TRV
Translation
King James Version
Then said he unto me, Son of man, dig now in the wall: and when I had digged in the wall, behold a door.
Complete Jewish Bible
He said to me, "Human being, dig into the wall." After digging in the wall, I saw a door.
Berean Standard Bible
“Son of man,” He told me, “dig through the wall.” So I dug through the wall and discovered a doorway.
American Standard Version
Then said he unto me, Son of man, dig now in the wall: and when I had digged in the wall, behold, a door.
World English Bible Messianic
Then he said to me, Son of man, dig now in the wall: and when I had dug in the wall, behold, a door.
Geneva Bible (1599)
Then said he vnto me, Sonne of man, digge nowe in the wall. And when I had digged in the wall, beholde, there was a doore.
Young's Literal Translation
and He saith unto me, `Son of man, dig, I pray thee, through the wall;' and I dig through the wall, and lo, an opening.
In the KJVVerse 20,613 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 7 and following) And He brought me to the entrance of the courtyard, and I saw, and behold, there was a hole in the wall. And He said to me, Son of man, dig through the wall. So I dug through the wall, and there was a doorway. And He said to me, Go in and see the wicked abominations that they are committing here. This is what I have translated: And I saw, and behold, there was a hole in the wall. This is not found in the Septuagint. And because everything is shown as if in a picture, he says that he saw a hole in the wall and was commanded to dig through it and make it wider, so that he could enter and see what was outside that he could not see before. By which it is shown that, both in the Church and in each of us, greater sins are shown through small vices, and as if through certain holes, one can reach great abominations. For from the fruits the tree is known (Matthew 12:33, 34); and from the abundance of the heart, the mouth speaks. Words bursting forth are a sign of the interior man: just as lustful language sometimes reveals cunningly hidden vices; and a hidden greed signifies a desire for small things on the inside. For greater things are revealed to the lesser, and conscience cannot be disguised by expression and eyes, while a luxurious and wanton mind shines forth in the face; and the secrets of the heart are revealed by bodily movement and gestures.
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 8:8 marks a pivotal moment in the prophet's vision, where God commands him to breach a physical barrier within the Jerusalem temple precincts, revealing a hidden entrance. This act of digging through the wall and discovering a door serves as a powerful divine illustration of God's intention to expose the secret, deeply entrenched idolatry and abominations being practiced by the elders of Israel, setting the stage for a profound revelation of spiritual corruption that justified the impending divine judgment.
CONTEXT
Literary Context: This verse is situated within a series of vivid and unsettling visions recorded in Ezekiel 8-11, where Ezekiel is supernaturally transported by the Spirit from his exile in Babylon to Jerusalem. The immediate preceding verses, Ezekiel 8:1-6, establish the setting of the vision in the sixth year of exile and introduce the "image of jealousy" that provoked God's wrath, a blatant act of idolatry at the temple gate. The command to "dig in the wall" in Ezekiel 8:8 directly precedes the horrifying revelations of secret idolatry within the temple chambers, detailed in Ezekiel 8:9-16. This sequence builds dramatic tension, moving from an external, public provocation to the uncovering of deeper, concealed spiritual rebellion, culminating in the tragic departure of God's glory from the temple.
Historical & Cultural Context: At the time of this vision, approximately 593 BC, Jerusalem was under Babylonian siege, and many, including Ezekiel, were already in exile from the first deportation. Yet, those remaining in Jerusalem, particularly the religious and political leaders, continued in their idolatrous practices, often believing themselves secure due to the presence of the temple and a misguided trust in its inviolability. The temple, meant to be a sacred dwelling place for God's glory and the center for pure worship of Yahweh, had become profoundly defiled. Walls in ancient Near Eastern temples and palaces often contained hidden chambers, secret passages, or storage areas for cultic items, sometimes used for illicit rituals. The act of digging through a wall to reveal a "door" would have been a culturally potent symbol of breaking through a façade or exposing a hidden, often shameful, reality, particularly within a sacred space like the temple, where such clandestine activities would be considered profoundly blasphemous and a direct affront to divine holiness.
Key Themes: The verse powerfully contributes to several overarching themes prominent in Ezekiel and the broader prophetic literature. Firstly, it underscores the theme of Divine Revelation of Hidden Sin. God is omniscient, and nothing, no matter how deeply concealed behind physical or spiritual walls, can escape His notice or His determined intention to expose it. The "digging" and subsequent "door" symbolize God's active, intrusive uncovering of Israel's secret spiritual adultery, fulfilling His promise to bring all hidden things to light (e.g., Psalm 90:8). Secondly, it highlights the pervasive theme of Spiritual Corruption and Idolatry within Israel, particularly among its leaders. The hidden door leads to chambers filled with pagan worship, demonstrating the profound spiritual blindness and moral decay that had permeated the very heart of the nation's religious life, a stark contrast to the covenant demands of exclusive worship of Yahweh (e.g., Deuteronomy 6:4-5). Finally, this exposé serves as a crucial prelude to the theme of Imminent Judgment. By revealing the depth of their sin, God justifies the severe punishment that is to come upon Jerusalem, including the destruction of the temple and the exile of its people, demonstrating His righteousness and holiness in the face of persistent rebellion, as seen in the subsequent chapters detailing the destruction (Ezekiel 9 and Ezekiel 10).
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Ezekiel 8:8 is rich in Symbolism and Metaphor. The act of "digging in the wall" is a powerful Metaphor for God's divine penetration into the hidden depths of Israel's spiritual corruption. The "wall" itself Symbolizes the barriers of secrecy, deception, and outward piety behind which the people, particularly the elders and leaders, concealed their idolatrous practices. The "door" that is revealed is not just a physical opening but a potent Symbol of access to truth, a gateway to the shocking reality of their abominations. This divine command also functions as a Divine Command, an imperative from God that initiates a sequence of revelations critical to understanding the impending divine judgment. The entire scene is a dramatic visual parable, illustrating that nothing is hidden from God and that He will expose all secret sin.
THEOLOGICAL AND THEMATIC CONNECTIONS
Ezekiel 8:8 profoundly illustrates God's omniscience and His unwavering commitment to holiness. It reveals that God is not a distant deity unaware of the hidden sins of His people; rather, He actively intervenes to expose them. This divine exposé is not arbitrary but serves to justify His righteous judgment against a people who have persistently violated their covenant. The hidden idolatry within the temple, the very place consecrated to God's presence, represents the ultimate betrayal and defilement. This act of uncovering emphasizes that true worship requires integrity and transparency, and that God will ultimately bring all hidden things into the light, demanding accountability from His people. It underscores the truth that God sees beyond outward appearances, penetrating to the innermost secrets of the human heart and society.
REFLECTION AND APPLICATION
Ezekiel 8:8 serves as a profound spiritual mirror, inviting us to consider the "walls" we might erect in our own lives to conceal areas of compromise, unconfessed sin, or idolatry. Just as God commanded Ezekiel to dig through a physical barrier to expose hidden abominations, so too does the Holy Spirit seek to illuminate and expose the secret places of our hearts. This verse challenges us to embrace radical transparency before God, understanding that nothing is hidden from His all-seeing eyes. It encourages us to invite God to "dig" into the concealed areas of our lives, not for condemnation, but for the purpose of purification, repentance, and restoration. By allowing God to expose what is hidden, we open the "door" to deeper fellowship with Him and align our lives with His holy character, moving from a place of potential judgment to one of grace and renewal. This process, though sometimes painful, is essential for genuine spiritual growth and integrity.
Questions for Reflection
FAQ
What is the significance of God commanding Ezekiel to "dig in the wall"?
Answer: The command to "dig in the wall" is highly symbolic and carries profound significance. It signifies God's active, intrusive, and determined revelation of deeply concealed sin. Walls typically provide security, privacy, and a sense of hiddenness, but here, God commands Ezekiel to breach this barrier, indicating that no sin, no matter how hidden, protected, or seemingly private, can escape His notice. It's a powerful metaphor for God's divine penetration into the spiritual corruption that was secretly defiling His temple and His people, thereby justifying the severe judgment that was to follow. This act of digging reveals that God sees beyond outward appearances and penetrates to the heart of the matter, bringing all things into the light, as Hebrews 4:13 states, "And no creature is hidden from his sight, but all are naked and exposed to the eyes of him to whom we must give account."
What does the "door" that Ezekiel finds symbolize?
Answer: The "door" symbolizes a newly revealed access point to the truth of Israel's hidden abominations. It's not merely a physical opening but a gateway to understanding the profound extent of the nation's spiritual defilement. The discovery of the door immediately leads Ezekiel into the secret chambers of idolatry, where he witnesses the elders engaging in various forms of pagan worship, as detailed in Ezekiel 8:9-16. Thus, the door represents the divine unveiling of secret apostasy, making visible what was deliberately kept hidden from public view and from God's explicit covenant commands. It signifies that God Himself provides the means for His prophet, and by extension His people, to see the full extent of their unfaithfulness.
CHRIST-CENTERED FULFILLMENT
Ezekiel 8:8, with its dramatic unveiling of hidden sin and the corruption of the temple, finds its ultimate fulfillment and resolution in Jesus Christ. While Ezekiel's vision exposes the pervasive darkness of human depravity and the dire need for divine judgment against a defiled system, Christ comes as the true light that exposes all darkness (John 1:5) and the ultimate "door" to God's presence. The hidden idolatry within the temple foreshadows the pervasive sin that separates all humanity from God, a sin that Christ, the true Lamb of God, came to take away. He is the one who perfectly fulfilled the law and exposed hypocrisy, not by digging through physical walls, but by revealing the true condition of the human heart, laying bare the inner corruption of those who appeared outwardly righteous (Matthew 23:27-28). Moreover, Christ Himself declares, "I am the door; if anyone enters through Me, he will be saved" (John 10:9). He is the only true access point to God, offering purification and fellowship where the old temple system, corrupted by hidden sin, had utterly failed. Through His perfect life, atoning sacrifice, and resurrection, Christ not only exposes sin but provides the means for its forgiveness and the cleansing of the heart, establishing a new covenant where God's law is written on hearts, not just on stone tablets, transforming lives from within (Jeremiah 31:33).