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LXX Ezekiel

Septuagint

About this book
Chapter 8

1 And it happened in the sixth year, in the fifth month, on the fifth day of the month, I was sitting in the house, and the elders of Judah were sitting before me: and the hand of the Lord came upon me. 2 And I looked, and, look, the likeness of a man: from his waist and downwards there was fire, and from his waist upwards there was as the appearance of amber. 3 And he stretched forth the likeness of a hand, and took me by the crown of my head; and the Spirit lifted me up between the earth and sky, and brought me to Jerusalem in a vision of God, to the porch of the inner gate that looks to the north, where was the pillar of the Purchaser. 4 And, look, the glory of the Lord God of Israel was there, according to the vision which I saw in the plain. 5 And he said to me, Son of man, lift up your eyes toward the north. So I lifted up my eyes toward the north, and, look, I looked from the north toward the eastern gate. 6 And he said to me, Son of man, have you seen what these do? They commit great abominations here so that I should keep away from my sanctuary: and you shall see yet greater iniquities. 7 And he brought me to the porch of the court. 8 And he said to me, Son of man, dig: so I dug, and look, a door. 9 And he said to me, Go in, and look at the iniquities which they practice here. 10 So I went in and looked; and saw vain abominations, and all the idols of the house of Israel, portrayed upon them all around. 11 And seventy men of the elders of the house of Israel, and Jaazaniah the son of Shaphan stood in their presence in the midst of them, and each one held his censer in his hand; and the smoke of the incense went up. 12 And he said to me, You have seen, son of man, what the elders of the house of Israel do, each one of them in their secret chamber: because they have said, The Lord does not see; The Lord has forsaken the earth. 13 And he said to me, You shall see yet greater iniquities which these do. 14 And he brought me in to the porch of the gate of the house of the Lord that looks to the north; and, look, there were women sitting there lamenting for Tammuz. 15 And he said to me, Son of man, you have seen; but you shall yet see evil practices greater than these. 16 And he brought me into the inner court of the house of the Lord, and at the entrance of the temple of the Lord, between the porch and the altar, were about twenty men, with their back parts toward the temple of the Lord,⁠ and their faces turned the opposite way; and these were worshiping the sun. 17 And he said to me, Son of man, you have seen this. Is it a little thing to the house of Judah to practice the iniquities which they have practiced here? for they have filled the land with iniquity: and, look, these are as scorners.⁠ 18 Therefore I will deal with them in fierce anger: my eye shall not spare, nor will I have any mercy.

Texts in conversation

Compare Ezekiel 8:17 and LXX Ezekiel 8:17

Hebrew Bible · Septuagint

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Summary

Ezekiel condemns men in the temple who worship the sun. The obscure language about putting the branch to the nose confused later translators as the Greek Septuagint likely did not understand the Hebrew and translated it with generic language.

Passages

Ezekiel 8:17

Hebrew Bible
16 Then he brought me to the inner court of the Lord’s house. Right there at the entrance to the Lord’s temple, between the porch and the altar, were about 25 men with their backs to the Lord’s temple, facing east—they were worshiping the sun toward the east! 17 He said to me, “Do you see, son of man? Is it a trivial thing that the house of Judah commits these abominations they are practicing here? For they have filled the land with violence and provoked me to anger still further. Look, they are putting the branch to their nose! 18 Therefore I will act with fury! My eye will not pity them nor will I spare them. When they have shouted in my ears, I will not listen to them.”
600–501 BCE (scholarly estimate) Read in Ezekiel

LXX Ezekiel 8:17

Septuagint
16 And he brought me into the inner court of the house of the Lord, and at the entrance of the temple of the Lord, between the porch and the altar, were about twenty men, with their back parts toward the temple of the Lord, and their faces turned the opposite way; and these were worshiping the sun. 17 And he said to me, Son of man, you have seen this. Is it a little thing to the house of Judah to practice the iniquities which they have practiced here? for they have filled the land with iniquity: and, look, these are as scorners. 18 Therefore I will deal with them in fierce anger: my eye shall not spare, nor will I have any mercy.
100–1 BCE (scholarly estimate) Read in LXX Ezekiel

References

"... Worship of the sun was practiced in Judah in the seventh century. Josiah is said to have suppressed it, destroying horses and chariots dedicated to the sun and deposing priests who made offerings to it (2 Kings 23). Whether “putting the branch to their nose” (Ezekiel 8:17) is a reference to a ritual is much disputed. No such ritual is known. It may be that the text should be emended to read, “putting the branch to my nose” - an idiomatic way of saying, “provoking me.” There is also a reference to “filling the land with violence” in 8:17. Since all the other offenses are cultic, some scholars have thought that this is an insertion. In any case, it is clear that Ezekiel is primarily disturbed by cultic offenses ..."
John J. Collins, Introduction to the Hebrew Bible, 3rd ed. (Minneapolis: Fortress, 2018), 389.
"... Kethib 'pm, 'their nose,' is a euphemistic alteration of an original 'py, 'my nose,' which the scribes modified to remove an objectionable anthropomorphism. On such intentional alterations (tiqqune sopherim) see E. Wurthwein, The Text of the Old Testament ..." [footnote 76, p.297] "... Perhaps interpreters' preoccupation with a cultic interpretation has caused them to overlook the link with the preceding reference to violent social crimes. In context this statement seems to offer an idiomatic summary of the entire complex of crimes portrayed in the foregoing scenes. 'Sticking the branch to the nose' may simply describe an insulting physical gesture, here employed euphemistically to express how Yahweh feels about the way his subjects have treated him ..."
Daniel I. Block, The Book of Ezekiel: Chapters 1-24 (Grand Rapids: William B. Eerdmans, 2007), 297, 299.
"... The obscure expression at the end of the verse ("reach the vine-branch to their noses") is not connected with the temple abominations, which are superseded in verse 17a, but with the social wrongdoing of verse 17b. Its general sense (as rendered in a note in NJPS) is "goad me to fury" (the Greek translation reads "sneering, turning up their noses"); the specific sense is beyond us, but it is noteworthy that Jewish tradition regards the suffix of 'appam "their nose" as a euphemism (tiqqun sopherim) for 'appi "my nose." This suggests some provocative gesture directed at God ..."
Moshe Greenberg, Ezekiel 1–20: A New Translation with Introduction and Commentary, AB 22 (Garden City, NY: Doubleday & Company, 1983), 172–173.
"... The Masoretic Text says "their nose," but this is an explicit "scribal correction," introducing a kind of euphemism in order not to say something offensive relating to God. But the meaning of the expression is elusive. The attempt by some to link zemorah, "vine branch," with a homonymous root that means "strength" is far-fetched—the clear meaning of the word is "vine branch." ..."
Robert Alter, The Hebrew Bible: A Translation with Commentary (New York: W. W. Norton & Company, 2018), 3506.
"... The tiqqune soferim, "corrections of the scribes," recorded in the Masorah, are words referred to in the Masorah as representing early corrections by the soferim. The Masorah records for these "corrected words" the specific words representing the presumed uncorrected, original text. According to various sources, the scribes corrected the text in several places — 8 (7) according to Sifre 84 (pp. 81-82) to Numbers 10:35, and 11 (9) according to Mekhilta Shirata 6 to Exodus 15:7 (the various manuscripts of these compositions contain different items), and 18 according to additional sources. The list in the Mekhilta to Exodus 15:7 contains the following eleven instances (in this sequence in the edition of Horowitz): Zechariah 2:12; Malachi 1:13; 1 Samuel 3:13; Job 7:20; Habakkuk 1:12; Jeremiah 2:11; Psalm 106:20; Numbers 11:15; 1 Kings 12:16; Ezekiel 8:17; Numbers 12:12. For these verses the rabbis use two main terms, namely, "the verse uses a euphemism," in the early sources (Sifre 84 to Numbers 10:35; Mekhilta to Exodus 15:7) and tiqqun, "correction," in the later lists. The two terms may reflect ancient conflicting views of the phenomenon, that is, either euphemisms or ancient textual corrections. However, since the terms are used in lists of different dates, it is more likely that the differences in terminology reflect a development in conception. Probably the tradition originally referred to mere "euphemisms" (substitutions) and only afterwards were they taken as corrections. Another common characteristic of the corrections of the scribes is that most of them correct merely one or two letters, principally the pronominal suffix. If the corrections had represented changes in the text, it is hard to believe that the correctors would have limited themselves to such small details. ..."
Emanuel Tov, Textual Criticism of the Hebrew Bible (Minneapolis: Fortress, 2012), 65–66.

References are not endorsements of their contents. Read each reference in full to understand its author's intentions in using these texts.

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