Eze 36:29 | KD | STEP | The Lord will richly bless, multiply, and glorify His people, when thus renewed and sanctified. - Eze 36:29. And I will save you from all your uncleannesses, and will call the corn, and multiply it, and no more bring famine upon you; Eze 36:30. But I will multiply the fruit of the tree and the produce of the field, so that ye will no more bear the reproach of famine among the nations. Eze 36:31. But ye will remember your evil ways, and your deeds which were not good, and will loathe yourselves on account of your iniquities and your abominations. Eze 36:32. Not for your sake do I this, is the saying of the Lord Jehovah, be this known to you; be ye ashamed and blush for your ways, O house of Israel! Eze 36:33. Thus saith the Lord Jehovah, In the day when I shall cleanse you from all your iniquities, I will make the cities inhabited, and the ruins shall be built, Eze 36:34. And the devastated land shall be tilled instead of being a desert before the eyes of every one who passed by. Eze 36:35. And men will say, This land, which was laid waste, has become like the garden of Eden, and the desolate and ruined cities are fortified and inhabited. Eze 36:36. And the nations, which have been left round about you, shall know that I Jehovah build up that which is destroyed, and plant that which is laid waste. I, Jehovah, have said it, and do it. Eze 36:37. Thus saith the Lord Jehovah, I will still let myself be sought by the house of Israel in this, to do it for them; I will multiply them, like a flock, in men; Eze 36:38. Like a flock of holy sacrifices, like the flock of Jerusalem on its feast-days, so shall the desolate cities be full of flocks of men; and they shall know that I am Jehovah. - The words 'הושׁעתּי , I help or save you from all your uncleannesses, cannot be understood as relating to their purification from the former uncleannesses; for they have already been cleansed from these, according to Eze 36:25. The טמאות can only be such defilements as are still possible even after the renewing of the people; and הושׁע, to help, means to guard them against any further recurrence of such defilements (cf. ), and not to deliver them from the consequences of their former pollutions. But if God preserves His people from these, there is no longer any occasion for a fresh suspension of judgments over them, and God can bestow His blessing upon the sanctified nation without reserve. It is in this way that the further promises are appended; and, first of all, in and , a promise that He will bless them with an abundant crop of fruits, both of the orchard and the field. “I call to the corn,” i.e., I cause it to come or grow, so that famine will occur no more (for the fact, compare ). In consequence of this blessing, Israel will blush with shame at the thought of its former sins, and will loathe itself for those abominations ( ); compare , where the same thought has already occurred. To this, after repeating what has been said before in , namely, that God is not doing all this for the sake of the Israelites themselves, the prophet appends the admonition to be ashamed of their conduct, i.e., to repent, which is so far inserted appropriately in the promise, that the promise itself is meant to entice Israel to repent and return to God. Then, secondly, in two strophes introduced with 'כּה אמר יי, the promise is still further expanded. In , the prophet shows how the devastated land is to be restored and rebuilt, and to become a paradise; and in and , how the people are to be blessed through a large increase in their numbers. Both of these strophes are simply a further elaboration of the promise contained in -12. הושׁיב, causative of ישׁב, to cause to be inhabited, to populate, as in Isa 54:3. לעיני כּל־עובר, as in Eze 5:14. The subject to ואמרוּ in is, “those who pass by.” For the comparison to the garden of Eden, see Eze 31:9. בּצוּרות is a circumstantial word belonging to ישׁבוּ: they shall be inhabited as fortified cities, that is to say, shall afford to their inhabitants the security of fortresses, from which there is no fear of their being expelled. In the expression, “the heathen nations which shall be left round about you,” presupposes that at the time of Israel’s redemption the judgment will have fallen upon the heathen (compare with ), so that only a remnant of them will be still in existence; and this remnant will recognise the work of Jehovah in the restoration of Israel. This recognition, however, does not involve the conversion of the heathen to Jehovah, but is simply preparatory to it. For the fact itself, compare Eze 17:24. הדּרשׁ, to let oneself be asked or entreated, as in Eze 14:3. זאת, with regard to this, is explained by לעשׂות . What God will do follows in 'ארבּה ותו. God will multiply His people to such an extent, that they will resemble the flock of lambs, sheep, and goats brought to Jerusalem to sacrifice upon the feast days. Compare , where Josiah is said to have given to the people thirty thousand lambs and goats for the feast of the passover. כּצּאן אדם does not mean, like a flock of men. אדם cannot be a genitive dependent upon צאן, on account of the article in כּצּאן, but belongs to ארבּה, either as a supplementary apposition to אותם, or as a second object, so that ארבּה would be construed with a double accusative, after the analogy of verbs of plenty, to multiply them in men. Kliefoth’s rendering,, “I will multiply them, so that they shall be the flock of men” (of mankind), is grammatically untenable. צאן קדשׁים, a flock of holy beasts, i.e., of sacrificial lambs. The flock of Jerusalem is the flock brought to Jerusalem at the yearly feasts, when the male population of the land came to the sanctuary ( ): So shall the desolate cities be filled again with flocks of men (compare Mic 2:12).

‏ Ezekiel 36:29

The Lord will richly bless, multiply, and glorify His people, when thus renewed and sanctified. - Eze 36:29. And I will save you from all your uncleannesses, and will call the corn, and multiply it, and no more bring famine upon you; Eze 36:30. But I will multiply the fruit of the tree and the produce of the field, so that ye will no more bear the reproach of famine among the nations. Eze 36:31. But ye will remember your evil ways, and your deeds which were not good, and will loathe yourselves on account of your iniquities and your abominations. Eze 36:32. Not for your sake do I this, is the saying of the Lord Jehovah, be this known to you; be ye ashamed and blush for your ways, O house of Israel! Eze 36:33. Thus saith the Lord Jehovah, In the day when I shall cleanse you from all your iniquities, I will make the cities inhabited, and the ruins shall be built, Eze 36:34. And the devastated land shall be tilled instead of being a desert before the eyes of every one who passed by. Eze 36:35. And men will say, This land, which was laid waste, has become like the garden of Eden, and the desolate and ruined cities are fortified and inhabited. Eze 36:36. And the nations, which have been left round about you, shall know that I Jehovah build up that which is destroyed, and plant that which is laid waste. I, Jehovah, have said it, and do it. Eze 36:37. Thus saith the Lord Jehovah, I will still let myself be sought by the house of Israel in this, to do it for them; I will multiply them, like a flock, in men; Eze 36:38. Like a flock of holy sacrifices, like the flock of Jerusalem on its feast-days, so shall the desolate cities be full of flocks of men; and they shall know that I am Jehovah. - The words 'הושׁעתּי , I help or save you from all your uncleannesses, cannot be understood as relating to their purification from the former uncleannesses; for they have already been cleansed from these, according to Eze 36:25. The טמאות can only be such defilements as are still possible even after the renewing of the people; and הושׁע, to help, means to guard them against any further recurrence of such defilements (cf. Eze 37:23), and not to deliver them from the consequences of their former pollutions. But if God preserves His people from these, there is no longer any occasion for a fresh suspension of judgments over them, and God can bestow His blessing upon the sanctified nation without reserve. It is in this way that the further promises are appended; and, first of all, in Eze 36:29 and Eze 36:30, a promise that He will bless them with an abundant crop of fruits, both of the orchard and the field. “I call to the corn,” i.e., I cause it to come or grow, so that famine will occur no more (for the fact, compare Eze 34:29).

In consequence of this blessing, Israel will blush with shame at the thought of its former sins, and will loathe itself for those abominations (Eze 36:31); compare Eze 20:43, where the same thought has already occurred. To this, after repeating what has been said before in Eze 36:22, namely, that God is not doing all this for the sake of the Israelites themselves, the prophet appends the admonition to be ashamed of their conduct, i.e., to repent, which is so far inserted appropriately in the promise, that the promise itself is meant to entice Israel to repent and return to God. Then, secondly, in two strophes introduced with 'כּה אמר יי, the promise is still further expanded. In Eze 36:33-36, the prophet shows how the devastated land is to be restored and rebuilt, and to become a paradise; and in Eze 36:37 and Eze 36:38, how the people are to be blessed through a large increase in their numbers. Both of these strophes are simply a further elaboration of the promise contained in Eze 36:9-12. הושׁיב, causative of ישׁב, to cause to be inhabited, to populate, as in Isa 54:3. לעיני כּל־עובר, as in Eze 5:14. The subject to ואמרוּ in Eze 36:35 is, “those who pass by.” For the comparison to the garden of Eden, see Eze 31:9. בּצוּרות is a circumstantial word belonging to ישׁבוּ: they shall be inhabited as fortified cities, that is to say, shall afford to their inhabitants the security of fortresses, from which there is no fear of their being expelled. In Eze 36:36 the expression, “the heathen nations which shall be left round about you,” presupposes that at the time of Israel’s redemption the judgment will have fallen upon the heathen (compare Eze 30:3 with Eze 29:21), so that only a remnant of them will be still in existence; and this remnant will recognise the work of Jehovah in the restoration of Israel. This recognition, however, does not involve the conversion of the heathen to Jehovah, but is simply preparatory to it. For the fact itself, compare Eze 17:24. הדּרשׁ, to let oneself be asked or entreated, as in Eze 14:3. זאת, with regard to this, is explained by לעשׂות . What God will do follows in 'ארבּה ותו. God will multiply His people to such an extent, that they will resemble the flock of lambs, sheep, and goats brought to Jerusalem to sacrifice upon the feast days. Compare 2Ch 35:7, where Josiah is said to have given to the people thirty thousand lambs and goats for the feast of the passover. כּצּאן אדם does not mean, like a flock of men. אדם cannot be a genitive dependent upon צאן, on account of the article in כּצּאן, but belongs to ארבּה, either as a supplementary apposition to אותם, or as a second object, so that ארבּה would be construed with a double accusative, after the analogy of verbs of plenty, to multiply them in men. Kliefoth’s rendering,, “I will multiply them, so that they shall be the flock of men” (of mankind), is grammatically untenable. צאן קדשׁים, a flock of holy beasts, i.e., of sacrificial lambs. The flock of Jerusalem is the flock brought to Jerusalem at the yearly feasts, when the male population of the land came to the sanctuary (Deu 16:16): So shall the desolate cities be filled again with flocks of men (compare Mic 2:12).