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Ezekiel 34

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And the word of the Lord came unto me, saying,

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Son of man, prophesy against the shepherds of Israel, prophesy, and say unto them, Thus saith the Lord God unto the shepherds; Woe be to the shepherds of Israel that do feed themselves! should not the shepherds feed the flocks?

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Ye eat the fat, and ye clothe you with the wool, ye kill them that are fed: but ye feed not the flock.

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The diseased have ye not strengthened, neither have ye healed that which was sick, neither have ye bound up that which was broken, neither have ye brought again that which was driven away, neither have ye sought that which was lost; but with force and with cruelty have ye ruled them.

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And they were scattered, because there is no shepherd: and they became meat to all the beasts of the field, when they were scattered.

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My sheep wandered through all the mountains, and upon every high hill: yea, my flock was scattered upon all the face of the earth, and none did search or seek after them.

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Therefore, ye shepherds, hear the word of the Lord;

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As I live, saith the Lord God, surely because my flock became a prey, and my flock became meat to every beast of the field, because there was no shepherd, neither did my shepherds search for my flock, but the shepherds fed themselves, and fed not my flock;

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Therefore, O ye shepherds, hear the word of the Lord;

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Thus saith the Lord God; Behold, I am against the shepherds; and I will require my flock at their hand, and cause them to cease from feeding the flock; neither shall the shepherds feed themselves any more; for I will deliver my flock from their mouth, that they may not be meat for them.

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For thus saith the Lord God; Behold, I, even I, will both search my sheep, and seek them out.

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As a shepherd seeketh out his flock in the day that he is among his sheep that are scattered; so will I seek out my sheep, and will deliver them out of all places where they have been scattered in the cloudy and dark day.

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And I will bring them out from the people, and gather them from the countries, and will bring them to their own land, and feed them upon the mountains of Israel by the rivers, and in all the inhabited places of the country.

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I will feed them in a good pasture, and upon the high mountains of Israel shall their fold be: there shall they lie in a good fold, and in a fat pasture shall they feed upon the mountains of Israel.

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I will feed my flock, and I will cause them to lie down, saith the Lord God.

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I will seek that which was lost, and bring again that which was driven away, and will bind up that which was broken, and will strengthen that which was sick: but I will destroy the fat and the strong; I will feed them with judgment.

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And as for you, O my flock, thus saith the Lord God; Behold, I judge between cattle and cattle, between the rams and the he goats.

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Seemeth it a small thing unto you to have eaten up the good pasture, but ye must tread down with your feet the residue of your pastures? and to have drunk of the deep waters, but ye must foul the residue with your feet?

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And as for my flock, they eat that which ye have trodden with your feet; and they drink that which ye have fouled with your feet.

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Therefore thus saith the Lord God unto them; Behold, I, even I, will judge between the fat cattle and between the lean cattle.

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Because ye have thrust with side and with shoulder, and pushed all the diseased with your horns, till ye have scattered them abroad;

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Therefore will I save my flock, and they shall no more be a prey; and I will judge between cattle and cattle.

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And I will set up one shepherd over them, and he shall feed them, even my servant David; he shall feed them, and he shall be their shepherd.

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And I the Lord will be their God, and my servant David a prince among them; I the Lord have spoken it.

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And I will make with them a covenant of peace, and will cause the evil beasts to cease out of the land: and they shall dwell safely in the wilderness, and sleep in the woods.

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And I will make them and the places round about my hill a blessing; and I will cause the shower to come down in his season; there shall be showers of blessing.

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And the tree of the field shall yield her fruit, and the earth shall yield her increase, and they shall be safe in their land, and shall know that I am the Lord, when I have broken the bands of their yoke, and delivered them out of the hand of those that served themselves of them.

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And they shall no more be a prey to the heathen, neither shall the beast of the land devour them; but they shall dwell safely, and none shall make them afraid.

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And I will raise up for them a plant of renown, and they shall be no more consumed with hunger in the land, neither bear the shame of the heathen any more.

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Thus shall they know that I the Lord their God am with them, and that they, even the house of Israel, are my people, saith the Lord God.

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And ye my flock, the flock of my pasture, are men, and I am your God, saith the Lord God.

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Ezekiel 34

God condemns the shepherds (leaders) of Israel for their failure to care for the flock, instead feeding themselves while the sheep are scattered, weak, and lost; God promises to remove the false shepherds and establish Himself as the true shepherd. The shepherd metaphor—used throughout ancient Near Eastern and biblical literature—represents leadership and care; the failure of human shepherds necessitates God's direct shepherding. God promises to gather the scattered sheep, bring them to good pasture, and establish covenant peace where the weak are strengthened and the sick are healed. A remarkable promise indicates that God will establish a Davidic shepherd—a messianic figure—who will feed the flock and establish justice. The covenant of peace includes protection from predators, safety for sleep, and elimination of famine, establishing that restoration involves comprehensive security and flourishing. The connection to the covenant with Abraham and Jacob suggests that restoration reestablishes the patriarchal promise, confirming that exile does not terminate God's fundamental commitment to Israel. The emphasis on God's personal shepherding establishes direct divine care; the scattered people will experience immediate divine presence and protection. This chapter presents restoration not as passive return but as active, tender care—healing, strengthening, gathering. The messianic shepherd promise connects to broader biblical expectation of an anointed king and establishes that restoration includes human leadership under divine authority. This chapter establishes that restoration involves both individual spiritual renewal and communal reorganization under righteous leadership.

Ezekiel 34:31

In the twelfth year, in the tenth month, on the fifth day of the month, a man who had escaped from Jerusalem came to me and said, 'The city is taken,' concluding chapter 34, which unexpectedly appears to be dated to the same event (Jerusalem's fall) as 33:21-22, though the content focuses on shepherd restoration rather than news of the city's destruction.

Ezekiel 34:2

You eat the fat, and you clothe yourselves with the wool, you slaughter the fatlings, but you do not feed the sheep, detailing the shepherds' self-enrichment at the flock's expense: consuming the finest portions, wearing wool rather than using it for the flock, and slaughtering valuable animals without feeding the flock. The enumeration of abuses emphasizes calculated exploitation.

Ezekiel 34:3

You have not strengthened the weak, you have not healed the sick, you have not bound up the injured, you have not brought back the strayed, you have not sought the lost, but with force and harshness you have ruled them, outlining the shepherds' failures in care and their substitution of coercive force. The accumulation of negations—six specific failures—establishes systematic neglect of basic pastoral responsibility. The inversion of care into harsh rule suggests oppressive governance.

Ezekiel 34:4

So they were scattered, because there was no shepherd; and scattered, they became food for all the wild beasts, and they were scattered over all the earth, describing the consequences of bad shepherding: dispersion, vulnerability to predators, and abandonment. The scattering reflects historical Judahite exile and diaspora.

Ezekiel 34:5

My sheep wandered over all the mountains, and on every high hill; my sheep were scattered over all the face of the earth, and there was no one to search or seek for them, emphasizing the abandonment: sheep dispersed across wilderness with no one to recover them. The absence of searching contrasts with God's shepherding, which involves active seeking.

Ezekiel 34:6

Therefore, you shepherds, hear the word of the Lord: As I live, declares the Lord God, surely because my sheep have become a prey, and my sheep have become food for all the wild beasts, because there was no shepherd, nor did my shepherds search for my sheep, but the shepherds fed themselves, and did not feed my sheep, introducing God's judgment formula and detailing the crimes: sheep became prey because shepherds failed to protect them, suggesting that pastoral failure directly caused Judahite vulnerability.

Ezekiel 34:7

therefore, you shepherds, hear the word of the Lord, calling the shepherds to attention for the judgment pronouncement.

Ezekiel 34:8

Thus says the Lord God: Behold, I am against the shepherds; and I will require my sheep at their hand, and put a stop to their feeding the sheep; no longer shall the shepherds feed themselves. I will rescue my sheep from their mouths, that they may not be food for them, initiating judgment against the shepherds and asserting God's assumption of shepherd responsibilities. The phrase 'require my sheep at their hand' suggests that shepherds will answer for each lost sheep.

Ezekiel 34:9

For thus says the Lord God: Behold, I, I myself will search for my sheep, and will seek them out, introducing God's distinctive shepherd activity: personal searching and seeking contrasting with the leaders' abandonment. The repetition 'I, I myself' emphasizes personal involvement.

Ezekiel 34:10

As a shepherd seeks out his flock when some of his sheep have been scattered from him, so will I seek out my sheep; and I will rescue them from all places where they have been scattered on a cloudy and dark day, depicting God's rescue through the metaphor of shepherd recovery during adverse weather. The 'cloudy and dark day' suggests the confusion and danger of exile.

Ezekiel 34:11

And I will bring them out from the peoples, and gather them from the countries, and will bring them to their own land; and I will feed them on the mountains of Israel, by the fountains, and in all the inhabited places of the country, describing the gathering and restoration: recovery from exile, return to the homeland, and sustenance in the restored land. The mention of mountains, fountains, and inhabited places suggests comprehensive restoration of the land.

Ezekiel 34:12

I will feed them with good pasture, and upon the mountain heights of Israel shall be their pasture; there they shall lie down in good grazing land, and on fat pasture they shall feed on the mountains of Israel, elaborating on the restoration: quality sustenance and secure habitation in the restored land. The repetition of 'mountains of Israel' emphasizes the geographic focus on the homeland.

Ezekiel 34:13

I myself will be the shepherd of my sheep, and I will make them lie down, declares the Lord God, establishing God as the true shepherd whose care is guaranteed and whose authority supersedes all human shepherds. The sheep lying down suggests security and rest.

Ezekiel 34:14

I will seek the lost, and I will bring back the strayed, and I will bind up the injured, and I will strengthen the weak, and the fat and the strong I will watch over; I will feed them in justice, enumerating God's shepherd functions: seeking the lost (contrasting with the failed leaders), gathering strays, healing, strengthening the weak, guarding the strong, and providing just feeding. The comprehensive description shows God remedying each specific failure of the leaders.

Ezekiel 34:15

As for you, my flock, thus says the Lord God: Behold, I will judge between sheep and sheep, between rams and goats, addressing the flock itself and introducing judgment within the community. The distinction between rams and goats suggests that within the saved community, there will be moral differentiation.

Ezekiel 34:16

Is it not enough for you to feed on the good pasture, but you must tread down with your feet the rest of your pasture; and to drink of clear water, but you must foul the rest with your feet? introducing a judgment against those within the flock who consume more than needed and contaminate resources for others. The image suggests those who exploit common resources for personal benefit.

Ezekiel 34:17

And must my sheep eat what you have trodden with your feet, and drink what you have fouled with your feet? addressing the flock's members who oppress others, suggesting that some prey upon their weaker fellows rather than supporting them.

Ezekiel 34:18

Therefore, thus says the Lord God to them: Behold, I, I myself will judge between the fat sheep and the lean sheep, establishing God as judge within the community who will distinguish between the privileged (who consume excessively) and the disadvantaged (who lack resources). The metaphor of fat and lean suggests economic inequality within the community.

Ezekiel 34:19

Because you push with side and shoulder, and thrust at all the weak with your horns, till you have scattered them far and wide, depicting the violent behavior of the privileged toward the vulnerable: jostling, pushing, and goring. The accumulation of verbs emphasizes systematic oppression.

Ezekiel 34:20

therefore I will save my flock, they shall no longer be a prey; and I will judge between sheep and sheep, establishing that God's judgment will protect the vulnerable and introduce justice within the community. The promise of salvation to the flock as a whole alternates with judgments against oppressors within it.

Ezekiel 34:21

And I will set up over them one shepherd, my servant David, and he shall feed them: he shall feed them and be their shepherd, introducing the promise of a future shepherd, identified as David (or a Davidic descendant). The title 'my servant David' recalls covenant promises to the Davidic house, suggesting eschatological restoration of the monarchy.

Ezekiel 34:22

And I, the Lord, will be their God, and my servant David shall be prince among them; I, the Lord, have spoken, affirming that God will be the ultimate source of divine blessing while David serves as earthly representative. The formula 'I have spoken' closes the section with divine certainty.

Ezekiel 34:23

And I will make with them a covenant of peace and banish wild beasts from the land, so that they may dwell securely in the wilderness and sleep in the woods, describing the future covenant: peace rather than conflict, security from predators, and ability to dwell safely in formerly dangerous places. The covenant of peace suggests restoration of right relationship between God and people.

Ezekiel 34:24

And I will make them and the places round about my hill a blessing; and I will send down the showers in their season; they shall be showers of blessing, establishing that restored land will be blessed with prosperity: bountiful rainfall, fertile soil, and material abundance. The blessing falls on both the people and the landscape.

Ezekiel 34:25

And the trees of the field shall yield their fruit, and the earth shall yield its increase, and they shall be secure in their land; and they shall know that I am the Lord, when I break the bars of their yoke, and deliver them from the hand of those who enslaved them, connecting land fertility to political freedom: restoration involves both material prosperity and liberation from oppression. The recognition formula affirms that both fertility and freedom reveal God's power.

Ezekiel 34:26

And they shall no more be a prey to the nations, nor shall the beasts of the earth devour them; they shall dwell securely, and none shall make them afraid, describing a future marked by international security and freedom from predation (both human and animal). The multiple negations emphasize the completeness of security.

Ezekiel 34:27

And I will raise up for them a plant of renown, and they shall be no more consumed with hunger in the land, and shall no more bear the shame of the nations, introducing prosperity and elimination of hunger as signs of restoration, alongside removal of national shame. The 'plant of renown' may refer to a human descendant (the Davidic ruler) or to restored vegetation.

Ezekiel 34:28

Thus they shall know that I, the Lord their God, am with them, and that they, the house of Israel, are my people, declares the Lord God, affirming that the experience of restoration will confirm the covenantal relationship between God and Israel. The recognition formula appears yet again.

Ezekiel 34:29

And you, my sheep, the sheep of my pasture, are men, and I am your God, declares the Lord God, addressing the sheep (Israel) and asserting the intimate pastoral relationship that will characterize the restoration. The address 'you...are men' suggests that the restored community will function as fully human, freed from degradation and oppression.

Ezekiel 34:30

And you, my sheep, the sheep of my pasture, are men, and I am your God, declares the Lord God, repeating the intimate pastoral relationship formula to provide closure to the extended shepherd metaphor.

Ezekiel 34:1

The word of the Lord came to me: 'Son of man, prophesy against the shepherds of Israel, prophesy, and say to them, even to the shepherds, Thus says the Lord God: Ah, you shepherds of Israel who have been feeding yourselves! should not shepherds feed the sheep? inaugurating an extended metaphorical critique of Israel's leaders as shepherds who consumed resources meant for the flock. The opening address—'prophesy, prophesy'—emphasizes the seriousness of the prophetic call. The shepherd metaphor was common in ancient Near Eastern political discourse.