Ezekiel 9:6

KJV

Slay utterly old [and] young, both maids, and little children, and women: but come not near any man upon whom [is] the mark; and begin at my sanctuary. Then they began at the ancient men which [were] before the house.

KJV (with Strong's)

Slay {H2026} utterly {H4889} old {H2205} and young {H970}, both maids {H1330}, and little children {H2945}, and women {H802}: but come not near {H5066} any man {H376} upon whom is the mark {H8420}; and begin {H2490} at my sanctuary {H4720}. Then they began {H2490} at the ancient {H2205} men {H582} which were before {H6440} the house {H1004}.

Complete Jewish Bible

Kill old men, young men, girls, little children, women - slaughter them all! But don't go near anyone with the mark. Begin at my sanctuary." They began with the leaders in front of the house.

Berean Standard Bible

Slaughter the old men, the young men and maidens, the women and children; but do not go near anyone who has the mark. Now begin at My sanctuary.” So they began with the elders who were before the temple.

American Standard Version

slay utterly the old man, the young man and the virgin, and little children and women; but come not near any man upon whom is the mark: and begin at my sanctuary. Then they began at the old men that were before the house.

Commentary

### SUMMARY
Ezekiel 9:6 unveils a harrowing vision of divine judgment upon Jerusalem, where God commissions celestial executioners to annihilate all inhabitants, irrespective of age or gender, who lack a specific divine mark of protection. This devastating decree is uniquely qualified by the instruction to spare the marked and, strikingly, to commence the purging within God's own sanctuary, targeting the city's corrupt elders first. This sequence profoundly underscores the pervasive defilement that necessitated such a severe and comprehensive divine reckoning.

### CONTEXT
* **Literary Context:** This verse is intricately woven into a series of visions in [Ezekiel 8-11](/ezekiel/8 "Ezekiel 8-11 - Visions of Judgment and Glory's Departure"), which meticulously detail the profound reasons for God's impending judgment on Jerusalem and the subsequent Babylonian exile. [Chapter 8](/ezekiel/8 "Ezekiel 8 - Abominations in the Temple") graphically exposes the abominable idolatry and moral corruption rampant within the Jerusalem Temple itself, culminating in the painful departure of God's glory. [Chapter 9](/ezekiel/9 "Ezekiel 9 - The Execution of Judgment") immediately follows, depicting the divine response to this egregious defilement. Crucially, before the command to slay, a "man clothed in linen" ([Ezekiel 9:2-3](/ezekiel/9-2-3 "Ezekiel 9:2-3 - The Man with the Writing Kit")) is instructed to "put a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof" ([Ezekiel 9:4](/ezekiel/9-4 "Ezekiel 9:4 - Marking the Righteous")). This preparatory act of marking the righteous precedes the arrival of six executioners, setting the stage for the targeted yet widespread destruction described in verse 6, emphasizing God's meticulous discernment amidst wrath. The narrative then continues to describe the executioners carrying out the command, culminating in the complete departure of the glory of the Lord from the Temple ([Ezekiel 10:18-19](/ezekiel/10-18-19 "Ezekiel 10:18-19 - Glory Departs the Temple"); [Ezekiel 11:22-23](/ezekiel/11-22-23 "Ezekiel 11:22-23 - Glory Departs the City")).
* **Historical & Cultural Context:** The prophet Ezekiel received these visions during the Babylonian exile, specifically between 593-571 BC, prior to the final destruction of Jerusalem in 586 BC. The people of Judah, particularly its leadership, had persistently engaged in idolatry, social injustice, and spiritual apostasy, despite repeated warnings from prophets. The Temple, intended as a sacred dwelling place for God's presence and a center for pure worship, had become defiled by pagan rites and images, as vividly described in [Ezekiel 8](/ezekiel/8 "Abominations in the Temple"). Culturally, the concept of a "mark" for protection or identification was known in the ancient Near East, often signifying ownership or status. The command to "begin at my sanctuary" was profoundly shocking within Israelite theology, as the Temple was considered inviolable and the very symbol of God's covenant presence. However, its profound defilement meant that the source of Israel's spiritual sickness was perceived to originate from within its most sacred institutions and among its most revered leaders, necessitating judgment to start there.
* **Key Themes:** Ezekiel 9:6 powerfully contributes to several major theological and narrative themes prevalent in the book of Ezekiel and broader prophetic literature. A primary theme is **Divine Judgment and Holiness**, illustrating God's absolute intolerance for sin and apostasy, especially among His chosen people. The severity of the judgment underscores His uncompromised holiness, which cannot coexist with sustained defilement, particularly within His own dwelling place. Another crucial theme is **Discrimination in Judgment**, where God, in His perfect justice, distinguishes between the righteous and the wicked. Despite the widespread destruction, those who grieved over the city's sins ([Ezekiel 9:4](/ezekiel/9-4 "Ezekiel 9:4 - Marking the Righteous")) were divinely protected, highlighting God's faithfulness to His remnant. This concept of a divine mark for protection is a significant motif, foreshadowing later biblical imagery. Finally, the verse emphasizes **Accountability of Leadership**, as the judgment explicitly begins "at my sanctuary" and "at the ancient men which were before the house." This signifies that those entrusted with spiritual authority and responsibility bear a greater burden of accountability for the nation's moral and spiritual decline, a principle echoed in other prophetic warnings against corrupt leaders (e.g., [Jeremiah 23:1-4](/jeremiah/23-1-4 "Jeremiah 23:1-4 - Woe to the Shepherds")).

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Slay (Hebrew, _hârag'_):** This word (H2026) is a primitive root meaning "to smite with deadly intent." It conveys a brutal and decisive act of killing, emphasizing the finality and severity of the judgment. The inclusion of "utterly" (H4889, _mashchîyth_, meaning "destructive" or "destruction") amplifies the totality of the command, indicating a complete annihilation of the targeted population without exception.
* **Mark (Hebrew, _tâv'_):** This term (H8420) refers to a "mark" or "signature." In ancient Hebrew script, the letter _tav_ (ת) often resembled an 'X' or a cross. Its application on the forehead signifies a visible sign of distinction, ownership, and divine protection, setting apart those who were faithful from those who were to be destroyed. It serves as a physical manifestation of a spiritual reality.
* **Begin (Hebrew, _châlal'_):** This word (H2490) is a primitive root with a range of meanings, including "to bore," "to wound," "to profane," and "to begin." In this context, it means "to begin" as if by an "opening wedge," indicating the starting point of the divine judgment. The choice of the sanctuary as the starting point is highly significant, implying that the deepest defilement had occurred there, necessitating its initial cleansing.

#### Verse Breakdown
* **"Slay utterly old and young, both maids, and little children, and women:"** This initial command is horrifying in its breadth, specifying that no demographic is exempt from the impending slaughter – from the most vulnerable (little children, women) to the most respected (old men). The phrase "slay utterly" (H2026, _hârag_ with H4889, _mashchîyth_) emphasizes the complete and merciless nature of this divine purge, reflecting the depth of Jerusalem's apostasy and the severity of God's wrath. It underscores that the collective sin had reached a point where widespread destruction was deemed necessary.
* **"but come not near any man upon whom is the mark;"** This clause introduces a crucial distinction, providing a stark contrast to the preceding command for indiscriminate slaughter. It highlights God's perfect justice and discernment, ensuring that those who had demonstrated spiritual faithfulness and grieved over the city's abominations (as described in [Ezekiel 9:4](/ezekiel/9-4 "Ezekiel 9:4 - Marking the Righteous")) would be divinely protected. The "mark" (H8420, _tâv_) serves as a visible sign of their separation and God's protective ownership.
* **"and begin at my sanctuary."** This is a profoundly significant and shocking instruction. The Temple (H4720, _miqdâsh_), considered the holiest place and the dwelling of God's presence, is designated as the starting point for the judgment. This command underscores the extent of the defilement that had permeated even the most sacred space, implying that the core of Israel's spiritual corruption originated from within its religious heart. It signifies that judgment must first cleanse the very place meant to represent God's holiness.
* **"Then they began at the ancient men which were before the house."** This final clause describes the immediate execution of the divine command. The "ancient men" (H2205, _zâqên_ and H582, _ʼĕnôwsh_) refer to the elders or leaders, specifically those who held positions of authority and responsibility "before the house" (H1004, _bayith_, referring to the Temple). Their prominent position meant they bore a greater culpability for the nation's spiritual decline, and thus, judgment justly began with them, setting an example for the rest of the city.

#### Literary Devices
Ezekiel 9:6 employs several powerful literary devices to convey its stark message. **Hyperbole** is evident in the command to "slay utterly old and young, both maids, and little children, and women," which emphasizes the comprehensive and devastating nature of the judgment, leaving no one untouched by the divine wrath, except for those specifically marked. This extreme depiction underscores the gravity of Jerusalem's sin. **Contrast** is a central device, sharply distinguishing between those who are to be destroyed and "any man upon whom is the mark," highlighting God's righteous discernment amidst widespread judgment. The mark itself functions as powerful **Symbolism**, representing divine protection, spiritual separation, and God's ownership of a faithful remnant. Furthermore, the instruction to "begin at my sanctuary" is a form of **Irony** or **Paradox**, as the place meant for holiness and refuge becomes the initial site of destruction, underscoring the profound defilement that necessitated such an act. The "ancient men" being the first targets also symbolizes the **Accountability of Leadership**, emphasizing that those in positions of spiritual authority bear the greatest responsibility for the nation's moral decay.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Ezekiel 9:6 profoundly illustrates God's unyielding holiness and His righteous indignation against sin, particularly when it defiles His sacred spaces and people. It reveals that divine judgment is not arbitrary but is a just response to persistent rebellion and spiritual corruption. Yet, even in the midst of overwhelming wrath, God's justice is tempered with mercy and discernment, as He meticulously preserves a faithful remnant who grieve over the prevailing sins. This selective judgment underscores the importance of personal righteousness and lament in the face of societal apostasy, demonstrating that God always provides a way of salvation for those who remain loyal to Him. The shocking command to begin judgment at the sanctuary highlights the principle that spiritual accountability starts at the highest levels and within the very heart of the religious community, emphasizing that defilement in sacred places incurs the most severe divine displeasure.

* [Exodus 12:7](/exodus/12-7 "The Passover Blood on the Doorposts")
* [1 Peter 4:17](/1_peter/4-17 "Judgment Beginning at the House of God")
* [Revelation 7:3](/revelation/7-3 "Sealing of God's Servants")

### REFLECTION AND APPLICATION
Ezekiel 9:6 serves as a sobering reminder that God's holiness demands a response from His people, and persistent sin, especially within the believing community, invites divine discipline. For believers today, this passage calls for profound introspection regarding the seriousness of sin and the necessity of spiritual integrity. We are challenged to examine our own lives and our churches for any "abominations" that grieve the heart of God. The concept of the "mark" encourages us to live distinct lives, marked by genuine sorrow over sin and a fervent commitment to righteousness, rather than conforming to the prevailing ungodliness of the world. Furthermore, it places a heavy burden of responsibility on spiritual leaders, reminding them that their stewardship will be judged with greater scrutiny. This passage compels us to cultivate a contrite heart, to lament over the sins of our generation, and to live in a way that honors God's holiness, trusting in His protection for those who are truly His.

#### Questions for Reflection
* **In what ways might we, as individuals or as a church, be guilty of "abominations" that grieve God's heart, similar to those in Ezekiel's day?**
* **What does it mean to bear "the mark" of God's people in our contemporary context, and how does that mark manifest in our daily lives and attitudes?**
* **How does the principle of judgment beginning "at my sanctuary" apply to the church leadership and congregation today?**
* **What specific actions can we take to lament over sin and pursue personal and corporate holiness, aligning ourselves with God's righteous remnant?**

### FAQ
**Why would God command the slaying of "little children and women"? Does this align with His character of love?**

Answer: This is one of the most challenging aspects of this passage. The command for widespread destruction, including the vulnerable, reflects the extreme severity of God's judgment against a people who had repeatedly and profoundly defiled His name and sanctuary. Theologically, it underscores the corporate nature of sin and its consequences in ancient Israelite society, where the covenant applied to the entire community. It also highlights the depth of God's holiness and His absolute intolerance for sin, which had reached a point where a complete purge was deemed necessary to restore purity. While difficult to reconcile with modern sensibilities, this passage emphasizes God's justice and sovereignty, demonstrating that His wrath is a terrifying reality when His covenant is utterly broken. It serves as a stark warning about the ultimate consequences of persistent rebellion against a holy God, revealing a facet of His character that demands both reverence and fear, even as His love and mercy are also profoundly evident in His provision of a mark for the righteous.

### CHRIST-CENTERED FULFILLMENT
Ezekiel 9:6, with its stark imagery of divine judgment and the selective marking for preservation, finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. The "mark" (Hebrew _tav_) on the foreheads of the righteous in Ezekiel foreshadows the spiritual "mark" or "seal" of the Holy Spirit placed upon believers in the New Covenant. Just as the physical mark protected from physical death, the spiritual sealing of the Holy Spirit protects believers from eternal condemnation, guaranteeing their salvation and inheritance (see [Ephesians 1:13-14](/ephesians/1-13-14 "Sealed with the Holy Spirit")). The judgment that begins "at my sanctuary" in Ezekiel points to the reality that Christ Himself, as the true Temple and High Priest, bore the full weight of God's judgment for sin. He became the ultimate sacrifice, allowing God's righteous wrath against sin to be poured out upon Him, thereby making a way for humanity to escape the judgment that we justly deserve (as seen in [Romans 3:25](/romans/3-25 "Christ as a Propitiation")). Furthermore, the distinction between the marked and unmarked in Ezekiel prefigures the final separation of humanity at the Last Judgment, where those who are "in Christ" will be eternally preserved, while those who reject Him will face eternal destruction (see [Matthew 25:31-46](/matthew/25-31-46 "The Judgment of the Nations")). Thus, the terrifying judgment of Ezekiel 9:6, while historical, serves as a powerful backdrop for understanding the immense grace and redemptive power found in Jesus, who offers the ultimate mark of salvation and delivers His people from the wrath to come (as promised in [1 Thessalonians 1:10](/1_thessalonians/1-10 "Jesus Delivers from Wrath")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Revelation 9:4

And it was commanded them that they should not hurt the grass of the earth, neither any green thing, neither any tree; but only those men which have not the seal of God in their foreheads.

Exodus 12:23

For the LORD will pass through to smite the Egyptians; and when he seeth the blood upon the lintel, and on the two side posts, the LORD will pass over the door, and will not suffer the destroyer to come in unto your houses to smite [you].

Jeremiah 25:29

For, lo, I begin to bring evil on the city which is called by my name, and should ye be utterly unpunished? Ye shall not be unpunished: for I will call for a sword upon all the inhabitants of the earth, saith the LORD of hosts.

2 Timothy 2:19

¶ Nevertheless the foundation of God standeth sure, having this seal, The Lord knoweth them that are his. And, Let every one that nameth the name of Christ depart from iniquity.

1 Peter 4:17

For the time [is come] that judgment must begin at the house of God: and if [it] first [begin] at us, what shall the end [be] of them that obey not the gospel of God?

1 Peter 4:18

And if the righteous scarcely be saved, where shall the ungodly and the sinner appear?

Revelation 7:3

Saying, Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads.