Ezekiel 7:7

Translation
King James Version
The morning is come unto thee, O thou that dwellest in the land: the time is come, the day of trouble is near, and not the sounding again of the mountains.
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KJV (with Strong's)
The morning H6843 is come H935 unto thee, O thou that dwellest H3427 in the land H776: the time H6256 is come H935 H935, the day H3117 of trouble H4103 is near H7138, and not the sounding again H1906 of the mountains H2022.
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Complete Jewish Bible
Doom has come to you, you who live in the land! The time has come, the day is near, for tumult, not joyful shouts on the mountains.
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Berean Standard Bible
Doom has come to you, O inhabitants of the land. The time has come; the day is near; there is panic on the mountains instead of shouts of joy.
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American Standard Version
Thy doom is come unto thee, O inhabitant of the land: the time is come, the day is near, a day of tumult, and not of joyful shouting, upon the mountains.
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World English Bible Messianic
Your doom has come to you, inhabitant of the land: the time has come, the day is near, a day of tumult, and not of joyful shouting, on the mountains.
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Geneva Bible (1599)
The morning is come vnto thee, that dwellest in the lande: the time is come, the day of trouble is neere, and not the sounding againe of the mountaines.
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Young's Literal Translation
Come hath the morning unto thee, O inhabitant of the land! Come hath the time, near is a day of trouble, And not the shouting of mountains.
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See also
Isaiah 22:5Ezekiel 7:12Ezekiel 12:28Genesis 19:15Ezekiel 12:23Ezekiel 12:25Amos 4:13
In the KJVVerse 20,585 of 31,102

Study This Verse

SUMMARY

Ezekiel 7:7 delivers a chilling and inescapable divine pronouncement, declaring that the long-foretold "morning" or appointed time of reckoning has definitively arrived for the land of Israel, specifically Judah. It ushers in a "day of trouble" that is near at hand, a period of profound confusion and distress. This divine visitation will be so absolute that it will silence all sounds of joy, celebration, or normal life, signifying a complete and devastating desolation. The verse powerfully underscores the certainty, immediacy, and comprehensive nature of the impending catastrophe as a direct and just consequence of Israel's persistent rebellion against God.

CONTEXT

  • Literary Context: Ezekiel 7:7 is a pivotal declaration within a chapter that functions as an unrelenting pronouncement of "the end" for the land of Israel. The chapter opens with God's stark declaration in Ezekiel 7:2, "An end, the end is come upon the four corners of the land," setting the tone for irreversible judgment. Verses 3-6 systematically dismantle any lingering hope of reprieve, reiterating the finality and proximity of divine wrath. God emphasizes that His judgment will be poured out without pity, not for a partial correction but for a complete reckoning due to the nation's pervasive abominations. Verse 7 specifically employs vivid temporal imagery—"the morning is come," "the time is come," "the day of trouble is near"—to underscore the precise arrival of this predetermined judgment, transitioning from the general declaration of "the end" to the specific nature of the impending "day of trouble." The subsequent verses, such as Ezekiel 7:10-13, further detail the pervasive chaos, economic collapse, and spiritual despair that will accompany this day, confirming that the "sounding again of the mountains" will indeed cease.
  • Historical & Cultural Context: The prophecy in Ezekiel 7:7 was delivered by the prophet Ezekiel to the Jewish exiles in Babylon, a period roughly between 593 and 586 BCE. This era was dominated by the escalating threat and eventual final destruction of Jerusalem and the Temple by the Babylonian empire under Nebuchadnezzar. Both the exiles and those still in Jerusalem often clung to false hopes of a swift return or divine intervention, believing that God would never allow His Temple or chosen city to fall. Culturally, the phrase "sounding again of the mountains" would evoke powerful images of the vibrant life of Judah: joyful harvest celebrations, the calls of shepherds, the shouts of people during festivals, or the general sounds of a thriving agricultural society that would echo through the valleys and hills. The cessation of such sounds would signify the utter disruption of normal life, agricultural prosperity, and religious festivities—a profound cultural and societal shock. The judgment described here is a direct consequence of Israel's long history of covenant-breaking, rampant idolatry (as vividly detailed in Ezekiel 8), social injustice, and misguided reliance on foreign alliances rather than on the Lord.
  • Key Themes: Ezekiel 7:7 powerfully contributes to several overarching themes prevalent within the book of Ezekiel and broader prophetic literature. It highlights the imminence and certainty of divine judgment, emphasizing that God's patience has reached its limit and the appointed time for reckoning has definitively arrived. This verse underscores God's sovereignty and unwavering justice, demonstrating that the impending disaster is not a random calamity but a direct, divinely orchestrated consequence of Israel's persistent rebellion and sin. It makes clear that God is righteous in His dealings with His people, even in severe judgment. Furthermore, the verse vividly portrays the comprehensive nature of the desolation that sin brings, signifying a complete cessation of all joy, normalcy, and societal function. Thus, it serves as a stark reminder of the severe and unavoidable consequences of forsaking God's commands and covenant, a theme powerfully echoed throughout the prophetic warnings found in books like Jeremiah and Isaiah.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Morning (Hebrew, tsᵉphîyrâh', H6843): This word (H6843), typically meaning "crown" or "diadem," is used metaphorically here to denote a "turn of affairs" or "mishap," specifically the appointed time or "dawn" of a dreadful day. It is not a pleasant morning but the dawning of an inevitable, calamitous event, indicating that the predetermined moment for judgment has arrived.
  • Trouble (Hebrew, mᵉhûwmâh', H4103): Derived from a root meaning "to be hot," this term (H4103) signifies "confusion," "uproar," "destruction," "discomfiture," "tumult," or "vexation." It describes a state of utter chaos, panic, and disarray, far beyond mere hardship, highlighting the psychological and social breakdown accompanying the judgment.
  • Sounding again (Hebrew, hêd', H1906): This word (H1906), often linked to hêydâd (a shout), refers to a "shout" or "sounding again," typically associated with joyful acclamations, harvest shouts, or celebratory cries that would echo. Its negation ("not the sounding again") emphasizes the complete absence of any joyful or normal human activity, replaced by an eerie silence of desolation.

Verse Breakdown

  • "The morning is come unto thee, O thou that dwellest in the land": This clause personifies the land of Israel, directly addressing its inhabitants. The "morning" here is not a hopeful dawn but the arrival of a predetermined, dreadful day of reckoning. It signifies that the time for judgment, long foretold, has finally arrived for those who reside in the land, implying an inescapable visitation of divine wrath.
  • "the time is come, the day of trouble [is] near": This phrase reiterates and intensifies the preceding declaration, emphasizing the absolute certainty and immediacy of the event, leaving no room for delay or evasion. The "day of trouble" (Hebrew: yom mehûmâh) specifies the nature of this arrival: a day of utter confusion, tumult, and distress, indicating a period of profound national crisis and suffering.
  • "and not the sounding again of the mountains": This powerful negative statement paints a picture of utter silence and desolation. The "sounding again of the mountains" typically refers to the joyful echoes of harvest shouts, celebratory cries, or the calls of shepherds and workers that would reverberate through the hills of Judah. Its absence signifies that all normal life, prosperity, joy, and celebration will cease, replaced by a profound and ominous quietude, indicative of complete devastation.

Literary Devices

Ezekiel 7:7 employs several potent Literary Devices to convey its message of impending doom. Personification is evident in the direct address, "O thou that dwellest in the land," treating the land and its inhabitants as a single entity capable of receiving the divine pronouncement. The phrase "The morning is come" uses Metaphor, where "morning" is not a literal dawn but a symbolic representation of the appointed, dreadful time of judgment, a "dark dawn" rather than a hopeful one. The entire verse is infused with Foreshadowing, building suspense and certainty about the impending catastrophe. The final clause, "and not the sounding again of the mountains," is a striking example of Imagery and Hyperbole, painting a vivid picture of absolute silence and desolation that surpasses normal experience, emphasizing the comprehensive nature of the destruction. This imagery also functions as Merism, where the absence of all joyful sound implies the absence of all life and prosperity.

THEOLOGICAL AND THEMATIC CONNECTIONS

Ezekiel 7:7 powerfully articulates the theological truth of God's unwavering justice and the inevitability of divine judgment when sin reaches its full measure. It underscores that God is not indifferent to the moral state of His people or the world; His patience has limits, and His warnings are not idle threats. The "day of trouble" signifies a divinely appointed reckoning, a time when the consequences of persistent rebellion against His covenant are fully realized. This verse reminds us that while God is merciful and long-suffering, His holiness demands that sin be addressed, and His righteous character ensures that justice will ultimately prevail. The complete cessation of joy and normalcy highlights the profound disruption that sin brings, not just spiritually but also socially and culturally, serving as a solemn warning against spiritual complacency and unrepentant disobedience.

REFLECTION AND APPLICATION

Ezekiel 7:7 serves as a sober and timeless reminder of the gravity of God's warnings and the certainty of His justice. It compels us to consider the moral and spiritual health of our own lives, communities, and nations. The declaration that "the time is come" underscores the urgency of responding to God's word, recognizing that opportunities for repentance are not infinite. Just as ancient Israel faced a day of reckoning for its persistent idolatry and injustice, so too are we called to examine our allegiances and actions. This verse challenges us to live in alignment with God's righteous standards, understanding that disobedience carries real and often devastating consequences, both individually and corporately. It calls for a profound humility and a vigilant awareness of God's sovereign hand in history, reminding us that His purposes, whether in judgment or blessing, will ultimately be fulfilled, and our present choices determine our future experience of His presence.

Questions for Reflection

  • What "morning" or "appointed time" might God be calling to our attention in our personal lives or in the world today?
  • How does the concept of a "day of trouble" challenge our complacency or false sense of security, prompting us to examine our spiritual state?
  • What "soundings of the mountains"—joys, celebrations, or normal activities—might be threatened or silenced by our collective or individual disregard for God's ways?
  • In what ways can we actively respond to God's warnings with repentance and obedience, rather than waiting for an inevitable "day of trouble"?

FAQ

What does "the morning is come unto thee" signify in this context?

Answer: In Ezekiel 7:7, "the morning is come unto thee" is not a literal, pleasant dawn but a powerful metaphor for the arrival of a predetermined, dreadful day of reckoning. The Hebrew word tsᵉphîyrâh (H6843), translated as "morning," can also mean "turn of affairs" or "mishap." Thus, it signifies the dawning of an inevitable, calamitous event—the appointed time for God's judgment to be fully executed upon the land and its inhabitants. It emphasizes the certainty and immediacy of the impending doom, indicating that the period of grace has ended and the consequences of sin are now at hand.

What is the meaning of "not the sounding again of the mountains"?

Answer: This enigmatic phrase signifies the complete cessation of all joyful sounds and normal human activity. The "sounding again of the mountains" would typically refer to the echoes of celebratory shouts, such as those from harvest festivals (Isaiah 16:10), shepherd calls, or the general bustling sounds of a thriving society that would reverberate through the hills and valleys of Judah. Its absence therefore implies utter desolation, silence, and the complete disruption of life, prosperity, and any occasion for happiness. It paints a vivid picture of a land emptied of its people and its former vibrancy, replaced by an eerie quietude that testifies to the severity of God's judgment.

Why is God's judgment so severe in Ezekiel 7?

Answer: God's judgment in Ezekiel 7 is portrayed as severe because it is the culmination of prolonged and persistent rebellion, idolatry, and injustice on the part of Israel. The nation had repeatedly broken its covenant with God, defiled His temple, and ignored prophetic warnings. This severity underscores God's holiness and righteousness; He cannot tolerate unrepentant sin indefinitely. The judgment is not arbitrary but a just consequence, a "day of trouble" that reflects the depth of their spiritual decay. It serves as a stark reminder that while God is merciful, His justice is unwavering, and He will ultimately hold His people accountable for their actions, as seen in other prophetic books like Jeremiah.

CHRIST-CENTERED FULFILLMENT

While Ezekiel 7:7 pronounces a devastating judgment, its message of an appointed "day of trouble" and the certainty of divine reckoning finds its ultimate Christ-centered fulfillment not only in the final judgment but also in the redemptive work of Jesus Christ. The "day of trouble" for Israel foreshadows the ultimate "Day of the Lord," a theme prevalent throughout scripture, which culminates in Christ's return (e.g., 2 Peter 3:10). However, Christ Himself bore the full weight of God's righteous judgment against sin on the cross, becoming the Lamb of God who takes away the sin of the world. In His crucifixion, Jesus experienced the ultimate "day of trouble," enduring the silence of abandonment and the tumult of divine wrath, so that those who believe in Him might be spared the "sounding again" of eternal judgment. Through His atoning sacrifice, the "morning" of salvation dawned, offering a new covenant where sin is forgiven and reconciliation with God is possible, transforming the "day of trouble" into a "day of grace" for all who trust in Him (Romans 5:8-9). Ultimately, while Ezekiel warns of the consequences of rejecting God's covenant, Christ offers the fulfillment of that covenant, providing the only escape from the "day of trouble" through His perfect obedience and sacrificial love (e.g., Hebrews 9:28).

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Commentary on Ezekiel 7 verses 1–15

We have here fair warning given of the destruction of the land of Israel, which was now hastening on apace. God, by the prophet, not only sends notice of it, but will have it inculcated in the same expressions, to show that the thing is certain, that it is near, that the prophet is himself affected with it and desires they should be so too, but finds them deaf, and stupid, and unaffected. When the town is on fire men do no seek for fine words and quaint expressions in which to give an account of it, but cry about the streets, with a loud and lamentable voice, "Fire! fire!" So the prophet here proclaims, An end! an end! it has come, it has come; behold, it has come. He that hath ears to hear let him hear.

I. An end has come, the end has come (Eze 7:2), and again (Eze 7:3, Eze 7:6), Now has the end come upon thee - the end which all their wickedness had a tendency to, and which God had often told them it would come to at last, when by his prophets he had asked them, What will you do in the end hereof? - the end which all the foregoing judgments had been working towards, as means to bring it about (their ruin shall now be completed) - or the end, that is, the period of their state, the final destruction of their nation, as the deluge was the end of all flesh, Gen 6:13. They had flattered themselves with hopes that they should shortly see an end of their troubles. "Yea," says God, "An end has come, but a miserable one, not the expected end" (which is promised to the pious remnant among them, Jer 29:11); "it is the end, that end which you have been so often warned of, that last end which Moses wished you to consider (Deu 32:29), and which, because Jerusalem remembered not, therefore she came down wonderfully," Lam 1:9. This end was long in coming, but now it has come. Though the ruin of sinners comes slowly, it comes surely. "It has come; it watches for thee, ready to receive thee." This perhaps looks further, to the last destruction of that nation by the Romans, which that by the Chaldeans was an earnest of; and still further to the final destruction of the world of the ungodly. The end of all things is at hand; and Jerusalem's last end was a type of the end of the world, Mat 24:3. Oh that we could all see that end of time and days very near, and the end of our own time and days much nearer, that we may secure a happy lot at the end of the days! Dan 12:13. This end comes upon the four corners of the land. The ruin, as it shall be final, so it shall be total; no part of the land shall escape; no, not that which lies most remote. Such will the destruction of the world be; all these things shall be dissolved. Such will the destruction of sinners be; none can avoid it. Oh that the wickedness of the wicked might come to an end, before it bring them to an end!

II. An evil, an only evil, behold, has come, Eze 7:5. Sin is an evil, an only evil, an evil that has no good in it; it is the worst of evils. But this is spoken of the evil of trouble; it is an evil, one evil, and that one shall suffice to affect and complete the ruin of the nation; there needs no more to do its business; this one shall make an utter end, affliction needs not rise up a second time, Nah 1:9. It is an evil without precedent or parallel, an evil that stands alone; you cannot produce such another instance. It is to the impenitent an evil, an only evil; it hardens their hearts and irritates their corruptions, whereas there were those to whom it was sanctified by the grace of God and made a means of much good; they were sent into Babylon for their good, Jer 24:5. The wicked have the dregs of that cup to drink which to the righteous is full of mixtures of mercy, Psa 75:8. The same affliction is to us either a half evil or an only evil according as we conduct ourselves under it and make use of it. But when an end, the end, has come upon the wicked world, then an evil, an only evil, comes upon it, and not till then. The sorest of temporal judgments have their allays, but the torments of the damned are an evil, an only evil.

III. The time has come, the set time, for the inflicting of this only evil and the making of this full end; for to all God's purposes there is a time, a proper time, and that prefixed, in which the purpose shall have its accomplishment; particularly the time of reckoning with wicked people, and rendering to them according to their desserts, is fixed, the day of the revelation of the righteous judgment of god; and he sees, whether we see it or no, that his day is coming. This they are here told of again and again (Eze 7:10): Behold, the day that has lingered so long has come at last, behold, it has come. The time has come, the day draws near, the day of trouble is near, Eze 7:7, Eze 7:12. Though threatened judgments may be long deferred, yet they shall not be dropped; the time for executing them will come. Though God's patience may put them off, nothing but man's sincere repentance and reformation will put them by. The morning has come unto thee (Eze 7:7), and again (Eze 7:10), The morning has gone forth; the day of trouble dawns, the day of destruction is already begun. The morning discovers that which was hidden; they thought their secret sins would never come to light, but now they will be brought to light. They used to try and execute malefactors in the morning, and such a morning of judgment and execution is now coming upon them, a day of trouble to sinners, the year of their visitation. See how stupid these people were, that, though the day of their destruction was already begun, yet they were not aware of it, but must be thus told of it again and again. The day of trouble, real trouble, is near, and not the sounding again of the mountains, that is, not a mere echo or report of troubles, as they were willing to think it was, nothing but a groundless surmise; as if the men that came against them were but the shadow of the mountains (as Zebul suggested to Gaal, Jdg 9:36) and the intelligence they received were but an empty sound, reverberated from the mountains. No; the trouble is not a fancy, and so you will soon find.

IV. All this comes from God's wrath, not allayed, as sometimes it has been, with mixtures of mercy. This is the fountain from which all these calamities flow; and this is the wormwood and the gall in the affliction and the misery, which make it bitter indeed (Eze 7:3): I will send my anger upon thee. Observe, God is Lord of his anger; it does not break out but when he pleases, nor fasten upon any but as he directs it and gives it commission. The expression rises higher (Eze 7:8): Now will I shortly pour out my fury upon thee in full vials, and accomplish my anger, all the purposes and all the products of it, upon thee. This wrath does not single out here and there one to be made examples, but it is upon all the multitude thereof (Eze 7:12, Eze 7:14); the whole body of the nation has become a vessel of wrath, fitted for destruction. God does sometimes in wrath remember mercy, but now he says, My eye shall not spare thee, neither will I have pity, Eze 7:4 and again Eze 7:9. Those shall have judgment without mercy who made light of mercy when it was offered them.

V. All this is the just punishment of their sins, and it is what they have by their own folly brought upon themselves. This is much insisted on here, that they might be brought to justify God in all he had brought upon them. God never sends his anger but in wisdom and justice; and therefore it follows, "I will judge thee according to thy ways, Eze 7:3. I will examine what thy ways have been, compare them with the law, and then deal with thee according to the merit of them, and recompense them to thee," Eze 7:4. Note, In the heaviest judgments God inflicts upon sinners he does but recompense their own ways upon them; they are beaten with their own rod. And, when God comes to reckon with a sinful people, he will bring every provocation to account: "will recompense upon thee all thy abominations (Eze 7:3); and now thy iniquity shall be found to be hateful (Psa 36:2) and thy abominations shall be in the midst of thee" (Eze 7:4); that is, the secret wickedness shall now be brought to light, and that shall appear to have been in the midst of thee which before was not suspected; and thy sin shall now become an abomination to thyself. So the abomination of iniquity will be when it comes to be an abomination of desolation, Mat 24:15. Or, Thy abominations (that is, the punishments of them) shall be in the midst of thee; they shall reach to thy heart. See Jer 4:18. Or therefore God will not spare, nor have pity, because, even when he is recompensing their ways upon them, yet in their distress they trespass yet more; their abominations are still in the midst of them, indulged and harboured in their hearts. It is repeated again (Eze 7:8, Eze 7:9), I will judge thee, I will recompense thee. Two sins are particularly specified as provoking God to bring these judgments upon them - pride and oppression. 1. God will humble them by his judgments, for they have magnified themselves. The rod of affliction has blossomed, but it was pride that budded, Eze 7:10. What buds in sin will blossom in some judgment or other. The pride of Judah and Jerusalem appeared among all orders and degrees of men, as buds upon the tree in spring. 2. Their enemies shall deal hardly with them, for they have dealt hardly with one another (Eze 7:11): Violence has risen up into a rod of wickedness; that is, their injuriousness to one another is protected and patronised by the power of the magistrate. The rod of government had become a rod of wickedness, to such a degree of impudence was violence risen up. I saw the place of judgment, that wickedness was there, Ecc 3:16; Isa 5:7. Whatever are the fruits of God's judgments, it is certain that our sin is the root of them.

VI. There is no escape from these judgments nor fence against them, for they shall be universal and shall bear down all before them, without remedy. 1. Death in its various shapes shall ride triumphantly, both in town and in country, both within the city and without it, Eze 7:15. Men shall be safe nowhere; for he that is in the field shall die by the sword (every field shall be to them a field of battle) and he that is in the city, though it be a holy city, yet it shall not be his protection, but famine and pestilence shall devour him. Sin had abounded both in city and country, Iliacos intra muros peccator et extra - Trojans and Greeks offend alike; and therefore among both desolations are made. 2. None of those that are marked for death shall escape: There shall none of them remain. None of those proud oppressors that did violence to their poor neighbours with the rod of wickedness, none of them shall be left, but they shall be all swept away by the desolation that is coming (Eze 7:11): None of their multitude, that is, of the rabble, whom they set on to do mischief, and to countenance them in doing it, to cry, "Crucify, crucify," when they were resolved on the destruction of any, none of them shall remain, nor any of theirs; their families shall all be destroyed, and neither root nor branch left them. This multitude, this mob, divine vengeance will in a particular manner fasten upon; for wrath is upon all the multitude thereof (Eze 7:12, Eze 7:14) and the vision was touching the whole multitude thereof (Eze 7:13), the bulk of the common people. The judgments coming shall carry them away by wholesale, and they shall neither secure themselves nor their masters whose creatures and tools they were. God's judgments, when they come with commission, cannot be overpowered by multitudes. Though hand join in hand, yet shall not the wicked go unpunished. 3. Those that fall shall not be lamented (Eze 7:11): There shall be no wailing for them, for there shall be none left to bewail them, but such as are hastening apace after them. And the times shall be so bad that men shall rather congratulate than lament the death of their friends, as reckoning those happy that are taken away from seeing these desolations and sharing in them, Jer 16:4, Jer 16:5. 4. They shall not be able to make any resistance. The decree has gone forth, and the vision concerning them shall not return, Eze 7:13. God will not reveal it, and they cannot defeat it; and therefore it shall not return re infecta - without having accomplished any thing, but shall accomplish that for which he sends it. God's word will take place, and then, (1.) Particular persons cannot make their part good against God: No man shall strengthen himself in the iniquity of his life; it will be to no purpose for sinners to set God and his judgments at defiance as they used to do. None ever hardened his heart against God and prospered. Those that strengthen themselves in their wickedness will be found not only to weaken, but to ruin, themselves, Psa 52:7. (2.) The multitude cannot resist the torrent of these judgments, nor make head against them (Eze 7:14): They have blown the trumpet, to call their soldiers together, and to animate and encourage those whom they have got together, and thus they think to make all ready; but all in vain; none enlist themselves, or those that do have not courage to face the enemy. Note, If God be against us, none can be for us to do us any service. 5. They shall have no hope of the return of their prosperity, with which to support themselves in their adversity; they shall have given up all for gone; and therefore, "Let not the buyer rejoice that he is increasing his estate and has become a purchaser; nor let the seller mourn that he is lessening his estate and has become a bankrupt," Eze 7:12. See the vanity of the things of this world, and how worthless they are - that in a time of trouble, when we have most need of them, we may perhaps make least account of them. Those that have sold are the more easy, having the less to lose, and those that have bought have but increased their own cares and fears. Because the fashion of this world passes away, let those that buy be as though they possessed not, because they know not how soon they may be dispossessed, Co1 7:29-31. It is added (Eze 7:13), "The seller shall not return, at the year of jubilee, to that which is sold, according to the law, though he should escape the sword and pestilence, and live till that year comes; for no inheritances shall be enjoyed here till the seventy years be accomplished, and then men shall return to their possessions, shall claim and have their own again." In the belief of this, Jeremiah, about this time, bought his uncle's field, yet, according to the charge, the buyer did not rejoice, but complain, Jer 32:25. 6. God will be glorified in all: "You shall know that I am the Lord (Eze 7:4), that I am the Lord that smiteth, Eze 7:9. You look at second causes, and think it is Nebuchadnezzar that smites you, but you shall be made to know he is but the staff: it is the hand of the Lord that smiteth you, and who knows the weight of his hand?" Those who would not know it was the Lord that did them goo shall be made to know it is the Lord that smiteth them; for, one way or other, he will be owned.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–15. Public domain.
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JeromeAD 420
Commentary on Ezekiel
(Ver. 7.) The time has come, the day of slaughter is near, and not the glory of the mountains. The Hebrew word Adarim, which we have divided into two words, first Ad, second Arim, according to Theodotion, we have translated as the glory of the mountains. Symmachus translates it as the restoration, and he said: And the time is near: the day of hastening, not of restoration. Moreover, the LXX translates it as: The time has come, the day is approaching, not with disturbance, nor with pains. Theodotio: The time has come, the day of hunger is near, and not the day of glory for the mountains. It is also a time of slaughter, and even now it is evident among the Jewish people, who have no prophets or the word of God to nourish the souls of believers. But understand, O mountains, you who have knowledge of the Scriptures. As it is said elsewhere: 'You shine forth wondrously from the eternal mountains' (Psalm 75:5). Furthermore, the Seventy who said 'not with disturbance, and not with pains' signify that they have such great ignorance of God and blindness of soul, that they are not troubled by their sins, and are not tormented by the pains of repentance.
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.
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