Tell the land of Israel, ‘Yahweh says: “Behold, I am against you, and will draw my sword out of its sheath, and will cut off from you the righteous and the wicked. Seeing then that I will cut off from you the righteous and the wicked, therefore my sword will go out of its sheath against all flesh from the south to the north. All flesh will know that I, Yahweh, have drawn my sword out of its sheath. It will not return any more.” ’
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Ezekiel 21:3-5 sits inside this longer paragraph.
Yahweh’s word came to me, saying, “Son of man, set your face toward Jerusalem, and preach toward the sanctuaries, and prophesy against the land of Israel. Tell the land of Israel, ‘Yahweh says: “Behold, I am against you, and will draw my sword out of its sheath, and will cut off from you the righteous and the wicked. Seeing then that I will cut off from you the righteous and the wicked, therefore my sword will go out of its sheath against all flesh from the south to the north. All flesh will know that I, Yahweh, have drawn my sword out of its sheath. It will not return any more.” ’
Parallel Translations
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Tell the land of Israel, ‘Yahweh says: “Behold, I am against you, and will draw my sword out of its sheath, and will cut off from you the righteous and the wicked.
Seeing then that I will cut off from you the righteous and the wicked, therefore my sword will go out of its sheath against all flesh from the south to the north.
All flesh will know that I, Yahweh, have drawn my sword out of its sheath. It will not return any more.” ’
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And say to the land of Israel, Thus saith the LORD; Behold, I am against thee, and will draw forth my sword out of his sheath, and will cut off from thee the righteous and the wicked.
Seeing then that I will cut off from thee the righteous and the wicked, therefore shall my sword go forth out of his sheath against all flesh from the south to the north:
That all flesh may know that I the LORD have drawn forth my sword out of his sheath: it shall not return any more.
Show all 3 translations
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(21-8) and say to the land of Israel: Thus saith the LORD: Behold, I am against thee, and will draw forth My sword out of its sheath, and will cut off from thee the righteous and the wicked.
(21-9) Seeing then that I will cut off from thee the righteous and the wicked, therefore shall My sword go forth out of its sheath against all flesh from the south to the north;
(21-10) and all flesh shall know that I the LORD have drawn forth My sword out of its sheath; it shall not return any more.
Examined in Scripture Analysis
Contradictions (1)
Questions where the Bible appears to say two different things, with the passages on each side set together.
Cross-references (40)
- Ezekiel 21:30 (v5) Cause it to return into its sheath. In the place where you were created, in the land of your birth, I will judge you.
- Job 9:22 (v3) “It is all the same. Therefore I say he destroys the blameless and the wicked.
- Jeremiah 21:13 (v3) Behold, I am against you, O inhabitant of the valley, and of the rock of the plain,’ says Yahweh. ‘You that say, “Who would come down…
- Ezekiel 5:8 (v3) therefore the Lord Yahweh says: ‘Behold, I, even I, am against you; and I will execute judgments among you in the sight of the nations.
- Ezekiel 20:47 (v4) Tell the forest of the South, ‘Hear Yahweh’s word: The Lord Yahweh says, “Behold, I will kindle a fire in you, and it will devour every…
Show all 40 cross-references
- Nahum 1:9 (v5) What do you plot against Yahweh? He will make a full end. Affliction won’t rise up the second time.
- 1 Samuel 3:12 (v5) In that day I will perform against Eli all that I have spoken concerning his house, from the beginning even to the end.
- Jeremiah 23:20 (v5) Yahweh’s anger will not return until he has executed, and until he has performed the intents of his heart. In the latter days, you will…
- Ezekiel 5:12 (v3) A third part of you will die with the pestilence, and they will be consumed with famine within you. A third part will fall by the sword…
- Ezekiel 7:2 (v4) “You, son of man, the Lord Yahweh says to the land of Israel, ‘An end! The end has come on the four corners of the land.
- Ezekiel 14:17 (v3) “Or if I bring a sword on that land, and say, ‘Sword, go through the land; so that I cut off from it man and animal;’
- Ezekiel 14:21 (v3) For the Lord Yahweh says: “How much more when I send my four severe judgments on Jerusalem, the sword, the famine, the evil animals, and…
- Ezekiel 20:48 (v5) All flesh will see that I, Yahweh, have kindled it. It will not be quenched.” ’ ”
- Ezekiel 21:9-11 (v3) “Son of man, prophesy, and say, ‘Yahweh says: “A sword! A sword! It is sharpened, and also polished. It is sharpened that it may make a…
- Ezekiel 21:19 (v3) “Also, you son of man, appoint two ways, that the sword of the king of Babylon may come. They both will come out of one land, and mark out…
- Nahum 2:13 (v3) “Behold, I am against you,” says Yahweh of Armies, “and I will burn her chariots in the smoke, and the sword will devour your young lions;…
- Nahum 3:5 (v3) “Behold, I am against you,” says Yahweh of Armies, “and I will lift your skirts over your face. I will show the nations your nakedness, and…
- Exodus 15:9 (v3) The enemy said, ‘I will pursue. I will overtake. I will divide the plunder. My desire will be satisfied on them. I will draw my sword. My…
- Leviticus 26:25 (v3) I will bring a sword upon you that will execute the vengeance of the covenant. You will be gathered together within your cities, and I will…
- Leviticus 26:33 (v3) I will scatter you among the nations, and I will draw out the sword after you. Your land will be a desolation, and your cities shall be a…
- Numbers 14:21-23 (v5) but in very deed—as I live, and as all the earth shall be filled with Yahweh’s glory— because all those men who have seen my glory, and my…
- Deuteronomy 29:24-28 (v5) Even all the nations will say, “Why has Yahweh done this to this land? What does the heat of this great anger mean?” Then men will say,…
- Deuteronomy 32:41-42 (v3) if I sharpen my glittering sword, my hand grasps it in judgment; I will take vengeance on my adversaries, and will repay those who hate me.…
- 1 Kings 9:7-9 (v5) then I will cut off Israel out of the land which I have given them; and I will cast this house, which I have made holy for my name, out of…
- Psalms 17:13 (v3) Arise, Yahweh, confront him. Cast him down. Deliver my soul from the wicked by your sword;
- Ecclesiastes 9:2 (v3) All things come alike to all. There is one event to the righteous and to the wicked; to the good, to the clean, to the unclean, to him who…
- Isaiah 10:5 (v3) Alas Assyrian, the rod of my anger, the staff in whose hand is my indignation!
- Isaiah 34:5 (v3) For my sword has drunk its fill in the sky. Behold, it will come down on Edom, and on the people of my curse, for judgment.
- Isaiah 45:23 (v5) I have sworn by myself. The word has gone out of my mouth in righteousness, and will not be revoked, that to me every knee shall bow, every…
- Isaiah 55:11 (v5) so is my word that goes out of my mouth: it will not return to me void, but it will accomplish that which I please, and it will prosper in…
- Jeremiah 15:2-4 (v3) It will happen, when they ask you, ‘Where shall we go out?’ then you shall tell them, ‘Yahweh says: “Such as are for death, to death; such…
- Jeremiah 47:6-7 (v3) “ ‘You sword of Yahweh, how long will it be before you are quiet? Put yourself back into your scabbard; rest, and be still.’ “How can you…
- Jeremiah 50:31 (v3) “Behold, I am against you, you proud one,” says the Lord, Yahweh of Armies; “for your day has come, the time that I will visit you.
- Jeremiah 51:20 (v3) “You are my battle ax and weapons of war. With you I will break the nations into pieces. With you I will destroy kingdoms.
- Jeremiah 51:25 (v3) “Behold, I am against you, destroying mountain,” says Yahweh, “which destroys all the earth. I will stretch out my hand on you, roll you…
- Ezekiel 6:11-14 (v4) “The Lord Yahweh says: ‘Strike with your hand, and stamp with your foot, and say, “Alas!” Because of all the evil abominations of the house…
- Ezekiel 26:3 (v3) therefore the Lord Yahweh says, ‘Behold, I am against you, Tyre, and will cause many nations to come up against you, as the sea causes its…
- Zephaniah 2:12 (v3) You Cushites also, you will be killed by my sword.
- Zechariah 13:7 (v3) “Awake, sword, against my shepherd, and against the man who is close to me,” says Yahweh of Armies. “Strike the shepherd, and the sheep…
- Ezekiel 9:5-6 (v3) To the others he said in my hearing, “Go through the city after him, and strike. Don’t let your eye spare, neither have pity. Kill utterly…
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (13 sources)
Historical commentary, presented as a primary source — not an endorsement.
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Geneva Bible translators 1599 · Public Domain On vv3–4 That is such which seem to have an outward…
That is such which seem to have an outward show of righteousness, by observation of the ceremonies of the law.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv3–5 Eze 21:3 And say to the land of Israel,…
Eze 21:3 And say to the land of Israel, Thus saith the LORD; Behold, I [am] against thee, and will draw forth my sword out of his sheath, and will cut off from thee the righteous and the wicked.
Ver. 3. Behold, I am against thee.] That is misery enough, for all the creatures are soon against such; as a nobleman’s servants draw their swords when their lord once draweth.
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And will cut off from thee the righteous.] Who are sometimes wrapped up with the wicked in a common calamity. The husbandman cutteth down his corn and weeds together, but for a different end and purpose. If the righteous also be judged of the Lord, it is that they may not be condemned with the world. {1Co 11:31}
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv3–5 Publish it to all the people of the land,…
Publish it to all the people of the land, if any will consider it; it is not the severe and morose conjecture of a disturbed and injured man, let them know God the Lord speaks it. Weigh this, I say it is of great importance. You think yourselves more righteous than those that come against you, that they are heathen, you my peculiar people, that my temple is with you, and that I will be on your side; but be not deceived, for
I am, and I will be, against you.
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Will draw forth as an enemy resolved to slay,
my sword, the Chaldean army under captains that are skilful to destroy, out of his sheath; I will bring them out of their land, where they are now quiet and at rest. This army shall not vanish, but effect what it is raised for, it shall make a general havoc.
Will cut off, or take away out of the midst of thee, partly by the sword, and partly by captivity, or by famine.
The righteous; some say here is meant such as seemed to be, but were not, just; but it is no unusual thing that in outward troubles and public calamities those who are indeed righteous should be involved with others, nor does this contradict any places which seem to promise a security to them; they may be chastised, but shall not be condemned.
And the wicked; profane, ungodly, and vicious ones, who shall be cut off with double destruction.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain On vv3–5 Seeing then that I will cut off from thee…
Seeing then that I will cut off from thee the righteous and the wicked,.... Some by the sword, some by famine, some by pestilence, and others by captivity; and, upon the whole, none spared, but the land left desolate:
therefore shall my sword go forth out of his sheath against all flesh, from the south to the north; the Chaldean army shall go out of their own land against all the inhabitants of Judea, from Beersheba to Dan; this explains what is meant by all faces being burnt from the south to the north, Eze 20:47, namely, the general destruction of the Jews by the Chaldeans.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv3–5 The righteous - It is no unusual thing, that…
The righteous - It is no unusual thing, that in publick calamities, those who are indeed righteous should be involved with others.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv3–5 Verse 3. Behold, I am against thee] Dismal news!…
Verse 3. Behold, I am against thee] Dismal news! When God is against us, who can be for us?
And will draw forth my sword] War.
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And will cut off from thee] The land of Judea.
The righteous and the wicked.] All shall be removed from thee. Some shall be cut off-removed by the sword; shall be slain in battle, or by the pestilence; and some shall be cut off - die by the famine; and some shall be cut off - removed from the land by captivity. Now, among the two latter classes there might be many righteous as well as wicked. And when all the provisions were consumed, so that there was no more bread in the city, during the siege by Nebuchadnezzar, the righteous must have suffered as well as the wicked; for they could not be preserved alive, but by miracle, when there was no bread; nor was their perishing for want any loss to them, because the Lord would take them straight to his glory. And however men in general are unwilling to die, yet there is no instance, nor can there be, of any man's complaint that he got to heaven too soon. Again, if God had permitted none to be carried off captive but the wicked, the case of these would be utterly hopeless, as there would be none to set a good example, to preach repentance, to reprove sin, or to show God's willingness to forgive sinners. But God, in his mercy, permitted many of the righteous to be carried off also, that the wicked might not be totally abandoned, or put beyond the reach of being saved. Hence, both Ezekiel and Daniel, and indeed several others, prophets and righteous men, were thus cut off from the land, and carried into captivity. And how much was God's glory and the good of men promoted by this! What a seed of salvation was sown, even in the heathen countries, by thus cutting off the righteous with the wicked! To this we owe, under God, many of the Psalms, the whole of the Book of Ezekiel, all the prophecies of Daniel, the bright example of Shadrach, Meshach, and Abed-nego, the decrees passed in favour of the religion of the true God by Nebuchadnezzar, Cyrus, Darius, &c. And to this dispensation of God's merciful providence we owe the Books and example of Ezra and Nehemiah. Where then is the injustice, so loudly declaimed against, of God's thus cutting off from the land of Judea the righteous with the wicked? The righteous were not cut off for the crimes of the wicked, (see Eze 18:20, &c.,) nor were these crimes visited upon them, yet several of them shared in the common calamity, but none perished. Those that were removed by a violent death, (and I believe we shall find few such,) got a speedier entrance into eternal glory.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Albert Barnes 1834 · Public Domain On v4 The righteous and the wicked - take the place…
The righteous and the wicked - take the place of “every green tree and every dry tree” Eze 20:47; “all faces” that of “all flesh:” to show the universality of the destructions. National judgment involves the innocent in the temporal ruin of the guilty. The equity of God is vindicated by the ruin being only temporal.
From the south to the north - From one end of the holy land to the other; the seer is in the north, and looks at once on the whole extent of the ruin.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv3–5 Just. But had not God declared the contrary, chap.…
Just. But had not God declared the contrary, chap. xviii? The time was not yet arrived; or, he rescued the just from death, though he permitted them to experience the other common miseries. (Calmet) --- He preserved them from eternal death. (Estius) --- The just often means those who are so only in appearance, chap. xvi. 51. (Calmet) --- Temporal afflictions fall upon all; but the just derive benefit from them, while the wicked fall into eternal misery. (St. Jerome) (Worthington)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv3–4 righteous . . . wicked--not contradictory of Eze 18:4,…
righteous . . . wicked--not contradictory of Eze 18:4, Eze 18:9 and Gen 18:23. Ezekiel here views the mere outward aspect of the indiscriminate universality of the national calamity. But really the same captivity to the "righteous" would prove a blessing as a wholesome discipline, which to the "wicked" would be an unmitigated punishment. The godly were sealed with a mark (Eze 9:4), not for outward exemption from the common calamity, but as marked for the secret interpositions of Providence, overruling even evil to their good. The godly were by comparison so few, that not their salvation but the universality of the judgment is brought into view here.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv3, 5 (3, 4) The righteous and the wicked.—This explains the…
(3, 4) The righteous and the wicked.—This explains the green tree and the dry of Eze_20:47; and “all flesh” of Eze_21:4-5, corresponds to “all faces” of the same. These expressions are meant to show the universality of the approaching desolation. The actual separation in God’s sight between the righteous and the wicked has already been plainly set forth in 9:4-6. But still in this, as in all national judgments, the innocent must of necessity be involved in the same temporal sufferings with the guilty. The general terms of this prophecy are to be limited by what is elsewhere said of the mercy which shall be shown to a remnant.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv3–4 HOMILIES BY J.R. THOMSON Vers. 3-5. Undiscriminating infliction.
HOMILIES BY J.R. THOMSON Vers. 3-5. Undiscriminating infliction.
It is a pathetic spectacle, this of the prophet, in his exile away in the northeast, turning by Divine command his gaze, sorrowful and sympathizing, towards Jerusalem, the holy places, the land of Israel. The present is sad enough, but Ezekiel has to bear the oppressive anticipation of the future. He hears the assurance of the God whom his countrymen have offended by their infidelity that worse calamity, even disaster, and death are about to befall the remnant in Palestine. The sword is about to be drawn out of its sheath, and the righteous and the wicked alike are about to feel the keenness of its edge.
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I PROVIDENCE REGARDS A NATION AS HAVING A CORPORATE LIFE. Israel was a unity, and the scattered tribes were regarded by the King of nations as one people. It is the same with other communities. Every nation has its own national life, its own organic unity. Each subject or citizen is a member of the body, and his existence has meaning in this relation and all that it involves.
II RECTORAL LAW ACCORDINGLY DEALS WITH A NATION AS A WHOLE. The inhabitants of the earth are under moral government and control, are subject to law and to the Divine Lawgiver and Judge. God is the God of nations. So much is this the case that political authority is represented in Scripture as being a Divine institution: "The powers that be are ordained of God." As Providence designs that men should live in communities, so God determines the discipline, the moral education, through which nations must pass. God is in history; which is uninteresting and meaningless unless his hand is recognized, and the operation of his rule observed with admiring reverence.
III THIS PRINCIPLE INVOLVES THAT THE WICKED PARTICIPATE IN THE PROSPERITY, AND THE GOOD IN THE ADVERSITY, WHICH COME UPON A NATION. Individuals are not always in sympathy with the community of which they form a part. There are other currents in a stream beside its main flow. Broadly speaking, the nation which publicly and flagrantly violates the moral law undermines its own life and prepares the way for its own dissolution. When the catastrophe comes, those who have protested against the nation"s sins, and have endeavoured to stem the torrent of unbelief and ungodliness, are carried away in the general destruction.
IV SUCH RETRIBUTION DOES NOT, HOWEVER, AFFECT THE INDIVIDUAL MORAL PROBATION OF MEN. God deals with men upon general principles according to broad, intelligible laws. We cannot see how it could be otherwise. Yet this seems to involve many cases of individual hardship, and even injustice. How can this be avoided? The Judge of all the earth will surely do right. How, then, can we explain the fact that in the language of Ezekiel the Eternal, with his sword, cuts off the righteous and the wicked?
V THIS ARRANGEMENT IS EXPLAINED BY, AND HARMONIZES WITH, THE JUDGMENT AND RETRIBUTION OF A FUTURE STATE. What we know not now we shall know hereafter. The anomalies of the present state of being are such as to suggest that this is only a probationary state, that we do not now and here see the unfolding of the complete purposes of the Lord and Judge of all. The Scriptures reveal a state in which retribution and compensation shall be complete, as we know they are not here. The righteous and the wicked shall not always be confused in one common category, and consigned to one common doom. The discrimination which is not exercised now shall be exercised hereafter. Prosperous sinners shall not forever elude the righteous judgment of God. The suffering and patience of the virtuous and pious shall one day be rewarded, not only by the approbation of the Judge, but by an everlasting recompense. T.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On v4 General Information:
General Information:
Yahweh continues giving Ezekiel his message to the land of Israel.
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cut off
This is a euphemism that means to kill. AT: "kill" (See: Euphemism)
the righteous ... the wicked
This refers to righteous and wicked people. AT: "those who are righteous ... those who are wicked" or "the righteous people ... the wicked people" (See: Nominal Adjectives)
from you
"among you"
my sword will go out from its sheath against
This speaks of Yahweh causing these people to die as if he actually killed them with his own sword. AT: "it will be as though I pull my sword from its sheath and strike" (See: Metaphor)
all flesh
Here "flesh" is a metonym for "people." AT: "all people" (See: Metonymy)
from the south to the north
This is a merism that refers to the area to the north, and to the south, and all places in between. AT: "in every direction" or "everywhere" (See: Merism)
that I, Yahweh, have drawn my sword from its sheath
This speaks of Yahweh causing people to die as if he actually killed them with his own sword. AT: "it is as though I, Yahweh, have struck people with my sword" (See: Metaphor)
It will no longer hold back
This speaks of Yahweh not holding back his sword from attacking people as if his sword were a person that was no longer holding itself back from attacking. AT: "and I will not put it back in its sheath again" or "I will not hold back from attacking people" (See: Personification)
translationWords
cut off
righteous
evil
sword
flesh
Yahweh
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On v3 21:3-5 The Lord was the fundamental enemy whom Israel…
21:3-5 The Lord was the fundamental enemy whom Israel had to fear, for he was about to unleash an all-encompassing judgment against it. • One would expect the righteous to avoid judgment and the wicked to receive it. This pairing parallels the green tree and the dry tree of the parable (20:47-48). The judgment of sin would be like a very hot fire burning all it touched.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.