English Standard Version
For any one of the house of Israel, or of the strangers who sojourn in Israel, who separates himself from me, taking his idols into his heart and putting the stumbling block of his iniquity before his face, and yet comes to a prophet to consult me through him, I the LORD will answer him myself.
King James Bible
For every one of the house of Israel, or of the stranger that sojourneth in Israel, which separateth himself from me, and setteth up his idols in his heart, and putteth the stumblingblock of his iniquity before his face, and cometh to a prophet to inquire of him concerning me; I the LORD will answer him by myself:
American Standard Version
For every one of the house of Israel, or of the strangers that sojourn in Israel, that separateth himself from me, and taketh his idols into his heart, and putteth the stumblingblock of his iniquity before his face, and cometh to the prophet to inquire for himself of me; I Jehovah will answer him by myself:
For every man of the house of Israel, and every stranger among the proselytes in Israel, if he separate himself from me, and place his idols in his heart, and set the stumblingblock of his iniquity before his face, and come to the prophet to inquire of me by him: I the Lord will answer him by myself.
English Revised Version
For every one of the house of Israel, or of the strangers that sojourn in Israel, which separateth himself from me, and taketh his idols into his heart, and putteth the stumblingblock of his iniquity before his face, and cometh to the prophet to inquire for himself of me; I the LORD will answer him by myself:
Webster's Bible Translation
For every one of the house of Israel, or of the stranger that sojourneth in Israel, who separateth himself from me, and setteth up his idols in his heart, and putteth the stumbling-block of his iniquity before his face, and cometh to a prophet to inquire of him concerning me; I the LORD will answer him by myself:
Ezekiel 14:7 Parallel
CommentaryKeil and Delitzsch Biblical Commentary on the Old Testament
Against the False Prophetesses
As the Lord had not endowed men only with the gifts of prophecy, but sometimes women also, e.g., Miriam, Deborah, and Huldah; so women also rose up along with the false prophets, and prophesied out of their own hearts without being impelled by the Spirit of God. Ezekiel 13:17-19. Their conduct. - Ezekiel 13:17. And thou, son of man, direct thy face towards the daughters of thy people, who prophesy out of their heart and prophesy against them, Ezekiel 13:18. And say, Thus saith the Lord Jehovah, Woe to those who sew coverings together over all the joints of my hands, and make caps for the head of every size, to catch souls! Ye catch the souls of my people, and keep your souls alive. Ezekiel 13:19. And ye profane me with my people for handfuls of barley and for pieces of bread, to slay souls which should not die, and to keep alive which should not live, by your lying to my people who hearken to lying. - Like the prophets in Ezekiel 13:2, the prophetesses are here described as prophesying out of their own heart (Ezekiel 13:17); and in Ezekiel 13:18 and Ezekiel 13:19 their offences are more particularly described. The meaning of these verses is entirely dependent upon the view to be taken of ידי, which the majority of expositors, following the lead of the lxx, the Syriac, and the Vulgate, have regarded as identical with ידים or יד, and understood as referring to the hands of the women or prophetesses. But there is nothing to justify the assumption that ידי is an unusual form for ידים, which even Ewald takes it to be (Lehrbuch, 177a). Still less can it stand for the singular יד. And we have not sufficient ground for altering the text, as the expression זרועתיכם in Ezekiel 13:20 (I will tear the כּסתות from your arms) does not require the assumption that the prophetesses had hidden their arms in כסתות; and such a supposition is by no means obviously in harmony with the facts.
The word כּסתות, from כּסת, with ת fem. treated as a radical letter (cf. Ewald, 186e), means a covering or concealment equals כּסוּת. The meaning "cushion" or "pillow" (lxx προσκεφάλαια, Vulg. pulvilli) is merely an inference drawn from this passage, and is decidedly erroneous; for the word תּפר (to sew together) is inapplicable to cushions, as well as the phrase על כּל־אצּילי ידי, inasmuch as cushions are not placed upon the joints of the hands, and still less are they sewed together upon them. The latter is also a decisive reason for rejecting the explanation given by Hvernick, namely, that the kesâthōth were carpets, which were used as couches, and upon which these voluptuous women are represented as reclining. For cushions or couches are not placed upon, but under, the arm-joints (or elbows) and the shoulders, which Hvernick understands by אצּילי יד. This also overthrows another explanation given of the words, namely, that they refer to carpets, which the prophetesses had sewed together for all their arm-joints, so as to form comfortable beds upon splendid carpets, that they may indulge in licentiousness thereon. The explanation given by Ephraem Syrus, and adopted by Hitzig, namely, that the kesâthōth were amulets or straps, which they would round their arm-joints when they received or delivered their oracles, is equally untenable. For, as Kliefoth has observed, "it is evident that there is not a word in the text about adultery, or amulets, or straps used in prayer." And again, when we proceed to the next clause, the traditional rendering of מספּחות, as signifying either pillows (ὑπαυχένια, Symm.; cervicalia, Vulg.) or broad cloaks equals מטפּחות (Hitzig, Hvernick, etc.), is neither supported by the usage of the language, nor in harmony with על ראשׁ. Mispâchōth, from sâphach, to join, cannot have any other meaning in the present context than a cap fitting close to the head; and על must denote the pattern which was followed, as in Psalm 110:4; Esther 9:26 : they make the caps after (answering to) the head of every stature. The words of both clauses are figurative, and have been correctly explained by Kliefoth as follows: "A double charge is brought against the prophetesses. In the first place, they sew coverings together to wrap round all the joints of the hand of God, so that He cannot touch them; i.e., they cover up and conceal the word of God by their prophesying, more especially its rebuking and threatening force, so that the threatening and judicial arm of God, which ought above all to become both manifest and effective through His prophetic word, does not become either one or the other. In the second place, they make coverings upon the heads of men, and construct them in such a form that they exactly fit the stature or size or every individual, so that the men neither hear nor see; i.e., by means of their flattering lies, which adapt themselves to the subjective inclinations of their hearers at the time, they cover up the senses of the men, so that they retain neither ear nor eye for the truth." They do both of these to catch souls. The inevitable consequence of their act is represented as having been intended by them; and this intention is then still further defined as being to catch the souls of the people of God; i.e., to allure them to destruction, and take care of their own souls. The clause הנּפשׁות תּצודדנה is not to be taken as a question, "Will ye catch the souls?" implying a doubt whether they really thought that they could carry on such conduct as theirs with perfect impunity (Hvernick). It contains a simple statement of what really took place in their catching of souls, namely, "they catch the souls of the people of God, and preserve their own souls;" i.e., they rob the people of God of their lives, and take care of their own (Kliefoth). לעמּי is used instead of the genitive (stat. constr.) to show that the accent rests upon עמּי. And in the same way we have לכנה instead of the suffix. The construction is the same as in 1 Samuel 14:16. Ezekiel 13:19 shows how great their sin had been. They profane God among His people; namely, by delivering the suggestions of their own heart to the people as divine revelations, for the purpose of getting their daily bread thereby (cf. Micah 3:5); by hurling into destruction, through their lies, those who are only too glad to listen to lying; by slaying the souls of the people which ought to live, and by preserving those which ought not to live, i.e., their own souls (Deuteronomy 18:20). The punishment for this will not fail to come.
Treasury of Scripture Knowledge
of the stranger
If a stranger shall sojourn with you and would keep the Passover to the LORD, let all his males be circumcised. Then he may come near and keep it; he shall be as a native of the land. But no uncircumcised person shall eat of it.
but the seventh day is a Sabbath to the LORD your God. On it you shall not do any work, you, or your son, or your daughter, your male servant, or your female servant, or your livestock, or the sojourner who is within your gates.
O LORD, why do you make us wander from your ways and harden our heart, so that we fear you not? Return for the sake of your servants, the tribes of your heritage.
"Inquire of the LORD for us, for Nebuchadnezzar king of Babylon is making war against us. Perhaps the LORD will deal with us according to all his wonderful deeds and will make him withdraw from us."
Again, if a righteous person turns from his righteousness and commits injustice, and I lay a stumbling block before him, he shall die. Because you have not warned him, he shall die for his sin, and his righteous deeds that he has done shall not be remembered, but his blood I will require at your hand.
"Son of man, these men have taken their idols into their hearts, and set the stumbling block of their iniquity before their faces. Should I indeed let myself be consulted by them?
Therefore speak to them and say to them, Thus says the Lord GOD: Any one of the house of Israel who takes his idols into his heart and sets the stumbling block of his iniquity before his face, and yet comes to the prophet, I the LORD will answer him as he comes with the multitude of his idols,
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