18 The word of the Lord came to me again: 19 “As for you, son of man, mark two ways for the sword of the king of Babylon to come. Both of them shall come from the same land. And make a signpost; make it at the head of the way to a city. 20 Mark a way for the sword to come to Rabbah of the Ammonites and to Judah, into Jerusalem the fortified. 21 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. 22 Into his right hand comes the divination for Jerusalem, to set battering rams, to open the mouth with murder, to lift up the voice with shouting, to set battering rams against the gates, to cast up mounds, to build siege towers. 23 But to them it will seem like a false divination. They have sworn solemn oaths, but he brings their guilt to remembrance, that they may be taken.
24 “Therefore thus says the Lord God: Because you have made your guilt to be remembered, in that your transgressions are uncovered, so that in all your deeds your sins appear—because you have come to remembrance, you shall be taken in hand. 25 And you, O profane wicked one, prince of Israel, whose day has come, the time of your final punishment, 26 thus says the Lord God: Remove the turban and take off the crown. Things shall not remain as they are. Exalt that which is low, and bring low that which is exalted. 27 A ruin, ruin, ruin I will make it. This also shall not be, until he comes, the one to whom judgment belongs, and I will give it to him.
28 “And you, son of man, prophesy, and say, Thus says the Lord Godconcerning the Ammonites and concerning their reproach; say, A sword, a sword is drawn for the slaughter. It is polished to consume and to flash like lightning— 29 while they see for you false visions, while they divine lies for you—to place you on the necks of the profane wicked, whose day has come, the time of their final punishment. 30 Return it to its sheath. In the place where you were created, in the land of your origin, I will judge you. 31 And I will pour out my indignation upon you; I will blow upon you with the fire of my wrath, and I will deliver you into the hands of brutish men, skillful to destroy.32 You shall be fuel for the fire. Your blood shall be in the midst of the land. You shall be no more remembered, for I the Lord have spoken.”
The tenor of the words in 18ff seems to suggest that Ezekiel is to engage once again in a parabolic action, but it is not clear whether he is constructing a model, or tracing it on the ground in front of him. What it represents is the road from the north, southwards to Jerusalem on the one hand, and to Rabbath of the Ammonites on the other, like an inverted letter 'Y', with the two forks pointing downwards, the right-hand fork in the road to Jerusalem, the other to Rabbath. Nebuchadnezzar comes down from the north with his army, comes to this fork on the road (21), and uses divination to decide which direction he will take. Jerusalem, of course, is the choice, since the Lord had ordained judgment for the city; the disposal of the lot was in His hands. The actual divination itself as described here is an interesting phenomenon: use was made of arrows, marked with the names of the two places, and put in the quiver and shaken, then one was withdrawn. Also, images or 'teraphim' were used, whether in some spiritistic way or otherwise. Thirdly, the reference to 'liver' in 21 indicates the use of the entrails of animals and the markings on them – a common practice in the ancient east. We may think these to be extraordinary, even fantastic practices, but they are no more so than the palmistry and horoscopes of the present time; all alike are unhallowed and forbidden in the Scripture. What we need to see here is the Lord's overruling in the use of them. He saw to it that the lot would work out in a particular way, and in line with His sovereign purposes. This could never justify the use of such expedients by men, for they are an abomination to the Lord, but He can sovereignly make use of them without in any way having complicity in them.