Ezekiel 20:4
Parallel Verses
English Standard Version
Will you judge them, son of man, will you judge them? Let them know the abominations of their fathers,

King James Bible
Wilt thou judge them, son of man, wilt thou judge them? cause them to know the abominations of their fathers:

American Standard Version
Wilt thou judge them, son of man, wilt thou judge them? Cause them to know the abominations of their fathers;

Douay-Rheims Bible
If thou judgest them, if thou judgest, son of man, declare to them the abominations of their fathers.

English Revised Version
Wilt thou judge them, son of man, wilt thou judge them? Cause them to know the abominations of their fathers;

Webster's Bible Translation
Wilt thou judge them, son of man, wilt thou judge them? cause them to know the abominations of their fathers:

Ezekiel 20:4 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

Capture and Exile of the Princes

Ezekiel 19:1. And do thou raise a lamentation for the princes of Israel, Ezekiel 19:2. And say, Why did thy mother, a lioness, lie down among lionesses; bring up her whelps among young lions? Ezekiel 19:3. And she brought up one of her whelps: it became a young lion, and he learned to take prey; he devoured man. Ezekiel 19:4. And nations heard of him; he was caught in their pit, and they brought him with nose-rings into the land of Egypt. Ezekiel 19:5. And when she saw that her hope was exhausted, overthrown, she took one of her whelps, made it a young lion. Ezekiel 19:6. And he walked among lionesses, he became a young lion, and learned to take prey. He devoured man. Ezekiel 19:7. He knew its widows, and laid waste their cities; and the land and its fulness became waste, at the voice of his roaring. Ezekiel 19:8. Then nations round about from the provinces set up against him, and spread over him their net: he was caught in their pit. Ezekiel 19:9. And they put him in the cage with nose-rings, and brought him to the king of Babylon: brought him into a fortress, that his voice might not be heard any more on the mountains of Israel.

The princes of Israel, to whom the lamentation applies, are the king (נשׂיא, as in Ezekiel 12:10), two of whom are so clearly pointed out in Ezekiel 19:4 and Ezekiel 19:9, that there is no mistaking Jehoahaz and Jehoiachin. This fact alone is sufficient to protect the plural נשׂיאי against the arbitrary alteration into the singular נשׂיא, proposed by Houbigant and Hitzig, after the reading of the lxx. The lamentation is not addressed to one particular prince, either Zedekiah (Hitzig) or Jehoiachin (Ros., Maurer), but to Israel as a nation; and the mother (Ezekiel 19:2) is the national community, the theocracy, out of which the kings were born, as is indisputably evident from Ezekiel 19:10. The words from מה to רבצה form one sentence. It yields no good sense to separate מה אמּך from רבצה, whether we adopt the rendering, "what is thy mother?" or take מה with לביּא and render it, "how is thy mother a lioness?" unless, indeed, we supply the arbitrary clause "now, in comparison with what she was before," or change the interrogative into a preterite: "how has thy mother become a lioness?" The lionesses, among which Israel lay down, are the other kingdoms, the Gentile nations. The words have no connection with Genesis 49:9, where Judah is depicted as a warlike lion. The figure is a different one here. It is not so much the strength and courage of the lion as its wildness and ferocity that are the points of resemblance in the passage before us. The mother brings up her young ones among young lions, so that they learn to take prey and devour men. גּוּר is the lion's whelp, catulus; כּפיר, the young lion, which is old enough to go out in search of prey. ותּעל is a Hiphil, in the tropical sense, to cause to spring up, or grow up, i.e., to bring up. The thought is the following: Why has Israel entered into fellowship with the heathen nations? Why, then, has it put itself upon a level with the heathen nations, and adopted the rapacious and tyrannical nature of the powers of the world? The question "why then?" when taken with what follows, involves the reproof that Israel has struck out a course opposed to its divine calling, and will now have to taste the bitter fruits of this assumption of heathen ways. The heathen nations have taken captive its king, and led him away into heathen lands. ישׁמעוּ אליו, they heard of him (אליו for עליו). The fate of Jehoahaz, to which Ezekiel 19:4 refers, is related in 2 Kings 23:31. - Ezekiel 19:5-7 refer to Jehoiachin, the son of Jehoiakim, and not to Zedekiah, as Hitzig imagines. For the fact that Jehoiachin went out of his own accord to the king of Babylon (2 Kings 24:12), is not at variance with the figure contained in Ezekiel 19:8, according to which he was taken (as a lion) in a net. He simply gave himself up to the king of Babylon because he was unable to escape from the besieged city. Moreover, Jehoahaz and Jehoiachin are simply mentioned as examples, because they both fell into the hands of the world-powers, and their fate showed clearly enough "what the end must inevitably be, when Israelitish kings became ambitious of being lions, like the kings of the nations of the world" (Kliefoth). Jehoiakim was not so suitable an example as the others, because he died in Jerusalem. נוחלה, which has been explained in different ways, we agree with Ewald in regarding as the Niphal of יחל equals חוּל, in the sense of feeling vexed, being exhausted or deceived, like the Syriac ̀ewaḥel, viribus defecit, desperavit. For even in Genesis 8:12, נוחל simply means to wait; and this is inapplicable here, as waiting is not equivalent to waiting in vain. The change from חוּל to יחל is established by Judges 3:25, where חוּל or חיל occurs in the sense of יחל. In Judges 3:7, the figurative language passes into a literal description of the ungodly course pursued by the king. He knew, i.e., dishonoured, its (Israel's, the nation's) widows. The Targum reads וירע here instead of וידע, and renders it accordingly, "he destroyed its palaces;" and Ewald has adopted the same rendering. But רעע, to break, or smash in pieces, e.g., a vessel (Psalm 2:9), is never used for the destruction of buildings; and אלמנות does not mean palaces (ארמנות), but windows. There is nothing in the use of the word in Isaiah 13:22 to support the meaning "palaces," because the palaces are simply called ̀almânōth (widows) there, with a sarcastic side glance at their desolate and widowed condition. Other conjectures are still more inadmissible. The thought is as follows: Jehoiachin went much further than Jehoahaz. He not only devoured men, but laid hands on defenceless widows, and laid the cities waste to such an extent that the land with its inhabitants became perfectly desolate through his rapacity. The description is no doubt equally applicable to his father Jehoiakim, in whose footsteps Jehoiachin walked, since Jehoiakim is described in Jeremiah 22:13. as a grievous despot and tyrant. In Ezekiel 19:8 the object רשׁתּם also belongs to יתּנוּ: they set up and spread out their net. The plural מצדות is used in a general and indefinite manner: in lofty castles, mountain-fortresses, i.e., in one of them (cf. Judges 12:7).

Ezekiel 20:4 Parallel Commentaries

Treasury of Scripture Knowledge

judge them. or, plead for them

Ezekiel 14:14,20 Though these three men, Noah, Daniel, and Job, were in it, they should deliver but their own souls by their righteousness...

Ezekiel 22:2 Now, you son of man, will you judge, will you judge the bloody city? yes, you shall show her all her abominations.

Ezekiel 23:36,45 The LORD said moreover to me; Son of man, will you judge Aholah and Aholibah? yes, declare to them their abominations...

Isaiah 5:3 And now, O inhabitants of Jerusalem, and men of Judah, judge, I pray you, between me and my vineyard.

Jeremiah 7:16 Therefore pray not you for this people, neither lift up cry nor prayer for them, neither make intercession to me...

Jeremiah 11:14 Therefore pray not you for this people, neither lift up a cry or prayer for them...

Jeremiah 14:11-14 Then said the LORD to me, Pray not for this people for their good...

Jeremiah 15:1 Then said the LORD to me, Though Moses and Samuel stood before me, yet my mind could not be toward this people...

1 Corinthians 6:2 Do you not know that the saints shall judge the world? and if the world shall be judged by you...

cause

Ezekiel 16:2,3 Son of man, cause Jerusalem to know her abominations...

Matthew 23:29-37 Woe to you, scribes and Pharisees, hypocrites! because you build the tombs of the prophets...

Luke 11:47-51 Woe to you! for you build the sepulchers of the prophets, and your fathers killed them...

Luke 13:33-35 Nevertheless I must walk to day, and to morrow, and the day following: for it cannot be that a prophet perish out of Jerusalem...

Acts 7:51,52 You stiff necked and uncircumcised in heart and ears, you do always resist the Holy Ghost: as your fathers did, so do you...

Cross References
Matthew 23:32
Fill up, then, the measure of your fathers.

Ezekiel 16:2
"Son of man, make known to Jerusalem her abominations,

Ezekiel 22:2
"And you, son of man, will you judge, will you judge the bloody city? Then declare to her all her abominations.

Ezekiel 23:36
The LORD said to me: "Son of man, will you judge Oholah and Oholibah? Declare to them their abominations.

Jump to Previous
Abominations Cause Clear Confront Detestable Disgusting Fathers Judge Practices Ways Wilt
Jump to Next
Abominations Cause Clear Confront Detestable Disgusting Fathers Judge Practices Ways Wilt
Links
Ezekiel 20:4 NIV
Ezekiel 20:4 NLT
Ezekiel 20:4 ESV
Ezekiel 20:4 NASB
Ezekiel 20:4 KJV

Ezekiel 20:4 Bible Apps
Ezekiel 20:4 Biblia Paralela
Ezekiel 20:4 Chinese Bible
Ezekiel 20:4 French Bible
Ezekiel 20:4 German Bible

Bible Hub

ESV Text Edition: 2016. The Holy Bible, English Standard Version® copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers.
Ezekiel 20:3
Top of Page
Top of Page