Eze 6:8-10 | KD | STEP | The survivors shall go away into banishment amongst the heathen, and shall remember the word of the Lord that will have been fulfilled. - Eze 6:8. But I shall preserve a remnant, in that there shall be to you some who have escaped the sword among the nations, when he shall be dispersed among the lands. . And those of you who have escaped, will make mention of me among the nations whither they are led captive, when I have broken to me their whorish heart, which had departed from me, and their eyes, which went a whoring after their idols: and they shall loathe themselves because of the evil which they have done in reference to all their abominations. . And ye shall know that I am Jehovah. Not in vain have I spoken this evil to you. - הותיר, superstites facere , “to make or preserve survivors.” The connection with 'בּהיות וגו is analogous to the construction of הותיר, in the sense of “giving a superabundance,” with בּ rei , and , and is not to be rejected, with Ewald and Hitzig, as inadmissible. For בּהיות is supported by the old versions, and the change of והותרתּי into ודבּרתּי, which would have to be referred to , is in opposition to the twofold repetition of the וידאתּם כּי אן (וידעוּ), and , as this repetition shows that the thought in is different from that in 17, 21, not “they shall know that Jehovah has spoken,” but “they shall know that He who has done this is Jehovah, the God of Israel.” The preservation of a remnant will be shown in this, that they shall have some who have escaped the sword. הזּרותיכם is infin. Niph . with a plural form of the suffix, as occurs elsewhere only with the plural ending ות of nouns, while Ezekiel has extended it to the ות of the infinitive of ה''ל verbs; cf. , and Ewald, §259 b . The remembrance of Jehovah ( ) is the commencement of conversion to Him. אשׁר before נשׁבּרתּי is not to be connected as relative pronoun with לבּם, but is a conjunction, though not used conditionally, “if,” as in ; , and elsewhere, but of time, ὅτε, “when,” as and , and נשׁבּרתּי in the signification of the futur. exact . The Niphal נשׁבּר here is not to be taken as passive, but middle, sibi frangere , i.e., לבּם, poenitentiâ conterere animum eorum ut ad ipsum ( Deum ) redeant (Maurer, Hävernick). Besides the heart, the eyes also are mentioned, which God is to smite, as the external senses which allure the heart to whoredom. ונקטוּ corresponds to וזכרוּ at the beginning of the verse. קוּט, “the later form for קוּץ, “to feel a loathing,” Hiphil , “to be filled with loathing;” cf. with ב object ., “in (on) their פנים, faces,” i.e., their persons or themselves: so also in ; Eze 36:31. אל הרעות, in allusion to the evil things; 'לכל־תועב, in reference to all their abominations. This fruit, which is produced by chastisement, namely, that he idolaters are inspired with loathing for themselves, and led to the knowledge of Jehovah, will furnish the proof that God has not spoken in vain.

‏ Ezekiel 6:8-10

The survivors shall go away into banishment amongst the heathen, and shall remember the word of the Lord that will have been fulfilled. - Eze 6:8. But I shall preserve a remnant, in that there shall be to you some who have escaped the sword among the nations, when he shall be dispersed among the lands. Eze 6:9 . And those of you who have escaped, will make mention of me among the nations whither they are led captive, when I have broken to me their whorish heart, which had departed from me, and their eyes, which went a whoring after their idols: and they shall loathe themselves because of the evil which they have done in reference to all their abominations. Eze 6:10 . And ye shall know that I am Jehovah. Not in vain have I spoken this evil to you. - הותיר, superstites facere, “to make or preserve survivors.” The connection with 'בּהיות וגו is analogous to the construction of הותיר, in the sense of “giving a superabundance,” with בּ rei, Deu 28:11 and Deu 30:9, and is not to be rejected, with Ewald and Hitzig, as inadmissible. For בּהיות is supported by the old versions, and the change of והותרתּי into ודבּרתּי, which would have to be referred to Eze 6:7, is in opposition to the twofold repetition of the וידאתּם כּי אן (וידעוּ), Eze 6:10 and Eze 6:14, as this repetition shows that the thought in Eze 6:7 is different from that in 17, 21, not “they shall know that Jehovah has spoken,” but “they shall know that He who has done this is Jehovah, the God of Israel.” The preservation of a remnant will be shown in this, that they shall have some who have escaped the sword. הזּרותיכם is infin. Niph. with a plural form of the suffix, as occurs elsewhere only with the plural ending ות of nouns, while Ezekiel has extended it to the ות of the infinitive of ה''ל verbs; cf. Eze 16:31, and Ewald, §259 b. The remembrance of Jehovah (Eze 6:9) is the commencement of conversion to Him. אשׁר before נשׁבּרתּי is not to be connected as relative pronoun with לבּם, but is a conjunction, though not used conditionally, “if,” as in Lev 4:22; Deu 11:27, and elsewhere, but of time, ὅτε, “when,” as Deu 11:6 and 2Ch 35:20, and נשׁבּרתּי in the signification of the futur. exact. The Niphal נשׁבּר here is not to be taken as passive, but middle, sibi frangere, i.e., לבּם, poenitentiâ conterere animum eorum ut ad ipsum (Deum) redeant (Maurer, Hävernick). Besides the heart, the eyes also are mentioned, which God is to smite, as the external senses which allure the heart to whoredom. ונקטוּ corresponds to וזכרוּ at the beginning of the verse. קוּט, “the later form for קוּץ, “to feel a loathing,” Hiphil, “to be filled with loathing;” cf. Job 10:1 with ב object., “in (on) their פנים, faces,” i.e., their persons or themselves: so also in Eze 20:43; Eze 36:31. אל הרעות, in allusion to the evil things; 'לכל־תועב, in reference to all their abominations. This fruit, which is produced by chastisement, namely, that he idolaters are inspired with loathing for themselves, and led to the knowledge of Jehovah, will furnish the proof that God has not spoken in vain.