Ezekiel 11:6

Translation
King James Version
Ye have multiplied your slain in this city, and ye have filled the streets thereof with the slain.
Ask
KJV (with Strong's)
Ye have multiplied H7235 your slain H2491 in this city H5892, and ye have filled H4390 the streets H2351 thereof with the slain H2491.
Ask
Complete Jewish Bible
You have killed many in this city, you have filled its streets with the dead."
Ask
Berean Standard Bible
You have multiplied those you killed in this city and filled its streets with the dead.
Ask
American Standard Version
Ye have multiplied your slain in this city, and ye have filled the streets thereof with the slain.
Ask
World English Bible Messianic
You have multiplied your slain in this city, and you have filled its streets with the slain.
Ask
Geneva Bible (1599)
Many haue ye murthered in this citie, and ye haue filled the streets thereof with the slaine.
Ask
Young's Literal Translation
Ye multiplied your wounded in this city, And filled its out-places with the wounded.
Ask
See also
Ezekiel 7:23Ezekiel 22:2Ezekiel 22:6Isaiah 1:15Ezekiel 22:9Ezekiel 22:12Ezekiel 22:27
In the KJVVerse 20,662 of 31,102

Study This Verse

SUMMARY

Ezekiel 11:6 delivers a searing divine indictment against the corrupt leaders of Jerusalem, accusing them of widespread violence and injustice within the city. The verse vividly portrays a city saturated with victims, a direct consequence of the rulers' oppressive actions, thereby justifying the impending judgment and destruction that God is about to unleash upon Jerusalem for its profound moral decay and covenantal infidelity.

CONTEXT

  • Literary Context: This verse is situated within a profound visionary experience granted to Ezekiel while he was among the exiles in Babylon. Following the disturbing revelations of idolatrous abominations witnessed in the Temple in Ezekiel 8, the prophet's vision in Ezekiel 11 shifts focus to the city's corrupt leadership. The princes of Jerusalem, explicitly identified in Ezekiel 11:1-2, are depicted as arrogant and self-assured, believing Jerusalem to be an impenetrable "pot" protecting its inhabitants from the fires of judgment. However, God reinterprets their metaphor, declaring that the "slain" within the city are indeed the "meat" in the pot, but they are victims of the leaders' internal corruption and violence, not protected residents. This reinterpretation sets the immediate stage for the severe judgment announced against them, culminating in the departure of God's glory from the Temple in Ezekiel 10:18-19, symbolizing His abandonment of the city to its fate.
  • Historical & Cultural Context: At the time of this prophecy (early 6th century BCE, specifically after the first Babylonian deportation in 597 BCE), Jerusalem was under immense geopolitical pressure from the rising Babylonian Empire. Despite the exiling of King Jehoiachin and many prominent citizens, the remaining inhabitants and their leaders in Jerusalem harbored a false sense of security, relying on precarious political alliances and the presence of the Temple as a magical charm against invasion. Culturally, the leaders (princes, elders, judges) were divinely mandated by Mosaic Law to uphold justice, protect the vulnerable, and ensure righteousness within the community. However, they had egregiously perverted their roles, engaging in bribery, extortion, oppression, and even judicial murder to maintain their power and wealth. The "slain" in Ezekiel 11:6 are thus not primarily casualties of external warfare but rather victims of internal strife, judicial corruption, and the systemic violence perpetrated by the ruling elite against their own people, reflecting a profound societal and spiritual decay that violated the covenant relationship with Yahweh.
  • Key Themes: Ezekiel 11:6 powerfully underscores several critical themes prevalent throughout the book of Ezekiel. Firstly, it highlights the pervasive corruption of leadership, demonstrating how those entrusted with sacred authority had become agents of oppression, leading to the moral decay and ultimate downfall of the nation. Secondly, it emphasizes the theme of divine judgment as a righteous and inevitable response to unrepentant sin; the widespread violence and injustice serve as irrefutable evidence necessitating God's intervention. Thirdly, the verse contributes to the theme of God's holiness and justice, revealing that He cannot tolerate such flagrant disregard for human life and covenantal obligations within His chosen city. Finally, it foreshadows the inevitability of Jerusalem's destruction, presenting the city not as a secure sanctuary but as a place where the innocent have been slaughtered by their own rulers, making its desolation a just consequence of its iniquity. This grim reality sets the stage for the later promises of restoration and a new covenant in Ezekiel 36, but only after the full measure of judgment has been poured out.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • multiplied (Hebrew, râbâh', H7235): Meaning to increase (in whatever respect), to make great, or multiply. In this context, it signifies an overwhelming and continuous increase in the number of victims. It's not merely that some people were killed, but that the acts of violence and injustice were so frequent and extensive that the number of "slain" had grown exponentially, indicating a systemic and pervasive problem rather than isolated incidents. This verb emphasizes the leaders' active role in perpetuating this bloodshed.
  • slain (Hebrew, châlâl', H2491): Meaning pierced (especially to death) or figuratively, polluted. While often referring to casualties of war, in this prophetic context, it carries the strong connotation of those unjustly murdered or victims of internal strife and violence. The term implies a desecration of life, emphasizing that these deaths were not honorable or accidental, but rather a result of the leaders' corrupt and profaning actions, rendering the city itself ritually defiled.
  • filled (Hebrew, mâlêʼ', H4390): Meaning to fill or (intransitively) be full of. This word conveys the idea of saturation or complete occupancy. The streets were not merely populated with victims; they were literally "filled" to capacity, creating a grotesque and horrifying scene. This hyperbole underscores the sheer volume of bloodshed and the extent to which the city had become a graveyard due to the leaders' wickedness, leaving no room for doubt about the extent of their depravity.

Verse Breakdown

  • "Ye have multiplied your slain in this city": This clause serves as a direct, scathing accusation leveled by God, through Ezekiel, against the leaders of Jerusalem. The "ye" refers specifically to the princes and elders who held power, as identified in Ezekiel 11:1. The phrase "multiplied your slain" indicates that these leaders were directly responsible for a vast and escalating number of deaths, not through legitimate warfare, but through oppression, judicial corruption, and violent acts against their own people. It speaks to a pervasive culture of injustice and a profound disregard for human life within the very heart of the holy city, a place meant to be a beacon of righteousness.
  • "and ye have filled the streets thereof with the slain": This second clause amplifies the first, using vivid and horrifying imagery to emphasize the horrific scale of the bloodshed. The "streets" (Hebrew: chûwts) refer to the public thoroughfares and open spaces of the city, implying that the violence was not hidden but openly rampant and visible to all. The repetition of "with the slain" underscores the overwhelming number of victims, suggesting that the city had become a charnel house, a testament to the leaders' depravity and the pervasive nature of their destructive influence. This imagery serves to powerfully justify God's impending judgment, as the city's moral decay had reached an unbearable and publicly evident point.

Literary Devices

Ezekiel 11:6 employs several powerful literary devices to convey its stark and condemning message. The most prominent is Repetition of the word "slain" (Hebrew: châlâl) in both clauses ("multiplied your slain... filled the streets thereof with the slain"), which serves to emphasize the central horror of the verse: the sheer volume of dead bodies and the pervasive nature of the violence. This repetition also reinforces the direct culpability of the leaders. Hyperbole is powerfully evident in the phrases "multiplied your slain" and "filled the streets thereof," which exaggerate the numbers to underscore the overwhelming and pervasive nature of the violence. While not literally every street might have been filled with corpses, the language conveys a sense of saturation and an unbearable level of bloodshed, intensifying the prophetic message. This verse also functions as a direct Indictment or legal charge, typical of prophetic speech, where God, through His prophet, formally accuses the guilty parties and lays out the grounds for His impending judgment. The vivid imagery and direct accusation create a strong sense of Pathos, evoking horror, disgust, and a profound sense of injustice at the leaders' actions and the resulting suffering of the innocent.

THEOLOGICAL AND THEMATIC CONNECTIONS

Ezekiel 11:6 stands as a stark testament to the profound consequences of corrupt leadership and societal injustice, echoing a consistent biblical theme that God holds those in power accountable for their stewardship. The multiplication of the "slain" due to the leaders' actions demonstrates a perversion of justice and a profound disregard for the sanctity of life, which are direct affronts to God's character and His covenantal demands. This verse highlights that true righteousness is not merely about ritualistic observance but about upholding justice, protecting the vulnerable, and valuing human life, especially within the covenant community. When a society, particularly its leadership, descends into such pervasive violence and oppression, it invites divine judgment, as God's holiness and justice cannot tolerate unbridled wickedness. The scene painted is one of a city ripe for destruction, its moral fabric utterly shredded by the very hands meant to protect it, illustrating the principle that sin, especially systemic injustice, inevitably leads to ruin.

REFLECTION AND APPLICATION

Ezekiel 11:6 serves as a timeless and sobering mirror for any society, reminding us that the health and well-being of a community are inextricably linked to the integrity of its leadership and the unwavering pursuit of justice. The "slain" in the streets of Jerusalem represent the victims of systemic oppression, corruption, and the abuse of power. For us today, this verse challenges us to consider where "slain" might exist in our own communities—not always physical deaths, but perhaps the crushed spirits, lost opportunities, or marginalized lives resulting from unjust systems, economic disparities, or unrighteous governance. It calls believers to a prophetic posture, to speak truth to power, to advocate for the vulnerable, and to actively work towards justice and righteousness in every sphere of influence. It also reminds us that true authority, whether in government, business, or the church, is a sacred trust meant for service and protection, not for self-enrichment or oppression. Our responsibility is to pray for righteous leaders, to hold them accountable through lawful means, and to embody the justice and compassion of God in our daily lives, recognizing that our actions contribute to the moral landscape of our world.

Questions for Reflection

  • In what ways might "slain" manifest in our modern cities or communities, beyond physical death, due to injustice or corruption?
  • How can individuals and the church actively challenge and resist systems of oppression or unrighteous leadership today, reflecting God's heart for justice?
  • What is my personal responsibility in promoting justice and valuing human life, in light of God's clear indictment against those who cause harm?

FAQ

Who are the "slain" mentioned in Ezekiel 11:6, and why were they killed?

Answer: The "slain" (Hebrew: châlâl) in Ezekiel 11:6 refer primarily to the victims of the corrupt leaders of Jerusalem, not necessarily casualties of war. These were people who had been unjustly killed, murdered, or subjected to fatal oppression and violence by the city's princes and elders. The immediate context of Ezekiel 11:1-3 indicates that the leaders were abusing their power to exploit and harm their own people, filling the city with bloodshed and injustice. This widespread internal violence and judicial murder was a major reason for God's impending judgment on Jerusalem, as it represented a profound breach of covenant and a perversion of justice.

What does it mean that the leaders "multiplied" and "filled the streets" with the slain?

Answer: The terms "multiplied" (Hebrew: râbâh) and "filled" (Hebrew: mâlêʼ) are used to convey the immense scale and pervasive nature of the violence perpetrated by Jerusalem's leaders. "Multiplied" suggests a continuous and escalating pattern of killings, indicating that this was not an isolated incident but a systemic problem of oppression and judicial murder. "Filled the streets" (Hebrew: chûwts) is a hyperbole emphasizing that the bloodshed was so extensive it seemed to saturate the public spaces of the city. This vivid imagery underscores the profound moral decay and the horrific consequences of the leaders' actions, demonstrating that the city had become a place of rampant injustice and death, making its desolation a just consequence.

CHRIST-CENTERED FULFILLMENT

Ezekiel 11:6, with its stark depiction of a city filled with the "slain" due to corrupt leadership, finds its ultimate resolution and reversal in the person and work of Jesus Christ. The pervasive violence and injustice described in Ezekiel highlight humanity's desperate need for a righteous King and a new heart, themes that are profoundly fulfilled in the New Covenant. While Jerusalem's leaders multiplied death through oppression, Christ, the true King of Israel and the Good Shepherd, came not to destroy but to give life, and give it abundantly (John 10:10). He is the one who, through His own sacrificial death on the cross, took upon Himself the ultimate consequence of human sin and violence, becoming the Lamb of God who takes away the sin of the world (John 1:29). Unlike the oppressive rulers who filled the streets with the slain of others, Jesus's sacrifice cleanses us from all unrighteousness, offering forgiveness and reconciliation, and establishing a kingdom founded on righteousness and peace. Furthermore, the promise in Ezekiel 11:19 of God giving His people "one heart" and a "new spirit" is realized through the indwelling of the Holy Spirit, made possible by Christ's finished work. Through Him, God's people are transformed from within, empowered to live righteously and pursue justice, building a kingdom where violence is replaced by peace and oppression by righteousness, ultimately culminating in the new heavens and new earth where there will be no more death or crying (Revelation 21:4).

Copy as

Commentary on Ezekiel 11 verses 1–13

We have here,

I. The great security of the prince's of Jerusalem, notwithstanding the judgements of God that were upon them, The prophet was brought, in vision, to the gate of the temple where these princes sat in council upon the present arduous affairs of the city: The Spirit lifted me up, and brought me to the east gate of the Lord's house, and behold twenty-five men were there. See how obsequious the prophet was to the Spirit's orders and how observant of all the discoveries that were made to him. It should seem, these twenty-five men were not the same with those twenty-five whom we saw at the door of the temple, worshipping towards the east (Eze 8:16); those seen to have been priests or Levites, for they were between the porch and the altar, but these were princes sitting in the gate of the Lord's house, to try causes (Jer 26:10), and they are here charged, not with corruptions in worship, but with mal-administration in the government; two of them are named, because they were the most active leading men, and perhaps because the prophet knew them, though he had been some years absent - Pelatiah and Jaazaniah, not that mentioned Eze 8:11, for he was the son of Shaphan, this is the son of Azur. Some tell us that Jerusalem was divided into twenty-four wards, and that these were the governors or aldermen of those wards, with their mayor or president. Now observe, 1. The general character which God gives of these men to the prophet (Eze 11:2): "These are the men that devise mischief; under pretence of concerting measures for the public safety they harden people in their sins, and take off their fear of God's judgements which they are threatened with by the prophets; they gave wicked counsel in this city, counselling them to restrain and silence the prophets, to rebel against the king of Babylon, and to resolve upon holding the city out to the last extremity." Note, It is bad with a people when the things that belong to their peace are hidden from the eyes of those who are entrusted with their counsels. And, when mischief is done, God knows at whose door to lay it, and, in the day of discovery and recompence, will be sure to lay it at the right door, and will say, These are the men that devised it, though they are great men, and pass for wise men, and must not now be contradicted or controlled. 2. The particular charge exhibited against them in proof of this character. They are indicted for words spoken at their council-board, which he that stands in the congregation of the mighty would take cognizance of (Eze 11:3); they said to this effect, "It is not near; the destruction of our city, that has been so often threatened by the prophets, is not near, not so near as they talk of." They are conscious to themselves of such an enmity to reformation that they cannot but conclude it will come at last; but they have such an opinion of God's patience (though they have long abused it) that they are willing to hope it will not come this great while. Note, Where Satan cannot persuade men to look upon the judgement to come as a thing doubtful and uncertain, yet he gains his point by persuading them to look upon it as a thing at a distance, so that it loses its force: if it be sure, yet it is not near; whereas, in truth, the Judge stands before the door. Now, if the destruction is not near, they conclude, Let us build houses; let us count upon a continuance, for this city is the caldron and we are the flesh. This seems to be a proverbial expression, signifying no more than this, "We are as safe in this city as flesh in a boiling pot; the walls of the city shall be to us as walls of brass, and shall receive no more damage from the besiegers about it than the cauldron does from the fire under it. Those that think to force us out of our city into captivity shall find it to be as much at their peril as it would be to take the flesh out of a boiling pot with their hands." This appears to be the meaning of it, by the answer God gives to it (Eze 11:9): "I will bring you out of the midst of the city, where you think yourselves safe, and then it will appear (Eze 11:11) that this is not your caldron, neither are you the flesh." Perhaps it has a particular reference to the flesh of the peace-offerings, which it was so great an offence for the priests themselves to take out of the caldron while it was in seething (as we find Sa1 2:13, Sa1 2:14), and then it intimates that they were the more secure because Jerusalem was the holy city, and they thought themselves a holy people in it, not to be meddled with. Some think this was a banter upon Jeremiah, who in one of his first visions saw Jerusalem represented by a seething pot, Jer 1:13. "Now," say they, in a way of jest and ridicule, "if it be a seething pot, we are as the flesh in it, and who dares meddle with us?" Thus they continued mocking the messengers of the Lord, even while they suffered for so doing; but be you not mockers, lest your bands be made strong. Those hearts are indeed which are made more secure by those words of God which were designed for warning to them.

II. The method taken to awaken them out of their security. One would think that the providences of God which related to them were enough to startle them; but, to help them to understand and improve those, the word of God is sent to them to give them warning (Eze 11:4): Therefore prophesy against them, and try to undeceive them; prophesy, O son of man! upon these dead and dry bones. Note, The greatest kindness ministers can do to secure sinners is to preach against them, and to show them their misery and danger, though they are ever so unwilling to see them. We then act most for them when we appear most against them. But the prophet, being at a loss what to say to men that were hardened in sin, and that bade defiance to the judgments of God, the Spirit of the Lord fell upon him, to make him full of power and courage, and said unto him, Speak. Note, When sinners are flattering themselves into their own ruin it is time to speak, and to tell them that they shall have no peace if they go on. Ministers are sometimes so bashful and timorous, and so much at a loss, that they must be put on to speak, and to speak boldly. But he that commands the prophet to speak gives him instructions what to say; and he must address himself to them as the house of Israel (Eze 11:5), for not the princes only, but all the people, were concerned to know the truth of their cause, to know the worst of it. They are the house of Israel, and therefore the God of Israel is concerned, in kindness to them, to give them warning; and they are concerned in duty to him to take the warning. And what is it that the must say to them in God's name? 1. Let them know that the God of heaven takes notice of the vain confidences with which they support themselves (Eze 11:5): "I know the things which come into your minds every one of them, what secret reasons you have for these resolutions, and what you aim at in putting so good a face upon a matter you know to be bad." Note, God perfectly knows not only the things that come out of our mouths, but the things that come into our minds, not only all we say, but all we think; even those thoughts that are most suddenly darted into our minds, and that as suddenly slip out of them again, so that we ourselves are scarcely aware of them, yet God knows them. He knows us better than we know ourselves; he understands our thoughts afar off. The consideration of this should oblige us to keep our hearts with all diligence, that no vain thoughts come into them or lodge within them. 2. Let them know that those who advised the people to stand it out should be accounted before God the murderers of all who had fallen, or should yet fall, in Jerusalem, by the sword of the Chaldeans; and those slain were the only ones that should remain in the city, as the flesh in the caldron. "You have multiplied your slain in the city, not only those whom you have by the sword of justice unjustly put to death under colour of law, but those whom you have by your wilfulness and pride unwisely exposed to the sword of war, though you were told by the prophets that you should certainly go by the worst. Thus you, with your stubborn humour, have filled the streets of Jerusalem with the slain," Eze 11:6. Note, Those who are either unrighteous or imprudent in beginning or carrying on a war bring upon themselves a great deal of the guilt of blood; and those who are slain in the battles or sieges which they, by such a reasonable peace as the war aimed at, might have prevented, will be called their slain. Now these slain are the only flesh that shall be left in this caldron, Eze 11:7. There shall none remain to keep possession of the city but those that are buried in it. There shall be no inhabitants of Jerusalem but the inhabitants of the graves there, no freemen of the city but the free among the dead. 3. Let them know that, how impregnable soever they thought their city to be, they should be forced out of it, either driven to flight or dragged into captivity: I will bring you forth out of the midst of it, whether you will or no, Eze 11:7, Eze 11:9. They had provoked God to forsake the city, and thought they should do well enough by their own policy and strength when he was gone; but God will make them know that there is no peace to those that have left their God. If they have by their sins driven God from his house, he will soon by his judgments drive them from theirs; and it will be found that those are least safe that are most secure: "This city shall not be your caldron, neither shall you be the flesh; you shall not soak away in it as you promise yourselves, and die in your nest; you think yourself safe in the midst thereof, but you shall not be long there." 4. Let them know that when God has got them out of the midst of Jerusalem he will pursue them with his judgments wherever he finds them, the judgments which they thought to shelter themselves from by keeping close in Jerusalem. They feared the sword if they should go out to the Chaldeans, and therefore would abide in their caldron, but, says God, I will bring a sword upon you (Eze 11:8) and you shall fall by the sword, Eze 11:10. Note, The fear of the wicked shall come upon him. And there is no fence against the judgments of God when they come with commission, no, not in walls of brass. They were afraid of trusting to the mercy of strangers. "But," says God, "I will deliver you into the hands of strangers, whose resentments you shall feel, since you were not willing to lie at their mercy." See Jer 38:17, Jer 38:18. They thought to escape the judgments of God, but God says that he will execute judgments upon them; and whereas they resolved, if they must be judged, that it should be in Jerusalem, God tells them (Eze 11:10 and again Eze 11:11) that he will judge them in the borders of Israel, which was fulfilled when Nebuchadnezzar slew all the nobles of Judah at Riblah in the land of Hamath, on the utmost border of the land of Canaan. Note, Those who have taken ever so deep root in the place where they live cannot be sure that in that place they shall die. 5. Let them know that all this is the due punishment of their sin, and the revelation of the righteous judgment of God against them: You shall know that I am the Lord, Eze 11:10 and again Eze 11:12. Those shall be made to know by the sword of the Lord who would not be taught by his word what a hatred he has to sin, and what a fearful thing it is for impenitent sinners to fall into his hands. I will execute judgments, and then you shall know that I am the Lord, for the Lord is known by the judgments which he executes upon those that have not walked in his statutes. Hereby it is known that he made the law, because he punishes the breach of it. I will execute judgments among you (says God) because you have not executed my judgments, Eze 11:12. Note, The executing of the judgments of God's mouth by us, in a uniform steady course of obedience to his law, is the only way to prevent the executing of the judgments of his hand upon us in our ruin and confusion. One way or other. God's judgments will be executed; the law will take place either in its precept or in its penalty. If we do not give honour to God by executing his judgments as he has commanded, he will get him honour upon us by executing his judgments as he has threatened; and thus we shall know that he is the Lord, the sovereign Lord of all, that will not be mocked. And observe, When they cast off God's statutes, and walked not in them, they did after the manners of the heathen that were round about them, and introduced into their worship all their impure, ridiculous, and barbarous usages. When men leave the settled rule of divine institutions, they wander endlessly. Justly therefore was this made the reason why they should keep God's ordinances, that they might not commit the abominable customs of the heathen, Lev 18:30.

III. This awakening word is here immediately followed by an awakening providence, Eze 11:13. Here we may observe, 1. With what power Ezekiel prophesied, or, rather, what a divine power went along with it: It came to pass, when I prophesied, that Pelatiah the son of Benaiah died; he was mentioned (Eze 11:1) as a principal man among the twenty-five princes that made all the mischief in Jerusalem. It should seem, this was done in vision now, as the slaying of the ancient men (Eze 9:6) upon occasion of which Ezekiel prayed (Eze 11:8) as he did here; but it was an assurance that when this prophecy should be published it should be done in fact. The death of Pelatiah was an earnest of the complete accomplishment of this prophecy. Note, God is pleased often-times to single out some sinners, and to make them monuments of his justice, for warning to others of what is coming; and some that thought themselves very safe and snatched away suddenly, and drop down dead in an instant, as Ananias and Sapphira at Peter's feet when he prophesied. 2. With what pity Ezekiel prayed. Thought the sudden death of Pelatiah was a confirmation of Ezekiel's prophecy, and really an honour to him, yet he was in deep concern about it, and laid it to heart as if he had been his relation or friend: He fell on his face and cried with a loud voice, as one in earnest, "Ah! Lord God, wilt thou make a full end of the remnant of Israel? Many are swept away by the judgments we have been under; and shall the remnant which have escaped the sword die thus by the immediate hand of heaven? Then thou wilt indeed make a full end." Perhaps it was Ezekiel's infirmity to bewail the death of this wicked prince thus, as it was Samuel's to mourn so long for Saul; but thus he showed how far he was from desiring the woeful day he foretold. David lamented the sickness of those that hated and persecuted him. And we ought to be much affected with the sudden death of others, yea, though they are wicked.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–13. Public domain.
Copy as
JeromeAD 420
Commentary on Ezekiel
(Verse 2 onwards) And behold, at the entrance of the gate were twenty-five men, and in their midst I saw Jaazaniah the son of Azzur, and Pelatiah the son of Benaiah, the princes of the people. And he said to me, Son of man, these men devise iniquity and give wicked counsel in this city, saying, 'The houses have been recently built. This is the pot, but we are the meat.' Therefore, prophesy against them, prophesy, son of man. And the spirit of the Lord rushed upon me, and he said to me, speak: Thus says the Lord: So you have spoken, O house of Israel, and I know the thoughts of your heart. You have killed many in this city, and you have filled its streets with the slain. Therefore thus says the Lord God: Your slain whom you have laid in the midst of it, they are the meat, and this city is the pot, but you shall be brought out of the midst of it. You have feared the sword, and I will bring the sword upon you, declares the Lord God. And I will bring you out of the midst of it, and give you into the hands of foreigners, and execute judgments upon you. I will judge you with the sword of the Chaldeans; you shall know that I am the Lord. This will not be a pot for you, and you shall not be in the midst of it as flesh. I will judge you at the borders of Israel, and you shall know that I am the Lord. The following is not found in the Septuagint, but is added from the Hebrew: Because you have not walked in my commandments and have not kept my judgments, but have acted according to the judgments of the nations that surround you. The prophet is assumed according to what is written: The Lord raises the meek (Ps. 146:6); whether he is lifted up from the earth and brought into the eastern gate of the Lord's house, so that he may know the oaths of the twenty-five men who were at the entrance of the gate, and the sons of Jezaniah the son of Azur, and Paltheiah the son of Benaiah, the princes of the people. Therefore, those who were at the entrance of the eastern gate of the Lord's house, despairing of salvation and prepared for destruction by the consciousness of their crimes, and not desiring to correct their sins through repentance, say: Although recently houses have been rebuilt that had fallen, yet we know that this city is like a pot, and we are like the flesh in it, to be consumed and burned, according to what is written in Isaiah: If a tempest passes by, it will not harm us (Isa. 28:15). While they were saying these things, the spirit of the Lord rushed upon the prophet; and for a second time he commanded him to prophesy and say: Because you have spoken these things and the secrets of your hearts are not hidden from me, I will interpret for you how the city will be transformed into a cauldron, and you yourselves will be considered as meat: not according to the sense in which you spoke, but according to another sense which you do not fear. Indeed, the city is like a cauldron, but it will not be filled with your flesh; rather with the flesh of those whom you have killed. But you, who consider yourselves to be dying in this city, I will bring out from the midst of the city and deliver into the hands of the enemy. I will execute judgments against you. And when you have fallen by the sword, you shall not be in the city, nor outside the boundaries of Israel, but rather in the borders of your own province, then you will know that I am the Lord. And it is furthermore said: In the borders of Israel I will judge you, and you will know that I am the Lord. But you will endure all these things because you have not walked in my commandments, and you have not observed my judgments, but have committed the abominations of the surrounding nations. And when it is clear according to the literal sense of what is said, omitting for a moment the names of Jezoniah, Azur, Phaltiah, and Benaiah, which we reserve for another time, it must be said that even to this day in the Church, which is the house of the Lord, and before the gate, and at the entrance, or at the way of the gate, which signifies the Savior, through whom we enter to the Father, there are twenty-five men who represent everything concerning the senses. And as far as my memory serves me, I have never been able to find this number in a positive sense; although in Leviticus twenty-five years are chosen for the priestly ministry; for in Hebrew it does not have this number, which is said in the Seventy, but thirty, which is contained in the beginning of this prophet and the age of the Lord, when He came to the banks of the Jordan and was baptized by John (Luke 3). But in the Gospel there are found five wise virgins and five foolish ones (Matthew 25), let us know that this number is placed in the middle and can be applied to either the good or the bad, depending on the users. Therefore, these men, who refer everything to the senses and have two principles, as we mentioned above, are contained in the dual number, which divides unity, and in the number of the second day, does not seem to be from the Lord, according to the Hebrew truth. And in Noah's Ark, two by two unclean animals are brought in (Genesis 6). But the Lord, restricting division into one, made both one, and broke down the middle wall, condemning enmities in His flesh (Ephesians 2). Therefore, He speaks more augustly and sublimely: I and the Father are one (John 10:30), so that He may bring us from the Judaic duality into the unity of the Christian faith. Finally, with the priesthood of the Jews being lost, the Lord suffered not under one ruler, but under two, Annas and Caiaphas, to show the dividedness of their religion (False). There are many at the entrance of this gate in front of the house of the Lord of the East, who are compared to their own nations in vices, and in the conscience of sins despair of salvation, and say: The city in which we live is a cauldron, and we are all flesh, and we will be consumed by the burning Babylon, whose fiery arrows are: unwilling to repent and despairing of salvation; therefore they hear that they themselves are not the flesh of the past and lost city, but those whom they have scandalized and killed. And so the sword is drawn against them, so that after they have been judged not among the nations, but among Christians in the land of Israel, they may then know that He Himself is the Lord, according to what is read in the Psalms: When He killed them, they sought Him (Psalm 77:34), so that by the torments they may come to know Him whom they did not recognize through His blessings.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
Copy as

Continue studying Ezekiel 11:6 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.

Read & Compare

Commentaries

Original Language & Research

Sermons, Hymns & Audio

TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.