Ezekiel 13:18

Ezekiel 13:18. To all arm-holes— See Jeremiah 38:12. This may be figurative language, designed to express that men were taught to recline at ease on their couches, and to partake of banquets. See what Harmer says concerning the eastern mode of sitting supported by pillows, ii. 98. Carpets, mattresses, and cushions are the furniture of divans. Russell's Hist. of Aleppo, 4to, 101. Sir John Chardin also mentions a mattress with large cushions placed at the back and sides of the person, who uses it as a bed. Harmer, ii. 123. See also Shaw's Travels, 209, 4to; who says that several velvet or damask bolsters were placed on the carpets or matrasses in Barbary.

To hunt souls— To destroy men, to expose them to God's vengeance by lulling them into security. See Proverbs 6:26. נפשׁ nepesh signifies a person, or life, as well as soul.

This may be a strong eastern manner of expressing that these women hoodwinked their votaries, and kept them in spiritual darkness.

Or the covering of the head may have been of the ornamental or triumphal kind, to denote prosperity or victory; as pillows denoted tranquillity and plenty: and both may have been significantly applied to the heads and arms of those who consulted the prophetesses. "The prophetesses may be represented as covering the heads of those whom they by their prophesyings destined to death; as the head of Haman was covered when he was really in those circumstances." "I am nevertheless disposed to understand the clause in a different sense. These prophetesses did the same thing by their flattering words as would have been best expressed if they had thought fit to signify the same thing by actions only, (as the prophets sometimes did,) by making bolsters for the arms, and presenting them to the Israelitish women whom they wanted to assure of the continuance of their prosperity; and embroidering handkerchiefs proper to bind over the ornaments of females in a state of honour, and afterwards putting them on their heads." Harmer, ii. 98.

Perhaps incantations were used. See Chald. on Ezekiel 13:20.: and we learn from 1Sa 28:7 and from the Greek and Roman writers, that women employed themselves in magical rites. It is not impossible that every stature may refer to images of different sizes:

Lanea et effigies erat, altera cerea: major Lanea, quae poenis compesceret inferiorem. HOR. Sat. lib. I. viii. 30, 31.

Of wool and wax the forms were wrought; The woollen was erect and tall, And scourg'd the waxen image small. FRANCIS.

Terna tibi haec primum triplici diversa colore Licia circumdo, terque haec altaria circum Effigiem duco. VIRG. Ecl. viii. 73, &c.

Around his waxen image first I wind Three woollen fillets, of three colours join'd; Thrice bind about his thrice-devoted head, Which round the sacred altar thrice is led. DRYDEN. The easterns had, and still have, frequent amulets and ribands of charms, which they put principally at their hands and heads. Such charms these female prophets fabricated; and, as appears, attributed to them the power of preserving the life of those who wore them, and of bringing death on their enemies.

See commentary on Eze 13:17