Now is the end come upon thee, and I will send mine anger upon thee, and will judge thee according to thy ways, and will recompense upon thee all thine abominations.
an extremity · definite article + noun, common masculine singular absolute
send
וְשִׁלַּחְתִּ֤יve.shi.lach.Ti
H7971
to send away · conjunction + verb, piel sequential perfect, 1st person common singular
anger
אַפִּי֙'a.Pi
H639
properly · noun, common masculine singular construct + pronominal suffix
judge
וּשְׁפַטְתִּ֖יךְu.she.fa.Tikh
H8199
to judge · conjunction + verb, qal sequential perfect, 1st person common singular + pronominal suffix, 2nd person feminine singular
ways
כִּדְרָכָ֑יִךְkid.ra.Kha.yikh
H1870
a road (as trodden) · preposition + noun, common masculine plural construct + pronominal suffix, 2nd person feminine singular
recompense
וְנָתַתִּ֣יve.na.ta.Ti
H5414
to give · conjunction + verb, qal sequential perfect, 1st person common singular
abominations
תּוֹעֲבֹתָֽיִךְto.'a.vo.Ta.yikh
H8441
properly · noun, common feminine plural construct + pronominal suffix, 2nd person feminine singular
Strong's Exhaustive Concordance (James Strong, 1890/1894), public domain; digitized by Open Scriptures (CC BY-SA). KJV word tagging: eBible.org (public domain). Original-language text, parsing and brief lexicon: STEPBible.org data from Tyndale House, Cambridge (CC BY 4.0).
Cross-references
Ezekiel 18:30 Therefore I will judge you, O house of Israel, every one according to his ways, saith the Lord GOD. Repent, and turn yourselves from all you…
Ezekiel 5:13 Thus shall mine anger be accomplished, and I will cause my fury to rest upon them, and I will be comforted: and they shall know that I the L…
Ezekiel 7:8-9 Now will I shortly pour out my fury upon thee, and accomplish mine anger upon thee: and I will judge thee according to thy ways, and will re…
Ezekiel 16:38 And I will judge thee, as women that break wedlock and shed blood are judged; and I will give thee blood in fury and jealousy.
Ezekiel 33:20 Yet ye say, The way of the Lord is not equal. O ye house of Israel, I will judge you every one after his ways.
Ezekiel 6:12-13 He that is far off shall die of the pestilence; and he that is near shall fall by the sword; and he that remaineth and is besieged shall die…
Ezekiel 7:27 The king shall mourn, and the prince shall be clothed with desolation, and the hands of the people of the land shall be troubled: I will do…
Ezekiel 11:10-11 Ye shall fall by the sword; I will judge you in the border of Israel; and ye shall know that I am the LORD.
Cross-references from OpenBible.info (CC BY), in the lineage of the Treasury of Scripture Knowledge (public domain).
Commentary
Matthew Henry on Ezekiel 7:1-15
We have here fair warning given of the destruction of the land of Israel, which was now hastening on apace. God, by the prophet, not only sends notice of it, but will have it inculcated in the same expressions, to show that the thing is certain, that it is near, that the prophet is himself affected with it and desires they should be so too, but finds them deaf, and stupid, and unaffected. When the town is on fire men do no seek for fine words and quaint expressions in which to give an account of it, but cry about the streets, with a loud and lamentable voice, "Fire! fire!" So the prophet here proclaims, An end! an end! it has come, it has come; behold, it has come. He that hath ears to hear…
An end, the end is come - Instead of קץ בא הקץ kets ba hakkets, one MS. of Kennicott's, one of De Rossi's, and one of my own, read קץ בא בא הקץ kets ba, ba hakkets,"The end cometh, come is the end." This reading is supported by all the ancient Versions, and is undoubtedly genuine. The end Cometh: the termination of the Jewish state is coming, and while I am speaking, it is come. The destruction is at the door. The later hand, who put the vowel points to the ancient MS. that has the above reading, did not put the points to the first בא ba, but struck his pen gently across it, and by a mark in the margin intimated that it should be blotted out. All my ancient MSS. were without the points origi…
Now is the end come upon thee,.... This is repeated for the confirmation of it, and for the sake of application of it to the people of Israel, of whom he had before spoken in the third person; but now in the second, in order to arouse them, and excite attention:
and I will send mine anger upon thee; the token of it, the punishment of their sins:
and I will judge thee according to thy ways; pass sentence, and execute it, as their evil ways and practices deserved:
and I will recompense, or "put upon thee" (f),
all thine abominations; cause them to bear as a burden the just punishment of their detestable iniquities; which would be more than they would be able to bear, though not more than t…
The Church Fathers
(Verse 3, 4.) Now the end is upon you, and I will unleash my fury upon you, and I will judge you according to your ways, and I will bring all your abominations against you. And my eye will not spare you, and I will have no pity, but I will bring your ways upon you, and your abominations will be in your midst, and you will know that I am the Lord. In this chapter, according to the Septuagint Interpreters, the order has been changed and confused, so that the first become last, and the last become first or middle, and even the middle is now transferred to the extremes and vice versa. From this point, following the Hebrew and other interpreters, we have set forth the order of truth. Therefore, the speech is directed to the land of Israel, because the end and consummation will come upon it, and the Lord will send forth His anger upon it, not unjustly, but only coming from indignation; but it will be full of equity and reason, so that He may judge it according to His ways, and show it all its abominations. He will remember His works and understand what evil it has done. But as he says: My eye will not spare you, and I will not have pity, like a most merciful physician who wants to cut away putrid flesh and burn festering wounds with a cauterizing iron, he does not spare in order to spare; he does not have pity in order to have more pity; so that nothing putrid and corrupting remains in the body to infect the living flesh nearby. The Lord strikes those whom he loves, and he chastises every son whom he receives (Heb. 12:6). Of this understanding, it is said: I will strike and I will heal (Deut. 32:39). For every medicine has bitterness in the beginning, but afterwards the fruits of pain are revealed, and health is shown. This is what God speaks through Amos: 'Because I have known you from all the tribes of the earth, therefore I will avenge upon all your sins.' For the Lord knows those who belong to Him. And He says in Second Timothy: 'I will set forth his ways, and all the steps of his life, his abominations and stains, that the previous sins may be placed before the eyes of the sinner who is punished for the sake of health.' And when the Lord has done this, those who were oppressed will know that He is the Lord. This itself signifies and that testimony: I will punish Jacob according to his ways, and repay him according to his deeds. (Hosea 12:2).
The Church Fathers: public-domain translations (Ante-Nicene and Nicene and Post-Nicene Fathers), verse-indexed by SermonIndex (CC BY 4.0).
Dictionary and topics
Judgment · ACCORDING TO OPPORTUNITY AND WORKS — ACCORDING TO OPPORTUNITY AND WORKS
Dictionary: Easton's (1897) and Smith's (1863), public domain. Topics: Nave's Topical Bible (1896) and Torrey's Topical Textbook (1897), public domain. Both as parsed by NEUU (CC BY 4.0).
Ezekiel 7:3 — meaning, Hebrew and Greek word study, commentary
Ezekiel 7:3
3. Now is the end come upon thee, and I will send mine anger upon thee, and will judge thee according to thy ways, and will recompense upon thee all thine abominations.
3. Nune finis super to: et mittam indignationem meam in to, et judicabo to secundum vias tuas: et ponam super to cunctas abominationes tuas.
He puts the word end a third time, and repeats it even a fourth and a fifth time. Whence we collect, that those miserable ones, although admonished more than enough both by teaching and experience, were yet like brute animals, so that they always promised themselves something to fly to, and were not impressed with the fear with which the Prophet would strike them. They did…
This state of silence, according to which he is only then to speak when God opened his mouth for the utterance of words which were to be given him, is, indeed, at first imposed upon the prophet - as follows from the relation of Eze 3:25-27 to Ezekiel 4 and 5 - only for the duration of the period Eze 3:25 to Eze 5:17, or rather Eze 7:27. But the divine injunction extends, as Kliefoth has rightly recognised, still further on - over the whole period up to the fulfilment of his prophecies of threatening by the destruction of Jerusalem. This appears especially from this, that in Eze 24:27 and Eze 33:22 there is an undeniable reference to the silence imposed upon him in our verse, and with referen…
There was no hope that God would change his mind. • Then you will know that I am the Lord: When they received exactly what they deserved, the people would recognize the Lord’s power and holiness.
Rashi on Ezekiel 7:2
The end has come Because I had said (Deut. 4:25): “and you will have grown old (וְנוֹשַּׁנְתֶּם) in the land, and you will practice corruption, etc., so that you will be lost.” [The word] וְנוֹשַּׁנְתֶּם has the numerical value of 852, but they stayed there for [only] 850 years: 440 from the time they entered it until the Temple was built, and [then] the Temple stood 410 years.
