1And the word of Jehovah came unto me, saying, 2Son of man, cause Jeru salem to know her abominations; 3And say, Thus saith the Lord Jehovah unto Jerusalem: Thy origin [extraction] and thy birth is of the land of the Canaanite; 4thy father was the Amorite, and thy mother a Hittite. And [as regards] thy birth, in the day that thou wast born, thy navel was not cut, neither wast thou washed with water for cleansing; and thou wast not rubbed with salt 5at all, nor wast thou wrapt in swaddling-bands at all. No eye had pity upon thee [looked upon thee compassionately], to do one of these things for thee, to bend over thee; and thou wast cast out upon the face of the field [upon the open field], 6in contempt of thy soul [life], in the day that thou wast born. And I passed by thee, and I saw thee stamping [or, trampled] in thy blood, and said unto thee, 7In thy blood live! and [yea] said unto thee, In thy blood live! Ten thousand [myriads] like the bud of the field I made thee [to be, to become]; and thou didst increase [didst grow up] and wax great, and camest to most excellent ornament; thy breasts became firm [rose up], and thy hair grew, yet thou wast naked and 8bare. And I passed by thee, and saw thee, and, behold, [it was] thy time, a time of movements of love, and I spread My wing over thee, and covered thy nakedness; and I swore unto thee, and entered into covenant with thee 9—sentence of the Lord Jehovah—and thou becamest Mine. And I washed thee with water, and rinsed thy blood from off thee, and anointed thee with oil. And 10I clothed thee with broidered work, and shod thee with tachash, and wrapped thee round with byssus, and covered thee with silk. And 11I decked thee with ornament, and put bracelets upon thy hands, and a chain about thy neck. 12And I put a ring in thy nose, and earrings in thine ears, 13and a splendid crown upon thy head. And thou didst adorn thyself with gold and silver, and thy clothing was byssus and silk and broidered work; fine flour, and honey, and oil didst thou eat; and thou wast [becamest] exceedingly beautiful, and didst prosper into [attain unto] a kingdom [kingly authority or 14dignity]. And thy name went forth among the heathen for thy beauty; for it was perfect through My adornment, which I put upon thee—sentence of 15the Lord Jehovah.—And [yet] thou didst trust in thy beauty, and didst play the harlot upon thy name, and didst pour out thy fornications upon every 16one that passed by; his it was. And thou didst take of thy garments, and didst make for thyself high places, spotted [patched] ones, and didst play the harlot 17upon them: they should not come, neither should it be. And thou didst take articles of thy splendour [thy splendid jewels] of My gold and My silver, which I had given thee, and didst make for thyself images of men, and didst 18play the harlot with them. And thou didst take thy broidered garments, and didst cover them; and My oil and My incense thou didst set before them. 19And My bread which I gave thee, fine flour, and oil, and honey I gave thee to eat, and thou didst set it before them as a sweet savour: and it was so—20sentence of the Lord Jehovah. And thou didst take thy sons and thy daughters, whom thou barest unto Me, and didst sacrifice them to them to devour; 21was it less than thy whoredoms? And thou didst slay My sons, and gavest them up, in causing them to pass through [the fire] for them [i. e. for the idols]. 22And with all thy abominations and thy whoredoms thou didst not remember the days of thy childhood [youth], when thou wast naked and bare, wast stamping [trampled] in thy blood. 23And it came to pass after all thy wickedness—woe, 24woe unto thee! sentence of the Lord Jehovah—That thou didst build for thee a vault, and didst make for thee a high place in every street. 25At every head of a way [crossway, parting-way] thou didst build thy high place, and didst put to shame [didst abhor] thy beauty, and didst spread out thy 26feet to every passer-by, and didst multiply thy whoredoms. And thou didst whore after the sons of Egypt, thy neighbours, great of flesh, and 27didst multiply thy whoredoms, to provoke Me to anger. And, behold, I stretched out My hand over thee, and diminished thy allowance, and gave thee to the soul of them that hated thee, the daughters of the Philistines, 28who were ashamed of thy lewd way. And thou didst whore after the sons of Asshur for want of being satisfied; and thou didst whore with 29them, and still wast not satisfied. And thou didst increase thy whoredom unto the land of Canaan, Chaldea, and even with this wast not satisfied. 30How exhausted [spent with longing] is thy heart—sentence of the Lord Jehovah—when thou doest all this, the doing of an imperious whorish woman. 31When thou didst build thy vault at the head of every way, and madest thy high place in every street, thou wast not like the harlot, to scorn the hire. 32The woman that committeth adultery under her husband receiveth strangers! 33To all harlots they give [are accustomed to give] a present [a gift], and [yet] thou gavest thy presents to all thy lovers, and didst make presents to them, to 34come to thee on every side for thy whoredoms. And there was in thee the contrary of women; in thy whoredoms they did not follow after thee for whoredom, and in thy giving of hire when no hire was given to thee; and 35[so] thou wast the contrary.—Therefore, O harlot, hear the word of Jehovah. 36Thus saith the Lord Jehovah: Because thy brass was poured out [emptied out], and thy nakedness uncovered in thy whoredoms with thy lovers, and with all the filthy idols of thy abominations, and according to the blood of thy sons, 37whom thou hast given unto them; Therefore, behold, I am gathering all thy lovers, to whom thou wast pleasant, and all whom thou hast loved, with all whom thou hast hated; and I gather them against thee from round about, 38and uncover thy nakedness unto them, and they see all thy nakedness. And I judge thee with the judgments of adulteresses and of those who shed blood; 39and I make thee into blood of fury and jealousy. And I give thee into their hand, and they throw down thy vault, and demolish thy high places; and they strip thee of thy clothes, and take the articles of thy splendour [thy splendid 40jewels], and leave thee naked and bare. And they bring up a company against thee, and cast at thee with stones, and hew thee down with their swords. 41And they burn thy houses with fire, and execute judgments upon thee before the eyes of many women; and I make thee cease from being a harlot, neither 42shalt thou give hire any more. And I make My fury rest in thee, and My jealousy departs from thee; and I take rest, and I will no more be angry. 43Because thou hast not remembered the days of thy childhood [youth], and didst rage against Me in all this, behold, I also have given thy way upon thy head—sentence of the Lord Jehovah—and hast thou not committed lewdness above all thy abominations?
44Behold, every one that deals in proverbs shall utter a proverb against thee, saying, As is the mother, so is her daughter. 45Thou art thy mother’s daughter, that spurneth [casteth off] her husband and her children; and thou art the sister of thy sisters, who spurned their husbands and their 46children; your mother is a Hittite, and your father an Amorite. And thy great sister is Samaria, she and her daughters, that dwell at thy left; and thy smaller sister than thou, that dwelleth on thy right, is Sodom and 47her daughters. And [yet] thou didst not walk in their ways, nor didst after their abominations; as only a little, thou wast more corrupt [didst act more corruptly] than they in all thy ways. 48As I live—sentence of the Lord Jehovah—if Sodom thy sister hath done, she and her daughters, as thou hast done and thy daughters! 49Behold, this was the iniquity of Sodom thy sister: pride, fulness of bread, and rest free from care [tranquil security], were to her and her daughters; and the hand of the poor and needy she did not take hold of 50[strengthen]. And they were haughty, and committed abomination before Me; 51and I removed them when I saw it. And Samaria hath not committed the half of thy sins; and thou didst multiply thy abominations more than they, 52and didst justify thy sisters by all thy abominations which thou didst. Thou also bear [take upon thee] thy disgrace [shame], which thou didst adjudge to thy sisters; by thy sins, wherein thou hast done more abominably than they, they will be more righteous than thou; and [yea] also be thou ashamed, and bear thy disgrace, because thou didst justify thy sisters.
53And I turn back their misery, the misery of Sodom and her daughters, and the misery of Samaria and her daughters, and the misery of thy miseries in the midst of them. 54That thou mayest bear thy disgrace, and be 55ashamed of all that thou hast done, in that thou comfortest them. And thy sisters, Sodom and her daughters, shall return to their first estate, and Samaria and her daughters shall return to their first estate, and thou and thy daughters 56shall return to your first estate. And Sodom thy sister was not for a report in thy mouth in the day of thy haughtinesses, 57Before thy wickedness was discovered, as at the time of the scorn of the daughters of Aram, and of all her [Jerusalem’s] surroundings, the daughters of the Philistines, who despised thee round about. Thy lewdness and thy abominations, 58thou hast borne 59[bearest] them—sentence of Jehovah. For thus saith the Lord Jehovah: And I did with thee as thou hast done, who didst despise the oath to break the 60covenant. And [yet] I remember My covenant with thee in the days of thy 61childhood [youth], and establish unto thee an everlasting covenant. And thou rememberest thy ways, and art ashamed, when thou receivest thy sisters, those greater than thyself along with those smaller than thyself; and I give 62them to thee for daughters, and not by thy covenant; And I establish My 63covenant with thee; and thou knowest that I am Jehovah. To the end thou mayest remember, and be ashamed, and there may be no more opening of thy mouth because of thy disgrace, when I cover for thee all that thou hast done: sentence of the Lord Jehovah.
Eze_16:4. Sept.: ...
ïí
̓
ê ἐäçóáò ô
.
ìêóôïíò óïí
...
ïí
̓
ê ἐëïíóèçò ôïí êñéóôïí ìïí
—Vulg.: non es lota in salutem—Sept., Syr., hex., and Arabic read:
ùãê
, ubera tua.
Eze_16:6. ...
ðåöíñìåíçí ἐí ôù áἱì
....
ἐê ôïí áἱìáôïò óïí ἡ æùç óïí
,
ê
.
ðëçèíãïí
(Eze_16:7.)—For
çéé
, there is a reading
çééê
, vita tua.
Eze_16:7. ...
ê
.
åἰóçëèåò åἰò ðïëåéò ðïëåùí
—Vulg.: Multiplicatam quasi germen … et ingressa es et pervenisti ad mundum muliebrem; … nuda et confusione plena.—For
åãéí
, there is a reading:
ùãéê
.
Eze_16:8. ...
ὡò êáéñïò êáôáëíïíôùí
. Vulg.: tempus tuum, tempus amantium.
Eze_16:12.
ê
.
ἐäùêá ἐíùôéïí ἐðé ôïí ìíêôçñá óïí
...
ê óôåöáíïí êáí÷çóåùò
—
Eze_16:13. For
åîìáåùê
, there is a reading:
åîìáåùéê
, et vestimenta tua; Sept., Syr.
Eze_16:15. ...
ὁ ïí
̓
ê ἐóôáé
—Vulg.: … ut ejus fieres.—Sept. reads:
úæðåúê
, in the sing.
Eze_16:16. ...
ê
.
ïí
̓
ìç åἰóåëèçò ïí
̓
ä
ʼ
ïí
̓
ìç ãåíçôáé
. Vulg.: … sicut non est factum neque futurum est.
Eze_16:19-21. ...
ê
.
ἐãåíåôï ìåôá ôáõôá
…
ê
.
ἐëáâåò
…̔
Ùò ìéêñá ἐîåðïñíåõóáò
,
ê
.
ἐóöáîáò ô
.
ôåêíá
…
ἐí ôù ἀðïôñïðéáæåóèáé óå áὐôá ἐí áὐôïéò
. (Many Codices and the Complut. have the plural:
îúæðåúéê
; see also Eze_16:25-26.)
Eze_16:27, ʼ
Åáí äå ἐêôåéíù ôçí
...
ê
.
ἐîáñù
...
ê
.
ôáñáäùóù óå åἰò øí÷áò
...
ôáò ἐêêëéíïíóáò óå ἐ÷ ô
.
ὁäïí óïí ἡò ἠóåâçóáò
. Vulg.: et auferam justificationem tuam—(Another reading:
åàðãò
.)
Eze_16:29.
ê
.
ἐðëçèõíáò ôçí äéáèçêçí óïõ ðñïò ãçí ×áí
.
ê
.
×áëä
.—Vulg.: … in terra Chan. cum Chaldæis—
Eze_16:30.
Ôé äéáèù ôçí èõãáôåñá óïõ
...
ἐí ôù ðïéçóáé óå
...
ê
.
ἐîåðïñíåõóáò ôñéóóùò ἐí ôáéò èõãáôñáóéí óïõ
—Vulg.: In quo mundabo cor tuum … cum facias omnia hæc …?
Eze_16:31. ...
ê
.
ἐãåíïõ ὡò ðïñíç óõíáãïõóá ìéóèùìáôá
. Vulg,: … nec facta es quasi meretrix fastidio augens pretium, sed (Eze_16:32) quasi mulier adultera—
Eze_16:32. ‘
Ç ãõíç
...
ὁìïéá óïé
,
ðáñá ô
.
ἀíäñïò áὐôçò ëáìâáíïõóá ìéóèùìáôá ðáóéí
(Eze_16:33)
ô
.
ἐêðïñíåõïõóéí áὐôçí ðñïóåäéäïõ ìéóèùìáôá
.
Ê
.
óõ äåäù÷áò
...
Eze_16:34. ...
ἐîåóôñáììåíïí ðáñá ô
.
ãõíáé÷áò ἐ ô
.
ðïñòåéá óïõ
,
ê
.
ìåôá óïõ ðåðïñíåõêáóéí ἐí ôù ðñïóäéäïíáé óå ìéóèùìáôá ê
.
óïé ìéóè ïὐê ἐäïèç
—Vulg.: et post te non erit fornicatio—
Eze_16:36. For
åáãîé
, the Sept., Chald., Arab., Vulg. read:
åáãîé
.
Eze_16:37. ...
ê
.
ἀðïêáëõøù ô
,
êáêéáò óïõ ðñïò áὐôïõò
—
Eze_16:40. ...
ἀîïõóéí ἐðé óå ὀ÷ëïõò
—
Eze_16:42. ...
ê
.
ïὐ ìç ìåñéìíçóù ïὐêåôé
Eze_16:43. ...
ê
.
ἐëõðåéò ìå
...
ê
.
ïὑôùò ἐðïéçóáò ô
.
ἀóåâåéáí óïõ ἐðé ðáóáéò ô
.
ἀíïìéáéò óïõ
. Vulg.: … provocasti e…et non feci juxta scelera tua in omnibus abominationibus tuis. (For
áøàù
, there is a reading:
áøàùê
, which also that of Syr. and Arab.—Sept., Syr., and Arab, read:
òùéúé
, without the negation.)
The humbling prophetic discourse passes from the designation of the vine to that other, where Jerusalem specially is spoken of as the “daughter” of Zion. At the basis of such a conception of the people, i.e. of Judah as a woman in their still standing capital city, the leader of fashion, there lies the mystery of Jehovah’s covenant as a marriage. To the course of sinning stretching over centuries, and with special reference to
îָòְַìåּ îַòַì
in Eze_15:8, there corresponds the detailed picture, which borrows its colours and therewith obtains its justification from the thoroughly sensual idolatry into which the people had fallen. It is spoken after the manner of the East, and must be translated into the language of the West,—in other words, traced back to its spirit and the ideas lying underneath. The story which is therein related is in so preponderating a degree a story of sin (Eze_16:2-34), and the punishment of sin (Eze_16:35-52), that the glimpse of grace, with which the long chapter concludes, only occupies the verses 53–63. (“The whole representation runs on like a progressive drama, which in an earthly picture see forth so vividly the conflict of the holy love of God with man’s unfaithfulness, that many a reader certainly, with feelings of shame, will exclaim: My soul has been the faithless spouse of God!”—Schmieder.)
Eze_16:2-14
. The Grace at the Beginning
In this way (comp. Deuteronomy 32) the abominations (Eze_7:3-4; Eze_7:9) of Jerusalem—representing the people in their own land—are to be the more affectingly brought home to her consciousness, are to be held up before her in so much the more shameful a light (“the abominations of Canaan,” Häv.). “He first loved us,” is the golden background for the dark and gloomy picture which follows, but which even in Eze_16:2 is kept in view, and already in Eze_16:3 hints at Jerusalem’s Canaanitish origin. Of such a nature are those abominations of hers which the prophet is to make known to Jerusalem, that such an inference seems justifiable, and one that may be drawn. (Kimchi, Grotius, have supposed an announcement by means of a letter!)—As in the figurative expression:
îְáåּøָä
(from
áָּøָä
, to dig), the reference is to the place where metals are found (comp. Isa_51:1), or to the source (Häv. compares Eze_21:32 [30], and understands: “place of generation,” corresponding to the father, just as the place of birth corresponds to the mother), so also
îåֹìְãåֹú
, which is likewise in the plural, means something belonging to the sphere of nature. The higher divine origin of the people is, in fact, lost sight of; they are conceived of as regards the land of their natural development, where their capital city is situate. The intermediate thought is the implied accusation, that they have not dealt with the inhabitants of the land in accordance with the promise (comp. Exo_23:32 sq.; Deu_7:1 sq.), but have become degenerate like them, and therefore themselves ripe for extermination. Just as in Joh_8:44, in contrast with Abraham, “the devil” is spoken of as the “father” of the Jews, so here the Amorite (Gen_15:16; Jos_10:5), who by himself, or also along with the Hittite, is elsewhere named instead of the Canaanite in general, either because these two were the most distinguished of the Canaanitish nations, or because with them more than the rest of the Canaanitish the earliest reminiscences of the fathers of the Jewish people were connected (Genesis 23; Gen_26:34-35; Gen_27:46; Gen_28:1; Gen_28:6; Gen_28:8). Where, as here, the reference was to the land, it was the Canaanite (in Greek: the Phœnician) who principally came into consideration with the Jews (Gen_38:2). What is implied in the expression Canaanite might be seen already in Gen_9:25, were not the Hamitic corruption of this people (comp. in what follows the different hints of this) a fact established from profane literature even. The close intercourse with the Semitic tribes, already carried on in earliest times, is reflected especially in the Semitic character of the language of Canaan; it was the overpowering spirit of the Semitic to which almost all the Hamitic dialects have succumbed: so much the more ignominious must the spiritual dependence of the degenerate Jews, with which Ezekiel charges them, appear. (Comp. Zep_1:11.)
Eze_16:4. The circumstances connected with the birth, of which the description is still continued in Eze_16:5, point to Egypt, where the nation first saw the light of day.—
äåּìֶּãֶú
, inf.: the being born. The dagesh after shurek is unusual.—
áָøַּú
and
ùָׁøֵּêְ
both times
ã
with dagesh: shorrech, chorrath.—The bandaging and cutting of the navel-cord, as is necessary after the birth for the independent life of the child. And just as in this way there is expressed what is necessary, so in the washing with water we have what is customary and fit.
îִùְׁòִé
only here; probably a Chaldaic form for
îִùְׁòִéú
. Other derivations from
ùָׁòַò
or
ùָׁòָä
: ad lenimentum, Jarchi: “for brightness,” Cocc.: ad jucundum aspectum meum.—What was done elsewhere to new-born infants (according to Galen), and is still done in the East down to the present day, in order to harden the tender skin, according to Häv. and Hitz., because of the symbolic meaning of salt, in order to express the hope and wish for a vigorous life,—Augusti derives from this the usual sprinkling of salt in baptism,—is perhaps at the same time intended to serve for a more thorough cleansing, or (according to others) for healing the wound of the navel. It was not fostering care that fell to the lot of Israel’s national life in the times that succeeded Joseph, when they grew from a family into a nation, but envy, persecution, contempt on the part of the Egyptians; so that they must have looked like an exposed Bedouin female infant (foundling) abandoned to its misery (a heathen custom prevailing in many quarters), given over to perish.
Eze_16:5. Those who had looked up to Joseph did not even look down with compassion on thee.—“The existence (soul) of Israel as a nation was an object of abhorrence to the Egyptians. The image of a child the more suitable, as Moses, the type of his people, was actually exposed,” etc. (Hengst.) [Others: inasmuch as thou wast to them an object of loathing; or: in the loathing which thou hadst of thine own life.] Such outward misery is not conceivable without a corresponding inward misery. Hengst. makes the wretched condition in Egypt to be a punishment of the evil tendencies dwelling in Israel from of old (Gen_15:13-14).
In contrast with such neglect (Eze_16:4) and such treatment (Eze_16:5) on the part of man, the divine compassion rises up into greater prominence in Eze_16:6. Jehovah is portrayed after the similitude of a king (as so often in the German legends a king’s son finds a deserted maiden), who passed thereby, perhaps on the chase.—In the blood still adhering from the time of birth (Juv. Sat. Ezekiel 7 : adhuc a matre rubentem). But by this expression is at the same time meant to be signified the danger to the life of the child, and not merely its impurity (quanquam fœda es sanguine, volo te vivere). [Targum and Rashi: of the blood of circumcision and of the passover lamb; the verse Blessing in the ritual of circumcision.] As in this way from the very commencement
áְּãָîַéּêְ
is connected in thought with the desperate movement or situation of the child, in like manner it is afterwards to be joined both times with
úְַéé
. It is from the first the word of promise (
åָàîַø ìָê
twice), but as being seriously meant and certain, and hence continued without interruption, rendered more vivid by means of the repetition.
îִúְáּåֹíֶíֶú
, Hithpalel of
áּåּí
, Ges.: given up to be trodden under foot. The root-meaning is “to tread down,” “to trample.” (“This child was able to survive such trampling.” Hengst.) Häv.: “despised,” in a derivative signification. The continued promise of life in the midst of danger continually threatening, makes us think besides of Exo_3:2.—In Eze_16:7 there follows the mightily efficacious blessing in the increase of the people, a visible confirmation and realization of the word of promise (Exo_1:7; Exo_1:12). According to Hitzig, we have by this means a transition from the figure to the thing signified. According to Hengst., the subject in hand is an ideal child, that comes to view in a multiplicity of separate existences;
øְáָáָä
is not one myriad, but a numerical measure, an ideal unity, embracing a multitude of actual myriads (Num_10:36; Deu_33:17).—
áַּòֲãִé òֲãָéִéí
, either: into the age when maidens think of dress and finery (when would that be?), or, from the fact of her being naked, of the highest charm of youthful beauty, which would quite fit into the context. [Häv.: “the most distinguished morning-time of life, the most beautiful season of youth.” And just as he appeals in support of this view to Psa_103:5 [4], so Hitzig at the same time appeals to Psa_32:9 for an explanation in the sense: “and thou wentest along in the ornament of cheeks.”]—The sprouting hair about the pudenda as a sign of becoming marriageable. Indecent (Häv.) nakedness is not the subject in hand, but merely nakedness in contrast with clothing and ornament.
Eze_16:8 brings to view a significant act of grace on Jehovah’s part, parallel to that in Eze_16:6. The parallel is not, that after “the founding of the city” there comes now “its passing into the hands of Israel, and that for the dwelling-place of Jehovah;” nor that in the one case we have “the wandering horde,” and in the other “the covenant at Sinai” (Hitz.); but it consists in this, that as Jehovah’s mercy was shown to the people by their preservation and increase in Egypt, so it was shown by their deliverance from Egypt, which reached its immediate close in the giving of the law at Sinai; in the former case more outwardly, in the latter for the most part in an inward way.—Thy time, connected by means of the “seeing” with what goes before, is defined by the following
òֵú ãֹּãִéí
(wooing-time), as meaning that the marriageable one has become ripe for love.—The spreading of the corner of the upper garment and the covering of the nakedness symbolize in general, that He took the miserable, helpless one under His protection, interested Himself in her; specially, however, with the thought of conferring the honour of betrothal, marriage—comp. Rth_3:9 (in which connection Cocc. makes mention of the covering cloud at the departure from Egypt and the passage through the Red Sea); a thought which is solemnly carried out in the swearing and entering into covenant, by means of which Israel, grown into a nation, now became the peculiar people of Jehovah. Comp. Eze_20:5-6; Exodus 19; Exo_20:2; Exo_20:5; Exo_20:24; Deu_5:2; Eph_5:32.
Eze_16:9 in part resumes Eze_16:4, in order to make the cleansing appear as thorough as possible; even what still cleaved to Israel from his birth was to be put away, the reason being that they were sanctified by God to be wholly and entirely His people, to occupy a priestly place among the nations. This peculiar destiny of Israel as a nation is symbolized by the washing. [Häv.: cleansing in the solemn covenant-sacrifice, Exodus 24. Hitz., as already older expositors: of the laws of cleansing, e.g.Lev_15:19.] At the reception into the royal harem, lengthened preparations, especially purifications, are customary in the East; comp. Est_2:12; Rth_3:3. To the same category belongs also the anointing. We are not debarred from thinking of spiritual benefits—the gifts of the Spirit in Israel.
Eze_16:10. After the cleansing and anointing comes the clothing, in view already of the kingly character of Israel generally, Exo_19:6; Psalms 55. The Egyptian colouring of the painting is at the same time, perhaps, not unintentional.—
ãִ÷ְîָä
, from
øָ÷ַí
(to puncture), is embroidered work, specially of variegated colours; here with gold and silver, figures, flowers, etc. The art of working in various colours is even at the present day very much developed among the Egyptians.—
úַּúùׁ
, elsewhere only in the Pentateuch, of the outermost covering of the tabernacle and of the sacred furniture; here manifestly an article of luxury. Some have thought of the seal, the dolphin, the fox, a species of hyena, etc. (Winer, Realw. ii. p. 596 sq.), of whose skin the shoes were manufactured. The old translations, on the contrary, leave out of view the material, and lay stress upon the colour of the leather; not exactly blue, but of a dark colour, red, violet. Bynæus, De Calc. Hebr.: scarlet. Hengst.: morocco. Niebuhr heard in Arabia, from a learned Jew, that tachash is the red-coloured skin of the ram. To tanning and colouring the root-meaning of the word may possibly have some reference.—
ùֵׁùׁ
, Egyptian shens or shenti (comp. Eze_9:2), means, like
âýóóïò
, cotton, of which splendid garments were worn, but also linen, which is fine like cotton. Here the finest linen headband (turban) must be meant (
úָáַùׁ
), Exo_28:39.—
åָàְַëַíֵּêְ
(comp. Eze_16:8) in no way necessitates the meaning of covering with a veil (Hitz.), but Eze_16:13 uses the word
îֶùִׁé
of the clothing, which is, according to the tradition of the Jewish commentaries, silk (
ôñß÷áðôïí
= threads fine like hair), but according to Hitzig, coloured cloth. Comp. Braunius, De Vest. etc. At all events, it is meant to be the highest degree of splendour, where the clothing even is like ornament.
Eze_16:11-12. Plainly the bride’s ornaments, by the detail of which the rich and splendid era of Solomon is still more vividly set before us. Comp. besides, Gen_24:22; Gen_24:30; Gen_24:47. But if even the chain about the neck is something peculiar (Gen_41:42), so above all is the crown (Lam_1:1; Isa_62:3; Jer_13:18).
Eze_16:13. In consequence of the divine adorning, Israel could adorn herself (
ùֵׁùִׁé åָîֶùִׁé
, one of Ezekiel’s paronomasias), and nothing was too costly; and to such riches corresponded the maintenance, the rest of the living, as the husband has to provide it for his wife, above all in the East. The choice delicacies appear to form the contrast to the usual food of the people in Egypt. By the word
ìִîְìåּëָä
there is now expressed what was hinted at already, along with the priestly elements in what goes before. By means of their kingdom the kingly character of the people in general was suitably represented before the heathen nations also, but so much the more gloriously as the Messianic idea was symbolized thereby. Besides, there is also a preparation for Ezekiel 17. Comp. in addition, Son_7:7 [6]; Lam_2:15.—The extraordinary beauty of Israel is their law (Deu_4:6 sq.) and their Messiah (Psa_45:3 [2]).
Eze_16:14. Already exemplified in Exo_15:14 sq.; still farther in 1Ch_14:17; 1 Kings 10. Let it be noted that Israel is thus spoken of as perfect through Jehovah, of grace, not by nature or by reason of merit. Faithfulness, therefore, would have kept them in this glory. (Hos_2:10 [8]; Mic_2:9.)
ADDITIONAL NOTE
[“The second stage of this allegorical history, exhibited in Eze_16:8-14, represents the singular honour and glory conferred on the ideal virgin in her exaltation to the rank of a spouse to the King of Zion, and her decoration with apparel suited to her elevated station. … The description presents a vivid and impressive image of the singular goodness of God to Israel, from the time that He visited them in Egypt, and raised them from the low and depressed condition which they held there, to the nearest fellowship with Himself, and the highest place among the kingdoms of the earth. The relation formed between Jehovah and Israel at that interesting period had already been more than once represented under the image of the marriage-union.” See Isa_50:1; Isa_54:1; Hosea 1-3; Jer_2:2. “Indeed, no earthly relation could so fitly have been employed as that of marriage to exhibit the nature of that hallowed union, in virtue of which the Lord not only conferred upon them the rich dowry of temporal good, but also graciously condescended to maintain with them a most intimate and endearing interchange of love. … It is the internal relationship established between them and God, and the spiritual blessings immediately growing out of it, which are here primarily and chiefly referred to. Even the outward temporal blessing secured in the covenant, and in part also realized, should never have been viewed as an ultimate and independent good, but rather as the expression and emblem of something higher and better. They were not properly blessings at all, except in so far as they were held in connection with the favour of Heaven, and bespoke the fellowship of love that subsisted between Jehovah and His people. … But considering the state in which they were found in Egypt, they much needed to undergo a process of purification, to fit them for bearing aright so high and ennobling a character. That many rites of cleansing should have been prescribed to them, and a long course of preparatory discipline appointed, only betokened the Lord’s earnest desire to have them qualified for the exalted state and destiny He wished them to fill. And throughout, nothing was wanting of tender compassion and faithful dealing on His part. From the first He crowned them with marks of His goodness. A fulness of power and glory rested on them far surpassing what their numbers alone might have warranted them to expect. And when the kingdom at last rose to meridian splendour, and received the confirmation and enlargement given to it, especially in the days of David and Solomon, the surrounding heathen were compelled to own that there is a great reality in the favour and blessing of Heaven. They saw in Israel, as a people, living monuments of the mighty efficacy of divine grace, how it can exalt the feeble, and lay the powers of the world, as well as the bounties of nature, under contribution to the furtherance of its beneficent designs.”—Fairbairn’s Ezekiel, pp. 166–168.—W. F.]
Eze_16:15-34
. The Horrible, Unfaithfulness
Eze_16:15 is in the form of an introduction, which announces two parts of what follows: (1) the nature, (2) the extent (Eze_16:23 sq.) of the people’s sinning. The inmost nature of it is represented as being a trusting (
áָּèַç
) in the gift, conceived of apart from the Giver, hence as self-righteousness, pride, security. The way in which such a self-pleasing disposition expressed itself is portrayed, in accordance with the image of a wife, as fornication, alike in a political and in a religious point of view, from the time of Solomon.
òַìÎùְׁîֵêְ
(in connection with Eze_16:14), on the ground of the report, the fame of thy beauty; on that ground, relying thereupon as upon a charter, that thou certainly hadst the name above others, as if nothing could rob thee of thy privilege (Judges 4; Rev_18:7). [Others: “because of” (so Eng. Vers.); or: “notwithstanding,” forgetting the name which thou hadst received from thy husband; or: against, i.e. against thy husband, so that adultery would be specified, which is dragged in from Eze_16:32.] Deu_32:15; Hos_13:6.—The flowing forth of unrestrained desire, the extent to which the degeneracy reached, is expressed in the strongest way in the words: and didst pour out, etc. (Eze_14:19).—
ìåֹ éֶäִé
. Hengst.: “his be it,” as if the words of the adulteress, that is to say, to him will I yield myself. Hitz.:
éְôִé
, though at some distance, is the only possible subject; properly
åַéְäִé
, but the copula has fallen away because of
ìåֹ
going before. Klief.: his it became, indefinitely: what thou hadst to bestow. A contrast to
åַúִּäְéִé ìִé
: “and thou becomest mine,” in Eze_16:8. (Comp. Psa_45:12 [11].)
Eze_16:16. A description in detail of the idolatry and the idolatrous worship as an abuse of the gifts and blessings of Jehovah, and a more and more heinous robbery of Him.—The worship of the high places was still a worship of Jehovah, but was already a self-willed degeneracy from the command that there should be one sanctuary (Deuteronomy 12), a divergence according to fancy and foreign examples. The
áָּîåֹú
are in themselves high places, natural heights set apart for worship, meant as they were to help the lacking elevation of heart, affecting as they did the high flight of the imagination; here, in connection with the garments: tents, made of variegated stuffs for garments, or provided with curtains of the same, or—shall we say?—laid out with variegated carpets, seeing that such things were woven by women for the Punic Venus (2Ki_23:7). Hengst.: “small idol-temples for domestic use.” Ewald: small altars (Eze_16:24; Eze_16:31). The worship of Astarte (?). Because of the epithet:
èְìֻàåֹú
, Hitzig makes mention of “smaller pieces of cloth also,” but rejects the interpretation: “patched” high places; referring, however, to Gen_30:35 sq. (“the sensuous piety became wanton over the party-coloured rags!”)—
òְַìֵéäֶí
, masc. referring to
áֶּðֶã
, the
òַì
pointing to the “high places,” i.e. to the high places thus clothed. [Hengst.: to be referred to the paramours, in the sense of: “with them.” Others: on the carpets (?) in the tent-temples.]—
áָàåֹú
, a paronomasia with
áָּîåֹú
,
ìֹà áָàåֹú
, i.e. according to the law of Israel. They ought not to find entrance. [Cocc.: which do not come from God to you, like the ark and the temple, but are inventions of your own heart!]
åְìֹà éִäְéֶä
, in reference to the clause: “and didst play the harlot upon them.” [Others: the like has not come to pass, nor will it ever be. Hengst.: the like shall not come nor happen, as denoting unprecedented shamelessness.]
Eze_16:17. A contrast between what was taken and the purpose for which it was taken. At the same, time there now comes into view (
åַúִּ÷ְçִé
in Eze_16:18 for the third time) the robbery of Jehovah. Images of men—(idolatry in general) because of the figure of a woman the idols are represented as men. [Häv.: images of the membrum virile (phallus). Ewald: penates (teraphim), covered with ornament, set up in the house, honoured with lectisternia.]
Eze_16:18. The “covering,” according to Hitzig, is meant of the clothing of the idols with splendid drapery; Movers: of the wrapping up of the phalli, when they are placed in the shrine. The “setting before” them took place in sacrifice (Lev_2:1-2).—My, not only as being from God, but still more as being destined for Him (Exo_30:23-25). Eze_6:13; Eze_8:11.
Eze_16:19. As for the erection of sanctuaries (Eze_16:16) and the making of idols (Eze_16:17), so for the honour paid to the same, Israel deprived herself not only of her clothes, but even of the divine food (Eze_16:13). The rich heathen worship of Hither Asia!—
åַéֶּäִé
, not interrogatively, but the simple shocking fact.
Eze_16:20. The last step of apostasy, even their own children!—
åַúִּ÷ְçִé
once more, as in Eze_16:18; Eze_16:17; Eze_16:16.—The worship of Moloch, as it existed from the time of Ahaz.
æָáַú
is: to slay in sacrifice; and the same thing is expressed by
ìֶàֱëåֹì
with which
ùָׁçַè
in Eze_16:21 is to be connected, in order to explain to us
áְּäַòְַáִéø
as a lustration in the shape of burning; 2Ki_23:10; Jer_32:35; Jer_7:31. Hengst.: “The passing through was the mode of slaying, and the devouring was the consequence of it. The idol was supposed to be present in the fire.”—To the question:
äַîְòַè îִ×
, a negative answer is expected, as in Eze_8:17 : Was it (the sacrificing of the children) less than, etc.? On the contrary, it far exceeded them. [Häv.: Was there still too little of your whoredom? namely, to stop with Eze_16:15-19. Hengst.: Hadst thou too little of thy whoredoms?] Instead of: “thy,” we have in Eze_16:21 : My; what was in the former relation inhuman, was in the latter not only a robber’s, but also a murderer’s outrage against God.
Eze_16:22. Where there is now a transition to the extent of the idolatrous actings, we have a very suitable retrospective glance in recapitulation (
áָּì
), and, corresponding to the worst degree of outward idolatry, the forgetfulness of God in the inmost heart. The recollection of the first condition (Eze_16:6-7) would necessarily have become the remembrance of Jehovah. Self-pleasing (Eze_16:15) did not allow it to come to this, but such non-remembrance was the parent of such gratitude.
Eze_16:23. The extent to which, with such aggravation, the unfaithfulness reached. The picture, hitherto having reference to religious matters, now assumes a political hue. It appears that the representation given in Eze_16:15-22 is now used as a clothing for the thought in a figurative way. After all, etc. Hengst. understands the expression of time: with the oppression by the world-powers the apostasy became properly national. In that case the wickedness would require to be taken as calamity, and the misery that has come to Israel in consequence of such sins against Jehovah would have to be read between the lines, or the: woe, etc. would have to be connected with
åַéְäִé
. But the repeated exclamation seems rather to be a preparation for something future, the judgment still to come, and hence to be conceived of as a parenthesis, and
åַéְäִé
to be introductory to Eze_16:24; and therefore it seems necessary to interpret
àַçְַøֵé
, not indeed in the way of climax (Häv.: even beyond, etc.), for Eze_16:20 sq. closed with the highest degree of guilt, but rather of the moral consequence. Such apostasy from Jehovah could not fail to be followed by the inner (political) decline of the theocracy, and the falling away to all possible world-powers.
Eze_16:24.
ðָּá
, in a collective sense, related to
øָîָä
, perhaps as altar to
øָîָä
temple-height. Both are constructed, and thus
áָּîåֹú
is distinguished from the natural
áָּîåֹú
The actual idolatry, or the national decline set forth under this figure, showed itself in the midst of the bustle of t
