Ezekiel 18 6

Ezekiel 18:6 kjv

And hath not eaten upon the mountains, neither hath lifted up his eyes to the idols of the house of Israel, neither hath defiled his neighbour's wife, neither hath come near to a menstruous woman,

Ezekiel 18:6 nkjv

If he has not eaten on the mountains, Nor lifted up his eyes to the idols of the house of Israel, Nor defiled his neighbor's wife, Nor approached a woman during her impurity;

Ezekiel 18:6 niv

He does not eat at the mountain shrines or look to the idols of Israel. He does not defile his neighbor's wife or have sexual relations with a woman during her period.

Ezekiel 18:6 esv

if he does not eat upon the mountains or lift up his eyes to the idols of the house of Israel, does not defile his neighbor's wife or approach a woman in her time of menstrual impurity,

Ezekiel 18:6 nlt

He does not feast in the mountains before Israel's idols or worship them. He does not commit adultery or have intercourse with a woman during her menstrual period.

Ezekiel 18 verses

Ezekiel 18 6 Meaning

Ezekiel 18:6 outlines key aspects of a righteous person's conduct, directly contrasting with the wicked. It emphasizes strict adherence to God's laws concerning idolatry and sexual purity. This verse details specific prohibitions, portraying a person who does not participate in pagan worship associated with "high places," avoids the idolatry prevalent in Israel, refrains from adultery, and respects the purity laws related to a woman's menstrual cycle. Each point reflects fundamental aspects of covenant fidelity.

Ezekiel 18 6 Context

Ezekiel chapter 18 directly addresses a common proverb circulating among the Israelite exiles: "The fathers have eaten sour grapes, and the children's teeth are set on edge" (Ez 18:2). This proverb expressed their fatalistic belief that they were suffering for the sins of their ancestors, specifically those who had rebelled against God before the exile. In response, God, through Ezekiel, powerfully refutes this notion, declaring the principle of individual accountability: "The soul who sins shall die" (Ez 18:4). The chapter then proceeds to illustrate what a righteous person is (Ez 18:5-9), what a wicked son of a righteous father is (Ez 18:10-13), and what a righteous son of a wicked father is (Ez 18:14-17). Verse 6 specifically lists prohibitions defining the behavior of the righteous individual first described in verse 5, serving as concrete examples of living according to God's covenant in contrast to the pervasive sin that led to their exile. Historically, the exiles struggled with understanding God's justice, and Ezekiel's message offered both correction and hope, asserting that true righteousness, not inherited guilt, determined one's fate.

Ezekiel 18 6 Word analysis

• he: Refers to the "righteous man" (’îš tsaddîq) introduced in Ezekiel 18:5. This immediate personal pronoun highlights the individual focus of the chapter, shifting away from a corporate or generational view of sin and punishment. It sets the stage for a personal, accountable relationship with God.
• has not eaten: (lo’ akhal) - This phrase emphasizes abstinence from a particular activity. "Eating" here is often linked with participation in sacrificial meals, a common ritual in ancient Near Eastern religions, including illicit pagan cults. To not eat signifies non-participation and separation from these practices.
  • upon the mountains: (‘al-heharim) - Mountains or "high places" (bamot) were frequently sites of pagan worship in ancient Israel and surrounding cultures. These elevated locations were thought to be closer to deities. The specific mention points to the renunciation of forbidden religious practices, which were often fertility rites or idolatrous sacrifices. It signifies a complete rejection of Baal worship, Asherah poles, and other foreign deities often revered on such heights, as well as unauthorized worship of Yahweh.
• nor lifted up his eyes: (ve‘einav lo’ nasa’) - Literally, "and his eyes not lifted." This phrase denotes an active turning away or deliberate avoidance of temptation or an object of worship. It implies conscious intent not to engage with idolatry, not merely passive disinterest. It signifies reverence for God by not even glancing towards other deities.
• to the idols: (el-gilluley) - This Hebrew term gillulim (often translated as "idols") is a pejorative term used frequently by Ezekiel. It is thought to derive from a root meaning "to roll," perhaps referring to logs or stones, or "dung/feces." Its derogatory nature underscores God's utter contempt for these false deities and the Israelite practice of bowing to them, effectively calling them worthless and disgusting. It highlights a polemic against the defilement of Israel's covenant relationship through their widespread adoption of foreign gods.
  • of the house of Israel: (beit Yisrael) - This specific identification emphasizes that the idolatry described was not just generic paganism, but the particular apostasy that had taken root within God's covenant people. It directly addresses Israel's unique and grievous sin against the exclusive covenant with Yahweh, violating the first commandment.
• nor defiled: (lo’ timme’) - "Defiled" or "polluted." This word speaks of making something impure, typically morally or ritually unclean. Here, it signifies a direct transgression against a person and God's law.
  • his neighbor's wife: (eshet re‘ehu) - This is a clear reference to the prohibition against adultery, a fundamental violation of the seventh commandment (Ex 20:14; Deut 5:18). Adultery was seen as a grave sin against both the individual and the covenant community, undermining social trust and purity. It's a key aspect of social righteousness.
• nor approached: (lo’ yiqqarav) - This term signifies not drawing near, often in a sexual context. It refers to refraining from sexual contact.
  • a woman in her impurity: (be nîddātāh) - Niddah refers to the state of ritual impurity during a woman's menstrual period (Lev 15:19-24). The prohibition against approaching a woman in niddah (Lev 18:19; 20:18) was a purity law, distinct from but often grouped with other sexual prohibitions. It served to uphold physical and ritual cleanliness, and perhaps also to safeguard women's well-being and delineate appropriate sexual boundaries, ensuring respect for the human body and God's ordinances.

Ezekiel 18 6 Bonus section

The list of prohibited behaviors in Ezekiel 18:6 (and indeed the entire passage of verses 5-9) aligns closely with fundamental commandments and statutes found in the Pentateuch, particularly Exodus and Leviticus. This shows that the standard of righteousness being articulated is not new but is firmly rooted in the established Mosaic Law given at Sinai. The prophet is not introducing new moral principles but reaffirming and applying existing ones in the context of the exile, specifically against the false belief that people were passively subject to ancestral sin. The clarity and directness of these prohibitions make the concept of personal responsibility undeniable. Each prohibition targets specific areas where Israel had egregiously failed, hence the current judgment upon them. This verse sets the ethical standard that distinguishes the truly righteous individual whose "life he lives" (Ez 18:9).

Ezekiel 18 6 Commentary

Ezekiel 18:6 acts as a litmus test for true righteousness within the Old Covenant framework. It moves beyond superficial religious observance to highlight concrete, visible acts of faithfulness. By rejecting eating on the mountains and casting eyes on Israel's detestable idols, the righteous person publicly disavows the prevalent syncretism and polytheism that plagued Israel, demonstrating unwavering loyalty to Yahweh alone. The use of "gillulim," meaning "dung-gods," powerfully conveys God's disdain for these objects. Furthermore, the inclusion of not defiling a neighbor's wife and not approaching a woman in her impurity showcases integrity in personal and sexual ethics, underscoring adherence to the Mosaic Law's requirements for social purity and sexual conduct (7th commandment and purity laws concerning menstruation). These actions are not arbitrary rules but reflections of a heart fully devoted to God's covenant, marked by purity, justice, and singular worship, in direct contrast to the idolatry and moral decay that defined much of Israel's history leading to the exile. The verse succinctly defines an individual living in righteousness and obedience to God’s clearly revealed will.