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Yehezkiel 36

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NCB · Alkitab Konsensus Baru

1And you, son of man, prophesy to the mountains of Israel, and say: Mountains of Israel, hear the word of the LORD. 2Thus says the Lord GOD: Because the enemy has said against you, 'Aha!' and, 'The ancient heights have become a possession to us!' 3Therefore prophesy and say, Thus says the Lord GOD: Because, even because of desolating and crushing you from every side, so that you became a possession to the rest of the nations, and you were taken up on the lip of the tongue and the whispering of the people, 4therefore, mountains of Israel, hear the word of the Lord GOD: Thus says the Lord GOD to the mountains and to the hills, to the ravines and to the valleys, to the desolated ruins and to the forsaken cities, which have become prey and derision to the rest of the nations that are all around; 5therefore thus says the Lord GOD: Surely in the fire of my jealousy I have spoken against the rest of the nations, and against all Edom, who have given my land to themselves for a possession with the joy of the whole heart, with contempt of soul, to cast it out as prey. 6Therefore prophesy concerning the land of Israel, and say to the mountains and to the hills, to the ravines and to the valleys, Thus says the Lord GOD: Look, I have spoken in my jealousy and in my wrath, because you have borne the shame of the nations. 7Therefore thus says the Lord GOD: I have lifted my hand; surely the nations that are around you will themselves bear their shame. 8But you, mountains of Israel, you will give your branches and bear your fruit for my people Israel; for they are soon to come. 9For look, I am for you, and I will turn to you, and you will be tilled and sown. 10And I will multiply humans upon you—the whole house of Israel, all of it. And the cities will be inhabited, and the ruins will be rebuilt. 11And I will multiply upon you human and beast, and they will multiply and be fruitful. And I will cause you to be inhabited as in your ancient times, and I will do better to you than at your beginnings. Then you will know that I am the LORD. 12And I will cause people to walk upon you, my people Israel, and they will possess you, and you will be their inheritance, and you will never again bereave them of children. 13Thus says the Lord GOD: Because they say to you, 'You are a devourer of people, and you have bereaved your nations,' 14therefore you will not devour humans anymore, not anymore, declares the Lord GOD. 15And I will not let you hear the shame of the nations anymore, and you will not bear the reproach of the peoples anymore, and you will not cause to stumble anymore, declares the Lord GOD. 16And the word of the LORD came to me, saying: 17Son of man, when the house of Israel dwelt on their land, they defiled it by their way and by their deeds. Their way before me was like the defilement of menstruation. 18So I poured out my wrath upon them for the blood that they shed on the land, and for their idols with which they defiled it. 19And I scattered them among the nations, and they were dispersed through the lands. According to their way and according to their deeds I judged them. 20And they came to the nations where they went, and they profaned my holy name, when it was said to them, 'These are the people of the LORD, and they have gone out of his land.' 21But I had pity on my holy name, which the house of Israel profaned among the nations where they went. 22Therefore say to the house of Israel, Thus says the Lord GOD: It is not for your sakes that I am acting, house of Israel, but rather for my holy name, which you profaned among the nations where you went. 23And I will sanctify my great name, which has been profaned among the nations, which you profaned in their midst. And the nations will know that I am the LORD, declares the Lord GOD, when I am sanctified in you before their eyes. 24For I will take you from the nations, and I will gather you from all the lands, and I will bring you to your own land. 25And I will sprinkle clean water on you, and you will be clean. I will cleanse you from all your impurities and from all your idols. 26And I will give you a new heart, and I will put a new spirit within you. And I will remove the heart of stone from your flesh, and I will give you a heart of flesh. 27And I will put my Spirit within you, and I will cause you to walk in my statutes, and you will keep my ordinances and do them. 28And you will dwell in the land that I gave to your fathers, and you will be my people, and I will be your God. 29And I will save you from all your uncleannesses. And I will call for the grain and multiply it, and I will not bring famine upon you. 30And I will multiply the fruit of the tree and the yield of the field, so that you will no longer bear the reproach of famine among the nations. 31And you will remember your evil ways and your deeds that were not good, and you will loathe yourselves in your own sight for your iniquities and for your abominations. 32It is not for your sakes that I am acting, declares the Lord GOD; let it be known to you. Be ashamed and be confounded because of your ways, house of Israel! 33Thus says the Lord GOD: On the day of my cleansing you from all your iniquities, I will cause the cities to be inhabited, and the ruins will be rebuilt. 34And the desolated land will be tilled, instead of being a desolation in the sight of every passer-by. 35And they will say, 'This desolated land has become like the garden of Eden, and the ruined and the desolated and the demolished cities are fortified and inhabited.' 36And the nations that are left around you will know that I, the LORD, have built the demolished places and planted the desolated places. I, the LORD, have spoken, and I have done it. 37Thus says the Lord GOD: This also I will let the house of Israel ask me to do for them: I will multiply them with people like a flock. 38Like a flock for sacrifices, like the flock of Jerusalem in her appointed feasts, so the ruined cities will be full of flocks of people. And they will know that I am the LORD.

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Hal yang disepakati oleh tradisi

Universally, it is affirmed that God restores Israel to its land not because of their merit, but to vindicate His holy name which was profaned among the nations, accompanying this physical gathering with a profound inward spiritual transformation that replaces a stony heart with a heart of flesh. All traditions also agree that the prophecy outlines a divine mechanism for obedience, where God puts His Spirit within the people to cause them to walk in His statutes. However, the promise to… Masuk untuk membaca konsensus penuh →

Letak perbedaan tradisi

  • The promise to 'sprinkle clean water' is a direct prophetic type of the sacrament of water baptism.

    catholic: AFFIRM; orthodox: AFFIRM; oriental-orthodox: AFFIRM; anglican: QUALIFY; lutheran: AFFIRM; reformed: AFFIRM; baptist: DENY; anabaptist: QUALIFY; restorationist: QUALIFY

  • The promise to 'sprinkle clean water' provides biblical authorization for sprinkling as a valid mode of Christian baptism.

    reformed: AFFIRM; baptist: DENY; restorationist: DENY

  • The 'sprinkling of clean water' metaphorically refers to inward spiritual cleansing rather than the physical mode of the Christian ordinance.

    catholic: DENY; orthodox: QUALIFY; oriental-orthodox: DENY; anglican: DENY; lutheran: DENY; reformed: QUALIFY; baptist: AFFIRM; anabaptist: AFFIRM; restorationist: AFFIRM

  • The inner purification signified by the 'clean water' is a spiritual prerequisite that logically precedes the outward ordinance of believers' baptism.

    catholic: DENY; orthodox: QUALIFY; oriental-orthodox: DENY; baptist: AFFIRM; anabaptist: AFFIRM; restorationist: DENY

  • The replacement of the stony heart with a heart of flesh entails an actual, interior ontological renewal that constitutes justification.

    catholic: AFFIRM; reformed: QUALIFY; methodist: DENY

  • The repeated 'I will' declarations regarding the new heart and Spirit prove that regeneration and conversion are entirely monergistic works of God.

    lutheran: AFFIRM; reformed: AFFIRM; baptist: AFFIRM; restorationist: DENY

  • The sequence of removing the 'stony heart' and imparting the Spirit outlines a distinct, second work of grace where original sin is entirely eradicated.

    lutheran: DENY; methodist: AFFIRM

  • The promises of a new heart and the indwelling Spirit represent the foundational work of regeneration, distinct from a subsequent baptism in the Holy Spirit.

    methodist: DENY; pentecostal: AFFIRM

  • The promise that God's Spirit will cause the people to walk in His statutes ensures that the New Covenant empowers strict obedience to the moral law.

    catholic: AFFIRM; orthodox: AFFIRM; reformed: AFFIRM; methodist: QUALIFY; anabaptist: QUALIFY; adventist: AFFIRM

  • The restoration of the desolate land into the Garden of Eden typologically prefigures the eschatological renewal of the cosmos and the new earth.

    orthodox: AFFIRM; baptist: QUALIFY; adventist: AFFIRM; restorationist: DENY

  • The transformation of the desolate land into the Garden of Eden typifies the blossoming of the New Covenant Church.

    oriental-orthodox: AFFIRM; baptist: QUALIFY; anabaptist: AFFIRM; adventist: QUALIFY

  • The physical gathering of the people and the restoration of the land are literal, eschatological promises awaiting a future millennial fulfillment.

    orthodox: QUALIFY; baptist: QUALIFY; anabaptist: QUALIFY; pentecostal: AFFIRM; adventist: QUALIFY; restorationist: DENY

  • The promises of return and rebuilding were exhaustively fulfilled in the historical return from Babylonian exile.

    orthodox: QUALIFY; oriental-orthodox: DENY; pentecostal: DENY; adventist: DENY; restorationist: AFFIRM

  • The command to remember and loathe one's evil ways establishes the necessity of deep contrition and self-loathing for past sins.

    catholic: AFFIRM; lutheran: AFFIRM; reformed: AFFIRM; methodist: QUALIFY

  • The 'stony heart' signifies spiritual insensitivity, prompting ascetic practices and prayers to soften the soul into a receptive heart of flesh.

    catholic: AFFIRM; orthodox: AFFIRM; oriental-orthodox: AFFIRM; lutheran: DENY; reformed: DENY; methodist: DENY

  • The promise of the desolate land becoming an Edenic garden serves as a contemporary imperative for ecological restoration and creation care.

    anglican: QUALIFY

  • Believers are exhorted to claim the promise of being saved from all uncleanness as an attainable reality of Christian perfection in this life.

    lutheran: DENY; methodist: AFFIRM

  • The gift of a new heart and the indwelling Spirit is granted as a direct result of submitting to the New Testament pattern of conversion through water baptism.

    lutheran: DENY; reformed: DENY; baptist: DENY; anabaptist: DENY; restorationist: AFFIRM

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Catholic

In its immediate context, Ezekiel 36 contains a sweeping prophetic contrast to the judgment of Edom (chapter 35). Ezekiel addresses the 'mountains of Israel' (vv. 1-15), promising physical restoration and an end to the reproach they suffered from surrounding nations. The Lord explains the theological reason for the exile: Israel's deep defilement and idolatry, which rendered them unclean (vv. 16-19). By going into exile, they profaned Yahweh's holy name, causing the nations to mock God's power (v. 20). Therefore, Yahweh announces a unilateral, unmerited intervention: He will restore them not for their sake, but to vindicate His own holy name (vv. 21-24). This physical return to the land is coupled with an unprecedented interior renewal—a cleansing with water, the removal of a 'stony heart', and the infusion of God's Spirit—which will finally cause the people to obey the covenant and transform the desolate land into an Edenic garden (vv. 25-38). Reception: Ezekiel 36 is a cornerstone of Catholic sacramental and dogmatic theology, universally recognized by Latin and Eastern Fathers as the primary prophetic unveiling of the New Covenant's interior grace. The promise, 'I will sprinkle clean water upon you, and ye shall be clean' (v. 25), is read typologically as the institution of the Sacrament of Baptism. Eastern voices, such as Cyril of Jerusalem, rely heavily on this text to instruct catechumens that baptismal waters do not merely symbolize purity but effect actual, ontological cleansing from sin. In the Latin tradition, the subsequent verses—'A new heart also will I give you' and 'I will put my spirit within you' (vv. 26-27)—form the bedrock of the theology of grace and justification. Against Pelagianism, Augustine argued from verses 27 and 32 that God's grace strictly precedes human merit and is the operative cause that enables obedience to the law. The Council of Trent enshrined this reading in its decree on Justification, teaching that justification is not a mere external imputation of Christ's righteousness, but an actual interior renewal and transformation where the 'stony heart' is replaced by infused grace. Furthermore, the command to remember and loathe one's evil ways (v. 31) is identified by Scholastics like Thomas Aquinas as the biblical model for contrition, the essential sorrow for sin required in the Sacrament of Penance.

Eastern Orthodox

In its immediate prophetic context, Ezekiel 36 addresses the physical land of Israel, personified as mountains and valleys, promising restoration after the Babylonian exile. The prophet declares that God will act not because of Israel's righteousness, but to vindicate His own holy name, which had been profaned among the nations. This restoration involves gathering the exiles, but fundamentally requires a profound internal covenantal renewal: cleansing from idolatry via clean water, the replacement of a stony heart with a heart of flesh, and the indwelling of God's Spirit to ensure covenant fidelity. The passage concludes with the promise that the desolate land will become like the Garden of Eden, serving as a witness to the surrounding nations. Reception: The Eastern Orthodox tradition receives Ezekiel 36:25-27 as a paramount Old Testament prophecy of the New Covenant mysteries and the process of theosis. The patristic consensus universally interprets the clean water as a direct type of Holy Baptism. Cyril of Jerusalem invokes this verse to explain how the baptismal waters cleanse the believer from the filth of sin. Furthermore, the promise of a new spirit and the exchange of the stony heart for a heart of flesh anchors Orthodox pneumatology. Basil the Great highlights this passage in his defense of the Spirit's divinity, arguing that only God can perform such a radical re-creation of human nature. The transformation of the stony heart represents the healing of the human nous, moving from spiritual insensibility to a state capable of receiving divine grace. The restoration of the land into the garden of Eden is read eschatologically as the renewal of the entire cosmos through the Incarnation and the descent of the Spirit.

Oriental Orthodox

Ezekiel 36 presents a sweeping prophetic vision of Israel's restoration. The prophet addresses the 'mountains of Israel' (Ezekiel 36:1, 4, 8), declaring that God will rescue the land from the surrounding nations who have plundered and mocked it. The text heavily emphasizes that God's primary motive for this restoration is not the merit of the people, but the vindication of His 'holy name' (Ezekiel 36:21-22), which the Israelites had profaned in exile. The climax of this deliverance is both physical and intimately spiritual: God promises a return to the land (Ezekiel 36:24), a cleansing with 'clean water' (Ezekiel 36:25), and a profound internal transformation. He will remove their 'stony heart' and replace it with a 'heart of flesh,' placing His Spirit within them to cause them to walk in His statutes (Ezekiel 36:26-27). Reception: The Oriental Orthodox tradition reads this chapter with deep typological and sacramental resonance, viewing it as a prophetic blueprint for the New Covenant inaugurated by Christ and perfected by the Holy Spirit. The miaphysite Fathers anchor much of their pneumatology and baptismal theology in this text. Cyril of Alexandria, in his 'Commentary on John', draws upon Ezekiel 36:26-27 to demonstrate the divine, re-creative power of the Holy Spirit. Cyril argues that replacing the 'stony heart' with a 'heart of flesh' represents the Spirit transforming human nature from the rigidity, insensibility, and deadness of sin into a living, responsive vessel capable of bearing the restored divine image. Severus of Antioch, in his 'Cathedral Homilies', maps the 'clean water' of Ezekiel 36:25 directly onto Christian baptism, teaching that it is the sacramental water, energized by the Spirit, that cleanses the faithful from the spiritual idolatry and filth of the passions. Ascetically, the tradition understands the 'stony heart' as a symbol of spiritual stubbornness and lack of compunction, while the 'heart of flesh' denotes a soul made supple, humble, and receptive to grace. Furthermore, the promise that the desolate land will become 'like the garden of Eden' (Ezekiel 36:35) is read ecclesially as a type of the Church, which blossoms in the midst of a once-barren humanity.

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WEB · World English Bible

1You, son of man, prophesy to the mountains of Israel, and say, “You mountains of Israel, hear Yahweh’s word. 2The Lord Yahweh says: ‘Because the enemy has said against you, “Aha!” and, “The ancient high places are ours in possession!”’ 3therefore prophesy, and say, ‘The Lord Yahweh says: “Because, even because they have made you desolate, and swallowed you up on every side, that you might be a possession to the residue of the nations, and you are taken up in the lips of talkers, and the evil report of the people;” 4therefore, you mountains of Israel, hear the word of the Lord Yahweh: The Lord Yahweh says to the mountains and to the hills, to the watercourses and to the valleys, to the desolate wastes and to the cities that are forsaken, which have become a prey and derision to the residue of the nations that are all around; 5therefore the Lord Yahweh says: “Surely in the fire of my jealousy I have spoken against the residue of the nations, and against all Edom, that have appointed my land to themselves for a possession with the joy of all their heart, with despite of soul, to cast it out for a prey.”’ 6Therefore prophesy concerning the land of Israel, and tell the mountains, the hills, the watercourses and the valleys, ‘The Lord Yahweh says: “Behold, I have spoken in my jealousy and in my wrath, because you have borne the shame of the nations.” 7Therefore the Lord Yahweh says: “I have sworn, ‘Surely the nations that are around you will bear their shame.’ 8“‘“But you, mountains of Israel, you shall shoot out your branches and yield your fruit to my people Israel; for they are at hand to come. 9For, behold, I am for you, and I will come to you, and you will be tilled and sown. 10I will multiply men on you, all the house of Israel, even all of it. The cities will be inhabited and the waste places will be built. 11I will multiply man and animal on you. They will increase and be fruitful. I will cause you to be inhabited as you were before, and you will do better than at your beginnings. Then you will know that I am Yahweh. 12Yes, I will cause men to walk on you, even my people Israel. They will possess you, and you will be their inheritance, and you will never again bereave them of their children.” 13“‘The Lord Yahweh says: “Because they say to you, ‘You are a devourer of men, and have been a bereaver of your nation;’ 14therefore you shall devour men no more, and not bereave your nation any more,” says the Lord Yahweh. 15“I won’t let you hear the shame of the nations any more. You won’t bear the reproach of the peoples any more, and you won’t cause your nation to stumble any more,” says the Lord Yahweh.’” 16Moreover Yahweh’s word came to me, saying, 17“Son of man, when the house of Israel lived in their own land, they defiled it by their ways and by their deeds. Their way before me was as the uncleanness of a woman in her impurity. 18Therefore I poured out my wrath on them for the blood which they had poured out on the land, and because they had defiled it with their idols. 19I scattered them among the nations, and they were dispersed through the countries. I judged them according to their way and according to their deeds. 20When they came to the nations where they went, they profaned my holy name, in that men said of them, ‘These are Yahweh’s people, and have left his land.’ 21But I had respect for my holy name, which the house of Israel had profaned among the nations where they went. 22“Therefore tell the house of Israel, ‘The Lord Yahweh says: “I don’t do this for your sake, house of Israel, but for my holy name, which you have profaned among the nations where you went. 23I will sanctify my great name, which has been profaned among the nations, which you have profaned among them. Then the nations will know that I am Yahweh,” says the Lord Yahweh, “when I am proven holy in you before their eyes. 24“‘“For I will take you from among the nations and gather you out of all the countries, and will bring you into your own land. 25I will sprinkle clean water on you, and you will be clean. I will cleanse you from all your filthiness and from all your idols. 26I will also give you a new heart, and I will put a new spirit within you. I will take away the stony heart out of your flesh, and I will give you a heart of flesh. 27I will put my Spirit within you, and cause you to walk in my statutes. You will keep my ordinances and do them. 28You will dwell in the land that I gave to your fathers. You will be my people, and I will be your God. 29I will save you from all your uncleanness. I will call for the grain and will multiply it, and lay no famine on you. 30I will multiply the fruit of the tree and the increase of the field, that you may receive no more the reproach of famine among the nations. 31“‘“Then you will remember your evil ways, and your deeds that were not good; and you will loathe yourselves in your own sight for your iniquities and for your abominations. 32I don’t do this for your sake,” says the Lord Yahweh. “Let it be known to you. Be ashamed and confounded for your ways, house of Israel.” 33“‘The Lord Yahweh says: “In the day that I cleanse you from all your iniquities, I will cause the cities to be inhabited and the waste places will be built. 34The land that was desolate will be tilled instead of being a desolation in the sight of all who passed by. 35They will say, ‘This land that was desolate has become like the garden of Eden. The waste, desolate, and ruined cities are fortified and inhabited.’ 36Then the nations that are left around you will know that I, Yahweh, have built the ruined places and planted that which was desolate. I, Yahweh, have spoken it, and I will do it.” 37“‘The Lord Yahweh says: “For this, moreover, I will be inquired of by the house of Israel, to do it for them: I will increase them with men like a flock. 38As the flock for sacrifice, as the flock of Jerusalem in her appointed feasts, so the waste cities will be filled with flocks of men. Then they will know that I am Yahweh.’”

KJV · King James Version

1Also, thou son of man, prophesy unto the mountains of Israel, and say, Ye mountains of Israel, hear the word of the Lord: 2Thus saith the Lord God; Because the enemy hath said against you, Aha, even the ancient high places are ours in possession: 3Therefore prophesy and say, Thus saith the Lord God; Because they have made you desolate, and swallowed you up on every side, that ye might be a possession unto the residue of the heathen, and ye are taken up in the lips of talkers, and are an infamy of the people: 4Therefore, ye mountains of Israel, hear the word of the Lord God; Thus saith the Lord God to the mountains, and to the hills, to the rivers, and to the valleys, to the desolate wastes, and to the cities that are forsaken, which became a prey and derision to the residue of the heathen that are round about; 5Therefore thus saith the Lord God; Surely in the fire of my jealousy have I spoken against the residue of the heathen, and against all Idumea, which have appointed my land into their possession with the joy of all their heart, with despiteful minds, to cast it out for a prey. 6Prophesy therefore concerning the land of Israel, and say unto the mountains, and to the hills, to the rivers, and to the valleys, Thus saith the Lord God; Behold, I have spoken in my jealousy and in my fury, because ye have borne the shame of the heathen: 7Therefore thus saith the Lord God; I have lifted up mine hand, Surely the heathen that are about you, they shall bear their shame. 8But ye, O mountains of Israel, ye shall shoot forth your branches, and yield your fruit to my people of Israel; for they are at hand to come. 9For, behold, I am for you, and I will turn unto you, and ye shall be tilled and sown: 10And I will multiply men upon you, all the house of Israel, even all of it: and the cities shall be inhabited, and the wastes shall be builded: 11And I will multiply upon you man and beast; and they shall increase and bring fruit: and I will settle you after your old estates, and will do better unto you than at your beginnings: and ye shall know that I am the Lord. 12Yea, I will cause men to walk upon you, even my people Israel; and they shall possess thee, and thou shalt be their inheritance, and thou shalt no more henceforth bereave them of men. 13Thus saith the Lord God; Because they say unto you, Thou land devourest up men, and hast bereaved thy nations; 14Therefore thou shalt devour men no more, neither bereave thy nations any more, saith the Lord God. 15Neither will I cause men to hear in thee the shame of the heathen any more, neither shalt thou bear the reproach of the people any more, neither shalt thou cause thy nations to fall any more, saith the Lord God. 16Moreover the word of the Lord came unto me, saying, 17Son of man, when the house of Israel dwelt in their own land, they defiled it by their own way and by their doings: their way was before me as the uncleanness of a removed woman. 18Wherefore I poured my fury upon them for the blood that they had shed upon the land, and for their idols wherewith they had polluted it: 19And I scattered them among the heathen, and they were dispersed through the countries: according to their way and according to their doings I judged them. 20And when they entered unto the heathen, whither they went, they profaned my holy name, when they said to them, These are the people of the Lord, and are gone forth out of his land. 21But I had pity for mine holy name, which the house of Israel had profaned among the heathen, whither they went. 22Therefore say unto the house of Israel, Thus saith the Lord God; I do not this for your sakes, O house of Israel, but for mine holy name’s sake, which ye have profaned among the heathen, whither ye went. 23And I will sanctify my great name, which was profaned among the heathen, which ye have profaned in the midst of them; and the heathen shall know that I am the Lord, saith the Lord God, when I shall be sanctified in you before their eyes. 24For I will take you from among the heathen, and gather you out of all countries, and will bring you into your own land. 25Then will I sprinkle clean water upon you, and ye shall be clean: from all your filthiness, and from all your idols, will I cleanse you. 26A new heart also will I give you, and a new spirit will I put within you: and I will take away the stony heart out of your flesh, and I will give you an heart of flesh. 27And I will put my spirit within you, and cause you to walk in my statutes, and ye shall keep my judgments, and do them. 28And ye shall dwell in the land that I gave to your fathers; and ye shall be my people, and I will be your God. 29I will also save you from all your uncleannesses: and I will call for the corn, and will increase it, and lay no famine upon you. 30And I will multiply the fruit of the tree, and the increase of the field, that ye shall receive no more reproach of famine among the heathen. 31Then shall ye remember your own evil ways, and your doings that were not good, and shall lothe yourselves in your own sight for your iniquities and for your abominations. 32Not for your sakes do I this, saith the Lord God, be it known unto you: be ashamed and confounded for your own ways, O house of Israel. 33Thus saith the Lord God; In the day that I shall have cleansed you from all your iniquities I will also cause you to dwell in the cities, and the wastes shall be builded. 34And the desolate land shall be tilled, whereas it lay desolate in the sight of all that passed by. 35And they shall say, This land that was desolate is become like the garden of Eden; and the waste and desolate and ruined cities are become fenced, and are inhabited. 36Then the heathen that are left round about you shall know that I the Lord build the ruined places, and plant that that was desolate: I the Lord have spoken it, and I will do it. 37Thus saith the Lord God; I will yet for this be enquired of by the house of Israel, to do it for them; I will increase them with men like a flock. 38As the holy flock, as the flock of Jerusalem in her solemn feasts; so shall the waste cities be filled with flocks of men: and they shall know that I am the Lord.

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Perbedaan yang mengubah makna (100)
  • v1 [stylistic]: differences in conjunction and pronoun inclusion — “And” (ASV, YLT, DARBY, DRC) vs “Also thou” (KJV, WEBSTER) vs “You” (WEB)
  • v1 [lexical]: translates the phrase as 'the word of the Lord/Jehovah', 'Yahweh's word', or 'a word of Jehovah' — “the” (KJV, ASV, DARBY, WEBSTER, DRC) vs “Yahweh’s” (WEB) vs “a” (YLT)
  • v2 [lexical]: (vv 2, 3, 4, 7) translates the divine name as 'God', 'Jehovah', or 'Yahweh' — “God” (KJV, WEBSTER, DRC) vs “Jehovah” (ASV, YLT, DARBY) vs “Yahweh says” (WEB)
  • v2 [lexical]: (vv 2, 5) translates the preposition as 'against' or 'of' — “against” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “of” (DRC)
  • v3 [lexical]: (vv 3, 4, 5) translates the word as 'residue', 'remnant', or 'rest' — “residue” (WEB, KJV, ASV, WEBSTER) vs “remnant” (YLT, DARBY) vs “rest” (DRC)
  • v3 [lexical]: (vv 3, 5, 19, 30) translates the term as 'nations' or 'heathen' — “nations” (WEB, ASV, YLT, DARBY, DRC) vs “heathen” (KJV, WEBSTER)
  • v3 [lexical]: translates the idiom as 'taken up in/on' or 'become' — “taken up in” (WEB, KJV, ASV, DARBY, WEBSTER) vs “on” (YLT) vs “become” (DRC)
  • v3 [lexical]: translates the term literally as 'lips' or 'tip', or dynamically as 'subject' — “lips” (WEB, KJV, ASV, DARBY, WEBSTER) vs “tip” (YLT) vs “subject” (DRC)
  • v3 [lexical]: translates the term as 'talkers', 'the tongue', or 'the talk' — “talkers” (WEB, KJV, ASV, DARBY, WEBSTER) vs “the tongue” (YLT) vs “the talk” (DRC)
  • v3 [lexical]: translates the phrase regarding slander or bad reputation — “the evil report” (WEB, ASV) vs “are an infamy” (KJV, WEBSTER) vs “evil report” (YLT) vs “in the defaming” (DARBY) vs “the reproach” (DRC)
  • v4 [stylistic]: differences in archaic versus modern pronouns or vocative particles — “ye” (KJV, ASV, DARBY, WEBSTER, DRC) vs “you” (WEB) vs “O” (YLT)
  • v4 [lexical]: variations in the divine name and verb tense — “God Thus saith” (KJV, WEBSTER, DRC) vs “Jehovah” (ASV, DARBY) vs “Yahweh” (WEB) vs “Jehovah said” (YLT)
  • v4 [lexical]: translates the term as 'watercourses', 'rivers', 'streams', or 'brooks' — “watercourses” (WEB, ASV) vs “the rivers” (KJV, WEBSTER) vs “streams” (YLT) vs “water-courses” (DARBY) vs “brooks” (DRC)
  • v4 [grammatical]: phrasing of the descriptive noun/adjective pair — “the desolate wastes” (WEB, KJV, ASV, DARBY, WEBSTER) vs “that are desolate” (YLT) vs “places” (DRC)
  • v4 [grammatical]: differences in verb tense and phrasing of the relative clause — “which became a prey” (KJV, WEBSTER) vs “are become” (ASV, DARBY) vs “have become” (WEB) vs “That have been for” (YLT) vs “that are spoiled” (DRC)
  • v4 [lexical]: translates the term for mockery and its associated preposition — “derision to” (WEB, KJV, ASV, WEBSTER) vs “for a scorn” (YLT) vs “a” (DARBY) vs “derided by” (DRC)
  • v5 [grammatical]: phrasing of 'all their heart' vs 'the whole heart' — “of all their” (WEB, KJV, ASV, DARBY, WEBSTER) vs “the whole” (YLT) vs “and with the” (DRC)
  • v5 [lexical]: translates the phrase expressing the action and purpose of casting out — “out for a prey” (WEB, KJV, ASV, YLT, WEBSTER) vs “by pillage” (DARBY) vs “to lay it waste” (DRC)
  • v6 [grammatical]: differences in verb choice and tense for speaking/telling — “to” (DARBY, WEBSTER, DRC) vs “say unto the” (KJV, ASV) vs “tell” (WEB) vs “thou hast said to” (YLT)
  • v6 [lexical]: translates the term as 'watercourses', 'rivers', 'streams', or 'ridges' — “watercourses” (WEB, ASV) vs “to the rivers” (KJV, WEBSTER) vs “streams” (YLT) vs “water-courses” (DARBY) vs “ridges” (DRC)
  • v6 [lexical]: translates the divine name and interjection — “God Behold” (KJV, WEBSTER, DRC) vs “Jehovah” (ASV, DARBY) vs “Yahweh says” (WEB) vs “Jehovah Lo” (YLT)
  • v6 [lexical]: translates the word as 'jealousy' or 'zeal' — “jealousy” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “zeal” (DRC)
  • v6 [lexical]: translates the word for intense anger and following pronoun structure — “fury because ye” (KJV, DARBY, WEBSTER) vs “wrath you” (WEB) vs “wrath” (ASV) vs “I” (YLT) vs “indignation you” (DRC)
  • v6 [lexical]: (vv 6, 15) translates the word as 'shame' or 'ignominy' — “shame” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “ignominy” (DARBY)
  • v6 [lexical]: (vv 6, 24) translates the term as 'nations', 'heathen', or 'Gentiles' — “nations” (WEB, ASV, DARBY) vs “the heathen” (KJV, WEBSTER) vs “nations ye have borne” (YLT) vs “Gentiles” (DRC)
  • v7 [lexical]: translates the preposition indicating surrounding — “about” (KJV, DARBY, WEBSTER) vs “round” (ASV, DRC) vs “around” (WEB) vs “with” (YLT)
  • v7 [grammatical]: differences in pronoun emphasis and verb usage — “they shall bear” (KJV, ASV, DARBY, WEBSTER) vs “will” (WEB) vs “from round about” (YLT) vs “themselves” (DRC)
  • v8 [stylistic]: variations in conjunctions and pronouns introducing the address — “But ye O” (KJV, ASV, WEBSTER) vs “And” (YLT, DARBY) vs “you” (WEB) vs “as for you” (DRC)
  • v9 [lexical]: translates the interjection as 'behold' or 'lo' — “behold” (WEB, KJV, ASV, DARBY, WEBSTER) vs “lo” (YLT, DRC)
  • v9 [grammatical]: variations in verb choice and tense for turning/coming — “I will turn unto” (KJV, ASV, DARBY) vs “to” (WEBSTER, DRC) vs “come to” (WEB) vs “have turned to” (YLT)
  • v9 [grammatical]: differences in verb tense and lexical choice for tilling/ploughing — “ye shall be tilled” (KJV, ASV, DARBY, WEBSTER) vs “you will” (WEB) vs “have been” (YLT) vs “you ploughed” (DRC)
  • v10 [grammatical]: differences in verb tense and preposition — “will multiply men upon” (KJV, ASV, DARBY, WEBSTER, DRC) vs “on” (WEB) vs “have multiplied on” (YLT)
  • v10 [grammatical]: differences in verb tense and auxiliary — “shall be” (KJV, ASV, DARBY, WEBSTER, DRC) vs “will” (WEB) vs “have been” (YLT)
  • v10 [lexical]: translates the term for desolate locations and the corresponding verb — “waste places” (ASV, DARBY) vs “waste places will built” (WEB) vs “wastes shall be builded” (KJV) vs “are built” (YLT) vs “built” (WEBSTER) vs “ruinous places repaired” (DRC)
  • v11 [lexical]: translates the term for livestock/animals and prepositional phrase — “beast and” (KJV, ASV, YLT, DARBY, WEBSTER) vs “animal on you” (WEB) vs “with beasts” (DRC)
  • v11 [grammatical]: differences in verb tense and voice — “shall increase” (KJV, ASV, DARBY, WEBSTER) vs “will” (WEB) vs “have multiplied” (YLT) vs “be multiplied” (DRC)
  • v11 [lexical]: translates the verb for bearing fruit or increasing — “be fruitful” (WEB, ASV) vs “bring fruit and” (KJV, WEBSTER) vs “been fruitful” (YLT) vs “forth” (DARBY) vs “increased” (DRC)
  • v11 [grammatical]: differences in verb choice and tense for settling or causing to dwell — “cause” (WEB, ASV, DARBY) vs “will settle” (KJV, WEBSTER, DRC) vs “have caused” (YLT)
  • v11 [lexical]: (vv 11, 13, 14, 15, 33, 38) translates the divine name — “the Lord” (KJV, WEBSTER, DRC) vs “Jehovah” (ASV, YLT, DARBY) vs “Yahweh” (WEB)
  • v12 [lexical]: translates the connective particle — “And” (YLT, DARBY, DRC) vs “Yes” (WEB, WEBSTER) vs “Yea” (KJV, ASV)
  • v12 [grammatical]: differences in pronoun number/form or phrasing of possession — “thee” (KJV, ASV, YLT, DARBY, WEBSTER) vs “you” (WEB) vs “for their inheritance” (DRC)
  • v13 [grammatical]: differences in preposition ('to' vs 'of') and verb aspect — “say unto” (KJV, ASV, DARBY) vs “to” (WEB, WEBSTER) vs “are saying to” (YLT) vs “of” (DRC)
  • v14 [stylistic]: variations in word order and pronoun choice — “thou shalt devour men” (KJV, ASV, DARBY, WEBSTER, DRC) vs “you shall” (WEB) vs “man devourest” (YLT)
  • v14 [lexical]: (vv 14, 15) translates the prophetic formula for 'says' — “saith” (KJV, ASV, DARBY, WEBSTER, DRC) vs “says” (WEB) vs “An affirmation of” (YLT)
  • v16 [grammatical]: syntactic variations introducing the word of the Lord — “Moreover the” (KJV, ASV, WEBSTER) vs “And” (DARBY, DRC) vs “Yahweh’s” (WEB) vs “And there is a” (YLT)
  • v17 [grammatical]: differences in verb choice and tense — “dwelt in” (KJV, ASV, DARBY, WEBSTER, DRC) vs “lived” (WEB) vs “are dwelling on” (YLT)
  • v17 [lexical]: translates the preposition as 'by' or 'with' — “by” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “with” (DRC)
  • v18 [lexical]: (vv 18, 21, 24) translates the conjunction — “Wherefore” (KJV, ASV, WEBSTER) vs “And” (YLT, DARBY, DRC) vs “Therefore” (WEB)
  • v18 [grammatical]: differences in verb tense and phrasal verb structure — “out” (WEB, ASV, DARBY, DRC) vs “poured” (KJV, WEBSTER) vs “do pour out” (YLT)
  • v18 [lexical]: translates the term for wrath and its preposition — “fury upon” (KJV, YLT, DARBY, WEBSTER) vs “wrath on” (WEB) vs “wrath” (ASV) vs “indignation” (DRC)
  • v18 [stylistic]: (vv 18, 28) relative pronoun choice — “that” (KJV, YLT, DARBY, WEBSTER) vs “which” (WEB, ASV, DRC)
  • v18 [lexical]: translates the verb for shedding/pouring blood — “had shed upon” (KJV, DARBY, WEBSTER, DRC) vs “poured out on” (WEB) vs “poured out” (ASV) vs “on” (YLT)
  • v18 [grammatical]: syntactic differences in linking the defilement with idols — “because” (WEB, ASV, DARBY) vs “with” (YLT, DRC) vs “for their idols wherewith” (KJV) vs “with which” (WEBSTER)
  • v18 [grammatical]: differences in verb choice and tense for defiling — “defiled” (WEB, ASV, DARBY, DRC) vs “had polluted” (KJV, WEBSTER) vs “have defiled” (YLT)
  • v19 [grammatical]: differences in verb choice and tense for being dispersed — “were dispersed” (WEB, KJV, ASV, DARBY, WEBSTER) vs “are spread” (YLT) vs “are” (DRC)
  • v19 [grammatical]: structural differences in the clause concerning countries and judgment — “the countries” (KJV, ASV, DARBY, WEBSTER) vs “I judged them” (WEB) vs “lands” (YLT) vs “I have judged them” (DRC)
  • v19 [grammatical]: (vv 19, 29, 30) difference in number (singular vs. plural) — “way” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “ways” (DRC)
  • v19 [lexical]: translates the term for actions and variations in verb tense — “doings I judged them” (KJV, ASV, DARBY, WEBSTER) vs “deeds” (WEB) vs “have” (YLT) vs “devices” (DRC)
  • v20 [lexical]: translates the term as 'nations' or 'heathen' and the relative adverb — “nations” (ASV, YLT, DARBY, DRC) vs “heathen whither” (KJV, WEBSTER) vs “nations where” (WEB)
  • v20 [grammatical]: phrasing of the clause introducing what was said — “in that men of” (WEB, ASV) vs “when they said to” (KJV, WEBSTER) vs “it was of” (DARBY, DRC) vs “by saying” (YLT)
  • v21 [lexical]: translates the verb expressing regard or pity for the holy name — “my” (DARBY, WEBSTER) vs “respect my” (WEB) vs “had pity for mine” (KJV) vs “regard my” (ASV) vs “have on My” (YLT) vs “have regarded my own” (DRC)
  • v21 [grammatical]: differences in verb choice and tense for profaning — “had profaned” (WEB, KJV, ASV, DARBY, WEBSTER) vs “have polluted” (YLT) vs “hath” (DRC)
  • v21 [lexical]: translates the term as 'nations' or 'heathen' and the relative clause construction — “nations” (ASV, YLT, DARBY) vs “the heathen whither” (KJV, WEBSTER) vs “nations where” (WEB) vs “nations to which” (DRC)
  • v21 [grammatical]: differences in verb tense and preposition indicating direction — “went” (WEB, KJV, ASV, DARBY, WEBSTER) vs “have gone in” (YLT) vs “in” (DRC)
  • v22 [grammatical]: differences in verb choice and phrasing of the directive to speak — “say unto” (KJV, ASV, DARBY) vs “to” (YLT, WEBSTER) vs “tell” (WEB) vs “thou shalt to” (DRC)
  • v22 [stylistic]: archaic vs modern possessive pronoun — “my” (WEB, ASV, YLT, DARBY, WEBSTER, DRC) vs “mine” (KJV)
  • v22 [grammatical]: inclusion of 'sake' and relative pronoun choices — “name’s sake which ye” (KJV, WEBSTER) vs “name” (ASV, DARBY) vs “name you” (WEB) vs “name That” (YLT) vs “you” (DRC)
  • v23 [lexical]: translates the verb for sanctifying or hallowing, with tense differences — “will sanctify” (WEB, KJV, ASV, WEBSTER, DRC) vs “have sanctified” (YLT) vs “hallow” (DARBY)
  • v23 [grammatical]: variations in verb tense and relative pronoun — “which was” (KJV, DARBY, WEBSTER, DRC) vs “has been” (WEB) vs “hath been” (ASV) vs “That is” (YLT)
  • v23 [lexical]: translates the term as 'heathen', 'nations', or 'Gentiles' — “the heathen which ye” (KJV, WEBSTER) vs “nations” (ASV, DARBY) vs “nations you” (WEB) vs “nations That” (YLT) vs “Gentiles you” (DRC)
  • v23 [lexical]: translates the term as 'nations', 'heathen', or 'Gentiles' and the auxiliary verb — “nations” (ASV, YLT, DARBY) vs “heathen shall know” (KJV, WEBSTER) vs “nations will” (WEB) vs “Gentiles may” (DRC)
  • v23 [lexical]: translates the divine name and prophetic formula — “the Lord saith” (KJV, WEBSTER, DRC) vs “Jehovah” (ASV, DARBY) vs “Yahweh says” (WEB) vs “Jehovah An affirmation of” (YLT)
  • v24 [grammatical]: (vv 24, 27) differences in verb tense and auxiliary inclusion — “gather” (WEB, KJV, ASV, DARBY, WEBSTER) vs “have gathered” (YLT) vs “will” (DRC)
  • v24 [lexical]: translates the term for lands or countries — “the” (WEB, ASV, DARBY, DRC) vs “countries” (KJV, WEBSTER) vs “the lands” (YLT)
  • v25 [lexical]: translates the term for impurity — “filthiness” (WEB, KJV, ASV, WEBSTER, DRC) vs “uncleannesses” (YLT, DARBY)
  • v28 [grammatical]: differences in verb tense and pronouns — “And ye shall dwell” (KJV, ASV, DARBY, WEBSTER) vs “You will” (WEB) vs “have dwelt” (YLT) vs “you” (DRC)
  • v29 [lexical]: translates the verb for multiplying/increasing and tense — “multiply” (WEB, ASV, DARBY, DRC) vs “will increase” (KJV, WEBSTER) vs “multiplied” (YLT)
  • v29 [grammatical]: verb choice and tense for bringing/putting famine — “lay” (WEB, KJV, ASV, DARBY, WEBSTER) vs “I have put” (YLT) vs “will” (DRC)
  • v29 [stylistic]: (vv 29, 32) preposition choice — “upon” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “on” (WEB)
  • v30 [lexical]: translates the term for field, or structural difference — “field” (WEB, KJV, ASV, WEBSTER) vs “So” (YLT, DARBY) vs “held” (DRC)
  • v30 [grammatical]: phrasing of receiving or bearing reproach — “ye shall receive no” (KJV, WEBSTER) vs “may” (ASV, DARBY) vs “you may” (WEB) vs “not any” (YLT) vs “you bear” (DRC)
  • v31 [grammatical]: differences in conjunction, pronoun, and verb tense — “Then shall ye remember” (KJV, ASV, WEBSTER) vs “you will” (WEB) vs “And have remembered” (YLT) vs “And shall” (DARBY) vs “And you” (DRC)
  • v31 [lexical]: translates the term for actions and relative clause structure — “doings that were” (KJV, ASV, WEBSTER, DRC) vs “deeds” (WEB) vs “are” (YLT) vs “which” (DARBY)
  • v32 [lexical]: translates the divine name and phrasing of the following command — “God be” (KJV, WEBSTER, DRC) vs “Jehovah” (ASV, YLT, DARBY) vs “Yahweh Let” (WEB)
  • v32 [lexical]: translates the preposition indicating cause — “for” (WEB, KJV, ASV, DARBY, WEBSTER) vs “because of” (YLT) vs “and ashamed at” (DRC)
  • v34 [grammatical]: differences in phrasing and verb tense regarding the desolation — “shall be” (KJV, DARBY, WEBSTER, DRC) vs “that was desolate will” (WEB) vs “that was desolate” (ASV) vs “is” (YLT)
  • v34 [lexical]: phrasing of the observers passing by — “all that passed” (KJV, ASV, DARBY, WEBSTER, DRC) vs “who” (WEB) vs “every passer” (YLT)
  • v35 [grammatical]: differences in verb tense for speaking — “shall say” (KJV, ASV, DARBY, WEBSTER, DRC) vs “will” (WEB) vs “have said” (YLT)
  • v36 [grammatical]: translates the introductory conjunction and verb phrasing — “Then” (WEB, KJV, ASV, WEBSTER) vs “And” (DARBY, DRC) vs “And known have” (YLT)
  • v36 [lexical]: translates the term as 'nations' or 'heathen' and relative clause — “nations” (WEB, ASV) vs “heathen that are” (KJV, WEBSTER) vs “nations shall be” (DARBY, DRC) vs “nations who” (YLT)
  • v36 [stylistic]: phrasing of the prepositional phrase — “round about” (KJV, ASV, YLT, DARBY, DRC) vs “around” (WEB, WEBSTER)
  • v36 [grammatical]: differences in verb tense for doing — “I will do” (WEB, KJV, ASV, DARBY, WEBSTER) vs “have done” (YLT) vs “done” (DRC)
  • v37 [grammatical]: phrasing of being inquired of or sought — “inquired” (DARBY, WEBSTER) vs “moreover I will inquired” (WEB) vs “be enquired of by” (KJV) vs “moreover will I inquired” (ASV) vs “I am required” (YLT) vs “shall” (DRC)
  • v37 [grammatical]: preposition choice — “it for” (WEB, KJV, ASV, WEBSTER, DRC) vs “to” (YLT) vs “unto” (DARBY)
  • v37 [lexical]: translates the verb as 'increase' or 'multiply' — “will increase” (WEB, KJV, ASV, DARBY, WEBSTER) vs “multiply” (YLT, DRC)
  • v37 [grammatical]: phrasing of the comparison to a flock — “with men like” (WEB, KJV, ASV, DARBY, WEBSTER) vs “as” (YLT, DRC)
  • v38 [interpretive]: translates the description of the flock (holy vs for sacrifice) — “the holy flock” (KJV, DARBY, WEBSTER) vs “for sacrifice” (WEB, ASV) vs “a of holy ones” (YLT) vs “a dock” (DRC)
  • v38 [lexical]: translates the term for seasonal/appointed festivals — “solemn feasts” (KJV, WEBSTER, DRC) vs “appointed” (WEB, ASV) vs “appointed seasons” (YLT) vs “set” (DARBY)
  • v38 [grammatical]: differences in verb phrasing for being filled — “be filled with” (KJV, ASV, DARBY, WEBSTER) vs “full of” (YLT, DRC) vs “will” (WEB)
  • v38 [grammatical]: differences in verb tense for knowing — “shall know” (KJV, ASV, DARBY, WEBSTER, DRC) vs “will” (WEB) vs “have known” (YLT)

Di balik halaman ini

Teks sumber. Hebrew/Aramaic (Westminster Leningrad Codex tradition, via STEPBible TAHOT). Provided Hebrew text (Westminster Leningrad Codex tradition)

Nama-nama ilahi: YHWH (the LORD), Elohim (God) — render YHWH and Elohim distinguishably.

Turut dikonsultasikan, tapi tidak dihitung dalam konsensus

Academic textual-historical analysis

Academic analysis classifies Ezekiel 36 as a prophetic oracle of salvation, heavily marked by exilic Zadokite (priestly) theology. The chapter divides conceptually into two movements. The first (vv. 1-15) features a direct address to the personified 'mountains of Israel.' Form-critical scholars note this serves as a structural counter-oracle to the judgment pronounced against the mountains of Seir (Edom) in chapter 35. The land itself is promised restoration, agricultural fertility, and repopulation (vv. 8-12) to counteract the taunts of surrounding nations (vv. 2-5). The second movement (vv. 16-38) outlines the historical rationale for the exile and the divine mechanism for restoration. Scholars highlight the pervasive priestly vocabulary: Israel’s historical conduct defiled the land, an impurity explicitly likened to menstrual separation (niddah, v. 17). A defining feature of this text is its radical theocentrism. Yahweh's motivation for restoring Israel is explicitly stated as being disconnected from any merit or repentance on the part of the people. Rather, the restoration is an act of divine self-vindication, undertaken exclusively to sanctify Yahweh's 'holy name,' which had been profaned among the nations by the exile of His people (vv. 20-23, 32). The mechanics of this restoration involve a divine initiative of ritual and moral transformation: gathering the exiles (v. 24), a priestly sprinkling of clean water (v. 25), and a bodily transplant, replacing a 'stony heart' with a 'heart of flesh' alongside the infusion of a new divine spirit (vv. 26-27). This culminates in a return to covenantal formulas (v. 28) and an Edenic restoration of the landscape (v. 35).

Jewish interpretation

Ezekiel addresses the 'mountains of Israel' (Ezekiel 36:1), contrasting their future rejuvenation with the desolation of Edom in the previous chapter. The text explains the Babylonian exile as a divine punishment for bloodshed and idolatry (v. 18). However, this dispersion inadvertently caused a chillul Hashem (desecration of God's Name) because the nations interpreted the exile as proof of God's inability to protect His land and people (v. 20). Consequently, God promises a dramatic restoration of both the land and the people. This redemption is explicitly unmerited, enacted solely for kiddush Hashem (the sanctification of His Name) to vindicate His sovereignty before the nations (v. 22-23). The restoration culminates in a profound national transformation: God will gather the exiles, purify them with clean water, and replace their 'heart of stone' with a 'heart of flesh,' endowing them with a new spirit to walk in His statutes (v. 24-27).

Latter-day Saint

In its immediate prophetic context, Ezekiel 36 is addressed to the 'mountains of Israel,' promising vindication and restoration after the Babylonian exile. Ezekiel declares that surrounding nations, particularly Edom, who gloated over Israel's devastation and claimed its lands, will bear their own shame. The Lord recounts that Israel's exile was a direct consequence of their idolatry and bloodshed, which profaned His holy name among the heathen. Therefore, to vindicate His own holiness rather than to reward Israel, God promises to gather His people from all nations, cleanse them from their impurities, and replace their 'stony heart' with a 'heart of flesh.' He will multiply their numbers, cause their ruined cities to be rebuilt, and restore the desolate land to Edenic fertility, forcing the surrounding nations to acknowledge that Yahweh has done it.

Jehovah's Witnesses

Ezekiel prophesies to the mountains of Israel, delivering a message of restoration for the exiled nation. God declares that the surrounding nations who mocked Israel's desolation will bear their own shame. More importantly, Jehovah states that He will restore Israel and cleanse them not because they deserve it, but to sanctify His own holy name, which the Israelites had profaned among the nations. God promises to sprinkle them with clean water, give them a new heart and a new spirit, and rejuvenate the desolate land until onlookers compare it to the garden of Eden, thereby proving to the nations that He is Jehovah.

Pilihan terjemahan yang dibuat NCB (94)
  • v1: And you — preserving the conjunction waw
  • v1: Mountains — preserving the direct address without adding archaic vocative particles
  • v1: the word of the LORD — following the divine-name map and definite construct state
  • v2: Lord GOD — standardly mapping Adonai YHWH to distinguish from Elohim
  • v2: against you ... to us — preserving the source-text number shift explicitly
  • v2: the enemy — preserving the definite article
  • v2: Aha! — capturing the interjection with appropriate punctuation
  • v3: Because, even because — accurately rendering the repeated causal particle
  • v3: desolating and crushing — capturing the alliteration and meaning of the infinitives
  • v3: rest of the nations — expressing the remaining nations naturally
  • v3: lip of the tongue — preserving the literal source-language idiom
  • v3: whispering — accurately reflecting the connotation of gossip or slander
  • v4: ravines — accurately describing dry wadi beds typical of the landscape
  • v4: desolated ruins — rendering the noun as ruins and preserving the definite article sequence
  • v4: prey and derision — preserving the alliterative pair closely in English
  • v5: Surely — translating the Hebrew negative oath formula idiomatically
  • v5: the whole heart, with contempt of soul — maintaining the symmetrical phraseology
  • v5: as prey — conveying the intention of plunder directly
  • v6: mountains... ravines... valleys — repeating the exact refrain from verse 4
  • v6: Look, I — modernizing the interjection appropriately
  • v6: and in my wrath — accurately rendering the term for intense anger
  • v7: lifted... bear — retaining the source-language cognate wordplay
  • v7: will themselves — capturing the emphatic demonstrative pronoun
  • v8: But you — rendering the contrasting pronoun directly without archaic language
  • v8: give... bear — matching the source-text assonance/wordplay
  • v9: look, I — modernizing the interjection
  • v9: for you... to you — preserving the repetition of the prepositional phrase
  • v9: tilled and sown — maintaining the rhyming passive structure naturally in English
  • v10: humans — properly translating the generic noun for humanity
  • v10: the whole... all of it — preserving the repetitive emphasis
  • v10: ruins will be rebuilt — ensuring modern phrasing while maintaining assonance with inhabited
  • v11: multiply... multiply — preserving the cognate repetition
  • v11: multiply and be fruitful — accurately rendering the reversed order of the usual idiom
  • v11: ancient times... beginnings — highlighting the temporal contrast
  • v11: the LORD — adhering strictly to the divine-name map
  • v12: upon you... possess you... you will be — preserving the number shift from plural to singular without using archaic pronouns
  • v12: bereave them of children — translating the specific lexical sense of the root sh-k-l
  • v13: are a devourer... have bereaved — reflecting the feminine singular participle and verb structure indicating the number shift
  • v14: not... anymore, not anymore — rendering exactly the truncated source text provided without importing missing words
  • v15: to you... you will... you will — carrying the feminine singular pronouns naturally in English
  • v15: anymore... anymore... anymore — preserving the exact threefold repetition
  • v15: you will not cause to stumble anymore — strictly translating the provided text which lacks 'your nations' here
  • v16: And — reflecting the standard waw-consecutive
  • v17: defiled... defilement — retaining the cognate link between the action and the state
  • v17: way... way — preserving the singular noun repetition
  • v17: menstruation — rendering the technical priestly vocabulary accurately
  • v18: poured out... shed — prioritizing standard English idiom over strict cognate mirroring here for blood
  • v18: for their idols with which they defiled it — translating the preposition naturally in context of the preceding clause
  • v19: nations... lands — capturing the parallel locations precisely
  • v19: way and according to their deeds — preserving the repetition from verse 17 exactly
  • v20: they came... they went — resolving the singular/plural mismatch to a consistent plural subject (Israel) for English clarity
  • v20: when it was said to them — accurately rendering the infinitive construct with lamed preposition
  • v21: had pity — conveying the emotion of the root ch-m-l appropriately
  • v21: my holy name — repeating the exact phrase from verse 20
  • v22: It is not for your sakes that I am acting — emphasizing the radical theocentrism identified by scholarship and matching the refrain
  • v22: but rather — expressing the strong contrastive particle
  • v23: sanctify... profaned... profaned... sanctified — maintaining the strong cognate structures and scholarly consensus on the terminology
  • v23: Include vv. 23b-38 — following the provided source-language text despite the early Greek manuscript omission
  • v24: take... and I will gather... and I will bring — mirroring the parallel verb sequence with explicit subjects
  • v24: For I will take you from the nations, and I will gather you from all the lands, and I will bring you to your own land. — providing a direct translation that preserves the ambiguity of the historical vs eschatological fulfillment disputes
  • v25: clean... clean... cleanse — retaining the cognate purity terminology
  • v25: clean water — translating literally to remain neutral in the disputes over baptismal typology and mode
  • v25: impurities — using contemporary vocabulary that correctly reflects ritual impurity
  • v26: new... new — maintaining the adjective repetition
  • v26: heart of stone... heart of flesh — rendering the vivid physical metaphor neutrally without specifying systemic theological constructs
  • v26: spirit — capitalizing 'Spirit' in v. 27 where suffix ('my') denotes divine ownership, while v. 26 refers to the newly imparted human disposition; a deliberate distinction
  • v26: I will give... I will put... I will remove — preserving the active divine subject without resolving the monergism vs distinct work disputes
  • v27: Spirit — capitalizing to indicate the divine Holy Spirit, distinguishing from the lower-case spirit in v.26
  • v27: cause... keep... do them — rendering the active verb structures directly
  • v27: I will cause you to walk in my statutes — preserving the causative grammar without explicitly settling the theological extent of moral obedience
  • v28: you will be... I will be — maintaining the parallel covenant formula verbs exactly
  • v28: God — following the divine-name map precisely
  • v29: all your uncleannesses — reflecting the exact thematic repetition of v.25 without endorsing perfectionism
  • v29: bring... upon you — translating the idiom for inflicting famine naturally into English
  • v30: multiply — preserving the repetition of the verb from v.29
  • v30: bear — capturing the idiomatic meaning of taking/bearing reproach
  • v31: loathe yourselves in your own sight — translating the reflexive physical idiom precisely without resolving its broader dogmatic necessity
  • v31: evil... not good — preserving the contrasting parallel description
  • v32: It is not for your sakes that I am acting — matching the translated refrain from verse 22 exactly
  • v32: let it be known — maintaining the cognate root connection in modern English
  • v32: because of your ways — translating the preposition min accurately indicating the source/cause of shame
  • v33: my cleansing — translating the infinitive construct with suffix literally to link with the earlier purity language
  • v33: cause the cities to be inhabited, and the ruins will be rebuilt — exactly matching the repetition from verse 10
  • v34: desolated... desolation — retaining the cognate structure and definite article on the participle
  • v34: tilled... passer-by — reflecting the wordplay between the roots '-b-d and '-b-r
  • v35: This desolated land — rendering the sequence of demonstrative and definite articles smoothly
  • v35: ruined and the desolated and the demolished — preserving the three parallel articular participles
  • v35: like the garden of Eden — rendering the simile neutrally without imposing eschatological or ecological interpretative claims
  • v36: have built... planted — capturing the perfect aspect verbs denoting completed divine action in this context
  • v36: the LORD — conforming strictly to the divine-name map instructions
  • v37: I will let... ask — translating the niphal (passive/reflexive) verb in a contemporary, readable sense
  • v37: with people like a flock — preserving the explicit simile structure while using inclusive modern language
  • v38: flock for sacrifices — accurately representing the technical use of qodashim for sacrificial animals
  • v38: flock... flock... flocks — retaining the triple repetition of the noun
Batasan yang perlu diketahui
  • This is AI-generated and source-grounded, and it is approved by no community that holds these traditions.
  • The readings were produced in isolated calls that do not see one another. Isolation prevents anchoring; it does not make them independent witnesses.
  • The Nicene-Trinitarian boundary, and the decision not to seat non-denominational Evangelicalism separately (it is a cross-traditional movement already present within several voting profiles), are editorial choices.
  • The roster, the grouping into three families, and the rule that families (not seat counts) carry consensus all shape the result. A different roster would produce a different synthesis.
  • One profile cannot exhaust a tradition; the synthesis reflects what the profiles said, not everything the traditions hold.
  • The non-voting panels (Academic, Jewish) never vote; LDS and Jehovah's Witness readings are a comparative appendix only.
  • Any profiles excluded for this chapter after failing the audit are named on the page and removed from the eligible roster for it.
  • The rendering is unreviewed by any tradition, and every contested wording it settled is listed in Choices Made — where the text forced a decision, the decision is documented rather than hidden behind a claim of preserved ambiguity.

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