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Ezekiel 23. Finally the puzzled solved and understood.
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Redeemer This user has been deleted
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whatever the reason is , this part of the bible have a horrible sexual way of describing things, anyone can even explain the historical events without such stupid descriptions of whores.. that is one terrible symbolic language, bro
and you have bloody PAGES of it,  |
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i don't see anything horrible about the language, it simply tells teh truth about the sin sof the people. |
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Originally posted by Redeemer at 24-4-2007 12:56 PM
whatever the reason is , this part of the bible have a horrible sexual way of describing things, anyone can even explain the historical events without such stupid descriptions of whores.. that is ...
i dont find it horribly rather i look at it in postivie manner. at least i do not cover my head from up to below prenteding to be religious but sneaking back door without wife knowlege. |
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Reply #183 Truth.8's post
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Typical denial. Its glaring language. Ur God dont use proper language ? |
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Redeemer This user has been deleted
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'Glaring Languages' used page after page after page, ...
truth 8 out of topic. what a joke |
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ino wonder preists get hard on reciting this chapter. do the US make use this chapter to make porn permissible? heard this chapter being banned in africa. no surprises |
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Truth.8, can u explain Ezekiel 23 ? |
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In Book of Ezekiel , God uses Prophet Ezekiel was a Jews in Babylonian captivity. In forceful, dramatic, and often symbolic language, which some muslims feel like porno , Ezekiel summon the exiled Jews torepent of their sins, assured them that God would induetime punishtheir captors also, and promised that God would ultimately restoredIsrael and the temple in Jerusalem.
The Book of Ezekiel is in some respects the Old Testament counterpartof the New Testament book of Revelation, particularly the numerousvision and symbolic language. We can see in the prophecy of the booknot only historcal setting of the Jews in creativity but, alsopredictive reference to Christ and vision of the final destruction ofevi in God's eternal kingdom.
It sad to hear Muslims take this Book of Ezekiel out of contents andattacked the Holy Bible as porno or erotic story. Who are this peoples?Made of clay and dust which are dirty in eyes of God but God prefectthem in humans forms with brain. Do they Think using brain ? No, ratherdowngrade God words. This are peoples are knows as TRASH souls will beburned forever in lake of fire once and for all - FINISHED.
I have no interest to this kind peoples because even we educate andmake them understand with meaning they still stubborned consider liketrash products into this earth. Just like Mr.Deedat who sufferedtotally paralyzed and God took his voice out totally from makingslander remarks about Bible. God did give him chance to repent but hedid not repent. Finally he die with great condemnation until his wifeto spooned meal him , he never repented at all. Finally he die. whereis allah to help him??
Think
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A Tragic Tale of Two Sister Cities (2 Kings 24:20b; 2 Chronicles 36:13; Jeremiah 52:3b; Ezekiel 23)
Judah's break from Babylon and its renewed affiliation with Egypt ismentioned in the allegorical story of Ezekiel 23, narrowing the timeframe for this chapter. Since chapter 24 is set at the time Jerusalem'ssiege begins, chapter 23 apparently is set between Zedekiah's rebellionand the siege.
Recall from Ezekiel 16 the story of Jerusalem portrayed as a rescuedchild turned murderous harlot as representative of the history of thenation of Israel. In the latter part of the chapter, Jerusalem,symbolizing the Jewish remnant of Israel, was said to be sister toSamaria and Sodom in the sense that God viewed them all as theoffspring or legacy of the Canaanites in a cultural sense due to theiridolatry and degeneracy. Ezekiel 23 contains a similar portrayal, withJerusalem and Samaria, symbolizing the southern kingdom of Judah andthe northern kingdom of Israel respectively, represented as two harlotsisters sharing the same ethnic heritage?"daughters of one mother"(verse 2), the mother being the formerly unified nation.
That the cities are meant to represent the people of the nation isclear from verse 3, which states that "they committed harlotry inEgypt," reflecting on the Israelites' worship of the Egyptian godsbefore the nation was delivered under Moses from its enslavement there.Throughout the Bible, God inspires the metaphorical comparison betweenadultery and spiritual unfaithfulness to Him. "It was during their stayin Egypt as youths that they had learned the trade of prostitution (v.3; cf. 16:26; 20:7-8; Num 25:3-9; Josh 24:14; 2 Kings 21:15; Hos 1:2).Though the straightforward language of Israel's perverted 'sexualrelations' with other countries [in a figurative sense] may be morallyand culturally offensive to many today, God did not hedge in clearlyand concisely describing the crudeness and perversion of wickedness andsin" (The Expositor's Bible Commentary, note on Ezekiel 23:1-4). Wherethe King James Version says Israel's bosom was "bruised" (verses 3, 8,21), the New King James Version has "pressed," and other translationssay "handled" or "caressed," creating a graphic image of theirdisloyalty to God.
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A Tragic Tale of Two Sister Cities (2 Kings 24:20b; 2 Chronicles 36:13; Jeremiah 52:3b; Ezekiel 23)
God refers to Samaria (Israel) and Jerusalem (Judah) as Oholah andOholibah respectively (verse 4). (The King James spelling is Aholah andAholibah.) The names are significant. Oholah means "Her OwnTabernacle," while Oholibah means "My Tabernacle Is in Her." God'stemple?n essence a fixed tabernacle?as located in Jerusalem. Throughoutthe divided kingdom era, Judah, despite periods of apostasy, remainedthe center of true worship. In contrast, the northern kingdom, sincethe time of Jeroboam, set up centers of false worship.
God refers to both sisters as "Mine" (verse 4)?hat is, He took thenation as His own in the Sinai marriage covenant. And they bore Him"sons and daughters," that is, the people of the nation. Yet despitethe covenant relationship, both sisters committed spiritual harlotry with other nations and their gods.
Verses 5-8 describe the harlotry of Samaria the "older" or, literally,"greater" sister (verse 4). The northern kingdom of Israel sought"relations" with the Assyrians as "her lovers." This involved not onlypolitical alliances but Israel's worship of Assyria's gods (verse 7).God's judgment was to allow the Assyrians to invade Israel and stripher bare, taking the people captive or killing them (verses 9-10). Thishappened in the first Assyrian invasion and deportation of Israel in733-732 B.C. and the second invasion and deportation at the fall ofSamaria in 722 B.C. (more than 130 years before Ezekiel wrote).
Verses 11-21 describe the harlotry of the southern kingdom of Judahwith its capital, Jerusalem. She saw what happened to the northernkingdom, but failed to learn from its experiences (verse 11). AsJeremiah had written regarding God having put away the northernkingdom, "Her treacherous sister Judah saw it... Yet her treacheroussister Judah did not fear, but went and played the harlot also"(Jeremiah 3:7-8). Indeed, Jerusalem was even "more corrupt" (Ezekiel23:11). Judah defiled God's own temple with idolatry and immoralpractices. And, as noted in the Bible Reading Program comments onEzekiel 16, there was also an important accountability factor. As thecenter of true worship, the responsibility for spiritual leadership andright conduct rested with Judah even more than with Israel.
Judah also pursued relations with the Assyrians (verse 12). And she,too, was left defiled by them (verse 13)? reference to the spiritualdefilement caused by idolatry and to the actual devastation caused bySennacherib's invasion in 701 B.C., in which the Assyrians took a largenumber of Jewish captives. Unlike what happened to the northernkingdom, though, God left a remnant of Judah in the land at that time."But she increased her harlotry" (verse 14). She failed to learn thelesson.
Judah "then extended her prostitution to the Babylonians.She had inordinate affections for the Babylonian [Chaldean] rulers (cf.Jer 22:21), seeing images of them on walls [Ezekiel 23:14]. Bas-reliefswere common decorations in Mesopotamian palaces and temples. Perhapsthis statement was an allusion to some Judean envoys who were sent toBabylonia and saw the witness of her great power demonstrated on suchwalls. Judah did send messengers to woo Babylonia into 'relations' withher, and Babylonia complied by entering into such 'relations' withJerusalem (vv. 14-16...)" (note on verses 11-21).
Verse 17 explains that Judah became defiled with Babylonian immoralityand then states that "she was defiled by them." This latter phraseapparently referred to the Babylonians' past few military invasions.Fed up with national humiliation and eager to win independence, Judah"alienated herself from them." This is evidently a reference toZedekiah's rebellion against Babylon. God responds by alienatingHimself from Judah (verse 18). For on top of Judah's downward spiralinto depravity, the nation's betrayal of its allegiance to Babylon is aviolation of an oath to God (see Ezekiel 17:15-20).
"As if Jerusalem had not learned her lesson, she turned away fromBabylonia only to turn to Egypt for aid through 'relations' with thatnation ([Ezekiel 23] vv. 19-21; cf. Jer 2:18; 6:8; 37:5-7; Lam 4:17).It was like striking up an old relationship. Jerusalem failed to learnfrom the distasteful relationship with Babylonia that security lay, notin men, but in the Lord. Egypt, of course, was extremely anxious toenter into 'relations' with Judah; for the Pharaohs were planningintervention in Asia. Such desire on Egypt's part was portrayed by the figure of lustful donkeys and horses (cf. Jer 2:24; 5:8; 13:27), whileJerusalem equally desired to renew the sexual perversion of her youthwith Egypt [with God likening this to the vileness of pursuingrelations with animals]" (note on Ezekiel 23:11-21).
In verses 22-35, God pronounces judgment on Judah. He would bring thenation's former lovers against her: "The Babylonians, all theChaldeans, Pekod, Shoa, Koa, all the Assyrians with them" (verse 23).According to Expositor's: "The names Pekod, Shea, and Koa are taken bymost scholars to refer to tribes located on the eastern borders of theBabylonian Empire. peqodh ('Pekod') is believed to he equivalent to theAssyrian pukadu, the name of a tribe in southeastern Babylonia. sho`a('Shoa') is equated with the Assyrian sutu or suti, a term used ofnomads east of the Tigris River. Originally these nomads lived in theSyrian desert according to the Amarna letters, but in the eleventhcentury B.C. they entered the eastern territory of Babylonia. qo`a('Koa') finds its parallel in the Assyrian term kutu, a tribal groupeast of the Tigris River on the border of Elam and Median appearing inAssyrian inscriptions during the eleventh century B.C. and mentioned aspart of Babylonia when conquered by Cyrus" (footnote on verse 23).
However, Jamieson, Fausset & Brown's Commentary says of thesenames: "Pekod...[is] not a geographical name, but descriptive ofBabylon. [Meaning:] 'Visitation,' peculiarly the land of 'judgment'...Shoa...Koa?'rich...noble'; descriptive of Babylon in her prosperity,having all the world's wealth and dignity at her disposal" (note onverse 23).
The Assyrians, mentioned in the same context, are reckoned by mostcommentators to here be vassals of the Babylonians. However, most ofthe Assyrians had fled the region since their empire fell to theBabylonians. This may hint at some duality in the passage, as the finaldestruction of Judah and Israel at the end of the age will come at thehands of a power bloc comprising the modern descendants of the ancientAssyrians and Babylonians. The prophecy at the end of the chapter makesthis even more likely, as we will see.
God tells Judah of the enemies He will bring against her: "They shalljudge you according to their judgments... They shall remove your noseand your ears" (verses 24-25). This was evidently an ancient MiddleEastern punishment for adulteresses (Expositor's, note on verses 22-27;Nelson Study Bible, note on verses 22-27). Figuratively, Judah would nolonger be beautiful and desirable?he would be disfigured and ugly.Because Judah has gone the way of Samaria, she will go the whole way ofSamaria (verse 31)?eing forced to drink from the same "cup of horrorand desolation" (verse 33). Godtells Judah, "Since you have forgotten me and thrust me behind yourback, you must bear the consequences of your lewdness and prostitution"(verse 35, NIV).
In the final section of the chapter, verses 36-49, God tells Ezekiel topronounce judgment on Oholah and Oholibah - Samaria and Judah. From thewording of verses 45-49, it is clear that the decreed punishment wasyet to come when Ezekiel prophesied. This is rather intriguing, asSamaria, the northern kingdom, had gone into captivity more than 130years before Ezekiel received this prophecy. Here, then, is compellingreason for viewing this section as referring to the end time, when thedescendants of the northern tribes will suffer the severest judgmentever along with the modern-day descendants of Judah.
As in Ezekiel 20 and 22, God again indicts Israel andJudah for idolatry and Sabbath-breaking (23:36-39)sins that are stillnearly universal among the modern Israelites. The childsacrifice mentioned here could, as pointed out in regards to similarpassages, apply in principle to the modern practice of abortion and togiving children over to the evil values and practices of society.Verses 40-41 show Israel again playing the harlot, getting made up anddressed up to entice others. The word "Sabeans" in verse 42, whilepossibly a reference to surrounding nomadic peoples, could also betranslated "drunkards"?erhaps symbolizing other nations given over tothe world's false religious system (see Revelation 17:1-2) with whomIsrael commits spiritual adultery.
In verse 45 of Ezekiel 23, God says that "righteous men" will judgeIsrael and Judah as adulteresses and murderesses. Some commentatorsequate these righteous judges with the enemy nations bringing thepunishment in verses 46-47, as God said He would delegate punishment tosuch nations (see verse 24). In this sense, "righteous" is viewed notas characterizing the enemy nations as right before God but as carryingout His righteous judgment. The New Bible Commentary: Revised, however,states, "Righteous men can hardly be Babylonians (cf. 7:21, 24); theyare [rather] the few men of Jerusalem who remain faithful to Yahweh andcondemn the national policy" (note on 23:45). This does make sense asjudgment was committed to Ezekiel in verse 36..
cont/... |
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Those are holy and loving words for T.8's God. |
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biasa lah tu dia kan king of google and youtube
kharrr kharrr kharrrrr
wlio_snr Post at 27-6-2009 14:30 
are u christian???
next please
khar khar khar |
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are u christian???
next please
khar khar khar
Truth.8 Post at 27-6-2009 14:35
truth is hurt
kharrr kharrr kharrrr |
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112# Debmey
wow! she just promoted new gadget to masturbate to the world...and its Ezikel!!! Bravo Debmey..! A disgrace to christianity... |
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112# Debmey
wow! she just promoted new gadget to masturbate to the world...and its Ezikel!!! Bravo Debmey..! A disgrace to christianity...
norazha Post at 27-6-2009 22:55 
so, u found that disgrace??
what about the sensual paradise in muslims believed ??? u wanna me to post those verses??? |
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Post time 24-4-2007 12:56 PM
Author
