Ezekiel 11 15

Ezekiel 11:15 kjv

Son of man, thy brethren, even thy brethren, the men of thy kindred, and all the house of Israel wholly, are they unto whom the inhabitants of Jerusalem have said, Get you far from the LORD: unto us is this land given in possession.

Ezekiel 11:15 nkjv

"Son of man, your brethren, your relatives, your countrymen, and all the house of Israel in its entirety, are those about whom the inhabitants of Jerusalem have said, 'Get far away from the LORD; this land has been given to us as a possession.'

Ezekiel 11:15 niv

"Son of man, the people of Jerusalem have said of your fellow exiles and all the other Israelites, 'They are far away from the LORD; this land was given to us as our possession.'

Ezekiel 11:15 esv

"Son of man, your brothers, even your brothers, your kinsmen, the whole house of Israel, all of them, are those of whom the inhabitants of Jerusalem have said, 'Go far from the LORD; to us this land is given for a possession.'

Ezekiel 11:15 nlt

"Son of man, the people still left in Jerusalem are talking about you and your relatives and all the people of Israel who are in exile. They are saying, 'Those people are far away from the LORD, so now he has given their land to us!'

Ezekiel 11 verses

Ezekiel 11 15 Meaning

Ezekiel 11:15 conveys God's direct message to the prophet Ezekiel concerning the contempt and spiritual pride of the inhabitants of Jerusalem. They arrogantly dismiss their brethren who have been sent into Babylonian exile, effectively excommunicating them and declaring that God has abandoned them. Concurrently, the remaining residents of Jerusalem falsely assert that they are the sole, rightful inheritors of the land of Israel, completely disregarding God's covenant promises to all Israel. This verse highlights the deep schism, the exiles' perceived abandonment, and the severe spiritual blindness of those who remained in Jerusalem.

Ezekiel 11 15 Context

Ezekiel 11:15 is spoken by God to Ezekiel during a period of intense divine judgment and impending destruction for Jerusalem. The prophet is in Babylonian exile, receiving visions that reveal God's glory departing from Jerusalem and its Temple due to the abominations committed there. Preceding this verse, God has pronounced judgment upon the corrupt leaders of Jerusalem, likening them to "flesh in a pot," soon to be consumed by the fire of war. The people remaining in Jerusalem, feeling secure and unpunished by the first wave of exiles, exhibited profound spiritual arrogance. They believed their physical presence in Jerusalem and its proximity to the Temple confirmed their chosen status, while they saw the exiles as irrevocably rejected by God and alienated from the Promised Land. Verse 15 introduces their contemptuous pronouncements, setting the stage for God's immediate counter-revelation (vv. 16-21), where He unequivocally states that His presence is with the exiles, not the arrogant remnant in Jerusalem, and promises their future restoration and spiritual renewal. This pivots the narrative towards hope and divine faithfulness, directed towards those perceived as utterly forsaken.

Ezekiel 11 15 Word analysis

• Son of man (בֶּן-אָדָם, `ben adam`): A consistent self-designation for Ezekiel, unique among the prophets, emphasizing his humanity and mortal nature while acting as a divine messenger. It sets apart the divine address from his human person.
• thy brethren (אַחֶיךָ, `acheicha`): Literally "your brothers." The repetition ("thy brethren, even thy brethren") intensifies the personal connection and collective identity, signifying fellow Israelites. It highlights that those spoken against are not foreign enemies but family members, making the scorn more poignant.
• the men of thy kindred (אַנְשֵׁי גְאֻלָּתֶךָ, `anshei ge'ullatecha`): Refers to kinsmen or those eligible for redemption/protection under family law. This term, rooted in the concept of the `goel` (redeemer/next-of-kin), underscores the deep family bonds among the exiled community. It emphasizes the close relationship God cares about.
• and all the house of Israel wholly (וְכָל-בֵּית יִשְׂרָאֵל כֻּלּוֹ, `v'chol-beit Yisra'el kulo`): "All the house of Israel" indicates the collective identity of God's covenant people. `Kullo` (wholly/entirely) emphasizes the complete scope of the exiled population, including both the Northern Kingdom descendants and Judah, differentiating them from the perceived small "remnant" in Jerusalem.
• which none of them are left among them: This phrase reflects the Jerusalemites' perception that the exiles are no longer among the true community or legitimate inheritors. It signifies that from Jerusalem's perspective, the exiles have been "cut off" or removed beyond recovery or consideration. This expresses utter disregard for their status.
• to whom the inhabitants of Jerusalem have said (אֲשֶׁר אָמְרוּ יוֹשְׁבֵי יְרוּשָׁלַיִם, `asher amru yoshvei Yerushalayim`): Clearly identifies the source of the arrogant words: those who remained in the besieged but not yet destroyed city. This highlights their false sense of security and chosenness based on location.
• Get you far from the LORD (רַחֲקוּ מֵעַל יְהוָה, `rechaku me'al YHWH`): An explicit declaration of spiritual disinheritance. It suggests the exiles are ceremonially unclean, banished from divine presence and favor. This is an arrogant claim about God's dealings with His people.
• unto us is this land given in possession (לָנוּ הִיא נִתְּנָה הָאָרֶץ מוֹרָשָׁה, `lanu hi nitnah ha'aretz morasha`): A confident, possessive claim. `Ha'aretz` refers to the land of Israel. `Morasha` (inheritance, inherited possession) signifies an indisputable, divinely sanctioned right, akin to a birthright. They declare exclusive claim, interpreting the exile as divine reallocation in their favor.

• "thy brethren, even thy brethren... all the house of Israel wholly": This emphatic and comprehensive identification highlights the collective unity and extensive nature of the exilic community whom God acknowledges and remembers. It emphasizes the divine perspective on the continuity of God's people, even in dispersion, contrasting with the narrow view of Jerusalem's remnant.
• "to whom the inhabitants of Jerusalem have said, Get you far from the LORD": This grouping illustrates the verbal aggression and theological arrogance. The Jerusalemites, despite their own sins, claim authority to determine God's favor and to spiritually condemn their kinsmen based on outward circumstance.
• "Get you far from the LORD; unto us is this land given in possession": These two interconnected statements form the core of the Jerusalemites' distorted theology. They simultaneously proclaim the exiles' divine rejection and their own exclusive divine favoritism and claim to the covenantal inheritance. This shows a deep misunderstanding of God's justice, mercy, and covenant faithfulness.

Ezekiel 11 15 Bonus section

This verse subtly introduces a concept that runs through the prophetic literature: the nature of true Israel. Those physically located in Jerusalem believed their geography defined their chosenness, overlooking their internal moral and spiritual corruption. The exiles, dislocated and humiliated, were in a position to receive a new heart and spirit (Ezek 11:19-20, Ezek 36:26-27). This anticipates the broader New Testament understanding of spiritual lineage over physical descent, as seen in Paul's letters (e.g., Romans 2, 9). The very act of declaring the exiles "far from the Lord" effectively reverses, as God declares He is with them. The morasha (inheritance) concept is particularly significant. For the Jerusalemites, it meant land; for God's promise to the exiles, it becomes a restored relationship and renewed spirit, ultimately leading back to a cleansed land, but on God's terms, not based on human pride or legalistic claim.

Ezekiel 11 15 Commentary

Ezekiel 11:15 powerfully encapsulates the spiritual chasm between the exiled community and those who remained in Jerusalem before its final destruction. It reveals the acute pain and shame experienced by the exiles, stemming from the condemnation and theological dismissiveness of their own kinsmen. The inhabitants of Jerusalem, observing the partial destruction and exile, concluded that they were the divinely favored "true Israel," deserving sole possession of the Promised Land, while viewing the exiles as divinely rejected and "far from the Lord." This self-righteous pronouncement was born of spiritual pride and a superficial understanding of God's covenant, confusing physical presence in Jerusalem with spiritual purity and divine election. This verse is crucial as it prepares the reader for God's subsequent, compassionate message of hope and restoration specifically directed at the "exiles," reassuring them that He Himself would be a "little sanctuary" to them in their land of dispersion, ultimately promising a return to the land and a new heart and spirit. It underscores that God's covenant promises are not nullified by exile but fulfilled through a restored, humble remnant.