Ezekiel-20-1-22
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Tanakh versions:
Throughout this
site I use any of the following three versions of the Tanakh: 1. “Jewish Publication Society” (JPS-1917), 2. “Mechon-Mamre.org” (MEC), and 3. “Sefaria.org”
(SEF), three brilliant versions!
Colour coded details of our beloved TaNaKh:
1. Torah = History & Law, 2. Nevi’im = The Prophets. 3. *Ketuvim = all other Writings.
*The Ketuvim - Includes, Poetical
books - Psalms, Proverbs, Job, the Megillot, or Scrolls - Song of Solomon, Ruth, Lamentations
of Jeremiah, Ecclesiastes, and Esther, prophecy of Daniel, and
history of Ezra, Nehemiah, and Chronicles I & II.
Please Note: Some alterations or
(additions) have been made relating to ‘Names’ and ‘Attributes’ of אֱלֹהִים - Elohim, having been corrected like it once
was pre the “Masoretic Text”.
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Remember the following
truth from our beloved Torah!
“Ye shall NOT ADD TO THE WORD which
I command you, NEITHER SHALL YE DIMINISH FROM IT, that ye may keep the commandments of יְהוָה
אֱלֹהֵיכֶם - the LORD your Eloleichem,
which I command you”. Davarim - Deuteronomy 4:2. (JPS-1917).
However, sadly both priests and rabbis broke אֱלֹהִים - Elohim’s command’s and made countless alterations,
please just check Tehillim - Psalm 53,
where they removed the sacred Name of יְהוָה - the LORD seven times, and
replaced it with אֱלֹהִים in Hebrew as well as God in the English translation.
Myself having been an archaeologist in the past, I have seen a partial piece of
this Tehillim in
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“Yechezkel - Ezekiel Chapter 20:1-22”
Part One..
With Rabbi, Dr. Reuven Ben Avraham-Goossens, PhD.
This chapter marks a critical
moment in Ezekiel’s prophecy (approx. 591 BCE). A group of elders comes to seek
a word from יְהוָה- the LORD, but instead of a comforting oracle, אֱלֹהִים
- Elohim (God) provides a devastating historical “review”. He recounts
This study being Part One: focuses on the
roots of this rebellion in
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Below is the full ‘Text’ of Ezekiel
Chapter 20, Verses 1 to 22 together with ‘Explanations’: (JPS-1917 version of the Tanakh).
Verse 1: “And it came
to pass in the seventh year, in the fifth month, the tenth day of the month, that certain of the elders of
Explanation: The specific date shows this occurred
about two years before the final siege of
Verse 2: “Then came
the word of יְהוָה - the LORD unto me, saying”,
Explanation: אֱלֹהִים - Elohim immediately interrupts the elders’ silent
expectation by speaking through His prophet.
Verse 3: “Son of man,
speak unto the elders of
Explanation: אֱלֹהִים - Elohim refuses to be “consulted” like a local oracle.
He sees the idolatry in their hearts and declares that since they have not
listened to His existing laws, He will not give them new revelations.
Verse 4: “Wilt thou
judge them, son of man, wilt thou judge them? cause them
to know the abominations of their fathers:”
Explanation: The repetition “Wilt thou judge them?” is
a rhetorical command. Ezekiel is tasked with acting as a prosecutor, laying out
the historical evidence of
Verse 5: “And say
unto them, Thus saith אֱלֹהִים יְהוָה - the LORD
Elohim; In the day when I chose Israel,
and lifted up mine hand unto the seed of the house of Jacob, and made myself
known unto them in the land of Egypt, when I lifted up mine hand unto them,
saying, I am יְהוָה
אֱלֹהֵיכֶם - the LORD your Eloheychem (God);”
Explanation: “Lifting the hand” refers to a solemn
oath. אֱלֹהִים - Elohim reminds them that the relationship began with
His choice and His promise while they were still slaves.
Verse 6: “In the day
that I lifted up mine hand unto them, to bring them forth of the land of Egypt
into a land that I had espied for them, flowing with “Milk and Honey”, which is
the glory of all lands:”
Explanation: אֱלֹהִים - Elohim describes the Promised Land not just as a
territory, but as the “glory” (Tzevi) of all lands,
the very best of the earth, chosen specifically for them.
Verse 7: “Then said I unto them, cast ye away every man the abominations of his
eyes, and defile not yourselves with the idols of
Explanation: This reveals a detail not explicitly
stated in Exodus: even while in
Verse 8: “But they
rebelled against me, and would not hearken unto me: they did not every man cast
away the abominations of their eyes, neither did they forsake the idols of
Explanation: The rebellion started early. Even before
the Exodus, the people’s hearts were divided, provoking אֱלֹהִים - Elohim’s justice.
Verse 9: “But I wrought
for my Name's sake, that it should not be polluted before the heathen, among
whom they were, in whose sight I made myself known unto them, in bringing them
forth out of the
Explanation: This is a key theme in Ezekiel: “For
My Name’s Sake”. אֱלֹהִים - Elohim saved
Verse 10: “Wherefore I
caused them to go forth out of the
Explanation: The physical rescue was completed despite
their spiritual hesitation.
Verse 11: “And I gave
them my statutes, and shewed them my
judgments, which if a man do, he shall even live in them”.
Explanation: The Law was intended to be a source of
life and vitality, not a burden. To “live in them” means to experience a life
of blessing and communion with אֱלֹהִים - Elohim.
Verse 12: “Moreover
also I gave them my Sabbaths, to be a sign between me and them, that they might know that I am יְהוָה - the LORD that sanctify them”.
Explanation: The Sabbath is singled out as the “sign”
of the covenant. It is the weekly reminder that
Verse 13: “But the
house of
Explanation: Even after the miracles of the Exodus,
the “wilderness generation” sadly at large rejected the Law. Despising the
Sabbath was seen as a rejection of אֱלֹהִים - Elohim’s Sovereignty.
Verse 14: “But I
wrought for my Name’s sake, that it should not be polluted before the heathen,
in whose sight I brought them out”.
Explanation: Again, אֱלֹהִים - Elohim stays His hand of total destruction to prevent
the nations from saying He was unable to bring His people into the land.
Verse 15: “Yet also I
lifted up my hand unto them in the wilderness that I would not bring them into
the land which I had given them”.
Explanation: While He did not destroy the nation
entirely, He swore that that specific generation would die in the desert.
Verse 16: “Because
they despised my judgments... for their heart went after their idols”.
Explanation: The root cause of their legal disobedience
was a heart-level attachment to false gods.
Verse 17: “Nevertheless
mine eye spared them from destroying them, neither
did I make an end of them in the wilderness”.
Explanation: Mercy triumphed over total consumption.
Verse 18: “But I said
unto their children in the wilderness, Walk ye not in the statutes of your
fathers...”
Explanation: אֱלֹהִים - Elohim appeals to the next generation, warning them
not to repeat the mistakes of their parents.
Verse 19: “I am יְהוָה
אֱלֹהֵיכֶם - the LORD your Eloheychem; walk in My statutes, and keep My judgments, and do them”.
Explanation: A renewal of the call to obedience based
on His identity as their אֱלֹהִים - Elohim.
*Verse 20: “And hallow
My Sabbaths; and they shall be a sign between me and you, that ye may know
that I am יְהוָה
אֱלֹהֵיכֶם - the LORD your Eloheychem.
Explanation: The Sabbath
remains the litmus test of the relationship.
Verse 21: “Notwithstanding
the children rebelled against me... they polluted My Sabbaths: then I
said, I would pour out my fury upon them...”
Explanation: Tragically, the second generation proved
to be as stubborn as the first. The cycle of rebellion sadly continued, except
for those who were righteous.
Verse 22: “Nevertheless
I withdrew mine hand, and wrought for my Name’s sake, that it should not be
polluted in the sight of the heathen, in whose sight I brought them forth”.
Explanation: For the third time in this passage, אֱלֹהִים - Elohim’s concern
for His “Name”. His character and Holiness prevents the total annihilation of
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My Closing Message:
This first half of
the chapter is a sobering reminder that אֱלֹהִים
- Elohim’s
grace is often tied to His own reputation. He is a אֱלֹהִים
- Elohim who keeps His side of the Covenant even when we falter.
It teaches us that our actions reflect upon the Name of the Almighty in the eyes
of the world. Even in our weakness, He sustains us “for His Name’s sake”.
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Remember what אֱלֹהִים - Elohim, blessed be He, said the following via
several of our prophets...
“Return unto Me, and I will return unto you, saith צְבָאוֹת- יְהוָה- the LORD of
hosts”. Mal’a’chi -
Malachi 3:7. (JPS).
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“The More Torah, the More Life”,
For Elohim is the One who
gave us our ... “Life!”
May the שָׁלוֹם - Shalom = Peace of צְבָאוֹת- יְהוָה= the LORD of hosts, be with you, and
please always uphold our blessed שַׁבָּת - Shabbat, as well as the מוֹעֲדִים - Mo’a’dim -
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food and drinks, etc!
שָׁלוֹם
עֲלֵיכֶם - Shalom Aleichem - Peace be with
you!
Rabbi, Dr. Reuven Ben Avraham-Goossens, PhD.
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