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Ezekiel 9:5 [study!]

American Standard Version (ASV 1901) [2]
— And to the others he said in my hearing, Go ye through the city after him, and smite: let not your eye spare, neither have ye pity;
King James Version (KJV 1769)
— And to the others he said in mine hearing, Go ye after him through the city, and smite: let not your eye spare, neither have ye pity:
New American Standard Bible (NASB ©1995)
— But to the others He said in my hearing, “Go through the city after him and strike; do not let your eye have pity and do not spare.
Webster's Revision of the KJB (WEB 1833)
— And to the others he said in my hearing, Go ye after him through the city, and smite: let not your eye spare, neither have ye pity:
Darby's Translation (DBY 1890)
— And to the others he said in my hearing, Go after him through the city, and smite: let not your eye spare, neither have pity.
Rotherham's Emphasized Bible (EBR 1902)
— But, unto these, said he in mine ears, Pass along through the city after him, and smite,—let not your eye, shield, neither have ye pity:
Young's Literal Translation (YLT 1898)
— And to the others he said in mine ears, 'Pass on into the city after him, and smite; your eye doth not pity, nor do ye spare;
Douay-Rheims Challoner Revision (DR 1750)
— And to the others he said in my hearing: Go ye after him through the city, and strike: let not your eyes spare, nor be ye moved with pity.
Original King James Bible (AV 1611) [2]
— And to the [others] he said in mine hearing, Goe ye after him through the citie, and smite: let not your eye spare, neither haue ye pitie.
Brenton Greek Septuagint (LXX, Restored Names)
— And he said to the first in my hearing, Go after him into the city, and smite: and let not your eyes spare, and have no mercy.
Full Hebrew Names / Holy Name KJV (2008) [2] [3]
— And to the others he said in mine hearing, Go ye after him through the city, and smite: let not your eye spare, neither have ye pity:

Strong's Numbers & Hebrew NamesHebrew Old TestamentColor-Code/Key Word Studies
And to the others 428
{0428} Prime
אֵלֶּה
'el-leh
{ale'-leh}
Prolonged from H0411; these or those.
he said 559
{0559} Prime
אָמַר
'amar
{aw-mar'}
A primitive root; to say (used with great latitude).
z8804
<8804> Grammar
Stem - Qal (See H8851)
Mood - Perfect (See H8816)
Count - 12562
in mine hearing, 241
{0241} Prime
אֹזֶן
'ozen
{o'-zen}
From H0238; broadness, that is, (concretely) the ear (from its form in man).
Go 5674
{5674} Prime
עָבַר
`abar
{aw-bar'}
A primitive root; to cross over; used very widely of any transition (literally or figuratively; transitively, intransitively, intensively or causatively); specifically to cover (in copulation).
z8798
<8798> Grammar
Stem - Qal (See H8851)
Mood - Imperative (See H8810)
Count - 2847
ye after 310
{0310} Prime
אַחַר
'achar
{akh-ar'}
From H0309; properly the hind part; generally used as an adverb or conjugation, after (in various senses).
him through the city, 5892
{5892} Prime
עִיר
`iyr
{eer}
From H5782 a city (a place guarded by waking or a watch) in the widest sense (even of a mere encampment or post).
and smite: 5221
{5221} Prime
נָכָה
nakah
{naw-kaw'}
A primitive root; to strike (lightly or severely, literally or figuratively).
z8685
<8685> Grammar
Stem - Hiphil (See H8818)
Mood - Imperative (See H8810)
Count - 731
let not x408
(0408) Complement
אַל
'al
{al}
A negative particle (akin to H3808); not (the qualified negation, used as a deprecative); once (Job 24:25) as a noun, nothing.
your eye 5869
{5869} Prime
עַיִן
`ayin
{ah'-yin}
Probably a primitive word; an eye (literally or figuratively); by analogy a fountain (as the eye of the landscape).
spare, 2347
{2347} Prime
חוּס
chuwc
{khoos}
A primitive root; properly to cover, that is, (figuratively) to compassionate.
z8799
<8799> Grammar
Stem - Qal (See H8851)
Mood - Imperfect (See H8811)
Count - 19885
neither x408
(0408) Complement
אַל
'al
{al}
A negative particle (akin to H3808); not (the qualified negation, used as a deprecative); once (Job 24:25) as a noun, nothing.
have ye pity: 2550
{2550} Prime
חָמַל
chamal
{khaw-mal'}
A primitive root; to commiserate; by implication to spare.
z8799
<8799> Grammar
Stem - Qal (See H8851)
Mood - Imperfect (See H8811)
Count - 19885
Jamieson-Fausset-Brown Commentary

Ezekiel 9:5

_ _ the others — the six officers of judgment (Ezekiel 9:2).

Matthew Henry's Commentary

Ezekiel 9:5-11

_ _ In these verses we have,

_ _ I. A command given to the destroyers to do execution according to their commission. They stood by the brazen altar, waiting for orders; and orders are here given them to cut off and destroy all that were either guilty of, or accessory to, the abominations of Jerusalem, and that did not sigh and cry for them. Note, When God has gathered his wheat into his garner nothing remains but to burn up the chaff, Matthew 3:12.

_ _ 1. They are ordered to destroy all, (1.) Without exception. They must go through the city, and smite; they must slay utterly, slay to destruction, give them their death's wound. They must make no distinction of age or sex, but cut off old and young; neither the beauty of the virgins, nor the innocency of the babes, shall secure them. This was fulfilled in the death of multitudes by famine and pestilence, especially by the sword of the Chaldeans, as far as the military execution went. Sometimes even such bloody work as this has been God's work. But what an evil thing is sin, then, which provokes the God of infinite mercy to such severity! (2.) Without compassion: “Let not your eye spare, neither have you pity (Ezekiel 9:5); you must not save any whom God has doomed to destruction, as Saul did Agag and the Amalekites, for that is doing the work of God deceitfully, Jeremiah 48:10. None need to be more merciful than God is; and he had said (Ezekiel 8:18), My eye shall not spare, neither will I have pity.” Note, Those that live in sin, and hate to be reformed, will perish in sin, and deserve not to be pitied; for they might easily have prevented the ruin, and would not.

_ _ 2. They are warned not to do the least hurt to those that were marked for salvation: “Come not near any man upon whom is the mark; do not so much as threaten or frighten any of them; it is promised them that there shall no evil come nigh them, and therefore you must keep at a distance from them.” The king of Babylon gave particular orders that Jeremiah should be protected. Baruch and Ebed-melech were secured, and, it is likely, others of Jeremiah's friends, for his sake. God had promised that it should go well with his remnant and they should be well treated (Jeremiah 15:11); and we have reason to think that none of the mourning praying remnant fell by the sword of the Chaldeans, but that God found out some way or other to secure them all, as, in the last destruction of Jerusalem by the Romans, the Christians were all secured in a city called Pella, and none of them perished with the unbelieving Jews. Note, None of those shall be lost whom God has marked for life and salvation; for the foundation of God stands sure.

_ _ 3. They are directed to begin at the sanctuary (Ezekiel 9:6), that sanctuary which, in the chapter before, he had seen the horrid profanation of; they must begin there because there the wickedness began which provoked God to send these judgments. The debaucheries of the priests were the poisoning of the springs, to which all the corruption of the streams was owing. The wickedness of the sanctuary was of all wickedness the most offensive to God, and therefore there the slaughter must begin: “Begin there, to try if the people will take warning by the judgments of God upon their priests, and will repent and reform; begin there, that all the world may see and know that the Lord, whose name is Jealous, is a jealous God, and hates sin most in those that are nearest to him.” Note, When judgements are abroad they commonly begin at the house of God, 1 Peter 4:17. You only have I known, and therefore I will punish you, Amos 3:2. God's temple is a sanctuary, a refuge and protection for penitent sinners, but not for any that go on still in their trespasses; neither the sacredness of the place nor the eminency of their place in it will be their security. It should seem the destroyers made some difficulty of putting men to death in the temple, but God bids them not to hesitate at that, but (Ezekiel 9:7), Defile the house, and fill the courts with slain. They will not be taken from the altar (as was appointed by the law, Exodus 21:14), but think to secure themselves by keeping hold of the horns of it, like Joab, and therefore, like him, let them die there, 1 Kings 2:30, 1 Kings 2:31. There the blood of one of God's prophets had been shed (Matthew 23:35) and therefore let their blood be shed. Note, If the servants of God's house defile it with their idolatries, God will justly suffer the enemies of it to defile it with their violences, Psalms 79:1. But these acts of necessary justice were really, whatever they were ceremonially, rather a purification than a pollution of the sanctuary; it was putting away evil from among them. 4. They are appointed to go forth into the city, Ezekiel 9:6, Ezekiel 9:7. Note, Wherever sin has gone before judgement will follow after; and, though judgement begins at the house of God, yet it shall not end there. The holy city shall be no more a protection to the wicked people then the holy house was to the wicked priests.

_ _ II. Here is execution done accordingly. They observed their orders, and, 1. They began at the elders, the ancient men that were before the house, and slew them first, either those seventy ancients who worshipped idols in their chambers (Ezekiel 8:12) or those twenty-five who worshipped the sun between the porch and the altar, who might more properly be said to be before the house. Note, Ringleaders in sin may expect to be first met with by the judgements of God; and the sins of those who are in the most eminent and public stations call for the most exemplary punishments. 2. They proceeded to the common people: They went forth and slew in the city; for, when the decree has gone forth, there shall be no delay; if God begin, he will make an end.

_ _ III. Here is the prophet's intercession for a mitigation of the judgement, and a reprieve for some (Ezekiel 9:8): While they were slaying them, and I was left, I fell upon my face. Observe here, 1. How sensible the prophet was of God's mercy to him, in that he was spared when so many round about him were cut off. Thousands fell on his right hand, and on his left, and yet the destruction did not come nigh him; only with his eyes did he behold the just reward of the wicked, Psalms 91:7, Psalms 91:8. He speaks as one that narrowly escaped the destruction, attributing it to God's goodness, not his own deserts. Note, The best saints must acknowledge themselves indebted to sparing mercy that they are not consumed. And when desolating judgements are abroad, and multitudes fall by them, it ought to be accounted a great favor if we have our lives given us for a prey; for we might justly have perished with those that perished. 2. Observe how he improved this mercy; he looked upon it that therefore he was left that he might stand in the gap to turn away the wrath of God. Note, We must look upon it that for this reason we are spared, that we may do good in our places, may do good by our prayers. Ezekiel did not triumph in the slaughter he made, but his flesh trembled for the fear of God, (as David's, Psalms 119:120); he fell on his face, and cried, not in fear for himself (he was one of those that were marked), but in compassion to his fellow-creatures. Those that sigh and cry for the sins of sinners cannot but sigh and cry for their miseries too; yet the day is coming when all this concern will be entirely swallowed up in a full satisfaction in this, that God is glorified; and those that now fall on their faces, and cry, Ah! Lord God, will lift up their heads, and sing, Hallelujah, Revelation 19:1, Revelation 19:3. The prophet humbly expostulates with God: “Wilt thou destroy all the residue of Israel, and shall there be none left but the few that are marked? Shall the Israel of God be destroyed, utterly destroyed? When there are but a few left shall those be cut off, who might have been the seed of another generation? And will the God of Israel be himself their destroyer? Wilt thou now destroy Israel, who wast wont to protect and deliver Israel? Wilt thou so pour out thy fury upon Jerusalem as by the total destruction of the city to ruin the whole country too? Surely thou wilt not!” Note, Though we acknowledge that God is righteous, yet we have leave to plead with him concerning his judgements, Jeremiah 12:1.

_ _ IV. Here is God's denial of the prophet's request for a mitigation of the judgement and his justification of himself in that denial, Ezekiel 9:9, Ezekiel 9:10. 1. Nothing could be said in extenuation of this sin. God was willing to show mercy as the prophet could desire; he always is so. But here the case will not admit of it; it is such that mercy cannot be granted without wrong to justice; and it is not fit that one attribute of God should be glorified at the expense of another. Is it any pleasure to the Almighty that he should destroy, especially that he should destroy Israel? By no means. But the truth is their crimes are so flagrant that the reprieve of the sinners would be a connivance at the sin: “The iniquity of the house of Judah and Israel is exceedingly great; there is no suffering them to go on at this rate. The land is filled with the innocent blood, and, when the city courts are appealed to for the defence of injured innocency, the remedy is as bad as the disease, for the city is full of perverseness, or wrestling of judgement; and that which they support themselves with in this iniquity is the same atheistical profane principle with which they flattered themselves in their idolatry, Ezekiel 8:12. The Lord has forsaken the earth, and left it to us to do what we will in it; he will not intermeddle in the affairs of it; and, whatever wrong we do, he sees not; he either knows it not, or will not take cognizance of it.” Now how can those expect benefit by the mercy of God who thus bid defiance to his justice? No; nothing can be offered by an advocate in excuse of the crimes while the criminal puts in such a plea as this in his own vindication; and therefore. 2. Nothing can be done to mitigate the sentence (Ezekiel 9:10): “Whatever thou thinkest of it, as for me, my eye shall not spare, neither will I have pity; I have borne with them as long as it was fit that such impudent sinners should be borne with; and therefore now I will recompense their way on their head.” Note, Sinners sink and perish under the weight of their own sins; it is their own way, which they deliberately chose rather than the way of God, and which they obstinately persisted in, in contempt of the word of God, that is recompensed on them. Great iniquities justify God in great severities; nay, he is ready to justify himself, as he does here to the prophet, for he will be clear when he judges.

_ _ V. Here is a return made of the writ of protection which was issued out for the securing of those that mourned in Zion (Ezekiel 9:11): The man clothed with linen reported the matter, gave an account of what he had done in pursuance of his commission; he had found out all that mourned in secret for the sins of the land, and cried out against them by a public testimony, and had marked them all in the forehead. Lord, I have done as thou hast commanded me. We do not find that those who were commissioned to destroy reported what destruction they had made, but he who was appointed to protect reported his matter; for it would be more pleasing both to God and to the prophet to hear of those that were saved than of those that perished. Or this report was made now because the thing was finished, whereas the destroying work would be a work of time, and when it was brought to an end then the report should be made. See how faithful Christ is to the trust reposed in him. Is he commanded to secure eternal life to the chosen remnant? He has done as was commanded him. Of all that thou hast given me I have lost none.

John Wesley's Explanatory Notes

Ezekiel 9:5

The others — The six slaughter — men.

Geneva Bible Translation Notes

[[no comment]]

Cross-Reference Topical ResearchStrong's Concordance
hearing:
Heb. ears,
1 Samuel 9:15 Now the LORD had told Samuel in his ear a day before Saul came, saying,
Isaiah 5:9 In mine ears [said] the LORD of hosts, Of a truth many houses shall be desolate, [even] great and fair, without inhabitant.
Isaiah 22:14 And it was revealed in mine ears by the LORD of hosts, Surely this iniquity shall not be purged from you till ye die, saith the Lord GOD of hosts.

Go:

Ezekiel 9:10 And as for me also, mine eye shall not spare, neither will I have pity, [but] I will recompense their way upon their head.
Ezekiel 5:11 Wherefore, [as] I live, saith the Lord GOD; Surely, because thou hast defiled my sanctuary with all thy detestable things, and with all thine abominations, therefore will I also diminish [thee]; neither shall mine eye spare, neither will I have any pity.
Ezekiel 7:4 And mine eye shall not spare thee, neither will I have pity: but I will recompense thy ways upon thee, and thine abominations shall be in the midst of thee: and ye shall know that I [am] the LORD.
Ezekiel 7:9 And mine eye shall not spare, neither will I have pity: I will recompense thee according to thy ways and thine abominations [that] are in the midst of thee; and ye shall know that I [am] the LORD that smiteth.
Ezekiel 8:18 Therefore will I also deal in fury: mine eye shall not spare, neither will I have pity: and though they cry in mine ears with a loud voice, [yet] will I not hear them.
Ezekiel 24:14 I the LORD have spoken [it]: it shall come to pass, and I will do [it]; I will not go back, neither will I spare, neither will I repent; according to thy ways, and according to thy doings, shall they judge thee, saith the Lord GOD.
Exodus 32:27 And he said unto them, Thus saith the LORD God of Israel, Put every man his sword by his side, [and] go in and out from gate to gate throughout the camp, and slay every man his brother, and every man his companion, and every man his neighbour.
Numbers 25:7-8 And when Phinehas, the son of Eleazar, the son of Aaron the priest, saw [it], he rose up from among the congregation, and took a javelin in his hand; ... And he went after the man of Israel into the tent, and thrust both of them through, the man of Israel, and the woman through her belly. So the plague was stayed from the children of Israel.
Deuteronomy 32:39-42 See now that I, [even] I, [am] he, and [there is] no god with me: I kill, and I make alive; I wound, and I heal: neither [is there any] that can deliver out of my hand. ... I will make mine arrows drunk with blood, and my sword shall devour flesh; [and that] with the blood of the slain and of the captives, from the beginning of revenges upon the enemy.
1 Kings 18:40 And Elijah said unto them, Take the prophets of Baal; let not one of them escape. And they took them: and Elijah brought them down to the brook Kishon, and slew them there.
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Ex 32:27. Nu 25:7. Dt 32:39. 1S 9:15. 1K 18:40. Is 5:9; 22:14. Ezk 5:11; 7:4, 9; 8:18; 9:10; 24:14.

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