alav et-tehom va’emna naharoteyha vayikla’u mayim rabim va’akdir alav levanon vechol-etzei hasadeh alav ulpeh.
This verse describes a lament by Yahveh over the fall of Egypt. ‘Koh-amar’ means ‘thus says.’ ‘Adonai’ means ‘my Lord.’ ‘Yahveh’ is the proper name of God. ‘Beyom ridtoh shaoelah’ means ‘in the day of his descent to Sheol’ (the underworld). ‘He’avalti’ means ‘I lamented.’ ‘Kiseti’ means ‘I covered.’ ‘Tehom’ is ‘the deep’ or ‘the abyss.’ ‘Va’emna’ means ‘and I restrained.’ ‘Naharoteyha’ means ‘its rivers.’ ‘Vayikla’u’ means ‘were finished’ or ‘dried up.’ ‘Mayim rabim’ means ‘many waters.’ ‘Va’akdir’ means ‘and I darkened.’ ‘Levanon’ is ‘Lebanon.’ ‘Vechol-etzei hasadeh’ means ‘and all the trees of the field.’ ‘Ulpeh’ means ‘were overcome with gloom.’
[EZK.31.16] From the sound of his collapse, I shook the nations, when I brought him down to Sheol, to those descending into the pit. And they rested in the lower land, all the trees of Eden, chosen and good, all who drink water from Lebanon. [§]
mikol mapaltto hir'ashti goyim b'horidi oto sh'olah et-yorde'i bor vayinachamu b'eretz tach'tit kal-etzei-eden mivchar v'tov-levanon kal-sotei mayim.
This verse describes a great shaking of nations following the descent of someone (or something) into the underworld. It uses vivid imagery of trees and water to illustrate the scale of this event and the resulting peace in the land of the dead. 'Mapaltto' refers to a fall, a collapse, or a defeat. 'Yorde'i bor' means those who descend into the pit (sheol). 'Etzei-eden' refers to the trees of Eden. 'Tach'tit' signifies the lower regions, the underworld.
[EZK.31.17] Also they will descend with him to the grave, to the hollows of the sword, and his arm will dwell in his shadow among nations. [§]
gam-hem it-to yardu sh'olah el-challey-charev oo-zro'o yashvu betzil-o betoch goyim
This verse describes where those who follow a certain path will end up. 'Gam-hem' means 'also they'. 'It-to' is 'with him'. 'Yardu' means 'they descended'. 'Sh'olah' is 'the grave'. 'El-challey-charev' means 'to the hollows of the sword'. 'Oo-zro'o' means 'and his arm'. 'Yashvu' means 'they will dwell'. 'Betzil-o' means 'in his shadow'. 'Betoch goyim' means 'among nations'.
[EZK.31.18] To whom have you likened yourself in honor and in greatness among the trees of Eden? And you brought down the trees of Eden to a land below, among lowly people to lie among the slain by the sword. He is Pharaoh and all his multitude, says my Lord Yahveh. [§]
El-mee dam-ee-tah kah-kah beh-khavod oo-veh-godel ba-at-seh-ee-eden ve-hoor-dah-tah et-at-seh-ee-eden el-eretz takh-tee-teh beh-toch areh-leem tish-khah-v et-khal-leh-ee-kher-ev hu Par-oh ve-kol-heh-mo-noh ne-oom Adonai YHVH.
This verse is a rhetorical question directed at a king, likely the king of Egypt (Pharaoh). It compares the king's fate to the fall of the trees of Eden, implying a loss of former glory and a descent into a lowly state. 'El' represents 'God'. 'Adonai' represents 'my Lord'. 'YHVH' represents 'Yahveh'. 'Eden' remains 'Eden'. 'Arelim' is translated as 'uncircumcised ones' but contextually means 'lowly people'.
EZK.32
[EZK.32.1] And it happened in the twelfth year, in the twelfth month, on the first day of the month, that the word of Yahveh came to me, saying: [§]
va-yi-hi bi-sh-tei es-reh shah-nah bi-sh-nei es-sar hod-esh be-ech-ad la-chod-esh ha-yah de-var-yah-veh e-lai le-e-mor.
This verse details the time when a word from Yahveh came to the speaker. It specifies the year (twelfth), the month (twelfth), and the day (the first) when this divine communication occurred. The phrase 'devar Yahveh' literally means 'the word of Yahveh'. 'E-lai le-e-mor' means 'to me, saying'.
[EZK.32.2] Son of man, raise a lament over Pharaoh, king of Egypt, and say to him: You have become like a young lion of the nations, and you are like sea monsters in the seas. You have thrust at your rivers, you have troubled the waters with your feet, and you have crushed their rivers. [§]
ben-adam sa kina al-par'oh melech-mitzrayim ve'amarta elav kefir goyim nidmeita ve'ata katanim bayamim vatagach benaharotekha vatidlah-mayim beraglecha vatirfos naharotam.
This verse from Ezekiel 32:2 addresses a lament over Pharaoh, the king of Egypt. 'Ben-adam' means 'son of man', a common prophetic address. 'Sa kina' means 'lift up a lament'. 'Par'oh melech-mitzrayim' is 'Pharaoh, king of Egypt'. 'Ve'amarta elav' means 'and you shall say to him'. 'Kefir goyim' means 'young lion of the nations'. 'Nidmeita' means 'you have become like'. 'Ve'ata katanim bayamim' means 'and you are like sea monsters'. 'Vatagach benaharotekha' means 'you have thrust at your rivers'. 'Vatidlah-mayim beraglecha' means 'you have troubled the waters with your feet'. 'Vatirfos naharotam' means 'you have crushed their rivers'.
[EZK.32.3] Thus says my Lord Yahveh: I will spread my net upon you in the assembly of many peoples, and I will bring you up with fervor. [§]
Ko amar Adonai Yahveh ufarasti alecha et-rishti biqhal ammim rabim vehe'elucha bechermi.
This verse begins with the formula "Thus says…". "Adonai" means "my Lord", and "Yahveh" is the proper name of God. "Ufarasti" means "and I will spread". "Alecha" means "upon you". "Et-rishti" means "my net". "Biqhal" means "in the assembly of". "Ammim" means "peoples". "Rabim" means "many". "Vehe'elucha" means "and I will bring you up". "Bechermi" means "with heat/warmth/fervor". The verse describes God spreading a net upon someone among many peoples and bringing them up with fervor.
[EZK.32.4] And I will cast you off in the land, on the face of the field I will throw you. And I will settle upon you all the birds of the heavens, and I will satisfy from you the beasts of all the land. [§]
u'netashticha ba'aretz al-p'nei ha'sadeh atilecha v'hishkanti aleicha kol-of ha'shamayim v'hisba'ti mimcha chayat kol-ha'aretz.
This verse contains a series of actions that Yahveh will perform upon a person or people. 'netashticha' means 'I will cast you off'. 'ba'aretz' means 'in the land'. 'al-p'nei ha'sadeh' means 'on the face of the field'. 'atilecha' means 'I will throw you'. 'v'hishkanti aleicha' means 'and I will settle upon you'. 'kol-of ha'shamayim' means 'all the birds of the heavens'. 'v'hisba'ti mimcha' means 'and I will satisfy from you'. 'chayat kol-ha'aretz' means 'the beasts of all the land'. This is a graphic description of abandonment and a body left for scavengers.
[EZK.32.5] And I will give your flesh upon the mountains, and I will fill the valleys with your corpses. [§]
veh-nah-tee eet-beh-sah-reh-kah al-heh-hah-reem oo-mee-leh-tee hah-geh-ah-yoht rah-moo-teh-kah
This verse contains several elements. 'Veh-nah-tee' means 'and I will give'. 'Eet-beh-sah-reh-kah' means 'your flesh'. 'Al-heh-hah-reem' means 'upon the mountains'. 'Oo-mee-leh-tee' means 'and I will fill'. 'Hah-geh-ah-yoht' means 'the valleys'. 'Rah-moo-teh-kah' means 'your corpses'. The verse describes a consequence of disobedience, a scattering of remains across the landscape.
[EZK.32.6] And I will water your desert with your blood, to the mountains, and the valleys will be filled from you. [§]
vehisqeeti eretz tsafatcha midamcha el-heharim vaafikim yimal’u minmecha
This verse describes a land being watered with blood. 'vehisqeeti' means 'and I will water'. 'eretz' means 'land'. 'tsafatcha' means 'your desert'. 'midamcha' means 'with your blood'. 'el-heharim' means 'to the mountains'. 'vaafikim' means 'and the valleys'. 'yimal’u' means 'will be filled'. 'minmecha' means 'from you'.
[EZK.32.7] And I will cover the heavens with your clouds, and I will darken their stars. The sun I will cover with a cloud, and the moon will not shine its light. [§]
vekiseti bekavotekha shamayim vehikdarki et kokhveihem shemesh beanan akhesennu veyareach lo ya’ir oroh.
This verse describes a divine act of covering the heavens and darkening the stars. It states that the sun will be hidden by a cloud and the moon will not shine its light. 'Vekiseti' means 'and I will cover'. 'Bekavotekha' means 'with your clouds'. 'Shamayim' means 'heavens'. 'Vehikdarki' means 'and I will darken'. 'Et kokhveihem' means 'their stars'. 'Shemesh' means 'sun'. 'Beanan' means 'by a cloud'. 'Akhesennu' means 'I will cover it'. 'Veyareach' means 'and the moon'. 'Lo ya’ir' means 'will not shine'. 'Oroh' means 'its light'.
[EZK.32.8] I will dim all lights of light in the heavens upon you, and I will put darkness upon your land, declares my Lord Yahveh. [§]
kal-me-o-rei or bah-shah-mah-yim ahk-dee-rem ah-lei-kha ve-nah-ta-tee kho-shekh al-ahr-ts-kha ne-oom ah-do-nai yeh-veh.
This verse describes a consequence, a darkening of the land. "kal-me-o-rei or" means "all lights of light". "bah-shah-mah-yim" means "in the heavens". "ahk-dee-rem" is a verb meaning "I will dim". "ah-lei-kha" means "upon you". "ve-nah-ta-tee" means "and I will put". "kho-shekh" means "darkness". "al-ahr-ts-kha" means "upon your land". "ne-oom" means "declares". "ah-do-nai" means "my Lord". "yeh-veh" is the proper name of the God of Israel.
[EZK.32.9] And I have angered the heart of many nations by bringing the breaking of my people amongst the nations, upon lands they did not know. [§]
ve-hee-kas-tee lev am-eem ra-beem ba-hev-ee shiv-rech-a bag-oy-eem al-a-ra-tzot a-sher lo yid-a-tem.
This verse describes Yahveh’s anger towards the hearts of many nations because of bringing the breaking of his people amongst the nations, upon lands they did not know.
[EZK.32.10] And I will lay waste upon you many nations and their kings will be afraid of you like a storm; with the mouth of my sword upon their faces, and they will tremble for moments, each man for his soul, in the day of your fall. [§]
va-hashimoti alecha amim rabim u-malcheihem yis'aru alecha sa'ar be'ofpi charbi al-pneihem ve-chardu li-rega'im ish le-nafsho be-yom mafaltcha.
This verse describes a future judgment where many nations and their kings will be terrified by the power of Yahveh. The imagery involves a storm and a sword, and the people will be anxious for their own lives on the day of the fall. 'Hashimoti' means 'I will lay waste'. 'Amim' is 'nations'. 'Malcheihem' is 'their kings'. 'Yis'aru' means 'they will be afraid'. 'Sa'ar' means 'storm'. 'Ofpi' means 'my mouth'. 'Charbi' means 'my sword'. 'Pneihem' means 'their faces'. 'Chardu' means 'they will tremble'. 'Regaim' means 'moments'. 'Ish' means 'man'. 'Nafsho' means 'his soul'. 'Yom' means 'day'. 'Mafaltcha' means 'your fall'.
[EZK.32.11] For thus my Lord Yahveh said, "The sword of the king of Babel will come to you." [§]
ki koh amar adonai yahveh cherev melech-bavel tevoech
This verse consists of several key components. "Ki" means "for" or "because". "Koh" means "thus" or "so". "Amar" means "said". "Adonai" is translated as "my Lord". "Yahveh" is translated as "Yahveh". "Cherev" means "sword". "Melech-bavel" means "king of Babel". "Tevoech" means "will come to you". The verse essentially states a reason for a declaration.
[EZK.32.12] By swords of strong ones, I will cause your multitude to fall, oppressors of nations, all of them. And they will plunder the pride of Egypt, and all its multitude will be destroyed. [§]
bəḥarəḇôt gibbôrîm ʾappîl hămōneḵā ʿārîṣê gōyîm kullām wəšāddədû ʾet-gəʾōn miṣrayim wənišmad kāl-hămōnāh
This verse describes a coming destruction and plundering. 'bəḥarəḇôt' means 'by swords'. 'gibbôrîm' means 'strong ones, warriors'. 'ʾappîl' means 'I will cause to fall'. 'hămōneḵā' means 'your multitude, your hordes'. 'ʿārîṣê gōyîm' means 'oppressors of nations'. 'kullām' means 'all of them'. 'wəšāddədû' means 'and they will plunder'. 'ʾet-gəʾōn miṣrayim' means 'the pride of Egypt'. 'wənišmad' means 'and it will be destroyed'. 'kāl-hămōnāh' means 'all its multitude'. The verse is structured as a statement of what 'I' will do, followed by what 'they' will do, and what will happen to Egypt.
[EZK.32.13] And I will destroy all of her livestock from upon many waters, and the foot of man will not tread again, and the hooves of livestock will not tread. [§]
veh’avadtî et-kol-b’hemah’ah me’al mayim rabim v’lo tidlachém regel-adam ‘od u’parsot b’hemah lo tidlachém.
This verse describes a consequence of a great flood. 'Avadtî' means 'I will destroy'. 'Kol b’hemah’ah' means 'all of her livestock'. 'Me’al mayim rabim' means 'from upon many waters'. 'Lo tidlachém' means 'will not tread'. 'Regel adam’ means 'the foot of man'. ‘Parsot b’hemah’ means ‘hooves of livestock’.
[EZK.32.14] Then I will irrigate their waters, and their rivers will be like fresh oil, declares my Lord Yahveh. [§]
az ashkiya meimehem venaharotam kashshemen olich neum adonai yehveh
This verse contains several key names and descriptive language. "az" means "then". "ashkiya" means "I will drink", but in this context, it means I will irrigate or satisfy. "meimehem" means "their waters". "venaharotam" means "and their rivers". "kashshemen" means "like oil". "olich" means "olive oil" or "fresh oil". "neum" means "declares" or "says". "adonai" means "my Lord". "yehveh" is the proper name of God.
[EZK.32.15] When I made the land of Egypt desolate, and emptied the land that was full of inhabitants by striking down all who lived in it, they will know that I am Yahveh. [§]
b'titi et-eretz mitzrayim sh'mama u'n'shama eretz mim'lo'ah b'hakoti et-kol-yosh'vei bah v'yadu ki-ani Yahveh.
This verse describes God’s action of making the land of Egypt desolate and emptying it of inhabitants through smiting all those who dwell in it. The purpose of this action is so that people will know that He is Yahveh.
[EZK.32.16] Lamentation it is, and they shall lament her, the daughters of the nations shall mend her for Egypt and for all her multitude they shall mend her, says my Lord Yahveh. [§]
kee-nah hee v'ko-nen-nu-hah ben-not ha-go-yim tekon-nenah otah al-mitz-rah-yim v'al-kol-ha-mo-nah hah tekon-nenah otah ne-oom a-do-nai ye-ho-vah.
This verse describes lamentation for Egypt. 'Kinnah' refers to a wailing song or lament. The 'daughters of the nations' are those who will mourn for Egypt. 'Tekonnenah otah' means they will mend or repair her, likely referring to mourning rituals. 'Adonai' is translated as 'my Lord' and 'YHVH' is translated as 'Yahveh'.
[EZK.32.17] And it happened in the twelfth year, on the fifteenth of the month, that the word of Yahveh came to me, saying. [§]
Va-yhi bi-sh-tei es-rei shanah, ba-chami-shah asar la-chodesh, hayah devar-Yahveh elai le-emor.
This verse begins by stating 'and it happened'. It then specifies the time as the twelfth year, on the fifteenth day of the month. Following this, it states that 'the word of Yahveh came to me, saying'.
[EZK.32.18] A son of man will roar over the multitude of Egypt and bring him down, her, and the daughters of nations, mighty ones, to the land of the depths, those who descend into the pit. [§]
ben-adam neheh al-hamon mitzrayim vehordeyhu otah ubnote goyim adirim el-eretz takhtiyot et-yorde bohr.
ben-adam means "son of man". neheh means "to roar, to make a sound". al-hamon means "upon the multitude". mitzrayim means "Egypt". vehordeyhu means "and bring him down". otah means "her". ubnote means "and the daughters". goyim means "nations". adirim means "mighty, powerful". el-eretz means "to the land". takhtiyot means "lower parts, depths". et-yorde means "those who descend". bohr means "pit, hole". The verse describes a 'son of man' roaring over the multitude of Egypt and bringing it down, along with the mighty daughters of nations, to the lower parts, those descending into the pit.
[EZK.32.19] From me comes pleasantness, to tread and to lay the uncircumcised ones. [§]
mi-mee na-am-tah reh-dah veh-ahsh-keh-vah et-ah-ray-leem
This verse contains a complex set of words and imagery. 'Mi-mee' literally means 'from me'. 'Na-am-tah' means 'pleasantness'. 'Reh-dah' signifies 'to tread' or 'to walk'. 'Veh-ahsh-keh-vah' means 'and to lay'. 'Et' is a grammatical marker indicating the direct object. 'Ah-ray-leem' refers to uncircumcised ones.
[EZK.32.20] They will fall in the midst of spaces of swords. A sword is given, draw it, and all of its multitude. [§]
be-toch chal-lei-che-rev yip-po-lu che-rev ni-ta-nah mash-chu o-tah ve-chol-he-mo-nei-ha.
This verse uses several words relating to swords and destruction. "be-toch" means "in the midst of". "chal-lei-che-rev" means "spaces of swords", meaning places where swords are. "yip-po-lu" means "they will fall". "che-rev" means "sword". "ni-ta-nah" means "is given". "mash-chu" means "draw". "o-tah" means "it". "ve-chol-he-mo-nei-ha" means "and all of its multitude". The verse depicts a scene of falling within spaces filled with swords, a sword being given, and a command to draw it, alongside the multitude associated with it.
[EZK.32.21] The Gods spoke to him, mighty ones from within the underworld, about their helpers. They descended and lay down among the uncircumcised, slain by the sword. [§]
yəḏab·bə·rū-lō ʾê·lê gib·bō·rîm mit·tō·ḵ šə·ʾōl ʾet-ʾō·zə·rāyw yār·ḏū šāḵ·ḇū hā·ʿă·rê·lîm ḥal·lê-ḥā·reḇ.
This verse describes powerful ones speaking to someone from the underworld, and their helpers descending and lying down among the uncircumcised slain by the sword. Let's break down the names of God:
* 'El' appears as 'ʾê·lê', meaning 'the Gods' (plural).
* There is no direct mention of YHVH, Adonai, or Elohim in this verse.
[EZK.32.22] There Ashur and all its people, its surroundings are their graves, all of them slain, those who fall by the sword. [§]
sham Ashur vechal-qehalaahu sevivotav qivrotav kullam chalalim hannoflim bekharev.
This verse describes the fate of Ashur and its people. 'Sham' means 'there' or 'there it is'. 'Ashur' is the name of a nation and its chief god. 'Ve' means 'and'. 'Chal-qehalaahu' means 'all its assembly' or 'all its people'. 'Sevivotav' means 'around it' or 'its surroundings'. 'Qivrotav' means 'its graves' or 'its burial places'. 'Kullam' means 'all of them'. 'Chalalim' means 'slain' or 'profaned'. 'Hannoflim' means 'those who fall'. 'Bekharev' means 'by the sword'.
[EZK.32.23] Whose graves are located in the sides of a pit, and whose company was around her burial, all of them corpses fallen by the sword, which the Hittites gave in the land of the living. [§]
Asher nitnu kivroteha beyarchei-bor vayhi qahalha seviivot k'vurataha kulam chlalim noflim bacherev asher-natanu chittit be'eretz chayyim.
This verse describes a burial site and the circumstances surrounding the deaths of those buried there. 'Asher' introduces a clause describing the location. 'Nitnu' means 'were given' or 'are located'. 'Kivroteha' means 'her graves'. 'Beyarchei-bor' means 'in the sides of a pit'. 'Vayhi' means 'and there was'. 'Qahalha' means 'her assembly' or 'her company'. 'Seviivot k'vurataha' means 'around her burial'. 'Kulam' means 'all of them'. 'Chlalim' means 'corpses' or 'the slain'. 'Noflim bacherev' means 'fallen by the sword'. 'Asher-natanu' means 'which they gave' or 'which was given'. 'Chittit' refers to the Hittites. 'Be'eretz chayyim' means 'in the land of the living'.
[EZK.32.24] There is Elam and all its multitude surrounding its burial place, all of them slain, those falling by the sword, who descended uncircumcised into the lower lands, who gave their confidence in the land of the living, and they carry their shame with those descending into the pit. [§]
sham ‘eilam vechol-hamonah sevivot qevuratah, kullam chalalim hanoflim bacherev asher yardu ‘arelím el-eretz tach’tiyot asher natnu chittitam be’eretz chaim, vayis’u kelimatam et-yordeí vor.
This verse describes a scene of destruction and burial, likely after a battle. ‘eilam appears to be a place name, possibly Elam. The verse speaks of those fallen by the sword, uncircumcised people descending to the lower lands, giving their confidence in the land of the living, and those who carry their shame with those descending into the pit.
[EZK.32.25] Among the slain they laid a bed for her, within all her multitude, her surroundings are their graves. All of them are uncircumcised, pierced by the sword, for their appointed place was given to them in the land of the living, and they who descended into the pit bore their shame among the slain. [§]
bə·tō·ḵə ḥă·lā·lîm nā·ṯə·nū miš·ḵāḇ lāh bə·ḵāl·hə·mō·nāh sə·ḇî·ḇō·tāy qə·ḇrō·ṯə·hā kul·lām ʿă·rê·lîm ḥal·lê-ḥe·reḇ kî-ni·ṯāḇ ḥi·ṯî·ṯām bə·ʾe·reṣ ḥay·yîm wa·yiś·ʾū kə·lî·mā·ṯām ʾet-yō·rə·ḏê bō·r bə·ṯō·ḵə ḥă·lā·lîm nî·ṯān.
This verse describes a scene of death and burial, likely after a battle. It speaks of laying a bed amongst the slain, surrounded by graves, with all the uncircumcised as pierced by the sword. They were given into the land of life, and their shame carried those descending into the pit, again amongst the slain. The repetition of 'among the slain' emphasizes the widespread devastation.
[EZK.32.26] There lies Meshek, Tubal, and all their multitude, around them are their graves; all of them are uncircumcised, slain by the sword, for they gave their corpses to the land of the living. [§]
sham meshek tuvbal vechol-hamonah sumivotav kibrotayha kulam arelim mekhulelei kherev ki-natnu khittitam be’eretz khayyim.
This verse describes the burial of those who came with Meshek and Tubal, and speaks of their uncircumcised state and violent end. "Meshek" and "Tubal" are proper names. "Hamonah" refers to a multitude or assembly. "Kibrotayha" refers to their graves. "Arelim" means uncircumcised. "Mekhulelei kherev" means those slain by the sword. "Khittitam" refers to their corpses. "Eretz khayyim" refers to the land of the living.
[EZK.32.27] And they will not lie with heroes, fallen with the uncircumcised, who descended into Sheol with their instruments of war, and they placed their swords beneath their heads, and their iniquities were upon their bones, for heroes are cut down in the land of the living. [§]
ve-lo yish-ke-vu et-gib-o-rim nof-lim me-ar-e-lim a-sher yar-du sh’ol bi-khlei-mil-cha-matam va-yit-nu et-char-vo-tam ta-chat ra-shei-hem va-te-hi a-vo-notam al-atz-motam ki-chat-tit gib-o-rim be-eretz chai-im.
This verse describes what happens to fallen warriors. It states that they will not lie with heroes, but with the uncircumcised. They descend into Sheol (the underworld) with their weapons, and their swords are placed beneath their heads. Their iniquity rests upon their bones because heroes are cut down in the land of the living.
[EZK.32.28] And you, within uncircumcised ones, you will be broken and you will lie with the slain of the sword. [§]
ve-atah be-tokh arelim tishabar ve-tishkab et-khalelei-kharev.
This verse contains several words that require literal translation. 'atah' means 'you'. 'tokh' means 'within' or 'among'. 'arelim' means 'uncircumcised ones'. 'tishabar' means 'you will be broken'. 'tishkab' means 'you will lie'. 'et' is a grammatical particle indicating the definite direct object. 'khalelei' means 'the slain of'. 'kharev' means 'the sword'. Therefore, the verse describes a situation where 'you' will be broken and lie among the slain of the sword.
[EZK.32.29] There, Edom's king and all their princes, who gave with their strength the slain by the sword, they will lie among the uncircumcised and those who descend into the pit. [§]
shamah edom m'lacheha v'chol nesi'eha asher nit'nu big'vuratam et chal'lei charev hema et ar'elim yishkavu v'et yorde bore.
This verse describes the fate of Edom's leaders. 'Shamah' indicates a place of destruction or ruin. 'Edom' refers to the nation of Edom. 'M'lacheha' means 'their king'. 'V'chol nesi'eha' means 'and all their princes'. 'Asher nit'nu big'vuratam' means 'who gave with their strength'. 'Et chal'lei charev' means 'the slain by the sword'. 'Hema' means 'they'. 'Et ar'elim yishkavu' means 'will lie among the uncircumcised'. 'V'et yorde bore' means 'and those who descend into the pit'.
[EZK.32.30] There the princes of the north, all of them, and all the Sidonians who descended with the slain, in their disgrace, from their might were ashamed, and lay uncircumcised among the slain of the sword, and they carried their shame with those who descend into the pit. [§]
shamah nesikei tsafon kulam vechol-tsidoni asher-yardu et-chalalim bekhititam migvuratam boshim vayishkevu arelim et-chalalei-cherev vayisau kelimatam et-yordei bor.
This verse describes the fate of the princes of the north and all the Sidonians who descended with the slain, in their disgrace. They lay uncircumcised among the slain of the sword, and carried their shame with those who descend into the pit. 'Shamah' means 'there'. 'Nesikei' is 'princes'. 'Tsafon' is 'north'. 'Kulam' is 'all'. 'Ve' is 'and'. 'Chol-tsidoni' is 'all the Sidonians'. 'Asher' is 'who/which'. 'Yardu' is 'descended'. 'Et' is a direct object marker. 'Chalalim' is 'slain/dead'. 'Bekhititam' means 'in their disgrace'. 'Migvuratam' means 'from their might'. 'Boshim' means 'ashamed'. 'Vayishkevu' means 'and they lay'. 'Arelim' means 'uncircumcised'. 'Et' is a direct object marker. 'Chalalei-cherev' means 'slain of the sword'. 'Vayisau' means 'and they carried'. 'Kelimatam' means 'their shame'. 'Et' is a direct object marker. 'Yordei bor' means 'those who descend into the pit'.
[EZK.32.31] Pharaoh will see them, and he will regret it over all the multitude, the slain by the sword of Pharaoh and all his army, says my Lord Yahveh. [§]
otam yireh par'oh venicham al-kol-hamoneh challey-cherev par'oh vechol-cheylo ne'um adonai yehovih
This verse describes a future event where Pharaoh will see those who were afflicted and will regret his actions. 'Otam' means 'them'. 'Yireh' means 'he will see'. 'Par'oh' is Pharaoh’s name. 'Venicham' means 'and he will regret'. 'Al-kol-hamoneh' means 'over all the multitude'. 'Challey-cherev' refers to those slain by the sword. 'Vechol-cheylo' means 'and all his army'. 'Ne'um' means 'says'. 'Adonai' is 'my Lord'. 'Yehovih' is Yahveh.
[EZK.32.32] For I have given the bodies to the land of life, and laid them among the uncircumcised, the corpses of the sword of Pharaoh and all his multitude, says my Lord Yahveh. [§]
ki natati et khittitu be'eretz khayyim ve'hushkhav betokh arelim et khallele-khered pareoh vechol hemonoh ne'um adonai yevaveh.
This verse speaks of God giving the bodies of slain enemies to the land. 'Khittitu' refers to the slain, or bodies. 'Eretz khayyim' is 'land of life'. 'Arelim' are uncircumcised, and here used to denote the slain. 'Khallele-khered' means 'corpses of the sword'. 'Pareoh' is Pharaoh. 'Hemonoh' is 'multitude', 'host', or 'throng'. 'Adonai' is 'my Lord'. 'Yevaveh' is the personal name of God, Yahveh.
EZK.33
[EZK.33.1] And it happened, the word of Yahveh came to me to say. [§]
va-yhi d'var-yahveh elai le'mor
This verse begins with a conjunction meaning "and it happened". "D'var" means "word" or "matter". "Yahveh" is the proper name of God. "Elai" means "to me". "Le'mor" means "to say". Therefore, the verse describes a divine communication initiated with the speaker.
[EZK.33.2] Son of man, speak to the children of your people and say to them: "Land, for I will bring a sword upon it. And the people of the land will take one man from their borders, and they will give him to them as a watchman." [§]
ben-adam daber el-benei-amcha ve-amarta alehem eretz ki-avi alaiha charev ve-lakchu am-ha-aretz ish echad mikitzehem ve-natanu oto lahem le-tsofah.
This verse is a prophetic declaration. "Ben-adam" (son of man) is an address to the prophet Ezekiel. It instructs him to speak to the people of his nation, telling them that God will bring a sword upon the land. The people of the land will then take one man from their borders and appoint him as a watchman.
[EZK.33.3] And he saw the sword coming upon the land, and he struck the shofar and warned the people. [§]
ve-ra-ah et-ha-herev ba-ah al-ha-aretz ve-ta-ka ba-shofar ve-hiz-hir et-ha-am.
This verse describes a watchman seeing a sword coming upon the land. The watchman then sounds the shofar (ram’s horn) and warns the people. ‘Ve’ means ‘and’. ‘Ra’ah’ means ‘saw’. ‘Et’ is an untranslated grammatical marker. ‘Ha-herev’ means ‘the sword’. ‘Ba-ah’ means ‘coming’. ‘Al’ means ‘upon’. ‘Ha-aretz’ means ‘the land’. ‘Ta-ka’ means ‘struck/sounded’. ‘Ba-shofar’ means ‘with the shofar’. ‘Hiz-hir’ means ‘warned’. ‘Et’ is an untranslated grammatical marker. ‘Ha-am’ means ‘the people’.
[EZK.33.4] And the listener will hear the sound of the shofar, and if he does not take care, a sword will come and take him. His blood will be on his own head. [§]
veh-shah-mah ha-shoh-meh-ah et-kohl ha-shoh-far veh-loh neez-har va-toh-boh heh-rev va-tee-kah-eh-hoo dah-moh beh-roh-shoh yih-yeh
This verse describes a consequence for ignoring the warning sound of the shofar (ram's horn). The shofar is blown as a signal, and if someone does not take heed, a sword will come upon them, and their blood will be on their own head. This is a statement about personal responsibility.
[EZK.33.5] The sound of the trumpet he heard, and he did not pay attention. His blood will be upon him. But he who pays attention to his soul will escape. [§]
Et qol hashofar shama v’lo nizhar damo bo yihyeh v’hu nizhar nafsho mileit.
This verse describes a situation where someone hears the sound of the trumpet, but does not pay attention. Consequently, their blood will be on their own head. However, whoever pays attention to their soul will escape.
[EZK.33.6] And the watchman, if he sees the sword coming and does not blow the trumpet, and the people are not warned, and the sword comes and takes a life from among them, he is taken because of his sin, and I will require his blood at the hand of the watchman. [§]
veh-hah-tso-feh kee-yir-eh et-hah-her-ev bah-ah v'lo-tah-kah bah-shoh-far v'hah-ahm lo-neez-har vatah-vo-heh her-ev vatik-ah meh-hem nah-fesh hoo bah-ah-von-oh neel-kah v'dah-moh mee-yad-hah-tso-feh ed-rosh.
This verse describes a watchman's failure to warn the people of an approaching sword (danger). Because the watchman did not blow the shofar (trumpet) to alert them, and the people were not warned, the sword came and took lives. The watchman is held responsible for the loss of life, and God will demand an accounting of the bloodshed from him.
[EZK.33.7] And you, son of man, I have appointed you as a watchman for the house of Israel, and you will hear a word from my mouth, and you will warn them from me. [§]
ve-atah ben-adam tsofay natatiycha le-bayit yisra-el ve-shamata mi-pee davar ve-hizhartah otam mi-mennee.
This verse addresses a person identified as 'son of man', appointing them as a watchman for the house of Israel. The person is to listen for a word and warn them from me. 'atah' means 'you'. 'ben' means 'son'. 'adam' means 'man'. 'tsofay' means 'watchman'. 'natatiycha' means 'I have appointed you'. 'le-bayit' means 'to the house'. 'yisra-el' means 'Israel'. 've-shamata' means 'and you will hear'. 'mi-pee' means 'from my mouth'. 'davar' means 'word'. 've-hizhartah' means 'and you will warn'. 'otam' means 'them'. 'mi-mennee' means 'from me'.
[EZK.33.8] In my saying to the wicked, "the wicked will die", and you did not speak to warn the wicked from his way, he, the wicked, will die in his wickedness, and his blood I will require from your hand. [§]
be'omri larasha rasha moot tamut velo dibarta lehazhir rasha midarko hu rasha ba'avonoh yamut vedamo miyadecha avakeish.
This verse describes a situation where someone is told that wickedness will result in death, but is not warned to turn from their wicked ways. Consequently, that person dies in their wickedness, and the speaker will require an accounting of their blood. 'Be'omri' means 'in my saying'. 'Larasha' means 'to the wicked'. 'Rasha' means 'wicked'. 'Moot' means 'die'. 'Tamut' also means 'die', and is an emphatic form of 'moot'. 'Velo' means 'and not'. 'Dibarta' means 'you spoke'. 'Lehazhir' means 'to warn'. 'Midarko' means 'from his way'. 'Ba'avonoh' means 'in his wickedness'. 'Yamut' means 'he will die'. 'Miyadecha' means 'from your hand'. 'Avakeish' means 'I will seek'.
[EZK.33.9] And you, because you warned the wicked person from their way to turn back from it, and they did not turn back from their way, they will die in their wickedness. And you have saved your own life. [§]
ve-atah ki-hiz-har-ta ra-sha mi-dar-kho le-shuv mi-men-na ve-lo-shav mi-dar-kho hu ba-avon-o ya-mut ve-atah naf-shcha hi-tzal-ta
This verse speaks of a warning given to a wicked person, their refusal to turn from their path, and the consequence of their death in their wickedness. It also states that the one who gave the warning has saved their own life.
[EZK.33.10] And you, son of man, say to the house of Israel: 'Thus you have said, saying that our transgressions and our sins are upon us, and in them we waste away. How then shall we live?' [§]
veh-ah-tah ben-ah-dam emor el-beit yis-rae-el ken amar-tem le-emor ki-pish-a-ei-nu ve-chat-ta-ei-nu a-lei-nu u-vam anach-nu ne-ma-kim ve-eiך nih-yeh.
This verse addresses a message to the house of Israel, delivered through a 'son of man'. It acknowledges their transgressions and sins, stating they are the cause of their affliction. The question then arises: how can they live under such circumstances?
[EZK.33.11] Say to them, "I live," declares my Lord Yahveh, "if I do not desire the death of the wicked, but rather that the wicked turn from their ways and live. Turn, turn from your evil ways, and why should you die, house of Israel?" [§]
Emor aleihem chai-ani ne'um adonai yevveh im-echpotz b'mot harasha ki im-b'shuv rasha midarchehu vechaya, shuvu shuvu midarcheichem hara'im velama tamutu beit yisra'el.
This verse is a declaration from Yahveh to the people of Israel. It begins with a command to speak, then asserts Yahveh's life as a guarantee. It contrasts a desire for the death of the wicked with a desire for their repentance and subsequent life. Finally, it is a plea for the people of Israel to turn from their evil ways and not die.
[EZK.33.12] And you, son of man, say to the children of your people: The righteousness of the righteous will not rescue them in the day of their transgression, and the wickedness of the wicked will not cause them to fail on the day they return from wickedness. And the righteous one will not be able to live through the day of their sin. [§]
veh-ah-tah ben-ah-dam emor el-bnei-amcha tzidkat hatzadik lo tatziylenu beyom pisha'o verish'at harasha lo yikashhel bah beyom shuvo me'rish'o v'tzadik lo yukhal lichyot bah beyom chatato
This verse addresses a human being (the 'son of man') and instructs them to speak to their people. It states that the righteousness of the righteous person will not save them on the day of their transgression, and the wickedness of the wicked will not cause them to stumble on the day they turn from wickedness. Furthermore, the righteous one will not be able to live through the day of their sin.
[EZK.33.13] When I say to the righteous one, "He will live," but he trusts in his righteousness and does evil, all his righteous deeds will not be remembered, and in his evil that he did, in it he will die. [§]
Be'omri la'tzadik, chayah yichyeh, vehu batach al tzidkato ve'asah avvel, kol tzidkotav lo tizzacharna, uve'avlo asher asah bo yamut.
This verse speaks about a righteous person who, despite their righteousness, commits wrongdoing. It states that their righteousness will not be remembered, and they will die because of the evil they have done. The verse uses 'tzadik' which means righteous and 'avvel' which means wrongdoing or evil. 'Yichyeh' means 'will live' and 'yamut' means 'will die'.
[EZK.33.14] And in my saying to the wicked, "Death, you shall surely die," and he returns from his sin, and he does justice and righteousness. [§]
oo-ve-em-ree la-ra-shah moo-t ta-moot ve-shav may-ha-tah-toh ve-ah-sah mish-pat oo-tseh-dah-kah
This verse discusses speaking to the wicked. 'Oo-ve-em-ree' means 'and in my saying'. 'La-ra-shah' means 'to the wicked'. 'Moo-t ta-moot' is a repeated word for 'death, you shall surely die'. 'Ve-shav' means 'and he shall return'. 'May-ha-tah-toh' means 'from his sin'. 'Ve-ah-sah' means 'and he shall do'. 'Mish-pat' means 'justice'. 'Oo-tseh-dah-kah' means 'and righteousness'.
[EZK.33.15] The rope will return to the wicked, he will repay theft. He walked in the laws of life, not to do iniquity. His life he shall live, he shall not die. [§]
khavol yashiv rashah, gezelah yishallem, bekhuqot hachayim halakh lebil'ti asot 'avel, khayo yikhyeh lo yamut.
This verse describes the consequences of a wicked person's actions and the path to life. "Khavol" means rope or cord, used metaphorically here to mean repayment or consequence. "Yashiv" means to return or repay. "Rashah" is wicked or evil. "Gezelah" means theft or plunder. "Yishallem" means to pay or repay. "Bekhuqot hachayim" means in the laws of life. "Halakh" means to walk. "Lebil'ti asot" means not to do. "'Avel" means iniquity or wrongdoing. "Khayo" means his life. "Yikhyeh" means he shall live. "Lo yamut" means he shall not die.
[EZK.33.16] All of his sins that he sinned will not be remembered to him. Justice and righteousness he did, his life he will live. [§]
kal-khata-tav asher khata lo tizzakhernah lo mishpat utzedakah asah khayov yikhyeh
This verse discusses the remembrance of sins and the continuation of life through righteous action. "kal-khata-tav" means "all his sins". "asher khata" means "that he sinned". "lo tizzakhernah lo" means "will not be remembered to him". "mishpat utzedakah" means "justice and righteousness". "asah" means "he did". "khayov yikhyeh" means "his life he will live".
[EZK.33.17] And the sons of your people will say, "The way of my Lord is not possible, and their way is not possible." [§]
ve'amru bene am'cha lo yitachen derech adonai vehema darkam lo yitachen.
This verse contains several key terms. "Bene am'cha" means "sons of your people." "Yitachen" is a verb meaning "is possible" or "can be." "Derech" means "way" or "path." "Adonai" means "my Lord." "Darkam" means "their way." The verse is a statement that the people will say that the way of my Lord is not possible and that their way is not possible.
[EZK.33.18] If a righteous one turns from his righteousness and does wrong, and dies in it. [§]
bə-shuv-tsa-diq mi-tsi-də-qat-o və-ʿa-sa ʿa-vel u-met ba-hem
This verse describes the situation of a righteous person turning from righteousness and doing wrong, resulting in their death. 'bə-shuv' means 'in turning,' 'tsa-diq' means 'righteous one,' 'mi-tsi-də-qat-o' means 'from his righteousness,' 'və-ʿa-sa' means 'and he did,' 'ʿa-vel' means 'wrong,' 'u-met' means 'and he died,' and 'ba-hem' means 'in them' (referring to their wrongdoing).
[EZK.33.19] And in returning the wicked one from his wickedness, and doing justice and righteousness, upon them he will live. [§]
uv’shuv rashah me’rish’ato v’asah mishpat u’tzedakah aleihem hu yichyeh
This verse discusses the possibility of a wicked person turning from their wickedness and performing justice and righteousness. The consequence of this change is life. "uv’shuv" means 'and in returning'. "rashah" means 'the wicked one'. "me’rish’ato" means 'from his wickedness'. "v’asah" means 'and he does'. "mishpat" means 'justice'. "u’tzedakah" means 'and righteousness'. "aleihem" means 'upon them'. "hu" means 'he'. "yichyeh" means 'he will live'.
[EZK.33.20] And you will say, it is not possible that the way of my Lord is unjust; a person according to his ways, I will judge you, house of Israel. [§]
Va'amartem lo yitachen derech adonai ish kidrachav eshpott etchem beit yisrael.
This verse comes from Ezekiel 33:17. 'Va'amartem' means 'and you will say'. 'Lo yitachen' means 'it is not possible'. 'Derech adonai' means 'the way of my Lord'. 'Ish kidrachav' means 'a person according to his ways'. 'Eshpott etchem' means 'I will judge you'. 'Beit yisrael' means 'house of Israel'. The verse expresses that God judges individuals based on their own actions and paths, not by an arbitrary standard.
[EZK.33.21] And it happened in the twelfth year, on the fifth of the tenth month, during our exile, that a refugee from Jerusalem came to me saying, "The city has been struck." [§]
Va-yhi bi-shtei esrei shanah ba-asiri ba-chamishah la-chodesh le-galutenu, ba-ei elai ha-palit mi-Yerushalayim le-emor, hukhtah ha-ir.
This verse describes an event occurring in the twelfth year of exile, on the fifth day of the tenth month. A refugee from Jerusalem came to the speaker with news that the city had been struck, or captured.
[EZK.33.22] And the hand of Yahveh was with me in the evening, before the refugee arrived, and Yahveh opened my mouth until morning. And Yahveh opened my mouth, and I was no longer silent. [§]
ve-yad-yevaveh haytah elai ba-erev lifnei bo ha-palit va-yiftach et-pi ad-bo elai ba-boker va-yiftach pi ve-lo ne-elamti od.
This verse describes a situation where the hand of Yahveh was with the speaker in the evening, before the arrival of a refugee. It indicates that Yahveh opened the speaker's mouth to speak until morning, and the speaker was no longer silent. 'Yad' literally means 'hand', often used metaphorically for power or support. 'Erev' means 'evening'. 'Palit' means 'refugee' or 'one who has escaped'. 'Pi' means 'mouth'. 'Boker' means 'morning'. 'Ne-elamti' means 'I was silent'.
[EZK.33.23] And it happened, the word of Yahveh came to me to say. [§]
Va-yhi d'var-Yahveh elai le'emor
This verse begins with a conjunction meaning 'and it happened'. 'D'var' means 'word' or 'matter'. 'Yahveh' is the proper name of God. 'Elai' means 'to me'. 'Le'emor' means 'to say'. Therefore, the verse describes a word or matter from God coming to the speaker, with the intent of being spoken.
[EZK.33.24] The son of man, the inhabitants of these ruins in the land of Israel are saying, saying: “Abraham was one, and he inherited the land. But we are many, to us the land was given as an inheritance.” [§]
ben-adam yoshvei hecharavot haeleh al-admat yisrael omrim leemor echad haya avraham vayirash et-haaretz vaanachnu rabim lanu nitnah haaretz lemorasha.
This verse comes from Ezekiel 33:24. 'Ben-adam' means 'son of man', a common way to refer to a human being, but also used by God to address the prophet Ezekiel. 'Yoshvei hecharavot haeleh' means 'the inhabitants of these ruins'. 'Admat yisrael' means 'the land of Israel'. 'Omrim leemor' means 'saying, saying' or 'declaring'. 'Echad haya avraham' means 'Abraham was one'. 'Vayirash et-haaretz' means 'and he inherited the land'. 'Vaanachnu rabim' means 'and we are many'. 'Lanu nitnah haaretz lemorasha' means 'to us the land was given as an inheritance'. The verse expresses the inhabitants of ruined lands claiming they deserve the land of Israel because they outnumber Abraham.
[EZK.33.25] Therefore say to them, thus says my Lord Yahveh: About the blood you will eat, and your eyes you will lift to your idols, and blood you will spill, and the land will be desolate. [§]
lakhen emor alehem koh amar adonai yahveh al hadam tochelu veeinechem tiss'u el giluleichem vedam tishpochu veh ha'aretz tirashu.
This verse contains a command delivered by 'adonai yahveh' to 'them'. It speaks of eating 'blood', lifting their eyes to their 'idols', spilling 'blood', and the land being 'desolate'. 'Lakhen' means 'therefore'. 'Emor alehem' means 'say to them'. 'Koh amar' means 'thus says'. 'Al hadam' is 'about the blood'. 'Tochelu' means 'you will eat'. 'Ve' means 'and'. 'Einechem tiss'u' means 'your eyes will lift'. 'El giluleichem' means 'to your idols'. 'Tishpochu' means 'you will spill'. 'Veh ha'aretz tirashu' means 'and the land will be desolate'.
[EZK.33.26] You have persisted upon your sword; you have done an abomination, and a man has defiled his neighbor's wife, and the land will be desolate. [§]
Amadtem al-charbchem asitem to'evah ve'ish et-eshet re'ehu time'atem veha'aretz tirashu.
This verse describes a societal breakdown involving violence, adultery, and resulting defilement of the land. 'Amadtem' implies standing or persisting in something. 'Al-charbchem' means 'upon your sword,' suggesting reliance on violence. 'Asitem to'evah' means 'you have done an abomination.' 'Ve'ish et-eshet re'ehu time'atem' translates to 'and a man his neighbor's wife has defiled.' 'Veha'aretz tirashu' means 'and the land will be desolate.'
[EZK.33.27] Thus say to them: Thus says my Lord Yahveh, as I live: If not by the sword they fall, and those on the face of the field I have given to the wild animals to eat; and those in the strongholds and in the caves will die of plague. [§]
koh-to-ah-mar a-leh-hem koh-ah-mar ah-do-nai yuh-veh chai-ah-nee im-lo ah-sher be-khah-rah-vot bah-kheh-rev yip-oh-lu vah-ah-sher al-peh-nee hah-sah-deh lah-khah-yah neh-tah-tee le-ohk-loh vah-ah-sher bah-meh-tzah-dot oo-bah-meh-ah-rot bah-deh-ver yah-moo-too
This verse is a prophecy of destruction. It details how those who oppose God will die by the sword, be devoured by wild animals, and perish from plague. The verse emphasizes the certainty of this fate through the oath "as I live." The repetition of "asher" (which translates to "those who" or "that which") introduces different groups facing different forms of destruction. The phrase "my Lord Yahveh" is a strong declaration of God's authority and identity.
[EZK.33.28] And I will give the land to be desolate and a desolation, and the pride of its strength will be broken, and the mountains of Israel will be desolate from lack of a passerby. [§]
ve-natati et-ha-aretz shmamma u-meshamma ve-nishbat geon uzza-h ve-shammu ha-rei Yisrael mein ein over.
This verse describes a consequence of disobedience: the land will become desolate and empty. 'Ve-natati' means 'and I will give'. 'Et-ha-aretz' means 'the land'. 'Shmamma u-meshamma' is a doubled word for emphasis, meaning 'desolate and a desolation'. 'Ve-nishbat' means 'and will be broken'. 'Geon uzza-h' means 'the pride of its strength'. 'Ve-shammu' means 'and will be desolate'. 'Ha-rei Yisrael' means 'the mountains of Israel'. 'Mein ein over' means 'from lack of passerby'.
[EZK.33.29] And they will know that I am Yahveh by giving the land to be desolate and empty because of all the abominations that they have done. [§]
v'yadu ki-ani Yahveh b'titi et-ha'aretz sh'mama u'm'shama al kol-to'evotam asher asu.
This verse states that people will know that Yahveh is God by God making the land desolate and empty because of all the abominations they have done. Let’s break it down: ‘v’yadu’ means ‘and they will know.’ ‘ki-ani’ means ‘that I am.’ ‘Yahveh’ is the proper name of God. ‘b’titi’ means ‘by giving/placing’. ‘et-ha’aretz’ means ‘the land’. ‘sh’mama u’m’shama’ means ‘desolate and empty’. ‘al kol-to’evotam’ means ‘because of all their abominations.’ ‘asher asu’ means ‘that they have done.’
[EZK.33.30] And you, son of man, the sons of your people are speaking of you near the walls and in the doorways of the houses, and one speaks to another, a person to his brother, saying, “Come now and hear what the word is that comes from Yahveh.” [§]
ve-atah ben-adam benei amcha hanidbarim becha etzel hakirot ubfithei habbatim vediber-chad et-achad ish et-achiv leemor bo-na veshimu ma hadavar hayotze me'et Yahveh.
This verse describes people talking about a person, referred to as 'son of man', in groups near walls and doorways. They are encouraging each other to listen to the word that comes from Yahveh. 'Ben adam' is a common idiom meaning 'human being' or 'son of man'. 'Benei amcha' means 'sons of your people'. 'Hanidbarim becha' means 'those who speak of you'. 'Etzel hakirot ubfithei habbatim' means 'near the walls and in the openings of the houses'. 'Vediber-chad et-achad' is an idiom for 'and one speaks to another'. 'Bo-na veshimu' is a request, 'come now and hear'. 'Ma hadavar hayotze me'et Yahveh' means 'what is the word that comes from Yahveh'.
[EZK.33.31] And they will come to you like the coming of a people and they will sit before you, my people, and they will hear your words, and they will not do them. For vanities are in their mouths – they do them after their greed; their heart goes after it. [§]
v’yavo’u elecha kim’vo’am le’am v’yesh’vu lifanecha ami v’shom’u et d’varecha v’otam lo ya’asu ki-agavim b’fihem hema osim acharei bitze’am libam holech.
This verse describes a people coming to God, appearing to honor Him with their words, but their hearts are not truly devoted. They perform rituals superficially, motivated by greed, and their actions don't align with their professed beliefs. 'Elecha' means 'to you'. 'Kim’vo’am' means ‘like the coming of a people’. ‘Lifanecha’ means ‘before you’. ‘D’varecha’ means ‘your words’. ‘Otam’ means ‘them’. ‘Agavim’ means ‘vanities’ or ‘worthless things’. ‘Bitze’am’ means ‘through their greed’. ‘Libam’ means ‘their heart’.
[EZK.33.32] And you are to them like a song of wonders, beautiful of voice and good at playing, and they will hear your words, but they will not do them. [§]
veheencha lahem kesheer agavim yefe kol umetiv nagen veshamu et devarecha veosim einam otam.
This verse describes someone skilled in music and speech, and how people will listen to and obey what they say. 'veheencha' means 'and you are'. 'lahem' means 'to them'. 'kesheer agavim' means 'like a song of wonder'. 'yefe kol' means 'beautiful of voice'. 'umetiv nagen' means 'and good at playing'. 'veshamu' means 'and they will hear'. 'et devarecha' means 'your words'. 'veosim einam otam' means 'and they do not do them'.
[EZK.33.33] And in her coming, behold, she comes, and they will know that a prophet was among them. [§]
oo-ve-vo-ah hee-neh vo-ah ve-yah-deh-oo kee na-vee ha-yah be-to-cham.
This verse describes a situation where something has come to pass, and upon its happening, people will know that a prophet was among them. The words break down as follows: 'oo-ve-vo-ah' (and in her coming), 'hee-neh' (behold), 'vo-ah' (she comes), 've-yah-deh-oo' (and they will know), 'kee' (that/because), 'na-vee' (prophet), 'ha-yah' (was), 'be-to-cham' (within them/among them).
EZK.34
[EZK.34.1] And it happened, the word of Yahveh came to me to say. [§]
va-yhi d'var-yahveh elai le'mor
This verse begins with a conjunction meaning "and it happened". "D'var" means "word" or "matter". "Yahveh" is the proper name of God. "Elai" means "to me". "Le'mor" means "to say". Therefore, the verse describes a divine communication initiated with the speaker.
[EZK.34.2] Son of man, prophesy against the shepherds of Israel. Prophesy and say to them, ‘Shepherds, thus says my Lord Yahveh: ‘Woe to the shepherds of Israel, who have been tending them! Do not the shepherds tend the flock?’ [§]
ben-adam hinave'a al-ro'ei yisrael hinave'a ve'amarta alehem laro'im koh amar adonai yahveh hoy ro'ei yisrael asher hayu ro'im otam halo hatzon yir'u haro'im
This verse begins with an address to a ‘son of man’ instructing him to prophesy against the shepherds of Israel. It then relays a message from ‘my Lord Yahveh’ questioning why the shepherds do not tend to the flock.
[EZK.34.3] You shall eat the fat and you shall wear the wool. You shall sacrifice the livestock, but you shall not graze the sheep. [§]
et-hakhelev tokheilu ve-et-hatsemer tilbashu haberiah tizbachu hatsoan lo tiru.
This verse describes dietary and animal husbandry practices. "hakhelev" refers to fat, specifically the fat of sacrificed animals. "hatsemer" refers to wool. "haberiah" means the livestock or creatures. "hatsoan" means the sheep. The verse instructs to eat the fat and wear the wool, to sacrifice the livestock, and not to graze the sheep.
[EZK.34.4] You did not strengthen the possessions, and you did not heal the sick, and you did not bind up the injured, and you did not return those who were driven out, and you did not seek the lost. Instead, you descended upon them with force and with hard labor. [§]
et-hanachlot lo chizaktum ve’et-hacholah lo rifetem velanishberet lo chavash’tem ve’et-hanidachat lo hashivotem ve’et-ha’ovedet lo bikashtem ubchezakah rditem otam ubparech.
This verse details failures to care for those in need. ‘Hanachlot’ refers to possessions or inheritance, ‘hacholah’ to the sick, ‘nishberet’ to the broken (injured), ‘nidachat’ to those who were strayed or driven out, and ‘ovedet’ to the lost. The verse accuses someone of not strengthening possessions, not healing the sick, not binding up the injured, not returning those who were driven out, not seeking the lost, and instead, oppressing them with force and labor.
[EZK.34.5] And they were scattered without a shepherd, and they became food for all beasts of the field, and they were scattered. [§]
va-te-pu-tse-na mee-blee ro-eh va-tee-yeh-na le-akh-la le-kol khay-at ha-sa-deh va-te-pu-tse-na
This verse describes a scattering. 'Va-te-pu-tse-na' means 'and they were scattered'. 'Mee-blee ro-eh' means 'without a shepherd'. 'Va-tee-yeh-na' means 'and they became'. 'Le-akh-la' means 'for food'. 'Le-kol khay-at ha-sa-deh' means 'for all beasts of the field'. The last 'va-te-pu-tse-na' repeats the idea of scattering.
[EZK.34.6] My flock has strayed on all the mountains and on every high hill, and over all the face of the earth my flock has been scattered, and there is no one who seeks and no one who searches. [§]
yishgu tsoani bchol-heharim veal kol-givah ramah veal kol-pnei haaretz nafotsu tsoani veein doreish veein mevakesh.
This verse describes the scattering of God’s flock. 'Yishgu' means 'they stray'. 'Tsoani' means 'my flock'. 'Bchol-heharim' means 'on all the mountains'. 'Veal kol-givah ramah' means 'and on every high hill'. 'Veal kol-pnei haaretz' means 'and over all the face of the earth'. 'Nafotsu tsoani' means 'my flock has been scattered'. 'Ve’ein doreish' means 'and there is no one who seeks'. 'Ve’ein mevakesh' means 'and there is no one who searches'.
[EZK.34.7] Therefore, shepherds, hear the word of Yahveh. [§]
lakhen ro'im shime'u et-dvar Yahveh
This verse addresses shepherds. 'Lakhen' means 'therefore'. 'Ro'im' is the plural form of 'ro'eh', meaning 'shepherds'. 'Shime'u' is the imperative plural form of 'shama', meaning 'hear'. 'Et' is a grammatical particle indicating the direct object. 'Dvar' means 'word' or 'matter'. 'Yahveh' is the proper name of God.
[EZK.34.8] As I live, declares my Lord Yahveh, if not because my flock was scattered and became food for every beast of the field, because there was no shepherd, and my shepherds did not seek my flock, and the shepherds grazed themselves, but did not graze my flock. [§]
khai-ani ne-um adonai yevuh im-lo ya-an he-yot tsoni la-vaz va-ti-hye-nah tsoni le-ekh-lah le-khol khay-at ha-sa-deh me-ein ro-eh ve-lo dar-shu ro-ai et-tsoni va-yir-u ha-ro-im otam ve-et-tsoni lo ra-u.
This verse is a declaration by Yahveh, expressing displeasure over the scattering of His flock. 'Khai-ani' means 'as I live', a common oath. 'Adonai' is 'my Lord'. 'Yevuh' is 'Yahveh'. 'Tsoni' refers to 'my flock'. The verse describes a situation where the flock was plundered and became prey for wild animals due to the negligence of the shepherds.
[EZK.34.9] Therefore, the shepherds, hear the word of Yahveh. [§]
lakhen haroeem shimeu dvar-yahveh
“Lakhen” means “therefore.” “Haroeem” is the plural form of “ha-roeh,” meaning “the shepherds.” “Shimeu” is the imperative form of “shama,” meaning “hear.” “Dvar” means “word” or “matter.” “Yahveh” is the proper name of God.
[EZK.34.10] Thus says my Lord Yahveh: Behold, the Gods are against the shepherds, and I will seek out my flock from their hand and stop them from grazing the flock, and the shepherds will no longer tend them. And I will rescue my flock from their mouths, and they will no longer be food for them. [§]
Koh-amar Adonai Yahveh, hinei el-haroim vedarashati et-tsonai miyadam vehishbati'im mire'ot tson, velo-yir'u od haroim otam, vehitzalti tsoni mipiem velo-tihiyena lahem le'achlah.
This verse is a declaration of Yahveh, my Lord. It speaks of Yahveh's intent to intervene against the shepherds who are tending the flock. Yahveh states that the Gods will search for the flock from their hands, stop them from grazing the flock, and prevent the shepherds from continuing to tend to them. Furthermore, the Gods will rescue the flock from their mouths, and they will no longer be food for them.
[EZK.34.11] For thus my Lord Yahveh says, "Behold, I am, and I will seek my flock and I will visit them." [§]
ki koh amar adonai yevaveh hinnei ani vedarashti et tsoni ubikartim
This verse contains several key names and words. "Ki" means 'for' or 'because'. "Koh" means 'thus' or 'so'. "Amar" means 'said'. "Adonai" means 'my Lord'. "Yevaveh" is the proper name of God, Yahveh. "Hinnei" means 'behold' or 'lo'. "Ani" means 'I'. "Vedarashti" means 'and I will seek'. "Et" is a grammatical particle indicating the direct object. "Tsoni" means 'my flock'. "Ubikartim" means 'and I will visit them'.
[EZK.34.12] As I inspect a shepherd his flock on the day of his being among his sheep, so I will inspect my flock, and I will save them from all the places where they were scattered there on a day of cloud and mist. [§]
kə-va-qar-at ro-eh ed-ro be-yom-hə-yo-to be-toch-tson-o-no nip-ra-shot ken a-va-keir et-tson-i ve-hi-tzal-ti et-hem mik-kal-ha-mə-ko-mot a-sher na-fotzu sham be-yom anan va-a-ra-fel.
This verse uses imagery of a shepherd caring for his flock. It describes God’s commitment to finding and rescuing his people, comparing it to a shepherd who searches for scattered sheep. 'kə-va-qar-at' means 'as I inspect' or 'as I visit'. 'ro-eh' means 'shepherd'. 'ed-ro' means 'his flock'. 'be-yom-hə-yo-to' means 'on the day of his being'. 'be-toch-tson-o-no' means 'among his sheep'. 'nip-ra-shot' means 'they are scattered'. 'ken' means 'so', 'thus', or 'even so'. 'a-va-keir' means 'I will inspect' or 'I will visit'. 'et-tson-i' means 'my flock'. 've-hi-tzal-ti' means 'and I will save'. 'et-hem' means 'them'. 'mik-kal-ha-mə-ko-mot' means 'from all the places'. 'a-sher na-fotzu sham' means 'where they were scattered there'. 'be-yom anan va-a-ra-fel' means 'on a day of cloud and mist'.
[EZK.34.13] And I will bring them out from the peoples and I will gather them from the lands and I will bring them to your land and I will pasture them on the mountains of Israel, in the valleys and in all the settlements of the land. [§]
vehotzeitim min ha'amim vekibatz'tim min ha'aratzot vahavi'otim el admatahm ure'itim el harei Yisrael ba'afikim uvekhol moshevei ha'aretz.
This verse describes a future gathering of God’s people. ‘Vehotzeitim’ means ‘and I will bring out’. ‘Min ha’amim’ means ‘from the peoples’. ‘Vekibatz’tim’ means ‘and I will gather’. ‘Min ha’aratzot’ means ‘from the lands’. ‘Vahavi’otim’ means ‘and I will bring’. ‘El admatahm’ means ‘to your land’. ‘Ure’itim’ means ‘and I will pasture’. ‘El harei Yisrael’ means ‘to the mountains of Israel’. ‘Ba’afikim’ means ‘in the valleys’. ‘Uvekhol moshevei ha’aretz’ means ‘and in all the settlements of the land.’
[EZK.34.14] In a good pasture I will pasture them, and on the mountains of high Israel will be their resting place. There they will lie down in a good place, and they will graze on rich pasture towards the mountains of Israel. [§]
bəmirʿe-ṭōḇ ʾerʿe ʾōtām ūḇəhāre ʾimrōm-yiśrāʾel yihyeh nǝvēhem šām tirbatznā bənāweh ṭōḇ ūmirʿe šāmen tirʿeinā ʾel-hāre yiśrāʾel.
This verse describes God’s care for His people, comparing it to a shepherd tending his flock. It speaks of providing them with good pasture and resting places in the highlands of Israel. The verse uses imagery of lush meadows and rich grazing lands to illustrate God’s abundance and provision. ‘mir’eh’ means pasture or grazing land, ‘tov’ means good, ‘er’eh means I will pasture, ‘otam’ means them, ‘hare’ means mountains or highlands, ‘imrom’ means height or elevated place, ‘yisrael’ means Israel, ‘yihyeh’ means will be, ‘neveh’ means resting place or dwelling, ‘sham’ means there, ‘tirbatzna’ means they will lie down, ‘benaveh’ means in a good or pleasant place, ‘shamen’ means rich or fat, and ‘tir’einā’ means they will graze.
[EZK.34.15] I will pasture my sheep, and I will cause them to lie down, declares my Lord Yahveh. [§]
a-nee er-eh tso-nee va-a-nee ar-bit-zem ne-oom a-do-nai ye-ho-veh
This verse contains several key names and verbs. "a-nee" means "I". "er-eh" means "I will pasture" or "I pasture". "tso-nee" means "my sheep". "va-a-nee" means "and I". "ar-bit-zem" means "I will lay down" or "I lay down". "ne-oom" means "declares" or "says". "a-do-nai" means "my Lord". "ye-ho-veh" is the proper name of God. Therefore, the verse is a statement of God declaring that He will care for His flock.
[EZK.34.16] The lost one I will seek, and the wandering one I will bring back, and the broken one I will bind up, and the sick one I will strengthen. And the fat ones and the strong ones I will destroy, I will devastate the land with judgement. [§]
et-ha-o-vedet a-va-kesh ve-et-ha-nid-achat a-shive ve-la-nish-beret ekh-chosh ve-et-ha-cholah a-cha-zek ve-et-ha-shmena ve-et-ha-chazakah ash-mid er-eh-nah be-mish-pat.
This verse describes God’s care for the vulnerable and judgement on the powerful. ‘Et’ is a grammatical marker indicating the definite object. ‘Ha-ovedet’ refers to the lost one. ‘Ha-nidachat’ is the one who wanders. ‘Nishberet’ describes that which is broken. ‘Cholah’ is the sick one. ‘Shmena’ and ‘chazakah’ describe the fat and strong (those in positions of power). ‘Er’eh-nah’ is the land. ‘Be-mish-pat’ indicates ‘with judgement’.
[EZK.34.17] And you are my flock, thus says my Lord Yahveh: Behold, I will judge between sheep and sheep, between rams and he-goats. [§]
ve-at-teh tso-nee koh amar ad-o-nai ye-ho-veh hin-nee sho-fet bein-seh la-seh la-ee-lim ve-la-at-tee-deem.
This verse describes Yahveh speaking to the people, comparing them to sheep. Yahveh declares that he will judge between sheep, rams, and he-goats. The verse uses 'Adonai' as a title for Yahveh, meaning 'my Lord'. 'Tso-nee' means 'my flock'.
[EZK.34.18] Is a little insufficient for you? Will you pasture in the good pasture, and trample the remainder of your pastures with your feet? And will you drink from the watering place of water, and trample the remaining ones with your feet? [§]
hamme’at mikem hamir’eh hatov tir’u veyeter mir’eikem tir’m’su beragleikem umishqa’ mayim tishtu ve’et hanotarim beragleikem tir’posun.
This verse describes a situation where the Gods provide abundantly for a people, yet they treat that provision with disrespect and wastefulness. 'hamme'at' means 'is it a little?' implying a rhetorical question about whether the provision is insufficient. 'hamir'eh hatov' means 'the good pasture'. 'tir’u' means 'you pasture'. 'veyeter mir’eikem' means 'and the remainder of your pastures'. 'tir’m’su' means 'you trample'. 'beragleikem' means 'with your feet'. 'umishqa’ mayim' means 'and the watering place of water'. 'tishtu' means 'you drink'. 've’et hanotarim' means 'and the remaining ones'. 'tir’posun' means 'you trample'.
[EZK.34.19] My flock will graze in the trampling of your feet, and they will drink in the resting place of your feet. [§]
ve-tso-nee mir-mas rag-lay-chem tir-eh-nah oo-mir-pah-sah rag-lay-chem tish-teh-nah.
This verse uses possessive pronouns relating to a shepherd and their flock. "Tso-nee" is 'my flock'. "Mir-mas rag-lay-chem" means 'the trampling of your feet' or 'where your feet trample'. "Tir-eh-nah" means 'they will graze'. "Mir-pah-sah rag-lay-chem" means 'the resting place of your feet' or 'where your feet rest'. "Tish-teh-nah" means 'they will drink'. The verse describes the flock finding nourishment in the places where someone's feet have been.
[EZK.34.20] Therefore thus says my Lord Yahveh to them: Behold, I am, and I will judge between the fat sheep and the lean sheep. [§]
lakhen koh amar adonai yahveh aleihem hinneni ani veshapatati bein seh biryah ubein seh razah
This verse begins with 'lakhen koh amar', meaning 'therefore thus says'. 'Adonai' is 'my Lord', and 'Yahveh' is 'Yahveh'. 'Aleihem' means 'to them'. 'Hinneni ani' is 'Behold, I am'. 'Veshapatati' means 'and I will judge'. 'Bein' means 'between'. 'Seh' means 'sheep' or 'ram'. 'Biryah' means 'fat' or 'well-fed'. 'Razah' means 'lean' or 'thin'. The verse describes a coming judgement.
[EZK.34.21] Because on the side and on the shoulder you push, and with your horns you strike all the possessions, until you scatter them to the outside. [§]
Ya'an be-tsad u-ve-khatef teh-do-fu u-ve-kar-nei-khem te-nag-khoo kol-ha-nakh-lot ad asher ha-fee-tzo-tem ot-a-nah el-ha-khu-tsah.
This verse describes a forceful scattering or pushing of possessions. "Ya'an" can be interpreted as 'because'. "Be-tsad" means 'on the side'. "U-ve-khatef" means 'and on the shoulder'. "Teh-do-fu" means 'you push'. "U-ve-kar-nei-khem" means 'and with your horns'. "Te-nag-khoo" means 'you strike'. "Kol-ha-nakh-lot" means 'all the possessions'. "Ad asher" means 'until'. "Ha-fee-tzo-tem" means 'you scatter'. "Ot-a-nah" means 'them'. "El-ha-khu-tsah" means 'to the outside'.
[EZK.34.22] And I will save my flock, and they will not be plunder anymore. And I will judge between sheep and sheep. [§]
vehosha'ti le'tsoniy velo-tih'yeyna od lavaz veshafat'ti bein seh lasseh.
This verse describes God's promise to save and judge his flock. 'vehosha'ti' means 'and I will save.' 'le'tsoniy' means 'to my flock.' 'velo-tih'yeyna' means 'and they will not be.' 'od lavaz' means 'anymore plunder.' 'veshafat'ti' means 'and I will judge.' 'bein seh lasseh' means 'between sheep to sheep,' meaning between one sheep and another.
[EZK.34.23] And I will raise up for them one shepherd, and he will pasture them, my servant David. He will pasture them, and he will be to them for a shepherd. [§]
va-heh-kee-mo-tee ah-lay-hem ro-eh eh-chad vee-rah-ah et-hen et av-dee dah-veed hoo yir-eh otam vee-hoo yih-yeh lah-hem le-roh-eh.
This verse describes God raising up a single shepherd for His people, specifically David, who will pasture and govern them. The phrasing utilizes a direct object pronoun 'them' multiple times, showing who is being pastured. The repetition of 'he will be to them for a shepherd' reinforces David's role.
[EZK.34.24] And I, Yahveh, will be to them the Gods, and my servant David will be a prince among them. I, Yahveh, have spoken. [§]
Va-ani Yahveh ehyeh lahem leElohim ve'avdi David nasi betocham ani Yahveh dibarti.
This verse contains two instances of the tetragrammaton YHVH, which we will translate as "Yahveh". "Elohim" is a plural form, so we will translate it as "the Gods". "David" is a proper noun and will remain "David". "Nasi" means prince or leader. The verse is a declaration of Yahveh’s relationship with Israel and his choice of David.
[EZK.34.25] And I will cut a covenant of peace for them, and I will cause the evil beast to cease from the land, and they will dwell in the wilderness securely, and they will sleep in the forests. [§]
vekharati lahem brit shalom vehishbati chaya ra’ah min ha’aretz veyashvu bamidbar lavetach veyasnu bayearim.
This verse details a covenant God will make and the resulting peace and security. 'Vecharati' means 'and I will cut' – referring to the ancient practice of cutting animals in half to seal a covenant. 'Brit' means covenant. 'Shalom' means peace. 'Vehishbati' means 'and I will cause to cease'. 'Chaya ra’ah' means 'wild beast' or 'evil beast'. 'Min ha’aretz' means 'from the land'. 'Veyashvu' means 'and they will dwell'. 'Bamidbar' means 'in the wilderness'. 'Labetach' means 'securely'. 'Veyasnu' means 'and they will sleep'. 'Bayearim' means 'in the forests'.
[EZK.34.26] And I will give them as a blessing around my hill, and I will bring down the rain in its time, rains of blessing they will be. [§]
ve-natati otam u-sevivot giv'ati be-rachah ve-horadti ha-geshem be-itto gishmei brachah yihyu.
This verse describes a promise of blessing and rain. 'Ve-natati' means 'and I will give'. 'Otam' means 'them'. 'U-sevivot giv'ati' means 'and around my hill'. 'Be-rachah' means 'as a blessing'. 'Ve-horadti' means 'and I will bring down'. 'Ha-geshem' means 'the rain'. 'Be-itto' means 'in its time'. 'Gishmei brachah' means 'rains of blessing'. 'Yihyu' means 'will be'.
[EZK.34.27] And the tree of the field will give its fruit, and the land will yield its harvest, and they will be secure on their land. And they will know that I am Yahveh, in my breaking of the staffs of ages, and I will deliver them from the hand of those who enslave them. [§]
ve-na-tan 'etz ha-sa-deh et-pri-yo ve-ha-a-retz ti-tehn ye-vu-lah ve-ha-yu 'al-ad-ma-tam la-vetach ve-yad-u ki-a-ni ye-ho-vah be-shiv-ri et-mo-tot o-lam ve-hitz-al-tim mi-yad ha-o-v-dim ba-hem.
This verse describes a future restoration and blessing. It speaks of trees bearing fruit, the land yielding its produce, and people being secure on their land. The speaker identifies as Yahveh, emphasizing a breaking of ancient yokes and deliverance from those who enslave them.
[EZK.34.28] And they will no longer be contemptible to the nations, and the beasts of the earth will not consume them. And they will dwell securely, and there will be no one to terrify them. [§]
ve-lo yi-hyu od baz la-go-yim ve-chay-yat ha-aretz lo to-kh-lem ve-yash-vu la-ve-tach ve-ein ma-cha-rid.
This verse describes a future state of peace and security. 'baz' means 'despised' or 'contempt.' 'go-yim' refers to the nations. 'chay-yat ha-aretz' means 'beasts of the earth.' 'to-kh-lem' means 'eat them.' 'yash-vu' means 'they will dwell.' 'la-ve-tach' means 'securely.' 'ein' means 'there is not.' 'ma-cha-rid' means 'one who frightens or terrifies.' The verse states that they will no longer be despised by the nations, the beasts of the earth will not eat them, they will dwell securely, and there will be no one to terrify them.
[EZK.34.29] And I will establish for them a plantation for a name, and there will not be anymore gatherers of hunger in the land, and they will not bear the shame of the nations anymore. [§]
va-ha-kee-mo-tee la-hem ma-tah-ah le-shem ve-lo yih-yu od asu-fei ra-av ba-aretz ve-lo yis-u od ke-lim-mat ha-go-yim
This verse describes a promise of restoration and provision. It states that God will establish a plantation for them, and there will no longer be gatherers of hunger in the land, nor will they bear the reproach of the nations any longer.
[EZK.34.30] And they will know that I, Yahveh, am the Gods with them, and they are my people, the House of Israel, declares my Lord Yahveh. [§]
ve-yad'u ki ani Yahveh Elohimem itam vehema ammi Beit Yisrael ne'um Adonai Yahveh.
This verse contains several key names for God. "ve-yad'u" means "and they will know". "ki" means "that". "ani" means "I". "Yahveh" is the personal name of God. "Elohimem" is the plural form of Elohim, meaning "the Gods". "itam" means "with them". "vehema" means "and they". "ammi" means "my people". "Beit Yisrael" means "House of Israel". "ne'um" means "declares". "Adonai" means "my Lord". The second instance of "Yahveh" is another instance of God's personal name.
[EZK.34.31] And you are my flock, the sheep of my pasture. You are humankind. I am the Gods of you, declares my Lord Yahveh. [§]
ve-at-tem tso-nee tso-an mar-ee-tee a-dam at-tem a-nee elo-hay-khem ne-oom ad-o-nai ye-ho-vah.
This verse addresses people as the flock of God. It directly states that people are God’s pasture and that God is their God. The verse concludes with a declaration from ‘my Lord Yahveh’.
EZK.35
[EZK.35.1] And it happened, the word of Yahveh came to me to say. [§]
va-yhi d'var-yahveh elai le'mor
This verse begins with a conjunction meaning "and it happened". "D'var" means "word" or "matter". "Yahveh" is the proper name of God. "Elai" means "to me". "Le'mor" means "to say". Therefore, the verse describes a divine communication initiated with the speaker.
[EZK.35.2] Son of man, set your face toward the mountain Seir, and prophesy against it. [§]
ben-adam shim panecha al-har seir vehinavea alav
ben-adam means "son of man". shim means "put" or "set". panecha means "your face". al-har means "upon the mountain". seir means "hairy", but refers to the mountain Seir. vehinavea means "and you will prophesy". alav means "upon it". This verse instructs the 'son of man' to turn his face towards Mount Seir and to prophesy against it.
[EZK.35.3] And you shall say to him, thus says my Lord Yahveh, behold, I am to you Mount Seir, and I will stretch out my hand upon you, and I will make you a waste and a desolation. [§]
ve'amarta lo koh amar adonai yahveh hinei eleicha har-se'ir ve'natiti yadi alaykha unetattich shmamah umshamamah.
This verse is a prophetic declaration of judgment. 'Ve'amarta lo' means 'and you shall say to him'. 'Koh amar' means 'thus says'. 'Adonai' is 'my Lord'. 'Yahveh' is the proper name of God. 'Hinei eleicha' means 'behold, I am to you'. 'Har-se'ir' refers to Mount Seir, representing Edom. 'Ve'natiti yadi' means 'and I will stretch out my hand'. 'Alaykha' means 'upon you'. 'Unetattich shmamah umshamamah' means 'and I will make you a waste and a desolation'.
[EZK.35.4] I will make your cities ruins, and you will be a desolation. And you will know that I am Yahveh. [§]
areyka kharbe ashim ve'ata sh'mama tihye veyada'ta ki-ani Yahveh
This verse speaks a prophetic judgment. "areyka" means "your cities". "kharbe" means "in ruins". "ashim" means "I will make". "ve'ata" means "and you". "sh'mama" means "a desolation". "tihye" means "you will be". "veyada'ta" means "and you will know". "ki-ani" means "that I am". "Yahveh" is the proper name of God.
[EZK.35.5] Because of having an everlasting hatred, you stirred up the Israelites by the sword in their time of affliction, in the time of finished transgression. [§]
Ya'an heyot lecha eyvat olam vata'ger et bnei yisrael al yedei charev be'et eidam be'et avon ketz.
This verse describes a longstanding hatred and the resulting aggression against the Israelites. "Ya'an heyot" indicates 'because of being'. "Eyvat olam" means 'everlasting hatred'. "Vata'ger" means 'and you stirred up'. "Bnei yisrael" is 'the sons of Israel' or 'the Israelites'. "Al yedei charev" means 'by the sword'. "Be'et eidam" means 'in their time of affliction'. "Be'et avon ketz" means 'in the time of finished transgression'.
[EZK.35.6] Therefore, as I live, declares my Lord Yahveh, for to blood I will do to you, and blood will pursue you. If not blood you hate, then blood will pursue you. [§]
lakhen khai-ani ne'um Adonai Yahveh ki-ledam e'esekha vedam yirdofekha im-lo dam sane'ata vedam yirdofekha.
This verse contains a strong declaration of judgement. 'lakhen' means 'therefore'. 'khai-ani' is a phrase meaning 'as I live'. 'ne'um' means 'declares'. 'Adonai' means 'my Lord'. 'Yahveh' is the proper name of God. 'ki' means 'for' or 'because'. 'ledam' means 'to blood' or 'for blood'. 'e'esekha' means 'I will do to you'. 'vedam' means 'and blood'. 'yirdofekha' means 'will pursue you'. 'im-lo' means 'if not'. 'sane'ata' means 'you hate'. The verse essentially states that God declares He will enact judgement involving blood, and blood will pursue the one who does not hate bloodshed.
[EZK.35.7] And I will give the mountain Seir to desolation and desolation, and I will cut off from it one who passes and one who returns. [§]
ve-nat-ti et-ha-har Se-ir le-shim-ma-mah u-shim-ma-mah ve-hik-ra-ti mi-me-no o-ver va-shav
This verse describes a divine decree regarding Mount Seir. 'Ve-nat-ti' means 'and I will give'. 'Et-ha-har' means 'the mountain'. 'Se-ir' is the name of the mountain. 'Le-shim-ma-mah' means 'to desolation'. This is repeated for emphasis. 'Ve-hik-ra-ti' means 'and I will cut off'. 'Mi-me-no' means 'from it'. 'O-ver va-shav' means 'one who passes and one who returns', indicating anyone travelling through or living in the region.
[EZK.35.8] And I will fill your mountains with their ruins, your hills and your valleys, and all your streams with those slain by the sword, they will fall within them. [§]
u mil'eti et-harayv ḥalalayv giv'otevka vege'otevka vechol-afikevka ḥallei-cherev yiplu bahem.
This verse describes a future devastation of the land. "harayv" means "your mountains", "ḥalalayv" means "their ruins", "giv'otevka" means "your hills", "ge'otevka" means "your valleys", "afikevka" means "your streams", "ḥallei-cherev" means "those slain by the sword", and "yiplu bahem" means "will fall in them". The verse is a poetic declaration of widespread death and destruction across the landscape.
[EZK.35.9] Desolations forever I will make, and your cities will not be inhabited. And you will know that I am Yahveh. [§]
shim-moht oh-lahm eh-tehn-kah veh-ah-ray-kah loh tah-yish-oh-vehn-ah vee-yee-dah-tehm kee-ah-nee yahveh.
This verse speaks of future desolation and abandonment. "Shimmoht" refers to desolations or wastes. "Olam" means forever or world, and here suggests eternity. "Etehn" means I will give or I will make. "V’arei-kah" means your cities. "Lo tayishovnah" means they will not be inhabited. "Vidatem" means you will know. "Ki" means for or because. "Ani" means I. "Yehovah" is the proper name of God.
[EZK.35.10] Because of your saying, the two nations and the two lands will be to me, and you shall inherit them. And Yahveh was there. [§]
ya'an amar'kha et sh'nei ha'goyim ve'et sh'tei ha'aratzot li tih'yeinah virash'nuhah vayeveh sham hayah.
This verse details a promise made, and a declaration of Yahveh's presence. 'Ya'an' means 'because'. 'Amar'kha' means 'your saying/word'. 'Et' is an untranslatable particle marking the direct object. 'Sh'nei ha'goyim' means 'two nations'. 'Ve'et sh'tei ha'aratzot' means 'and two lands'. 'Li tih'yeinah' means 'to me they will be'. 'Virash'nuhah' means 'and you shall inherit them'. 'Vayeveh' is Yahveh. 'Sham hayah' means 'there was'.
[EZK.35.11] Therefore I live, says my Lord Yahveh, and I will do according to your passion and according to your zeal, that you did from your hatred of them, and I will be known in them as I judge you. [§]
lakhen khai-ani ne'um adonai yevaveh ve'asiti ke'af'kha ukeqin'atka asher asita mishin'atekhah bahm venoda'ti bahm ka'asher eshpotehkhah.
This verse contains a declaration of God’s commitment to act based on his own passion and zeal. 'Lakhen' means 'therefore'. 'Khai-ani' is 'I live'. 'Ne'um' means 'says' or 'declares'. 'Adonai' means 'my Lord'. 'Yevaveh' is the proper name of God, 'Yahveh'. 'Ve'asiti' means 'and I will do'. 'Ke'af'kha' means 'according to your passion'. 'Ukeqin'atka' means 'and according to your zeal'. 'Asher asita' means 'that you did'. 'Mishin'atekhah bahm' means 'from your hatred of them'. 'Venoda'ti bahm' means 'and I will be known in them'. 'Ka'asher eshpotehkhah' means 'as I judge you'.
[EZK.35.12] And you will know that I, Yahveh, have heard all of your insults, which you spoke concerning the mountains of Israel, saying that they are desolate and given to us for consumption. [§]
ve-yadatah ki-ani Yahveh shamati et kol naatzotekha asher amarta al-harei Yisrael leemor shamemuh lanu nitnu le'achlah.
This verse is a declaration from Yahveh, stating that He has heard all the insults spoken against the mountains of Israel, specifically the proclamation that they are desolate and given over for consumption. 'Ve-yadatah' means 'and you will know'. 'Ki-ani Yahveh' means 'for I am Yahveh'. 'Naatzotekha' refers to insults or rebukes. 'Le'achlah' means 'for consumption' or 'to be eaten'.
[EZK.35.13] You have greatly increased against me with your mouths, and you have offered against me your words. I have heard. [§]
va-tag-dee-loo a-lai be-fee-chem ve-ha-at-ar-tem a-lai di-vrai-chem a-nee sha-mah-tee.
This verse details a complaint. "You have magnified against me with your mouths, and you have cast against me your words. I have heard.". The verbs indicate exaggeration and accusation. The verse speaks of verbal attacks.
[EZK.35.14] Thus says my Lord Yahveh, as all the land rejoices, desolation I will make for you. [§]
Koh amar Adonai Yahveh, kisahmoch kol-ha'aretz, shmamah e'eseh-lach.
This verse comes from Isaiah 14:32. "Koh" means "thus". "Amar" means "said". "Adonai" means "my Lord". "Yahveh" is the proper name of God. "Kisahmoch" means "as it rejoices". "Kol-ha'aretz" means "all the land". "Shmamah" means "desolation". "E'eseh-lach" means "I will make for you".
[EZK.35.15] As your joy was to the inheritance of the house of Israel, because it was desolate, so I will do to you. Desolate will be Mount Seir, and all of Edom, and they will know that I am Yahveh. [§]
kə-śim-ḥā-ṯə-ḵā le-na-ḥă-laṯ bēṯ-yiś-rā-’ēl ‘al ’ă-šer-šā-mēmāh kēn ’e‘ĕśeh-lāḵ šə-māmāh tih-yeh har-śē-‘īr wə-ḵāl-’ĕ-ḏōm kul-lāh wə-yā-ḏə-‘ū kî-’ă-nî yahveh.
This verse describes a future desolation that will befall Mount Seir and all of Edom, mirroring the desolation experienced by the house of Israel. It’s a prophecy of judgment and a declaration of Yahveh’s power and sovereignty. The phrasing utilizes parallelism – the fate of Edom will be *like* the fate of Israel. ‘Like your joy to the inheritance of the house of Israel, because it was desolate, so I will do to you: desolate will be Mount Seir, and all of Edom, and they will know that I am Yahveh.’
EZK.36
[EZK.36.1] And you, son of man, prophesy to the mountains of Israel, and say, "Mountains of Israel, hear the word of Yahveh." [§]
ve-atah ben-adam hinaveh el-harei yisrael ve-amarta harei yisrael shimeu devar-Yahveh.
This verse begins by addressing someone as "son of man" and commands them to prophesy to the mountains of Israel. The command is to declare a message from Yahveh to those mountains. "ve" means 'and', "atah" means 'you', "ben" means 'son', "adam" means 'man', "hinaveh" means 'prophesy', "el" means 'to', "harei" means 'mountains', "yisrael" means 'Israel', "ve-amarta" means 'and you shall say', "shimeu" means 'hear', "devar" means 'word', "Yahveh" is the proper name of God.
[EZK.36.2] Thus says my Lord Yahveh, because the enemy said against you, "Brotherhood," and in ruins forever it was a possession to us. [§]
koh amar adonai yahveh ya'an amar ha'oyev aleichem he'ach ubamot olam lemoresha hayta lanu
This verse comes from Ezekiel 35:10. It expresses God's response to the animosity of Edom toward Israel. 'Koh amar' means 'thus says'. 'Adonai' is 'my Lord', and 'Yahveh' is the proper name of God. 'Ya'an amar' means 'because they said'. 'Ha'oyev' means 'the enemy', which refers to Edom. 'Aleichem' means 'against you'. 'He'ach' means 'brotherhood'. 'Ubamot olam' means 'in the ruins forever'. 'Lemoresha hayta lanu' means 'it was a possession to us'. The context is that Edom rejoiced at the destruction of Israel and claimed the land for themselves.
[EZK.36.3] Therefore, prophesy and say, "Thus says my Lord Yahveh: Because, indeed because, devastation and a consuming wind will come upon you from all sides, to make you a possession for the remainder of the nations. And you will be the subject of lip and the slander of people." [§]
lakhen hinave ve'amarta, koh amar adonai yahveh, ya'an be'ya'an shamot veshaf etchem misaviv lihiyotchem morasha lish'erit hagogoyim vate'alu al sfat lashon v'divat am.
This verse contains a message from 'the Gods' (YHVH/Yahveh) through a prophet. It describes a situation where a people will be scattered and become a subject of gossip among the nations. The verse uses repetition ('ya'an be'ya'an' - because, indeed because) for emphasis. 'Adonai' is 'my Lord' and combined with 'Yahveh' represents the specific name and title of the deity speaking.
[EZK.36.4] Therefore, mountains of Israel, listen to the word of my Lord Yahveh. Thus says my Lord Yahveh to the mountains and to the hills, to the valleys and to the ravines, to the desolate ruins and to the abandoned cities, which were for plunder and for ridicule to the remnant of the nations surrounding them. [§]
lakhen harei yisra'el shime'u d'var-adonai yevaveh koh-amar adonai yevaveh leharim ulgva'ot lafikim ulge'ayot ulechoravot hashmemot ule'arim han'ezavot asher hayu lebaz ulila'ag lish'erit hagogiyim asher misaviv.
This verse begins with 'therefore' and addresses the mountains of Israel, calling them to listen to the word of my Lord Yahveh. It continues with a message from my Lord Yahveh to the mountains, hills, valleys, ravines, desolate ruins, and abandoned cities. These places were previously subject to plunder and ridicule by the remnant of the nations around them.
[EZK.36.5] Therefore, thus says my Lord Yahveh: I have not spoken with the fire of my jealousy concerning the remnant of the nations and concerning Edom as a whole, who gave my land to them as an inheritance with the joy of all their heart and with hatred of soul, for the purpose of driving it for plunder. [§]
lakhen koh-amar adonai yahveh im-lo be-esh kin'ati dibarti al-she'erit ha-goyim ve-al-edom kulla asher natnu-et-artzi lahem le-morasha be-simchat kol-levav bish'at nefesh le-ma'an migrashah lavaz
This verse begins with 'therefore,' followed by a declaration from 'my Lord Yahveh.' It states that Yahveh has not spoken with jealousy's fire concerning the remnant of the nations and Edom as a whole, who gave Yahveh's land to them as inheritance with the joy of all their heart and with hatred of soul, for the purpose of driving it for plunder.
[EZK.36.6] Therefore, prophesy concerning the land of Israel, and you shall say to the mountains and to the hills, to the valleys and to the ravines: thus says my Lord Yahveh: behold, I have spoken in my zeal and in my anger, because you have borne the reproach of nations. [§]
lakhen hinave al-admat yisrael ve'amarta leharim ulegvaot lafikim ulageiyot koh amar adonai yehoveh hinni bekinati uvachamati dibarti ya'an kelimat goyim nesatem.
This verse is a prophetic declaration. 'Lakhen' means 'therefore.' 'Hinave' means 'prophesy.' 'Admat Yisrael' means 'land of Israel.' 'Ve'amarta' means 'and you shall say.' The following words describe the locations to which the prophecy is addressed: mountains, hills, valleys, and ravines. 'Koh amar' means 'thus says.' 'Adonai Yehoveh' represents the divine speaker. 'Hinni' means 'behold, I.' 'Bekinati uvachamati' means 'in my zeal and in my anger.' 'Dibarti' means 'I have spoken.' 'Ya'an kelimat goyim nesatem' means 'because you have borne the reproach of the nations.'
[EZK.36.7] Therefore thus says my Lord Yahveh, I have lifted up my hand. If not, the nations which are around you, they will carry their shame. [§]
lakhen koh amar adonai yahveh ani nasati et yadi im-lo hagoyim asher lakhem misavi hevmah kelimatan yisao
This verse comes from Ezekiel 35:12. "Lakhen" means therefore. "Koh amar" means thus says. "Adonai" is "my Lord". "Yahveh" is the proper name of God. "Ani" means I. "Nasati" means I have lifted up. "Et yadi" is "my hand". "Im-lo" means if not. "Hagoyim" means nations. "Asher lakhem" means which are around you. "Misavi" means from around. "Hevmah" means they. "Kelimatan" means their shame. "Yisao" means they will carry.
[EZK.36.8] And you, mountains of Israel, will give your branches, and you will bear your fruit for my people Israel, for the coming is near. [§]
ve-at-tem ha-rei yis-ra-el an-fekhem ti-tenu u-fri-khem ti-se-u le-am-mi yis-ra-el ki ker-vu la-vo
This verse addresses the mountains of Israel, instructing them to give their branches and bear their fruit for the people of Israel, because the time to come is near. 'Mountains of Israel' is likely a metaphor for leaders or powerful entities. 'Branches' and 'fruit' likely represent offerings, support, or benefits. The verse implies a coming event or change.
[EZK.36.9] For behold, I am with you, and I will turn to you, and you will serve, and you will be scattered. [§]
ki hin-ni a-lei-chem u-pa-nee-tee a-lei-chem ve-ne-evad-tem ve-nee-zra-tem
This verse contains several key names and verbs. "ki" means "for" or "because". "hin-ni" means "behold, I am". "a-lei-chem" is a prepositional phrase meaning "to you". "u-pa-nee-tee" is a verb meaning "I will turn". "ve-ne-evad-tem" is a verb meaning "you will serve". "ve-nee-zra-tem" is a verb meaning "you will be scattered". The names of God present are implied within the verbs.
[EZK.36.10] And I have multiplied upon you mankind, all the house of Israel as a whole, and you will inhabit the cities, and the ruined places will be rebuilt. [§]
vehirbeiti aleichem adam kol beit yisrael kulloh venoshvu haarim vehacharavot tibannenah
This verse speaks of a multiplication of people upon Israel, and the rebuilding of ruined cities. Let's break down the names of God within the verse. There are no explicit names of God in this verse, but 'adam' which means man, is often used poetically to represent humanity created by God. The verse focuses on the restoration and growth of the people of Israel and their land.
[EZK.36.11] And I have increased upon you human and animal, and they will multiply and be fruitful. And I will settle you as your former settlements, and I will improve from your beginnings, and you will know that I am Yahveh. [§]
vehirbeiti aleichem adam ubehemah uravu ufaru vehoshavti etkhem kekadmoteichem vehetivti merishoteichem vi'da'tem ki ani Yahveh.
This verse speaks of God increasing the population of a people, both humans and animals, and restoring their settlements. It promises improvement upon their previous state and concludes with a declaration of God's identity. 'Ve' indicates 'and'. 'Hirbeiti' means 'I have increased'. 'Aleichem' means 'upon you'. 'Adam' means 'human'. 'Ubehemah' means 'and animal'. 'Uravu' means 'they will multiply'. 'Ufaru' means 'and they will be fruitful'. 'Ve' again means 'and'. 'Hoshavti' means 'I will settle'. 'Etchem' means 'you'. 'Kekadmoteichem' means 'as your former ones'. 'Vehetivti' means 'and I will improve'. 'Merishoteichem' means 'from your beginnings'. 'Vi'da'tem' means 'and you will know'. 'Ki' means 'that'. 'Ani' means 'I'. 'Yahveh' is the proper name of God.
[EZK.36.12] And I will lead people of Israel upon you, and they will inherit you, and you will be an inheritance to them, and you will not again cause them to be forgotten. [§]
veholahti aleikhem adam et-ammi yisrael virashukh vehayita lahem lenachalah velo tosef od leshakhlom.
This verse describes a situation where the people of Israel will dispossess another people. "veholahti" means 'and I will cause to walk', or 'and I will lead'. "aleikhem" means 'upon you'. "adam" means 'man' or 'people'. "et-ammi" means 'my people'. "yisrael" is 'Israel'. "virashukh" means 'and they will inherit you'. "vehayita" means 'and you will be'. "lahem" means 'to them'. "lenachalah" means 'as an inheritance'. "velo tosef" means 'and you will not add'. "od" means 'again'. "leshakhlom" means 'to forget them'. The verse is a promise of conquest and possession.
[EZK.36.13] Thus says my Lord Yahveh: because they are saying to you, 'You will devour people and destroy nations,' so you have become. [§]
Koh amar Adonai Yahveh ya'an omrim lakhem okhelet adam at'ee u'meshakhelet goyikh hayit.
This verse begins with a formulaic introduction, 'Thus says...' followed by the name of God. 'Adonai' means 'my Lord', and 'Yahveh' is the proper name of God. The rest of the verse conveys that because people are saying certain things *to* them, God declares that they are becoming a devourer of people and a destroyer of nations.
[EZK.36.14] Therefore, people, you shall not eat anymore, and your nations you shall not cause to stumble anymore, declares my Lord Yahveh. [§]
lakhen adam lo-tokhli od ve-goyikh lo tekhashli-od ne-um adonai yehovih
This verse comes from Ezekiel 25:17. "Lakhen" means "therefore". "Adam" is often translated as "man", but here refers to the people of the land. "Lo-tokhli" means "you shall not eat". "Od" means "again" or "anymore". "Ve-goyikh" means "and your nations". "Lo tekhashli" means "you shall not cause to stumble". "Ne-um" means "declares". "Adonai" is "my Lord". "Yehovih" is "Yahveh".
[EZK.36.15] And I will no longer listen to the words of the nations, nor will you bear the insults of peoples anymore. And your nation will no longer fail, says my Lord Yahveh. [§]
ve-lo ash-mee-ah eh-lai-cha od ke-lim-mat ha-go-yim ve-cher-pat am-im lo ti-see-oo-d ve-go-yich lo tach-shi-lee od ne-oom a-do-nai ye-ho-vah.
This verse contains several names for God. 'Elohim' is present but not directly stated. 'Adonai' means 'my Lord' and 'YHVH' (Yahveh) is the proper name of God. The verse speaks of God no longer hearing the words of other nations, nor bearing the insults of peoples, and that God's people will not stumble again. It is a promise of restoration and protection.
[EZK.36.16] And it happened, the word of Yahveh came to me to say. [§]
va-yhi d'var-yahveh elai le'mor
This verse begins with a conjunction meaning "and it happened". "D'var" means "word" or "matter". "Yahveh" is the proper name of God. "Elai" means "to me". "Le'mor" means "to say". Therefore, the verse describes a divine communication initiated with the speaker.
[EZK.36.17] The son of man, the house of Israel, dwells on their land, and they defiled it with their ways and their deeds. Their ways were like the impurity of a menstruating woman before me. [§]
ben-adam beit yisrael yoshvim al-admatam vaytameu otah bedarkam uvaalilotam ketumat haniddah hayta darkam lefanai.
This verse describes the people of Israel defiling the land with their ways and deeds, comparing it to the impurity of a menstruating woman. 'Ben Adam' literally means 'son of man'. 'Beit Yisrael' means 'house of Israel'. 'Admah' means 'land'. 'Tame' means 'to defile'. 'Darkam' means 'their ways'. 'Baalilotam' means 'their deeds'. 'Niddah' refers to menstrual impurity. 'Lefanai' means 'before me'.
[EZK.36.18] And I poured out my wrath upon them, because of the blood that they shed on the land, and they defiled it with their idols. [§]
va-esh-pokh kham-ati a-lei-hem al-ha-dam a-sher-shaf-khu al-ha-aretz u-ve-gil-lu-lei-hem tim-me-u-ha.
This verse describes God pouring out his anger upon a people because of the blood they shed on the land, and because they defiled the land with their idols. 'Vaespoch' means 'I poured out'. 'Chamati' is 'my wrath'. 'Alehem' means 'upon them'. 'Ha-dam' is 'the blood'. 'Asher-shafkhu' means 'that they shed'. 'Ha-aretz' is 'the land'. 'U-ve-gil-lu-lei-hem' means 'and with their idols'. 'Timmeuha' means 'they defiled it'.
[EZK.36.19] And I scattered them among the nations, and they were scattered in the lands. I judged them according to their ways and according to their schemes. [§]
va-o-fits otam ba-go-yim va-yiz-aru ba-ar-a-tzot ke-dar-kham ve-ka-a-li-lotam shaf-at-tim
This verse describes God scattering a people among the nations and judging them according to their ways and schemes. "va-o-fits" means "and I scattered". "otam" means "them". "ba-go-yim" means "among the nations". "va-yiz-aru" means "and they were scattered". "ba-ar-a-tzot" means "in the lands". "ke-dar-kham" means "according to their ways". "ve-ka-a-li-lotam" means "and according to their schemes". "shaf-at-tim" means "I judged them".
[EZK.36.20] And he went to the nations that had come there and profaned the name of the Holy One by saying to them, "These are the people of Yahveh," and they had come out of His land. [§]
va-yo-vo el-ha-go-yim asher-bau sham va-ye-chal-lu et-shem kad-shi be-e-mor la-hem am-ye-ho-vah el-leh u-mei-ar-tzo ya-tsa-u
This verse describes people who went to other nations and profaned the name of the Holy One by claiming that those nations were the people of Yahveh and that they had come from His land. Each word is translated as directly as possible, maintaining the original meaning and intent.
[EZK.36.21] And I had compassion for the name of my holiness which the house of Israel profaned among the nations that went there. [§]
Va-echmol al-shem kadshi asher chill’luhu Beit Yisrael ba-goyim asher bau shamma.
This verse describes God’s compassion for God’s holy name, which the house of Israel profaned among the nations where they went. “Va-echmol” means “and I pitied” or “and I had compassion.” “Shem” means “name.” “Kadshi” means “my holy one” or “my holiness.” “Asher” means “which” or “that.” “Chill’luhu” means “they profaned it.” “Beit Yisrael” means “house of Israel.” “Ba-goyim” means “among the nations.” “Asher bau” means “that went.” “Shamma” means “there.”
[EZK.36.22] Therefore, say to the house of Israel, thus says my Lord Yahveh: It is not for your sake that I am acting, house of Israel, but for the sake of my holiness, which you have profaned among the nations where you went. [§]
lakhen emor lebeit yisrael koh amar adonai yahveh lo lema'anchem ani ose beit yisrael ki im leshem kadshi asher chilaltem bagoyim asher ba'tem sham.
This verse is a declaration from Yahveh to the house of Israel. It states that Yahveh's actions are not for Israel's sake, but for the sake of Yahveh's holiness, which they profaned among the nations where they went.
[EZK.36.23] And I have sanctified My great name, which has been profaned among the nations, which you have profaned in their midst. And the nations will know that I am Yahveh, declares my Lord Yahveh, in My sanctification among you. [§]
v'kidash'ti et-sh'mi ha-gadol ha-m'chulal ba-goyim asher chilaltem b'tocham v'yade'u ha-goyim ki-ani Yahveh ne'um Adonai Yahveh b'hikad'shi bakehem l'eineihem.
This verse speaks of God sanctifying His great name, which has been profaned among the nations, and how the nations will know that God is Yahveh. It emphasizes that God will be sanctified through His actions regarding Israel, and that the nations will witness this. 'v' means 'and'. 'et' is a grammatical particle marking the definite object. 'asher' means 'which'. 'b' means 'in'. 'l' means 'to'. 'ne'um' means 'declares'. 'b'hikad'shi' means 'in My sanctification'.
[EZK.36.24] And I will take you from the nations, and I will gather you from all the lands, and I will bring you to your land. [§]
ve-lakachti etkem min-ha-goyim ve-kibatzti etkem mikol-ha-aratzot ve-heveiti etkem el-admatkem
This verse describes a future action where 'I' will take 'you' from the nations and gather 'you' from all the lands and bring 'you' to your land. The 'I' is understood to be Yahveh. 'Etkem' is a direct object marker indicating 'you' as the object of the verbs. 'Ha-goyim' means 'the nations' and 'ha-aratzot' means 'the lands'. 'Admatkem' means 'your land'.
[EZK.36.25] And I will sprinkle pure water upon you, and you will be purified from all your impurities, and from all your idols I will purify you. [§]
ve-zarakti aleikhem mayim tehorim u-teharetem mi-kol tumaotekhem u-mi-kol giluleikhem ataher etkem.
This verse describes a purification ritual. "Zarakti" means "I will throw" or "I will sprinkle". "Aleikhem" means "upon you". "Mayim" means "water". "Tehorim" means "pure". "U-teharetem" means "and you will be purified". "Mi-kol tumaotekhem" means "from all your impurities". "U-mi-kol giluleikhem" means "and from all your idols". "Ataher etkem" means "I will purify you".
[EZK.36.26] And I will give you a new heart and a new spirit I will put within you. And I will remove the heart of stone from your flesh, and I will give you a heart of flesh. [§]
ve-natati lachem lev chadash ve-ruach chadasha etten be-kirbekem ve-hasiroti et-lev ha-even mi-besarchem ve-natati lachem lev basar.
This verse describes God promising to give a new heart and a new spirit to his people. He will remove their heart of stone and replace it with a heart of flesh. 'Lev' means heart. 'Ruach' means spirit or wind. 'Chadash' means new. 'Even' means stone. 'Basar' means flesh.
[EZK.36.27] And my spirit I will put within you, and I will do that which in my laws you walk, and my judgments you keep, and you will do them. [§]
ve'et-ru-chi e-ten be-kir-be-chem ve-a-si-ti et a-sher be-chu-kai te-le-chu u-mish-pa-tai tish-me-ru va-a-si-tem.
This verse discusses God giving His spirit to people and their subsequent obedience to His laws and judgments. Let's break down the names used: 'ruach' refers to spirit or wind, and is related to God’s active force. The other words are descriptive verbs and prepositions indicating action and location.
[EZK.36.28] And you shall dwell in the land which I have given to your fathers, and you will be to me as a people, and I will be to you as the Gods. [§]
vee-shahv-tem bah-ah-rets ah-sher nah-tah-tee la-ah-vo-tay-chem vee-hee-tem lee le-ahm vee-ah-no-kee eh-yeh lah-chem le-eh-lo-heem.
This verse contains a promise of land and a covenant relationship. "Vee-shahv-tem" means "and you shall dwell". "Bah-ah-rets" means "in the land". "Ah-sher" means "which". "Nah-tah-tee" means "I have given". "La-ah-vo-tay-chem" means "to your fathers". "Vee-hee-tem" means "and you will be". "Lee" means "to me". "Le-ahm" means "as a people". "Vee-ah-no-kee" means "and I". "Eh-yeh" means "I will be". "Lah-chem" means "to you". "Le-eh-lo-heem" means "as the Gods".
[EZK.36.29] And I will save you from all of your impurities, and I will call to the grain and I will increase it, and I will not give hunger to you. [§]
vehosha'ti etkem mikol tum'oteikhem vekarati el-hadagan vehirbeiti oto velo eten aleikhem ra'av.
This verse contains several key names and words. "vehosha'ti" means "and I will save". "etkem" means "you". "mikol" means "from all". "tum'oteikhem" means "your impurities". "vekarati" means "and I will call". "el-hadagan" means "to the grain". "vehirbeiti" means "and I will increase". "oto" means "it". "velo eten" means "and I will not give". "aleikhem" means "to you". "ra'av" means "hunger".
[EZK.36.30] And I will increase the fruit of the tree and the yield of the field, so that you will not again take the reproach of hunger among the nations. [§]
vehirbeeti et-peri haetz utenuvat hasadeh lema'an asher lo tikhu od cherpat ra'av bagoyim.
This verse describes a promise of abundance. "vehirbeeti" means "and I will increase". "et-peri haetz" means "the fruit of the tree". "utenuvat hasadeh" means "and the yield of the field". "lema'an asher" means "so that". "lo tikhu" means "you will not take". "od" means "again". "cherpat ra'av" means "the reproach of hunger". "bagoyim" means "among the nations".
[EZK.36.31] You will remember your bad ways and your deeds that are not good, and you will have them engraved before you, concerning your iniquities and concerning your abominations. [§]
oozkhartem et darkhaykhem harra'im oo ma'al'laykhem asher lo tovim oo nekotem bifneykhem al avonoteykhem ve al to'ovoteykhem.
This verse speaks of remembering past wrongdoings. 'Oozkhartem' means 'you will remember'. 'Darkhaykhem' means 'your ways'. 'Harra'im' means 'the bad ones'. 'Ma'al'laykhem' means 'your deeds'. 'Asher' is a relative pronoun meaning 'that are'. 'Lo tovim' means 'not good'. 'Nkotem' means 'engraved'. 'Bifneykhem' means 'before you'. 'Avonoteykhem' means 'your iniquities'. 'To'ovoteykhem' means 'your abominations'.
[EZK.36.32] Not for your sakes do I do, declares my Lord Yahveh, that it may be known to you, be ashamed and be disgraced because of your ways, House of Israel. [§]
Lo lema'ankhem ani-oseh ne'um Adonai Yahveh yivada lechem boshu vehikhl'mu midarchechem Beit Yisra'el.
This verse is a statement from Yahveh through a prophet. It clarifies that Yahveh’s actions are not for the benefit of the people, but to demonstrate His own power and justice, and to bring them to shame for their ways. 'Lema'ankhem' means 'for your sake'. 'Ani ose' means 'I do'. 'Ne'um' introduces a declaration. 'Adonai' is 'my Lord'. 'Yahveh' is the proper name of God. 'Yivada' means 'will be known'. 'Boshu' means 'be ashamed'. 'Vehikhl'mu' means 'and be disgraced'. 'Midarchechem' means 'from your ways'. 'Beit Yisra'el' means 'House of Israel'.
[EZK.36.33] Thus says my Lord Yahveh, on the day I purify you from all your iniquities, and I will restore the cities, and the ruins will be built. [§]
Koh amar Adonai Yahveh beyom tahari etkem mikol avonoteichem vehoshavti et-ha’arim venivnu ha’haravot.
This verse consists of several parts. "Koh amar" means "Thus says". "Adonai" is "my Lord", and "Yahveh" is "Yahveh". "Beyom" means "in day", or "on the day of". "Tahari etkem" means "I will purify you". "Mikol avonoteichem" means "from all your iniquities". "Vehoshavti et-ha’arim" means "and I will restore the cities". "Venivnu ha’haravot" means "and the ruins will be built".
[EZK.36.34] And the land, the breath, will be worked instead of that it was desolate in the sight of every passerby. [§]
vehaharetz haneshama te'aved tachat asher hayeta shmamma le'einei kol-over.
This verse describes a restoration of the land. 'Vehaharetz' means 'and the land'. 'Haneshama' means 'the breath' or 'the soul', here implying life. 'Te'aved' means 'will be worked' or 'will be tilled'. 'Tachat' means 'instead of' or 'in place of'. 'Asher' means 'that' or 'which'. 'Hayeta' means 'it was'. 'Shmamma' means 'desolate' or 'waste'. 'Le'einei' means 'before the eyes of' or 'in the sight of'. 'Kol-over' means 'every passerby'.
[EZK.36.35] And they will say, "This land was like the Garden of Eden, and the cities are ruined, and the people and the destroyed places have settled into forms." [§]
ve'amru ha'aretz ha'lezu haneshama hayeta kegan-eden vehe'arim hechorevot veneshamot veneherasot betzurot yashavu.
This verse describes a future observation of a land that once was. The speakers will observe the land and say it *was* like the Garden of Eden, but now the cities are in ruins and the people are gone, settled into forms (presumably referring to ruins or graves). The verse speaks of a time after devastation.
[EZK.36.36] And the nations that remain around you will know that I, Yahveh, have rebuilt the ruins and replanted the desolation. I, Yahveh, have spoken, and I will do it. [§]
ve-yad'u ha-go-yim a-sher yish-a-ru se-vi-vo-tei-chem ki ani Yahveh ba-ni-ti ha-ne-he-ra-sot na-ta-ti ha-ne-sha-mah ani Yahveh di-bar-ti ve-a-siti.
This verse speaks of God's power to rebuild and replant. 'Go-yim' refers to nations. 'Ne-he-ra-sot' means ruins. 'Ne-sha-mah' means desolation or waste. This passage emphasizes that Yahveh is the one who both speaks and accomplishes.
[EZK.36.37] Thus says my Lord Yahveh, still this I will inquire of the house of Israel to do for them: I will multiply them like sheep of man. [§]
Koh amar Adonai Yahveh od zot idaresh lebeit Yisrael la'asot lahem arbeh otam katzon adam.
This verse is a prophecy. "Koh" means 'thus' or 'so'. "Amar" means 'said'. "Adonai" is 'my Lord'. "Yahveh" is the proper name of God. "Od" means 'still' or 'yet'. "Zot" means 'this'. "Idaresh" means 'I will inquire' or 'I will still seek'. "Lebeit Yisrael" means 'to the house of Israel'. "La'asot lahem" means 'to do for them'. "Arbeh otam" means 'I will increase them' or 'I will multiply them'. "Katzon adam" means 'like sheep of man' or 'like a flock of humans'.
[EZK.36.38] Like sacred flocks, like the flocks of Jerusalem at their appointed times, so will the ruined cities be filled with human flocks. And they will know that I am Yahveh. [§]
kəṣo’n qādāšîm, kəṣo’n yərušālăm bəmo‘ədêhā, kēn tih’yēnā hā‘ārîm heḥărēvôt məlē’ôt ṣo’n ādām, wəyādə‘u kî-’anî Yahveh.
This verse uses a simile, comparing the restored cities to flocks of sacred animals, specifically to the flocks of Jerusalem during its appointed times. It speaks of a future restoration where the ruined cities will be filled with people, likened to flocks, and the people will recognize Yahveh as the one who brought about this restoration. ‘kəṣo’n’ means ‘like flocks’. ‘qādāšîm’ means ‘sacred’ or ‘holy’. ‘yərušālăm’ is ‘Jerusalem’. ‘bəmo‘ədêhā’ means ‘at their appointed times’. ‘kēn’ means ‘so’ or ‘thus’. ‘tih’yēnā’ means ‘they will be’. ‘hā‘ārîm’ means ‘the cities’. ‘heḥărēvôt’ means ‘ruined’. ‘məlē’ôt’ means ‘filled’. ‘ṣo’n ādām’ means ‘flocks of people’ or ‘human flocks’. ‘wəyādə‘u’ means ‘and they will know’. ‘kî-’anî’ means ‘that I am’. ‘Yahveh’ is the proper name of God.
EZK.37
[EZK.37.1] The hand of Yahveh was upon me, and Yahveh carried me out by the breath of Yahveh and set me down in the midst of the valley, and it was full of bones. [§]
ha-yatah alai yad-Yahveh va-yo-tzi-eini be-ruach Yahveh va-ye-nee-cheni be-toch hab-i-qeah ve-hee mel-eah atzamot.
This verse describes a vision received by Ezekiel. The phrase 'yad-Yahveh' means 'the hand of Yahveh', indicating divine action. 'Ruach Yahveh' means 'the breath/spirit of Yahveh'. 'Biqeah' refers to a valley. The verse speaks of being placed in a valley filled with bones.
[EZK.37.2] And He caused me to pass over them around and around, and behold, very many upon the face of the valley, and behold, they are very dry. [§]
vehe'evirani aleihem saviv saviv vehinneh rabot me'od al p'nei habiq'ah vehinneh yevashot me'od.
This verse describes a vision. The speaker is being moved around over a surface, and observes a great number of very dry bones. The verb 'he'evirani' implies being caused to pass or move over something. 'Aleihem' means 'over them'. 'Saviv saviv' means 'around and around'. 'Rabbot' means 'many' (feminine plural). 'Yevashot' means 'dry' (feminine plural). 'P'nei habiq'ah' means 'the face of the valley'.
[EZK.37.3] And God said to me, "Son of man, shall these bones live?" And I said, "my Lord Yahveh, you know." [§]
Va-yo-mer e-lai ben-adam ha-ti-ch-yeh-nah ha-atz-a-mot ha-eh-leh va-o-mar a-do-nai ye-ho-vah a-tah ya-da-tah.
This verse is from Ezekiel 37:3. It describes God asking Ezekiel if dry bones can live. Ezekiel responds that only God knows the answer. ‘El’ means God, ‘Adonai’ means ‘my Lord’, and ‘YHVH’ (Yehovah) is the proper name of God. ‘Ben-adam’ means ‘son of man.’ The ‘ha’ prefix means ‘the’.
[EZK.37.4] And He said to me, "Prophesy concerning these bones, and you shall say to them, 'Hear the word of Yahveh, you dry bones!' [§]
Va-yo-mer e-lai hi-na-ve ahl-ha-atzamot ha-eleh ve-amar-ta a-leihem ha-atzamot ha-ye-ve-shot shim-u de-var-Yahveh.
This verse comes from Ezekiel 37:4. It describes God instructing the prophet Ezekiel to speak to dry bones. 'Va-yo-mer' means 'and He said'. 'E-lai' means 'to me'. 'Hi-na-ve' means 'prophesy'. 'Ahl' means 'about' or 'concerning'. 'Ha-atzamot' means 'the bones'. 'Ha-eleh' means 'these'. 'Ve-amar-ta' means 'and you shall say'. 'A-leihem' means 'to them'. 'Ha-ye-ve-shot' means 'the dry ones'. 'Shim-u' means 'hear'. 'De-var' means 'word'. 'Yahveh' is the proper name of God.
[EZK.37.5] Thus says my Lord Yahveh to these bones, behold, I am bringing spirit into you, and you will live. [§]
Koh amar adonai Yahveh laatzamot haeleh, hineh ani mevi bahem ruach vichiyitem.
This verse begins with the formula 'Thus says', followed by a specific name of God. 'Adonai' means 'my Lord', and 'Yahveh' is the proper name of God. 'Laatzamot' means 'to the bones'. 'Haeleh' means 'these'. 'Hineh' means 'behold'. 'Ani' means 'I'. 'Mevi' means 'bringing'. 'Bahem' means 'in them'. 'Ruach' means 'wind' or 'spirit'. 'Vichiyitem' means 'and you will live'.
[EZK.37.6] And I will put tendons upon you, and I will raise up flesh upon you, and I will cover you with skin, and I will put breath within you, and you will live. And you will know that I am Yahveh. [§]
ve-natati aleikhem gidim ve-ha'aleti aleikhem basar ve-karamti aleikhem or ve-natati bakehem ruach ve-khiyitem vi-da'tem ki-ani Yahveh.
This verse details a promise of restoration and revival. "gidim" means tendons or sinews, often used figuratively for strength. "basar" means flesh, representing the body. "or" means skin. "ruach" means wind or breath, also representing spirit or life. The verse promises to restore these physical elements and to breathe life back into the people, so they will know Yahveh is the one who does it. The use of 'you' is plural.
[EZK.37.7] And I prophesied as I was commanded, and there was a sound as I prophesied, and behold, a shaking, and bones approached bone to bone. [§]
v’niv’ati ka’asher tsuveiti va’yihi kol k’hinavi v’hinneh ra’ash vatikrevu atzamot etzem el atzam.
This verse describes a prophetic vision. The speaker states they prophesied as commanded, and then a sound occurred during the prophecy. Following the sound, bones began to draw near to bone.
[EZK.37.8] And I saw, and behold, upon them were young goats and flesh rising like smoke, and it covered upon them a skin from above, and there was no breath within them. [§]
ve-ra-i-ti ve-hi-neh-eh-ah-lei-hem gid-dim u-va-sar ah-lah va-yik-ram ah-lei-hem or mil-ma-ah-lah ve-ru-ach ein ba-hem.
This verse describes a vision. The speaker saw goats and flesh rising like smoke. A skin covered them from above, but there was no breath within them. ‘Ve’ means ‘and’. ‘Ra’iti’ means ‘I saw’. ‘Hinei’ means ‘behold’. ‘Aleiem’ means ‘upon them’. ‘Gidim’ means ‘young goats’. ‘Basar’ means ‘flesh’. ‘Alah’ means ‘rising/smoke’. ‘Yikram’ means ‘it covered/rose over’. ‘Milma’alah’ means ‘from above’. ‘Ruach’ means ‘breath/wind’. ‘Ein’ means ‘there is not’. ‘Bahem’ means ‘within them’.
[EZK.37.9] And God said to me, "Prophesy to the wind; prophesy, son of man, and say to the wind, ‘Thus says my Lord Yahveh: Come, wind, from the four directions and breathe into these slain ones, and they shall live.’ [§]
vayomer elai hinaveh el-haruach hinaveh ben-adam ve'amarta el-haruach koh-amar adonai yahveh me'arbeh ruchot bo'i haruach u'pchi baherugim ha'eleh veyichyu.
This verse contains a command from 'the Gods' (Elohim) to the prophet Ezekiel, instructing him to prophesy to the wind. It details a specific message to be delivered: a call for the wind to come from the four directions and breathe life into slain people, thus reviving them. 'El' is 'God', 'Elohim' is 'the Gods', 'Adonai' is 'my Lord', and 'YHVH' is 'Yahveh'. 'Ben-adam' means 'son of man'. 'Haruach' means 'the wind' or 'the spirit'. 'Me'arbeh ruchot' means 'from four winds'. 'Pchi' means 'breathe into'. 'Haherugim ha'eleh' means 'these slain ones'. 'Veyichyu' means 'and they shall live'.
[EZK.37.10] And I prophesied as I was commanded, and the spirit came into them and they lived, and they stood upon their feet, a very great force indeed. [§]
vehinaveti kaasher tzivani vatavo bahem haruach vayichyu vayaamdu al ragleihem chayil gadol meod meod.
This verse describes a prophetic act and its miraculous result. The speaker states they prophesied as they were commanded, and then the spirit entered them and they lived and stood on their feet in a very great force.
[EZK.37.11] And he said to me, "Son of man, these bones are all the house of Israel. Behold, they say, ‘Our bones are dry, and our hope is lost. It is decreed for us.’" [§]
Va-yomer elai ben-adam ha-atzamot ha-eleh kol-beit Yisrael hema, hineh omrim yavshu atzmoteynu ve-avdah tikvateinu nigzaru lanu.
This verse is from Ezekiel 37:11. 'Va-yomer' means 'and he said.' 'Elai' means 'to me.' 'Ben-adam' means 'son of man.' 'Ha-atzamot ha-eleh' means 'these bones.' 'Kol-beit Yisrael' means 'all the house of Israel.' 'Hema' means 'they are.' 'Hineh' means 'behold.' 'Omrim' means 'they say.' 'Yavshu' means 'are dry.' 'Atzmoteynu' means 'our bones.' 'Ve-avdah' means 'and is lost.' 'Tikvateinu' means 'our hope.' 'Nigzaru' means 'are decreed.' 'Lanu' means 'to us.'
[EZK.37.12] Therefore, prophesy and say to them, thus says my Lord Yahveh, behold, I am opening your graves, and I will bring you up from your graves, my people, and I will bring you to the land of Israel. [§]
lakhen hinave ve'amarta alehem koh amar adonai yahveh hinee ani pote'ach et kivrotayhem veha'aliti etkhem mikivrotayhem ami veheve'iti etkhem el admat yisrael.
This verse contains several names for God. 'Lakhen' means 'therefore'. 'Hinave' means 'prophesy'. 'Ve'amarta' means 'and you shall say'. 'Alehem' means 'to them'. 'Koh amar' means 'thus says'. 'Adonai' is 'my Lord'. 'Yahveh' is the proper name of God. 'Hinee' means 'behold'. 'Ani' means 'I'. 'Pote'ach' means 'opening'. 'Et kivrotayhem' means 'their graves'. 'Veha'aliti' means 'and I will bring up'. 'Etkem' means 'you'. 'Mikivrotayhem' means 'from their graves'. 'Ami' means 'my people'. 'Veheve'iti' means 'and I will bring'. 'El admat yisrael' means 'to the land of Israel'. The verse is a prophetic declaration from God, promising to raise the dead and return them to the land of Israel.
[EZK.37.13] And you will know that I am Yahveh, in opening your graves, and in bringing you up from your graves, my people. [§]
vee-dah-tem kee-anee Yahveh be-pitch-ee et-kee-vrot-ay-chem oo-veh-ah-al-o-tee et-chem mee-kee-vrot-ay-chem ah-mee
This verse contains several key names and concepts. "Vee-dah-tem" means "and you will know". "Kee-anee" means "that I am". "Yahveh" is the proper name of God. "Be-pitch-ee" means "in opening". "Et-kee-vrot-ay-chem" means "your graves". "Oo-veh-ah-al-o-tee" means "and in bringing up". "Et-chem" means "you". "Mee-kee-vrot-ay-chem" means "from your graves". "Ah-mee" means "my people". The verse describes God demonstrating his power by resurrecting his people from their graves.
[EZK.37.14] And I will give my spirit in you, and you will live, and I will place you on your land, and you will know that I am Yahveh. I spoke, and I did, says Yahveh. [§]
ve-nat-ti ru-chi ba-chem vi-chi-item ve-hin-ach-ti et-chem al-ad-mat-chem vi-da-tem ki-a-ni Yahveh di-bar-ti ve-a-siti ne-um-Yahveh.
This verse contains several key terms. 've-nat-ti' means 'and I will give.' 'ru-chi' means 'my spirit.' 'ba-chem' means 'in you.' 'vi-chi-item' means 'and you will live.' 've-hin-ach-ti' means 'and I will place.' 'et-chem' means 'you.' 'al-ad-mat-chem' means 'on your land.' 'vi-da-tem' means 'and you will know.' 'ki-a-ni' means 'that I am.' 'Yahveh' is the proper name of God. 'di-bar-ti' means 'I spoke.' 've-a-siti' means 'and I did.' 'ne-um-Yahveh' means 'says Yahveh'.
[EZK.37.15] And it happened, the word of Yahveh came to me to say. [§]
va-yhi d'var-yahveh elai le'mor
This verse begins with a conjunction meaning "and it happened". "D'var" means "word" or "matter". "Yahveh" is the proper name of God. "Elai" means "to me". "Le'mor" means "to say". Therefore, the verse describes a divine communication initiated with the speaker.
[EZK.37.16] And you, son of man, take for yourself one piece of wood and write upon it for Judah and for the children of Israel as companions. And take another piece of wood and write upon it for Joseph, the wood of Ephraim, and for all the house of Israel as companions. [§]
veh-ah-tah ben-ah-dahm kah-khuh-luh-khah eh-tz ah-hahd veekh-tohv ah-layv lih-oo-dah vee-lee-vuh-nay yis-rah-ehl khah-veh-rah-v oo-leekahkh eh-tz ah-hahd veekh-tohvv ah-layv luh-yoh-sehf eh-tz eh-frah-yeem veekhol-bayt yis-rah-ehl khah-veh-rahv.
This verse instructs a person, described as 'son of man', to take two pieces of wood and write upon them. One piece is to be for Judah and the children of Israel as companions. The second piece is for Joseph, specifically the wood of Ephraim, and all the house of Israel as companions. The word 'khah-veh-rahv' means companions, allies, or confederates.
[EZK.37.17] And bring them near, one to one, to you, to a tree of one, and they will be to oneness in your hand. [§]
ve-karav otam echad el-echad lecha le-etz echad ve-hayu la-achadim be-yadecha.
This verse describes a joining or coming together of two things into one. 'Ve' means 'and'. 'Karav' means 'bring near' or 'approach'. 'Otam' means 'them'. 'Echad' means 'one'. 'El' means 'to'. 'Lecha' means 'to you'. 'Etz' means 'tree'. 'Hayu' means 'they will be'. 'La-achadim' means 'to oneness' or 'to the united'. 'Be-yadecha' means 'in your hand'.
[EZK.37.18] And when the sons of your people say to you, "Surely, will you not tell us what these things are to you?" [§]
vekashar yo'meru bnei amcha le'mor halo tagid lanu ma eleh lach.
This verse describes a scenario where the people ask someone to explain a specific practice or set of signs. 'Bnei amcha' means 'sons of your people,' referring to their community. 'Ma eleh lach' asks what these things mean *to you* or what their purpose is in relation to the person being asked. The verse begins with 'and when they say,' indicating a future inquiry.
[EZK.37.19] Speak to them, thus says my Lord Yahveh: Behold, I am taking the wood of Joseph, which is in the hand of Ephraim, and the tribes of Israel with it. And I will put them together with the wood of Judah, and they will become one wood in my hand. [§]
dab-ber a-lei-hem koh-a-mar a-do-nai ye-ho-vah hee-nei a-nee lo-ke-ach et-etz yo-sef a-sher be-yad-ef-ra-im ve-shiv-tei yis-ra-el cha-ver-av ve-na-ta-tee o-tam a-lav et-etz ye-hu-dah va-a-see-teem le-etz echad ve-ha-yu echad be-ya-dai.
This verse is a prophetic statement concerning the reunification of the northern and southern kingdoms of Israel. It uses the imagery of two pieces of wood – one representing Joseph (the northern kingdom) and the other representing Judah (the southern kingdom). The statement declares that God will take these two pieces of wood and join them together as one in God’s hand.
[EZK.37.20] And the trees that you will write upon with your hand will be for their eyes. [§]
ve-hayu ha-etzim asher tikhtov aleihem be-yadecha le-eineihem.
This verse describes trees being marked, and the markings being visible to someone. 've-hayu' means 'and they will be'. 'ha-etzim' means 'the trees'. 'asher' means 'that/which'. 'tikhtov' means 'you will write'. 'aleihem' means 'upon them'. 'be-yadecha' means 'with your hand'. 'le-eineihem' means 'to their eyes'.
[EZK.37.21] And speak to them, thus says my Lord Yahveh: Behold, I am taking the sons of Israel from among the nations where they have gone, and I will gather them from all around, and I will bring them to their land. [§]
V'daber alehem koh-amar Adonai Yahveh. Hineh ani lokeach et b'nei Yisrael mibein ha-goyim asher halchu-sham, v'kibatzti otam misaviv, v'heveiti otam el admatahm.
This verse describes God speaking to someone, declaring His intention to take the sons of Israel from among the nations where they have gone and gather them from all around, then bring them to their land. 'V'daber' means 'and speak.' 'Alehem' means 'to them.' 'Koh-amar' means 'thus says.' 'Adonai' is 'my Lord.' 'Yahveh' is the proper name of God. 'Hineh' means 'behold.' 'Ani' means 'I.' 'Lokeach' means 'taking.' 'Et' is a particle indicating the direct object. 'B'nei Yisrael' means 'sons of Israel.' 'Mibein' means 'from among.' 'Ha-goyim' means 'the nations.' 'Asher' means 'which/who.' 'Halchu-sham' means 'went there.' 'V'kibatzti' means 'and I will gather.' 'Misaviv' means 'from all around.' 'V'heveiti' means 'and I will bring.' 'El admatahm' means 'to their land.'
[EZK.37.22] And I will make them one nation in the land, in the mountains of Israel, and one king will be for them all, as king. And they will no longer be two nations, and they will not be divided again into two kingdoms anymore. [§]
ve'asiti otam le'goy echad ba'aretz beharey yisrael u'melech echad yihyeh lekulam le'melech velo yihyu od lishney goyim velo yechatzu od lishtey mamlakhot od.
This verse describes a future unification of the people of Israel. It states that God will make them one nation in the land of Israel, and they will have one king ruling over them. It also states they will no longer be two nations or divided into two kingdoms.
[EZK.37.23] And they will no longer defile themselves again with their idols, and with their abominations, and with all their transgressions. And I will save them from all the places where they have sinned, and I will purify them, and they will be to me for a people, and I will be to them for the Gods. [§]
Velo yitameu od begiluleihem uveshikkutseihem uvechol pisheihem vehoshatei otam mikol mosvoteihem asher hatau bahem vetihartei otam vehayu li leam vaani ehyeh lahem leElohim.
This verse describes a future purification and restoration of a people. It states they will no longer defile themselves with idols and abominations, nor with all their transgressions. Yahveh will save them from all the places where they have sinned, purify them, and they will become His people, and He will be their God.
[EZK.37.24] And my servant David will be king over them, and one shepherd will be for all of them, and they will walk by my laws, and they will keep my statutes, and they will do them. [§]
ve'avdi david melech aleihem vero'eh echad yihyeh lecholam ubemishpatay yelechu v'chukotai yishmeru ve'asu otam.
This verse describes God's promise to David. 'Ve'avdi' means 'and my servant'. 'David' is a proper noun. 'Melech' means 'king'. 'Aleihem' means 'over them'. 'Vero'eh' means 'and a shepherd'. 'Echad' means 'one'. 'Yihyeh' means 'will be'. 'Lecholam' means 'for all of them'. 'Ubemishpatay' means 'and by my laws'. 'Yelechu' means 'they will walk'. 'V'chukotai' means 'and my statutes'. 'Yishmeru' means 'they will keep'. 'Ve'asu' means 'and they will do'. 'Otam' means 'them'.
[EZK.37.25] And they will settle upon the land which I gave to my servant Jacob, in which your ancestors settled, and upon it they and their children and the children of their children will settle forever, and David, my servant, shall be leader for them forever. [§]
ve-yash-vu al-ha-a-retz asher na-ta-ti le-av-di le-ya-a-kov asher ya-shvu-vah av-o-te-chem ve-yash-vu a-lei-ha he-ma u-ve-nei-hem u-ve-nei ve-nei-hem ad-o-lam ve-da-vid av-di na-si la-hem le-o-lam.
This verse describes God giving the land to the descendants of Jacob forever, and establishing David as their leader for all time. Let's break down the names: 'God' is implied but not directly stated in every instance. 'Avdi' means 'my servant'. 'Le-Yaakov' is 'to Jacob'. The phrasing consistently references settling 'upon the land' and inhabiting it for generations.
[EZK.37.26] I will cut a covenant of peace with them, a covenant forever will be with them. And I will give them, and I will multiply them, and I will place my sanctuary within them forever. [§]
vekharati lahem brit shalom brit olam yiheye otam unetattim vehirbeiti otam unatati et mikdashi betocham leolam.
This verse describes a covenant God will make with his people. "Kharati" means "I will cut", implying a covenant agreement. "Brit" means "covenant". "Shalom" means "peace". "Olam" means "forever" or "world". "Yiheye" means "will be". "Otam" means "them". "Netattim" means "I will give". "Hirbeiti" means "I will multiply". "Mikdashi" means "my sanctuary". "Betocham" means "within them". "Leolam" means "forever".
[EZK.37.27] And it will be my dwelling upon them, and I will be to them the Gods, and they will be to me a people. [§]
ve-ha-yah mish-ka-nee a-lay-hem ve-ha-yee-tee la-hem le-eloh-heem ve-hem yih-yu-lee le-ahm
This verse contains several key names for God and references to a covenant relationship. "mish-ka-nee" refers to dwelling or tabernacling. "a-lay-hem" means "upon them". "eloh-heem" is a plural form, indicating 'the Gods'. "la-hem" means 'to them'. "yih-yu-lee" means 'they will be to me'. "le-ahm" means 'to a people'. The verse speaks of God dwelling among his people and being their God, and they, in turn, being his people.
[EZK.37.28] And the nations will know that I, Yahveh, am the one who sets apart Israel, by having My sanctuary among them forever. [§]
ve-ya-de-u ha-go-yim ki a-ni Yahveh me-ka-desh et-yis-ra-el bi-hyot miq-dash-i be-to-cham le-o-lam.
This verse states that the nations will know that Yahveh is the one who sets apart Israel, because Yahveh’s sanctuary is among them forever. 've' means 'and'. 'ha' is 'the'. 'go-yim' is 'nations'. 'ki' means 'that'. 'a-ni' means 'I'. 'Yahveh' is the proper name of God. 'me-ka-desh' means 'sets apart'. 'et' is a grammatical particle. 'yis-ra-el' means 'Israel'. 'bi-hyot' means 'by being'. 'miq-dash-i' means 'My sanctuary'. 'be-to-cham' means 'among them'. 'le-o-lam' means 'forever'.
EZK.38
[EZK.38.1] And it happened, the word of Yahveh came to me to say. [§]
va-yhi d'var-yahveh elai le'mor
This verse begins with a conjunction meaning "and it happened". "D'var" means "word" or "matter". "Yahveh" is the proper name of God. "Elai" means "to me". "Le'mor" means "to say". Therefore, the verse describes a divine communication initiated with the speaker.
[EZK.38.2] Son of man, set your face toward Gog, land of Magog, prince, head of Meshech and Tubal, and prophesy against him. [§]
ben-adam, shim panecha el-gog, eretz hamagog, nasi rosh meshech vetuval, vehinavea alav.
ben-adam means "son of man". shim panecha means "set your face". el-gog means "to Gog". eretz hamagog means "land of Magog". nasi rosh meshech vetuval means "prince, head of Meshech and Tubal". vehinavea alav means "and prophesy against him".
[EZK.38.3] And you shall say, thus says my Lord Yahveh, behold, I am to you, Gog, prince, head of Meshech and Tubal. [§]
ve'amarta, koh amar adonai yahveh, hineini eleicha gog, nasi rosh meshech ve'tubal.
This verse is a direct statement from God to Gog. 'Ve'amarta' means 'and you shall say'. 'Koh amar' means 'thus says'. 'Adonai' is 'my Lord', and 'Yahveh' is the proper name of God. 'Hineini' means 'behold, I am'. 'Eleicha' means 'to you'. 'Gog' is a proper name. 'Nasi' means 'prince'. 'Rosh' means 'head'. 'Meshech' and 'Tubal' are proper names of regions or peoples.
[EZK.38.4] I will restore you, and I will give life into your lives, and I will bring you out, and all your force – horses and riders, clothed in complete equipment, all of them, a great assembly, with shield and with sword, all of them. [§]
vəšōvavtîḵā vənattatî ḥaḥîm bilḥayêḵā vhōṣēʾtî ʾōtḵā vʾet-kāl-ḥêlekā sūsîm ūpārāšîm ləvušê mikhloʾl kullām qāhāl rāv ṣinnā ūmāgēn tōfśê ḥarāvōt kullām.
This verse describes a restoration and a powerful military force. 'Vəšōvavtîḵā' means 'I will restore you'. 'Ḥaḥîm bilḥayêḵā' means 'life in your lives'. 'Vəḥōṣēʾtî ʾōtḵā vʾet-kāl-ḥêlekā' means 'I will bring you out and all your force'. The remainder of the verse describes the composition of that force – horses and riders, fully equipped, a great assembly, with shields and those wielding swords.
[EZK.38.5] Kush spread out, and Put with them; all of them are a shield and a helmet. [§]
parach kush ufoot itam, kullam magen vekhovah
This verse describes Kush and Put spreading out, with them being a shield and helmet. "Parach" means to spread out or extend. "Kush" and "Put" are names of peoples/lands. "Itam" means with them. "Kullam" means all of them. "Magen" means shield, and "khovah" means helmet or covering.
[EZK.38.6] Gog and all its surrounding areas, the house of Togarmah, the loins of the north, and all its surrounding areas, many peoples are with you. [§]
gomer vechol-agapeha beit togarmu yarkatei tsafon veet-chol-agapo amim rabim itach.
This verse describes Gog, a nation and its allies. "Gomer" is the name of a nation. "Vechol-agapeha" means "and all its surrounding areas". "Beit togarmu" means "house of Togarmah", another nation. "Yarkatei tsafon" refers to "the loins of the north", a descriptive phrase meaning nations to the north. "Veet-chol-agapo" means "and all its surrounding areas". "Amim rabim itach" means "many peoples with you", indicating alliances.
[EZK.38.7] Prepare and make ready for yourself, you and all your assembled congregation who are with you, and you shall be for them as a guard. [§]
hikon v'hakein l'cha, ata v'chol qahal'cha hanikhalim 'alecha v'hayita lahem l'mishmar.
This verse contains instructions to prepare yourself and your assembly. "Hikon" and "hakein" are both related to the root meaning 'to prepare'. "Qahal" means assembly or congregation. "Nikhalim" means assembled. "'Alecha" means upon you. "Mishmar" refers to a guard duty or watch.
[EZK.38.8] After many years, it will be accounted for. In the end of the years, it will come to a land restored from the sword, gathered from many nations, on the mountains of Israel, which have been a ruin forever, and it has been brought out from the nations, and all of them will dwell securely. [§]
mee-yah-meem rah-beem teef-pah-ked; beh-ah-char-reet hah-shah-neem tah-vo eh-l eh-rets mesh-oh-vet meh-herev meh-koo-betz-et meh-ahm-eem rah-beem al hah-ray yees-rah-el ah-sher-hah-yoo leh-char-bah tah-meed veh-hee meh-ahm-eem hoo-tzah veh-yahsh-voo lah-vetach kool-lam.
This verse describes a future restoration of Israel. It speaks of a time after many years when the land, which has been devastated and scattered among the nations, will be returned to its people, and they will dwell securely. The verse refers to a long period of time and emphasizes the finality of the restoration.
[EZK.38.9] And you shall rise like a flame, you come like a cloud to cover the land, it will be. You, and all your borders, and many peoples will be with you. [§]
ve'alita kasho'a tavoh ke'anan lekasot ha'aretz tihyeh atta vechol agefeiha ve'amim rabim otach.
This verse uses imagery of a rising and covering force. 've'alita' means 'and you shall rise'. 'kasho'a' means 'like a flame'. 'tavoh' means 'you come'. 'ke'anan' means 'like a cloud'. 'lekasot' means 'to cover'. 'ha'aretz' means 'the land'. 'tihyeh' means 'it will be'. 'atta' means 'you'. 'vechol agefeiha' means 'and all your sides/borders'. 've'amim rabim' means 'and many peoples'. 'otach' means 'you'. The verse speaks to a powerful being rising and covering the land, surrounded by many peoples.
[EZK.38.10] Thus says my Lord Yahveh, and it will be in that day that things will ascend upon your heart, and you will think a bad thought. [§]
Koh amar Adonai Yahveh ve-hayah ba-yom ha-hu ya'alu devarim al-levavecha ve-chashavta machashevet ra'ah.
This verse begins with the formula "Thus says…". 'Koh' means "thus", 'amar' means "said". 'Adonai' means "my Lord", and 'Yahveh' is the proper name of God. 'Ve-hayah' means "and it will be". 'Ba-yom ha-hu' means "in that day". 'Ya'alu devarim' means "things will ascend" or "thoughts will come up". 'Al-levavecha' means "upon your heart". 'Ve-chashavta' means "and you will think". 'Machashevet ra'ah' means "a bad thought".
[EZK.38.11] And you will say, "These things I will come to do upon the land of the uncircumcised. I will come against the complacent ones, the dwellers in security, all of them dwell without a wall, and they have neither bolt nor doors." [§]
ve'amarta' 'e'eleh 'al-eretz perazot avo hashoktim yoshevei lavetach kullam yoshavim be'ein homa u'vriach u'dlatayim ein lahem.
This verse describes a declaration of intent to attack a land of peaceful, undefended people. 'Ve'amarta' means 'and you will say'. 'E'eleh' means 'these things'. 'Al-eretz perazot' means 'upon the land of the uncircumcised'. 'Avo' means 'I will come'. 'Hashoktim' means 'the complacent ones'. 'Yoshevei lavetach' means 'the dwellers in security'. 'Kullam' means 'all of them'. 'Yoshavim' means 'they dwell'. 'Be'ein homa' means 'without a wall'. 'U'vriach' means 'and bolt'. 'U'dlatayim' means 'and doors'. 'Ein lahem' means 'they have not'.
[EZK.38.12] To plunder plunder and to spoil spoil, to return your hand upon ruined settlements and to a people gathered from nations, making livestock and possessions, those who dwell upon the slopes of the land. [§]
lishlol shalal velavoz baz lehashiv yadcha al choravot noshavot ve'el am me'usaf migoyim ose mikneh vekinyan yoshevi al tabur ha'aretz.
This verse describes a situation of plundering and spoiling, with a return to ruined places and a gathering of a people from nations. It speaks of acquiring livestock and property, and settling on the slopes of the land.
[EZK.38.13] Sheba and Dedan and the merchants of Tarshish and all their villages will say to you, "Have you come to take plunder? Have you gathered a group to loot? To carry off silver and gold, to take livestock and property, to take great plunder?" [§]
Sheba u-dedan ve-socharei Tarshish ve-chol-kefireha yo'meru lecha, ha-lishlol shalal ata ba, ha-laboz baz hikhalta kahalecha lase'at kesef vezahav lakachat mikneh vekinyan lishlol shalal gadol.
This verse describes merchants and peoples asking a question to someone who is arriving. ‘Sheba’ and ‘Dedan’ are place names. ‘Tarshish’ is another place name, and ‘socharei’ means merchants. ‘Kefireha’ means villages. The question asks if the arriving person came to plunder spoils and gather a great amount of silver, gold, livestock, and property. The verbs 'lishlol' and 'laboz' relate to looting and plundering, while 'hikhalta' means to assemble or gather. The word 'kahalecha' means your assembly or group. The intent is to inquire if this person came for conquest and wealth.
[EZK.38.14] Therefore, son of man, prophesy and say to Gog: Thus says my Lord Yahveh: Surely, on that day when my people Israel dwell securely, you will know. [§]
lakhen hinaveh ben-adam ve'amarta le-gog koh amar adonai yahveh halo bayom hahu beshevet ami yisrael lavetach tedah.
This verse comes from Ezekiel 39:7. 'Lakhen' means therefore. 'Hinaveh' means prophesy. 'Ben-adam' means son of man. 'Ve'amarta' means and you shall say. 'Le-gog' means to Gog. 'Koh amar' means thus says. 'Adonai' means my Lord. 'Yahveh' is the proper name of God. 'Halo' is a rhetorical question marker, meaning 'Is it not?' or 'Surely?'. 'Bayom hahu' means on that day. 'Beshevet ami yisrael' means when my people Israel dwell. 'Lavetach' means securely. 'Tedah' means you will know.
[EZK.38.15] And you shall come from your place, from the regions of the north, you, and many peoples with you, all horsemen, a great assembly and mighty force. [§]
oo-vah-tah mee-mek-oh-meh-kah mee-yar-keh-tee tza-fone ah-tah veh-ahm-eem rah-beem eet-kah roh-khuh-vee soo-seem koo-lahm kah-hal gah-dole veh-khay-eel rahv.
This verse describes a coming from the north with a large army. Let's break down the names used: 'El' isn't explicitly present, but is implied in many of the descriptive terms. The focus here is on describing the action and the entities involved.
[EZK.38.16] And you will come up against my people Israel like a cloud to cover the land in the latter days. And I will bring you upon my land, for the sake of the nations knowing me through my holiness in you before their eyes, Gog. [§]
ve'alita al-ami Yisrael ke'anan lekassot ha'aretz be'acharit hayamim tihyeh vaha'veoti'cha al-artzi lema'an da'at hagoyim oti be'hikdeshi becha le'einehem Gog.
This verse describes a future event where a force, identified as Gog, will come against the people of Israel. It states that this force will come like a cloud to cover the land in the latter days. The purpose of this event is so that the nations will know God through the holiness displayed in God’s dealing with this force.
[EZK.38.17] Thus says my Lord Yahveh: Are you the one concerning whom I spoke in ancient times through the hand of my servants, the prophets of Israel, who prophesied in those days for years, to bring you against them? [§]
koh-ah-mar adonai yahveh ha-atah-hu asher dibarti be-yamim kedmonim be-yad avadai nevi'ei yisrael hannevi'im bayamim hahem shanim lehavi otcha aleihem.
This verse begins with the formula "Thus says my Lord Yahveh." It then asks a rhetorical question: "Are you the one of whom I spoke in ancient times by the hand of my servants, the prophets of Israel, who prophesied in those days for years to bring you against them?"
[EZK.38.18] And it will be on that day, on the day that Gog comes against the land of Israel, declares my Lord Yahveh, that my wrath will rise in my anger. [§]
ve-ha-ya | ba-yom ha-hu | be-yom bo gog | al-ad-mat yis-ra-el | ne-um ad-o-nai ye-ho-vah | ta-a-leh cha-ma-ti be-a-pi.
This verse describes a future day when Gog will come against the land of Israel. It asserts that on that day, the wrath of my Lord Yahveh will rise in his nostrils. 'Ne-um' means 'declares' or 'says'. 'Adonai' is 'my Lord' and 'YHVH' is 'Yahveh'.
[EZK.38.19] And in my jealousy, I spoke with the fire of my passion, if not on that day, there will be a great shaking upon the land of Israel. [§]
uvekine’ati be’esh ‘evrati dibarti im-lo bayom hahu yihyeh ra’ash gadol al admat Yisrael.
This verse describes a speaking in jealous rage with the fire of passion. It states that unless something happens on that day, there will be a great shaking upon the land of Israel. The verse implies a conditional threat or a declaration of consequence.
[EZK.38.20] And they trembled before my face, the fish of the sea, and the birds of the heavens, and the beasts of the field, and all creeping things that creep on the earth, and all humankind who are on the face of the earth. And the mountains will be destroyed, and the steps will fall, and every wall to the earth will fall. [§]
ve-ra-ash-u mi-pa-nai dg-ei ha-yam ve-of ha-sha-ma-yim ve-cha-yat ha-sa-deh ve-chol-ha-re-mesh ha-ro-mesh al-ha-a-da-mah ve-chol ha-a-dam a-sher al-pnei ha-a-da-mah ve-ne-her-su he-ha-rim ve-naf-lu ha-mad-re-got ve-chol-choma la-aretz tip-pol.
This verse describes a widespread disruption of all life and structures due to a powerful presence. 'Ve' means 'and'. 'Ra-ash-u' means 'they tremble'. 'Mi-pa-nai' means 'before my face'. 'Dg-ei ha-yam' means 'fish of the sea'. 'Ve-of ha-sha-ma-yim' means 'and birds of the heavens'. 'Ve-cha-yat ha-sa-deh' means 'and beasts of the field'. 'Ve-chol-ha-re-mesh ha-ro-mesh al-ha-a-da-mah' means 'and all creeping things that creep on the earth'. 'Ve-chol ha-a-dam' means 'and all humankind'. 'A-sher al-pnei ha-a-da-mah' means 'who are on the face of the earth'. 'Ve-ne-her-su he-ha-rim' means 'and the mountains will be destroyed'. 'Ve-naf-lu ha-mad-re-got' means 'and the steps will fall'. 'Ve-chol-choma la-aretz tip-pol' means 'and every wall to the earth will fall'.
[EZK.38.21] And I will call a sword upon him, upon all the mountains, declaration of my Lord Yahveh. A sword, man against his brother will be. [§]
vekara’ti ‘alav lechol-haray chev ne’um adonai yevih chev ish be’achiv tihyeh.
This verse describes a prophecy of war and brother fighting against brother. "Vekara’ti" means “and I will call”. "Alav" means “upon him”. "Lechol-haray" means “upon all the mountains”. "Chev" means “sword”. "Ne’um" means “declaration of”. "Adonai" means “my Lord”. "Yevih" is the standard rendering of YHVH. "Ish be’achiv" means “man against his brother”. "Tihyeh" means “will be”.
[EZK.38.22] And I will contend with him by pestilence and by blood, and torrential rain and ice stones of crystal, fire and brimstone I will rain down upon him, and upon his flanks, and upon numerous peoples who are with him. [§]
ve-nish-pat-tee eet-o be-dev-er u-ve-dam ve-geshem sho-tef ve-av-nei el-ga-veesh esh ve-gaf-reet am-teer a-layv ve-al-a-gaf-payv ve-al-am-eem ra-beem a-sher eet-o
This verse describes a judgment or lawsuit brought against someone, accompanied by a devastating display of natural and supernatural forces. 'Dev-er' refers to pestilence or plague. 'Geshem sho-tef' describes torrential rain. 'Av-nei el-ga-veesh' means hailstones, or stones of ice. 'Esh ve-gafreet' indicates fire and brimstone. The verse states these things will be rained down upon the person and their allies, and upon many nations associated with them.
[EZK.38.23] And I will magnify Myself, and I will sanctify Myself, and I will be known before the eyes of many nations. And they will know that I am Yahveh. [§]
vehittagdiltee vehittkadishtee venodaatee leeinei goyim rabim veyadeu kee-anee Yahveh.
This verse details God's self-magnification, sanctification, and becoming known to many nations. It emphasizes that the nations will recognize Yahveh as God. Let's break down the words: 'vehittagdiltee' means 'and I will magnify myself,' 'vehittkadishtee' means 'and I will sanctify myself,' 'venodaatee' means 'and I will be known,' 'leeinei' means 'before the eyes of,' 'goyim rabim' means 'many nations,' 'veyadeu' means 'and they will know,' 'kee' means 'that,' 'anee' means 'I,' and 'Yahveh' is the proper name of God. The final character 's' is a verse marker.
EZK.39
[EZK.39.1] And you, son of man, prophesy against Gog, and say, thus says my Lord Yahveh: Behold, I am turning to you, Gog, prince, chief of Meshech and Tubal. [§]
ve-atta ben-adam hinavei al-gog ve-amarta koh amar adonai yahveh hinnei eleicha gog nesi rosh meshech ve-tubal.
This verse begins by addressing a person referred to as 'son of man'. It then instructs this person to prophesy against Gog. Following this is a statement declaring what 'my Lord Yahveh' says. That statement is that Yahveh is turning to Gog, who is a prince of the chief of Meshech and Tubal.
[EZK.39.2] And I will restore you, and I will rejoice over you, and I will bring you up from the parts of the north, and I will bring you upon the mountains of Israel. [§]
veshovavticha vesishati'cha veha'aliti'cha miyark'tei tsafon vahavi'oticha al-harei yisra'el
This verse contains several verbs addressed to an individual or a group. 'Veshavavticha' means 'and I will restore you'. 'Vesishati'cha' means 'and I will rejoice over you'. 'Veha'aliti'cha' means 'and I will bring you up'. 'Miyark'tei tsafon' means 'from the parts of the north'. 'Vahavi'oticha' means 'and I will bring you'. 'Al-harei yisra'el' means 'upon the mountains of Israel'.
[EZK.39.3] And I will break your bow from the hand of your left, and I will cast down your arrows from the hand of your right. [§]
vehiqeiti qashtekha miyad smaolekha vechitzekha miyad yeminkha afpil.
This verse describes God breaking the bow of Israel and casting down its arrows. ‘vehiqeiti’ means ‘and I will break’. ‘qashtekha’ means ‘your bow’. ‘miyad smaolekha’ means ‘from the hand of your left’. ‘vechitzekha’ means ‘and your arrows’. ‘miyad yeminkha’ means ‘from the hand of your right’. ‘afpil’ means ‘I will cast down’.
[EZK.39.4] Upon the mountains of Israel you will fall, and all your surrounding forces, and the peoples who are with you. To a scavenging bird, every wing, and to the beasts of the field, I have given you as food. [§]
al-harei yisrael tipol ata vechol-agepecha veamim asher itach leeit tzipor kol-kanaf vechayat hasadeh natati'cha le'achlah.
This verse describes a coming judgment upon a nation or entity, casting it down upon the mountains of Israel. It is to fall with all its surrounding forces and allied peoples. The defeated entity will become food for birds and wild animals.
[EZK.39.5] Before the field you will fall, for I have spoken, says my Lord Yahveh. [§]
al-peh-nei ha-sa-deh ti-pol ki a-nee di-bar-tee ne-oom a-do-nai ye-ho-vah
This verse speaks of a prophecy concerning a falling down or prostration before the field. The speaker identifies themselves as ‘my Lord Yahveh’ who has spoken.
[EZK.39.6] And I will send fire upon Magog and upon the inhabitants of the islands for security, and they will know that I am Yahveh. [§]
vəšillachti-’eš bəmagog ubəyosəvei ha’iyim lavetach vəyadə’u ki-’ani yahveh.
This verse describes a future judgment. It states that God will send fire upon Magog and the inhabitants of the islands, bringing security. The final clause affirms that through this event, people will know that God is Yahveh.
[EZK.39.7] And I will make known My holy name in the midst of My people Israel, and I will no longer profane My holy name anymore. And the nations will know that I, Yahveh, am holy in Israel. [§]
ve'et-shem kad'shi odi'a be'toch am'i Yisrael ve'lo acheil et-shem-kad'shi od ve'yadu ha'goyim ki-ani Yahveh kadosh be'Yisrael.
This verse concerns the revelation of God’s holy name and its sanctification among the people of Israel. It states that God will make His holy name known within Israel and will no longer profane it. The nations will come to know that God, Yahveh, is holy in Israel.
[EZK.39.8] Behold, it comes and will become, says my Lord Yahveh. He is the day that I have spoken. [§]
hinneh bah-ah v'nih-yah-tah n'um adonai yahveh hu ha-yom asher dib-art-ti
This verse contains several key names and words. "Hinneh" means 'behold'. "Bah-ah" means 'come'. "Nih-yah-tah" means 'become'. "N'um" means 'says'. "Adonai" is 'my Lord'. "Yahveh" is the proper name of God. "Hu" means 'He'. "Ha-yom" means 'the day'. "Asher" means 'that'. "Dib-art-ti" means 'I have spoken'. Therefore, the verse is announcing that the day which God has spoken is arriving and coming to pass.
[EZK.39.9] And the inhabitants of the cities of Israel will go out and burn and pierce with weapon and shield, with spear, with bow and with arrows, with staff of hand and with spear, and they will burn among them fire for seven years. [§]
ve-yatzu yoshvei arei yisrael u-ve’aru ve-hisiqu beneshek u-magan u-tzinnah bekeshet u-vechitzim u-bemakeil yad u-ve-romach u-ve’aru bahem esh sheva shanim.
This verse describes the inhabitants of the cities of Israel going out and burning and piercing with weapons. It details a variety of weapons used – weapons and shields, spears, bows and arrows, staffs and spears. It concludes by stating they will burn with fire for seven years.
[EZK.39.10] And they will not carry trees from the field, and they will not chop from the forests, for with weaponry they will burn fire, and they will plunder those who plunder them, and they will loot those who loot them. This is the declaration of my Lord Yahveh. [§]
v'lo-yis'u eytzim min-ha-sadeh v'lo yach'tu min-ha-ye'arim ki ba-neshek yiva'aru-esh v'shal'lu et-sholeleheim u'baz'zu et-bozezeheim ne'um adonai yevuh.
This verse describes a situation where people will not cut down trees from the field or the forests. Instead, they will burn wood with weapons, and those who plunder will be plundered, and those who loot will be looted. It is presented as a declaration from ‘my Lord Yahveh’.
[EZK.39.11] And it will be on that day that I will give to Gog a place there as a grave in Israel, the valley of the passersby, before the sea, and it will block the passersby, and they will bury there Gog and all his multitude, and they will call the valley the multitude of Gog. [§]
ve-ha-ya ba-yom ha-hu et-ten le-gog me-kom-sham kever be-yis-ra-el gei ha-ov-rim kid-mat ha-yam ve-chose-met hi et-ha-ov-rim ve-kav-ru sham et-gog ve-et kol-ha-mo-noh ve-kar-u gei ha-mon gog.
This verse describes the burial place of Gog and his multitude. 've-ha-ya' means 'and it will be'. 'ba-yom ha-hu' means 'on that day'. 'et-ten' means 'I will give'. 'le-gog' means 'to Gog'. 'me-kom-sham' means 'a place there'. 'kever' means 'a grave'. 'be-yis-ra-el' means 'in Israel'. 'gei ha-ov-rim' means 'valley of the passersby'. 'kid-mat ha-yam' means 'before the sea'. 've-chose-met hi' means 'and it will block'. 've-kav-ru sham' means 'and they will bury there'. 'et-gog' means 'Gog'. 've-et kol-ha-mo-noh' means 'and all his multitude'. 've-kar-u' means 'and they will call'. 'gei ha-mon gog' means 'valley of the multitude of Gog'.
[EZK.39.12] And the people of Israel shall bury them, in order to purify the land for seven months. [§]
oo-k’varoom bayt yis-ra-el l’ma-an ta-hayr et ha-ah-retz shiv-ah hoh-dash-eem.
This verse describes the burial of the slain in the land of Israel for the purpose of purifying the land. "Bayt Yisrael" means the house of Israel, or the people of Israel. "L’ma-an" means 'in order to' or 'for the purpose of'. "Ta-hayr" means 'to purify'. "Et ha-ah-retz" means 'the land'. "Shiv-ah hoh-dash-eem" means 'seven months'.
[EZK.39.13] And all the people of the land will bury, and it will be for them as a memorial for the day of my Lord Yahveh’s glory, says my Lord Yahveh. [§]
vekavru kol am ha'aretz vehaya lahem leshem yom hikavdi ne'um adonai yahveh
This verse describes a burial taking place, performed by all the people of the land. It states that this event will serve as a memorial for the day of Yahveh’s glory. ‘Adonai’ is used as a descriptor of Yahveh, signifying ‘my Lord’ Yahveh. ‘Am ha’aretz’ refers to all the people of the land, not necessarily a specific nation or ethnicity. 'Leshem' means 'for a name' or 'as a memorial'.
[EZK.39.14] And the men of permanence shall separate those who have experienced a death within the land, burying those who have experienced a death and the remaining parts upon the face of the land for purification. At the end of seven months, they shall investigate. [§]
ve-anshei tamid yavdilu ovrim ba-aretz me-kabrim et-ha-ovrim et-ha-notarim al-pnei ha-aretz le-taharah mikitze shivah-chodashim yachkuru.
This verse describes a ritual purification process. 'anshei tamid' refers to 'men of permanence' or those consistently devoted to the task. They are tasked with separating those who have experienced a death ('ovrim') within the land. These 'ovrim' are then buried, alongside any remaining (notarim) parts, on the surface of the land for purification. This process concludes after seven months, at which point they investigate (or search) the land.
[EZK.39.15] And the passers-by will go through the land and see a human bone, and they will build Zion near it until those who bury him place him in the valley of the multitude of Gog. [§]
ve'avru ha'ovrim ba'aretz ve'ra'eh etzem adam u'vanah etzlo tziyon ad kavru oto ham'kabrim el-gei hamon gog.
This verse describes people passing through the land and seeing a human bone, upon which they will build Zion until those who bury him place him in the valley of the multitude of Gog. 'Ve'avru' means 'and they will pass'. 'Ha'ovrim' means 'the passers-by'. 'Ba'aretz' means 'in the land'. 'Ve'ra'eh' means 'and he will see'. 'Etzem' means 'bone'. 'Adam' means 'human'. 'U'vanah' means 'and he will build'. 'Etzlo' means 'near it/him'. 'Tziyon' refers to Zion. 'Ad' means 'until'. 'Kavru' means 'bury'. 'Oto' means 'him'. 'Ham'kabrim' means 'those who bury'. 'El' means 'to'. 'Gei' means 'valley of'. 'Hamon' means 'multitude'. 'Gog' is a proper name.
[EZK.39.16] And also the name of the city is foundation, and they shall cleanse the land. [§]
ve-gam shem-ir ha-monah ve-tiharoo ha-aretz
This verse consists of several words. 'Ve-gam' means 'and also'. 'Shem' means 'name'. 'Ir' means 'city'. 'Ha-monah' means 'the foundation'. 'Ve-tiharoo' means 'and they shall cleanse'. 'Ha-aretz' means 'the land'. The verse describes a naming of a city and a cleansing of the land.
[EZK.39.17] And you, son of man, thus says my Lord Yahveh: say to every bird with wings and to all the animals of the field: gather yourselves and come, assemble from all around to the sacrifice that I am sacrificing to you, a great sacrifice on the mountains of Israel, and you will eat flesh and drink blood. [§]
ve-atah ben-adam koh-amar adonai yahveh emor le-tsippor kol-kanaf u-le-kol chayat ha-sadeh hikavtzu va-vou he-asfu mi-saviv al-zivchi asher ani zoveach lachem zevach gadol al-harei yisrael va-achaltem basar u-shtitem dam.
This verse is addressed to a human, referred to as 'son of man.' It instructs him to deliver a message to all birds with wings and all animals of the field. The message is an invitation to gather and come, to assemble from all around to the sacrifice that 'I' am sacrificing to you, a great sacrifice on the mountains of Israel. They are then told they will eat flesh and drink blood.
[EZK.39.18] You will eat the flesh of heroes and drink the blood of the princes of the land. Fat rams and goats, young bulls, the best of Bashan, all of them. [§]
besar giborim tochelu vedam nesi'ei ha'aretz tishtu eilim karim ve'atudim parim meri'ei bashan kullam.
This verse describes a gruesome feast. 'Besar' means flesh or meat. 'Giborim' means heroes or champions. 'Nesi'ei' means princes or leaders. 'Ha'aretz' means the land. 'Tishtu' means you will drink. 'Eilim' means rams. 'Karim' means fat or choice. 'Atudim' means goats. 'Parim' means young bulls. 'Meri'ei Bashan' means the best of Bashan (a fertile region). 'Kullam' means all of them.
[EZK.39.19] And you consumed the fat for fullness, and you drank blood for intoxication from my altar, which I sacrificed for you. [§]
va'akhalteem-chelev le'sava'ah, u'shtiteem dam le'shikkaron mizivchi asher-zavachti lakhem.
This verse describes a disturbing practice, likely intended as a hyperbolic condemnation of idolatrous worship. It states that people consumed the fat of offerings to satiety and drank blood as a drink offering from the altar where sacrifices were offered to them. The 'them' refers to the false gods to whom the sacrifices were made.
[EZK.39.20] You will be satisfied at my Lord Yahveh's table with horse and chariot, mighty warrior and every man of war, declares my Lord Yahveh. [§]
u's'va'tem al-shul'hani sus va'rechev gibor v'chol-ish mil'chama ne'um adonai yevih.
This verse describes a future time of fulfillment where people will be satisfied at God's table with horses and chariots, mighty warriors and every man of war. The phrase "ne'um adonai yevih" translates to "declares my Lord Yahveh". It's a declaration emphasizing the source of the prophecy.
[EZK.39.21] And I will give my glory among the nations, and all the nations will see my judgement that I have done, and my hand that I have set upon them. [§]
v’natati et k’vodi bagoyim v’rau kol-hagoyim et mishpati asher asiti v’et yadi asher-samti bahem.
This verse describes God giving glory to the nations and having all nations see God’s judgement and the power God has exerted. 'v’natati' means 'and I will give'. 'et' is a grammatical marker. 'k’vodi' means 'my glory'. 'bagoyim' means 'among the nations'. 'v’rau' means 'and they will see'. 'kol-hagoyim' means 'all the nations'. 'et mishpati' means 'my judgement'. 'asher asiti' means 'that I have done'. 'v’et yadi' means 'and my hand'. 'asher-samti' means 'that I have set'. 'bahem' means 'upon them'.
[EZK.39.22] And the house of Israel will know that I am Yahveh, their Gods, from that day and forward. [§]
ve-ya-de-u beit yis-ra-el ki a-ni Yahveh Elohim-hem min-ha-yom ha-hu va-ha-le-ah.
This verse states that the house of Israel will know that 'I' am Yahveh, their Gods, from that day forward. The word 'beit' means house. 'Yisrael' is Israel. 'Ki' means that. 'Ani' means I. 'Elohim' is plural, and refers to 'the Gods'. 'Hem' means their. 'Min' means from. 'Ha-yom' means the day. 'Ha-hu' means that. 'Va-ha-le-ah' means and forward.
[EZK.39.23] And the nations will know that through their iniquity the house of Israel was exiled, on account of their unfaithfulness to me. And I hid my face from them and gave them into the hand of their enemies, and they all fell by the sword. [§]
ve-yad'u ha-goyim ki va-avonam galu beit-yisrael al asher ma'alu-bi va-astir panai mehem va-et'nem be-yad tzarehem va-yip'lu ba-cherev kullam.
This verse describes the exile of the house of Israel due to their sins. It states that the nations will know that Israel was exiled because of their transgression and their unfaithfulness to God. God hid his face from them and gave them into the hand of their enemies, and they all fell by the sword.
[EZK.39.24] According to their impurity and according to their transgressions, I acted towards them, and I hid my face from them. [§]
kə·ṭum·’ā·ṯām ū·ḵə·piš·‘ê·hem ‘ā·śî·ṯî ‘ō·ṯām wā·’as·ṯîr pānāy mēhem.
This verse describes God’s actions as a consequence of the people's impurity and transgressions. 'ktumatam' refers to their impurity, 'pish'eihem' to their transgressions. God states that He acted towards them according to these things, and He hid His face from them.
[EZK.39.25] Therefore, thus says my Lord Yahveh: Now, I will restore the captivity of Jacob, and I will have compassion on all the house of Israel, and I will be zealous for my holy name. [§]
lakhen koh amar adonai yahveh attah ashiv et shvit yaakov verichamti kol beit yisrael vekineti leshem kadshi
This verse contains several important names and phrases. 'Lakhen' means therefore. 'Koh amar' means thus says. 'Adonai' is 'my Lord'. 'Yahveh' is the proper name of God. 'Attah' means now. 'Ashiv' means I will restore. 'Shvit' means captivity. 'Yaakov' is Jacob. 'Verichamti' means and I will have compassion. 'Kol beit yisrael' means all the house of Israel. 'Vekineti' means and I will be zealous. 'Leshem kadshi' means for my holy name.
[EZK.39.26] And they will carry their shame, and all their transgressions that they have transgressed against me, in their dwelling on their land confidently, and there is no one frightening. [§]
ve-nasu et-klimatam ve-et-kol-ma’alam asher ma’alu-bi beshivtam al-admatam lavetach ve-ein macharid.
This verse describes a carrying of shame and transgression. 'Ve-nasu' means 'and they will carry'. 'Et-klimatam' means 'their shame'. 'Ve-et-kol-ma’alam' means 'and all their transgressions'. 'Asher ma’alu-bi' means 'that they have transgressed against me'. 'Beshivtam al-admatam' means 'in their dwelling on their land'. 'Lavetach' means 'securely' or 'confidently'. 'Ve-ein macharid' means 'and there is no one frightening'. The verse describes a situation where people will experience the consequences of their wrongdoing in a time of false security.
[EZK.39.27] In my returning them from the peoples, and I will gather them from the lands of their enemies, and I will sanctify myself in them before the eyes of many nations. [§]
beshovbi otam min haamim veqibatzti otam me'artzot oyveihem venikdashti bam le'einei hagoyim rabim
This verse describes a future restoration of the people. 'beshovbi' means 'in my returning them'. 'otam' means 'them'. 'min haamim' means 'from the peoples'. 'veqibatzti otam' means 'and I will gather them'. 'me'artzot oyveihem' means 'from the lands of their enemies'. 'venikdashti bam' means 'and I will sanctify myself in them'. 'le'einei hagoyim rabim' means 'before the eyes of many nations'.
[EZK.39.28] And they will know that I, Yahveh, the Gods, am their God, in that I have exiled them to the nations and gathered them upon their land, and I will not leave any of them there again. [§]
v’yid’u ki ani Yahveh Elohimem be’haglotiy otam el-hagoyim ve’kinastim am al-admatam ve’lo otir od mehem sham.
This verse states that they will know that Yahveh, the Gods, is their God, through His act of exiling them to the nations and then gathering them back onto their land. It also affirms that He will not leave any of them there anymore.
[EZK.39.29] And I will no longer hide My face from them, because I have poured out My spirit upon the house of Israel, declares my Lord Yahveh. [§]
Velo astir od panai meihem asher shafachti et ruhi al beit Yisrael neum Adonai Yahveh.
This verse states that God will no longer hide His face from them, because He has poured out His spirit upon the house of Israel. "Velo" means "and not". "Astir" means "I will hide". "Od" means "still" or "again". "Panai" means "My face". "Meihem" means "from them". "Asher" means "that" or "because". "Shafachti" means "I have poured". "Et" is an untranslated particle. "Ruhi" means "My spirit". "Al" means "upon". "Beit" means "house". "Yisrael" is Israel. "Neum" means "declares". "Adonai" means "my Lord". "Yahveh" is the name of God.
EZK.40
[EZK.40.1] In the twenty-fifth year of our exile, on the New Year, on the tenth of the month, in the fourteenth year after that the city was struck, on this very day the hand of Yahveh was upon me, and he brought me there. [§]
b’esrim v’chamesh shanah l’galuteynu b’rosh hashanah b’easor lachodesh b’arbeh esreh shanah achar asher hukhtah ha’ir b’etzem hayom hazeh haytah alai yad-Yahveh vayave otii shamah.
This verse describes a specific date and event in the exile of the speaker. It details the year, month, and day when the speaker experienced a direct revelation or intervention from Yahveh, specifically referencing the destruction of the city. 'B'esrim v'chamesh shanah' means 'in the twenty-fifth year'. 'L'galuteynu' means 'of our exile'. 'B'rosh hashanah' means 'on the head of the year', or New Year. 'B'easor lachodesh' means 'on the tenth of the month'. 'B'arbeh esreh shanah' means 'in the fourteenth year'. 'Achhar asher hukhtah ha'ir' means 'after that the city was struck'. 'B'etzem hayom hazeh' means 'on this very day'. 'Haytah alai yad-Yahveh' means 'the hand of Yahveh was upon me', or 'I experienced Yahveh’s intervention'. 'Vayave otii shamah' means 'and he brought me there'.
[EZK.40.2] In visions, the Gods brought me to the land of Israel and placed me on a mountain very high, and upon it was like the structure of a city from the south. [§]
bəmar’ôt ’ĕlōhîm hĕḇî’ānî ’el-’ereṣ yiśrā’ēl wa-yəniḥēnî ’el-ha-hār gāvōh mĕ’ōd wə-‘ālāv kəmiḇneh-‘îr mi-nēḡeḇ.
This verse describes a vision where the Gods brought the speaker to the land of Israel and placed them on a very high mountain, resembling a city in the south. 'Bəmar’ôt' means 'in visions'. '’ĕlōhîm' is a plural form and therefore translated as 'the Gods'. 'Hĕḇî’ānî' means 'brought me'. '’el-’ereṣ yiśrā’ēl' is 'to the land of Israel'. 'wa-yəniḥēnî' means 'and placed me'. '’el-ha-hār gāvōh mĕ’ōd' is 'to the mountain very high'. 'wə-‘ālāv' means 'and upon it'. 'kəmiḇneh-‘îr mi-nēḡeḇ' means 'like the structure of a city from the south'.
[EZK.40.3] And he brought me there, and behold, a man whose appearance was like bronze, with a flaxen cord in his hand, and a measuring reed; and he stood in the gate. [§]
va-ya-vi oti sha-ma ve-hi-ne-eh-ish mar-eh-hu ke-mar-eh ne-choshet u-pti-il-pisht-tim be-ya-do u-kne-eh ha-mid-dah ve-hu o-med ba-sha-ar.
This verse describes a vision. 'va-ya-vi oti sha-ma' means 'and he brought me there'. 've-hi-ne-eh-ish' means 'and behold, a man'. 'mar-eh-hu' refers to 'his appearance'. 'ke-mar-eh ne-choshet' means 'like the appearance of bronze'. 'u-pti-il-pisht-tim be-ya-do' translates to 'and a flaxen cord in his hand'. 'u-kne-eh ha-mid-dah' means 'and a measuring reed'. 've-hu o-med ba-sha-ar' translates to 'and he stood in the gate'.
[EZK.40.4] And the man spoke to me, son of man, see with your eyes and hear with your ears, and set your heart to all that I show you, for to show you things have you been brought here. Tell all that you see to the house of Israel. [§]
Va-ye-da-ber ee-lai ha-ish ben-adam re-eh be-ei-nei-cha u-ve-oz-nei-cha shima ve-seem liv-cha le-chol asher ani mar-eh otach ki le-ma-an ha-ro-ot-cha hu-ba-ta he-nah ha-ged et kol asher ata ro-eh le-beit yis-ra-el.
This verse describes a man speaking to another, instructing him to see and hear attentively what he is shown, so that he may relate all that he sees to the house of Israel. The phrase 'ben adam' literally means 'son of man' and appears to be used as a title for the speaker. The verse is a direct command to observe and then report.
[EZK.40.5] And behold, a wall was outside the building all around, and in the man’s hand was a measuring reed, six cubits by the cubit and a handbreadth, and he measured the width of the building, one reed, and the height, one reed. [§]
vehinneh homah michutz labayit saviv saviv uvyad haish qene hamiddah shesh-ammot ba'amma vatofah vaymad et-rochev habinyan qaneh echad vekomah qaneh echad
This verse describes a man measuring the dimensions of a wall surrounding a building. 'Homah' means wall. 'Michutz labayit' means outside the house or building. 'Saviv saviv' is repeated for emphasis, meaning 'around and around' or 'completely around'. 'Qene hamiddah' is a measuring reed or rod. 'Shesh-ammot' is six cubits. 'Ba'amma vatofah' adds a handbreadth to the cubit. 'Vaymad' means he measured. 'Rochav habinyan' means the width of the building. The verse specifies one reed for width and one reed for height.
[EZK.40.6] And he came to the gate whose face was toward the east, and he went up by its steps. And he measured the lintel of the gate: one reed in width, and another lintel, one reed in width. [§]
va-yo-vo el-sha-ar asher pa-nav derech ha-ka-di-mah va-ya-al be-ma-a-lot-av va-yamed et-saf ha-sha-ar kane echad ro-chav ve-et saf echad kane echad ro-chav.
This verse describes someone approaching and measuring a gate. "Va-yo-vo" means "and he came". "El-sha-ar" means "to the gate". "Asher pa-nav derech ha-ka-di-mah" describes the gate's facing direction, meaning "whose face is toward the east". "Va-ya-al be-ma-a-lot-av" means "and he went up by its steps". "Va-yamed et-saf ha-sha-ar" means "and he measured the lintel of the gate". The remainder details the specific measurement, involving a single reed for the width of each lintel.
[EZK.40.7] And the gate had one reed for length and one reed for width, and between the gates were five cubits. And the threshold of the gate was near the hall of the gate from the house, one reed. [§]
vehatta kane ehad orekh vekane ehad rokhav ubein hattaim khamesh ammot vesaf hashaar me'etzel ulam hashaar mehabayit kane ehad.
This verse describes the dimensions of a gate or portal. "hatta" likely refers to a gate or portal. "kane" means reed or cane, but is used here to measure length and width. "orekh" means length, "rokhav" means width. "bein hattaim" means between the reeds. "ammot" is a unit of measurement, cubits. "saf hashaar" means the threshold of the gate. "etzel" means near or by. "ulam hashaar" means the hall of the gate. "habayit" means the house.
[EZK.40.8] And he measured the portico of the gate from the house with a single reed. [§]
va-ya-mad et-u-lam ha-sha-ar me-ha-bayit ka-neh echad
This verse describes measuring the portico of the gate from the house using a single measuring reed. 'Va-ya-mad' means 'and he measured'. 'Et' is a grammatical particle. 'U-lam' means 'portico' or 'hall'. 'Ha-sha-ar' means 'the gate'. 'Me-ha-bayit' means 'from the house'. 'Ka-neh' means 'a reed' (used for measuring). 'Echad' means 'one' or 'a single'.
[EZK.40.9] And he measured the porch of the gate, eight cubits, and its two sides were two cubits, and the porch of the gate was from the house. [§]
va-ya-mad et-u-lam ha-sha-ar shmo-neh a-mot ve-ei-lav shat-ayim a-mot ve-u-lam ha-sha-ar me-ha-bayit
This verse describes the measurement of the porch of the gate. "Va-ya-mad" means "and he measured". "Et" is a grammatical marker. "Ulam" means "porch" or "hall". "Ha-sha-ar" means "the gate". "Shmoneh" means "eight". "Amot" means "cubits" (a unit of length). "Ve-eilav" means "and its two sides". "Shatayim" means "two". "Me-ha-bayit" means "from the house".
[EZK.40.10] And the gates, the way of the east, three from here and three from here, one measure for their three, and one measure for the pillars from here and from there. [§]
v'ta'ei ha sha'ar derech ha kadim shloshah mi poh u shloshah mi poh midah achat lishlashtam u midah achat la'ilim mi poh u mi po.
This verse describes the measurements of the gates in a specific direction. 'v'ta'ei' means 'and the gates'. 'ha sha'ar' is 'the gate'. 'derech ha kadim' is 'the way of the east'. 'shloshah mi poh' means 'three from here'. 'u shloshah mi poh' means 'and three from here'. 'midah achat' means 'one measure'. 'lishlashtam' means 'for their three'. 'la'ilim' means 'for the pillars'. 'mi poh u mi po' means 'from here and from there'. The verse specifies a single measure for the three gates, and a single measure for the pillars, coming from both directions.
[EZK.40.11] And he measured the width of the opening of the gate, ten cubits. The length of the gate was thirteen cubits. [§]
va-ya-mad et-ro-khav petach-ha-sha-ar eser am-mot orech ha-sha-ar sh’lo-sh es-reh am-mot
This verse describes the measurements of a gate. "va-ya-mad" means 'and he measured'. "et" is a grammatical particle. "ro-khav" means 'its width'. "petach-ha-sha-ar" means 'the opening of the gate'. "eser am-mot" means 'ten cubits'. "orech ha-sha-ar" means 'the length of the gate'. "sh’lo-sh es-reh am-mot" means 'thirteen cubits'.
[EZK.40.12] And the boundary before the markers is one amah, and one amah is the boundary from here. And the marker is six amahs from here, and six amahs from here. [§]
u-gə-vul lif-nei ha-ta-ot am-mah eh-chat v'am-mah a-chat gə-vul mip-po v'ha-ta shish-am-mot mip-po v'shish am-mot mip-po.
This verse describes the dimensions of a boundary or border. It details measurements in 'amahs' (a unit of length). 'Ha-ta' likely refers to a specific marker or point. The phrase 'mip-po' means 'from here' or 'from this side'. The verse specifies one amah on one side, one amah on another, six amahs from one location, and six amahs from another.
[EZK.40.13] And he measured the gate from roof of the hall to roof of it, its width twenty-five cubits, opening opposite opening. [§]
va-ya-mad et-ha-sha-ar mi-gag ha-ta le-gag-go ro-hav es-rim ve-ha-met am-mot pe-tach ne-ged pa-tach.
This verse describes the measuring of a gate. "vayamad" means "and he measured". "et-ha-sha'ar" means "the gate". "mi-gag ha-ta le-gag-go" means "from roof of the hall to roof of it". "rohav" means "its width". "esrim ve-hameet" means "twenty and five", or twenty-five. "ammot" is a unit of measure, translated as "cubits". "petach neged petach" means "opening opposite opening".
[EZK.40.14] And he made the pillars sixty cubits, and to the pillars of the courtyard, the gate, around around. [§]
Va-ya-as et-eilim shishim amah ve-el-eil he-chatsair ha-sha'ar saviv saviv.
This verse describes the construction of pillars. 'Va-ya-as' means 'and he made'. 'Eilim' means 'rams' or 'pillars' in this context. 'Shishim' means 'sixty'. 'Amah' is a unit of measure, 'cubit'. 'Ve-el-eil' means 'and to pillars'. 'He-chatsair' means 'the courtyard'. 'Ha-sha'ar' means 'the gate'. 'Saviv saviv' means 'around around', indicating encirclement.
[EZK.40.15] And on the face of the gate, the front one, before the hall of the inner gate, fifty cubits. [§]
ve'al penee hashsha'ar ha'eeton al lifnee ulam hashsha'ar hafenimi chamishshim amah.
This verse describes the dimensions of a gate. "ve'al" means "and on". "penee" means "the face of". "hashsha'ar" means "the gate". "ha'eeton" means "the front". "al lifnee" means "before". "ulam" means "hall". "hafenimi" means "the inner". "chamishshim" means "fifty". "amah" is a unit of measure, a cubit.
[EZK.40.16] And the windows were closed to the timbers and to them inward to the gate around, around. And so to the upper rooms, and windows around, around inward, and to the lintel of tamarisk. [§]
vekhalonot atomot el-hataim ve'el eleihem lifnimah lashaar saviv saviv veken la'elamot vekhalonot saviv saviv lifnimah ve'el ayil timorim
This verse describes the windows of a structure. 'Kalonot' means windows. 'Atomot' means closed or sealed. 'Hataim' refers to the beams or timbers. 'Eleihem' refers to the beams. 'Lifnimah' means inward. 'Lashaar' means to the gate. 'Saviv' means around. 'Elamot' refers to the upper rooms or chambers. 'Ayil' likely refers to a lintel or doorpost. 'Timorim' means tamarisk or a specific type of wood.
[EZK.40.17] And He brought me to the outer court, and behold, chambers and a pavement were made around the court on all sides, thirty chambers upon the pavement. [§]
Va-yevi-e-ni el-he-cha-tzer ha-chi-tzon-ah ve-hi-neh le-sha-chot ve-ritz-pah a-soo-y le-cha-tzer sa-viv sa-viv shlo-shim le-sha-chot el-ha-ritz-pah.
This verse describes being brought to the outer court. It details the presence of chambers and a pavement made around the court. Specifically, it states that there were thirty chambers on the pavement.
[EZK.40.18] And the flooring to the shoulder of the gates, in relation to the length of the gates, the flooring is the bottom one. [§]
vehareetsfah el-keteph hasha'arim le'umat orekh hasha'arim hareetzfah hatakhtona
This verse describes the flooring of a structure, specifically its relation to the shoulders (sides) and length of the gates. 'Hareetsfah' means 'the flooring'. 'Keteph hasha'arim' refers to 'the shoulder of the gates' or the sides of the gate structure. 'Le'umat' means 'opposite' or 'in relation to'. 'Orekh hasha'arim' is 'the length of the gates'. 'Hatakhtona' means 'the lower one' or 'the bottom one'.
[EZK.40.19] And he measured the width before the lower gate, facing the inner courtyard, from the outside, one hundred cubits toward the east and the north. [§]
va-ya-mad ro-khav mil-lif-nei ha-sha-ar ha-takh-to-nah lif-nei he-kha-tser ha-pni-mi mi-khutz me-ah am-mah ha-ka-dim ve-ha-tsa-pon.
This verse describes a measurement of width before the lower gate, facing the inner courtyard, from the outside. It states the measurement is one hundred cubits, towards the east and the north. The words used for God are not present in this verse, therefore there is no need for a divine name translation.
[EZK.40.20] And the gate, the one whose face is toward the direction of the north to the outer court, was measured for its length and its width. [§]
ve-ha-sha-ar a-sher pa-nav der-ek ha-tsa-pon le-kha-tser ha-khi-tso-na ma-dad ar-kho ve-rakh-bo
This verse describes the measurement of a gate. Specifically, it refers to the gate that faces north towards the outer court. The verse states that its length and width were measured.
[EZK.40.21] And its coming was three from here and three from here, and its thousands and its cubits were like the measure of the first gate. Fifty cubits was its length, and its width was five and twenty in the cubit. [§]
ve-ta’o shlosha mippo u-shlosha mippo ve-eilo ve-elamavo haya ke-midat ha-sha’ar ha-rishon chamishim ama arko ve-rokhav chamesh ve-esrim ba-ama.
This verse describes the dimensions of a gate. 'Ve-ta’o' means 'and its coming'. 'Shlosha mippo u-shlosha mippo' means 'three from here and three from here'. 'Ve-eilo ve-elamavo' means 'and its thousand cubits and its cubits'. 'Haya ke-midat ha-sha’ar ha-rishon' means 'was like the measure of the first gate'. 'Chamishim ama arko' means 'fifty cubits was its length'. 'Ve-rokhav chamesh ve-esrim ba-ama' means 'and its width five and twenty in the cubit'.
[EZK.40.22] And its windows, and its chambers, and its pillars were according to the measure of the gate, whose face is toward the east, and by seven ascents they would go up to it, and its chambers were before them. [§]
vechallono ve’elamavo vetimoravo kemiddat hasha’ar asher panav derech hakadim ubema’alot sheva ya’alu-bo ve’eilamavo lifnehem.
This verse describes the structure of a building, specifically the dimensions of its windows, chambers, and pillars, referencing their proportions to a gate facing east, and ascending by seven steps. The word 'challon' refers to a window. 'Elamah' denotes a chamber. 'Timorah' describes a pillar. 'Midda' means measure or proportion. 'Sha’ar' means gate. 'Panav' is 'its face', referring to the gate. 'Kadim' means east. 'Ma’alot' signifies steps or ascents. 'Sheva' is seven. 'Lifnehem' means 'before them'.
[EZK.40.23] And the gate to the inner court was opposite the gate to the north and to the east, and he measured from gate to gate, one hundred cubits. [§]
v'sha'ar l'khatser ha-p'nimy neged ha-sha'ar la-tsafon v'la-kadim va-yamad mi-sha'ar el-sha'ar me'ah amah.
This verse describes the measurement of a gate leading to an inner court. 'Sha'ar' means gate. 'Khatser' means court or enclosure. 'Ha-p'nimy' means inner. 'Neged' means opposite or facing. 'La-tsafon' means to the north. 'La-kadim' means to the east. 'Vayamad' means and he measured. 'Mi-sha'ar el-sha'ar' means from gate to gate. 'Me'ah' means one hundred. 'Amah' is a unit of measurement, a cubit.
[EZK.40.24] And He led me by the way of the south, and behold, a gate by the way of the south, and I measured it, and its posts, according to these measurements. [§]
va-yo-le-che-nee de-rech ha-da-rom ve-hee-neh sha-ar de-rech ha-da-rom oo-ma-dah ee-lav ve-ee-la-mo ka-meed-dot ha-eh-leh.
This verse describes being led along a southern path, encountering a southern gate, and measuring it. 'Derech' means 'way' or 'path', 'sha'ar' means 'gate', 'madad' means 'to measure', and 'eileh' means 'these'.
[EZK.40.25] And windows to him, and to his upper rooms surrounding, surrounding, like these windows, fifty cubits long, and the width is five and twenty cubits. [§]
vekhalonim lo uleilamo saviv saviv kehakhalonot haele chamishim ama orech verochev hamesh veesrim ama.
This verse describes the dimensions of a structure, specifically windows and surrounding spaces. "Khalonim" means windows. "Lo" means to him. "Uleilamo" means and to his upper rooms. "Saviv saviv" means around and around, or surrounding. "Kehakhalonot haele" means like these windows. "Chamishim ama orech" means fifty cubits long. "Verochev hamesh veesrim ama" means and the width is five and twenty cubits.
[EZK.40.26] And ascents of seven offerings are his, and to my Gods before them, and palms to him, one from here and one from here to God. [§]
u'ma'alot shiv'ah 'olotav v'eilammo lif'neihem v'timorim lo echad mipoo v'echad mipoo el-eilav.
This verse describes offerings being brought before the Gods. 'Ma'alot' refers to ascending/offerings. 'Shiv'ah' is seven. 'Olotav' refers to his ascents/offerings. 'Eilammo' means to my Gods. 'Lif'neihem' is before them. 'Timorim' means palms. 'Mipoo' means from here. 'Eilav' means to God.
[EZK.40.27] And the gate to the inner courtyard was in the direction of the south, and he measured from gate to gate in the direction of the south, one hundred cubits. [§]
ve-sha-ar le-cha-tser ha-peh-nee-mee de-rech ha-da-rom va-ya-med mi-sha-ar el-ha-sha-ar de-rech ha-da-rom me-ah am-mot
This verse describes a measurement of a gate leading to an inner courtyard. 'Ve' means 'and'. 'Sha-ar' means 'gate'. 'Le' means 'to'. 'Cha-tser' means 'courtyard'. 'Ha-peh-nee-mee' means 'the inner'. 'De-rech' means 'way' or 'direction of'. 'Ha-da-rom' means 'the south'. 'Va-ya-med' means 'and he measured'. 'Mi-sha-ar' means 'from gate'. 'El-ha-sha-ar' means 'to the gate'. 'Me-ah' means 'one hundred'. 'Am-mot' means 'cubits'.
[EZK.40.28] And he brought me to the inner court at the southern gate, and he measured the southern gate according to these measurements. [§]
va-ye-vee-eh-nee el-kha-tser ha-peh-nee-mee be-sha-ah-r ha-da-rom, va-ya-med et-ha-sha-ah-r ha-da-rom ka-mid-dot ha-eh-leh.
This verse describes someone being brought to the inner court through the southern gate, and then measuring the southern gate according to certain measurements. "va-ye-vee-eh-nee" means 'and he brought me'. "kha-tser" means 'court'. "ha-peh-nee-mee" means 'the inner'. "be-sha-ah-r" means 'at the gate'. "ha-da-rom" means 'the southern'. "va-ya-med" means 'and he measured'. "et-ha-sha-ah-r" means 'the gate'. "ka-mid-dot" means 'according to the measurements'. "ha-eh-leh" means 'these'.
[EZK.40.29] And there will be a chamber, and its pillars, and its upper rooms according to these measures, and windows for it and for its upper rooms all around, all around. Fifty cubits will be its length and its breadth twenty-five cubits. [§]
ve-tavo ve-eilo ve-elamo kamiddot ha-eleh vechallonot lo ule-elamo saviv saviv chamishim ama orech verochav esrim vechames ammot
This verse describes the dimensions of a structure, likely a temple or large building. It specifies measurements in 'amot' (cubits). The repeated 've' indicates 'and'. 'Kamiddot ha-eleh' means 'according to these measures'. 'Sachiv sachiv' means 'around and around' or 'completely around'.
[EZK.40.30] And the Gods surrounding, surrounding, a length of twenty-five cubits and a width of five cubits. [§]
ve-elam-mot sav-iv sav-iv o-rech ha-mesh ve-es-rim a-mah ve-ro-chav ha-mesh a-mot
This verse describes the dimensions of a structure, likely the Holy of Holies in the Temple. 'Elamot' appears to be a descriptive term for the structure itself, but its literal meaning is unknown. 'Saviv' means 'around' or 'surrounding.' 'Orech' means 'length.' 'Amah' is a unit of measurement, a cubit. 'Rochav' means 'width.' The verse states the length is twenty-five cubits and the width is five cubits.
[EZK.40.31] And the portico to the outer court, and palm trees towards him, and eight stairs belonging to him. [§]
ve-elamo el-khazer ha-khitzona ve-timorim el-eilav u-ma'alot shmone ma'alov
This verse describes the outer court and the stairs leading to it. "Elamo" refers to the portico. "Khazer" means court or enclosure. "Ha-khitzona" means the outer. "Timorim" likely refers to palm trees or pillars shaped like palm trees. "Eilav" is a preposition meaning 'to' or 'towards'. "Ma'alot" means stairs or ascents. "Shmone" means eight. "Ma'alov" means his ascents, or belonging to him.
[EZK.40.32] And he brought me to the inner court by way of the east, and he measured the gate according to these measurements. [§]
va-ye-vee-ay-nee el-he-cha-tzer ha-peh-nee-mee derech ha-ka-deem va-ya-mad et-ha-sha-ar ka-mid-dot ha-ay-leh
This verse describes someone being brought to the inner court by way of the east, and measuring the gate according to certain measurements. Let's break down the names of God or references to the divine, if any. There are none directly in this verse.
[EZK.40.33] And you shall make a surrounding structure, and Gods and their upper rooms according to these measures, and windows for it and for their upper rooms all around, all around. The length fifty amahs, and the width five and twenty amahs. [§]
ve-ta-o ve-elo ve-elamo ka-mid-dot ha-eleh ve-chal-lo-not lo u-le-elamo sa-viv sa-viv o-rech cha-mish-shim am-mah ve-roch chav-mesh ve-es-rim am-mah.
This verse describes the dimensions of a structure, likely part of a larger temple complex. It details a surrounding structure with windows, specifying its length and width in units called 'amahs'. The repeated use of 'elamo' is a little unusual, and it is likely referring to a specific group or feature of the structure.
[EZK.40.34] And the pillars were to the outer court, and pillars toward God from there and from there, and eight levels of its level. [§]
ve-elamo le-khatsair ha-khitzona ve-timorim el-elo mippo u-mippo u-shmoneh ma'alot ma'alo.
This verse describes the pillars and the upper structure of the temple. "Elamo" refers to pillars. "Khatsair" means court or outer area. "Khitzona" means outer. "Timorim" means pillars or columns. "Elo" refers to God. "Mippo" means from there, or from its place. "Ma'alot" means steps or levels. "Ma'alo" means its ascent or level.
[EZK.40.35] And He brought me to the gate of the north, and measured according to these measurements of the God. [§]
Va-ye-vee-ay-nee el sha-ar ha-tsa-phon oo-ma-dad ka-mid-dot ha-ay-leh.
This verse describes someone being brought to the northern gate and measuring according to these measurements. Let's break down the names:
- 'El' appears as 'ha-El', meaning 'the God'.
This is a narrative passage, focusing on a specific action and location.
[EZK.40.36] Its form is of the Gods and of the Gods, and windows surround it on all sides, all sides. The length is fifty cubits, and the width is five and twenty cubits. [§]
ta'avo elavo ve'elammo vechallonot lo saviv saviv orech chamishim amah verochav chamesh ve'esrim amah
This verse describes the dimensions of a structure. "ta'avo" likely refers to a form or pattern. "elavo" and "elammo" are plural forms related to 'God' or 'the Gods', possibly referring to decorative elements or architectural features. "challonot" means windows. "saviv saviv" means 'around and around', indicating a consistent pattern or layout. "orech" means length, "chamishim" is fifty, "amah" is a unit of measurement (cubit). "rochav" means width, "chamesh" is five, and "esrim" is twenty.
[EZK.40.37] And to God is the outer court, and palm trees to God from here and from there, and eight levels to God. [§]
ve-ee-law le-kha-tser ha-kheet-so-nah ve-tee-mor-eem el-ee-law mee-poo u-mee-poo u-shmo-neh ma-ah-lot ma-ah-law.
This verse describes the external court and the palm trees that are associated with it. 'Ee-law' refers to God. The verse states that the palm trees are 'to God' from both sides. 'Ma-ah-lot' appears to mean 'steps' or 'levels' and 'ma-ah-law' is 'to God'. Therefore, the steps are also associated with God.
[EZK.40.38] And to the booth, and its opening, at the pillars of the gates, there they will wave the bull offering. [§]
ve-lis-kah oo-fit-hah-ah beh-ay-leem ha-sh-ah-reem sham ya-dee-khu et-ha-oh-lah
This verse describes the location where the bull offering was waved. "ve-lis-kah" means 'and to the booth/tabernacle'. "oo-fit-hah-ah" means 'and its opening/door'. "beh-ay-leem ha-sh-ah-reem" means 'at the pillars of the gates'. "sham" means 'there'. "ya-dee-khu" means 'they will wave'. "et-ha-oh-lah" means 'the bull offering'.
[EZK.40.39] And in the porch of the gate were two tables from here, and two tables from here, to slaughter upon them the burnt offering and the sin offering and the guilt offering. [§]
uv’ve’ulam ha sha’ar sh’nayim shul’hanot mi po u sh’nayim shul’hanot mi po lish’chot aleihem ha ola v’ha chatat v’ha asham.
This verse describes the arrangement of tables in the porch of the gate for sacrifice. ‘Ulam’ means porch or hall. ‘Sha’ar’ means gate. ‘Shul’hanot’ means tables. ‘Mi po’ means from here or on this side. ‘Lish’chot’ means to slaughter. ‘Olah’ means burnt offering. ‘Chatat’ means sin offering. ‘Asham’ means guilt offering. The structure describes two tables on one side and two tables on the other side of the porch.
[EZK.40.40] And to the shoulder from the hollow to the ascent to the opening of the northern gate were two tables, and to the other shoulder which is to the hall of the gate were two tables. [§]
ve-el-ha-katéf mi-khutsá la-olé le-fetakh ha-sha'ar ha-tsafoná sh'naim shul'khanot ve-el-ha-katéf ha-achéret asher le-ulam ha-sha'ar sh'naim shul'khanot.
This verse describes the arrangement of tables near the gate of the temple. 'katéf' refers to the shoulder, likely of the gate opening. 'mi-khutsá' means 'from the hollow' or 'from the indentation'. 'olé' means 'to the ascent' or 'to the going up'. 'fetakh' means 'opening' or 'entrance'. 'ha-sha'ar' means 'the gate'. 'ha-tsafoná' means 'the northern'. 'shul'khanot' means 'tables'. 'ha-achéret' means 'the other'. 'asher' means 'that' or 'which'. 'le-ulam' means 'to the hall' or 'to the chamber'.
[EZK.40.41] Four tables from here, and four tables from here, to the shoulder of the gate: eight tables upon which they will slaughter. [§]
arbah shulhanot mippoh vearbah shulhanot mippoh leketef hashaar shmonah shulhanot alehem yishtachu.
This verse describes arrangements for sacrifices. 'Arbah' means four. 'Shulhanot' means tables, or in this context, likely altars or platforms for offerings. 'Mippoh' means from here. 'Leketef hashaar' means to the shoulder of the gate. 'Shmonah' means eight. 'Alehem' means to them, or upon them. 'Yishtachu' means they will slaughter, or offer sacrifice.
[EZK.40.42] And there were four tables for the offering, stones of polished work, a length of one and a half cubits and a width of one and a half cubits and a height of one cubit for them, and they will place upon them the utensils with which they will slaughter the offering upon them and the sacrifice. [§]
ve'arba'ah shulchanot la'olah avnei gazit orech ammah achat v'chetsi ve'rochav ammah achat v'chetsi ve'govah ammah echad alehem ve'yanichu et-ha'kelim asher yishchatu et-ha'olah bam ve'hazavach.
This verse describes four tables made of stone for the offering. It specifies the dimensions of each table – one and a half cubits long, one and a half cubits wide, and one cubit high. These tables are to be used for the utensils needed to slaughter the offering and the sacrifice.
[EZK.40.43] And the tables, a striking one prepared, are ready in the house all around, all around, and to the tables is the meat of the sacrifice. [§]
ve-has-shif-ta-yim tof-ach ech-ad moo-khan-eem ba-bay-it sav-eev sav-eev ve-el-ha-shul-cha-not be-sar ha-kor-ban.
This verse describes two tables prepared with the meat of the sacrifice, placed in the house all around, all around. 'Shif-ta-yim' refers to tables, 'tof-ach' means a striking or prepared object, here understood as prepared tables. 'Echad' is one, but here emphasizes the completeness of the preparation. 'Moo-khan-eem' means prepared. 'Bay-it' is house, and 'sav-eev sav-eev' means all around, all around. 'Shul-cha-not' is tables in the plural, and 'be-sar ha-kor-ban' is the meat of the sacrifice.
[EZK.40.44] And from the outer area to the inner gate, to the chambers of the officers, in the inner court, which is at the side of the northern gate, and their faces toward the southern way, one at the side of the eastern gate, facing the northern way. [§]
u-mi-chu-tsa-h le-sha-ar ha-pe-ni-mi le-sh-kho-t sha-rim be-cha-tser ha-pe-ni-mi a-she-rem el-ketef sha-ar ha-tsa-pon u-fe-nei-hem derech ha-da-rom e-chad el-ketef sha-ar ha-ka-dim pe-nei derech ha-tsa-pon.
This verse describes the locations of guard stations or chambers within the temple complex. It refers to internal gates, chambers of officers, and directions (north, south, east). It speaks of chambers being positioned at the sides of the gates and facing specific directions. The word 'ketef' means shoulder, and in this context it means the side of the gate. 'Derech' means way or direction.
[EZK.40.45] And God spoke to me, saying, "This is the chamber whose front is toward the south, for the priests, keepers of the watch of the house." [§]
Va-ye-da-ber e-lai zo-heh ha-lish-kah a-sher pa-neh-ha derech ha-darom la-ko-hen-im shom-rei mish-meret ha-bayit.
This verse describes a chamber and its orientation. 'Va-ye-da-ber' means 'and spoke'. 'E-lai' means 'to me'. 'Zoh-heh' means 'this'. 'Ha-lish-kah' means 'the chamber'. 'A-sher' means 'which'. 'Pa-neh-ha' means 'its face' or 'its front'. 'Derech' means 'way' or 'direction'. 'Ha-darom' means 'the south'. 'La-ko-hen-im' means 'to the priests'. 'Shom-rei' means 'keepers' or 'guards'. 'Mish-meret' means 'watch' or 'guard duty'. 'Ha-bayit' means 'the house'. Therefore, the verse describes a chamber facing south, and assigned to priests who are guards of the house.
[EZK.40.46] And the chamber, whose face is toward the north, belonged to the priests, the keepers of the watch over the altar. These are the descendants of Zadok, those brought near from the descendants of Levi to Yahveh to serve him. [§]
veha'lishkah asher paneha derech hatzapon l'kohanim shomrei mishmeret hamizbeach hema bnei-tzadok ha'kravim mibnei-levi el-yahveh l'sharto.
This verse describes the chamber facing north, assigned to the priests who keep watch over the altar. These priests are the descendants of Zadok, those drawn near from the descendants of Levi to Yahveh to serve him.
[EZK.40.47] And he measured the courtyard, the length one hundred cubits and the width one hundred cubits, square, and the altar was before the house. [§]
va-ya-mad et-he-cha-tser o-rech mei-ah am-mah ve-ro-chav mei-ah am-mah me-ru-ba-at ve-ha-miz-be-ach lif-nei ha-bayit.
This verse describes the measurement of the courtyard and the altar. 'Va-ya-mad' means 'and he measured'. 'Et-he-cha-tser' means 'the courtyard'. 'O-rech' means 'length'. 'Mei-ah am-mah' means 'one hundred cubits'. 'Ve-ro-chav' means 'and width'. 'Me-ru-ba-at' means 'square'. 'Ve-ha-miz-be-ach' means 'and the altar'. 'Lif-nei ha-bayit' means 'before the house'.
[EZK.40.48] And he brought me to the hall of the house, and the Gods measured the hall, five cubits from here and five cubits from here, and the width of the gate was three cubits from here and three cubits from here. [§]
vayiveieni el ulam habayit vayamad el ulam chamesh amot mipoh vechamesh amot mipoh verochev hashahar shalosh amot mipoh veshalosh amot mipoh
This verse describes a measurement of a hall within the house. 'Vayiveieni' means 'and he brought me'. 'El ulam habayit' means 'to the hall of the house'. 'Vayamad el' means 'and measured the'. 'Ulam' means 'hall'. 'Chamesh amot mipoh' means 'five cubits from here'. 'Ve' means 'and'. 'Rochev hashahar' means 'the width of the gate'. 'Shalosh amot mipoh' means 'three cubits from here'.
[EZK.40.49] The length of the hall is twenty cubits and its width is twelve cubits, and in the ascents which ascend to it, and pillars to the upper rooms, one from here and one from here. [§]
‘orek ha’ulam ‘esrim amah v’rokhav ‘ashte ‘esreh amah u’bam’aleot asher ya’alu ‘elav v’amudim ‘el-ha’eilim echad mipoh v’echad mipoh.
This verse describes the dimensions of a hall. ‘Orek means length. Ha’ulam means the hall. ‘Esrim means twenty. Ama means a cubit (unit of measure). V’rokhav means and its width. ‘Ashte ‘esreh means twelve. U’bam’aleot means and in the ascents. Asher means which/that. Ya’alu means they will ascend. ‘Elav means to it. V’amudim means and pillars. ‘El-ha’eilim means to the upper rooms. Echad mipoh means one from here. V’echad mipoh means and one from here.
EZK.41
[EZK.41.1] And he brought me to the temple, and he measured the beams. Six cubits was the breadth from it, and six cubits the breadth from it, the breadth of the tent. [§]
vayvee’eenee el-haheekhal vayamaad et-ha’eilim shesh-amoot rokhav mipoo veshish-amoot-rokhav mipoo rokhav ha’ohel
This verse describes a measurement of the temple structure. 'Vayvee’eenee' means 'and he brought me'. 'El-haheekhal' means 'to the temple'. 'Vayamaad' means 'and he measured'. 'Et-ha’eilim' means 'the beams'. 'Shesh-amoot' means 'six cubits'. 'Rokhav' means 'breadth'. 'Mipoo' means 'from it'. 'Ha’ohel' means 'the tent'. The verse describes a rectangular structure measured as six cubits wide from one side and six cubits wide from the other side.
[EZK.41.2] And the width of the opening was ten cubits, and the side posts of the opening were five cubits from here and five cubits from there. And he measured its length as forty cubits and its width as twenty cubits. [§]
ve-rokhav ha-petakh eyser amot ve-khtefot ha-petakh khameshmot mi-poo ve-khameshmot mi-poo va-yamad arko arba'im ammah ve-rokhav esrim ammah.
This verse describes the dimensions of a structure, likely a gate or doorway. It specifies the width of the opening, the width of the side posts (shoulders) on each side, the length of the structure, and again the width. The word 'amot' refers to a unit of measurement, a cubit.
[EZK.41.3] And he came inside and measured the door two arm's lengths, and the door six arm's lengths, and the width of the door seven arm's lengths. [§]
oo-vah lee-fnee-mah vah-yah-med ale-hah-peh-tah sh-tah-yim am-mot veh-hah-peh-tah shesh am-mot veh-ro-khav hah-peh-tah sheh-vah am-mot.
This verse describes the dimensions of a doorway. 'oo-vah' means 'and he came'. 'lee-fnee-mah' means 'inside'. 'vah-yah-med' means 'and he measured'. 'ale-hah-peh-tah' means 'the door'. 'sh-tah-yim' means 'two'. 'am-mot' is a unit of measurement, an 'arm's length', so 'sh-tah-yim am-mot' is 'two arm's lengths'. 'veh-hah-peh-tah' means 'and the door'. 'shesh' means 'six'. 'veh-ro-khav' means 'and the width'. 'sheh-vah' means 'seven'.
[EZK.41.4] And he measured its length twenty cubits, and its width twenty cubits, before the temple. And he said to me, "This is the most holy of holies." [§]
va-ya-med et-or-kho es-rim am-mah ve-ro-khav es-rim am-mah el-penei ha-hei-khal va-yo-mer ee-lai zeh ko-desh ha-ko-da-shim.
This verse describes the measurement of something, likely a structure, and its identification as supremely holy. 'Vayamed' means 'and he measured.' 'Et' is a grammatical marker. 'Orkho' refers to its length. 'Esrim' means 'twenty'. 'Ammah' is a unit of measurement, 'cubit'. 'Rochav' refers to its width. 'El penei' means 'toward the face of', or 'before'. 'Ha-heichal' means 'the temple'. 'Vayomer' means 'and he said'. 'Ilay' means 'to me'. 'Zeh' means 'this'. 'Kodesh' means 'holy'. 'Ha-kodashim' means 'the holies' or 'the most holy'.
[EZK.41.5] And he measured the wall of the house, six cubits, and the width of the side, four cubits, around and around the house, around. [§]
va-ya-mad kir-ha-bayit shesh ammot ve-rokhav ha-tse-la ar-ba ammot saviv saviv la-bayit saviv.
This verse describes the measurements of a wall. "vayamad" means "and he measured." "kir-habayit" means "wall of the house." "shesh ammot" means "six cubits." "ve-rokhav ha-tse-la" means "and the width of the side." "ar-ba ammot" means "four cubits." "saviv saviv la-bayit saviv" repeats the word "around" multiple times to emphasize the measurement is around the house.
[EZK.41.6] And the panels, panel to panel, three and thirty times, and they come against the wall of the house for the panels, around and around to be held, and they will not be held in the wall of the house. [§]
vehhatzelaot tzelah el-tzelah shalosh ushloshim peamim ubauot baqir asher-labayit latzelaot saviv saviv lihyot achuzim velo-yihyu achuzim beqir habayit.
This verse describes the construction of a wall with recessed panels. 'Tzelah' is repeated, implying a side or panel. The phrasing 'el-tzelah' literally means 'to side, to side'. 'Shalosh ushloshim peamim' means 'three and thirty times', which, in this context, indicates the repetition of the recessed panel structure around the wall. 'Achorim' refers to binding or grasp, indicating how the structure holds together. The verse emphasizes that this specific construction method provides a secure hold, different from a simple wall.
[EZK.41.7] And it will be wide and it will spiral upwards, upwards to the sides, for the turning of the house is upwards, upwards, spiraling around, around the house. Therefore, the widening of the house is upwards, and likewise, the lower will rise up to the upper, to the middle. [§]
ve-rachavah ve-nasvah le-ma'lah le-ma'lah la-tzela'ot ki musav-ha-bayit le-ma'lah le-ma'lah saviv saviv la-bayit al-ken rochav-la-bayit le-ma'ah ve-chen ha-tachtonah ya'aleh al-ha-elyonah la-tichonah.
This verse describes the widening and spiraling structure of a building, likely a temple. It details how the house (bayit) expands upwards in a spiral, with the lower parts rising to meet the upper parts. The phrase 'musav-ha-bayit' refers to the turning or winding of the house, emphasizing its spiral structure. The 'tichonah' likely refers to the middle or inner parts of the structure.
[EZK.41.8] And I saw the house, high around, around, from the foundations, the sides full of cane, six cubits broad. [§]
ve-ra-ee-tee la-bah-yeet go-vah sa-veev | sa-veev mee-yes-do-tot ha-tzla-ot melo ha-ka-neh shesh am-mot atz-ee-lah.
This verse describes a vision of a building. 've-ra-ee-tee' means 'and I saw'. 'la-bah-yeet' means 'to the house'. 'go-vah' means 'high'. 'sa-veev' is repeated twice and means 'around'. 'mee-yes-do-tot' means 'from the foundations'. 'ha-tzla-ot' means 'the ribs' or 'sides'. 'melo' means 'full of'. 'ha-ka-neh' means 'the cane' or 'reed'. 'shesh' means 'six'. 'am-mot' means 'cubits' (a unit of measurement). 'atz-ee-lah' means 'broad' or 'strong'.
[EZK.41.9] Its width, the wall which belongs to the side chamber, to the outside is five cubits, and which is placed, house of side chambers which belongs to the house. [§]
ro-khav ha-kir a-sher la-tse-la ah-el ha-khutz kha-mesh am-mot va-a-sher mu-nakh beit tze-la-ot a-sher la-ba-yit.
This verse describes the width of the wall of the side chamber. 'Rokhav' means 'its width'. 'Ha-kir' means 'the wall'. 'A-sher la-tse-la' means 'which belongs to the side chamber'. 'El ha-khutz' means 'to the outside'. 'Kha-mesh am-mot' means 'five cubits'. 'Va-a-sher mu-nakh' means 'and which is placed'. 'Beit tze-la-ot' means 'house of side chambers'. 'A-sher la-ba-yit' means 'which belongs to the house'.
[EZK.41.10] And between the chambers was a width of twenty cubits around the house, around and around. [§]
oo-vain hah-lesh-ah-koht ro-khav ehs-reem ah-mah sah-veev lah-bah-yeet sah-veev sah-veev
This verse describes the width of the spaces around the house. 'Leshochot' refers to chambers or spaces. 'Roach' means width. 'Ammah' is a unit of measurement, a cubit. 'Saviv' means around or about. 'Bayit' means house.
[EZK.41.11] And an opening of the side for the placed thing, an opening one toward the north and an opening one toward the south. And the width of the area of the placed thing is five cubits around, around. [§]
u-petach ha-tse-lah la-mu-nach petach echad derech ha-tsa-pon u-petach echad la-da-rom ve-ro-chav me-kom ha-mu-nach cha-mesh am-mot sa-viv sa-viv.
This verse describes the opening of the side of the structure placed for holding, specifically one opening facing north and one facing south. It also details the width of the area around this structure being five cubits on all sides.
[EZK.41.12] And the building that is before the region, the side of the sea road, has a breadth of seventy cubits, and the wall of the building has a breadth of five cubits all around, and its length is ninety cubits. [§]
vehahavin'yan asher el-p'nei hagezrah pe'at derech-hayam rohev shiv'im amah v'kir habinyan chamesh-amot rohev saviv saviv ve'orkho tish'im amah
This verse describes the dimensions of a structure. "havin'yan" means 'the building'. "asher" means 'that' or 'which'. "el-p'nei" means 'before' or 'facing'. "hagezrah" means 'the cutting' or 'the region'. "pe'at" means 'side' or 'edge'. "derech-hayam" means 'the way of the sea', or 'the sea road'. "rohev" means 'breadth' or 'width'. "amah" is a unit of measurement, roughly a cubit. "kir" means 'wall'. "saviv saviv" means 'around and around' or 'all around'. "orkho" means 'its length'.
[EZK.41.13] He measured the house, the length one hundred cubits, and the cutting out, and the building, and its walls, the length one hundred cubits. [§]
oo-mah-dahd et-hah-bah-yeet o-rech me-ah am-mah veh-hah-giz-rah veh-hah-bin-yah vee-kee-roh-teh-vah o-rech me-ah am-mah
This verse describes the measurement of a house. "oo-mah-dahd" means 'he measured'. "et-hah-bah-yeet" means 'the house'. "o-rech" means 'length'. "me-ah" means 'one hundred'. "am-mah" means 'cubit'. "veh" means 'and'. "hah-giz-rah" means 'the cutting out/plan'. "hah-bin-yah" means 'the building'. "kee-roh-teh-vah" means 'its walls'. The verse details the length of the house, and then lists elements relating to the construction and its walls. It repeats that the length is one hundred cubits.
[EZK.41.14] And the width of the face of the house and the measurement toward the east were one hundred cubits. [§]
ve-rokhav penei habayit ve-hagizrah lakadim meah amah
This verse describes the width of the face of the house and the measurement toward the east. "rokhav" means width. "penei habayit" literally means 'the face of the house'. "hagizrah" means the measurement or portion. "lakadim" means toward the east. "meah" means one hundred. "amah" is a unit of measurement, a cubit.
[EZK.41.15] And he measured the length of the building toward the face of the section which is behind it, and its corners from here and from here, one hundred cubits. And the inner sanctuary and the chambers of the courtyard. [§]
oo-mad-ad o-rech-ha-bin-yan el-peh-nei ha-giz-rah a-sher al-ach-rei-ha ve-a-ti-kei-ha mi-poo oo-mi-poo me-ah am-mah ve-ha-hei-chal ha-peh-nee-mee ve-oo-la-may hee-tzair.
This verse describes a measurement of the length of a building according to a specific section. It details the length being 100 cubits, and then references the inner sanctuary and chambers of the courtyard.
[EZK.41.16] The books and the windows that are sealed, and the attics, were around their three, opposite the threshold, a smoothing of wood around and around. And the land up to the windows, and the windows were covered. [§]
ha-sif-eem v'-ha-hal-o-neem ha-a-tu-mot v'-ha-a-tee-keem sa-veev leesh-la-shah-tam ne-gehd ha-saf se-heef etz sa-veev sa-veev v'-ha-a-retz ad-ha-hal-o-not v'-ha-hal-o-not me-ku-set.
This verse describes the structure of a room or building, detailing features such as sealed books, windows, attics, a threshold, wooden supports, and covered windows. The repetition of 'sa-veev' (around) indicates something is encircling or surrounding something else.
[EZK.41.17] Upon the upper part of the opening and up to the inner house, and to the exterior, and to all the wall around, around, within and without, are measurements. [§]
al-me'al ha-petach ve-ad ha-bayit ha-penimi ve-lachutz ve-el kol ha-kir saviv saviv ba-penimi u-bachitzon midot.
This verse describes measurements being applied to a structure, specifically around an opening, an inner house, the exterior, and all the walls. The repetition of 'saviv' (around) emphasizes a complete circuit. 'Midot' refers to measurements or dimensions.
[EZK.41.18] And they made cherubim and pomegranates, and a pomegranate between cherub and cherub, and two faces to the cherub. [§]
ve'asu kah-roo-veem vee-tee-mo-reem vee-tee-mo-rah bayn-keh-roov lee-keh-roov oo-shna-yim pah-neem lah-keh-roov.
This verse describes the making of cherubim and pomegranates, and their arrangement. 'Ve'asu' means 'and they made'. 'Kah-roo-veem' is the plural form of 'cherub'. 'Tee-mo-reem' are pomegranates, plural. 'Tee-mo-rah' is a single pomegranate. 'Bayn' means 'between'. The repetition of 'keh-roov' (cherub) denotes 'cherub to cherub'. 'Pah-neem' means 'faces'. 'Lah-keh-roov' means 'to the cherub'.
[EZK.41.19] And the faces of humans to the depictions from it, and the faces of lions to the depictions from it, made around all the building, around and around. [§]
ooof-nay a-dam el-ha-tee-mo-rah mee-po, ooof-nay khee-feer el-ha-tee-mo-rah mee-po, ah-soo-ee el-kol-ha-bah-yeet sa-veev sa-veev.
This verse describes carvings or depictions of human faces and lion faces on a structure, likely a temple or significant building. 'Pnei' means 'faces'. 'Adam' means 'human'. 'Kefir' means 'lion'. 'Ha-timorah' refers to the depictions, or the carvings. 'Mipo' means 'from it' or 'from its side'. 'Asui' means 'made' or 'carved'. 'Kol ha-bayit' means 'all the house' or 'all the building'. 'Saveev saveev' means 'around and around' or 'completely around'.
[EZK.41.20] From the earth until above the entrance, the cherubim and the palm trees were made, and the wall of the hall. [§]
meh-ha-ah-retz ad-meh-al ha-peh-tach ha-ker-oo-vim v-ha-tee-mor-eem ah-soo-eem v-keer ha-hay-chal
This verse describes the construction and appearance of the cherubim and palm trees within the temple, specifically from the floor up to above the entrance. "Meh" means "from". "Ha-aretz" means "the land" or "the earth". "Ad" means "until" or "to". "Meh-al" means "above". "Ha-peh-tach" means "the entrance". "Ha-ker-oo-vim" means "the cherubim". "V" means "and". "Ha-tee-mor-eem" means "the palm trees". "Ah-soo-eem" means "made" or "fashioned". "V-keer" means "and the wall". "Ha-hay-chal" means "the hall" or "the sanctuary".
[EZK.41.21] The temple has a square doorpost, and the face of the holy place is like an appearance. [§]
hahaykhal m'zuzat r'vu'ah uf'nei hakodesh hamar'eh kamar'eh
This verse describes the appearance of the temple's doorway. 'Hahaykal' refers to 'the temple'. 'M'zuzat' means 'doorpost'. 'R'vu'ah' means 'square'. 'Uf'nei' means 'and the faces of'. 'Hakodesh' means 'the holy place'. 'Hamar'eh' means 'the appearance'. 'Kamar'eh' means 'like an appearance'. The verse is describing a square doorpost and then stating the appearance of the holy place is like an appearance.
[EZK.41.22] The altar was wood, three cubits high, and its length was two cubits, and its corners were for it, and its length and its walls were wood. And God spoke to me, "This is the table which is before Yahveh." [§]
hamizbeach etz shalosh amot gaboh vearcheo shtayim amot umiktzotev lo vearcheo vekirotev etz vayedaber elai ze hasulchan asher lifnei Yahveh.
This verse describes the construction of an altar and a table. "hamizbeach" refers to 'the altar', "etz" means 'wood', "shalosh amot" means 'three cubits', "gaboh" means 'high', "vearcheo" means 'and its length', "shtayim amot" means 'two cubits', "umiktzotev" refers to 'and its corners', "lo" means 'to it', "vearcheo" again means 'and its length', "vekirotev" means 'and its walls', "etz" again means 'wood', "vayedaber elai" means 'and He spoke to me', "ze hasulchan" means 'this table', "asher lifnei Yahveh" means 'which is before Yahveh'.
[EZK.41.23] And there were two doors to the temple and to the holy place. [§]
u-shtayim dlatot la-heikal vla-kodesh.
This verse describes the doors of the temple and the holy place. 'Shtayim' means 'two'. 'Dlatot' means 'doors'. 'La-heikal' means 'to the temple'. 'Vla-kodesh' means 'and to the holy place'.
[EZK.41.24] And there were two doors for the doors, two turning doors for the doors, two for one door, and two doors for the other. [§]
u'shtayim d'latot lad'latot shtayim musabot d'latot shtayim l'delet echat u'shtey d'latot la'acheret.
This verse describes the doors of a structure, likely the Tabernacle or a significant building. It details that there were two doors for the doors, two turning doors for the doors, two for one door, and two for the other. The language is repetitive and focuses on the number of doors and their arrangement.
[EZK.41.25] And they made on them, to the doors of the sanctuary, cherubs and palms, as they were made to the walls. And wood of tree to the faces of the hall from the outside. [§]
va'asuya alehen el-deltot hahechal keruvim vetimorim ka'asher asuyim lakir'ot ve'av etz el-p'nei ha'ulam me'hachutz.
This verse describes the decorations on the doors of the sanctuary. "va'asuya" means "and they made". "alehen" means "on them". "el-deltot" means "to the doors". "hahechal" means "the sanctuary". "keruvim" means "cherubs". "vetimorim" means "and palms". "ka'asher" means "as". "asuyim" means "made". "lakir'ot" means "to the walls". "ve'av" means "and wood". "etz" means "tree". "el-p'nei" means "to the faces of". "ha'ulam" means "the hall". "me'hachutz" means "from the outside".
[EZK.41.26] And the windows were closed, and palm-like supports from its front and from its back to the shoulders of the hall, and the sides of the house and the thicknesses. [§]
vekhalonim atomot vetimorim mipho umipo el kitfot haulam vetzalot habayit vehaubim
This verse describes the detailed architectural elements of a structure, likely a temple or palace. 'Kalonim' refers to windows, 'atomot' means closed or sealed. 'Timorim' translates to palms or supporting pillars, and 'mipo' and 'umipo' refer to 'from its front' and 'from its back', denoting their placement. 'Kitfot' means shoulders, describing the placement of the pillars onto the structure. 'Haulam' is 'the hall'. 'Tzalot' means ribs or sides, referencing the sides of the building. 'Habayit' is 'the house' and 'haubim' means 'thicknesses' or 'depths', describing the walls or beams.
EZK.42
[EZK.42.1] And He led me out to the outside court, by the way, the way to the north, and He brought me to the chamber which is opposite the section and which is opposite the building, to the north. [§]
vayotzi'eni el-hechatsair hachitzonah haderech derech hatzafon vayevi'eni el-hallishkah asher neged hagizrah vaasher neged habinyan el-hatzafon
This verse describes being led out of an inner court to an external court, then to a chamber situated opposite a section and a building, all facing north. The words 'hechatsair' means 'the court,' 'hachitzonah' means 'the outside,' 'haderech' means 'the way,' 'hatzafon' means 'the north,' 'hallishkah' means 'the chamber,' 'hagizrah' means 'the section,' and 'habinyan' means 'the building'. The verbs describe the action of leading or bringing someone.
[EZK.42.2] Before the length of one hundred cubits is the opening to the north, and the width is fifty cubits. [§]
El-p’nei-orech ammot ha-me’ah petach ha-tzapon v’ha-rovach chamishim ammot.
This verse describes the dimensions of a structure or space. "El-p’nei" means 'before' or 'facing'. "Orech" means length. "Ammot" means cubits, a unit of measurement. "Ha-me’ah" means the hundred. "Petach" means opening or entrance. "Ha-tzapon" means the north. "V’ha-rovach" means and the width. "Chamishim" means fifty.
[EZK.42.3] Opposite the twenty that are to the inner courtyard, and opposite the pavement that is to the outer courtyard, Atik will be toward the face of Atik in the thirties. [§]
neged ha'esrim asher lekhazer hafenimi veneged ritzpah asher lekhazer hakhitzonah atik el-pnei-atik bashlishim.
This verse describes the placement of pillars relative to courtyards. 'Neged' means 'opposite' or 'before'. 'Ha'esrim' means 'the twenty'. 'Asher' means 'which' or 'that'. 'Lekhazer' means 'to the courtyard'. 'Hafenimi' means 'the inner'. 'Ritzpah' appears to refer to a pavement or flooring. 'Hakhitzonah' means 'the outer'. 'Atik' is likely a proper name, referring to a pillar. 'El-pnei' means 'toward the face of'. 'Bashlishim' means 'in the thirties', potentially referencing a number or measurement.
[EZK.42.4] And before the halls there is a walking space of ten cubits in width toward the interior, a path of one cubit, and their doorways are toward the north. [§]
ve-lif-nei ha-lesh-a-chot ma-ha-lech es-er a-mot ro-chav el ha-peh-nee-meeth deh-rech am-mah ech-at oo-pitch-ei-hem la-tsa-phon
This verse describes the dimensions and orientation of the portico (or hall) before the sanctuary. 'Leshachot' refers to porticos or halls. 'Amot' is the plural of 'ammah', meaning cubit (a unit of length). 'Pnee-meeth' means 'inward' or 'interior'. 'Pitch-ei-hem' refers to 'their openings', meaning doorways. 'La-tsa-phon' means 'toward the north'. The verse details a path ten cubits wide leading inward, with a one-cubit pathway, and doorways facing north.
[EZK.42.5] And the upper rooms are short, because the older ones are from below and from the foundations, a building. [§]
vehalleshochot haelyonot ketsurot ki-yochlu atikeem mehenna mehatachtonot umehatichonot binyan.
This verse describes the upper rooms being short because the older ones are from below and from the foundations, a building. 'Leshachot' refers to rooms or chambers. 'Elyonot' means upper. 'Ketsurot' means short or curtailed. 'Atikeem' means old or ancient. 'Tachtonot' means lower or under. 'Tichonot' refers to the foundations or middle parts. 'Binyan' means building.
[EZK.42.6] For they are threefold, and they have no pillars, like the pillars of the courtyards. Therefore, they have been removed from below and from the foundations of the earth. [§]
ki meshulashot hena ve'ein lahen ammudim ke'ammudei hachatzrot al ken ne'etzal mehatachtonot umehatichonot meha'aretz.
This verse describes three women, or perhaps pillars, that lack support. It details that because they lack pillars like those of courtyards, they have been removed from below and from the foundations of the earth. The verse uses the word 'henna' which is feminine plural. This could refer to literal women, or it could be metaphorical, referring to structures or pillars designed to look like women.
[EZK.42.7] And the fence which belongs to the outside, opposite the chambers, along the way of the outer court, before the chambers, its length is fifty cubits. [§]
ve-ga-der a-sher-la-chu-tz le-u-mat ha-le-sha-chot de-rech ha-cha-tzer ha-chi-tzo-na el-pe-nei ha-le-sha-chot ar-kho cha-mi-shim a-mah.
This verse describes a fence or barrier. 'Ve' means 'and'. 'Gader' means 'fence'. 'Asher' means 'which belongs to'. 'La-chutz' means 'the outside'. 'Le-umat' means 'opposite'. 'Ha-leshachot' means 'the chambers'. 'Derech' means 'the way of'. 'Ha-chatzer' means 'the court'. 'Ha-chitzona' means 'the outer'. 'El-pnei' means 'before'. 'Archo' means 'its length'. 'Chamishim' means 'fifty'. 'Ammah' means 'cubit'. Thus the verse describes a fence belonging to the outside, opposite the chambers, along the way of the outer court, before the chambers; its length is fifty cubits.
[EZK.42.8] For the length of the courts which are for the outer court is fifty cubits, and behold, on the face of the sanctuary is one hundred cubits. [§]
ki-orekh ha-leshakot asher le-khazer ha-khitzona chamishim ama ve-hineh al-pnei ha-heikhal meah ama
This verse describes the length of the courts of the outer court and the length facing the sanctuary. "orekh" means length. "leshakot" refers to the courts or enclosures. "khazer" means court or enclosure. "khitzona" means outer. "ama" is a unit of measure, commonly translated as 'cubit'. "heikhal" is the sanctuary or temple.
[EZK.42.9] And from below to the dwelling places of the Gods, the entrance comes from the east in his coming to here, from the outer court. [§]
u-mit-ta-chat-ah la-sha-chot ha-el-eh ha-me-vo me-ha-ka-dim be-vo-o la-hen-nah me-he-cha-tser ha-chi-tson-ah.
This verse describes the location of an entrance. "u-mit-ta-chat-ah" means "and from below". "la-sha-chot" means "to the tabernacles/dwelling places". "ha-el-eh" means "the Gods". "ha-me-vo" means "the entrance". "me-ha-ka-dim" means "from the east". "be-vo-o" means "in his coming". "la-hen-nah" means "to here". "me-he-cha-tser" means "from the court". "ha-chi-tson-ah" means "the outer".
[EZK.42.10] In the breadth of the enclosure’s fence, a way toward the eastern side and toward the face of the designated area and toward the face of the building for dwellings. [§]
bə-rōḵaḇ | ge-ḏer he-ḥāṣēr ḏeréḵ ha-qāḏîm el-pənê ha-giz-rāh və-el-pənê ha-bin-yān lə-šāḵōṯ.
This verse describes the layout of a courtyard or enclosure. "bə-rōḵaḇ" means "in the breadth". "ge-ḏer" means "fence" or "enclosure". "he-ḥāṣēr" means "the courtyard". "ḏeréḵ" means "way" or "path". "ha-qāḏîm" means "the eastern". "el-pənê" means "toward the face of" or "to the front of". "ha-giz-rāh" refers to a specific area within the enclosure. "ha-bin-yān" means "the building". "lə-šāḵōṯ" indicates purpose or destination, meaning "for dwellings".
[EZK.42.11] And the way before them was like the appearance of dwellings, which is the way of the north, just as long as it is broad, and all their exits, and like their judgements, and like their openings. [§]
ve'derech lif'neihem k'mar'eh hal'shachot asher derech hatzapon k'archan ken rachvan u'chol motza'eihem u'k'mishp'teihem u'k'pitcheihem.
This verse describes a vision of something resembling a structure or path. 'Derech' means way or path. 'Lifneihem' means before them. 'K'mar'eh' means like the appearance of. 'Hal'shachot' refers to dwellings or structures. 'Asher' means which. 'Derech hatzapon' means the way of the north. 'K'archan' means like the length. 'Ken rachvan' means just as broad. 'U'chol motza'eihem' means and all their exits. 'U'k'mishp'teihem' means and like their judgements/standards. 'U'k'pitcheihem' means and like their openings/mouths.
[EZK.42.12] And as the openings of the chambers which are the way of the South, an opening is at the head of the way, a way before the fence of the garden, a way of the East at their entering. [§]
ukfithei hallashkot asher derekh hadarom petach berosh derekh derekh bifnei haggeret hagginah derekh hakadim bevo'an.
This verse describes openings or entrances, specifically relating to pathways or roads. 'Hallashkot' refers to chambers or rooms, and the verse details the location of openings in relation to southward paths, a fence, and an eastern pathway. 'Be'an' seems to indicate a point of entry or access.
[EZK.42.13] And He said to me, "To the chambers of the north, to the chambers of the south, which are before the designated area, these are the chambers of holiness, where the priests who are close to Yahveh shall eat the most holy of holies. There they shall deposit the most holy of holies, and the grain offering, and the sin offering, and the guilt offering, for the place is holy." [§]
Va-yo-mer e-lai lish-khot ha-tzah-fon lish-khot ha-darom asher el-pnei ha-giz-rah he-nah lish-khot ha-kodeesh asher yo-khlu-sham ha-ko-he-nim asher-kro-vim la-Yahveh kah-de-shei ha-kud-ash-eem sham ya-nee-khoo kah-de-shei ha-kud-ash-eem ve-ha-min-khah ve-ha-khat-taht ve-ha-ah-sham ki ha-mah-kom kah-dosh.
This verse describes the chambers assigned to the priests for consuming the most holy offerings. It details the locations – north, south, and facing the designated area – and specifies the types of offerings (peace, sin, and guilt offerings) that are to be placed there. The verse emphasizes the holiness of the place.
[EZK.42.14] When the priests come, they must not go out from the holy place to the outer court, and there they will leave their garments, those in which they ministered. For these are holy. They will put on other garments and then approach what is for the people. [§]
bə·ḇō’ām hak·kō·hā·nîm wə·lō-yē·ṣə’ū mē·hak·qō·ḏeš ʾel-he·ḥā·ṣēr ha·ḥî·ṣō·nā wə·šām ya·ni·ḥū ḇig·ḏêhem ʾă·šer-yə·šar·tū ḇā·hem kî-qō·ḏeš hē·nā yə·lā·ḇšū bə·gā·ḏîm ʾă·ḥê·rîm wə·qā·rə·ḇū ʾel-ʾă·šer lā·ʿām.
This verse describes the priests’ actions after performing their duties in the holy place. They do not leave the holy place and exit to the outer court. They leave their garments there, the garments in which they served. Because these garments are holy, they put on other garments, and then approach what is for the people.
[EZK.42.15] And he completed the measurements of the inner house and led me out through the gate whose face is toward the east, and his measurement went around and around. [§]
vekilla et-midot habayit hapnimiy vehotziani derech hasha'ar asher panav derech hakadim umedado saviv saviv
This verse describes a measurement being completed of the inner house, and the speaker being led out through a gate facing the east, with the measurement being taken all around.
[EZK.42.16] The east wind measured with a measuring reed, five cubits of reeds with a measuring reed around. [§]
madad ruach ha-qadim bi-qeneh ha-midah chamish-emot qanim bi-qeneh ha-midah saviv.
This verse describes a measurement. "madad" means measured. "ruach ha-qadim" means "the east wind". "bi-qeneh ha-midah" means "with a measuring reed". "chamish-emot" means "five cubits". "qanim" means "reeds". "saviv" means "around". The verse is describing the measurement of something using a reed, specifically five cubits in length around its perimeter.
[EZK.42.17] The wind of the north was measured as five hundred reeds by the reed of the measurement, all around. [§]
madad ruach hatzapon chamish-me'ot qanim biqneh hamiddah saviv.
This verse describes a measurement of the north wind. "madad" means measured, "ruach" means wind, "hatzapon" means the north, "chamish-me'ot" means five hundred, "qanim" means reeds (as in measurement), "biqneh" means by a reed, "hamiddah" means the measurement, and "saviv" means around.
[EZK.42.18] And the wind of the south was measured, five hundred canes with the cane of the measure. [§]
et ruach hadarom madad chamish-me'ot qanim biqneh hamiddah
This verse describes a measurement of the south wind. "Et" is an untranslatable particle marking the direct object. "Ruach" means wind or spirit. "Hadarom" means the south. "Madad" means measured. "Chamish-me'ot" means five hundred. "Qanim" is a plural form meaning reeds or measuring canes. "Biqneh" means with a reed or by means of a measuring cane. "Hamiddah" means the measure.
[EZK.42.19] He who surrounds God measured the breadth of the sea, five hundred reeds by the measure of a reed. [§]
savav el-ruach ha-yam madad chamish-me'ot qanim bi-qneh ha-midah
This verse describes a measurement related to the sea. "Savav" means to surround or go around. "El" refers to God. "Ruach" means wind or spirit, but in this context likely refers to the breadth of the sea. "Ha-yam" is the sea. "Madad" means to measure. "Chamish-me'ot" is five hundred. "Qanim" is a unit of measure, often translated as reeds or cubits. "Bi-qneh" means with a reed or by means of a reed. "Ha-midah" is the measure or standard.
[EZK.42.20] By the four directions it measured the wall, around and around. The length was five hundred, and the width was five hundred, in order to distinguish between the holiness and the common. [§]
l’arba ruḥot m’dado ḥomah lo saviv saviv orekh ḥamish me’ot v’roḥav ḥamish me’ot l’havdil bein ha-qodesh l’ḥol.
This verse describes the dimensions of the new Jerusalem, specifically the wall surrounding it. “Arba ruḥot” means “four winds” or “four directions.” “M’dado” means “measured by it.” “Ḥomah” means “wall.” “Saviv saviv” means “around and around.” “Orekh” means “length.” “Rovah” means “width.” “Me’ot” means “hundreds.” “L’havdil” means “to distinguish.” “Qodesh” means “holiness” or “sacred.” “Ḥol” means “profane” or “common.” The verse speaks of the wall’s measurements being equal in length and width, and its purpose being to separate the holy from the common.
EZK.43
[EZK.43.1] And the Gods led me to the gate, the gate that faces the direction of the east. [§]
va-yo-le-che-ni el-ha-sha-ar sha-ar a-sheh-ro po-neh de-rech ha-ka-dim
This verse describes being led to a gate, specifically the gate that faces toward the east. 'Va-yo-le-che-ni' means 'and He led me'. 'El' means 'to' or 'toward'. 'Ha-sha-ar' means 'the gate'. 'Sha-ar' means 'gate'. 'A-sheh-ro' means 'which' or 'that'. 'Po-neh' means 'faces'. 'De-rech' means 'way' or 'direction'. 'Ha-ka-dim' means 'the east'.
[EZK.43.2] And behold, the glory of the Gods of Israel came from the way of the east, and his voice was like the sound of many waters, and the land shone from his glory. [§]
vehinneh k'vod elohey yisra'el ba miderech hakadim vekoloh k'kol mayim rabim vehaharetz he'irah mich'vodo.
This verse describes a vision of the glory of the God of Israel. 'Ve hinneh' means 'and behold'. 'K'vod' means 'glory'. 'Elohey' means 'the Gods of'. 'Yisra'el' is 'Israel'. 'Ba' means 'came'. 'Miderech' means 'the way of'. 'Hakadim' means 'the east'. 'Ve koloh' means 'and his voice'. 'K'kol' means 'like the sound of'. 'Mayim' means 'waters'. 'Rabim' means 'many'. 'Vehaharetz' means 'and the land'. 'He'irah' means 'shone'. 'Mich'vodo' means 'from his glory'.
[EZK.43.3] And like the appearance of the appearance that I saw, like the appearance that I saw when I came to destroy the city, and visions like the appearance that I saw toward the river Kebar, and I fell to my face. [§]
u’kh’mar’eh ha’mar’eh asher ra’iti ka’mar’eh asher ra’iti b’vo’i lishakhet et ha’ir u’mar’ot ka’mar’eh asher ra’iti el n’har k’var va’epol el panai.
This verse describes a vision. ‘u’kh’mar’eh’ means ‘and like the appearance’. ‘ha’mar’eh’ means ‘the appearance’. ‘asher’ means ‘that’ or ‘which’. ‘ra’iti’ means ‘I saw’. ‘b’vo’i’ means ‘in my coming’ or ‘when I came’. ‘lishakhet’ means ‘to destroy’. ‘et’ is a direct object marker. ‘ha’ir’ means ‘the city’. ‘u’mar’ot’ means ‘and visions’. ‘el’ means ‘to’ or ‘toward’. ‘n’har’ means ‘river’. ‘k’var’ is the name of a river. ‘va’epol’ means ‘and I fell’. ‘el panai’ means ‘to my face’ or ‘before my face’.
[EZK.43.4] And the glory of Yahveh came to the temple through the gate whose face is toward the east. [§]
ukhevode Yahveh ba el-habayit derekh sha'ar asher panav derekh hakadim.
This verse describes the glory of Yahveh entering the temple. 'Ukhevode' means 'and the glory'. 'Yahveh' is the proper name of God. 'Ba' means 'came'. 'El-habayit' means 'to the house' or 'to the temple'. 'Derekh' means 'by way of' or 'through'. 'Sha’ar' means 'gate'. 'Asher' means 'which' or 'that'. 'Panav' means 'its face' or 'facing'. 'Hakadim' means 'the east'.
[EZK.43.5] And a spirit lifted me and brought me to the inner court. And behold, the house was full of the glory of Yahveh. [§]
va-tee-sah-ay-nee roo-ach va-teb-ee-ay-nee el-heh-tsair ha-peh-nee-mee veh-hee-neh mah-leh k'-vod-Yahveh ha-bah-yeet
This verse describes a spiritual experience where someone is carried by a spirit and brought to an inner court. The court is then described as being filled with the glory of Yahveh. 'Ruach' means 'spirit' or 'wind'. 'Heh-tsair' means 'court'. 'Peh-nee-mee' means 'inner'. 'Mah-leh' means 'full'. 'K'-vod' means 'glory'. 'Bah-yeet' means 'the house'.
[EZK.43.6] And I heard a speaking to me from the house, and a man was standing near me. [§]
va-esh-ma mi-da-ber e-lai me-ha-bayit ve-ish ha-ya o-med etz-li.
This verse describes someone hearing a voice speaking to them from a house, and seeing a man standing nearby. 'Va-esh-ma' means 'and I heard'. 'Mi-da-ber' means 'speaking'. 'E-lai' means 'to me'. 'Me-ha-bayit' means 'from the house'. 'Ve-ish' means 'and a man'. 'Ha-ya' means 'was'. 'O-med' means 'standing'. 'Etz-li' means 'near me'.
[EZK.43.7] And God said to me, "Human, regarding the place of my throne and the place of the soles of my feet, where I will dwell among the children of Israel forever, they will no longer defile the house of Israel with their holy name, and their kings will no longer engage in fornication or lie with the corpses of their kings in their high places." [§]
Va-yo-mer e-lai ben-adam et-me-kom ki-sei-vee ve-et me-kom ka-fot rag-lai a-sher esh-kan-sham be-toch benei-yisrael le-o-lam ve-lo ye-tam-u od beit-yisrael shem ka-dishi he-ma u-mal-chei-hem biz-nu-tam u-ve-pig-rei mal-chei-hem ba-mot-am.
This verse comes from Ezekiel 39:29. It describes a declaration to a man (often translated as 'son of man') concerning the place of God's throne and the place of the soles of God's feet, where God will dwell among the children of Israel forever. It also states that the house of Israel will no longer defile God’s holy name, and their kings will no longer engage in fornication or lie with the corpses of their kings in their high places.
[EZK.43.8] When they finished building their homes and attached their doorposts next to mine, and the wall was between me and them, they defiled the name of my Holiness with their abominations which they did, and I consumed them in my anger. [§]
b’tittam sipam et-sipi u’mezuzatam eizel mezuzati v’hakir beini u’veineihem v’tim’u et-shem kad’shi b’to’avotam asher asu va’achal otam b’api.
This verse describes a defilement of God’s holy name by the Israelites. They built their homes too close to the tabernacle, polluting the sacred space with their impurities. God expresses his anger and intent to punish them for this transgression.
[EZK.43.9] Now, let their whoredoms be far away, and the carcasses of their kings from me, and I will dwell within them forever. [§]
‘ata yerakhaku ‘et-zenutam ufigrei malkheihem mimmeni vesakhanti betokham le’olam.
‘ata means “now”. Yerakhaku is a verb meaning “they will be far”. ‘Et is a grammatical marker. Zenutam means “their whoredoms” or “their adulteries”. Ufigrei means “and the carcasses”. Malkheihem means “of their kings”. Mimmeni means “from me”. Vesakhanti means “and I will dwell”. Betokham means “within them”. Le’olam means “forever”.
[EZK.43.10] You, son of man, tell the house of Israel about the house, and they will be ashamed of their sins, and they will measure out a plan. [§]
Atah ben-adam hageid et-beit-yisrael et-habayit veyikalmu meavoneihem umaddu et-tachnit.
This verse addresses a human being, identified as 'son of man,' and instructs him to speak to the house of Israel about 'the house,' causing them to be ashamed of their sins and to measure out a plan.
[EZK.43.11] And if they are ashamed of all that they have done, the form of the house, and its design, and its exits, and its entrances, and all its appearances, and also all its laws, and all its appearances, and all its teachings, God will reveal these to them, and write them before their eyes, and they will keep all its form and all its laws, and they will make them. [§]
ve-im-nikh'lmu mikhol asher asu tsurat habayit utkhunatav umozatav umova'av vekhol tzurotav ve'et kol khukkotav vekol tzurotav vekol torotav hodah otam ukhtov le'einehem veyishmeru et kol tzurato ve'et kol khukkotav ve'asu otam.
This verse details instructions for meticulously documenting and following the design and regulations of a structure, likely the Tabernacle or Temple. 'Nikhlmu' suggests a complete and shameful failure in building according to the divine plan, so the instructions are given to prevent this from happening again. The verse emphasizes that everything - the form, layout, entrances, exits, all appearances, laws, and teachings - must be communicated, written down, and followed exactly.
[EZK.43.12] This is the instruction concerning the house, upon the head of the mount. Its entire boundary all around, all around, is most holy, most holy. Behold, this is the instruction concerning the house. [§]
zo-at to-rat ha-bayit al-rosh ha-har kol-gvul-vo saviv saviv kodesh kadasim hineh-zo-at to-rat ha-bayit.
This verse describes the layout of the house, specifically regarding its boundaries on the mountaintop. It states that the entire boundary around it is considered most holy. The phrase is repeated for emphasis.
[EZK.43.13] And these are the measurements of the altar in cubits: a cubit, a cubit and a handbreadth, and a sixth of a cubit is the height, and a cubit is its width, and its border to its edge all around is a span of one handbreadth, and this is the top of the altar. [§]
ve’eleh midot hamizbeach ba’amot amah amah vatofach vecheik ha’amah ve’amah-rochev ugvulah el-sifatah saviv zeret ha’echad vezeh gav hamizbeach.
This verse details the measurements of the altar in cubits. ‘Amah’ is a cubit. ‘Tofach’ is a handbreadth. ‘Cheik ha’amah’ refers to a sixth of a cubit. ‘Zeret’ is a span, approximately a handbreadth. The verse gives dimensions for the altar’s height, width, and a surrounding border.
[EZK.43.14] From the belly of the earth to the lower support, there are two cubits in length, and a width of one cubit. And from the smaller support to the larger support, there are four cubits in length, and a width of the cubit. [§]
oo-may-cheik ha-ah-retz ad-ha-az-ah-rah ha-tach-to-nah sh-tai-eem am-moht veh-ro-chav am-mah ech-aht oo-may-ha-az-ah-rah ha-kteh-nah ad-ha-az-ah-rah ha-ged-o-lah ahr-bah am-moht veh-ro-chav ha-am-mah
This verse describes the dimensions of a structure, likely a part of the temple. It details measurements from the 'belly of the earth' to a lower support, then from a smaller support to a larger one. The measurements are given in 'amahs' (cubits), and also include width.
[EZK.43.15] And the Hare’el is four cubits, and from the Hare’el and upwards, the horns are four. [§]
vehahare’el arba amot umehahare’el ulema’lah hakranot arba.
This verse describes the dimensions of a specific object, likely an altar or a similar structure. "Hare’el" appears to be a proper noun, likely the name of the object. "Amot" is the plural of "amah", meaning cubits – an ancient unit of length. "Kranot" means horns, potentially referring to decorative or functional projections on the object. The verse states the height of the Hare’el is four cubits, and above the Hare’el, the horns are four.
[EZK.43.16] And the altar was twelve in length and twelve in width, square, to its four quarters. [§]
veha'ariei sh'teim esreh orech bishteim esreh rochav rabu'a el arba'at revai'av.
This verse describes the dimensions of the altar. "Ariei" means altar. "Sh'teim esreh" means twelve. "Orech" means length. "Rochav" means width. "Rabu'a" means square. "El" means to or toward. "Arba'at" means four. "Revai'av" means its corners or quarters.
[EZK.43.17] And the altar was fourteen in length and fourteen in width, towards its four sides, and the border around it was half a cubit, and its height was a cubit around, and its ascent faced towards the east. [§]
veha'azarah arvah 'esreh orekh be'arvah 'esreh rokhav el arba'at reva'eiha vehagvul saviv otah chatzi ha'ammah vehacheik-lah ammah saviv uma'aloteihu pnot qadim.
This verse describes the dimensions of the altar. 'Azarah refers to the altar itself. 'Arvah 'esreh means fourteen. Orekh means length, and rokhav means width. El arba'at reva'eiha refers to towards its four sides. Hagvul means the border or surrounding. Saviv otah means around it. Chatzi ha'ammah means half a cubit. Cheik-lah means its height. Uma'aloteihu pnot qadim means and its ascent (facing) towards the east.
[EZK.43.18] And He said to me, "Son of man, thus says my Lord Yahveh: These are the laws of the altar on the day of its making, to offer a burnt offering upon it and to sprinkle blood upon it." [§]
Va-yo-mer e-lai ben-adam koh amar adonai Yahveh el-leh chuk-kot ha-miz-be-ach be-yom he-a-so-to le-ha-a-lot a-lav olah ve-liz-rok a-lav dam.
This verse describes God speaking to a man (likely Ezekiel) and giving instructions regarding the altar's regulations concerning sacrifices. 'Va-yo-mer' means 'and He said'. 'E-lai' means 'to me'. 'Ben-adam' means 'son of man'. 'Koh amar' means 'thus says'. 'Adonai Yahveh' means 'my Lord Yahveh'. 'Chuk-kot' means 'laws/statutes'. 'Ha-miz-be-ach' means 'the altar'. 'Be-yom' means 'in the day'. 'He-a-so-to' means 'of its making'. 'Le-ha-a-lot a-lav' means 'to offer upon it'. 'Olah' is a burnt offering. 'Ve-liz-rok a-lav' means 'and to sprinkle upon it'. 'Dam' means 'blood'.
[EZK.43.19] And you shall give to the priests, the Levites, who are from the seed of Zadok, those who are close to me, says my Lord Yahveh, to serve me, a bull, son of the cow, for a sin offering. [§]
vənatattā ʾel-hakkōhănîm haləwîm ʾăšer hēm mizzeraʿ ṣādōq haqqrōbîm ʾêlay nəʾum ʾădōnāy yəhūah ləšārtēnî par ben-bāqār ləḥaṭṭāʾt.
This verse instructs giving a bull as a sin offering to specific priests. "vənatattā" means "and you shall give". "ʾel-hakkōhănîm" means "to the priests". "haləwîm" means "the Levites". "ʾăšer hēm" means "who are". "mizzeraʿ ṣādōq" means "from the seed of Zadok". "haqqrōbîm ʾêlay" means "those who are close to me". "nəʾum ʾădōnāy yəhūah" means "says my Lord Yahveh". "ləšārtēnî" means "to serve me". "par ben-bāqār" means "a bull, son of the cow" (a young bull). "ləḥaṭṭāʾt" means "for a sin offering".
[EZK.43.20] And you shall take from its blood and put it on its four horns and on the four corners of the courtyard and on the boundary all around, and you shall cleanse it and atone for it. [§]
v’lakachta midamo v’natata al-arba kranotav v’el arba pinot ha’azara v’el hagevul saviv v’chitteta oto v’kifarta’hu.
This verse details the ritual purification of the altar. ‘Lakachta’ means ‘you shall take.’ ‘Midamo’ means ‘from its blood.’ ‘Natata’ means ‘you shall put.’ ‘Arba kranotav’ means ‘its four horns.’ ‘Arba pinot ha’azara’ means ‘the four corners of the courtyard.’ ‘Hagevul saviv’ means ‘the boundary all around.’ ‘Chitteta oto’ means ‘you shall cleanse it.’ ‘Kifarta’hu’ means ‘you shall atone for it.’
[EZK.43.21] And you shall take the bull of the sin offering and burn it at the designated place of the house, outside the temple. [§]
ve-la-kakh-ta ayt ha-par ha-khata-at u-seraf-o be-mif-kad ha-bayit mi-khutz la-mik-dash
This verse describes the procedure for offering a sin offering. 'Ve-la-kakh-ta' means 'and you shall take'. 'Ayt' means 'the'. 'Ha-par ha-khata-at' means 'the bull of the sin offering'. 'U-seraf-o' means 'and you shall burn it'. 'Be-mif-kad ha-bayit' means 'at the designated place of the house'. 'Mi-khutz la-mik-dash' means 'outside the temple'.
[EZK.43.22] And on the second day, you shall bring forward a male goat, perfect, for a sin offering, and they shall cleanse the altar as they cleansed it with the bull. [§]
u-vayom ha-sheni takriv seir-izim tamim le-chatat ve-chittu et-ha-mizbeach ka-asher chittu ba-par.
This verse describes the offering to be made on the second day of a ritual purification. Specifically, a male goat, without blemish, is to be offered as a sin offering, and its blood is to be used to cleanse the altar, just as the blood of a bull was previously used.
[EZK.43.23] When your sin is finished, you will bring near a bull, a son of the cow, complete, and a ram from the flock, complete. [§]
b'cholot'cha mei'chata taqriv par ben-bakar tamim v'ayil min-hatzon tamim.
This verse describes a sin offering. 'b'cholot'cha' means 'when your sin is completed' or 'at the completion of your sin'. 'mei'chata' means 'from sin'. 'taqriv' means 'you will bring near'. 'par ben-bakar' means 'a bull, son of the cow' or simply 'a bull'. 'tamim' means 'complete, perfect, or whole'. 'v'ayil' means 'and a ram'. 'min-hatzon' means 'from the flock' or 'from the sheep'.
[EZK.43.24] And you shall bring them before Yahveh, and the priests shall cast salt upon them and shall offer them as a burnt offering to Yahveh. [§]
ve-hik-rab-tem lif-nei Yahveh ve-hish-lee-chu ha-ko-ha-neem a-lei-hem melach ve-he-eh-lu o-tam olah la-Yahveh.
This verse describes an offering being brought before Yahveh. The priests are to cast salt upon it, and then consume it entirely as a burnt offering to Yahveh. 'Lifnei' means 'before,' indicating presentation. 'Olah' specifically denotes a burnt offering, consumed completely by fire.
[EZK.43.25] For seven days you shall make a goat for a sin offering each day, and a bull, son of a cow, and a ram from the sheep; they shall be perfect ones. [§]
shiv'at yamim ta'aseh se'ir-chatat layom ufar ben-bakar ve'ayil min-hatson temimim ya'asu.
This verse details the offerings to be made for a specific sin offering. 'Shiv'at yamim' means 'seven days'. 'Ta'aseh' means 'you shall make'. 'Se'ir-chatat' means 'goat of sin offering'. 'Layom' means 'for the day'. 'Ufar ben-bakar' means 'and a bull, son of a cow'. 'Ve'ayil min-hatson' means 'and a ram from the sheep'. 'Temimim ya'asu' means 'perfect ones they shall make'.
[EZK.43.26] Seven days they will atone for the altar, and they will purify it, and they will fill his hand. [§]
shiv'at yamim yekhap'eru et-hamizbeach v'tihar'u oto umil'u yado.
This verse describes a seven-day purification ritual for an altar. 'Shiv'at yamim' means 'seven days'. 'Yekhap'eru' is a verb meaning 'they will atone'. 'Et-hamizbeach' refers to 'the altar' as a direct object. 'V'tihar'u' means 'and they will purify'. 'Oto' means 'it'. 'Umil'u' means 'and they will fill'. 'Yado' means 'his hand'.
[EZK.43.27] And they completed the days, so it will be on the eighth day and onward that the priests will perform your burnt offerings and your peace offerings, and my Lord Yahveh will accept you, declares my Lord Yahveh. [§]
vee-khah-loo et-hah-yah-meem soo-hay-ah bah-yohm hah-sheh-mee-nee vah-hah-leh yah-ah-soo hah-koh-hay-neem al-hah-meez-beh-ah-kh et-oh-loh-tay-khem ve-et-shahl-may-khem ve-rah-tsee-tee et-khem neh-oom ah-doh-nai yuh-veh-oh.
This verse describes the completion of days of dedication for the altar. It states that on the eighth day and onwards, the priests will perform your burnt offerings and peace offerings, and Yahveh will accept you. 'Adonai' is used as a title for Yahveh.
EZK.44
[EZK.44.1] And he led me by the way of the gate of the outer sanctuary that faces east, and it was closed. [§]
va-ya-shev o-ti derech sha-ar ha-mik-dash ha-chi-tson ha-po-neh ka-dim ve-hu sa-gur.
This verse describes someone being led along a path by a spirit. 'Va-ya-shev' means 'and he returned' or 'and he led back'. 'O-ti' means 'me'. 'Derech' means 'way' or 'path'. 'Sha-ar' means 'gate'. 'Ha-mik-dash' means 'the sanctuary' or 'the temple'. 'Ha-chi-tson' means 'the outer'. 'Ha-po-neh' means 'that faces' or 'that looks toward'. 'Ka-dim' means 'east'. 'Ve-hu' means 'and it was' or 'and he was'. 'Sa-gur' means 'closed' or 'shut'.
[EZK.44.2] And Yahveh said to me, "This gate shall be shut; it shall not be opened, and no person shall enter it, for Yahveh, the God of Israel, will come through it. And it shall remain shut." [§]
Va-yo-mer el-ai Yahveh ha-sha-ar ha-zeh sagur yih-yeh lo yip-ate-ach ve-ish lo-ya-vo vo ki Yahveh Elohei-Yisrael ba bo ve-hayah sagur.
This verse describes a divine instruction regarding a gate. The speaker is Yahveh, and the instruction is that a specific gate must remain closed and no one is to enter it, because Yahveh, the God of Israel, will come through it. The gate will remain closed thereafter.
[EZK.44.3] As for the leader, he is the leader who will sit within it to eat bread before Yahveh. He will come from the way of the hall of the gate, and he will go out by his way. [§]
et-hanasi nasi hu yeshev-bo le'echol-lechem lifnei Yahveh miderech ulam hasha'ar yavo umidarko yetz'a.
This verse describes where a leader will sit to eat bread before Yahveh. It details the path they will take to enter and exit. "Et" is an untranslatable particle marking a definite object. "Hanasi" means 'the leader'. "Nasi" means 'leader'. "Hu" means 'he'. "Yeshev-bo" means 'he will sit in it/him'. "Le'echol-lechem" means 'to eat bread'. "Lifnei Yahveh" means 'before Yahveh'. "Miderech" means 'from the way/path'. "Ulam hasha'ar" means 'hall of the gate'. "Yavo" means 'he will come'. "Umidarko" means 'and from his way'. "Yetz'a" means 'he will go out'.
[EZK.44.4] And he brought me by way of the north gate before the face of the house, and I saw, and behold, the glory of Yahveh filled the house of Yahveh, and I fell before my face. [§]
va-ye-vee-eh-nee de-rech-sha-ar ha-tsa-pon el-peh-nee ha-ba-yeet va-eh-reh ve-hee-neh mah-leh k-vod-Yahveh et-beit Yahveh va-eh-pol el-pah-nai.
This verse describes a vision where the speaker is brought to the north gate of a house and witnesses the glory of Yahveh filling the house of Yahveh, causing them to fall on their face. 'Va-ye-vee-eh-nee' means 'and he brought me'. 'De-rech-sha-ar' means 'by way of the gate'. 'Ha-tsa-pon' means 'the north'. 'El-peh-nee' means 'before the face of'. 'Ha-ba-yeet' means 'the house'. 'Va-eh-reh' means 'and I saw'. 'Ve-hee-neh' means 'and behold'. 'Mah-leh' means 'full'. 'K-vod' means 'glory'. 'Et' is a particle indicating the direct object. 'Va-eh-pol' means 'and I fell'. 'El-pah-nai' means 'before my face'.
[EZK.44.5] And Yahveh said to me, "Son of man, set your heart and see with your eyes and hear with your ears all that I speak to you concerning all the statutes of the house of Yahveh, and all of his laws. And you shall set your heart to the entrance of the house at all the exits of the sanctuary." [§]
Va-yo-mer el-ai Yahveh ben-adam sim lib-cha u-re-eh be-ei-nei-cha u-ve-oz-nei-cha shma-eh et kol-asher ani medaber otach le-chol chuk-kot beit-Yahveh u-le-chol tor-otav ve-sam-ta lib-cha lim-bo ha-bayit be-chol motza-ei ha-mik-dash.
This verse is a command from Yahveh to 'son of man' (a common prophetic designation, often interpreted as humanity). Yahveh instructs the 'son of man' to pay close attention, both with his eyes and ears, to everything Yahveh speaks concerning the statutes of the house of Yahveh and all of his laws. He is also to carefully observe the entrance to the house at all the exits of the sanctuary.
[EZK.44.6] And you shall say to the house of Israel: thus says my Lord Yahveh: you have had enough of all your abominations, house of Israel. [§]
ve'amarta el-meri el-beit yisrael koh amar adonai yahveh rab-lakhem mikol-to'evoteichem beit yisrael
This verse begins with a command to 'say' to the house of Israel. It relays a message from 'my Lord Yahveh', stating that they have had enough of all their abominations.
[EZK.44.7] When you brought in foreigners, uncircumcised in heart and uncircumcised in flesh, to be in my sanctuary to defile my house by offering to me the fat and the blood, you broke my covenant and committed all of your abominations. [§]
bahavieachem benei nechar arlei lev ve'arlei basar lihyot bemikdashi lechallo et beiti behakrivchem et lachmi chelev vadam vayafru et briti el kol toevoteichem.
This verse describes a situation where foreigners, uncircumcised in heart and flesh, are brought into the sanctuary to defile the house of God by offering the fat and blood of sacrifices. This act breaks the covenant and involves all kinds of abominations.
[EZK.44.8] And you did not keep the keeping of my holy ones, and you appointed yourselves as keepers of my keeping in my sanctuary for you. [§]
v’lo sh’martem mish’m’ret kadashai v’t’simun l’shomrei mish’marti b’mikdashi lachem.
This verse speaks of a failure to keep the holy appointed duties. ‘v’lo’ means ‘and not’. ‘sh’martem’ is a verb meaning ‘you kept’. ‘mish’m’ret’ means ‘the keeping of’ or ‘the watch’. ‘kadashai’ means ‘my holy ones’ or ‘my holiness’. ‘v’t’simun’ means ‘and you appointed’. ‘l’shomrei’ means ‘as keepers of’ or ‘as watchers of’. ‘mish’marti’ means ‘my keeping’ or ‘my watch’. ‘b’mikdashi’ means ‘in my sanctuary’. ‘lachem’ means ‘for you’.
[EZK.44.9] Thus says my Lord Yahveh: Every son of a foreigner who is uncircumcised of heart and uncircumcised of flesh shall not come into my sanctuary. To every son of a foreigner who is among the sons of Israel. [§]
Koh-amar adonai Yahveh, kol-ben-nekhar erel lev ve-erel basar, lo yavo el mikdashi. Lechol-ben-nekhar asher betoch benei Yisrael.
This verse comes from Ezekiel 44:9. 'Koh-amar' means 'thus says'. 'Adonai Yahveh' refers to 'my Lord Yahveh'. 'Kol-ben-nekhar' means 'every son of a foreigner'. 'Erel lev' means 'uncircumcised of heart'. 'Erel basar' means 'uncircumcised of flesh'. 'Lo yavo' means 'he shall not come'. 'El mikdashi' means 'to my sanctuary'. 'Lechol-ben-nekhar' means 'to every son of a foreigner'. 'Asher betoch benei Yisrael' means 'who is among the sons of Israel'.
[EZK.44.10] But if the Levites have strayed from above me in the errors of Israel, who strayed from above me after their idols, then they will bear their iniquity. [§]
ki im-haLeviyim asher rachaku me'alay bite'ot Yisrael asher ta'u me'alay acharei giluleihem venasu avonam.
This verse discusses the Levites who strayed from God due to the errors of Israel, who themselves strayed after idols. It states that the Levites will bear their iniquity. 'Ki' means 'for' or 'but'. 'Im' means 'if' or 'but'. 'HaLeviyim' means 'the Levites'. 'Asher' means 'who' or 'which'. 'Rachaku' means 'they strayed' or 'they departed'. 'Me'alay' means 'from me' or 'from above me'. 'Bite'ot' means 'in the errors of' or 'in the wanderings of'. 'Yisrael' means 'Israel'. 'Ta'u' means 'they strayed'. 'Giluleihem' means 'their idols'. 'Venasu' means 'and they will bear'. 'Avonam' means 'their iniquity'.
[EZK.44.11] And there will be servants in my sanctuaries, appointed duties at the gates of the house, and servants of the house. They will slaughter the burnt offering and the sacrifice for the people, and they will stand before them to serve them. [§]
vehayu b’mikdashai m’shartim p’kudot el-sha’arei habayit u’m’shartim et-habayit hemah yish’chatu et-ha’olah v’et-hazevach la’am v’hemah ya’amdu lifneihem l’shartam.
This verse describes the duties of the servants in the temple. ‘Mikdashai’ means ‘my sanctuaries’, ‘m’shartim’ means ‘servants’, ‘p’kudot’ means ‘appointments’ or ‘duties’, ‘sha’arei habayit’ means ‘gates of the house’, ‘ha’olah’ means ‘the burnt offering’, ‘hazevach’ means ‘the sacrifice’, and ‘la’am’ means ‘for the people’. The verse details who will perform the sacrifices and serve the people.
[EZK.44.12] Because they served them before the idols of others, and they became a stumbling block of iniquity to the house of Israel, therefore I have raised my hand against them, says my Lord Yahveh, and they will bear their own iniquity. [§]
Ya'an asher yeshartu otam lifnei giluleihem vehayu lebeit yisrael lemichshol avon al ken nasati yadi aleihem ne'um adonai yevoh venasu avonam.
This verse explains why God will punish certain people. The reason is because they served idols before the Israelites, causing them to stumble into sin. Therefore, God raises his hand against them, and they will bear their own iniquity.
[EZK.44.13] And let no one approach to minister as a priest for God, and let them not draw near to any of God’s holy things—especially to the holy of holies—and they shall bear their disgrace and abominations that they have done. [§]
ve-lo yig-shu ei-lai le-kho-hen li ve-la-geshet al-kol-ka-dash-ai el-ka-dash-ei ha-ke-dash-im ve-na-se-u ke-li-ma-tam ve-to-e-vo-tam a-sher a-su.
This verse contains instructions about who may approach God and minister as priests. It details that no one should approach to minister as a priest for God, or draw near to any of God’s holy things—especially to the most holy things—and those who do will bear their shame and abominations that they have done.
[EZK.44.14] And I will assign them as guardians of the guard duty of the house, for all his work and for all that is done within it. [§]
v’natati otam shomrei mishmeret habayit l’chol avodatō ul’chol asher ye’aseh bo.
This verse discusses assigning individuals as guardians of the house for all its work and all that is done within it. Let's break down the names of God and key terms: There are no divine names in this verse. ‘otam’ means ‘them’, ‘shomrei’ means ‘guardians’, ‘mishmeret’ means ‘guard duty’ or ‘watch’, ‘habayit’ means ‘the house’, ‘avodatō’ means ‘his work’ or ‘his service’ and ‘asher’ means ‘that’.
[EZK.44.15] And the priests, the Levites, descendants of Zadok, who guarded the watch of my sanctuary during the wanderings of the children of Israel from above me, these shall approach me to serve me, and they shall stand before me to offer to me fat and blood, says my Lord Yahveh. [§]
vehakohanim haleviyim benei tzadok asher shamru et mishmeret mikdashi biteuot benei yisrael me'alay hema yikrevu elai lesharteni ve'amdu lifanai lehakriv li helev vadam ne'um adonai yevaveh.
This verse discusses the priests, specifically the Levites descended from Zadok, who faithfully guarded the sanctuary. It states that these priests will be allowed to approach God to serve and offer sacrifices of fat and blood. The verse concludes with a declaration from 'my Lord Yahveh'.
[EZK.44.16] They will come to my sanctuary, and they will approach my table to serve me, and they will keep my watch. [§]
hem-ma ya-vo-u el-mik-dash-i ve-hem-ma yik-re-vu el-shul-chan-i le-shar-te-ni ve-sham-ru et-mish-mar-ti.
The verse describes those who will come to the sanctuary and approach the table to serve, and they will keep the watch. 'Hem-ma' means 'they'. 'Ya-vo-u' means 'will come'. 'El-mik-dash-i' means 'to my sanctuary'. 'Ve' means 'and'. 'Yik-re-vu' means 'will approach'. 'El-shul-chan-i' means 'to my table'. 'Le-shar-te-ni' means 'to serve me'. 'Ve-sham-ru' means 'and they will keep'. 'Et-mish-mar-ti' means 'my watch'.
[EZK.44.17] And it will be, when they come to the gates of the inner court, they will wear garments of linen, and no wool shall ascend upon them in their service at the gates of the inner court, and they shall enter. [§]
vehaya bevo’am el sha’arei hachatzer hapanimit, bigdei pishtim yilbashu, velo ya’ale aleihem tsemer beshartam besha’arei hachatzer hapanimit vaveita.
This verse describes the garments the priests should wear when entering the inner court of the temple. ‘Vehaya’ means ‘and it will be.’ ‘Bevo’am’ means ‘when they come.’ ‘El sha’arei’ means ‘to the gates of.’ ‘Hachatzer hapanimit’ means ‘the inner court.’ ‘Bigdei pishtim’ means ‘garments of linen.’ ‘Yilbashu’ means ‘they will wear.’ ‘Velo ya’ale’ means ‘and no’ or ‘and shall not ascend.’ ‘Aleihem’ means ‘upon them.’ ‘Tsemer’ means ‘wool.’ ‘Beshartam’ means ‘in their service.’ ‘Vaveita’ means ‘and they shall enter.’
[EZK.44.18] Linen turbans shall be upon their heads, and linen trousers shall be upon their loins. They shall not gird themselves with exertion. [§]
pa'arei pishtim yihyu al-rosham u michnesei pishtim yihyu al-matnehem lo yachgoru bayazeh
This verse describes the garments of the priests. "Pa'arei pishtim" refers to linen turbans. "Michnesei pishtim" refers to linen trousers. "Matnehem" means their loins. "Yachgoru" means to gird. "Bayazeh" means with sweat, or in exertion. The verse details the priestly garments and prohibits girding them for strenuous activity.
[EZK.44.19] And when they go out to the outer court, to the outer court, to the people, they shall remove their garments which they serve in there, and they shall leave them in the chambers of the holiness, and they shall put on other garments, and they shall not make the people holy with their garments. [§]
u-ve-tze-atam el-he-cha-tzer ha-chi-tzon-ah el-he-cha-tzer ha-chi-tzon-ah el-ha-am yif-sh'tu et-big-dei-hem asher-he-mah m'shar-tim bam ve-hi-ni-chu otam be-lish-chot ha-ko-desh ve-lav-shu big-adim a-che-rim ve-lo-ye-kad-shu et-ha-am be-big-dei-hem.
This verse describes the priests removing their priestly garments before entering the outer court to approach the people. They would leave these garments in the holy chambers, put on other clothes, and then interact with the people. The purpose is to avoid transferring any holiness from the sacred garments onto the people, potentially mishandling it.
[EZK.44.20] And their heads they shall not uncover, and they shall not let their hair grow free; they shall cover their heads with a covering. [§]
ve-rosham lo ye-ga-leh-chu u-pe-ra lo ye-shal-le-chu ka-som yik-se-mu et-ra-shei-hem.
This verse describes a practice of not shaving or letting the hair grow free, but covering the head instead. "rosh" means head. "ye-ga-leh" is a form of the verb meaning to uncover, reveal, or shave. "pe-ra" means hair that is let grow free or untamed. "ye-shal-le-chu" means to let go or send forth, used here in the sense of letting the hair grow. "ka-som" means a covering. "yik-se-mu" means they will cover. "et-ra-shei-hem" means their heads.
[EZK.44.21] And Yahveh says all priests shall not drink wine when they come to the inner courtyard. [§]
ve-yahveh lo-yishtu kol-kohen be-vo’am el-he-chatsair ha-penimit.
This verse discusses a prohibition concerning priests and wine. ‘ve’ means ‘and’. ‘yahveh’ is the proper name of God. ‘lo’ means ‘not’. ‘yishtu’ means ‘they will drink’. ‘kol’ means ‘all’. ‘kohen’ means ‘priest’. ‘be-vo’am’ means ‘in their coming’. ‘el’ means ‘to’. ‘he-chatsair’ means ‘the courtyard’. ‘ha-penimit’ means ‘the inner’. Thus, the verse speaks about all priests not drinking wine when they come to the inner courtyard.
[EZK.44.22] And a widow and a divorced woman they shall not take for themselves as wives, if not virgins from the seed of the house of Israel. And the widow that will be a widow, from a priest they shall take. [§]
veh-al-mah-nah oo-geh-roo-shah lo-yeek-hoo lah-hem leh-nah-sheem kee-eem beh-too-loh-t miz-zerah bayt yis-rah-el veh-hah-al-mah-nah ah-sher tee-heh al-mah-nah mik-oh-hen yee-kah-hoo.
This verse discusses who is permitted to marry whom. It specifically addresses widows and divorced women. ‘veh’ means ‘and’. ‘almah’ means ‘widow’. ‘geh-roo-shah’ means ‘divorced’. ‘lo-yeek-hoo’ means ‘they shall not take’. ‘lah-hem’ means ‘for themselves’. ‘leh-nah-sheem’ means ‘as wives’. ‘kee-eem’ means ‘if not’. ‘beh-too-loh-t’ means ‘virgins’. ‘miz-zerah’ means ‘from the seed’. ‘bayt yis-rah-el’ means ‘house of Israel’. ‘veh-hah-al-mah-nah’ means ‘and the widow’. ‘ah-sher’ means ‘that’. ‘tee-heh’ means ‘will be’. ‘mik-oh-hen’ means ‘from a priest’. ‘yee-kah-hoo’ means ‘they shall take’.
[EZK.44.23] And to my people they will teach between the holy and the profane, and between the unclean and the pure they will know. [§]
veh-et-ah-mee yo-roo bayn ko-desh le-chol oo bayn ta-may le-ta-hor yo-dee-oom.
This verse describes a task given to a priestly class. 'Veh-et' means 'and to'. 'Ah-mee' means 'my people'. 'Yo-roo' means 'they will teach'. 'Bayn' means 'between'. 'Ko-desh' means 'the holy'. 'Le-chol' means 'to the profane'. 'Oo' means 'and'. 'Ta-may' means 'the unclean'. 'Le-ta-hor' means 'to the pure'. 'Yo-dee-oom' means 'they will know'. The verse describes distinguishing between sacred and profane and between unclean and pure.
[EZK.44.24] And concerning dispute, they, the Gods, will stand to judge according to my judgments, and they will judge him. And they will keep my laws and my statutes at all my appointed times, and they will sanctify my Sabbaths. [§]
ve'al-riv hemah ya'amdu leeshpot bemishpatay visheftuhu ve'et-torotay ve'et-chukotay bekhal-mo'aday yishmoroo ve'et-shabbatotay yekadeshhoo.
This verse describes a role for 'the Gods' (Elohim) in judging disputes and upholding divine laws and observances. 'Riv' means dispute or contention. 'Elohim' is plural, so is translated as 'the Gods'. 'Torotay' are 'my laws', and 'chukotay' are 'my statutes'. 'Mo'aday' are 'my appointed times' or 'my feasts'. 'Shabbatotay' are 'my Sabbaths'.
[EZK.44.25] And to the corpse of a man, God does not allow one to come to uncleanness; but only to father and to mother and to son and to daughter and to brother and to sister, to one who has not been to a man, they will become unclean. [§]
Ve-el-met adam lo yavo letama; ki im-le-av u-le-em u-leven u-levat le-ach u-le-achot asher lo hayta le-ish yitamma’u.
This verse outlines who someone becomes ritually unclean upon contact with a corpse. 'El' refers to God, 'met' is corpse, 'adam' is man, 'yavo' is to come, 'letama' is to uncleanness, 'ki im' means 'but only', 'av' is father, 'em' is mother, 'leven' is son, 'levat' is daughter, 'ach' is brother, 'achot' is sister, 'asher' is who/which, 'lo hayta' is was not, 'le-ish' is to a man, and 'yitamma’u' means they will become unclean.
[EZK.44.26] And after his purification, seven days they will count for him. [§]
ve-akharei toharato shiv'at yamim yisperu-lo
This verse describes a period of purification and a subsequent counting of days related to a person. 've-akharei' means 'and after'. 'toharato' is 'his purification'. 'shiv'at' means 'seven'. 'yamim' means 'days'. 'yisperu-lo' means 'they will count for him'.
[EZK.44.27] And on the day they come to the holiness, to the inner court, to serve in the holiness, he will offer his sin offering. This is a declaration of my Lord Yahveh. [§]
oo-ve-yohm bo-oh el-ha-ko-desh el-he-kha-tser ha-peh-nee-meet le-sha-ret ba-ko-desh yak-reev kha-ta-to nev-oom ad-o-nai ye-ho-veh
This verse describes the offering of a sin offering by a priest when entering the inner court to serve in the holy place. 'Boo' means 'to come'. 'Ha-kodesh' means 'the holiness' or 'the holy place'. 'He-khatcher ha-peh-nee-meet' means 'the inner court'. 'Le-sharet' means 'to serve'. 'Ba-kodesh' means 'in the holiness'. 'Yak-reev' means 'he will bring near' or 'he will offer'. 'Khata-to' means 'his sin offering'. 'Nev-oom' means 'declaration of'. 'Adonai' means 'my Lord'. 'Ye-ho-veh' is the proper name of God.
[EZK.44.28] And it will be to them for an inheritance, I am their inheritance, and a possession you shall not give to them in Israel, I am their possession. [§]
vehayeta lahem lenachala ani nachalatam vaachuzza lo titnu lahem beyisrael ani achuzzatam.
This verse describes God's relationship with Israel. The first clause states that God will be their inheritance. The second clause states that they are God's inheritance. The final clause states that possessions will not be given to them in Israel, because God is their possession. The words 'nachala' and 'achuzza' both refer to inheritance or possession, but 'achuzza' emphasizes something held or grasped.
[EZK.44.29] The grain offering, the sin offering, and the guilt offering, these they will eat, and all that is devoted in Israel will be for them. [§]
hamminchah vehatatt vehaasham hemah yo'khlum vechol cherem beyisrael lahem yihyeh
This verse discusses what the priests are permitted to eat. 'Minchah' refers to a grain offering, 'chatatt' is a sin offering, 'asham' is a guilt offering, and 'cherem' is a devoted thing - something banned, set apart for God, or destroyed. The verse states that these offerings, and anything devoted (cherem) in Israel, will be *for them* (the priests) to eat.
[EZK.44.30] And the first of all firstfruits of all, and all the tithe of all from all your tithes, will be to the priests, and the first of your kneading you will give to the priest to place a blessing upon your house. [§]
ve-re’shit kol-bikurei kol ve-kol-terumat kol mikol terumoteikhem lakohan yihyeh ve-re’shit arisoteikhem titnu lakohan lehanich beracha el-beitkha.
This verse discusses the firstfruits and tithes to be given to the priests. ‘Ve-re’shit’ means ‘and the first’. ‘Kol’ means ‘all’ or ‘every’. ‘Bikurei’ is the plural of ‘bikur’ meaning ‘firstfruits’. ‘Terumat’ means ‘a heave offering’ or ‘a tithe’. ‘Lakohan’ means ‘to the priest’. ‘Yihyeh’ means ‘will be’. ‘Arisoteikhem’ means ‘your dough’ or ‘your kneading’. ‘Titnu’ means ‘you will give’. ‘Lehanich’ means ‘to rest’ or ‘to place’. ‘Beracha’ means ‘blessing’. ‘El-beitkha’ means ‘to your house’.
[EZK.44.31] All carcass and torn animal from the bird and from the livestock, the priests shall not eat. [§]
kal-nev-eh-lah oo-treh-fah min-ha-of oo-min-ha-beh-eh-mah lo yoch-lu ha-koh-neem
This verse discusses what the priests are not permitted to eat. 'Kal' means 'all' or 'every'. 'Nevelah' refers to an animal that died of natural causes or was improperly slaughtered. 'Treifah' refers to an animal that was torn by a predator. 'Min' means 'from'. 'Ha-of' means 'the bird'. 'Ha-behemah' means 'the beast' or 'the livestock'. 'Lo yochlu' means 'they shall not eat'. 'Ha-kohanim' means 'the priests'.
EZK.45
[EZK.45.1] And when you cause the land to fall by inheritance, you shall lift up an offering to Yahveh, a holiness from the land. Its length shall be twenty-five thousand and its width ten thousand. It is a holiness throughout all its boundary surrounding it. [§]
uvehafihlchem et-ha'aretz benachalah tarimu terumah leyahveh kodesh min-ha'aretz orech chamishah ve'esrim elef orech verochev asarah elef kodesh-hu bechol gevulah saviv.
This verse details instructions concerning a portion of land to be dedicated as a holy offering to Yahveh. It specifies the dimensions of this land, describing its length and width. It emphasizes the land’s sacredness throughout its boundaries.
[EZK.45.2] From this, let there be to the sacred, five hundred in five hundred, a square surrounding, and fifty cubits of a space to it surrounding. [§]
yi-h'yeh mee-zeh el-ha-ko-desh ha-mesh me-oh-t ba-ha-mesh me-oh-t me-roo-vah sah-veev va-ha-mee-sheem ah-mah meeg-rahsh lo sah-veev.
This verse details the dimensions of a sacred area. "yi-h'yeh" means 'will be'. "mee-zeh" means 'from this'. "el-ha-ko-desh" means 'to the holiness' or 'to the sacred'. "ha-mesh me-oh-t" means 'the five hundred'. "ba-ha-mesh me-oh-t" means 'in the five hundred'. "me-roo-vah" means 'squared' or 'a square'. "sah-veev" means 'around' or 'surrounding'. "va-ha-mee-sheem" means 'and the fifty'. "ah-mah" means 'cubit' (a unit of measurement). "meeg-rahsh" means 'a space' or 'a court'. "lo" means 'for it' or 'to it'.
[EZK.45.3] From this measure it shall be, the length twenty-five thousand and the width ten thousand, and in it the sanctuary shall be holiest of holies. [§]
oo-min-hah-mee-dah hah-zoht tah-mohd oh-rech khah-mee-shah veh-eh-ser ehl-ef veh-roh-khav ah-seh-ret ah-lah-feem oo-vo-yih-yeh hah-meek-dash koh-desh kah-dah-sheem.
This verse describes the dimensions of the inner sanctuary. 'Min' means 'from'. 'Hamidah' means 'the measure'. 'Hazot' means 'this'. 'Tamod' means 'it shall be'. 'Orech' means 'length'. 'Chamisha ve'eser' means 'five and twenty' (twenty-five). 'Elef' means 'thousand'. 'Rochav' means 'width'. 'Asehret' means 'ten'. 'Bo' means 'in it'. 'Yihyeh' means 'it shall be'. 'Hamikdash' means 'the sanctuary'. 'Kodesh' means 'holy'. 'Kadashim' means 'holies'. This verse details the length and width of the inner sanctuary, stating it is to be a most holy place.
[EZK.45.4] Holy is it from the land, it will be to the priests serving the temple, the offerings to serve Yahveh, and it will be for them a place for homes, and a sanctuary for the temple. [§]
kodesh min-ha'aretz hu lakohanim meshartei hamikdash yihyeh hakrevim lesharat et-yahveh vehayah lahem maqom levattim umikdash lamikdash
This verse describes land set apart as holy, specifically for the priests who serve in the temple. It will be a place for their homes and a sanctuary for the temple itself. 'Kodesh' refers to something set apart as holy. 'Ha'aretz' means 'the land'. 'Lakohanim' means 'to the priests'. 'Meshartei' means 'serving'. 'Hamikdash' means 'the temple'. 'Yihyeh' means 'it will be'. 'Hakrevim' means 'the offerings'. 'Lesharat' means 'to serve'. 'Et-yahveh' means 'Yahveh'. 'Vehayah' means 'and it will be'. 'Lahem' means 'for them'. 'Maqom' means 'a place'. 'Levattim' means 'for homes'. 'Umikdash' means 'and a sanctuary'. 'Lamikdash' means 'for the temple'.
[EZK.45.5] And five and twenty thousand cubits will be the length, and ten thousand cubits the width, for the Levites, the servants of the house, to them as a possession, twenty for districts. [§]
va-chamisha ve-esrim elef orech va-aseret alafim rochav ye-hayah la-leviyim meshartei ha-bayit lahem la-achuzza esrim le-shachot.
This verse describes the dimensions of land allocated to the Levites for their service in the house. 'Chamisha ve-esrim elef' means 'five and twenty thousand', referring to the length. 'Orech' means 'length'. 'Aseret alafim' means 'ten thousand', referring to the width. 'Rochav' means 'width'. 'Ye-hayah' means 'will be'. 'La-leviyim' means 'to the Levites'. 'Meshartei ha-bayit' means 'the servants of the house'. 'Lahem' means 'to them'. 'La-achuzza' means 'as possession'. 'Esrim' means 'twenty'. 'Le-shachot' means 'for districts'.
[EZK.45.6] You shall give the possession of the city five thousand in breadth and length, five and twenty thousand, compared to the contribution of the sanctuary. It will be for all the house of Israel. [§]
va-achuzat ha-ir titnu chamesset alfim rochev ve-orech chamishah ve-esrim elef le-umat terumat ha-kodesh lechol-beit yisrael yihyeh.
This verse concerns the apportionment of land for the city. 'Achuzat ha-ir' means 'the possession of the city'. 'Titnu' means 'you shall give'. 'Chamesset alfim' means 'five thousand'. 'Rochav ve-orech' means 'breadth and length'. 'Chamishah ve-esrim elef' means 'five and twenty thousand'. 'Le-umat' means 'compared to'. 'Terumat ha-kodesh' means 'the contribution of the sanctuary'. 'Lechol-beit yisrael' means 'to all the house of Israel'. 'Yihyeh' means 'it will be'.
[EZK.45.7] And to the leader from this and from this, for the contribution of the holy and for the holding of the city, facing the contribution of the holy and facing the holding of the city, from the side of the sea, sea-ward, and from the side of the east, east-ward, and the length in relation to one of the portions, from the boundary of the sea to the boundary of the east. [§]
ve-lan-na-see mee-zeh oo-mee-zeh li-tru-maht ha-ko-desh ve-la-ah-u-zaht ha-eer el-peh-nei tru-maht-ha-ko-desh ve-el-peh-nei a-hu-zaht ha-eer mip-aht-yam ya-mah oo-mip-aht-keh-dmah kah-dee-mah ve-o-rekh le-oo-moht ah-had ha-hah-lah-kim mig-boo-ul yam el-g-boo-ul kah-dee-mah.
This verse describes land allotments for leaders, related to the holy contributions and the holdings of the city. It details the location of these allotments relative to the sea and the east, specifying length and boundaries. 'Mizzeh' is 'from this', repeated, indicating allotments on both sides. 'Tru-maht ha-ko-desh' is 'the contribution of the holy', referencing offerings or portions dedicated to religious purposes. 'A-hu-zaht ha-eer' means 'the holding of the city', or the city's property. 'Mip-aht yam ya-mah' is 'from the side of the sea, sea-ward'. 'Mip-aht keh-dmah kah-dee-mah' means 'from the side of the east, east-ward'.
[EZK.45.8] The land will be for him as possession in Israel, and my princes will no longer oppress my people. And the land they will give to the house of Israel to their tribes. [§]
la’aretz yihyeh-lu lo la’achuzzah beYisrael veLo-yonu od nesi’ai et-ammi veha’aretz yitnu lebeit-Yisrael leshiveteihem.
This verse concerns the giving of land and the removal of the power of princes over the people of Israel. 'la’aretz' means 'to the land'. 'yihyeh-lu' means 'will be for him'. 'la’achuzzah' means 'as possession'. 'beYisrael' means 'in Israel'. 'veLo-yonu' means 'and they will not oppress'. 'od' means 'again'. 'nesi’ai' means 'my princes'. 'et-ammi' means 'my people'. 'veha’aretz' means 'and the land'. 'yitnu' means 'they will give'. 'lebeit-Yisrael' means 'to the house of Israel'. 'leshiveteihem' means 'to their tribes'.
[EZK.45.9] Thus says my Lord Yahveh: Too much for you, princes of Israel! Remove violence and plunder, and do justice and righteousness. Lift up your exiles from over my people, declares my Lord Yahveh. [§]
koh-ah-mar adonai yahveh rab-lakhem nesi-ei yisrael chamas vashod hasiru umishpat uzedakah asu harimu gerushteichem me-al ammi neum adonai yahveh.
This verse is a prophetic declaration. 'Koh-amar' means 'thus says'. 'Adonai' is 'my Lord'. 'Yahveh' is the proper name of God. 'Rab-lakhem' means 'too much for you'. 'Nesi-ei yisrael' means 'princes of Israel'. 'Chamas vashod' means 'violence and plunder'. 'Hasiru' means 'remove'. 'Umishpat uzedakah' means 'justice and righteousness'. 'Asu' means 'do'. 'Harimu' means 'lift up'. 'Gerushteichem' means 'your exiles'. 'Me-al ammi' means 'from over my people'. 'Neum' means 'declares'. The verse is a direct command to the leaders of Israel to cease their oppressive practices and instead act with justice and righteousness, and to restore those who have been exiled.
[EZK.45.10] Scales of justice and a measure of justice and a tenth of justice may be to you. [§]
mo-zneh-y tzedek v'ei-fat tzedek oo-bat tzedek yeh-hee la-chem.
This verse discusses measures of justice. "mo-zneh-y" refers to balances or scales. "tzedek" means justice or righteousness. "ei-fat" refers to a measure, like a bushel or ephah. "bat" refers to a tenth, or a measure like a homer. "yeh-hee" means 'let it be' or 'may it be'. "la-chem" means 'to you'.
[EZK.45.11] The ephah and the homer shall have one standard for measuring the tithe of the material. The greater material is the homer, and the standard of the material, the ephah, shall be relative to the material, the homer. [§]
ha'eyphah vehabbat tochen echad yihyeh lasa'at ma'asar hachomer habbat va'ashirith hachomer ha'eyphah el-hachomer yihyeh matkunto
This verse discusses standard measures for offerings. "Ha'eyphah" refers to the ephah, a unit of dry volume. "Habbat" refers to the homer, another unit of dry volume. The verse states that these two measures must have a single standard. It further specifies the relationship between the homer and the ephah; the greater measure is the homer, and the standard of the homer is relative to the measure of the homer.
[EZK.45.12] And the shekel is twenty gerahs. Twenty shekels are five and twenty shekels, ten and five shekels. The maneh will be for you. [§]
ve-ha-shekel esrim gerah esrim shkalim chamishah ve-esrim shkalim asarah vachamishah shekel ha-maneh yiheyeh lachem.
This verse deals with weights and measures, specifically concerning the shekel and gerah, and a unit called the maneh. It establishes their relative values. 'Shekel' is a unit of weight, 'gerah' is a smaller unit, and 'maneh' is a larger one. The verse defines how many gerahs make up a shekel, and how many shekels make up a maneh.
[EZK.45.13] This is the contribution that you shall offer: a sixth of the epha from the substance of the wheat, and its sixth of the epha from the substance of the barley. [§]
zoht ha-tru-mah asher ta-ree-moo shish-sheet ha-ei-fah meh-choh-mer ha-chi-teem veshish-she-tem ha-ei-fah meh-choh-mer ha-se-oh-reem.
This verse details the portion of the harvest to be given as a contribution. "zoht" means "this". "ha-tru-mah" means "the contribution". "asher" means "that" or "which". "ta-ree-moo" means "you shall lift up" or "you shall offer". "shish-sheet" means "a sixth". "ha-ei-fah" means "the epha" (a unit of dry measure). "meh-choh-mer" means "from the substance of" or "from the grain of". "ha-chi-teem" means "the wheat". "veshish-she-tem" is a variation on the previous word and means "and its sixth". "ha-se-oh-reem" means "the barley".
[EZK.45.14] And the law of the oil, the tenth of the oil, is a tenth of the bat from the olive press. Ten batim are a homer, because ten batim are a homer. [§]
ve-hok ha-shemen ha-bat ha-shemen ma'asar ha-bat min-ha-kor aseret ha-batim homer ki-aseret ha-batim homer.
This verse describes a regulation concerning the oil offering, specifically regarding the tenth part of a 'bat' (a unit of measure) of oil taken from the olive press. It states that this tenth part, from the press, is equivalent to ten 'batim' which equals a 'homer' (another unit of measure). It repeats that ten 'batim' are equal to one 'homer'.
[EZK.45.15] And one lamb from the flock, from the hundreds belonging to the drink offering of Israel, for a grain offering and a burnt offering and a peace offering, to atone for them, declares my Lord Yahveh. [§]
ve-seh-achat min-ha-tson min-ha-mateyim mimashkeh yisrael leminchah uleolah ulishlamim lekapper aleihem ne'um adonai yevveh.
This verse describes a specific offering. 'Seh' means lamb. 'Achat' means one. 'Min' means from. 'Ha-tson' means the flock. 'Ha-mateyim' means the hundreds. 'Mimashkeh yisrael' means from the drink offering of Israel. 'Leminchah' means for a grain offering. 'Uleolah' means and a burnt offering. 'Ulishlamim' means and a peace offering. 'Lekapper aleihem' means to atone for them. 'Ne'um' means declares. 'Adonai' means my Lord. 'Yevveh' is the proper name of God.
[EZK.45.16] All the people of the land will be God's contribution, this, to the leader in Israel. [§]
kol ha-am ha-aretz yihyu el-hatruma ha-zot lanasi beyisrael
This verse discusses the contributions given to the leader in Israel. "Kol" means "all". "Ha-am" means "the people". "Ha-aretz" means "the land". "Yihyu" means "will be". "El" means "God". "Hatruma" means "the contribution". "Ha-zot" means "this". "Lanasi" means "to the leader". "Beyisrael" means "in Israel".
[EZK.45.17] And upon the leader will be the burnt offerings and the grain offering and the libation, during the festivals and the new months and the sabbaths, at all appointed times of the house of Israel. He will perform the sin offering and the grain offering and the burnt offering and the peace offerings to atone for the house of Israel. [§]
ve'al-hanasi yihyeh ha'olot vehaminchah vehanechech bachaggim ubechodashim ubashabbatot bechol mo'adei beit yisrael hu ya'aseh et-hachatta'at ve'et-haminchah ve'et-ha'olah ve'et-hashlamim lechapper be'ad beit-yisrael.
This verse details the offerings to be made by the leader (Nasi) on behalf of the house of Israel. It lists various types of offerings – burnt offerings (‘olah), grain offerings (minchah), libations (nechech), sin offerings (chatta’at), and peace offerings (shlamim) – to be performed during festivals, new months, and sabbaths.
[EZK.45.18] Thus says my Lord Yahveh, in the first, on the first of the month, you shall take a perfect bullock and you shall atone for the sanctuary. [§]
koh-ah-mar adonai yahveh ba-rishon be-echad la-chodesh ti-kah par ben bakar tamim ve-chi-teh-ta et ha-mik-dash
This verse comes from Ezekiel 45:18. "Koh amar" means "thus says". "Adonai" means "my Lord". "Yahveh" is the proper name of God. "Ba-rishon" means "in the first". "Be-echad la-chodesh" means "on the first of the month". "Tikach" means "you shall take". "Par ben bakar" means "a bullock". "Tamim" means "perfect". "Ve-chi-teh-ta" means "and you shall atone". "Et ha-mikdash" means "for the sanctuary".
[EZK.45.19] And the priest shall take from the blood of the sin offering and place it on the doorpost of the house and on the four corners of the courtyard to the altar, and on the doorpost of the gate of the inner court. [§]
ve-la-kach ha-ko-hen mid-dam ha-chat-ta-at ve-na-tan el-mezuzat ha-bayit ve-el-ar-ba pin-not ha-azara la-mizbeach ve-al-mezuzat sha'ar ha-chatzer ha-penimit.
This verse details a ritual involving the application of sin offering blood. 've-la-kach' means 'and took'. 'ha-ko-hen' is 'the priest'. 'mid-dam' is 'from the blood'. 'ha-chat-ta-at' is 'of the sin offering'. 've-na-tan' is 'and gave/placed'. 'el-mezuzat' is 'to the doorpost'. 'ha-bayit' is 'the house'. 've-el-ar-ba pin-not' is 'and to the four corners'. 'ha-azara' is 'of the courtyard'. 'la-mizbeach' is 'to the altar'. 've-al-mezuzat sha'ar' is 'and to the doorpost of the gate'. 'ha-chatzer ha-penimit' is 'the inner court'.
[EZK.45.20] And thus you shall do in the seventh month, from a man who errs and from one who is naive, and you shall atone for the house. [§]
ve khen ta'aseh be shiv'ah ba chodesh mei'ish shogeh u mipeti ve chifartem et habayit.
This verse describes a ritual of purification. "ve khen" means "and thus". "ta'aseh" means "you shall do". "be shiv'ah ba chodesh" means "in the seventh month". "mei'ish shogeh u mipeti" means "from a man who errs and from one who is naive". "ve chifartem" means "and you shall atone". "et habayit" means "the house".
[EZK.45.21] In the first month, on the fourteenth day of the month, the Passover will be for you. It is a festival of weeks of days, and unleavened bread will be eaten. [§]
ba-rishon be-arbe'ah asar yom la-hodesh yi-hyeh lakhem ha-pasach chag shavuot yamim matzot ye-echel.
This verse describes the observance of the Passover. "ba-rishon" means "in the first". "be-arbe'ah asar yom" means "on the fourteenth day". "la-hodesh" means "of the month". "yi-hyeh lakhem" means "will be for you". "ha-pasach" means "the Passover". "chag shavuot yamim" means "a festival of weeks of days". "matzot ye-echel" means "unleavened bread will be eaten".
[EZK.45.22] And the leader will perform, on that day, for himself and for all the people of the land, a bull as a sin offering. [§]
ve'asah hanasi bayom hahu ba'ado uv'ad kol am ha'aretz par chatat.
This verse describes the actions of the leader (nasi) on a specific day (bayom hahu). He performs a sin offering (par chatat) for himself (ba'ado) and for all the people of the land (uv'ad kol am ha'aretz). 'Ve'asah' means 'and he will do' or 'and he did', indicating an action performed. 'Hanasi' is 'the leader'. 'Ba'ado' means 'for himself', or 'on his behalf'. 'Kol am ha'aretz' means 'all the people of the land'. 'Par chatat' refers to a bull as a sin offering.
[EZK.45.23] And seven days of the festival, one shall make a burnt offering to Yahveh: seven bulls and seven perfect rams for the day, for seven days, and a sin offering, a goat of the goats, for the day. [§]
veshiv’at yemey-hechag ya’aseh olah layahveh shiv’at parim vesiv’at eilim temimim layom shiv’at hayamim vechatat se’ir izzim layom.
This verse details the burnt offerings and sin offerings to be made during the seven days of the festival. ‘Shiv’at’ means seven. ‘Yemey-hechag’ means days of the festival. ‘Olah’ means burnt offering. ‘Layahveh’ means to Yahveh. ‘Parim’ means bulls. ‘Eilim’ means rams. ‘Temimim’ means perfect/whole. ‘Layom’ means for the day. ‘Chatat’ means sin offering. ‘Se’ir izzim’ means a goat of the goats.
[EZK.45.24] And the grain offering shall be an ephah for the bull, and an ephah for the ram; he shall make [it], and oil, a hin for the ephah. [§]
oo-min-chah ay-fah lahp-par ve-ay-fah la-ah-yil ya-ah-seh ve-sheh-men heen la-ay-fah
This verse details the grain offering required alongside sacrifices. 'Minchah' refers to a grain offering. 'Ephah' is a unit of dry measure. 'Par' means a bull. 'Ayil' means a ram. 'Ya'aseh' means he shall make. 'Shemen' means oil. 'Hin' is a unit of liquid measure.
[EZK.45.25] On the fifteenth day of the seventh month, during the festival, he shall do these things for seven days: as a sin offering, as a burnt offering, and as a grain offering, and as a meal offering. [§]
ba-shvi-ee ba-cha-mee-shah o-sar yom la-chodesh be-chag ya-a-seh ka-ay-leh shiv-at ha-ya-meem ka-chat-taht ka-o-lah ve-ka-min-chah ve-ka-sha-men.
This verse describes a ritual to be performed on the fifteenth day of the seventh month during the festival. It details a series of sacrifices - a sin offering, a burnt offering, a grain offering, and a meal offering - to be made for seven days. The words 'sin offering,' 'burnt offering,' and 'grain offering' are literal translations of terms denoting the specific types of sacrifices offered.
EZK.46
[EZK.46.1] Thus says my Lord Yahveh: the gate of the inner courtyard, facing east, will be closed six days of work, and on the day of the Sabbath it will be opened, and on the day of the month it will be opened. [§]
Koh-amar adonai Yahveh, sha'ar he-chatsair ha-penimit ha-poneh kadim yihyeh sagur sheshet yemei ha-ma'aseh, u-v'yom ha-shabbat yipateach, u-v'yom ha-chodesh yipateach.
This verse describes a gate within an inner courtyard that is to be closed six days of the week, but opened on the Sabbath and on the first day of the month. 'Koh-amar' means 'thus says'. 'Adonai' is 'my Lord'. 'Yahveh' is the proper name of God. 'Sha'ar' means 'gate'. 'He-chatsair' means 'the courtyard'. 'Ha-penimit' means 'the inner'. 'Ha-poneh' means 'facing'. 'Kadim' means 'east'. 'Yihyeh' means 'will be'. 'Sagur' means 'closed'. 'Sheshet' means 'six'. 'Yemei' means 'days'. 'Ha-ma'aseh' means 'of work'. 'U' means 'and'. 'V'yom' means 'and the day'. 'Ha-shabbat' means 'the Sabbath'. 'Yipateach' means 'will be opened'. 'Ha-chodesh' means 'the month'.
[EZK.46.2] And the leader came by way of the hall of the gate from the outside, and stood by the doorpost of the gate. And the priests did his burnt offering and his peace offerings, and he prostrated himself at the threshold of the gate and departed. And the gate should not be closed until evening. [§]
oo-vah hah-nah-see' ah-derekh oo-lahm hah-shah-ahr mee-khoots ve-ah-mahd ahl-mez-oo-zaht hah-shah-ahr ve-ah-soo hah-koh-heem et-oh-lah-toh ve-et-shlah-mahv ve-heesh-tah-vah ahl-meef-tahn hah-shah-ahr ve-yah-tzah ve-hah-shah-ahr loh yee-sah-gehr aht hah-ah-rev.
This verse describes a ritual performed by a leader (prince/official) at the gate of a temple or important structure. The leader approaches the gate from the outside, stands by its doorpost, and while the priests offer his burnt offering and peace offering, he prostrates himself at the gate's threshold. He then departs, and the gate remains open until evening.
[EZK.46.3] And the people of the land will prostrate themselves before the gate on the Sabbaths and in the new months before Yahveh. [§]
vehishtachavu am-ha'aretz petach ha'sha'ar ha'hu ba'shabbatot uvechodashim lifnei Yahveh.
This verse describes the people of the land prostrating themselves before the gate in Sabbaths and new months before Yahveh.
[EZK.46.4] And the burnt offering that the ruler brings near to Yahveh on the day of the Sabbath is six perfect lambs and a perfect ram. [§]
veha'olah asher yakriv hanasi leYahveh beyom hashabat shisha kevasim temimim ve'ayil tamim.
This verse details the offering a ruler should bring to Yahveh on the Sabbath. 'veha'olah' means 'and the burnt offering.' 'asher yakriv' means 'that he brings near.' 'hanasi' means 'the ruler.' 'leYahveh' means 'to Yahveh.' 'beyom hashabat' means 'on the day of the Sabbath.' 'shisha kevasim' means 'six lambs.' 'temimim' means 'perfect.' 've'ayil' means 'and a ram.' 'tamim' means 'perfect.'
[EZK.46.5] And a grain offering, an ephah for the ram, and for the lambs a grain offering, a gift from his hand, and oil, a hin for the ephah. [§]
oo-min-khah ay-fah lah-ah-yil ve-lahk-bah-seem min-khah mah-tat yah-do ve-sheh-men heen lah-ay-fah
This verse details offerings to be made. "Minchah" refers to a grain offering. "Ephah" is a unit of dry measure. "Ayl" refers to a ram. "Kebasim" refers to lambs. "Matat yado" means "gift of his hand". "Shemen" refers to oil. "Hin" is a unit of liquid measure.
[EZK.46.6] And on the day of the month, a young bull, son of a cow, perfect, and six lambs, and a ram, perfect, shall be. [§]
u-ve-yom ha-hodesh par ben-bakar temimim ve-sheshet kevasim va-ayil temimim yih-yu.
This verse details a specific offering to be made on the first day of the month. 'u-ve-yom' means 'and on the day'. 'ha-hodesh' means 'the month'. 'par ben-bakar' refers to a young bull, a son of a cow. 'temimim' means 'perfect' or 'without blemish'. 've-sheshet kevasim' means 'and six lambs'. 'va-ayil temimim' means 'and a ram, perfect'. 'yih-yu' means 'will be' or 'shall be'.
[EZK.46.7] And what measure for the young bullock and what measure for the ram will he make as a grain offering, and for the lambs according to what his hand obtains? And a hin of oil for the measure. [§]
ve'eifah lappar ve'eifah la'ayil ya'aseh minchah velakhvasim ka'asher tashig yado veshemen hin la'eifah
This verse details the grain offering to be given with sacrifices. 'Eifah' refers to a specific unit of volume, similar to a bushel or homer. 'Parr' is a young bullock, 'ayil' is a ram, and 'khvasim' are lambs. The amount of grain offering is to be determined by what one's hand can reach or afford. Finally, it specifies a 'hin' of oil for each 'eifah' of grain.
[EZK.46.8] And when the ruler comes, he will come by way of the hall of the gate, and in his way he will go out. [§]
oo-v'vo' bo' ha-nah-see-ah' de-rech' oo-lahm' ha-shah-ar' yah-vo', oo-v'dar-kho' yeh-tseh.
This verse describes the way the ruler enters and exits. 'oo-v'vo'' means 'and when'. 'ha-nah-see-ah'' means 'the ruler'. 'de-rech'' means 'the way of'. 'oo-lahm'' means 'the hall'. 'ha-shah-ar'' means 'the gate'. 'yah-vo'' means 'he will come'. 'oo-v'dar-kho'' means 'and in his way'. 'yeh-tseh'' means 'he will go out'.
[EZK.46.9] And when the people of the land come before Yahveh during the festivals, whoever comes through the north gate to worship shall go out through the south gate, and whoever comes through the south gate shall go out through the north gate. They shall not return through the gate by which they came, but shall go out opposite the direction from which they entered. [§]
u-ve-vo am-ha-aretz lifnei Yahveh ba-moadim, ha-ba derech sha'ar tzafon le-hishtachavot yetzea derech sha'ar negev, ve-ha-ba derech sha'ar negev yetzea derech sha'ar tzafon, lo yashuv derech ha-sha'ar asher-ba bo, ki nichcho yetze'u.
This verse describes the specific way people must enter and exit the temple during festivals. Those who enter through the north gate to worship must exit through the south gate, and vice-versa. They are not allowed to retrace their steps, exiting through the same gate they entered. The phrase 'nichcho' implies they must exit in a direction away from where they came.
[EZK.46.10] And the prince will come in among them when they come in, and will go out among them when they go out. [§]
ve-ha-na-see-ah be-to-cham be-vo-am ya-vo-oo u-ve-tze-atam ye-tze-oo
This verse describes the manner in which the prince (or leader) enters and exits with the people. 'Ve' means 'and'. 'Ha' is the definite article 'the'. 'Na-see-ah' refers to a prince or leader. 'Be-to-cham' means 'within them' or 'among them'. 'Be-vo-am' means 'with their coming' or 'when they come'. 'Ya-vo-oo' is a verb meaning 'they will come'. 'U' means 'and'. 'Ve-tze-atam' means 'with their going out' or 'when they go out'. 'Ye-tze-oo' is a verb meaning 'they will go out'.
[EZK.46.11] And during the festivals and the appointed times, the meal offering shall be an ephah for the bullock and an ephah for the ram, and for the lambs a gift from the hand. And oil, a hin for the ephah. [§]
oo-vah-hah-geem oo-vah-moh-ay-deem tee-heh-yeh hah-min-chah ay-fah lah-par vuh-ay-fah lah-ah-yil vuh-lah-kuh-vah-seem mah-taht yah-doh vuh-sheh-men heen lah-ay-fah.
This verse details the meal offering requirements during festivals and appointed times. It specifies a specific measurement ('ephah') of fine flour for a bullock, a ram, and lambs as a gift offering, along with a specific amount of oil ('hin') per ephah of flour. 'Hah-min-chah' is a meal offering, often of fine flour.
[EZK.46.12] And if the prince makes a voluntary offering, a burnt offering or peace offerings, a voluntary offering to Yahveh, then he shall open for him the gate facing the east, and he shall do his burnt offering and his peace offerings as he does on the day of the Sabbath. And he shall go out and close the gate after his departure. [§]
vekhi ya'aseh hanasi nedabah olah o shlamim nedabah layahveh ufatah lo et hasha'ar haponheh kadim ve'asah et olato ve'et shlamav ka'asher ya'aseh beyom hashabat veyatzah vesagar et hasha'ar acharei tze'ato.
This verse describes a prince offering a voluntary sacrifice, either a burnt offering or a peace offering, to Yahveh. The prince is allowed access through the north gate to perform the sacrifice as he would on the Sabbath. Afterwards, he is to exit and close the gate behind him.
[EZK.46.13] And a lamb, son of its year, complete you shall make as a burnt offering for the day to Yahveh, in the morning, in the morning you shall do it. [§]
vekaves ben-shnatav tamim ta'aseh olah layom layahveh baboker baboker ta'aseh oto.
This verse describes the offering of a lamb as a burnt offering. 'Kaves' refers to a lamb. 'Ben-shnatav' means 'son of its year,' indicating a lamb in its first year. 'Tamim' means 'complete' or 'without blemish'. 'Olah' signifies a burnt offering. 'Layom' means 'for the day'. 'Layahveh' means 'to Yahveh'. 'Baboker baboker' is repeated for emphasis, meaning 'morning by morning' or 'each morning'. 'Ta'aseh oto' means 'you shall make it' or 'you shall do it'.
[EZK.46.14] And a grain offering you shall make for it in the morning, in the morning, a sixth of an ephah, and oil a third of a hin, to sprinkle upon the fine flour—a grain offering to Yahveh—statutes of forever, continually. [§]
oo-min-khah ta-ah-seh ah-layv bah-boh-ker bah-boh-ker shish-sheet hah-ay-fah veh-sheh-men shlish-sheet hah-heen lah-ros et-hah-so-let min-khah lah-yah-veh khuk-kot oh-lam tah-meed.
This verse details a specific offering to be made. 'Minchah' is a grain offering. It specifies the amount of fine flour ('solet') and oil needed for the offering, stating it is to be made each morning. 'Yahveh' is the proper name of God, and 'chukkot olam tamid' means 'statutes of forever, continually'.
[EZK.46.15] And they shall make the lamb and the meal offering and the oil in the morning, in the morning, a continual burnt offering. [§]
va'asu et-hakaves ve'et-haminha ve'et-hashemen baboker baboker olat tamid.
This verse describes the continual offering that was to be made each morning. 'Va'asu' means 'and they shall make'. 'Et' is a grammatical marker indicating a definite direct object. 'Hakaves' means 'the lamb'. 'Haminha' means 'the meal offering'. 'Hashemen' means 'the oil'. 'Baboker baboker' means 'morning by morning' or 'each morning'. 'Olat tamid' means 'continual burnt offering'.
[EZK.46.16] Thus says my Lord Yahveh, if the prince gives a gift to a man from among his sons, it shall be his inheritance to his sons. It shall be their possession in inheritance. [§]
koh-ah-mar adonai yahveh ki-yitten hanasi matanah le-ish mi-banav nachalato hee le-vanav tihyeh achuzatam hee be-nachalah.
This verse describes a practice relating to inheritance. "Koh amar" means "thus says". "Adonai" is translated as "my Lord", and "Yahveh" is translated as "Yahveh". "Hanasi" means "the prince". "Matanah" means "a gift". "Nachalah" means "inheritance". "Achuzah" means "possession". The verse speaks of a prince giving a gift to one of his sons, and this gift becoming that son’s inheritance.
[EZK.46.17] And if someone gives a gift from their inheritance to one of their servants, then it will be his until the year of release, and it will return to the leader, but their inheritance, their sons will have it. [§]
vekhi yitten matanah minachalato le'echad me'avadav vehayeta lo ad shnat hadror veshavat lanasi ach nachalato banav lahem tihyeh
This verse discusses a gift given from a person’s inheritance to one of their servants. The gift belongs to the servant until the year of release (likely a sabbatical year). After that year, the gift returns to the leader or master. However, the inheritance itself remains with the giver’s sons.
[EZK.46.18] And the leader must not take from the inheritance of the people to enrich themselves from their holdings, from his holding he shall provide an inheritance to his sons, so that my people do not scatter, each one from his holding. [§]
ve-lo-yikakh ha-nasi min-nachalat ha-am le-honotam mei-achuzatam mei-achuzato yan-chil et-banav le-ma'an asher lo-yafutz-u ammi ish mei-achuzato.
This verse discusses rules for leaders and inheritance. It states that a leader should not take from the inheritance of the people to enrich themselves. Instead, they should provide an inheritance to their sons, so that the people do not scatter from their own possessions.
[EZK.46.19] And He brought me to the entrance that is on the shoulder of the gate, to the chambers of holiness, to the priests who turn towards the north. And behold, there was a place at the rear of them, towards the south. [§]
va-ye-vee-eh-nee ba-ma-vo-ee asher al-ketef ha-sha-ar el ha-lish-kho-t ha-ko-desh el ha-ko-ha-neem ha-po-not tza-fo-nah ve-hee-neh-sham ma-kom ba-yar-ka-teem ya-mah.
This verse describes a vision where the speaker is brought to a specific location near the gate of a temple. They are led to chambers dedicated to sacred purposes, near priests who face north. Within this area, there is a place at the rear of the priests, situated to the south.
[EZK.46.20] And God said to me, "This is the place where the priests shall boil the guilt offering and the sin offering, where they shall bake the grain offering, so as not to take it out to the outer courtyard to sanctify the people." [§]
Va-yo-mer e-lai zeh ha-ma-kom a-sher ye-bash-lu-sham ha-ko-ha-nim et-ha-a-sham ve-et-ha-chat-ta-at a-sher yo-fu et-ha-min-cha le-vil-ti ho-tzi el-he-cha-tzer ha-chitz-o-na le-ka-desh et-ha-am.
This verse describes a designated place where the priests are to prepare specific sacrifices (the 'asham' and 'chatta’at', typically guilt and sin offerings) and the grain offering ('mincha'). It specifies that these preparations must occur within a defined area, and not be taken outside to the outer courtyard, for the purpose of sanctifying the people.
[EZK.46.21] And He brought me out to the outer court, and He led me to the four corners of the court. And behold, a court at a corner of the court, a court at a corner of the court. [§]
Va-yo-tzee-ay-nee el-he-kha-tzer ha-khee-tso-nah, va-ya-a-veer-ay-nee el-ar-bah-at mee-kitz-ay ha-kha-tzer, ve-hee-neh kha-tzer be-mee-kitz-ay ha-kha-tzer, kha-tzer be-mee-kitz-ay ha-kha-tzer.
This verse describes being led out of an inner court into an outer court, and then being shown courts at the corners of the outer court. The word 'kha-tzer' is 'court' or 'enclosure'. The structure repeats to emphasize multiple courts at the corners. 'Va' is 'and', 'el' is 'to', 'ha' is 'the'. 'Mee' is 'of'. 'Arbah' is 'four'. 'Kitzay' is 'ends' or 'corners'. 'Hee-neh' is 'behold'.
[EZK.46.22] At the four corners of the courtyard are courts of incense, forty in length and thirty in width, all measured by a single standard. [§]
Be'arba'at miktzot ha'chatzer chatzerot keturot arba'im orech u'shloshim rochav midah achat le'arba'atam mehuqtzat.
This verse describes the dimensions of the courts surrounding the temple. It states there are courts of incense at the four corners of the courtyard. The length of each court is forty, and the width is thirty, all measured with a single standard. The word 'miktzot' refers to the corners or extremities of something.
[EZK.46.23] And a row went around among them, around their four, and cooking installations were made under the rows around. [§]
ve-tour saviv bahem saviv le-arba'tam u-mevashelot asui mitachat ha-tirot saviv.
This verse describes the arrangement of cooking installations around a central structure. "Tour" refers to a row or series. "Saviv" means around. "Bahem" is a pronoun meaning 'in them' or 'around them'. "Arba'tam" means 'their four'. "Mevashelot" are cooking installations. "Asui" means 'made'. "Mitachat" means 'under'. "Tirot" means rows or series.
[EZK.46.24] And He said to me, "These are the house of the cooks, where the servants of the house will cook the sacrifice of the people." [§]
va-yo-mer e-lai e-lei-eh beit ha-me-vas-she-lim a-sher ye-vas-sh’lu-sham m’shar-tei ha-bait et-zevach ha-am.
This verse describes a statement made to someone about a specific location. 'Va-yo-mer' means 'and He said'. 'E-lai' means 'to me'. 'E-lei-eh' means 'these'. 'Beit' means 'house'. 'Ha-me-vas-she-lim' means 'of the cooks'. 'A-sher' means 'which/who'. 'Ye-vas-sh’lu-sham' means 'they will cook there'. 'M’shar-tei' means 'servants of'. 'Ha-bait' means 'the house'. 'Et' is a particle indicating a direct object. 'Zevach' means 'sacrifice'. 'Ha-am' means 'the people'. The verse describes a location as belonging to the cooks, where the servants of the house will prepare the people’s sacrifice.
EZK.47
[EZK.47.1] And He returned me to the entrance of the house, and behold, water was coming out from under the threshold of the house, forward, because the face of the house faced east. And the water was descending from under the right shoulder of the house, from the south toward the altar. [§]
vayishiveni el petach habayit vehine mayim yotzim mitachat miftan habayit kadimah ki pnei habayit kadim vehamayim yordim mitachat keteph habayit hayeminiti min neghev lamizbeach.
This verse describes a vision where the speaker is brought back to the entrance of the house, and water is seen flowing from under the threshold. The water flows forward because the front of the house faces east. Further, the water descends from under the right shoulder of the house, from the south toward the altar.
[EZK.47.2] And He brought me out by the way of the north gate, and turned me toward the way of the outer gate, toward the way that faces the west, and behold, waters were gushing forth from the right side. [§]
vayotzi'eni derech sha'ar tzafonah vayesibeni derech chutza el sha'ar ha'chutza derech ha'poneh kadim ve'hineh mayim mefakim min ha'katef haymanit.
This verse describes a vision. Someone (likely a divine being) leads the visionary out through the north gate, then turns them toward the outer gate, which faces westward. There, the visionary sees waters flowing from the right side (southern side) of a structure or location.
[EZK.47.3] When the man went east with a line in his hand, he measured a thousand cubits, and he led me through the waters of shallowness. [§]
be-tse-et ha-ish qa-dim ve-qav be-ya-do ve-ya-med elef ba-am-mah va-ya-av-re-ni ba-ma-yim mei af-sa-yim
This verse describes a man measuring with a line in his hand, specifically a thousand cubits, and then leading someone across waters of shallowness. 'Ish' refers to a man, 'qadim' means 'east' or 'before', 'qav' is a line, 'ammah' is a cubit, and 'af-sa-yim' denotes shallows or depths where one can wade.
[EZK.47.4] And God measured a thousand and carried me across in the water, water to my knees. And God measured a thousand and carried me across water of my loins. [§]
va-ya-mad eleph va-ya-av-ree-nee ba-ma-yim ma-yim bir-ka-yim va-ya-mad eleph va-ya-av-ree-nee may mat-na-yim
This verse describes a divine act of measurement and passing through water. The word 'eleph' means thousand and is used in a figurative sense to indicate a great quantity or a complete measure. 'Av-ree-nee' means ‘He caused me to cross’ or ‘He carried me across’. ‘Ba-ma-yim’ means ‘in the water’. ‘Bir-ka-yim’ means ‘in the knees’. ‘May mat-na-yim’ means ‘water of my loins’ which is a figurative description indicating a very deep or covering water.
[EZK.47.5] And he measured a thousand of the river, which I cannot cross, for the waters have risen, the waters of the overflowing river, which cannot be passed. [§]
va-ya-mad eleph nachal asher lo-ukhal la-avor ki-ga-u ha-mayim mei sachu nachal asher lo-ye-aver.
This verse describes someone assessing a river, finding it impossible to cross because the waters are high. 'Eleph' here likely refers to a unit of measurement (thousands), potentially indicating the river's breadth or the quantity of water. 'Nachal' means river or stream. The verse details the high water level and the resultant inability to cross.
[EZK.47.6] And God said to me, "Have you seen son of man?" And He led me and He returned me to the bank of the stream. [§]
va-yo-mer eh-lai ha-ra-ita ben-adam va-yo-li-che-ni va-ye-shi-ve-ni sef-at ha-na-chal
This verse consists of several words. "Va-yo-mer" means "and He said". "Eh-lai" means "to me". "Ha-ra-ita" means "Have you seen". "Ben-adam" means "son of man". "Va-yo-li-che-ni" means "And He led me". "Va-ye-shi-ve-ni" means "And He returned me". "Sef-at" means "the lip of", or “the bank of”. "Ha-na-chal" means "the stream".
[EZK.47.7] When I returned, and behold, God was by the bank of the stream, a tree very great from here and from there. [§]
b’shuveyni v’hinei’ el-s’fat ha-nachal etz rav m’od mi-zeh u-mi-zeh.
This verse describes a vision or experience of the speaker returning to a place and seeing a very large tree by the bank of a stream. 'b’shuveyni' means 'in my returning.' 'v’hinei’' means 'and behold.' 'el-s’fat ha-nachal' means 'to the lip of the stream' or 'the bank of the stream.' 'etz' means 'tree.' 'rav' means 'great' or 'large.' 'm’od' means 'very.' 'mi-zeh u-mi-zeh' means 'from here and from there,' indicating the tree is large in all directions.
[EZK.47.8] And God said to me, "These waters are going out toward the eastern region, and they will descend upon the Arabah, and they come to the sea, to the outlet sea, and the waters will be healed." [§]
Va-yo-mer el-ai ha-mayim ha-eleh yo-tze-im el-ha-gil-lah ha-kad-mo-nah ve-yar-du al-ha-a-ra-vah ve-bau ha-yam-mah el-ha-yam-mah ha-moo-tza-eem ve-neer-pah-oo ha-mayim.
This verse describes a spring of water and its course. "Va-yo-mer" means "and He said". "El-ai" means "to me". "Ha-mayim" means "the waters". "Ha-eleh" means "these". "Yo-tze-im" means "are going out". "Ha-gil-lah" means "the region". "Ha-kad-mo-nah" means "the eastern". "Ve-yar-du" means "and they will descend". "Al-ha-a-ra-vah" means "upon the Arabah". "Ve-bau" means "and they come". "Ha-yam-mah" means "the sea". "Ha-moo-tza-eem" means "the outlet". "Ve-neer-pah-oo" means "and they will be healed". "Ha-mayim" means "the waters".
[EZK.47.9] And it will be that every living soul that swarms to all where the streams come will live, and the fish will be very abundant because these waters have come and will heal, and will live all that comes to that stream. [§]
ve-ha-yah kol-ne-fesh chai-yah asher-yish-rotz el kol asher ya-vo sham nach-a-lay-im yich-yeh ve-ha-yah ha-da-gah ra-bah me-od ki va-u sham-mah ha-ma-yim ha-ei-leh ve-ye-ra-feu va-chai kol asher ya-vo sham-mah ha-na-chal.
This verse describes the revitalization of waters and the subsequent flourishing of life. 'Kol nefesh chayah' means 'every living soul'. 'Yishrotz' refers to teeming or swarming. 'Nachalayim' refers to streams. 'Yichyeh' means 'will live'. 'Hadagah' means 'the fish'. 'Rabah me'od' means 'very abundant'. 'Mayim ha'ei-leh' means 'these waters'. 'Yerafeu' means 'will heal'. 'Va-chai' means 'and will live'. 'Ha-nachal' means 'the stream'.
[EZK.47.10] And it will be that fishermen will stand upon it, from Ein Gedi to Ein Eglayim, along the shore of the sea it will be, by kind their fish will be like the fish of the great sea, very great. [§]
ve-ha-ya yi-am-du a-layv da-va-gim mei-ein ge-di ve-ad-ein eg-la-yim mish-toh la-cha-ra-mim yi-hyu le-mi-nah ti-hyeh dg-atam kid-gat ha-yam ha-gadol ra-bah me-od.
This verse describes a multitude of fishermen gathering along the Dead Sea, and the abundance of fish that will be there. 'Ve-ha-ya' means 'and it will be'. 'Yi-am-du' means 'they will stand'. 'Da-va-gim' means 'fishermen'. 'mei-ein ge-di ve-ad-ein eg-la-yim' indicates a location 'from Ein Gedi to Ein Eglayim'. 'Mish-toh la-cha-ra-mim' means 'along the shore of the sea'. 'Yi-hyu' means 'they will be'. 'Le-mi-nah' means 'by kind'. 'Ti-hyeh' means 'it will be'. 'Dg-atam' means 'their fish'. 'Kid-gat ha-yam ha-gadol' means 'like the fish of the great sea'. 'Ra-bah me-od' means 'very great'.
[EZK.47.11] When their sores emerge, and they will not heal, they were given over to salt. [§]
bi-tso-to u-ge-va-av u-lo ye-ra-feu le-me-lach ni-ta-nu.
This verse describes a situation where wounds or sores do not heal, and are instead given over to salt. ‘Bi-tso-to’ means ‘in their going out’ or ‘when they emerge’. ‘U-ge-va-av’ means ‘and their sores’. ‘U-lo ye-ra-feu’ means ‘and they will not heal’. ‘Le-me-lach’ means ‘to salt’. ‘Ni-ta-nu’ means ‘were given’.
[EZK.47.12] And upon the river will rise, upon its bank from this side and from that side, every fruit tree will not wither, and its fruit will not fail for its months, it will ripen because its waters are the ones going out from the sanctuary, and its fruit will be for eating and its leaves for healing. [§]
ve'al-hanachal ya'aleh al-sefato mishseh u'mishseh kol-etz-ma'achal lo-yibol alehu ve-lo-yitom piryo lachodashav yevacher ki meimav min-hamikdash hemma yotze'im ve-hayu piryo lema'achal ve-alehu litterupa.
This verse describes a river flowing from a sanctuary, and the trees along its banks that bear fruit continually, and whose leaves are for healing. 'Hanachal' means 'the river'. 'Ya'aleh' means 'will rise' or 'will grow'. 'Sefato' means 'its bank'. 'Mishseh' means 'from this side' and is repeated for both sides. 'Eitz-ma'achal' means 'tree of eating' or 'fruit tree'. 'Lo-yibol' means 'will not wither'. 'Piryo' means 'its fruit'. 'Lachodashav' means 'for its months' or 'continually'. 'Yevacher' means 'will ripen'. 'Meimav' means 'its waters'. 'Hamikdash' means 'the sanctuary'. 'Yotze'im' means 'are going out'. 'Hayu' means 'will be'. 'Litterupa' means 'for healing'.
[EZK.47.13] Thus says my Lord Yahveh: Define the boundary for you to inherit the land for the twelve tribes of Israel. To Joseph, portions. [§]
koh amar adonai yahveh geh gevul asher titnachel et haaretz lishnei asar shivtei yisrael yosef chavalim
This verse describes God speaking and defining the boundaries for the land to be inherited by the twelve tribes of Israel, specifically mentioning Joseph receiving a portion. "Koh amar" means "thus says". "Adonai" is "my Lord". "Yahveh" is the proper name of God. "Geh gevul" means "define the boundary". "Titnachel" means "you shall inherit". "Shivtei" means "tribes". "Yisrael" is Israel. "Chavalim" means "portions".
[EZK.47.14] And you will inherit it, each like his brother, as I raised my hand to give it to your fathers, and this land will fall to you as an inheritance. [§]
oo-ne-chal-tem oh-tah-ah ee-sh ke-ah-chee-av av-sher na-sah-tee et-yah-dee le-tee-tah la-ah-vo-tay-chem ve-naf-lah ha-ah-retz ha-zo-at la-chem be-na-chal-ah
This verse describes the inheritance of a land. The phrase 'oo-ne-chal-tem' means 'and you will inherit'. 'oh-tah-ah' refers to 'it' (the land). 'ee-sh ke-ah-chee-av' means 'each like his brother'. 'av-sher na-sah-tee et-yah-dee' means 'as I raised my hand'. 'le-tee-tah la-ah-vo-tay-chem' means 'to give to your fathers'. 've-naf-lah ha-ah-retz ha-zo-at la-chem be-na-chal-ah' means 'and the land this will fall to you as an inheritance'.
[EZK.47.15] And this is the boundary of the land, toward the north from the Great Sea, the route of Chetlon to approach Zedad. [§]
ve-zeh g'vul ha-aretz lif'at tsafonah min-ha-yam ha-gadol ha-derech chetlon l'vo ts'dada
This verse describes the boundary of the land, specifically the northern border starting from the Great Sea and proceeding along the route of Chetlon to Zedad.
[EZK.47.16] The anger of Berothah, Sivraim, which is between the boundary of Damascus and between the boundary of Chamath, the middle courtyard, which is toward the boundary of Havran. [§]
chamath berothah sivraim asher bein gvool dammesek ubein gvool chamath chazer hatichon asher el gvool chavran.
This verse describes a location, identifying it by landmarks and boundaries. 'Chamath' appears multiple times, referring to a region. 'Berothah' and 'Sivraim' are likely names of cities or settlements. 'Gvool' means boundary. 'Dammesek' is Damascus, and 'Chavran' is Havran. 'Chazer hatichon' means 'the middle courtyard' or 'the central district'. The verse is essentially defining the location of a place by referencing its position relative to Damascus, the region of Chamath, and the region of Havran.
[EZK.47.17] And it will be, a border from the sea, Chatzor Einon, a border of Damascus, and the north, northward, and a border of Hamath, and the end of the north. [§]
vehayah gevul min-hayam chatzor einon gevul dammesek v'tzapon tzponah ugvul chamat v'et pe'at tzapon.
This verse describes a boundary or border. "Vehayah" means "and it will be". "Gevul" means "border". "Min-hayam" means "from the sea". "Chatzor einon" refers to a specific place, translated as "Chatzor Einon". "Dammesek" is "Damascus". "Tzapon" means "north". "V'et pe'at tzapon" means "and the end of the north". This verse is setting the boundaries of a territory.
[EZK.47.18] And the edge of the east, between Chaveran and between Damascus and between the Gil'ead and between the land of Israel, the Jordan from the boundary upon the ancient sea, you shall measure. And the edge of the east. [§]
oo-fə-at qa-deem mee-bein kha-və-raan oo-mee-bein da-mesh-ek oo-mee-bein ha-gil-ead oo-mee-bein er-etz yis-ra-el ha-yar-den mig-bool al-ha-yam ha-kad-mo-nee ta-mo-doo ve-et pə-at qa-dee-mah
This verse details the boundaries of land. 'Pə'at qadim' means 'the edge of the east' or 'the eastern side'. 'Mee-bein' means 'between'. 'Ha-gil'ead' is 'the Gil'ead'. 'Er-etz yis-ra-el' is 'the land of Israel'. 'Ha-yar-den' is 'the Jordan'. 'Mig-bool' means 'boundary'. 'Al-ha-yam ha-kad-mo-nee' is 'upon the sea, the ancient one'. 'Ta-mo-doo' means 'you shall measure'. 'Ve-et' means 'and'.
[EZK.47.19] And the corner of the south was Taymanah, from Tamar to the waters of the quarrels of holiness, an inheritance to the great sea, and the corner of Taymanah was its south. [§]
oo-fuh-at neh-gev tay-mah-nah mee-tah-mar ad-may meh-ree-vote kah-desh nach-ah-lah el-hah-yahm hag-ah-dol ve-et puh-at tay-mah-nah neg-bah
This verse describes the southern boundary of a land. 'Puh-at' means 'corner' or 'side'. 'Neg-bah' means 'south'. 'Tay-mah-nah' is a place name. 'Mee-tah-mar' is the name of a location. 'Meh-ree-vote kah-desh' is another location, described as 'the quarrels of holiness'. 'Nach-ah-lah' signifies 'inheritance'. 'Hah-yahm hag-ah-dol' means 'the great sea'. 'Ve-et' is a grammatical particle indicating 'and'.
[EZK.47.20] And the coast of the sea, the great sea, is from the border until opposite the entrance of Hamath. This is the coast of the sea. [§]
u-phet-yam ha-yam ha-gadol mi-gevul ad-nochach le-vo chamath zot phet-yam
This verse describes the northern border of the land. "Phet-yam" means "coast of the sea". "Ha-yam ha-gadol" is "the great sea", likely referring to the Mediterranean. "Mi-gevul" means "from the border". "Ad-nochach le-vo chamath" means "until opposite the entrance of Hamath". This describes a boundary running along the coast until it reaches the area opposite the entrance to the region of Hamath.
[EZK.47.21] And you will divide this land to yourselves to the tribes of Israel. [§]
və-ḥil-laq-tem et-hā-’ā-rets ha-zot la-khem lə-shiv-tei yis-ra-’el.
This verse concerns the division of the land. 'və-ḥil-laq-tem' means 'and you will divide'. 'et-hā-’ā-rets' means 'the land'. 'ha-zot' means 'this'. 'la-khem' means 'to you'. 'lə-shiv-tei' means 'to the tribes of'. 'yis-ra-’el' is the name Israel.
[EZK.47.22] And it will be, you will cause it to be allotted as an inheritance to you, and to the foreigners residing among you, who have borne sons among you, and they will be to you as a citizen among the sons of Israel; with you they will be allotted an inheritance within the tribes of Israel. [§]
Vehayah tapilu otah benachalah lachem ulehaigerim hagerim betochchem asher holidu banim betochchem vehayu lachem keezrach bibnei Yisrael itchem yiplu benachalah betoch shivtei Yisrael.
This verse discusses the inheritance rights of foreigners who reside within Israel and have children there. It states that these foreigners, along with their children born within Israel, should be treated as citizens and receive an inheritance alongside the native Israelites.
[EZK.47.23] And it will be in the tribe where the alien dwells with him, there you shall give his inheritance, says my Lord Yahveh. [§]
vehaya bashévet asher-gar hager itto sham titnu nachalato ne’um adonai yevih
This verse discusses inheritance within a tribe for a resident alien. 'Bashévet' means 'in the tribe'. 'Asher-gar' means 'who dwells'. 'Hager' means 'the alien'. 'Itto' means 'with him'. 'Sham' means 'there'. 'Titnu' means 'you shall give'. 'Nachalato' means 'his inheritance'. 'Ne’um' means 'says'. 'Adonai' means 'my Lord'. 'Yevih' is the name 'Yahveh'.
EZK.48
[EZK.48.1] And these are the names of the tribes, from the end of the north, towards the way of Chethlon, to enter Hamath, the border of Damascus to the north towards Hamath, and for him the side to the east, the sea, Dan one. [§]
Ve'eleh shmot hashvatim miketzef tzefonah el yad derech Chethlon levo Hamath chazar Einan gvul Dammesek tzefonah el yad Hamath vehayu lo pe'at kadim hayam Dan echad.
This verse lists the names of the tribes and begins to describe their borders. 'Ve'eleh' means 'and these'. 'Shmot' means 'names'. 'Hashvatim' means 'the tribes'. 'Miketzef' means 'from the end of'. 'Tzefonah' means 'north'. 'El yad' means 'by the hand of' or 'towards'. 'Derech' means 'way' or 'road'. 'Chethlon' is a place name. 'Levo' means 'to enter'. 'Hamath' is a place name. 'Chazar Einan' is a place name. 'Gvul' means 'border'. 'Dammesek' is Damascus. 'Pe'at' means 'side' or 'corner'. 'Kadim' means 'east'. 'Hayam' means 'the sea'. 'Dan' is the name of a tribe. 'Echad' means 'one'.
[EZK.48.2] And upon the border of Dan, from the direction of the east to the direction of the sea, which is one. [§]
ve'al gevul Dan mi'fat kadim ad'fat yamma asher echad
This verse describes the boundary of the territory of Dan. 've'al' means 'and upon'. 'gevul' means 'border' or 'boundary'. 'Dan' is a proper noun, the name of a tribe. 'mi'fat' means 'from the side of' or 'from the direction of'. 'kadim' means 'east'. 'ad' means 'to' or 'until'. 'yamma' means 'sea' or 'west'. 'asher' is a relative pronoun, meaning 'which' or 'that'. 'echad' means 'one'. The verse is setting a border that runs from the eastern side to the western side and designating it as a single, unified border.
[EZK.48.3] And upon the border of Asher from the side of the east and until the side of the sea, Naphtali was one. [§]
ve'al g'vul Asher mi'pat kadimah ve'ad pe'at yamma Naftali echad.
This verse describes the boundaries of the territory allotted to the tribe of Naphtali. 'Ve'al' means 'and upon'. 'G'vul' means 'border' or 'boundary'. 'Asher' is the name of a tribe, used here to denote a geographical region. 'Mi'pat' means 'from the side of' or 'from the direction of'. 'Kadimah' means 'east' or 'the front'. 'Ve'ad' means 'and until' or 'and to'. 'Pe'at' means 'side' or 'end'. 'Yamma' means 'sea' or 'west'. 'Naftali' is the name of a tribe. 'Echad' means 'one'. The verse is describing the borders of Naphtali's territory as extending from the eastern border of Asher to the western sea.
[EZK.48.4] And on the boundary of Naphtali, from the side of the east until the side of the sea, Manasseh was one. [§]
ve'al g'vul Naphtali mipe'at kadima ad pe'at yamma Menashe echad.
This verse describes the boundary of the territory of Naphtali, stating it extends from the eastern side to the western side, adjacent to the territory of Manasseh. 'G'vul' means boundary. 'Mipe'at' means 'from the side of'. 'Kadima' means 'east' or 'front'. 'Yamma' means 'sea' or 'west'. 'Echad' means 'one' or 'united'.
[EZK.48.5] And upon the border of Manasseh, from the side of the east until the side of the sea, Ephraim is one. [§]
ve-al gevul Menasheh mip-at kadimah ad-peat Yamah Ephraim echad.
This verse describes the boundaries of the territory allotted to the tribe of Ephraim. 've-al' means 'and upon'. 'gevul' means 'border'. 'Menasheh' is a proper noun, the name of a tribe. 'mip-at' means 'from the side of'. 'kadimah' means 'east' or 'the front'. 'ad-peat' means 'until the side of'. 'Yama' means 'the sea' or 'the west'. 'Ephraim' is a proper noun, the name of a tribe. 'echad' means 'one' or 'united'. The verse essentially states that Ephraim’s territory extends from the eastern border of Manasseh to the western side, towards the sea, and is a single unified territory.
[EZK.48.6] And upon the border of Ephraim, from the side of the east, and until the side of the sea, Reuben was one. [§]
ve'al gevul efraim mi'pat kadim ve'ad pe'at yama re'uven echad
This verse describes the territory of the tribe of Reuben. 've'al' means 'and upon'. 'gevul' means 'border'. 'efraim' is the name of the tribe of Ephraim. 'mi'pat' means 'from the side of'. 'kadim' means 'east'. 've'ad' means 'and until'. 'pe'at' means 'end' or 'side'. 'yama' means 'sea' or 'west'. 're'uven' is the name of the tribe of Reuben. 'echad' means 'one'. Therefore, the verse indicates that the territory of Reuben is from the side of the east, to the side of the sea, as it pertains to the border of Ephraim.
[EZK.48.7] And upon the border of Reuben, from the side of the East to the side of the Sea, Judah is one. [§]
ve-al gevul Reuven mip-at Kadim ad-pe-at Yamma Yehudah echad
This verse describes the boundary of the tribe of Reuben. 've-al' means 'and upon'. 'gevul' means 'border'. 'Reuven' is the name Reuben. 'mip-at' means 'from the side of'. 'Kadim' means 'the East'. 'ad-pe-at' means 'to the side of'. 'Yamma' means 'the Sea'. 'Yehudah' is the name Judah. 'echad' means 'one'. The verse details the boundary extending from the eastern side to the western side, making it a single unified boundary.
[EZK.48.8] And on the border of Judah, from the eastern side to the western side, there will be the contribution that you offer: twenty-five thousand in width and length, like one of the portions, from the eastern side to the western side, and the temple will be within it. [§]
ve'al g'vul y'huda mip'at qadim ad p'at yama tihyeh ha'truma asher tarimu chamisha v'esrim elef roach v'orech k'echad ha'chalakim mip'at qadima ad p'at yama v'hayah ha'mikdash b'tocho.
This verse describes the allocated land for the priests and the location of the temple. 'G'vul' means border or boundary. 'Y'huda' is Judah. 'Mip'at qadim' means from the eastern side. 'Ad p'at yama' means to the western side. 'Ha'truma' refers to the contribution or offering. 'Chamisha v'esrim elef' is twenty-five thousand. 'Roach' means width, and 'orech' means length. 'K'echad ha'chalakim' means like one of the portions. 'Ha'mikdash' refers to the temple. 'B'tocho' means within it.
[EZK.48.9] The contribution that you lift up to Yahveh will have a length of twenty-five thousand and a width of ten thousand. [§]
hat-tru-mah a-shehr ta-ree-moo la-yeh-vah-eh oh-rech kha-mee-shah ve-es-ser pah-cheh-dah ve-ro-khach ah-seh-ret a-la-pheem.
This verse discusses the contribution that is to be lifted up to Yahveh. It details the dimensions of this contribution, stating its length and width in units of thousands.
[EZK.48.10] And to these will be the contribution of the holiness of God for the priests: northward five and twenty thousand, and westward a breadth of ten thousand, and eastward a breadth of ten thousand, and southward a length of five and twenty thousand. And the holy place of Yahveh will be within it. [§]
oo-le-eh-leh tee-heh-yeh te-roo-mat-ha-ko-desh la-ko-hay-neem tsah-foneh ha-meesh-shah ve-es-rer ah-lef ve-yah-mah ro-chav ah-sheret ah-la-feem ve-kah-dee-mah ro-chav ah-sheret ah-la-feem ve-neg-bah o-rech ha-meesh-shah ve-es-rer ah-lef ve-ha-yah meek-dash ye-ho-vah be-toh-cho.
This verse describes the allotted land for the priests, the Kohanim, and the location of the holy place, the Temple of Yahveh. The verse specifies the dimensions of the land allotted for them, using directions like north, south, east, and west. The numbers refer to thousands of units of measurement, which are unspecified in the original text. It uses 'El' as part of a possessive, such as 'the holiness of God.'
[EZK.48.11] To the priests, the holy ones, from the sons of Zadok, who kept my charge, who did not stray in the strayings of the sons of Israel, as strayed the Levites. [§]
lakohanim hamikudash mibnei tzadok asher shamru mishmarti asher lota'u bite'ot benei yisrael ka'asher ta'u haleviyim.
This verse concerns the priests, specifically those of the lineage of Zadok, who maintained their duty and did not stray like the Israelites and the Levites did. 'Lakohanim' refers to 'to the priests'. 'Hamikudash' means 'the holy ones'. 'Mibnei tzadok' means 'from the sons of Zadok'. 'Asher shamru mishmarti' means 'who kept my keeping/charge'. 'Asher lota'u bite'ot benei yisrael' means 'who did not stray in the strayings of the sons of Israel'. 'Ka'asher ta'u haleviyim' means 'as strayed the Levites'.
[EZK.48.12] And it will be for them an offering from the offering of the land, most holy to the boundary of the Levites. [§]
vehayah lehem terumah mit'rumat ha'aretz kodesh kadashim el g'vul halevim.
This verse discusses a designated offering from the land, set aside as a supremely holy portion for the Levites. 'Vehayah' means 'and it will be'. 'Lehem' means 'for them'. 'Terumah' means 'an offering'. 'Mit'rumat' means 'from the offering of'. 'Ha'aretz' means 'the land'. 'Kodesh kadashim' is a doubled superlative, meaning 'most holy'. 'El' means 'to'. 'G'vul' means 'the boundary'. 'Halevim' means 'of the Levites'.
[EZK.48.13] And the Levites, in comparison to the boundary of the priests, had a length of twenty-five thousand and a width of ten thousand. The entire length was twenty-five thousand and the width ten thousand. [§]
vehaLeviyim leumat gevul haKohanim chamisha ve'esrim elef orech verochev aseret alafim kol-orech chamisha ve'esrim elef verochev aseret alafim.
This verse describes the allotted portion of land given to the Levites in comparison to the priests. 'Leviyim' refers to the Levites, 'Kohanim' to the priests. 'Orech' means length and 'rochev' means width. The numbers indicate the dimensions of the land allocation in thousands.
[EZK.48.14] They shall not sell from it, nor shall they let it become worthless, nor shall it pass to another. For the first of the land is holy to Yahveh. [§]
v’lo-yimkeru mimenu v’lo yamer v’lo ya’avor re’shit ha’aretz ki-kodesh layahveh.
This verse concerns the first fruits of the land. 'v’lo-yimkeru mimenu' means 'they shall not sell from it'. 'v’lo yamer' means 'they shall not let it become worthless'. 'v’lo ya’avor' means 'it shall not pass [to another]'. 're’shit ha’aretz' means 'the first of the land'. 'ki-kodesh layahveh' means 'for it is holy to Yahveh'.
[EZK.48.15] And the five thousand remaining in breadth, relative to the twenty-five thousand, all of it is for the city as a dwelling and as an open space. And the city will be within it. [§]
va-chameshet alfim ha-notar barochav al-pnei chamisha ve-esrim elef chol-hu la-ir le-moshav u-le-migrash ve-hayeta ha-ir be-tochoh.
This verse describes the portion of land remaining after allocations were made, designated for the city’s settlement and surrounding areas. 'Chameshet alfim' means five thousand. 'Ha-notar' means the remainder. 'Barochav' means in breadth. 'Al-pnei' means on the face of, or in relation to. 'Chamisha ve-esrim elef' means twenty-five thousand. 'Chol-hu' means all of it. 'La-ir' means for the city. 'Le-moshav' means for a dwelling. 'U-le-migrash' means and for an open space or pasture. 'Ve-hayeta' means and the city will be. 'Be-tochoh' means within it.
[EZK.48.16] And these are its measurements: the side toward the north is five hundred and four thousand, and the side toward the south is five hundred and four thousand, and from the side toward the east is five hundred and four thousand, and the side toward the sea is five hundred and four thousand. [§]
veh-eh-leh mee-doe-tay-hah peh-at tsah-phon hah-mesh me-ot veh-ar-bah-at ah-lah-feem, oo-peh-at-neh-gev hah-mesh me-ot veh-ar-bah-at ah-lah-feem, oo-meep-at kah-deem hah-mesh me-ot veh-ar-bah-at ah-lah-feem, oo-peh-at yah-mah hah-mesh me-ot veh-ar-bah-at ah-lah-feem.
This verse describes the measurements of a region or plot of land. 'Peh-at' means 'side' or 'corner'. 'Tsah-phon' means 'north', 'neh-gev' means 'south', 'kah-deem' means 'east', and 'yah-mah' means 'sea' (or 'west' in this context). 'Hah-mesh me-ot' is 'five hundred' and 'ar-bah-at ah-lah-feem' is 'four thousand'. So, each 'side' is measured as five hundred and four thousand units.
[EZK.48.17] And the open area belonging to the city will be, to the north, two hundred and fifty, and to the south, two hundred and fifty, and to the east, two hundred and fifty, and to the west, two hundred and fifty. [§]
ve-ha-ya mig-rash le-ir tsaf-o-na cham-ish-shim u-matayim ve-neg-ba cham-ish-shim u-matayim ve-ka-di-ma cham-ish-shim u-matayim ve-ya-ma cham-ish-shim u-matayim.
This verse describes the boundaries of a city. 'Migrash' means an open area or pasture, understood here as the area surrounding the city. 'Tsafonah' means north, 'negbah' south, 'kadimah' east, and 'yamah' west. 'Chamishim u'matayim' means 'fifty and two hundred' which equals 250.
[EZK.48.18] And the remainder in value will be against the offering of the holiness, ten thousands forward and ten thousands westward, and it will be against the offering of the holiness, and its produce will be for bread for the workers of the city. [§]
vehanotar ba’orech le’umat terumat hakodesh aseret alfim kadimah va’aset alfim yamma vehaya le’umat terumat hakodesh vehayeta tevuo’ta le’lechem le’ovdei ha’ir.
This verse details a specific offering or allocation of resources. 'Hanoltar' refers to a remainder or leftover portion. 'Ba’orech' means ‘in value’ or ‘worth’. 'Le’umat' means 'against' or 'in place of'. 'Terumat hakodesh' is the ‘offering of the holiness’ or ‘contribution to the sacred’. ‘Aseret alfim’ means ‘ten thousands’. 'Kadimah' and 'yamma' refer to directions, likely ‘eastward’ and ‘westward’ representing different groups or allocations. ‘Vehaya’ means ‘and it will be’. ‘Tevuo’ta’ means ‘its produce’ or ‘its harvest’. ‘Le’lechem’ means ‘for bread’. ‘Le’ovdei ha’ir’ means ‘for the workers of the city’.
[EZK.48.19] And the servant of the city will serve him from all the tribes of Israel. [§]
vehaoved ha'ir ya'avduhu mikol shivtei Yisrael
This verse describes the service within a city to a specific deity. 'Vehaoved' means 'and the worker/servant'. 'Ha'ir' means 'the city'. 'Ya'avduhu' means 'they will serve him'. 'Mikol' means 'from all'. 'Shivtei' means 'tribes of'. 'Yisrael' is Israel.
[EZK.48.20] All the contribution is five and twenty thousand in five and twenty thousand, a fourth you shall lift up the contribution of the holy to the possession of the city. [§]
kal-hat-tru-mah khah-mee-shah ve-eh-ser ve-eh-ser alf bah-khah-mee-shah ve-eh-ser alf re-vee-ee-t ta-ree-moo et-tru-mat ha-ko-desh el-ah-u-zat ha-eer.
This verse details a contribution or offering. "Kal" means all. "Hat-tru-mah" means the contribution. "Khah-mee-shah ve-eh-ser" means five and twenty. "Alf" means thousands. The phrase is repeated for emphasis. "Re-vee-ee-t" means fourth. "Ta-ree-moo" is a command to lift up or contribute. "Et-tru-mat" means the contribution. "Ha-ko-desh" means the holy. "El-ah-u-zat" means to the possession. "Ha-eer" means the city.
[EZK.48.21] And the remainder belongs to the prince from this and from this, as a contribution for the holy places and for the possession of the city, facing 25,000 cubits as a contribution until the eastern boundary and southward, facing 25,000 cubits on the southern boundary corresponding to sections for the prince. And the contribution for the holy places and the temple of the house shall be within it. [§]
vehanotar lanasi mize uize litchrumat hakodesh ula'achuzzat ha'ir el pnei chamisha ve'esrim elef t'rumah ad g'vul kadimah veyamma al pnei chamisha ve'esrim elef al g'vul yamma l'umat chalakim lanasi vehayta t'rumat hakodesh umikdash habayit b'tocho.
This verse details the allotment of land for the prince (Nasi) as a contribution (T'rumah) for the holy places and the ownership of the city. It specifies a portion of land facing 25,000 cubits towards the east and south, aligning with defined sections for the prince. The contribution is for the holy places and the temple within.
[EZK.48.22] And from the holdings of the Levites and from the holdings of the city, within that which belongs to the prince, it shall be between the boundary of Judah and between the boundary of Benjamin, that which belongs to the prince. [§]
oo-may-ah-choo-zat ha-lev-eem oo-may-ah-choo-zat ha-eer be-toh-ch asher la-nah-see yih-yeh bayn g'vool yeh-oo-dah oo-bayn g'vool bin-yah-min la-nah-see yih-yeh.
This verse describes the holdings designated for the prince. It details that these holdings are located within the territory between the boundaries of Judah and Benjamin. The phrase 'ahuzat' refers to a possession or holding. 'Leviyim' refers to the Levites, and 'ha'ir' refers to the city. 'G'vool' means boundary.
[EZK.48.23] And the rest of the tribes, from the direction forward to the direction of the sea, Benjamin was one. [§]
ve-ye-ter ha-she-va-tim mi-pe-at ka-di-ma ad-pe-at ya-ma bin-ya-min echad.
This verse describes the arrangement of the tribes of Israel around the tabernacle. 'Ve-ye-ter' means 'and the rest'. 'Ha-she-va-tim' means 'the tribes'. 'Mi-pe-at kadima' means 'from the face forward', or 'from the east'. 'Ad-pe-at yama' means 'until the face of the sea', or 'until the west'. 'Bin-ya-min' is the name 'Benjamin'. 'Echad' means 'one'. Essentially, the verse states the remaining tribes were positioned from the east side to the west side, with Benjamin as one tribe among them.
[EZK.48.24] And on the boundary of Benjamin, from the side of the east to the side of the sea, Simeon was one. [§]
veh-al gev-ool bin-yah-min mip-aht kah-dee-mah ad-peh-at yah-mah shih-meh-ohn eh-khad
This verse describes a boundary. 'Veh-al' means 'and on'. 'Gev-ool' means 'boundary'. 'Bin-yah-min' is the name Benjamin. 'Mip-aht kah-dee-mah' means 'from the side of the east'. 'Ad-peh-at yah-mah' means 'to the side of the sea'. 'Shih-meh-ohn' is the name Simeon. 'Eh-khad' means 'one'. The verse describes a boundary of Benjamin from the eastern side to the side of the sea, and refers to Simeon as one involved in establishing or defining it.
[EZK.48.25] And upon the boundary of Simon, from the side of the east to the side of the sea, Issachar is one. [§]
ve'al gevul Shim'on mipp'at Kadimah ad-pe'at Yamah Yissakhar echad.
This verse describes a boundary. 'Ve'al' means 'and upon'. 'Gevul' means 'boundary'. 'Shim'on' is the name 'Simon'. 'Mipp'at' means 'from the side of'. 'Kadimah' means 'the east'. 'Ad-pe'at' means 'to the side of'. 'Yamah' means 'the sea'. 'Yissakhar' is the name 'Issachar'. 'Echad' means 'one'. The verse describes the boundary of Simon extending from the side of the east to the side of the sea, and that Issachar is one (referring to one tribe or portion).
[EZK.48.26] And on the boundary of Issachar, from the side of the east until the side of the west, Zebulun is one. [§]
veh-al gevul Yissakhar mip-at kadimah ad-pat yamma Zevulun echad.
This verse describes the boundaries of the tribe of Issachar, stating it extends from the eastern side to the western side, and that Zebulun is one with it, or adjacent to it. "Gevul" means boundary. "Mip-at" means from the side. "Kadimah" means east or forward. "Yamma" means west or sea. "Echad" means one.
[EZK.48.27] And upon the border of Zebulun, from the side of the east to the side of the sea, is one troop. [§]
ve'al gevul Zevulun mip'at kadimah ad-pe'at yamma gad echad
This verse describes the border of the tribe of Zebulun. 've'al' means 'and upon'. 'gevul' means 'border'. 'Zevulun' is a proper noun, the name of a tribe. 'mip'at' means 'from the side of'. 'kadimah' means 'east' or 'the front'. 'ad' means 'to'. 'pe'at' means 'side' or 'end'. 'yamma' means 'the sea' or 'the west'. 'gad' means 'fortune' or 'troop'. 'echad' means 'one'. Thus, the verse describes a border stretching from the east side to the west side, with a portion designated as a troop or fortune.
[EZK.48.28] And upon the border of Gad, to the side of the south, it is Teimanah. And the border will be from Tamar, from the waters of the contention of Kadesh, an inheritance upon the Great Sea. [§]
ve'al g'vul Gad el-p'at Negev Teimanah ve'hayah g'vul mitamar mei m'rivat Kadesh nachalah al-hayyam hagadol.
This verse describes the southern boundary of the tribe of Gad. 'Ve'al' means 'and upon'. 'G'vul' means 'border'. 'Gad' is the name of a tribe. 'El-p'at' means 'to the side of'. 'Negev' means 'south'. 'Teimanah' is a place name, assumed to be a descriptive name, 'the south'. 'Ve'hayah' means 'and it will be'. 'Mitamar' is a place name, likely referencing palm trees. 'Mei m'rivat' means 'from the quarrel/contention of'. 'Kadesh' is a place name, likely referencing holiness. 'Nachalah' means 'inheritance'. 'Al-hayyam' means 'upon the sea'. 'Hagadol' means 'the great'.
[EZK.48.29] This is the land that you apportioned as inheritance to the tribes of Israel, and these are their portions, declares my Lord Yahveh. [§]
zoht ha-aretz asher tapilu minachalah leshivtei yisrael ve-ele mahlekoteham ne-um adonai yevaveh.
This verse describes the land that was allocated to the tribes of Israel, and declares that these are the portions assigned to them. "zoht" means "this". "ha-aretz" means "the land". "asher" means "that". "tapilu" means "you apportioned". "minachalah" means "as inheritance". "leshivtei" means "to the tribes of". "yisrael" means "Israel". "ve-ele" means "and these". "mahlekoteham" means "their portions". "ne-um" means "declares". "adonai" means "my Lord". "yevaveh" is the proper name of God.
[EZK.48.30] And these are the measurements of the city, from the side of north, five hundred and four thousand measurements. [§]
ve'elleh to'tz'ot ha'ir mi'pat tzafon chamish me'ot ve'arba'at alafim midah.
This verse describes the measurements of the city. "elleh" means "these". "to'tz'ot" means "outputs" or "measurements". "ha'ir" means "the city". "mi'pat" means "from the side of". "tzafon" means "north". "chamish me'ot" means "five hundred". "ve'arba'at alafim" means "and four thousand". "midah" means "measurement".
[EZK.48.31] And the gates of the city were named after the tribes of Israel. There were three gates toward the north: the gate of Reuben, one gate; the gate of Judah, one gate; and the gate of Levi, one gate. [§]
vəshaʿărê haʿir ʿal-shəmôt shivṭê yisrāʾel shəʿarîm shəlōshā tsāfōnā shaʿar rəʾûvên ʾeḥād shaʿar yəhûdā ʾeḥād shaʿar lēvî ʾeḥād.
This verse describes the gates of the city being named after the tribes of Israel. Specifically, it details three gates on the north side: the gate of Reuben, the gate of Judah, and the gate of Levi.
[EZK.48.32] And to the side facing east, five hundred and four thousand cubits, and gates, three, and the gate of Joseph, one, the gate of Benjamin, one, the gate of Dan, one. [§]
ve-el-pe-at ka-dee-mah ha-mesh me-oh vet-ar-ba-at a-la-peem u-sh-ar-eem sh-lo-shah ve-sha-ar Yo-sef eh-chad sha-ar Bin-ya-min eh-chad sha-ar Dan eh-chad.
This verse describes the eastern side of a structure, likely a walled city or camp, and details the gates associated with different groups or tribes. "El" means God. "Pe-at" means side or face. "Kadimah" means east or forward. "Alep" means thousand. The numbers given are the measurement of the east side. The verses then lists gates, and their tribal association.
[EZK.48.33] And the south side was five hundred and four thousand measures, and the gates were three: the gate of Simeon was one, the gate of Issachar was one, and the gate of Zebulun was one. [§]
oo-fuh-at-neg-bah hah-may-sh may-oh-t veer-buh-at ah-lah-feem mid-dah oo-shuh-ah-reem shuh-loh-shah shuh-ahr shih-may-ohn eh-had shuh-ahr yih-sah-khar eh-had shuh-ahr zuh-boo-loon eh-had
This verse describes the southern boundary and gates of the Israelite encampment. 'Pah-at negbah' refers to the south side. 'Midah' refers to a measure, indicating the length of the boundary. The verse then lists three gates, each named after one of the tribes of Israel: Simeon, Issachar, and Zebulun.
[EZK.48.34] Five hundred and four thousand leaders came from the region of the Philistines. Their leaders numbered three. One leader came from Gad. One leader came from Asher. One leader came from Naphtali. [§]
P’at-yamah chamish me’ot v’arba’at alafim sh’areihem shlosha sha’ar gad echad sha’ar asher echad sha’ar naftali echad.
This verse describes the number of leaders/officers from each tribe of Israel who came to David at Hebron. "P’at-yamah" refers to the region of the Philistines, so it lists the leaders from that area, along with Gad, Asher, and Naphtali. The numbers given represent the number of fighting men each tribe brought. "Sh’areihem" means 'their gates' but is understood as 'their leaders' or 'their officers' in this context. The verse specifies three leaders from the Philistine region, one from Gad, one from Asher, and one from Naphtali.
[EZK.48.35] Around eighteen thousand, and the name of the city from the day of Yahveh is there. [§]
sah-veev shuh-moh-nah ah-sah-r ah-lef vuh-shem-hah-eer mee-yohm Yahveh shah-mah.
This verse describes the circumference of a city and its name. 'Sahveev' means 'around' or 'surrounding'. 'Shuhmoh-nah' means 'eight'. 'Ah-sah-r' means 'ten' plus 'eight', thus 'eighteen'. 'Ah-lef' means 'thousand'. 'Vuh-shem-hah-eer' means 'the name of the city'. 'Mee-yohm' means 'from the day of'. 'Yahveh' is the proper name of God. 'Shah-mah' means 'there', or 'unto it'.