Ezekiel 8:5

Translation
King James Version
Then said he unto me, Son of man, lift up thine eyes now the way toward the north. So I lifted up mine eyes the way toward the north, and behold northward at the gate of the altar this image of jealousy in the entry.
Ask
KJV (with Strong's)
Then said H559 he unto me, Son H1121 of man H120, lift up H5375 thine eyes H5869 now the way H1870 toward the north H6828. So I lifted up H5375 mine eyes H5869 the way H1870 toward the north H6828, and behold northward H6828 at the gate H8179 of the altar H4196 this image H5566 of jealousy H7068 in the entry H872.
Ask
Complete Jewish Bible
Then he said to me, "Human being, raise your eyes toward the north." I raised my eyes toward the north and saw, north of the Altar Gate, this image that [arouses God's] jealousy in the entryway.
Ask
Berean Standard Bible
“Son of man,” He said to me, “now lift up your eyes to the north.” So I lifted up my eyes to the north, and in the entrance north of the Altar Gate I saw this idol of jealousy.
Ask
American Standard Version
Then said he unto me, Son of man, lift up thine eyes now the way toward the north. So I lifted up mine eyes the way toward the north, and behold, northward of the gate of the altar this image of jealousy in the entry.
Ask
World English Bible Messianic
Then he said to me, Son of man, lift up your eyes now the way toward the north. So I lifted up my eyes the way toward the north, and see, northward of the gate of the altar this image of jealousy in the entry.
Ask
Geneva Bible (1599)
Then saide he vnto mee, Sonne of man, lift vp thine eyes nowe towarde the North. So I lift vp mine eyes towarde the North, and beholde, Northward, at the gate of the altar, this idole of indignation was in the entrie.
Ask
Young's Literal Translation
And He saith unto me, `Son of man, lift up, I pray thee, thine eyes the way of the north.' And I lift up mine eyes the way of the north, and lo, on the north of the gate of the altar this figure of jealousy, at the entrance.
Ask
See also
Ezekiel 8:3Jeremiah 3:2Psalms 48:2Jeremiah 32:34Zechariah 5:5Zechariah 5:11Psalms 78:58
In the KJVVerse 20,610 of 31,102

Study This Verse

SUMMARY

Ezekiel 8:5 plunges the prophet, transported by the Spirit to Jerusalem, into a vivid vision revealing the profound spiritual defilement within the Temple precincts. This verse specifically unveils the initial and most prominent abomination: a provocative "image of jealousy" brazenly positioned at the north gate of the altar. This idol represents a blatant act of spiritual adultery and syncretism, directly inciting God's righteous anger and serving as a divine justification for the impending, severe judgment upon Jerusalem and its sacred sanctuary.

CONTEXT

  • Literary Context: Ezekiel 8:5 initiates a chilling sequence of divine revelations concerning the escalating abominations within the Jerusalem Temple. Preceding this verse, Ezekiel 8:1-4 describes Ezekiel's miraculous transportation by the Spirit from Babylon to Jerusalem, where he is placed at the entrance of the inner court. The Lord's command to observe the "great abominations" immediately precedes this verse, setting the stage for the shocking discoveries. The subsequent verses, Ezekiel 8:6-18, detail a progression of idolatry, moving from this publicly displayed "image of jealousy" to more hidden, insidious acts, demonstrating the pervasive and deeply ingrained nature of Israel's spiritual rebellion. This detailed exposé provides the irrefutable theological basis for the severe judgment and destruction prophesied in Ezekiel 9 and Ezekiel 10.
  • Historical & Cultural Context: The vision in Ezekiel 8 dates to approximately 592 BC, a period when Jerusalem was under the shadow of Babylonian dominance, and many of its inhabitants, including Ezekiel, were already living in exile following the first deportation. Despite this, the Temple in Jerusalem continued to operate as the focal point of Israelite religious life. However, the people of Judah had increasingly succumbed to the pervasive influence of surrounding pagan cultures, incorporating foreign deities and their associated rituals into their worship of Yahweh. The placement of an "image of jealousy" within the sacred Temple grounds was a direct and egregious violation of the Mosaic Covenant, which unequivocally prohibited idolatry and syncretism, as articulated in passages like Deuteronomy 12:29-31 and Exodus 20:3-5. The specific location, "the north gate of the altar," was highly prominent and visible, indicating that this idolatry was not a clandestine act but a brazen, public display, underscoring the profound depth of Judah's apostasy.
  • Key Themes: This verse powerfully introduces and reinforces several critical themes woven throughout the book of Ezekiel. Foremost among them is Idolatry and Abomination, vividly illustrating the profound spiritual betrayal of God by His covenant people. The "image of jealousy" directly evokes God's Holy Jealousy, an intrinsic attribute of Yahweh rooted in the covenant (Exodus 34:14), where He demands exclusive worship and utterly refuses to share His glory with false gods. This act also signifies severe Temple Defilement, as the sacred space, consecrated for God's dwelling and pure worship, was desecrated by the introduction of pagan objects and practices. Finally, the vision underscores the theme of Divine Revelation of Sin and Justification for Judgment, as God meticulously exposes the overt and hidden sins of His people to His prophet, thereby providing irrefutable grounds for the impending destruction of Jerusalem and the Temple, which would be executed through the Babylonians.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • lift up (Hebrew, nâsâʼ', H5375): (nâsâʼ), this verb denotes "to lift," "to raise," or "to bear." In Ezekiel 8:5, it functions as a direct divine imperative, commanding the prophet to physically direct his gaze. The repetition of this command and Ezekiel's immediate compliance emphasizes the directness of God's instruction and the prophet's obedient posture, preparing him to receive and witness the shocking revelations that follow. It signifies a divinely orchestrated unveiling.
  • image (Hebrew, çemel', H5566): (çemel), this term refers to a "likeness," "figure," or "idol." It specifically denotes a physical representation, often a statue or cultic monument, used in pagan worship. Its presence within the sacred precincts of the Temple signifies a tangible, overt, and deeply offensive act of idolatry, a direct violation of God's covenant commands against graven images.
  • jealousy (Hebrew, qinʼâh', H7068): (qinʼâh), this word signifies "jealousy" or "envy." When applied to God, particularly in the phrase "image of jealousy," it does not imply a human flaw or insecurity. Rather, it describes God's righteous zeal, His fervent commitment to His covenant relationship, and His absolute intolerance of any rival gods or spiritual infidelity. It underscores His exclusive claim to the worship and devotion of His people, making the idol a direct affront to His holy nature and covenant demands.

Verse Breakdown

  • "Then said he unto me, Son of man, lift up thine eyes now the way toward the north.": This opening clause establishes the divine origin of the vision and the specific directive given to Ezekiel. The address "Son of man" (Hebrew: bên ʼâdâm), a frequent address for Ezekiel, emphasizes his humanity and mortality in contrast to the divine speaker, preparing him for a profound, divinely orchestrated revelation. The command to "lift up thine eyes...toward the north" precisely directs Ezekiel's attention to a specific geographical and symbolic direction within the Temple complex, setting the stage for the initial shocking discovery.
  • "So I lifted up mine eyes the way toward the north,": This clause immediately demonstrates Ezekiel's obedience and the immediacy of his visionary experience. He complies without hesitation, confirming his role as a receptive and obedient instrument of God's revelation. This also transitions the reader's focus to the exact location where the abomination is about to be unveiled, building anticipation for the shocking sight.
  • "and behold northward at the gate of the altar this image of jealousy in the entry.": This is the climactic revelation of the verse, marked by the exclamatory "behold" (Hebrew: hinneh), signaling a dramatic and significant sight. The location "northward at the gate of the altar" is profoundly significant, indicating a prominent and sacred area near the very place of sacrifice and atonement, the heart of Israelite worship. The "image of jealousy" is the central abomination—a pagan idol that directly provoked God's righteous wrath and symbolized the people's spiritual adultery, defiling the very essence of their covenant relationship. Its presence "in the entry" suggests it was a visible and accepted part of the Temple's immediate approach, highlighting the brazenness of their apostasy.

Literary Devices

Ezekiel 8:5 employs several potent literary devices to convey its powerful message. The overarching framework is Visionary Literature, which immerses the reader in Ezekiel's spiritual transport and divine tour of the Temple, lending an immediate, visceral quality to the revelations. The phrase "image of jealousy" utilizes profound Symbolism, where the idol itself transcends a mere physical object to represent the spiritual infidelity, syncretism, and covenant breaking that provoked God's Holy Jealousy. This concept of God's jealousy is an example of Anthropomorphism, attributing a human emotion (jealousy) to God, but in a purified, righteous sense, emphasizing His exclusive claim over His people's worship and His intolerance of rivals. The Repetition of "lift up thine eyes... toward the north" serves to underscore the divine command and Ezekiel's immediate, precise obedience, effectively drawing the reader's focus intently to the specific, defiled location. The use of "behold" (Hebrew: hinneh) functions as an Exclamatory Interjection, dramatically signaling the shocking and significant nature of the discovery.

THEOLOGICAL AND THEMATIC CONNECTIONS

Ezekiel 8:5 lays bare the profound theological truth that God is a holy and jealous God who demands exclusive worship and will not tolerate rivals. The "image of jealousy" is not merely an idol; it is a direct affront to God's covenant faithfulness and His unique identity as the one true God. This act of spiritual adultery, committed within the very sanctuary dedicated to Him, highlights the depth of Israel's apostasy and the severity of their betrayal. God's jealousy here is not a petty human emotion, but a righteous zeal for His own glory and the purity of His relationship with His people. It underscores the sanctity of His presence and the grave consequences of defiling it with syncretistic practices. This verse sets the stage for understanding the divine judgment as a necessary act of God's holiness to vindicate His name and restore His honor, demonstrating that His justice is an extension of His perfect character.

REFLECTION AND APPLICATION

Ezekiel's vision serves as a timeless and sobering mirror for believers today, challenging us to examine the "gates" of our own hearts and lives. The "image of jealousy" at the Temple gate prompts us to ask: What are we allowing to enter and occupy a prominent place that rightfully belongs to God alone? In the modern context, idolatry rarely manifests as a physical statue, but rather as anything—be it career aspirations, relationships, material possessions, self-image, comfort, or even ministry itself—that subtly or overtly competes for our ultimate affection, allegiance, and worship. This passage calls us to a radical self-examination, urging us to identify and dismantle any "images of jealousy" that defile our inner "temple" (our bodies, as the dwelling place of the Holy Spirit). It reminds us that God's holy jealousy for our devotion is not a burdensome demand but an invitation to a pure, unadulterated relationship with Him, where He is truly preeminent. Our worship must be exclusive, wholehearted, and uncompromised, reflecting the absolute holiness and worthiness of the God we serve.

Questions for Reflection

  • What "images of jealousy" might be subtly or overtly present in my own life, competing for the primary devotion that belongs to God?
  • How does understanding God's holy jealousy for His people's worship impact my view of personal holiness and spiritual discipline?
  • In what ways might I be allowing "defilement" to enter the "gate" of my heart or mind, compromising my exclusive devotion to Christ?

FAQ

What is the "image of jealousy" mentioned in Ezekiel 8:5?

Answer: The "image of jealousy" (Hebrew: çemel qinʼâh) refers to a pagan idol or cultic object that had been strategically placed within the sacred precincts of the Jerusalem Temple. Its precise identity is not specified, but its purpose was clear: to provoke God's "jealousy" or righteous zeal. This "jealousy" is not a human flaw, but an attribute of God's holy character, signifying His demand for exclusive worship from His covenant people, as clearly stated in the Ten Commandments. The presence of this idol represented a profound act of spiritual adultery and a direct violation of the covenant, signifying that the people of Judah had turned to foreign gods, thereby inciting God's wrath and justifying His impending judgment.

Why is the "north gate of the altar" significant as the location of this image?

Answer: The "north gate of the altar" was a highly significant and prominent location within the Temple complex. The altar itself was the central place of sacrifice and atonement, symbolizing the means of access to God and the very heart of Israelite worship. Placing a pagan idol at its gate, particularly the north gate (which often held symbolic significance in ancient Near Eastern religions and was a common entry point for ritual activities and even animal sacrifices), meant that this abomination was not hidden but brazenly displayed at a sacred and highly visible point. This public defilement underscored the depth of Israel's spiritual apostasy and their blatant disregard for God's holiness and covenant commands, further emphasizing the severity of their sin and the justification for divine judgment.

CHRIST-CENTERED FULFILLMENT

Ezekiel 8:5, with its stark portrayal of the Jerusalem Temple defiled by an "image of jealousy," finds profound Christ-centered fulfillment in several ways. The physical Temple, corrupted by human sin and idolatry, foreshadows the ultimate need for a radical cleansing and the establishment of a new, undefiled dwelling for God. Jesus, the true Son of Man, enters this narrative as the ultimate Temple-cleanser, not merely driving out merchants but confronting the spiritual idolatry that had turned God's house into a "den of robbers" (Matthew 21:12-13). He embodies God's holy jealousy, zealously upholding the Father's honor and demanding exclusive worship. Furthermore, Jesus Himself becomes the true Temple, as He declared, "Destroy this temple, and in three days I will raise it up" (John 2:19), referring to His own body. Through His sacrificial death, Christ removes the "image of jealousy"—the sin and idolatry that separates humanity from God—and establishes a new covenant. Now, believers, indwelt by the Holy Spirit, become the spiritual temple of God (1 Corinthians 3:16; 2 Corinthians 6:16), called to offer pure worship and to guard against any "images of jealousy" in our hearts, ensuring that Christ alone reigns supreme and receives our undivided devotion.

Copy as

Commentary on Ezekiel 8 verses 1–6

I. II. Main points1. 2. Sub-points(1.) (2.) Details

Ezekiel was now in Babylon; but the messages of wrath he had delivered in the foregoing chapters related to Jerusalem, for in the peace or trouble thereof the captives looked upon themselves to have peace or trouble, and therefore here he has a vision of what was done at Jerusalem, and this vision is continued to the close of the 11th chapter.

I. Here is the date of this vision. The first vision he had was in the fifth year of the captivity, in the fourth month and the fifth day of the month, Eze 1:1, Eze 1:2. This was just fourteen months after. Perhaps it was after he had lain 390 days on his left side, to bear the iniquity of Israel, and before he began the forty days on his right side, to bear the iniquity of Judah; for now he was sitting in the house, not lying. Note, God keeps a particular account of the messages he sends to us, because he will shortly call us to account about them.

II. The opportunity is taken notice of, as well as the time. 1. The prophet was himself sitting in his house, in a sedate composed frame, deep perhaps in contemplation. Note, The more we retreat from the world, and retire into our own hearts, the better frame we are in for communion with God: those that sit down to consider what they have learned shall be taught more. Or, he sat in his house, ready to preach to the company that resorted to him, but waiting for instructions what to say. God will communicate more knowledge to those who are communicative of what they do know. 2. The elders of Judah, that were now in captivity with him, sat before him. It is probable that it was on the sabbath day, and that it was usual for them to attend on the prophet every sabbath day, both to hear the word from him and to join with him and prayer and praise: and how could they spend the sabbath better, now that they had neither temple nor synagogue, neither priest nor altar? It was a great mercy that they had opportunity to spend it so well, as the good people in Elisha's time, Kg2 4:23. But some think it was on some extraordinary occasion that they attended him, to enquire of the Lord, and sat down at his feet to hear his word. Observe here, (1.) When the law had perished from the priests at Jerusalem, whose lips should keep knowledge (Eze 7:26), those in Babylon had a prophet to consult. God is not tied to places or persons. (2.) Now that the elders of Judah were in captivity they paid more respect to God's prophets, and his word in their mouth, than they did when they lived in peace in their own land. When God brings men into the cords of affliction, then he opens their ears to discipline, Job 36:8, Job 36:10; Psa 141:6. Those that despised vision in the valley of vision prized it now that the word of the Lord precious and there was no open vision. (3.) When our teachers are driven into corners, and are forced to preach in private houses, we must diligently attend them there. A minister's house should be a church for all his neighbours. Paul preached in his own hired house at Rome, and God owned him there, and no man forbad him.

III. The divine influence and impression that the prophet was now under: The hand of the Lord fell there upon me. God's hand took hold of him, and arrested him, as it were, to employ him in this vision, but at the same time supported him to bear it.

IV. The vision that the prophet saw, Eze 8:2. He beheld a likeness, of a man we may suppose, for that was the likeness he saw before, but it was all brightness above the girdle and all fire below, fire and flame. This agrees with the description we had before of the apparition he saw, Eze 1:27. It is probably that it was the same person, the man Christ Jesus. It is probable that the elders that sat with him (as the men that journeyed with Paul) saw a light and were afraid, and this happy sight they gained by attending the prophet in a private meeting, but they had no distinct view of him that spoke to him, Act 22:9.

V. The prophet's remove, in vision, to Jerusalem. The apparition he saw put forth the form of a hand, which took him by a lock of his head, and the Spirit was that hand which was put forth, for the Spirit of God is called the finger of God. Or, The spirit within him lifted him up, so that he was borne up and carried on by an internal principle, not an external violence. A faithful ready servant of God will be drawn by a hair, by the least intimation of the divine will, to his duty; for he has that within him which inclines him to a compliance with it, Psa 27:8. He was miraculously lifted up between heaven and earth, as if he were to fly away upon eagles' wings. This, it is probable (so Grotius thinks), the elders that sat with him saw; they were witnesses of the hand taking him by the lock of hair, and lifting him up, and then perhaps laying him down again in a trance of ecstasy, while he had the following visions, whether in the body or out of the body, we may suppose, he could not tell, any more than Paul in a like case, much less can we. Note, Those are best prepared for communion with God and the communications of divine light that by divine grace are raised up above the earth and the things of it, to be out of their attractive force. But, being lifted up towards heaven, he was carried in vision to Jerusalem, and to God's sanctuary there; for those that would go to heaven must take that in their way. The Spirit represented to his mind the city and temple as plainly as if he had been there in person. O that by faith we could thus enter into the Jerusalem, the holy city, above, and see the things that are invisible!

VI. The discoveries that were made to him there.

1.There he saw the glory of God (Eze 8:4): Behold, the glory of the god of Israel was there, the same appearance of the living creatures, and the wheels, and the throne, that he had seen, ch. 1. Note, God's servants, wherever they are and whithersoever they go, ought to carry about with them a believing regard to the glory of God and to set that always before them; and those that have seen God's power and glory in the sanctuary should desire to see them again, so as they have seen them, Psa 63:2. Ezekiel has this repeated vision of the glory of God both to give credit to and to put honour upon the following discoveries. But it seems to have a further intention here; it was to aggravate this sin of Israel, in changing their own God, the God of Israel (who is a God of so much glory as here he appears to be), for dunghill gods, scandalous gods, false gods, and indeed no gods. Note, The more glorious we see God to be the more odious we shall see sin to be, especially idolatry, which turns his truth into a lie, his glory into shame. It was also to aggravate their approaching misery, when this glory of the Lord should remove from them (Eze 11:23) and leave the house and city desolate.

2.There he saw the reproach of Israel - and that was the image of jealousy, set northward, at the gate of the altar, Eze 8:3, Eze 8:5. What image this was is uncertain, probably an image of Baal, or of the grove, which Manasseh made and set in the temple (Kg2 21:7, Ch2 33:3), which Josiah removed, but his successors, it seems, replace there, as probably they did the chariots of the sun which he found at the entering in of the house of the Lord (Kg2 23:11), and this is here said to be in the entry. But the prophet, instead of telling us what image it was, which might gratify our curiosity, tells us that it was the image of jealousy, to convince our consciences that, whatever image it was, it was in the highest degree offensive to God and provoked him to jealousy. he resented it as a husband would resent the whoredoms of his wife, and would certainly revenge it; for God is jealous, and the Lord revenges, Nah 1:2.

(1.)The very setting up of this image in the house of the Lord was enough to provoke him to jealousy; for it is in the matters of his worship that we are particularly told, I the Lord thy God am a jealous God. Those that placed this image at the door of the inner gate, where the people assembled, called the gate of the altar (Eze 8:5), thereby plainly intended, [1.] To affront God, to provoke him to his face, by advancing an idol to be a rival with him for the adoration of his people, in contempt of his law and in defiance of his justice. [2.] To debauch the people, and pick them up as they were entering into the courts of the Lord's house to bring their offerings to him, and to tempt them to offer them to this image; like the adulteress Solomon describes, that sits at the door of her house, to call passengers who go right on their ways, Whoso is simple, let him turn in hither, Pro 9:14-16. With good reason therefore is this called the image of jealousy.

(2.)We may well imagine what a surprise and what a grief it was to Ezekiel to see this image in the house of God, when he was in hopes that the judgments they were under had, by this time, wrought some reformation among them; but there is more wickedness in the world, in the church, than good men think there is. And now, [1.] God appeals to him whether this was not bad enough, and a sufficient ground for God to go upon in casting off this people and abandoning them to ruin. Could he, or any one else, expect any other than that God should go far from his sanctuary, when there were such abominations committed there, in that very place; nay, was he not perfectly driven thence? They did these things designedly, and on purpose that he should leave his sanctuary, and so shall their doom be; they have hereby, in effect, like the Gadarenes, desired him to depart out of their coasts, and therefore he will depart; he will no more dignify and protect his sanctuary, as he has done, but will give it up to reproach and ruin. But, [2.] Though this is bad enough, and serves abundantly to justify God in all that he brings upon them, yet the matter will appear to be much worse: But turn thyself yet again, and thou wilt be amazed to see greater abominations than these. Where there is one abomination it will be found that there are many more. Sins do not go alone.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–6. Public domain.
Copy as
JeromeAD 420
Commentary on Ezekiel
(Verse 5) And he said to me: Son of man, lift up your eyes toward the north. So I lifted up my eyes toward the north, and behold, north of the altar gate was the idol of jealousy in the entrance. Because we have set up the idol of jealousy north of the altar gate, the seventy translators have translated it as: From the north to the east gate, which is not found in Hebrew; leaving out the rest of what is written there. He said, he said to me, either the glory of God, which I had seen in the field, or the spirit that lifted me up between heaven and earth. And he spoke to me, after he had transported me to Jerusalem, and made me see either the city or the temple, and commanded me to lift up my eyes towards the way of the North. For there a statue of Baal was placed, which he calls the idol of Zeal, at the very entrance of the gate. But those who attribute the idol of Zeal, either to the possession or to the glory of God or the spirit, do impious things, by changing the persona of the idol, altering the majesty of God.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
Copy as

Continue studying Ezekiel 8:5 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.

Read & Compare

Commentaries

Original Language & Research

Sermons, Hymns & Audio

TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.