TRV
Translation
King James Version
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.
KJV (with Strong's)
And there stood H5975 before H6440 them seventy H7657 men H376 of the ancients H2205 of the house H1004 of Israel H3478, and in the midst H8432 of them stood H5975 Jaazaniah H2970 the son H1121 of Shaphan H8227, with every man H376 his censer H4730 in his hand H3027; and a thick H6282 cloud H6051 of incense H7004 went up H5927.
Complete Jewish Bible
Standing in front of them were seventy of the leading men of the house of Isra'el - in the center stood Ya'azanyahu the son of Shafan. Each man had his incense-burner in his hand, and a thick cloud of incense went up.
Berean Standard Bible
Before them stood seventy elders of the house of Israel, with Jaazaniah son of Shaphan standing among them. Each had a censer in his hand, and a fragrant cloud of incense was rising.
American Standard Version
And there stood before them seventy men of the elders of the house of Israel; and in the midst of them stood Jaazaniah the son of Shaphan, every man with his censer in his hand; and the odor of the cloud of incense went up.
World English Bible Messianic
There stood before them seventy men of the elders of the house of Israel; and in their midst stood Jaazaniah the son of Shaphan, every man with his censer in his hand; and the odor of the cloud of incense went up.
Geneva Bible (1599)
And there stoode before them seuentie men of the Ancients of the house of Israel, and in the middes of them stoode Iaazaniah, ye sonne of Shaphan, with euerie man his censour in his hand, and the vapour of the incense went vp like a cloude.
Young's Literal Translation
and seventy men of the elders of the house of Israel--and Jaazaniah son of Shaphan standing in their midst--are standing before them, and each his censer in his hand, and the abundance of the cloud of perfume is going up.
In the KJVVerse 20,616 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 11.) And seventy men of the elders of the house of Israel, and Jezoniah the son of Saphan stood among them who were standing before the paintings, and each one had a censer in his hand, and the smoke of incense rose from the censers. When it says that seventy men of the elders of the house of Israel held censers in their hands, it shows that there were many other priests who did not do this, but perhaps were held back by other sins. And it mentions specifically that Jezoniah the son of Saphan stood among them, as if he were the chief of their wickedness and sacrilege, who, having abandoned the religion of God, worshipped idols, and in the temple, did not worship the God whose temple it was, but the paintings on the walls. And it is rightly said: Jezonias, son of Saphan, stood in the midst of the standing elders, as a symbol of his judgment and condemnation, because he, as well as those whom he was the leader of, stood firmly in their sins and did not waver in wickedness; rather, they persisted strongly. And the steam of incense, the fog of confusion, and the whirlwind that rose from the offering of sacrilege demonstrated this. This event happened at that time, according to the letter of the law. Furthermore, we must pray that the elders of the house of Israel, by multiplying the sacred number, which is seven, by seven decades, do not stand in their errors and worship the images of idols, and that the sacrilegious vapor does not rise up against God. When we see the worst people gathered, of whom it is written: 'I hate the assembly of evildoers' (Psalm 26:6); and worse than the people are their leaders, and the leader who is in charge of the people and the elders, let us say that Jezoniah stands before the images and each one holds a censer in their hands, worshiping not the majesty of God, but their own opinions, and not offering a pleasing fragrance to God, but a foul odor to idols.
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 8:11 presents a profoundly disturbing vision granted to the prophet, revealing a scene of widespread spiritual apostasy within the very heart of the Jerusalem temple. In this divinely orchestrated revelation, Ezekiel witnesses seventy esteemed elders of Israel, who should have been guardians of the covenant, engaged in clandestine idolatrous worship. Led by Jaazaniah, these prominent figures are depicted offering a dense cloud of incense to detestable idols, a vivid symbol of the nation's pervasive spiritual corruption and a stark justification for the impending divine judgment upon Jerusalem.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Ezekiel 8:11 employs several potent literary devices to convey its chilling message. The most striking is Symbolism: the "seventy men of the ancients" symbolize the widespread and systemic corruption within Israel's leadership, representing the nation's spiritual decay from its very head down. The "censer" and the "thick cloud of incense" are powerful symbols of worship and devotion, but here they are perverted, symbolizing the misdirection and defilement of sacred acts for profane and idolatrous purposes. There is profound Irony in the specific naming of Jaazaniah, whose name means "Yahweh hears," yet he is depicted leading an act of rebellion and spiritual deafness against the very God who hears. This starkly highlights the contrast between outward appearance or heritage and the inner spiritual reality of apostasy. Furthermore, the vivid Imagery of the "thick cloud of incense" creates a powerful sensory experience for the reader, emphasizing the tangible nature and intense fervor of their forbidden worship, making the scene more immediate, horrifying, and indicative of the deep-seated nature of their sin.
THEOLOGICAL AND THEMATIC CONNECTIONS
Ezekiel 8:11 serves as a stark theological statement on the insidious nature of apostasy and the inevitability of divine judgment. It profoundly reveals that spiritual corruption often begins at the highest echelons, with those entrusted with leadership betraying their sacred trust and leading the people astray. The elders' secret idolatry underscores God's absolute omniscience—no sin, however concealed or performed in the shadows, escapes His penetrating sight—and His unwavering demand for exclusive worship and unblemished devotion. This scene functions as a divine justification for the impending destruction of Jerusalem, demonstrating that the profound defilement of God's temple and the widespread unfaithfulness of His chosen people left Him no recourse but to execute righteous judgment, ultimately leading to the sorrowful removal of His glory from the temple (as seen in Ezekiel 10:18-19). This passage powerfully calls believers across all generations to a rigorous self-examination, ensuring that our worship is pure, undivided, and free from any hidden idols or compromises that might defile our devotion to the one true God.
REFLECTION AND APPLICATION
Ezekiel 8:11 stands as a timeless and sobering warning for all generations, particularly for those in positions of spiritual influence within the church and society. It challenges us to confront the uncomfortable reality that sin often thrives in secrecy and that even seemingly devout or highly respected individuals can harbor deep-seated idolatries within their hearts. The passage compels us to consider the profound responsibility that accompanies leadership, reminding us that those who guide others in faith are held to a higher standard of integrity, faithfulness, and unwavering devotion to God. It also forces us to engage in a rigorous self-examination of our own hearts: are there "hidden chambers" in our lives where we entertain affections, pursuits, or loyalties that subtly compete with our exclusive devotion to the one true God? Are we, perhaps unknowingly like the elders, offering our "incense"—our time, energy, resources, and deepest desires—to anything other than the Lord? This verse calls for radical honesty, transparent living, and an unwavering commitment to unadulterated worship, recognizing that God sees all and demands our wholehearted, undivided allegiance.
Questions for Reflection
FAQ
Who were the "seventy men of the ancients of the house of Israel" and why were they significant?
Answer: The "seventy men of the ancients of the house of Israel" refer to the elders, who were highly respected leaders and representatives of the people in ancient Israel. In Israelite society, elders held significant authority in judicial, administrative, and religious matters, serving as custodians of the covenant and upholders of God's law. Their presence in this idolatrous ritual is profoundly significant because they were meant to be guardians of God's covenant and upholders of His law. Their participation indicated that the spiritual corruption had permeated the highest levels of leadership, making their betrayal of Yahweh all the more egregious and symbolizing the widespread apostasy of the nation. Their number, seventy, might also evoke the seventy elders who accompanied Moses on Mount Sinai to meet with God, further highlighting the stark contrast between past faithfulness and present rebellion (see Exodus 24:1-11).
What was the significance of the "thick cloud of incense" in this context?
Answer: In legitimate Israelite worship, incense was a sacred offering, symbolizing prayers ascending to God (e.g., Psalm 141:2 or Revelation 8:3-4). However, in Ezekiel 8:11, the "thick cloud of incense" is being offered to "abominable beasts" and idols (as seen in Ezekiel 8:10). This signifies a profound perversion of a holy ritual. The "thick cloud" emphasizes the intensity, scale, and fervent dedication of their forbidden worship, indicating that their devotion to these false gods was not casual but deeply entrenched and passionate. It powerfully illustrates the pervasive syncretism and apostasy that had infiltrated the very heart of Israel's religious practices, transforming a sacred act into a profane one.
CHRIST-CENTERED FULFILLMENT
Ezekiel 8:11, with its vivid depiction of a defiled temple and corrupt leadership, powerfully foreshadows the profound need for a radical spiritual cleansing and the establishment of a new covenant. The idolatry of the elders represents humanity's inherent and pervasive tendency to worship created things rather than the Creator, a sin that ultimately separates us from God and justly invites divine judgment. This scene underscores the fundamental inadequacy of the Old Covenant system, which, despite its divine origin and meticulous laws, could not ultimately prevent the defilement of the physical temple or the deep-seated apostasy of its leaders. The ultimate fulfillment of the longing for pure worship and an undefiled sanctuary is found exclusively in Jesus Christ. He is the true and perfect High Priest who offered Himself as the ultimate, once-for-all sacrifice, thereby cleansing us from all sin and making true, spiritual worship possible for all who believe (as seen in Hebrews 9:11-14). Furthermore, Christ Himself declared His body to be the true temple, which would be destroyed and raised in three days, signifying the end of the physical temple's exclusive role as the dwelling place of God (as recorded in John 2:19-21). Through His atoning work, believers are transformed into the new, living temple of the Holy Spirit, a dwelling place for God Himself (as described in 1 Corinthians 6:19-20). Thus, Ezekiel's vision of a defiled temple points forward to the perfect and unblemished worship made possible only through Christ, who cleanses us from all idolatry and enables us to offer spiritual sacrifices acceptable and pleasing to God (as encouraged in Romans 12:1-2).