What Does Ezekiel 36:22 Mean in the King James?
Therefore say unto the house of Israel, Thus saith the Lord GOD; I do not this for your sakes, O house of Israel, but for mine holy name’s sake, which ye have profaned among the heathen, whither ye went.
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
Israel has made God’s name appear common among the nations, yet God’s action comes from the set-apart nature that name reveals, not from Israel’s merit.
THE MEANING
This verse speaks now: God’s action does not begin with the reader’s merit; it rests in what God’s name reveals about God’s nature. A name is a public identity, and what is treated as common can misrepresent that nature without changing it. God’s stated purpose is for that set-apart nature to be seen among people.
WHAT THIS UNDOES
It undoes the belief that you must first become worthy for God to act. The stated reason is God’s own name, not Israel’s merit.
THE ROOT
חִלַּלְתֶּם
ḥillaltém
GROWS FROM
חלל
ḥ-l-l
To profane or treat as common.
“profaned” in this verse is ḥillaltém. The word carries the force of making something common that is set apart. Israel’s actions have made God’s name appear ordinary among the nations, sharpening the verse’s claim that God acts to make the truth of that name visible.
ALSO GROWS
ḥol: Common, ordinary.
חֹל
This shared root makes the contrast with God’s set-apart name concrete: what is profaned is treated as common.
ḥillul: Profanation, desecration.
חִלּוּל
This noun names the act of treating as common what the verse calls set apart.
לְשֵׁם
ləšēm
GROWS FROM
שם
Name, renown, publicly known identity.
Here, God’s name is the public identity people associate with God: name as nature made known. Israel has profaned that name among the nations, but God’s nature is not made common by that public misrepresentation.
ALSO GROWS
shem tov: A good name or reputation.
שֵׁם טוֹב
This phrase shows the public reputation carried by shem, the same dimension at stake among the nations.
shemô: His name.
שְׁמוֹ
This inflected form makes the identity personal, as the verse does with “my name.”
קָדְשִׁי
qodshi
GROWS FROM
קדש
q-d-sh
To set apart; set-apartness.
“holy” in this verse is qodshi. The root links being set apart with the act and place of setting apart. The verse holds a tension: God’s name is set apart even as Israel’s conduct has made it appear common.
ALSO GROWS
qodesh: Set-apartness; what is set apart.
קֹדֶשׁ
It names the quality attributed to God’s name in this verse.
miqdash: Sanctuary; a set-apart place.
מִקְדָּשׁ
The shared root ties set-apartness to a place marked by that quality.
THE PATTERN
God’s action toward people rests in the truth of God’s name, not in their merit.
He restoreth my soul: he leadeth me in the paths of righteousness for his name’s sake.For my name’s sake will I defer mine anger, and for my praise will I refrain for thee, that I cut thee not off.I write unto you, little children, because your sins are forgiven you for his name’s sake.THE THREAD
And I will sanctify my great name, which was profaned among the heathen, which ye have profaned in the midst of them; and the heathen shall know that I am the LORD, saith the Lord GOD, when I shall be sanctified in you before their eyes.The next verse states the response: God’s great name will be shown as set apart before the same nations among whom it was profaned. It repeats the roots חלל, “profane or treat as common,” and קדש, “set apart,” so the public truth of God’s nature comes into focus.
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