On the Greek text. The Greek follows the standard critical text of the Septuagint (Rahlfs-Hanhart in its main wording, itself an ancient, public-domain text); the distinctively copyrighted critical apparatus is not reproduced. Versification follows the LXX.

The Book of the Prophet Ezekiel (LXX) — Interlinear: Themes, Outlines & Translation Notes

A consolidated companion to the Ezekiel data set: every chapter of LXX Ezekiel (1-48) rendered as a six-tier Greek reverse-interlinear (Greek · gloss · parsing/case · syntax · semantic force · lexical note), with per-verse discourse analysis and a chapter argument-outline.

This document gathers the theme, the argument outline (the outline movements authored into each data file), and the translation / textual / exegetical notes (the text_note of each file, reproduced verbatim) — followed by a summary of the major translation and interpretive cruxes that were deliberately annotated rather than silently resolved. Ezekiel prophesies from exile through throne-chariot vision, enacted signs, oracles of judgment, promises of cleansing and resurrection, and the vast concluding temple vision with the returning glory of God. The Greek follows the standard critical text of the Septuagint (Rahlfs–Hanhart in its main wording, itself an ancient public-domain text); the distinctively copyrighted apparatus is not reproduced, and versification follows the LXX.

Scope

Each annotated word carries Greek, a working gloss, color-coded grammatical case, parsing (Tense·Voice·Mood·Person·Number + lemma), a Wallace-style syntactic-function label, an aspectual semantic-force label (verbal forms), and a condensed lexical note. As translation Greek, the annotation additionally flags Hebraisms and the underlying Hebrew idiom where it illuminates the rendering.

The argument of the book

The macro-structure of the whole book — its major movements — under which the chapter-by-chapter detail below unfolds. Ezekiel moves from inaugural vision to watchman ministry, from Jerusalem's doom to the nations' reckoning, and from dry bones to restored land and sanctuary. The annotation tracks its symbolic density and temple theology. (Section divisions are interpretive; the more common analysis is generally followed.)

• I · 1–24 — Glory, signs, and Jerusalem under judgment. The prophet sees the throne-chariot, performs sign-acts, exposes abomination, and announces the city's coming collapse.
• II · 25–32 — Oracles against the nations. Ammon, Moab, Edom, Philistia, Tyre, Sidon, and Egypt are drawn into the same divine reckoning that befell Jerusalem.
• III · 33–39 — Watchman, shepherd, new heart, and dry bones. Restoration begins with renewed responsibility, a Davidic shepherd, cleansing Spirit-language, and the revivified people of God.
• IV · 40–48 — Temple, land, and returning glory. The closing vision measures sanctuary, priesthood, land, river, and city as a final symbolic architecture of restored presence.

Chapter-by-chapter

Ezekiel 1 — ΙΕΖΕΚΙΗΛ Α′

Theme. The throne-chariot vision reveals the Lord's mobile glory in exile.

Outline.

• A · 1:1-3 — Superscription and prophetic setting.
• B · 1:4-14 — Storm-cloud and the four living creatures.
• C · 1:15-21 — The wheels moving with the creatures.
• D · 1:22-25 — The firmament and the voice above.
• E · 1:26-27 — Throne and human-like radiant figure.
• F · 1:28 — Recognition of glory and prophetic collapse.

Translation & textual notes. The Greek text of Ezekiel 1 follows the standard critical text of the Septuagint as represented in the Rahlfs-Hanhart edition (Septuaginta, Deutsche Bibelgesellschaft); the ancient text itself is public domain, while no critical apparatus is reproduced here. The opening chapter establishes the setting of Ezekiel's ministry among the deportees by the river Chebar and introduces the book's dominant visionary grammar: storm-cloud, fire, living creatures, wheels full of eyes, crystalline firmament, and the sapphire-like throne. The Greek is often close to the Hebrew yet not mechanically so; it tends to intensify visual sequence by parataxis and repeated vision formulas such as καὶ εἶδον / καὶ ἰδού. Names are transliterated in recognizably Greek dress: Ιεζεκιηλ for Ezekiel, Βουζι for Buzi, and Χοβαρ for the Chebar canal. A notable feature of the LXX chapter is its compressed numbering: the material commonly counted as MT 1:14 is absent as a separate verse here, so the chapter proceeds from LXX 1:13 to 1:15. Within the wider Christian tradition this throne vision becomes a major source for apocalyptic and christological imagery, especially in Revelation 4-5, where the living creatures and heavenly throne scene are reshaped in explicitly liturgical form.

Ezekiel 2 — ΙΕΖΕΚΙΗΛ Β′

Theme. Ezekiel is sent to a rebellious house and receives the scroll of lament.

Outline.

• A · 2:1-2 — The prophet is addressed and raised by the spirit.
• B · 2:3-5 — Commission to a rebellious house.
• C · 2:6-7 — Charge to fearless proclamation.
• D · 2:8-10 — The scroll presented for obedient reception.

Translation & textual notes. The Greek text of Ezekiel 2 follows the standard critical text of the Septuagint as represented in the Rahlfs-Hanhart edition (Septuaginta, Deutsche Bibelgesellschaft); the ancient text itself is public domain, while no critical apparatus is reproduced here. This vision turns the overwhelming throne vision of chapter 1 into prophetic vocation: the enthroned speaker addresses Ezekiel repeatedly as υἱὲ ἀνθρώπου, raises him by the spirit, and sends him into the rebellious house of Israel. The Greek emphasizes Israel's resistance with forms of παραπικραίνω, a verb cluster that highlights provocation, bitterness, and defiance rather than mere passive unbelief. The imagery also anticipates later prophetic call scenes: fearless speech among thorns and scorpions, and the eaten scroll filled with lamentation, song, and woe. In early Christian reception, the repeated title 'son of man' and the internalized scroll invite comparison both with Danielic human-figure language and with Revelation 10, where a heavenly book is likewise consumed before renewed proclamation.

Ezekiel 3 — ΙΕΖΕΚΙΗΛ Γ′

Theme. Ezekiel eats the scroll, becomes a watchman, and speaks only when God opens his mouth.

Outline.

• A · 3:1-3 — The scroll is eaten and sweetened.
• B · 3:4-11 — Sent to Israel with a hardened face.
• C · 3:12-15 — Spirit-borne transport and stunned arrival.
• D · 3:16-21 — The watchman charge and bloodguilt logic.
• E · 3:22-27 — Renewed vision, imposed silence, and conditional speech.

Translation & textual notes. The Greek text of Ezekiel 3 follows the standard critical text of the Septuagint as represented in the Rahlfs-Hanhart edition (Septuaginta, Deutsche Bibelgesellschaft); the ancient text itself is public domain, while no critical apparatus is reproduced here. This vision completes and intensifies the call of Ezekiel. The scroll of judgment shown at the end of chapter 2 is now eaten, becoming sweet in the prophet's mouth before it turns into a ministry of warning for a resistant people. The Greek heightens Israel's resistance with sharp descriptors such as βαθύχειλος, βαρύγλωσσος, φιλόνεικος, and σκληροκάρδιος, while the watchman section (vv.17-21) introduces the book's enduring theme of prophetic accountability: failure to warn implicates the prophet in another's blood. The closing silence scene is especially important for the structure of the early book, because Ezekiel's speech is shown to depend on divine opening rather than personal initiative. Later Jewish and Christian readers often connect the eaten scroll to Jeremiah's internalized word and to Revelation 10, where a heavenly book is likewise received before renewed proclamation.

Ezekiel 4 — ΙΕΖΕΚΙΗΛ Δ′

Theme. Jerusalem's siege, guilt, famine, and uncleanness are enacted in the prophet's body.

Outline.

• A · 4:1-3 — Jerusalem's siege is modeled before the prophet.
• B · 4:4-8 — The prophet bears the years of Israel's and Judah's guilt.
• C · 4:9-13 — Rationed food and polluted bread prefigure exile.
• D · 4:14-17 — Ezekiel's protest is partly granted, but the famine sentence stands.

Translation & textual notes. The Greek text of Ezekiel 4 follows the standard critical text of the Septuagint as represented in the Rahlfs-Hanhart edition (Septuaginta, Deutsche Bibelgesellschaft); the ancient text itself is public domain, while no critical apparatus is reproduced here. It begins Ezekiel's enacted siege-signs: a brick becomes Jerusalem, an iron griddle becomes the barrier of judgment, and the prophet's prolonged lying on his sides bears the years of Israel's and Judah's guilt in symbolic form. The number scheme is one of the chapter's classic interpretive cruxes, since the Greek here reads one hundred ninety days for Israel and forty for Judah, with the sign structured around a day-for-a-year correspondence. The rationed bread and water dramatize not merely scarcity but defilement in exile, especially when bread baked over dung signifies the uncleanness of Israel among the nations; the Lord's concession from human dung to cattle dung softens the sign without canceling its shame. It therefore binds siege, famine, impurity, and covenant guilt into one prophetic performance, preparing the sharper judgments announced in the next chapter.

Ezekiel 5 — ΙΕΖΕΚΙΗΛ Ε′

Theme. Shaved hair measures Jerusalem's scattered judgment and tiny remnant.

Outline.

• A · 5:1-4 — The shaved hair sign and the measured remnant.
• B · 5:5-7 — Jerusalem's central place and aggravated rebellion.
• C · 5:8-12 — An unprecedented sentence of judgment and scattering.
• D · 5:13-17 — Wrath completed before the nations.

Translation & textual notes. The Greek text of Ezekiel 5 is presented in Septuagint versification and preserves the tightly joined movement from enacted sign to spoken interpretation. It continues the symbolic siege material of Ezekiel 4, but here the focus shifts from the brick-city to the prophet's hair: shaving, weighing, burning, striking, and scattering embody the partition of Jerusalem's population under divine judgment. A notable LXX feature is the repeated use of τὸ τέταρτον / τέταρτόν σου ('the fourth part'), where the more familiar Masoretic form speaks of thirds; the Greek chapter therefore describes the punishment in four measured portions rather than three. The oracle interprets Jerusalem's offense as aggravated rebellion: the city placed in the midst of the nations has rejected the Lord's ordinances more violently than the surrounding peoples. The closing verses gather the classic covenant sanctions of sword, famine, pestilence, wild beasts, public reproach, and scattering, so that the chapter functions as a concentrated statement of why exile comes and how the nations will learn that the Lord has spoken in zeal.

Ezekiel 6 — ΙΕΖΕΚΙΗΛ Ϛ′

Theme. High places become graveyards, yet a remnant remembers the Lord in exile.

Outline.

• A · 6:1-3 — The mountains of Israel are summoned to hear judgment.
• B · 6:4-7 — Idolatrous sanctuaries become fields of the slain.
• C · 6:8-10 — A remnant survives to remember and loathe its apostasy.
• D · 6:11-14 — Gesture of lament and the completion of wrath.

Translation & textual notes. The Greek text of Ezekiel 6 follows the standard critical text of the Septuagint as represented in the Rahlfs-Hanhart edition (Septuaginta, Deutsche Bibelgesellschaft); the ancient text itself is public domain, while no critical apparatus is reproduced here. It turns from the siege-signs of Ezekiel 4-5 to a direct oracle against the mountains of Israel, especially the high places where illicit worship had flourished. The vocabulary of altars, shrines, idols, slain corpses, and scattered bones makes the punishment conspicuously cultic: the very sites of false worship become graveyards and public witnesses to the Lord's jealousy. A notable feature of the chapter is the remnant section in vv.8-10, where judgment does not erase memory but creates a surviving people who remember the Lord among the nations and loathe their former abominations. The verse about the Lord's relation to Israel's whoring heart is textually and translationally difficult in Greek, but the larger thrust is clear: exile produces recognition, revulsion, and the knowledge that the Lord's threats were not empty words.

Ezekiel 7 — ΙΕΖΕΚΙΗΛ Ζ′

Theme. The end comes on every side until wealth, sanctuary, and leadership collapse.

Outline.

• A · 7:1-9 — The end comes upon the land in repeated judgment formulas.
• B · 7:10-15 — The day flowers into pride, panic, and helpless war.
• C · 7:16-22 — Survivors mourn while wealth and sanctuary are defiled.
• D · 7:23-27 — Violence fills the land and every leadership structure fails.

Translation & textual notes. The Greek text of Ezekiel 7 follows the standard critical text of the Septuagint as represented in the Rahlfs-Hanhart edition (Septuaginta, Deutsche Bibelgesellschaft); the ancient text itself is public domain, while no critical apparatus is reproduced here. It is a tightly compressed end-oracle in which the word πέρας, 'end,' tolls again and again over the land, making this one of the book's sharpest announcements that Jerusalem's time has run out. The rhetoric moves rapidly through repeated declarations of wrath, the flowering rod of pride, social collapse, futile commerce, military helplessness, and the profanation of silver, gold, and even the sanctuary itself. Several lines are difficult or compressed in the Greek, especially the short cries of vv.3 and 9 and the dense sequence about buying, selling, and life in vv.12-13, but the chapter's burden is unmistakable: every support by which the people thought themselves secure is stripped away. The closing verses are especially important for the theology of revelation in judgment, because prophet, priest, elder, prince, and common people all fail together, and only then do they learn that the Lord is the one who has acted according to their ways.

Ezekiel 8 — ΙΕΖΕΚΙΗΛ Η′

Theme. Hidden temple abominations provoke the Lord's jealous wrath.

Outline.

• A · 8:1-4 — Ezekiel is transported in vision to the north gate of the temple.
• B · 8:5-13 — The hidden chamber reveals idolatry under cover of secrecy.
• C · 8:14-15 — Women mourn Tammuz at the temple gate.
• D · 8:16-18 — Sun worship in the inner court completes the indictment.

Translation & textual notes. The Greek text of Ezekiel 8 follows the standard critical text of the Septuagint as represented in the Rahlfs-Hanhart edition (Septuaginta, Deutsche Bibelgesellschaft); the ancient text itself is public domain, while no critical apparatus is reproduced here. This vision inaugurates Ezekiel's temple-abominations vision in the sixth year, as the prophet is lifted in a divine vision from his house in exile to Jerusalem's sanctuary. The sequence is carefully staged: the prophet first sees the image at the north gate, then the hidden chamber with engraved creatures and seventy elders, then the women mourning Tammuz, and finally the men in the inner court worshiping the sun with their backs to the temple. The repeated refrain 'you will see still greater abominations' gives the chapter its stair-stepped rhetorical force, each scene worsening the previous one. The language of jealousy, hidden chambers, and cultic orientation makes the chapter central for understanding why the glory will depart in the chapters that follow: defilement has penetrated gate, chamber, and court. The final divine response shows that these acts are not isolated lapses but the filling up of violence and contempt throughout the land.

Ezekiel 9 — ΙΕΖΕΚΙΗΛ Θ′

Theme. The grieving remnant is marked while judgment begins at the sanctuary.

Outline.

• A · 9:1-2 — The executioners appear at the north gate with their instruments of destruction.
• B · 9:3-4 — The glory commissions the linen-clad figure to mark the grieving remnant.
• C · 9:5-7 — The destroyers are sent through sanctuary and city without pity.
• D · 9:8-11 — Ezekiel intercedes, and the Lord explains and confirms the sentence.

Translation & textual notes. Ezekiel 9 continues the temple-abomination sequence from the previous chapter and turns accusation into execution. The LXX emphasizes both discrimination and inevitability: a sign protects the mourners, judgment begins from the sanctuary itself, and the divine response to Ezekiel's intercession insists that the city's bloodguilt, injustice, and uncleanness have reached their full measure.

Ezekiel 10 — ΙΕΖΕΚΙΗΛ Ι′

Theme. The glory-chariot casts fire on Jerusalem and begins to depart.

Outline.

• A · 10:1-7 — Fire is taken from among the cherubim for Jerusalem.
• B · 10:8-17 — The cherubim and wheels are described again in living coordination.
• C · 10:18-22 — The glory departs the house and the creatures are identified.

Translation & textual notes. The Greek text of Ezekiel 10 follows the standard critical text of the Septuagint as represented in the Rahlfs-Hanhart edition (Septuaginta, Deutsche Bibelgesellschaft); the ancient text itself is public domain, while no critical apparatus is reproduced here. It resumes and deepens the throne-chariot vision of Ezekiel 1, but now it is explicitly tied to Jerusalem's judgment: fire from among the cherubim is scattered over the city, and the glory of the Lord begins its measured withdrawal from the temple precincts. The vision's terminology overlaps with chapter 1 while also sharpening the identity of the living creatures, whom Ezekiel now explicitly recognizes as cherubim. The wheels, eyes, wings, hands, and coordinated motion all emphasize that divine mobility, perception, and agency remain unified even as judgment moves outward from the sanctuary. One small textual feature of the chapter is the special naming of the wheels as Γελγελ, an onomatopoetic or transliterated term that underscores their whirling character. Theologically, the chapter is crucial because it shows that the temple's profanation does not trap the Lord within it: the same glory that once filled the house is free to depart, and the coming destruction of Jerusalem is thus framed as the consequence of abandoned holiness rather than divine weakness.

Ezekiel 11 — ΙΕΖΕΚΙΗΛ ΙΑ′

Theme. Jerusalem's leaders are judged, but the exiles are promised a new heart.

Outline.

• A · 11:1-5 — The eastern gate vision exposes Jerusalem's counselors.
• B · 11:6-13 — The cauldron proverb is reversed into a sentence of death.
• C · 11:14-21 — The scattered exiles are promised sanctuary, regathering, and a new heart.
• D · 11:22-25 — The glory departs and the vision is reported to the exiles.

Translation & textual notes. The Greek text of Ezekiel 11 continues the temple-vision sequence of chapters 8-10 and combines judgment speech with restoration promise. The opening scene at the eastern gate identifies specific leaders whose political counsel is branded vain and murderous, and their proverb about the city as a cauldron is sharply reversed against them. The sudden death of Pelatiah in verse 13 interrupts the oracle with Ezekiel's cry for the remnant, after which the chapter pivots toward the exiles whom Jerusalem had dismissed. In one of the chapter's most important theological turns, the Lord promises to be a 'little sanctuary' to the scattered and then to regather them, remove abominations, and give them another heart and a new spirit so that covenant obedience becomes internal rather than merely external. It closes with the glory rising from the city to the mountain east of it, making the departure of divine presence part of the same message that also preserves hope for a transformed remnant. Versification follows the LXX.

Ezekiel 12 — ΙΕΖΕΚΙΗΛ ΙΒ′

Theme. Exile-signs overturn the proverb that judgment is still far off.

Outline.

• A · 12:1-7 — The prophet performs the baggage-of-exile sign.
• B · 12:8-16 — The sign is interpreted against the prince and the remnant.
• C · 12:17-20 — Bread and water are consumed with terror.
• D · 12:21-25 — The proverb of delay is revoked.
• E · 12:26-28 — The distant-future excuse is answered.

Translation & textual notes. The Greek text of Ezekiel 12 continues the Septuagint's tightly paratactic presentation of Ezekiel's sign-acts. It falls into three linked movements: first the enacted baggage-of-exile oracle, then the explanation that the Jerusalem leadership and inhabitants will go out in humiliation and dispersion, and finally the rebuttal of the proverb that visions fail or belong only to a distant future. Several expressions sharpen the chapter's rhetoric in memorable ways, especially οἶκος παραπικραίνων for the rebellious house, τέρας for Ezekiel as a portent-sign, and the repeated denial that the Lord's words will be prolonged. The prince's furtive departure, covered face, capture in the divine net, and death in Babylon without seeing the land together form one of the chapter's starkest judgment sequences. Versification follows the LXX, whose wording at points runs close to the Hebrew while preserving distinctive Greek turns of phrase and emphasis.

Ezekiel 13 — ΙΕΖΕΚΙΗΛ ΙΓ′

Theme. False prophets and deceptive prophetesses are unmasked and cut down.

Outline.

• A · 13:1-9 — False prophets from their own hearts are condemned.
• B · 13:10-16 — The wall of false peace will collapse under divine storm.
• C · 13:17-19 — The daughters who trap lives for gain are denounced.
• D · 13:20-23 — The Lord tears away the instruments of deception and rescues his people.

Translation & textual notes. The Greek text of Ezekiel 13 follows the standard critical text of the Septuagint as represented in the Rahlfs-Hanhart edition (Septuaginta, Deutsche Bibelgesellschaft); the ancient text itself is public domain, while no critical apparatus is reproduced here. It is a sustained indictment of false prophecy, first against male prophets who speak from their own hearts and then against women whose ritual paraphernalia ensnare lives and traffic in lies. The first half is dominated by the image of a wall smeared with deceptive plaster: false assurances of peace cover over structural ruin that the Lord himself will expose in storm and judgment. The second half is more obscure in its concrete ritual details, but the overall thrust is plain: manipulative prophetic practices have profaned the Lord, discouraged the righteous, and strengthened the wicked. It is therefore central to Ezekiel's prophetic theology because it distinguishes true warning from self-generated vision and shows that false consolation is itself a form of covenant violence. The closing promise that the Lord will tear away cushions, veils, and lying visions prepares for the restoration of moral clarity only after judgment has unmasked deception.

Ezekiel 14 — ΙΕΖΕΚΙΗΛ ΙΔ′

Theme. Idolatrous inquirers and false prophecy cannot avert judgment, even for Noah, Daniel, and Job.

Outline.

• A · 14:1-5 — Idolatrous inquirers are exposed before they speak.
• B · 14:6-11 — Repentance is demanded and false consultation is judged.
• C · 14:12-20 — Noah, Daniel, and Job could save only themselves.
• D · 14:21-23 — Jerusalem's remnant will vindicate the justice of the Lord.

Translation & textual notes. The Greek text of Ezekiel 14 presents two tightly joined prophetic movements. In the first, elders of Israel come to Ezekiel seeking an oracle, but the Lord exposes the inquiry as corrupt before any question is voiced: their inner deliberations and stumbling guilt already occupy the place that belongs to God. It therefore sharpens Ezekiel's theology of idolatry by locating apostasy not only in visible idol forms but in entrenched interior loyalties, and it extends responsibility both to the inquirer and to the prophet who colludes in false mediation. The second movement widens from individual consultation to national catastrophe through a sequence of four exemplary judgments: famine, wild beasts, sword, and pestilence. The repeated appeal to Noah, Daniel, and Job makes the point with deliberate force: even extraordinary righteousness cannot simply cover a rebellious community under divine judgment. The closing remnant saying prevents the chapter from being heard as caprice, because the survivors themselves become evidence that Jerusalem's punishment was morally intelligible and not inflicted in vain.

Ezekiel 15 — ΙΕΖΕΚΙΗΛ ΙΕ′

Theme. Fruitless vine wood shows Jerusalem fit only for fire.

Outline.

• A · 15:1-2 — The prophet is told to consider the vine among the trees of the forest.
• B · 15:3-5 — Rhetorical questions prove that fruitless vine wood is useless for any craft.
• C · 15:6-8 — The comparison is applied to Jerusalem in a sentence of fire and desolation.

Translation & textual notes. The Greek text of Ezekiel 15 follows the standard Septuagint tradition represented in the chapter's imported base text. It is a compact mashal of judgment built around the contrast between fruitful vine and useless vine wood: once the vine ceases to bear fruit, it cannot furnish timber, pegs, or tools and is fit only for the fire. The oracle moves from rhetorical comparison to direct application, identifying Jerusalem with wood already consigned to burning and framing the coming devastation as a recognition judgment by which the inhabitants will know that the Lord has set his face against them. Versification follows the LXX.

Ezekiel 16 — ΙΕΖΕΚΙΗΛ ΙϚ′

Theme. The abandoned bride turned harlot is exposed, judged, and finally remembered in covenant mercy.

Outline.

• A · 16:1-14 — The Lord raises, adorns, and covenants with abandoned Jerusalem.
• B · 16:15-34 — Jerusalem turns divine gifts into idolatry and shameless prostitution.
• C · 16:35-43 — The lovers become witnesses and instruments of exposed judgment.
• D · 16:44-58 — Jerusalem is judged worse than Samaria and Sodom.
• E · 16:59-63 — Remembered covenant leads through shame to restored relation.

Translation & textual notes. The Greek text of Ezekiel 16 presents one of the book's longest and most rhetorically charged covenant lawsuits. Jerusalem is narrated as an exposed infant rescued, nurtured, beautified, and taken into covenant by the Lord, only to transform every bestowed ornament, food, child, and alliance into material for idolatry and political prostitution. The Septuagint preserves the relentless accumulation of charges through paratactic clauses and vivid bodily imagery, then broadens the indictment by comparing Jerusalem unfavorably even with Samaria and Sodom. The closing movement is crucial: judgment does not erase guilt, but remembered covenant and divine initiative open the way to shame, silence, and restored relation. Because the chapter's metaphors are extended, severe, and at times deliberately shocking, the translation aims to preserve the forensic and covenantal force of the Greek without softening its prophetic rhetoric.

Ezekiel 17 — ΙΕΖΕΚΙΗΛ ΙΖ′

Theme. The riddle of eagles and vine condemns faithless diplomacy and ends with the Lord's own planting.

Outline.

• A · 1-2: The word of the Lord commissions Ezekiel to present a riddle to Israel..
• B · 3-10: The parable of the two eagles and the vine portrays transplanting, dependence, and impending withering..
• C · 11-21: The Lord interprets the riddle as Judah's oath-breaking revolt against Babylon and announces judgment..
• D · 22-24: The Lord promises to plant his own cedar shoot and to reverse the fortunes of the high and the low..

Translation & textual notes. Ezekiel 17 opens with a riddle-parable about a great eagle, a cedar top, and a vine that turns toward a second eagle. The explanation identifies the first eagle with Babylon's king, the transplanted cedar with Jerusalem's royal house, and the vine with the oath-bound Judean ruler who betrays his covenant by seeking Egyptian help. It closes by reversing that failed politics: the Lord himself will plant a tender shoot on Israel's high mountain and make it a great cedar under whose shade the creatures of the earth find rest.

Ezekiel 18 — ΙΕΖΕΚΙΗΛ ΙΗ′

Theme. Each soul stands before the Lord, and turning from evil still leads to life.

Outline.

• A · 18:1-4 — The Lord bans the proverb about sour grapes and states that every life belongs to him, so the sinner himself will die.
• B · 18:5-9 — A portrait of the righteous man defines the kind of life that truly lives before God.
• C · 18:10-13 — A violent and unjust son cannot borrow life from a righteous father and will die for his own guilt.
• D · 18:14-20 — A son who sees his father's sins and refuses them will live, because each person bears his own moral account.
• E · 18:21-24 — The Lord declares both the hope of repentance for the wicked and the danger of apostasy for the righteous.
• F · 18:25-32 — Israel's complaint about the Lord's way is answered with a final summons to turn, receive a new heart, and live.

Translation & textual notes. Ezekiel 18 rejects the proverb that children merely suffer for their fathers' sins and replaces it with a sustained account of individual moral responsibility before the Lord. It moves through three generational case studies, states the governing principle that the soul that sins will die, and then extends that principle in both directions: the wicked who turns will live, while the righteous who turns aside will die. It closes as an appeal to the house of Israel to throw away its impieties, receive a new heart and spirit, and recognize that the Lord takes no pleasure in death.

Ezekiel 19 — ΙΕΖΕΚΙΗΛ ΙΘ′

Theme. Royal lions and the uprooted vine lament Judah's ruined princes.

Outline.

• A · 19:1-2 — Ezekiel is told to raise a royal lament.
• B · 19:3-4 — The first lion-cub is captured and taken to Egypt.
• C · 19:5-9 — A second lion-cub ravages the land and is taken to Babylon.
• D · 19:10-14 — The once-fertile vine is uprooted, withered, and burned from within.

Translation & textual notes. The Greek text of Ezekiel 19 is a formal lament over the royal house of Judah, cast in two sustained images. First the mother appears as a lioness who raises cubs; one is taken to Egypt and another to Babylon after learning predatory rule among the nations. Then the imagery shifts to a well-watered vine whose strong ruler's staff is broken, withered, transplanted into wilderness, and finally consumed by fire arising from its own branch. It is therefore both political elegy and theological indictment: the Davidic line is mourned not merely because it suffers foreign power, but because its own violence and inner corruption contribute to its fall. A few expressions in the Greek are compressed and image-heavy, especially in the transition to the vine metaphor, so the translation stays close to the lament's emblematic movement while preserving its dirge-like force.

Ezekiel 20 — ΙΕΖΕΚΙΗΛ Κ′

Theme. Israel's whole history is a rebellion remembered for judgment, purging, and future worship.

Outline.

• A · 20:1-4 — The elders' inquiry is refused and turned into indictment.
• B · 20:5-17 — From Egypt to the first wilderness generation, rebellion meets restrained wrath.
• C · 20:18-26 — The children repeat the fathers' rebellion and are handed over to judgment.
• D · 20:27-32 — In the land Israel multiplies high-place rebellion and cannot become like the nations.
• E · 20:33-38 — The Lord will regather, judge in the wilderness, and purge the rebels.
• F · 20:39-44 — A purified Israel will worship on the holy mountain and remember in shame.

Translation & textual notes. The Greek text of Ezekiel 20 is one of the book's longest retrospective covenant indictments. Elders come to inquire of the Lord, but the answer they receive is not new information; it is a historical lawsuit rehearsing Israel's persistent rebellion from Egypt, through the wilderness generations, into the land itself. It repeatedly pairs statutes, judgments, and Sabbaths with the people's refusal, while just as repeatedly grounding divine restraint in concern for the sanctity of the Lord's name before the nations. A difficult section appears in the declaration that God gave them statutes that were not good, which in context functions as a judicial handing-over tied to defiling gift practices rather than as moral defect in the divine law itself. The final movement is crucial for the chapter's theology: the same strong hand that once brought Israel out will regather, sift, and judge the dispersed people, so that restored worship on the holy mountain comes through purgation, remembrance, and shame rather than through denial of past corruption.

Ezekiel 21 — ΙΕΖΕΚΙΗΛ ΚΑ′

Theme. The Lord's unsheathed sword falls on Jerusalem, its prince, and the surrounding nations.

Outline.

• A · 21:1-5 — The fire-parable against the south announces an inescapable blaze.
• B · 21:6-12 — The parable is interpreted as the Lord's drawn sword against Jerusalem.
• C · 21:13-22 — The sharpened sword is dramatized through cry, clapping, and terror.
• D · 21:23-29 — Babylon's divination at the crossroads is directed toward Jerusalem's capture.
• E · 21:30-32 — The profane prince is deposed until the rightful ruler comes.
• F · 21:33-37 — Ammon's reproach ends under the same consuming sword.

Translation & textual notes. The Greek text of Ezekiel 21 is built around the transition from dark parable to unmistakable judgment. What begins as a fire set in the forest of the Negeb is immediately restated as the unsheathed sword of the Lord against Jerusalem, Israel, and every kind of flesh. The chapter's rhetoric is highly performative: Ezekiel must groan, clap, cry out, trace roads, and recite the sharpening of the sword so that judgment is heard as advancing inevitability rather than distant prediction. A central political scene depicts the king of Babylon standing at the fork of two roads and using divinatory means, yet the oracle makes plain that Jerusalem's fate lies finally under the Lord's sentence, not under pagan technique alone. The deposition of the profane prince and the promise that the overturned order will wait for the one to whom rule belongs give the chapter unusual royal weight. The final turn against Ammon prevents Judah from hearing the sword as a purely selective instrument: neighboring reproach and covenant leadership alike come under the same divine blade.

Ezekiel 22 — ΙΕΖΕΚΙΗΛ ΚΒ′

Theme. Jerusalem the blood-city melts in the furnace because no one stands in the breach.

Outline.

• A · 22:1-5 — The blood-city is charged and exposed before the nations.
• B · 22:6-16 — Social, familial, sanctuary, and sexual crimes fill the city.
• C · 22:17-22 — Jerusalem becomes dross gathered into the furnace.
• D · 22:23-31 — Every leadership class fails, and no one stands in the breach.

Translation & textual notes. The Greek text of Ezekiel 22 gathers Jerusalem's guilt into a concentrated legal indictment. The city is named first as a blood-shedding city that manufactures its own impurity and draws near its appointed end, and the accusation then widens through social, familial, sanctuary, sexual, judicial, and economic violations. The chapter's middle image is metallurgical: Israel is no longer precious silver but mixed refuse-metal gathered into a furnace for melting under divine wrath. The final section sharpens the accusation by distributing guilt across every leadership stratum - princes, priests, rulers, prophets, and people of the land - until the chapter reaches its devastating conclusion that no one could be found to stand rightly before God for the land. The result is not arbitrary destruction but a judicial returning of their ways upon their own heads. The Septuagint's compact phrasing and piled accusations intensify the sense that civic collapse, sanctuary profanation, and predatory injustice are all facets of one defiled common life.

Ezekiel 23 — ΙΕΖΕΚΙΗΛ ΚΓ′

Theme. Oholah and Oholibah embody covenant lust, bloodguilt, and shameless judgment.

Outline.

• A · 23:1-10 — Oola, identified with Samaria, prostitutes herself with Assyria and is handed over to her lovers.
• B · 23:11-21 — Ooliba, identified with Jerusalem, exceeds her sister in Assyrian and Babylonian desire.
• C · 23:22-35 — The lovers become avengers, stripping and humiliating Ooliba.
• D · 23:36-49 — Both sisters are judged for adultery, blood, child-sacrifice, and sanctuary defilement.

Translation & textual notes. The Greek text of Ezekiel 23 develops the sister-parable of Oola and Ooliba, identified with Samaria and Jerusalem, into one of Ezekiel's most extended and severe covenant lawsuits. The chapter's sexual and bodily imagery is intentionally scandalous: it is meant to name idolatry, political dependence, and sacrificial bloodguilt as forms of shameless infidelity rather than as morally neutral diplomacy. The first sister is judged through Assyria, while the second not only repeats but intensifies the same course, pursuing Assyrian and then Chaldean fascination before being handed over to the very powers she desired. A major shift occurs in the second half when the parable gives way to a more direct legal rehearsal of adultery, bloodshed, child-offering, sanctuary defilement, and false adornment for foreign men. The rhetoric is harsh, but its theological logic is consistent with Ezekiel's wider message: gifts, bodies, children, worship, and political allegiance all belong within covenantal holiness, and their profanation invites public judgment. The translation stays close to the Greek's force without trying to soften the prophetic shock that drives the accusation.

Ezekiel 24 — ΙΕΖΕΚΙΗΛ ΚΔ′

Theme. The rusted pot and the death of Ezekiel's wife announce Jerusalem's sudden ruin.

Outline.

• A · 24:1-5 — The dated siege oracle introduces the boiling pot parable.
• B · 24:6-14 — The blood-city's rusted pot must be burned empty.
• C · 24:15-24 — The death of Ezekiel's wife becomes a sign of unexpressed mourning.
• D · 24:25-27 — A fugitive's report will open the prophet's mouth.

Translation & textual notes. The Greek text of Ezekiel 24 marks a decisive turning point in the book by dating the oracle to the very day the king of Babylon set himself against Jerusalem. It is built in two linked signs. First comes the parable of the boiling pot: Jerusalem is the blood-city, and the corrosion or rust that clings to the vessel symbolizes a defilement so deep that ordinary cooking does not purge it; only intensified fire and direct exposure can consume what remains. The second sign is even more painful: Ezekiel's wife, called the desire of his eyes, is taken from him suddenly, yet he is forbidden the normal gestures of mourning. His stunned obedience becomes a portent for Israel, whose sanctuary, children, and inner delight will fall so abruptly that grief will be trapped inward rather than fully enacted. It closes by linking this sign to the messenger who will eventually arrive with news of the city's fall, at which point Ezekiel's constrained mouth will be opened in a new phase of his ministry. Theologically, the chapter binds historical timing, symbolic action, and personal loss into one revelation of judgment that is both public and intimate.

Ezekiel 25 — ΙΕΖΕΚΙΗΛ ΚΕ′

Theme. Ammon, Moab, Edom, and Philistia are judged for mocking Judah's fall.

Outline.

• A · 25:1-7 — Ammon rejoices over Judah and is handed to eastern nomads.
• B · 25:8-11 — Moab is judged for reducing Judah to an ordinary nation.
• C · 25:12-14 — Edom's revenge is answered by the Lord's revenge.
• D · 25:15-17 — Philistine glee and destruction provoke great vengeance.

Translation & textual notes. The Greek text of Ezekiel 25 begins the foreign-nation sequence that follows Jerusalem's announced fall. The chapter's four short oracles are tightly organized around hostile responses to Judah's devastation: Ammon rejoices at the profaning of the sanctuary and the exile of the people; Moab collapses the distinction of Israel and Judah into the level of ordinary nations; Edom acts in remembered vengeance against the house of Judah; and the Philistines pursue ancient enmity with gleeful destruction. The rhetoric is concise and judicial, with each nation's characteristic offense matched to a corresponding form of desolation or vengeance. It is therefore not a distraction from Israel's story but an extension of Ezekiel's theology of the Lord's name: the same God who judges his own people also judges surrounding peoples for mocking, exploiting, or violently pursuing them. Each oracle closes with a recognition formula, so that foreign judgment too becomes revelatory.

Ezekiel 26 — ΙΕΖΕΚΙΗΛ ΚϚ′

Theme. Tyre's joy over Jerusalem ends in siege, descent, and desolation.

Outline.

• A · 26:1-6 — Tyre rejoices over Jerusalem and is threatened by many nations.
• B · 26:7-14 — Nebuchadnezzar tears down walls, wealth, and music.
• C · 26:15-18 — The maritime rulers descend and lament Tyre's fall.
• D · 26:19-21 — Tyre is cast down to the abyss and the pit.

Translation & textual notes. The Greek text of Ezekiel 26 opens the Tyre cycle with a direct answer to the city's gloating over Jerusalem's fall. Tyre interprets Judah's collapse as an opening for its own enrichment, but the Lord answers by summoning many nations against the island-city as the sea itself sends up wave after wave. Nebuchadnezzar is named as the principal northern aggressor, and the oracle lingers on siege details, dust, cavalry, breached gates, plundered wealth, ruined music, and masonry cast into the sea. It then widens from military description to maritime lament: island rulers descend from their thrones and shudder at the fall of the once-praised sea-city. The final movement is especially dark, driving Tyre downward toward the abyss, the pit, and the depths of the earth, where the city ceases to have a place in the land of the living. Theologically, the chapter treats Tyre's commercial pride and opportunistic delight over Zion's ruin as a challenge answered by the Lord's own kingship over land, sea, and the nations.

Ezekiel 27 — ΙΕΖΕΚΙΗΛ ΚΖ′

Theme. Tyre the merchant ship sinks, and the nations lament her collapse.

Outline.

• A · 27:1-11 — Tyre is portrayed as a perfectly adorned ship.
• B · 27:12-25 — The nations fill Tyre with goods and make her rich.
• C · 27:26-31 — The ship is broken in the heart of the sea.
• D · 27:32-36 — Kings, islanders, and merchants lament Tyre's disappearance.

Translation & textual notes. The Greek text of Ezekiel 27 turns the oracle against Tyre into a sustained lament over maritime magnificence brought to ruin. The city is imagined first as a perfectly crafted ship, assembled from the best woods, fabrics, ivory, rowers, pilots, soldiers, and harbor defenses drawn from an international network. The middle of the chapter becomes an enormous catalog of merchants and cargoes, making Tyre appear not merely wealthy but world-defining: many nations, islands, kings, and caravan routes converge in her mixed trade. That very fullness sets up the collapse. Once the ship is driven into deep water, the south wind shatters it in the heart of the sea, and all its crews, goods, warriors, and associated peoples go down together. The final stanzas shift from inventory to public lament, as mariners, islanders, and merchants react with horror to the disappearance of the city that enriched and intimidated them. The chapter's theology is not anti-trade in itself; rather, it exposes the fragility of imperial-commercial beauty when it becomes self-sufficient splendor before the Lord.

Ezekiel 28 — ΙΕΖΕΚΙΗΛ ΚΗ′

Theme. Tyre's prince is humbled and Sidon is judged, while Israel's future safety is promised.

Outline.

• A · 28:1-10 — The prince of Tyre is rebuked for claiming divine wisdom and status.
• B · 28:11-19 — A lament over Tyre's ruler traces beauty, corruption, and fiery downfall.
• C · 28:20-26 — Sidon is judged so Israel may dwell in sanctified security.

Translation & textual notes. The Greek text of Ezekiel 28 continues the Tyre cycle in a more sharply theological mode. The first oracle addresses the prince of Tyre as a human ruler who has mistaken wisdom, trade, and power for divinity, claiming a god's dwelling in the heart of the sea. The second, more elevated lament over the ruler of Tyre moves in symbolic and almost mythic imagery: seal of likeness, crown of beauty, Edenic luxury, fiery stones, cherub, and mountain of God all serve to intensify the contrast between original splendor and catastrophic corruption through trade-born violence and pride. However one parses the imagery historically or figurally, the point remains consistent: magnificence without submission to God becomes self-destroying. It then turns to Sidon, whose judgment clears the horizon for a brief promise concerning Israel's future regathering, sanctification, and settled life in the land. In this way the chapter joins anti-imperial judgment to covenant restoration, showing that the fall of hostile pride serves the larger revelation of the Lord among nations and among Israel alike.

Ezekiel 29 — ΙΕΖΕΚΙΗΛ ΚΘ′

Theme. Pharaoh's river-pride is broken, and Egypt becomes wages for Babylon.

Outline.

• A · 29:1-6 — Pharaoh the river-dragon is seized and exposed.
• B · 29:7-16 — Egypt the broken reed is desolated, scattered, and restored only in humiliation.
• C · 29:17-21 — Egypt is given to Nebuchadnezzar and Israel's horn begins to rise.

Translation & textual notes. The Greek text of Ezekiel 29 opens the long Egypt cycle with a direct challenge to Pharaoh's self-claim over the Nile and over Egypt's apparent permanence. Pharaoh is imagined as a great river-dragon sitting among his streams and saying, 'The rivers are mine, and I made them,' so the oracle attacks both political power and a quasi-divine claim to natural sovereignty. Egypt is also condemned as a broken reed on which Israel leaned to its hurt: unreliable alliance is treated as moral failure, not merely diplomatic weakness. The chapter's central sentence is prolonged desolation and scattering for forty years, followed by a reduced restoration in Pathros that leaves Egypt forever humbled among the nations. The final dated oracle, set later, explains that Nebuchadnezzar's unrewarded labor against Tyre will be compensated with Egypt's wealth. That turn links the foreign-nation oracles together and ends with a small but crucial promise for Israel: in that day a horn will sprout for the house of Israel and Ezekiel's mouth will be opened among them. It therefore joins anti-imperial judgment, historical realignment, and early restoration hope.

Ezekiel 30 — ΙΕΖΕΚΙΗΛ Λ′

Theme. Egypt's day of doom shatters allies, cities, and Pharaoh's arm.

Outline.

• A · 30:1-9 — The day of the Lord brings panic and sword on Egypt and her allies.
• B · 30:10-19 — Nebuchadnezzar devastates Egypt's land, cities, and cultic centers.
• C · 30:20-26 — Pharaoh's broken arms contrast with Babylon's strengthened arm.

Translation & textual notes. The Greek text of Ezekiel 30 continues the Egypt cycle by announcing a near 'day of the Lord' directed not against Judah but against Egypt and the nations entangled with her. The first oracle moves like a storm front through the Nile world: Egypt, Cush, allied peoples, great cities, temples, and political centers all come under sword, fire, panic, and desolation. The catalog of named places underscores that the judgment is not abstract but territorial, cultic, and administrative. A second dated oracle then sharpens the image through the metaphor of Pharaoh's arms: one arm has already been broken and remains unbound, and the Lord will shatter both strong and seemingly sound arms so that the sword falls from Egypt's grasp. By contrast, the arms of the king of Babylon are strengthened because he carries the Lord's own weapon. It therefore links broad civilizational collapse with a vivid sign of military impotence, making Egypt's fall part of the Lord's public self-disclosure among nations.

Ezekiel 31 — ΙΕΖΕΚΙΗΛ ΛΑ′

Theme. Pharaoh is warned by Assyria's fallen cedar that imperial height ends in the pit.

Outline.

• A · 31:1-9 — Assyria is portrayed as a cedar raised by waters into paradisal greatness.
• B · 31:10-14 — Pride in height leads to being handed over and cut down.
• C · 31:15-18 — The fallen cedar descends to the pit, and Pharaoh is told to share its fate.

Translation & textual notes. The Greek text of Ezekiel 31 addresses Pharaoh through a comparison rather than a direct denunciation. The great analogue is Assyria, imagined as a cedar of Lebanon planted and raised by the deep, towering into the clouds, sheltering birds, beasts, and many nations, and outshining even the trees of God's paradise. That Edenic and cosmic-tree imagery is then turned toward judgment: the same height that made the cedar majestic becomes the occasion of pride, so it is handed over to the ruler of the nations, cut down, and sent into the depths. The chapter's movement from luxuriant waters to the pit is especially striking, since the deep that once nourished the tree later mourns and darkens over its descent. Pharaoh's lesson is therefore clear: imperial greatness nourished by abundance is no protection against the Lord when pride raises itself into the clouds. The final verse makes the comparison explicit by summoning Pharaoh to go down with the trees of delight and lie among the uncircumcised slain by the sword.

Ezekiel 32 — ΙΕΖΕΚΙΗΛ ΛΒ′

Theme. Egypt is lamented into the underworld among the slain nations.

Outline.

• A · 32:1-2 — A dated lament frames Pharaoh as both predator and chaos-dragon.
• B · 32:3-16 — Pharaoh is netted, dismembered, darkened, and handed to Babylon.
• C · 32:17-21 — A second dated oracle summons Egypt down to the pit.
• D · 32:22-32 — The underworld catalogue shows Pharaoh sharing the fate of other shattered powers.

Translation & textual notes. The Greek text of Ezekiel 32 presents Egypt's downfall in two linked laments, both precisely dated and both shaped by the Septuagint's own rhetorical texture. The first oracle (vv. 1-16) addresses Pharaoh through mixed beast imagery: he is both a lion among nations and a sea-dragon fouling his rivers, so the Lord answers with hunter imagery, dragging him ashore in a net, feeding birds and beasts with his carcass, and darkening heaven itself over his fall. The cosmic eclipse language of vv. 7-8 places Egypt's collapse in the register of de-creation, while the sword of the king of Babylon in vv. 11-12 interprets imperial conquest as the Lord's own judicial instrument. The second oracle (vv. 17-32) moves from dirge into a necropolis catalogue: Egypt is summoned down to the pit among the uncircumcised, where Asshur, Elam, Meshech, Tubal, and the northern princes already lie in ordered shame. This underworld roll call is one of the chapter's most striking LXX features, because political history is redescribed as a descent among the dead, each power remembered by the terror it once cast on 'the land of the living.' The Greek versification omits a separate verse 19, so the sequence runs 18 directly to 20, and the strange consolatory note at the end is deliberately bitter: Pharaoh is 'comforted' only by discovering that other empires have preceded him into the same pit.

Ezekiel 33 — ΙΕΖΕΚΙΗΛ ΛΓ′

Theme. The watchman is renewed after Jerusalem's fall, and stubborn hearers are exposed.

Outline.

• A · 33:1-6 — The watchman parable establishes bloodguilt and responsibility.
• B · 33:7-20 — Ezekiel is recommissioned as watchman for Israel and individual responsibility is restated.
• C · 33:21-22 — The fugitive announces Jerusalem's fall and the prophet's mouth is opened.
• D · 33:23-29 — Those left in the ruins misread Abraham and inherit only desolation.
• E · 33:30-33 — The people enjoy Ezekiel as performance while refusing obedience.

Translation & textual notes. The Greek text of Ezekiel 33 marks the major hinge of the book: the Jerusalem-doom sequence has reached its historical fulfillment, and the prophet is recommissioned for the post-fall phase of his ministry. It opens by restating the watchman commission through a civic parable of trumpet-warning, bloodguilt, and responsibility (vv. 1-6), then applies that logic directly to Ezekiel's own office (vv. 7-20). The central theological burden is the present-tense moral logic already familiar from Ezekiel 18: the Lord takes no pleasure in the death of the wicked, former righteousness does not guarantee life if one turns to injustice, and former wickedness does not doom the one who truly turns and does judgment and righteousness. Verses 21-22 are structurally decisive: a fugitive arrives with the announcement 'The city has been taken,' and the prophet's mouth, long constrained except by special divine opening, is now permanently reopened. The remaining verses expose two false responses to the catastrophe. First, those still inhabiting the ruins of Judah appeal to Abraham as a precedent for land possession while persisting in bloodshed and abomination; second, the wider audience treats Ezekiel as a captivating performer rather than as a prophet to be obeyed. The Greek chapter is noteworthy for its legal and forensic idiom of blood required 'from the hand' of the negligent watchman and for its sharp recurrence of ὁδός ('way'), κρίμα, and δικαιοσύνη as categories of present covenant conduct. In the LXX versification the sequence moves from v. 25 directly to v. 27, leaving no separate verse 26.

Ezekiel 34 — ΙΕΖΕΚΙΗΛ ΛΔ′

Theme. The Lord judges false shepherds and becomes shepherd through his Davidic servant.

Outline.

• A · 34:1-6 — The prophet indicts Israel's shepherds for feeding themselves and neglecting the flock.
• B · 34:7-10 — The Lord swears judgment on the shepherds and removes the flock from their grasp.
• C · 34:11-16 — The Lord himself seeks, gathers, feeds, and heals his scattered sheep.
• D · 34:17-22 — The Lord judges within the flock, separating abusive strong animals from the weak.
• E · 34:23-31 — A single Davidic shepherd and a covenant of peace secure Israel's future restoration.

Translation & textual notes. The Greek text of Ezekiel 34 follows the Septuagint tradition represented in this project's imported base text. It is one of Ezekiel's decisive leadership oracles. It first denounces Israel's shepherds for predatory self-care and for abandoning the weak, then reverses the image by presenting the Lord himself as the true shepherd who searches out the dispersed flock, judges between strong and weak animals within it, and secures the people under 'my servant David.' Particularly important in the LXX chapter is the tight rhetorical movement from accusation to divine substitution: what the shepherds refused to do in vv. 2-6 the Lord repeatedly declares that he himself will do in vv. 11-16. The closing covenant-of-peace section widens restoration beyond political leadership to include security, fertility, rain of blessing, release from servitude, and the public recognition formula that Israel belongs to the Lord. Versification follows the LXX.

Ezekiel 35 — ΙΕΖΕΚΙΗΛ ΛΕ′

Theme. Mount Seir is judged while Israel's inheritance is reclaimed.

Outline.

• A · 35:1-4 — The prophet turns toward Mount Seir and announces its coming desolation.
• B · 35:5-9 — Perpetual enmity and bloodguilt explain the devastation decreed against Seir.
• C · 35:10-13 — Seir's boast that the two lands can be seized is answered by the Lord's judgment.
• D · 35:14-15 — As the whole earth rejoices, Edom becomes the desolation it wished upon Israel.

Translation & textual notes. The Greek text of Ezekiel 35 follows the Septuagint tradition represented in this project's imported base text. It is a concentrated judgment oracle against Mount Seir, that is, Edom in its mountainous homeland. Its logic is tightly retributive. Seir cherished 'everlasting enmity,' sought advantage when Israel was already under judgment, claimed the two lands as future possession even though the Lord was present there, and magnified its speech against Israel's mountains and against the Lord himself. In response the oracle repeatedly answers Edom's desire with reversal: the land that delighted in Israel's desolation becomes desolate, the party that trafficked in blood is pursued by blood, and the boast of inheritance collapses before the Lord's judicial self-manifestation. It also functions as an intentional hinge into Ezekiel 36. Mount Seir is laid waste precisely as the mountains of Israel are about to be promised renewed fruitfulness and habitation. Versification follows the LXX.

Ezekiel 36 — ΙΕΖΕΚΙΗΛ ΛϚ′

Theme. Defiled Israel is restored for the sake of the Lord's name with cleansing and a new heart.

Outline.

• A · 36:1-7 — The mountains of Israel are answered against taunting nations.
• B · 36:8-15 — The land bears fruit again for the returning people.
• C · 36:16-23 — Exile profaned the holy name among the nations.
• D · 36:24-32 — Regathering, cleansing, a new heart, and the divine Spirit.
• E · 36:33-38 — Ruined land becomes an Eden-like garden filled with people.

Translation & textual notes. The Greek text of Ezekiel 36 moves in two large arcs. First, the mountains and ruined places of Israel are addressed against the surrounding nations, especially Edom, who treated the land as abandoned spoil; the answer is not merely territorial recovery but the reversal of shame, so that the land again yields fruit, cities are inhabited, and the taunt that Israel's land devours its inhabitants is silenced. Second, the oracle turns from land to people and from political reproach to theological motive. Israel's exile is traced to defilement and idolatry, yet the decisive ground of restoration is not Israel's merit but the Lord's concern for his profaned holy name among the nations. The restoration therefore includes regathering, cleansing with clean water, the gift of a new heart and new spirit, the placing of the divine Spirit within the people, and renewed obedience from within. It closes by portraying the rebuilt land as an Eden-like garden and the repopulated cities as full as Jerusalem during festal sacrifices, so that both Israel and the nations learn that the Lord himself has spoken and done it.

Ezekiel 37 — ΙΕΖΕΚΙΗΛ ΛΖ′

Theme. Dry bones live, divided sticks unite, and David's people dwell under one shepherd.

Outline.

• A · 37:1-10 — The dry bones live by prophetic word and Spirit.
• B · 37:11-14 — The vision means Israel will be raised from hopeless exile.
• C · 37:15-23 — The two staffs become one people again.
• D · 37:24-28 — One Davidic shepherd and an everlasting covenant of peace.

Translation & textual notes. The Greek text of Ezekiel 37 is structured around two enacted revelations of restoration. The first is the valley of very dry human bones, where the prophet's word and the divine Spirit together bring the dead into ordered, embodied, and finally living existence. The interpretation makes clear that the imagery concerns the whole house of Israel in its exilic despair: the people describe themselves as dried up and cut off, and the Lord answers by opening graves, bringing them up, and placing his Spirit within them. The second sign turns from revivification to reunification. Two staffs, one for Judah and one for Joseph/Ephraim, are bound into one in the prophet's hand as a sign that the divided kingdoms will become one people in one land under one ruler. It culminates in covenant language: cleansing from idolatry, one shepherd identified with David, an everlasting covenant of peace, and the permanent presence of the Lord's holy things and dwelling among his people. The nations learn the Lord's holiness not only through judgment, as elsewhere in Ezekiel, but through this visible sanctifying restoration.

Ezekiel 38 — ΙΕΖΕΚΙΗΛ ΛΗ′

Theme. Gog's assault ends in a climactic defeat that magnifies the Lord before the nations.

Outline.

• A · 38:1-7 — Gog is addressed and his immense coalition is assembled.
• B · 38:8-13 — The latter-day attack targets a restored and peaceful land.
• C · 38:14-16 — The Lord brings Gog at the very moment of Israel's peace.
• D · 38:17-20 — Earlier prophecy converges in a theophanic outbreak of wrath.
• E · 38:21-23 — The invader is judged and the Lord is publicly known.

Translation & textual notes. The Greek text of Ezekiel 38 presents the famous Gog oracle as a deliberately delayed, latter-days assault on a restored and unsuspecting Israel. It is not interested in geopolitical reportage for its own sake. It stages the maximum imaginable coalition from the far north and beyond, gathering cavalry, armor, and named allied peoples into one final hostile surge against a land recently regathered from desolation. Yet the rhetoric repeatedly shifts the reader's attention away from Gog's initiative to the Lord's. Gog devises evil, but the Lord says, 'I am against you'; Gog marches, but the Lord brings him onto 'my land'; the nations watch, but the Lord's goal is that they may know him when he is sanctified in Gog before their eyes. It therefore combines military catalogue, prophetic taunt, and theophanic threat. Its climax is not the army's advance but the Lord's jealous reaction: earthquake, cosmic shaking, collapsing mountains and walls, mutual slaughter, plague, torrential rain, hail, fire, and sulfur. The oracle belongs with Ezekiel's larger restoration sequence by showing that Israel's renewed security does not arise from its own strength and cannot be undone by an ultimate foreign coalition. The final issue is the public vindication of the Lord's holiness and supremacy before many nations.

Ezekiel 39 — ΙΕΖΕΚΙΗΛ ΛΘ′

Theme. Gog's ruin becomes Israel's cleansing and the Lord's final self-disclosure.

Outline.

• A · 39:1-8 — Gog is brought down and the holy name is vindicated.
• B · 39:9-16 — Weapons are burned and the land is cleansed by burial.
• C · 39:17-20 — The battlefield becomes the Lord's sacrificial feast.
• D · 39:21-24 — The nations learn the justice behind Israel's former exile.
• E · 39:25-29 — Mercy, regathering, and the end of the hidden face.

Translation & textual notes. The Greek text of Ezekiel 39 completes the Gog oracle by turning from threatened invasion to comprehensive defeat, burial, and theological interpretation. It first narrates Gog's disarmament and collapse on Israel's mountains, where the invaders become carrion for birds and beasts and fuel for Israel's fires. It then slows down over the aftermath: Gog receives a place in Israel only as a famous mass grave, the land must be cleansed for seven months, search crews continue the work, and even local place names preserve the memory of the catastrophe. In the central carrion-feast section the battlefield is recast as the Lord's own sacrifice, with rulers and warriors consumed like slaughtered animals. The final movement widens the lens from Gog to Israel's history as a whole. The nations are to understand that Israel's earlier exile came from its own sins rather than from any failure in the Lord, while Israel is to understand from this day onward that the Lord remains its God. Restoration, mercy, zeal for the holy name, regathering from the nations, and the end of the hidden face close the chapter. In this way Ezekiel 39 binds eschatological judgment, land purification, and postexilic restoration theology into one continuous prophetic argument.

Ezekiel 40 — ΙΕΖΕΚΙΗΛ Μ′

Theme. The measured temple vision begins with gates, courts, and outer order.

Outline.

• A · 40:1-4 — The dated vision and the heavenly guide.
• B · 40:5-16 — The outer wall and the eastern gate are measured.
• C · 40:17-27 — The outer court and its north and south gates are surveyed.
• D · 40:28-37 — The inner-court gates repeat the measured pattern.
• E · 40:38-47 — Sacrificial workspaces and priestly chambers are identified.
• F · 40:48-49 — The porch of the house comes into view.

Translation & textual notes. The Greek text of Ezekiel 40 opens the great temple vision by dating it with unusual precision and then moving Ezekiel into a divinely given architectural revelation. It is dominated by measurement language: walls, thresholds, guardrooms, porches, courts, chambers, tables, and steps are all fixed by the measuring reed in a way that emphasizes order, separation, and sanctity rather than antiquarian curiosity. Several technical architectural terms are simply carried over in transliterated or specialized form in the source tradition, which is typical of Ezekiel's temple chapters and counsels a degree of lexical modesty in translation. The movement of the chapter is spatial as well as theological: from the outer wall to the eastern gate, across the court system, through the inner gates, into sacrificial workspaces, priestly chambers, and finally the porch of the house itself. The sons of Zadok emerge near the end as the priestly line especially associated with nearness to the Lord. Versification follows the LXX, whose numbering here lacks a verse 30 and preserves several distinctive Greek forms in the temple-measurement register.

Ezekiel 41 — ΙΕΖΕΚΙΗΛ ΜΑ′

Theme. The inner sanctuary and temple structures are measured in ordered detail.

Outline.

• A · 41:1-4 — The nave and the holy of holies are measured.
• B · 41:5-11 — The walls, side chambers, and surrounding spaces are defined.
• C · 41:12-15 — The western building and the total dimensions are surveyed.
• D · 41:16-21 — Wood paneling and carved cherubim with palms adorn the house.
• E · 41:22-26 — The wooden altar-table and carved doors complete the furnishing.

Translation & textual notes. The Greek text of Ezekiel 41 moves from the porch into the sanctuary itself and is therefore the natural continuation of the threshold-focused survey of chapter 40. The opening verses define the entrance, the nave, and the innermost chamber explicitly named τὸ ἅγιον τῶν ἁγίων, after which the chapter expands outward again to the wall-thickness, side chambers, offsets, surrounding free spaces, and the western building opposite the remainder area. The second half is especially significant because architecture yields to ornament and furnishing: paneled woodwork, latticed windows, cherubim alternating with palm trees, the two-faced cherubic imagery, the squared openings, the wooden altar-table before the Lord, and the carved double doors. As in the previous chapter, several specialized terms appear in transliterated or technically opaque form in the imported text, and the safest house style is to preserve the architectural sense without overclaiming lexical certainty where the Greek tradition itself is specialized. Theologically the chapter stresses not sacrifice this time but proximity and representation: the sanctuary is measured, enclosed, decorated, and fitted as the ordered place of divine presence. Versification follows the LXX.

Ezekiel 42 — ΙΕΖΕΚΙΗΛ ΜΒ′

Theme. Priestly chambers and holy boundaries distinguish the sacred from the common.

Outline.

• A · 42:1-12 — North and south chamber complexes are measured and described.
• B · 42:13-14 — The chambers are reserved for the priests and the holy things.
• C · 42:15-20 — The whole precinct is measured to separate holy from common.

Translation & textual notes. The Greek text of Ezekiel 42 continues the temple vision by moving from gates and courts to the side-chambers associated with priestly service and to the perimeter that encloses the holy complex. Much of the chapter is architectural and repetitive, but its theological center arrives when the interpreter explains the purpose of the chambers: they are reserved for the priests who draw near to the Lord, the sons of Zadok, who there eat the holy things, place the offerings, and change their garments so that sanctity is not casually carried into ordinary public space. The closing measurements widen the scene from rooms to the whole sacred precinct. The boundary wall and its measurements exist to distinguish between the holy and what is outside, making spatial separation itself part of the chapter's theology. In this vision, holiness is ordered, measured, guarded, and mediated through priestly discipline rather than left undefined.

Ezekiel 43 — ΙΕΖΕΚΙΗΛ ΜΓ′

Theme. The glory returns, and the altar is consecrated for renewed approach.

Outline.

• A · 43:1-5 — The glory of the God of Israel returns from the east and fills the house.
• B · 43:6-12 — The sanctuary is the Lord's throne if Israel abandons defilement.
• C · 43:13-17 — The altar is measured in detail.
• D · 43:18-27 — The altar is consecrated through a seven-day rite.

Translation & textual notes. The Greek text of Ezekiel 43 is one of the decisive hinges of the temple vision. After the long architectural tour, the real climax arrives when the divine glory returns from the east and fills the house, reversing the earlier departure of glory from the polluted city. The restored sanctuary is explicitly named as the place of the Lord's throne and the place of the soles of his feet among the house of Israel, but that indwelling is tied to a demand that Israel and its rulers no longer defile the holy name by former abominations. The prophet is therefore told to show the house to Israel so that shame may lead to obedience. The chapter's second half focuses on the altar: its structure is measured, then its initial consecration is legislated through sin offerings, blood application, whole burnt offerings, salt, and a seven-day rite of atonement and cleansing. The return of glory thus does not bypass mediation; holy presence requires a sanctified altar through which acceptable approach is restored.

Ezekiel 44 — ΙΕΖΕΚΙΗΛ ΜΔ′

Theme. The eastern gate, priestly boundaries, and Zadokite service guard holiness.

Outline.

• A · 44:1-5 — The east gate stays shut because the Lord entered by it.
• B · 44:6-14 — Former profanation is condemned and unfaithful Levites are limited.
• C · 44:15-27 — The sons of Zadok receive priestly privileges and purity rules.
• D · 44:28-31 — The priests' inheritance is the Lord and the holy dues sustain them.

Translation & textual notes. The Greek text of Ezekiel 44 develops the personnel and access regulations that follow the return of glory. The closed east gate becomes a standing sign of divine entry and ownership: because the Lord entered by it, it remains shut, though the ruler may sit there to eat bread before the Lord. It then sharply revisits Israel's former profanation of the sanctuary through the admission of foreigners uncircumcised in heart and flesh and through the failure of entrusted ministers. The Levites who went astray are not destroyed, but they are demoted to gatekeeping and slaughtering duties, while the sons of Zadok, who kept the charge of the holy things, are singled out for true priestly nearness. The final movement lays out priestly regulations on clothing, bodily presentation, wine, marriage, teaching, judgment, corpse impurity, reentry after cleansing, and economic provision. Holiness in the restored temple is therefore not generic piety but an ordered distinction of roles, boundaries, and embodied disciplines around the sanctuary.

Ezekiel 45 — ΙΕΖΕΚΙΗΛ ΜΕ′

Theme. Holy allotments and just offerings reorder land, prince, and worship.

Outline.

• A · 45:1-8 — A holy land contribution is set apart for sanctuary, clergy, city, and prince.
• B · 45:9-12 — Israel's rulers are commanded to practice justice and honest measures.
• C · 45:13-17 — The people's contributions support the prince's public liturgical obligations.
• D · 45:18-25 — Calendar rites cleanse the sanctuary and order the major feasts.

Translation & textual notes. The Greek text of Ezekiel 45 binds territorial order, civic justice, and liturgical provision into one restored pattern. It first describes the holy contribution to be set apart from the land: the sanctuary zone, priestly and Levitical portions, the city allotment, and the prince's holdings. This spatial arrangement is paired with an ethical demand: Israel's rulers must cease injustice and oppression, enact judgment and righteousness, and use just balances and measures. The latter half turns to sacrificial administration. The people supply the prince, and the prince in turn provides the public offerings required for Israel's feast calendar, sabbaths, new moons, and atoning rites. The sanctuary is cleansed, Passover is observed, and the seventh-month feast is regulated. Restoration therefore requires not only holy space but also righteous governance and a publicly sustained liturgical life.

Ezekiel 46 — ΙΕΖΕΚΙΗΛ ΜϚ′

Theme. Sabbath offerings, princely worship, inheritance, and kitchens regulate holy order.

Outline.

• A · 46:1-8 — The east gate and the prince's sabbath and new-moon approach are regulated.
• B · 46:9-12 — Festival traffic and voluntary offerings are ordered.
• C · 46:13-15 — A daily lamb with grain and oil is prescribed.
• D · 46:16-18 — The prince's inheritance rights are bounded.
• E · 46:19-24 — Priestly and servant kitchens are shown within the temple complex.

Translation & textual notes. The Greek text of Ezekiel 46 continues the regulation of worship now that sacred space, priestly access, and the ruler's bounded role have been established. The first half of the chapter concentrates on gate use and sacrificial rhythm: the east gate of the inner court remains ordinarily shut, but it opens for sabbaths, new moons, and certain voluntary offerings of the ruler; the prince enters by a prescribed route, the people bow at the threshold, and festival traffic through north and south gates is carefully managed so that worshipers do not reverse course. The daily lamb and its grain-and-oil accompaniment then anchor the regular cult alongside the larger festal schedule. It next turns to inheritance law, preventing the ruler from alienating what belongs permanently to his sons or from seizing the people's land. Finally, Ezekiel is shown the priestly boiling-place and the four corner kitchens where temple servants prepare sacrificial portions, reinforcing the theme that even sacred food handling is spatially ordered. Technical architectural and metrological terms remain somewhat specialized in the Greek, and the house style here preserves their temple function while translating as plainly as the context allows. Versification follows the LXX.

Ezekiel 47 — ΙΕΖΕΚΙΗΛ ΜΖ′

Theme. The temple river heals the land, and the tribes receive renewed inheritance.

Outline.

• A · 47:1-6 — Temple water becomes an ever-deepening river.
• B · 47:7-12 — The river heals the sea and nourishes perpetual life.
• C · 47:13-20 — The boundaries of the restored land are defined.
• D · 47:21-23 — The land is divided by lot, including resident foreigners.

Translation & textual notes. The Greek text of Ezekiel 47 unites two major restoration themes: life issuing from the sanctuary and the ordered apportionment of the land. The first vision begins at the temple threshold, where water trickles out and then rapidly grows by measured stages from ankle-depth to an unfordable river. The river's effect is transformative: arid regions are reached, bitter waters are healed, fish teem abundantly, fishermen spread nets, and fruit-bearing trees line the banks with unfailing produce and healing leaves because the waters proceed from the holy place. The second half turns from symbolic abundance to territorial order. The land is bounded anew for the twelve tribes, but with a striking enlargement of belonging: resident foreigners who have begotten children among Israel are to receive inheritance alongside the tribes rather than remain permanently landless. It therefore joins sancta-generated renewal with a widened, carefully measured social settlement under the Lord's restored order.

Ezekiel 48 — ΙΕΖΕΚΙΗΛ ΜΗ′

Theme. The land is arranged around the holy portion, and the city is named 'The Lord is There.'

Outline.

• A · 48:1-7 — Northern tribal portions are assigned.
• B · 48:8-22 — The holy contribution, sanctuary, city, Levites, priests, and prince are placed at the center.
• C · 48:23-29 — Southern tribal portions are assigned.
• D · 48:30-35 — The city gates are named and the city receives its final name.

Translation & textual notes. The Greek text of Ezekiel 48 completes the book by translating the temple vision into a fully ordered civic and tribal landscape. The northern tribes are arrayed in parallel strips, then the sacred central zone is defined: the holy contribution, the priests' portion, the Levites' portion, the city land, and the ruler's holdings flanking the sanctuary complex. The remaining southern tribes are then listed in similar order. This is not simply cadastral bookkeeping; it is the political and liturgical geography of a restored people whose common life is structured around the holy center. The final verses move from land to city architecture, naming the gates after Israel's tribes and ending with the city's decisive new name. Ezekiel therefore closes not on judgment or even merely on return, but on ordered dwelling under the declaration that 'The Lord is there.'

How the data set is organized

• lxx-interlinear/data/ezekiel{1..48}.json — the durable scholarly content: one JSON object per chapter (reference, titles, text-note, outline, and verses with per-word annotation and per-verse discourse notes). The data set shares the nt-interlinear toolkit and schema with the New Testament volumes.
• lxx-interlinear/ — the LXX data home and index builder; rendering reuses the chapter-agnostic nt-interlinear toolkit (stdlib-only HTML; headless-Chromium PDF). Adding a chapter (or a book) requires no code changes.
• Rendered artifacts — Ezekiel{1..48}.html and .pdf under lxxsite/Ezekiel/, linked from its index.html in the Septuagint site root.

The interpretive tiers (syntactic function, semantic force, discourse structure, and the proposed argument outlines) are interpretive by nature; where readings legitimately differ, the more common analysis was generally chosen, and the lexical notes are condensed orientation rather than a substitute for a lexicon (e.g. LEH / Muraoka) or a full commentary.