Ezekiel16
English Standard Version
1Again the of the Lord to me:
2 of , make to her ,
3and , the God to : Your and your of the of the ; your was an and your a .
4And as for your , on the you were your was , were you with to you, rubbed with , wrapped in .
5 , to these to you out of you, but you were on the , for were , on the that you were .
6And when I you and you in your , I to you in your , ! I to you in your , !
7I you like a of the . And you and and at . Your were , and your had ; yet you were and .
8When I you again and you, , you at the for , and I the corner of my you and your ; I made my to you and into a with you, the God, and you became mine.
9Then I you with and your and you with .
10I you also with and you with . I you in and you with .
11And I you with and your and a your .
12And I a your and your and a on your .
13Thus you were with and , and your was of and and . You and and . You and to .
14And your went because of your , it was through the I had you, the God.
15But you in your and of your and your ; your beauty became his.
16You of your and for , and them . The like has , ever shall be.
17You also your my and my , I had you, and for yourself of , and with them .
18And you your to them, and my and my them.
19Also my I you with and and —you them for a ; and so it was, the God.
20And you your and your , you had to me, and these you to them to be . Were your small a
21that you my and them up as an offering by to them?
22And in your and your you did the of your , when you were and , in your .
23And your ( , to you! the God ),
24you yourself a and yourself a in .
25At the of you your and your an , to and your .
26You also with the , your , your , to provoke me to .
27 , therefore, I my you and your and you to the of your , the of the , who were of your .
28You also with the , you were ; , you with them, and still you were .
29You your also with the of , and with you were .
30 is your , the God, because you these , the of a ,
31 your at the of , and your in . Yet you were like a , because you .
32 , who of her !
33Men to , but you your to your , them to to you every with your .
34So you were other in your . No you to play the , and you , while was to you; therefore you .
35 , O , the of the Lord:
36 the God, your was and your in your your , and your , and because of the of your you to them,
37 , , I will your you , you you . I will them you every and will your to them, that they may your .
38And I will you as women who commit and are , and upon you the of and .
39And I will you into their , and they shall throw your and your . They shall you of your and your and you and .
40They shall bring a you, and they shall you and cut you to with their .
41And they shall your and upon you in the of . I will make you playing the , and you shall .
42So will I my on you, and my shall you. I will be and will be .
43 you have the of your , but have me with these , , , have your upon your , the God. Have you in to your ?
44 , who will use this you: Like , like .
45You are the of your , who her and her ; and you are the of your , their and their . Your was a and your an .
46And your is , who with her the of you; and your , who the of you, is with her .
47 only did you in their and according to their ; within a you were in your .
48As , the God, your and her have you and your have .
49 , was the of your : she and her had , of , and , but did the and .
50They were and an me. So I them, I it.
51 has your . You have , and have your by the you have .
52 your , you , you have on behalf of your . Because of your in you acted , they are more in the you. So be , you , and your , for you have your .
53I will their , both the of and her , and the of and her , and I will your own in their ,
54 you may your and be you have , becoming a to them.
55As for your , and her shall to their , and and her shall to their , and you and your shall to your .
56Was your a in your in the of your ,
57 your was ? you have become an object of for the of and those her, and for the of the , those all who you.
58You the penalty of your and your , the Lord.
59 the God: I will with you you have , you who have the in the ,
60yet will my with you in the of your , and I will for you an .
61Then you will your and be when you your , your your , and I them to you as , but on of the with you.
62 will my with you, and you shall am the Lord,
63 you may and be , and your of your , when I for you for that you have , the God.
Study Guide
Public-domain commentary and original-language notes for Ezekiel 16.
Chapter Summary
In this chapter: A parable showing the first low estate of the Jewish nation, its prosperity, idolatries, and punishment. (1-63).
vv1-58
In this chapter God's dealings with the Jewish nation, and their conduct towards him, are described, and their punishment through the surrounding nations, even those they most trusted in. This is done under the parable of an exposed infant rescued from death, educated, espoused, and richly provided for, but afterwards guilty of the most abandoned conduct, and punished for it; yet at last received into favour, and ashamed of her base conduct. We are not to judge of these expressions by modern ideas, but by those of the times and places in which they were used, where many of them would not sound as they do to us. The design was to raise hatred to idolatry, and such a parable was well suited for that purpose.
vv59-63
After a full warning of judgments, mercy is remembered, mercy is reserved. These closing verses are a precious promise, in part fulfilled at the return of the penitent and reformed Jews out of Babylon, but to have fuller accomplishment in gospel times. The Divine mercy should be powerful to melt our hearts into godly sorrow for sin. Nor will God ever leave the sinner to perish, who is humbled for his sins, and comes to trust in His mercy and grace through Jesus Christ; but will keep him by his power, through faith unto salvation.
Key Words
דָּבָר: a word; by implication, a matter (as spoken of) or thing; adverbially, a cause
אָמַר: to say (used with great latitude)
בֵּן: a son (as a builder of the family name), in the widest sense (of literal and figurative relationship, including grandson, subject, nation, quality or condition, etc., (like father or brother), etc.)
אָדָם: ruddy i.e. a human being (an individual or the species, mankind, etc.)
יָדַע: to know (properly, to ascertain by seeing); used in a great variety of senses, figuratively, literally, euphemistically and inferentially (including observation, care, recognition; and causatively, instruction, designation, punishment, etc.)
יְרוּשָׁלַ͏ִם: Jerushalaim or Jerushalem, the capital city of Palestine
תּוֹעֵבַה: properly, something disgusting (morally), i.e. (as noun) an abhorrence; especially idolatry or (concretely) an idol
כֹּה: properly, like this, i.e. by implication, (of manner) thus (or so); also (of place) here (or hither); or (of time) now
אֲדֹנָי: the Lord (used as a proper name of God only)
מְכוּרָה: origin (as if a mine)
Cross References
Ezekiel 16Repeats the parentage theme: 'thy father was an Amorite, and thy mother an Hittite.'
Supported by Matthew Poole, JFB
Direct parallel of remembering evil ways and feeling shame/loathing when God's grace is restored.
Supported by Matthew Henry
Jerusalem's spiritual parentage is linked to the Amorites, whose sins were filling up.
Supported by Matthew Poole, JFB
Hosea similarly uses the metaphor of birth, nakedness, and exposure to describe Israel's early history.
Supported by JFB
Israel took God's gifts of silver, gold, and agricultural abundance and offered them to idols.
Supported by Matthew Poole
Verbally echoes Israel's original helpless, naked, and unswaddled state at birth.
Supported by John Calvin, JFB
The Mosaic law prescribing death by stoning for women committing adultery.
Supported by Matthew Poole, John Calvin
Direct parallel concerning Israel's failure to remember the days of her youth.
Supported by Matthew Henry, Matthew Poole
Verbal and conceptual parallel: backsliding Israel has justified herself more than treacherous Judah.
Supported by Matthew Poole, JFB
God promises to remember His covenant despite Israel's failures and breaches.
Supported by Matthew Henry, Matthew Poole
The famous New Covenant promise, contrasting with the broken Old Covenant ('not by thy covenant').
Supported by Matthew Henry, JFB
Immediate context where God promises to establish an everlasting covenant despite Israel's unfaithfulness.
Supported by Matthew Henry, Matthew Poole
Parallel to 'never open thy mouth any more because of thy shame'—every mouth stopped before God.
Supported by Matthew Henry, JFB
Contrasts their biological 'diggings' in Canaan with their call to look to Abraham and Sarah.
Supported by JFB
Later in this same sermon, Jerusalem is explicitly called the daughter of a Hittite mother.
Supported by JFB
Joshua notes Abraham's ancestors served other gods, grounding the 'Amorite/Hittite' pagan pedigree.
Supported by Matthew Poole
The historical background of Israel's infancy, where Pharaoh ordered newborn boys cast out.
Supported by John Calvin, JFB
Ezekiel's prose account of Israel's early state and idolatry in Egypt before God delivered them.
Supported by John Calvin
Describes the glorious bridal garments provided for the king's daughter, echoing Jerusalem's royal dressing.
Supported by JFB
Explicit historical parallel of Israel sacrificing their sons and daughters to Canaanite demons.
Supported by Matthew Henry
Directly links to the immediate context of sacrificing God's own children to idols.
Supported by Matthew Poole, John Calvin
Parallels Israel's early history and covenant relationship in the 'days of thy youth'.
Supported by Matthew Poole, JFB
Contrast of Ephraim hiring lovers with standard harlots receiving hire.
Supported by Matthew Poole, John Calvin
Parallels the judgment of exposed nakedness before former lovers due to persistent whorings.
Supported by Matthew Henry, Matthew Poole
Identifies the former political lovers as the direct instruments of God's severe judgment.
Supported by Matthew Henry, Matthew Poole
Identifies the elder and younger sisters when God establishes the covenant.
Supported by Matthew Henry, JFB
Explicit sisterly representation where Samaria is named Aholah and Jerusalem Aholibah.
Supported by Matthew Poole, JFB
Elaborates on bearing shame and being confounded in comparison to sisters Sodom and Samaria.
Supported by Matthew Henry, Matthew Poole, JFB
The ultimate establishment of the promised 'everlasting covenant' in gospel times.
Supported by Matthew Henry, JFB
Parallel language of remembering ways, being ashamed, and loathing self after restoration.
Supported by Matthew Henry
Depicts Ephraim being instructed, repenting, smiting his thigh, and being thoroughly ashamed.
Supported by Matthew Henry
Reiterates that God's grace is not for their sakes, urging shame and confusion.
Supported by Matthew Henry
Identifies the elder and younger sisters (Samaria and Sodom) referenced in verse 61.
Supported by JFB
Ezra's prayer embodying the exact shame, confusion, and inability to lift up his face.
Supported by Matthew Poole
Job lays his hand upon his mouth in silenced humility before God's majesty.
Supported by Matthew Henry
Covenants are described in terms of a marriage relationship, of which God is witness.
Supported by JFB