Eze 24:1 | KD | STEP | On the day on which the king of Babylon commenced the siege and blockade of Jerusalem, this event was revealed by God to Ezekiel on the Chaboras ( and ); and he was commanded to predict to the people through the medium of a parable the fate of the city and its inhabitants ( ). God then foretold to him the death of his own wife, and commanded him to show no sign of mourning on account of it. His wife died the following evening, and he did as he was commanded. When he was asked by the people the reason of this, he explained to them, that what he was doing was symbolical of the way in which they were to act when Jerusalem fell ( ). The fall would be announced to the prophet by a fugitive, and then he would no longer remain mute, but would speak to the people again ( ). - Apart, therefore, from the last three verses, this chapter contains two words of God, the first of which unfolds in a parable the approaching calamities, and the result of the siege of Jerusalem by the Chaldeans ( ); whilst the second typifies by means of a sign the pain and mourning of Israel, namely, of the exiles at the destruction of the city with its sanctuary and its inhabitants. These two words of God, being connected together by their contents, were addressed to the prophet on the same day, and that, as the introduction ( and ) expressly observes, the day on which the siege of Jerusalem by the king of Babylon began. And the word of Jehovah came to me in the ninth year, in the tenth month, on the tenth of the month, saying, Eze 24:2. Son of man, write for thyself the name of the day, this same day! The king of Babylon has fallen upon Jerusalem this same day. - The date given, namely, the tenth day of the tenth month of the ninth year after the carrying away of Jehoiachin ( ), or what is the same thing, of the reign of Zedekiah, who was appointed king in his stead, is mentioned in ; , and 2Ki 25:1, as the day on which Nebuchadnezzar blockaded the city of Jerusalem by throwing up a rampart; and after the captivity this day was still kept as a fast-day in consequence (Zec 8:19). What was thus taking place at Jerusalem was revealed to Ezekiel on the Chaboras the very same day; and he was instructed to announce it to the exiles, “that they and the besieged might learn both from the time and the result, that the destruction of the city was not to be ascribed to chance or to the power of the Babylonians, but to the will of Him who had long ago foretold that, on account of the wickedness of the inhabitants, the city would be burned with fire; and that Ezekiel was a true prophet, because even when in Babylon, which was at so great a distance, he had known and had publicly announced the state of Jerusalem.” The definite character of this prediction cannot be changed into a vaticinium post eventum , either by arbitrary explanations of the words, or by the unfounded hypothesis proposed by Hitzig, that the day was not set down in this definite form till after the event. - Writing the name of the day is equivalent to making a note of the day. The reason for this is given in , namely, because Nebuchadnezzar had fallen upon Jerusalem on that very day. סמך signifies to support, hold up (his hand); and hence both here and in the meaning to press violently upon anything. The rendering “to draw near,” which has been forced upon the word from the Syriac (Ges., Winer, and others), cannot be sustained.

‏ Ezekiel 24:1

On the day on which the king of Babylon commenced the siege and blockade of Jerusalem, this event was revealed by God to Ezekiel on the Chaboras (Eze 24:1 and Eze 24:2); and he was commanded to predict to the people through the medium of a parable the fate of the city and its inhabitants (Eze 24:3-14). God then foretold to him the death of his own wife, and commanded him to show no sign of mourning on account of it. His wife died the following evening, and he did as he was commanded. When he was asked by the people the reason of this, he explained to them, that what he was doing was symbolical of the way in which they were to act when Jerusalem fell (Eze 24:15-24). The fall would be announced to the prophet by a fugitive, and then he would no longer remain mute, but would speak to the people again (Eze 24:25-27). - Apart, therefore, from the last three verses, this chapter contains two words of God, the first of which unfolds in a parable the approaching calamities, and the result of the siege of Jerusalem by the Chaldeans (Eze 24:1-14); whilst the second typifies by means of a sign the pain and mourning of Israel, namely, of the exiles at the destruction of the city with its sanctuary and its inhabitants. These two words of God, being connected together by their contents, were addressed to the prophet on the same day, and that, as the introduction (Eze 24:1 and Eze 24:2) expressly observes, the day on which the siege of Jerusalem by the king of Babylon began.And the word of Jehovah came to me in the ninth year, in the tenth month, on the tenth of the month, saying, Eze 24:2. Son of man, write for thyself the name of the day, this same day! The king of Babylon has fallen upon Jerusalem this same day. - The date given, namely, the tenth day of the tenth month of the ninth year after the carrying away of Jehoiachin (Eze 1:2), or what is the same thing, of the reign of Zedekiah, who was appointed king in his stead, is mentioned in Jer 52:4; Jer 39:1, and 2Ki 25:1, as the day on which Nebuchadnezzar blockaded the city of Jerusalem by throwing up a rampart; and after the captivity this day was still kept as a fast-day in consequence (Zec 8:19). What was thus taking place at Jerusalem was revealed to Ezekiel on the Chaboras the very same day; and he was instructed to announce it to the exiles, “that they and the besieged might learn both from the time and the result, that the destruction of the city was not to be ascribed to chance or to the power of the Babylonians, but to the will of Him who had long ago foretold that, on account of the wickedness of the inhabitants, the city would be burned with fire; and that Ezekiel was a true prophet, because even when in Babylon, which was at so great a distance, he had known and had publicly announced the state of Jerusalem.” The definite character of this prediction cannot be changed into a vaticinium post eventum, either by arbitrary explanations of the words, or by the unfounded hypothesis proposed by Hitzig, that the day was not set down in this definite form till after the event. - Writing the name of the day is equivalent to making a note of the day. The reason for this is given in Eze 24:2, namely, because Nebuchadnezzar had fallen upon Jerusalem on that very day. סמך signifies to support, hold up (his hand); and hence both here and in Psa 88:8 the meaning to press violently upon anything. The rendering “to draw near,” which has been forced upon the word from the Syriac (Ges., Winer, and others), cannot be sustained.