He said also to me, Turn you yet again, and you shall see greater abominations that they do.
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EXPOSITORY (ENGLISH BIBLE)
Lord … forsaken … earth—They infer this because God has left them to their miseries, without succoring them, so that they seek help from other gods. Instead of repenting, as they ought, they bite the curb [Calvin].Thou shalt see, represented in this vision,
greater abominations; either because added to all the rest, or because some circumstances in these make them more abominable than what before was represented. Or it may be taken for very great, as when the word is applied to cities, Deu 1:28 6 10 9:1; to stones, Joshua 10:11,27 1 Kings 7:10; David’s wars, 1 Chronicles 22:8; kingdoms, Jeremiah 28:8; and to the marvellous works of God, Job 5:9 9:10 Psalm 136:4; and generally our version keeps to the positive degree, though here they render it by the comparative, and in the 6th verse of this chapter the very selfsame expression is rendered great (not greater) abominations. We need not then perplex our reader with a long discourse, to show wherein these latter sins are greater than the former mentioned; they are all very great.
They do; now they are doing these things; instead of worshipping the true God on the sabbath, as he required all his people, the leaders of the people are on the sabbath of the Lord offering incense to their detestable idols. Ezekiel 8:6;
and thou shall see greater abominations that they do; or: "the great abominations"; for so the words may be strictly rendered; nor does it appear that what follows, though great abominations, were greater than the creeping things, four footed beasts, and other idols, or dunghill gods, portrayed upon the walls, which the elders of Israel burnt incense to.He said also unto me, Turn thee yet again, and thou shalt see greater abominations that they do.
EXEGETICAL (ORIGINAL LANGUAGES)13. Turn thee yet again] See Ezekiel 8:6.
Still worse is coming, namely, the captivity of the people, and overthrow of the kingdom. - Ezekiel 7:23. Make the chain, for the land is full of capital crime, and the city full of outrage. Ezekiel 7:24. I shall bring evil ones of the nations, that they may take possession of their houses; and I shall put an end to the pride of the strong, that their sanctuaries may be defiled. Ezekiel 7:25. Ruin has come; they seek salvation, but there is none. Ezekiel 7:26. Destruction upon destruction cometh, and report upon report ariseth; they seek visions from prophets, but the law will vanish away from the priest, and counsel from the elders. Ezekiel 7:27. The king will mourn, and the prince will clothe himself in horror, and the hands of the common people will tremble. I will deal with them according to their way, and according to their judgments will I judge them, that they may learn that I am Jehovah. - Those who have escaped death by sword or famine at the conquest of Jerusalem have captivity and exile awaiting them. This is the meaning of the command to make the chain, i.e., the fetters needed to lead the people into exile. This punishment is necessary, because the land is full of mishpat dâmim, judgment of blood. This cannot mean, there is a judgment upon the shedding of blood, i.e., upon murder, which is conducted by Jehovah, as Hvernick supposes. Such a thought is irreconcilable with מלאה, and with the parallel מלאה חמס. משׁפּט דּמים is to be explained after the same manner as משׁפּט מות (a matter for sentence of death, a capital crime) in Deuteronomy 19:6, Deuteronomy 19:21 -22, as signifying a matter for sentence of bloodshed, i.e., a crime of blood, or capital crime, as the Chaldee has already rendered it. Because the land is filled with capital crime, the city (Jerusalem) with violence, the Lord will bring רעי, evil ones of the heathen, i.e., the worst of the heathen, to put an end to the pride of the Israelites. גּאון עזּים is not "pride of the insolents;" for עזּים does not stand for עזּי פנים (Deuteronomy 28:50, etc.). The expression is rather to be explained from גּאון עז, pride of strength, in Ezekiel 24:21; Ezekiel 30:6, Ezekiel 30:18 (cf. Leviticus 26:19), and embraces everything on which a man (or a nation) bases his power and rests his confidence. The Israelites are called עזּים, because they thought themselves strong, or, according to Ezekiel 24:21, based their strength upon the possession of the temple and the holy land. This is indicated by ונחלוּ which follows. נחל, Niphal of חלל and מקדשׁיהם, not a participle Piel, from מקדּשׁ, with the Dagesh dropped, but an unusual form, from מקדּשׁ for מקדּשׁיהם (vid., Ew. 215a). - The ἁπ λεγ. חהצנצט;, with the tone drawn back on account of the tone-syllable which follows (cf. Ges. 29, 3. 6), signifies excidium, destruction (according to the Rabbins), from קפד, to shrink or roll up (Isaiah 38:12). בּא is a prophetic perfect. In Ezekiel 7:25 the ruin of the kingdom is declared to be certain, and in Ezekiel 7:26 and Ezekiel 7:27 the occurrence of it is more minutely depicted. Stroke upon stroke does the ruin come; and it is intensified by reports, alarming accounts, which crowd together and increase the terror, and also by the desperation of the spiritual and temporal leaders of the nation - the prophets, priests, and elders - whom God deprives of revelation, knowledge, and counsel; so that all ranks (king and princes and the common people) sink into mourning, alarm, and horror. That it is to no purpose that visions or prophecies are sought from the prophets (Ezekiel 7:26), is evident from the antithetical statement concerning the priests and elders which immediately follows. The three statements serve as complements of one another. They seek for predictions from prophets, but the prophets receive no vision, no revelation. They seek instruction from priests, but instruction is withdrawn from the priests; and so forth. T̄ōrâh signifies instruction out of the law, which the priests were to give to the people (Malachi 2:7). In Ezekiel 7:27, the three classes into which the people were divided are mentioned - viz. king, prince (i.e., tribe-princes and heads of families), and, in contradistinction to both, עם הארץ, the common people, the people of the land, in distinction from the civil rulers, as in 2 Kings 21:24; 2 Kings 23:30. מדּרכּם, literally from their way, their mode of action, will I do to them: i.e., my action will be derived from theirs, and regulated accordingly. אותם for אתּם, as in Ezekiel 3:22, etc. (See the comm. on Ezekiel 16:59.)
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