Ezekiel 21:10
Ezekiel 21:10 in Multiple Translations
it is sharpened for the slaughter, polished to flash like lightning! Should we rejoice in the scepter of My son? The sword despises every such stick.
It is sharpened to make a sore slaughter; it is furbished that it may glitter: should we then make mirth? it contemneth the rod of my son, as every tree.
it is sharpened that it may make a slaughter; it is furbished that it may be as lightning: shall we then make mirth? the rod of my son, it contemneth every tree.
It has been made sharp to give death; it is polished so that it may be like a thunder-flame: ...
It's sharpened for killing and polished so it will flash like lightning! (Are we to be happy, saying, ‘The scepter of my son despises every other stick’?)
It is sharpened to make a sore slaughter, and it is fourbished that it may glitter: how shall we reioyce? for it contemneth the rod of my sonne, as all other trees.
So as to slaughter a slaughter it is sharpened. So as to have brightness it is polished, Desire hath rejoiced the sceptre of my son, It is despising every tree.
It is sharpened that it may make a slaughter. It is polished that it may be as lightning. Should we then make mirth? The rod of my son condemns every tree.
It is sharpened to make a grievous slaughter; it is furbished that it may glitter: should we then make mirth? it contemneth the rod of my son, as every tree.
It is sharpened to kill victims: it is furbished that it may glitter: thou removest the sceptre of my son, thou hast cut down every tree.
It is sharpened in order that I can slaughtermany people with it; it is polished so that it will flash like lightning. The people of Judah will not celebratetheir being punished like this, but they did not repent whenI only struck them with a stick.
Berean Amplified Bible — Ezekiel 21:10
BAB
Word Study
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Ezekiel 21:10 Interlinear (Deep Study)
BIB
HEB
וְ/יָֽדְעוּ֙
כָּל
בָּשָׂ֔ר
כִּ֚י
אֲנִ֣י
יְהוָ֔ה
הוֹצֵ֥אתִי
חַרְבִּ֖/י
מִ/תַּעְרָ֑/הּ
לֹ֥א
תָשׁ֖וּב
עֽוֹד
וְ/יָֽדְעוּ֙
yâdaʻ
H3045
to know
Conj | V-Qal-3cp
כָּל
kôl
H3605
all
N-ms
בָּשָׂ֔ר
bâsâr
H1320
flesh
N-ms
כִּ֚י
kîy
H3588
for
Conj
אֲנִ֣י
ʼănîy
H589
I
Pron
יְהוָ֔ה
Yᵉhôvâh
H3068
The Lord
N-proper
הוֹצֵ֥אתִי
yâtsâʼ
H3318
to come out
V-Hiphil-Perf-1cs
חַרְבִּ֖/י
chereb
H2719
sword
N-fs | Suff
מִ/תַּעְרָ֑/הּ
taʻar
H8593
razor
Prep | N-cs | Suff
לֹ֥א
lôʼ
H3808
not
Part
תָשׁ֖וּב
shûwb
H7725
to return
V-Qal-Imperf-3fs
עֽוֹד
ʻôwd
H5750
still
Adv
Hebrew Word Study
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Hebrew Word Reference — Ezekiel 21:10
וְ/יָֽדְעוּ֙
yâdaʻ
H3045
"to know"
Conj | V-Qal-3cp
The Hebrew word for to know means to ascertain by seeing, and is used in many senses, including to learn, perceive, and recognize, as seen in various KJV translations.
Definition: 1) to know 1a) (Qal) 1a1) to know 1a1a) to know, learn to know 1a1b) to perceive 1a1c) to perceive and see, find out and discern 1a1d) to discriminate, distinguish 1a1e) to know by experience 1a1f) to recognise, admit, acknowledge, confess 1a1g) to consider 1a2) to know, be acquainted with 1a3) to know (a person carnally) 1a4) to know how, be skilful in 1a5) to have knowledge, be wise 1b) (Niphal) 1b1) to be made known, be or become known, be revealed 1b2) to make oneself known 1b3) to be perceived 1b4) to be instructed 1c) (Piel) to cause to know 1d) (Poal) to cause to know 1e) (Pual) 1e1) to be known 1e2) known, one known, acquaintance (participle) 1f) (Hiphil) to make known, declare 1g) (Hophal) to be made known 1h) (Hithpael) to make oneself known, reveal oneself Aramaic equivalent: ye.da (יְדַע "to know" H3046)
Usage: Occurs in 874 OT verses. KJV: acknowledge, acquaintance(-ted with), advise, answer, appoint, assuredly, be aware, (un-) awares, can(-not), certainly, comprehend, consider, [idiom] could they, cunning, declare, be diligent, (can, cause to) discern, discover, endued with, familiar friend, famous, feel, can have, be (ig-) norant, instruct, kinsfolk, kinsman, (cause to let, make) know, (come to give, have, take) knowledge, have (knowledge), (be, make, make to be, make self) known, [phrase] be learned, [phrase] lie by man, mark, perceive, privy to, [idiom] prognosticator, regard, have respect, skilful, shew, can (man of) skill, be sure, of a surety, teach, (can) tell, understand, have (understanding), [idiom] will be, wist, wit, wot. See also: Genesis 3:5; Leviticus 5:4; Judges 21:12.
כָּל
kôl
H3605
"all"
N-ms
The Hebrew word for 'all' or 'everything' is used throughout the Bible, like in Genesis 1:31, where God sees all He has made as very good. It encompasses the entirety of something, whether people, things, or situations.
Definition: 1) all, the whole 1a) all, the whole of 1b) any, each, every, anything 1c) totality, everything Aramaic equivalent: kol (כֹּל "all" H3606)
Usage: Occurs in 4242 OT verses. KJV: (in) all (manner, (ye)), altogether, any (manner), enough, every (one, place, thing), howsoever, as many as, (no-) thing, ought, whatsoever, (the) whole, whoso(-ever). See also: Genesis 1:21; Genesis 17:10; Genesis 41:40.
בָּשָׂ֔ר
bâsâr
H1320
"flesh"
N-ms
The Hebrew word for flesh refers to the body or a person, and can also describe living things or animals. In the Bible, it is used to describe humans and animals, as in Genesis and Leviticus.
Definition: 1) flesh 1a) of the body 1a1) of humans 1a2) of animals 1b) the body itself 1c) male organ of generation (euphemism) 1d) kindred, blood-relations 1e) flesh as frail or erring (man against God) 1f) all living things 1g) animals 1h) mankind Aramaic equivalent: be.shar (בְּשַׁר "flesh" H1321)
Usage: Occurs in 241 OT verses. KJV: body, (fat, lean) flesh(-ed), kin, (man-) kind, [phrase] nakedness, self, skin. See also: Genesis 2:21; Numbers 11:21; Psalms 16:9.
כִּ֚י
kîy
H3588
"for"
Conj
A conjunction used to show cause or connection, as in Genesis 2:23 where Adam says the woman is bone of his bone because she was taken out of him. It is often translated as 'for', 'because', or 'since'.
Definition: 1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since 1a) that 1a1) yea, indeed 1b) when (of time) 1b1) when, if, though (with a concessive force) 1c) because, since (causal connection) 1d) but (after negative) 1e) that if, for if, indeed if, for though, but if 1f) but rather, but 1g) except that 1h) only, nevertheless 1i) surely 1j) that is 1k) but if 1l) for though 1m) forasmuch as, for therefore
Usage: Occurs in 3910 OT verses. KJV: and, + (forasmuch, inasmuch, where-) as, assured(-ly), + but, certainly, doubtless, + else, even, + except, for, how, (because, in, so, than) that, + nevertheless, now, rightly, seeing, since, surely, then, therefore, + (al-) though, + till, truly, + until, when, whether, while, whom, yea, yet. See also: Genesis 1:4; Genesis 26:16; Genesis 42:15.
אֲנִ֣י
ʼănîy
H589
"I"
Pron
This Hebrew word is a simple way of saying 'I' or 'me', often used for emphasis. It is used by people like David in the Psalms to express their thoughts and feelings. The word is a basic part of the Hebrew language.
Definition: I (first pers. sing. -usually used for emphasis)
Usage: Occurs in 803 OT verses. KJV: I, (as for) me, mine, myself, we, [idiom] which, [idiom] who. See also: Genesis 6:17; Leviticus 19:36; 1 Samuel 25:24.
יְהוָ֔ה
Yᵉhôvâh
H3068
"The Lord"
N-proper
Yehovah is another name for God, often translated as 'the Lord'. It is a national name for God in the Jewish faith. This name is used throughout the Old Testament.
Definition: Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
Usage: Occurs in 5522 OT verses. KJV: Jehovah, the Lord. Compare H3050 (יָהּ), H3069 (יְהֹוִה). See also: Genesis 2:4; Genesis 24:42; Exodus 8:8.
הוֹצֵ֥אתִי
yâtsâʼ
H3318
"to come out"
V-Hiphil-Perf-1cs
In the Bible, this Hebrew word means to go out or come out, and it's used in many different ways, like leaving a place or starting a new journey, as seen in Genesis and Exodus.
Definition: : come/go_out/escape 1) to go out, come out, exit, go forth 1a) (Qal) 1a1) to go or come out or forth, depart 1a2) to go forth (to a place) 1a3) to go forward, proceed to (to or toward something) 1a4) to come or go forth (with purpose or for result) 1a5) to come out of 1b) (Hiphil) 1b1) to cause to go or come out, bring out, lead out 1b2) to bring out of 1b3) to lead out 1b4) to deliver 1c) (Hophal) to be brought out or forth
Usage: Occurs in 991 OT verses. KJV: [idiom] after, appear, [idiom] assuredly, bear out, [idiom] begotten, break out, bring forth (out, up), carry out, come (abroad, out, thereat, without), [phrase] be condemned, depart(-ing, -ure), draw forth, in the end, escape, exact, fail, fall (out), fetch forth (out), get away (forth, hence, out), (able to, cause to, let) go abroad (forth, on, out), going out, grow, have forth (out), issue out, lay (lie) out, lead out, pluck out, proceed, pull out, put away, be risen, [idiom] scarce, send with commandment, shoot forth, spread, spring out, stand out, [idiom] still, [idiom] surely, take forth (out), at any time, [idiom] to (and fro), utter. See also: Genesis 1:12; Exodus 9:33; Leviticus 26:45.
חַרְבִּ֖/י
chereb
H2719
"sword"
N-fs | Suff
A sword or cutting instrument is what this Hebrew word refers to, including knives and tools for cutting stone. It is used in the Bible to describe weapons and sharp objects.
Definition: 1) sword, knife 1a) sword 1b) knife 1c) tools for cutting stone
Usage: Occurs in 372 OT verses. KJV: axe, dagger, knife, mattock, sword, tool. See also: Genesis 3:24; 2 Samuel 2:16; Psalms 7:13.
מִ/תַּעְרָ֑/הּ
taʻar
H8593
"razor"
Prep | N-cs | Suff
In the Bible, this Hebrew word means a sharp knife or razor, used for shaving or cutting. It also refers to an empty scabbard, a holder for a sword. The word is used in various contexts, including Exodus and 1 Samuel.
Definition: 1) razor, sheath (making naked) 1a) razor 1b) sheath (of sword)
Usage: Occurs in 13 OT verses. KJV: (pen-) knife, razor, scabbard, shave, sheath. See also: Numbers 6:5; Jeremiah 36:23; Psalms 52:4.
לֹ֥א
lôʼ
H3808
"not"
Part
The Hebrew word for not or no is used to indicate absence or negation, as when God says no to the Israelites' requests, or when they disobey His commands.
Definition: 1) not, no 1a) not (with verb-absolute prohibition) 1b) not (with modifier-negation) 1c) nothing (subst) 1d) without (with particle) 1e) before (of time) Aramaic equivalent: la (לָא "not" H3809)
Usage: Occurs in 3967 OT verses. KJV: [idiom] before, [phrase] or else, ere, [phrase] except, ig(-norant), much, less, nay, neither, never, no((-ne), -r, (-thing)), ([idiom] as though...,(can-), for) not (out of), of nought, otherwise, out of, [phrase] surely, [phrase] as truly as, [phrase] of a truth, [phrase] verily, for want, [phrase] whether, without. See also: Genesis 2:5; Genesis 31:15; Exodus 4:9.
תָשׁ֖וּב
shûwb
H7725
"to return"
V-Qal-Imperf-3fs
This Hebrew word means to return or turn back, and can be used literally or figuratively. It is often used to describe someone returning to God or repenting from sin, as seen in the book of Psalms and the prophets.
Definition: : return 1) to return, turn back 1a) (Qal) 1a1) to turn back, return 1a1a) to turn back 1a1b) to return, come or go back 1a1c) to return unto, go back, come back 1a1d) of dying 1a1e) of human relations (fig) 1a1f) of spiritual relations (fig) 1a1f1) to turn back (from God), apostatise 1a1f2) to turn away (of God) 1a1f3) to turn back (to God), repent 1a1f4) turn back (from evil) 1a1g) of inanimate things 1a1h) in repetition 1b) (Polel) 1b1) to bring back 1b2) to restore, refresh, repair (fig) 1b3) to lead away (enticingly) 1b4) to show turning, apostatise 1c) (Pual) restored (participle) 1d) (Hiphil) to cause to return, bring back 1d1) to bring back, allow to return, put back, draw back, give back, restore, relinquish, give in payment 1d2) to bring back, refresh, restore 1d3) to bring back, report to, answer 1d4) to bring back, make requital, pay (as recompense) 1d5) to turn back or backward, repel, defeat, repulse, hinder, reject, refuse 1d6) to turn away (face), turn toward 1d7) to turn against 1d8) to bring back to mind 1d9) to show a turning away 1d10) to reverse, revoke 1e) (Hophal) to be returned, be restored, be brought back 1f) (Pulal) brought back
Usage: Occurs in 953 OT verses. KJV: ((break, build, circumcise, dig, do anything, do evil, feed, lay down, lie down, lodge, make, rejoice, send, take, weep)) [idiom] again, (cause to) answer ([phrase] again), [idiom] in any case (wise), [idiom] at all, averse, bring (again, back, home again), call (to mind), carry again (back), cease, [idiom] certainly, come again (back), [idiom] consider, [phrase] continually, convert, deliver (again), [phrase] deny, draw back, fetch home again, [idiom] fro, get (oneself) (back) again, [idiom] give (again), go again (back, home), (go) out, hinder, let, (see) more, [idiom] needs, be past, [idiom] pay, pervert, pull in again, put (again, up again), recall, recompense, recover, refresh, relieve, render (again), requite, rescue, restore, retrieve, (cause to, make to) return, reverse, reward, [phrase] say nay, send back, set again, slide back, still, [idiom] surely, take back (off), (cause to, make to) turn (again, self again, away, back, back again, backward, from, off), withdraw. See also: Genesis 3:19; Numbers 8:25; Judges 8:13.
עֽוֹד
ʻôwd
H5750
"still"
Adv
The word 'still' means something continues or happens again, like in Genesis 29:26 and Isaiah 2:11. It can also mean 'more' or 'additionally'.
Definition: subst 1) a going round, continuance adv 2) still, yet, again, besides 2a) still, yet (of continuance or persistence) 2b) still, yet, more (of addition or repetition) 2c) again 2d) still, moreover, besides Aramaic equivalent: od (עוֹד "still" H5751)
Usage: Occurs in 459 OT verses. KJV: again, [idiom] all life long, at all, besides, but, else, further(-more), henceforth, (any) longer, (any) more(-over), [idiom] once, since, (be) still, when, (good, the) while (having being), (as, because, whether, while) yet (within). See also: Genesis 4:25; Judges 9:37; 2 Chronicles 32:16.
Study Notes — Ezekiel 21:10
Show Verse Quote Highlights
- Context
- Cross References
- Ezekiel 21:10 Summary
- Frequently Asked Questions
- Reflection Questions
- Gill's Exposition on Ezekiel 21:10
- Jamieson-Fausset-Brown on Ezekiel 21:10
- Matthew Poole's Commentary on Ezekiel 21:10
- Trapp's Commentary on Ezekiel 21:10
- Ellicott's Commentary on Ezekiel 21:10
- Adam Clarke's Commentary on Ezekiel 21:10
- Cambridge Bible on Ezekiel 21:10
- Whedon's Commentary on Ezekiel 21:10
- Sermons on Ezekiel 21:10
Context — God’s Sword of Judgment
8Again the word of the LORD came to me, saying,
9“Son of man, prophesy and tell them that this is what the Lord says: ‘A sword, a sword, sharpened and polished—
10it is sharpened for the slaughter, polished to flash like lightning! Should we rejoice in the scepter of My son? The sword despises every such stick.
11The sword is appointed to be polished, to be grasped in the hand. It is sharpened and polished, to be placed in the hand of the slayer. 12Cry out and wail, O son of man, for the sword is wielded against My people; it is against all the princes of Israel! They are tossed to the sword with My people; therefore strike your thigh.Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalms 110:5–6 | The Lord is at Your right hand; He will crush kings in the day of His wrath. He will judge the nations, heaping up the dead; He will crush the leaders far and wide. |
| 2 | Ezekiel 20:47 | Say to the forest of the Negev: Hear the word of the LORD! This is what the Lord GOD says: I am about to ignite in you a fire, and it will devour all your trees, both green and dry. The blazing flame will not be quenched, and by it every face from south to north will be scorched. |
| 3 | Ezekiel 21:25–27 | And you, O profane and wicked prince of Israel, the day has come for your final punishment.’ This is what the Lord GOD says: ‘Remove the turban, and take off the crown. Things will not remain as they are: Exalt the lowly and bring low the exalted. A ruin, a ruin, I will make it a ruin! And it will not be restored until the arrival of Him to whom it belongs, to whom I have assigned the right of judgment. ’ |
| 4 | Isaiah 22:12–14 | On that day the Lord GOD of Hosts called for weeping and wailing, for shaven heads and the wearing of sackcloth. But look, there is joy and gladness, butchering of cattle and slaughtering of sheep, eating of meat and drinking of wine: “Let us eat and drink, for tomorrow we die!” The LORD of Hosts has revealed in my hearing: “Until your dying day, this sin of yours will never be atoned for,” says the Lord GOD of Hosts. |
| 5 | Esther 3:15 | The couriers left, spurred on by the king’s command, and the edict was issued in the citadel of Susa. Then the king and Haman sat down to drink, but the city of Susa was in confusion. |
| 6 | Isaiah 5:12–14 | At their feasts are the lyre and harp, tambourines and flutes and wine. They disregard the actions of the LORD and fail to see the work of His hands. Therefore My people will go into exile for their lack of understanding; their dignitaries are starving and their masses are parched with thirst. Therefore Sheol enlarges its throat and opens wide its enormous jaws, and down go Zion’s nobles and masses, her revelers and carousers! |
| 7 | Habakkuk 3:11 | Sun and moon stood still in their places at the flash of Your flying arrows, at the brightness of Your shining spear. |
| 8 | Nahum 3:3 | Charging horseman, flashing sword, shining spear; heaps of slain, mounds of corpses, dead bodies without end— they stumble over their dead— |
| 9 | Ezekiel 19:11–14 | It had strong branches, fit for a ruler’s scepter. It towered high above the thick branches, conspicuous for its height and for its dense foliage. But it was uprooted in fury, cast down to the ground, and the east wind dried up its fruit. Its strong branches were stripped off and they withered; the fire consumed them. Now it is planted in the wilderness, in a dry and thirsty land. Fire has gone out from its main branch and devoured its fruit; on it no strong branch remains fit for a ruler’s scepter.’ This is a lament and shall be used as a lament.” |
| 10 | Isaiah 34:5–6 | When My sword has drunk its fill in the heavens, then it will come down upon Edom, upon the people I have devoted to destruction. The sword of the LORD is bathed in blood. It drips with fat— with the blood of lambs and goats, with the fat of the kidneys of rams. For the LORD has a sacrifice in Bozrah, a great slaughter in the land of Edom. |
Ezekiel 21:10 Summary
Ezekiel 21:10 is a warning from God that His judgment is coming, and it will be swift and powerful, like a sharpened sword. This verse is reminding us that God's judgment is not something to be taken lightly, and we should not trust in our own strength or power to save us, as seen in Psalm 20:7-8 and Proverbs 21:31. Instead, we should turn to God and trust in His mercy and love, as stated in Romans 5:8 and 1 John 4:10. By doing so, we can avoid the judgment that is coming and experience God's redemption and salvation, as promised in John 3:16 and Revelation 21:1-4.
Frequently Asked Questions
What does the sharpened sword represent in Ezekiel 21:10?
The sharpened sword represents God's judgment and the impending destruction of Israel, as seen in Ezekiel 21:10, which is a fulfillment of the prophecy in Leviticus 26:33 and Deuteronomy 32:41-42.
Why does the sword despise every stick in Ezekiel 21:10?
The sword despises every stick because it is a symbol of the powerful and swift judgment of God, which will not be hindered by any earthly power or authority, as stated in Isaiah 31:8 and Ezekiel 21:10.
What is the scepter of God's son in Ezekiel 21:10?
The scepter of God's son refers to the ruling authority of God's people, which will be judged and found wanting, as seen in Psalm 2:7-9 and Ezekiel 21:10, highlighting the need for God's people to repent and turn back to Him.
How does Ezekiel 21:10 relate to the rest of the Bible?
Ezekiel 21:10 is part of a larger narrative of God's judgment and redemption, as seen in Isaiah 13:1-22 and Revelation 19:11-16, emphasizing the importance of faithfulness and obedience to God's commands, as stated in Deuteronomy 28:1-14 and Matthew 25:31-46.
Reflection Questions
- What are the things in my life that I am trusting in for security and protection, and how do they compare to the power of God's judgment?
- How can I apply the warning in Ezekiel 21:10 to my own life, and what changes do I need to make to be faithful to God?
- What are some ways that I can 'cry out and wail' like the prophet Ezekiel, and how can I express my sorrow and repentance to God?
- How does the image of the sharpened sword in Ezekiel 21:10 challenge my understanding of God's character, and what does it teach me about His justice and mercy?
Gill's Exposition on Ezekiel 21:10
It is sharpened to make a sore slaughter,.... To cut easily, and wound deeply, and make a slaughter of men, like beasts for sacrifice; a sacrifice to the justice of God for their sins, and so
Jamieson-Fausset-Brown on Ezekiel 21:10
It is sharpened to make a sore slaughter; it is furbished that it may glitter: should we then make mirth? it contemneth the rod of my son, as every tree.
Matthew Poole's Commentary on Ezekiel 21:10
To make a sore slaughter; to slay many, and with as little regard as men kill beasts, or to offer whole herds of wicked men in sacrifice to the offended justice of God; much after this style both David, , and . May glitter, and strike a terror into the enemy. Should we then make mirth? shall we allow ourselves in jollity, in feasts, or dances, or songs? This would be very uncomely. It contemneth; this great, sharp and glittering sword, appointed to cut off, slights and despiseth all the resistance that can be made against it, and reckons all former chastisements were but as the rod wherewith a son is corrected; but now the sword of an enemy is drawn out, and will cut off all. Or, Nebuchadnezzar despiseth your king, the royal family, and nobles, which are compared to gods, ,11; and would use them as he would every common tree of the wood, as it appears he did, when he put out Zedekiah’ s eyes, and bound him in chains as a slave.
Trapp's Commentary on Ezekiel 21:10
Ezekiel 21:10 It is sharpened to make a sore slaughter; it is furbished that it may glitter: should we then make mirth? it contemneth the rod of my son, [as] every tree.Ver. 10. Should we then make mirth?] Not if we be in our right minds; for would it not be now a mad mirth, whenas we should be most serious and seek God? See Isaiah 22:12-14. It contemneth the rod of my son.] Other judgments forerun the sword, which, when they will not do the deed, the sword will then contemn the rod; that is, it will set at naught whatever those have done, and come furbished and sharpened for the slaughter. See Ezekiel 21:3.
Ellicott's Commentary on Ezekiel 21:10
(10) Make mirth.—The answer to this question has already been given in Ezekiel 21:6, and is repeated in Ezekiel 21:12. Contemneth the rod of my son.—This refers to Genesis 49:9-10, in which Jacob addresses Judah as “my son,” and foretells that “the sceptre shall not depart from” him until Shiloh come. There is another allusion to the same passage in Ezekiel 21:27. Comp, also Ezekiel 17:22-23. There is, however, serious difficulty as to the construction and meaning of the clause. The ancient versions and many commentators have more or less changed the text without improvement. The original is obscure in its extreme brevity, and allows “the rod of my son” to be either the object (as it is taken in the text) or the subject (as in the margin). The true sense is probably that which makes the clause into an objection offered by the Jew to the prophet’s denunciation: “But ‘the rod of my son’ despiseth every tree;” i.e., the Divine promise of old to Judah is sure, and his sceptre must remain whatever power arises against it. The objection was in a certain sense true, but the objectors had little idea of the means by which its truth should be established, and vainly imagined that it gave a temporal security to the kingdom of Judah, whatever might be its sins. The prophet does not notice the objection further than to go on with his prediction of the approaching desolation.
Adam Clarke's Commentary on Ezekiel 21:10
Verse 10. It contemneth the rod of my son] "It," the sword of Nebuchadnezzar, "contemneth the rod," despises the power and influence of my son-Israel, the Jewish people: "Out of Egypt have I called MY SON." As every tree.] As all the stocks, kindreds, and nations, over which I have already given him commission. Can the rod of Israel be spared, when the trees of Assyria, Egypt, &c., have been cut down?
Cambridge Bible on Ezekiel 21:10
10. should we then make mirth] lit., or shall we make mirth? These words with the rest to the end of the verse appear to have little meaning in the connexion. R V. renders the whole: “shall we then make mirth? the rod of my son, it contemneth every tree.” This is a literal rendering, the last words meaning probably that the rod (the sword of Babylon) with which Jehovah now chastises his son (the prince, or, people) contemneth (exceeds in severity) every tree, or, all wood, i.e. all rods of chastisement which are mere wood, for it is glittering steel. Some ingenuity is needed to extract the meaning, which, however, when extracted is difficult to harmonise with Ezekiel 21:13. The words “shall we then make mirth?” still appear meaningless. For “or” or “then” Frd. Del. would find some cohortative particle after the Assyr.,—ha! let us make mirth! the words being those of God (cf. Ezekiel 21:17), and the following words “contemneth every tree” meaning that in comparison with the rod he now uses all other rods of chastisement are only despicable, and useless for their purpose (Zeit. f. Keilschritftforschung, ii. 4 p. 385). The text appears to be in disorder, and though many emendations have been proposed none of them is satisfactory.
Ges., … “glitter, against the prince of the tribe of my son (Judah), which despiseth all wood”—prince for “should we rejoice” (nasi’ for nasis), and the idea being expressed that as Judah has hitherto despised all ordinary chastisements with the rod of wood the sword shall now be drawn against the prince. Ew., “no weak rod of my son, the softest of all wood”—the words “rod of my son” being a phrase from the mouth of fathers and meaning a gentle rod. Apart from the unnatural constructions and the strong Aramaisms assumed, the sense is feeble and improbable. Smend, “woe O prince! thou hast despised the rod, contemned every tree (all wood)”—rod and wood being used of chastening as before. LXX. reads: “ready (= furbished) for paralysing (enfeebling); slay, despise, set at nought every tree”! The imperatives are addressed to the sword. The words “for paralysing” may be a rendering of present Heb. read with Aramean sense; but “for” is read for “or.” It is by no means certain that LXX. found imperatives, because it renders Ezekiel 21:9 also in the imperative. Partly following Sep. Corn., “for men who slay and plunder (lit. men of slaughter and plundering) who despise every stronghold”—viz. the Chaldeans, into whose hand the sword of the Lord is to be given. (Cf.
Isaiah 33:8; Habakkuk 1:10.) This really gives a meaning, though it is gained at considerable cost, for some of the words assumed do not occur, the constructions are far from probable, and the changes of the text are serious. Further, in all the passage it is the sword itself that is dwelt upon and those whom it shall slay; those who are to wield it are only alluded to. Scholars almost unanimously assume that there is ref.
Whedon's Commentary on Ezekiel 21:10
10. Should we then make mirth? it contemneth the rod of my son, as every tree — Literally, shall we make mirth, saying, The scepter of my son contemneth all wood? Dr.
Sermons on Ezekiel 21:10
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The Burden of the Valley of Vision by Chuck Smith | In this video, Pastor Chuck Smith discusses the concept of the "Burden of the Valley of Vision" as mentioned in Isaiah 22. He explains that this burden refers to a prophecy of the |
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Awake to Righteousness and Sin Not by Paris Reidhead | In this sermon, the speaker recounts the powerful preaching of Jimmy Stewart, accompanied by William Fetler as his interpreter. They traveled through Eastern Europe, spreading the |
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In Time of War by Samuel Davies | Samuel Davies preaches a powerful sermon on the Valley of Vision, using the prophecy in Isaiah to warn about the impending danger faced by Jerusalem due to their sins and lack of r |
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The Sin of Pride, Nimrod by Shane Idleman | Shane Idleman emphasizes the destructive nature of pride, identifying it as the root cause of many personal and relational issues, including conflicts in marriages and workplaces. |
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The Sin of Self Advancement - Puffed by Pride by Shane Idleman | Shane Idleman addresses the destructive nature of pride in his sermon 'The Sin of Self Advancement - Puffed by Pride,' emphasizing that pride is often the root cause of personal an |
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Judgment Prepared in the Ungodly Ii by Aaron Dunlop | In this sermon, the preacher discusses the concept of complacency and its consequences. He uses the analogy of thieves robbing vineyards to illustrate how God will strip away every |
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The Sword in the Shadow by Allan Halton | Allan Halton emphasizes the danger of spiritual dullness caused by information overload, urging believers to carefully and prayerfully engage with God's Word to avoid becoming dese |