Ezekiel 33:4
Parallel Verses
English Standard Version
then if anyone who hears the sound of the trumpet does not take warning, and the sword comes and takes him away, his blood shall be upon his own head.

King James Bible
Then whosoever heareth the sound of the trumpet, and taketh not warning; if the sword come, and take him away, his blood shall be upon his own head.

American Standard Version
then whosoever heareth the sound of the trumpet, and taketh not warning, if the sword come, and take him away, his blood shall be upon his own head.

Douay-Rheims Bible
Then he that heareth the sound of the trumpet, whosoever he be, and doth not look to himself, if the sword come, and cut him off: his blood shall be upon his own head.

English Revised Version
then whosoever heareth the sound of the trumpet, and taketh not warning, if the sword come, and take him away, his blood shall be upon his own head.

Webster's Bible Translation
Then whoever heareth the sound of the trumpet, and taketh not warning; if the sword shall come and take him away, his blood shall be upon his own head.

Ezekiel 33:4 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

Impression Made upon the Nations by the Fall of Asshur; and Its Application to Pharaoh

Ezekiel 31:15. Thus saith the Lord Jehovah, In the day that he went down to hell I caused a mourning: covered the flood for his sake, and stopped its streams, and the great waters were held back: I caused Lebanon to blacken itself for him, and all the trees of the field pined for him. Ezekiel 31:16. I made the nations tremble at the noise of his fall, when I cast him down to hell to those who go into the grave: and they comforted themselves in the nether world, even all the trees of Eden, the choice and most beautiful of Lebanon, all the water-drinkers. Ezekiel 31:17. They also went with him into hell, to those pierced with the sword, who sat as his helpers in his shade among the nations. Ezekiel 31:18. Whom dost thou thus resemble in glory and greatness among the trees of Eden? So shalt thou be thrust down to the trees of Eden into the nether world, and lie among uncircumcised ones with those pierced with the sword. This is Pharaoh and all his tumult, is the saying of the Lord Jehovah. - In order that the overthrow of the Assyrian, i.e., the destruction of the Assyrian empire, may be placed in the clearest light, a picture is drawn of the impression which it made upon the whole creation. There is no necessity to understand כּה אמר in a past sense, as in Ezekiel 31:10. What God did on the overthrow of Asshur He may even now, for the first time, make known through the prophet, for a warning to Pharaoh and the people of Israel. That this is the way in which the words are to be interpreted, is evident from the use of the perfect האבלתּי, followed by the historical imperfects, which cannot be taken in a prophetical sense, as Kliefoth supposes, or turned into futures. It is contrary to Hebrew usage to connect האבלתּי and כּסּתי together as asyndeton, so as to form one idea, viz., "to veil in mourning" as Ewald and Hvernick propose. The circumstances under which two verbs are joined together to form one idea are of a totally different kind. In this instance האבלתּי is placed first as an absolute; and in the sentences which follow, it is more specifically defined by a detail of the objects which were turned into mourning. כּסּה עליו את־תּהום cannot mean her, "to cover the flood upon (over) him" (after Ezekiel 24:7 and Ezekiel 26:19); for this is altogether unsuitable to either the more remote or the more immediate context. The tree Asshur was not destroyed by a flood, but cut down by strangers. The following clauses, "I stopped its streams," etc., show very plainly that the connection between the flood (תּהום) and the tree which had been felled is to be understood in accordance with Ezekiel 31:4. A flood, which poured its נהרות round about its plantation, made the cedar-tree great; and now that the tree has been felled, God covers the flood on its account. כּסּה is to be explained from כּסּה שׂק, to veil or wrap in mourning, as Raschi, Kimchi, Vatablus, and many others have shown. The word שׂק is omitted, because it appeared inappropriate to תּהום. The mourning of the flood is to be taken as equivalent to drying up, so that the streams which issued from it were deprived of their water. Lebanon, i.e., the cedar-forest (Isaiah 10:34), and all the other trees, mourned over the fall of the cedar Asshur. הקדּיר, to clothe in black, i.e., to turn into mourning. עלפּה is regarded by Ewald as a Pual formed after the Aramean mode, that is to say, by attaching the syllable ae instead of doubling the middle radical; whilst Hitzig proposes to change the form into עלּפּה. In any case the word must be a perfect Pual, as a nomen verbale appears unsuitable; and it must also be a third person feminine, the termination ־ה being softened into ־ה, as in זוּרה (Isaiah 59:5), and the doubling of the ל being dropped on account of the Sheva; so that the plural is construed with the singular feminine (Ewald, 317a). עלּף, to faint with grief (cf. Isaiah 51:20). The thought is the following: all nature was so painfully affected by the fall of Asshur, that the whole of the resources from which its prosperity and might had been derived were dried up. To interpret the different figures as specially relating to princes and nations appears a doubtful procedure, for the simple reason that in Ezekiel 31:16 the trembling of the nations is expressly named.

Whilst all the nations on the surface of the earth tremble at the fall of Assyria, because they are thereby warned of the perishable nature of all earthly greatness and of their own destruction, the inhabitants of the nether world console themselves with the thought that the Assyrian is now sharing their fate (for this thought, compare Ezekiel 32:31 and Isaiah 14:9-10). "All the trees of Eden" are all the powerful and noble princes. The idea itself, "trees of Eden," is explained by the apposition, "the choice and beautiful ones of Lebanon," i.e., the picked and finest cedars, and still further strengthened by the expression כּל־שׁתי (cf. Ezekiel 31:14). מבחר are connected, as in 1 Samuel 9:2; and both words are placed side by side in the construct state, as in Daniel 1:4 (cf. Ewald, 339b). They comfort themselves because they have gone down with him into Sheol, so that he has no advantage over them. They come thither to those pierced with the sword, i.e., to the princes and peoples whom Asshur slew in wars to establish his imperial power. וּזרעו might also belong to ירדוּ as a second subject. In that case ישׁבוּ בצלּו should be taken in a relative sense: "and his arm," i.e., his resources, "which sat in his shadow among the nations." With this explanation זרעו would be different from הם, and could only denote the army of the Assyrian. But this does not harmonize with the sitting in his shadow among the nations, for these words obviously point back to Ezekiel 31:6; so that זרעו is evidently meant to correspond to כּּל־גוים רבּים (Ezekiel 31:6), and is actually identical with הם, i.e., with all the trees of Eden. We therefore agree with Osiander, Grotius, and others, in regarding the whole of the second hemistich as more precisely determining the subject, - in other words, as a declaration of the reason for their descending into hell along with the Assyrians, - and render the passage thus: "for as his arm (as his might) they sat in his shadow among the nations;" so that the cop. w is used in place of a causal particle. In any case, the conjecture which Ewald has adopted from the lxx and the Syriac, viz., וזרעו, and his seed, in support of which appeal might be made to Isaiah 14:21, is unsuitable, for the simple reason that the statement, that it sat in his shadow among the nations, does not apply. - After this description of the greatness and the destruction of the imperial power of Assyria, Ezekiel repeats in Ezekiel 31:18 the question already asked in Ezekiel 31:3 : to whom is Pharaoh like? כּכה, so, i.e., under such circumstances, when the glorious cedar Asshur has been smitten by such a fate (Hitzig). The reply to this question is really contained in the description given already; so that it is immediately followed by the announcement, "and thou wilt be thrust down," etc. ערלים, uncircumcised, equivalent to ungodly heathen 'הוּא פ, not "he is," as that would require פּרעה הוּא; but הוּא is the predicate: this is (i.e., so does it happen to) Pharaoh. המונו, as in Ezekiel 31:2.

Ezekiel 33:4 Parallel Commentaries

Treasury of Scripture Knowledge

whosoever heareth [heb] he that hearing heareth

2 Chronicles 25:16 And it came to pass, as he talked with him, that the king said to him, Are you made of the king's counsel? forbear...

Proverbs 29:1 He, that being often reproved hardens his neck, shall suddenly be destroyed, and that without remedy.

Jeremiah 6:17 Also I set watchmen over you, saying, Listen to the sound of the trumpet. But they said, We will not listen.

Jeremiah 42:20-22 For you dissembled in your hearts, when you sent me to the LORD your God, saying, Pray for us to the LORD our God...

Zechariah 1:2-4 The LORD has been sore displeased with your fathers...

James 1:22 But be you doers of the word, and not hearers only, deceiving your own selves.

his blood

Ezekiel 33:5,9 He heard the sound of the trumpet, and took not warning; his blood shall be on him. But he that takes warning shall deliver his soul...

Ezekiel 18:13 Has given forth on usury, and has taken increase: shall he then live? he shall not live: he has done all these abominations...

Leviticus 20:9,11 For every one that curses his father or his mother shall be surely put to death: he has cursed his father or his mother...

2 Samuel 1:16 And David said to him, Your blood be on your head; for your mouth has testified against you, saying, I have slain the LORD's anointed.

Acts 18:6 And when they opposed themselves, and blasphemed, he shook his raiment, and said to them, Your blood be on your own heads; I am clean...

Acts 20:26 Why I take you to record this day, that I am pure from the blood of all men.

Cross References
Acts 18:6
And when they opposed and reviled him, he shook out his garments and said to them, "Your blood be on your own heads! I am innocent. From now on I will go to the Gentiles."

2 Chronicles 25:16
But as he was speaking, the king said to him, "Have we made you a royal counselor? Stop! Why should you be struck down?" So the prophet stopped, but said, "I know that God has determined to destroy you, because you have done this and have not listened to my counsel."

Jeremiah 6:17
I set watchmen over you, saying, 'Pay attention to the sound of the trumpet!' But they said, 'We will not pay attention.'

Ezekiel 18:13
lends at interest, and takes profit; shall he then live? He shall not live. He has done all these abominations; he shall surely die; his blood shall be upon himself.

Ezekiel 33:5
He heard the sound of the trumpet and did not take warning; his blood shall be upon himself. But if he had taken warning, he would have saved his life.

Ezekiel 33:9
But if you warn the wicked to turn from his way, and he does not turn from his way, that person shall die in his iniquity, but you will have delivered your soul.

Zechariah 1:4
Do not be like your fathers, to whom the former prophets cried out, 'Thus says the LORD of hosts, Return from your evil ways and from your evil deeds.' But they did not hear or pay attention to me, declares the LORD.

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