Ezekiel 7:8

Now will I shortly pour out my fury upon thee, and accomplish mine anger upon thee: and I will judge thee according to thy ways, and will recompense thee for all thine abominations.

EXPOSITORY (ENGLISH BIBLE)

Matthew Henry's Concise Commentary

7:1-15 The abruptness of this prophecy, and the many repetitions, show that the prophet was deeply affected by the prospect of these calamities. Such will the destruction of sinners be; for none can avoid it. Oh that the wickedness of the wicked might end before it bring them to an end! Trouble is to the impenitent only an evil, it hardens their hearts, and stirs up their corruptions; but there are those to whom it is sanctified by the grace of God, and made a means of much good. The day of real trouble is near, not a mere echo or rumour of troubles. Whatever are the fruits of God's judgments, our sin is the root of them. These judgments shall be universal. And God will be glorified in all. Now is the day of the Lord's patience and mercy, but the time of the sinner's trouble is at hand.

Barnes' Notes on the Bible

The morning - Rather, "The conclusion:" a whole series (literally circle) of events is being brought to a close. Others render it: Fate.

The day of trouble ... - Or, The day is near; a tumult Zechariah 14:13, and not the echo of (or, shouting on) the mountains. The contrast is between the wild tumult of war and the joyous shouts of such as keep holiday.

Jamieson-Fausset-Brown Bible Commentary

8, 9. Repetition of Eze 7:3, 4; sadly expressive of accumulated woes by the monotonous sameness.

Matthew Poole's Commentary

Shortly; or from a near distance, as well as in a short time, that the flood of my wrath may bear all down before it.

Pour out my fury; my wrath shall not be poured out as water from a cloud at mighty distance, but like the breaking out of the sea on the neighbouring villages, which swallows up houses, cattle, and men without remedy. See Ezekiel 5:13, and Ezekiel 7:3.

Gill's Exposition of the Entire Bible

Now will I shortly pour out my fury upon thee,.... It might be very well said to be shortly, or near at hand, that the Lord would bring down his judgments upon this people; since it was some time in the sixth year of King Jehoiachin's captivity that this prophecy was delivered; and it was in the ninth year that Nebuchadnezzar came up against Jerusalem; so that it was but about three years before God would begin to pour out his fury on them:

and accomplish mine anger upon thee; not only send it, and begin to express it, but go on to finish it, till he had spent all his fury upon them he meant and threatened, and their sins deserved:

and I will judge thee according to thy ways, and I will recompense thee for all thine abominations; which is repeated from Ezekiel 7:3, for the confirmation of it, and to show the certainty of it, that nothing would prevent it.

Geneva Study Bible

Now will I shortly pour out my fury upon thee, and accomplish mine anger upon thee: and I will judge thee according to thy ways, and will recompense thee for all thine abominations.

EXEGETICAL (ORIGINAL LANGUAGES)

Cambridge Bible for Schools and Colleges

8, 9. Ezekiel 7:8-9 are virtually Ezekiel 7:3-4 repeated, except that Ezekiel 7:9 ends with the words: that I am Jehovah that smiteth. The order of Ezekiel 7:1-9 in LXX. differs from the Heb. thus: Ezekiel 7:1-2; Ezekiel 7:6 the end is come, 7 unto thee O inhabitant of the land, &c., 8, 9, 3, 4. This order is certainly not original, because Ezekiel 7:3-4, being virtually the same as 8, 9 cannot have followed these verses immediately. It is probable that 3, 4 and 8, 9 are duplicates and that they should stand only once. On the other hand they might be regarded as a kind of refrain, first to the judgment on the land (Ezekiel 7:3-4) and then to the judgment on the inhabitants (Ezekiel 7:8-9); if so the pronouns in 8, 9 should possibly be read in the masculine.

Pulpit Commentary

Verses 8, 9. - The verses repeat, like the burden of a lyric ode, but end more emphatically, ye shall know that I am Jehovah that smiteth. Ezekiel 7:8

Keil and Delitzsch Biblical Commentary on the Old Testament

The execution of the judgment announced in Ezekiel 7:2-4, arranged in four strophes: Ezekiel 7:5-9, Ezekiel 7:10-14, Ezekiel 7:15-22, Ezekiel 7:23-27. - The first strophe depicts the end as a terrible calamity, and as near at hand. Ezekiel 7:3 and Ezekiel 7:4 are repeated as a refrain in Ezekiel 7:8 and Ezekiel 7:9, with slight modifications. Ezekiel 7:5. Thus saith the Lord Jehovah: Misfortune, a singular misfortune, behold, it cometh. Ezekiel 7:6. End cometh: there cometh the end; it waketh upon thee; behold, it cometh. Ezekiel 7:7. The fate cometh upon thee, inhabitants of the land: the time cometh, the day is near; tumult and not joy upon the mountains. Ezekiel 7:8. Now speedily will I pour out my fury upon thee, and accomplish mine anger on thee; and judge thee according to thy ways, and bring upon thee all thine abominations. Ezekiel 7:9. My eye shall not look with pity upon thee, and I shall not spare; according to thy ways will I bring it upon thee, and thy abominations shall be in the midst of thee, that ye may know that I, Jehovah, am smiting. - Misfortune of a singular kind shall come. רעה is made more emphatic by אחת רעה, in which אחת is placed first for the sake of emphasis, in the sense of unicus, singularis; a calamity singular (unique) of its kind, such as never had occurred before (cf. Ezekiel 5:9). In Ezekiel 7:6 the poetical הקיץ, it (the end) waketh upon thee, is suggested by the paronomasia with הקּץ. The force of the words is weakened by supplying Jehovah as the subject to הקיץ, in opposition to the context. And it will not do to supply רעה (evil) from Ezekiel 7:5 as the subject to הנּה באה (behold, it cometh). באה is construed impersonally: It cometh, namely, every dreadful thing which the end brings with it. The meaning of tzephirâh is doubtful. The only other passage in which it occurs is Isaiah 28:5, where it is used in the sense of diadem or crown, which is altogether unsuitable here. Raschi has therefore had recourse to the Syriac and Chaldee צפרא, aurora, tempus matutinum, and Hvernick has explained it accordingly, "the dawn of an evil day." But the dawn is never used as a symbol or omen of misfortune, not even in Joel 2:2, but solely as the sign of the bursting forth of light or of salvation. Abarbanel was on the right track when he started from the radical meaning of צפר, to twist, and taking tzephirâh in the sense of orbis, ordo, or periodical return, understood it as probably denoting rerum fatique vicissitudinem in orbem redeuntem (Ges. Thes. p. 1188). But it has been justly observed, that the rendering succession, or periodical return, can only give a forced sense in Ezekiel 7:10. Winer has given a better rendering, viz., fatum, malum fatale, fate or destiny, for which he refers to the Arabic tsabramun, intortum, then fatum haud mutandum inevitabile. Different explanations have also been given of הד הרים. But the opinion that it is synonymous with הידד, the joyous vintage cry (Jeremiah 25:30; Isaiah 16:10), is a more probable one than that it is an unusual form of הוד, splendor, gloria. So much at any rate is obvious from the context, that the hapax legomenon dh̀ is the antithesis of מהוּמה, tumult, or the noise of war. The shouting of the mountains, is shouting, a rejoicing upon the mountains. מקּרוב, from the immediate vicinity, in a temporal not a local sense, as in Deuteronomy 32:17 ( equals immediately). For כּלּה , see Ezekiel 6:1-14;12. The remainder of the strophe (Ezekiel 7:8 and Ezekiel 7:9) is a repetition of Ezekiel 7:3 and Ezekiel 7:4; but מכּה is added in the last clause. They shall learn that it is Jehovah who smites. This thought is expanded in the following strophe.