Keil and Delitzsch Commentary - Ezekiel 6:8 - 6:8

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Keil and Delitzsch Commentary - Ezekiel 6:8 - 6:8


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The survivors shall go away into banishment amongst the heathen, and shall remember the word of the Lord that will have been fulfilled. - Eze 6:8. But I shall preserve a remnant, in that there shall be to you some who have escaped the sword among the nations, when he shall be dispersed among the lands. Eze 6:9. And those of you who have escaped, will make mention of me among the nations whither they are led captive, when I have broken to me their whorish heart, which had departed from me, and their eyes, which went a whoring after their idols: and they shall loathe themselves because of the evil which they have done in reference to all their abominations. Eze 6:10. And ye shall know that I am Jehovah. Not in vain have I spoken this evil to you. - הֹותִיר, superstites facere, “to make or preserve survivors.” The connection with 'בִּהְיֹות וגו is analogous to the construction of הֹותִיר, in the sense of “giving a superabundance,” with בְּ rei, Deu 28:11 and Deu 30:9, and is not to be rejected, with Ewald and Hitzig, as inadmissible. For בִּהְיֹות is supported by the old versions, and the change of וְהֹותַרְתִּי into וְדִבַּרְתִּי, which would have to be referred to Eze 6:7, is in opposition to the twofold repetition of the וִידַאְתֶּם כִּי אֲןִ (וְיָדְעוּ), Eze 6:10 and Eze 6:14, as this repetition shows that the thought in Eze 6:7 is different from that in 17, 21, not “they shall know that Jehovah has spoken,” but “they shall know that He who has done this is Jehovah, the God of Israel.” The preservation of a remnant will be shown in this, that they shall have some who have escaped the sword. הִזָּרֹותֵיכֶם is infin. Niph. with a plural form of the suffix, as occurs elsewhere only with the plural ending וֹת of nouns, while Ezekiel has extended it to the וֹת of the infinitive of ה''ל verbs; cf. Eze 16:31, and Ewald, §259b. The remembrance of Jehovah (Eze 6:9) is the commencement of conversion to Him. אֲשֶׁר before נִשְׁבַּרְתִּי is not to be connected as relative pronoun with לִבָּם, but is a conjunction, though not used conditionally, “if,” as in Lev 4:22; Deu 11:27, and elsewhere, but of time, ὅτε, “when,” as Deu 11:6 and 2Ch 35:20, and נִשְׁבַּרְתִּי in the signification of the futur. exact. The Niphal נִשְׁבַּר here is not to be taken as passive, but middle, sibi frangere, i.e., לִבָּם, poenitentiâ conterere animum eorum ut ad ipsum (Deum) redeant (Maurer, Hävernick). Besides the heart, the eyes also are mentioned, which God is to smite, as the external senses which allure the heart to whoredom. וְנָקֹטוּ corresponds to וְזָכְרוּ at the beginning of the verse. קוּט, “the later form for קוּץ, “to feel a loathing,” Hiphil, “to be filled with loathing;” cf. Job 10:1 with ב object., “in (on) their פָנִים, faces,” i.e., their persons or themselves: so also in Eze 20:43; Eze 36:31. אֶל הָרָעֹות, in allusion to the evil things; 'לְכָל־תֹועב, in reference to all their abominations. This fruit, which is produced by chastisement, namely, that he idolaters are inspired with loathing for themselves, and led to the knowledge of Jehovah, will furnish the proof that God has not spoken in vain.