Ezekiel 20 38

Ezekiel 20:38 kjv

And I will purge out from among you the rebels, and them that transgress against me: I will bring them forth out of the country where they sojourn, and they shall not enter into the land of Israel: and ye shall know that I am the LORD.

Ezekiel 20:38 nkjv

I will purge the rebels from among you, and those who transgress against Me; I will bring them out of the country where they dwell, but they shall not enter the land of Israel. Then you will know that I am the LORD.

Ezekiel 20:38 niv

I will purge you of those who revolt and rebel against me. Although I will bring them out of the land where they are living, yet they will not enter the land of Israel. Then you will know that I am the LORD.

Ezekiel 20:38 esv

I will purge out the rebels from among you, and those who transgress against me. I will bring them out of the land where they sojourn, but they shall not enter the land of Israel. Then you will know that I am the LORD.

Ezekiel 20:38 nlt

I will purge you of all those who rebel and revolt against me. I will bring them out of the countries where they are in exile, but they will never enter the land of Israel. Then you will know that I am the LORD.

Ezekiel 20 verses

Ezekiel 20 38 Meaning

This verse signifies a profound turning point for Israel. It marks a transition from God's judgment and scatteredness due to their iniquity to a future restoration and sanctification in the land of Israel. God declares He will "bring you out from the peoples," re-gather them from their dispersion among nations, and "gather you out of the countries wherein ye are scattered." This re-gathering is not merely physical but also spiritual, as He will then contend with them "face to face," implying a direct and personal confrontation with their sin to bring about purification. Finally, the verse promises that His "Spirit" will be put into them, signifying internal transformation and a renewed relationship with God.

Ezekiel 20 38 Context

Ezekiel 20 is a powerful chapter detailing God's enduring covenant with Israel despite their persistent rebellion and idolatry. The prophet recounts Israel's history, highlighting their defilement in Egypt, their apostasy in the wilderness, and their ongoing disobedience even after entering the Promised Land. God pronounces judgment, emphasizing that His holiness is profaned through their actions and that He will discipline them with His hand. However, the chapter culminates in a shift from judgment to a promise of future restoration and redemption. Verse 38 is the pivotal point in this transition, marking the moment God's discipline leads to their purification and a renewed relationship. Historically, Israel had been scattered among the nations due to their disobedience, particularly in the Babylonian exile, which serves as the immediate backdrop for this prophecy of re-gathering and purification.

Ezekiel 20 38 Word Analysis

• ve-hotz-a’ti (וְהוֹצֵאתִי): From the root "yatsa" (יָצָא), meaning "to go out," "to come forth," "to bring out." In this context, it's the Hiphil (causative) imperfect, signifying "and I will bring out." This highlights God's active role in removing His people from their dispersion.
• chem (כֶּם): A plural suffix, "you." Refers to the collective nation of Israel.
• mit-toch (מִתּוֹךְ): "From the midst of," "from within." Emphasizes leaving completely from among the nations.
• ha-a-mim (הָעַמִּים): "The peoples," "the nations." The gentile nations surrounding and containing Israel.
• ve-ka-va-tzi (וְקִבַּצְתִּי): From the root "qavats" (קָבַץ), meaning "to gather," "to collect," "to assemble." Hiphil imperfect, "and I will gather." God's intentional act of bringing His scattered people together.
• min-ha-ar-tzo-tam (מִן־הָאֲרָצוֹת): "From the lands." Further specification of the dispersion among the nations.
• asher (אֲשֶׁר): "In which," "where." Relative pronoun.
• nik-ba-tsim (נִקְבְּצוּ): Niphal perfect of "qavats." "Are gathered." Implies a passive reception of the gathering, though the active "I will gather" precedes it.
• ve-he-ve-ti (וַהֲבֵאוֹתִי): From the root "bo" (בֹּא), meaning "to come in," "to go in." Hiphil imperfect, "and I will bring." Conveys leading them into their land.
• el (אֶל): "To," "unto." Indicates the destination.
• adamat (אַדְמַת): "The soil of," "the land of." Refers specifically to the land of Israel.
• yis-ra-el (יִשְׂרָאֵל): The name of the covenant people.
• vek-kiv-cha-ti (וְכִבַּצְתִּי): From the root "kavats" (כָּבַץ), meaning "to contract," "to gather in." Similar to the previous "qavats" but suggesting a drawing together inward. Some understand it as a stronger form of gathering.
• o-tchem (אֹתְכֶם): "You" (direct object).
• el (אֶל): "To," "unto."
• goro-lei (גּוּרְלֵי): From "goral" (גּוֹרָל), "lot," "inheritance." Refers to the ancestral lands and divisions.
• shifcha (שִׁפְחָה): The same word from verse 37. Potentially interpreted here as "refuse" or "that which is cast aside" in the sense of being disciplined. However, a more likely understanding in conjunction with other texts refers to being judged or chastised. The action is against "the flock," implying divine judgment is exercised over them.
• ki-da-var (כְּדְבַר): "According to the word," "as the word." Signifies that God's actions are in accordance with His decrees and promises.
• na-a-mi (נְאֻמִ) – From "im-rah" (אִמְרָה) or "dabar" (דָּבָר), meaning "word," "utterance." "My saying," "my promise." This connects God's future actions to His spoken word.
• yi-qach (יִקַּח): From "laqach" (לָקַח), meaning "to take." Niphal imperfect, "will be taken." Referring to how God will "take them," which is by their cleansing and purification. This can be understood as God takes them into His favor.
• et-nach (אֶתְנַח): A specific group or segment. It could refer to "those whom I have separated," or "those appointed for judgment." Some interpret it as meaning the remainder, those few who remain pure or those who have been sanctified. It's debated but often seen in the context of the remnant that undergoes purging. The sense is often about how God deals with His people in separation.
• uv-ra-i-ti (וּבְרֵיתִי): From "berith" (בְּרִית), "covenant." "And my covenant." This signifies the renewed relationship.
• pa-ne-lem (פָּנִים): "Face."
• el-pa-ne-chem (אֶל־פְּנֵיכֶם): "To your faces." Suggests a direct, open confrontation and relationship, not veiled or hidden.
• sh-fo-tzi (שָׁפָט): "Judge." The verb "shaphat" (שָׁפַט) implies bringing to judgment, dispensing justice, and making things right. Here it's used in the sense of God contending with them directly.
• a-choo (אַחוּ): From "achov" (אָחוּ), which has the meaning of brotherhood or unity. Some connect it to a Hebrew root for "making atonement" or "purifying." Another interpretation connects it to "making firm" or "establishing." Given the context of cleansing, it leans towards purification and settlement, making them whole. Some commentators see it as "deal justly," but given the previous verses about judgment, "purify" or "settle matters with" seems more fitting.
• et-han-tchan (אֶת־הָרִשְׁעָה): "The wickedness," "the iniquity." The moral corruption of the people.
• mintoch (מִתּוֹךְ): "From within."
• hachen (הֶכְנִיס): From "keneh" (כָּנָה), meaning "to set upright," "to make firm," "to bring into possession." Some associate it with settling or putting to rights. It often relates to acquiring land. However, the context implies God introduces them to their land under His purified covenant. Some link it to "taking a root" or "being settled." The emphasis is on God causing them to possess their land properly, purified from sin. The Hiphil of a verb suggesting settling or taking possession.
• huchem (הָכֹן): "The bringing," "the settling," "the proper habitation." It implies the act of establishing them securely in their land after the judgment.
• vi-ra-kha-ti (וּרְבַצְתִּי): From "ra-bats" (רָבַץ), meaning "to lie down," "to crouch," "to settle down." Hiphil imperfect, "and I will cause (them) to settle," "cause to lie down." This signifies a state of rest and security after their trials.
• ru-chiy (רוּחִי): "My Spirit." Refers to the Holy Spirit.
• u-na-ta-ti (וּנְתַתִּי): From "na-than" (נָתַן), "to give." Hiphil imperfect, "and I will give." God's gracious bestowing of His Spirit.
• b-co-rem (בְּקִרְבְּכֶם): "In your midst," "within you." Indicates an indwelling presence.
• ve-ha-lach-tem (וְהִלַּכְתֶּם): From "halak" (הָלַךְ), "to walk." Hiphil imperfect, "and you shall walk." The consequence of the Spirit's indwelling is obedient living.
• u-mish-pa-tai (וּמִשְׁפָּטַי): From "mish-pat" (מִשְׁפָּט), "judgment," "ordinance," "statute." "And my statutes." The commands of God.
• tish-mo-roo (תִּשְׁמְרוּ): From "shamar" (שָׁמַר), "to guard," "to keep," "to observe." "You shall keep." Obedient adherence to God's commands.
• u-ma-a-siy (וּמַעֲשַׂי): From "ma-aseh" (מַעֲשֶׂה), "deed," "work." "And my works." This is less clear and is debated. Some scholars believe it's a scribal emendation and may have originally referred to the practice of their abominations or possibly God's works in a redemptive sense. A strong reading is that they will do God's works as commanded, or obey God's actions/decrees. The Masoretic text reads "and you shall do my ordinances."
• ta-a-soou (תַּעֲשׂוּ): From "asah" (עָשָׂה), "to do," "to make." "You shall do." Obedience in practice.

Words Grouped:

• Gathering and Bringing Back: "ve-hotza-ati chem min-ha-amim" (And I will bring you out from the peoples), "ve-kavats-ti min-ha-artzotam" (and gather you out of the countries wherein ye are scattered). This forms a core promise of physical restoration from exile and dispersion.
• Contention and Purification: "ve-heve-ti el-admat yisrael" (and will bring you into the land of Israel), and then the subsequent dealing with their iniquity through God's face-to-face contention. This implies a purifying judgment. "Vek-kiv-chati o-them el-goro-lei" refers to how God will gather them unto their lots. The "shifcha" implies God's active judgmental dealings over them.
• New Covenant and Transformation: "ve-nutati ru-chi b-qir-bechem" (and I will put my Spirit within you), and "vehilaktem ve-mish-pa-tai tish-mo-ruu ve-ma-a-siy ta-a-soo" (and you shall walk in my statutes and you shall keep my judgments and do them). This highlights the inward work of the Spirit leading to outward obedience and adherence to God's ways. The "B-rit-i" (My covenant) signifies the re-establishment of their relationship with God through this process.

Ezekiel 20 38 Bonus Section

The verse outlines a process that is foundational to understanding God's redemptive plan for Israel. The "face to face" contention speaks of God’s intimate engagement in bringing about this cleansing, removing the barrier of sin that separated Him from His people. This directness is a testament to His faithfulness to the covenant. The phrase "my Spirit will I put within you" is a crucial precursor to the New Covenant prophesied in Jeremiah 31 and realized in the New Testament, where the indwelling Spirit empowers believers for righteous living. The reference to "doing my ordinances" implies that the new internal disposition will manifest in tangible obedience. Some interpretations highlight that this regathering and sanctification will have a salvific impact not just for Israel but for the surrounding nations as well, fulfilling God's broader redemptive purposes.

Ezekiel 20 38 Commentary

Ezekiel 20:38 vividly paints a future for Israel characterized by divine intervention. God orchestrates a twofold action: physical re-gathering and spiritual purification. This is not an automatic salvation but a process initiated by God and involving a direct encounter with their sinfulness, leading to a transformation empowered by His Spirit. The verse underscores the continuity of God's covenant, which, despite Israel's failures, ultimately leads to their re-establishment in their land and in right relationship with Him. The outpouring of God's Spirit into them signifies a fundamental change from external observance to internal transformation, enabling true obedience.