9 Take for yourself also wheat, and barley, and beans, and lentils, and millet, and spelt, and put them in one vessel, and make bread of it; (according to) the number of the days that you shall lie on your side, even three hundred ninety days, you shall eat of it.
*Minor differences ignored. Grouped by changes, with first version listed as example.
It is by no means doubtful, that this verse applies to the siege, because God signifies that the city would then suffer famine, but a little afterwards he adds another vision, from which we gather, that the subject is not only the siege of Jerusalem, but the general vengeance of God against all the tribes, which had fallen on the Jews through their alliance with them, and which ended at length in the siege. But here God shows the future condition of the city Jerusalem. For this various kind of bread is a sign of want, for we make bread of wheat, and if any region is barren there barley is eaten or' vetches, and if we have but a moderate supply, still wheaten bread is used, but when lentils and beans, and millet and spelt are used, a severer penury is portrayed. In the time of Jerome the name of spelt was in use for "zea," since he says, it was "gentile" among the Italians. I know not how it agrees with what Jerome calls "vetches;" in his Commentaries he says it is "zea," and uses that name for spelt, which was then wheat: whatever it is, when leguminous plants are mixed with wheat, and when barley and spelt are used, it shows a deficiency in ordinary food. It is just as if the Prophet Ezekiel were to denounce against the Jews a deficiency in the harvest which they were then reaping while they were free, for this vision was offered to the Prophet before the city was besieged. Hence he threatened want and famine at a time when they were still eating bread made of pure wheat. For he orders all these things to be put in one vessel Hence we gather, that this mixture would be by no means acceptable to delicate palates: for we know that beans and lentils are grosser than wheat, and cannot be kneaded into a dough of the right kind, since the wheat and pulse are dissimilar. For this reason, then, God places them in one vessel Then it is added -- thou shalt make bread for thee according to the number of the days The days here numbered are the three hundred and ninety: there is no mention of the forty days, but it may be a part put for the whole. Now it follows:
Two things are prefigured in the remainder of this chapter,
(1) the hardships of exile,
(2) the straitness of a siege.
To the people of Israel, separated from the rest of the nations as holy, it was a leading feature in the calamities of their exile that they must be mixed up with other nations, and eat of their food, which to the Jews was a defilement (compare Ezekiel 4:13; Amos 7:17; Daniel 1:8.)
Fitches - A species of wheat with shorn ears.
In one vessel - To mix all these varied seeds was an indication that the people were no longer in their own land, where precautions against such mixing of seeds were prescribed.
Three hundred and ninety days - The days of Israel's punishment; because here is a figure of the exile which concerns all the tribes, not of the siege which concerns Judah alone.
Take thou also unto thee wheat - In times of scarcity, it is customary in all countries to mix several kinds of coarser grain with the finer, to make it last the longer. This mashlin, which the prophet is commanded to take, of wheat, barley, beans, lentiles, millet, and fitches, was intended to show how scarce the necessaries of life should be during the siege.
Take thou also to thee wheat, and barley, and beans, and lentiles, and millet, (f) and spelt, and put them in one vessel, and make thee bread of them, [according] to the number of the days that thou shalt lie upon thy side, (g) three hundred and ninety days shalt thou eat of it.
(f) Meaning that the famine would be so great that they would be glad to eat whatever they could get.
(g) Which were fourteen months that the city was besieged and this was as many days as Israel sinned years.
Take thou also unto thee wheat, and barley, and beans, and lentiles, and millet, and fitches,.... The first of these was commonly used to make bread of; in case of want and poverty, barley was used; but, for the rest, they were for cattle, and never used for the food of men but in a time of great scarcity; wherefore this was designed to denote the famine that should attend the siege of Jerusalem; see 2-Kings 25:3;
and put them in one vessel; that is, the flour of them, when ground, in order to be mixed and kneaded together, and make one dough thereof; which mixed bread was a sign of a sore famine: the Septuagint call it an earthen vessel; a kneading trough seems to be designed:
and make thee bread thereof, according to the number of the days that thou shalt lie upon thy side; the left side, on which he was to lie three hundred and ninety days: and so as much bread was to be made as would suffice for that time; or so many loaves were to be made as there were days, a loaf for a day:
three hundred and ninety days shalt thou eat thereof; no mention is made of the forty days, perhaps they are understood, a part being put for the whole; or they were included in the three hundred and ninety days. The Septuagint and Arabic versions read only a hundred and ninety days.
The bread which was Ezekiel's support, was to be made of coarse grain and pulse mixed together, seldom used except in times of urgent scarcity, and of this he was only to take a small quantity. Thus was figured the extremity to which the Jews were to be reduced during the siege and captivity. Ezekiel does not plead, Lord, from my youth I have been brought up delicately, and never used to any thing like this; but that he had been brought up conscientiously, and never had eaten any thing forbidden by the law. It will be comfortable when we are brought to suffer hardships, if our hearts can witness that we have always been careful to keep even from the appearance of evil. See what woful work sin makes, and acknowledge the righteousness of God herein. Their plenty having been abused to luxury and excess, they were justly punished by famine. When men serve not God with cheerfulness in the abundance of all things, God will make them serve their enemies in the want of all things.
wheat . . . barley, &c.--Instead of simple flour used for delicate cakes (Genesis 18:6), the Jews should have a coarse mixture of six different kinds of grain, such as the poorest alone would eat.
fitches--spelt or dhourra.
three hundred and ninety--The forty days are omitted, since these latter typify the wilderness period when Israel stood separate from the Gentiles and their pollution, though partially chastened by stint of bread and water (Ezekiel 4:16), whereas the eating of the polluted bread in the three hundred ninety days implies a forced residence "among the Gentiles" who were polluted with idolatry (Ezekiel 4:13). This last is said of "Israel" primarily, as being the most debased (Ezekiel 4:9-15); they had spiritually sunk to a level with the heathen, therefore God will make their condition outwardly to correspond. Judah and Jerusalem fare less severely, being less guilty: they are to "eat bread by weight and with care," that is, have a stinted supply and be chastened with the milder discipline of the wilderness period. But Judah also is secondarily referred to in the three hundred ninety days, as having fallen, like Israel, into Gentile defilements; if, then, the Jews are to escape from the exile among Gentiles, which is their just punishment, they must submit again to the wilderness probation (Ezekiel 4:16).
The third symbolical act. - Ezekiel 4:9. And do thou take to thyself wheat, and barley, and beans, and lentiles, and millet, and spelt, and put them in a vessel, and prepare them as bread for thyself, according to the number of the days on which thou liest on thy side; three hundred and ninety days shalt thou eat it. Ezekiel 4:10. And thy food, which thou eatest, shall be according to weight, twenty shekels for a day; from time to time shalt thou eat it. Ezekiel 4:11. And water shalt thou drink according to measure, a sixth part of the hin, from time to time shalt thou drink it. Ezekiel 4:12. And as barley cakes shalt thou eat it, and shalt bake it before their eyes with human excrement. Ezekiel 4:13. And Jehovah spake; then shall the children of Israel eat their bread polluted amongst the heathen, whither I shall drive them. Ezekiel 4:14. Then said I: Ah! Lord, Jehovah, my soul has never been polluted; and of a carcase, and of that which is torn, have I never eaten from my youth up until now, and abominable flesh has not come into my mouth. Ezekiel 4:15. Then said He unto me: Lo, I allow thee the dung of animals instead of that of man; therewith mayest thou prepare thy bread. Ezekiel 4:16. And He said to me, Son of man, lo, I will break the staff of bread in Jerusalem, so that they will eat bread according to weight, and in affliction, and drink water by measure, and in amazement. Ezekiel 4:17. Because bread and water shall fail, and they shall pine away one with another, and disappear in their guilt. - For the whole duration of the symbolical siege of Jerusalem, Ezekiel is to furnish himself with a store of grain corn and leguminous fruits, to place this store in a vessel beside him, and daily to prepare in the form of bread a measured portion of the same, 20 shekels in weight (about 9 ounces), and to bake this as barley cakes upon a fire, prepared with dried dung, and then to partake of it at the different hours for meals throughout the day. In addition to this, he is, at the hours appointed for eating, to drink water, in like manner according to measure, a sixth part of the hin daily, i.e., a quantity less than a pint (cf. Biblisch. Archol. II. p. 141). The Israelites, probably, generally prepared the עגּות from wheat flour, and not merely when they had guests (Genesis 18:6). Ezekiel, however, is to take, in addition, other kinds of grain with leguminous fruits, which were employed in the preparation of bread when wheat was deficient; barley - baked into bread by the poor (Judges 7:13; 2-Kings 4:42; John 6:9; see on 1-Kings 5:8); פּול, "beans," a common food of the Hebrews (2-Samuel 17:28), which appears to have been mixed with other kinds of grain for the purpose of being baked into bread.
(Note: Cf. Plinii Histor. Natur. xviii. 30: "Inter legumina maximus honos fabae, quippe ex qua tentatus sit etiam panis...Frumento etiam miscetur apud plerasque gentes et maxime panico solida ac delicatius fracta.")
This especially holds true of the lentiles, a favourite food of the Hebrews (Genesis 25:29.), from which, in Egypt at the present day, the poor still bake bread in times of severe famine (Sonnini, R. II. 390; ἄρτος φάκινος, Athenaeus, IV. 158). דּחן, "millet," termed by the Arabs "Dochn" (Arab. dchn), panicum, a fruit cultivated in Egypt, and still more frequently in Arabia (see Wellsted, Arab. I. 295), consisting of longish round brown grain, resembling rice, from which, in the absence of better fruits, a sort of bad bread is baked. Cf. Celsius, Hierobotan, i. 453ff.; and Gesen. Thesaur. p. 333. כּסּמים, "spelt or German corn" (cf. Exodus 9:32), a kind of grain which produces a finer and whiter flour than wheat flour; the bread, however, which is baked from it is somewhat dry, and is said to be less nutritive than wheat bread; cf. Celsius, Hierobotan, ii. 98f. Of all these fruits Ezekiel is to place certain quantities in a vessel - to indicate that all kinds of grain and leguminous fruits capable of being converted into bread will be collected, in order to bake bread for the appeasing of hunger. In the intermixture of various kinds of flour we are not, with Hitzig, to seek a transgression of the law in Leviticus 19:19; Deuteronomy 22:9. מספּר is the accusative of measure or duration. The quantity is to be fixed according to the number of the days. In Ezekiel 4:9 only the 390 days of the house of Israel's period of punishment are mentioned - quod plures essent et fere universa summa (Prado); and because this was sufficient to make prominent the hardship and oppression of the situation, the 40 days of Judah were omitted for the sake of brevity.
(Note: Kliefoth's supposition is untenable, that what is required in Ezekiel 4:9-17 refers in reality only to the 390 days of Israel, and not also to the 40 days of Judah, so that so long as Ezekiel lay and bore the sins of Israel, he was to eat his food by measure, and unclean. For this is in contradiction with the distinct announcement that during the whole time that he lay upon the one side and the other, he was besieging Jerusalem; and by the scanty and unclean food, was to portray both the deficiency of bread and water which occurred in the besieged city (Ezekiel 4:17), as well as the eating of unclean bread, which impended over the Israelites when among the heathen nations. The famine which took place in Jerusalem during the siege did not affect the ten tribes, but that of Judah; while unclean bread had to be eaten among the heathen not only by the Israelites, but also by the Jews transported to Babylon. By the limitation of what is prescribed to the prophet in Ezekiel 4:9-15 to the time during which the sin of Israel was to be borne, the significance of this symbolical act for Jerusalem and Judah is taken away.)
'מאכלך וגו, "thy food which thou shalt eat," i.e., the definite portion which thou shalt have to eat, shall be according to weight (between subject and predicate the substantive verb is to be supplied). Twenty shekels = 8 or 9 ounces of flour, yield 11 or 12 ounces of bread, i.e., at most the half of what a man needs in southern countries for his daily support.
(Note: In our climate (Germany) we count 2 lbs. of bread for the daily supply of a man; but in warm countries the demand for food is less, so that scarcely 1 1/2 lbs. are required. Wellsted (Travels in Arabia, II. p. 200) relates that "the Bedoweens will undertake a journey of 10 to 12 days without carrying with them any nutriment, save a bottle full of small cakes, baked of white flour and camel or goat's milk, and a leather bag of water. Such a cake weighs about 5 ounces. Two of them, and a mouthful of water, the latter twice within 24 hours, is all which they then partake of.")
The same is the case with the water. A sixth part of a hin, i.e., a quantity less than a pint, is a very niggardly allowance for a day. Both, however - eating the bread and drinking the water - he shall do from time to time, i.e., "not throughout the entire fixed period of 390 days" (Hvernick); but he shall not eat the daily ration at once, but divided into portions according to the daily hours of meals, so that he will never be completely satisfied. In addition to this is the pollution (Ezekiel 4:12.) of the scanty allowance of food by the manner in which it is prepared. ענּת שׂערים is predicate: "as barley cakes," shalt thou eat them. The suffix in תּאכלנּה is neuter, and refers to לחם in Ezekiel 4:9, or rather to the kinds of grain there enumerated, which are ground and baked before them: לחם, i.e., "food." The addition שׂערים is not to be explained from this, that the principal part of these consisted of barley, nor does it prove that in general no other than barley cakes were known (Hitzig), but only that the cakes of barley meal, baked in the ashes, were an extremely frugal kind of bread, which that prepared by Ezekiel was to resemble. The עגּה was probably always baked on hot ashes, or on hot stones (1-Kings 19:6), not on pans, as Kliefoth here supposes. The prophet, however, is to bake them in (with) human ordure. This is by no means to be understood as if he were to mix the ordure with the food, for which view Isaiah 36:12 has been erroneously appealed to; but - as עליהם in Ezekiel 4:15 clearly shows - he is to bake it over the dung, i.e., so that dung forms the material of the fire. That the bread must be polluted by this is conceivable, although it cannot be proved from the passages in Leviticus 5:3; Leviticus 7:21, and Deuteronomy 23:13 that the use of fire composed of dung made the food prepared thereon levitically unclean. The use of fire with human ordure must have communicated to the bread a loathsome smell and taste, by which it was rendered unclean, even if it had not been immediately baked in the hot ashes. That the pollution of the bread is the object of this injunction, we see from the explanation which God gives in Ezekiel 4:13 : "Thus shall the children of Israel eat their defiled bread among the heathen." The heart of the prophet, however, rebels against such food. He says he has never in his life polluted himself by eating food forbidden in the law; from his youth up he has eaten no unclean flesh, neither of a carcase, nor of that which was torn by wild beasts (cf. Exodus 22:30; Deuteronomy 14:21), nor flesh of sacrifices decayed or putrefying (פּגּוּל, see on Leviticus 7:18; Isaiah 65:4). On this God omits the requirement in Ezekiel 4:12, and permits him to take for firing the dung of oxen instead of that of men.
(Note: The use of dung as a material for burning is so common in the East, that it cannot be supposed that Ezekiel first became acquainted with it in a foreign country, and therefore regarded it with peculiar loathing. Human ordure, of course, so far as our knowledge goes, is never so employed, although the objection raised by Hitzig, on the other hand, that it would not yield so much heat as would be necessary for roasting without immediate contact, i.e., through the medium of a brick, rests upon an erroneous representation of the matter. But the employment of cattle-dung for firing could not be unknown to the Israelites, as it forms in the Huaran (the ancient Bashan) the customary firing material; cf. Wetzstein's remarks on Delitzsch's Job, vol. I. pp. 377, 8 (Eng. trn.), where the preparation of the g'elle - this prevalent material for burning in the Hauran - from cow-dung mixed with chopped straw is minutely described; and this remark is made among others, that the flame of the g'elle, prepared and dried from the dung of oxen that feed at large, is entirely without smoke, and that the ashes, which retain their heat for a lengthened time, are as clean as those of wood.)
In Ezekiel 4:16., finally, is given the explanation of the scanty allowance of food meted out to the prophet, namely, that the Lord, at the impending siege of Jerusalem, is to take away from the people the staff of bread, and leave them to languish in hunger and distress. The explanation is in literal adherence to the threatenings of the law (Leviticus 26:26 and Leviticus 26:39), which are now to pass into fulfilment. Bread is called "staff of bread" as being indispensable for the preservation of life. To בּמשׁקל, Leviticus 26:26, בּדאגה, "in sorrow," is added; and to the water, בּשׁמּמון, "in astonishment," i.e., in fixed, silent pain at the miserable death, by hunger and thirst, which they see before them. נמקּוּ בּעונם as Leviticus 26:39. If we, finally, cast a look over the contents of this first sign, it says that Jerusalem is soon to be besieged, and during the siege is to suffer hunger and terror as a punishment for the sins of Israel and Judah; that upon the capture of the city of Israel (Judah) they are to be dispersed among the heathen, and will there be obliged to eat unclean bread. To this in Ezekiel 5 is joined a second sign, which shows further how it shall fare with the people at and after the capture of Jerusalem (Ezekiel 4:1-4); and after that a longer oracle, which developes the significance of these signs, and establishes the necessity of the penal judgment (Ezekiel 4:5-17).
Take - Provide thee corn enough: for a grievous famine will accompany the siege. Wheat - All sorts of grain are to be provided, and all will be little enough. One vessel - Mix the worst with the best to lengthen out the provision.
*More commentary available at chapter level.