A Prophecy of Esau and Jacob

Ezekiel Timeline – 390/40 Years according to the Masoretic Text.

God says in Isaiah 46 “Remember the former things of old; for I am God, and there is none other; I am God, and there is none like Me, declaring the end from the beginning, and from ancient times the things that are not yet done, saying, ‘My counsel shall stand, and I will do all My pleasure,’” Isaiah 46:9-10.

God works out the end from the beginning and our endeavour is to understand how are the numbers work out. God gives some clues and hints here and there and the most puzzling of this Ezekiel Timeline 390/40 Years which is found in Ezekiel 4 according to the Masoretic Text.

I’ve always been wondering if there are any thoughts to the contrary? And so my constant updates.

The figures given by the Septuagint (of 150/190/40 years) are slightly different and is evaluated here.

Ezekiel 4

¹ “Thou also, son of man, take thee a tile and lay it before thee, and portray upon it the city, even Jerusalem;

² and lay siege against it, and build a fort against it, and cast a mound against it. Set the camp also against it, and set battering rams against it round about.

³ Moreover take thou unto thee an iron plate, and set it for a wall of iron between thee and the city; and set thy face against it, and it shall be besieged, and thou shalt lay siege against it. This shall be a sign to the house of Israel.

⁴ “Also lie thou upon thy left side, and lay the iniquity of the house of Israel upon it: according to the number of the days that thou shalt lie upon it, thou shalt bear their iniquity.

⁵ For I have laid upon thee the years of their iniquity, according to the number of the days, three hundred and ninety days; so shalt thou bear the iniquity of the house of Israel. — start with the full house of Israel and last for 390 years

⁶ And when thou hast accomplished them, lie again on thy right side, and thou shalt bear the iniquity of the house of Judah forty days: I have appointed thee each day for a year. — after the start of full house of Israel and last for 350 years, the house of Judah join in and, together, proceed on for another 40 to sum up to 390 years

⁷ Therefore thou shalt set thy face toward the siege of Jerusalem; and thine arm shall be uncovered, and thou shalt prophesy against it.

⁸ And behold, I will lay bands upon thee, and thou shalt not turn thee from one side to another until thou hast ended the days of thy siege.

⁹ “Take thou also unto thee wheat and barley and beans, and lentils and millet and fitches, and put them in one vessel, and make thee bread thereof according to the number of the days that thou shalt lie upon thy side; three hundred and ninety days shalt thou eat thereof.

— from the start with 10 tribes and ends with the full house of Israel: 390 years: why the difference? Perhaps Judah had undergo numerous pogroms and cleanings whereas the ten-tribes of Israel has none since the day when went captivity and into apparent oblivion

A clue for this Ezekiel Timeline – 390/40 Years could be found in a parallel exile. the house of Judah had evidently failed to observe the land’s one-year-in-seven Sabbath for 490 years, so the term of the Babylonian captivity was set at 70 years to make up the deficit.

For in II Chronicles 36:21 it says, “The land enjoyed its sabbath rests; all the time of its desolation it rested, until the seventy years were completed in fulfillment of the word of the LORD spoken by Jeremiah.” This is a reference to Jeremiah 25:11.

So if the house of Israel is to be penalised for 390 years (a day for a year) and where this length of captivity is a redemption for the years Israel didn’t keep the land Sabbath, it would be for a periof of 390 X 7 = 2730 years.

Given that, by most western reckoning, the house of Israel was exiled in 721 BC and after 2730 years it will bring the time to 2009 AD.

The Global Financial Crisis of 2008 was regarded as the most serious financial crisis since the Great Depression of 1929. Predatory lending targeting low-income homebuyers, excessive risk-taking by global financial institutions, and the bursting of the United States housing bubble culminated in a “perfect storm.”

The International Monetary Fund estimated that large US and European banks lost more than $1 trillion on toxic assets and from bad loans from January 2007 to September 2009, resulting in several bank failures and the US unemployment rate peaked at 11% in October 2009.

The stage was set for the gradual decline of the United States amd much of the West. But, eating away like a moth, China has by then accumulated more than a few decades of silent but rapid growth.

China’s ongoing rise has clearly carry enormous implications for both the country itself and was discarding away the industrial prowess of the house of Israel, especially in the face of China’s ability to devote resources to science and innovation, financing overseas infrastructure projects or military spending with new warships and carriers beyond China’s coastal waters.

But in much of the United States, many companies had moved overseas, leaving their industrial land and factories behind.

All these declining scenarios could be categorised by their Biblical intensities: from light to intense . . .

a. light

“Woe to the crown of pride, to the drunkards of Ephraim, whose glorious beauty is a fading flower, which is on the head of the fat valleys of them that are overcome with wine!” Isaiah 28:1

“I will be unto Ephraim as a moth,” Hosea 5:12

Clarke – I will consume them little by little, as a moth frets a garment.
Gill – which eats garments, penetrates into them, feeds on them privately, secretly, without any noise, and gradually and slowly consumes them; but at last utterly, that they are of no use and profit:

b. more serious

“A third part of thee shall die with the pestilence, and with famine shall they be consumed in the midst of thee; and a third part shall fall by the sword round about thee; and I will scatter a third part into all the winds, and I will draw out a sword after them.” Ezekiel 5:11-12

“And I will cast you out of My sight, as I have cast out all your brethren, even the whole seed of Ephraim” Jeremiah 7:15

c. very intense

“Ephraim shall be desolate in the day of rebuke; among the tribes of Israel have I made known that which shall surely be” Hosea 5:9

“The crown of pride, the drunkards of Ephraim, shall be trodden under feet” Isaiah 28:3

For I will be unto Ephraim as a lion, and as a young lion to the house of Judah; I, even I, will tear and go away; I will take away, and none shall rescue him. Hosea 5:14

Calvin: “I will not,” he says, “be any longer like a moth and a worm; I shall come like a lion to you, with an open mouth to devour you . . .

Trapp: For I will be unto Ephraim as a lion I, that is, my Assyrian, the rod of my wrath, will be as a lion, or leopard, a creature swift and fierce above measure.

Gill: For I will be unto Ephraim as a lion, and as a young lion to the house of Judah…. being provoked by their above conduct and behavior in seeking to others, and not to him, for help, he threatens to punish them in a more public and severe manner; not be to them only as a moth and rottenness, but as a lion, and as a young lion, creatures strong and fierce, that destroy and devour all that come into their hands, and from whom there is no deliverance: thus the Lord was both to Israel and Judah, by means of the Assyrians and Babylonians; the former are compared to a lion, that devoured Israel; and the latter to a young lion, that broke the bones of Judah.

We’re now in the Hebrew year 5782 and we’ll need another 217 years to usher the Divine Plan into the 7th Millennium as we believe. Of course, this is on the assumption that God’s oracles have been accurately kept since the day Adam was created as the Orthodox custodians claim.

If we add 217 years to the Gregorian calendar year 2022 we’ll come to 2239 when the 7th Millennium starts. Working backward Israel was voided (390 X 7 =) 2730 years plus the last 390 years where the house would gradually slide into decline. So could the year 2009 be the start of the house of Israel’s “iniquity?” — “thus shall the children of Israel start eating their defiled bread among the Gentiles, whither I will drive them;” Ezekiel 4:13 in captivity to start the last 230 years?

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Translation and Comments from ChatGPT & Copilot versions

Ezekiel 4 (Targum of Jonathan)

¹ “And you, son of man, take for yourself a stone and place it before you, and inscribe upon it the city of Jerusalem.”

This passage appears to be a directive to symbolically represent the city of Jerusalem by inscribing its image or name onto a stone. It reflects a prophetic or symbolic action, often seen in biblical and prophetic literature, where physical objects are used to represent larger concepts or forthcoming events. (ChatGPT)

¹ “And you, son of man, take a brick and lay it before you, and engrave on it a city, even Jerusalem.”

In this passage, God instructs the prophet Ezekiel to perform a symbolic act representing the siege of Jerusalem. Ezekiel’s actions serve as a visual prophecy to the people of Israel, illustrating the impending judgment and destruction of the city due to their disobedience. (Copilot)

² “And draw upon it a siege, build upon it fortifications, set up upon it an army, and place battering rams all around it.”

This passage describes the symbolic act of depicting a siege against the city of Jerusalem. It involves drawing or constructing the elements of a military siege, such as fortifications, armies, and battering rams, surrounding the city. This is likely a prophetic action meant to represent an impending siege or judgment against Jerusalem, using the stone from the previous verse as a model or symbol. (ChatGPT)

² “And lay siege against it, build a siege wall against it, and raise a mound against it; set camps also against it, and plant battering rams against it all around.”

In this passage, Ezekiel is instructed to create a detailed model of the siege of Jerusalem. This symbolic act is meant to visually represent the coming destruction and the severity of the siege that Jerusalem will face due to the people’s disobedience. (Copilot)

³ “And you, take for yourself an iron pan and set it as an iron wall between you and the city, and set your face against it. It will be besieged, and you shall lay siege against it. This will be a sign to the house of Israel. And you, lie on your left side and place the iniquity of the house of Israel upon it. The number of days that you lie on it, you shall bear their iniquity.”

This passage describes a symbolic act where a prophet is instructed to use an iron pan as a barrier, representing a wall between himself and a city, signifying the city being under siege. The act of lying on the left side represents bearing the sins of the house of Israel, with the duration of this act symbolizing the period of their iniquity. This is a form of prophetic demonstration meant to convey a message to the people of Israel. (ChatGPT)

³ “And you, take an iron plate and set it up as an iron wall between you and the city; set your face toward it, and it shall be besieged, and you shall lay siege against it. This will be a sign to the house of Israel.”

In this passage, the iron plate represents a barrier between Ezekiel (symbolizing God) and Jerusalem, indicating the severity and inevitability of the coming siege. Ezekiel’s actions serve as a powerful visual prophecy to the people of Israel, emphasizing the consequences of their disobedience. (Copilot)

⁴ “And I have appointed to you a day for each year of their iniquity—three hundred and ninety days—so you shall bear the iniquity of the house of Israel.”

This passage continues the symbolic act described earlier, where the prophet is instructed to lie on his side as a representation of bearing the sins of Israel. Each day of lying on his side symbolizes a year of Israel’s iniquity, with the total number being 390 days, corresponding to 390 years of their sins. This act is a powerful prophetic demonstration of the consequences of the people’s sins and the duration of their punishment. (ChatGPT)

⁴ “And you, lie on your left side, and place the iniquity of the house of Israel upon it. For the number of days that you lie on it, you shall bear their iniquity.”

In this passage, Ezekiel is commanded to lie on his left side for a specific number of days to symbolize bearing the sins of the house of Israel. This act serves as a powerful visual representation of the burden of Israel’s sins and the consequences they will face. (Copilot)

⁵ “And I have appointed for you one (against) two, in their sins, to account for the days: three hundred and ninety days, and you shall bear the sins of the house of Israel.”

This passage likely refers to a symbolic act in which the prophet is instructed to bear the burden of Israel’s sins for a specific period—390 days. The phrase “one against two” could be interpreted as a ratio or comparison, possibly indicating that the punishment or burden is doubled in some way. The 390 days represent the period during which the prophet will symbolically carry the weight of Israel’s transgressions. This type of prophetic action is often found in biblical texts, where a prophet enacts a symbolic gesture to convey a divine message to the people. (ChatGPT)

⁵ “For I have assigned you a number of days corresponding to the years of their iniquity, three hundred and ninety days; thus you shall bear the iniquity of the house of Israel.”

This verse continues the symbolic act that Ezekiel is instructed to perform, representing the years of Israel’s sin that he must bear. (Copilot)

⁶ “And when you have completed these, you shall lie down on your right side a second time, and you shall bear the sins of the house of Judah for forty days. A day for each year, I have appointed it to you.”

In this passage, the prophet is instructed to perform another symbolic act after completing the first one. This time, he is to lie on his right side for forty days, each day representing a year, to bear the sins of the house of Judah. The use of symbolic actions like these in prophetic literature serves to convey the gravity of the situation and the extent of the people’s sins. The forty days symbolize the period of Judah’s guilt, just as the 390 days earlier symbolized Israel’s sins. This form of prophecy is meant to make the message vivid and memorable for those who witness or hear about it. (ChatGPT)

⁶ “When you have completed these, you shall lie down a second time, but on your right side, and bear the iniquity of the house of Judah. I have assigned you forty days, a day for each year.”

This verse continues the symbolic acts that Ezekiel is instructed to perform, representing the punishment for the sins of Judah. He is to lie on his right side for forty days, symbolizing the years of Judah’s sin. (Copilot)

⁷ “And you shall set your face against Jerusalem, and your arm shall be uncovered, and you shall prophesy against it.”

This passage instructs the prophet to direct his focus and attention toward Jerusalem, symbolically showing determination or hostility by setting his face against the city. The uncovering of the arm is a gesture that often signifies readiness for action or battle, indicating that the prophecy will be one of impending judgment or confrontation. The command to “prophesy against it” suggests that the message will be a warning or declaration of the consequences that Jerusalem will face due to its actions. This vivid imagery serves to emphasize the seriousness of the prophecy and the impending judgment on the city. (ChatGPT)

⁷ “And you shall set your face toward the siege of Jerusalem, with your arm bared, and prophesy against it.”

This verse continues the symbolic acts that Ezekiel is instructed to perform, representing the coming siege of Jerusalem. Ezekiel’s actions are meant to convey the seriousness of the impending judgment. (Copilot)

⁸ “And behold, I will place cords upon you, and you shall not turn from one side to the other until you have completed the days of your siege.”

In this passage, the prophet is being told that he will be restrained, symbolically bound with cords, so that he cannot move from one side to the other. This restriction is meant to keep him in a specific position as he carries out the symbolic act of lying on one side for a set period, representing the siege and suffering of Jerusalem. The “days of your siege” refers to the period during which the prophet is to enact this symbolic gesture, emphasizing the inevitability and duration of the judgment that is to come upon the city. The imagery of being bound reinforces the idea of being unable to escape the consequences of the actions that have led to this prophecy. (ChatGPT)

⁸ “And behold, I will put cords upon you, so that you cannot turn from one side to the other, till you have completed the days of your siege.”

This verse continues the symbolic acts that Ezekiel is instructed to perform, representing the binding and the inability to escape the coming judgment. (Copilot)

⁹ “And you, take for yourself wheat, barley, beans, lentils, millet, and spelt; and put them in one vessel and make bread of them for yourself. During the number of days that you lie on your side, three hundred and ninety days, you shall eat it.”

In this passage, the prophet is instructed to gather various grains and legumes, mix them together, and use them to make bread. This bread will be his food during the 390 days that he lies on his side, symbolizing the duration of Israel’s punishment. The specific ingredients and the act of making bread from them likely symbolize the hardship and scarcity that will accompany the period of judgment. This instruction is part of a broader symbolic act meant to convey the seriousness of the message and the reality of the consequences that the people will face. (ChatGPT)

⁹ “And you, take wheat and barley, beans and lentils, millet and spelt; put them in a single vessel, and make bread of them. You shall eat it according to the number of the days that you lie on your side, three hundred and ninety days you shall eat it.”

This verse is part of the instructions given to Ezekiel to symbolize the hardships that the people of Jerusalem will face during the siege. The mixture of grains and legumes represents the scarcity and variety of food that will be available. (Copilot)

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~~~ This Translation and Comments are from ChatGPT on another day ~~~

Ezekiel 4 (Jonathan)

1 “וְאַתְּ בַּר אָדָם סַב לָךְ אַבְנָא וְתִתֵּן יָתָהּ קָדָמָךְ וּתְצוֹר עֲלָהּ קַרְתָּא יַת יְרוּשְׁלֵם:”

Here’s a breakdown and translation:

• וְאַתְּ בַּר אָדָם (V’atah bar adam): “And you, son of man”
• סַב לָךְ אַבְנָא (Sav lach avnah): “Take a brick”
• וְתִתֵּן יָתָהּ קָדָמָךְ (V’titen yatah kadamach): “and place it before you”
• וּתְצוֹר עֲלָהּ קַרְתָּא (U’ttzor alah kartah): “and build upon it a city”
• יַת יְרוּשְׁלֵם (Yat Yerushalayim): “namely Jerusalem”

Putting it together:

“And you, son of man, take a brick and place it before you and build upon it a city, namely Jerusalem.”

In this passage, the prophet is instructed to use a brick as a symbol and build a representation of the city of Jerusalem. This symbolic act serves to illustrate the upcoming events and judgments related to Jerusalem.

2 “וְתִתֵּן עֲלָהּ צְיָר וְתִבְנֵי עֲלָהּ מִלְיָתָא וְתִשְׁרֵי עֲלָהּ מַשִׁרְיָן וּמַנֵי עֲלָהּ אֶפְדוֹרְוָן סְחוֹר סְחוֹר:”

Here’s a breakdown and translation:

• וְתִתֵּן עֲלָהּ צְיָר (V’titen alah tziyar): “And place upon it a drawing”
• וְתִבְנֵי עֲלָהּ מִלְיָתָא (V’tivnei alah mil’yatah): “and build upon it a mound”
• וְתִשְׁרֵי עֲלָהּ מַשִׁרְיָן (V’tishrei alah mashiryah): “and place upon it a siege ramp”
• וּמַנֵי עֲלָהּ אֶפְדוֹרְוָן סְחוֹר סְחוֹר (U’manei alah ef’dorvan skhor skhor): “and place upon it engines of war, siege engines”

Putting it together:

“And place upon it a drawing and build upon it a mound, and place upon it a siege ramp and set up siege engines upon it.”

This passage continues the instructions for the symbolic act. The prophet is to depict a siege scenario by adding detailed elements like a drawing, a mound, a siege ramp, and war engines to illustrate the concept of a siege and the impending judgment.

3 “וְאַתְּ סַב לָךְ מַסְרֵית בַּרְזֵל וְתִתֵּן יָתָהּ כּוֹתֶל בַּרְזֶל בֵּינָךְ וּבֵין קַרְתָּא וְתַתְקֵן יַת אַפָךְ לָהּ וּתְהֵי בְצַיְרָא וּתְצוּר עֲלָהּ אָת הִיא לְבֵית יִשְׂרָאֵל:”

Here is a breakdown and translation:

• וְאַתְּ סַב לָךְ מַסְרֵית בַּרְזֵל (V’at sav lakh mas’reit barzel): “And you shall take for yourself an iron plate”
• וְתִתֵּן יָתָהּ כּוֹתֶל בַּרְזֶל (V’titen yat’ah kotel barzel): “and set it as an iron wall”
• בֵּינָךְ וּבֵין קַרְתָּא (Beinakh u’vein kartah): “between you and the city”
• וְתַתְקֵן יַת אַפָךְ לָהּ (V’tatken yat afakh lah): “and set your face toward it”
• וּתְהֵי בְצַיְרָא וּתְצוּר עֲלָהּ (U’tehei b’tzayra u’ttzur alah): “and be in siege against it and lay siege to it”
• אָת הִיא לְבֵית יִשְׂרָאֵל (At hi l’veit Yisrael): “This is a sign for the house of Israel”

Putting it all together:

“And you shall take an iron plate for yourself and set it as an iron wall between you and the city, and set your face toward it, and be in siege against it and lay siege to it. This is a sign for the house of Israel.”

This passage is an instruction to act out a symbolic gesture involving an iron plate as a sign for the house of Israel, representing a siege or blockade. The prophet is to set the plate as a barrier between themselves and the city, demonstrating the impending judgment and separation.

4 “וְאַתְּ שְׁכוּב עַל סִטְרָךְ דִסְמָלָא וּתְשַׁוֵי יַת חוֹבֵי בֵית יִשְׂרָאֵל עֲלוֹהִי מִנְיַן יוֹמַיָא דְתִשְׁכּוֹב עֲלוֹהִי תְּקַבֵּל יַת חוֹבֵיהוֹן:”

Here’s a breakdown and translation of the text:

• וְאַתְּ שְׁכוּב עַל סִטְרָךְ דִסְמָלָא (V’at sh’khuv al sitrekh d’s’mala): “And you shall lie on your left side”
• וּתְשַׁוֵי יַת חוֹבֵי בֵית יִשְׂרָאֵל (U’tshavei yat chovey Beit Yisrael): “and you shall bear the iniquity of the house of Israel”
• עֲלוֹהִי מִנְיַן יוֹמַיָא (Alohei minyan yomayya): “for the number of days”
• דְתִשְׁכּוֹב עֲלוֹהִי (D’tishkhov alohi): “that you lie on it”
• תְּקַבֵּל יַת חוֹבֵיהוֹן (T’kabel yat choveihon): “you shall bear their iniquity”

Putting it together:

“And you shall lie on your left side and bear the iniquity of the house of Israel for the number of days that you lie on it, and you shall bear their iniquity.”

This passage instructs the prophet to lie on their left side for a specific number of days to bear the iniquity of the house of Israel. The act symbolizes the burden of Israel’s sins, which the prophet will bear during this period.

5 “וַאֲנָא יְהָבִית לָךְ עַל חַד תְּרֵין בְּחוֹבֵיהוֹן לְמִנְיַן יוֹמַיָא תְּלַת מְאָה וְתִשְׁעִין יוֹמִין וּתְקַבֵּיל חוֹבֵי בֵית יִשְׂרָאֵל:”

Here’s a breakdown and translation of the text:

• וַאֲנָא יְהָבִית לָךְ (Va’ana yehevit lakh): “And I will give you”
• עַל חַד תְּרֵין בְּחוֹבֵיהוֹן (Al chad t’rein b’choveihon): “for one or two [years] of their iniquity” (this phrase suggests that the prophet will bear the iniquity of one or two years of their sins).
• לְמִנְיַן יוֹמַיָא (L’minyan yomayya): “according to the number of days”
• תְּלַת מְאָה וְתִשְׁעִין יוֹמִין (T’lat me’ah v’tish’in yomim): “three hundred and ninety days” (representing the years of iniquity)
• וּתְקַבֵּיל חוֹבֵי בֵית יִשְׂרָאֵל (U’tkabel chovei Beit Yisrael): “and you shall bear the iniquity of the house of Israel.”

Putting it together:

“And I will give you [the task of bearing] for one or two years of their iniquity according to the number of days, three hundred and ninety days, and you shall bear the iniquity of the house of Israel.”

This passage instructs the prophet to bear the iniquity of the house of Israel for a symbolic period of three hundred and ninety days, representing their years of sin or disobedience.

6 “וְתַשְׁלִים יַת אִלֵין וְתִשְׁכּוֹב עַל סִטְרָךְ דִיְמִינָא תִּנְיָנוּת וּתְקַבֵּיל יַת חוֹבֵי בֵית יְהוּדָה אַרְבְּעִין יוֹמִין יוֹמָא לְשַׁתָּא יוֹמָא לְשַׁתָּא יְהַבְתִּינוּן לָךְ:”

Here’s a breakdown and translation of the text:

• וְתַשְׁלִים יַת אִלֵין (V’tashlim yat ilen): “And you shall complete these” (referring to something that needs to be fulfilled or completed).
• וְתִשְׁכּוֹב עַל סִטְרָךְ דִיְמִינָא (V’tishkhov al sitrakh diymina): “And you shall lie on your right side” (a symbolic act of prophesying or demonstrating a message).
• תִּנְיָנוּת (T’ninyut): “For the second time” (or “for a second period”).
• וּתְקַבֵּל יַת חוֹבֵי בֵית יְהוּדָה (U’tkabel yat khovei Beit Yehudah): “And you shall bear the iniquity of the house of Judah” (accepting responsibility or punishment for their sins).
• אַרְבְּעִין יוֹמִין יוֹמָא לְשַׁתָּא (Arba’im yomim yomah l’shatah): “Forty days, a day for each year” (symbolically representing the number of years of sin or punishment).
• יוֹמָא לְשַׁתָּא יְהַבְתִּינוּן לָךְ (Yomah l’shatah yehav’tinun lakh): “A day for each year, I have given to you” (emphasizing the duration of the prophetic act or punishment).

Putting it all together:

“And you shall complete these (prophecies) and lie on your right side for a second period, and you shall bear the iniquity of the house of Judah for forty days, a day for each year, as I have given to you.”

This passage instructs the prophet to symbolically act out the judgment or punishment for the sins of the house of Judah by lying on their right side for forty days, representing forty years of iniquity.

7 “וְלִצְיָר יְרוּשְׁלֵם תְּתַקֵין אַפָּךְ וְדַרְעָךְ תַּתְקֵיף וְתִתְנַבֵּי עֲלָהּ:”

Here’s a breakdown and translation of the text:

• וְלִצְיָר יְרוּשְׁלֵם (V’litsiyar Yerushalayim): “And to depict (or represent) Jerusalem.”
• תְּתַקֵין אַפָּךְ (T’takin apakh): “You shall set your face” (meaning to focus or direct your attention).
• וְדַרְעָךְ תַּתְקֵיף (V’dara’akh tatkeif): “And your arm you shall make strong” (meaning to prepare for action or to show strength).
• וְתִתְנַבֵּי עֲלָהּ (V’titnabe aleha): “And you shall prophesy against it.”

Putting it together:

“And you shall set your face to depict Jerusalem, and you shall make your arm strong, and you shall prophesy against it.”

This passage instructs the prophet to focus on Jerusalem, prepare for action, and deliver a prophecy against it. The emphasis is on determination and strength in delivering the message of warning or judgment.

8 “וְהָא גְזָרֵית פִּתְגָמֵי עֲלָךְ כֶּאֱסוּר גְדִילָן וְלָא תִתְהַפֵּיךְ מִסִטְרָךְ לְסִטְרָךְ עַד אַשְׁלְמוּתָךְ יוֹמֵי צַיְרָךְ:”

Here’s a breakdown and translation of the text:

• וְהָא גְזָרֵית פִּתְגָמֵי עֲלָךְ (V’ha gazreit pitgamei alakh): “And behold, I have laid decrees upon you.”
• כֶאֱסוּר גְדִילָן (Ke’esur g’dilan): “As a binding of cords” (meaning as a restriction or binding similar to being tied up with ropes).
• וְלָא תִתְהַפֵּיךְ מִסִטְרָךְ לְסִטְרָךְ (V’lo tithapeikh misitrakh l’sitrakh): “And you shall not turn from one side to the other.”
• עַד אַשְׁלְמוּתָךְ יוֹמֵי צַיְרָךְ (Ad ashlemutakh yomei tsirakh): “Until you complete the days of your distress (or affliction).”

Putting it together:

“And behold, I have laid decrees upon you as a binding of cords, and you shall not turn from one side to the other until you complete the days of your affliction.”

This passage reflects a command that restricts the prophet’s movement as part of a symbolic act during a period of suffering or judgment, emphasizing the seriousness and inevitability of the prophetic message being delivered.

9 “וְאַתְּ סַב לָךְ חִטִין וּסְעוֹרִין וּפוֹלָא וּטְלוֹפְחִין וְדוֹחָן וְכוּנְתִּין וְתִתֵּן יַתְהוֹן לָךְ לְמֵיכַל מִנְיַן יוֹמַיָא דְאַתְּ שְׁכִיב עַל סִטְרָךְ תְּלַת מְאָה וְתִשְׁעִין יוֹמִין תֵּיכְלִינֵיהּ:”

Here’s a breakdown and translation of the text:

• וְאַתְּ סַב לָךְ (Ve’at sab lakh): “And you, take for yourself.”
• חִטִין (Chitin): “Wheat.”
• וּסְעוֹרִין (U’se’orin): “Barley.”
• וּפוֹלָא (U’fol): “Beans.”
• וּטְלוֹפְחִין (U’tlofachin): “Lentils.”
• וְדוֹחָן (V’dochan): “Millet.”
• וְכוּנְתִּין (V’kuntin): “Spelt.”
• וְתִתֵּן יַתְהוֹן לָךְ (V’titen yat’hon lakh): “And you shall place them for yourself.”
• לְמֵיכַל (L’meichal): “To eat.”
• מִנְיַן יוֹמַיָא דְאַתְּ שְׁכִיב עַל סִטְרָךְ (Minyan yoma’ya d’at shkhiv al sitrakh): “The number of days that you lie on your side.”
• תְּלַת מְאָה וְתִשְׁעִין יוֹמִין (Telat me’a v’tish’in yomin): “Three hundred and ninety days.”
• תֵּיכְלִינֵיהּ (Teichlinieh): “You shall eat it.”

Putting it together:

“And you, take for yourself wheat, barley, beans, lentils, millet, and spelt, and place them for yourself to eat during the number of days that you lie on your side—three hundred and ninety days you shall eat it.”

This passage appears to be an instruction given to a prophet (likely Ezekiel) to prepare a specific mixture of grains and legumes for sustenance during a period of symbolic action (lying on his side for 390 days) as part of a prophetic act. This act represents a period of judgment or punishment.

10 וּמֵיכְלָךְ דְתֵיכְלִינֵיהּ בְמַתְקַל עַסְרִין פִּילֵס לְיוֹם מֵעִדַן עַד עִדָן תֵּיכְלִינֵיהּ:

Here’s a breakdown and translation of the text:

• וּמֵיכְלָךְ דְתֵיכְלִינֵיהּ (U’meichlach de’teichlinieh): “And the food that you shall eat.”
• בְמַתְקַל עַסְרִין פִּילֵס לְיוֹם (Be’matkal asrin pilas le’yom): “By weight, twenty shekels per day.”
• מֵעִדַן עַד עִדָן (Me’idan ad idan): “From time to time” or “from period to period.”
• תֵּיכְלִינֵיהּ (Teichlinieh): “You shall eat it.”

Putting it together:

“And the food that you shall eat, by weight, twenty shekels per day, from time to time, you shall eat it.”

This phrase likely refers to a period of scarcity or rationing where food is consumed in measured quantities. The mention of “twenty shekels per day” indicates a specific allowance or portion that must be adhered to, and the phrase “from time to time” suggests this rationing will occur consistently over a period of time. The passage highlights a controlled and perhaps difficult period of sustenance.

11 וּמַיָא בִּמְכִילָא תִשְׁתֵּי חַד מִן שַׁתָּא בְּהִינָא מֵעִדַן עַד עִדַן תִּשְׁתֵּי:

Here’s a breakdown and translation of the text:

• וּמַיָא (U’maya): “And water.”
• בִּמְכִילָא תִשְׁתֵּי (Bi’mechila tishtei): “You shall drink by measure.”
• חַד מִן שַׁתָּא (Chad min shata): “One-sixth of a hin” (a hin is an ancient measurement of liquid).
• בְּהִינָא (Be’hina): “By the hin” or “as a hin.”
• מֵעִדַן עַד עִדַן (Me’idan ad idan): “From time to time” or “from period to period.”
• תִּשְׁתֵּי (Tishtei): “You shall drink.”

Putting it together:

“And water you shall drink by measure, one-sixth of a hin, from time to time, you shall drink.”

This passage describes a period of water rationing where the amount of water allowed per person is limited to one-sixth of a hin, and this rationing is consistent and ongoing. The passage emphasizes the scarcity and controlled consumption of water during this period.

12 וַחֲרָרָא דִלְחַם שְׂעוֹרִין תֵּיכְלִינָהּ וְהִיא עַל גְלֵי מַפְקַת אֱנָשָׁא תַּחְרְרִינָה לְעֵינֵיהוֹן:

Here’s a breakdown and translation of the text:

• וַחֲרָרָא (Va’charara): “And a cake” or “a round flatbread.”
• דִלְחַם שְׂעוֹרִין (Di’lechem se’orim): “of barley bread.”
• תֵּיכְלִינָהּ (Teichlina): “You shall eat it.”
• וְהִיא (Ve’hi): “And it.”
• עַל גְלֵי (Al gelei): “On (human) dung” or “excrement.”
• מַפְקַת אֱנָשָׁא (Mafkat enasha): “that comes out of a man.”
• תַּחְרְרִינָה (Tachrerina): “You shall bake it.”
• לְעֵינֵיהוֹן (Le’eineihon): “In their sight” or “before their eyes.”

Putting it together:

“And a cake of barley bread you shall eat, and it, on human dung, you shall bake it before their eyes.”

This passage is a stark and symbolic description of the dire conditions and humiliation that would be experienced, where even the bread—usually a basic sustenance—is baked using human waste as fuel, signifying extreme degradation and suffering, and this act is performed publicly to be seen by others.

13 “וַאֲמַר יְיָ כְּדֵין יֵיכְלוּן בְּנֵי יִשְׂרָאֵל יַת מֵיכַלְהוֹן מְסָאַב בֵּינֵי עַמְמַיָא דְאַגְלִינוּן לְתַמָן:”

Here’s a breakdown and translation of the text:

• וַאֲמַר יְיָ (Va’amar Adonai): “And the Lord said.”
• כְּדֵין (Kedein): “Thus” or “So.”
• יֵיכְלוּן (Yeichlun): “They shall eat.”
• בְּנֵי יִשְׂרָאֵל (Bnei Yisrael): “The children of Israel” or “The people of Israel.”
• יַת מֵיכַלְהוֹן (Yat meichalhon): “Their food.”
• מְסָאַב (Mesa’av): “Defiled” or “unclean.”
• בֵּינֵי עַמְמַיָא (Beinei ammaya): “Among the nations” or “In the midst of the nations.”
• דְאַגְלִינוּן לְתַמָן (De’aglinun le’taman): “To which I will drive them” or “Where I have exiled them.”

Putting it together:

“And the Lord said, ‘Thus shall the people of Israel eat their defiled food among the nations where I will drive them.'”

This passage conveys a prophecy of the conditions that the people of Israel will face in exile, where they will be forced to eat food that is considered unclean, symbolizing their suffering and the loss of their purity and sanctity in a foreign land.

14 “וַאֲמָרֵית קַבֵּיל בָּעוּתִי יְיָ אֱלֹהִים הָא נַפְשִׁי לָא מְסָאֲבָא וּנְבֵילָא וּתְבִירָא לָא אֲכָלֵית מִזְעוּרֵי וְעַד כְּעַן וְלָא אֲכָלֵית בְּסַר מְרָחָק:”

Here’s a breakdown and translation:

• וַאֲמָרֵית קַבֵּיל בָּעוּתִי (Va’amart, kabbel ba’uti): “And you said, accept my petition”
• יְיָ אֱלֹהִים (YHVH Elohim): “YHVH God”
• הָא נַפְשִׁי לָא מְסָאֲבָא (Ha nafshi la’ mesavah): “Behold, my soul is not tired”
• וּנְבֵילָא וּתְבִירָא (U’nevilah u’tevirah): “and broken and shattered”
• לָא אֲכָלֵית מִזְעוּרֵי (La’ akhalit mizaruri): “has not consumed me from minor distress”
• וְעַד כְּעַן וְלָא אֲכָלֵית בְּסַר מְרָחָק (V’ad ke’anan, ve’la akhalit b’sar merachak): “and until now I have not consumed the distant flesh”

Putting it together:

“And you said, accept my petition, YHVH God. Behold, my soul is not weary, and broken and shattered. It has not consumed me from minor distress, and until now, I have not consumed the distant flesh.”

In this passage, the speaker is expressing that despite their suffering and the distress they have endured, their soul remains unweary. They are asking God to accept their petition, noting that their distress has not completely overwhelmed them, and they have not consumed or been consumed by distant sorrows or hardships.

15 “וַאֲמַר לִי חֲזֵי דִיהָבֵית לָךְ יַת גְלֵי תוֹרַיָא חֲלַף גְלֵי אֱנָשָׁא וְתַעֲבֵיד יַת מֵיכְלָךְ עֲלֵיהוֹן:”

Here’s a breakdown and translation of the text:

• וַאֲמַר לִי (Va’amar li): “And he said to me.”
• חֲזֵי (Chazi): “See” or “Behold.”
• דִיהָבֵית לָךְ (Dihaveit lach): “That I have given you.”
• יַת גְלֵי תוֹרַיָא (Yat glei toraya): “Cow dung” (literally “dung of oxen”).
• חֲלַף גְלֵי אֱנָשָׁא (Chalaf glei enasha): “Instead of human dung.”
• וְתַעֲבֵיד יַת מֵיכְלָךְ עֲלֵיהוֹן (Ve’ta’aveid yat meichlach aleihon): “And you shall prepare your food over them.”

Putting it together:

“And He said to me, ‘Behold, I have given you cow dung instead of human dung, and you shall prepare your food over it.'”

This passage reflects a specific instruction from God to use cow dung as fuel for cooking, as opposed to the more detestable option of using human excrement. It is likely a symbolic act representing the harsh and humiliating conditions faced during exile, yet with some measure of mercy in the substitution of cow dung.

16 “וַאֲמַר לִי בַּר אָדָם הָא אֲנָא תָבֵר סְעִיד מֵיכְלָא בִּירוּשְׁלֵם וְיֵכְלוּן לַחְמָא בְּמַתְקַל וּבְיִצְפָּא וּמַיָא בְּצָדוּ וּבְאִשְׁתְּמָמוּ יִשְׁתּוּן:”

Here’s a breakdown and translation of the text:

• וַאֲמַר לִי (Va’amar li): “And He said to me.”
• בַּר אָדָם (Bar Adam): “Son of man.”
• הָא אֲנָא תָבֵר (Ha ana taver): “Behold, I am about to break.”
• סְעִיד מֵיכְלָא (Seid meichla): “The staff of bread” (a symbol for food supply).
• בִּירוּשְׁלֵם (BiYerushalem): “In Jerusalem.”
• וְיֵכְלוּן לַחְמָא בְּמַתְקַל (Veyechelun lachma b’matkal): “And they shall eat bread by weight” (measured or rationed).
• וּבְיִצְפָּא (U’beyitzpa): “And with anxiety.”
• וּמַיָא בְּצָדוּ (Umaya b’tzadu): “And water by measure” (rationed water).
• וּבְאִשְׁתְּמָמוּ יִשְׁתּוּן (U’b’isht’mamu yishtun): “And in dismay they shall drink.”

Putting it together:

“And He said to me, ‘Son of man, behold, I am about to break the staff of bread in Jerusalem, and they shall eat bread by weight and with anxiety, and they shall drink water by measure and in dismay.'”

This passage conveys a prophecy of severe famine and distress in Jerusalem, where food and water will be scarce, leading to anxiety and dismay among the people. The “breaking of the staff of bread” symbolizes the removal or destruction of sustenance and stability.

17 “בְּדִיל דְיַחְסַר לְהוֹן מֵיכַל וּמִשְׁתִּי וְיִצְדוֹן גְבַר וַאֲחוּהִי וְיִתְמְסוּן בְּחוֹבֵיהוֹן:”

Here’s a breakdown and translation of the text:

• בְּדִיל (B’dil): “Because” or “in order that.”
• יַחְסַר לְהוֹן (Yachsar le’hon): “They will lack” or “they will be deprived of.”
• מֵיכַל וּמִשְׁתִּי (Meichal u’mishti): “Food and drink.”
• וְיִצְדוֹן גְבַר וַאֲחוּהִי (Veyitzdon gevar va’achuh): “And a man and his brother will be at odds” (or “will contend with each other”).
• וְיִתְמְסוּן בְּחוֹבֵיהוֹן (Veyitm’sun b’choveyhon): “And they will waste away in their iniquities” or “and they will be consumed by their sins.”

Putting it together:

“Because they will lack food and drink, and a man and his brother will contend with each other, and they will waste away in their iniquities.”

This passage continues the theme of distress and judgment, describing a situation where scarcity leads to conflict and strife among people, and ultimately, they are destroyed or consumed by their sins.

Ezekiel 5 (against all the house of Israel)

1 “וְאַתְּ בַּר אָדָם סַב לָךְ חַרְבָּא חֲרִיפָא מַסְפַּר גַלְבַיָא תִּסַב לָךְ וְתַעְבֵּד עַל רֵישֵׁךְ וְעַל דִקְנָךְ וְתִסֵב לָךְ מוֹזְנָיָן דְמַתְקַל וְתַפְלְגִינוּן:”

Here’s a breakdown and translation:

• וְאַתְּ בַּר אָדָם (Ve’atah bar adam): “And you, son of man”
• סַב לָךְ חַרְבָּא חֲרִיפָא (Sab lakh charva charifa): “Take for yourself a sharp sword”
• מַסְפַּר גַלְבַיָא (Maspar galvaya): “a measure of the sharpness”
• תִּסַב לָךְ (Tisav lakh): “You shall put it”
• וְתַעְבֵּד עַל רֵישֵׁךְ וְעַל דִקְנָךְ (Ve’ta’aved al reishkha ve’al diknakha): “and work upon your head and upon your beard”
• וְתִסֵב לָךְ מוֹזְנָיָן (Ve’tisav lakh moznayan): “and put upon yourself the scales”
• דְמַתְקַל וְתַפְלְגִינוּן (D’matkhal ve’taflginun): “that weigh and balance”

Putting it together:

“And you, son of man, take for yourself a sharp sword, a measure of sharpness. Put it upon yourself and work upon your head and your beard, and place upon yourself the scales that weigh and balance.”

This passage seems to instruct the individual to take a sharp sword and use it in a precise manner, involving specific actions related to their head and beard. It suggests the use of scales for weighing and balancing, implying a careful and measured approach to their tasks.

2 “תִּלְתָּא בְּנוּרָא תַדְלֵיק בְּגוֹ קַרְתָּא כְּמִשְׁלַם יְמֵי צַיְרָא וְתִסַב יַת תִּלְתָּא תִּקְטֵיל בְּחַרְבָּא סָחֲרָנָהָא וְתִלְתָּא יִתְבַּדְרוּן וּדְקַטְלִין בְּחַרְבָּא אֱגָרֵי בַּתְרֵיהוֹן”

Here’s a breakdown and translation:

• תִּלְתָּא בְּנוּרָא (Tilta b’nura): “Three in the fire”
• תַדְלֵיק בְּגוֹ קַרְתָּא (Tadlik b’go kartha): “Shall light within the city”
• כְּמִשְׁלַם יְמֵי צַיְרָא (K’mishlam y’mei tsayar): “As the end of the days of distress”
• וְתִסַב יַת תִּלְתָּא (Ve’tisav yat tilta): “And you shall put upon the three”
• תִּקְטֵיל בְּחַרְבָּא סָחֲרָנָהָא (Tiqtil b’charva s’charana): “Shall be slain by the sword of vengeance”
• וְתִלְתָּא יִתְבַּדְרוּן (Ve’tilta yit’badrun): “And the three shall be purified”
• וּדְקַטְלִין בְּחַרְבָּא אֱגָרֵי בַּתְרֵיהוֹן (U’d’katlin b’charva egaray b’trehon): “And they shall be slain by the sword; punishment shall follow them”

Putting it all together:

“Three in the fire shall light within the city, as the end of the days of distress. And you shall put upon the three, and they shall be slain by the sword of vengeance. The three shall be purified, and they shall be slain by the sword; punishment shall follow them.”

This passage seems to describe a vision of judgment or purification, where three entities are involved in a process of destruction and purification, culminating in a final act of vengeance and punishment.

3 וְתִסֵב מִתַּמָן זְעֵיר בְּמִנְיַן וּתְצוּר יַתְהוֹן בִכְנָפָךְ:

“And you shall turn from there a small number in count and shall protect them under your wings.”

Here’s a breakdown:

• וְתִסֵב מִתַּמָן (Ve’tisav mit’taman): “And you shall turn from there”
• זְעֵיר בְּמִנְיַן (Zaeir b’minyan): “A small number in count”
• וּתְצוּר יַתְהוֹן (U’t’tsur yat’hon): “And shall protect them”
• בִכְנָפָךְ (B’knafak): “Under your wings”

Putting it all together:

“And you shall turn from there a small number in count and shall protect them under your wings.”

This passage implies a transition or movement of a small group from a particular place and ensuring their safety or protection, symbolically described as sheltering them under one’s wings.

4 וּמִנְהוֹן עוֹד תִּסַב וְתַרְמֵי יַתְהוֹן לְגוֹ נוּרָא וְתוֹקִיד יַתְהוֹן בְּנוּרָא בְּכֵן תִּפּוֹק אֶשְׁתָּא עַל כָּל בֵּית יִשְׂרָאֵל:

“And from them, you shall turn again and cast them into the fire, and you shall kindle them in the fire; thus shall fire go out upon all the house of Israel.”

Here’s a breakdown:

• וּמִנְהוֹן עוֹד תִּסַב (U’minhon od tisav): “And from them, you shall turn again”
• וְתַרְמֵי יַתְהוֹן (V’tarmei yat’hon): “And cast them”
• לְגוֹ נוּרָא (L’go nurah): “Into the fire”
• וְתוֹקִיד יַתְהוֹן (V’tokid yat’hon): “And you shall kindle them”
• בְּנוּרָא (B’nurah): “In the fire”
• בְּכֵן תִּפּוֹק אֶשְׁתָּא (B’khen tipok esh’ta): “Thus shall fire go out”
• עַל כָּל בֵּית יִשְׂרָאֵל (Al kol beit Yisrael): “Upon all the house of Israel”

So, the complete translation is:

“And from them, you shall turn again and cast them into the fire, and you shall kindle them in the fire; thus shall fire go out upon all the house of Israel.”

This passage seems to refer to a prophetic or symbolic act of purging or purification, involving casting a group into the fire and kindling them, resulting in a significant impact on the entire house of Israel.

5 כִּדְנַן אֲמַר יְיָ אֱלֹהִים דָא יְרוּשְׁלֵם בְּגוֹ עַמְמַיָא שַׁוִיתָהָא וּסְחוֹר סְחוֹר לָהּ מְדִינָתָא:

The phrase translates to:

“As the Lord God has said, this is Jerusalem: among the nations, she has become a reproach and a burden, and her cities are desolate.”

Here’s a breakdown of the translation:

• כִּדְנַן אֲמַר יְיָ אֱלֹהִים (Kidnan amar Adonai Elohim): “As the Lord God has said”
• דָא יְרוּשְׁלֵם (Da Yerushalayim): “This is Jerusalem”
• בְּגוֹ עַמְמַיָא (B’go ammayya): “Among the nations”
• שַׁוִיתָהָא (Shavitah): “She has become a reproach”
• וּסְחוֹר סְחוֹר (U’shochor shochor): “And a burden”
• לָהּ מְדִינָתָא (Lah medinat): “And her cities are desolate”

The passage describes Jerusalem’s diminished status and the reproach it has become among the nations. It reflects a state of ruin and burden, signifying a time of great distress or judgment.

6 וְאַשְׁנִיאַת יַת דִינִי לִמְחַבְּבֵיהוֹן מִן עַמְמַיָא וְיַת קְיָמִי מִן מְדִינָתָא דִי בְּסֶחֱרָנָהָא אֲרֵי בְּדִינַי קָצוּ וּקְיָמַי לָא הֲלִיכוּ בְהוֹן:

The phrase translates to:

“And I will make my judgment known to those who love it, from among the nations, and my presence from among the desolate states; for in the day of judgment, they will be cut off, and my presence will not go with them.”

Here’s a breakdown of the translation:

• וְאַשְׁנִיאַת יַת דִינִי (V’ashniyat yat dini): “And I will make my judgment known”
• לִמְחַבְּבֵיהוֹן (L’mchabb’vehon): “To those who love it”
• מִן עַמְמַיָא (Min ammayya): “From among the nations”
• וְיַת קְיָמִי (V’yat qiyami): “And my presence”
• מִן מְדִינָתָא (Min medinatah): “From among the desolate states”
• דִי בְּסֶחֱרָנָהָא (Di b’shecharanah): “For in the day of judgment”
• אֲרֵי בְּדִינַי קָצוּ (Ari b’dinai katsu): “They will be cut off”
• וּקְיָמַי לָא הֲלִיכוּ בְהוֹן (U’qiyamai lo halikhu b’hem): “And my presence will not go with them”

This passage speaks of divine judgment and the separation of those who love God’s laws from those who do not. It emphasizes that in times of judgment, those who are faithful will be preserved, while others will be cut off from divine presence.

7 בְּכֵן כִּדְנַן אֲמַר יְיָ אֱלֹהִים חֲלַף דְחַבְתּוּן מִן עַמְמַיָא דִי בְסַחֲרָנֵיכוֹן בִּקְיָמַי לָא הֲלֵכְתּוּן וְיַת דִינַי לָא עֲבַדְתּוּן וּכְנִימוּסֵי עַמְמַיָא דִי בְסַחְרָנֵיכוֹן לָא עֲבַדְתּוּן:

The translation of the text is:

“Therefore, as God said, ‘You have departed from among the nations that in your commerce did not walk in my ways, and you did not perform my judgments, and the customs of the nations in your commerce were not practiced by you.'”

Here’s a breakdown:

• בְּכֵן (B’khen): “Therefore”
• כִּדְנַן (Kidan): “As said”
• אֲמַר יְיָ אֱלֹהִים (Amar YHVH Elohim): “Said the Lord God”
• חֲלַף דְחַבְתּוּן (Chalaf d’chav’tun): “You have departed”
• מִן עַמְמַיָא (Min ammayya): “From among the nations”
• דִי בְּסַחֲרָנֵיכוֹן (Di b’sacharanaykhon): “That in your commerce”
• בִּקְיָמַי לָא הֲלֵכְתּוּן (B’kiyamai lo halekhtun): “Did not walk in my ways”
• וְיַת דִינַי (V’yat dinai): “And you did not perform my judgments”
• לָא עֲבַדְתּוּן (Lo avad’tun): “You did not do”
• וּכְנִימוּסֵי (U’khnimusei): “And the customs of”
• עַמְמַיָא (Ammayya): “The nations”
• דִי בְּסַחְרָנֵיכוֹן (Di b’sacharanaykhon): “In your commerce”
• לָא עֲבַדְתּוּן (Lo avad’tun): “Were not practiced by you”

This passage criticizes the failure to adhere to divine commandments and justice, contrasting it with the improper customs of other nations that were not adopted.

8 בְּכֵן כִּדְנַן אֲמַר יְיָ אֱלֹהִים הָא אֲנָא שָׁלַח רוּגְזִי עֲלָךְ אַף אֲנָא וְאַעֲבֵּיד בְּגַוִיךְ פּוּרְעֲנוּת דִינִין לְעֵינֵי עַמְמַיָא:

The translation of the text is:

“Therefore, as said the Lord God: ‘Behold, I will send my wrath upon you, and I will execute vengeance upon you in your midst, as a punishment in the presence of the nations.'”

Here’s a breakdown of the key phrases:

• בְּכֵן (B’khen): “Therefore”
• כִּדְנַן (Kidan): “As said”
• אֲמַר יְיָ אֱלֹהִים (Amar YHVH Elohim): “Said the Lord God”
• הָא אֲנָא (Ha ana): “Behold, I”
• שָׁלַח רוּגְזִי (Shalach rugzi): “Will send my wrath”
• עֲלָךְ (Alech): “Upon you”
• אַף אֲנָא (Af ana): “And I will”
• וְאַעֲבֵּיד (V’avad): “Execute”
• בְּגַוִיךְ (B’gavayikh): “In your midst”
• פּוּרְעֲנוּת דִינִין (Pur’anut dinin): “Punishment of judgments”
• לְעֵינֵי (L’einei): “In the presence of”
• עַמְמַיָא (Ammayya): “The nations”

This passage indicates a divine response involving wrath and vengeance, which will be executed visibly to serve as a lesson or warning to other nations.

9 וְאַעְבֵּיד בִּיךְ יַת דְלָא עֲבַדֵית וְיַת דְלָא אַעְבֵּיד דִכְוָתֵיהּ עוֹד חֲלַף כָּל תּוֹעֲבָתָיִךְ:

The translation of the text is:

“And I will execute upon you the things that you did not do, and the things that you did not carry out according to its measure, beyond all your abominations.”

Here’s a breakdown of the key phrases:

• וְאַעְבֵּיד בִּיךְ (V’avad bikh): “And I will execute upon you”
• יַת דְלָא עֲבַדֵית (Yat d’la avadit): “The things that you did not do”
• וְיַת דְלָא אַעְבֵּיד (V’yat d’la a’avid): “And the things that you did not carry out”
• דִכְוָתֵיהּ (D’k’vatah): “According to its measure”
• עוֹד (Od): “Beyond”
• חֲלַף (Chalaf): “All”
• כָּל תּוֹעֲבָתָיִךְ (Kol to’avatayikh): “Your abominations”

This passage indicates that the divine judgment will encompass not only what was neglected or improperly executed but will also exceed the extent of all the abominations committed.

10 בְּכֵן אֲבָהָן יֵיכְלוּן בְּסַר בְּנֵיהוֹן בְּגַוִיךְ וּבְנַיָא יֵיכְלוּן בְּסַר אֲבָהָתְהוֹן וְאַעְבֵּיד בִּיךְ פּוּרְעֲנוּת דִינִין וַאֲבַדַר יַת כָּל שְׁאָר עַמִיךְ לְכָל רוּחַ:

The translation of the text is:

“Therefore, the fathers will bear the consequences in their bodies, and the sons will bear the consequences of their fathers’ deeds. And I will execute upon you punishments and destroy all the rest of your people to every wind.”

Here’s a breakdown of the key phrases:

• בְּכֵן (B’khen): “Therefore”
• אֲבָהָן (Avahan): “The fathers”
• יֵיכְלוּן בְּסַר בְּנֵיהוֹן (Ye’khe’lun b’sar b’neihem): “Will bear the consequences in their bodies”
• בְּגַוִיךְ (B’gawikh): “In your body”
• וּבְנַיָא (U’v’naya): “And the sons”
• יֵיכְלוּן בְּסַר אֲבָהָתְהוֹן (Ye’khe’lun b’sar avahotayhem): “Will bear the consequences in the bodies of their fathers”
• וְאַעְבֵּיד בִּיךְ (V’avad bikh): “And I will execute upon you”
• פּוּרְעֲנוּת דִינִין (Pur’anut dinin): “Punishments”
• וַאֲבַדַר (V’avadar): “And I will destroy”
• יַת כָּל שְׁאָר עַמִיךְ (Yat kol she’ar amik): “All the rest of your people”
• לְכָל רוּחַ (L’khol ru’ach): “To every wind” (meaning “everywhere”)

This passage describes a judgment where the consequences of the sins are distributed across both generations, with severe punishment and destruction extending to all parts of the community.

11 בְּכֵן קַיָים אֲנָא אֲמַר יְיָ אֱלֹהִים אִם לָא חֲלַף דְמָקְדְשֵׁי סָאֵבְתְּ בְּכָל שִׁקוּצָיִךְ וּבְכָל תּוֹעֲבָתָיִךְ וְאַף אֲנָא אֶקְטוֹף תְּקוֹף דַרְעִיךְ וְלָא יָחוּס מֵימְרִי וְאַף אֲנָא לָא אֲרַחֵם:

The translation of the text is:

“Therefore, I declare, says the Lord God, if you do not remove your sanctuaries from all your abominations and all your detestable practices, I will also remove the strength of your arm, and no one will have compassion, and I will not show mercy.”

Here’s a breakdown:

• בְּכֵן (B’khen): “Therefore”
• קַיָים (Kayyam): “I declare” or “I establish”
• אֲנָא (Ana): “I” or “I am”
• אֲמַר יְיָ אֱלֹהִים (Amar Adonai Elohim): “Says the Lord God”
• אִם לָא (Im la): “If not”
• חֲלַף (H’laf): “Remove”
• דְמָקְדְשֵׁי (D’mak’deshei): “Your sanctuaries”
• סָאֵבְתְּ (Sa’evt): “From all”
• בְּכָל שִׁקוּצָיִךְ (B’khol shikutsayikh): “Your abominations”
• וּבְכָל תּוֹעֲבָתָיִךְ (U’b’khol to’avatayikh): “And all your detestable practices”
• וְאַף אֲנָא (V’af ana): “And I also”
• אֶקְטוֹף (Ek’tof): “Will remove”
• תְּקוֹף (T’kof): “The strength”
• דַרְעִיךְ (Dara’ikh): “Of your arm” (symbolically, strength or power)
• וְלָא יָחוּס (V’la yachus): “And no one will have compassion”
• מֵימְרִי (Mey’meri): “From the words” (can mean the promises or declarations)
• וְאַף אֲנָא לָא אֲרַחֵם (V’af ana la arachem): “And I will not show mercy”

This passage emphasizes a severe judgment if the abominations and detestable practices are not removed. The strength and compassion will be withdrawn, and there will be no mercy.

12 תִּלְתִּיךְ בְּמוֹתָא יְמוּתוּן וּבְכַפְנָא יִשְׁתֵּיצוּן בְּגַוִיךְ וְתִלְתָּא בְּחַרְבָּא יִתְקַטְלוּן סַחֲרָנַיִךְ וְתִלְתָּא לְכָל רוּחַ אֲבַדַר וּדְקָטְלִין בְּחַרְבָּא אֱגָרֵי בַּתְרֵיהוֹן:

The translation of the text is:

“One-third will die by death, and one-third will remain in your midst, bound, and one-third will fall by the sword; your merchants will be killed. And one-third will be scattered to every wind, and they will be pursued with the sword.”

Here’s a breakdown:

• תִּלְתִּיךְ בְּמוֹתָא (Til’tikh b’motah): “One-third will die by death”
• יְמוּתוּן (Y’mutu): “They will die”
• וּבְכַפְנָא (U’b’khafna): “And one-third”
• יִשְׁתֵּיצוּן בְּגַוִיךְ (Yish’teitsun b’ga’vikh): “Will remain in your midst, bound”
• וְתִלְתָּא בְּחַרְבָּא (V’til’ta b’kharba): “And one-third by the sword”
• יִתְקַטְלוּן (Yit’katlun): “Will be killed”
• סַחֲרָנַיִךְ (S’kharanayikh): “Your merchants”
• וְתִלְתָּא לְכָל רוּחַ (V’til’ta l’khol ru’ach): “And one-third to every wind”
• אֲבַדַר (Avadar): “Will be scattered” or “destroyed”
• וּדְקָטְלִין בְּחַרְבָּא (U’d’khatlin b’kharba): “And they will be pursued with the sword”
• אֱגָרֵי בַּתְרֵיהוֹן (Egaray b’treihon): “Pursued with the sword”

This passage describes a grim fate where a third of the people will die, a third will be left bound, and a third will be killed by the sword or scattered and pursued.

13 וְיָחוּל רוּגְזִי וַאֲנִיחַ חֵימְתִי בְהוֹן וַאֲסִיף וְיֵדְעוּן אֲרֵי אֲנָא יְיָ גְזַרֵית בְּמֵימְרִי וַאֲקַיֵים כַּד יָחוּל רוּגְזִי בְּהוֹן:

The translation of this passage is:

“And I will endure my fury and set my anger upon them, and I will gather them together, and they will know that I, Yehovah, have decreed this by my word, and I will fulfill as I have endured my fury upon them.”

Here’s a breakdown:

• וְיָחוּל רוּגְזִי (V’yachul ru’gz’i): “And I will endure my fury”
• וַאֲנִיחַ חֵימְתִי בְהוֹן (V’ani’ach cheimt’i b’hem): “And set my anger upon them”
• וַאֲסִיף (V’asi’f): “And I will gather them”
• וְיֵדְעוּן (V’ye’du’n): “And they will know”
• אֲרֵי (A’rei): “That”
• אֲנָא (Ana): “I”
• יְיָ (Yah): “Yehovah”
• גְזַרֵית (G’zareit): “Have decreed”
• בְּמֵימְרִי (B’meimri): “By my word”
• וַאֲקַיֵים (V’a’kayim): “And I will fulfill”
• כַּד (Kad): “As”
• יָחוּל רוּגְזִי (Yachul ru’gz’i): “I have endured my fury”
• בְּהוֹן (B’hem): “Upon them”

This passage emphasizes the divine promise to enforce judgment and demonstrate the authority of Yahweh through actions and decrees.

14 וְאֶתְּנִנָךְ לְחַרְבָּא וּלְחִסוּדִין בֵּינֵי עַמְמַיָא דִי בְסַחְרָנָךְ לְעֵינֵי כָּל דְעָדֵי:

The translation of this passage is:

“And I will deliver you into the sword and to destruction among the nations that you have dealt with, in the eyes of all who see.”

Here’s a breakdown:

• וְאֶתְּנִנָךְ לְחַרְבָּא (V’etenin’cha l’charev’a): “And I will deliver you into the sword”
• וּלְחִסוּדִין (U’l’chisud’in): “And to destruction”
• בֵּינֵי עַמְמַיָא (B’nei am’maya): “Among the nations”
• דִי בְסַחְרָנָךְ (Di b’s’char’nach): “That you have dealt with”
• לְעֵינֵי כָּל דְעָדֵי (L’einei kol d’a’dei): “In the eyes of all who see”

This passage indicates that the speaker will hand over the subject to judgment and ruin among the nations with which they have been involved, and this will be witnessed by everyone.

15 וּתְהֵין לְחִסוּדִין וּלְאִתְרַבְרְבָא עֲלָךְ צָדוּ וְאִשְׁתְּמָמוּ לְעַמְמַיָא דִבְסָחֳרָנִיךְ כַּד אַעְבֵיד בִּיךְ פּוּרְעֲנוּת דִינִין בִּרְגַז וּבְחֵמָה וּבִתְקוֹף רְגַז אֲנָא יְיָ גְזַרֵית בְּמֵימְרִי:

The translation of this passage is:

“And you will be for destruction and for reproach, and they will be struck and amazed at you, among the nations with whom you have dealt, as I will carry out retribution upon you in wrath and in anger, and in the force of wrath. I, Yehovah, have decreed in My word.”

Here’s a breakdown:

• וּתְהֵין לְחִסוּדִין (U’the’ein l’chisud’in): “And you will be for destruction”
• וּלְאִתְרַבְרְבָא (U’l’it’ra’b’ra’ba): “And for reproach”
• עֲלָךְ צָדוּ (A’lech tzadu): “And they will be struck”
• וְאִשְׁתְּמָמוּ (V’ishtemamu): “And be amazed”
• לְעַמְמַיָא (L’eim’maya): “Among the nations”
• דִבְסָחֳרָנִיךְ (Di b’sachor’nich): “With whom you have dealt”
• כַּד אַעְבֵיד בִּיךְ פּוּרְעֲנוּת דִינִין (Kad a’vid b’ich pur’an’ut dinin): “As I will carry out retribution upon you”
• בִּרְגַז וּבְחֵמָה (B’rigaz u’b’chem’a): “In wrath and in anger”
• וּבִתְקוֹף רְגַז (U’b’tokof rigaz): “And in the force of wrath”
• אֲנָא יְיָ גְזַרֵית בְּמֵימְרִי (Ana Yehovah g’zerit b’meimri): “I, Yehovah, have decreed in My word”

This passage indicates that the speaker will make the subject a target of destruction and reproach, causing amazement and shock among the nations they have interacted with. The retribution will be severe, carried out in wrath and anger, according to the divine decree.

16 בְּגָרָיוּתִי יַת מְחַת כַּפְנָא מַכְתָּשִׁין בִּישִׁין דִמְתַקְנִין לְחַבָּלָא דַאֲשַׁלַח יַתְהוֹן לְחַבָּלוּתְכוֹן וְכַפְנָא אוֹסִיף עֲלֵיכוֹן וְאִתְבַּר לְכוֹן סְעַד מֵיכְלָא:

The passage translates as:

“In My anger, I will strike with a hammer of crushing and severe blows, which are prepared for the purpose of destruction. I will send them to their destruction, and the hammer will be added upon them. I will break their support and their strength.”

Here’s a breakdown of the passage:

• בְּגָרָיוּתִי (B’garayot’i): “In My anger”
• יַת מְחַת (Yat me’chat): “I will strike”
• כַּפְנָא (Kafna): “With a hammer”
• מַכְתָּשִׁין (Mik’tashin): “Of crushing” or “crushing blows”
• בִּישִׁין (B’ishin): “Severe”
• דִמְתַקְנִין (D’mitak’nin): “Which are prepared”
• לְחַבָּלָא (L’khab’ala): “For the purpose of destruction”
• דַאֲשַׁלַח (D’ashal’ach): “That I will send”
• יַתְהוֹן (Yatheon): “Them” (referring to those being punished)
• לְחַבָּלוּתְכוֹן (L’khabbalutekhon): “To their destruction”
• וְכַפְנָא (V’kafna): “And the hammer”
• אוֹסִיף (Osif): “Will be added”
• עֲלֵיכוֹן (A’leikhon): “Upon them”
• וְאִתְבַּר (V’it’bar): “And I will break”
• לְכוֹן (L’khon): “Their”
• סְעַד (Se’ad): “Support”
• מֵיכְלָא (Mekhla): “Strength”

This passage conveys a strong message of divine retribution and destruction, with the imagery of a hammer used to crush and break, illustrating the severity of the punishment and the complete dismantling of the support and strength of those being judged.

17 וַאֲשַׁלַח עֲלֵיכוֹן כַּפְנָא וְחַיְתָא בִישְׁתָּא וְיִתְכְּלוּנַיִךְ וּמוֹתָא וּקְטָלָא יַעְדוּן בִּיךְ וּדְקָטְלִין בְּחַרְבָּא אַיְתֵי עֲלָךְ אֲנָא יְיָ גְזָרֵית בְּמֵימְרִי:

The passage translates as:

“And I will send upon you a hammer and a fierce beast, and they will consume you, and death and killing will be your destiny. They will be struck by the sword, and I, the Lord, have decreed it with My words.”

Here’s a breakdown of the passage:

• וַאֲשַׁלַח (V’ashalach): “And I will send”
• עֲלֵיכוֹן (A’leikhon): “Upon you”
• כַּפְנָא (Kafna): “A hammer”
• וְחַיְתָא (V’khayta): “And a beast” or “a fierce animal”
• בִישְׁתָּא (B’ish’ta): “Fierce” or “terrible”
• וְיִתְכְּלוּנַיִךְ (V’yit’khlunayikh): “And they will consume you”
• וּמוֹתָא (U’mot’a): “And death”
• וּקְטָלָא (U’k’tala): “And killing”
• יַעְדוּן (Ya’udun): “Will be your destiny” or “will be destined”
• בִּיךְ (Bikh): “For you”
• וּדְקָטְלִין (V’d’kat’lin): “And they will be struck”
• בְּחַרְבָּא (B’kharba): “By the sword”
• אַיְתֵי (A’yte): “In places”
• עֲלָךְ (A’lekh): “Upon you”
• אֲנָא יְיָ (Ana Adonai): “I, the Lord”
• גְזָרֵית (G’zayrit): “Have decreed”
• בְּמֵימְרִי (B’meimri): “With My words”

This passage describes a severe punishment, where a divine hammer and a fierce beast are sent as instruments of destruction. It emphasizes the certainty of the divine decree and the impending violence and death that will befall the subject of this decree.

Ezekiel 6 (against the mountains of Israel)

1 וַהֲוָה פִּתְגַם נְבוּאָה מִן קֳדָם יְיָ עִמִי לְמֵימָר:

The phrase “וַהֲוָה פִּתְגַם נְבוּאָה מִן קֳדָם יְיָ עִמִי לְמֵימָר” translates to:

“And this was the prophecy spoken before the Lord with my words.”

Here’s a breakdown of the phrase:

• וַהֲוָה (V’hava): “And this was”
• פִּתְגַם (Pitgam): “The saying” or “the prophecy”
• נְבוּאָה (N’vu’ah): “Prophecy”
• מִן (Min): “From” or “spoken before”
• קֳדָם (Kodam): “Before”
• יְיָ (Adonai): “The Lord”
• עִמִי (Imi): “With me” or “spoken with my words”
• לְמֵימָר (L’meimar): “To say” or “to speak”

This phrase indicates that the following words are a direct prophecy or declaration made before the Lord, and it emphasizes the authority and authenticity of the message being conveyed.

2 בַּר אָדָם קַבֵּל נְבוּאָה עַל טוּרֵי יִשְׂרָאֵל וְאִתְנַבֵּי עֲלֵיהוֹן:

The phrase “בַּר אָדָם קַבֵּל נְבוּאָה עַל טוּרֵי יִשְׂרָאֵל וְאִתְנַבֵּי עֲלֵיהוֹן” translates to:

“A man receives prophecy concerning the tribes of Israel and prophesies about them.”

Here’s a breakdown of the phrase:

• בַּר אָדָם (Bar Adam): “A man” or “a person”
• קַבֵּל (Kabel): “Receives” or “accepts”
• נְבוּאָה (N’vu’ah): “Prophecy”
• עַל (Al): “Concerning” or “about”
• טוּרֵי (Turay): “Tribes” or “ranks”
• יִשְׂרָאֵל (Yisrael): “Israel”
• וְאִתְנַבֵּי (V’itnabe): “And prophesies”
• עֲלֵיהוֹן (Aleihon): “About them” or “concerning them”

This phrase signifies that someone, often a prophet or an individual of spiritual significance, is receiving and delivering a prophecy specifically related to the tribes of Israel.

3 וְתֵימַר טוּרֵי יִשְׂרָאֵל קַבִּילוּ פִתְגָמָא דַייָ אֱלֹהִים כִּדְנַן אֲמַר יְיָ אֱלֹהִים לְטוּרַיָא וּלְרָמָתָא וּלְפַצִידַיָא וּלְחֵילַיָא הָא אֲנָא מַיְתֵי עֲלֵיכוֹן דְקַטְלִין בְּחַרְבָּא וְאוֹבִיד בָּמָתֵיכוֹן:

The phrase “וְתֵימַר טוּרֵי יִשְׂרָאֵל קַבִּילוּ פִתְגָמָא דַייָ אֱלֹהִים כִּדְנַן אֲמַר יְיָ אֱלֹהִים לְטוּרַיָא וּלְרָמָתָא וּלְפַצִידַיָא וּלְחֵילַיָא הָא אֲנָא מַיְתֵי עֲלֵיכוֹן דְקַטְלִין בְּחַרְבָּא וְאוֹבִיד בָּמָתֵיכוֹן” can be translated as:

“And the tribes of Israel received the decree of the Lord God as follows: Thus says the Lord God to the tribes, to the heights, to the fortresses, and to the strongholds: Behold, I will bring upon you the sword and destroy your high places.”

Here’s a breakdown of the phrase:

• וְתֵימַר (V’teimar): “And it is said” or “and it is proclaimed”
• טוּרֵי יִשְׂרָאֵל (Turay Yisrael): “The tribes of Israel”
• קַבִּילוּ (Kabilu): “Received” or “accepted”
• פִתְגָמָא (P’tigama): “The decree” or “the word”
• דַייָ אֱלֹהִים (Dai Elohim): “Of the Lord God”
• כִּדְנַן אֲמַר (Kidnan Amar): “As said” or “as proclaimed”
• יְיָ אֱלֹהִים (YHVH Elohim): “The Lord God”
• לְטוּרַיָא (L’turayya): “To the tribes”
• וּלְרָמָתָא (U’l’ramaata): “And to the heights” or “and to the elevated places”
• וּלְפַצִידַיָא (U’l’fatsidaya): “And to the fortresses” or “and to the strongholds”
• וּלְחֵילַיָא (U’l’cheilaiya): “And to the strongholds” or “and to the mighty”
• הָא (Ha): “Behold”
• אֲנָא (Ana): “I”
• מַיְתֵי (Maytei): “Will bring” or “will bring about”
• עֲלֵיכוֹן (Alei’chon): “Upon you”
• דְקַטְלִין (D’katlin): “The sword” or “killing”
• בְּחַרְבָּא (B’charba): “With the sword”
• וְאוֹבִיד (V’ovid): “And destroy”
• בָּמָתֵיכוֹן (Bamatekho): “Your high places” or “your high places”

This passage expresses a prophecy or decree from God concerning the tribes of Israel, stating that they will face destruction and devastation.

4 וְיִצְדוּן אֱגוֹרֵיכוֹן וְיִתְבְּרוּן חֲנִיסְנְסֵיכוֹן וְאַרְמִי קְטִילֵיכוֹן קֳדָם פִּגוּר טַעֲוַתְכוֹן:

The phrase “וְיִצְדוּן אֱגוֹרֵיכוֹן וְיִתְבְּרוּן חֲנִיסְנְסֵיכוֹן וְאַרְמִי קְטִילֵיכוֹן קֳדָם פִּגוּר טַעֲוַתְכוֹן” can be translated as:

“And your enemies will gather together and your fortifications will be breached, and your strongholds will be destroyed before the sight of your desires.”

Here’s a breakdown of the phrase:

• וְיִצְדוּן (V’yitsdun): “And they will gather” or “and they will come together”
• אֱגוֹרֵיכוֹן (Egorayikhon): “Your enemies” (literally, “those who gather” or “those who surround”)
• וְיִתְבְּרוּן (V’yitb’run): “And they will be breached” or “and they will be broken”
• חֲנִיסְנְסֵיכוֹן (Ch’niss’neikhon): “Your fortifications” or “your strongholds”
• וְאַרְמִי (V’ar’mi): “And your strongholds” or “and your fortresses”
• קְטִילֵיכוֹן (K’tileik’on): “Will be destroyed” or “will be killed”
• קֳדָם (Kodam): “Before” or “in front of”
• פִּגוּר (Pigur): “The sight” or “the face”
• טַעֲוַתְכוֹן (Ta’avat’k’on): “Of your desires” or “of your pleasures”

This passage conveys a prophecy where the enemies of the people will come together, their fortifications will be breached, and their strongholds will be destroyed. This will happen before their very eyes, in the face of their own desires or pleasures.

5 וְאֶתֵּן יַת פִּגְרֵי בְּנֵי יִשְׂרָאֵל קֳדָם פִּגּוּר טַעֲוַתְהוֹן וַאֲבַדֵר יַת גַרְמֵיכוֹן סִחְרָנוּת אֱגוֹרֵיכוֹן:

The phrase “וְאֶתֵּן יַת פִּגְרֵי בְּנֵי יִשְׂרָאֵל קֳדָם פִּגּוּר טַעֲוַתְהוֹן וַאֲבַדֵר יַת גַרְמֵיכוֹן סִחְרָנוּת אֱגוֹרֵיכוֹן” can be translated as:

“And I will place the corpses of the children of Israel before the sight of their desires, and I will destroy their remnants and their merchandise of their enemies.”

Here’s a breakdown of the phrase:

• וְאֶתֵּן (V’et’en): “And I will place” or “and I will set”
• יַת פִּגְרֵי (Yat pig’rei): “The corpses” or “the dead bodies”
• בְּנֵי יִשְׂרָאֵל (B’nei Yisra’el): “The children of Israel”
• קֳדָם (Kodam): “Before” or “in front of”
• פִּגּוּר (Pigur): “The sight” or “the face”
• טַעֲוַתְהוֹן (Ta’avat’he’on): “Of their desires” or “of their pleasures”
• וַאֲבַדֵר (V’avad’er): “And I will destroy” or “and I will cause to perish”
• יַת גַרְמֵיכוֹן (Yat gar’meikhon): “Their remnants” or “their remains”
• סִחְרָנוּת (S’khar’nut): “The merchandise” or “the trade”
• אֱגוֹרֵיכוֹן (Egorayikhon): “Of their enemies” or “of those who surround them”

In this passage, there is a prophecy about placing the corpses of the children of Israel before the sight of their own desires and then destroying their remains and the goods associated with their enemies. This implies a severe judgment and destruction directed at the remnants of Israel and their adversaries’ possessions.

6 בְּכֵל מוֹתְבָנֵיכוֹן קִרְוַיָא יֶחֱרְבָן וּבְמָתָא יִצְדְיָן בְּדִיל דְיֶחֱרְבוּן וְיִצְדוּן אֱגוֹרֵיכוֹן וְיִתְבְּרָן וְיִבְטְלָן טַעֲוַתְכוֹן וְיִתְקַטְפוּן חֲנִסְנְסֵיכוֹן וְיִתְמְחוּן עוֹבָדֵיכוֹן:

The phrase “בְּכֵל מוֹתְבָנֵיכוֹן קִרְוַיָא יֶחֱרְבָן וּבְמָתָא יִצְדְיָן בְּדִיל דְיֶחֱרְבוּן וְיִצְדוּן אֱגוֹרֵיכוֹן וְיִתְבְּרָן וְיִבְטְלָן טַעֲוַתְכוֹן וְיִתְקַטְפוּן חֲנִסְנְסֵיכוֹן וְיִתְמְחוּן עוֹבָדֵיכוֹן” can be translated as:

“In all your habitations, the cities will be desolated, and in the land, they will be destroyed. This is because they will be desolated and their enemies will be gathered against them, and their desires will be eliminated. Their possessions will be seized and their servants will be exterminated.”

Here’s a breakdown of the passage:

• בְּכֵל מוֹתְבָנֵיכוֹן (B’khel mot’vanekhon): “In all your habitations”
• קִרְוַיָא (Kiruya): “The cities”
• יֶחֱרְבָן (Y’kher’van): “Will be desolated” or “will be destroyed”
• וּבְמָתָא (U’v’mata): “And in the land”
• יִצְדְיָן (Yits’dyan): “They will be destroyed” or “they will be ruined”
• בְּדִיל (B’dil): “Because” or “since”
• דְיֶחֱרְבוּן (D’ykher’vun): “They will be desolated” or “they will be ruined”
• וְיִצְדוּן (V’yits’dun): “And they will be gathered”
• אֱגוֹרֵיכוֹן (Egorayikhon): “Their enemies” or “those who surround them”
• וְיִתְבְּרָן (V’yit’bran): “And their desires will be eliminated”
• וְיִבְטְלָן (V’yiv’tlan): “And will be abolished”
• טַעֲוַתְכוֹן (Ta’avat’khon): “Their desires” or “their pleasures”
• וְיִתְקַטְפוּן (V’yit’kaf’tun): “And they will be seized”
• חֲנִסְנְסֵיכוֹן (Khanis’n’saykhon): “Their possessions”
• וְיִתְמְחוּן (V’yitm’khun): “And they will be exterminated”
• עוֹבָדֵיכוֹן (Ovadeikhon): “Their servants”

This passage describes a prophecy where cities and lands will be desolated and ruined, possessions will be seized, desires will be eliminated, and servants will be exterminated.

7 וְיִתְרְמוּן קְטִילִין בֵּינֵיכוֹן וְתֵדְעוּן אֲרֵי אֲנָא יְיָ:

The phrase “וְיִתְרְמוּן קְטִילִין בֵּינֵיכוֹן וְתֵדְעוּן אֲרֵי אֲנָא יְיָ” can be translated as:

“And there will be many killings among you, and you will know that I am the Lord.”

Here’s a breakdown of the phrase:

• וְיִתְרְמוּן (V’yit’r’mun): “And there will be” or “and they will be”
• קְטִילִין (K’tilin): “Killings” or “slaughters”
• בֵּינֵיכוֹן (Beynayikhon): “Among you” or “between you”
• וְתֵדְעוּן (V’ted’un): “And you will know”
• אֲרֵי (Arei): “That” or “because”
• אֲנָא (Ana): “I”
• יְיָ (YHVH): “The Lord” or “God”

The phrase implies that amidst a situation of many killings or slaughters, people will come to understand and recognize the authority or presence of the Lord.

8 וְאַשְׁאַר בְּמֶהֱוֵי לְכוֹן מְשֵׁזְבֵי חַרְבָּא בֵּינֵי עַמְמַיָא בְּאִתְבַּדָרוּתֵיכוֹן בִּמְדִינָתָא:

The phrase “וְאַשְׁאַר בְּמֶהֱוֵי לְכוֹן מְשֵׁזְבֵי חַרְבָּא בֵּינֵי עַמְמַיָא בְּאִתְבַּדָרוּתֵיכוֹן בִּמְדִינָתָא” can be translated as:

“And I will leave you as ruins, with swords among the nations, due to your abandonment in the land.”

Here’s a breakdown of the phrase:

• וְאַשְׁאַר (V’ash’ar): “And I will leave” or “And I will make” (in the sense of leaving behind)
• בְּמֶהֱוֵי (B’meh’avi): “As” or “in a state of”
• לְכוֹן (L’khon): “For you” or “to you”
• מְשֵׁזְבֵי (M’shezvei): “Ruins” or “desolations”
• חַרְבָּא (Charba): “Sword” or “swords”
• בֵּינֵי (Beynei): “Among” or “between”
• עַמְמַיָא (Am’maya): “The nations”
• בְּאִתְבַּדָרוּתֵיכוֹן (B’it’badu’taykhon): “Due to your abandonment” or “due to your forsaking”
• בִּמְדִינָתָא (B’medinata): “In the land” or “in the country”

In context, this phrase suggests a dire consequence of abandonment or forsaking, where the people will be left in ruin, suffering under the threat of swords among other nations due to their abandonment of the land.

9 וְיִדְכְּרוּן מְשֵׁיזְבֵיכוֹן דְחַלְתִּי בֵּינֵי עַמְמַיָא דְאִשְׁתְּבִיאוּ לְתַמָן דִתְבַרֵית יַת לִבְּהוֹן טִפְּשָׁא דִסְטָא מִבָּתַר פּוּלְחָנִי וְיַת חֵיזוּ עֵינֵיהוֹן דִטְעָא בָּתַר טַעֲוַתְהוֹן וְיִדַנְקוּן וִיהוֹן חָזַן עַל בִּישְׁתָּא דַעֲבַדוּ לְכָל תּוֹעֲבַתְהוֹן:

The phrase “וְיִדְכְּרוּן מְשֵׁיזְבֵיכוֹן דְחַלְתִּי בֵּינֵי עַמְמַיָא דְאִשְׁתְּבִיאוּ לְתַמָן דִתְבַרֵית יַת לִבְּהוֹן טִפְּשָׁא דִסְטָא מִבָּתַר פּוּלְחָנִי וְיַת חֵיזוּ עֵינֵיהוֹן דִטְעָא בָּתַר טַעֲוַתְהוֹן וְיִדַנְקוּן וִיהוֹן חָזַן עַל בִּישְׁתָּא דַעֲבַדוּ לְכָל תּוֹעֲבַתְהוֹן” can be translated as:

“And they will remember their desolation among the nations where they brought themselves, due to their foolishness and the vanity of their service. Their eyes will be opened to their error, and they will be cleansed and see the evil they have done in all their abominations.”

Here’s a breakdown of the phrase:

• וְיִדְכְּרוּן (V’yid’kru): “And they will remember”
• מְשֵׁיזְבֵיכוֹן (M’sheizve’ikhon): “Their desolation” or “their ruin”
• דְחַלְתִּי (D’khalti): “Of desolation” or “of ruin”
• בֵּינֵי (Beynei): “Among” or “between”
• עַמְמַיָא (Am’maya): “The nations”
• דְאִשְׁתְּבִיאוּ (D’ish’tevi’u): “Where they brought themselves” or “where they went”
• לְתַמָן (L’taman): “To there” or “to that place”
• דִתְבַרֵית (D’tav’reit): “Due to their foolishness” or “because of their foolishness”
• יַת לִבְּהוֹן (Yat lib’bohon): “Their heart” or “their understanding”
• טִפְּשָׁא (Tip’sha): “Foolishness” or “stupidity”
• דִסְטָא (D’sta): “Of vanity” or “of uselessness”
• מִבָּתַר (Mi’bat’ar): “After” or “beyond”
• פּוּלְחָנִי (Pul’chani): “Their service” or “their worship”
• וְיַת חֵיזוּ (V’yat chizu): “And their vision” or “and their sight”
• עֵינֵיהוֹן (Einei’hon): “Their eyes”
• דִטְעָא (D’ta’a): “Of error” or “of mistake”
• בָּתַר (Batar): “After” or “following”
• טַעֲוַתְהוֹן (Ta’avat’hon): “Their desire” or “their error”
• וְיִדַנְקוּן (V’yid’nkun): “And they will be cleansed” or “and they will be purged”
• וִיהוֹן (V’yihon): “And they will see” or “and they will be”
• חָזַן (Chazan): “Vision” or “will see”
• עַל בִּישְׁתָּא (Al bish’ta): “The evil” or “the bad”
• דַעֲבַדוּ (D’avad’u): “That they have done” or “that they did”
• לְכָל (L’khol): “To all”
• תּוֹעֲבַתְהוֹן (To’avat’hon): “Their abominations” or “their detestable acts”

In context, this passage describes a time of reckoning where people will realize the extent of their mistakes and wrongdoings, leading them to reflect on and cleanse their previous actions and errors.

10 וְיֵדְעוּן אֲרֵי אֲנָא יְיָ לָא לְמַגָן גְזֵרֵית בְּמֵימְרִי לְמֶעְבַּד לְהוֹן בִּישְׁתָּא הָדָא:

The phrase “וְיֵדְעוּן אֲרֵי אֲנָא יְיָ לָא לְמַגָן גְזֵרֵית בְּמֵימְרִי לְמֶעְבַּד לְהוֹן בִּישְׁתָּא הָדָא” can be translated as:

“And they will know that I, the Lord, do not protect my decree to allow them to act wickedly.”

Here’s a breakdown of the phrase:

• וְיֵדְעוּן (V’yed’un): “And they will know”
• אֲרֵי (Arei): “That” or “because”
• אֲנָא (Ana): “I” or “I am”
• יְיָ (YHVH): “The Lord” (often translated as “Yehovah” or “the Lord”)
• לָא (La): “Do not” or “will not”
• לְמַגָן (L’magan): “Protect” or “defend”
• גְזֵרֵית (G’zerit): “My decree” or “my judgment”
• בְּמֵימְרִי (B’meimri): “In my word” or “in my declaration”
• לְמֶעְבַּד (L’me’abad): “To allow” or “to let”
• לְהוֹן (L’ hon): “Them” or “to them”
• בִּישְׁתָּא (Bish’ta): “Wickedness” or “evil”
• הָדָא (Hada): “This” or “that”

In context, this passage emphasizes that God does not permit or tolerate wicked behavior despite any decrees or declarations. It underscores a divine standard of justice where wrongdoing is not condoned.

11 כִּדְנַן אֲמַר יְיָ אֱלֹהִים טְפַּח בִּידָךְ וּרְפוֹס בְּרַגְלָךְ וַאֲמַר וַי עַל כָּל תּוֹעֲבָתָא בִּישְׁתָא בֵּית יִשְׂרָאֵל דִי בְּחַרְבָּא בְּכַפְנָא וּבְמוֹתָא יִתְרְמוּן:

The phrase “כִּדְנַן אֲמַר יְיָ אֱלֹהִים טְפַּח בִּידָךְ וּרְפוֹס בְּרַגְלָךְ וַאֲמַר וַי עַל כָּל תּוֹעֲבָתָא בִּישְׁתָא בֵּית יִשְׂרָאֵל דִי בְּחַרְבָּא בְּכַפְנָא וּבְמוֹתָא יִתְרְמוּן” can be translated as:

“As the Lord God has said, ‘Strike with your hand and trample with your feet,’ and He has said ‘Woe’ to all the abominations of wickedness in the house of Israel that will be punished with sword, with violence, and with death.”

Here’s a breakdown of the phrase:

• כִּדְנַן (Kidnan): “As” or “according to”
• אֲמַר (Amar): “Said”
• יְיָ (YHVH): “The Lord”
• אֱלֹהִים (Elohim): “God”
• טְפַּח (T’pach): “Strike” or “hit”
• בִּידָךְ (B’yadcha): “With your hand”
• וּרְפוֹס (U’refosh): “And trample” or “and step”
• בְּרַגְלָךְ (B’raglecha): “With your feet”
• וַאֲמַר (Va’amar): “And He said”
• וַי (Vay): “Woe” or “Alas”
• עַל (Al): “To” or “upon”
• כָּל (Kol): “All”
• תּוֹעֲבָתָא (To’avat): “Abominations” or “wickedness”
• בִּישְׁתָא (Bish’ta): “Wickedness” or “evil”
• בֵּית יִשְׂרָאֵל (Beit Yisrael): “House of Israel”
• דִי (Di): “That”
• בְּחַרְבָּא (B’charev): “With sword”
• בְּכַפְנָא (B’kafna): “With violence” or “with punishment”
• וּבְמוֹתָא (U’b’motah): “And with death”
• יִתְרְמוּן (Yitremun): “They will be punished” or “they will be afflicted”

In this context, the phrase is a powerful proclamation from God about the severe consequences that await the abominations and wickedness within the house of Israel. It signifies the divine judgment and the severe punishment that will be meted out.

12 דְרָחִיק בְּמוֹתָא יְמוּת וּדְקָרִיב בְּחַרְבָּא יִתְקְטֵיל וּדְיִשְׁתְּאַר וּדְיֵעוֹל לִכְרַכֵּי צַיְרָא בְּכַפְנָא יְמוּת וְיָחוּל רוּגְזִי בְּהוֹן:

The phrase “דְרָחִיק בְּמוֹתָא יְמוּת וּדְקָרִיב בְּחַרְבָּא יִתְקְטֵיל וּדְיִשְׁתְּאַר וּדְיֵעוֹל לִכְרַכֵּי צַיְרָא בְּכַפְנָא יְמוּת וְיָחוּל רוּגְזִי בְּהוֹן” translates to:

“Those who are distant will die by death, and those who are near will be killed by the sword. Those who remain and those who enter the regions of the wicked will die by violence, and my wrath will be poured out upon them.”

Here is the breakdown:

• דְרָחִיק (D’rachik): “Those who are distant”
• בְּמוֹתָא (B’motah): “By death”
• יְמוּת (Y’mut): “Will die”
• וּדְקָרִיב (U’d’kariv): “And those who are near” or “and those who come near”
• בְּחַרְבָּא (B’charev): “By the sword”
• יִתְקְטֵיל (Yitkatel): “Will be killed” or “will be slain”
• וּדְיִשְׁתְּאַר (U’d’yish’tar): “And those who remain” or “and those who are left”
• וּדְיֵעוֹל (U’d’ye’ul): “And those who enter” or “and those who go to”
• לִכְרַכֵּי (L’khrakei): “The regions of” or “the circles of”
• צַיְרָא (Tza’ira): “Wicked” or “evil”
• בְּכַפְנָא (B’kafna): “By violence” or “by punishment”
• יְמוּת (Y’mut): “Will die”
• וְיָחוּל (V’yachul): “And will endure” or “and will experience”
• רוּגְזִי (Rugzi): “My wrath”
• בְּהוֹן (B’he’on): “Upon them”

This proclamation describes the severe and diverse punishments that will be inflicted based on proximity and actions, highlighting a comprehensive divine judgment where both distant and near individuals will face different forms of punishment.

13 וְתִדְעוּן אֲרֵי אֲנָא יְיָ בְּמֶהֱוֵי קְטִילֵיהוֹן בְּגוֹ פִּגוּר טַעֲוַתְהוֹן סַחֲרָנוּת אִגוֹרֵיהוֹן עַל כָּל רָמָא מְנַטְלָא בְּכָל רֵישֵׁי טוּרַיָא תְּחוֹת כָּל אִילָן עַבּוּף וּתְחוֹת כָּל בּוּטְמָא מְעַפְיָא אֲתַר דִיהַבוּ תַמָן קוּרְבָּנִין לְפוּלְחַן לְכָל טַעֲוַתְהוֹן:

The phrase “וְתִדְעוּן אֲרֵי אֲנָא יְיָ בְּמֶהֱוֵי קְטִילֵיהוֹן בְּגוֹ פִּגוּר טַעֲוַתְהוֹן סַחֲרָנוּת אִגוֹרֵיהוֹן עַל כָּל רָמָא מְנַטְלָא בְּכָל רֵישֵׁי טוּרַיָא תְּחוֹת כָּל אִילָן עַבּוּף וּתְחוֹת כָּל בּוּטְמָא מְעַפְיָא אֲתַר דִיהַבוּ תַמָן קוּרְבָּנִין לְפוּלְחַן לְכָל טַעֲוַתְהוֹן” translates to:

“And you will know that I, the Lord, will kill them in the midst of their depravity, their wickedness, and their idolatry. They will be punished on every high place, under every lofty tree, and under every thick oak where they offered their sacrifices for their idol worship and all their abominations.”

Here’s the breakdown:

• וְתִדְעוּן (V’tid’un): “And you will know”
• אֲרֵי אֲנָא (Arei anah): “That I”
• יְיָ (YHVH): “The Lord”
• בְּמֶהֱוֵי (B’mehvei): “Will kill” or “will destroy”
• קְטִילֵיהוֹן (K’tileihon): “Them” (those who are to be punished)
• בְּגוֹ (B’go): “In the midst of”
• פִּגוּר (Pigur): “Their depravity” or “their corruption”
• טַעֲוַתְהוֹן (Ta’avat’hon): “Their abominations” or “their wickedness”
• סַחֲרָנוּת (S’charanut): “Their idolatry” or “their worship”
• אִגוֹרֵיהוֹן (Igor’eihon): “Their places of worship” or “their high places”
• עַל כָּל רָמָא (Al kol rama): “On every high place”
• מְנַטְלָא (M’nat’la): “Where they have lifted up” or “where they have raised”
• בְּכָל רֵישֵׁי (B’chol reishai): “Under every lofty”
• טוּרַיָא (Turayya): “Tree” or “oak”
• תְּחוֹת (T’khot): “Under”
• כָּל אִילָן (Kol ilan): “Every tree”
• עַבּוּף (Avuf): “Thick” or “lofty”
• וּתְחוֹת (U’t’khot): “And under”
• כָּל בּוּטְמָא (Kol butma): “Every thick oak” or “every high place”
• מְעַפְיָא (M’afiya): “Where they offered” or “where they performed”
• אֲתַר (Ater): “The place” or “the location”
• דִיהַבוּ (Dihavu): “Where they have offered”
• תַמָן (Taman): “There”
• קוּרְבָּנִין (Kurbannin): “Sacrifices”
• לְפוּלְחַן (L’pulhan): “For their idol worship”
• לְכָל טַעֲוַתְהוֹן (L’chol ta’avat’hon): “For all their abominations”

This proclamation outlines the extent of divine retribution, emphasizing that punishment will be meted out in places of idolatry and high places where sacrifices and abominations were committed.

14 וְאָרִים יַת מְחַת גְבוּרְתִּי עֲלֵיהוֹן וְאֶתֵּן יַת אַרְעָא לְצָדוּ וְאִשְׁתְּמָמוּ מִמִדְבַּר דִבְלָת בְּכָל מוֹתְבָנֵיהוֹן וְיֵדְעוּן אֲרֵי אֲנָא יְיָ:

The phrase “וְאָרִים יַת מְחַת גְבוּרְתִּי עֲלֵיהוֹן וְאֶתֵּן יַת אַרְעָא לְצָדוּ וְאִשְׁתְּמָמוּ מִמִדְבַּר דִבְלָת בְּכָל מוֹתְבָנֵיהוֹן וְיֵדְעוּן אֲרֵי אֲנָא יְיָ” translates to:

“And I will raise up the might of my strength against them, and I will give the land to desolation. They will be destroyed from the wilderness of the desert in all their places of settlement, and they will know that I am the Lord.”

Here’s the breakdown:

• וְאָרִים (V’ariym): “And I will raise up” or “and I will uplift”
• יַת מְחַת (Yat m’khat): “The might” or “the terror”
• גְבוּרְתִּי (G’vurti): “Of my strength” or “my power”
• עֲלֵיהוֹן (Aleihem): “Against them”
• וְאֶתֵּן (V’et’en): “And I will give” or “and I will put”
• יַת אַרְעָא (Yat ar’a): “The land”
• לְצָדוּ (L’tzadu): “To desolation” or “to waste”
• וְאִשְׁתְּמָמוּ (V’ishtemammu): “And they will be destroyed” or “and they will be devastated”
• מִמִדְבַּר (Mi-midbar): “From the wilderness”
• דִבְלָת (D’vlat): “Of the desert” or “of the wasteland”
• בְּכָל (B’chol): “In all”
• מוֹתְבָנֵיהוֹן (Mot’vaneihon): “Their places of settlement” or “their dwellings”
• וְיֵדְעוּן (V’yed’un): “And they will know”
• אֲרֵי (Arei): “That”
• אֲנָא (Ana): “I”
• יְיָ (YHVH): “The Lord”

This message conveys that divine intervention will bring about destruction and desolation upon the people, causing them to realize and acknowledge the power of the Lord.

Ezekiel 7 (against the land of Israel)

1 וַהֲוָה פִּתְגָם נְבוּאָה מִן קֳדָם יְיָ עִמִי לְמֵימָר:

The phrase “וַהֲוָה פִּתְגָם נְבוּאָה מִן קֳדָם יְיָ עִמִי לְמֵימָר” translates to:

“And this is a prophetic saying from before the Lord with me to declare.”

Here’s a breakdown of the translation:

• וַהֲוָה (V’havah): “And this is” or “and it is”
• פִּתְגָם (Pitgam): “A saying” or “a proclamation”
• נְבוּאָה (Nevu’ah): “Prophecy” or “prophetic”
• מִן (Min): “From”
• קֳדָם (Kodam): “Before” or “in front of”
• יְיָ (YHVH): “The Lord”
• עִמִי (Immi): “With me”
• לְמֵימָר (L’meimar): “To declare” or “to proclaim”

The phrase indicates that the message or prophecy being conveyed is directly from the Lord and is intended to be declared or proclaimed.

2 וְאַתְּ בַּר אָדָם כִּדְנַן אֲמַר יְיָ אֱלֹהִים לְאַרְעָא דְיִשְׂרָאֵל קִצָא מְטָא מְטַת פּוּרְעֲנוּת קִצָא לְמֵיתֵי עַל אַרְבַּע רוּחֵי אַרְעָא:

The phrase “וְאַתְּ בַּר אָדָם כִּדְנַן אֲמַר יְיָ אֱלֹהִים לְאַרְעָא דְיִשְׂרָאֵל קִצָא מְטָא מְטַת פּוּרְעֲנוּת קִצָא לְמֵיתֵי עַל אַרְבַּע רוּחֵי אַרְעָא” translates to:

“And you, son of man, as the Lord God has said to the land of Israel: The end has come, the end has come upon the four corners of the land.”

Here’s a breakdown of the translation:

• וְאַתְּ בַּר אָדָם (V’atah bar adam): “And you, son of man”
• כִּדְנַן (Kidnan): “As” or “just as”
• אֲמַר (Amar): “Said”
• יְיָ (YHVH): “The Lord”
• אֱלֹהִים (Elohim): “God”
• לְאַרְעָא דְיִשְׂרָאֵל (L’ara d’Yisrael): “To the land of Israel”
• קִצָא (Kitsah): “End” or “termination”
• מְטָא (M’ta): “Has come”
• מְטַת (M’tat): “Upon”
• פּוּרְעֲנוּת (Pur’anut): “Punishment” or “retribution”
• קִצָא (Kitsah): “End”
• לְמֵיתֵי (L’meti): “To come” or “to befall”
• עַל (Al): “Upon” or “on”
• אַרְבַּע רוּחֵי אַרְעָא (Arba ruchei ara): “The four corners of the land”

The phrase conveys a prophetic message declaring that the end or final judgment is imminent for the land of Israel, affecting all corners of the land.

3 כְּעַן מְטַת פּוּרְעֲנוּת קִצָא לְמֵיתֵי עֲלָךְ וְאֶשְׁלַח רוּגְזִי בִּיךְ וְאִתְפְּרַע מִנִיךְ כְּאוֹרְחָתַיִךְ וְאֶתֵּן עֲלָךְ יַת כָּל תּוֹעֲבָתָיִךְ:

The phrase “כְּעַן מְטַת פּוּרְעֲנוּת קִצָא לְמֵיתֵי עֲלָךְ וְאֶשְׁלַח רוּגְזִי בִּיךְ וְאִתְפְּרַע מִנִיךְ כְּאוֹרְחָתַיִךְ וְאֶתֵּן עֲלָךְ יַת כָּל תּוֹעֲבָתָיִךְ” can be translated as follows:

“Now, the end of retribution has come to befall you, and I will send my fury against you. I will execute judgment upon you according to your ways and will give you the recompense for all your abominations.”

Here’s a breakdown of the translation:

• כְּעַן (K’aan): “Now”
• מְטַת פּוּרְעֲנוּת (M’tat pur’anut): “The end of retribution” or “the termination of punishment”
• קִצָא (Kitsah): “Has come”
• לְמֵיתֵי (L’meti): “To befall” or “to come upon”
• עֲלָךְ (Alaikh): “Upon you”
• וְאֶשְׁלַח (V’eshlach): “And I will send”
• רוּגְזִי (Rugzi): “My fury” or “my anger”
• בִּיךְ (Bich): “Against you”
• וְאִתְפְּרַע (V’it’per’a): “And I will execute judgment”
• מִנִיךְ (Minikh): “From you” or “upon you”
• כְּאוֹרְחָתַיִךְ (K’orchateikh): “According to your ways”
• וְאֶתֵּן (V’et’en): “And I will give”
• עֲלָךְ (Alaikh): “Upon you”
• יַת כָּל תּוֹעֲבָתָיִךְ (Yat kol to’avatayikh): “All your abominations” or “all your detestable practices”

This statement indicates that divine retribution is imminent, with judgment being meted out based on the individual’s actions and the severity of their transgressions.

4 וְלָא יְחוּס מֵימְרִי עֲלָךְ וְלָא אֶרְחַם אֲרֵי חוֹב אוֹרְחָתָיִךְ עֲלָךְ אֶתֵּן וּפוּרְעֲנוּת תּוֹעֲבָתַיִךְ בְּגַוִיךְ יֶהֶוְיָן וְתֵידְעוּן אֲרֵי אֲנָא יְיָ:

The phrase “וְלָא יְחוּס מֵימְרִי עֲלָךְ וְלָא אֶרְחַם אֲרֵי חוֹב אוֹרְחָתָיִךְ עֲלָךְ אֶתֵּן וּפוּרְעֲנוּת תּוֹעֲבָתַיִךְ בְּגַוִיךְ יֶהֶוְיָן וְתֵידְעוּן אֲרֵי אֲנָא יְיָ” can be translated as follows:

“And I will not spare my word against you, nor will I have mercy. For I will repay according to your ways, and I will give retribution for your abominations within you. You will know that I am the Lord.”

Here’s a breakdown of the translation:

• וְלָא יְחוּס מֵימְרִי עֲלָךְ (V’la y’chus meimri alakh): “And I will not spare my word against you”
• וְלָא אֶרְחַם (V’la erham): “Nor will I have mercy”
• אֲרֵי (Arei): “For” or “because”
• חוֹב (Chov): “According to” or “the debt of”
• אוֹרְחָתָיִךְ (Orchateikh): “Your ways”
• עֲלָךְ אֶתֵּן (Alaikh et’en): “Upon you, I will give”
• וּפוּרְעֲנוּת (U’pur’anut): “Retribution”
• תּוֹעֲבָתַיִךְ (To’avatayikh): “Your abominations”
• בְּגַוִיךְ (B’gavikh): “Within you”
• יֶהֶוְיָן (Y’hevyan): “It will be”
• וְתֵידְעוּן (V’teid’un): “And you will know”
• אֲרֵי אֲנָא יְיָ (Arei ana Adonai): “That I am the Lord”

This statement conveys a strong message of judgment and retribution, indicating that divine mercy will not be extended, and justice will be meted out strictly according to one’s actions and deeds. The speaker emphasizes that this is a definitive pronouncement from God, reinforcing the certainty of the judgment to come.

5 כִּדְנַן אֲמַר יְיָ אֱלֹהִים בִּישְׁתָא בָּתַר בִּישְׁתָא הָא אַתְיָא:

The phrase “כִּדְנַן אֲמַר יְיָ אֱלֹהִים בִּישְׁתָא בָּתַר בִּישְׁתָא הָא אַתְיָא” translates to:

“As the Lord God has said: ‘Evil will follow evil; this is what is coming.'”

Here’s a breakdown of the translation:

• כִּדְנַן אֲמַר יְיָ אֱלֹהִים (Kidnan amar Adonai Elohim): “As the Lord God has said”
• בִּישְׁתָא בָּתַר בִּישְׁתָא (Bish’ta batar bish’ta): “Evil will follow evil” or “Evil will come after evil”
• הָא אַתְיָא (Ha at’yah): “This is what is coming” or “This is what will happen”

This statement indicates a declaration of impending consequences where one form of evil will follow or lead to further evil, emphasizing a cycle or pattern of judgment.

6 קִצָא מְטָא מְטַת פּוּרְעֲנוּת קִיצָא לְמֵיתֵי עֲלַךְ הָא אַתְיָא:

The phrase “קִצָא מְטָא מְטַת פּוּרְעֲנוּת קִיצָא לְמֵיתֵי עֲלַךְ הָא אַתְיָא” translates to:

“The end of the measure of punishment is coming upon you; this is what will happen.”

Here’s a breakdown:

• קִצָא מְטָא (Kitz’a mata): “The end of the measure”
• מְטַת פּוּרְעֲנוּת (Mitat puranut): “Of punishment” or “Of retribution”
• קִיצָא לְמֵיתֵי עֲלַךְ (Kitz’a l’meitei alach): “Is coming upon you” or “Is about to befall you”
• הָא אַתְיָא (Ha at’yah): “This is what will happen” or “This is what is coming”

This phrase indicates that the period or extent of punishment is reaching its conclusion and will soon be realized or experienced.

7 אִתְגְלִיאַת מַלְכוּתָא עֲלָךְ יָתֵיב אַרְעָא מְטָא עִדַן תְּבִירַת קָרֵיב יוֹם אִתְרְגוּשָׁא וְלֵית לְאִשְׁתֵּיזָבָא בִּמְצָדֵי טוּרַיָא:

The phrase “אִתְגְלִיאַת מַלְכוּתָא עֲלָךְ יָתֵיב אַרְעָא מְטָא עִדַן תְּבִירַת קָרֵיב יוֹם אִתְרְגוּשָׁא וְלֵית לְאִשְׁתֵּיזָבָא בִּמְצָדֵי טוּרַיָא” translates to:

“The revelation of the kingship is upon you; the land will remain until now, and the time of destruction is near. There is no place to escape in the fortresses of the towers.”

Here’s a breakdown:

• אִתְגְלִיאַת מַלְכוּתָא (It’gali’at malkhuta): “The revelation of the kingship” or “The unveiling of sovereignty”
• עֲלָךְ (Alach): “Upon you”
• יָתֵיב אַרְעָא (Yateiv ar’a): “The land will remain” or “The land will stay”
• מְטָא עִדַן (Mata iddan): “Until now” or “Until the present”
• תְּבִירַת קָרֵיב יוֹם (Tevirat kariv yom): “The time of destruction is near” or “The day of destruction is close”
• אִתְרְגוּשָׁא (It’rgusha): “The time of tumult” or “The period of upheaval”
• וְלֵית לְאִשְׁתֵּיזָבָא (V’leit l’ishtizava): “There is no place to escape”
• בִּמְצָדֵי טוּרַיָא (B’metsadei turayya): “In the fortresses of the towers” or “In the strongholds of the towers”

This phrase suggests that the divine sovereignty is manifesting, and the land will endure until the time of imminent destruction. It also implies that there will be no refuge from this calamity, even in fortified places.

8 כְּעַן מִקָרֵיב אֶשְׁפּוֹךְ חֵימְתִי עֲלָךְ וְיֵחוֹל רוּגְזִי בִּיךְ וְאִתְפְּרַע מִנִיךְ כְּאוֹרְחָתָיִךְ וְאֶתֵּן עֲלָךְ יַת כָּל תּוֹעֲבָתָיִךְ:

The phrase “כְּעַן מִקָרֵיב אֶשְׁפּוֹךְ חֵימְתִי עֲלָךְ וְיֵחוֹל רוּגְזִי בִּיךְ וְאִתְפְּרַע מִנִיךְ כְּאוֹרְחָתָיִךְ וְאֶתֵּן עֲלָךְ יַת כָּל תּוֹעֲבָתָיִךְ” can be translated as:

“Now I will pour out my fury upon you, and my anger will be kindled against you. I will take retribution from you according to your deeds and will deliver upon you all your abominations.”

Here’s a breakdown:

• כְּעַן (Ke’aan): “Now” or “At this time”
• מִקָרֵיב (Mikarev): “I will pour out” or “I will bring near”
• אֶשְׁפּוֹךְ חֵימְתִי (Eshp’och cheimti): “My fury” or “My wrath”
• עֲלָךְ (Alech): “Upon you”
• וְיֵחוֹל רוּגְזִי בִּיךְ (Ve’yechol rugzi be’cha): “And my anger will be kindled against you”
• וְאִתְפְּרַע מִנִיךְ (Ve’it’pareh mi’necha): “I will take retribution from you” or “I will exact punishment from you”
• כְּאוֹרְחָתָיִךְ (Ke’orchatayich): “According to your deeds” or “According to your ways”
• וְאֶתֵּן עֲלָךְ (Ve’eten alech): “And I will deliver upon you”
• יַת כָּל תּוֹעֲבָתָיִךְ (Yat kol to’avatayich): “All your abominations” or “All your abominations”

In summary, this phrase is a declaration of impending punishment and divine retribution for the wrongdoings and abominations of the individual or group being addressed. It reflects a strong and uncompromising stance on justice and the consequences of moral failings.

9 וְלָא תְחוֹס מֵימְרִי וְלָא אֶרְחִים כְּחוֹבֵי אוֹרְחָתַיִךְ עֲלָךְ אֶתֵּן וּפוּרְעֲנוּת תּוֹעֲבָתַיִךְ בְּגַוִיךְ יֶהֱוְיָן וְתִדְעוּן אֲרֵי אֲנָא יְיָ אַיְתֵיתִי עֲלֵיכוֹן מְחָא:

The phrase “וְלָא תְחוֹס מֵימְרִי וְלָא אֶרְחִים כְּחוֹבֵי אוֹרְחָתַיִךְ עֲלָךְ אֶתֵּן וּפוּרְעֲנוּת תּוֹעֲבָתַיִךְ בְּגַוִיךְ יֶהֱוְיָן וְתִדְעוּן אֲרֵי אֲנָא יְיָ אַיְתֵיתִי עֲלֵיכוֹן מְחָא” translates to:

“And I will not spare my words, nor will I be lenient. According to the severity of your ways, I will bring upon you punishment and retribution for your abominations. You will know that I, the Lord, have decreed this against you with fierce anger.”

Here’s a breakdown:

• וְלָא תְחוֹס מֵימְרִי (V’lo tachus meimri): “And I will not spare my words” or “And I will not withhold my words”
• וְלָא אֶרְחִים (V’lo erchim): “Nor will I be lenient” or “And I will not be merciful”
• כְּחוֹבֵי אוֹרְחָתַיִךְ (K’cho’bei orchateich): “According to the severity of your ways” or “According to the harshness of your conduct”
• עֲלָךְ (Alech): “Upon you”
• אֶתֵּן (Et’en): “I will bring” or “I will give”
• וּפוּרְעֲנוּת תּוֹעֲבָתַיִךְ (U’pur’anut to’avatayich): “And retribution for your abominations”
• בְּגַוִיךְ (B’gavich): “In your midst” or “Within you”
• יֶהֱוְיָן (Yeh’yevan): “Will be” or “Will happen”
• וְתִדְעוּן (V’tid’un): “And you will know”
• אֲרֵי אֲנָא יְיָ (Arei ana Adonai): “That I, the Lord”
• אַיְתֵיתִי עֲלֵיכוֹן מְחָא (Ayetiti aleichem mecha): “Have decreed this against you with fierce anger”

This phrase emphasizes that the divine punishment will be severe and without leniency, reflecting the seriousness of the recipient’s actions and the intense anger of the speaker.

10 הָא יוֹם פּוּרְעֲנוּתָא מְטָא הָא אַתְיָא אִתְגְלִיאַת מַלְכוּתָא צְמַח שׁוּלְטָנָא הוֹפַע רַשִׁיעָא:

The phrase “הָא יוֹם פּוּרְעֲנוּתָא מְטָא הָא אַתְיָא אִתְגְלִיאַת מַלְכוּתָא צְמַח שׁוּלְטָנָא הוֹפַע רַשִׁיעָא” can be translated to:

“This day, retribution has arrived, for this is the day when the kingdom’s rule is manifest, and the wicked are revealed.”

Here’s a breakdown:

• הָא יוֹם פּוּרְעֲנוּתָא (Ha yom pur’anuta): “This day of retribution” or “This day of punishment”
• מְטָא (Mita): “Has arrived” or “Has come”
• הָא אַתְיָא (Ha at’ya): “For this is the day” or “This is the coming”
• אִתְגְלִיאַת מַלְכוּתָא (Itg’li’at malkhuta): “The manifestation of the kingdom” or “The revealing of the sovereignty”
• צְמַח שׁוּלְטָנָא (Tz’mach shultan): “The growth of rule” or “The rise of dominion”
• הוֹפַע רַשִׁיעָא (Hofa’a rish’ya): “The revealing of the wicked” or “The exposure of the evil”

In summary, this phrase indicates that the day of retribution has come, bringing with it the manifestation of divine sovereignty and the exposure of wickedness. It suggests a time of significant judgment and the revelation of both divine authority and moral corruption.

11 חֲטוֹפִין קָמוּ לְמִסְעַר רַשִׁיעִין לָא מִנְהוֹן וְלָא מְאִתְרְגוּשְׁתְּהוֹן וְלָא מִבְּנֵיהוֹן וְלָא מִבְּנֵי בְּנֵיהוֹן:

The phrase “חֲטוֹפִין קָמוּ לְמִסְעַר רַשִׁיעִין לָא מִנְהוֹן וְלָא מְאִתְרְגוּשְׁתְּהוֹן וְלָא מִבְּנֵיהוֹן וְלָא מִבְּנֵי בְּנֵיהוֹן” translates to:

“The sinners have risen for judgment. They do not escape, neither by their own merit, nor by their repentance, nor by their children, nor by the children of their children.”

Here’s a breakdown:

• חֲטוֹפִין (Chatofin): “Sinners” or “wrongdoers”
• קָמוּ (Kamu): “Have risen” or “stand”
• לְמִסְעַר (Le’mis’ar): “For judgment”
• רַשִׁיעִין (Rashiin): “Sinners” or “evildoers”
• לָא מִנְהוֹן (Lo min’hon): “Do not escape” or “are not spared”
• וְלָא מְאִתְרְגוּשְׁתְּהוֹן (Ve’lo me’it’rog’sh’thon): “Nor by their repentance” or “nor by their remorse”
• וְלָא מִבְּנֵיהוֹן (Ve’lo mi’benayhon): “Nor by their children”
• וְלָא מִבְּנֵי בְּנֵיהוֹן (Ve’lo mi’benay b’neihon): “Nor by the children of their children”

In essence, this passage conveys that the sinners cannot escape judgment through their own actions, repentance, or through the intercession of their descendants. The message emphasizes that the consequences of their actions are inescapable and will not be mitigated by any external means.

12 מְטָא עִדָן תּוּשְׁלְמַת חוֹבִין קָרִיב יוֹם פּוּרְעֲנוּת חֶטְאִין זָבְנָא לָא יֶחֱדֵי וּמְזוֹבְנָא לָא יִדְוֵי אֲרֵי רְגַז מִן קֳדָמַי עַל כָּל אִתְרְגוּשַׁתְהוֹן:

The phrase “מְטָא עִדָן תּוּשְׁלְמַת חוֹבִין קָרִיב יוֹם פּוּרְעֲנוּת חֶטְאִין זָבְנָא לָא יֶחֱדֵי וּמְזוֹבְנָא לָא יִדְוֵי אֲרֵי רְגַז מִן קֳדָמַי עַל כָּל אִתְרְגוּשַׁתְהוֹן” can be translated as:

“At this time, the payment of debts is due. The day of punishment for sins is near. The sinners will not escape, and the payment will not be deferred, for anger is coming from before me against all their repentance.”

Here’s a breakdown:

• מְטָא עִדָן (Mita idan): “At this time” or “at the appointed time”
• תוּשְׁלְמַת חוֹבִין (Tush’lem’at chovin): “The payment of debts” or “the settlement of debts”
• קָרִיב יוֹם (Kariv yom): “The day is near”
• פּוּרְעֲנוּת (Puri’anut): “Punishment” or “retribution”
• חֶטְאִין (Cheta’in): “Sins” or “transgressions”
• זָבְנָא (Zav’na): “Will not escape” or “will not be spared”
• לָא יֶחֱדֵי (Lo yech’dei): “Will not be deferred” or “will not be postponed”
• וּמְזוֹבְנָא (U’mezov’na): “And the payment” or “and the recompense”
• לָא יִדְוֵי (Lo yid’vei): “Will not be delayed” or “will not be deferred”
• אֲרֵי (Arei): “For” or “because”
• רְגַז מִן קֳדָמַי (Regaz min kodami): “Anger from before me” or “my anger”
• עַל כָּל אִתְרְגוּשַׁתְהוֹן (Al kol it’rog’sha’thon): “Against all their repentance” or “against all their remorse”

In summary, the passage emphasizes that the time for retribution and judgment is imminent. The payment for sins cannot be postponed, and no amount of repentance will prevent the impending punishment.

13 אֲרֵי מְזוֹבְנָא לִזְבִינָא לָא יְתוּב וְעַד דְאִינוּן חַיָן יִרְדִינוּן בִּגְוִיָתְהוֹן אֲרֵי נְבִיַיָא מִתְנַבָּן עַל כָּל אִתְרְגוּשַׁתְהוֹן לְמֵיתַב בִּתְיוּבְתָּא וְלָא תָיְבִין גְבַר בְּחוֹבֵי נַפְשֵׁיהּ מִתְרְעָן וְעַד דְאִינוּן קַיָמִין בִּתְיוּבְתָּא לָא מִתַּקְפִין:

The passage “אֲרֵי מְזוֹבְנָא לִזְבִינָא לָא יְתוּב וְעַד דְאִינוּן חַיָן יִרְדִינוּן בִּגְוִיָתְהוֹן אֲרֵי נְבִיַיָא מִתְנַבָּן עַל כָּל אִתְרְגוּשַׁתְהוֹן לְמֵיתַב בִּתְיוּבְתָּא וְלָא תָיְבִין גְבַר בְּחוֹבֵי נַפְשֵׁיהּ מִתְרְעָן וְעַד דְאִינוּן קַיָמִין בִּתְיוּבְתָּא לָא מִתַּקְפִין” can be translated and understood as:

“Because the payment (or recompense) cannot be deferred, and until they (the sinners) are alive, they will be punished in their bodies. Prophets have been prophesying about all their repentance, and no man will understand the value of his soul. As long as they persist in their repentance, they will not be spared.”

Here’s a breakdown:

• אֲרֵי (Arei): “Because” or “for”
• מְזוֹבְנָא לִזְבִינָא (Mezov’na liz’bina): “The payment” or “the recompense” (referring to debts or sins) “cannot be deferred” or “cannot be delayed”
• לָא יְתוּב (Lo yetuv): “Will not be postponed” or “will not be alleviated”
• וְעַד דְאִינוּן חַיָן (Ve’ad d’inun chayyan): “Until they (the sinners) are alive”
• יִרְדִינוּן בִּגְוִיָתְהוֹן (Yirdinu’n b’giv’yat’hon): “They will be punished in their bodies”
• אֲרֵי נְבִיַיָא (Arei nevi’aya): “Because the prophets”
• מִתְנַבָּן (Mit’nab’n): “Have been prophesying”
• עַל כָּל אִתְרְגוּשַׁתְהוֹן (Al kol it’rog’shat’hon): “About all their repentance” or “concerning all their acts of repentance”
• לְמֵיתַב בִּתְיוּבְתָּא (L’meitav b’tiyuv’ta): “To be of benefit” or “to improve their situation”
• וְלָא תָיְבִין (Ve’lo tayvin): “And no man will understand”
• גְבַר בְּחוֹבֵי נַפְשֵׁיהוֹן (Gever b’cho’vei naf’shei): “The value of his soul”
• מִתְרְעָן (Mit’ra’an): “Will understand” or “will grasp”
• וְעַד דְאִינוּן (Ve’ad d’inun): “And as long as they”
• קַיָמִין בִּתְיוּבְתָּא (K’aimin b’tiyuv’ta): “Persist in their repentance”
• לָא מִתַּקְפִין (Lo mit’kafin): “Will not be spared” or “will not be forgiven”

In summary, this passage suggests that the payment for sins cannot be deferred, and as long as people remain alive, they will be punished for their actions. Despite the prophets’ warnings and the efforts of repentance, individuals will not escape their punishment if they persist in their wrongdoings.

14 נַפְקִין בְּאַצְוָחַת קַרְנָא מִתַקְנִין בְּמָנֵי זְיָנָא וְלֵית דְאָזִיל לִקְרָבָא אֲרֵי רְגַז מִן קֳדָמַי עַל כָּל אִתְרְגוּשַׁתְהוֹן:

The passage “נַפְקִין בְּאַצְוָחַת קַרְנָא מִתַקְנִין בְּמָנֵי זְיָנָא וְלֵית דְאָזִיל לִקְרָבָא אֲרֵי רְגַז מִן קֳדָמַי עַל כָּל אִתְרְגוּשַׁתְהוֹן” can be translated and interpreted as follows:

“They (the sinners) will be punished severely, like being struck with the horn of a wild animal. They will be repaired through various means of punishment, and no one will be able to seek reconciliation because of the rage from before me for all their deeds.”

Here’s a breakdown:

• נַפְקִין בְּאַצְוָחַת קַרְנָא (Nafqin b’atz’chat karn’a): “They (the sinners) will be punished severely” or “will be struck with the horn” (referring metaphorically to severe punishment)
• מִתַקְנִין בְּמָנֵי זְיָנָא (Mit’k’nin b’manei z’yan’a): “Will be repaired through various means” or “corrected through various methods”
• וְלֵית דְאָזִיל לִקְרָבָא (Ve’leith d’azil li’krava): “And no one will be able to seek reconciliation” or “And no one will be able to come close” (to seek forgiveness)
• אֲרֵי רְגַז מִן קֳדָמַי (Arei rgaz min kodamai): “Because of the rage from before me” (referring to divine anger)
• עַל כָּל אִתְרְגוּשַׁתְהוֹן (Al kol it’rog’shat’hon): “For all their deeds” or “concerning all their actions”

In summary, the passage conveys that the punishment for sinners will be harsh and comprehensive, with no possibility of reconciliation due to the divine wrath for their actions.

15 חַרְבָּא מִלְבָרָא וּמוֹתָא וְכַפְנָא מִלְגָיו דִבְחַקְלָא בְּחַרְבָּא יִתְקְטֵיל וְדִי בְקַרְתָּא כַּפְנָא וּמוֹתָא יְשֵׁיצִינֵיהּ:

The passage “חַרְבָּא מִלְבָרָא וּמוֹתָא וְכַפְנָא מִלְגָיו דִבְחַקְלָא בְּחַרְבָּא יִתְקְטֵיל וְדִי בְקַרְתָּא כַּפְנָא וּמוֹתָא יְשֵׁיצִינֵיהּ” can be translated and understood as follows:

“The sword (will be) from outside, and death and famine (will come) from within. Those who are smitten by the sword will be killed, and those who are afflicted by famine and death will be sustained.”

Here’s a breakdown:

• חַרְבָּא מִלְבָרָא (Charba mil’bara): “The sword from outside” — This suggests external violence or attack.
• וּמוֹתָא וְכַפְנָא מִלְגָיו (U’mot’a v’chapna mil’gav): “And death and famine from within” — This refers to internal suffering or scarcity.
• דִבְחַקְלָא בְּחַרְבָּא יִתְקְטֵיל (D’v’chakla b’charba yit’katil): “Those who are smitten by the sword will be killed” — Indicates that those struck by external violence will die.
• וְדִי בְקַרְתָּא כַּפְנָא וּמוֹתָא יְשֵׁיצִינֵיהּ (U’di b’kart’a chapna u’mot’a y’sheitzin): “And those afflicted by famine and death will be sustained” — Suggests that those suffering from internal conditions will be kept alive, possibly referring to a form of prolonged suffering.

In summary, the passage conveys a distinction between two types of suffering: external violence (sword) leading to death, and internal suffering (famine and death) leading to a prolonged or sustained state of hardship.

16 וּמְשֵׁיזְבַיָא יִשְׁתֵּיזְבוּן מִנְהוֹן וִיהוֹן עַל טוּרַיָא כְּיוֹנֵי חֵילַיָא כּוּלְהוֹן מְנַהֲמִין גְבַר בְּחוּבֵי נַפְשֵׁיהּ:

The passage “וּמְשֵׁיזְבַיָא יִשְׁתֵּיזְבוּן מִנְהוֹן וִיהוֹן עַל טוּרַיָא כְּיוֹנֵי חֵילַיָא כּוּלְהוֹן מְנַהֲמִין גְבַר בְּחוּבֵי נַפְשֵׁיהוֹן” can be translated and interpreted as follows:

“And the ones who are wounded will be healed from them, and they will be upon the borders like the soldiers of the army. All of them will comfort the person with the wounds of his soul.”

Here’s a breakdown:

• וּמְשֵׁיזְבַיָא (u’meshizbaya): “And the ones who are wounded” — Referring to those who have been hurt or afflicted.
• יִשְׁתֵּיזְבוּן מִנְהוֹן (yish’tizbu minhon): “Will be healed from them” — Indicates that they will recover or be healed from their wounds.
• וִיהוֹן עַל טוּרַיָא (v’yehon al turaya): “And they will be upon the borders” — Suggests that they will be positioned at the edges or boundaries.
• כְּיוֹנֵי חֵילַיָא (k’yonei cheilaya): “Like the soldiers of the army” — Implies they will be in a state similar to that of soldiers.
• כּוּלְהוֹן מְנַהֲמִין גְבַר בְּחוּבֵי נַפְשֵׁיהוֹן (kulhon menah’min g’var b’chubay nafshayon): “All of them will comfort the person with the wounds of his soul” — Means that all these individuals will provide comfort to someone suffering emotionally or spiritually.

In summary, this passage suggests that those who are wounded will be healed, positioned like soldiers on the borders, and will offer comfort to those suffering from emotional or spiritual wounds.

17 כָּל יְדַיָא יִתְרַשְׁלָן וְכָל רְכִיבַיָא יִתְאַשְׁדָן מַיָא:

The passage “כָּל יְדַיָא יִתְרַשְׁלָן וְכָל רְכִיבַיָא יִתְאַשְׁדָן מַיָא” can be translated and interpreted as follows:

“All the hands will become desolate, and all the riders will be drowned in water.”

Here’s a breakdown:

• כָּל יְדַיָא (kol yadaya): “All the hands” — Refers to all those who are involved in some action or work.
• יִתְרַשְׁלָן (yitrashlan): “Will become desolate” — Implies that they will be abandoned or left in a state of desolation.
• וְכָל רְכִיבַיָא (v’kol rekhivaya): “And all the riders” — Refers to those who ride or travel.
• יִתְאַשְׁדָן מַיָא (yit’ashdan maya): “Will be drowned in water” — Indicates that they will be overwhelmed or submerged in water.

In summary, this passage suggests that all those involved in actions or work will be left desolate, and those who are traveling or moving will be overwhelmed by water. This imagery conveys a sense of destruction or overwhelming force affecting all participants and travelers.

18 וְיֵסְרוּן סַקִין וְתַחְפֵי יַתְהוֹן אִתְכְּנָעוּתָא וְעַל כָּל אַפֵּיהוֹן בַּהֲתָא וּבְכָל רֵישֵׁיהוֹן מְרַט:

The passage “וְיֵסְרוּן סַקִין וְתַחְפֵי יַתְהוֹן אִתְכְּנָעוּתָא וְעַל כָּל אַפֵּיהוֹן בַּהֲתָא וּבְכָל רֵישֵׁיהוֹן מְרַט” can be translated and interpreted as follows:

“And they will be bound by knives and their coverings will be in humility, and upon all their faces will be a lamentation, and in all their places will be torn.”

Here’s a breakdown:

• וְיֵסְרוּן סַקִין (v’yesron s’kin): “And they will be bound by knives” — This suggests being bound or restrained by weapons or a severe situation.
• וְתַחְפֵי יַתְהוֹן (v’takhfei yathon): “And their coverings” — Refers to what is used to cover or protect them.
• אִתְכְּנָעוּתָא (it’khnuta): “Will be in humility” — Indicates a state of submission or degradation.
• וְעַל כָּל אַפֵּיהוֹן בַּהֲתָא (v’al kol apeihon bahata): “And upon all their faces will be a lamentation” — Suggests that their faces will be marked by mourning or sorrow.
• וּבְכָל רֵישֵׁיהוֹן מְרַט (u’v’kol reishayhon mirat): “And in all their places will be torn” — Indicates destruction or damage in all their places.

In summary, this passage describes a state of severe suffering and destruction, where people are bound by weapons, their coverings are in a state of humility or degradation, and their faces and places are marked by lamentation and tearing. It conveys a powerful image of desolation and mourning.

19 כַּסְפֵּהוֹן בְּשׁוּקִין יִרְמוֹן וּדְהַבְהוֹן לְבוּסְרָן יְהֵי כַּסְפֵּיהוֹן וּדְהַבְהוֹן לָא יִכּוּל לְשֵׁיזָבוּתְהוֹן בְּיוֹם רוּגְזָא דַייָ נַפְשֵׁיהוֹן לָא יִסְבְּעוּן וּמֵעֵיהוֹן לָא יִמְלוּן אֲרֵי לְתַקְלַת חוֹבִין יְהֵי:

The passage “כַּסְפֵּהוֹן בְּשׁוּקִין יִרְמוֹן וּדְהַבְהוֹן לְבוּסְרָן יְהֵי כַּסְפֵּיהוֹן וּדְהַבְהוֹן לָא יִכּוּל לְשֵׁיזָבוּתְהוֹן בְּיוֹם רוּגְזָא דַייָ נַפְשֵׁיהוֹן לָא יִסְבְּעוּן וּמֵעֵיהוֹן לָא יִמְלוּן אֲרֵי לְתַקְלַת חוֹבִין יְהֵי” translates to:

“Their money in the markets will be lost, and their gold and silver will become worthless. Their money and gold will not be able to rescue them on the day of wrath. Their souls will not endure, and their substance will not be sufficient, for the settlement of their debts will be required.”

Here’s a breakdown:

• כַּסְפֵּהוֹן בְּשׁוּקִין יִרְמוֹן (kaspehon b’shukin yirmon): “Their money in the markets will be lost” — Indicates that their financial assets or money will be wasted or become worthless.
• וּדְהַבְהוֹן לְבוּסְרָן (u’dehavhon l’busran): “And their gold and silver will become worthless” — Their precious metals will lose value.
• יְהֵי כַּסְפֵּיהוֹן וּדְהַבְהוֹן לָא יִכּוּל לְשֵׁיזָבוּתְהוֹן (yehei kaspeihon u’dehavhon la yikul l’sheizavutahon): “Their money and gold will not be able to rescue them” — These assets will not help them in their time of need.
• בְּיוֹם רוּגְזָא דַייָ (b’yom rugza daiya): “On the day of wrath” — Refers to a day of severe judgment or punishment.
• נַפְשֵׁיהוֹן לָא יִסְבְּעוּן (nafshayon la yisbu’un): “Their souls will not endure” — Their souls will not be able to bear the situation.
• וּמֵעֵיהוֹן לָא יִמְלוּן (u’me’eihem la yimlu’n): “And their substance will not be sufficient” — Their resources or wealth will be inadequate.
• אֲרֵי לְתַקְלַת חוֹבִין יְהֵי (arei l’taklat chovin yehei): “For the settlement of their debts will be required” — They will need to settle their debts, but their wealth will not be enough to do so.

In essence, this passage emphasizes that material wealth, including money and precious metals, will be ineffective in protecting or saving individuals during a time of severe judgment. Their financial resources will be inadequate to meet their needs or settle their debts in the face of impending wrath.

20 וְחֶדְוַת תִּקוּנֵיהּ לִיקַר יְהַבְתֵּיהּ וְאִינוּן צַלְמֵי תוֹעֲבַתְהוֹן שִׁקוּצֵיהוֹן עֲבַדוּ בֵיהּ עַל כֵּן יְהַבְתֵּיהּ לְהוֹן לְבוּסְרָן:

The passage “וְחֶדְוַת תִּקוּנֵיהּ לִיקַר יְהַבְתֵּיהּ וְאִינוּן צַלְמֵי תוֹעֲבַתְהוֹן שִׁקוּצֵיהוֹן עֲבַדוּ בֵיהּ עַל כֵּן יְהַבְתֵּיהּ לְהוֹן לְבוּסְרָן” translates to:

“And the joy of their restoration will turn into horror for them. Their images of abominations, their detestable deeds, were committed by them; therefore, their restoration will be given to them as a burden.”

Here’s a breakdown:

• וְחֶדְוַת תִּקוּנֵיהּ לִיקַר יְהַבְתֵּיהּ (v’chedvat tikunei’hu likar yehavteih): “And the joy of their restoration will turn into horror for them” — The happiness they expected from their restoration will become a source of fear or distress.
• וְאִינוּן צַלְמֵי תוֹעֲבַתְהוֹן (v’innun tzalmey to’avathehon): “And their images of abominations” — Refers to their detestable practices or idolatry.
• שִׁקוּצֵיהוֹן עֲבַדוּ בֵיהּ (shikutsayhon avadu beh): “Their detestable deeds were committed by them” — They engaged in actions that were abominable or defiling.
• עַל כֵּן יְהַבְתֵּיהּ לְהוֹן לְבוּסְרָן (al ken yehavteih lehon le’busran): “Therefore, their restoration will be given to them as a burden” — The process of their restoration will become a burden or a source of suffering.

In essence, this passage expresses that the anticipated joy of restoration or redemption will instead bring about horror and suffering for those who engaged in abominable practices. Their detestable actions will result in their restoration being a heavy burden rather than a blessing.

21 וְאֶמְסְרִנֵיהּ בְּיַד רַשִׁיעִין לְמִבַז וּלְחַיָבֵי אַרְעָא לַעֲדִי וְיַחֲלוּנֵיהּ:

The passage “וְאֶמְסְרִנֵיהּ בְּיַד רַשִׁיעִין לְמִבַז וּלְחַיָבֵי אַרְעָא לַעֲדִי וְיַחֲלוּנֵיהּ” translates to:

“And I will deliver it into the hands of the wicked to be plundered, and to those liable for the land, for them to distress it.”

Here’s a breakdown of the translation:

• וְאֶמְסְרִנֵיהּ בְּיַד רַשִׁיעִין (v’emsreneh b’yad rash’iyyin): “And I will deliver it into the hands of the wicked” — Refers to handing over something (likely property or resources) to those who are considered wicked or corrupt.
• לְמִבַז (l’mibaz): “To be plundered” — Indicates that the item or property will be taken and used by force or greedily.
• וּלְחַיָבֵי אַרְעָא (u’l’chayavei ar’a): “And to those liable for the land” — Refers to those who are responsible or accountable for the land or territory.
• לַעֲדִי וְיַחֲלוּנֵיהּ (l’adi v’yachaluneyh): “For them to distress it” — Implies causing hardship, damage, or trouble to the land or resources.

In essence, this passage conveys that the subject (property or resources) will be handed over to wicked people who will plunder it, and to those responsible for the land, who will cause distress or trouble to it.

22 וַאֲסַלֵיק שְׁכִינְתִּי מִנְהוֹן עַל דְאָחִילוּ יַת אַרְעָא בֵּית שְׁכִינְתִּי וְיַעֲלוּן בָּהּ רַשִׁיעִין וְיַחֲלוּנָהּ:

The passage “וַאֲסַלֵיק שְׁכִינְתִּי מִנְהוֹן עַל דְאָחִילוּ יַת אַרְעָא בֵּית שְׁכִינְתִּי וְיַעֲלוּן בָּהּ רַשִׁיעִין וְיַחֲלוּנָהּ” translates to:

“And I will remove My Presence from them because they have defiled the land, My dwelling place, and the wicked will ascend upon it and distress it.”

Here’s a breakdown of the translation:

• וַאֲסַלֵיק שְׁכִינְתִּי מִנְהוֹן (v’asilik shekhin’ti minhon): “And I will remove My Presence from them” — Indicates the departure or withdrawal of divine presence or protection from the people.
• עַל דְאָחִילוּ יַת אַרְעָא (al d’achilu yat ar’a): “Because they have defiled the land” — Refers to the land being made impure or corrupted by the actions of the people.
• בֵּית שְׁכִינְתִּי (beit shekhin’ti): “My dwelling place” — Refers to the divine presence’s traditional dwelling or place of residence.
• וְיַעֲלוּן בָּהּ רַשִׁיעִין (v’ya’alu’n bah rash’iyyin): “And the wicked will ascend upon it” — Suggests that wicked individuals will come and take over or dominate it.
• וְיַחֲלוּנָהּ (v’yachalunah): “And distress it” — Implies that these individuals will cause harm, trouble, or suffering to the land or its inhabitants.

In summary, this passage conveys that due to the defilement of the land and divine dwelling by the actions of the people, the divine presence will be withdrawn, leading to the land being taken over and troubled by wicked individuals.

23 עֲבֵיד שִׁלְשְׁלָן אֲרֵי אַרְעָא אִתְמְלִיאַת חַיָבֵי קְטוֹל וְקַרְתָּא אִתְמְלִיאַת חֲטוֹפִין:

The passage “עֲבֵיד שִׁלְשְׁלָן אֲרֵי אַרְעָא אִתְמְלִיאַת חַיָבֵי קְטוֹל וְקַרְתָּא אִתְמְלִיאַת חֲטוֹפִין” translates to:

“I will bring about a downfall for the land; its inhabitants will be filled with destruction, and the city will be filled with plunderers.”

Here’s a breakdown of the translation:

• עֲבֵיד שִׁלְשְׁלָן (aveid shil’shlan): “I will bring about a downfall” — Refers to causing a significant decline or destruction.
• אֲרֵי אַרְעָא (arei ar’a): “For the land” — Indicates that the action is directed towards the land or country.
• אִתְמְלִיאַת חַיָבֵי קְטוֹל (it’me’li’at chayavei ketol): “Its inhabitants will be filled with destruction” — Suggests that the people living in the land will experience severe devastation or death.
• וְקַרְתָּא אִתְמְלִיאַת חֲטוֹפִין (v’karta it’me’li’at chatofin): “And the city will be filled with plunderers” — Implies that the city will be overrun by those who come to loot or plunder.

In summary, the passage describes a divine or foreseen judgment where the land will face significant ruin and its inhabitants will suffer severe destruction. Additionally, the city will be overtaken by plunderers.

24 וְאַיְתֵי מַבְאִשֵׁי עַמְמַיָא וְיַחְסְנוּן יַת בָּתֵּיהוֹן וַאֲבַטֵיל רְבוּת רַשִׁיעִין וְיִתָּחֲלוּן מִקְדָשֵׁיהוֹן:

The passage “וְאַיְתֵי מַבְאִשֵׁי עַמְמַיָא וְיַחְסְנוּן יַת בָּתֵּיהוֹן וַאֲבַטֵיל רְבוּת רַשִׁיעִין וְיִתָּחֲלוּן מִקְדָשֵׁיהוֹן” can be translated as:

“And I will bring about the downfall of the people’s oppressors, and they will destroy their houses. I will annul the multitude of the wicked, and they will be forsaken by their sanctuaries.”

Here’s a breakdown of the translation:

• וְאַיְתֵי מַבְאִשֵׁי עַמְמַיָא (v’aytei mav’ishay am’mayya): “And I will bring about the downfall of the people’s oppressors” — Refers to bringing ruin to those who oppress or harm the people.
• וְיַחְסְנוּן יַת בָּתֵּיהוֹן (v’yach’sinun yat batei’hem): “And they will destroy their houses” — Indicates that these oppressors will face destruction, including their own homes.
• וַאֲבַטֵיל רְבוּת רַשִׁיעִין (v’avatel revut rash’iyyin): “I will annul the multitude of the wicked” — Means that the large number of wicked people will be nullified or eradicated.
• וְיִתָּחֲלוּן מִקְדָשֵׁיהוֹן (v’yit’ach’lun mikdash’ayhem): “And they will be forsaken by their sanctuaries” — Suggests that the wicked will be abandoned by their holy or sacred places.

In summary, the passage foretells the downfall of those who oppress the people, the destruction of their homes, the elimination of wicked people, and the abandonment of their sacred places.

25 אִתְקְפָדַת מְטַת וְיִבְעוֹן שְׁלָמָא וְלֵית:

The passage “אִתְקְפָדַת מְטַת וְיִבְעוֹן שְׁלָמָא וְלֵית” can be translated as:

“The dominion will be taken away, and peace will be lost, and there will be none.”

Here’s a breakdown of the translation:

• אִתְקְפָדַת מְטַת (it’kepadat m’tat): “The dominion will be taken away” — Indicates that control or authority will be removed or overthrown.
• וְיִבְעוֹן שְׁלָמָא (v’yiv’on sh’lama): “And peace will be lost” — Suggests that tranquility or peace will disappear.
• וְלֵית (v’leih): “And there will be none” — Means that there will be a lack of something, in this case, it implies there will be no peace or stability.

In summary, this passage reflects a situation where authority or control is lost, peace is absent, and overall, there will be a void or lack of stability.

26 תְּבַר עַל תְּבַר יֵיתִי וּכְסוֹרְתָּא עַל בְּסוֹרְתָּא תְּהֵי וְיִבְעוּן אוּלְפַן מִסָפֵר וְאוֹרָאָה תִּפְסוֹק מִכָּהֵן וּמְלַךְ מְחַכִּים:

The passage “תְּבַר עַל תְּבַר יֵיתִי וּכְסוֹרְתָּא עַל בְּסוֹרְתָּא תְּהֵי וְיִבְעוּן אוּלְפַן מִסָפֵר וְאוֹרָאָה תִּפְסוֹק מִכָּהֵן וּמְלַךְ מְחַכִּים” can be translated as:

“Destruction upon destruction will come, and covering upon covering will be; and learning will cease, and guidance will stop from now on, and a wise king will be awaited.”

Here’s a breakdown:

• תְּבַר עַל תְּבַר (t’var al t’var): “Destruction upon destruction” — Suggests successive or continuous destruction.
• יֵיתִי וּכְסוֹרְתָּא עַל בְּסוֹרְתָּא (yeiti u’khesorta al b’sorta): “Will come, and covering upon covering” — Indicates that calamities will come, and they will be compounded or layered.
• תְּהֵי וְיִבְעוּן אוּלְפַן (tehei v’yiv’un ulpan): “Will be, and learning will cease” — Implies that there will be a halt in education or learning.
• מִסָפֵר וְאוֹרָאָה תִּפְסוֹק מִכָּהֵן (misaper v’orah tif’sok mikahan): “From now on, and guidance will stop” — Guidance or illumination will end from this point forward.
• וּמְלַךְ מְחַכִּים (u’melekh m’khakim): “And a wise king will be awaited” — Indicates that a wise ruler is anticipated.

In summary, the passage describes a period of continuous destruction and confusion, where education and guidance will cease, and there will be a longing for a wise leader to restore order and wisdom.

27 מַלְכָּא יִתְאַבַּל וְרַבָּא יִלְבַּשׁ צָדוּ וִידֵי עַמָא דְאַרְעָא יִתְבַּהֲלָן מֵאָרְחֵיהוֹן אַעְבֵיד עִמְהוֹן וּבְנִימוּסֵיהוֹן אִתְפְּרַע מִנְהוֹן וְיֵדְעוּן אֲרֵי אֲנָא יְיָ:

The passage “מַלְכָּא יִתְאַבַּל וְרַבָּא יִלְבַּשׁ צָדוּ וִידֵי עַמָא דְאַרְעָא יִתְבַּהֲלָן מֵאָרְחֵיהוֹן אַעְבֵיד עִמְהוֹן וּבְנִימוּסֵיהוֹן אִתְפְּרַע מִנְהוֹן וְיֵדְעוּן אֲרֵי אֲנָא יְיָ” can be translated as:

“The king will mourn and the great ones will wear sackcloth, and the people of the land will be distressed by their hosts. They will act with them and their manners will be upset, and they will know that I, the Lord, have done this.”

Here’s a breakdown of the passage:

• מַלְכָּא יִתְאַבַּל (malkha yit’abbel): “The king will mourn” — Suggests that the king will be in mourning or deep distress.
• וְרַבָּא יִלְבַּשׁ צָדוּ (v’rabba yilbash tsadu): “And the great ones will wear sackcloth” — The prominent figures will show signs of mourning by wearing sackcloth.
• וִידֵי עַמָא דְאַרְעָא יִתְבַּהֲלָן (v’yedei amma d’ar’a yit’bhalan): “And the people of the land will be distressed” — The populace will experience turmoil or distress.
• מֵאָרְחֵיהוֹן אַעְבֵיד עִמְהוֹן (me’archayhon a’evad imhon): “By their hosts, they will act with them” — This might imply that the distress is related to the way they interact with or are treated by their hosts or leaders.
• וּבְנִימוּסֵיהוֹן אִתְפְּרַע מִנְהוֹן (u’b’nimusayhon it’per’a minhon): “And their manners will be upset” — Their usual conduct or behavior will be disturbed.
• וְיֵדְעוּן אֲרֵי אֲנָא יְיָ (v’yed’un arei an’a YHVH): “And they will know that I, the Lord” — They will come to understand that this situation is due to divine intervention.

In essence, the passage describes a period of mourning and upheaval among both leaders and the general populace, indicating that these events are a result of divine will.

Ezekiel 8 (against the elders of Judah)

~ by Joel on September 27, 2022.

Posted in Ephraim, Ezekiel, Ezekiel Timeline, Manasseh, Southern Border, UK, US