Ezekiel 22 29

Ezekiel 22:29 kjv

The people of the land have used oppression, and exercised robbery, and have vexed the poor and needy: yea, they have oppressed the stranger wrongfully.

Ezekiel 22:29 nkjv

The people of the land have used oppressions, committed robbery, and mistreated the poor and needy; and they wrongfully oppress the stranger.

Ezekiel 22:29 niv

The people of the land practice extortion and commit robbery; they oppress the poor and needy and mistreat the foreigner, denying them justice.

Ezekiel 22:29 esv

The people of the land have practiced extortion and committed robbery. They have oppressed the poor and needy, and have extorted from the sojourner without justice.

Ezekiel 22:29 nlt

Even common people oppress the poor, rob the needy, and deprive foreigners of justice.

Ezekiel 22 verses

Ezekiel 22 29 Meaning

Ezekiel 22:29 describes the pervasive moral decay among the general populace in Jerusalem. It charges "the people of the land" with widespread exploitation and unjust acquisition, specifically targeting the most vulnerable members of society—the poor, the needy, and the resident foreigners—by means of extortion, robbery, and systemic oppression, all done with a complete disregard for righteousness and legal principles. This verse highlights the deep societal corruption that permeated every level, not just the leadership, contributing to God's judgment upon the city.

Ezekiel 22 29 Context

Ezekiel chapter 22 is a profound lament and prophetic indictment against Jerusalem, delivered just before its final destruction. God brings a legal case against the city, revealing the depth of its moral depravity. The chapter systematically details the sins of various societal strata: the princes (rulers) shed blood and committed injustices (vv. 6-12), the priests profaned sacred things and taught falsehoods (vv. 25-26), and the prophets practiced deceit for gain (vv. 27-28). Verse 29 then specifically turns to "the people of the land," signifying a comprehensive breakdown of moral order not limited to the elite, but pervading the entire population. This universal corruption underscores why Jerusalem justly deserved God's impending judgment of exile and destruction, as its society had utterly failed to uphold the Mosaic covenant's demands for justice and care for the vulnerable.

Ezekiel 22 29 Word analysis

• The people of the land (עַם הָאָרֶץ - `am ha'aretz): In this context, it refers broadly to the general populace, the common citizens or the land-owning class, distinguishing them from the rulers, priests, and prophets mentioned previously. It signifies that the sin and corruption permeated society from top to bottom, not merely resting with its leaders. This highlights the widespread nature of the moral collapse.
• have practiced extortion (עֹשֶׁק - `osheq): Derived from the root `ashaq, meaning to oppress, defraud, extort. It denotes wrongful gain acquired through unfair means, often by exploiting a position of power or leverage over another. It’s an act of taking what rightfully belongs to someone else by denying or withholding, rather than outright theft.
• and committed robbery (גֶּזֶל - gezel): Derived from the root gazal, meaning to plunder, rob, seize by force. This signifies a more direct and violent act of taking possession from someone else, in contrast to the more insidious nature of `osheq. The coupling of these terms shows a full spectrum of unjust acquisition, from cunning exploitation to overt violence.
• they have oppressed (עֹשְׁק֜וּ - `oshqu): A repetition of the same root `ashaq used for "extortion," emphasizing the continuous, active, and systematic nature of their oppressive actions. It implies burdening or crushing individuals through unjust demands and dealings.
• the poor (עָנִ֣י - `ani): Refers to those lacking financial resources, often in a state of humble dependence. Biblically, the poor were a special concern of God and were meant to be protected by the community and the Law.
• and needy (אֶבְי֗וֹן - 'evyon): A stronger term than `ani, signifying extreme poverty and destitution, often with the implication of begging or complete reliance on others. These were among the most vulnerable members of society.
• and have extorted (גָּזְל֣וּ - gazlu): A repetition of the root gazal for "robbery," reinforcing the direct and violent seizure of property or means from these vulnerable groups. The parallelism underscores the gravity and prevalence of these unjust acts.
• from the sojourner (גֵּ֔ר - ger): Refers to a resident alien, a foreigner living among the Israelites. According to Mosaic Law (e.g., Ex 22:21; Deut 10:18-19), the ger was explicitly protected and to be treated with justice, remembering Israel's own past as sojourners in Egypt. To oppress the ger was a profound violation of God's covenant.
• without justice (בְּלֹא מִשְׁפָּֽט - belo mishpat): This concluding phrase serves as a summary condemnation, indicating that all these acts were done utterly devoid of legal right, fairness, or righteous judgment. Mishpat encompasses not just judicial decisions but the broader concept of equity, righteousness, and order based on divine law. Their actions were an open defiance of God's righteous standards.

Words-group analysis:

• "The people of the land have practiced extortion and committed robbery": This phrase establishes the widespread criminal and exploitative nature of the populace's behavior. It's not isolated incidents but a pervasive cultural problem, highlighting their active engagement in systematic wrong-doing.
• "they have oppressed the poor and needy and have extorted from the sojourner": This part specifically identifies the victims. It reveals a targeted injustice against the most defenseless in society. This emphasis aligns with the covenantal emphasis on caring for vulnerable groups, indicating a profound rejection of divine mandate.
• "without justice": This final powerful descriptor underlines the complete absence of any moral or legal foundation for their actions. It marks their acts not as mere crimes, but as blatant defiance of divine law and equity, cementing the reasons for God's impending judgment.

Ezekiel 22 29 Bonus section

The repeated emphasis on various forms of `ashaq (oppress, extort) and gazal (rob, plunder) highlights not just isolated criminal acts but a deeply ingrained pattern of exploitation within the social fabric of Jerusalem. This societal-level sin demonstrates how a people's actions can entirely invert the covenant ideals of justice and mercy. Furthermore, the explicit targeting of the "sojourner" points to a profound neglect of Israel's own historical experience and God's explicit commands. Israel, having been sojourners in Egypt and saved by God, was specifically commanded to treat resident aliens justly (Ex 22:21). Their failure to do so, alongside oppressing their own poor and needy, indicates a complete disregard for both divine memory and divine command, sealing their fate.

Ezekiel 22 29 Commentary

Ezekiel 22:29 serves as a damning summary of the widespread moral corruption pervading Jerusalem’s common citizens, confirming that the spiritual disease infected every level of society. It's a stark contrast to the divine call for a just and righteous community (Mic 6:8). The specific sins—extortion and robbery—are not random acts but reflect systemic abuse. These practices systematically stripped the vulnerable of their meager resources, particularly the "poor, needy, and sojourner," categories the Mosaic Law repeatedly mandated to protect (Deut 24:14, Zec 7:10). The phrase "without justice" encapsulates the complete breakdown of moral and legal order. It signifies a society where fundamental fairness, given by God's Law, has been utterly abandoned, leading to oppression for personal gain. This collective moral failure from the top down and from the bottom up is why divine judgment was both inevitable and justified, emphasizing that true religion is never separate from practical righteousness and care for others (Jas 1:27).