Ezekiel 21:27
Parallel Verses
English Standard Version
A ruin, ruin, ruin I will make it. This also shall not be, until he comes, the one to whom judgment belongs, and I will give it to him.

King James Bible
I will overturn, overturn, overturn, it: and it shall be no more, until he come whose right it is; and I will give it him.

American Standard Version
I will overturn, overturn, overturn it: this also shall be no more, until he come whose right it is; and I will give it him .

Douay-Rheims Bible
I will shew it to be iniquity, iniquity, iniquity: but this was not done till he came to whom judgment belongeth, and I will give it him.

English Revised Version
I will overturn, overturn, overturn it: this also shall be no more, until he come whose right it is; and I will give it him.

Webster's Bible Translation
I will overturn, overturn, overturn it: and it shall be no more, until he cometh whose right it is; and I will give it him.

Ezekiel 21:27 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

The Sword is Sharpened for Slaying

Ezekiel 21:8. And the word of Jehovah came to me, saying, Ezekiel 21:9. Son of man, prophesy, and say, Thus saith Jehovah, A sword, a sword sharpened and also polished: Ezekiel 21:10. That it may effect a slaughter is it sharpened; that it may flash is it polished: or shall we rejoice (saying), the sceptre of my son despiseth all wood? Ezekiel 21:11. But it has been given to be polished, to take it in the hand; it is sharpened, the sword, and it is polished, to give it into the hand of the slayer. Ezekiel 21:12. Cry and howl, son of man, for it goeth over my people, it goeth over all the princes of Israel: they have fallen by the sword along with my people: therefore smite upon the thigh. Ezekiel 21:13. For the trial is made, and what if the despising sceptre shall not come? is the saying of the Lord Jehovah. Ezekiel 21:14. And thou, son of man, prophesy and smite the hands together, and the sword shall double itself into threefold, the sword of the pierced: it is the sword of a pierced one, of the great one, which encircles them. Ezekiel 21:15. That the heart may be dissolved, and stumbling-blocks may be multiplied, I have set the drawing of the sword against all their gates: Alas! it is made into flashing, drawn for slaying. Ezekiel 21:16. Gather thyself up to the right hand, turn to the left, whithersoever thine edge is intended. Ezekiel 21:17. And I also will smite my hands together, and quiet my wrath: I, Jehovah, have spoken it. - The description of the sword is thrown into a lyrical form (Ezekiel 21:8-13), - a kind of sword-song, commemorating the terrible devastation to be effected by the sword of the Lord. The repetition of חרב in Ezekiel 21:9 is emphatic. הוּחדּה is the perfect Hophal of חדד, to sharpen. מרוּטה is the passive participle of מרט, to polish; מרטּה (Ezekiel 21:10), the participle Pual, with מ dropped, and Dagesh euphon. היה, a rare form of the infinitive for היות. The polishing gives to the sword a flashing brilliancy, which renders the sharpness of its edge still more terrible. The very obscure words, 'או נשׂישׂ וגו, I agree with Schmieder and Kliefoth in regarding as a protest, interposed by the prophet in the name of the people against the divine threat of the sword of vengeance, on the ground of the promises which had been given to the tribe of Judah. או, or perhaps; introducing an opposite case, or an exception to what has been said. The words 'שׁבט are to be taken as an objection, so that לאמר is to be supplied in thought. The objection is taken from the promise given in Jacob's blessing to the tribe of Judah: "the sceptre will not depart from Judah" (Genesis 49:10). שׁבט בּני points unquestionably to this. בּני is taken from Ezekiel 21:9, where the patriarch addresses Judah, whom he compares to a young lion, as בּני. Consequently the sceptre of my son is the command which the patriarch holds out to view before the tribe of Judah. This sceptre despises all wood, i.e., every other ruler's staff, as bad wood. This view is not rendered a doubtful one by the fact that שׁבט is construed as a feminine here, whereas it is construed as a masculine in every other case; for this construction is unquestionable in Ezekiel 21:7 (12), and has many analogies in its favour. All the other explanations that have been proposed are hardly worth mentioning, to say nothing of refuting, as they amount to nothing more than arbitrary conjectures; whereas the assumption that the words are to be explained from Genesis 49:10 is naturally suggested by the unquestionable allusion to the prophecy in that passage, which we find in Ezekiel 21:27 of the present chapter. ויּתּן in Ezekiel 21:11 is to be taken adversatively, "but he gave it (the sword) to be sharpened." The subject to ויּתּן is not Jehovah, but is indefinite, "one" (man, Angl. they), although it is actually God who has prepared the sword for the slaughter of Israel. The train of thought is the following: Do not think we have no reason to fear the sharply-ground sword of Jehovah, because Judah has received the promise that the sceptre shall not depart from it; and this promise will certainly be fulfilled, and Judah be victorious over every hostile power. The promise will not help you in this instance. The sword is given to be ground, not that it may be put into the scabbard, but that it may be taken in the hand by a slayer, and smite all the people and all its princes. In the phrase היא הוּחדּה חרב, חרב is in apposition to the subject היא, and is introduced to give emphasis to the words. It is not till Ezekiel 21:19 that it is stated who the slayer is; but the hearers of the prophecy could be in no doubt. Consequently - this is the connection with Ezekiel 21:12 - there is no ground for rejoicing from a felling of security and pride, but rather an occasion for painful lamentation.

This is the meaning contained in the command to the prophet to cry and howl. For the sword will come upon the nation and its princes. It is the simplest rendering to take היא as referring to הרב, היה ב, to be at a person, to fasten to him, to come upon him, as in 1 Samuel 24:14; 2 Samuel 24:17. מגוּרי, not from גּוּר, but the passive participle of מגר in the Pual, to overthrow, cast down (Psalm 89:45): "fallen by the sword have they (the princes) become, along with my people." The perfects are prophetic, representing that which will speedily take place as having already occurred. - Smiting upon the thigh is a sign of alarm and horror (Jeremiah 31:19). בּחן, perfect Pual, is used impersonally: the trial is made. The words allude to the victories gained already by Nebuchadnezzar, which have furnished tests of the sharpness of his sword. The question which follows וּמה contains an aposiopesis: and what? Even if the despising sceptre shall not come, what will be the case then? שׁבט מאסת, according to Ezekiel 21:10, is the sceptre of Judah, which despises all other sceptres as bad wood. יהיה, in this instance, is not "to be," in the sense of to remain, but to become, to happen, to come (come to pass), to enter. The meaning is, if the sceptre of Judah shall not display, or prove itself to possess, the strength expected of it. - With Ezekiel 21:14 the address takes a new start, for the purpose of depicting still further the operations of the sword. Smiting the hands together (smiting hand in hand) is a gesture expressive of violent emotion (cf. Ezekiel 6:11; Numbers 24:10). The sword is to double, i.e., multiply itself, into threefold (שׁלישׁתה, adverbial), namely, in its strength, or its edge. Of course this is not to be taken arithmetically, as it has been by Hitzig, but is a bold paradoxical statement concerning the terrible effect produced by the sword. It is not even to be understood as referring to three attacks made at different times by the Chaldeans upon Jerusalem, as many of the commentators suppose. The sword is called חבב חללים, sword of pierced ones, because it produces the pierced or slain. The following words are rendered by Hitzig and Kliefoth: the great sword of the slain. But apart from the tautology which this occasions, the rendering can hardly be defended on grammatical grounds. For, in the first place, we cannot see why the singular חלל should have been chosen, when the expression was repeated, instead of the plural חללים; and secondly, חגּדול cannot be an adjective agreeing with חרב, for חרב is a noun of the feminine gender, and is construed here as a feminine, as החדרת clearly shows. הגּדול is in apposition to חלל, "sword of a pierced man, the great one;" and the great man pierced is the king, as Ewald admits, in agreement with Hengstenberg and Hvernick. The words therefore affirm that the sword will not only slay the mass of the people, but pierce the king himself. (See also the comm. on Ezekiel 21:25.) - Ezekiel 21:15 is not dependent upon what precedes, but introduces a new thought, viz., for what purpose the sword is sharpened. God has placed the flashing sword before all the gates of the Israelites, in order that (למען, pleonastic for למען) the heart may dissolve, the inhabitants may lose all their courage for defence, and to multiply offendicula, i.e., occasions to fall by the sword. The ἁπ. λεγ. אבחת signifies the rapid motion or turning about of the sword (cf. Genesis 3:24); אבח, related to הפך, in the Mishna אפך. The ἁπ. λεγ. מעטּה, fem. of מעט, does not mean smooth, i.e., sharpened, synonymous with מרט, but, according to the Arabic m̀t, eduxit e vagina gladium, drawn (from the scabbard). In Ezekiel 21:16 the sword is addressed, and commanded to smite right and left. התאחדי, gather thyself up, i.e., turn with all thy might toward the right (Tanchum). To the verb השׂימוּ it is easy to supply פּניך, from the context, "direct thine edge toward the left." אנה, whither, without an interrogative, as in Joshua 2:5 and Nehemiah 2:16. מעדות, from יעד, intended, ordered; not, directed, turned. The feminine form may be accounted for from a construction ad sensum, the gender regulating itself according to the חרב addressed in פּניך. The command to the sword is strengthened by the explanation given by Jehovah in Ezekiel 21:17, that He also (like the prophet, Ezekiel 21:14) will smite His hands together and cool His wrath upon them (cf. Ezekiel 5:13).

Ezekiel 21:27 Parallel Commentaries

Treasury of Scripture Knowledge

I will overturn, overturn, overturn, it. [heb] Perverted, perverted, perverted, will I make it.

Haggai 2:21,22 Speak to Zerubbabel, governor of Judah, saying, I will shake the heavens and the earth...

Hebrews 12:26,27 Whose voice then shook the earth: but now he has promised, saying, Yet once more I shake not the earth only, but also heaven...

until

Ezekiel 21:13 Because it is a trial, and what if the sword scorn even the rod? it shall be no more, said the Lord GOD.

Ezekiel 17:22,23 Thus said the Lord GOD; I will also take of the highest branch of the high cedar, and will set it...

Ezekiel 34:23 And I will set up one shepherd over them, and he shall feed them, even my servant David; he shall feed them...

Ezekiel 37:24,25 And David my servant shall be king over them; and they all shall have one shepherd: they shall also walk in my judgments...

Genesis 49:10 The scepter shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come...

Numbers 24:19 Out of Jacob shall come he that shall have dominion, and shall destroy him that remains of the city.

Psalm 2:6 Yet have I set my king on my holy hill of Zion.

Psalm 72:7-10 In his days shall the righteous flourish; and abundance of peace so long as the moon endures...

Isaiah 9:6,7 For to us a child is born, to us a son is given: and the government shall be on his shoulder: and his name shall be called Wonderful...

Jeremiah 23:5,6 Behold, the days come, said the LORD, that I will raise to David a righteous Branch, and a King shall reign and prosper...

Jeremiah 30:21 And their nobles shall be of themselves, and their governor shall proceed from the middle of them; and I will cause him to draw near...

Jeremiah 33:15,16,21,26 In those days, and at that time, will I cause the Branch of righteousness to grow up to David...

Daniel 2:44 And in the days of these kings shall the God of heaven set up a kingdom, which shall never be destroyed...

Daniel 9:25 Know therefore and understand...

Hosea 3:5 Afterward shall the children of Israel return, and seek the LORD their God, and David their king...

Amos 9:11,12 In that day will I raise up the tabernacle of David that is fallen, and close up the breaches thereof; and I will raise up his ruins...

Micah 5:2 But you, Bethlehem Ephratah, though you be little among the thousands of Judah...

Haggai 2:7 And I will shake all nations, and the desire of all nations shall come: and I will fill this house with glory, said the LORD of hosts.

Zechariah 6:12,13 And speak to him, saying, Thus speaks the LORD of hosts, saying, Behold the man whose name is The BRANCH...

Zechariah 9:9 Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, your King comes to you: he is just...

Malachi 3:1 Behold, I will send my messenger, and he shall prepare the way before me: and the LORD, whom you seek...

Malachi 4:2 But to you that fear my name shall the Sun of righteousness arise with healing in his wings; and you shall go forth...

Matthew 28:18 And Jesus came and spoke to them, saying, All power is given to me in heaven and in earth.

Luke 1:32,69 He shall be great, and shall be called the Son of the Highest: and the Lord God shall give to him the throne of his father David...

Luke 2:11 For to you is born this day in the city of David a Savior, which is Christ the Lord.

John 1:4,9 In him was life; and the life was the light of men...

Ephesians 1:20-22 Which he worked in Christ, when he raised him from the dead, and set him at his own right hand in the heavenly places...

Philippians 2:9,10 Why God also has highly exalted him, and given him a name which is above every name...

1 Peter 3:22 Who is gone into heaven, and is on the right hand of God; angels and authorities and powers being made subject to him.

Revelation 19:11-16 And I saw heaven opened, and behold a white horse; and he that sat on him was called Faithful and True...

Cross References
Psalm 2:6
"As for me, I have set my King on Zion, my holy hill."

Psalm 72:7
In his days may the righteous flourish, and peace abound, till the moon be no more!

Psalm 72:10
May the kings of Tarshish and of the coastlands render him tribute; may the kings of Sheba and Seba bring gifts!

Jeremiah 23:5
"Behold, the days are coming, declares the LORD, when I will raise up for David a righteous Branch, and he shall reign as king and deal wisely, and shall execute justice and righteousness in the land.

Jeremiah 23:6
In his days Judah will be saved, and Israel will dwell securely. And this is the name by which he will be called: 'The LORD is our righteousness.'

Ezekiel 34:24
And I, the LORD, will be their God, and my servant David shall be prince among them. I am the LORD; I have spoken.

Ezekiel 37:24
"My servant David shall be king over them, and they shall all have one shepherd. They shall walk in my rules and be careful to obey my statutes.

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