Ezekiel 21:21

21 For the king of Babylon will stop at the fork in the road, at the junction of the two roads, to seek an omen: He will cast lots with arrows, he will consult his idols, he will examine the liver.

Read Ezekiel 21:21 Using Other Translations

For the king of Babylon stood at the parting of the way, at the head of the two ways, to use divination: he made his arrows bright, he consulted with images, he looked in the liver.
For the king of Babylon stands at the parting of the way, at the head of the two ways, to use divination. He shakes the arrows; he consults the teraphim; he looks at the liver.
The king of Babylon now stands at the fork, uncertain whether to attack Jerusalem or Rabbah. He calls his magicians to look for omens. They cast lots by shaking arrows from the quiver. They inspect the livers of animal sacrifices.

What does Ezekiel 21:21 mean?

John Gill's Exposition of the Bible
Ezekiel 21:21

For the king of Babylon stood at the parting of the way, at
the head of the two ways
That is, he would stand there; the prophet knew that it was certain it should be, and therefore represents it as if it was; he had, by a spirit of prophecy, seen, that when the king of Babylon was come to such a place, on the borders of the desert of Arabia, where the road from Babylon parted, where two ways met, the one leading to Jerusalem on the right, and the other to Rabbath on the left, he should make a full stop with his army, and consider which way he should take, whether that which led to Jerusalem, or that which led to Rabbath. It is very probable, when he came out of Babylon, his scheme was to make an attempt on both these important places, and take them; but be had not determined which to attack first, and was still doubtful; and now being come to the two roads, which led to the one and the other, it was necessary to make a halt, consider, and conclude, which course to steer; to determine which, he thought proper "to use divination", which was performed in the following manner: he made his arrows bright;
being made of iron or steel; in the brightness of which diviners looked, and made their observations, and accordingly directed what was to be done; as they did by looking into the brightness of a man's nails, as David Kimchi observes; though his father, Joseph Kimchi, was of opinion that the word has the signification of casting of arrows, or causing them to fly in the air; and supposes that Nebuchadnezzar cast up arrows into the air, and observed on which side they fell, and so judged which way to take; to this agrees the Targum,

``with a bow he cast out arrows;''
so the Syriac and Arabic versions F2. Jerom says the way of divining by arrows was this: arrows, with the names of the cities inscribed upon them, were put into a quiver, and mixed together; and the city upon the arrow which came out first was first attacked. To this agrees the Vulgate Latin version, which renders the words, "mingling the arrows"; and Dr. Pocock F3 prefers this sense of the word, which he observes so signifies in the Arabic language; and who gives an account of the use of divination by arrows among the Arabians, who much used it; though forbidden by Mahomet, as Schultens F4 observes. Their custom was this; when a man was about to marry a wife, or go a journey, or do any business of importance, he put three arrows into a vessel; on one was inscribed,
``my lord hath commanded me;''
on another,
``my lord hath forbid me;''
the third had nothing on it. If the first he took out had the command upon it, then he proceeded with great alacrity: but if it had the prohibition, he desisted; and if that which had nothing inscribed on it, he laid it by, till one of the other two was taken out; and there is to this day a sort of divination by arrows used by the Turks; it is commonly for the wars, though it is also performed for all sorts of things; as to know whether a man should undertake a voyage, buy such a commodity, or the like. The manner of doing it, as Monsieur Thevenot
FOOTNOTES:

F5 relates, is this; they take four arrows, and place them with their points against one another, giving them to be held by two persons; then they lay a naked sword upon a cushion before them, and read a certain chapter of the Alcoran; with that the arrows fight together for some time, and at length the one fall upon the other: if, for instance the victorious have been named Christians (for two of them they call Turks, and the other two by the name of their enemy), it is a sign that the Christians will overcome; if otherwise, it denotes the contrary. The Jews F6 say, that in the present case of Nebuchadnezzar, that when he or his diviner cast the arrow for Antioch, or for Tyre, or for Laodicea, it was broke; but when he cast it for Jerusalem, it was not broke; by which he knew that he should destroy it. This is that sort of divination which is called "belomancy": he consulted with images; or "teraphim"; images in which, as Kimchi says, they saw things future; Heathen oracles, from whence responses were made; these were images for private use, such as were the "lares" and "penates" with the Romans; these Laban had in his house in which Rachel stole from him; and are supposed to be such as are made under certain constellations, and their influences capable of speaking; see ( Zechariah 10:2 ) , as Aben Ezra on ( Genesis 31:34 ) observes, with which men used to consult about things future or unknown; and this is thought to be one reason why Rachel took away these images from her father, that he might not, by consulting with them, know which way Jacob fled F7 with such as these the king of Babylon consulted, that he might know which way he should take: he looked in the liver;
of a beast slain, and made observations on that to direct him; as used to be done by the Aruspices among the Romans. This is that sort of divination which is called "hepatoscopy", or inspection into the liver; for though the Aruspices or Extispices, so called from their looking into the entrails of a beast, and making their observations on them, used to view the several inward parts, yet chiefly the liver, which they called the head of the intestines; and if this was wanting, or the head in it, the chief part of it, it was an ill omen; thus, in the month that Claudius Caesar was poisoned, the head of the liver was wanting in the sacrifice; or if the liver was livid, vicious, had any pustules upon it, or any purulent matter in it; or was touched, cut and wounded with the knife of the sacrificer, it foreboded great evils and misfortunes; or if the extreme part of the liver, which is called the fibre, was so placed, that from the lowest fibre the livers were replicated, or there was a double liver, this was a token for good, and portended joy and happiness F8: moreover, they used to divide the bowels or entrails into two parts, and so the liver; the one they called "familiaris", by which they judged what would befall themselves and their friends; the other "hostilis", what concerned their enemies; according to the habit, colour, and position they were in, they concluded what would befall the one and the other {i}. Lucan F11 and Seneca F12 particularly have respect to this: and the king of Babylon here having two people to deal with, the Ammonites and the Jews, he inspects the liver of a creature slain for sacrifice, that he might judge which was best and safest for him to attack; which was less threatening, and more easy to be overcome F13: this divination used to be made with calves, kids, and lambs F14.
F2 So R. So. Urbin. Ohel Moed, fol. 25, 2, interprets the word.
F3 Specimen Arab. Hist. p. 327.
F4 Animadv. in Job, p. 169, 170.
F5 Travels, par. 1. B. 1. ch. 6. p. 36.
F6 Midrash Tillim in Psal. lxxix. 1.
F7 See Godwin's Moses and Aaron, l. 4. c. 9.
F8 Vid. Alex. ab flex. Genial. Dier. l. 5. c. 25. & Plin. Nat. Hist. l. 11. c. 37.
F9 Vid. Valtrinum de Re Militari Roman. l. 1. c. 6. p. 27. Liv. & Ciceron. in ib.
F11 "Cernit tabe jecur madidum, venasque minaces, Hostili de parte videt" Pharsal. l. 1.
F12 "Hostile valido robore insurlit latus." Oedipus, Act. 2.
F13 Vid. Lydium de Re Militari, l. 1. c. 3. p. 9, 10.
F14 Pausanias, l. 6. p. 345.
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