What Does Ezekiel 26:20 Mean in the King James?
When I shall bring thee down with them that descend into the pit, with the people of old time, and shall set thee in the low parts of the earth, in places desolate of old, with them that go down to the pit, that thou be not inhabited; and I shall set glory in the land of the living;
The analysis reads the King James wording.
King James Version The King James Version, first published in 1611. Selah Verse shows the standard text.
THE KEY
The English “set” hides two different acts: one makes a dwelling desolate, while the other gives splendor to the land of the living.
THE MEANING
The verse places two outcomes side by side: a dwelling is brought down among the dead and left uninhabited, while splendor is given in the land of the living. Its severe contrast speaks now: a place’s former power cannot secure its dwelling forever, and the pit does not contain all beauty. Splendor is placed among the living.
WHAT THIS UNDOES
It undoes the belief that what is brought low or emptied has the final claim over reality: after naming an uninhabited descent, the verse places splendor among the living.
THE ROOT
וְהוֹשַׁבְתִּיךָ
vehoshavtikha
GROWS FROM
ישב
To sit, dwell, or remain in a place.
““set thee” / “inhabited”” in this verse is vehoshavtikha. The words translated “set thee” and “inhabited” come from the same root: the verse first settles the city in desolation, then says it will no longer be inhabited. Placement and dwelling are bound together in the Hebrew; the dwelling itself is what judgment removes.
ALSO GROWS
yāshav: To sit or dwell in a place.
יָשַׁב
This is the root behind both the settling in the lower parts of the earth and the statement that the place will not be inhabited.
môshav: A place of dwelling or settlement.
מוֹשָׁב
It makes clear that the verse’s loss is not only a change of location; it is the undoing of a dwelling.
yōshēv: One who sits or dwells in a place.
יוֹשֵׁב
The city’s desolation is expressed as the absence of dwellers, not merely as a ruined structure.
וְנָתַתִּי
venatatti
GROWS FROM
נתן
To give, put, or place.
““set”” in this verse is venatatti. Here the English “set” translates a different verb from the one used for the city’s forced dwelling: נָתַן (natan) means “give” or “place.” The object is צְבִי (tsəvî), “splendor” or “beauty,” so the final clause speaks of splendor given in the land of the living.
ALSO GROWS
nātan: To give or place something.
נָתַן
It is the root of “I shall set” in the final clause: splendor is given a place among the living.
mattānāh: A gift or present.
מַתָּנָה
This related form carries the root’s sense of what is given, illuminating the final clause’s act of bestowal.
THE PATTERN
The land of the living is where God’s goodness is seen and life remains present even in the face of death.
I had fainted, unless I had believed to see the goodness of the LORD in the land of the living.I will walk before the LORD in the land of the living.Jesus said unto her, I am the resurrection, and the life: he that believeth in me, though he were dead, yet shall he live:THE THREAD
I had fainted, unless I had believed to see the goodness of the LORD in the land of the living.Ezekiel places splendor in the land of the living; Psalm 27:13 names what is seen there: the LORD’s goodness. Together they make the living land more than mere survival, it is where goodness becomes visible.
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