Ezekiel 21:10

should we then make mirth lit., or shall we make mirth? These words with the rest to the end of the verse appear to have little meaning in the connexion. R V. renders the whole: "shall we then make mirth? the rod of my son, it contemneth every tree." This is a literal rendering, the last words meaning probably that the rod (the sword of Babylon) with which Jehovah now chastises his son (the prince, or, people) contemneth (exceeds in severity) every tree, or, all wood, i.e. all rods of chastisement which are mere wood, for it is glittering steel. Some ingenuity is needed to extract the meaning, which, however, when extracted is difficult to harmonise with Ezekiel 21:13. The words "shall we then make mirth?" still appear meaningless. For "or" or "then" Frd. Del. would find some cohortative particle after the Assyr., ha! let us make mirth! the words being those of God (cf. Ezekiel 21:17), and the following words "contemneth every tree" meaning that in comparison with the rod he now uses all other rods of chastisement are only despicable, and useless for their purpose (Zeit. f. Keilschritftforschung, ii. 4 p. 385). The text appears to be in disorder, and though many emendations have been proposed none of them is satisfactory. Ges., … "glitter, against the prince of the tribe of my son (Judah), which despiseth all wood" princefor "should we rejoice" (nasi" for nasis), and the idea being expressed that as Judah has hitherto despised all ordinary chastisements with the rod of wood the sword shall now be drawn against the prince. Ew., "no weak rod of my son, the softest of all wood" the words "rod of my son" being a phrase from the mouth of fathers and meaning a gentle rod. Apart from the unnatural constructions and the strong Aramaisms assumed, the sense is feeble and improbable. Smend, "woe O prince! thou hast despised the rod, contemned every tree (all wood)" rod and wood being used of chastening as before. LXX. reads: "ready (furbished) for paralysing (enfeebling); slay, despise, set at nought every tree"! The imperatives are addressed to the sword. The words "for paralysing" may be a rendering of present Heb. read with Aramean sense; but "for" is read for "or." It is by no means certain that LXX. foundimperatives, because it renders Ezekiel 21:9 also in the imperative. Partly following Sep. Corn., "for men who slay and plunder (lit. men of slaughter and plundering) who despise every stronghold" viz. the Chaldeans, into whose hand the sword of the Lord is to be given. (Cf. Isaiah 33:8; Habakkuk 1:10.) This really gives a meaning, though it is gained at considerable cost, for some of the words assumed do not occur, the constructions are far from probable, and the changes of the text are serious. Further, in all the passage it is the sword itself that is dwelt upon and those whom it shall slay; those who are to wield it are only alluded to.

Scholars almost unanimously assume that there is ref. in the clause to former chastisement, hence "rod" and "all wood" are read in that sense. But such an idea seems little in place in the connexion; and the word rendered "rod" may mean sceptre or almost ruler (Ezekiel 19:11; Ezekiel 19:14), and "every tree" may be taken of other sceptres. The assumption that "contemneth every tree" (all wood) means: exceeds in severity of punishment every rod, or looks down on every other chastening rod, feeling its own superiority as an instrument of punishment, is a very far-fetched one. It is certainly possible that the word "prince" (princes) lurks in the strange "shall we then rejoice?" (Ges. Sm.). The prince and royal house are alluded to repeatedly in the chapter, e.g. Ezekiel 21:14; Ezekiel 21:25; Ezekiel 21:29. The rendering: "against the prince (princes), the sceptre of my son (that) despiseth all wood" (i.e. other sceptres, or royal powers, Ezekiel 19:11; Ezekiel 19:14), is not very natural. The expression "my son," whether applied to the king or the people, has something unexpected about it in Ezek., though "my people" is used in the passage also (Ezekiel 21:12), and an undertone of pity, or at least a deep feeling of the terribleness of the coming calamity, runs through the passage. The words "shall we then make mirth?" can hardly stand in any case, even in this form: "or shall we make mirth (saying), The sceptre of my son contemneth all wood!" i.e. defies every other sceptre or royal power (La Bible Annotéc). Any reference in the passage to Genesis 49:9 or 2 Samuel 7:14 is without probability.