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Ezekiel 33:21 [study!]

American Standard Version (ASV 1901) [2]
— And it came to pass in the twelfth year of our captivity, in the tenth [month], in the fifth [day] of the month, that one that had escaped out of Jerusalem came unto me, saying, The city is smitten.
King James Version (KJV 1769)
— And it came to pass in the twelfth year of our captivity, in the tenth [month], in the fifth [day] of the month, [that] one that had escaped out of Jerusalem came unto me, saying, The city is smitten.
New American Standard Bible (NASB ©1995)
— Now in the twelfth year of our exile, on the fifth of the tenth month, the refugees from Jerusalem came to me, saying, “The city has been taken.”
Webster's Revision of the KJB (WEB 1833)
— And it came to pass in the twelfth year of our captivity, in the tenth [month], in the fifth [day] of the month, [that] one that had escaped out of Jerusalem came to me, saying, The city is smitten.
Darby's Translation (DBY 1890)
— And it came to pass in the twelfth year of our captivity, in the tenth [month], on the fifth of the month, that one who had escaped out of Jerusalem came unto me, saying, The city is smitten!
Rotherham's Emphasized Bible (EBR 1902)
— And it came to pass, in the twelfth year, in the tenth month, on the fifth of the month, of our exile, that there came unto me one that had escaped out of Jerusalem, saying, Smitten, is the city!
Young's Literal Translation (YLT 1898)
— And it cometh to pass, in the twelfth year—in the tenth [month], in the fifth of the month—of our removal, come in unto me doth one who is escaped from Jerusalem, saying, 'The city hath been smitten.'
Douay-Rheims Challoner Revision (DR 1750)
— And it came to pass in the twelfth year of our captivity, in the tenth month, in the fifth day of the month, that there came to me one that was fled from Jerusalem, saying: The city is laid waste.
Original King James Bible (AV 1611) [2]
— And it came to passe in the twelfth yeere of our captiuitie, in the tenth [moneth], in the fifth [day] of the moneth, [that] one that had escaped out of Ierusalem, came vnto mee, saying, The city is smitten.
Brenton Greek Septuagint (LXX, Restored Names)
— And it came to pass in the tenth year of our captivity, in the twelfth month, on the fifth [day] of the month, [that] one that had escaped from Jerusalem came to me, saying, The city is taken.
Full Hebrew Names / Holy Name KJV (2008) [2] [3]
— And it came to pass in the twelfth year of our captivity, in the tenth [month], in the fifth [day] of the month, [that] one that had escaped out of Yerushalaim came unto me, saying, The city is smitten.

Strong's Numbers & Hebrew NamesHebrew Old TestamentColor-Code/Key Word Studies
And it came to pass x1961
(1961) Complement
A primitive root (compare H1933); to exist, that is, be or become, come to pass (always emphatic, and not a mere copula or auxiliary).
in the twelfth 8147
{8147} Prime
(The first form being dual of H8145; the second form being feminine); two; also (as ordinal) twofold.
{6240} Prime
For H6235; ten (only in combination), that is, the 'teens'; also (ordinal) a 'teenth'.
year 8141
{8141} Prime
(The first form being in plural only, the second form being feminine); from H8138; a year (as a revolution of time).
of our captivity, 1546
{1546} Prime
Feminine from H1540; captivity; concretely exiles (collectively).
in the tenth 6224
{6224} Prime
From H6235; tenth; by abbreviation tenth month or (feminine) part.
[month], in the fifth 2568
{2568} Prime
A primitive numeral; five.
[day] of the month, 2320
{2320} Prime
From H2318; the new moon; by implication a month.
[that] one that had escaped 6412
{6412} Prime
From H6403; a refugee.
out of Yrlaim יְרוּשָׁלִַם 3389
{3389} Prime
A dual (in allusion to its two main hills (the true pointing, at least of the former reading, seems to be that of H3390)); probably from (the passive participle of) H3384 and H7999; founded peaceful; Jerushalaim or Jerushalem, the capital city of Palestine.
(4480) Complement
For H4482; properly a part of; hence (prepositionally), from or out of in many senses.
came 935
{0935} Prime
A primitive root; to go or come (in a wide variety of applications).
<8804> Grammar
Stem - Qal (See H8851)
Mood - Perfect (See H8816)
Count - 12562
unto x413
(0413) Complement
(Used only in the shortened constructive form (the second form)); a primitive particle, properly denoting motion towards, but occasionally used of a quiescent position, that is, near, with or among; often in general, to.
me, saying, 559
{0559} Prime
A primitive root; to say (used with great latitude).
<8800> Grammar
Stem - Qal (See H8851)
Mood - Infinitive (See H8812)
Count - 4888
The city 5892
{5892} Prime
From H5782 a city (a place guarded by waking or a watch) in the widest sense (even of a mere encampment or post).
is smitten. 5221
{5221} Prime
A primitive root; to strike (lightly or severely, literally or figuratively).
<8717> Grammar
Stem - Hophal (See H8825)
Mood - Perfect (See H8816)
Count - 123
Jamieson-Fausset-Brown Commentary

Ezekiel 33:21

_ _ twelfth year ... tenth month — a year and a half after the capture of the city (Jeremiah 39:2; Jeremiah 52:5, Jeremiah 52:6), in the eleventh year and fourth month. The one who escaped (as foretold, Ezekiel 24:26) may have been so long on the road through fear of entering the enemy’s country [Henderson]; or, the singular is used for the plural in a collective sense, “the escaped remnant.” Compare similar phrases, “the escaped of Moab,” Isaiah 15:9; “He that escapeth of them,” Amos 9:1. Naturally the reopening of the prophet’s mouth for consolation would be deferred till the number of the escaped remnant was complete: the removal of such a large number would easily have occupied seventeen or eighteen months.

Matthew Henry's Commentary

Ezekiel 33:21-29

_ _ Here we have,

_ _ I. The tidings brought to Ezekiel of the burning of Jerusalem by the Chaldeans. The city was burnt in the eleventh year of the captivity and the fifth month, Jeremiah 52:12, Jeremiah 52:13. Tidings hereof were brought to the prophet by one that was an eye-witness of the destruction, in the twelfth year, and the tenth month (Ezekiel 33:21), which was a year and almost five months after the thing was done; we may well suppose that, there being a constant correspondence at this time more than ever kept up between Jerusalem and Babylon, he had heard the news long before. But this was the first time he had an account of it from a refugee, from one who escaped, who could be particular, and would be pathetic, in the narrative of it. And the sign given him was the coming of such a one to him as had himself narrowly escaped the flames (Ezekiel 24:26): He that escapes in that day shall come unto thee, to cause thee to hear it with thy ears, to hear it more distinctly than ever, from one that could say, Quaeque ipse miserrima vidiThese miserable scenes I saw.

_ _ II. The divine impressions and influences he was under, to prepare him for those heavy tidings (Ezekiel 33:22): The hand of the Lord was upon me before he came, and had opened my mouth to speak to the house of Israel what we had in the former part of this chapter. And now he was no more dumb; he prophesied now with more freedom and boldness, being by the event proved a true prophet, to the confusion of those that contradicted him. All the prophecies from ch. 24 to this chapter have relation purely to the nations about, it is probable that the prophet, when he received them from the Lord, did not deliver them by word of mouth, but in writing; for he could not Say to the Ammonites, Say unto Tyrus, Say unto Pharaoh, etc., so and so, but by letters directed to the persons concerned, as Zacharias, when he could not speak, wrote; and herein he was as truly executing his prophetic office as ever. Note, Even silenced ministers may be doing a great deal of good by writing letters and making visits. But now the prophet's mouth is opened, that he may speak to the children of his people. It is probable that he had, during these three years, been continually speaking to them as a friend, putting them in mind of what he had formerly delivered to them, but that he never spoke to them as a prophet, by inspiration, till now, when the hand of the Lord came upon him, renewed his commission, gave him fresh instructions, and opened his mouth, furnished him with power to speak to the people as he ought to speak.

_ _ III. The particular message he was entrusted with, relating to these Jews that yet remained in the land of Israel, and inhabited the wastes of that land, Ezekiel 33:24. See what work sin had made. The cities of Israel had now become the wastes of Israel, for they lay all in ruins; some few that had escaped the sword and captivity still continued there and began to think of re-settling. This was so long after the destruction of Jerusalem that it was some time before this that Gedaliah (a modest humble man) and his friends were slain; but probably at this time Johanan, and the proud men that joined with him, were at the height (Jeremiah 43:2); and before they came to a resolution to go into Egypt, wherein Jeremiah opposed them, it is probable that the project was to establish themselves in the wastes of the land of Israel, in which Ezekiel here opposed them, and probably despatched the message away by the person that brought him the news of Jerusalem's destruction. Or, perhaps, those here prophesied against might be some other party of Jews, that remained in the land, hoping to take root there and to be sole masters of it, after Johanan and his forces had gone into Egypt. Now here we have,

_ _ 1. An account of the pride of these remaining Jews, who dwelt in the wastes of the land of Israel. Though the providence of God concerning them had been very humbling, and still was very threatening, yet they were intolerably haughty and secure, and promised themselves peace. He that brought the news to the prophet that Jerusalem was smitten could not tell him (it is likely) what these people said, but God tells him, They say,The land is given us for inheritance, Ezekiel 33:24. Our partners being gone, it is now all our own by survivorship, or, for want of heirs, it comes to us as occupants; we shall now be placed alone in the midst of the earth and have it all to ourselves.” This argues great stupidity under the weighty hand of God, and a reigning selfishness and narrow-spiritedness; they pleased themselves in the ruin of their country as long as they hoped to find their own account in it, cared not though it were all waste, so that they might have the sole property — a poor inheritance to be proud of! They have the impudence to compare their case with Abraham's, glorying in this, We have Abraham to our father. “Abraham,” say they, “was one, one family, and he inherited the land, and lived many years in the peaceable enjoyment of it; but we are many, many families, more numerous than he; the land is given us for inheritance.” (1.) They think they can make out as good a title from God to this land as Abraham could: “If God gave this land to him, who was but one worshipper of him, as a reward of his service, much more will he give it to us, who are many worshippers of him, as the reward of our service.” This shows the great conceit they had of the own merits, as if they were greater than those of Abraham their father, who yet was not justified by works. (2.) They think they can make good the possession of this land against the Chaldeans and all others invaders, as well as Abraham could against those that were competitors with him for it: “If he, who was but one, could hold it, much more shall we, who are many, and have many more at command than his 300 trained servants.” This shows the confidence they had in their own might; they had got possession, and were resolved to keep it.

_ _ 2. A check to this pride. Since God's providences did neither humble them nor terrify them, he sends them a message sufficient to do both.

_ _ (1.) To humble them, he tells them of the wickedness they still persisted in, which rendered them utterly unworthy to possess this land, so that they could not expect God should give it to them. They had been followed with one judgment after another, but they had not profited by those means of grace as might be expected; they were still unreformed, and how could they expect that they should possess the land?Shall you possess the land? What! such wicked people as you are? How shall I put thee among the children, and give thee a pleasant land? Jeremiah 3:19. Surely you never reflect upon yourselves, else you would rather wonder that you are in the land of the living than expect to possess this land. For do you now know how bad you are?” [1.] “You make no conscience of forbidden fruit, forbidden food: You eat with the blood,” directly contrary to one of the precepts given to Noah and his sons when God gave them possession of the earth, Genesis 9:4. [2.] “Idolatry, that covenant-breaking sin, that sin which the jealous God has been in a particular manner provoked by to lay your country waste, is still the sin that most easily besets you and which you have a strong inclination to: You lift up your eyes towards your idols, which is a sign that though perhaps you do not bow your knee to them so much as you have done, yet you set your hearts upon them and hanker after them.” [3.] “You are as fierce, and cruel, and barbarous as ever: You shed blood, innocent blood.” [4.] “You confide in your own strength, your own arm, your own bow, and have no dependence on, or regard to, God and his providence: You stand upon your sword (Ezekiel 33:26); you think to carry all before you, and make all your own, by force of arms.” How can those expect the inheritance of Isaac (as these did) who are of Ishmael's disposition, that had his hand against every man (Genesis 16:12), and Esau's resolution to live by his sword? Genesis 27:40. We met with those (Genesis 32:27) who, when they died, thought they could not lie easy underground unless they had their swords under their heads. Here we meet with those who, while they live, think they cannot stand firmly above ground unless they have their swords under their feet, as if swords were both the softest pillows and the strongest pillars; though it was sin, it was sin, that first drew the sword. But, blessed be God, there are those who know better, who stand upon the support of the divine power and promise and lay their heads in the bosom of divine love, not trusting in their own sword, Psalms 44:3. [5.] “You are guilty of all manner of abominations, and, particularly, you defile every one his neighbour's wife, which is an abomination of the first magnitude, and shall you possess the land? What! such vile miscreants as you?” Note, Those cannot expect to possess the land, nor to enjoy any true comfort or happiness here or hereafter, who live in rebellion against the Lord.

_ _ (2.) To terrify them, he tells them of the further judgments God had in store for them, which should make them utterly unable to possess this land, so that they could not stand it out against the enemy. Do they say that they shall possess the land? God has said they shall not, he has sworn it, As I live, saith the Lord. Though he has sworn that he delights not in the death of sinners, yet he has sworn also that those who persist in impenitency and unbelief shall not enter into his rest. [1.] Those that are in the cities, here called the wastes, shall fall by the sword, either by the sword of the Chaldeans, who come to avenge the murder of Gedaliah, or by one another's swords, in their intestine broils. [2.] Those that are in the open field shall be devoured by wild beasts, which swarmed, of course, in the country when it was dispeopled, and there were none to master them and keep them under, Exodus 23:29. When the army of the enemy had quitted the country still there was no safety in it. Noisome beasts constituted one of the four sore judgments, Ezekiel 14:15. [3.] Those that are in the forts and in the caves, that think themselves safe in artificial or natural fastnesses, because men's eyes cannot discover them nor men's darts reach them, there the arrows of the Almighty shall find them out; they shall die of the pestilence. [4.] The whole land, even the land of Israel, that had been the glory of all lands, shall be most desolate, Ezekiel 33:28. It shall be desolation, desolation, all over as desolate as desolation itself can make it. The mountain of Israel, the fruitful mountains, Zion itself the holy mountain not excepted, shall be desolate, the roads unfrequented, the houses uninhabited, that none shall pass through; as it was threatened (Deuteronomy 28:62), You shall be left few in number. [5.] The pomp of her strength, whatever she glories in as her pomp and trusts to as her strength, shall be made to cease. [6.] The cause of all this was very bad; it is for all their abominations which they have committed. It is sin that does all this mischief, that makes nations desolate; and therefore we ought to call it an abomination. [7.] Yet the effect of all this will be very good: Then shall they know that I am the Lord, am their Lord, and shall return to their allegiance, when I have made the land most desolate. Those are untractable unteachable indeed that are not made to know their dependence upon God when all their creature-comforts fail them and are made desolate.

John Wesley's Explanatory Notes

Ezekiel 33:21

Smitten — Taken and plundered.

Geneva Bible Translation Notes

Ezekiel 33:21

And it came to pass in the twelfth year of our (i) captivity, in the tenth [month], in the fifth [day] of the month, [that] one that had escaped out of Jerusalem came to me, saying, The city is smitten.

(i) When the prophet was led away captive with Jeconiah.

Cross-Reference Topical ResearchStrong's Concordance
in the twelfth:
This was on Wednesday, January 25, am 3416 or 3417. According to the date here given, this escaped Jew did not come to the prophet, with intelligence of Jerusalem being smitten, till about eighteen months after the event; but instead of the "twelfth year," eight manuscripts and the Syriac read the eleventh.
Ezekiel 1:2 In the fifth [day] of the month, which [was] the fifth year of king Jehoiachin's captivity,


Ezekiel 24:26-27 [That] he that escapeth in that day shall come unto thee, to cause [thee] to hear [it] with [thine] ears? ... In that day shall thy mouth be opened to him which is escaped, and thou shalt speak, and be no more dumb: and thou shalt be a sign unto them; and they shall know that I [am] the LORD.

The city:
This was the very message which God had promised to the prophet.
Ezekiel 24:26 [That] he that escapeth in that day shall come unto thee, to cause [thee] to hear [it] with [thine] ears?
2 Kings 24:4-7 And also for the innocent blood that he shed: for he filled Jerusalem with innocent blood; which the LORD would not pardon. ... And the king of Egypt came not again any more out of his land: for the king of Babylon had taken from the river of Egypt unto the river Euphrates all that pertained to the king of Egypt.
2 Chronicles 36:17-21 Therefore he brought upon them the king of the Chaldees, who slew their young men with the sword in the house of their sanctuary, and had no compassion upon young man or maiden, old man, or him that stooped for age: he gave [them] all into his hand. ... To fulfil the word of the LORD by the mouth of Jeremiah, until the land had enjoyed her sabbaths: [for] as long as she lay desolate she kept sabbath, to fulfil threescore and ten years.
Jeremiah 39:2-8 [And] in the eleventh year of Zedekiah, in the fourth month, the ninth [day] of the month, the city was broken up. ... And the Chaldeans burned the king's house, and the houses of the people, with fire, and brake down the walls of Jerusalem.
Jeremiah 52:4-14 And it came to pass in the ninth year of his reign, in the tenth month, in the tenth [day] of the month, [that] Nebuchadrezzar king of Babylon came, he and all his army, against Jerusalem, and pitched against it, and built forts against it round about. ... And all the army of the Chaldeans, that [were] with the captain of the guard, brake down all the walls of Jerusalem round about.
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2K 24:4. 2Ch 36:17. Jr 39:2; 52:4. Ezk 1:2; 24:26.

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