As for the beauty of his ornament, he set it in majesty: but they made the images of their abominations and of their detestable things therein: therefore have I set it far from them.

And they have turned the ornament of their jewels into pride, and have made of it the images of their abominations, and idols: therefore I have made it an uncleanness to them.

And he set in majesty his beautiful ornament; but they made therein the images of their abominations and of their detestable things: therefore have I made it an impurity unto them.

As to the beauty of his ornament, For excellency He set it, And the images of their abominations, Their detestable things, they made in it, Therefore I have given it to them for impurity,

As for their beautiful ornament, they had put it on high, and had made the images of their disgusting and hated things in it: for this cause I have made it an unclean thing to them.

And as for the beauty of their ornament, which was set for a pride, they made the images of their abominations and their detestable things thereof; therefore have I made it unto them as an unclean thing.

And they have set arrogance as the ornament of their necklaces, and they have made images of their abominations and graven idols. Because of this, I have let it be an uncleanness for them.

Et decus ornamenti sui in superbiam posuit ipsum, et imagines abominationum suarum, et spurcitiarum suarum fecerunt ex illo: propterea posui illis [164] in projectionem.

I doubt not that Ezekiel strengthens what he had just taught by other words, namely, that the people's silver should be cast away, because it had been unworthily abused for luxury, vain pomps and superstitions. Some explain tsvy dyv, tzebi-gnediu, of the temple; and certainly I confess that the temple was the chief glory of the Jews, so that they might boast of it, if they had rightly and properly worshipped God there. Hence God conveyed great glory to the Jews when he desired a temple to be erected among them to himself, which should be as it were his earthly dwelling-place. But I do not see why we should take these words of the temple, because the Prophet explains his own discourse: for he mentions gold and silver: he said, there should be no use for gold and silver, because every one should cast it into the mud, since they should cast away all hope of life and safety. He now continues the same sentiment; he shows the lawful use of gold and silver: it was, says he, the glory of his ornament For whatever God has given to men is a testimony of his paternal favor: therefore God's liberality is refulgent in us when he enriches us with his gifts. If therefore riches are a glory and ornament, so also are bodily health, and honors, and things of this kind. Since therefore God wishes his favor to be conspicuous in all his gifts, by which he adorns and marks men out, the Prophet properly says that the Jews were adorned with gold and silver. But he accuses them of ingratitude because they turned such glory to pride. For g'vn, gaon, I here take in a bad sense, as in many other places: it sometimes signifies excellence, but I have no doubt that the Prophet here blames the Jews, because they were proud of their wealth, which they took as a testimony of God's favor. Therefore, says he, he turned the beauty of their ornament, he turned it to pride It follows, and the images of their abominations and of their detestable things, or of their idols, for the Hebrews thus speak sometimes of idols, they made therewith Here v, is used as if it were m, as often in other places, and thus it points out the material; for he says, that the Jews made their images, which were so many abominations before God, out of gold and silver This was a second profanation of God's gifts: the former was in pride, when the Jews through wantonness and abundance began to be insolent against God, thus they profaned the glory with which they had been adorned. But another pollution is also added, namely, that they made their idols of gold and silver, and offered to them gifts and sacrifices: as God complains in Hosea, (Hosea 2:8,) that they converted whatever he had conferred upon them into impious worship. I had given, said he, my corn, and wine, and oil: but they adorned their idols: this was forsooth their thanksgiving, that blind to my liberality, they offered sacrifices to their idols of my corn and oil and wine. Of which matter Ezekiel discourses more fully in Ezekiel

Or, And "the beauty of his ornament, he" (the people) turned "it" to pride.
Have I set it far from them - Rather, as in the margin - therefore have I made it their defilement and their disgrace.

As for the beauty of his ornament - Their beautiful temple was their highest ornament, and God made it majestic by his presence. But they have even taken its riches to make their idols, which they have brought into the very courts of the Lord's house; and therefore God hath set it - the temple, from him - given it up to pillage. Some say it means, "They took their ornaments, which were their pride, and made them into images to worship."

As for the beauty of his (p) ornament, he set it in majesty: but they made the images of their abominations [and] of their detestable things in it: therefore have I set it far from them.
(p) Meaning, the sanctuary.

As for the beauty of his ornament, he set it in majesty,.... Or, "for pride" (i). The gold, silver, jewels, riches, and treasure, which the Lord gave to this people, they made a bad use of; and instead of contributing to the support of his worship and interest, and of giving liberally to the poor, they converted it to their own pride and luxury: or rather the temple, as Jarchi and Kimchi interpret it, is meant; which was a beautiful structure, and adorned with gifts, and set for glory, majesty, and excellency by the Lord; yea, where his excellent Majesty dwelt himself:
but they made the images of their abominations and of their detestable things therein; or, "of it" (k); that is, of their gold and silver, which is another bad use they put their riches to: or rather "in it" (l); that is, the temple; where, having made their idols, they placed them; see Jeremiah 7:30;
therefore have I set it far from them; that being destroyed, and they being carried away captive into a strange land, far from that.
(i) "in superbiam", V. L. Calvin, Starckius. (k) "ex eo", Tigurine version. (l) "In eo". Pagninus, Montanus, Polanus, Junius & Tremellius, Piscator, Starckius.

beauty of his ornament--the temple of Jehovah, the especial glory of the Jews, as a bride glories in her ornaments (the very imagery used by God as to the temple, Ezekiel 16:10-11). Compare Ezekiel 24:21 : "My sanctuary, the excellency of your strength, the desire of your eyes."
images . . . therein--namely, in the temple (Ezekiel 8:3-17).
set it far from them--God had "set" the temple (their "beauty of ornament") "for His majesty"; but they had set up "abominations therein"; therefore God, in just retribution, "set it far from them," (that is, removed them far from it, or took it away from them [VATABLUS]). The Margin translates, "Made it unto them an unclean thing" (compare Margin on Ezekiel 7:19, "removed"); what I designed for their glory they turned to their shame, therefore I will make it turn to their ignominy and ruin.

The beauty - The temple, and all that pertained to it, which was the beauty and glory of that nation. He set - God commanded it should be beautiful and magnificent. Images - Their idols. Far from them - I have sent them far from the temple.