Ezekiel 14:11
Parallel Verses
English Standard Version
that the house of Israel may no more go astray from me, nor defile themselves anymore with all their transgressions, but that they may be my people and I may be their God, declares the Lord GOD.”

King James Bible
That the house of Israel may go no more astray from me, neither be polluted any more with all their transgressions; but that they may be my people, and I may be their God, saith the Lord GOD.

American Standard Version
that the house of Israel may go no more astray from me, neither defile themselves any more with all their transgressions; but that they may be my people, and I may be their God, saith the Lord Jehovah.

Douay-Rheims Bible
That the house of Israel may go no more astray from me, nor be polluted with all their transgressions: but may be my people, and I may be their God, saith the Lord of hosts.

English Revised Version
that the house of Israel may go no more astray from me, neither defile themselves any more with all their transgressions; but that they may be my people, and I may be their God, saith the Lord GOD.

Webster's Bible Translation
That the house of Israel may no more go astray from me, neither be polluted any more with all their transgressions; but that they may be my people, and I may be their God, saith the Lord GOD.

Ezekiel 14:11 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

Punishment of the False Prophetesses

Ezekiel 13:20. Therefore thus saith the Lord Jehovah, Behold, I will deal with your coverings with which ye catch, I will let the souls fly; and I will tear them away from your arms, and set the souls free, which ye catch, the souls to fly. Ezekiel 13:21. And I will tear your caps in pieces, and deliver my people out of your hand, and they shall no more become a prey in your hands; and ye shall learn that I am Jehovah. Ezekiel 13:22. Because ye grieve the heart of the righteous with lying, when I have not pained him; and strengthen the hands of the wicked, so that he does not turn from his evil way, to preserve his life. Ezekiel 13:23. Therefore ye shall no more see vanity, and no longer practise soothsaying: and I will deliver my people out of your hand; and ye shall learn that I am Jehovah. - The threat of judgment is closely connected with the reproof of their sins. Ezekiel 13:20 and Ezekiel 13:21 correspond to the reproof in Ezekiel 13:18, and Ezekiel 13:22 and Ezekiel 13:23 to that in Ezekiel 13:19. In the first place, the Lord will tear in pieces the coverings and caps, i.e., the tissue of lies woven by the false prophetesses, and rescue the people from their snares (Ezekiel 13:20 and Ezekiel 13:21); and, secondly, He will entirely put an end to the pernicious conduct of the persons addressed (Ezekiel 13:22 and Ezekiel 13:23). The words from אשׁר אתּנּה to לפרחות (Ezekiel 13:20), when taken as one clause, as they generally are, offer insuperable difficulties, since it is impossible to get any satisfactory meaning from שׁם, and לפרחות will not fit in. Whether we understand by kesâthōth coverings or cushions, the connection of שׁם with אשׁר (where ye catch the souls), which the majority of commentators prefer, is untenable; for coverings and cushions were not the places where the souls were caught, but could only be the means employed for catching them. Instead of שׁם we should expect בּם or בּהם; and Hitzig proposes to amend it in this way. Still less admissible is the proposal to take שׁם as referring to Jerusalem ("wherewith ye catch souls there"); as שׁם would not only contain a perfectly superfluous definition of locality, but would introduce a limitation altogether at variance with the context. It is not affirmed either of the prophets or of the prophetesses that they lived and prophesied in Jerusalem alone. In Ezekiel 13:2 and Ezekiel 13:17 reference is made in the most general terms to the prophets of Israel and the daughters of thy people; and in Ezekiel 13:16 it is simply stated that the false prophets prophesied peace to Jerusalem when there was no peace at all. Consequently we must regard the attempt to find in שׁם an allusion to Jerusalem (cf. Ezekiel 13:16) as a mere loophole, which betrays an utter inability to get any satisfactory sense for the word. Moreover, if we construe the words in this manner, לפרחות is also incomprehensible. Commentators have for the most part admitted that פּרח taht is used here in the Aramaean sense of volare, to fly. In the second half of the verse there is no doubt about its having this meaning. For שׁלּח is used in Deuteronomy 22:7 for liberating a bird, or letting it fly; and the combination שׁלּח is supported by the expression שׁלּח לחפשׁי in Exodus 21:26, while the comparison of souls to birds is sustained by Psalm 11:1 and Psalm 124:7. Hence the true meaning of the whole passage לפרחות... שׁלּחתּי את־הנּפשׁות is, I send away (set free) the souls, which ye have caught, as flying ones, i.e., so that they shall be able to fly away at liberty. And in the first half also we must not adopt a different rendering for לפרחות, since את־הנּפשׁות is also connected with it there.

But if the words in question are combined into one clause in the first hemistich, they will give us a sense which is obviously wrong, viz., "wherewith ye catch the souls to let them fly." As the impossibility of adopting this rendering has been clearly seen, the attempt has been made to cloak over the difficulty by means of paraphrases. Ewald, for example, renders לפרחות in both cases "as if they were birds of passage;" but in the first instance he applies it to birds of passage, for which nets are spread for the purpose of catching them; and in the second, to birds of passage which are set at liberty. Thus, strictly speaking, he understands the first לפרחות as signifying the catching of birds; and the second, letting them fly: an explanation which refutes itself, as pârach, to fly, cannot mean "to catch" as well. The rendering adopted by Kimchi, Rosenmller, and others, who translate לפרחות ut advolent ad vos in the first hemistich, and ut avolent in the second, is no better. And the difficulty is not removed by resorting to the dialects, as Hvernick, for the purpose of forcing upon פּרחות the meaning dissoluteness of licentiousness, for which there is no authority in the Hebrew language itself. If, therefore, it is impossible to obtain any satisfactory meaning from the existing text, it cannot be correct; and no other course is open to us than to alter the unsuitable שׁם into שׂם, and divide the words from אשׁר אתּנּה to לפרחות into two clauses, as we have done in our translation above. There is no necessity to supply anything to the relative אשׁר, as צוּד is construed with a double accusative (e.g., Micah 7:2, צוּד חרם, to catch with a net), and the object to מצדדות, viz., the souls, can easily be supplied from the next clause. שׂם, as a participle, can either be connected with הנני, "behold, I make," or taken as introducing an explanatory clause: "making the souls into flying ones," i.e., so that they are able to fly (שׁוּם ל, Genesis 12:2, etc.). The two clauses of the first hemistich would then exactly correspond to the two clauses of the second half of the verse. וקרעתּי אתם is explanatory of הנני אל כסת, I will tear off the coverings from their arms. These words do not require the assumption that the prophetesses wore the לסתות on their arms, but may be fully explained from the supposition that the persons in question prepared them with their own hands. 'ושׁלּחתּי וגו corresponds to 'שׂם את־הנּפשׁות וגו; and לפרחות is governed by שׁלּחתּי. The insertion of את־הנּפשׁים is to be accounted for from the copious nature of Ezekiel's style; at the same time, it is not merely a repetition of את־הנּפשׁות, which is separated from לפרחות by the relative clause 'אשׁר אתּם מח, but as the unusual plural form נפשׁים shows, is intended as a practical explanation of the fact, that the souls, while compared to birds, are regarded as living beings, which is the meaning borne by נפשׁ in other passages. The omission of the article after את may be explained, however, from the fact that the souls had been more precisely defined just before; just as, for example, in 1 Samuel 24:6; 2 Samuel 18:18, where the more precise definition follows immediately afterwards (cf. Ewald, 277a, p. 683). - The same thing is said in Ezekiel 13:21, with regard to the caps, as has already been said of the coverings in Ezekiel 13:20. God will tear these in pieces also, to deliver His people from the power of the lying prophetesses. In what way God will do this is explained in Ezekiel 13:22 and Ezekiel 13:23, namely, not only by putting their lying prophecies to shame through His judgment, but by putting an end to soothsaying altogether, and exterminating the false prophetesses by making them an object of ridicule and shame. The reason for this threat is given in Ezekiel 13:22, where a further description is given of the disgraceful conduct of these persons; and here the disgracefulness of their conduct is exhibited in literal terms and without any figure. They do harm to the righteous and good, and strengthen the hands of the wicked. הכאות, Hiphil of כּאה, in Syriac, to use harshly or depress; so here in the Hiphil, connected with לב, to afflict the heart. שׁקר is used adverbially: with lying, or in a lying manner; namely, by predicting misfortune and divine punishments, with which they threatened the godly, who would not acquiesce in their conduct; whereas, on the contrary, they predicted prosperity and peace to the ungodly, who were willing to be ensnared by them, and thus strengthened them in their evil ways. For this God would put them to shame through His judgments, which would make their deceptions manifest, and their soothsaying loathsome.

Ezekiel 14:11 Parallel Commentaries

Treasury of Scripture Knowledge

the house

Ezekiel 34:10 Thus said the Lord GOD; Behold, I am against the shepherds; and I will require my flock at their hand...

Ezekiel 44:10,15 And the Levites that are gone away far from me, when Israel went astray, which went astray away from me after their idols...

Ezekiel 48:11 It shall be for the priests that are sanctified of the sons of Zadok; which have kept my charge...

Deuteronomy 13:11 And all Israel shall hear, and fear, and shall do no more any such wickedness as this is among you.

Deuteronomy 19:20 And those which remain shall hear, and fear, and shall from now on commit no more any such evil among you.

Psalm 119:67 Before I was afflicted I went astray: but now have I kept your word.

Isaiah 9:16 For the leaders of this people cause them to err; and they that are led of them are destroyed.

Jeremiah 23:15 Therefore thus said the LORD of hosts concerning the prophets; Behold, I will feed them with wormwood...

Jeremiah 50:6 My people has been lost sheep: their shepherds have caused them to go astray, they have turned them away on the mountains...

2 Peter 2:15 Which have forsaken the right way, and are gone astray, following the way of Balaam the son of Bosor...

neither

Ezekiel 11:18-20 And they shall come thither, and they shall take away all the detestable things thereof and all the abominations thereof from there...

Ezekiel 36:25-29 Then will I sprinkle clean water on you, and you shall be clean: from all your filthiness, and from all your idols, will I cleanse you...

Ezekiel 37:23 Neither shall they defile themselves any more with their idols, nor with their detestable things, nor with any of their transgressions...

that they

Ezekiel 34:30 Thus shall they know that I the LORD their God am with them, and that they, even the house of Israel, are my people, said the Lord GOD.

Ezekiel 36:28 And you shall dwell in the land that I gave to your fathers; and you shall be my people, and I will be your God.

Ezekiel 37:27 My tabernacle also shall be with them: yes, I will be their God, and they shall be my people.

Ezekiel 39:22 So the house of Israel shall know that I am the LORD their God from that day and forward.

Genesis 17:7 And I will establish my covenant between me and you and your seed after you in their generations for an everlasting covenant...

Jeremiah 11:4 Which I commanded your fathers in the day that I brought them forth out of the land of Egypt, from the iron furnace, saying...

Jeremiah 31:33 But this shall be the covenant that I will make with the house of Israel; After those days, said the LORD...

Jeremiah 32:38 And they shall be my people, and I will be their God:

Zechariah 13:9 And I will bring the third part through the fire, and will refine them as silver is refined, and will try them as gold is tried...

Hebrews 8:10 For this is the covenant that I will make with the house of Israel after those days, said the Lord; I will put my laws into their mind...

Hebrews 11:16 But now they desire a better country, that is, an heavenly: why God is not ashamed to be called their God...

Revelation 21:7 He that overcomes shall inherit all things; and I will be his God, and he shall be my son.

Cross References
Jeremiah 24:7
I will give them a heart to know that I am the LORD, and they shall be my people and I will be their God, for they shall return to me with their whole heart.

Ezekiel 11:18
And when they come there, they will remove from it all its detestable things and all its abominations.

Ezekiel 11:20
that they may walk in my statutes and keep my rules and obey them. And they shall be my people, and I will be their God.

Ezekiel 14:10
And they shall bear their punishment--the punishment of the prophet and the punishment of the inquirer shall be alike--

Ezekiel 14:12
And the word of the LORD came to me:

Ezekiel 34:30
And they shall know that I am the LORD their God with them, and that they, the house of Israel, are my people, declares the Lord GOD.

Ezekiel 36:28
You shall dwell in the land that I gave to your fathers, and you shall be my people, and I will be your God.

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