Jerusalem's Infidelity: Shame, Judgment, and Vindication
Ezekiel 16:1-63
Eze.16.1 - Details
Translation
Original Text
Morphology
- ויהי: VERB,qal,wayyiqtol,3,m,sg
- דבר: NOUN,m,sg,abs
- יהוה: NOUN,prop,m,sg,abs
- אלי: PREP+PRON,1,sg
- לאמר: INF,qal,infc
Parallels
- Jeremiah 1:4 (verbal): Uses the same prophetic formula, 'the word of the LORD came to me, saying,' introducing a direct divine address to the prophet.
- Jeremiah 2:1 (verbal): Nearly identical opening phrase ('Moreover the word of the LORD came to me, saying'), another instance of God initiating an oracle to be delivered about Israel.
- 1 Kings 17:2 (verbal): A narrative prophetic formula ('And the word of the LORD came unto Elijah') showing the common biblical motif of God communicating instructions or revelation to a prophet.
- Amos 3:7 (thematic): Expresses the principle that God reveals his purposes to his prophets, thematically underpinning verses that begin with 'the word of the LORD came to me.'
- Isaiah 1:10 (thematic): Another prophetic opening addressed to the leaders/people of Jerusalem (Sodom/Gomorrah imagery) — thematically parallel as an oracle of divine condemnation concerning the city.
Alternative generated candidates
- And the word of the LORD came to me, saying:
- And the word of the LORD came to me, saying:
Eze.16.2 - Details
Translation
Original Text
Morphology
- בן: NOUN,m,sg,abs
- אדם: NOUN,m,sg,abs
- הודע: VERB,hiph,perf,3,m,sg
- את: PRT,acc
- ירושלם: NOUN,f,sg,abs
- את: PRT,acc
- תועבתיה: NOUN,f,sg,abs+PRON,3,f,sg
Parallels
- Ezekiel 16:3 (structural): Direct continuation of the command in 16:2—God instructs the prophet to pronounce Jerusalem's origin, sins, and abominations; closely tied in wording and flow.
- Ezekiel 8:6 (thematic): Another scene where God tells 'son of man' to inspect and witness the people's abominations in Jerusalem (temple idolatry); similar role for the prophet exposing sin.
- Isaiah 1:21 (thematic): Isaiah denounces Jerusalem as a fallen, unfaithful city ('faithful city' become a harlot), using imagery and moral indictment parallel to Ezekiel's charge about Jerusalem's abominations.
- Jeremiah 2:2 (verbal): Jeremiah is commanded to 'go and cry in the ears of Jerusalem' about Israel's unfaithfulness—a parallel prophetic summons to confront Jerusalem with its sins.
- Hosea 2:2 (thematic): Hosea accuses Israel of marital unfaithfulness and calls for judgment; uses prostitution/abandonment imagery akin to Ezekiel's portrayal of Jerusalem's abominations.
Alternative generated candidates
- Son of man, make known to Jerusalem her abominations.
- Son of man, make known to Jerusalem her abominations,
Eze.16.3 - Details
Translation
Original Text
Morphology
- ואמרת: CONJ+VERB,qal,impf,2,m,sg
- כה: ADV
- אמר: VERB,qal,perf,3,m,sg
- אדני: NOUN,m,sg,abs,1,sg
- יהוה: NOUN,prop,m,sg,abs
- לירושלם: PREP+NOUN,f,sg,abs
- מכרתיך: VERB,qal,perf,1,m,sg
- ומלדתיך: VERB,qal,perf,1,m,sg
- מארץ: PREP+NOUN,f,sg,abs
- הכנעני: NOUN,m,sg,abs,def
- אביך: NOUN,m,sg,suff+2ms
- האמרי: NOUN,m,sg,def
- ואמך: CONJ+NOUN,f,sg,abs,2,ms
- חתית: ADJ,f,pl,abs
Parallels
- Ezekiel 16:1-6 (structural): Immediate context of the same pericope: God commands Ezekiel to address Jerusalem and recounts her origin, abandonment, and being found—developing the birthing/parentage imagery begun in v.3.
- Ezekiel 16:45 (verbal): A later verse in the chapter that repeats the same claim about Jerusalem's birth in the land of Canaan and naming her father the Amorite and mother the Hittite — a direct verbal echo within the satire.
- Deuteronomy 7:1 (thematic): Lists the Hittites, Amorites and other Canaanite peoples as inhabitants of the land Israel is to dispossess; provides the same catalogue of Canaanite nations invoked in Ezek. 16:3.
- Joshua 24:2 (allusion): Joshua recounts the people's origins beyond the River and their service of foreign gods; parallels Ezekiel's appeal to origins/background to expose Israel/Jerusalem's foreign-rooted identity and culpability.
- Jeremiah 2:2-3 (thematic): Uses early life/youth and initial devotion imagery to contrast Israel's former state with later unfaithfulness—parallels Ezekiel's use of birth and origin to frame Jerusalem's subsequent moral failure.
Alternative generated candidates
- Say: Thus says the Lord GOD to Jerusalem: Your origin and birth and mother and father—
- and say, Thus says the Lord GOD to Jerusalem: Your origin and your birth were of the land of the Canaanite; your father was an Amorite and your mother a Hittite.
Eze.16.4 - Details
Translation
Original Text
Morphology
- ומולדותיך: NOUN,2f,f,pl,suff
- ביום: PREP
- הולדת: VERB,qal,perf,2,m,sg
- אתך: PREP+PRON,2,m,sg
- לא: PART_NEG
- כרת: VERB,qal,perf,3,m,sg
- שרך: NOUN,2f,m,sg,suff
- ובמים: CONJ+PREP+NOUN,m,pl,abs
- לא: PART_NEG
- רחצת: VERB,qal,perf,2,f,sg
- למשעי: PREP+NOUN,f,sg,abs
- והמלח: CONJ+NOUN,m,sg,abs
- לא: PART_NEG
- המלחת: VERB,qal,perf,2,f,sg
- והחתל: CONJ+NOUN,m,sg,abs
- לא: PART_NEG
- חתלת: VERB,qal,perf,2,f,sg
Parallels
- Ezekiel 16:5-6 (structural): Immediate context: verse 4 describes Jerusalem’s neglected birth; verses 5–6 continue the birthing imagery showing God’s rescue—washing, anointing, and fostering—so the pair form a single structural unit of abandonment followed by divine intervention.
- Deuteronomy 32:18 (thematic): Uses birth/parental imagery ('the Rock that bore you') to speak of Israel’s origins and relationship with God; thematically parallels Ezekiel’s motif of birth to indict Israel’s failure to honor the one who gave them life.
- Jeremiah 1:5 (thematic): God’s knowledge/forming of the prophet in the womb contrasts with Ezekiel’s picture of an exposed, uncared‑for infant—underscoring divine involvement in origins versus human abandonment.
- Psalm 22:9–10 (thematic): The psalmist’s language of being taken from the womb and nursed highlights birth and early care imagery similar to Ezekiel’s focus on birth rites (or their absence) to portray dependence on God.
- Exodus 2:2–3 (thematic): The motif of a newborn exposed/abandoned (Moses set on the Nile) parallels Ezekiel’s image of an uncared‑for infant; both use infant exposure to illustrate vulnerability and eventual deliverance.
Alternative generated candidates
- when you were born your cord was not cut, nor were you washed with water to cleanse you; you were not salted with salt, nor swaddled at all.
- When you were born your navel was not cut, you were not washed with water to cleanse you; you were not rubbed with salt, nor swaddled at all.
Eze.16.5 - Details
Translation
Original Text
Morphology
- לא: PART_NEG
- חסה: NOUN,f,sg,abs
- עליך: PREP+2ms
- עין: NOUN,f,sg,cons
- לעשות: VERB,qal,inf
- לך: PRON,2,m,sg
- אחת: NUM,f,sg
- מאלה: PREP+DEM
- לחמלה: PREP+NOUN,f,sg,abs
- עליך: PREP+2ms
- ותשלכי: VERB,qal,impf,2,f,sg
- אל: NEG
- פני: NOUN,m,sg,cons
- השדה: NOUN,m,sg,def
- בגעל: PREP+NOUN,m,sg,abs
- נפשך: NOUN,f,sg,abs,2,m
- ביום: PREP
- הלדת: NOUN,f,sg,construct
- אתך: PREP+PRON,2,m,sg
Parallels
- Exod.2:3-7 (thematic): Newborn exposed/abandoned and left where others might not pity it; later discovered and preserved—parallels Ezekiel’s image of an infant cast out into the field and rescued.
- Gen.21:14-16 (thematic): Hagar and Ishmael driven into the wilderness and seemingly abandoned to die—echoes the motif of mother and child cast out with none to pity them.
- Ps.27:10 (thematic): ‘When my father and mother forsake me, the LORD will take me up’—a thematic contrast: human abandonment in Ezekiel 16:5 set against the promise of divine care for the forsaken.
- Deut.10:18 (thematic): God ‘executes justice for the fatherless and the widow’—provides theological background for God’s later intervention on behalf of the abandoned infant in Ezekiel’s narrative.
- Ezek.16:4-6 (structural): Immediate context: verses 4–6 narrate the discovery and rescue of the exposed infant; verse 5’s report of no one pitying her is directly developed and overturned by God’s merciful action in the following verses.
Alternative generated candidates
- No eye pitied you so as to do any of these for you to have compassion on you; but you were thrown out into the open field, for you became abhorrent on the day you were born.
- No eye pitied you to do any of these things for you—to have compassion on you—but you were cast out on the open field; for you became loathsome in your blood on the day you were born.
Eze.16.6 - Details
Translation
Original Text
Morphology
- ואעבר: VERB,qal,impf,1,m,sg
- עליך: PREP+2ms
- ואראך: VERB,qal,impf,1,m,sg+PRON,2,f,sg
- מתבוססת: VERB,hitpael,ptc,prs,3,f,sg
- בדמיך: PREP+NOUN,m,sg,abs+PRON,2,f,sg
- ואמר: VERB,qal,wayyiqtol,3,m,sg
- לך: PRON,2,m,sg
- בדמיך: PREP+NOUN,m,sg,abs+PRON,2,f,sg
- חיי: NOUN,m,pl,cons
- ואמר: VERB,qal,wayyiqtol,3,m,sg
- לך: PRON,2,m,sg
- בדמיך: PREP+NOUN,m,sg,abs+PRON,2,f,sg
- חיי: NOUN,m,pl,cons
Parallels
- Exodus 2:5-6 (structural): Both scenes depict an exposed/abandoned infant discovered and rescued (the baby found in the water and brought back to life/protection) — a close structural parallel to Ezekiel’s foundling imagery.
- Ezekiel 37:5 (verbal): Same life-giving formula: God’s command results in life. Ezekiel 37’s ‘I will cause breath to enter you, and you shall live’ echoes the terse proclamation in 16:6, ‘I said to you, Live.’
- Jeremiah 1:5 (allusion): Both verses emphasize God’s intimate, pre‑natal knowledge and care for a person/people and God’s sovereign role in bringing them into life and mission — God’s initiative in human life.
- Isaiah 49:15-16 (thematic): Shares the theme of God’s tender rescue and preserving love (motherly care and divine remembrance) that sustains and restores Israel — complementary to the compassionate deliverance in 16:6.
Alternative generated candidates
- And I passed by you and saw you wallowing in your blood, and I said to you in your blood, Live; yes, I said to you in your blood, Live.
- And I passed by you and saw you struggling in your blood; and I said to you in your blood, Live; yes, I said to you in your blood, Live.
Eze.16.7 - Details
Translation
Original Text
Morphology
- רבבה: NOUN,f,sg,abs
- כצמח: PREP+NOUN,m,sg,abs
- השדה: NOUN,m,sg,def
- נתתיך: VERB,qal,perf,1,?,sg+PRON,2,m,sg
- ותרבי: VERB,qal,impf,2,f,sg
- ותגדלי: VERB,qal,impf,2,f,sg
- ותבאי: VERB,qal,impf,2,f,sg
- בעדי: PREP+1,sg
- עדיים: NOUN,f,du,abs
- שדים: NOUN,m,pl,abs
- נכנו: VERB,qal,imperfect,1,c,pl
- ושערך: CONJ+NOUN,m,sg,abs+PRON,2,f,sg
- צמח: NOUN,m,sg,abs
- ואת: CONJ
- ערם: ADJ,m,sg
- ועריה: CONJ+NOUN,f,pl,abs+PRON,3,f,sg
Parallels
- Hosea 11:1-4 (thematic): God’s care for Israel from infancy to maturity — carried, taught, fed — parallels Ezekiel’s image of God causing the girl to grow like a plant.
- Hosea 14:6-7 (thematic): Uses floral/vegetative imagery of Israel’s budding and blossoming under God’s care, echoing ‘like a plant of the field’ and growth language.
- Psalm 80:8-11 (thematic): The vine/plant metaphor for Israel brought out of Egypt, planted and flourishing in the land parallels the image of being set like a field-plant and growing.
- Jeremiah 2:2 (allusion): Recalls the devotion and youthful love of Israel (‘the devotion of your youth’/bride imagery), resonating with Ezekiel’s account of the girl’s growth into womanhood.
- Isaiah 62:4-5 (thematic): Zion’s restoration described with nuptial and youthful imagery (‘as a young man marries a virgin’), paralleling Ezekiel’s maturation and bride-like language.
Alternative generated candidates
- I made you flourish like the plant of the field; you grew and became tall and arrived at full stature, and your breasts were formed, and your hair had grown—and yet you were naked and bare.
- I made you flourish like a plant of the field. You grew and became tall and arrived at full stature, and your breasts were formed, and your hair had grown; yet you were naked and bare.
Eze.16.8 - Details
Translation
Original Text
Morphology
- ואעבר: VERB,qal,perf,1,m,sg
- עליך: PREP+2ms
- ואראך: VERB,qal,perf,1,m,sg
- והנה: ADV
- עתך: NOUN,f,sg,abs+2,f,sg
- עת: NOUN,f,sg,cons
- דדים: NOUN,f,pl,abs
- ואפרש: VERB,qal,imprf,1,m,sg
- כנפי: NOUN,f,pl,cstr
- עליך: PREP+2ms
- ואכסה: VERB,qal,imprf,1,m,sg
- ערותך: NOUN,f,sg,abs+2,f,sg
- ואשבע: VERB,qal,impf,1,?,sg
- לך: PRON,2,m,sg
- ואבוא: VERB,qal,imperf,1,sg
- בברית: PREP+NOUN,f,sg,abs
- אתך: PREP+PRON,2,m,sg
- נאם: NOUN,m,sg,abs
- אדני: NOUN,m,sg,abs,1,sg
- יהוה: NOUN,prop,m,sg,abs
- ותהיי: VERB,qal,imprf,2,f,sg
- לי: PREP+PRON,1,sg
Parallels
- Hosea 2:19-20 (thematic): God’s language of betrothal/espousal — ‘I will betroth you to me…’ — parallels Ezekiel’s image of God covering nakedness, entering a covenant, and claiming Israel as his wife.
- Isaiah 54:5 (thematic): Uses marriage/creator-husband imagery (‘For your Maker is your husband’) to describe the covenant relationship between God and Israel, echoing Ezekiel’s espousal motif.
- Jeremiah 3:14 (thematic): God summons Israel back as a wayward spouse (‘I am your husband’ / ‘return, O faithless children’) — similar covenantal/nuptial language and the idea of God taking Israel as his.
- Ezekiel 16:60-62 (verbal): Within the same chapter God explicitly promises to remember and establish his covenant and restore Israel (‘I will establish my covenant with you… you shall know that I am the LORD’), directly echoing the covenantal claim of v.8.
Alternative generated candidates
- Then I passed by you and looked upon you, and behold, the time of love; so I spread my cloak over you and covered your nakedness. I swore to you and entered into a covenant with you, declares the Lord GOD, and you became mine.
- Then I passed by you and saw you, and behold, the time of love had come. I spread my cloak over you and covered your nakedness; I swore to you and entered into a covenant with you, declares the Lord GOD, and you became mine.
Eze.16.9 - Details
Translation
Original Text
Morphology
- וארחצך: VERB,qal,perf,1,_,sg
- במים: PREP
- ואשטף: VERB,qal,perf,1,_,sg
- דמיך: NOUN,m,sg,abs
- מעליך: PREP,2,m
- ואסכך: VERB,qal,perf,1,_,sg
- בשמן: PREP+NOUN,m,sg,abs
Parallels
- Leviticus 8:6 (verbal): Moses washed Aaron with water as part of his consecration—language and ritual action (washing) closely parallel Ezekiel’s image of God washing and preparing the bride/Israel.
- Leviticus 8:12 (verbal): The anointing of Aaron with holy oil echoes Ezekiel’s phrase “I anointed you with oil,” tying Ezekiel’s metaphor to priestly consecration and sanctification.
- Ezekiel 36:25 (thematic): God promises to sprinkle clean water and cleanse the nation—a later Ezekiel passage that develops the same theme of divine washing and renewal.
- Psalm 51:2 (thematic): “Wash me thoroughly from my iniquity” uses wash/cleanse language in a penitential context, thematically paralleling divine cleansing imagery.
- Titus 3:5 (thematic): New Testament description of salvation as a ‘washing of regeneration’ echoes the motif of divine washing and renewal found in Ezekiel’s language.
Alternative generated candidates
- I bathed you with water; I washed off your blood from you, and I anointed you with oil.
- I bathed you with water and washed the blood from you, and anointed you with oil.
Eze.16.10 - Details
Translation
Original Text
Morphology
- ואלבישך: VERB,hiph,impf,1,m,sg
- רקמה: NOUN,f,sg,abs
- ואנעלך: VERB,hiph,impf,1,m,sg
- תחש: NOUN,prop,m,sg,abs
- ואחבשך: VERB,hiph,impf,1,m,sg
- בשש: PREP+NUM,card,sg
- ואכסך: VERB,hiph,impf,1,m,sg
- משי: NOUN,m,sg,abs
Parallels
- Ezekiel 23:11 (verbal): Near-verbatim parallel within Ezekiel: the same vocabulary of clothing (embroidered work, badger-skin, fine linen/silk) used to describe how God adorned the city/wives.
- Isaiah 61:10 (thematic): Uses the motif of God clothing/rejoicing over his people—'clothed with garments of salvation'/'robe of righteousness'—echoing divine bestowal of fine garments.
- Psalm 45:13-14 (thematic): Royal-bride imagery of lavish dress and ornamentation ('the king's daughter... her clothing is of gold') parallels Ezekiel's depiction of Jerusalem as an adorned bride.
- Revelation 19:8 (allusion): Bride imagery and fine linen ('the fine linen is the righteous acts of the saints') resonates with Ezekiel's image of dressing the city in fine garments and silk.
Alternative generated candidates
- I clothed you with embroidered cloth, and I shod you with fine leather, and I bound you with fine linen and covered you with silk.
- I clothed you with embroidered cloth and shod you with fine leather; I bound you with fine linen and covered you with silk.
Eze.16.11 - Details
Translation
Original Text
Morphology
- ואעדך: VERB,qal,perf,1,?,sg
- עדי: NOUN,m,pl,abs
- ואתנה: VERB,qal,impf,1,sg
- צמידים: NOUN,m,pl,abs
- על: PREP
- ידיך: NOUN,f,pl,cs,2ms
- ורביד: NOUN,m,sg,abs
- על: PREP
- גרונך: NOUN,m,sg,poss2ms
Parallels
- Genesis 24:22 (verbal): Abraham's servant places a ring and bracelets on Rebekah—same bridal/adornment ritual language (ring/bracelets) as God adorning Jerusalem.
- Song of Solomon 4:9 (thematic): Uses jewelry/neck-chain imagery in a lover-bride relationship; parallels the intimate, beautifying language applied to the beloved city.
- Isaiah 3:18-23 (thematic): Lists the women's ornaments (necklaces, bracelets, etc.) but frames them in a context of judgment—contrasts earlier adornment with their removal, echoing Ezekiel's later reversal.
- Ezekiel 16:13 (structural): Immediate parallel within the same chapter where God describes additional garments and jewelry given to the city—part of the sustained metaphor of divine adornment before the account of unfaithfulness.
Alternative generated candidates
- I adorned you with ornaments; I put bracelets on your hands and a chain about your neck.
- I adorned you with ornaments, put bracelets on your hands and a chain around your neck.
Eze.16.12 - Details
Translation
Original Text
Morphology
- ואתן: VERB,qal,impf,1,sg
- נזם: NOUN,m,sg,abs
- על: PREP
- אפך: NOUN,m,sg,abs+PRON,2,m,sg
- ועגילים: CONJ+NOUN,m,pl,abs
- על: PREP
- אזניך: NOUN,f,pl,abs+2fs
- ועטרת: CONJ+NOUN,f,sg,cs
- תפארת: NOUN,f,sg,abs
- בראשך: PREP+NOUN,m,sg,abs,2,m
Parallels
- Ezek.16:11-14 (verbal): Immediate context: God clothes and adorns Jerusalem—garments, a nose ring, earrings and a crown—so v.12 is part of this sequence of divine adornment.
- Gen.24:22 (verbal): Abraham’s servant places a golden nose ring and bracelets on Rebekah, a parallel act of giving a nose-ring and arm ornaments to a bride.
- Isa.3:18-23 (thematic): A catalogue of female jewelry (nose-rings, bracelets, head ornaments, chains) echoes the imagery of adornment found in Ezek.16:12.
- Jer.2:32 (thematic): Rhetorical question about a maid forgetting her ornaments/bride her attire—uses bridal/ornamental imagery to speak of Israel’s relationship with God, paralleling Ezekiel’s bride motif.
- Ezek.23:40 (structural): Parallel Ezekiel portrayal of Samaria/Judah as women adorned with bracelets, chains and other jewelry before their sexual unfaithfulness—similar language and function of adornment.
Alternative generated candidates
- I put a ring in your nose and earrings in your ears and a beautiful crown upon your head.
- And I put a ring on your nose, earrings on your ears, and a splendid crown on your head.
Eze.16.13 - Details
Translation
Original Text
Morphology
- ותעדי: VERB,qal,perf,2,f,sg
- זהב: NOUN,m,sg,abs
- וכסף: CONJ+NOUN,m,sg,abs
- ומלבושך: NOUN,m,sg,abs
- שש: NOUN,m,sg,abs
- ומשי: NOUN,m,sg,abs
- ורקמה: NOUN,f,sg,abs
- סלת: NOUN,f,sg,abs
- ודבש: CONJ+NOUN,m,sg,abs
- ושמן: CONJ+NOUN,m,sg,abs
- אכלת: VERB,qal,perf,2,f,sg
- ותיפי: VERB,qal,perf,2,f,sg
- במאד: PREP+ADV
- מאד: ADV
- ותצלחי: VERB,qal,perf,2,f,sg
- למלוכה: PREP+NOUN,f,sg,abs
Parallels
- Psalm 45:13-15 (thematic): Royal bridal imagery — the bride is clothed with gold and led to the king, echoing Ezekiel’s picture of Jerusalem beautified and exalted to royalty.
- Hosea 2:8 (verbal): God’s giving of silver, gold, grain, wine and oil to Israel parallels Ezekiel’s list of precious metals and provisions (gold, silver, fine flour, honey, oil) that adorn and sustain the city.
- Isaiah 3:16-24 (thematic): Catalogue of women’s finery and ornaments (necklaces, rings, fine clothes) used by the prophet to critique pride and prophesy judgment — thematically close to Ezekiel’s adornment language that precedes condemnation.
- Ezekiel 23:40-41 (structural): Within Ezekiel’s own corpus a near-parallel formula: daughters adorned with jewelry and feasting, tying together motifs of adornment, food/pleasure, and sexual/provocative imagery used to depict Israel’s unfaithfulness.
Alternative generated candidates
- Thus you were adorned with gold and silver, and your garments were fine linen, silk, and embroidered cloth. You ate fine flour and honey and oil; you became exceedingly beautiful, and you attained to royal dignity.
- Thus you were adorned with gold and silver; your clothing was fine linen, silk, and embroidered cloth. You ate fine flour and honey and oil; and you became exceedingly beautiful and excelled to royalty.
Eze.16.14 - Details
Translation
Original Text
Morphology
- ויצא: VERB,qal,wayyiqtol,3,m,sg
- לך: PRON,2,m,sg
- שם: ADV
- בגוים: PREP+NOUN,m,pl,abs
- ביפיך: PREP+NOUN,m,sg,pr,2,m,sg
- כי: CONJ
- כליל: ADV
- הוא: PRON,3,m,sg
- בהדרי: PREP+NOUN,m,pl,pr,1,sg
- אשר: PRON,rel
- שמתי: VERB,qal,perf,1,_,sg
- עליך: PREP+2ms
- נאם: NOUN,m,sg,abs
- אדני: NOUN,m,sg,abs,1,sg
- יהוה: NOUN,prop,m,sg,abs
Parallels
- Ezekiel 16:13 (structural): Immediate context: lists the garments, jewelry and splendor God gave Jerusalem—prepares the statement in v.14 that her renown spread among the nations because of this beauty.
- Ezekiel 16:15 (thematic): Direct thematic contrast: after noting the beauty and renown given by God, v.15 accuses Jerusalem of trusting that beauty and prostituting herself—continuation of the same oracle.
- Psalm 45:13-14 (thematic): Royal bridal imagery: the king’s daughter is gloriously adorned with gold and fine garments—parallels Ezekiel’s image of a city exalted and beautified like a bride, causing renown.
- Isaiah 3:18-24 (thematic): Catalogue of ornaments given to and then removed from Jerusalem’s women—relates to the motif of divine bestowal of beauty and subsequent judgment that underlies Ezek.16:14–15.
- Isaiah 61:10 (thematic): Speaks of being clothed and adorned by God (garments of salvation, arrays) — similar theological motif of God dressing and beautifying his people, producing a rejoicing/renown.
Alternative generated candidates
- Your fame went out among the nations because of your beauty, for it was perfect through the splendor which I had bestowed on you, declares the Lord GOD.
- Your fame went out among the nations because of your beauty; for it was perfect through my splendor which I had bestowed on you, declares the Lord GOD.
Eze.16.15 - Details
Translation
Original Text
Morphology
- ותבטחי: VERB,qal,impf,2,f,sg
- ביפיך: PREP+NOUN,m,sg,abs+PRON,2,f,sg
- ותזני: VERB,qal,impf,2,f,sg
- על: PREP
- שמך: NOUN,m,sg,cs,2,m,sg
- ותשפכי: VERB,qal,impf,2,f,sg
- את: PRT,acc
- תזנותיך: NOUN,f,pl,abs+PRON,2,f,sg
- על: PREP
- כל: DET
- עובר: NOUN,m,sg,abs
- לו: PRON,3,m,sg
- יהי: VERB,qal,juss,3,m,sg
Parallels
- Hosea 2:5-7 (thematic): Uses the marriage/infidelity metaphor for Israel's pursuit of other 'lovers' and the shame that follows — parallels Ezekiel's charge that Jerusalem trusted in her beauty and prostituted herself to every passerby.
- Hosea 4:11-12 (verbal): Condemns 'whoredom' and spiritual prostitution as causes of moral wandering; shares the language of harlotry and the idea that sexual infidelity symbolizes covenant unfaithfulness.
- Jeremiah 3:8 (thematic): Describes Yahweh's judgment on Israel for playing the harlot and being given a 'certificate of divorce' — similar prophetic motif of marital unfaithfulness to depict national apostasy.
- Ezekiel 16:30 (verbal): A sibling verse in the same chapter that directly reiterates Israel's profuse harlotry and moral corruption, echoing the charge that she multiplied her prostitution because of her fame and beauty.
- Revelation 17:1-5 (allusion): Portrays Babylon/the great city as a great harlot who seduces nations — a later apocalyptic development of the prophetic harlot-woman motif used earlier for Jerusalem and Israel.
Alternative generated candidates
- But you trusted in your beauty and played the harlot because of your renown, and you poured out your fornications on every passerby who would have it.
- But you trusted in your beauty and played the harlot because of your renown, and poured out your harlotry on every passerby; his it was.
Eze.16.16 - Details
Translation
Original Text
Morphology
- ותקחי: VERB,qal,impf,2,f,sg
- מבגדיך: PREP+NOUN,m,sg,abs,poss,2,f
- ותעשי: VERB,qal,impf,2,f,sg
- לך: PRON,2,m,sg
- במות: PREP+NOUN,m,sg,abs
- טלאות: NOUN,f,pl,abs
- ותזני: VERB,qal,impf,2,f,sg
- עליהם: PREP,3,m,pl
- לא: PART_NEG
- באות: PART,qal,part,f,pl
- ולא: CONJ
- יהיה: VERB,qal,impf,3,m,sg
Parallels
- Ezekiel 23:15-16 (verbal): Uses the same image of the sisters making high places/rooftop shrines and prostituting themselves on them — a close Ezekiel parallel developing the same accusation and language.
- Hosea 2:5-7 (thematic): Portrays Israel as an unfaithful wife who goes after lovers and idols, losing former blessing — thematic parallel of marital infidelity as idolatry.
- Jeremiah 2:20-23 (thematic): Accuses Israel of breaking covenant and chasing foreign gods, using sexual/unfaithfulness imagery to describe idol worship and corrupt practices.
- Isaiah 1:21 (allusion): Declares the city (Zion/Jerusalem) a 'harlot' in place of fidelity — a prophetic lament that parallels Ezekiel’s depiction of Jerusalem’s prostitution with idols.
Alternative generated candidates
- You took some of your garments to make for yourself high places and made yourself a harlot’s shrine—but you were not like a harlot in your conduct—
- You took some of your garments and made for yourself high places at every street, and made your beauty a wantonness; you offered yourself to every passerby and multiplied your harlotry.
Eze.16.17 - Details
Translation
Original Text
Morphology
- ותקחי: VERB,qal,impf,2,f,sg
- כלי: NOUN,m,pl,const
- תפארתך: NOUN,f,sg,suff-2fs
- מזהבי: PREP+NOUN,m,sg,suff-1cs
- ומכספי: CONJ+PREP+NOUN,m,sg,suff-1cs
- אשר: PRON,rel
- נתתי: VERB,qal,perf,1,_,sg
- לך: PRON,2,m,sg
- ותעשי: VERB,qal,impf,2,f,sg
- לך: PRON,2,m,sg
- צלמי: NOUN,m,pl,const
- זכר: NOUN,m,sg,abs
- ותזני: VERB,qal,impf,2,f,sg
- בם: PREP+PRON,3,m,pl
Parallels
- Exodus 32:4 (verbal): The people took gold and fashioned an image (the golden calf). Parallels Ezek 16:17’s charge that Israel used gold/silver given by God to make idols.
- Deuteronomy 7:25–26 (thematic): Commands to burn graven images and not to covet the silver or gold of idols. Relates thematically to the prohibition and condemnation of making/using precious metals for idolatry.
- Ezekiel 23:37 (verbal): Within Ezekiel’s own denunciations—Israel (and Samaria) ‘received gifts of my hand’ and prostituted themselves. Closely parallels the language and charge of using God’s gifts for harlotry/idolatry.
- Jeremiah 10:3–5 (thematic): Condemns the making of idols and describes objects of silver and gold fashioned by human hands. Echoes the critique of creating powerless metal images out of precious materials.
- Psalm 115:4–8 (thematic): Speaks of idols made of silver and gold that cannot speak or act—contrasting living God and lifeless metal images, echoing the condemnation of crafting and worshiping metal idols.
Alternative generated candidates
- you took the ornaments of my gold and my silver which I had given you and made for yourself male images and played the harlot with them;
- You took the ornaments of my gold and my silver that I had given you and made for yourself male images and played the harlot with them.
Eze.16.18 - Details
Translation
Original Text
Morphology
- ותקחי: VERB,qal,impf,2,f,sg
- את: PRT,acc
- בגדי: NOUN,m,pl,cons
- רקמתך: NOUN,f,sg,abs,poss:2,f,sg
- ותכסים: VERB,qal,impf,2,f,sg
- ושמני: NOUN,m,sg,abs,poss:1,sg
- וקטרתי: NOUN,f,sg,abs,poss:1,sg
- נתת: VERB,qal,perf,2,m,sg
- לפניהם: PREP,3,m,pl
Parallels
- Ezekiel 16:17 (verbal): Immediate verbal parallel in the same chapter — similar vocabulary and action (taking embroidered garments, oil/incense) as part of Judah’s giving of God’s gifts to her lovers.
- Ezekiel 23:40-41 (verbal): A closely parallel scene elsewhere in Ezekiel: the 'sisters' clothe their lovers with broidered garments and give perfumes, spices, and oil — nearly identical imagery and wording.
- Hosea 2:8-9 (thematic): Hosea—using the marriage/adultery metaphor—accuses Israel of decking herself with ornaments and diverting what God gave her to her lovers, echoing the theme of God’s gifts misused.
- Jeremiah 3:6-10 (thematic): Jeremiah employs the adulterous-wife motif for Israel/Judah, charging them with unfaithfulness to Yahweh and pursuit of other 'lovers' (idols/foreign nations), thematically parallel to Ezekiel’s accusation.
Alternative generated candidates
- and you took your embroidered garments and covered them, and you set my oil and my incense before them.
- You took your embroidered garments and spread them to cover them, and you set my oil and my incense before them.
Eze.16.19 - Details
Translation
Original Text
Morphology
- ולחמי: NOUN,m,sg,abs,poss,1,com
- אשר: PRON,rel
- נתתי: VERB,qal,perf,1,_,sg
- לך: PRON,2,m,sg
- סלת: NOUN,f,sg,abs
- ושמן: CONJ+NOUN,m,sg,abs
- ודבש: CONJ+NOUN,m,sg,abs
- האכלתיך: VERB,hifil,perf,1,_,sg
- ונתתיהו: VERB,qal,perf,1,_,sg
- לפניהם: PREP,3,m,pl
- לריח: PREP+NOUN,m,sg,abs
- ניחח: ADJ,m,sg
- ויהי: VERB,qal,wayyiqtol,3,m,sg
- נאם: NOUN,m,sg,abs
- אדני: NOUN,m,sg,abs,1,sg
- יהוה: NOUN,prop,m,sg,abs
Parallels
- Ezekiel 23:18-20 (verbal): Uses the same imagery and basic word‑list (bread/fine flour/oil/honey) to describe Judah/Israel feeding their lovers with what God had provided — a direct parallel within Ezekiel's extended metaphor of prostitution.
- Hosea 2:8 (thematic): God complains that He gave Israel grain, wine and oil and multiplied her wealth, yet she gave these gifts to her lovers — a closely related charge about misusing divine provision for unfaithfulness.
- Deuteronomy 8:7-8 (thematic): Describes the land God gives as one of wheat, barley, vines, figs, pomegranates, olive oil and honey — background imagery of God’s material blessings that Israel has been accused of wasting or prostituting in Ezekiel 16:19.
- Isaiah 5:2-4 (thematic): The vineyard parable: God’s careful provision and expectation of fruit contrasted with Israel’s failure/ingratitude — a related theme of divine care turned to unfaithfulness and judgment.
Alternative generated candidates
- Also my bread which I gave you—fine flour, oil, and honey—you set before them as a sweet aroma. It was declared to me, declares the Lord GOD.
- And the bread that I gave you—fine flour, oil, and honey—you set it before them as a pleasing aroma; and thus it was, declares the Lord GOD.
Eze.16.20 - Details
Translation
Original Text
Morphology
- ותקחי: VERB,qal,impf,2,f,sg
- את: PRT,acc
- בניך: NOUN,m,pl,abs+POSS,2,m,sg
- ואת: CONJ
- בנותיך: NOUN,f,pl,abs,poss:2,m,sg
- אשר: PRON,rel
- ילדת: VERB,qal,impf,3,f,sg
- לי: PREP+PRON,1,sg
- ותזבחים: VERB,qal,impf,2,f,sg
- להם: PREP+PRON,3,m,pl
- לאכול: VERB,qal,inf
- המעט: NOUN,m,sg,def
- מתזנותיך: PREP+NOUN,f,pl,abs,suff:2f
Parallels
- Leviticus 18:21 (verbal): Prohibitory law against giving children to Molech—uses similar language about handing over children for a pagan rite, framing Israelite child sacrifice as illicit worship.
- Deuteronomy 12:31 (thematic): Condemns the nations' practice of burning their sons and daughters in fire to their gods and warns Israel not to imitate these detestable customs—direct thematic parallel to Ezekiel's charge.
- 2 Kings 21:6 (allusion): Reports King Manasseh's practice of making his son pass through fire (child sacrifice) and other idolatries—historical example of the very sin Ezekiel accuses Jerusalem of.
- Jeremiah 7:31 (verbal): Prophetic denunciation that they built Topheth and burned their sons and daughters—uses the same imagery and phraseology to condemn Jerusalem's child sacrifice.
- Psalm 106:37-38 (thematic): Describes Israelites sacrificing their sons and daughters, shedding innocent blood and offering them to idols—liturgical/poetic condemnation that parallels Ezekiel's moral indictment.
Alternative generated candidates
- You took your sons and your daughters whom you bore to me and sacrificed them to be devoured. Were your sacrifices of men a small matter,
- You also took your sons and your daughters, whom you bore to me, and these you sacrificed to them, to be devoured.
Eze.16.21 - Details
Translation
Original Text
Morphology
- ותשחטי: VERB,qal,impf,2,f,sg
- את: PRT,acc
- בני: NOUN,m,pl,construct
- ותתנים: VERB,qal,impf,2,f,sg
- בהעביר: PREP+VERB,qal,inf
- אותם: PRON,3,m,pl,obj
- להם: PREP+PRON,3,m,pl
Parallels
- Leviticus 18:21 (verbal): Prohibitory formula: 'Do not give any of your children to be offered to Molech' — a legal/phrasing parallel to Ezekiel’s condemnation of giving children to idolatrous sacrifice.
- Leviticus 20:2-5 (verbal): Prescribes punishment for handing children over to Molech and describes the act of delivering children to that cultic practice, paralleling the conduct Ezekiel denounces.
- Deuteronomy 12:31 (verbal): Warns Israel not to imitate surrounding nations by 'passing children through the fire' to their gods — language and concern mirror Ezekiel’s charge about child sacrifice.
- Jeremiah 7:31 (thematic): Jeremiah condemns the building of Topheth and burning of sons and daughters in the Valley of Ben Hinnom — thematically parallel imagery of child sacrifice and prophetic denunciation.
- Psalm 106:37-38 (thematic): The psalm accuses the people of sacrificing their sons and daughters and giving them up to idols/demons, reflecting the same moral indictment found in Ezekiel 16:21.
Alternative generated candidates
- that you slain my children and delivered them up as an offering by fire to them?
- You slaughtered my children and offered them up to these idols to consume them.
Eze.16.22 - Details
Translation
Original Text
Morphology
- ואת: CONJ
- כל: DET
- תועבתיך: NOUN,f,sg,abs+PRON,2,m,sg
- ותזנתיך: CONJ+NOUN,f,sg,abs,suff:2f
- לא: PART_NEG
- זכרת: VERB,qal,perf,2,f,sg
- את: PRT,acc
- ימי: NOUN,m,pl,cs
- נעוריך: NOUN,m,pl,const,suff:2f
- בהיותך: PREP+NOUN,f,sg,abs,suff:2f
- ערם: ADJ,m,sg
- ועריה: CONJ+ADJ,m,sg,abs
- מתבוססת: VERB,hitp,ptc,f,sg
- בדמך: PREP+NOUN,m,sg,abs,suff:2f
- היית: VERB,qal,perf,2,m,sg
Parallels
- Ezekiel 16:4 (verbal): Uses the same early-life imagery — 'wallowing in your blood,' nakedness and abandonment — establishing the contrast between Israel's vulnerable beginnings and later prostitution.
- Ezekiel 23:19-21 (thematic): Parallel depiction of Israel/Judah as prostitutes; vivid sexual and defiling imagery (lust, whoredom) used to condemn national unfaithfulness and moral degradation.
- Jeremiah 2:20 (thematic): Jeremiah similarly accuses Israel of unfaithfulness, portraying the people as lying with lovers on every high place — a prophetic metaphor for spiritual prostitution and forgetting covenantal beginnings.
- Hosea 2:5-7 (thematic): Hosea portrays Israel as chasing after 'lovers' (foreign gods) and being defiled by her pursuits; emphasizes the bride's unfaithfulness and failure to remember earlier fidelity.
- Revelation 17:1-2 (allusion): New Testament appropriation of the prophetic prostitute motif (the 'great harlot') to symbolize corrupt, idolatrous power — echoes Ezekiel's theme of communal prostitution and blood-defilement.
Alternative generated candidates
- And in all your abominations and your whorings you did not remember the days of your youth; for you stripped yourself naked and played the harlot on your blood upon the countryside.
- And all your abominations and your harlotries you did not remember; in the days of your youth, when you were naked and bare, you polluted yourself in your blood.
Eze.16.23 - Details
Translation
Original Text
Morphology
- ויהי: VERB,qal,wayyiqtol,3,m,sg
- אחרי: PREP
- כל: DET
- רעתך: NOUN,f,sg,abs+2,m
- אוי: NOUN,m,sg,abs
- אוי: NOUN,m,sg,abs
- לך: PRON,2,m,sg
- נאם: NOUN,m,sg,abs
- אדני: NOUN,m,sg,abs,1,sg
- יהוה: NOUN,prop,m,sg,abs
Parallels
- Ezekiel 16:39 (structural): Immediate continuation within the same chapter: God pronounces judgment and consequences on Jerusalem for her harlotry—directly linked to the preceding ‘woe’ proclamation.
- Isaiah 5:8 (thematic): Another prophetic 'woe' formula addressing corporate sin and its consequences ('Woe to those who join house to house'), similar in function to Ezek.16:23's denunciation after persistent wickedness.
- Amos 5:18 (thematic): A prophetic warning beginning with 'Woe to you...' censuring misplaced hopes and imminent judgment—parallels Ezekiel's use of 'woe' to signal divine retribution.
- Nahum 3:1 (thematic): Uses the 'woe' motif ('Woe to the bloody city!') to announce impending judgment on a guilty city, comparable to Ezek.16:23's lament and judgment pronounced on Jerusalem.
Alternative generated candidates
- And after all your wickedness —woe, woe to you, declares the Lord GOD—
- And it came to pass after all your wickedness, Woe, woe to you, declares the Lord GOD.
Eze.16.24 - Details
Translation
Original Text
Morphology
- ותבני: VERB,qal,impf,2,f,sg
- לך: PRON,2,m,sg
- גב: NOUN,m,sg,abs
- ותעשי: VERB,qal,impf,2,f,sg
- לך: PRON,2,m,sg
- רמה: NOUN,f,sg,abs
- בכל: PREP+NOUN,m,sg,abs
- רחוב: NOUN,m,sg,abs
Parallels
- Isaiah 1:21 (thematic): Both portray Jerusalem as a faithless wife/harlot—Isaiah condemns the 'faithful city' turned harlot, echoing Ezekiel's imagery of prostitution and public shrine-building.
- Ezekiel 23:14-16 (thematic): Within Ezekiel's own extended allegory (the two sisters), similar language of sexual infidelity and making 'high places' and alliances with foreign nations parallels 16:24's indictment of Jerusalem's prostitution.
- Hosea 4:13-14 (thematic): Hosea links cultic worship on high places and hills with sexual unfaithfulness—combining ritual apostasy and prostitution in a way that parallels Ezekiel's charge against the city.
- Deuteronomy 23:17-18 (allusion): The Torah prohibition on cultic prostitution provides the legal and religious backdrop to prophetic accusations of 'whoredom' and shrine prostitution found in Ezekiel 16.
- 2 Kings 21:3 (verbal): Manasseh 'built altars' and set up idolatrous worship in Jerusalem's precincts—language of creating high places/altars in the city echoes Ezekiel's charge about shrines 'in every street.'
Alternative generated candidates
- you also built yourself a wall, and you made a lofty place in every street.
- You built your high place at every head of the way and made your beauty profane at every street.
Eze.16.25 - Details
Translation
Original Text
Morphology
- אל: NEG
- כל: DET
- ראש: NOUN,m,sg,abs
- דרך: NOUN,f,sg,abs
- בנית: VERB,qal,perf,2,m,sg
- רמתך: NOUN,f,sg,suff2f
- ותתעבי: VERB,qal,impf,2,f,sg
- את: PRT,acc
- יפיך: NOUN,m,sg,suff2f
- ותפשקי: VERB,qal,impf,2,f,sg
- את: PRT,acc
- רגליך: NOUN,f,pl,abs,poss,2,f
- לכל: PREP
- עובר: NOUN,m,sg,abs
- ותרבי: VERB,qal,impf,2,f,sg
- את: PRT,acc
- תזנותיך: NOUN,f,pl,suff2f
Parallels
- Ezekiel 23:14-21 (verbal): Same book’s extended prostitution imagery: graphic sexual language describing Israel’s/Samaria’s promiscuity and cultic liaisons with foreign powers, paralleling the charge of spreading the feet and multiplying harlotry.
- Hosea 4:12-14 (thematic): Portrays Israel’s idolatry as sexual unfaithfulness and cultic prostitution at high places—similar theme of religious adultery and sacrificial/sexual corruption.
- Jeremiah 3:6-9 (thematic): Jeremiah depicts Israel/Judah as a faithless wife who has played the harlot, pursued other lovers and been put away by the LORD—parallel motif of national prostitution and divine judgment.
- Psalm 106:37-38 (thematic): Condemns Israelites who sacrificed their children to idols—connects with Ezekiel 16:25–26 context where prostitution and child-sacrifice are charged as the city’s abominations.
Alternative generated candidates
- You built your lofty place at every head of the way and made your beauty a disgrace and spread your feet to every passerby and multiplied your harlotries.
- You built your high place at the head of every way and made your harlotry known; you have uncovered your feet and exposed yourself to every passerby, and multiplied your harlotry.
Eze.16.26 - Details
Translation
Original Text
Morphology
- ותזני: VERB,qal,impf,2,f,sg
- אל: NEG
- בני: NOUN,m,pl,construct
- מצרים: NOUN,f,pl,abs
- שכניך: NOUN,m,pl,abs,2ms
- גדלי: NOUN,m,pl,const
- בשר: NOUN,m,sg,abs
- ותרבי: VERB,qal,impf,2,f,sg
- את: PRT,acc
- תזנתך: NOUN,f,sg,abs,2ms
- להכעיסני: PREP+VERB,hiph,inf,1,m,sg
Parallels
- Ezekiel 16:25 (verbal): Immediate context: verse 25 uses the same prostitution imagery and language of playing the harlot and exposing oneself, directly leading into 16:26's charge against Jerusalem.
- Ezekiel 23:3-5 (thematic): Parallel allegory of two sisters (Samaria and Jerusalem) who commit sexualized idolatry with foreign nations (including Egyptians); repeats the motif of intercourse with 'neighbors' and foreign lovers.
- Hosea 2:5-7 (thematic): Uses the marriage/whoredom motif to describe Israel's pursuit of foreign lovers (idols) and abandonment of YHWH, echoing Ezekiel's depiction of adulterous relations with nations.
- Jeremiah 3:6-9 (thematic): God accuses Israel (and Judah) of prostitution with other nations and describes sending her away for unfaithfulness—parallel indictment of covenantal adultery.
- Isaiah 1:21-23 (thematic): Isaiah portrays Jerusalem as a once-faithful city turned prostitute and corrupt, employing similar imagery of moral/ritual defection and social corruption.
Alternative generated candidates
- You played the harlot with the Egyptians, your neighbors, great in flesh; and you increased your harlotries to provoke me.
- You played the harlot with the neighbors' sons, and multiplied your harlotry to provoke me to anger.
Eze.16.27 - Details
Translation
Original Text
Morphology
- והנה: ADV
- נטיתי: VERB,qal,perf,1,_,sg
- ידי: NOUN,f,pl,cons
- עליך: PREP+2ms
- ואגרע: VERB,qal,impf,1,_,sg
- חקך: NOUN,m,sg,abs,poss,2,m
- ואתנך: CONJ+VERB,qal,impf,1,?,sg,obj:2ms
- בנפש: PREP+NOUN,f,sg,abs
- שנאותיך: VERB,qal,perf,1,_,sg,obj,2,m
- בנות: NOUN,f,pl,abs
- פלשתים: NOUN,m,pl,cstr
- הנכלמות: VERB,nif,perf,3,f,pl
- מדרכך: PREP+NOUN,f,sg,abs,poss,2,m
- זמה: NOUN,f,sg,abs
Parallels
- Ezekiel 16:26 (verbal): Immediate context: accuses Jerusalem of prostitution with foreign nations and explains that this unfaithfulness led to loss of protection and exposure to shame, paralleling the charge and punishment in 16:27.
- Ezekiel 23:11–13 (thematic): In the sister-allegory God recounts giving the unfaithful city into the hands of her lovers (foreign powers) as punishment—a parallel theme of divine withdrawal and handing over because of harlotry.
- Jeremiah 3:8 (thematic): God says He gave Israel a ‘bill of divorce’ and sent her away for adultery—a legal/declarative form of handing Israel over because of covenant unfaithfulness, echoing the punitive giving away in Ezek.16:27.
- Judges 2:14–15 (thematic): When Israel forsook the LORD the text says He sold them into the hands of plunderers and their enemies—similar language of God withdrawing protection and delivering the people into enemy hands as punishment.
Alternative generated candidates
- Therefore I stretched out my hand against you and diminished your allotment; I gave you up to the will of those who hate you, the daughters of the Philistines who were ashamed of your lewd way.
- Behold, therefore I stretched out my hand against you and reduced your allotted share; I gave you up to the desire of your enemies, the daughters of the Philistines, who were ashamed of your lewd way.
Eze.16.28 - Details
Translation
Original Text
Morphology
- ותזני: VERB,qal,impf,2,f,sg
- אל: NEG
- בני: NOUN,m,pl,construct
- אשור: NOUN,prop,m,sg,abs
- מבלתי: PREP
- שבעתך: NOUN,m,sg,abs,poss2,m,sg
- ותזנים: VERB,qal,impf,2,m,pl
- וגם: CONJ
- לא: PART_NEG
- שבעת: NUM,card,construct
Parallels
- Ezekiel 16:26 (verbal): Immediate context: accuses Jerusalem of prostitution with foreign men including Assyrians—language and charge directly parallel to v.28's complaint about whoring with the sons of Assyria.
- Ezekiel 23:3–5 (thematic): Introduces the sister-women (Samaria and Jerusalem) as prostitutes; uses the same allegory of national unfaithfulness and sexualized relations with Assyrians and other nations.
- Ezekiel 23:20 (verbal): Graphic depiction of Oholibah's lust for Assyrian and Chaldean lovers—echoes the idea of insatiable intercourse with Assyrian partners in 16:28.
- Jeremiah 3:8–9 (allusion): God says He gave unfaithful Israel to her lovers (her treacherous neighbors) as judgment—parallels the theme of Judah/Jerusalem prostituting herself to foreign powers like Assyria.
- Hosea 2:5 (thematic): Portrays Israel chasing after lovers and being unsatisfied; uses the marriage/whoredom metaphor for covenant unfaithfulness, paralleling Ezekiel's charge against Jerusalem.
Alternative generated candidates
- You also played the harlot with the Assyrians—without satisfying yourself—nay, you multiplied your harlotries—and yet you were not satisfied.
- You also played the harlot with the Assyrians—since you were not satisfied—and multiplied your harlotry with them.
Eze.16.29 - Details
Translation
Original Text
Morphology
- ותרבי: VERB,qal,impf,2,f,sg
- את: PRT,acc
- תזנותך: NOUN,f,pl,suff
- אל: NEG
- ארץ: NOUN,f,sg,abs
- כנען: NOUN,m,sg,abs
- כשדימה: CONJ+VERB,qal,perf,3,m,sg
- וגם: CONJ
- בזאת: PREP
- לא: PART_NEG
- שבעת: NUM,card,construct
Parallels
- Ezek.16:25 (verbal): Same chapter and near context: the prophet again accuses Jerusalem of multiplying her whorings ( Hebrew 'ותרבי' / 'you multiplied' ), a close verbal and thematic parallel.
- Ezek.23:7-10 (thematic): Ezekiel's extended allegory of Oholah and Oholibah portrays Samaria and Jerusalem as prostitutes who take many foreign lovers—same prostitution/idolatry metaphor and charge of repeated unfaithfulness.
- Hosea 4:11-12 (thematic): Hosea uses sexual/harlotry imagery for Israel's idolatry and unfaithfulness (whoredom leads them astray), echoing the metaphor of multiplied spiritual prostitution.
- Jeremiah 3:6-9 (thematic): Jeremiah recounts Israel's adultery with many lovers and God's putting her away for those acts—parallel theme of Israel's repeated unfaithfulness and insatiable idolatries.
- Isaiah 1:21 (thematic): Isaiah laments that the 'faithful city' has become a harlot—similar accusation that Jerusalem's covenantal faithfulness has been prostituted through idolatry.
Alternative generated candidates
- You multiplied your fornications to the land of Canaan and defiled yourself with the idols of the land, and yet you were not cleansed of your filthiness.
- You multiplied your harlotry to the land of the Canaanite, and even with this you were not satisfied.
Eze.16.30 - Details
Translation
Original Text
Morphology
- מה: PRON,int
- אמלה: PART
- לבתך: NOUN,f,sg,abs,prs:2,m
- נאם: NOUN,m,sg,abs
- אדני: NOUN,m,sg,abs,1,sg
- יהוה: NOUN,prop,m,sg,abs
- בעשותך: PREP+VERB,qal,inf+SUF,2,f,sg
- את: PRT,acc
- כל: DET
- אלה: DEM,pl,abs
- מעשה: NOUN,m,sg,abs
- אשה: NOUN,f,sg,abs
- זונה: NOUN,f,sg,abs
- שלטת: VERB,qal,perf,2,f,sg
Parallels
- Isaiah 1:21 (verbal): Uses the same motif/phrase—'faithful city' become a 'harlot'—directly echoing Jerusalem's fall into prostitution/idolatry as in Ezekiel 16.
- Ezekiel 23:1-4 (structural): A parallel allegory within Ezekiel that develops the same extended prostitute metaphor to condemn Israel and Judah's sexualized idolatry and political infidelity.
- Hosea 4:12 (thematic): Links sexual unfaithfulness with religious apostasy—'spirit of whoredom' leads Israel to idolatry—reflecting Ezekiel's equation of prostitution and covenant unfaithfulness.
- Jeremiah 3:20 (allusion): God compares Israel's betrayal to a treacherous wife; the image of marital/harlot betrayal parallels Ezekiel's indictment of Jerusalem's unfaithfulness.
- Revelation 17:1-5 (thematic): The NT image of 'Babylon the great, the mother of prostitutes' echoes the prophetic prostitute motif, applying it to a city representing collective apostasy like Ezekiel's Jerusalem.
Alternative generated candidates
- How weak is your heart, declares the Lord GOD, seeing you have done all these deeds, the deeds of a woman who commits adultery and is a ruler.
- How weak is your heart, declares the Lord GOD, seeing you do all these things—the work of a woman who sells herself, mastering the nations by her harlotry.
Eze.16.31 - Details
Translation
Original Text
Morphology
- בבנותיך: PREP+NOUN,f,pl,abs+pss2ms
- גבך: NOUN,m,sg,abs+pss2ms
- בראש: PREP+NOUN,m,sg,cstr
- כל: DET
- דרך: NOUN,f,sg,abs
- ורמתך: CONJ+NOUN,f,sg,abs+pss2ms
- עשית: VERB,qal,perf,2,m,sg
- בכל: PREP+NOUN,m,sg,abs
- רחוב: NOUN,m,sg,abs
- ולא: CONJ
- היית: VERB,qal,perf,2,m,sg
- כזונה: PREP+NOUN,f,sg,abs
- לקלס: VERB,qal,inf
- אתנן: NOUN,m,sg,construct
Parallels
- Jeremiah 2:20-21 (verbal): Jeremiah uses the same marital/harlotry imagery and mentions wandering on every high hill/playing the harlot—paralleling Ezekiel’s charge that Jerusalem built high places and prostituted her beauty.
- Hosea 4:13-14 (thematic): Hosea condemns Israel for sacrificing on hilltops and linking cultic high places with sexual immorality, echoing Ezekiel’s critique of high places and profane behaviour.
- Ezekiel 16:46-52 (structural): Later in the same chapter Ezekiel explicitly compares Jerusalem with her ‘sisters’ Samaria and Sodom, developing the same contrast alluded to in v.31 and treating the consequences of her prostitution and idolatry.
- Isaiah 1:21 (thematic): Isaiah depicts Jerusalem as a faithless city turned into a harlot whose purity is defiled—paralleling Ezekiel’s accusation that the city made its beauty abhorrent through idolatry and prostitution.
Alternative generated candidates
- You built up your wall at every head of the way and made your lofty place in every street, yet you were not like a harlot to those who buy;
- You have polluted your glory among the nations by your harlotry; and your shameful acts have surpassed the acts of a prostitute—yet you were not like her.
Eze.16.32 - Details
Translation
Original Text
Morphology
- האשה: NOUN,f,sg,def
- המנאפת: NOUN,f,sg,def
- תחת: PREP
- אישה: NOUN,f,sg,abs
- תקח: VERB,qal,imperfect,2,m,sg
- את: PRT,acc
- זרים: NOUN,m,pl,abs
Parallels
- Ezekiel 23:3-5, 23:30-34 (verbal): Ezekiel uses the same erotic/harlot imagery of two sisters who commit adultery with foreign nations — language about taking foreign lovers parallels 16:32's charge of an adulterous wife taking strangers.
- Hosea 2:5, 2:8-13 (thematic): Hosea depicts Israel as an unfaithful wife who goes after lovers/foreign gods; the metaphor of a wife ‘taking strangers’ and being punished for whoredom closely parallels Ezekiel's accusation.
- Jeremiah 3:6-9 (thematic): Jeremiah describes Israel's spiritual adultery and God’s putting her away (divorce) because she went after other lovers — a parallel legal/moral denunciation of a wife who takes strangers.
- Revelation 17:1-6 (allusion): The New Testament develops the prophetic harlot motif (the great prostitute who seduces nations); Revelation’s image of a corrupt, adulterous city echoes Ezekiel’s portrayal of a wife taking foreign lovers.
Alternative generated candidates
- for you are a woman who takes strangers instead of her husband.
- For a prostitute, when she commits adultery, takes strangers instead of her husband.
Eze.16.33 - Details
Translation
Original Text
Morphology
- לכל: PREP
- זנות: NOUN,f,sg,abs
- יתנו: VERB,qal,impf,3,pl
- נדה: NOUN,f,sg,abs
- ואת: CONJ
- נתת: VERB,qal,perf,2,m,sg
- את: PRT,acc
- נדניך: NOUN,m,pl,cons
- לכל: PREP
- מאהביך: NOUN,m,pl,cons
- ותשחדי: VERB,qal,perf,2,f,sg
- אותם: PRON,3,m,pl,obj
- לבוא: VERB,qal,inf
- אליך: PREP+PRON,2,m,sg
- מסביב: ADV,loc
- בתזנותיך: PREP,NOUN,f,pl,poss:2,f
Parallels
- Ezekiel 16:20-21 (verbal): Immediate parallel in the same chapter: both verses describe giving up sons and daughters to be devoured/sacrificed to lovers/idols, repeating the imagery of child-offering tied to Jerusalem’s prostitution.
- Jeremiah 7:31 (verbal): Uses very similar language about building Topheth and burning sons and daughters—echoes the charge of child sacrifice associated with idolatrous practices.
- Deuteronomy 12:31 (allusion): Law condemning the detestable practice of sacrificing children to foreign gods; Ezekiel’s accusation of giving children to lovers echoes this Deuteronomic prohibition.
- Leviticus 20:2-5 (thematic): Prescribes punishment for giving children to Molech; thematically parallels Ezekiel’s denunciation of child sacrifice as a grave breach of covenant fidelity.
- 2 Kings 23:10 (structural): Narrative account of Josiah defiling Topheth to prevent child sacrifice—historical action responding to the very practice Ezekiel condemns, showing the ancient cultic context.
Alternative generated candidates
- They give gifts to all harlots, but you gave gifts to all your lovers and bribed them to come to you from every side because of your harlotries.
- But you, you gave a pledge and offered yourself to all your lovers, and bribed them to come to you from every direction for your harlotry.
Eze.16.34 - Details
Translation
Original Text
Morphology
- ויהי: VERB,qal,wayyiqtol,3,m,sg
- בך: PREP+PRON,2,m,sg
- הפך: VERB,qal,perf,3,m,sg
- מן: PREP
- הנשים: NOUN,f,pl,def
- בתזנותיך: PREP+NOUN,f,pl,abs,2,f,sg
- ואחריך: CONJ+PREP+PRON,2,m,sg
- לא: PART_NEG
- זונה: NOUN,f,sg,abs
- ובתתך: CONJ+NOUN,f,pl,2,m,sg
- אתנן: NOUN,m,sg,construct
- ואתנן: CONJ+VERB,qal,impf,1,_,sg
- לא: PART_NEG
- נתן: VERB,qal,perf,3,m,sg
- לך: PRON,2,m,sg
- ותהי: VERB,qal,perf,3,f,sg
- להפך: PREP+NOUN,m,sg,abs
Parallels
- Ezekiel 16:33 (verbal): Immediate context: accuses Jerusalem of multiplying her prostitution by taking gifts for all her lovers—same imagery of giving gifts and profiting from harlotry.
- Ezekiel 23:12-14 (verbal): Parallel prophetic allegory (Oholah/Oholibah): describes giving gifts to foreign lovers and prostituting herself to them, closely mirroring the language and theme of Jerusalem's unfaithfulness.
- Hosea 2:5-7 (thematic): Uses the marriage/prostitution metaphor: the unfaithful woman follows lovers, is hedged in and punished, and God condemns her for abandoning her covenantal husband—echoes the theme of lovers, gifts, and divine judgment.
- Jeremiah 3:1-2 (thematic): Denounces Israel's repeated harlotry with many lovers and her turning away from the Lord; thematically parallels Ezekiel's charge of spiritual adultery and giving herself to others.
Alternative generated candidates
- So the contrary has happened to you from other women in your harlotries: no one goes after you to take you, and you give gifts and no one gives to you. You are proved the opposite.
- So the contrary happened to you from what is customary: you sent away the one who loved you and gave hire to the one who did not love you; thus you are unashamed of your lewdness.
Eze.16.35 - Details
Translation
Original Text
Morphology
- לכן: ADV
- זונה: NOUN,f,sg,abs
- שמעי: NOUN,m,sg,prop
- דבר: NOUN,m,sg,abs
- יהוה: NOUN,prop,m,sg,abs
Parallels
- Ezekiel 23:2-5 (structural): Same prophet uses an extended prostitute allegory (two sisters Oholah/Oholibah) to accuse Israel and Judah of whoring and to introduce divine judgment—parallel literary structure and theme to Ezek 16:35.
- Hosea 2:2-5 (thematic): Hosea portrays Israel as an unfaithful wife/harlot and announces humiliation and judgment; both texts use marital/harlotry imagery to depict national apostasy and divine response.
- Jeremiah 3:6-8 (allusion): Jeremiah recounts Israel’s spiritual adultery and God’s divorce/separation from her—an analogous legal/forensic treatment of covenant unfaithfulness found in Ezek 16:35.
- Isaiah 1:21-23 (verbal): Isaiah explicitly calls Jerusalem a 'harlot' and condemns civic and religious corruption; like Ezek 16:35 it combines the image of prostitution with a prophetic charge to hear God’s verdict.
Alternative generated candidates
- Therefore, O harlot—hear the word of the Lord.
- Therefore, O harlot, hear the word of the Lord.
Eze.16.36 - Details
Translation
Original Text
Morphology
- כה: ADV
- אמר: VERB,qal,perf,3,m,sg
- אדני: NOUN,m,sg,abs,1,sg
- יהוה: NOUN,prop,m,sg,abs
- יען: CONJ
- השפך: VERB,qal,perf,2,f,sg
- נחשתך: NOUN,f,sg,abs+2f
- ותגלה: VERB,qal,impf,2,f,sg
- ערותך: NOUN,f,sg,abs+2f
- בתזנותיך: PREP+NOUN,f,pl,abs+2f
- על: PREP
- מאהביך: NOUN,m,pl,abs+2f
- ועל: CONJ+PREP
- כל: DET
- גלולי: NOUN,m,pl,abs
- תועבותיך: NOUN,f,pl,abs+2,m,sg
- וכדמי: CONJ+PREP+NOUN,m,sg,abs
- בניך: NOUN,m,pl,abs+POSS,2,m,sg
- אשר: PRON,rel
- נתת: VERB,qal,perf,2,m,sg
- להם: PREP+PRON,3,m,pl
Parallels
- Ezekiel 16:25 (verbal): Same chapter's denunciation of Jerusalem's prostitutions—language about 'playing the harlot' and sacrificing to lovers parallels the exposure of nakedness and illicit relations in 16:36.
- Ezekiel 16:41 (verbal): Close parallel in the chapter describing how Jerusalem 'took her sons and daughters' and gave them to her lovers/abominations—directly echoes the charge in 16:36 about children given to idols/lovers.
- Ezekiel 23:37 (verbal): Comparable prophetic indictment using identical imagery—'you uncovered your nakedness with your idols' and humiliation with lifeless gods, paralleling the exposure and abominations charged in 16:36.
- Jeremiah 3:8–9 (thematic): Jeremiah portrays Israel's unfaithfulness as adultery/harlotry and announces judgment (a 'divorce') for her adulteries—thematically parallels Ezekiel's charge of spiritual prostitution and punishment.
- Isaiah 1:21 (thematic): Isaiah's lament that the 'faithful city' has become a harlot parallels Ezekiel's depiction of Jerusalem's moral decline and public exposure of her shame and idolatry.
Alternative generated candidates
- Thus says the Lord GOD: Because your filthiness was poured out and your nakedness uncovered by your harlotries with your lovers and with all your idols and by the blood of your children which you gave to them,
- Thus says the Lord GOD: Because your filthiness was poured out and your nakedness uncovered by your harlotry with your lovers and by all your idols, and because of the blood of your children which you gave to them;
Eze.16.37 - Details
Translation
Original Text
Morphology
- לכן: ADV
- הנני: PRT+PRON,1,sg
- מקבץ: VERB,qal,ptcp,m,sg
- את: PRT,acc
- כל: DET
- מאהביך: NOUN,m,pl,poss2ms
- אשר: PRON,rel
- ערבת: VERB,qal,perf,2,m,sg
- עליהם: PREP,3,m,pl
- ואת: CONJ
- כל: DET
- אשר: PRON,rel
- אהבת: VERB,qal,perf,2,m,sg
- על: PREP
- כל: DET
- אשר: PRON,rel
- שנאת: VERB,qal,perf,2,m,sg
- וקבצתי: VERB,qal,perf,1,_,sg
- אתם: PRON,2,m,pl
- עליך: PREP+2ms
- מסביב: ADV,loc
- וגליתי: VERB,qal,perf,1,c,sg
- ערותך: NOUN,f,sg,poss2fs
- אלהם: PREP+PRON,3,m,pl
- וראו: VERB,qal,perf,3,m,pl
- את: PRT,acc
- כל: DET
- ערותך: NOUN,f,sg,poss2fs
Parallels
- Ezekiel 23:36-39 (verbal): Very close verbal and thematic parallel: God says he will gather the woman's lovers and they will uncover her nakedness; same imagery of surrender and public humiliation.
- Ezekiel 16:39 (structural): Immediate parallel/continuation in the same chapter outlining the judgment — giving the city to her lovers and exposing her nakedness as part of the legal/penal action.
- Isaiah 47:2-3 (thematic): Isaiah uses comparable language of stripping and uncovering Babylon's robe/veil so that her nakedness and shame are seen by nations — the motif of exposed shame as divine judgment.
- Nahum 3:4-7 (thematic): Portrays Nineveh's humiliation with similar imagery (lifting skirts, exposing nakedness, public shame), echoing the motif of enemies/others witnessing Israel's or a city's disgrace.
Alternative generated candidates
- therefore, behold, I will gather all your lovers—with whom you took pleasure, and all those you loved—everyone on whom you were jealous; and I will assemble them against you on every side and will uncover your nakedness to them, that they may see all your nakedness.
- therefore, behold, I will gather all your lovers, with whom you took pleasure, and all those you loved—yes, I will gather them against you from all around and will uncover your nakedness to them, that they may see all your nakedness.
Eze.16.38 - Details
Translation
Original Text
Morphology
- ושפטתיך: VERB,qal,perf,1,_,sg
- משפטי: NOUN,m,sg,abs,1cs
- נאפות: NOUN,f,pl,abs
- ושפכת: VERB,qal,perf,2,ms
- דם: NOUN,m,sg,abs
- ונתתיך: VERB,qal,perf,1,-,sg
- דם: NOUN,m,sg,abs
- חמה: NOUN,f,sg,abs
- וקנאה: NOUN,f,sg,abs
Parallels
- Deuteronomy 22:22 (thematic): Ancient law prescribing death for adultery; parallels Ezekiel’s claim that Israel will be judged for 'adulteries' and punished with blood (capital retribution).
- Leviticus 20:10 (verbal): Prescribes execution for an adulterer and adulteress—language of shedding blood and punishment echoes Ezekiel’s judgment for sexual unfaithfulness.
- Jeremiah 3:8 (allusion): Jeremiah portrays Israel as an unfaithful wife whom the LORD divorces for her adulteries; shares the motif of covenantal infidelity and punitive separation/judgment.
- Ezekiel 23:37-39 (thematic): Within Ezekiel’s own corpus, Ezekiel 23 uses harlotry imagery and announces violent punishment (wrath, exile, death) for Israel/Samaria’s sexual and political infidelities, mirroring 16:38’s themes of adultery, blood, and jealous anger.
Alternative generated candidates
- I will judge you as to adultery and blood-guiltiness; I will judge you as to your being guilty of passionate rage and jealous fury.
- I will judge you with the judgments of a harlot and with the judgments of those who shed blood; I will bring upon you furious and jealous dealings.
Eze.16.39 - Details
Translation
Original Text
Morphology
- ונתתי: VERB,qal,perf,1,_,sg
- אותך: PRON,2,m,sg
- בידם: PREP+PRON,3,m,pl
- והרסו: VERB,qal,perf,3,m,pl
- גבך: NOUN,m,sg,abs+2,com,sg
- ונתצו: VERB,qal,perf,3,m,pl
- רמתיך: NOUN,f,pl,abs+2,com,sg
- והפשיטו: VERB,qal,perf,3,m,pl
- אותך: PRON,2,m,sg
- בגדיך: NOUN,m,pl,abs+PRON,2,m,sg
- ולקחו: VERB,qal,impf,3,m,pl
- כלי: NOUN,m,pl,const
- תפארתך: NOUN,f,sg,abs+2,com,sg
- והניחוך: VERB,qal,perf,3,m,pl+2,com,sg
- עירם: NOUN,f,sg,abs,3,m,pl
- ועריה: CONJ+NOUN,f,pl,abs+3,m,pl
Parallels
- Ezekiel 16:37-38 (verbal): Immediate context: the surrounding verses use nearly identical language—God hands Jerusalem over to her lovers/enemies who will tear down her high places, break her images, strip her clothes and take her ornaments, directly paralleling v.39.
- Ezekiel 23:25-30 (verbal): Parallel oracle against the two sisters (Samaria and Jerusalem): enemies strip them, take their jewelry and expose them. Shares the same vocabulary and punitive motifs of humiliation, plunder, and public exposure.
- Hosea 2:10-13 (thematic): Uses imagery of removal of garments and ornaments and public humiliation as punishment for unfaithfulness—God’s stripping and deprivation motif resonates with Ezek.16:39’s loss of clothes and bracelets.
- Isaiah 3:16-26 (thematic): Judgment against the women of Zion: God takes away their finery and beauty, exposes and shames them. The passage echoes motifs of stripping, loss of adornment, and public disgrace found in Ezek.16:39.
Alternative generated candidates
- And I will give you to those who hate you, and they shall rule over you; and they shall strip you of your clothing and take your fine ornaments and leave you naked and bare.
- I will give you into their hand, and they shall tear down your towers and break down your high places; they shall strip you of your clothes and take your beautiful ornaments and leave you naked and bare.
Eze.16.40 - Details
Translation
Original Text
Morphology
- והעלו: VERB,qal,perf,3,pl
- עליך: PREP+2ms
- קהל: NOUN,m,sg,abs
- ורגמו: VERB,qal,perf,3,pl
- אותך: PRON,2,m,sg
- באבן: PREP+NOUN,f,sg,abs
- ובתקוך: CONJ+PREP
- בחרבותם: PREP+NOUN,f,pl,abs+PRON,3,m,pl
Parallels
- Ezekiel 16:35-38 (structural): Immediate context: the chapter’s courtroom-speech against Jerusalem portrays her as an adulterous wife and announces collective punishment (burning, stoning, sword) — these verses set up the same imagery and legal action found in v.40.
- Deuteronomy 13:12-16 (verbal): Prescribes gathering the inhabitants of a city that has led Israel into idolatry and stoning them with stones and burning the city — a parallel legal/ritual formula for communal execution and destruction.
- Deuteronomy 22:22-24 (verbal): Law prescribing stoning of adulterers in the community — connects the motif of stoning as the prescribed penalty for sexual unfaithfulness, which Ezekiel applies metaphorically to Jerusalem.
- Hosea 2:2-13 (thematic): Uses the marriage/infidelity metaphor to describe Israel’s unfaithfulness and announces punitive consequences (shame, removal of blessings, exposing her) — thematically parallels Ezekiel’s depiction of Jerusalem’s prostitution and punishment.
- Jeremiah 3:8-9 (thematic): Describes Israel’s repudiation (a 'bill of divorce') and handing her over because of adultery, with the idea of judicial separation and punishment for unfaithfulness — thematically akin to Ezekiel’s handing over of Jerusalem to her lovers and executors.
Alternative generated candidates
- They shall put a stop to your lewdness with their swords; they shall kill your children and burn your houses with fire.
- They will bring a crowd against you and stone you with stones and cut you down with their swords.
Eze.16.41 - Details
Translation
Original Text
Morphology
- ושרפו: VERB,qal,perf,3,m,pl
- בתיך: NOUN,f,pl,abs+2fs
- באש: PREP+NOUN,f,sg,abs
- ועשו: VERB,qal,impv,2,pl
- בך: PREP+PRON,2,m,sg
- שפטים: NOUN,m,pl,abs
- לעיני: PREP+NOUN,f,pl,cons
- נשים: NOUN,f,pl,abs
- רבות: ADJ,f,pl,abs
- והשבתיך: VERB,hif,imprf,1,m,sg+OBJ:2,m,sg
- מזונה: NOUN,f,sg,abs
- וגם: CONJ
- אתנן: NOUN,m,sg,construct
- לא: PART_NEG
- תתני: VERB,qal,impf,2,f,sg
- עוד: ADV
Parallels
- Ezekiel 16:37-39 (verbal): Immediate parallel in the same stanza: God announces recompense for Jerusalem’s whoredom, public humiliation and the burning/ destruction of her houses—language and judicial imagery closely match v.41.
- Ezekiel 23:25-30 (thematic): Another Ezekiel oracle using the harlotry motif to describe Judah/Israel’s punishment by foreign armies—contains similar details of plunder, public shame and destruction by fire.
- Hosea 2:5-13 (allusion): Hosea depicts Israel as an unfaithful wife who will be shamed and lose her prosperity and lovers; thematically parallels Ezekiel’s punishment-for-prostitution motif and the removal of former ‘gains’.
- Jeremiah 3:6-8 (thematic): Jeremiah recounts Israel’s adultery and the decisive removal/divorce as judgment (e.g., God putting away unfaithful wives), echoing Ezekiel’s imagery of public repudiation and recompense.
- Jeremiah 13:27 (verbal): Jeremiah accuses Jerusalem of ‘adulteries’ and lewdness and announces shame and grief—uses language of prostitution and public humiliation similar to Ezek.16:41.
Alternative generated candidates
- And they shall execute judgments on you in the sight of many women, and I will bring your filthiness to light and make you cease from playing the harlot, and your gifts shall no more be given to you.
- They will burn your houses with fire and execute judgments on you in the sight of many women; and I will put an end to your lewdness, and your payments shall no longer be given to you.
Eze.16.42 - Details
Translation
Original Text
Morphology
- והנחתי: VERB,hiph,perf,1,_,sg
- חמתי: NOUN,f,sg,abs+1s
- בך: PREP+PRON,2,m,sg
- וסרה: VERB,qal,perf,3,f,sg
- קנאתי: VERB,qal,perf,1,m,sg
- ממך: PREP+PRON,2,m,sg
- ושקטתי: VERB,qal,perf,1,_,sg
- ולא: CONJ
- אכעס: VERB,qal,impf,1,_,sg
- עוד: ADV
Parallels
- Psalm 103:8-9 (verbal): Speaks of the LORD as merciful and 'not always angry' / 'will not keep his anger forever,' echoing 'I will be quiet and no more angry.'
- Isaiah 54:8 (thematic): Promises only a momentary wrath followed by compassion—'in a little wrath I hid my face... with everlasting kindness I will have mercy'—paralleling the transition from anger to calm.
- Hosea 11:8-9 (thematic): God refuses to execute full fierce anger on Israel—'I will not execute the fierceness of my anger'—reflecting the theme of withholding or ending divine wrath/jealousy.
- Zephaniah 3:17 (verbal): Declares the LORD 'will quiet' (yishkot) his people by his love—paralleling the language of becoming quiet and ceasing anger (ושקטתי).
- Jeremiah 3:12 (verbal): God calls Israel to return with the assurance 'I will not cause mine anger to fall upon you,' closely corresponding to the declaration that he will be no more angry.
Alternative generated candidates
- Moreover I will lay my vengeance on you and will be satisfied; when I remove my anger, I will be quiet and no longer be angry.
- I will put my wrath upon you, and the jealousy of my anger shall depart from you, and I will be quiet and no longer be angry.
Eze.16.43 - Details
Translation
Original Text
Morphology
- יען: CONJ
- אשר: PRON,rel
- לא: PART_NEG
- זכרת: VERB,qal,perf,2,f,sg
- את: PRT,acc
- ימי: NOUN,m,pl,cs
- נעוריך: NOUN,m,pl,abs+2f
- ותרגזי: VERB,qal,impf,2,f,sg
- לי: PREP+PRON,1,sg
- בכל: PREP+NOUN,m,sg,abs
- אלה: DEM,pl,abs
- וגם: CONJ
- אני: PRON,1,sg
- הא: PRON,3,f,sg
- דרכך: NOUN,f,sg,abs+PRON,2,m,sg
- בראש: PREP+NOUN,m,sg,cstr
- נתתי: VERB,qal,perf,1,_,sg
- נאם: NOUN,m,sg,abs
- אדני: NOUN,m,sg,abs,1,sg
- יהוה: NOUN,prop,m,sg,abs
- ולא: CONJ
- עשית: VERB,qal,perf,2,m,sg
- את: PRT,acc
- הזמה: NOUN,f,sg,abs
- על: PREP
- כל: DET
- תועבתיך: NOUN,f,sg,abs+PRON,2,m,sg
Parallels
- Ezekiel 16:36-38 (structural): Immediate context: the same speech of judgment—God declares he will gather her lovers and execute punishment for her prostitution and abominations, directly continuing the threat found in 16:43.
- Jeremiah 2:2 (thematic): Antithetical parallel: Jeremiah recalls Israel’s 'love in the days of her youth' when she followed God; Ezekiel 16:43 reproves Israel for failing to remember those early faithful days and thus provoking God.
- Deuteronomy 32:7 (verbal): Shared motif/terminology: Deuteronomy commands to 'remember the days of old'; Ezekiel 16:43 charges Israel for not remembering the days of her youth—both invoke recollection of the past as moral/spiritual standard.
- Psalm 78:10-11 (thematic): The psalm recounts Israel's forgetting God’s works and provoking him, leading to judgment—parallels Ezekiel’s charge that Israel's forgetfulness and provocation bring God’s retribution.
- Hosea 2:13 (allusion): Hosea speaks of God 'visiting' Israel for her Baal‑days and punishing her for harlotry; Ezekiel 16:43 likewise says God will 'bring back' or visit her lewdness and abominations as the basis for punishment.
Alternative generated candidates
- Because you did not remember the days of your youth, but enraged me in all these things—behold, I will uncover your shame in the sight of the nations, and you shall know that I am the LORD.
- Because you did not remember the days of your youth, but enraged me with all these things—behold, I will make clear to you the consequence of your ways, declares the Lord GOD, and you shall not commit this lewdness any more, for you did not obey me.
Eze.16.44 - Details
Translation
Original Text
Morphology
- הנה: PART
- כל: DET
- המשל: ADJ,m,sg,abs
- עליך: PREP+2ms
- ימשל: VERB,qal,impf,3,m,sg
- לאמר: INF,qal,infc
- כאמה: PREP+NOUN,f,sg,abs
- בתה: NOUN,f,sg,poss3f
Parallels
- Ezekiel 23 (structural): Both chapters employ the extended allegory of Israel/Judah as unfaithful women (sisters or mother/daughter) whose sexual infidelity brings public disgrace and taunting by the nations.
- Luke 6:40 (verbal): Uses the same comparative pattern ('A student is not above his teacher; everyone who is fully trained will be like their teacher')—a similar 'as X, so Y' formula expressing imitation or inheritance of character.
- Exodus 34:7 (thematic): Speaks to generational consequences of sin ('visiting the iniquity of the fathers on the children'), resonating with Ezekiel’s theme of communal/generational shame and reproach.
- Matthew 23:27-28 (thematic): Jesus denounces hypocrisy and public disgrace (whitewashed tombs)—parallel to Ezekiel’s concern that Jerusalem’s moral corruptions become a public taunt and bring shame on the community.
Alternative generated candidates
- Consider all your abominations, and you will be compared—like mother, like daughter.
- Behold, all those who use proverbs will use this proverb about you: 'Like mother, like daughter.'
Eze.16.45 - Details
Translation
Original Text
Morphology
- בת: NOUN,f,sg,cs
- אמך: NOUN,f,sg,abs+PRON,2,m,sg
- את: PRT,acc
- געלת: NOUN,f,sg,const
- אישה: NOUN,f,sg,abs
- ובניה: CONJ+NOUN,m,pl,abs+3fs
- ואחות: CONJ+NOUN,f,sg,abs
- אחותך: NOUN,f,sg,abs+2ms
- את: PRT,acc
- אשר: PRON,rel
- געלו: VERB,qal,perf,3,m,pl
- אנשיהן: NOUN,m,pl,abs+3fp
- ובניהן: CONJ+NOUN,m,pl,abs+3fp
- אמכן: NOUN,f,sg,abs+2fp
- חתית: ADJ,f,pl,abs
- ואביכן: NOUN,m,sg,pr.2fp
- אמרי: VERB,qal,impv,2,f,sg
Parallels
- Ezekiel 16:46-52 (structural): Immediate literary continuation: identifies Samaria and Sodom explicitly as Jerusalem’s 'sisters' and develops the comparative judgment motif begun in 16:45.
- Ezekiel 23:1-12 (thematic): Parallel allegory of two sisters (Oholah/Oholibah = Samaria/Jerusalem) who commit whoredom; uses similar imagery of prostitution and comparative moral condemnation.
- Hosea 2:2-5 (thematic): Israel depicted as an unfaithful wife pursuing lovers and deserving divorce/judgment—shares the marriage/sexual infidelity motif used to indict Jerusalem in Ezekiel 16:45.
- Jeremiah 3:6-10 (thematic): Jeremiah recounts Israel’s adultery and contrasts unfaithful northern kingdom (Samaria) with Judah; echoes the charge of prostitution and uses sister-city comparisons.
- Genesis 15:18-21 (allusion): Lists the Hittites and Amorites among Canaan’s inhabitants; provides the ethnic background for the wording 'your mother was a Hittite and your father an Amorite,' which Ezekiel uses metaphorically.
Alternative generated candidates
- Your elder sister is Samaria, she and her daughters who dwell on her left hand; and your younger sister, who dwells on your right hand, is Sodom and her daughters.
- You are the daughter of your mother and the sister of your sisters; your mother was a Hittite and your father an Amorite.
Eze.16.46 - Details
Translation
Original Text
Morphology
- ואחותך: NOUN,f,sg,abs
- הגדולה: ADJ,f,sg,def
- שמרון: NOUN,f,sg,abs
- היא: PRON,dem,3,f,sg
- ובנותיה: CONJ+NOUN,f,pl,abs
- היושבת: VERB,qal,ptc,3,f,sg
- על: PREP
- שמאולך: NOUN,m,sg,abs
- ואחותך: NOUN,f,sg,abs
- הקטנה: ADJ,f,sg,def
- ממך: PREP+PRON,2,m,sg
- היושבת: VERB,qal,ptc,3,f,sg
- מימינך: PREP+NOUN,m,sg,abs,2,m
- סדם: NOUN,m,sg,abs
- ובנותיה: CONJ+NOUN,f,pl,abs
Parallels
- Ezekiel 16:44 (verbal): Immediate internal parallel in the same chapter that foregrounds the comparison of Jerusalem with Samaria and Sodom (the ‘sister’ imagery appears earlier in the unit).
- Ezekiel 16:48-52 (thematic): Continues and expands the Sodom comparison—describes Sodom’s sin and judgment to contrast and condemn Jerusalem’s greater guilt.
- Ezekiel 23:1-49 (structural): A parallel prophetic allegory portraying Samaria (Aholah) and Jerusalem (Aholibah) as adulterous sisters; uses the same sister/harlot motif to condemn both cities.
- Isaiah 1:21-23 (thematic): Isaiah likewise portrays Jerusalem as a once-faithful city turned into a prostitute, condemning her corruption and leadership—echoing Ezekiel’s imagery of moral and civic betrayal.
- Jeremiah 3:6-9 (thematic): Jeremiah depicts Israel (and by implication Judah) as an unfaithful wife put away for harlotry; the marital/adulterous metaphor parallels Ezekiel’s use of sister-city adultery to describe national unfaithfulness.
Alternative generated candidates
- Your elder sister is Samaria, and her daughters who live with her are those who dwell on her left hand; your younger sister, who dwells on your right hand, is Sodom and her daughters.
Eze.16.47 - Details
Translation
Original Text
Morphology
- ולא: CONJ
- בדרכיהן: PREP+NOUN,f,pl,const,3,f,pl
- הלכת: VERB,qal,perf,2,f,sg
- ובתועבותיהן: CONJ+PREP+NOUN,f,pl,const,3,f,pl
- עשית: VERB,qal,perf,2,m,sg
- כמעט: ADV
- קט: ADJ,m,sg,abs
- ותשחתי: CONJ+VERB,qal,perf,2,f,sg,OBJ,1,sg
- מהן: PREP+PRON,3,f,pl
- בכל: PREP+NOUN,m,sg,abs
- דרכיך: NOUN,f,pl,abs+PRON,2,m,sg
Parallels
- Leviticus 18:3 (verbal): Explicit prohibition against following the practices of other lands (“after the doings of the land…do not do”); echoes the language and idea of not walking in other peoples’ ways or committing their ‘abominations.’
- Leviticus 20:23 (verbal): Commands Israel not to ‘walk in the manners’ of the nations or defile themselves with their idols—verbal and legal parallel to refusing other nations’ detestable practices.
- Deuteronomy 12:29-31 (thematic): Warns Israel not to be led into the abominations of the nations when occupying the land; thematically parallels the warning/contrast about adopting others’ detestable ways.
- Ezekiel 16:46-52 (structural): Immediate literary context: the extended comparison between Jerusalem and her ‘sisters’ (Samaria, Sodom). Verse 47 sits within this unit contrasting Jerusalem’s conduct with the abominations of those cities.
- Ezekiel 16:50 (thematic): Gives the defining sins of Sodom (pride, excess, lack of care for the poor); used in the chapter as the exemplar of ‘abominations’ to which Jerusalem is compared/contrasted.
Alternative generated candidates
- Yet you did not walk in their ways nor commit their abominations; but in your wickedness you were worse than they in all your ways.
- Yet you did not walk in their ways nor act according to their abominations; but, in spite of this, you became more corrupt than they in all your ways.
Eze.16.48 - Details
Translation
Original Text
Morphology
- חי: ADJ,m,sg
- אני: PRON,1,sg
- נאם: NOUN,m,sg,abs
- אדני: NOUN,m,sg,abs,1,sg
- יהוה: NOUN,prop,m,sg,abs
- אם: CONJ
- עשתה: VERB,qal,perf,3,f,sg
- סדם: NOUN,m,sg,abs
- אחותך: NOUN,f,sg,abs+2ms
- היא: PRON,dem,3,f,sg
- ובנותיה: CONJ+NOUN,f,pl,abs
- כאשר: CONJ
- עשית: VERB,qal,perf,2,m,sg
- את: PRT,acc
- ובנותיך: CONJ+NOUN,f,pl,abs+2ms
Parallels
- Ezekiel 16:49-50 (verbal): Immediate continuation of the same speech — explicitly cites 'the guilt of your sister Sodom' and lists the grounds for the comparison between Jerusalem and Sodom.
- Genesis 19:1-29 (thematic): The primary narrative account of Sodom's wickedness and destruction which provides the historical and moral background for Ezekiel's comparison.
- Amos 4:11 (allusion): The prophet invokes God's overthrow of Sodom and Gomorrah as a paradigmatic act of judgment, using Sodom as a standard against which other communities' punishment is measured.
- Jude 1:7 (thematic): New Testament appeal to Sodom and Gomorrah as examples of sexual immorality and divine judgment — echoes Ezekiel's use of Sodom as the benchmark of communal wickedness.
Alternative generated candidates
- As surely as I live, declares the Lord GOD, your sister Sodom and her daughters had not done as you and your daughters have done.
- As I live, declares the Lord GOD, your sister Sodom and her daughters did not do as you and your daughters have done.
Eze.16.49 - Details
Translation
Original Text
Morphology
- הנה: PART
- זה: PRON,dem,m,sg
- היה: VERB,qal,perf,3,m,sg
- עון: NOUN,m,sg,abs
- סדם: NOUN,m,sg,abs
- אחותך: NOUN,f,sg,cons+2ms
- גאון: NOUN,m,sg,abs
- שבעת: NUM,card,construct
- לחם: NOUN,m,sg,abs
- ושלות: NOUN,f,sg,abs
- השקט: NOUN,m,sg,def
- היה: VERB,qal,perf,3,m,sg
- לה: PREP+PRON,3,f,sg
- ולבנותיה: NOUN,f,pl,abs+3fs
- ויד: CONJ
- עני: ADJ,m,sg
- ואביון: CONJ+NOUN,m,sg,abs
- לא: PART_NEG
- החזיקה: VERB,qal,perf,3,f,sg
Parallels
- Genesis 19:4–11, 24–29 (allusion): The Sodom narrative in Genesis provides the background for Ezekiel's reference to Sodom's guilt and destruction; Ezekiel reframes that tradition by stressing social failure rather than only sexual violence.
- Ezekiel 16:50 (structural): Immediate continuation within the same speech: explicitly names Sodom's sin and its punishment, reinforcing the point about pride, excess, and neglect of the poor.
- Amos 6:1–7 (thematic): Condemns complacent elites who lie at ease, feast, and ignore the consequences for society—parallels Ezekiel's charges of pride, abundant food, and failure to care for the needy.
- Proverbs 28:27 (verbal): Affirms the moral consequence of ignoring the poor—'he who closes his eyes to them'—echoing Ezekiel's indictment that Sodom 'did not hold up the hand of the poor and needy.'
- Matthew 25:31–46 (thematic): Jesus' judgment scene condemns those who fail to feed, clothe, and care for the needy; thematically parallels Ezekiel's linking of communal piety with concrete care for the vulnerable.
Alternative generated candidates
- Behold, this was the guilt of your sister Sodom: arrogance, abundant food, and careless ease were hers and her daughters; yet she did not strengthen the hand of the poor and needy.
- Behold, this was the guilt of your sister Sodom: pride, fullness of bread, and careless ease were hers and her daughters; but she did not aid the poor and needy.
Eze.16.50 - Details
Translation
Original Text
Morphology
- ותגבהינה: VERB,qal,impf,3,f,pl
- ותעשינה: VERB,qal,impf,3,f,pl
- תועבה: NOUN,f,sg,abs
- לפני: PREP
- ואסיר: VERB,qal,impf,1,m,sg
- אתהן: PART+PRON,3,f,pl
- כאשר: CONJ
- ראיתי: VERB,qal,perf,1,_,sg
Parallels
- Ezekiel 16:49 (verbal): Immediate context: verse 49 names Sodom’s pride and prosperous ease, while 16:50 repeats the language of haughtiness and ‘abominations,’ linking those sins to God’s removal.
- Genesis 19:4–13 (structural): Narrative account of Sodom’s sexual violence and the men’s intent to commit a violent outrage; provides the canonical background for Ezekiel’s charge of ‘abominations’ and divine punishment.
- Leviticus 18:24–25 (allusion): Leviticus lists sexual practices as ‘abominations’ that defile the land and bring divine expulsion—language and theological rationale echoed in Ezekiel’s charge and judgment.
- Deuteronomy 29:22–23 (thematic): Warning that lands defiled by abominations will become a burning waste and be ‘vomited out’ by the Lord—parallels Ezekiel’s link between communal abominations and God’s decisive removal.
Alternative generated candidates
- They were haughty and committed abomination before me; therefore I removed them when I saw it.
- They were haughty and committed abomination before me; therefore I removed them when I saw it.
Eze.16.51 - Details
Translation
Original Text
Morphology
- ושמרון: CONJ+NOUN,m,sg,abs
- כחצי: PREP+NOUN,m,sg,abs
- חטאתיך: NOUN,f,sg,abs+2fs
- לא: PART_NEG
- חטאה: NOUN,f,sg,abs
- ותרבי: CONJ+VERB,qal,perf,2,f,sg
- את: PRT,acc
- תועבותיך: NOUN,f,pl,abs+2,m,sg
- מהנה: PREP+PRON,3,f,pl
- ותצדקי: CONJ+VERB,qal,impf,2,f,sg
- את: PRT,acc
- אחותיך: NOUN,f,sg,abs+2fs
- בכל: PREP+NOUN,m,sg,abs
- תועבותיך: NOUN,f,pl,abs+2,m,sg
- אשר: PRON,rel
- עשית: VERB,qal,perf,2,m,sg
Parallels
- Ezekiel 16:52 (verbal): Immediate parallel in the same pericope: repeats the claim that Samaria did not commit even half of Jerusalem’s sins and adds the comparison with Sodom (direct verbal/theme repetition).
- Ezekiel 23:2–5, 23:19–21 (allusion): The allegory of the two sisters (Oholah = Samaria, Oholibah = Jerusalem) develops the same motif: Samaria’s whoredom is condemned, but Jerusalem’s prostitution and abominations are depicted as worse.
- 2 Kings 17:7–23 (thematic): Narrative account of Samaria’s idolatry and exile — provides background for Samaria’s sins and why Samaria is often used as a benchmark of unfaithfulness, underscoring Ezekiel’s claim that Jerusalem exceeded even Samaria in guilt.
- Isaiah 1:21–23 (thematic): Isaiah depicts Jerusalem as a once-faithful city turned into a ‘whore’ whose leaders are corrupt — similar imagery and moral indictment of Jerusalem’s multiplied abominations compared with other cities.
Alternative generated candidates
- Samaria did not commit half of your sins, yet you have multiplied your abominations more than they, and have justified your sisters by all your abominations which you have done.
- Samaria did not commit half of your sins; yet you have multiplied your abominations more than they, and have justified your sisters by all your abominations that you have done.
Eze.16.52 - Details
Translation
Original Text
Morphology
- גם: ADV
- את: PRT,acc
- שאי: VERB,qal,imp,2,f,sg
- כלמתך: NOUN,f,sg,abs,2,f,sg
- אשר: PRON,rel
- פללת: VERB,qal,perf,2,f,sg
- לאחותך: PREP+NOUN,f,sg,abs,2,f,sg
- בחטאתיך: PREP+NOUN,f,sg,abs,2,f,sg
- אשר: PRON,rel
- התעבת: VERB,hitp,perf,2,f,sg
- מהן: PREP+PRON,3,f,pl
- תצדקנה: VERB,qal,impf,3,f,pl
- ממך: PREP+PRON,2,m,sg
- וגם: CONJ
- את: PRT,acc
- בושי: VERB,qal,imper,2,f,sg
- ושאי: CONJ+VERB,qal,imper,2,f,sg
- כלמתך: NOUN,f,sg,abs,2,f,sg
- בצדקתך: PREP+NOUN,f,sg,cons+2ms
- אחיותך: NOUN,f,pl,abs,2,f,sg
Parallels
- Ezekiel 23:1-49 (structural): Parallel extended allegory of two sisters (Oholah/Oholibah = Samaria/Jerusalem) whose sexual unfaithfulness brings mutual shame and parallel punishments; same sister-motif and judicial outcome.
- Ezekiel 16:46-51 (verbal): Immediate parallel within the chapter that names the 'elder sister' Samaria and contrasts her punishment with Jerusalem’s, using similar language about sisterly guilt and shared shame.
- 2 Kings 17:7-23 (thematic): Narrative account of Israel's (Samaria’s) sins leading to exile—theme of national unfaithfulness and divine judgment that also explains Judah/Jerusalem’s fate in Ezekiel.
- Jeremiah 3:6-11 (thematic): God’s breaking off/putting away of unfaithful Israel and the comparison with Judah; similar legal/marital imagery about two sister-entities and consequences for infidelity.
- Hosea 2:2-13 (thematic): Uses marriage/harlotry imagery to describe Israel’s apostasies and resulting punishment and shame—echoes Ezekiel’s portrayal of Jerusalem’s sexualized unfaithfulness and judgment.
Alternative generated candidates
- When you bear your shame and are ashamed because of all that you have done, then you will say, ‘I am innocent,’ when you compare your shame with that of your sisters; you will be shamed by the judgments you pass.
- You are the one who disgraced your elder sister by all your sins which you committed, for your repulsive things were greater than hers; you justified your sisters by all the abominations which you have done.
Eze.16.53 - Details
Translation
Original Text
Morphology
- ושבתי: VERB,qal,perf,1,c,sg
- את: PRT,acc
- שביתהן: NOUN,f,pl,abs
- את: PRT,acc
- שבות: NOUN,f,pl,abs
- סדם: NOUN,m,sg,abs
- ובנותיה: CONJ+NOUN,f,pl,abs
- ואת: CONJ
- שבות: NOUN,f,pl,abs
- שמרון: NOUN,f,sg,abs
- ובנותיה: CONJ+NOUN,f,pl,abs
- ושבות: NOUN,f,pl,abs
- שביתיך: NOUN,f,pl,abs
- בתוכהנה: PREP
Parallels
- Ezekiel 16:48 (verbal): Uses the same Sodom analogy: Ezekiel explicitly calls Sodom your 'sister,' establishing the comparison that frames the promise to restore captives in 16:53.
- Ezekiel 16:55 (structural): Direct continuation of the restoration motif: promises that when Sodom and Samaria return to their former state, Jerusalem and her daughters will also be restored — closely tied to the return of captives in 16:53.
- Isaiah 61:7 (thematic): Promises reversal of shame and restoration (double for shame), echoing Ezekiel's theme of recompense and restoration for Jerusalem and her people after judgment.
- Amos 9:14-15 (thematic): Foretells restoration of the fortunes of Israel and return from exile with rebuilding and possession of land, paralleling Ezekiel’s pledge to restore the captives and reestablish the people.
Alternative generated candidates
- And I will restore their captives, the captives of Sodom and her daughters and the captives of Samaria and her daughters, and the captives of your own land shall return among them.
- When I bring back their captives, the captives of Sodom and her daughters, and the captives of Samaria and her daughters, then will you be returned to your own land with your sisters.
Eze.16.54 - Details
Translation
Original Text
Morphology
- למען: PREP
- תשאי: VERB,qal,impf,2,f,sg
- כלמתך: NOUN,f,sg,abs
- ונכלמת: VERB,nifal,perf,2,f,sg
- מכל: PREP
- אשר: PRON,rel
- עשית: VERB,qal,perf,2,m,sg
- בנחמך: PREP
- אתן: VERB,qal,impf,1,sg
Parallels
- Ezekiel 16:61 (verbal): Same judicial motif and wording — God declares punishment 'that you may remember and be confounded' and not open your mouth because of shame; closely parallels the purpose language of 16:54.
- Ezekiel 16:63 (structural): Concluding covenantal/forensic formula in the chapter — speaks of bringing shame on Jerusalem for her deeds (mentions her 'sisters' and shame), echoing the punitive outcome stated in 16:54.
- Ezekiel 23:37–49 (thematic): Parallel allegory of two adulterous sisters (Israel and Judah) in which God pronounces judgment that they will bear shame for their sexual and idolatrous sins; repeats the theme of exposure, disgrace, and public humiliation found in 16:54.
- Isaiah 47:7–11 (thematic): Isaiah pronounces humiliation on the proud city (Babylon) so that it 'shall be a reproach and a derision' — thematically parallel in depicting divine overthrow intended to bring shame and confounding of the proud, as in Ezek.16:54.
- Nahum 3:5–7 (thematic): Announcement of Nineveh’s fall and the resulting disgrace — onlookers mock and the city is exposed and shamed, echoing the outcome God declares for Jerusalem in Ezek.16:54.
Alternative generated candidates
- That you may bear your shame and be ashamed of all that you have done in that you are comforted—yes, that you may be humiliated and take no comfort in your sisters.
- I will restore to you your former shame, and you shall receive your disgrace and be ashamed because of all that you have done.
Eze.16.55 - Details
Translation
Original Text
Morphology
- ואחותיך: CONJ+NOUN,f,sg,abs
- סדם: NOUN,m,sg,abs
- ובנותיה: CONJ+NOUN,f,pl,abs
- תשבן: VERB,qal,impf,3,f,pl
- לקדמתן: PREP+NOUN,f,sg,abs
- ושמרון: CONJ+NOUN,m,sg,abs
- ובנותיה: CONJ+NOUN,f,pl,abs
- תשבן: VERB,qal,impf,3,f,pl
- לקדמתן: PREP+NOUN,f,sg,abs
- ואת: CONJ
- ובנותיך: CONJ+NOUN,f,pl,abs
- תשבינה: VERB,qal,impf,3,f,pl
- לקדמתכן: PREP+NOUN,f,sg,abs
Parallels
- Ezekiel 16:53 (verbal): Immediate parallel in the same passage: repeats the same restoration formula about Sodom, Samaria, and Jerusalem returning to their former state (nearly identical wording).
- Ezekiel 16:46 (allusion): Introduces the motif of Jerusalem's 'sister' Sodom and frames the comparison that culminates in the restoration statement of 16:55.
- Deuteronomy 30:3 (thematic): Promise that when Israel returns to the LORD, God will restore their fortunes and bring them back—same theme of return/restoration to a former condition.
- Isaiah 1:26 (thematic): Divine promise to 'restore... as at the first' (judges/condition), echoing the language and theme of returning to a prior state.
- Jeremiah 3:14 (thematic): Call to 'return' and promise of restoration for backsliding Israel—parallels the motif of repentance followed by return to a former, restored condition.
Alternative generated candidates
- Your sisters Sodom and her daughters will return to their former state, and Samaria and her daughters will return to their former state, and you and your daughters shall return to your former state.
- Your sisters, Sodom and her daughters, shall return to their former state, and Samaria and her daughters shall return to their former state, and you and your daughters shall return to your former state.
Eze.16.56 - Details
Translation
Original Text
Morphology
- ולוא: CONJ_NEG
- היתה: VERB,qal,perf,3,f,sg
- סדם: NOUN,m,sg,abs
- אחותך: NOUN,f,sg,cs,2ms
- לשמועה: PREP+NOUN,f,sg,abs
- בפיך: PREP+NOUN,m,sg,abs+2ms
- ביום: PREP
- גאוניך: NOUN,m,sg,abs,2ms
Parallels
- Ezekiel 16:46 (verbal): Directly linked verse within the same chapter that first names Samaria and Sodom as Jerusalem's 'sisters' — the immediate verbal parallel to 16:56's comparison.
- Ezekiel 16:49 (verbal): Explicit identification of Sodom's sin as pride/abundance and failure to aid the poor — echoes and explains the phrase 'day of your pride' in 16:56.
- Ezekiel 16:52 (structural): Continues the judicial logic of the Sodom-comparison, announcing that Jerusalem will be treated like Sodom — a structural continuation of the reproach in 16:56.
- Isaiah 1:9 (thematic): Uses Sodom as the paradigmatic example of a city under divine judgment (’we would have been like Sodom’), paralleling Ezekiel’s use of Sodom to shame Jerusalem.
- Genesis 19:24-25 (thematic): The narrative account of Sodom's destruction by brimstone and fire provides the historical/theological backdrop for Ezekiel’s comparison and implied threat of similar judgment.
Alternative generated candidates
- For your sister Sodom was not mentioned by your mouth in the day of your pride.
- Your sister Sodom shall not be mentioned by your mouth in the day of your pride.
Eze.16.57 - Details
Translation
Original Text
Morphology
- בטרם: PREP
- תגלה: VERB,qal,impf,2,f,sg
- רעתך: NOUN,f,sg,abs+2,m
- כמו: PREP
- עת: NOUN,f,sg,cons
- חרפת: NOUN,f,sg,const
- בנות: NOUN,f,pl,abs
- ארם: NOUN,m,sg,abs
- וכל: CONJ+PRON,indef
- סביבותיה: NOUN,f,pl,abs,3s
- בנות: NOUN,f,pl,abs
- פלשתים: NOUN,m,pl,cstr
- השאטות: NOUN,f,pl,def
- אותך: PRON,2,m,sg
- מסביב: ADV,loc
Parallels
- Isaiah 47:3-4 (thematic): Prophetic taunt against a city (Babylon) whose 'nakedness' is uncovered and who is put to shame — parallel motif of a city's public exposure and humiliation.
- Nahum 3:5 (verbal): God declares He will 'discover thy skirts' (expose nakedness) as judgment — closely parallels the language of exposing a nation's shame.
- Ezekiel 16:39 (structural): Immediate parallel within the same chapter: God hands Jerusalem over to surrounding peoples who will disgrace and expose her — same context of neighboring 'daughters' witnessing her shame.
- Hosea 2:3 (thematic): Uses the image of stripping/being made naked as punishment for Israel's harlotry (idolatry) — thematic parallel of nakedness as divine humiliation for unfaithfulness.
Alternative generated candidates
- Before you had uncovered your shame you were ashamed; now you have become the object of derision to the daughters of the neighboring peoples—those round about who despise you.
- Before you uncover your lewdness like a harlot and discover your shame, you were the talk of the daughters of the nations around you—daughters of the Philistines who were ashamed by your conduct.
Eze.16.58 - Details
Translation
Original Text
Morphology
- את: PRT,acc
- זמתך: NOUN,f,sg,abs+2fs
- ואת: CONJ
- תועבותיך: NOUN,f,pl,abs+2,m,sg
- את: PRT,acc
- נשאתים: VERB,qal,perf,3,m,pl
- נאם: NOUN,m,sg,abs
- יהוה: NOUN,prop,m,sg,abs
Parallels
- Ezekiel 16:52 (verbal): Same accusation and wording earlier in the chapter—Jerusalem will 'bear the punishment / bear your lewdness and your abominations,' repeating the charge of sexual sin and its consequences.
- Ezekiel 23:36-37 (thematic): Parallel allegory of Israel's (Oholah/Oholibah) prostitution: explicit charges of lewdness and abomination and the declaration that they shall suffer for those acts.
- Leviticus 18:24-28 (thematic): Legal/prophetic principle that engaging in the sexual 'abominations' defiles the land and brings divine punishment—background for Ezekiel's charge that Israel must 'bear' her abominations.
- Jeremiah 2:22 (allusion): Jeremiah uses prostitution imagery and the language of inescapable defilement ('the stain of your iniquity is before me'), echoing Ezekiel’s theme that Israel must bear the consequences of her sexual sins.
- Psalm 106:39 (thematic): Describes the people being defiled and 'playing the harlot' with their own deeds and suffering for those abominations, thematically resonant with Ezekiel's declaration.
Alternative generated candidates
- You bear your lewdness and your abominations, declares the LORD.
- You have borne your lewdness and your abominations, declares the LORD.
Eze.16.59 - Details
Translation
Original Text
Morphology
- כי: CONJ
- כה: ADV
- אמר: VERB,qal,perf,3,m,sg
- אדני: NOUN,m,sg,abs,1,sg
- יהוה: NOUN,prop,m,sg,abs
- ועשיתי: VERB,qal,perf,1,com,sg
- אותך: PRON,2,m,sg
- כאשר: CONJ
- עשית: VERB,qal,perf,2,m,sg
- אשר: PRON,rel
- בזית: PREP,dem,f,sg
- אלה: DEM,pl,abs
- להפר: PREP+VERB,hif,inf
- ברית: NOUN,f,sg,abs
Parallels
- Jeremiah 34:18-20 (verbal): Uses almost identical legal language: God declares He will punish those who 'transgressed/broke my covenant.' Both verses address divine retribution for covenant-breaking.
- Hosea 6:7 (verbal): States 'like men they transgressed the covenant'—a concise verbal parallel emphasizing human treachery against the covenantal oath, similar to Ezek.16:59's charge of despising the oath.
- Leviticus 26:27-39 (thematic): Part of the Deuteronomic/Priestly covenant curse tradition: lists punitive measures for covenant breach. The theme of God repaying nations for covenant violation echoes Ezek.16:59's 'I will do to you as you have done.'
- Ezekiel 16:60 (structural): Immediate literary continuation: after declaring punishment for covenant-breaking (v.59), v.60 balances judgment with God's pledge to remember His covenant—shows the chapter's dialectic of retribution and covenant faithfulness.
Alternative generated candidates
- For thus says the Lord GOD: I will deal with you as you have done, you who despised the oath by breaking the covenant.
- For thus says the Lord GOD: I will deal with you as you have done, you who despised the oath by breaking the covenant.
Eze.16.60 - Details
Translation
Original Text
Morphology
- וזכרתי: VERB,qal,perf,1,_,sg
- אני: PRON,1,sg
- את: PRT,acc
- בריתי: NOUN,f,sg,abs,poss1,sg
- אותך: PRON,2,m,sg
- בימי: PREP+NOUN,m,pl,cons
- נעוריך: NOUN,m,pl,abs+2s
- והקמותי: VERB,hif,perf,1,_,sg
- לך: PRON,2,m,sg
- ברית: NOUN,f,sg,abs
- עולם: NOUN,m,sg,abs
Parallels
- Genesis 17:7 (verbal): God promises to 'establish my covenant' with Abraham and his offspring, using the language of an 'everlasting covenant' similar to Ezekiel's wording.
- Genesis 9:16 (verbal): After the Flood God says he will 'remember' his covenant (symbolized by the rainbow), echoing Ezekiel's 'I will remember my covenant with you.'
- Isaiah 55:3 (verbal): God invites Israel to listen and declares 'I will make with you an everlasting covenant,' closely paralleling the explicit phrase in Ezekiel 16:60.
- Jeremiah 32:40 (thematic): God promises restoration and fidelity—'I will make an everlasting covenant with them'—reflecting Ezekiel's theme of divine remembrance and a renewed, enduring covenant.
- Hosea 2:19-20 (allusion): God's betrothal imagery—'I will betroth you unto me for ever'—uses covenantal/nuptial language and the idea of an enduring commitment that underlies Ezekiel's covenantal promise.
Alternative generated candidates
- Yet I will remember my covenant with you in the days of your youth, and I will establish for you an everlasting covenant.
- Yet I will remember my covenant with you in the days of your youth, and I will establish an everlasting covenant with you.
Eze.16.61 - Details
Translation
Original Text
Morphology
- וזכרת: VERB,qal,perf,2,m,sg
- את: PRT,acc
- דרכיך: NOUN,f,pl,abs+PRON,2,m,sg
- ונכלמת: VERB,niphal,perf,2,f,sg
- בקחתך: VERB,qal,perf,2,f,sg
- את: PRT,acc
- אחותיך: NOUN,f,pl,abs
- הגדלות: ADJ,f,pl,def
- ממך: PREP+PRON,2,m,sg
- אל: NEG
- הקטנות: ADJ,f,pl,abs
- ממך: PREP+PRON,2,m,sg
- ונתתי: VERB,qal,perf,1,_,sg
- אתהן: PART+PRON,3,f,pl
- לך: PRON,2,m,sg
- לבנות: ADJ,f,pl,abs
- ולא: CONJ
- מבריתך: PREP
Parallels
- Ezekiel 16:59–63 (structural): Immediate context/continuation of the same allegory: the divine summons to remember, shame, the taking/giving of daughters to sisters, and the promise of recompense and recognition of YHWH.
- Ezekiel 23:1–49 (verbal): A closely related Ezekiel allegory about two sisters (Oholah/Oholibah) whose sexual unfaithfulness leads to being given over to others; uses similar sister‑imagery and language of disgrace and handing over.
- Jeremiah 3:8–9 (thematic): Portrays Israel’s unfaithfulness and God ‘giving’ unfaithful Israel to her lovers (nations) as punishment—paralleling the motif of daughters/sisters being handed over and the shame of adultery.
- Hosea 2:5–13 (cf. 2:19–20) (thematic): Hosea frames Israel’s idolatry as marital adultery: consequences include loss, exposure and being given over; the book also contrasts that punishment with a later covenantal betrothal (cf. ‘not by covenant’ in Ezek.16:61).
Alternative generated candidates
- Then you shall remember your ways and be ashamed when you receive your sisters—those older and those younger—whom you loved more than yourself, and you gave them to be mine instead of my covenant.
- Then you shall remember your ways and be ashamed when you receive your sisters—the elder and the younger—and I give them to you as daughters, but not by my covenant.
Eze.16.62 - Details
Translation
Original Text
Morphology
- והקימותי: VERB,hiphil,perf,1,_,sg
- אני: PRON,1,sg
- את: PRT,acc
- בריתי: NOUN,f,sg,abs,poss1,sg
- אתך: PREP+PRON,2,m,sg
- וידעת: VERB,qal,perf,2,m,sg
- כי: CONJ
- אני: PRON,1,sg
- יהוה: NOUN,prop,m,sg,abs
Parallels
- Genesis 17:7 (verbal): Uses the covenant formula 'I will establish my covenant with you' — a foundational promise of God to Abraham and descendants that echoes Ezekiel's pledge to Israel.
- Exodus 6:7 (verbal): Includes the clause 'and you shall know that I am the LORD' as assurance tied to God's saving and covenant actions, mirroring the language and purpose of Ezekiel 16:62.
- Leviticus 26:12 (thematic): Promises God's presence ('I will walk among you and be your God') linking divine presence and covenant relationship to Israel's recognition of the LORD, thematically parallel to Ezekiel's covenant promise.
- Jeremiah 31:33-34 (thematic): Speaks of a renewed covenant and concludes with 'they shall all know me', echoing Ezekiel's emphasis on covenantal knowledge of the LORD as the outcome of God's commitment.
- Ezekiel 16:60 (verbal): Immediate internal parallel in the same chapter: God earlier promises to 'remember my covenant with you', providing the direct contextual basis for the declaration in 16:62.
Alternative generated candidates
- I will establish my covenant with you, and you shall know that I am the LORD.
- And I will establish my covenant with you, and you shall know that I am the LORD.
Eze.16.63 - Details
Translation
Original Text
Morphology
- למען: PREP
- תזכרי: VERB,qal,impf,2,f,sg
- ובשת: VERB,qal,perf,2,f,sg
- ולא: CONJ
- יהיה: VERB,qal,impf,3,m,sg
- לך: PRON,2,m,sg
- עוד: ADV
- פתחון: NOUN,m,sg,abs
- פה: ADV
- מפני: PREP
- כלמתך: NOUN,f,sg,abs+2f
- בכפרי: PREP+NOUN,m,pl,abs+1s
- לך: PRON,2,m,sg
- לכל: PREP
- אשר: PRON,rel
- עשית: VERB,qal,perf,2,m,sg
- נאם: NOUN,m,sg,abs
- אדני: NOUN,m,sg,abs,1,sg
- יהוה: NOUN,prop,m,sg,abs
Parallels
- Ezekiel 16:61-62 (structural): Immediate context: the promise of mercy and restoration that precedes v.63; v.63 functions as the concluding summons that she will remember, be ashamed, and be silenced after God forgives her.
- Ezekiel 36:31 (verbal): Closely parallels the language and theme of remembering past evil and being humiliated/loathing oneself as part of God's restorative action ('you shall remember your evil ways... and loathe yourselves').
- Psalm 39:9 (Heb. 38:13) (verbal): Shares the striking motif and wording of enforced silence—'I am mute; I do not open my mouth'—echoing Ezek.16:63's 'you shall not open your mouth anymore.'
- Jeremiah 3:25 (thematic): Communal confession and the image of lying down in shame because of sin parallel Ezekiel's theme that remembering God's judgment leads to shame and contrition before restoration.
Alternative generated candidates
- And you shall remember and be ashamed, and never open your mouth again because of your shame, when I forgive you for all that you have done, declares the Lord GOD.
- And I will cause you to remember and be ashamed, and never open your mouth again because of your disgrace, when I atone for you for all that you have done, declares the Lord GOD.
And the word of the LORD came to me, saying:
Son of man, declare to Jerusalem her abominations,
and say, Thus says the Lord GOD to Jerusalem: Your origin and your birth— I made you; of the land of the Canaanite I bore you; your father was an Amorite and your mother a Hittite.
When you were born your umbilical cord was not cut, you were not washed with water to cleanse you, you were not salted with salt, and you were not swaddled with cloths.
No eye had pity on you to do any of these things for you out of compassion; you were cast out into the open field because of the abhorrence of your person on the day you were born.
Then I passed by and saw you wallowing in your blood, and I said to you in your blood, ‘Live!’ I said to you in your blood, ‘Live!’
I made you grow like a plant of the field; you grew and came to full maturity and arrived at the time for love. Your breasts were formed and your hair had grown, yet you were naked and bare.
Then I passed by and saw you—and behold, the time of love had come—I spread my skirt over you and covered your nakedness; I made a covenant with you and you became mine, declares the Lord GOD.
I bathed you with water, washed away your blood from you, and anointed you with oil.
I clothed you with embroidery, shod you with fine leather, and bound you with fine linen and silk.
I adorned you with ornaments; I put bracelets on your hands and a necklace around your neck.
I put a ring on your nose, earrings on your ears, and a glorious crown on your head. Thus you were adorned with gold and silver; your clothing was fine linen, silk, and broidered cloth; you ate fine flour, honey, and oil. You became very beautiful and exceeded in splendor because of my glory which I had bestowed upon you, declares the Lord GOD. So you became famous among the nations for your beauty, for the splendor that I had given you made your beauty perfect, declares the Lord GOD. But you trusted in your beauty and played the harlot because of your fame; you poured out your harlotries on every passerby who would have them.
You took some of your garments and made for yourself high places, and you committed harlotry on them; your beauty was not used for you, neither would it be.
You took your fine jewelry of my gold and my silver, which I had given you, and you made for yourself male images and played the harlot with them.
You took your embroidered garments and covered them; you set my oil and my incense before them. And the bread which I gave you—fine flour, oil, and honey—which fed you, you set it before them as a pleasing aroma; and it was declared to me, declares the Lord GOD.
You took your sons and your daughters whom you bore to me and sacrificed them to be devoured. Were your sacrifices pleasant, declares the Lord GOD?
You slaughtered my children and delivered them up to cause them to pass through the fire to them.
In all your abominations and harlotries you did not remember the days of your youth, when you were naked and bare, wallowing in your blood. And after all your wickedness—woe, woe to you, declares the Lord GOD.
You built yourself a high place and made yourself a shrine in every street.
You built your high places at every head of the way and made your beauty an abomination, and spread your legs to every passerby; you multiplied your harlotries.
You played the harlot with the Egyptians, your neighbors, of large flesh; and you multiplied your harlotries to provoke me.
Behold therefore I stretched out my hand against you and diminished your allotment; I delivered you to the will of those who hate you, the daughters of the Philistines, who were ashamed at your lewd way.
You also played the harlot with the Assyrians, because you were not satisfied with them.
You multiplied your harlotries to the land of the Chaldeans, and yet you were not satisfied.
What will you gain by harlotry, O daughter? You adulteress—domineering mistress!
You built your frontage at the head of every way and made your high places in every street; yet you were not like a harlot to lessen the shame.
As is the wife who commits adultery under her husband, so you took strangers in your affections.
Men give gifts to all harlots, but you gave your gifts to all your lovers, bribing them to come to you from every side for your harlotries. So your sisters, your neighbors—large of flesh—were the opposite of you in your harlotries; they were not soliciting after men, but you gave your gifts and yet were not satisfied.
Therefore, O harlot, hear the word of the Lord. Thus says the Lord GOD: Because your filth was poured out and your nakedness was uncovered in your harlotries with your lovers and with all the idols of your abominations, and by the blood of your children, which you gave to them,
therefore, behold, I will gather all your lovers, with whom you took pleasure, and all those you loved—yes, I will gather them from all around and will expose your nakedness to them, and they shall see all your nakedness.
I will judge you with the judgments of reproach and with the judgments of those who practice harlotry; I will bring upon you the blood of wrath and jealousy.
I will give you over into their hands, and they shall tear down your towers and break down your high places; they shall strip you of your clothes and take your beautiful ornaments and leave you naked and bare.
They shall bring a mob against you and stone you with stones and thrust you through with their swords.
They shall burn your houses with fire and execute judgments upon you in the sight of many women; I will turn you into an object of horror and you shall no more be comforted nor receive any more gifts. And I will lay my wrath upon you, my jealousy shall depart from you; I will be still and will be no more angry.
Because you did not remember the days of your youth, but enraged me with all these things—and I had given you the beginning of your life, when you were young—yet you acted treacherously in all your abominations.
Behold, all who so judge you will judge you, saying, ‘As one reproaches a mother, so is your mother reproached.’
Your mother was an older woman and your nativity a woman of monstrous origin; your father was an Amorite and your mother a Hittite.
Your elder sister is Samaria and her daughters who dwell with her; your younger sister, who dwells to your right, is Sodom and her daughters.
Yet you did not walk in their ways, nor act according to their abominations; you were more corrupt than they in all your ways.
As I live, declares the Lord GOD, your sister Sodom and her daughters did not do as you and your daughters have done.
Behold, this was the guilt of your sister Sodom: pride, abundant food, and unconcerned security was in her and her daughters; yet she did not strengthen the hand of the poor and needy.
They were haughty and did an abomination before me; therefore I removed them when I saw it.
Samaria did not commit half your sins, yet you have multiplied your abominations more than they and justified your sisters by all the abominations which you have done.
When you are justified by your sisters, though you had a greater shame than they—was your sister not shamed by your conduct in your prostitution?
Behold, I will restore their captives—the captives of Sodom and her daughters, and the captives of Samaria and her daughters—and your captives shall return to you.
That you may bear your shame and be put to shame for all that you have done, when I have pacified you for all that you have done.
Your sisters Sodom and her daughters shall return to their former state, and Samaria and her daughters shall return to their former state; and you and your daughters shall return to your former state.
Then you will not bear your shame in saying before them, ‘I am more righteous than they,’ when you make your wisdom false.
Before your wickedness is uncovered—before your shame is revealed like that of the daughters of Syria and all who round about her, the daughters of the Philistines who are ashamed because of you—
you have borne your lewdness and your abominations, declares the LORD.
For thus says the Lord GOD: I will deal with you as you have done, you who have despised the oath in breaking the covenant.
Yet I will remember my covenant with you in the days of your youth, and I will establish for you an everlasting covenant.
Then you shall remember your ways and be ashamed when you take up your sisters—those older and those younger than you—and I give them to you as daughters, but not by my covenant.
I will establish my covenant with you, and you shall know that I am the LORD. And you shall remember and be ashamed and never open your mouth again because of your shame, when I pardon you for all that you have done, declares the Lord GOD.