He said to me, “Son of man, do you see what they do? Even the great abominations that the house of Israel commit here, that I should go far off from my sanctuary? But you will again see yet other great abominations.”
Parallel Translations
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He said to me, “Son of man, do you see what they do? Even the great abominations that the house of Israel commit here, that I should go far off from my sanctuary? But you will again see yet other great abominations.”
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He said furthermore unto me, Son of man, seest thou what they do? even the great abominations that the house of Israel committeth here, that I should go far off from my sanctuary? but turn thee yet again, and thou shalt see greater abominations.
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And He said unto me: 'Son of man, seest thou what they do? even the great abominations that the house of Israel do commit here, that I should go far off from My sanctuary? but thou shalt again see yet greater abominations.'
Cross-references (21)
Passages linked to Ezekiel 8:6 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Ezekiel 5:11 Therefore as I live,’ says the Lord Yahweh, ‘surely, because you have defiled my sanctuary with all your detestable things, and with all your abominations, therefore I will also diminish you. My eye won’t spare, and I will have no pity.
- Ezekiel 10:19 The cherubim lifted up their wings, and mounted up from the earth in my sight when they went out, with the wheels beside them. Then they stood at the door of the east gate of Yahweh’s house; and the glory of the God of Israel was over them above.
- Ezekiel 8:9 He said to me, “Go in, and see the wicked abominations that they do here.”
- Deuteronomy 31:16-18 Yahweh said to Moses, “Behold, you shall sleep with your fathers. This people will rise up and play the prostitute after the strange gods of the land where they go to be among them, and will forsake me and break my covenant which I have made with them. Then my anger shall be kindled against them in that day, and I will forsake them, and I will hide my face from them, and they shall be devoured, and many evils and troubles shall come on them; so that they will say in that day, ‘Haven’t these evils come on us because our God is not among us?’ I will surely hide my face in that day for all the evil which they have done, in that they have turned to other gods.
- 2 Kings 23:4-6 The king commanded Hilkiah the high priest, and the priests of the second order, and the keepers of the threshold, to bring out of Yahweh’s temple all the vessels that were made for Baal, for the Asherah, and for all the army of the sky, and he burned them outside of Jerusalem in the fields of the Kidron, and carried their ashes to Bethel. He got rid of the idolatrous priests, whom the kings of Judah had ordained to burn incense in the high places in the cities of Judah, and in the places around Jerusalem; those also who burned incense to Baal, to the sun, and to the moon, and to the planets, and to all the army of the sky. He brought out the Asherah from Yahweh’s house, outside of Jerusalem, to the brook Kidron, and burned it at the brook Kidron, and beat it to dust, and cast its dust on the graves of the common people.
- 2 Chronicles 36:14-17 Moreover all the chiefs of the priests, and the people, trespassed very greatly after all the abominations of the nations; and they polluted Yahweh’s house which he had made holy in Jerusalem. Yahweh, the God of their fathers, sent to them by his messengers, rising up early and sending, because he had compassion on his people, and on his dwelling place; but they mocked the messengers of God, and despised his words, and scoffed at his prophets, until Yahweh’s wrath arose against his people, until there was no remedy. Therefore he brought on them the king of the Chaldeans, who killed their young men with the sword in the house of their sanctuary, and had no compassion on young man or virgin, old man or gray-headed. He gave them all into his hand.
- Psalms 78:60 so that he abandoned the tent of Shiloh, the tent which he placed among men,
- Proverbs 5:14 I have come to the brink of utter ruin, among the gathered assembly.”
- Jeremiah 3:6 Moreover, Yahweh said to me in the days of Josiah the king, “Have you seen that which backsliding Israel has done? She has gone up on every high mountain and under every green tree, and has played the prostitute there.
- Jeremiah 7:17 Don’t you see what they do in the cities of Judah and in the streets of Jerusalem?
- Jeremiah 7:30 “For the children of Judah have done that which is evil in my sight,” says Yahweh. “They have set their abominations in the house which is called by my name, to defile it.
- Jeremiah 23:11 for both prophet and priest are profane. Yes, in my house I have found their wickedness,” says Yahweh.
- Jeremiah 26:6 then I will make this house like Shiloh, and will make this city a curse to all the nations of the earth.” ’ ”
- Jeremiah 32:34 But they set their abominations in the house which is called by my name, to defile it.
- Lamentations 2:6-7 He has violently taken away his tabernacle, as if it were of a garden. He has destroyed his place of assembly. Yahweh has caused solemn assembly and Sabbath to be forgotten in Zion. In the indignation of his anger, he has despised the king and the priest. The Lord has cast off his altar. He has abhorred his sanctuary. He has given the walls of her palaces into the hand of the enemy. They have made a noise in Yahweh’s house, as in the day of a solemn assembly.
- Ezekiel 7:20-22 As for the beauty of his ornament, he set it in majesty; but they made the images of their abominations and their detestable things therein. Therefore I have made it to them as an unclean thing. I will give it into the hands of the strangers for a prey, and to the wicked of the earth for a plunder; and they will profane it. I will also turn my face from them, and they will profane my secret place. Robbers will enter into it, and profane it.
- Ezekiel 8:11-12 Seventy men of the elders of the house of Israel stood before them. In the middle of them Jaazaniah the son of Shaphan stood, every man with his censer in his hand; and the smell of the cloud of incense went up. Then he said to me, “Son of man, have you seen what the elders of the house of Israel do in the dark, every man in his rooms of imagery? For they say, ‘Yahweh doesn’t see us. Yahweh has forsaken the land.’ ”
- Ezekiel 8:14 Then he brought me to the door of the gate of Yahweh’s house which was toward the north; and I saw the women sit there weeping for Tammuz.
- Ezekiel 8:16-17 He brought me into the inner court of Yahweh’s house; and I saw at the door of Yahweh’s temple, between the porch and the altar, there were about twenty-five men, with their backs toward Yahweh’s temple, and their faces toward the east. They were worshiping the sun toward the east. Then he said to me, “Have you seen this, son of man? Is it a light thing to the house of Judah that they commit the abominations which they commit here? For they have filled the land with violence, and have turned again to provoke me to anger. Behold, they put the branch to their nose.
- Ezekiel 11:22 Then the cherubim lifted up their wings, and the wheels were beside them. The glory of the God of Israel was over them above.
- Ezekiel 23:38-39 Moreover this they have done to me: they have defiled my sanctuary in the same day, and have profaned my Sabbaths. For when they had slain their children to their idols, then they came the same day into my sanctuary to profane it; and behold, they have done this in the middle of my house.
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (11 sources)
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John Calvin 1540 · Public Domain Now God complains with his Prophet; and we must…
Now God complains with his Prophet; and we must always mark the object and consider God’s design, because at the end of the chapter we shall see how severe a vengeance God was about to take on the people. Hence the Prophet prevents those obstreperous reproaches with which the people loaded him through envy, when he chastised them according to their deserts. Hence he doubtless wished the exiles to be persuaded of what they could scarcely conceive, namely, that the destruction of Jerusalem was near. For we have said that those who had been drawn into captivity had displeased him, and wished to return to their country. Since therefore their condition was too grievous and severe, for this reason God wished to testify to them that the last overthrow of Jerusalem was at hand. He does this while he shows the great abominations which reigned in the very temple, whence the Almighty must of necessity appear as the avenger of his glory and worship. The rest to-morrow.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain For God will not be where idols are.
For God will not be where idols are.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain Eze 8:6 He said furthermore unto me, Son of…
Eze 8:6 He said furthermore unto me, Son of man, seest thou what they do? [even] the great abominations that the house of Israel committeth here, that I should go far off from my sanctuary? but turn thee yet again, [and] thou shalt see greater abominations.
Ver. 6. That I should go far from my sanctuary.] Which is now become omnium turpitudinum arx (as was once said of Pompey’s great theatre at Rome), a receptacle of all roguery, et impiae gentis arcanum, as afterward Florus unworthily called it.
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And thou shalt see greater abominations.] All sins are not equally sinful then, as the Stoics affirmed, but there are degrees of abominations. See Deu 32:5. {See Trapp on "Deu 32:5"}
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 Seest thou? dost thou observe?
Seest thou? dost thou observe?
What they do; the inhabitants, the generality of the Jews.
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The great abominations; the notorious idolatries.
Here; in this court, in view of my temple, and where all that come, as most did, this way to worship me see it, so shameless is it!
That I should go; not that they designed this, but eventually it was so, and in all reason could be no otherwise expected.
From my sanctuary; that I chose, but am not confined to. That I shall leave not by local distance, but by rejecting and casting it off, and laying it desolate.
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 He said furthermore unto me, son of man,.... He…
He said furthermore unto me, son of man,.... He continued his speech to the prophet, saying
seest thou what they do? the idolatrous Jews, who had set up a graven image at the northern gate of the court, where the altar was, and were sacrificing to it:
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even the great abominations that the house of Israel committeth here; for to set up an idol where he was, and an altar by his altar, and to sacrifice to Baal, and not to him, or to Baal along with him, or besides him, or to any other idol, were very abominable to the Lord: even to such a degree,
that I should go far from my sanctuary? be obliged to leave it, not being able to bear such abominable idolatries: or, "that they should go far from my sanctuary" (u); depart from the true worship and service of it, and fall into idolatry:
but turn thee yet again; from the north to the south it may be; however, to some other part of the temple:
and thou shalt see greater abominations; or, "great abominations" (w); for there is no necessity of rendering it "greater": but the meaning is, that he should see other great abominations besides what he had seen, than which there could not be anything well greater.
(u) "ut longius recedant, vel abeant, sub. Israelitae a sauctuario meo", Vatablus; and to this sense are the Septuagint, Syriac, and Arabic versions; "ad longe recedendum", Cocceius. (w) "abominationes magnas", Pagninus, Montanus, Calvin, Piscator, Cocceius. Starckius.
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 They - The generality of the Jews. Great abominations…
They - The generality of the Jews. Great abominations - The notorious idolatries. Here - In this court, in view of my temple. Far off - Not that they designed this, but no other could be expected.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain that I should go far off from my sanctuary--"that…
that I should go far off from my sanctuary--"that I should (be compelled by their sin to) go far off from my sanctuary"-- (Eze 10:18); the sure precursor of its destruction.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain 6. Turn thee yet again, and thou shall see…
6. Turn thee yet again, and thou shall see greater abominations — Or, thou shalt see again greater abominations. The gradation of crime indicated here is a help in determining the location and nature of the worship now to be described. The increased desecration is seen, if our exegesis is correct, first, in the place where the worship is offered; second, in the character of the worshipers; and, third, in the nature of the worship. The image was set up “at the gate” (of the outer court, Eze_8:5); the “chambers of imagery” were in the gate, or in an adjoining chamber at the very entrance to the inner court; the women “weeping for Tammuz” were at “the door of the gate of the Lord’s house,” which we suppose to be a special title designating the door of the holy place, just as the priests’ court seems to be called “the court of the Lord’s house” (Jer_19:14; Jer_26:2). The sun worshipers were “at the door of the temple of the Lord,” which evidently locates them on the steps of the court leading to the holy of holies; for it is distinctly stated, as if to increase the enormity of the offense, that they were “between the porch and the altar” (Eze_8:16), and the Mishna also declares that this particular space was especially holy (Chelim, 1-9). The priests would naturally speak of the priests’ court as the court, and of the gate of the inner court as the gate (2Ch_20:5; Jer_19:14; Jer_26:2, and Ezekiel passim). The character of the worshipers and the kind of worship, if our explanation is correct, show a growth in shamelessness: elders (Eze_8:11), women prostitutes (Eze_8:14, compare Deu_23:17); men prostitutes (Eze_8:16); the Egyptian Mysteries (Eze_8:10); the Tammuz Festival (Eze_8:14); the worship of the sun with special reference to its fructifying influence (Eze_8:16-17).
That I should go far off from my sanctuary — These abominations drive Jehovah from his temple. Jerusalem and the temple have always been called sacred to Jehovah, and the comrades of Ezekiel in exile thought it blasphemy for anyone to suggest that the temple could be captured and profaned by the heathen; but in the vision it is made plain that the temple is already profaned. The elders, the common people, and even the priests — the chief ministers of the temple — have already brought into it the worst forms of heathen worship. It is already polluted. The Chaldean army can do no worse. Let the siege begin! It is Jehovah’s temple no longer, and he will no longer protect it. This is a syncretism which even the heathen have not been guilty of (Jer_2:10).
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 6. I should go far off] i.e. withdraw. These…
6. I should go far off] i.e. withdraw. These abominations defiled Jehovah’s sanctuary, the place of his abode, causing him to abandon it. His withdrawal is symbolized ch. Eze_11:1; Eze_11:22-23.
turn thee … again … see] Rather: thou shalt again see greater abominations; so Eze_8:13; Eze_8:15.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (6) That I should go far off from my…
(6) That I should go far off from my sanctuary.—In the original this is simply an infinitive, without any subject expressed, “for the removing far off,” and may therefore be understood either of the removing of the people or of the Divine abandonment of the sanctuary. The latter sense, however, which is that given in the Authorised Version, is more probable and more in accordance with the whole teaching of the vision. There was a strong feeling among the people that they were safe at Jerusalem; God, Whom they still regarded, notwithstanding their idolatries, as a powerful national God, would certainly protect His temple. It is the office of the prophet to show that, the transgressions of the people led, as their natural consequence, to his giving over the city to desolation. The “great abominations” spoken of are the constant refrain of this chapter (Eze_8:9; Eze_8:13; Eze_8:15; Eze_8:17). The people’s own acts make necessary the judgments impending over them. Still worse is in store.
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 That I should go far off, etc. The lesson…
That I should go far off, etc. The lesson taught was that already implied in the fact that the glorious vision and come to him from the north. (Eze_1:4) The temple was already as a God-deserted shrine. His return to it now was but the coming of the Judge and the Destroyer. We are reminded of the Metabainwmen enteuqen, ("Let us depart hence"), which was heard in the darkness of the night before the later destruction of Jerusalem (Josephus, "Bell. Jud:" 6:5:3) Bad begins, but worse remains behind. The prophet is led onward as through the successive stages of an inferno of idolatries.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.