Ezekiel 21:26
Ezekiel 21:26 in Multiple Translations
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.
Thus saith the Lord GOD; Remove the diadem, and take off the crown: this shall not be the same: exalt him that is low, and abase him that is high.
thus saith the Lord Jehovah: Remove the mitre, and take off the crown; this shall be no more the same; exalt that which is low, and abase that which is high.
This is what the Lord has said: Take away the holy head-dress, take off the crown: this will not be again: let that which is low be lifted up, and that which is high be made low.
This is what the Lord God says: Take off your turban, and your crown. Things won't continue as they were. Give power to the common people and bring down the powerful!
Thus saith the Lord God, I will take away the diademe, and take off the crowne: this shalbe no more the same: I wil exalt the humble, and will abase him that is hie.
Thus said the Lord Jehovah: Turn aside the mitre, and bear away the crown, This — not this — the low make high, And the high make low.
the Lord GOD says: “Remove the turban, and take off the crown. This will not be as it was. Exalt that which is low, and humble that which is high.
Thus saith the Lord GOD; Remove the diadem, and take off the crown: this shall not be the same: exalt him that is low, and abase him that is high.
Thus saith the Lord God: Remove the diadem, take off the crown: is it not this that hath exalted the low one, and brought down him that was high?
And this is what Yahweh the Lord says to you soldiers from Babylonia: ‘Take off the king’s turban and his crown, because now things will be different than they were before. Thosein Jerusalem who had no authority will now be given authority, and those who had authority will have their authority taken from them.
Berean Amplified Bible — Ezekiel 21:26
BAB
Word Study
Hover over any word to see its amplified meaning. Click a word to explore its full definition and translation comparisons.
Amplified text is generated using scripting to tie together English translations for comparison. Always refer to the core BSB translation and original Hebrew/Greek text for accuracy. Anomalies may occur.
Ezekiel 21:26 Interlinear (Deep Study)
BIB
HEB
כִּֽי
עָמַ֨ד
מֶלֶךְ
בָּבֶ֜ל
אֶל
אֵ֣ם
הַ/דֶּ֗רֶךְ
בְּ/רֹ֛אשׁ
שְׁנֵ֥י
הַ/דְּרָכִ֖ים
לִ/קְסָם
קָ֑סֶם
קִלְקַ֤ל
בַּֽ/חִצִּים֙
שָׁאַ֣ל
בַּ/תְּרָפִ֔ים
רָאָ֖ה
בַּ/כָּבֵֽד
כִּֽי
kîy
H3588
for
Conj
עָמַ֨ד
ʻâmad
H5975
to stand
V-Qal-Perf-3ms
מֶלֶךְ
melek
H4428
King's
N-ms
בָּבֶ֜ל
Bâbel
H894
Babylon
N-proper
אֶל
ʼêl
H413
to(wards)
Prep
אֵ֣ם
ʼêm
H517
mother
N-fs
הַ/דֶּ֗רֶךְ
derek
H1870
way
Art | N-cs
בְּ/רֹ֛אשׁ
rôʼsh
H7218
head
Prep | N-ms
שְׁנֵ֥י
shᵉnayim
H8147
two
Adj
הַ/דְּרָכִ֖ים
derek
H1870
way
Art | N-cp
לִ/קְסָם
qâçam
H7080
to divine
Prep | V-Qal-Inf-a
קָ֑סֶם
qeçem
H7081
divination
N-ms
קִלְקַ֤ל
qâlal
H7043
to lighten
V-l-Perf-3ms
בַּֽ/חִצִּים֙
chêts
H2671
arrow
Prep | N-mp
שָׁאַ֣ל
shâʼal
H7592
to ask
V-Qal-Perf-3ms
בַּ/תְּרָפִ֔ים
tᵉrâphîym
H8655
teraphim
Prep | N-mp
רָאָ֖ה
râʼâh
H7200
Provider
V-Qal-Perf-3ms
בַּ/כָּבֵֽד
kâbêd
H3516
liver
Prep | N-fs
Hebrew Word Study
Select any word above to explore its original meaning, root, and usage across Scripture.
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Hebrew Word Reference — Ezekiel 21:26
כִּֽי
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.
עָמַ֨ד
ʻâmad
H5975
"to stand"
V-Qal-Perf-3ms
Means 'to stand' in a strong sense, like in Exodus 17:12 where Moses stood with his arms up to help Israel win a battle.
Definition: : stand/stop/establish 1) to stand, remain, endure, take one's stand 1a) (Qal) 1a1) to stand, take one's stand, be in a standing attitude, stand forth, take a stand, present oneself, attend upon, be or become servant of 1a2) to stand still, stop (moving or doing), cease 1a3) to tarry, delay, remain, continue, abide, endure, persist, be steadfast 1a4) to make a stand, hold one's ground 1a5) to stand upright, remain standing, stand up, rise, be erect, be upright 1a6) to arise, appear, come on the scene, stand forth, appear, rise up or against 1a7) to stand with, take one's stand, be appointed, grow flat, grow insipid 1b) (Hiphil) 1b1) to station, set 1b2) to cause to stand firm, maintain 1b3) to cause to stand up, cause to set up, erect 1b4) to present (one) before (king) 1b5) to appoint, ordain, establish 1c) (Hophal) to be presented, be caused to stand, be stood before
Usage: Occurs in 497 OT verses. KJV: abide (behind), appoint, arise, cease, confirm, continue, dwell, be employed, endure, establish, leave, make, ordain, be (over), place, (be) present (self), raise up, remain, repair, [phrase] serve, set (forth, over, -tle, up), (make to, make to be at a, with-) stand (by, fast, firm, still, up), (be at a) stay (up), tarry. See also: Genesis 18:8; Joshua 21:44; 1 Chronicles 6:17.
מֶלֶךְ
melek
H4428
"King's"
N-ms
This word refers to a king or royal person, like King David or King Saul. It can also describe something related to a king, like the King's Valley in Genesis. The Bible often uses this word to talk about the rulers of Israel.
Definition: King's (Valley) (Gen.14.17)
Usage: Occurs in 1919 OT verses. KJV: king, royal. See also: Genesis 14:1; Joshua 10:39; 1 Samuel 16:1.
בָּבֶ֜ל
Bâbel
H894
"Babylon"
N-proper
Babel refers to Babylon, a city and empire in the Bible, meaning confusion or mixing. It appears in Genesis 11:9 and is associated with the tower of Babel. The city was situated on the Euphrates River.
Definition: § Babel or Babylon = "confusion (by mixing)" Babel or Babylon, the ancient site and/or capital of Babylonia (modern Hillah) situated on the Euphrates
Usage: Occurs in 233 OT verses. KJV: Babel, Babylon. See also: Genesis 10:10; Jeremiah 29:22; Psalms 87:4.
אֶל
ʼêl
H413
"to(wards)"
Prep
This Hebrew word means 'to' or 'toward', showing direction or movement. It appears in many books, including Genesis and Exodus, to indicate where someone is going. The KJV translates it in various ways, like 'about', 'according to', or 'against'.
Definition: 1) to, toward, unto (of motion) 2) into (limit is actually entered) 2a) in among 3) toward (of direction, not necessarily physical motion) 4) against (motion or direction of a hostile character) 5) in addition to, to 6) concerning, in regard to, in reference to, on account of 7) according to (rule or standard) 8) at, by, against (of one's presence) 9) in between, in within, to within, unto (idea of motion to)
Usage: Occurs in 4205 OT verses. KJV: about, according to, after, against, among, as for, at, because(-fore, -side), both...and, by, concerning, for, from, [idiom] hath, in(-to), near, (out) of, over, through, to(-ward), under, unto, upon, whether, with(-in). See also: Genesis 1:9; Genesis 21:14; Genesis 31:13.
אֵ֣ם
ʼêm
H517
"mother"
N-fs
The Hebrew word for 'mother' is used in the Bible to describe a female parent or a maternal figure. It can also refer to the source or origin of something, such as a river or a family. In some cases, it is used figuratively to describe a person's relationship to others.
Definition: 1) mother 1a) of humans 1b) of Deborah's relationship to the people (fig.) 1c) of animals 2) point of departure or division
Usage: Occurs in 202 OT verses. KJV: dam, mother, [idiom] parting. See also: Genesis 2:24; 2 Kings 4:19; Psalms 22:10.
הַ/דֶּ֗רֶךְ
derek
H1870
"way"
Art | N-cs
Derek refers to a road or path, and can also mean a way of life or manner of action. It is often used to describe a journey or direction, and can be used figuratively to describe a person's character or moral path.
Definition: : road/route 1) way, road, distance, journey, manner 1a) road, way, path 1b) journey 1c) direction 1d) manner, habit, way 1e) of course of life (fig.) 1f) of moral character (fig.)
Usage: Occurs in 626 OT verses. KJV: along, away, because of, [phrase] by, conversation, custom, (east-) ward, journey, manner, passenger, through, toward, (high-) (path-) way(-side), whither(-soever). See also: Genesis 3:24; Deuteronomy 28:29; 1 Kings 15:34.
בְּ/רֹ֛אשׁ
rôʼsh
H7218
"head"
Prep | N-ms
This Hebrew word means chief or prince, and is used to describe leaders in the Bible, such as in the book of 1 Samuel. It signifies a position of authority and importance.
Definition: : head 1) head, top, summit, upper part, chief, total, sum, height, front, beginning 1a) head (of man, animals) 1b) top, tip (of mountain) 1c) height (of stars) 1d) chief, head (of man, city, nation, place, family, priest) 1e) head, front, beginning 1f) chief, choicest, best 1g) head, division, company, band 1h) sum
Usage: Occurs in 547 OT verses. KJV: band, beginning, captain, chapiter, chief(-est place, man, things), company, end, [idiom] every (man), excellent, first, forefront, (be-)head, height, (on) high(-est part, (priest)), [idiom] lead, [idiom] poor, principal, ruler, sum, top. See also: Genesis 2:10; Numbers 17:18; 2 Samuel 4:7.
שְׁנֵ֥י
shᵉnayim
H8147
"two"
Adj
The Hebrew word for the number two appears in Genesis and Exodus, describing pairs and dualities. It can also mean double or twice. In the Bible, it is often used to describe things that come in twos, like two witnesses or two tablets.
Definition: 1) two 1a) two (the cardinal number) 1a1) two, both, double, twice 1b) second (the ordinal number) 1c) in combination with other numbers 1d) both (a dual number)
Usage: Occurs in 646 OT verses. KJV: both, couple, double, second, twain, [phrase] twelfth, [phrase] twelve, [phrase] twenty (sixscore) thousand, twice, two. See also: Genesis 1:16; Exodus 30:4; Numbers 13:23.
הַ/דְּרָכִ֖ים
derek
H1870
"way"
Art | N-cp
Derek refers to a road or path, and can also mean a way of life or manner of action. It is often used to describe a journey or direction, and can be used figuratively to describe a person's character or moral path.
Definition: : road/route 1) way, road, distance, journey, manner 1a) road, way, path 1b) journey 1c) direction 1d) manner, habit, way 1e) of course of life (fig.) 1f) of moral character (fig.)
Usage: Occurs in 626 OT verses. KJV: along, away, because of, [phrase] by, conversation, custom, (east-) ward, journey, manner, passenger, through, toward, (high-) (path-) way(-side), whither(-soever). See also: Genesis 3:24; Deuteronomy 28:29; 1 Kings 15:34.
לִ/קְסָם
qâçam
H7080
"to divine"
Prep | V-Qal-Inf-a
In the Bible, this Hebrew word means to use magic or divination to predict the future, like Balaam did. It's often associated with false prophets and forbidden practices. This concept appears in various books, including Numbers and Deuteronomy.
Definition: 1) (Qal) to practice divination, divine 1a) of diviners of the nations, Balaam 1b) of false prophets of Israel 1c) prohibited
Usage: Occurs in 20 OT verses. KJV: divine(-r, -ation), prudent, soothsayer, use (divination). See also: Deuteronomy 18:10; Ezekiel 13:9; Isaiah 3:2.
קָ֑סֶם
qeçem
H7081
"divination"
N-ms
This Hebrew word refers to the act of seeking guidance through witchcraft or divination, which was common among false prophets. It can also mean a reward or payment for such services. The Bible warns against these practices in Deuteronomy and other books.
Definition: 1) divination, witchcraft 1a) of the nations, Balaam 1b) of false prophets 1c) in a good sense (king's lips as oracles)
Usage: Occurs in 11 OT verses. KJV: (reward of) divination, divine sentence, witchcraft. See also: Numbers 22:7; Proverbs 16:10; Jeremiah 14:14.
קִלְקַ֤ל
qâlal
H7043
"to lighten"
V-l-Perf-3ms
The Hebrew word qalal means to make something light or easy, but it can also mean to curse or bring into contempt. It appears in various forms throughout the Old Testament, including in the books of Exodus and Psalms.
Definition: 1) to be slight, be swift, be trifling, be of little account, be light 1a) (Qal) 1a1) to be slight, be abated (of water) 1a2) to be swift 1a3) to be trifling, be of little account 1b) (Niphal) 1b1) to be swift, show oneself swift 1b2) to appear trifling, be too trifling, be insignificant 1b3) to be lightly esteemed 1c) (Piel) 1c1) to make despicable 1c2) to curse 1d) (Pual) to be cursed 1e) (Hiphil) 1e1) to make light, lighten 1e2) to treat with contempt, bring contempt or dishonour 1f) (Pilpel) 1f1) to shake 1f2) to whet 1g) (Hithpalpel) to shake oneself, be moved to and fro
Usage: Occurs in 79 OT verses. KJV: abate, make bright, bring into contempt, (ac-) curse, despise, (be) ease(-y, -ier), (be a, make, make somewhat, move, seem a, set) light(-en, -er, -ly, -ly afflict, -ly esteem, thing), [idiom] slight(-ly), be swift(-er), (be, be more, make, re-) vile, whet. See also: Genesis 8:8; 2 Kings 3:18; Psalms 37:22.
בַּֽ/חִצִּים֙
chêts
H2671
"arrow"
Prep | N-mp
An arrow is a sharp object shot from a bow, used for hunting or battle, like those used by archers in the book of Judges. It can also symbolize God's powerful judgment.
Definition: arrow
Usage: Occurs in 42 OT verses. KJV: [phrase] archer, arrow, dart, shaft, staff, wound. See also: Genesis 49:23; Psalms 91:5; Psalms 7:14.
שָׁאַ֣ל
shâʼal
H7592
"to ask"
V-Qal-Perf-3ms
To ask or inquire, this Hebrew word is used in the Bible to describe seeking information or requesting something. It can also mean to beg or borrow, and is used in many different contexts throughout the Old Testament. The KJV translates it as ask, beg, or borrow.
Definition: 1) to ask, enquire, borrow, beg 1a) (Qal) 1a1) to ask, ask for 1a2) to ask (as a favour), borrow 1a3) to enquire, enquire of 1a4) to enquire of, consult (of deity, oracle) 1a5) to seek 1b) (Niphal) to ask for oneself, ask leave of absence 1c) (Piel) 1c1) to enquire, enquire carefully 1c2) to beg, practise beggary 1d) (Hiphil) 1d1) to be given on request 1d2) to grant, make over to, let (one) ask (successfully) or give or lend on request (then) grant or make over to Aramaic equivalent: she.el (שְׁאֵל "to ask" H7593)
Usage: Occurs in 157 OT verses. KJV: ask (counsel, on), beg, borrow, lay to charge, consult, demand, desire, [idiom] earnestly, enquire, [phrase] greet, obtain leave, lend, pray, request, require, [phrase] salute, [idiom] straitly, [idiom] surely, wish. See also: Genesis 24:47; 2 Samuel 8:10; Psalms 2:8.
בַּ/תְּרָפִ֔ים
tᵉrâphîym
H8655
"teraphim"
Prep | N-mp
Teraphim were idols or images used in worship, often in a household shrine. This Hebrew word refers to a family idol, and is used in the Bible to describe idolatry or false worship. The KJV translates it as idols or images.
Definition: § 1) idolatry, idols, image(s), teraphim, family idol 1a) a kind of idol used in household shrine or worship
Usage: Occurs in 15 OT verses. KJV: idols(-atry), images, teraphim. See also: Genesis 31:19; Judges 18:20; Zechariah 10:2.
רָאָ֖ה
râʼâh
H7200
"Provider"
V-Qal-Perf-3ms
The Hebrew word for provider means to see or look after, and is used to describe God's care for his people. It appears in various forms throughout the Bible, including in Genesis and other books.
Definition: (Lord will) Provide, cause to be seen. This name means to see, look at, inspect, look after
Usage: Occurs in 1206 OT verses. KJV: advise self, appear, approve, behold, [idiom] certainly, consider, discern, (make to) enjoy, have experience, gaze, take heed, [idiom] indeed, [idiom] joyfully, lo, look (on, one another, one on another, one upon another, out, up, upon), mark, meet, [idiom] be near, perceive, present, provide, regard, (have) respect, (fore-, cause to, let) see(-r, -m, one another), shew (self), [idiom] sight of others, (e-) spy, stare, [idiom] surely, [idiom] think, view, visions. See also: Genesis 1:4; Genesis 41:41; Exodus 33:13.
בַּ/כָּבֵֽד
kâbêd
H3516
"liver"
Prep | N-fs
The Hebrew word for liver, it refers to the heaviest organ in the body, as seen in biblical descriptions of animal sacrifices. It is often translated as liver in the KJV. This term appears in Leviticus and other books discussing ritual practices.
Definition: 1) the liver 1a) the liver (as the heaviest organ)
Usage: Occurs in 14 OT verses. KJV: liver. See also: Exodus 29:13; Leviticus 8:16; Proverbs 7:23.
Study Notes — Ezekiel 21:26
Show Verse Quote Highlights
- Context
- Cross References
- Ezekiel 21:26 Summary
- Frequently Asked Questions
- Reflection Questions
- Gill's Exposition on Ezekiel 21:26
- Jamieson-Fausset-Brown on Ezekiel 21:26
- Matthew Poole's Commentary on Ezekiel 21:26
- Trapp's Commentary on Ezekiel 21:26
- Ellicott's Commentary on Ezekiel 21:26
- Adam Clarke's Commentary on Ezekiel 21:26
- Cambridge Bible on Ezekiel 21:26
- Whedon's Commentary on Ezekiel 21:26
- Sermons on Ezekiel 21:26
Context — God’s Sword of Judgment
24Therefore this is what the Lord GOD says: ‘Because you have drawn attention to your guilt, exposing your transgressions, so that your sins are revealed in all your deeds—because you have come to remembrance—you shall be taken in hand.
25And you, O profane and wicked prince of Israel, the day has come for your final punishment.’
26This 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.
27A 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. ’ 28Now prophesy, son of man, and declare that this is what the Lord GOD says concerning the Ammonites and their contempt: ‘A sword! A sword is drawn for slaughter, polished to consume, to flash like lightning—Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Ezekiel 17:24 | Then all the trees of the field will know that I am the LORD. I bring the tall tree down and make the low tree tall. I dry up the green tree and make the withered tree flourish. I, the LORD, have spoken, and I have done it.’” |
| 2 | Psalms 75:7 | but it is God who judges; He brings down one and exalts another. |
| 3 | Jeremiah 13:18 | Say to the king and to the queen mother: “Take a lowly seat, for your glorious crowns have fallen from your heads.” |
| 4 | Jeremiah 52:31–34 | On the twenty-fifth day of the twelfth month of the thirty-seventh year of the exile of Jehoiachin king of Judah, in the first year of the reign of Evil-merodach king of Babylon, he pardoned Jehoiachin king of Judah and released him from prison. And he spoke kindly to Jehoiachin and set his throne above the thrones of the other kings who were with him in Babylon. So Jehoiachin changed out of his prison clothes, and he dined regularly at the king’s table for the rest of his life. And the king of Babylon provided Jehoiachin a daily portion for the rest of his life, until the day of his death. |
| 5 | Ezekiel 16:12 | I put a ring in your nose, earrings on your ears, and a beautiful crown upon your head. |
| 6 | Jeremiah 52:9–11 | The Chaldeans seized the king and brought him up to the king of Babylon at Riblah in the land of Hamath, where he pronounced judgment on Zedekiah. There at Riblah the king of Babylon slaughtered the sons of Zedekiah before his eyes, and he also killed all the officials of Judah. Then he put out Zedekiah’s eyes, bound him with bronze shackles, and took him to Babylon, where he kept him in custody until his dying day. |
| 7 | Luke 1:52 | He has brought down rulers from their thrones, but has exalted the humble. |
| 8 | 1 Samuel 2:7–8 | The LORD sends poverty and wealth; He humbles and He exalts. He raises the poor from the dust and lifts the needy from the ash heap. He seats them among princes and bestows on them a throne of honor. For the foundations of the earth are the LORD’s, and upon them He has set the world. |
| 9 | 2 Kings 25:27 | On the twenty-seventh day of the twelfth month of the thirty-seventh year of the exile of Judah’s King Jehoiachin, in the year Evil-merodach became king of Babylon, he released King Jehoiachin of Judah from prison. |
| 10 | 2 Kings 25:6 | The Chaldeans seized the king and brought him up to the king of Babylon at Riblah, where they pronounced judgment on him. |
Ezekiel 21:26 Summary
This verse is talking about how God wants to humble the proud leaders of Israel and lift up those who are humble. He is saying that things will not stay the same, and He will bring about a change. This is similar to what we see in Luke 1:52, where Mary says that God has brought down the mighty from their thrones and exalted the humble. It's a reminder that God is in control and wants us to trust in Him, not in our own power or status. By humbling ourselves and trusting in God, we can experience His grace and provision in our lives, just like it says in Matthew 23:12.
Frequently Asked Questions
What does the turban and crown represent in Ezekiel 21:26?
The turban and crown represent the pride and authority of the leaders of Israel, and God is calling for their removal as a sign of His judgment, similar to how He humbled the pride of King Nebuchadnezzar in Daniel 4:31.
Why does God say He will exalt the lowly and bring low the exalted?
God is emphasizing His desire for humility and justice, as seen in Proverbs 29:23, where it is written that a man's pride will bring him low, but honor will be given to the humble.
Is this verse only talking about the leaders of Israel, or is there a broader application?
While the immediate context is addressing the leaders of Israel, the principle of God opposing the proud and giving grace to the humble is a universal theme throughout the Bible, as seen in James 4:6 and 1 Peter 5:5.
How does this verse relate to the concept of God's sovereignty?
This verse highlights God's sovereignty over all nations and leaders, as He declares that things will not remain as they are, and He will bring about a change, which is a testament to His power and authority, as stated in Psalm 103:19.
Reflection Questions
- What are some areas in my life where I may be exalting myself, and how can I humble myself before God?
- How can I demonstrate God's heart for the lowly and oppressed in my daily interactions with others?
- In what ways can I trust in God's sovereignty and provision, even when things seem uncertain or unstable?
- What are some practical ways I can apply the principle of humility in my relationships and decision-making?
- How can I balance the desire for leadership and influence with the need for humility and dependence on God?
Gill's Exposition on Ezekiel 21:26
Thus saith the Lord God, remove the diadem, and take off the crown,.... That is, from Zedekiah; and as these are the regalia and ensigns of royal dignity, taking them off signifies the deposition of
Jamieson-Fausset-Brown on Ezekiel 21:26
Thus saith the Lord GOD; Remove the diadem, and take off the crown: this shall not be the same: exalt him that is low, and abase him that is high.
Matthew Poole's Commentary on Ezekiel 21:26
Either God speaks to the prophet to declare the thing, or to Nebuchadnezzar to do the thing, to take away the diadem, the royal tire of the head, which the king did ordinarily and daily wear. The crown; which was a royal ornament used on solemnities, and more than ordinary occasions; or it may be one thing in doubled expressions of the deposing of Zedekiah. The same; the kingdom and crown shall never be what it hath been; as we say of one greatly altered, He is not himself, so here, This shall not be the same; it was great, glorious, and flourishing, but hereafter small, dependent, ignoble, and withering. Exalt him; Jeconiah; it is probable the prophet foretells the advance of this captive king, which came to pass in the 37th year of Jeconiah’ s captivity, in the first year of Merodach, , who exalted his seat above all the captive kings in Babylon. That is low; now in captivity in Babylon. Abase him; Zedekiah, That is high; not now on the throne of Judah, strengthened with the confederacy of Egypt, on which he relieth, and exalteth himself, and bears himself high against the prophet, the king of Babylon, and, which is most insolent, against the God of heaven.
Trapp's Commentary on Ezekiel 21:26
Ezekiel 21:26 Thus saith the Lord GOD; Remove the diadem, and take off the crown: this [shall] not [be] the same: exalt [him that is] low, and abase [him that is] high.Ver. 26. Remove the diadem.] This was a fine linen cloth, wherewith the king’ s head used to be bound about, and then the crown was set on. Take off the crown.] Our Richard II, when to be deposed, was brought forth crowned and in royal robes. Never, saith the chronicler, was prince so gorgeous with less glory and more grief. This shall not be the same.] Haec non erit haec. This crown or kingdom shall not be as it hath been. Exalt him that is low.] Jeconiah, or, as some will, Christ the King of the Church. And abase him that is high.] Zedekiah. Let him not henceforth be the master of a molehill, nor owner of his own liberty. In him let it appear that mortality is but the stage of mutability.
Diadema, of διαδειν circumligare. Just the same that Cambyses threatened unto Egypt, ταμενανωκατω, ταδεκατωανω. - Herod., lib. ii.
Ellicott's Commentary on Ezekiel 21:26
(26) Remove the diadem.—The word translated “diadem” is rendered in every other place in which it occurs (Exodus 28:4; Exodus 28:37 bis, Exodus 28:39; Exodus 29:6 bis, Exodus 39:28; Exodus 39:31; Leviticus 8:9 bis, Exodus 16:4) the mitre of the high priest, and undoubtedly has the same sense here. Not only was the royal but also the high-priestly office to be overthrown in the approaching desolation. Neither of them were ever recovered in their full power after the captivity. The various verbs here, remove, take off, exalt, abase, are in the original in the infinitive, and although it is sometimes necessary to translate the infinitive as an imperative, it is better here to keep to its more common sense of indicating an action without reference to the agent which is most readily expressed in English by the passive: “The mitre shall be removed, and the crown taken off . . . the low exalted, and the high abased.” This shall not be the same.—Literally, this not this, or, supplying the verb, as is often required, this shall not be this—i.e., as the following clauses express, there shall be an utter change and overturning of the whole existing state of things. For the abasement of the high and exaltation of the low, as an expression of the Divine interposition at the introduction of a new order of things, comp. 1 Samuel 2:6-8; Luke 1:51-53.
Adam Clarke's Commentary on Ezekiel 21:26
Verse 26. Exalt him that is low] Give Gedaliah the government of Judea. Abase him that is high] Depose Zedekiah - remove his diadem, and take off his crown.
Cambridge Bible on Ezekiel 21:26
26. The term “diadem” is used of the mitre of the high-priest, Exodus 28:4. There can be no reference to the high-priest here, the passage refers exclusively to the royal house, which shall be discrowned. this … the same] The somewhat enigmatical words mean probably: this is not that, i.e. the present royal house and régime is not that which shall be (the Messianic), as Ezekiel 21:27 explains. Or, this shall not remain this, i.e. what it is, it shall be removed and give place to something higher to come, Ezekiel 21:27. exalt … that is high] let that be exalted which is low, and that which is high be abased. The words “overturn,” &c., Ezekiel 21:27 explain the idea. The present order shall disappear, the high shall be abased and at last that which is humble shall be exalted, cf. Ezekiel 17:24.
Whedon's Commentary on Ezekiel 21:26
26. Diadem — “Miter” (Exodus 28:4). This shall not be the same — Dr.
Sermons on Ezekiel 21:26
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Ezekiel 21:26 by Chuck Smith | Chuck Smith delivers a powerful sermon on Ezekiel 21:26, emphasizing the end of the kingdom of Israel and the conditional promise made to David regarding his descendants. He explai |
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The Trees of the Field, and Their Appointed Destiny by J.C. Philpot | J.C. Philpot preaches on the transformative work of the Lord in different characters represented by trees: the high tree symbolizing presumptuous professors, the low tree represent |
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From Babylon to Jerusalem - (Daniel) ch.11 & 12 by Zac Poonen | In this sermon, the speaker focuses on Daniel chapter 11 and the continuation of the angel Gabriel's message to Daniel. The chapter recounts historical events that were to take pla |
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The Eyes of God See It All by C.H. Spurgeon | C.H. Spurgeon emphasizes the joy and assurance that comes from knowing God is sovereign and sees all injustices in the world. He reassures the righteous that God holds all power an |
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Commentary Notes - Obadiah by Walter Beuttler | Walter Beuttler delves into the book of Obadiah, highlighting the prophetic message of divine retribution and the ultimate triumph of God's government. The Edomites, descendents of |
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As Thou Hast Said, Do Even So by F.B. Meyer | F.B. Meyer emphasizes the divine reversal of fortunes as seen in the story of Mordecai and Haman, illustrating how God honors those who remain humble and faithful. He reflects on t |
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(Through the Bible) Luke 1 by Chuck Smith | In this sermon, the speaker emphasizes the purpose of Jesus' coming, which is to seek and save the lost. The concept of redemption is highlighted, with the speaker noting that God |