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Selected Verse: Ezekiel 14:12 - Strong Concordance

Verse	Translation	Text
Eze 14:12	Strong Concordance	The word [01697] of the LORD [03068] came again to me, saying [0559],
	King James	The word of the LORD came again to me, saying,

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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]
The second part of the chapter: the effect which the presence of a few righteous persons was to have on the purposes of God (compare Gen 18:24-32). God had told Jeremiah that the guilt of Judah was too great to be pardoned even for the intercession of Moses and Samuel (Psa 99:6; Jer 14:2; Jer 15:1), which had prevailed formerly (Exo 32:11-14; Num 14:13-20; Sa1 7:8-12), implying the extraordinary heinousness of their guilt, since in ordinary cases "the effectual fervent prayer of a righteous man (for others) availeth much" (Jam 5:16). Ezekiel supplements Jeremiah by adding that not only those two once successful intercessors, but not even the three pre-eminently righteous men, Noah, Daniel, and Job, could stay God's judgments by their righteousness.

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

The second part of the chapter: the effect which the presence of a few righteous persons was to have on the purposes of God (compare Gen 18:24-32). God had told Jeremiah that the guilt of Judah was too great to be pardoned even for the intercession of Moses and Samuel (Psa 99:6; Jer 14:2; Jer 15:1), which had prevailed formerly (Exo 32:11-14; Num 14:13-20; Sa1 7:8-12), implying the extraordinary heinousness of their guilt, since in ordinary cases "the effectual fervent prayer of a righteous man (for others) availeth much" (Jam 5:16). Ezekiel supplements Jeremiah by adding that not only those two once successful intercessors, but not even the three pre-eminently righteous men, Noah, Daniel, and Job, could stay God's judgments by their righteousness.

Notes on the Bible, by Albert Barnes, [1834]
Jer. 14; 15 is a remarkable parallel to this prophecy. Here, as elsewhere, Ezekiel is commissioned to deliver to the exiles the same message which Jeremiah conveys to the inhabitants of Judaea. The answer discovers the nature of the questions which had been expressed or implied. (1) Can God cast out a people who are holy unto Himself? (2) Is it just to punish them with utter desolation? The prophet answers: (1) That when a people is so corrupt as to call down national judgment, individual piety shall save none but the individuals themselves. (2) The corrupt condition of the people shall be made so manifest, that none will question the justice of God in dealing thus severely with them. Eze 14:12 Or, "When a land" - the case is first put in a general form, and then ism brought with increased force home to Jerusalem - "sinneth against me by trespassing grievously," and I stretch out "mine hand upon it," and break the staff of bread "thereof," and send famine "upon it and" cut off "man and beast: though these three men" etc. Eze 14:14 Noah, Daniel, and Job - Three striking instances of men who, for their integrity, were delivered from the ruin which fell upon others. Some have thought it strange that Daniel, a contemporary, and still young, should have been classed with the two ancient worthies. But the account of him Dan. 2 shows, that by this time Daniel was a very remarkable man (compare Eze 28:3), and the introduction of the name of a contemporary gives force and life to the illustration. There is in the order in which the names occur a kind of climax. Noah did not rescue the guilty world, but did carry forth with him his wife, sons, and sons' wives. Daniel raised only a few, but he did raise three of his countrymen with him to honor. To Job was spared neither son nor daughter. Eze 14:22, Eze 14:23 Ye shall be comforted ... - By a truer estimate of the dispensations of the Almighty. This visitation will be recognized as inevitable and just.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
The Righteousness of the Godly will not Avert the Judgment The threat contained in the preceding word of God, that if the idolaters did not repent, God would not answer them in any other way than with an exterminating judgment, left the possibility still open, that He would avert the destruction of Judah and Jerusalem for the sake of the righteous therein, as He had promised the patriarch Abraham that He would do in the case of Sodom and Gomorrah (Gen 18:23.). This hope, which might be cherished by the people and by the elders who had come to the prophet, is now to be taken from the people by the word of God which follows, containing as it does the announcement, that if any land should sin so grievously against God by its apostasy, He would be driven to inflict upon it the punishments threatened by Moses against apostate Israel (Lev 26:22, Lev 26:25-26, and elsewhere), namely, to destroy both man and beast, and make the land a desert; it would be of no advantage to such a land to have certain righteous men, such as Noah, Daniel, and Job, living therein. For although these righteous men would be saved themselves, their righteousness could not possibly secure salvation for the sinners. The manner in which this thought is carried out in Eze 14:13-20 is, that four exterminating punishments are successively supposed to come upon the land and lay it waste; and in the case of every one, the words are repeated, that even righteous men, such as Noah, Daniel, and Job, would only save their own souls, and not one of the sinners. And thus, according to Eze 14:21-23, will the Lord act when He sends His judgments against Jerusalem; and He will execute them in such a manner that the necessity and righteousness of His acts shall be made manifest therein. - This word of God forms a supplementary side-piece to Jer 15:1 -43, where the Lord replies to the intercession of the prophet, that even the intercession of a Moses and a Samuel on behalf of the people would not avert the judgments which were suspended over them. Eze 14:12-20 Eze 14:12. And the word of Jehovah came to me, saying, Eze 14:13. Son of man, if a land sin against me to act treacherously, and I stretch out my hand against it, and break in pieces for it the support of bread, and send famine into it, and cut off from it man and beast: Eze 14:14. And there should be these three men therein, Noah, Daniel, and Job, they would through their righteousness deliver their soul, is the saying of the Lord Jehovah. Eze 14:15. If I bring evil beasts into the land, so that they make it childless, and it become a desert, so that no one passeth through it because of the beasts: Eze 14:16. These three men therein, as I live, is the saying of the Lord Jehovah, would not deliver sons and daughters; they only would be delivered, but the land would become a desert. Eze 14:17. Or I bring the sword into that land, and say, Let the sword go through the land; and I cut off from it man and beast: Eze 14:18. These three men therein, as I live, is the saying of the Lord Jehovah, would not deliver sons and daughters, but they only would be delivered. Eze 14:19. Or I send pestilence into that land, and pour out my fury upon it in blood, to cut off from it man and beast: Eze 14:20. Verily, Noah, Daniel, and Job, in the midst of it, as I live, is the saying of the Lord Jehovah, would deliver neither son nor daughter; they would only deliver their own soul through their righteousness. - ארץ in Eze 14:13 is intentionally left indefinite, that the thought may be expressed in the most general manner. On the other hand, the sin is very plainly defined as למעל־מעל. מעל, literally, to cover, signifies to act in a secret or treacherous manner, especially towards Jehovah, either by apostasy from Him, in other words, by idolatry, or by withholding what is due to Him (see comm. on Lev 5:15). In the passage before us it is the treachery of apostasy from Him by idolatry that is intended. As the epithet used to denote the sin is taken from Lev 26:40 and Deu 32:51, so the four punishments mentioned in the following verses, as well as in Eze 5:17, are also taken from Lev 26, - viz. the breaking up of the staff of bread, from v. 26; the evil beasts, from Eze 14:22; and the sword and pestilence, from v. 25. The three men, Noah, Daniel, and Job, are named as examples of true righteousness of life, or צדקה (Eze 14:14, Eze 14:20); i.e., according to Calvin's correct explanation, quicquid pertinet ad regulam sancte et juste vivendi. Noah is so described in Gen 6:9; and Job, in the Book of Job 1:1; Job 12:4, etc.; and Daniel, in like manner, is mentioned in Dan 1:8., Eze 6:11., as faithfully confessing his faith in his life. The fact that Daniel is named before Job does not warrant the conjecture that some other older Daniel is meant, of whom nothing is said in the history, and whose existence is merely postulated. For the enumeration is not intended to be chronological, but is arranged according to the subject-matter; the order being determined by the nature of the deliverance experienced by these men for their righteousness in the midst of great judgments. Consequently, as Hvernick and Kliefoth have shown, we have a climax here: Noah saved his family along with himself; Daniel was able to save his friends (Dan 2:17-18); but Job, with his righteousness, was not even able to save his children. - The second judgment (Eze 14:15) is introduced with לוּ, which, as a rule, supposes a case that is not expected to occur, or even regarded as possible; here, however, לוּ is used as perfectly synonymous with אם. שׁכּלתה has no Mappik, because the tone is drawn back upon the penultima (see comm. on Amo 1:11). In Eze 14:19, the expression "to pour out my wrath in blood" is a pregnant one, for to pour out my wrath in such a manner that it is manifested in the shedding of blood or the destruction of life, for the life is in the blood. In this sense pestilence and blood were also associated in Eze 5:17. If we look closely at the four cases enumerated, we find the following difference in the statements concerning the deliverance of the righteous: that, in the first instance, it is simply stated that Noah, Daniel, and Job would save their soul, i.e., their life, by their righteousness; whereas, in the three others, it is declared that as truly as the Lord liveth they would not save either sons or daughters, but they alone would be delivered. The difference is not merely a rhetorical climax or progress in the address by means of asseveration and antithesis, but indicates a distinction in the thought. The first case is only intended to teach that in the approaching judgment the righteous would save their lives, i.e., that God would not sweep away the righteous with the ungodly. The three cases which follow are intended, on the other hand, to exemplify the truth that the righteousness of the righteous will be of no avail to the idolaters and apostates; since even such patterns of righteousness as Noah, Daniel, and Job would only save their own lives, and would not be able to save the lives of others also. This tallies with the omission of the asseveration in Eze 14:14. The first declaration, that God would deliver the righteous in the coming judgments, needed no asseveration, inasmuch as this truth was not called in question; but it was required in the case of the declaration that the righteousness of the righteous would bring no deliverance to the sinful nation, since this was the hope which the ungodly cherished, and it was this hope which was to be taken from them. The other differences which we find in the description given of the several cases are merely formal in their nature, and do not in any way affect the sense; e.g., the use of לא, in Eze 14:18, instead of the particle אם, which is commonly employed in oaths, and which we find in Eze 14:16 and Eze 14:20; the choice of the singular been בּן and בּת, in Eze 14:20, in the place of the plural בּנים וּבנות, used in Eze 14:16 and Eze 14:18; and the variation in the expressions, ינצּלוּ נפשׁם (Eze 14:14), יצּילוּ נפשׁם (Eze 14:20), and המּה לבדּם ינּצלוּ (Eze 14:16 and Eze 14:18), which Hitzig proposes to remove by altering the first two forms into the third, though without the slightest reason. For although the Piel occurs in Exo 12:36 in the sense of taking away or spoiling, and is not met with anywhere else in the sense of delivering, it may just as well be used in this sense, as the Hiphil has both significations. Eze 14:21-23 The rule expounded in Eze 14:13-20 is here applied to Jerusalem. - Eze 14:21. For thus saith the Lord Jehovah, How much more when I send my four evil judgments, sword, and famine, and evil beasts, and pestilence, against Jerusalem, to cut off from it man and beast? Eze 14:22. And, behold, there remain escaped ones in her who will be brought out, sons and daughters; behold, they will go out to you, that ye may see their walk and their works; and console yourselves concerning the evil which I have brought upon Jerusalem. Eze 14:23. And they will console you, when ye see their walk and their works: and ye will see that I have not done without cause all that I have done to her, is the saying of the Lord Jehovah. - By כּי in Eze 14:21 the application of the general rule to Jerusalem is made in the form of a reason. The meaning, however, is not, that the reason why Jehovah was obliged to act in this unsparing manner was to be found in the corrupt condition of the nation, as Hvernick supposes, - a thought quite foreign to the context; but כּי indicates that the judgments upon Jerusalem will furnish a practical proof of the general truth expressed in Eze 14:13-20, and so confirm it. This כּי is no more an emphatic yea than the following "אף is a forcible introduction to the antithesis formed by the coming fact, to the merely imaginary cases mentioned above" (Hitzig). אף has undoubtedly the force of a climax, but not of an asseveration, "verily" (Hv.); a meaning which this particle never has. It is used here, as in Job 4:19, in the sense of אף כּי; and the כּי which follows אף swollof hcihw in this case is a conditional particle of time, "when." Consequently כי ought properly to be written twice; but it is only used once, as in Eze 15:5; Job 9:14, etc. The thought is this: how much more will this be the case, namely, that even a Noah, Daniel, and Job will not deliver either sons or daughters when I send my judgments upon Jerusalem. The perfect שׁלּחתּי is used, and not the imperfect, as in Eze 14:13, because God has actually resolved upon sending it, and does not merely mention it as a possible case. The number four is significant, symbolizing the universality of the judgment, or the thought that it will fall on all sides, or upon the whole of Jerusalem; whereby it must also be borne in mind that Jerusalem as the capital represents the kingdom of Judah, or the whole of Israel, so far as it was still in Canaan. At the same time, by the fact that the Lord allows sons and daughters to escape death, and to be led away to Babylon, He forces the acknowledgment of the necessity and righteousness of His judgments among those who are in exile. This is in general terms the thought contained in Eze 14:22 and Eze 14:23, to which very different meanings have been assigned by the latest expositors. Hvernick, for example, imagines that, in addition to the four ordinary judgments laid down in the law, Eze 14:22 announces a new and extraordinary one; whereas Hitzig and Kliefoth have found in these two verses the consolatory assurance, that in the time of the judgments a few of the younger generation will be rescued and taken to those already in exile in Babylon, there to excite pity as well as to express it, and to give a visible proof of the magnitude of the judgment which has fallen upon Israel. They differ so far from each other, however, that Hitzig regards those of the younger generation who are saved as צדּיקים, who have saved themselves through their innocence, but not their guilty parents, and who will excite the commiseration of those already in exile through their blameless conduct; whilst Kliefoth imagines that those who are rescued are simply less criminal than the rest, and when they come to Babylon will be pitied by those who have been longer in exile, and will pity them in return. Neither of these views does justice to the words themselves or to the context. The meaning of. Eze 14:22 is clear enough; and in the main there has been no difference of opinion concerning it. When man and beast are cut off out of Jerusalem by the four judgments, all will not perish; but פּליטה, i.e., persons who have escaped destruction, will be left, and will be led out of the city. These are called sons and daughters, with an allusion to Eze 14:16, Eze 14:18, and Eze 14:20; and consequently we must not take these words as referring to the younger generation in contrast to the older. They will be led out of Jerusalem, not to remain in the land, but to come to "you," i.e., those already in exile, that is to say, to go into exile to Babylon. This does not imply either a modification or a sharpening of the punishment; for the cutting off of man and beast from a town may be effected not only by slaying, but by leading away. The design of God in leaving some to escape, and carrying them to Babylon, is explained in the clauses which follow from וּראיתם onwards, the meaning of which depends partly upon the more precise definition of דּרכּם and עלילותם, and partly upon the explanation to be given of נחמתּם and ונחמוּ אתכם. The ways and works are not to be taken without reserve as good and righteous works, as Kliefoth has correctly shown in his reply to Hitzig. Still less can ways and works denote their experience or fate, which is the explanation given by Kliefoth of the words, when expounding the meaning and connection of Eze 14:21-23. The context certainly points to wicked ways and evil works. And it is only the sight of such works that could lead to the conviction that it was not חנּם, in vain, i.e., without cause, that God had inflicted such severe judgments upon Jerusalem. And in addition to this effect, which is mentioned in Eze 14:23 as produced upon those who were already in exile, by the sight of the conduct of the פּליטה that came to Babylon, the immediate design of God is described in Eze 14:22 as 'ונחמתּם על־הרעה וגו. The verb נחם with על cannot be used here in the sense of to repent of, or be sorry for, a judgment which God has inflicted upon him, but only of evil which he himself has done; and נחם does not mean to pity a person, either when construed in the Piel with an accusative of the person, or in the Niphal c. על, rei. נחמתּם is Niphal, and signifies here to console oneself, as in Gen 38:12 with על, concerning anything, as in Sa2 13:39; Jer 31:15, etc.; and נחמוּ (Eze 14:23), with the accusative of the person, to comfort any one, as in Gen. 51:21; Job 2:11, etc. But the works and doings of those who came to Babylon could only produce this effect upon those who were already there, from the fact that they were of such a character as to demonstrate the necessity for the judgments which had fallen upon Jerusalem. A conviction of the necessity for the divine judgments would cause them to comfort themselves with regard to the evil inflicted by God; inasmuch as they would see, not only that the punishment endured was a chastisement well deserved, but that God in His righteousness would stay the punishment when it had fulfilled His purpose, and restore the penitent sinner to favour once more. But the consolation which those who were in exile would derive from a sight of the works of the sons and daughters who had escaped from death and come to Babylon, is attributed in Eze 14:23 (נחמוּ אתכם) to the persons themselves. It is in this sense that it is stated that "they will comfort you;" not by expressions of pity, but by the sight of their conduct. This is directly affirmed in the words, "when ye shall see their conduct and their works." Consequently Eze 14:23 does not contain a new thought, but simply the thought already expressed in Eze 14:22, which is repeated in a new form to make it the more emphatic. And the expression את כּל־אשׁר , in Eze 14:22, serves to increase the force; whilst את, in the sense of quoad, serves to place the thought to be repeated in subordination to the whole clause (cf. Ewald, 277a, p. 683).

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

The Righteousness of the Godly will not Avert the Judgment

The threat contained in the preceding word of God, that if the idolaters did not repent, God would not answer them in any other way than with an exterminating judgment, left the possibility still open, that He would avert the destruction of Judah and Jerusalem for the sake of the righteous therein, as He had promised the patriarch Abraham that He would do in the case of Sodom and Gomorrah (Gen 18:23.). This hope, which might be cherished by the people and by the elders who had come to the prophet, is now to be taken from the people by the word of God which follows, containing as it does the announcement, that if any land should sin so grievously against God by its apostasy, He would be driven to inflict upon it the punishments threatened by Moses against apostate Israel (Lev 26:22, Lev 26:25-26, and elsewhere), namely, to destroy both man and beast, and make the land a desert; it would be of no advantage to such a land to have certain righteous men, such as Noah, Daniel, and Job, living therein. For although these righteous men would be saved themselves, their righteousness could not possibly secure salvation for the sinners. The manner in which this thought is carried out in Eze 14:13-20 is, that four exterminating punishments are successively supposed to come upon the land and lay it waste; and in the case of every one, the words are repeated, that even righteous men, such as Noah, Daniel, and Job, would only save their own souls, and not one of the sinners. And thus, according to Eze 14:21-23, will the Lord act when He sends His judgments against Jerusalem; and He will execute them in such a manner that the necessity and righteousness of His acts shall be made manifest therein. - This word of God forms a supplementary side-piece to Jer 15:1 -43, where the Lord replies to the intercession of the prophet, that even the intercession of a Moses and a Samuel on behalf of the people would not avert the judgments which were suspended over them.

Eze 14:12-20

Eze 14:12. And the word of Jehovah came to me, saying, Eze 14:13. Son of man, if a land sin against me to act treacherously, and I stretch out my hand against it, and break in pieces for it the support of bread, and send famine into it, and cut off from it man and beast: Eze 14:14. And there should be these three men therein, Noah, Daniel, and Job, they would through their righteousness deliver their soul, is the saying of the Lord Jehovah. Eze 14:15. If I bring evil beasts into the land, so that they make it childless, and it become a desert, so that no one passeth through it because of the beasts: Eze 14:16. These three men therein, as I live, is the saying of the Lord Jehovah, would not deliver sons and daughters; they only would be delivered, but the land would become a desert. Eze 14:17. Or I bring the sword into that land, and say, Let the sword go through the land; and I cut off from it man and beast: Eze 14:18. These three men therein, as I live, is the saying of the Lord Jehovah, would not deliver sons and daughters, but they only would be delivered. Eze 14:19. Or I send pestilence into that land, and pour out my fury upon it in blood, to cut off from it man and beast: Eze 14:20. Verily, Noah, Daniel, and Job, in the midst of it, as I live, is the saying of the Lord Jehovah, would deliver neither son nor daughter; they would only deliver their own soul through their righteousness. - ארץ in Eze 14:13 is intentionally left indefinite, that the thought may be expressed in the most general manner. On the other hand, the sin is very plainly defined as למעל־מעל. מעל, literally, to cover, signifies to act in a secret or treacherous manner, especially towards Jehovah, either by apostasy from Him, in other words, by idolatry, or by withholding what is due to Him (see comm. on Lev 5:15). In the passage before us it is the treachery of apostasy from Him by idolatry that is intended. As the epithet used to denote the sin is taken from Lev 26:40 and Deu 32:51, so the four punishments mentioned in the following verses, as well as in Eze 5:17, are also taken from Lev 26, - viz. the breaking up of the staff of bread, from v. 26; the evil beasts, from Eze 14:22; and the sword and pestilence, from v. 25. The three men, Noah, Daniel, and Job, are named as examples of true righteousness of life, or צדקה (Eze 14:14, Eze 14:20); i.e., according to Calvin's correct explanation, quicquid pertinet ad regulam sancte et juste vivendi. Noah is so described in Gen 6:9; and Job, in the Book of Job 1:1; Job 12:4, etc.; and Daniel, in like manner, is mentioned in Dan 1:8., Eze 6:11., as faithfully confessing his faith in his life. The fact that Daniel is named before Job does not warrant the conjecture that some other older Daniel is meant, of whom nothing is said in the history, and whose existence is merely postulated. For the enumeration is not intended to be chronological, but is arranged according to the subject-matter; the order being determined by the nature of the deliverance experienced by these men for their righteousness in the midst of great judgments. Consequently, as Hvernick and Kliefoth have shown, we have a climax here: Noah saved his family along with himself; Daniel was able to save his friends (Dan 2:17-18); but Job, with his righteousness, was not even able to save his children. - The second judgment (Eze 14:15) is introduced with לוּ, which, as a rule, supposes a case that is not expected to occur, or even regarded as possible; here, however, לוּ is used as perfectly synonymous with אם. שׁכּלתה has no Mappik, because the tone is drawn back upon the penultima (see comm. on Amo 1:11). In Eze 14:19, the expression "to pour out my wrath in blood" is a pregnant one, for to pour out my wrath in such a manner that it is manifested in the shedding of blood or the destruction of life, for the life is in the blood. In this sense pestilence and blood were also associated in Eze 5:17.

If we look closely at the four cases enumerated, we find the following difference in the statements concerning the deliverance of the righteous: that, in the first instance, it is simply stated that Noah, Daniel, and Job would save their soul, i.e., their life, by their righteousness; whereas, in the three others, it is declared that as truly as the Lord liveth they would not save either sons or daughters, but they alone would be delivered. The difference is not merely a rhetorical climax or progress in the address by means of asseveration and antithesis, but indicates a distinction in the thought. The first case is only intended to teach that in the approaching judgment the righteous would save their lives, i.e., that God would not sweep away the righteous with the ungodly. The three cases which follow are intended, on the other hand, to exemplify the truth that the righteousness of the righteous will be of no avail to the idolaters and apostates; since even such patterns of righteousness as Noah, Daniel, and Job would only save their own lives, and would not be able to save the lives of others also. This tallies with the omission of the asseveration in Eze 14:14. The first declaration, that God would deliver the righteous in the coming judgments, needed no asseveration, inasmuch as this truth was not called in question; but it was required in the case of the declaration that the righteousness of the righteous would bring no deliverance to the sinful nation, since this was the hope which the ungodly cherished, and it was this hope which was to be taken from them. The other differences which we find in the description given of the several cases are merely formal in their nature, and do not in any way affect the sense; e.g., the use of לא, in Eze 14:18, instead of the particle אם, which is commonly employed in oaths, and which we find in Eze 14:16 and Eze 14:20; the choice of the singular been בּן and בּת, in Eze 14:20, in the place of the plural בּנים וּבנות, used in Eze 14:16 and Eze 14:18; and the variation in the expressions, ינצּלוּ נפשׁם (Eze 14:14), יצּילוּ נפשׁם (Eze 14:20), and המּה לבדּם ינּצלוּ (Eze 14:16 and Eze 14:18), which Hitzig proposes to remove by altering the first two forms into the third, though without the slightest reason. For although the Piel occurs in Exo 12:36 in the sense of taking away or spoiling, and is not met with anywhere else in the sense of delivering, it may just as well be used in this sense, as the Hiphil has both significations.

Eze 14:21-23

The rule expounded in Eze 14:13-20 is here applied to Jerusalem. - Eze 14:21. For thus saith the Lord Jehovah, How much more when I send my four evil judgments, sword, and famine, and evil beasts, and pestilence, against Jerusalem, to cut off from it man and beast? Eze 14:22. And, behold, there remain escaped ones in her who will be brought out, sons and daughters; behold, they will go out to you, that ye may see their walk and their works; and console yourselves concerning the evil which I have brought upon Jerusalem. Eze 14:23. And they will console you, when ye see their walk and their works: and ye will see that I have not done without cause all that I have done to her, is the saying of the Lord Jehovah. - By כּי in Eze 14:21 the application of the general rule to Jerusalem is made in the form of a reason. The meaning, however, is not, that the reason why Jehovah was obliged to act in this unsparing manner was to be found in the corrupt condition of the nation, as Hvernick supposes, - a thought quite foreign to the context; but כּי indicates that the judgments upon Jerusalem will furnish a practical proof of the general truth expressed in Eze 14:13-20, and so confirm it. This כּי is no more an emphatic yea than the following "אף is a forcible introduction to the antithesis formed by the coming fact, to the merely imaginary cases mentioned above" (Hitzig). אף has undoubtedly the force of a climax, but not of an asseveration, "verily" (Hv.); a meaning which this particle never has. It is used here, as in Job 4:19, in the sense of אף כּי; and the כּי which follows אף swollof hcihw in this case is a conditional particle of time, "when." Consequently כי ought properly to be written twice; but it is only used once, as in Eze 15:5; Job 9:14, etc. The thought is this: how much more will this be the case, namely, that even a Noah, Daniel, and Job will not deliver either sons or daughters when I send my judgments upon Jerusalem. The perfect שׁלּחתּי is used, and not the imperfect, as in Eze 14:13, because God has actually resolved upon sending it, and does not merely mention it as a possible case. The number four is significant, symbolizing the universality of the judgment, or the thought that it will fall on all sides, or upon the whole of Jerusalem; whereby it must also be borne in mind that Jerusalem as the capital represents the kingdom of Judah, or the whole of Israel, so far as it was still in Canaan. At the same time, by the fact that the Lord allows sons and daughters to escape death, and to be led away to Babylon, He forces the acknowledgment of the necessity and righteousness of His judgments among those who are in exile. This is in general terms the thought contained in Eze 14:22 and Eze 14:23, to which very different meanings have been assigned by the latest expositors. Hvernick, for example, imagines that, in addition to the four ordinary judgments laid down in the law, Eze 14:22 announces a new and extraordinary one; whereas Hitzig and Kliefoth have found in these two verses the consolatory assurance, that in the time of the judgments a few of the younger generation will be rescued and taken to those already in exile in Babylon, there to excite pity as well as to express it, and to give a visible proof of the magnitude of the judgment which has fallen upon Israel. They differ so far from each other, however, that Hitzig regards those of the younger generation who are saved as צדּיקים, who have saved themselves through their innocence, but not their guilty parents, and who will excite the commiseration of those already in exile through their blameless conduct; whilst Kliefoth imagines that those who are rescued are simply less criminal than the rest, and when they come to Babylon will be pitied by those who have been longer in exile, and will pity them in return.

Neither of these views does justice to the words themselves or to the context. The meaning of. Eze 14:22 is clear enough; and in the main there has been no difference of opinion concerning it. When man and beast are cut off out of Jerusalem by the four judgments, all will not perish; but פּליטה, i.e., persons who have escaped destruction, will be left, and will be led out of the city. These are called sons and daughters, with an allusion to Eze 14:16, Eze 14:18, and Eze 14:20; and consequently we must not take these words as referring to the younger generation in contrast to the older. They will be led out of Jerusalem, not to remain in the land, but to come to "you," i.e., those already in exile, that is to say, to go into exile to Babylon. This does not imply either a modification or a sharpening of the punishment; for the cutting off of man and beast from a town may be effected not only by slaying, but by leading away. The design of God in leaving some to escape, and carrying them to Babylon, is explained in the clauses which follow from וּראיתם onwards, the meaning of which depends partly upon the more precise definition of דּרכּם and עלילותם, and partly upon the explanation to be given of נחמתּם and ונחמוּ אתכם. The ways and works are not to be taken without reserve as good and righteous works, as Kliefoth has correctly shown in his reply to Hitzig. Still less can ways and works denote their experience or fate, which is the explanation given by Kliefoth of the words, when expounding the meaning and connection of Eze 14:21-23. The context certainly points to wicked ways and evil works. And it is only the sight of such works that could lead to the conviction that it was not חנּם, in vain, i.e., without cause, that God had inflicted such severe judgments upon Jerusalem. And in addition to this effect, which is mentioned in Eze 14:23 as produced upon those who were already in exile, by the sight of the conduct of the פּליטה that came to Babylon, the immediate design of God is described in Eze 14:22 as 'ונחמתּם על־הרעה וגו. The verb נחם with על cannot be used here in the sense of to repent of, or be sorry for, a judgment which God has inflicted upon him, but only of evil which he himself has done; and נחם does not mean to pity a person, either when construed in the Piel with an accusative of the person, or in the Niphal c. על, rei. נחמתּם is Niphal, and signifies here to console oneself, as in Gen 38:12 with על, concerning anything, as in Sa2 13:39; Jer 31:15, etc.; and נחמוּ (Eze 14:23), with the accusative of the person, to comfort any one, as in Gen. 51:21; Job 2:11, etc. But the works and doings of those who came to Babylon could only produce this effect upon those who were already there, from the fact that they were of such a character as to demonstrate the necessity for the judgments which had fallen upon Jerusalem. A conviction of the necessity for the divine judgments would cause them to comfort themselves with regard to the evil inflicted by God; inasmuch as they would see, not only that the punishment endured was a chastisement well deserved, but that God in His righteousness would stay the punishment when it had fulfilled His purpose, and restore the penitent sinner to favour once more. But the consolation which those who were in exile would derive from a sight of the works of the sons and daughters who had escaped from death and come to Babylon, is attributed in Eze 14:23 (נחמוּ אתכם) to the persons themselves. It is in this sense that it is stated that "they will comfort you;" not by expressions of pity, but by the sight of their conduct. This is directly affirmed in the words, "when ye shall see their conduct and their works." Consequently Eze 14:23 does not contain a new thought, but simply the thought already expressed in Eze 14:22, which is repeated in a new form to make it the more emphatic. And the expression את כּל־אשׁר , in Eze 14:22, serves to increase the force; whilst את, in the sense of quoad, serves to place the thought to be repeated in subordination to the whole clause (cf. Ewald, 277a, p. 683).

Top

¹⁶ Confess [1843] your faults [3900] one to another [240], and [2532] pray [2172] one [240] for [5228] another [240], that [3704] ye may be healed [2390]. The effectual fervent [1754] prayer [1162] of a righteous man [1342] availeth [2480] much [4183].

⁸ And the children [01121] of Israel [03478] said [0559] to Samuel [08050], Cease [02790] not to cry [02199] unto the LORD [03068] our God [0430] for us, that he will save [03467] us out of the hand [03027] of the Philistines [06430].
⁹ And Samuel [08050] took [03947] a [0259] sucking [02461] lamb [02924], and offered [05927] it for a burnt offering [05930] wholly [03632] unto the LORD [03068]: and Samuel [08050] cried [02199] unto the LORD [03068] for Israel [03478]; and the LORD [03068] heard [06030] him.
¹⁰ And as Samuel [08050] was offering up [05927] the burnt offering [05930], the Philistines [06430] drew near [05066] to battle [04421] against Israel [03478]: but the LORD [03068] thundered [07481] with a great [01419] thunder [06963] on that day [03117] upon the Philistines [06430], and discomfited [02000] them; and they were smitten [05062] before [06440] Israel [03478].
¹¹ And the men [0582] of Israel [03478] went out [03318] of Mizpeh [04709], and pursued [07291] the Philistines [06430], and smote [05221] them, until they came under Bethcar [01033].
¹² Then Samuel [08050] took [03947] a [0259] stone [068], and set [07760] it between Mizpeh [04709] and Shen [08129], and called [07121] the name [08034] of it Ebenezer [072], saying [0559], Hitherto hath the LORD [03068] helped [05826] us.

¹³ And Moses [04872] said [0559] unto the LORD [03068], Then the Egyptians [04714] shall hear [08085] it, (for thou broughtest up [05927] this people [05971] in thy might [03581] from among [07130] them;)
¹⁴ And they will tell [0559] it to the inhabitants [03427] of this land [0776]: for they have heard [08085] that thou LORD [03068] art among [07130] this people [05971], that thou LORD [03068] art seen [07200] face [05869] to face [05869], and that thy cloud [06051] standeth [05975] over them, and that thou goest [01980] before [06440] them, by day time [03119] in a pillar [05982] of a cloud [06051], and in a pillar [05982] of fire [0784] by night [03915].
¹⁵ Now if thou shalt kill [04191] all this people [05971] as one [0259] man [0376], then the nations [01471] which have heard [08085] the fame [08088] of thee will speak [0559], saying [0559],
¹⁶ Because the LORD [03068] was not [01115] able [03201] to bring [0935] this people [05971] into the land [0776] which he sware [07650] unto them, therefore he hath slain [07819] them in the wilderness [04057].
¹⁷ And now, I beseech thee, let the power [03581] of my Lord [0136] be great [01431], according [0834] as thou hast spoken [01696], saying [0559],
¹⁸ The LORD [03068] is longsuffering [0750] [0639], and of great [07227] mercy [02617], forgiving [05375] iniquity [05771] and transgression [06588], and by no means [05352] clearing [05352] the guilty, visiting [06485] the iniquity [05771] of the fathers [01] upon the children [01121] unto the third [08029] and fourth [07256] generation.
¹⁹ Pardon [05545], I beseech thee, the iniquity [05771] of this people [05971] according unto the greatness [01433] of thy mercy [02617], and as thou hast forgiven [05375] this people [05971], from Egypt [04714] even until now [02008].
²⁰ And the LORD [03068] said [0559], I have pardoned [05545] according to thy word [01697]:

¹¹ And Moses [04872] besought [02470] [06440] the LORD [03068] his God [0430], and said [0559], LORD [03068], why doth thy wrath [0639] wax hot [02734] against thy people [05971], which thou hast brought forth [03318] out of the land [0776] of Egypt [04714] with great [01419] power [03581], and with a mighty [02389] hand [03027]?
¹² Wherefore should the Egyptians [04714] speak [0559], and say [0559], For mischief [07451] did he bring [03318] them out, to slay [02026] them in the mountains [02022], and to consume [03615] them from the face [06440] of the earth [0127]? Turn [07725] from thy fierce [02740] wrath [0639], and repent [05162] of this evil [07451] against thy people [05971].
¹³ Remember [02142] Abraham [085], Isaac [03327], and Israel [03478], thy servants [05650], to whom thou swarest [07650] by thine own self, and saidst [01696] unto them, I will multiply [07235] your seed [02233] as the stars [03556] of heaven [08064], and all this land [0776] that I have spoken [0559] of will I give [05414] unto your seed [02233], and they shall inherit [05157] it for ever [05769].
¹⁴ And the LORD [03068] repented [05162] of the evil [07451] which he thought [01696] to do [06213] unto his people [05971].

¹ Then said [0559] the LORD [03068] unto me, Though Moses [04872] and Samuel [08050] stood [05975] before [06440] me, yet my mind [05315] could not be toward this people [05971]: cast them out [07971] of my sight [06440], and let them go forth [03318].

² Judah [03063] mourneth [056], and the gates [08179] thereof languish [0535]; they are black [06937] unto the ground [0776]; and the cry [06682] of Jerusalem [03389] is gone up [05927].

⁶ Moses [04872] and Aaron [0175] among his priests [03548], and Samuel [08050] among them that call [07121] upon his name [08034]; they called [07121] upon the LORD [03068], and he answered [06030] them.

²⁴ Peradventure there be [03426] fifty [02572] righteous [06662] within [08432] the city [05892]: wilt thou also destroy [05595] and not spare [05375] the place [04725] for [04616] the fifty [02572] righteous [06662] that are therein [07130]?
²⁵ That be far [02486] from thee to do [06213] after this manner [01697], to slay [04191] the righteous [06662] with the wicked [07563]: and that the righteous [06662] should be as the wicked [07563], that be far [02486] from thee: Shall not the Judge [08199] of all the earth [0776] do [06213] right [04941]?
²⁶ And the LORD [03068] said [0559], If I find [04672] in Sodom [05467] fifty [02572] righteous [06662] within [08432] the city [05892], then I will spare [05375] all the place [04725] for their sakes.
²⁷ And Abraham [085] answered [06030] and said [0559], Behold now, I have taken upon me [02974] to speak [01696] unto the Lord [0136], which [0595] am but dust [06083] and ashes [0665]:
²⁸ Peradventure there shall lack [02637] five [02568] of the fifty [02572] righteous [06662]: wilt thou destroy [07843] all the city [05892] for lack of five [02568]? And he said [0559], If I find [04672] there forty [0705] and five [02568], I will not destroy [07843] it.
²⁹ And he spake [01696] unto him yet again [03254], and said [0559], Peradventure there shall be forty [0705] found [04672] there. And he said [0559], I will not do [06213] it for forty's [0705] sake.
³⁰ And he said [0559] unto him, Oh [04994] let not the Lord [0136] be angry [02734], and I will speak [01696]: Peradventure there shall thirty [07970] be found [04672] there. And he said [0559], I will not do [06213] it, if I find [04672] thirty [07970] there.
³¹ And he said [0559], Behold now, I have taken upon me [02974] to speak [01696] unto the Lord [0136]: Peradventure there shall be twenty [06242] found [04672] there. And he said [0559], I will not destroy [07843] it for twenty's [06242] sake.
³² And he said [0559], Oh let not the Lord [0136] be angry [02734], and I will speak [01696] yet [0389] but this once [06471]: Peradventure ten [06235] shall be found [04672] there. And he said [0559], I will not destroy [07843] it for ten's [06235] sake.

²³ And they shall comfort [05162] you, when ye see [07200] their ways [01870] and their doings [05949]: and ye shall know [03045] that I have not done [06213] without cause [02600] all that I have done [06213] in it, saith [05002] the Lord [0136] GOD [03069].

²² Yet, behold, therein shall be left [03498] a remnant [06413] that shall be brought forth [03318], both sons [01121] and daughters [01323]: behold, they shall come forth [03318] unto you, and ye shall see [07200] their way [01870] and their doings [05949]: and ye shall be comforted [05162] concerning the evil [07451] that I have brought [0935] upon Jerusalem [03389], even concerning all that I have brought [0935] upon it.

³ Behold, thou art wiser [02450] than Daniel [01840]; there is no secret [05640] that they can hide [06004] from thee:

¹⁴ Though these three [07969] men [0582], Noah [05146], Daniel [01840], and Job [0347], were in it [08432], they should deliver [05337] but their own souls [05315] by their righteousness [06666], saith [05002] the Lord [0136] GOD [03069].

¹² The word [01697] of the LORD [03068] came again to me, saying [0559],

¹¹ Now when Job's [0347] three [07969] friends [07453] heard [08085] of all this evil [07451] that was come [0935] upon him, they came [0935] every one [0376] from his own place [04725]; Eliphaz [0464] the Temanite [08489], and Bildad [01085] the Shuhite [07747], and Zophar [06691] the Naamathite [05284]: for they had made an appointment [03259] together [03162] to come [0935] to mourn [05110] with him and to comfort [05162] him.

¹⁵ Thus saith [0559] the LORD [03068]; A voice [06963] was heard [08085] in Ramah [07414], lamentation [05092], and bitter [08563] weeping [01065]; Rahel [07354] weeping [01058] for her children [01121] refused [03985] to be comforted [05162] for her children [01121], because they were not.

³⁹ And the soul of king [04428] David [01732] longed [03615] to go forth [03318] unto Absalom [053]: for he was comforted [05162] concerning Amnon [0550], seeing he was dead [04191].

¹² And in process [07235] of time [03117] the daughter [01323] of Shuah [07770] Judah's [03063] wife [0802] died [04191]; and Judah [03063] was comforted [05162], and went up [05927] unto his sheepshearers [01494] [06629] to Timnath [08553], he and his friend [07453] Hirah [02437] the Adullamite [05726].

²¹ For thus saith [0559] the Lord [0136] GOD [03069]; How much more when I send [07971] my four [0702] sore [07451] judgments [08201] upon Jerusalem [03389], the sword [02719], and the famine [07458], and the noisome [07451] beast [02416], and the pestilence [01698], to cut off [03772] from it man [0120] and beast [0929]?
²² Yet, behold, therein shall be left [03498] a remnant [06413] that shall be brought forth [03318], both sons [01121] and daughters [01323]: behold, they shall come forth [03318] unto you, and ye shall see [07200] their way [01870] and their doings [05949]: and ye shall be comforted [05162] concerning the evil [07451] that I have brought [0935] upon Jerusalem [03389], even concerning all that I have brought [0935] upon it.
²³ And they shall comfort [05162] you, when ye see [07200] their ways [01870] and their doings [05949]: and ye shall know [03045] that I have not done [06213] without cause [02600] all that I have done [06213] in it, saith [05002] the Lord [0136] GOD [03069].

²⁰ Though Noah [05146], Daniel [01840], and Job [0347], were in it [08432], as I live [02416], saith [05002] the Lord [0136] GOD [03069], they shall deliver [05337] neither son [01121] nor [0518] daughter [01323]; they shall but deliver [05337] their own souls [05315] by their righteousness [06666].

¹⁸ Though these three [07969] men [0582] were in it [08432], as I live [02416], saith [05002] the Lord [0136] GOD [03069], they shall deliver [05337] neither sons [01121] nor daughters [01323], but they only shall be delivered [05337] themselves.

¹⁶ Though these three [07969] men [0582] were in it [08432], as I live [02416], saith [05002] the Lord [0136] GOD [03069], they shall deliver [05337] neither sons [01121] nor daughters [01323]; they only shall be delivered [05337], but the land [0776] shall be desolate [08077].

¹⁴ How much less shall I answer [06030] him, and choose out [0977] my words [01697] to reason with him?

⁵ Behold, when it was whole [08549], it was meet [06213] for no work [04399]: how much less shall it be meet [06213] yet for any work [04399], when the fire [0784] hath devoured [0398] it, and it is burned [02787]?

¹⁹ How much less [0637] in them that dwell [07931] in houses [01004] of clay [02563], whose foundation [03247] is in the dust [06083], which are crushed [01792] before [06440] the moth [06211]?

¹³ Son [01121] of man [0120], when the land [0776] sinneth [02398] against me by trespassing [04603] grievously [04604], then will I stretch out [05186] mine hand [03027] upon it, and will break [07665] the staff [04294] of the bread [03899] thereof, and will send [07971] famine [07458] upon it, and will cut off [03772] man [0120] and beast [0929] from it:
¹⁴ Though these three [07969] men [0582], Noah [05146], Daniel [01840], and Job [0347], were in it [08432], they should deliver [05337] but their own souls [05315] by their righteousness [06666], saith [05002] the Lord [0136] GOD [03069].
¹⁵ If [03863] I cause noisome [07451] beasts [02416] to pass through [05674] the land [0776], and they spoil [07921] it, so that it be desolate [08077], that no man may pass through [05674] because [06440] of the beasts [02416]:
¹⁶ Though these three [07969] men [0582] were in it [08432], as I live [02416], saith [05002] the Lord [0136] GOD [03069], they shall deliver [05337] neither sons [01121] nor daughters [01323]; they only shall be delivered [05337], but the land [0776] shall be desolate [08077].
¹⁷ Or if I bring [0935] a sword [02719] upon that land [0776], and say [0559], Sword [02719], go through [05674] the land [0776]; so that I cut off [03772] man [0120] and beast [0929] from it:
¹⁸ Though these three [07969] men [0582] were in it [08432], as I live [02416], saith [05002] the Lord [0136] GOD [03069], they shall deliver [05337] neither sons [01121] nor daughters [01323], but they only shall be delivered [05337] themselves.
¹⁹ Or if I send [07971] a pestilence [01698] into that land [0776], and pour out [08210] my fury [02534] upon it in blood [01818], to cut off [03772] from it man [0120] and beast [0929]:
²⁰ Though Noah [05146], Daniel [01840], and Job [0347], were in it [08432], as I live [02416], saith [05002] the Lord [0136] GOD [03069], they shall deliver [05337] neither son [01121] nor [0518] daughter [01323]; they shall but deliver [05337] their own souls [05315] by their righteousness [06666].

³⁶ And the LORD [03068] gave [05414] the people [05971] favour [02580] in the sight [05869] of the Egyptians [04714], so that they lent [07592] unto them such things as they required. And they spoiled [05337] the Egyptians [04714].

¹⁷ So will I send [07971] upon you famine [07458] and evil [07451] beasts [02416], and they shall bereave [07921] thee; and pestilence [01698] and blood [01818] shall pass through [05674] thee; and I will bring [0935] the sword [02719] upon thee. I the LORD [03068] have spoken [01696] it.

¹⁹ Or if I send [07971] a pestilence [01698] into that land [0776], and pour out [08210] my fury [02534] upon it in blood [01818], to cut off [03772] from it man [0120] and beast [0929]:

¹¹ Thus saith [0559] the LORD [03068]; For three [07969] transgressions [06588] of Edom [0123], and for four [0702], I will not turn away [07725] the punishment thereof; because he did pursue [07291] his brother [0251] with the sword [02719], and did cast off [07843] all pity [07356], and his anger [0639] did tear [02963] perpetually [05703], and he kept [08104] his wrath [05678] for ever [05331]:

¹⁵ If [03863] I cause noisome [07451] beasts [02416] to pass through [05674] the land [0776], and they spoil [07921] it, so that it be desolate [08077], that no man may pass through [05674] because [06440] of the beasts [02416]:

¹⁷ Then [0116] Daniel [01841] went [0236] to his house [01005], and made the thing [04406] known [03046] to Hananiah [02608], Mishael [04333], and Azariah [05839], his companions [02269]:
¹⁸ That they would desire [01156] mercies [07359] of [04481] [06925] the God [0426] of heaven [08065] concerning [05922] this [01836] secret [07328]; that Daniel [01841] and his fellows [02269] should not [03809] perish [07] with [05974] the rest [07606] of the wise [02445] men of Babylon [0895].

¹¹ Thus saith [0559] the Lord [0136] GOD [03069]; Smite [05221] with thine hand [03709], and stamp [07554] with thy foot [07272], and say [0559], Alas [0253] for all the evil [07451] abominations [08441] of the house [01004] of Israel [03478]! for they shall fall [05307] by the sword [02719], by the famine [07458], and by the pestilence [01698].

⁸ But Daniel [01840] purposed [07760] in his heart [03820] that he would not defile [01351] himself with the portion [06598] of the king's [04428] meat [06598], nor with the wine [03196] which he drank [04960]: therefore he requested [01245] of the prince [08269] of the eunuchs [05631] that he might not defile [01351] himself.

⁴ I am as one mocked [07814] of his neighbour [07453], who calleth [07121] upon God [0433], and he answereth [06030] him: the just [06662] upright [08549] man is laughed to scorn [07814].

¹ There was a man [0376] in the land [0776] of Uz [05780], whose name [08034] was Job [0347]; and that man [0376] was perfect [08535] and upright [03477], and one that feared [03373] God [0430], and eschewed [05493] evil [07451].

⁹ These are the generations [08435] of Noah [05146]: Noah [05146] was a just [06662] man [0376] and perfect [08549] in his generations [01755], and Noah [05146] walked [01980] with God [0430].

⁵¹ Because ye trespassed [04603] against me among [08432] the children [01121] of Israel [03478] at the waters [04325] of Meribah-Kadesh [04808] [06946], in the wilderness [04057] of Zin [06790]; because ye sanctified [06942] me not in the midst [08432] of the children [01121] of Israel [03478].

⁴⁰ If they shall confess [03034] their iniquity [05771], and the iniquity [05771] of their fathers [01], with their trespass [04604] which they trespassed [04603] against me, and that also they have walked [01980] contrary [07147] unto me;

¹⁵ If a soul [05315] commit [04603] a trespass [04604], and sin [02398] through ignorance [07684], in the holy things [06944] of the LORD [03068]; then he shall bring [0935] for his trespass [0817] unto the LORD [03068] a ram [0352] without blemish [08549] out of the flocks [06629], with thy estimation [06187] by shekels [08255] of silver [03701], after the shekel [08255] of the sanctuary [06944], for a trespass offering [0817]:

¹⁹ Or if I send [07971] a pestilence [01698] into that land [0776], and pour out [08210] my fury [02534] upon it in blood [01818], to cut off [03772] from it man [0120] and beast [0929]:

¹⁷ Or if I bring [0935] a sword [02719] upon that land [0776], and say [0559], Sword [02719], go through [05674] the land [0776]; so that I cut off [03772] man [0120] and beast [0929] from it:

¹² The word [01697] of the LORD [03068] came again to me, saying [0559],

¹² The word [01697] of the LORD [03068] came again to me, saying [0559],
¹³ Son [01121] of man [0120], when the land [0776] sinneth [02398] against me by trespassing [04603] grievously [04604], then will I stretch out [05186] mine hand [03027] upon it, and will break [07665] the staff [04294] of the bread [03899] thereof, and will send [07971] famine [07458] upon it, and will cut off [03772] man [0120] and beast [0929] from it:
¹⁴ Though these three [07969] men [0582], Noah [05146], Daniel [01840], and Job [0347], were in it [08432], they should deliver [05337] but their own souls [05315] by their righteousness [06666], saith [05002] the Lord [0136] GOD [03069].
¹⁵ If [03863] I cause noisome [07451] beasts [02416] to pass through [05674] the land [0776], and they spoil [07921] it, so that it be desolate [08077], that no man may pass through [05674] because [06440] of the beasts [02416]:
¹⁶ Though these three [07969] men [0582] were in it [08432], as I live [02416], saith [05002] the Lord [0136] GOD [03069], they shall deliver [05337] neither sons [01121] nor daughters [01323]; they only shall be delivered [05337], but the land [0776] shall be desolate [08077].
¹⁷ Or if I bring [0935] a sword [02719] upon that land [0776], and say [0559], Sword [02719], go through [05674] the land [0776]; so that I cut off [03772] man [0120] and beast [0929] from it:
¹⁸ Though these three [07969] men [0582] were in it [08432], as I live [02416], saith [05002] the Lord [0136] GOD [03069], they shall deliver [05337] neither sons [01121] nor daughters [01323], but they only shall be delivered [05337] themselves.
¹⁹ Or if I send [07971] a pestilence [01698] into that land [0776], and pour out [08210] my fury [02534] upon it in blood [01818], to cut off [03772] from it man [0120] and beast [0929]:
²⁰ Though Noah [05146], Daniel [01840], and Job [0347], were in it [08432], as I live [02416], saith [05002] the Lord [0136] GOD [03069], they shall deliver [05337] neither son [01121] nor [0518] daughter [01323]; they shall but deliver [05337] their own souls [05315] by their righteousness [06666].

²⁵ And I will bring [0935] a sword [02719] upon you, that shall avenge [05358] the quarrel [05359] of my covenant [01285]: and when ye are gathered together [0622] within [0413] your cities [05892], I will send [07971] the pestilence [01698] among [08432] you; and ye shall be delivered [05414] into the hand [03027] of the enemy [0341].
²⁶ And when I have broken [07665] the staff [04294] of your bread [03899], ten [06235] women [0802] shall bake [0644] your bread [03899] in one [0259] oven [08574], and they shall deliver [07725] you your bread [03899] again [07725] by weight [04948]: and ye shall eat [0398], and not be satisfied [07646].

²² I will also send [07971] wild [07704] beasts [02416] among you, which shall rob you of your children [07921], and destroy [03772] your cattle [0929], and make you few in number [04591]; and your high ways [01870] shall be desolate [08074].

²³ And Abraham [085] drew near [05066], and said [0559], Wilt thou also destroy [05595] the righteous [06662] with [05973] the wicked [07563]?