TRV
Translation
King James Version
¶ He said also unto me, Turn thee yet again, and thou shalt see greater abominations that they do.
Complete Jewish Bible
He also said to me, "You will see even worse abominations that they are doing."
Berean Standard Bible
Again, He told me, “You will see them committing even greater abominations.”
American Standard Version
He said also unto me, Thou shalt again see yet other great abominations which they do.
World English Bible Messianic
He said also to me, You shall again see yet other great abominations which they do.
Geneva Bible (1599)
Againe he saide also vnto me, Turne thee againe, and thou shalt see greater abominations that they doe.
Young's Literal Translation
And He saith unto me, `Again thou dost turn, thou dost see great abominations that they are doing.'
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Commentary on Ezekiel 8 verses 13–18
13 ¶ He said also unto me, Turn thee yet again, and thou shalt see greater abominations that they do.
14 Then he brought me to the door of the gate of the LORD'S house which was toward the north; and, behold, there sat women weeping for Tammuz.
15 Then said he unto me, Hast thou seen this, O son of man? turn thee yet again, and thou shalt see greater abominations than these.
16 And he brought me into the inner court of the LORD'S house, and, behold, at the door of the temple of the LORD, between the porch and the altar, were about five and twenty men, with their backs toward the temple of the LORD, and their faces toward the east; and they worshipped the sun toward the east.
17 Then he said unto me, Hast thou seen this, O son of man? Is it a light thing to the house of Judah that they commit the abominations which they commit here? for they have filled the land with violence, and have returned to provoke me to anger: and, lo, they put the branch to their nose.
18 Therefore will I also deal in fury: mine eye shall not spare, neither will I have pity: and though they cry in mine ears with a loud voice, yet will I not hear them.
Here we have,
I. More and greater abominations discovered to the prophet. He thought that what he had seen was bad enough and yet (Eze 8:13): Turn thyself again, and thou shalt see yet greater abominations, and greater still, Eze 8:15, as before, Eze 8:6. There are those who live in retirement who do no think what wickedness there is in this world; and the more we converse with it, and the further we go abroad into it, the more corrupt we see it. When we have seen that which is bad we may have our wonder at it made to cease by the discovery of that which, upon some account or other, is a great deal worse. We shall find it so in examining our own hearts and searching into them; there is a world of iniquity in them, a great abundance and variety of abominations, and, when we have found out much amiss, still we shall find more; for the heart is desperately wicked, who can know it perfectly? Now the abominations here discovered were, 1. Women weeping for Tammuz, Eze 8:14. An abominable thing indeed, that any should choose rather to serve an idol in tears than to serve the true God with joyfulness and gladness of heart! Yet such absurdities as these are those guilty of who follow after lying vanities and forsake their own mercies. Some think it was for Adonis, an idol among the Greeks, other for Osiris, an idol of the Egyptians, that they shed these tears. The image, they say, was made to weep, and then the worshippers wept with it. They bewailed the death of this Tammuz, and anon rejoiced in its returning to life again. These mourning women sat at the door of the gate of the Lord's house, and there shed their idolatrous tears, as it were in defiance of God and the sacred rites of his worship, and some think, with their idolatry, prostrating themselves also to corporeal whoredom; for these two commonly went together, and those that dishonoured the divine nature by the one were justly given up to vile affections and a reprobate sense to dishonour the human nature, which nowhere ever sunk so far below itself as in these idolatrous rites. 2. Men worshipping the sun, Eze 8:16. And this was so much the greater an abomination that it was practised in the inner court of the Lord's house at the door of the temple of the lord, between the porch and the altar. There, where the most sacred rites of their holy religion used to be performed, was this abominable wickedness committed. Justly might God in jealousy say to those who thus affronted him at his own door, as the king to Haman, Will he force the queen also before me in the house? Here were about twenty-five men giving that honour to the sun which is due to God only. Some think they were the king and his princes; it should rather seem that they were priests, for this was the court of the priests, and the proper place to find them in. Those that were entrusted with the true religion, had it committed to their care and were charged with the custody of it, they were the men that betrayed it. (1.) They turned their backs towards the temple of the Lord, resolvedly forgetting it and designedly slighting it and putting contempt upon it. Note, When men turn their backs upon God's institutions, and despise them, it is no marvel if they wander endlessly after their own inventions. Impiety is the beginning of idolatry and all iniquity. (2.) They turned their faces towards the east, and worshipped the sun, the rising sun. This was an ancient instance of idolatry; it is mentioned in Job's time (Job 31:26), and had been generally practised among the nations, some worshipping the sun under one name, others under another. These priests, finding it had antiquity and general consent and usage on its side (the two pleas which the papists use at this day in defence of their superstitious rites, and particularly this of worshipping towards the east), practised it in the court of the temple, thinking it an omission that it was not inserted in their ritual. See the folly of idolaters in worshipping that as a god, and calling it Baal - a lord, which God made to be a servant to the universe (for such the sun is, and so his name Shemesh signified, Deu 4:19), and in adoring the borrowed light and despising the Father of lights.
II. The inference drawn from these discoveries (Eze 8:17): "Hast thou seen this, O son of man! and couldst thou have thought ever to see such things done in the temple of the Lord?" Now, 1. he appeals to the prophet himself concerning the heinousness of the crime. Can he think it is a light thing to the house of Judah, who know and profess better things, and are dignified with so many privileges above other nations? Is it an excusable thing in those that have God's oracles and ordinances that they commit the abominations which they commit here? Do not those deserve to suffer that thus sin? Should not such abominations as these make desolate? Dan 9:27. 2. He aggravates it from the fraud and oppression that were to be found in all parts of the nations: They have filled the land with violence. It is not strange if those that wrong God thus make no conscience of wronging one another, and with all that is sacred trample likewise upon all that is just. And their wickedness in their conversations made even the worship they paid to their own God an abomination (Isa 1:11, etc.): "They fill the land with violence, and then they return to the temple to provoke me to anger there; for even their sacrifices, instead of making an atonement, do but add to their guilt. They return to provoke me (they repeat the provocation, do it, and do it again), and, lo, they put the branch to their nose" - a proverbial expression denoting perhaps their scoffing at God and having him in derision; they snuffed at his service, as men do when they put a branch to their nose. Or it was some custom used by idolaters in honour of the idols they served. We read of garlands used in their idolatrous worships (Act 14:13), out of which every zealot took a branch which they smelled to as a nosegay. Dr. Lightfoot (Hor. Heb. in John 15.6) gives another sense of this place: They put the branch to their wrath, or to his wrath, as the Masorites read it; that is, they are still bringing more fuel (such as the withered branches of the vine) to the fire of divine wrath, which they have already kindled, as if that wrath did not burn hot enough already. Or putting the branch to the nose may signify the giving of a very great affront and provocation either to God or man; they are an abusive generation of men. 3. he passes sentence upon them that they shall be utterly cut off: Therefore, because they are thus furiously bent upon sin, I will also deal in fury with them, Eze 8:18. They filled the land with their violence, and God will fill it with the violence of their enemies; and he will not lend a favourable ear to the suggestions either, (1.) Of his own pity: My eye shall not spare, neither will I have pity; repentance shall be hidden from his eyes; or, (2.) Of their prayers: Though they cry in my ears with a loud voice, yet will I not hear them; for still their sins cry more loudly for vengeance than their prayers cry for mercy. God will now be as deaf to their prayers as their own idols were, on whom they cried aloud, but in vain, Kg1 18:26. Time was when God was ready to hear even before they cried and to answer while they were yet speaking; but now they shall seek me early and not find me, Pro 1:28. It is not the loud voice, but the upright heart, that God will regard.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 13–18. Public domain.
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Commentary on Ezekiel
(Verse 13, 14). And he said to me: You will still see greater abominations that they (or these) do. And he brought me through the entrance of the gate of the house of the Lord, which faced north; and behold, there were women sitting there, mourning for Adonis. Whom we interpret as Adonis, and in the Hebrew and Syriac languages is called Thamuz. Therefore, because according to the Gentile fable, in the month of June the lover of Venus and the most beautiful young man is killed, and it is narrated that he then revived, they also call the same month by the same name and celebrate an annual commemoration for him, in which he is mourned by women as if dead, and then praised and honored when he revives. And afterwards, when the leaders and elders of the house of Israel saw what had been done in the temple and in the dark chambers, even the vices of women are described, who lament in private the loss of their lovers and rejoice if they are able to obtain them. And because the same Gentile people subtly interpret such fables of poets, which have obscenity, as the killing and resurrection of Adonis, accompanied by lamentation and joy: the former of which he thinks is shown in the seeds that die in the earth, and the latter in the crops in which the dead seeds are reborn; we also call those women who are saddened or excited by the good and evil of the world, with a soft and effeminate spirit: and we say that they lament for Thammuz, namely, those things which are considered the most beautiful in worldly matters.
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 8:13 serves as a chilling divine pronouncement within a series of escalating revelations of Israel's profound spiritual apostasy. In this verse, the Lord, through the prophet Ezekiel, signals that the abominations already witnessed in the temple precincts are merely a prelude to even more grievous acts of idolatry and defilement committed by the people of Judah. It underscores the progressive nature of sin and God's unwavering commitment to expose and judge the hidden depths of human rebellion, particularly when it desecrates sacred space and covenant relationship.
CONTEXT
Literary Context: This verse is situated within a highly graphic and symbolic vision granted to Ezekiel in the sixth year of his exile (Ezekiel 8:1). Following the initial display of the "image of jealousy" at the temple gate (Ezekiel 8:5), God leads Ezekiel into a hidden chamber where seventy elders of Israel are secretly worshipping detestable idols, burning incense to images of creeping things and beasts (Ezekiel 8:7-12). Ezekiel 8:13 acts as a pivotal transition, intensifying the vision by promising to reveal "greater abominations." This prepares the reader for the subsequent revelations of women weeping for Tammuz (Ezekiel 8:14) and men worshipping the sun (Ezekiel 8:16), culminating in the Lord's declaration of judgment (Ezekiel 8:17-18) and the subsequent departure of His glory from the temple in Ezekiel 10.
Historical & Cultural Context: The vision occurs around 592 BC, during the Babylonian exile of Judah's elite, including Ezekiel. While Jerusalem still stood, its spiritual foundations were crumbling. The people, despite the warnings of prophets like Jeremiah, continued to assimilate pagan practices from surrounding nations, even bringing them into the heart of their worship. The "image of jealousy" likely refers to an Asherah pole or a pagan idol set up within the temple grounds, a direct violation of the first two commandments found in Exodus 20. The secret idolatry of the elders (Ezekiel 8:12) highlights a pervasive spiritual corruption that extended even to the religious leadership, indicating a deep-seated rejection of the Mosaic covenant and the unique worship of Yahweh, which was meant to distinguish Israel among the nations.
Key Themes: Ezekiel 8:13 powerfully contributes to several overarching themes in the book of Ezekiel. Firstly, it emphasizes the escalation of sin, demonstrating that spiritual compromise rarely remains static but tends to deepen into more egregious forms of rebellion if left unchecked. Secondly, it highlights divine revelation and justification of judgment, as God meticulously exposes the hidden wickedness of His people, thereby vindicating His impending severe judgment upon Jerusalem and the temple. This divine transparency is crucial for understanding the necessity of the coming destruction. Thirdly, the verse underscores the profound defilement of sacred space, as the very temple, intended as the dwelling place of God's holy presence, is shown to be utterly desecrated by idolatry, necessitating the eventual departure of God's glory. This defilement is a direct affront to God's holiness and covenant faithfulness.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Ezekiel 8:13 employs several potent literary devices. The most prominent is Foreshadowing, as the verse explicitly states that Ezekiel will see "greater abominations," building anticipation and dread for the subsequent revelations of pagan worship (weeping for Tammuz and sun worship). This creates a sense of escalating spiritual decay. There is also a strong element of Divine Revelation, where God actively guides Ezekiel's vision, serving as a divine tour guide through the depths of human sin. This emphasizes God's omniscience and His deliberate act of exposing hidden wickedness. The use of the term "abominations" itself functions as a Leitwort (a guiding word or motif) throughout Ezekiel 8, repeatedly highlighting the detestable nature of the Israelites' actions in God's eyes and underscoring the central theme of defilement. Finally, the scene as a whole is a powerful Symbolic Vision, where the physical acts of idolatry within the temple precincts symbolize the spiritual adultery and covenant unfaithfulness of the entire nation.
THEOLOGICAL AND THEMATIC CONNECTIONS
Ezekiel 8:13 is a stark reminder of the insidious and progressive nature of sin, demonstrating that spiritual compromise, if unchecked, inevitably leads to deeper depravity. The Lord's deliberate revelation of these "greater abominations" underscores His perfect knowledge of human hearts and His righteous indignation against anything that defiles His holiness and desecrates His covenant. This passage serves as a theological foundation for understanding why divine judgment is not arbitrary but a necessary response to persistent rebellion and the desecration of sacred space and relationship. It highlights God's commitment to purity and the severe consequences of spiritual idolatry, emphasizing that true worship demands exclusive devotion and a holy lifestyle.
REFLECTION AND APPLICATION
Ezekiel 8:13 serves as a profound spiritual mirror for contemporary believers, urging us to examine the often-subtle ways in which "greater abominations" can creep into our lives and communities. Just as Israel's sin escalated from overt idolatry to hidden, more perverse forms, so too can our spiritual compromises deepen if left unaddressed. We are called to cultivate a radical honesty before God, recognizing that He sees not only our public actions but also the hidden chambers of our hearts where idols of comfort, approval, success, or self-worship might reside. This verse challenges us to vigilantly guard our spiritual "temples"—our bodies and our churches—from anything that would defile the presence of the Holy Spirit. It compels us to pursue genuine holiness, understanding that true worship is an exclusive devotion to God alone, free from competing allegiances that provoke His jealousy.
Questions for Reflection
FAQ
What were the "greater abominations" that Ezekiel was about to see?
Answer: The "greater abominations" refer to the subsequent scenes revealed in Ezekiel chapter 8. After witnessing the "image of jealousy" (Ezekiel 8:5) and the secret idolatry of the elders worshipping creeping things and detestable beasts (Ezekiel 8:7-12), Ezekiel is then shown women weeping for the pagan god Tammuz at the north gate of the temple (Ezekiel 8:14). Finally, he sees men, likely priests or leaders, bowing down to worship the sun, facing east, between the temple porch and the altar (Ezekiel 8:16). Each successive vision reveals a deeper and more direct affront to God's holiness within the very precincts of His temple.
Why did God show Ezekiel these abominations?
Answer: God showed Ezekiel these abominations for several crucial reasons. Firstly, it was to justify His impending judgment upon Jerusalem and the temple. By revealing the depth of Israel's spiritual corruption, God demonstrated that His judgment was not arbitrary but a righteous response to their persistent rebellion and desecration of His covenant. Secondly, it was to inform the exiles through Ezekiel, so they would understand why such severe calamities had befallen them and why further judgment was necessary. This knowledge was vital for their repentance and future restoration. Thirdly, it served as a prophetic warning to those who remained in Jerusalem, urging them to repent before the final destruction. This divine revelation underscored God's omniscience, showing that even hidden sins are known to Him.
CHRIST-CENTERED FULFILLMENT
Ezekiel 8:13, with its chilling progression of "greater abominations," finds its profound Christ-centered fulfillment not in the continuation of sin, but in the ultimate and perfect sacrifice of Jesus Christ, which addresses the root of all abomination—human sin and idolatry. While the Old Testament temple was defiled by Israel's unfaithfulness, Jesus Himself became the true and undefiled Temple of God, the very dwelling place of divine holiness. The escalating abominations in Ezekiel highlight humanity's desperate need for a radical cleansing and a new covenant. Christ, as the Lamb of God, perfectly fulfilled the sacrificial system, taking away the sin of the world and purifying those who believe in Him. He did not merely expose sin, but conquered it on the cross, offering a path to true worship "in spirit and truth" (John 4:24), where the defilement of physical temples is replaced by the purification of the human heart through His Spirit. Thus, the "greater abominations" of Ezekiel underscore the glorious "greater grace" (James 4:6) and "greater salvation" (Hebrews 2:3) offered through Christ, who makes it possible for believers to become a holy temple, undefiled and dedicated to God.