Woe to the women who sew pillows, etc. Ezekiel's minute description, though it is from a different standpoint, reminds us of that in Isaiah 3:18-26. In both cases there are the difficulties inseparable from the fact that he had seen what he describes, and that we have not; and that he uses words which were familiar enough then, but are now found nowhere else.
so that (as in the case of the ἐξουσία of 1 Corinthians 11:10) we have to guess their meaning. The picture which he draws of a false prophetess is obviously taken from the life, and the dress, we can scarcely doubt, was one that belonged to her calling.
The word for "sew" meets us in Genesis 3:7; Job 16:15; Ecclesiastes 3:7; and the English is an adequate rendering. For the word rendered "pillows," the LXX. gives προσκεφάλαια, the Vulgate pulvilli (equivalent to "cushions").
The word here obviously denotes an article of dress, something fastened to the arms. For arm-holes read joints of the two hoods, which may mean either knuckles, wrists, or (as in the Revised Version) elbows.
Possibly these may have been, like the phylacteries of Matthew 23:5, eases containing charms or incantations, and used as amulets. Something analogous to, if not identical with, these ornaments, is found in the "seeress wreaths," and "divining garments" of Cassandra, and in the "garlands" or "fillets" of the Pythian priestess in AEsch; 'Eumeu.
,' 39. By some writers (Havernick) the word has been taken, as, perhaps, in the Authorized Version, for "pillows" in the larger sense, either literally as used in wanton luxury, like the "tapestry" of Proverbs 7:16, or figuratively, like the "wall" of the preceding section, for counsels that lulled the conscience into the slumber of a false security.
Strangely enough, the Hebrew noun rendered "arm-holes" has the pronominal suffix "my arms," or "my hands." Keil accepts this rendering, and explains it as meaning that the prophetesses sought to "bind the arms," i.
e. to restrain the power of Jehovah. On the whole, it is safer to follow Ewald and Hitzig, as I have done above. Make kerchiefs upon the head of every stature. The word for "kerchiefs" is again unique, but is, perhaps, a variant of the word in Isaiah 3:22, and rendered "wimples" in the Authorized Version.
There is a fair consensus of interpretations that it means, as "kerchief" means, some covering for the head, a veil that hangs down over it, like the Spanish mantilla. Its use is, perhaps, explained by the words that follow, which suggest that the veils were not worn by the prophetesses themselves, but by those who came to consult them.
The former had, as it were, a whole wardrobe of such veils adapted to persons of various heights, so that in all cases it shrouded their whole form. We may, perhaps, read between the lines the thought that their utterances, like their veils, were adapted to suit every age and every taste.
Analogous usages present themselves in the tallith of later Judaism, and the veil worn by the Roman augurs. Ezekiel paints, we may believe, what he had seen. And in those veils he had seen a net cast over the victims of the false prophetesses, a snare from which they could not escape.
Will ye hunt, etc.? The question is one of burning indignation. Omitting the words, "that come" (which have nothing in the Hebrew corresponding to them), the second clause will run, "Will ye make your own souls live?"
and the question is explained by what follows. The prophetesses were living upon the credulity of the victims over whom they cast their nets.