Ezekiel 7:26
Parallel Verses
English Standard Version
Disaster comes upon disaster; rumor follows rumor. They seek a vision from the prophet, while the law perishes from the priest and counsel from the elders.

King James Bible
Mischief shall come upon mischief, and rumour shall be upon rumour; then shall they seek a vision of the prophet; but the law shall perish from the priest, and counsel from the ancients.

American Standard Version
Mischief shall come upon mischief, and rumor shall be upon rumor; and they shall seek a vision of the prophet; but the law shall perish from the priest, and counsel from the elders.

Douay-Rheims Bible
Trouble shall come upon trouble, and rumour upon rumour, and they shall seek a vision of the prophet, and the law shall perish from the priest, and counsel from the ancients.

English Revised Version
Mischief shall come upon mischief, and rumour shall be upon rumour; and they shall seek a vision of the prophet; but the law shall perish from the priest, and counsel from the ancients.

Webster's Bible Translation
Mischief shall come upon mischief, and rumor shall be upon rumor; then shall they seek a vision of the prophet; but the law shall perish from the priest, and counsel from the elders.

Ezekiel 7:26 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

Second Strophe

Ezekiel 7:10. Behold the day, behold, it cometh; the fate springeth up; the rod sprouteth; the pride blossometh. Ezekiel 7:11. The violence riseth up as the rod of evil: nothing of them, nothing of their multitude, nothing of their crowd, and nothing glorious upon them. Ezekiel 7:12. The time cometh, the day approacheth: let not the buyer rejoice, and let not the seller trouble himself; for wrath cometh upon the whole multitude thereof. Ezekiel 7:13. For the seller will not return to that which was sold, even though his life were still among the living: for the prophecy against its whole multitude will not turn back; and no one will strengthen himself as to his life through his iniquity. Ezekiel 7:14. They blow the trumpet and make everything ready; but no one goeth into the battle: for my wrath cometh upon all their multitude. - The rod is already prepared; nothing will be left of the ungodly. This is the leading thought of the strophe. The three clauses of Ezekiel 7:10 are synonymous; but there is a gradation in the thought. The approaching fate springs up out of the earth (יצא, applied to the springing up of plants, as in 1 Kings 5:13; Isaiah 11:1, etc.); it sprouts as a rod, and flowers as pride. Matteh, the rod as an instrument of chastisement (Isaiah 10:5). This rod is then called za equals dho4n, pride, inasmuch as God makes use of a proud and violent people, namely the Chaldeans (Habakkuk 1:6.; Jeremiah 50:31 seq.), to inflict the punishment. Sprouting and blossoming, which are generally used as figurative representations of fresh and joyous prosperity, denote here the vigorous growth of that power which is destined to inflict the punishment. Both châmâs (violence) and zâdhōn (pride) refer to the enemy who is to chastise Israel. The violence which he employs rises up into the chastening rod of "evil," i.e., of ungodly Israel. In Ezekiel 7:11 the effect of the blow is described in short, broken sentences. The emotion apparent in the frequent repetition of לא is intensified by the omission of the verb, which gives to the several clauses the character of exclamations. So far as the meaning is concerned, we have to insert יהיה in thought, and to take מן ekat o in a partitive sense: there will not be anything of them, i.e., nothing will be left of them (the Israelites, or the inhabitants of the land). מהם (of them) is explained by the nouns which follow. המון and the ἁπ. λεγ. לחולםÅ¡, plural of הם or המה, both derivatives of המה, are so combined that המון signifies the tumultuous multitude of people, המה the multitude of possessions (like המון, Isaiah 60:2; Psalm 37:16, etc.). The meaning which Hvernick assigns to hâmeh, viz., anxiety or trouble, is unsupported and inappropriate. The ἁπ λεγ. נהּ is not to be derived from נהה, to lament, as the Rabbins affirm; or interpreted, as Kimchi - who adopts this derivation - maintains, on the ground of Jeremiah 16:4., as signifying that, on account of the multitude of the dying, there will be no more lamentation for the dead. This leaves the Mappik in ה unexplained. נהּ is a derivative of a root נוהּ; in Arabic, na equals ha, elata fuit res, eminuit, magnificus fuit; hence ,נהּres magnifica. When everything disappears in such a way as this, the joy occasioned by the acquisition of property, and the sorrow caused by its loss, will also pass away (Ezekiel 7:12). The buyer will not rejoice in the property he has bought, for he will not be able to enjoy it; and the seller will not mourn that he has been obliged to part with his possession, for he would have lost it in any case.

(Note: "It is a natural thing to rejoice in the purchase of property, and to mourn over its sale. But when slavery and captivity stare you in the face, rejoicing and mourning are equally absurd." - Jerome.)

The wrath of God is kindled against their whole multitude; that is to say, the judgment falls equally upon them all. The suffix in המונהּ refers, as Jerome has correctly shown, to the "land of Israel" (admath, Yisrâeel) in Ezekiel 7:2, i.e., to the inhabitants of the land. The words, "the seller will not return to what he has sold," are to be explained from the legal regulations concerning the year of Jubilee in Leviticus 25, according to which all landed property that had been sold was to revert to its original owner (or his heir), without compensation, in the year of jubilee; so that he would then return to his mimkâr (Leviticus 25:14, Leviticus 25:27-28). Henceforth, however, this will take place no more, even if היּתם, their (the sellers') life, should be still alive (sc., at the time when the return to his property would take place, according to the regulations of the year of jubilee), because Israel will be banished from the land. The clause 'ועוד בּחיּים ה is a conditional circumstantial clause. The seller will not return (לא ישׁוּב) to his possession, because the prophecy concerning the whole multitude of the people will not return (לא), i.e., will not turn back (for this meaning of שׁוּב, compare Isaiah 45:23; Isaiah 55:11). As לא ישׁוּב corresponds to the previous לא ישׁוּב, so does חזון את־כּל המונהּ to חרון אל־כּל־המונהּ in Ezekiel 7:12. In the last clause of Ezekiel 7:13, חיּתו is not to be taken with בּעונו in the sense of "in the iniquity of his life," which makes the suffix in בּעונו superfluous, but with יתחזּקוּ, the Hithpael being construed with the accusative, "strengthen himself in his life." Whether these words also refer to the year of jubilee, as Hvernick supposes, inasmuch as the regulation that every one was to recover his property was founded upon the idea of the restitution and re-creation of the theocracy, we may leave undecided; since the thought is evidently simply this: ungodly Israel shall be deprived of its possession, because the wicked shall not obtain the strengthening of his life through his sin. This thought leads on to Ezekiel 7:14, in which we have a description of the utter inability to offer any successful resistance to the enemy employed in executing the judgment. There is some difficulty connected with the word בּתּקוע, since the infin. absolute, which the form תּקוע seems to indicate, cannot be construed with either a preposition or the article. Even if the expression ּבתּקוע תּקעוּ in Jeremiah 6:1 was floating before the mind of Ezekiel, and led to his employing the bold phrase ּבתּקוע, this would not justify the use of the infinitive absolute with a preposition and the article. תּקוע must be a substantive form, and denote not clangour, but the instrument used to sound an alarm, viz., the shōphâr (Ezekiel 33:3). הכין, an unusual form of the inf. abs. (see Joshua 7:7), used in the place of the finite tense, and signifying to equip for war, as in Nahum 2:4. הכּל, everything requisite for waging war. And no one goes into the battle, because the wrath of God turns against them (Leviticus 26:17), and smites them with despair (Deuteronomy 32:30).

Ezekiel 7:26 Parallel Commentaries

Treasury of Scripture Knowledge

Mischief shall

Leviticus 26:18,21,24,28 And if you will not yet for all this listen to me, then I will punish you seven times more for your sins...

Deuteronomy 32:23 I will heap mischiefs on them; I will spend my arrows on them.

Jeremiah 4:20 Destruction on destruction is cried; for the whole land is spoiled: suddenly are my tents spoiled, and my curtains in a moment.

then

Ezekiel 14:1 Then came certain of the elders of Israel to me, and sat before me.

Ezekiel 20:1-3 And it came to pass in the seventh year, in the fifth month, the tenth day of the month...

Ezekiel 33:31 And they come to you as the people comes, and they sit before you as my people, and they hear your words, but they will not do them...

Jeremiah 21:2 Inquire, I pray you, of the LORD for us; for Nebuchadrezzar king of Babylon makes war against us...

Jeremiah 37:17 Then Zedekiah the king sent, and took him out: and the king asked him secretly in his house, and said, Is there any word from the LORD?...

Jeremiah 38:14 Then Zedekiah the king sent, and took Jeremiah the prophet to him into the third entry that is in the house of the LORD...

but

Psalm 74:9 We see not our signs: there is no more any prophet: neither is there among us any that knows how long.

Lamentations 2:9 Her gates are sunk into the ground; he has destroyed and broken her bars: her king and her princes are among the Gentiles...

Amos 8:11,12 Behold, the days come, said the Lord GOD, that I will send a famine in the land, not a famine of bread, nor a thirst for water...

Micah 3:6 Therefore night shall be to you, that you shall not have a vision; and it shall be dark to you, that you shall not divine...

ancients

Ezekiel 8:1 And it came to pass in the sixth year, in the sixth month, in the fifth day of the month, as I sat in my house...

Ezekiel 14:1 Then came certain of the elders of Israel to me, and sat before me.

Ezekiel 20:1 And it came to pass in the seventh year, in the fifth month, the tenth day of the month...

Jeremiah 18:18 Then said they, Come and let us devise devices against Jeremiah; for the law shall not perish from the priest, nor counsel from the wise...

Cross References
1 Samuel 3:1
Now the boy Samuel was ministering to the LORD in the presence of Eli. And the word of the LORD was rare in those days; there was no frequent vision.

Psalm 74:9
We do not see our signs; there is no longer any prophet, and there is none among us who knows how long.

Isaiah 47:11
But evil shall come upon you, which you will not know how to charm away; disaster shall fall upon you, for which you will not be able to atone; and ruin shall come upon you suddenly, of which you know nothing.

Jeremiah 4:20
Crash follows hard on crash; the whole land is laid waste. Suddenly my tents are laid waste, my curtains in a moment.

Jeremiah 18:18
Then they said, "Come, let us make plots against Jeremiah, for the law shall not perish from the priest, nor counsel from the wise, nor the word from the prophet. Come, let us strike him with the tongue, and let us not pay attention to any of his words."

Jeremiah 21:2
"Inquire of the LORD for us, for Nebuchadnezzar king of Babylon is making war against us. Perhaps the LORD will deal with us according to all his wonderful deeds and will make him withdraw from us."

Jeremiah 37:17
King Zedekiah sent for him and received him. The king questioned him secretly in his house and said, "Is there any word from the LORD?" Jeremiah said, "There is." Then he said, "You shall be delivered into the hand of the king of Babylon."

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