Ezekiel 11 1

Ezekiel 11:1 kjv

Moreover the spirit lifted me up, and brought me unto the east gate of the LORD's house, which looketh eastward: and behold at the door of the gate five and twenty men; among whom I saw Jaazaniah the son of Azur, and Pelatiah the son of Benaiah, princes of the people.

Ezekiel 11:1 nkjv

Then the Spirit lifted me up and brought me to the East Gate of the LORD's house, which faces eastward; and there at the door of the gate were twenty-five men, among whom I saw Jaazaniah the son of Azzur, and Pelatiah the son of Benaiah, princes of the people.

Ezekiel 11:1 niv

Then the Spirit lifted me up and brought me to the gate of the house of the LORD that faces east. There at the entrance of the gate were twenty-five men, and I saw among them Jaazaniah son of Azzur and Pelatiah son of Benaiah, leaders of the people.

Ezekiel 11:1 esv

The Spirit lifted me up and brought me to the east gate of the house of the LORD, which faces east. And behold, at the entrance of the gateway there were twenty-five men. And I saw among them Jaazaniah the son of Azzur, and Pelatiah the son of Benaiah, princes of the people.

Ezekiel 11:1 nlt

Then the Spirit lifted me and brought me to the east gateway of the LORD's Temple, where I saw twenty-five prominent men of the city. Among them were Jaazaniah son of Azzur and Pelatiah son of Benaiah, who were leaders among the people.

Ezekiel 11 verses

Ezekiel 11 1 Meaning

Ezekiel 11:1 describes a pivotal moment in Ezekiel's prophetic visions: the divine Spirit supernaturally transports him, in his vision, to the east gate of the Jerusalem Temple. There, he observes twenty-five prominent men, including Jaazaniah and Pelatiah, identified as "princes of the people," gathered and presumably engaging in the rebellious actions and false counsel detailed in the subsequent verses. This verse sets the stage for a pronouncement of judgment against the corrupt leadership remaining in Jerusalem, whose sins necessitate the imminent departure of God's glory from the Temple and the ultimate destruction of the city.

Ezekiel 11 1 Context

Ezekiel 11:1 is situated within the "judgment section" of Ezekiel's prophecy, specifically following chapters 8-10, which detail the escalating abominations within the Jerusalem Temple and the gradual departure of the glory of the LORD. In chapter 8, Ezekiel witnessed various forms of idolatry within the temple precincts. Chapter 9 described the execution of the wicked in Jerusalem, starting from the temple. Chapter 10 depicted the glory of God preparing to leave, moving from the Holy of Holies to the threshold of the Temple, and then settling at the east gate, poised for departure.

This verse therefore serves as a bridge, immediately preceding the final departure of God's glory from Jerusalem. It pinpoints the precise group and location of the wicked leaders whose continued rebellion, outlined in subsequent verses, solidifies the divine decree of judgment and the necessity for God's presence to withdraw. Historically, Jerusalem was under Babylonian siege or soon to be, and those remaining held a false sense of security, believing God would never abandon His Temple or His chosen city. Ezekiel's vision here, received in exile in Babylon, reveals the truth of the city's dire spiritual state and its corrupt leadership, directly refuting that false hope.

Ezekiel 11 1 Word analysis

• Moreover the spirit: Hebrew `wərūaḥ` (וְרוּחַ), with `wə` meaning "and/moreover" and `rūaḥ` (רוּחַ) typically meaning "wind," "breath," or "Spirit." Here, it unequivocally refers to the Spirit of God, indicating divine power and agency. It underscores that Ezekiel's transportation is supernatural and divinely orchestrated, authenticating his prophetic experience and the messages he is about to receive and deliver. This highlights God's active involvement in revealing His will and judgments to His prophet.
• lifted me up: Hebrew `naśā'` (נָשָׂא), meaning "to lift," "carry," or "bear." This verb implies a miraculous, forceful, or visionary elevation and transportation. It emphasizes that Ezekiel's journey was not of his own will or physical ability, but entirely a work of the divine Spirit, underscoring the spiritual nature of his prophetic activity, often transcending physical limitations to witness events in Jerusalem while in Babylon.
• and brought me unto: Continues the theme of divine leading. The Spirit's action is purposeful, taking Ezekiel to a specific and significant location.
• the east gate: Hebrew `ša'ar haqqāḏîm` (שַׁעַר הַקָּדִים). The east gate of the Temple had significant symbolic meaning. It faced the rising sun, a potential site for pagan sun worship (Eze 8:16) and also the symbolic entry point for God's glory returning in future visions (Eze 43:1-4). In the current context of Ezekiel 11, it is the location where God's glory had temporarily settled (Eze 10:19) before its full departure, making it a place of both great potential significance and present impending judgment.
• of the LORD's house: Hebrew `bêṯ YHWH` (בֵּית יְהוָה). Refers to the Temple in Jerusalem, which was the physical dwelling place for God's manifested presence (glory) among His people. The phrase underscores the gravity of the defilement and judgment taking place within and concerning this holy sanctuary, contrasting God's holiness with human sin.
• which looketh eastward: This further specifies the exact orientation and significance of the gate, linking it to various symbolic meanings, from sun worship (an idolatry condemned in Eze 8:16) to the expected direction of divine arrival (Eze 43:2). In this verse, it serves as the vantage point for Ezekiel's vision, facing Jerusalem's future destruction and the path of the departing glory.
• and behold: Hebrew `wəhinnê` (וְהִנֵּה). An interjection used to draw immediate attention to what is about to be revealed. It signals a dramatic and crucial observation, emphasizing the sudden and surprising nature of the vision's content.
• the five and twenty men: This number recurs in Ezekiel's visions (Eze 8:16), though it's debated if it's the same group. In Ezekiel 8:16, these men are involved in sun worship. Here, they are specifically identified as "princes of the people," highlighting their leadership roles and the collective nature of their rebellion against God. The number might denote a specific council or an assembly of significant figures.
• and I saw: Reaffirms Ezekiel's personal eyewitness account within the vision, lending credibility and immediacy to his report.
• Jaazaniah the son of Azur, and Pelatiah the son of Benaiah: These are specific names of prominent individuals. Jaazaniah (meaning "Yahweh hears") and Pelatiah (meaning "Yahweh delivers" or "My escape is Yah") ironically have names that invoke the LORD, while their actions (revealed in the subsequent verses) stand in direct opposition to Him. Naming specific individuals emphasizes their personal accountability and the precise nature of the judgment to follow, rather than just a general indictment of leaders.
• princes of the people: Hebrew `śārê hā'ām` (שָׂרֵי הָעָם). These were the civil, and perhaps also religious, leaders or officials of the community. This description distinguishes them from ordinary citizens and highlights their elevated position, which carries greater responsibility and therefore greater culpability for the spiritual and moral corruption of the nation. They were entrusted with guiding the people but instead misled them.
• standing in the midst of them: This phrasing suggests their prominent and authoritative position within the group of twenty-five. It implies that Jaazaniah and Pelatiah were leading or influential figures in whatever gathering was taking place, confirming their central role in the conspiracy against God's will.

• "Moreover the spirit lifted me up, and brought me unto the east gate": This phrase emphasizes the divine initiative and the miraculous means by which Ezekiel is transported. The Spirit of God is the agent, confirming the divine authority behind the prophetic vision and Ezekiel's unique calling. His physical presence, though in vision, at the east gate positions him precisely where God's glory is poised to depart and where corrupt leaders convene.
• "east gate of the LORD's house, which looketh eastward": This group of words zeroes in on a highly significant location. It is not just any gate, but the one associated with the direction of the rising sun, historically used for pagan worship (Ez 8:16), and paradoxically, the path through which God's glory both departed and would return (Ez 43:2). Its explicit description as facing "eastward" highlights its symbolic importance for both judgment and future hope.
• "behold the five and twenty men; and I saw Jaazaniah the son of Azur, and Pelatiah the son of Benaiah, princes of the people": This passage is a crucial revelation. It identifies the exact group and key figures behind the corruption. The general "five and twenty men" from a previous vision (Ez 8:16) here gain specificity, pinpointing high-ranking individuals responsible for misleading the people. Their titles "princes of the people" explicitly condemn those in authority for their destructive actions, revealing their culpability.

Ezekiel 11 1 Bonus section

The act of the Spirit "lifting" or "carrying" the prophet (nasa in Hebrew) is a recurring motif in Ezekiel, highlighting the supernatural source and power behind his prophecies (e.g., Ez 3:14, 8:3, 43:5). This divine intervention is essential for Ezekiel to "see" and "hear" God's direct revelation concerning events hundreds of miles away in Jerusalem, validating the accuracy of his message for the exiles in Babylon. The detailed naming of individuals like Jaazaniah and Pelatiah emphasizes God's comprehensive knowledge of human sin, even among the most influential. It also makes the prophecy incredibly precise, demonstrating that judgment is not merely collective but also individual for those in positions of power who abuse their trust. Their ironic names, referencing the LORD's hearing and deliverance, stand in stark contrast to their apostasy and sealed fate.

Ezekiel 11 1 Commentary

Ezekiel 11:1 opens a pivotal scene in Jerusalem's judgment. The Spirit's miraculous transportation of Ezekiel to the Temple's east gate immediately before God's glory finally departs reveals the deep spiritual corruption at the highest levels of Judah's leadership. The twenty-five men, specifically named as Jaazaniah and Pelatiah, are identified as "princes of the people," symbolizing that the rot of idolatry, rebellion, and false counsel had infiltrated those entrusted with guiding the nation. This precise vision not only substantiates the reasons for God's impending judgment on Jerusalem and the Temple's destruction but also highlights the personal accountability of these leaders. Their presence at the east gate, where God's glory rested before leaving, underlines their defiance at the very threshold of divine abandonment, illustrating the critical role of corrupt leadership in leading a people to ruin. This serves as a warning against leaders who betray divine trust.