Ezekiel 7:10

Verse

Berean Standard Bible

Behold, the day is here! It has come! Doom has gone out, the rod has budded, arrogance has bloomed.

American Standard Version (1901)

Behold, the day, behold, it cometh: thy doom is gone forth; the rod hath blossomed, pride hath budded.

Bible in Basic English

See, the day; see, it is coming: the crowning time has gone out; the twisted way is flowering, pride has put out buds.

Douay-Rheims 1899

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

Free Bible Version

Can't you see? The day is here! It has arrived! The consequences of your actions have come full circle—the walking stick has blossomed, pride has come into full bloom.

King James (Authorized) Version

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

Translation for Translators

The dayof your punishment is here! It has arrived! Disasters have come.

Unlocked Literal Bible

Behold, the day! Behold, it is coming! Doom has gone out! The rod has blossomed, arrogance has budded!

Noah Webster Bible

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

World English Bible

“‘Behold, the day! Behold, it comes! Your doom has gone out. The rod has blossomed. Pride has budded.

Young's Literal Translation

Lo, the day, lo, it hath come, Gone forth hath the morning, Blossomed hath the rod, flourished the pride.

Context

The Hour of Doom

⁹I will not look on you with pity, nor will I spare you, but I will punish you for your ways and for the abominations among you. Then you will know that it is I, the LORD, who strikes the blow. ¹⁰Behold, the day is here! It has come! Doom has gone out, the rod has budded, arrogance has bloomed. ¹¹Their violence has grown into a rod to punish their wickedness. None of them will remain: none of their multitude, none of their wealth, and nothing of value.

Summary

Ezekiel 7:10 conveys a message of impending judgment and devastation upon the people of Israel due to their persistent rebellion and sin. The verse emphasizes the severity of God's wrath and the certainty of His judgment upon those who have turned away from Him. It serves as a solemn warning to the Israelites to repent and turn back to God before it is too late. The imagery used in this verse paints a vivid picture of the destruction that will come upon the land as a result of their disobedience. Overall, Ezekiel 7:10 underscores the consequences of forsaking God and the importance of heeding His warnings to avoid calamity.

Commentary

Adam Clarke
Keil-Delitzsch
Jamieson-Fausset-Brown
John Gill
Tyndale

Adam Clarke Bible Commentary

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.

Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary

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).