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Selected Verse: Ezekiel 7:10 - King James

Verse	Translation	Text
Eze 7:10	King James	Behold the day, behold, it is come: the morning is gone forth; the rod hath blossomed, pride hath budded.

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
rod . . . blossomed, pride . . . budded--The "rod" is the Chaldean Nebuchadnezzar, the instrument of God's vengeance (Isa 10:5; Jer 51:20). The rod sprouting (as the word ought to be translated), &c., implies that God does not move precipitately, but in successive steps. He as it were has planted the ministers of His vengeance, and leaves them to grow till all is ripe for executing His purpose. "Pride" refers to the insolence of the Babylonian conqueror (Jer 50:31-32). The parallelism ("pride" answering to "rod") opposes JEROME'S view, that "pride" refers to the Jews who despised God's threats; (also CALVIN'S, "though the rod grew in Chaldea, the root was with the Jews"). The "rod" cannot refer, as GROTIUS thought, to the tribe of Judah, for it evidently refers to the "smiteth" (Eze 7:9) as the instrument of smiting.

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

rod . . . blossomed, pride . . . budded--The "rod" is the Chaldean Nebuchadnezzar, the instrument of God's vengeance (Isa 10:5; Jer 51:20). The rod sprouting (as the word ought to be translated), &c., implies that God does not move precipitately, but in successive steps. He as it were has planted the ministers of His vengeance, and leaves them to grow till all is ripe for executing His purpose. "Pride" refers to the insolence of the Babylonian conqueror (Jer 50:31-32). The parallelism ("pride" answering to "rod") opposes JEROME'S view, that "pride" refers to the Jews who despised God's threats; (also CALVIN'S, "though the rod grew in Chaldea, the root was with the Jews"). The "rod" cannot refer, as GROTIUS thought, to the tribe of Judah, for it evidently refers to the "smiteth" (Eze 7:9) as the instrument of smiting.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
Second Strophe Eze 7:10. Behold the day, behold, it cometh; the fate springeth up; the rod sprouteth; the pride blossometh. Eze 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. Eze 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. Eze 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. Eze 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 Eze 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 Kg1 5:13; Isa 11:1, etc.); it sprouts as a rod, and flowers as pride. Matteh, the rod as an instrument of chastisement (Isa 10:5). This rod is then called za=dho4n, pride, inasmuch as God makes use of a proud and violent people, namely the Chaldeans (Hab 1:6.; Jer 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 Eze 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, Isa 60:2; Psa 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 Jer 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=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 (Eze 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 Eze 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 Lev 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 (Lev 25:14, Lev 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 Isa 45:23; Isa 55:11). As לא ישׁוּב corresponds to the previous לא ישׁוּב, so does חזון את־כּל המונהּ to חרון אל־כּל־המונהּ in Eze 7:12. In the last clause of Eze 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 Eze 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 Jer 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 (Eze 33:3). הכין, an unusual form of the inf. abs. (see Jos 7:7), used in the place of the finite tense, and signifying to equip for war, as in Nah 2:4. הכּל, everything requisite for waging war. And no one goes into the battle, because the wrath of God turns against them (Lev 26:17), and smites them with despair (Deu 32:30).

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]

Second Strophe

Eze 7:10. Behold the day, behold, it cometh; the fate springeth up; the rod sprouteth; the pride blossometh. Eze 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. Eze 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. Eze 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. Eze 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 Eze 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 Kg1 5:13; Isa 11:1, etc.); it sprouts as a rod, and flowers as pride. Matteh, the rod as an instrument of chastisement (Isa 10:5). This rod is then called za=dho4n, pride, inasmuch as God makes use of a proud and violent people, namely the Chaldeans (Hab 1:6.; Jer 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 Eze 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, Isa 60:2; Psa 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 Jer 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=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 (Eze 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 Eze 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 Lev 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 (Lev 25:14, Lev 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 Isa 45:23; Isa 55:11). As לא ישׁוּב corresponds to the previous לא ישׁוּב, so does חזון את־כּל המונהּ to חרון אל־כּל־המונהּ in Eze 7:12. In the last clause of Eze 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 Eze 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 Jer 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 (Eze 33:3). הכין, an unusual form of the inf. abs. (see Jos 7:7), used in the place of the finite tense, and signifying to equip for war, as in Nah 2:4. הכּל, everything requisite for waging war. And no one goes into the battle, because the wrath of God turns against them (Lev 26:17), and smites them with despair (Deu 32:30).

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
Is come - Of your wickedness; pride and violence in particular.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
Behold the day - The same words are repeated, sometimes varied, and pressed on the attention with new figures and new circumstances, in order to alarm this infatuated people. Look at the day! It is come! The morning is gone forth - It will wait no longer. The rod that is to chastise you hath blossomed; it is quite ready. Pride hath budded - Your insolence, obstinacy, and daring opposition to God have brought forth their proper fruits.

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⁹ And mine eye shall not spare, neither will I have pity: I will recompense thee according to thy ways and thine abominations that are in the midst of thee; and ye shall know that I am the LORD that smiteth.

³¹ Behold, I am against thee, O thou most proud, saith the Lord GOD of hosts: for thy day is come, the time that I will visit thee.
³² And the most proud shall stumble and fall, and none shall raise him up: and I will kindle a fire in his cities, and it shall devour all round about him.

²⁰ Thou art my battle axe and weapons of war: for with thee will I break in pieces the nations, and with thee will I destroy kingdoms;

⁵ O Assyrian, the rod of mine anger, and the staff in their hand is mine indignation.

³⁰ How should one chase a thousand, and two put ten thousand to flight, except their Rock had sold them, and the LORD had shut them up?

¹⁷ And I will set my face against you, and ye shall be slain before your enemies: they that hate you shall reign over you; and ye shall flee when none pursueth you.

⁴ The chariots shall rage in the streets, they shall justle one against another in the broad ways: they shall seem like torches, they shall run like the lightnings.

⁷ And Joshua said, Alas, O Lord GOD, wherefore hast thou at all brought this people over Jordan, to deliver us into the hand of the Amorites, to destroy us? would to God we had been content, and dwelt on the other side Jordan!

³ If when he seeth the sword come upon the land, he blow the trumpet, and warn the people;

¹ O ye children of Benjamin, gather yourselves to flee out of the midst of Jerusalem, and blow the trumpet in Tekoa, and set up a sign of fire in Bethhaccerem: for evil appeareth out of the north, and great destruction.

¹⁴ They have blown the trumpet, even to make all ready; but none goeth to the battle: for my wrath is upon all the multitude thereof.

¹³ For the seller shall not return to that which is sold, although they were yet alive: for the vision is touching the whole multitude thereof, which shall not return; neither shall any strengthen himself in the iniquity of his life.

¹² The time is come, the day draweth near: let not the buyer rejoice, nor the seller mourn: for wrath is upon all the multitude thereof.

¹¹ So shall my word be that goeth forth out of my mouth: it shall not return unto me void, but it shall accomplish that which I please, and it shall prosper in the thing whereto I sent it.

²³ I have sworn by myself, the word is gone out of my mouth in righteousness, and shall not return, That unto me every knee shall bow, every tongue shall swear.

²⁷ Then let him count the years of the sale thereof, and restore the overplus unto the man to whom he sold it; that he may return unto his possession.
²⁸ But if he be not able to restore it to him, then that which is sold shall remain in the hand of him that hath bought it until the year of jubile: and in the jubile it shall go out, and he shall return unto his possession.

¹⁴ And if thou sell ought unto thy neighbour, or buyest ought of thy neighbour's hand, ye shall not oppress one another:

² Also, thou son of man, thus saith the Lord GOD unto the land of Israel; An end, the end is come upon the four corners of the land.

¹² The time is come, the day draweth near: let not the buyer rejoice, nor the seller mourn: for wrath is upon all the multitude thereof.

⁴ They shall die of grievous deaths; they shall not be lamented; neither shall they be buried; but they shall be as dung upon the face of the earth: and they shall be consumed by the sword, and by famine; and their carcases shall be meat for the fowls of heaven, and for the beasts of the earth.

¹⁶ A little that a righteous man hath is better than the riches of many wicked.

² For, behold, the darkness shall cover the earth, and gross darkness the people: but the LORD shall arise upon thee, and his glory shall be seen upon thee.

¹¹ Violence is risen up into a rod of wickedness: none of them shall remain, nor of their multitude, nor of any of theirs: neither shall there be wailing for them.

³¹ Behold, I am against thee, O thou most proud, saith the Lord GOD of hosts: for thy day is come, the time that I will visit thee.

⁶ For, lo, I raise up the Chaldeans, that bitter and hasty nation, which shall march through the breadth of the land, to possess the dwellingplaces that are not theirs.

⁵ O Assyrian, the rod of mine anger, and the staff in their hand is mine indignation.

¹ And there shall come forth a rod out of the stem of Jesse, and a Branch shall grow out of his roots:

¹³ And king Solomon raised a levy out of all Israel; and the levy was thirty thousand men.

¹⁰ Behold the day, behold, it is come: the morning is gone forth; the rod hath blossomed, pride hath budded.

¹⁴ They have blown the trumpet, even to make all ready; but none goeth to the battle: for my wrath is upon all the multitude thereof.

¹² The time is come, the day draweth near: let not the buyer rejoice, nor the seller mourn: for wrath is upon all the multitude thereof.

¹¹ Violence is risen up into a rod of wickedness: none of them shall remain, nor of their multitude, nor of any of theirs: neither shall there be wailing for them.

¹⁰ Behold the day, behold, it is come: the morning is gone forth; the rod hath blossomed, pride hath budded.