English Standard Version
Nevertheless, my eye spared them, and I did not destroy them or make a full end of them in the wilderness.
King James Bible
Nevertheless mine eye spared them from destroying them, neither did I make an end of them in the wilderness.
American Standard Version
Nevertheless mine eye spared them, and I destroyed them not, neither did I make a full end of them in the wilderness.
Yet my eye spared them, so that I destroyed them not: neither did I consume them in the desert.
English Revised Version
Nevertheless mine eye spared them from destroying them, neither did I make a full end of them in the wilderness.
Webster's Bible Translation
Nevertheless my eye spared them from destroying them, neither did I make an end of them in the wilderness.
Ezekiel 20:17 Parallel
CommentaryKeil and Delitzsch Biblical Commentary on the Old Testament
The date given in Ezekiel 20:1 applies not only to Ezekiel 20, but also to Ezekiel 20-23 (compare Ezekiel 24:1); the prophetic utterances in these four chapters being bound together into a group of connected words of God, both by their contents and by the threefold repetition of the expression, "wilt thou judge?" (vid., Ezekiel 20:4; Ezekiel 22:2, and Ezekiel 23:36). The formula התשׁפּוט, which is only omitted from the threat of punishment contained in Ezekiel 21, indicates at the same time both the nature and design of these words of God. The prophet is to judge, i.e., to hold up before the people once more their sinful abominations, and to predict the consequent punishment. The circumstance which occasioned this is narrated in Ezekiel 20:1-3. Men of the elders of Israel came to the prophet to inquire of the Lord. The occasion is therefore a similar one to that described in the previous group; for we have already been informed, in Ezekiel 14:1, that elders had come to the prophet to hear God's word from him; but they had not gone so far as to inquire. Here, however (Ezekiel 20), they evidently address a question to the prophet, and through him to the Lord; though the nature of their inquiry is not given, and can only be gathered from the answer, which was given to them by the Lord through the prophet. The ground for the following words of God is therefore essentially the same as for those contained in Ezekiel 14-19; and this serves to explain the relation in which the two groups stand to each other, namely, that Ezekiel 20-24 simply contain a further expansion of the reproachful and threatening addresses of Ezekiel 14-19.
In Ezekiel 20 the prophet points out to the elders, in the form of a historical survey, how rebellious Israel had been towards the Lord from the very first, even in Egypt (Ezekiel 20:5-9) and the desert (Ezekiel 20:10-17 and Ezekiel 20:18-26), both the older and the later generations, how they had sinned against the Lord their God through their idolatry, and how it was only for His own name's sake that the Lord had not destroyed them in His anger (Ezekiel 20:27-31). And as Israel hath not given up idolatry even in Canaan, the Lord would not suffer Himself to be inquired of by the idolatrous generation, but would refine it by severe judgments among the nations (Ezekiel 20:32-38), and sanctify it thereby into a people well-pleasing to Him, and would then gather it again out of the dispersion, and bring it into the land promised to the fathers, where it would serve Him with sacrifices and gifts upon His holy mountain (Ezekiel 20:39-44). This word of God is therefore a more literal repetition of the allegorical description contained in Ezekiel 16.
Date, occasion, and theme of the discourse which follows. - Ezekiel 20:1. And it came to pass in the seventh year, in the fifth (moon), on the tenth of the moon, there came men of the elders of Israel, to inquire of Jehovah, and sat down before me. Ezekiel 20:2. Then the word of Jehovah came to me, saying, Ezekiel 20:3. Son of man, speak to the elders of Israel, and say to them, Thus saith the Lord Jehovah, Have ye come to inquire of me? As I live, if I suffer myself to be inquired of by you, is the saying of the Lord Jehovah. Ezekiel 20:4. Wilt thou judge them? Wilt thou judge, O son of man? Make known the abominations of their fathers to them. - If we compare the date given in Ezekiel 20:1 with Ezekiel 8:1, we shall find that this word of God was uttered only eleven months and five days after the one in Ezekiel 8; two years, one month, and five days after the call of Ezekiel to be a prophet (Ezekiel 1:2); and two years and five months before the blockading of Jerusalem by the Chaldeans (Ezekiel 24:1). Consequently it falls almost in the middle of the first section of Ezekiel's prophetic work. דּרשׁ את , to seek Jehovah, i.e., to ask a revelation from Him. The Lord's answer in Ezekiel 20:3 is similar to that in Ezekiel 14:3. Instead of giving a revelation concerning the future, especially with regard to the speedy termination of the penal sufferings, which the elders had, no doubt, come to solicit, the prophet is to judge them, i.e., as the following clause explains, not only in the passage before us, but also in Ezekiel 22:3 and Ezekiel 23:36, to hold up before them the sins and abominations of Israel. It is in anticipation of the following picture of the apostasy of the nation from time immemorial that the sins of the fathers are mentioned here. "No reply is given to the sinners, but chiding for their sins; and He adds the oath, 'as I live,' that the sentence of refusal may be all the stronger" (Jerome). The question התשׁפּוט, which is repeated with emotion, "gives expression to an impatient wish, that the thing could have been done already" (Hitzig). The interrogative form of address is therefore adopted simply as a more earnest mode of giving expression to the command to go and do the thing. Hence the literal explanation of the word התשׁפּוט is also appended in the form of an imperative (הודיעם). - The prophet is to revert to the sins of the fathers, not merely for the purpose of exhibiting the magnitude of the people's guilt, but also to hold up before the sinners themselves, the patience and long-suffering which have hitherto been displayed by the Lord.
Treasury of Scripture Knowledge
For thus says the LORD, "The whole land shall be a desolation; yet I will not make a full end.
"But even in those days, declares the LORD, I will not make a full end of you.
And it came to pass, while I was prophesying, that Pelatiah the son of Benaiah died. Then I fell down on my face and cried out with a loud voice and said, "Ah, Lord GOD! Will you make a full end of the remnant of Israel?"
But I withheld my hand and acted for the sake of my name, that it should not be profaned in the sight of the nations, in whose sight I had brought them out.
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