What Does Ezekiel 8:3 Mean in the King James?
And he put forth the form of an hand, and took me by a lock of mine head; and the spirit lifted me up between the earth and the heaven, and brought me in the visions of God to Jerusalem, to the door of the inner gate that looketh toward the north; where was the seat of the image of jealousy, which provoketh to jealousy.
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 ruach (רוּחַ, wind, breath, spirit) carries you into Jerusalem (יְרוּשָׁלַיִם, Yerushalayim, “two wholenesses”), where an image of jealousy occupies the inner gate.
THE MEANING
The breath lifts you between earth and heaven and brings you into Jerusalem, whose name carries wholeness. At the inner gate, an image of jealousy is seated and actively provokes jealousy; the vision puts you before what occupies the threshold.
WHAT THIS UNDOES
A vision of God does not mean every place it reveals is already whole: here it brings you to the jealousy-image seated at Jerusalem’s inner gate.
THE ROOT
רוּחַ
ruach
GROWS FROM
רוח
ruach
Wind, moving air; also breath and spirit.
The KJV says “spirit,” but ruach is the same Hebrew word rendered as wind and breath elsewhere. Its consonants also echo ravach, a word for spaciousness and relief, resonating with Jerusalem’s name and the movement toward wholeness.
ALSO GROWS
ruach: Wind; moving air.
רוּחַ
This is the same Hebrew word translated “spirit” here, showing how English separates meanings the Hebrew holds together.
ravach: Be spacious; have room or relief.
רָוַח
The shared consonants echo spaciousness, resonating with the vision’s movement toward Jerusalem.
וַיִּשְׁלַח
vayyishlach
GROWS FROM
שלח
shalach
Send forth, extend, release, let go.
“put forth” in this verse is vayyishlach. The hand is described with shalach, the root of sending forth and releasing, just before the text says it takes hold of the seer. One root holds extension and release while the scene moves from reaching to gripping.
ALSO GROWS
shaliach: Messenger; one who is sent.
שָׁלִיחַ
The root names both the act of sending forth and the one sent, giving the reaching hand a sense of dispatch.
shilleach: Send away; release or let go.
שִׁלֵּחַ
This branch makes the root’s release sense audible beside the hand that takes hold.
קִנְאָה
qin'ah
GROWS FROM
קנא
qana
Burn with jealous zeal.
The verse names the seated image with the root of jealousy, then uses that same root for what the image provokes. Jealousy is both embodied in the image and activated by it.
ALSO GROWS
qanna: Jealous; zealous.
קַנָּא
The adjective shares the root with the jealousy named in the image, showing the force as a quality as well as a reaction.
maqneh: One who provokes jealousy.
מַקְנֶה
This form appears in the verse: the image does not merely sit there; it provokes the same force named beside it.
THE PATTERN
The breath carries sight into hidden places and exposes what occupies them.
The hand of the LORD was upon me, and carried me out in the spirit of the LORD, and set me down in the midst of the valley which was full of bones,So he carried me away in the spirit into the wilderness: and I saw a woman sit upon a scarlet coloured beast, full of names of blasphemy, having seven heads and ten horns.And immediately I was in the spirit: and, behold, a throne was set in heaven, and one sat on the throne.THE THREAD
The hand of the LORD was upon me, and carried me out in the spirit of the LORD, and set me down in the midst of the valley which was full of bones,The Hebrew word ruach is the same in both verses: it can mean spirit, wind, or breath, and here it carries the seer. In one vision it opens onto a valley full of bones; in the other, onto the jealousy-image seated at Jerusalem’s inner gate.
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