Ezekiel

God addresses Ezekiel as "son of man" (a recurring title emphasizing his humanity), commissioning him to speak to rebellious Israel, whether they listen or not, and warns of their resistance like facing scorpions, but instructs him not to fear. God presents a scroll written on both sides with lamentations, mourning, and woe, commanding Ezekiel to eat it (it tastes sweet like honey in his mouth), symbolizing internalizing the message of judgment to deliver it faithfully to the house of Israel.

God reiterates the commission: Ezekiel must eat the scroll and go prophesy to Israel, a rebellious house harder-faced than foreign nations; God makes his forehead like adamant stone to withstand them, emphasizing obedience over success. The Spirit lifts Ezekiel, accompanied by the sound of wings and wheels, to the exiles at Tel-abib by Chebar, where he sits overwhelmed for seven days; God appoints him as a watchman to warn the wicked and righteous of judgment, holding him accountable for undelivered messages (their blood on his head if silent). God commands Ezekiel to isolate in his house, binding him with cords (symbolizing siege) and making his tongue cleave to his mouth except when speaking God's words, underscoring controlled prophecy.

God instructs Ezekiel to enact Jerusalem's siege symbolically: Draw the city on a tile, build siege works around it, place an iron pan as a wall between him and it (representing God's separation), and lie on his left side 390 days for Israel's iniquity, then right side 40 days for Judah's, bearing their sins. For food during this period, Ezekiel is to bake barley cakes over human dung (later changed to cow dung at his protest, symbolizing defiled exile bread), with rationed water and food to represent famine scarcity in the besieged city.

God commands Ezekiel to shave his head and beard with a sword (as a barber's razor), divide the hair into thirds: Burn one in the city model (famine/pestilence), strike one with the sword (slaughter), scatter one to the wind (exile), but save a few strands in his garment (remnant), some of which burn to show spreading judgment. The prophecy explains this as judgment on Jerusalem for greater abominations than nations, leading to cannibalism, scattering, and desolation due to idolatry and defilement of God's sanctuary, with no pity from Him.

God directs Ezekiel to prophesy against Israel's mountains, high places, altars, and idols, foretelling sword-slaughter around them, ruined cities, and forgotten altars, so survivors in exile will remember and loathe their evil, knowing God as Lord. A remnant will escape and recall their corruptions abroad, leading to broken hearts and recognition of God's just judgment for idolatry, with the repeated refrain "they shall know that I am the LORD" emphasizing divine revelation through calamity.

God proclaims an imminent end to Israel's land, with unprecedented evil and doom, where gold and silver cannot save them from wrath; the prophecy details tumult, pestilence, sword, famine, and desolation as recompense for abominations. Outsiders will defile sanctuaries, chain the people, and bring shame; prophets, priests, and kings will mourn in sackcloth, unable to find peace or vision, fulfilling God's anger poured out without pity.

In the sixth year, elders visit Ezekiel; the hand of God transports him in visions to Jerusalem's temple, showing the "image of jealousy" provoking God's jealousy at the north gate, and His glory like in the initial vision. God reveals escalating abominations: A hole in the wall leads to chambers with idolatrous carvings and 70 elders burning incense to beasts; women weeping for Tammuz at the gate; 25 men worshiping the sun in the inner court; God declares no pity, as their violence fills the land.

God summons six executioners with weapons and a man in linen with an inkhorn to mark foreheads of those sighing over abominations for sparing; the executioners are to slay all others without pity, starting from the sanctuary (elders first). Ezekiel protests the slaughter; God affirms it's due to iniquity and violence, with no mercy; the linen man reports the marking done, as God's glory begins departing from the temple threshold.

God commands the linen man to take burning coals from between the cherubim's wheels and scatter them over the city (symbolizing purifying judgment); the cherubim and wheels are described in detail, like the initial vision, with wheels called "whirling" and full of eyes. God's glory moves from cherub to threshold, filling the court with cloud and brightness; one cherub gives coals to the man, and the glory departs eastward, underscoring the temple's abandonment.

In vision, God shows Ezekiel 25 princes (including Jaazaniah and Pelatiah) plotting evil at the east gate, claiming the city as a caldron and themselves flesh (secure); God prophesies sword-judgment on them, fulfilled instantly by Pelatiah's death, prompting Ezekiel's lament. God rejects their claim, promising to gather scattered exiles, give them a new heart, and restore the land, but judge idolaters; the cherubim lift with God's glory to the east mountain, and the vision ends, with Ezekiel recounting it to exiles.

God commands Ezekiel to pack for exile publicly by day (digging through a wall at twilight with covered face, symbolizing the prince's blinded flight) to depict Jerusalem's coming captivity, despite rebels' proverb denying near judgment. Ezekiel is to tremble while eating and drinking to show siege terror; God affirms prophecies will be fulfilled soon, ending delays and false visions, as His word will perform.

God condemns false prophets who prophesy from their own hearts, like foxes in deserts, failing to repair breaches; they will be cut off from the people, with walls of untempered mortar daubed in vain, destroyed by storm and hail. Prophetesses who sew magic bands and veils for hunting souls, profiting from lies and barley/handfuls, are denounced; God will tear their bands, deliver His people, and expose their deceit, so all know He is Lord.

Idolatrous elders inquire of Ezekiel; God refuses, commanding repentance from idols or face personal judgment, and false prophets will be cut off to prevent profaning His name. Even if Noah, Daniel, and Job were present, their righteousness would save only themselves amid famine, beasts, sword, and pestilence sent to desolate Jerusalem; yet survivors will console exiles by revealing the city's wickedness, affirming God's just acts.

God compares Jerusalem to a useless vine wood, fit only for fuel; burned at both ends and charred in the middle, it represents inhabitants already punished and destined for further fire due to abominations, making the land desolate.

God recounts Jerusalem's origins as an abandoned Amorite-Hittite infant, whom He pitied, cleansed, and adorned richly, making her a beautiful queen with fame for His splendor; but she trusted her beauty, prostituted with idols, sacrificed children, and built high places, forgetting her lowly past. Judgment is likened to stripping an adulteress: God will gather her "lovers" (Egypt, Assyria, Chaldea) to expose, stone, and burn her, satisfying His fury; yet He promises an everlasting covenant, atonement, and shame-induced silence, recalling His mercy.

In a riddle, a great eagle (Babylon) plants a vine (Judah) from cedar twig, which prospers but turns to another eagle (Egypt) for aid; God prophesies it will wither, as the king (Zedekiah) broke covenant with Babylon, relying on Egypt vainly. God promises to plant a tender twig on a high mountain, growing into a noble cedar sheltering all, fulfilling His word to abase the high and exalt the low, so all know He is Lord.

God rejects the proverb "fathers eat sour grapes, children's teeth on edge," insisting personal responsibility: The soul that sins dies, but the righteous lives; detailed examples show a wicked son not punished for father's righteousness, and vice versa, with repentance turning from death to life. God takes no pleasure in the wicked's death but urges turning from transgressions for a new heart; Israel's complaints of unfairness are rebuffed, as His ways are equal, calling for repentance to avoid ruin.

A lament for Israel's princes: A lioness (Judah) raises cubs (kings); one (Jehoahaz) is captured by nations and taken to Egypt; another (Jehoiachin or Zedekiah) ravages but is caged and brought to Babylon, voice silenced. Judah is likened to a fruitful vine planted by waters, now plucked, withered in wilderness, burned, with no strong rod left for a scepter, emphasizing royal line's downfall.

Elders inquire, but God recounts Israel's history of rebellion: Idolatry in Egypt, wilderness Sabbaths profaned, second generation's similar sins, yet He spared for His name's sake, promising scattering and purging. Present idolatry with wood/stone provokes fury; God swears to rule with poured-out wrath, bring them into a "wilderness of peoples" for judgment, purge rebels, and prevent profaning offerings, ultimately sanctifying His name in a restored land where they loathe past evils.

God commands Ezekiel to prophesy Jerusalem's slaughter by Babylon's sword, sharpened for massacre, affecting all from south to north, with Ezekiel sighing and clapping to emphasize inescapability. The sword song details its path against Ammon too, despising weak rods (scepters); false divinations fail, as the profane prince (Zedekiah) is abased until the rightful one (Messiah) comes to whom judgment belongs.

God lists Jerusalem's bloody crimes: Oppression, parental dishonor, stranger exploitation, Sabbath profaning, lewdness, bribery, usury, idolatry; like dross in a furnace, they will be melted in wrath, with drought and scattering. Leaders are denounced: Princes as wolves, priests violating law, prophets daubing untempered mortar, officials ravening, people oppressing; God sought a wall-builder but found none, so pours indignation.

Allegory of sisters Oholah (Samaria/Israel) and Oholibah (Jerusalem/Judah): Both prostituted from Egypt youth; Oholah lusted after Assyrians, was slain by them; Oholibah, worse, lusted after Babylonians and others, defiling herself with idols. God delivers Oholibah to lovers for stripping, child-slaughter, and noseless/earless mutilation; her cup of horror (like sister's) brings drunken shame, fulfilling judgment for lewdness and forgotten youth.

On the siege's start day, God parables Jerusalem as a rusty caldron boiling flesh and bones (inhabitants), but scum remains, requiring burning; Ezekiel must not mourn his wife's sudden death (God's action) as a sign that people won't mourn the temple's profanation. When fulfilled, Ezekiel will speak again, signaling he is a sign of coming desolation without ritual mourning for the sanctuary's loss.

God turns to nations: Against Ammon for gloating over Israel's fall, prophesying sword-desolation and possession by east's children; Moab for mocking Judah as like heathens, to be overrun from cities to wilderness. Edom for vengeful acts, to be cut off by Israel's hand; Philistines for perpetual enmity, to be destroyed with great vengeance, so all know God's retribution.

In the 11th year, against Tyre for rejoicing at Jerusalem's fall (gaining trade), God prophesies many nations like waves against her, breaking walls, scraping dust, making her bare rock for net-spreading, never rebuilt. Nebuchadnezzar's siege will slay daughters in fields, set engines, cast mounts, enter with horses, and plunder; Tyre's music ends, becoming perpetual desolation.

Lament for Tyre, a perfect beauty merchant ship of fine materials (ivory, ebony, linens from various lands: Sidon, Arvad, Egypt, etc.), trading riches (slaves, metals, horses) with isles, piloted wisely. Her wreck in seas (east wind breaks her), drowning rowers, merchants, and wares, causes wailing among seafaring princes, who cast dust and mourn the unmatched city's fall.

Against Tyre's prince, who claims godhood in heart, wiser than Daniel, rich by traffic; God will bring strangers to slay him, exposing mortality amid uncircumcised. Lament for Tyre's king, once perfect in Eden-like beauty with gems and gold, anointed cherub, but corrupted by trade violence and pride, cast out, burned to ashes before kings. Against Sidon, to be plagued and bloodied, ending idols; Israel will regather safely, knowing God in judgments on despisers.

In the 10th year, against Pharaoh (great dragon in Nile), who claims self-creation but failed as Israel's staff; God will hook and drag him to wilderness for beasts/birds, desolating Egypt 40 years, then restore lowly. In the 27th year, God gives Egypt to Nebuchadnezzar as wages for unprofited Tyre siege, with Egypt's multitude as recompense; Israel's horn will bud, opening Ezekiel's mouth.

Lament for Egypt: Day of the Lord brings cloud, sword by Babylon against her and careless Ethiopians; allies fall, from Migdol to Syene, land desolated, idols broken, fire in cities. God breaks Pharaoh's arms (one already, one forthcoming), strengthening Babylon's; messengers spread terror, multitudes perish like beasts, pomp ends, becoming base.

In the 11th year, Assyria likened to a lofty cedar in Lebanon, envied, felled by mighty (Babylon) for pride, birds/beasts on ruins; Egypt, similarly beautiful, will descend to pit with slain, comforting none. God delivers Pharaoh's multitude to the terrible nation for burial among uncircumcised, questioning whom he resembles in downfall.

In the 12th year, lament for Pharaoh as a sea monster hooked, burst on land for birds/beasts, blood covering earth, lights darkened, nations astonished at his terror-ending fall to pit with other mighty (Assyria, Elam, etc.). Another lament: Egypt's multitude slain by Babylon's sword, joining uncircumcised in lowest pit, daughters slain, Pharaoh consoled by shared fate of terror-bringers.

God reappoints Ezekiel as watchman: Warn wicked to turn or die, righteous not to sin or die; if unwarned, blood on watchman, but he is delivered. Post-fall news reaches exiles; God rejects their proverb of prolonged possession, affirming swift word-fulfillment; survivors in ruins will die by sword/beasts for abominations, proving prophecies true. Exiles hear but don't obey Ezekiel's words (lovely as song), but when fulfilled, they'll know a prophet was among them.

God condemns Israel's shepherds (leaders) for self-feeding, neglecting weak/sick/scattered flock; He will demand them, cease their rule, search for sheep Himself, gather from nations, and appoint David as shepherd-prince. Covenant of peace brings showers, safety from beasts, no famine, no reproach; God will judge between fat/weak sheep, establishing His plantation where they know Him as their God.

Against Mount Seir (Edom) for perpetual enmity, gloating over Israel's desolation, claiming lands; God will desolate it with blood, filling mountains with slain, perpetual ruins, so they know He is Lord for their blasphemies.

To Israel's mountains: Enemies claimed you, but God will turn prosperity back, multiplying people/beasts, rebuilding ruins better, ending reproach for devouring men. For His name's sake (profaned among nations), God will gather, cleanse from idols, give new heart/spirit, make obedient for fruitfulness, not for their sake but to silence taunts; land will be like Eden, rebuilt cities proving God's action.

In vision, God sets Ezekiel in a valley of dry bones, commanding prophecy for breath to enter, sinews/flesh/skin to cover, forming a living army (symbolizing Israel's resurrection from graves, return to land with His Spirit). Symbolic act: Join two sticks (Judah and Ephraim/Israel) into one, representing united kingdom under one king (David), with everlasting covenant, sanctuary forever, sanctifying them as God's people.

Against Gog of Magog (chief prince of Meshech/Tubal), God will hook and bring him with allies (Persia, Ethiopia, etc.) from north against restored Israel in unwalled peace, to plunder. In latter years, earthquake, pestilence, rain, hail, fire will destroy Gog's horde on Israel's mountains, feeding birds/beasts, magnifying God among nations for His fury.

Gog's army slain on mountains, buried in Hamon-gog valley (seven months cleansing, weapons burned seven years); birds/beasts feast at God's sacrifice, showing His glory. Israel will know God from captivity's end, with poured Spirit; nations see His judgment, and He hides face no more, having poured fury and restored fully.

In the 25th exile year, God transports Ezekiel to a high mountain in Israel, showing a man with measuring rod detailing a new temple: Outer east gate (with steps, chambers, palm trees), outer court, inner court gates, altar, and temple proper, all measured precisely (e.g., gate 25x25 cubits). The vision emphasizes symmetry and holiness, with God's glory filling the temple from east, causing Ezekiel to fall; the voice declares this place His eternal throne, free of past defilements.

The man measures the temple interior: Porch, nave (40x20 cubits), most holy place (20x20), side chambers (three stories, narrowing upward), separate place, and building behind, all adorned with cherubim and palms, with square altar of wood (table before Lord).

Measurements continue: North/south chambers for priests (100x50 cubits outer, for holy garments and offerings), total enclosure 500x500 reeds, with separating wall to distinguish holy from common.

God's glory returns from east, like initial visions, filling temple with thunderous voice declaring it His resting place forever, commanding no more defilement by kings' carcasses; Ezekiel must describe to provoke shame and adherence. Altar dimensions given (base 18x18 cubits, rising ledges), with seven-day consecration rituals (bulls, goats, rams) to purify and accept offerings.

East gate shut perpetually, as God's glory entered; prince may eat there, but no strangers or uncircumcised enter sanctuary; rebellious Levites demoted to gatekeepers for idolatry, while faithful Zadokites minister and keep strict holiness rules (linen garments, no wool/sweat, hair trimmed, no wine, marry virgins). Priests teach holy/profane distinction, judge, keep laws/Sabbaths, avoid dead (except kin), receive no inheritance but God's portions from offerings.

Land division: Holy portion (25,000x10,000 cubits) for sanctuary, priests, Levites; city portion (25,000x5,000) for Israel; prince's portions flank, with just weights/measures commanded. Prince provides offerings for feasts, Sabbaths (lambs, grain, oil), including atonement on new year and Passover for errors.

East gate open on Sabbaths/new moons for prince's worship, with people at entrance; daily burnt offerings (six lambs, ram), grain with oil; voluntary offerings allowed, but gate shuts after. Prince enters/exits via porch, people via north/south gates without backtracking; boiling places in corners for cooking people's sacrifices.

Waters issue from temple threshold eastward, deepening from ankles to unswimmable river, with trees on banks (leaves for healing, fruit monthly); it freshens Dead Sea for fish, but marshes remain salt. Land boundaries detailed (from great sea to Hazar-enan, including Damascus, Gilead, Jordan), to be divided by lot for tribes and resident strangers as inheritance.

Tribal allotments north to south: Dan, Asher, Naphtali, Manasseh, Ephraim, Reuben, Judah (north of holy portion), then holy portion (for priests, sanctuary central, Levites, city), Benjamin, Simeon, Issachar, Zebulun, Gad south. City (18,000 cubits round) has 12 gates named for tribes (three per side: north Reuben/Judah/Levi, etc.), called "The LORD is there," symbolizing God's eternal presence.