Ezekiel 18 2

Ezekiel 18:2 kjv

What mean ye, that ye use this proverb concerning the land of Israel, saying, The fathers have eaten sour grapes, and the children's teeth are set on edge?

Ezekiel 18:2 nkjv

"What do you mean when you use this proverb concerning the land of Israel, saying: 'The fathers have eaten sour grapes, And the children's teeth are set on edge'?

Ezekiel 18:2 niv

"What do you people mean by quoting this proverb about the land of Israel: "?'The parents eat sour grapes, and the children's teeth are set on edge'?

Ezekiel 18:2 esv

"What do you mean by repeating this proverb concerning the land of Israel, 'The fathers have eaten sour grapes, and the children's teeth are set on edge'?

Ezekiel 18:2 nlt

"Why do you quote this proverb concerning the land of Israel: 'The parents have eaten sour grapes, but their children's mouths pucker at the taste'?

Ezekiel 18 verses

Ezekiel 18 2 Meaning

Ezekiel 18:2 is a rhetorical question posed by the Lord God through the prophet Ezekiel, challenging a popular proverb circulating among the Israelite exiles in Babylon. The proverb, "The fathers eat sour grapes, and the children’s teeth are set on edge," claimed that the current generation was suffering due to the sins of their ancestors. God emphatically rejects this fatalistic belief, signaling a profound theological shift towards emphasizing individual accountability and righteousness, refuting the notion that the exiles were innocently bearing the burden of previous generations' transgressions without any personal culpability.

Ezekiel 18 2 Context

Ezekiel chapter 18 stands as a pivotal text refuting the pervasive fatalism and blame-shifting prevalent among the Judean exiles in Babylon. Following the destruction of Jerusalem in 586 BCE, many of the remaining Judeans, both in exile and back in the devastated homeland, rationalized their plight by citing the proverb about sour grapes. This proverb suggested that their suffering was solely due to the sins of their ancestors, such as Manasseh (2 Kgs 21), implying they themselves were innocent victims. This perspective fostered a spirit of despair, a lack of personal responsibility, and a resistance to repentance. Ezekiel's ministry (active from c. 593-571 BCE) directly confronted this theological error, emphasizing that the present generation was being judged for its own persistent idolatry and disobedience, not merely inheriting the guilt of the past. The chapter then lays out three illustrative cases (righteous man, wicked man, righteous man turning wicked, wicked man turning righteous) to solidify the doctrine of individual moral accountability before God, offering hope for salvation through personal repentance.

Ezekiel 18 2 Word analysis

• "What do you mean": Transliteration: mah lakem (מַה לָּכֶם). Literally "What is to you?" or "What do you have?" This interrogative phrase conveys strong disapproval, challenging the validity and purpose of their saying the proverb. It's a direct, almost confrontational, divine rebuke of their theological misconception.
• "by repeating": The Hebrew does not contain "repeating" explicitly. The phrase mah lakem antem moshlim et ha-mashal ha-zeh (מַה לָּכֶם אַתֶּם מֹשְׁלִים אֶת־הַמָּשָׁל הַזֶּה) is better rendered "What is it to you, that you are using/reciting this proverb...". It indicates an ongoing practice of quoting or using the proverb.
• "this proverb": Transliteration: ha-mashal ha-zeh (הַמָּשָׁל הַזֶּה). Mashal means a parable, adage, or proverbial saying. It often encapsulates a widely accepted piece of popular wisdom. Here, it refers to a well-known, yet misleading, saying that distorted the truth of God's justice. God's challenge isn't against proverbs in general but against the specific false wisdom embodied in this one.
• "concerning the land of Israel": Transliteration: ʾal ʾadmat Yisraʾel (עַל־אַדְמַת יִשְׂרָאֵל). This phrase grounds the proverb in the physical and historical context of the people's suffering. Their current predicament – the desolation of the land and their exile from it – was being misinterpreted through this proverb.
• "saying": Hebrew: leʾmor (לֵאמֹר). Standard introductory particle for quoting speech, introducing the proverb itself.
• "The fathers": Transliteration: haʾavot (הָאָבוֹת). Refers to the preceding generations of Israelites, especially those whose persistent idolatry and disobedience ultimately led to the nation's judgment and exile.
• "eat": Transliteration: ʾoklin (אֹכְלִים). Present participle, indicating ongoing action. Figuratively, "to partake of" or "experience the consequences of."
• "sour grapes": Transliteration: bosēr (בֹּסֶר). Refers to unripe, sour grapes. This vivid metaphor symbolizes the unpleasant and bitter fruit of sin, suggesting consequences that are inherently displeasing.
• "and the children’s": Transliteration: weshinnē banim (וְשִׁנֵּי בָנִים). Literally, "and teeth of sons." "Children" refers to the current generation, the exiles.
• "teeth are set on edge": Transliteration: tiqhēynāh (תִקְהֶ֙ינָה֙). From the root qāhāh, meaning "to be dull," "blunted," or "set on edge." This describes the tingling, sensitive, uncomfortable sensation in teeth caused by eating unripe fruit. Symbolically, it signifies the painful consequences, the suffering endured by the exiles.

Words-group by words-group analysis:

• "What do you mean by repeating this proverb": This initial clause is a divine challenge. It is not an inquiry seeking information, but an indictment of their use of this particular proverb. God is demanding an explanation for their misplaced theological justification. It's a precursor to divine refutation.
• "concerning the land of Israel": This phrase highlights the immediate and relevant context. The suffering described in the proverb directly pertains to the nation's desolation and the people's exile from their homeland, linking the spiritual condition to their physical reality.
• "'The fathers eat sour grapes, and the children’s teeth are set on edge'": This well-known proverb is presented in its entirety. It embodies the erroneous belief that the current generation's suffering is a direct, unavoidable, and perhaps innocent, result of their ancestors' sins, removing the need for personal reflection or repentance. The imagery of sour grapes causing teeth to ache vividly conveys the idea of a painful consequence passed down. The core polemic of Ezekiel 18 is aimed directly at nullifying the truth claim of this proverb.

Ezekiel 18 2 Bonus section

• The message in Ezekiel 18:2-4 is revolutionary within Old Testament prophecy, working alongside Jeremiah 31:29-30 to emphasize a shift from primarily corporate responsibility, prevalent in earlier covenant understandings (where the nation as a whole suffered for collective sin), to a stronger focus on individual accountability for one's own sin. This did not nullify the idea of the consequences of sin extending over generations, but it clarified that individual judgment before God is based on personal righteousness or wickedness.
• This theological clarification was crucial for the exiles, as it transformed a message of deterministic suffering into one of hope, personal choice, and the possibility of individual salvation and renewal even within the dire national circumstances. It moved them from resignation to a call for repentance.
• The proverb fostered a deterministic worldview. God, through Ezekiel, directly confronts and shatters this determinism, asserting His character as a just God who deals with individuals on the basis of their current choices, making space for repentance and transformation.

Ezekiel 18 2 Commentary

Ezekiel 18:2 serves as the emphatic introduction to God's profound discourse on individual accountability. The prevailing proverb "The fathers eat sour grapes, and the children’s teeth are set on edge" had become a common excuse among the exiles, providing a theological shield against self-blame. It fostered a mindset where they viewed themselves as passive victims of historical sin, not active participants in their nation's downfall. This belief bred despair, stifled repentance, and obstructed spiritual renewal, as it implied no matter how righteous an individual might be, they would still suffer for the past. God's challenge, "What do you mean by repeating this proverb?" is a divine rejection of such fatalism and moral irresponsibility. He is not just questioning its veracity but its continued, self-serving application. The subsequent verses in Ezekiel 18 systematically dismantle this proverb, asserting that each soul is accountable for its own actions, death is the consequence of personal sin, and repentance always offers a path to life, irrespective of ancestral guilt. This reorientation of justice, while not completely negating the concept of corporate consequence (e.g., Exod 20:5 refers to generations hating God, thus participating in the father's sins), critically emphasizes that ultimate spiritual destiny is determined by individual choice and obedience in the present. This radical clarification offered hope and a call to personal transformation.

• Practical Usage Example: When faced with blaming current struggles entirely on past family traumas or generational curses, without acknowledging personal choices or need for change, remember God's rebuke here. It encourages taking responsibility for one's actions.