translation_id: net-engnet

book_id: EZK

label: NET translator note

text: Heb “eat what you find.”


label: NET textual note

text: Heb “I ate,” a first common singular preterite plus paragogic he ( ה ). The ancient versions read “I ate it,” which is certainly the meaning in the context, and indicates they read the he as a third feminine singular pronominal suffix. The Masoretes typically wrote a mappiq in the he for the pronominal suffix but apparently missed this one. sn I ate it . A similar idea of consuming God’s word is found in Jer 15:16 and Rev 10:10 , where it is also compared to honey and may be specifically reminiscent of this text.


text: Heb “deep of lip” (in the sense of incomprehensible).


text: Heb “heavy of tongue.” Similar language occurs in Exod 4:10 ; Isa 33:19 .


text: The conjunction “but” is not in the Hebrew text, but is implied from the context.


text: Heb “hear.”


text: The MT reads “if not” but most ancient versions translate only “if.” The expression occurs with this sense in Isa 5:9; 14:24 . See also Ezek 34:8; 36:5; 38:19 .


text: Heb “hard of forehead and stiff of heart.”


text: Heb “strong, resolute.”


text: The Hebrew term translated “diamond” is parallel to “iron” in Jer 17:1 . The Hebrew uses two terms which are both translated at times as “flint,” but here one is clearly harder than the other. The translation “diamond” attempts to reflect this distinction in English.


text: Heb “of their faces.”


text: Heb “to the sons of your people.”


text: This translation accepts the emendation suggested in BHS of בְּרוּם ( bÿrum ) for בָּרוּךְ ( barukh ). The letters mem ( מ ) and kaph ( כ ) were easily confused in the old script while בָּרוּךְ (“blessed be”) both implies a quotation which is out of place here and also does not fit the later phrase, “from its place,” which requires a verb of motion.


text: The traditional interpretation is that Ezekiel embarked on his mission with bitterness and anger, either reflecting God’s attitude toward the sinful people or his own feelings about having to carry out such an unpleasant task. L. C. Allen ( Ezekiel [WBC], 1:13) takes “bitterly” as a misplaced marginal note and understands the following word, normally translated “anger,” in the sense of fervor or passion. He translates, “I was passionately moved” (p. 4). Another option is to take the word translated “bitterly” as a verb meaning “strengthened” (attested in Ugaritic). See G. R. Driver, Canaanite Myths and Legends , 152.


text: Heb “the hand of the Lord was on me heavily.” The “hand of the Lord” is a metaphor for his power or influence; the modifier conveys intensity. sn In Ezekiel God’s “hand” being on the prophet is regularly associated with communication or a vision from God ( 1:3; 3:14, 22; 8:1; 37:1; 40:1 ).


text: Or “canal.”


text: The literal role of a watchman is described in 2 Sam 18:24 ; 2 Kgs 9:17 .


text: Or “in his punishment.” The phrase “in/for [a person’s] iniquity” occurs fourteen times in Ezekiel: here and v. 19; 4:17; 7:13, 16; 18: 17, 18, 19, 20; 24:23; 33:6, 8, 9; 39:23 . The Hebrew word for “iniquity” may also mean the “punishment for iniquity.”


text: Heb “his blood I will seek from your hand.” The expression “seek blood from the hand” is equivalent to requiring the death penalty ( 2 Sam 4:11-12 ).


text: Verses 17-19 are repeated in Ezek 33:7-9 .


text: Or “stumbling block.” The Hebrew term refers to an obstacle in the road in Lev 19:14 .


text: Heb “the righteous man.”


text: Or “power.” sn Hand in the OT can refer metaphorically to power, authority, or influence. In Ezekiel God’s hand being on the prophet is regularly associated with communication or a vision from God ( 1:3; 3:14, 22; 8:1; 37:1; 40:1 ).


text: See the note on “wind” in 2:2 .


text: Heb “he.”


text: Heb “you will not be to them a reprover.” In Isa 29:21 and Amos 5:10 “a reprover” issued rebuke at the city gate.


text: Heb “open your mouth.”


text: Heb “the listener will listen, the refuser will refuse.” Because the word for listening can also mean obeying, the nuance may be that the obedient will listen, or that the one who listens will obey. Also, although the verbs are not jussive as pointed in the MT, some translate them with a volitive sense: “the one who listens – let that one listen, the one who refuses – let that one refuse.”