TRV
Translation
King James Version
So I went in and saw; and behold every form of creeping things, and abominable beasts, and all the idols of the house of Israel, pourtrayed upon the wall round about.
Complete Jewish Bible
So I went in and looked, and there, carved on the walls all around, were every kind of reptile and repulsive animal, along with all the idols of the house of Isra'el.
Berean Standard Bible
So I went in and looked, and engraved all around the wall was every kind of crawling creature and detestable beast, along with all the idols of the house of Israel.
American Standard Version
So I went in and saw; and behold, every form of creeping things, and abominable beasts, and all the idols of the house of Israel, portrayed upon the wall round about.
World English Bible Messianic
So I went in and saw; and see, every form of creeping things, and abominable animals, and all the idols of the house of Israel, portrayed around on the wall.
Geneva Bible (1599)
So I went in, and sawe, and beholde, there was euery similitude of creeping thinges and abominable beasts and all the idoles of the house of Israel painted vpon the wall round about.
Young's Literal Translation
And I go in, and look, and lo, every form of creeping thing, and detestable beast--and all the Idols of the house of Israel--graved on the wall, all round about,
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In the KJVVerse 20,615 of 31,102
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Commentary on Ezekiel 8 verses 7–12
7 ¶ And he brought me to the door of the court; and when I looked, behold a hole in the wall.
8 Then said he unto me, Son of man, dig now in the wall: and when I had digged in the wall, behold a door.
9 And he said unto me, Go in, and behold the wicked abominations that they do here.
10 So I went in and saw; and behold every form of creeping things, and abominable beasts, and all the idols of the house of Israel, pourtrayed upon the wall round about.
11 And there stood before them seventy men of the ancients of the house of Israel, and in the midst of them stood Jaazaniah the son of Shaphan, with every man his censer in his hand; and a thick cloud of incense went up.
12 Then said he unto me, Son of man, hast thou seen what the ancients of the house of Israel do in the dark, every man in the chambers of his imagery? for they say, The LORD seeth us not; the LORD hath forsaken the earth.
We have here a further discovery of the abominations that were committed at Jerusalem, and within the confines of the temple, too. Now observe,
I. How this discovery is made. God, in vision, brought Ezekiel to the door of the court, the outer court, along the sides of which the priests' lodgings were. God could have introduced him at first into the chambers of imagery, but he brings him to them by degrees, partly to employ his own industry in searching out these mysteries of iniquity, and partly to make him sensible with what care and caution those idolaters concealed their idolatries. Before the priests' apartments they had run up a wall, to make them the more private, that they might not lie open to the observation of those who passed by - a shrews sign that they did something which they had reason to be ashamed of. He that doth evil hates the light. They were not willing that those who saw them in God's house should see them in their own, lest they should see them contradict themselves and undo in private what they did in public. But, behold, a hole in the wall, (Eze 8:7), a spy-hole, by which you might see that which would give cause to suspect them. When hypocrites screen themselves behind the wall of an external profession, and with it think to conceal their wickedness from the eye of the world and carry on their designs the more successfully, it is hard for them to manage it with so much art by that there is some hole or other left in the wall, something that betrays them, to those who look diligently, not to be what they pretend to be. The ass's ears in the fable appeared from under the lion's skin. This hole in the wall Ezekiel made wider, and behold a door, v. 8. This door he goes in by into the treasury, or some of the apartments of the priests, and sees the wicked abominations that they do there, v. 9. Note, Those that would discover the mystery of iniquity in others, or in themselves, must accomplish a diligent search; for Satan has his wiles, and depths, and devices, which we should not be ignorant of, and the heart is deceitful above all things; in the examining of it therefore we are concerned to be very strict.
II. What the discovery is. It is a very melancholy one. 1. He sees a chamber set round with idolatrous pictures (Eze 8:10): All the idols of the house of Israel, which they had borrowed from the neighbouring nations, were portrayed upon the wall round about, even the vilest of them, the forms of creeping things, which they worshipped, and beasts, even abominable ones, which are poisonous and venomous; at least they were abominable when they were worshipped. This was a sort of panthenon, a collection of all the idols together which they paid their devotions to. Though the second commandment, in the letter of it, forbids only graven images, yet painted ones are as bad and as dangerous. 2. He sees this chamber filled with idolatrous worshippers (Eze 8:11): There were seventy men of the elders of Israel offering incense to these painted idols. here was a great number of idolaters strengthening one another's hands in this wickedness; though it was in a private chamber, and the meeting industriously concealed, yet here were seventy men engaged in it. I doubt these elders were many more than those in Babylon that sat before the prophet in his house, Eze 8:1. They were seventy men, the number of the great Sanhedrim, or chief council of the nation, and, we have reason to fear, the same men; for they were the ancients of the house of Israel, not only in age, but in office, who were bound, by the duty of their place, to restrain and punish idolatry and to destroy and abolish all superstitious images wherever they found them; yet these were those that did themselves worship them in private, so undermining that religion which in public they professed to own and promote only because by it they held their preferments. They had every man his censer in his hand; so fond were they of the idolatrous service that they would all be their own priests, and very prodigal they were of their perfumes in honour of these images, for a thick cloud of incense went up, that filled the room. O that the zeal of these idolaters might shame the worshippers of the true God out of their indifference to his service! The prophet took particular notice of one whom he knew, who stood in the midst of these idolaters, as chief among them, being perhaps president of the great council at this time or most forward in this wickedness. No wonder the people were corrupt when the elders were so. The sins of leaders are leading sins.
III. What the remark is that made upon it (Eze 8:12): "Son of man, hast thou seen this? Couldst thou have imagined that there was such wickedness committed?" It is here observed concerning it, 1. That it was done in the dark; for sinful works are works of darkness. They concealed it, lest they should lose their places, or at least their credit. There is a great deal of secret wickedness in the world, which the day will declare, the day of the revelation of the righteous judgment of God. 2. That this one idolatrous chapel was but a specimen of many the like. Here they met together, to worship their images in concert, but, it should seem, they had every man the chamber of his imagery besides, a room in his own house for this purpose, in which every man gratified his own fancy with such pictures as he liked best. Idolaters had their household gods, and their family worship of them in private, which is a shame to those who call themselves Christians and yet have no church in their house, no worship of God in their family. Had they chambers of imagery, and shall not we have chambers of devotion? 3. That atheism was at the bottom of their idolatry. They worship images in the dark, the images of the gods of other nations, and they say, "Jehovah, the God of Israel, whom we should serve, seeth us not. Jehovah hath forsaken the earth, and we may worship what God we will; he regards us not." (1.) They think themselves out of God's sight: They say, The Lord seeth us not. They imagined, because the matter was carried on so closely that men could not discover it, nor did any of their neighbours suspect them to be idolaters, that therefore it was hidden from the eye of God; as if there were any darkness, or shadow of death, where the workers of iniquity may hide themselves. Note, A practical disbelief of God's omniscience is at the bottom of our treacherous departures from him; but the church argues justly, as to this very sin of idolatry (Psa 44:20, Psa 44:21), If we have forgotten the name of our God, and stretched forth our hand to a strange god, will not God search this out? No doubt he will. (2.) They think themselves out of God's care: "The Lord has forsaken the earth, and looks not after the affairs of it; and then we may as well worship any other god as him." Or, "He has forsaken our land, and left it to be a prey to its enemies; and therefore it is time for us to look out for some other god, to whom to commit the protection of it. Our one God cannot, or will not, deliver us; and therefore let us have many." This was a blasphemous reflection upon God, as if he had forsaken them first, else they would not have forsaken him. Note, Those are ripe indeed for ruin who have arrived at such a pitch of impudence as to lay the blame of their sins upon God himself.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 7–12. Public domain.
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JeromeAD 420
Commentary on Ezekiel
(Verse 10) And I entered and saw: and behold, every likeness of creeping things and abomination of animals: and all the idols of the house of Israel were depicted on the wall all around. Not only did the idol of Zele stand at the entrance of the northern gate, but also all the walls of the Temple were painted with various images of idols: so that there was no animal that the painting on the wall did not show. This we see so far in the temples of idols and the shrines of the Gentiles, because foolish religion worships all kinds of beasts. And Virgil says:
Omnigenumque deum monstra, et latrator Anubis, Quasi non et illa sint monstra quae laudat
Against Neptune and Venus, and against Minerva. We are able to show idols depicted on the walls of our temples, when we are subject to all vices, and we depict in our hearts the conscience of sins, and various images. Concerning which it is said in the Psalm: Lord, in your city you will scatter their image (Psalm 72:20). And in another place: Nevertheless, in image man walks around (Psalm 38:7). That is to say, there is no man who does not have some image, either of sanctity or of sin. Therefore, it is said to the furious and the irascible: Fury is to them according to the likeness of a serpent: as of the deaf adder that stoppeth her ears, which will not hear the voice of the charmers (Psalm 57:5). And concerning wicked men: Generation of vipers, who hath shewed you to flee from the wrath to come (Matthew 3:7)? And concerning the sly and deceitful: Go and say to that fox (Luke 13:32). And concerning lovers of women: The horses went insane for the women: each one neighed at his neighbor's wife (Jer. 5:8). Even about beasts and the foolish: Do not be like horses and mules, which have no understanding. And again: Put a bit and bridle on their mouths, those who do not come near you (Ps. 32:9). And many such things. However, what we have set down: And behold, every likeness of creeping things and animals is not found in the Septuagint.
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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SUMMARY
Ezekiel 8:10 unveils a profoundly disturbing scene within the prophet's vision of the Jerusalem Temple, exposing the deep-seated spiritual apostasy of the house of Israel. It reveals the sacred walls of God's sanctuary shockingly defiled with meticulously depicted images of detestable creatures and pagan idols, vividly illustrating the extent to which the people had brazenly abandoned their covenant with Yahweh and embraced idolatrous worship practices, thereby provoking divine wrath and unequivocally justifying the impending judgment upon Jerusalem.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Ezekiel 8:10 is profoundly rich in Vivid Imagery, painting a disturbing, visceral, and unforgettable picture for the reader. The description of "every form of creeping things, and abominable beasts" directly assaults the senses, evoking a strong and immediate sense of revulsion, uncleanness, and defilement. This imagery is not merely descriptive but is highly Symbolic, representing the profound spiritual degradation, moral corruption, and covenantal unfaithfulness of Israel. The animalistic forms symbolize the tragic exchange of God's transcendent glory for the worship of creation, a profound reversal of divine order and a descent into spiritual depravity. The phrase "pourtrayed upon the wall round about" employs Hyperbole to powerfully emphasize the pervasive, overwhelming, and inescapable presence of idolatry, suggesting that the Temple's sacred interior was utterly saturated and encircled by these offensive images. Furthermore, there is a powerful and tragic sense of Irony embedded within this verse: the very place consecrated for the exclusive worship of the holy God of Israel, designed as His dwelling among His people, is found to be the epicenter of the most detestable and forbidden forms of idolatry, effectively turning a house of prayer and purity into a den of abominations. This stark and shocking contrast highlights the depth of Israel's betrayal and the immense gravity of their sin.
THEOLOGICAL AND THEMATIC CONNECTIONS
Ezekiel 8:10 stands as a stark and uncompromising testament to the absolute incompatibility of God's inherent holiness with human sin, particularly the egregious sin of idolatry. The pervasive defilement of the Temple, the very dwelling place of God's manifest presence among His people, represents the ultimate breach of covenant and a profound betrayal of God's exclusive claim on Israel's worship and allegiance. This chilling scene underscores the immutable biblical truth that God is a jealous God who will not share His glory with idols, and that true, acceptable worship demands singular and exclusive devotion to Him alone. The abominations witnessed by Ezekiel vividly illustrate the principle that spiritual corruption inevitably leads to moral decay, national judgment, and ultimately, the withdrawal of divine presence. God's deliberate act of revealing these hidden sins to His prophet demonstrates His omniscience, His unwavering commitment to justice, and His righteous indignation, thereby validating the severe consequences that would soon follow for Jerusalem and Judah. The verse serves as a timeless and urgent warning against syncretism and the insidious, often subtle, nature of idolatry, reminding us that anything that displaces God from His rightful, supreme place in our affections and priorities becomes an object of abomination in His sight.
REFLECTION AND APPLICATION
Ezekiel's vision in chapter 8, and particularly the graphic depiction in verse 10, serves as a powerful and convicting mirror for self-examination in every generation. While contemporary believers may not literally carve images of "creeping things" on the walls of their physical places of worship, the principle of idolatry remains profoundly and insidiously relevant. Modern idolatry often takes far more subtle, yet equally destructive, forms: the worship of self, the relentless pursuit of wealth, status, power, comfort, or even noble causes that subtly displace God as our ultimate priority and deepest affection. Anything that consumes our affections, dictates our decisions, provides our deepest security, or receives our ultimate devotion apart from the one true God becomes an idol. This verse calls us to recognize that God sees beyond outward appearances and religious rituals, penetrating to the hidden chambers of our hearts where true worship or idolatry truly resides, as Jeremiah powerfully reminds us that the Lord searches the heart and examines the mind. It challenges us to honestly consider what "images," desires, or allegiances are "pourtrayed upon the walls" of our inner lives, subtly or overtly competing for the throne of our hearts. The call to application is one of radical spiritual purity and unwavering devotion: to meticulously guard our hearts against any rival affections, to repent of any form of idolatry—whether overt or hidden—and to worship God alone in spirit and truth (John 4:24). The severe consequences of allowing spiritual corruption to fester, as vividly illustrated in ancient Israel's experience, underscore the paramount importance of constant vigilance, heartfelt repentance, and singular devotion to the one true God.
Questions for Reflection
FAQ
What does "creeping things, and abominable beasts" refer to in Ezekiel 8:10?
Answer: This phrase refers to various forms of animalistic idols and symbols associated with pagan religious practices prevalent in the ancient Near East. "Creeping things" (Hebrew remes) typically denotes reptiles or small, rapidly moving animals, while "abominable beasts" (Hebrew sheqets and bᵉhêmâh) refers to larger animals that were considered ritually unclean or detestable under Israelite law, or were revered and worshipped as deities by surrounding nations. The specific "form" (Hebrew tabnîyth) suggests images, models, or resemblances of these creatures. These images were likely adopted from pervasive Egyptian animal cults (e.g., bull, snake, crocodile worship) or Canaanite fertility religions, where deities were often depicted with animal characteristics or closely associated with specific animals. Their shocking presence in the Jerusalem Temple signified a profound syncretism and a direct violation of God's explicit commands against making images of creatures for worship, as powerfully outlined in Deuteronomy 4:16-18.
Why was this idolatry particularly offensive to God, given its location in the Temple?
Answer: The idolatry described in Ezekiel 8:10 was supremely offensive to God precisely because it occurred within the Jerusalem Temple, which was consecrated as His exclusive dwelling place on earth. The Temple was meant to be a sanctuary of holiness, purity, and singular worship of Yahweh, symbolizing His glorious presence among His people. To defile its sacred walls with images of pagan deities and detestable creatures was a direct, brazen affront to God's holiness, His covenantal faithfulness, and His unique identity as the one true God. It represented an act of profound spiritual adultery, as Israel, God's chosen bride, was engaging in illicit worship within His own sacred house. This extreme profanation of the sanctuary was seen as the ultimate act of rebellion and a direct provocation of God's "jealousy" (Ezekiel 8:3), justifying the severe judgment that would inevitably lead to the Temple's destruction and the people's exile.
CHRIST-CENTERED FULFILLMENT
Ezekiel 8:10 vividly portrays the pervasive defilement of God's earthly sanctuary by human sin and idolatry, setting the stage for the ultimate and definitive solution found in Jesus Christ. The Old Testament Temple, despite its sacred purpose and divine design, could not ultimately cleanse the hearts of the people or prevent their apostasy; its very walls were defiled by the worshippers it was meant to serve. This highlights humanity's deep-seated problem of idolatry and the inherent need for a radical, internal cleansing that no physical temple or ritual could ever provide. Jesus Christ, as the true and perfect Temple, fulfills and infinitely transcends all that the earthly Temple represented. He is the very presence of God dwelling among humanity, the one in whom "all the fullness of God was pleased to dwell" (Colossians 1:19). When Jesus dramatically cleansed the Temple in Jerusalem (John 2:13-17), He not only demonstrated His divine authority over God's house but also powerfully foreshadowed the dismantling of an old system that had become corrupted by human sin and commerce. More profoundly, through His perfect life, atoning death, and glorious resurrection, Christ became the ultimate and final purification for sin, cleansing not just a physical structure but the very hearts and consciences of believers, making them "a temple of the Holy Spirit" (1 Corinthians 6:19). He effectively removed the "abominable beasts" and "idols" of sin from within the human heart, offering a new covenant where God's law is written not on stone tablets but on hearts of flesh, and true worship is offered in spirit and truth (Jeremiah 31:33 and John 4:24). Thus, the defiled Temple of Ezekiel's vision finds its redemptive and glorious answer in Christ, who perfectly purifies His people and establishes a spiritual temple where God truly dwells, a temple not made with human hands, but eternal in the heavens (Hebrews 9:11). Ultimately, in the new heaven and new earth, there will be no need for a temple, for "the Lord God Almighty and the Lamb are its temple" (Revelation 21:22), perfectly fulfilling the longing for an undefiled and eternal dwelling place for God with His redeemed people.