Ezekiel 12:5

Translation
King James Version
Dig thou through the wall in their sight, and carry out thereby.
Ask
KJV (with Strong's)
Dig H2864 thou through the wall H7023 in their sight H5869, and carry out H3318 thereby.
Ask
Complete Jewish Bible
Dig a hole through the wall while they watch, and carry [your belongings] out through it.
Ask
Berean Standard Bible
As they watch, dig through the wall and carry your belongings out through it.
Ask
American Standard Version
Dig thou through the wall in their sight, and carry out thereby.
Ask
World English Bible Messianic
Dig through the wall in their sight, and carry your stuff out that way.
Ask
Geneva Bible (1599)
Dig thou through the wall in their sight, and cary out thereby.
Ask
Young's Literal Translation
Before their eyes dig for thee through the wall, and thou hast brought forth by it.
Ask
See also
Jeremiah 39:2Jeremiah 39:42 Kings 25:4
In the KJVVerse 20,686 of 31,102

Study This Verse

SUMMARY

Ezekiel 12:5 presents a powerful prophetic drama, commanded by God, in which the prophet performs the desperate act of digging through a wall and carrying out belongings. This vivid, tangible demonstration served as a divine object lesson for the exiled Israelites in Babylon, foreshadowing the impending siege of Jerusalem and the ignominious flight and capture of King Zedekiah, thereby shattering false hopes and confirming God's sovereign judgment over His rebellious people.

CONTEXT

  • Literary Context: Ezekiel 12:5 is an integral part of a larger sequence of symbolic actions God commands Ezekiel to perform in Ezekiel 12. The chapter opens with a declaration concerning the "rebellious house" of Israel (Ezekiel 12:2), emphasizing their spiritual blindness despite having eyes and ears. Ezekiel is first instructed to prepare for exile by packing his bags and departing "in their sight" (Ezekiel 12:3), symbolizing the forced deportation of Judah's inhabitants. The specific act of digging through a wall in verse 5 is a crucial, desperate detail within this broader drama, precisely foreshadowing King Zedekiah's attempt to escape the Babylonian siege under the cover of darkness, carrying his personal possessions. The subsequent verses (Ezekiel 12:6-16) elaborate on the king's tragic fate, including his capture, blinding, and exile to Babylon, thus confirming the chillingly accurate fulfillment of Ezekiel's dramatic performance.
  • Historical & Cultural Context: This prophecy, delivered around 593-592 BC, occurred after Nebuchadnezzar's first deportation of Judeans, including Ezekiel, to Babylon in 597 BC. Despite this initial exile, Jerusalem, under King Zedekiah, still stood, and many of its remaining inhabitants clung to a dangerous illusion of security, believing that God would never allow His holy city or temple to fall. They largely dismissed the warnings of prophets like Jeremiah (in Jerusalem) and Ezekiel (in Babylon). In the ancient Near East, prophetic acts were a common and exceptionally powerful form of communication, often more impactful and memorable than spoken words alone. Prophets would embody the divine message, transforming it into a living, undeniable parable. The act of digging through a city wall was a desperate, last-resort measure during a siege, typically undertaken at night to evade detection, and would have immediately conveyed a sense of dire straits and ignominious flight to a people intimately familiar with siege warfare.
  • Key Themes: Ezekiel 12:5 profoundly contributes to several overarching theological themes prevalent in Ezekiel and the broader prophetic corpus. Firstly, it powerfully underscores the theme of Divine Judgment and its Inescapability. God's righteous judgment upon Judah for its persistent idolatry and covenant unfaithfulness is presented as an absolute certainty, vividly illustrated by the king's futile escape attempt. Secondly, the verse highlights Symbolic Prophecy as a primary and potent mode of divine communication. God intentionally uses Ezekiel's body and actions as a living sign, emphasizing that His word is not merely spoken but enacted, leaving no room for denial or misinterpretation by the "rebellious house" (Ezekiel 2:3). Thirdly, the passage speaks to the Futility of Human Resistance against Divine Decree. Zedekiah's desperate flight through a breach in the wall (as historically recorded in 2 Kings 25:4 and Jeremiah 52:7) was an attempt to thwart God's declared judgment, yet it ultimately led to his capture and greater humiliation, demonstrating God's absolute sovereignty over human affairs and the unfolding of history.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Dig (Hebrew, châthar', H2864): This primitive root signifies "to force a passage," often implying a clandestine, arduous, or violent breaking through, such as by burglary or burrowing. In the context of a wall, it conveys a desperate, undignified effort to create an exit where none is intended or permitted. It suggests undermining or breaching a formidable barrier, not merely passing through an existing opening.
  • Wall (Hebrew, qîyr', H7023): This term specifically refers to a city wall, particularly one constructed in a trench, emphasizing its robust defensive and protective function. The divine command to dig through this formidable structure highlights the extreme circumstances and the desperate nature of the prophesied escape. It symbolizes the breaching of the city's security and the ultimate collapse of its defenses.
  • Sight (Hebrew, ʻayin', H5869): Literally "eye," this word is used here in the plural ("their eyes" or "their sight") to emphasize the public, observable, and undeniable nature of Ezekiel's prophetic act. The performance was not to be done in secret but openly, ensuring that the exiles were direct, compelled witnesses to this living parable. This public display was crucial for the message to be understood and to leave an indelible impression, directly confronting their denial and false hopes.

Verse Breakdown

  • "Dig thou through the wall in their sight,": This clause issues a direct command to Ezekiel to perform a physically demanding and profoundly symbolic act. "Digging through the wall" (rather than using a gate or an existing breach) unequivocally signifies a desperate, undignified, and clandestine attempt to escape a city under siege. The crucial phrase "in their sight" underscores the public nature of this prophetic drama. The exiles were compelled to witness this vivid illustration of Jerusalem's impending fall and King Zedekiah's humiliating flight, leaving no room for doubt or denial regarding the certainty of God's word.
  • "and carry out thereby.": This continuation of the divine command instructs Ezekiel to take his belongings through the makeshift hole he has dug. This action further symbolizes the king's attempt to flee with his possessions, emphasizing the ignominious and disorderly nature of the escape. It suggests a hasty, undignified departure, stripped of all royal pomp, as one would flee a burning house or an invading army, taking only what could be hastily carried through a desperate, ad-hoc opening.

Literary Devices

Ezekiel 12:5 is rich in Symbolism, where Ezekiel's physical actions serve as a powerful metaphor for future events. The act of "digging through the wall" symbolizes the desperate, undignified, and ultimately futile escape of King Zedekiah from besieged Jerusalem, not through a legitimate gate, but through a breach in the city's defenses. The "wall" itself symbolizes the city's security, its defenses, and the false sense of invincibility held by its inhabitants. The phrase "in their sight" highlights the element of Prophetic Drama, where Ezekiel becomes a living parable, his actions performing the divine message rather than merely speaking it. This public performance ensures the message's impact and prevents denial among the "rebellious house." There is also a strong undercurrent of Irony, as the king, who should be the protector and upholder of the city's walls, is depicted as fleeing through a breach in those very walls, highlighting the complete reversal of fortune and the utter futility of human resistance against God's decreed judgment.

THEOLOGICAL AND THEMATIC CONNECTIONS

Ezekiel 12:5 powerfully illustrates God's unwavering commitment to His covenant, which encompasses both blessings for obedience and severe consequences for disobedience. The detailed, public nature of Ezekiel's prophetic act underscores God's profound desire for His people to grasp the gravity of their persistent sin and the absolute certainty of His impending judgment. It reveals a God who is utterly sovereign over history, capable of using even pagan nations as instruments of His righteous justice, and who communicates His divine will with unmistakable clarity, leaving His people entirely without excuse. This act of judgment, though severe and devastating, ultimately serves a redemptive purpose, aiming to purify a remnant and draw them back to genuine, covenantal worship and faithfulness.

REFLECTION AND APPLICATION

Ezekiel 12:5 serves as a profound and sobering reminder that God's warnings are never idle threats but are expressions of His righteous character, His commitment to justice, and His desire for repentance. Just as the exiles were challenged to confront their denial by witnessing Ezekiel's dramatic performance, we too are called to honestly examine our own lives for areas where we might be stubbornly resisting God's revealed truth or clinging to false securities and self-deceptions. The utter futility of Zedekiah's desperate escape attempt teaches us an invaluable lesson: no human effort, cleverness, or perceived strength can ultimately thwart God's sovereign purposes or allow us to escape His righteous judgment. True security and lasting peace are found not in attempting to evade consequences or manipulate circumstances, but in humble repentance, wholehearted obedience, and unwavering trust in God's perfect and sovereign plan. This passage powerfully encourages us to cultivate a posture of deep attentiveness to God's communication, whether it comes through His written Word, the wise counsel of godly mentors, or the unfolding circumstances of life, and to respond with a pliable, obedient heart before the inevitable consequences of unrepentant rebellion become unavoidable.

Questions for Reflection

  • In what specific areas of my life might I be clinging to false hopes or actively resisting God's clear warnings and invitations to repentance?
  • How does the certainty of God's judgment, as vividly depicted in this passage, deepen my understanding of His holiness, justice, and unwavering character?
  • What "walls" (e.g., pride, self-sufficiency, denial, unconfessed sin) might I be constructing in my own life that prevent me from fully embracing God's will and truth?
  • How can I cultivate a greater and more consistent attentiveness to God's communication, even when His truth challenges my comfort, preconceived notions, or personal desires?

FAQ

Why did God use such a dramatic, symbolic act rather than just speaking a word to His people?

Answer: God frequently employed symbolic acts through His prophets (such as Jeremiah wearing a yoke in Jeremiah 27 or Isaiah walking naked and barefoot in Isaiah 20) because these performances were exceptionally powerful, memorable, and visually impactful. For a "rebellious house" (Ezekiel 12:2) that had become hardened and unresponsive to mere spoken words, a living parable could penetrate their denial and spiritual apathy more effectively. The physical performance made the prophecy undeniable and tangible, ensuring that the message of Jerusalem's impending doom and Zedekiah's humiliation was not just heard but profoundly seen and felt, leaving no room for misinterpretation or dismissal.

What happened to King Zedekiah after his escape attempt, and how did it fulfill this prophecy?

Answer: As precisely prophesied through Ezekiel's dramatic act, King Zedekiah did indeed attempt to escape Jerusalem through a breach in the city wall at night when the city was under siege by the Babylonians. However, his desperate flight was futile; he was captured in the plains of Jericho. He was then brought before Nebuchadnezzar, who, in a horrific act, executed Zedekiah's sons before his very eyes, then put out Zedekiah's eyes, bound him in bronze chains, and took him as a prisoner to Babylon, where he eventually died in prison. This tragic and humiliating sequence of events is chillingly recounted in 2 Kings 25:4-7 and Jeremiah 52:7-11, fulfilling Ezekiel's dramatic prophecy with terrifying accuracy.

CHRIST-CENTERED FULFILLMENT

While Ezekiel 12:5 speaks directly to the impending judgment on Jerusalem and the futility of human attempts to escape divine decree through self-effort, it finds its ultimate Christ-centered fulfillment in several profound and redemptive ways. The desperate attempt to "dig through the wall" foreshadows humanity's inherent and futile efforts to escape the pervasive consequences of sin and the righteous judgment of God through self-righteousness, hidden deeds, or clever evasion. Just as Zedekiah's desperate flight led not to freedom but to capture and greater humiliation, so too do all human attempts to establish righteousness apart from God lead inevitably to spiritual bondage and condemnation (Romans 3:20). However, Christ provides the true "way out" – not an escape from judgment, but an escape through judgment, a path to genuine freedom. He is the "door" (John 10:9) and the "new and living way" (Hebrews 10:20) that breaches the "wall" of sin and death that eternally separates humanity from a holy God. His crucifixion was the ultimate act of God's righteous judgment against sin, yet through it, He willingly became the Lamb of God who takes away the sin of the world (John 1:29). Thus, what for Zedekiah was a path leading to captivity and despair, for believers in Christ is a path leading to true freedom, reconciliation, and eternal life (Romans 8:1-2). The "sight" of Ezekiel's prophecy was intended to reveal inescapable judgment; the "sight" of Christ lifted up on the cross reveals inescapable grace and glorious salvation for all who believe (John 3:14-16).

Copy as

Commentary on Ezekiel 12 verses 1–16

I. II. Main points1. 2. Sub-points

Perhaps Ezekiel reflected with so much pleasure upon the vision he had had of the glory of God that often, since it went up from him, he was wishing it might come down to him again, and, having seen it once and a second time, he was willing to hope he might be a third time so favoured; but we do not find that he ever saw it any more, and yet the word of the Lord comes to him; for God did in divers manners speak to the fathers (Heb 1:1) and they often heard the words of God when they did not see the visions of the Almighty. Faith comes by hearing that word of prophecy which is more sure than vision. We may keep up our communion with God without raptures and ecstasies. In these verses the prophet is directed,

I. By what signs and actions to express the approaching captivity of Zedekiah king of Judah; that was the thing to be foretold, and it is foretold to those that are already in captivity, because as long as Zedekiah was upon the throne they flattered themselves with hopes that he would make his part good with the king of Babylon, whose yoke he was now projecting to shake off, from which, it is probable, these poor captives promised themselves great things; and it may be, when he was forming that design, he privately sent encouragement to them to hope that he would rescue them shortly, or procure their liberty by exchange of prisoners. While they were fed with these vain hopes they could not set themselves either to submit to their affliction or to get good by their affliction. It was therefore necessary, but very difficult, to convince them that Zedekiah, instead of being their deliverer, should very shortly be their fellow-suffered. Now, one would think it might have been sufficient if the prophet had only told them this in God's name, as he does afterwards (Eze 12:10); but, to prepare them for the prophecy of it, he must first give them a sign of it, must speak it to their eyes first and then to their ears: and here we have, 1. The reason why he must take this method (Eze 12:2): It is because they are a stupid, dull, unthinking people, that will not heed or will soon forget what they only hear of, or at least will not be at all affected with it; it will make no impression at all upon them: Thou dwellest in the midst of a rebellious house, whom it is next to impossible to work any good upon. They have eyes and ears, they have intellectual powers and faculties, but they see not, they hear not. They were idolaters, whose character it was that they were like the idols they worshipped, which have eyes and see not, ears and hear not, Psa 115:5, Psa 115:6, Psa 115:8. Note, Those are to be reckoned rebellious that shut their eyes against the divine light and stop their ears to the divine law. The ignorance of those that are wilfully ignorant, that have faculties and means and will not use them, is so far from being their excuse that it adds rebellion to their sin. None so blind, so deaf, as those that will not see, that will not hear. They see not, they hear not; for they are a rebellious house. The cause is all from themselves: the darkness of the understanding is owing to the stubbornness of the will. Now this is the reason why he must speak to them by signs, as deaf people are taught, that they might be either instructed or ashamed. Note, Ministers must accommodate themselves not only to the weakness, but to the wilfulness of those they deal with, and deal with them accordingly: if they dwell among those that are rebellious they must speak to them the more plainly and pressingly, and take that course that is most likely to work upon them, that they may be left inexcusable. 2. The method he just take to awaken and affect them; he must furnish himself with all necessaries for removing (Eze 12:3), provide for a journey clothes and money; he must remove from one place to another, as one unsettled and forced to shift; this he must do by day, in the sight of the people; he must bring out all his household goods, to be packed up and sent away (Eze 12:4); and, because all the doors and gates were either locked up that they could not pass through them or so guarded by the enemy that they durst not, he must therefore dig through the wall, and convey his goods away clandestinely through that breach in the wall, Eze 12:5. He must carry his goods away himself upon his own shoulders, for want of a servant to attend him; he must do this in the twilight, that he might not be discovered; and, when he has made what shift he can to secure some of the best of his effects, he must himself steal away at evening in their sight, with fear and trembling, and must go as those that go forth into captivity (Eze 12:4); that is, he must cover his face (Eze 12:6) as being ashamed to be seen and afraid to be known, or in token of very great sorrow and concern; he must go away as a poor broken tradesman, who, when he is forced to shut up shop, hides his head, or quits his country. Thus Ezekiel must be himself a sign to them; and when perhaps he seemed somewhat backward to put himself to all this trouble, and to expose himself to be bantered and ridiculed for it, to reconcile him to it God says (Eze 12:3) "It may be they will consider, and will by it be taken off from their vain confidence, though they be a rebellious house." Note, We must not despair even of the worst, but that yet they may be brought to bethink themselves and repent; and therefore we must continue the use of proper means for their conviction and conversion, because, while there is life, there is hope. And ministers must be willing to go through the most difficult and inconvenient offices (for such was this of Ezekiel's removing), though there be but the it may be of success. If but one soul be awakened to consider, our care and pains will be well bestowed. 3. Ezekiel's ready and punctual obedience to the orders God gave him (Eze 12:7): I did so as I was commanded. Hereby he teaches us all, and ministers especially, (1.) To obey with cheerfulness every command of God, even the most difficult. Christ himself learned obedience, and so we must all. (2.) To do all we can for the good of the souls of others, to put ourselves to any trouble or pains for the conviction of those that are unconvinced. We do all things (that is, we are willing to do any thing), dearly beloved, for your edifying. (3.) To be ourselves affected with those things wherewith we desire to affect others. When Ezekiel would give his hearers a melancholy prospect he does himself put on a melancholy aspect. (4.) To sit loose to this world, and prepare to leave it, to carry out our stuff for removing, because we have here no continuing city. Arise, depart, this it not your rest, for it is polluted. Thou dwellest in a rebellious house, therefore prepare for removing; for who would not be willing to leave such a house, such a wicked world as this is?

II. He is directed by what words to explain those signs and actions, as Agabus, when he bound his own hands and feet, told whose binding was thereby signified. But observe, It was not till morning that God gave him an exposition of the sign, till the next morning, to keep up in him a continual dependence upon God for instruction. As what God does, so what he directs us to do, perhaps we know not now, but shall know hereafter.

1.It was supposed that the people would ask the meaning of this sing, or at least they should (Eze 12:9): "Hath not the house of Israel said unto thee, What doest thou? Yes, I know they have. Though they are a rebellious house, yet they are inquisitive concerning the mind of God," as those (Isa 58:2) who sought God daily. Therefore the prophet must do such a strange uncouth thing, that they might enquire what it meant; and then, it may be hoped, people will take notice of what is told them, and profit by it, when it comes to them in answer to their enquiries. But some understand it as an intimation that they had not made any such enquiries: "Hath not this rebellious house so much as asked thee, What doest thou? No; they take no notice of it; but tell them the meaning of it, though they do not ask." Note, When God sends to us by his ministers he observes what entertainment we give to the messages he sends us; he hearkens and hears what we say to them, and what enquiries we make upon them, and is much displeased if we pass them by without taking any notice of them. When we have heard the word we should apply to our ministers for further instruction; and then we shall know if we thus follow on to know.

2.The prophet is to tell them the meaning of it. In general (Eze 12:10), This burden concerns the prince in Jerusalem; they knew who that was, and gloried in it now that they were in captivity that they had a prince of their own in Jerusalem, and that the house of Israel was yet entire there, and therefore doubted not but in time to do well enough. "But tell them," says God, "that in what thou hast done they may read the doom of their friends at Jerusalem. Say, I am your sign," Eze 12:11. As the conversation of ministers should teach the people what they should do, so the providences of God concerning them are sometimes intended to tell them what they must expect. The unsettled state and removals of ministers give warning to people what they must expect in this world, no continuance, but constant changes. When times of trouble are coming on Christ tells his disciples, They shall first lay their hands on you, Luk 21:12. (1.) The people shall be led away into captivity (Eze 12:11): As I have done, so shall it be done unto them; they shall be forced away from their own houses, no more to return to them, neither shall their place know them any more. We cannot say concerning our dwelling-place that it is our resting-place; for how far we may be tossed from it before we die we cannot foresee. (2.) The prince shall in vain attempt to make his escape; for he also shall go into captivity. Jeremiah had told Zedekiah the same to his face (Jer 34:3): Thou shalt not escape, but shalt surely be taken. Ezekiel here foretels it to those who made him their confidence and promised themselves relief from him. [1.] That he shall himself carry away his own goods: He shall bear upon his shoulder some of his most valuable effects. Note, The judgments of God can turn a prince into a porter. He that was wont to have the regalia carried before him, and to march through the city at noon-day, shall now himself carry his goods on his back and steal away out of the city in the twilight. See what a change sin makes with men! All the avenues to the palace being carefully watched by the enemy, they shall dig through the wall to carry out thereby. Men shall be their own house-breakers, and steal away their own goods; so it is when the sword of war has cancelled all right and property. [2.] That he shall attempt to escape in a disguise, with a mask or a visor on, which shall cover his face, so that he shall be able only to look before him, and shall not see the ground with his eyes. He who, when he was in pomp, affected to be seen, now that he is in his flight is afraid to be seen; let none therefore either be proud of being looked at or over-much pleased with looking about them, when they see a king with his face covered, that he cannot see the ground. [3.] That he shall be made a prisoner and carried captive into Babylon (Eze 12:13): My net will I spread upon him and he shall be taken in my snare. It seemed to be the Chaldeans' net and their snare, but God owns them for his. Those that think to escape the sword of the Lord will find themselves taken in his net. Jeremiah had said that king Zedekiah should see the king of Babylon and that he should go to Babylon; Ezekiel says, He shall be brought to Babylon, yet he shall not see it, though he shall die there. Those that were disposed to cavil would perhaps object that these two prophets contradicted one another; for one said, He shall see the king of Babylon, the other said, He shall not see Babylon; and yet both proved true: he did see the king of Babylon at Riblah, where he passed sentence upon him for his rebellion, but there he had his eyes put out, so that he did not see Babylon when he was brought thither. These captives expected to see their prince come to Babylon as a conqueror, to bring them out of their trouble; but he shall come thither a prisoner, and his disgrace will be a great addition to their troubles. Little joy could they have in seeing him when he could not see them. [4.] That all his guards should be dispersed and utterly disabled for doing him any service (Eze 12:14): I will scatter all that are about him to help him, so that he shall be left helpless; I will scatter them among the nations and disperse them in the countries (Eze 12:15), to be monuments of divine justice wherever they go. But are there not hopes that they may rally again? (he that flies one time may fight another time); no: I will draw out the sword after them, which shall cut them off wherever if finds them; for the sword that God draws out will be sure to do the execution designed. Yet of Zedekiah's scattered troops some shall escape (Eze 12:16): I will leave a few men of them. Though they shall all be scattered, yet they shall not all be cut off; some shall have their lives given them for a prey. And the end for which they are thus remarkably spared is very observable: That they may declare all their abominations among the heathen whither they come; the troubles they are brought into will bring them to themselves and to their right mind, and then they will acknowledge the justice of God in all that is brought upon them and will make an ingenuous confession of their sins, which provoked God thus to contend with them; and, as by this it shall appear that they were spared in mercy, so hereby they will make a suitable grateful return to God for his favours to them in sparing them. Note, When God has remarkably delivered us from the deaths wherewith we were surrounded we must look upon it that for this end, among others, we were spared, that we might glorify God and edify others by making a penitent acknowledgment of our sins. Those that by their afflictions are brought to this are then made to know that God is the Lord and may help to bring others to the knowledge of him. See how God brings good out of evil. The dispersion of sinners, who had done God much dishonour and disservice in their own country, proves the dispersion of penitents, who shall do him much honour and service in others countries. The Levites are by a curse divided in Jacob and scattered in Israel, yet it is turned into a blessing, for thereby they have the fairest opportunity to teach Jacob God's laws.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–16. Public domain.
Copy as
JeromeAD 420
Commentary on Ezekiel
(Ver. 4 seqq.) And you shall bring out your baggage like the baggage of an exile by day in their sight. And you shall go out in the evening before them, as one goes out into exile before their eyes. Dig through the wall for yourself, and you shall go out through it in their sight. You shall bear your baggage on your shoulders (Vulgate: you shall be carried): you shall escape in darkness (Vulgate: you shall be brought out). You shall cover your face, and you shall not see the ground: for I have made you a sign to the house of Israel. LXX: And you shall bring out your vessels of captivity by day in their sight. And you shall go out in the evening in their sight, as a captive goes out. Dig for yourself through the wall, and you shall pass through it in their sight. You shall be carried on your shoulders and go out in hiding. You shall cover your face, and you shall not see the ground, for I have made you a sign to the house of Israel. The prophet is commanded to act in a manner that Sedecias will do in truth. Gather, he says, your belongings (for these are the vessels of the one who is crossing over), while they are watching. And after they have seen what you are going to do, you will go out in the evening in the likeness of the one who is crossing over. We read that Zedekiah, with the wall secretly pierced, fled during the night to the deserts of the Jordan, and there he was captured by the Babylonians, and this signifies the wall being pierced. But when he says, 'you will carry on your shoulders,' your belongings are understood, and whatever they are accustomed to carry as a solace on the journey while fleeing. In the darkness you will escape ((or: you will lead out)); may you not be seen by anyone. You will cover your face, or by the blindness that befell him, the eyes will be plucked out by Nebuchadnezzar; or so that it is not recognized that he himself is the king, and the concern of the servants will be greater. And what follows: And you will not see the land, that signifies that he who is blind is led into Babylon, and will not see it. For I have given you as a portent to the house of Israel: for both the words and the deeds of the prophets have been spoken and fulfilled as a sign and a figure. And in Zechariah, extraordinary men are called, because they foreshadow the future (Zech. III). And in Hosea, God says: I have been compared to the hands of the prophets (Hosea XII, 10). But those who want to understand Christ in the person of Ezekiel, take the vessels of captivity to mean the human body, and the pierced wall through which he broke the bars of hell, and rising, he appeared to the believers alone; carried on their shoulders when he ascended as the victor to heaven with the angelic powers, and he came forth in concealment and veiled his face, so that the divine majesty might not be seen in mortal flesh, and he does not see the earth, lest the earth shine in his eyes, which does not deserve to see him. For the eyes of the Lord are upon the just (Ps. XXXIII, 16), and his face is turned away from the wicked. But they say that all these things were done in order to convert the hard hearts of the Israelite people to faith through the likeness of a man. And it is given as a sign to the house of Israel; according to what is written: Behold this child is set for the fall, and for the resurrection of many, and for a sign which shall be contradicted (Luke II, 24).
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 12:5 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.