Ezekiel 25 8

Ezekiel 25:8 kjv

Thus saith the Lord GOD; Because that Moab and Seir do say, Behold, the house of Judah is like unto all the heathen;

Ezekiel 25:8 nkjv

'Thus says the Lord GOD: "Because Moab and Seir say, 'Look! The house of Judah is like all the nations,'

Ezekiel 25:8 niv

"This is what the Sovereign LORD says: 'Because Moab and Seir said, "Look, Judah has become like all the other nations,"

Ezekiel 25:8 esv

"Thus says the Lord GOD: Because Moab and Seir said, 'Behold, the house of Judah is like all the other nations,'

Ezekiel 25:8 nlt

"This is what the Sovereign LORD says: Because the people of Moab have said that Judah is just like all the other nations,

Ezekiel 25 verses

Ezekiel 25 8 Meaning

This verse proclaims that Israel, specifically referring to the nation or kingdom, will become a ruin and a desolate place. The consequence is direct: because they have said "Aha!" against the sanctuary of God when it was profaned, and against the people of Israel when they were separated. This "Aha!" signifies a mocking and triumphant gloating over their misfortune.

Ezekiel 25 8 Context

This verse is part of Ezekiel's prophecy directed against the surrounding nations for their actions against Israel during and after the Babylonian conquest. Chapter 25 specifically addresses several nations: Ammon, Moab, Edom, and Philistia. Ezekiel 25:8 falls within the section concerning the judgment against Moab. Moab, along with other nations, rejoiced when Jerusalem and its temple were destroyed and mocked the Israelites. This verse highlights God's divine retribution for such enemy actions and attitudes towards His people and His sanctuary.

Ezekiel 25 8 Word Analysis

• "And" (וְ, ve): Conjunction, linking this prophecy to the preceding ones.
• "Israel" (יִשְׂרָאֵל, Yisrael): Refers to the entire nation or people of God, representing His covenant people.
• "shall surely" (הֵן, hen): A particle of affirmation, emphasizing the certainty of what follows. Often translated as "behold," indicating a strong declaration.
• "be" (לִהְיוֹת, liheyot): Infinitive of the verb "to be," indicating a state of becoming.
• "ruin" (מְשָׁמָה, meshammah): Noun meaning devastation, desolation, or a wasteland.
• "and" (וְ, ve): Conjunction.
• "a desolate place" (חָרְבָּה, khorbah): Noun meaning ruin, heap of ruins, or destruction. Reinforces the idea of utter devastation.
• "behold" (הֵן, hen): Again, a particle of affirmation, emphasizing the following cause.
• "because" (יַעַן, ya'an): Preposition indicating the reason for the judgment.
• "that" (כִּי, ki): Conjunction introducing the statement of what they did.
• "they said" (אָמְרוּ, amru): Verb, 3rd person masculine plural, past tense of "to say."
• "Aha!" (הוֹי, hoy): Interjection of pain, sorrow, or sometimes derision/triumph. In this context, it signifies a boastful "Aha!" or "Ha ha!" of derision and schadenfreude.
• "against" (עַל, al): Preposition indicating opposition or directed towards.
• "the sanctuary" (מִקְדַּשׁ, mikdash): Noun meaning sanctuary or holy place, referring to the Temple in Jerusalem.
• "of God" (אֱלֹהִים, Elohim): God, a plural form often used in a majestic or plural of excellence sense.
• "when" (בְּהִקָּדְשׁוֹ, behikkadesh-o): In its being profaned. The root is קדש (qadash) meaning "holy" or "consecrate." Here, "profaned" suggests its desecration or violation of its sanctity. The suffix "-o" refers back to the sanctuary.
• "and" (וְ, ve): Conjunction.
• "against" (עַל, al): Preposition.
• "the people" (עַם, am): Noun, "people" or "nation."
• "of Israel" (יִשְׂרָאֵל, Yisrael): People of Israel.
• "when" (בְּהִּתְפָּרְדָם, behitparded-am): When they were scattered or dispersed. The root is פרד (parad) meaning "to separate" or "divide." This refers to the dispersion of the people of Israel, particularly during the exile. The suffix "-am" refers to them (the people).

Group Analysis: The phrase "said, 'Aha!' against the sanctuary of God when it was profaned, and against the people of Israel when they were scattered" captures the hostile joy and gloating of the surrounding nations. They saw the destruction and dispersion of Israel as a sign of God's weakness or absence, an opportunity to exult over their enemy. This action is the direct cause for Israel itself becoming a desolate place, reflecting a divine justice where the approbrium heaped upon His people is turned back onto the perpetrators' own territory and existence.

Ezekiel 25 8 Bonus Section

The concept of a nation being judged with desolation for rejoicing over the misfortune of God's people echoes a broader theological principle. It illustrates that God is fiercely protective of His name and His covenant people. When His people suffer, and His name is, by extension, disparaged among the nations, God intervenes. The enemies' joy in Israel's suffering is portrayed as a direct affront to God's honor. This prophetic denouncement serves as a stern reminder to all nations that their attitudes and actions toward Israel have spiritual ramifications, reflecting their stance towards the God of Israel. The enemies' actions of gloating over Israel's exile and the destruction of the Temple reveal a deep-seated animosity not just towards a nation but towards the divine sovereignty that established and sustained that nation.

Ezekiel 25 8 Commentary

The judgment declared upon Israel in this verse, while spoken through the prophet Ezekiel, serves as a consequence for allowing the enemy (in this context, Moab and other nations) to "say Aha!" when the sanctuary was profaned and Israel scattered. This is not to say God blames Israel for the enemy's sin. Instead, it reflects the interconnectedness of God's dealings with His people and the nations around them. The desecration of the sanctuary and the scattering of God's people were indeed devastating events. The enemies' gleeful reaction to these events underscored their defiance towards God Himself and His chosen people. Therefore, their land will also face utter devastation. The prophetic message emphasizes that no nation can mock God's people or His sacred places without facing divine accountability. The ultimate security of Israel does not lie in their current circumstances but in God's sovereign plan.