Ezekiel · Chapter 23

V. 2. Two women-Judah, and Israel, two kingdoms.

Verse 2. Son of man, there were two women] All the Hebrews were derived from one source, Abraham and Sarah; and, till the schism under Rehoboam, formed but one people: but as these ten tribes and a half separated from Judah and Benjamin, they became two distinct people under different kings; called the kingdom of Judah, and the kingdom of Israel. They are called here, because of their consanguinity, two sisters. The elder, Samaria, (for there was the seat of government for the kingdom of Israel,) was called hlha aholah, “a tent.” The younger, Judah, was called hbylha aholibah, “my tent is in her,” because the temple of God was in Jerusalem, the seat of the government of the kingdom of Judah.

Verses 2, 3. There were two women, daughters of one mother — Judah and Israel, two kingdoms. “Countries are commonly represented as mothers of their people, and the inhabitants as their children: so the daughters of Syria signify the inhabitants of that country, Ezekiel 16:57. Thus Samaria and Jerusalem are described in this chapter as sisters, the offspring of the same land, or country.” And they committed whoredoms in Egypt — The Israelites first learned idolatry in Egypt, for Abraham, Isaac, and Jacob were wholly free from it. They committed whoredoms in their youth — The time when the Israelites were in Egypt, or were lately departed out of it, is called their youth in the prophets, because that was the time when God first owned them for his people. There were their breasts pressed — “There they served idols, and there they corrupted their ways,” as the Chaldee paraphrase expresses the sense. The reader must observe, “The style of this chapter, like that of chap. 16., is adapted to persons among whom, at that time, no refinement subsisted. Large allowance must be made for language addressed to an ancient eastern people, in the worst period of their history; all whose ideas were sensual; and whose grand inducement to idolatry seems to have been the brutal impurities which it encouraged.” — Bishop Newcome. The Scripture commonly calls idolatrous churches and nations by the name of harlots: and in like manner honours those, who preserve their allegiance to God pure and undefiled, with the title of chaste wives, or virgins.

Verse 2. There were two women, the daughters of one mother. Samaria and Jerusalem, cities introduced in the female character, as in ver. 10, 48.

V. 3. Whoredoms-Idolatry.

Verses 2, 3. There were two women, daughters of one mother — Judah and Israel, two kingdoms. “Countries are commonly represented as mothers of their people, and the inhabitants as their children: so the daughters of Syria signify the inhabitants of that country, Ezekiel 16:57. Thus Samaria and Jerusalem are described in this chapter as sisters, the offspring of the same land, or country.” And they committed whoredoms in Egypt — The Israelites first learned idolatry in Egypt, for Abraham, Isaac, and Jacob were wholly free from it. They committed whoredoms in their youth — The time when the Israelites were in Egypt, or were lately departed out of it, is called their youth in the prophets, because that was the time when God first owned them for his people. There were their breasts pressed — “There they served idols, and there they corrupted their ways,” as the Chaldee paraphrase expresses the sense. The reader must observe, “The style of this chapter, like that of chap. 16., is adapted to persons among whom, at that time, no refinement subsisted. Large allowance must be made for language addressed to an ancient eastern people, in the worst period of their history; all whose ideas were sensual; and whose grand inducement to idolatry seems to have been the brutal impurities which it encouraged.” — Bishop Newcome. The Scripture commonly calls idolatrous churches and nations by the name of harlots: and in like manner honours those, who preserve their allegiance to God pure and undefiled, with the title of chaste wives, or virgins.

3. They committed whoredoms in Egypt — It is plain from this that Ezekiel knew that Israel had broken faith with the one God in Goshen. Baethgen has convincingly proved that Kuenen’s idea of an original Hebrew polytheism has not the slightest foundation. He shows that when the prophets were battling for monotheism they were not striving for a new thing, but for the ancient imperishable treasure which the nation did not prize and revere enough. Moses and the prophets, as little as Jesus, wished to proclaim a new God. They only revealed another phase of the character and will of the “Ancient of Days.” “As far back as Israelitish history can be followed into the past the legitimate worship of Israel was the worship of the one God, and the worship of other gods was regarded as an apostasy.” (See Baethgen, Der Gott Israels und die Gotter der Heiden, 1888.)

V. 4. Aholah-That is, his own tabernacle; for Israel falling off from the house of David, fell off from the tabernacle, or temple of God; so that all the temple they had was of their own making. The elder-Greater for number of tribes, and for power, wealth, and for multitudes of people. Aholibah-That is, my tabernacle in her: the two tribes had the temple of God with them. Mine-By solemn marriage-covenant. Bare sons-Were fruitful and brought forth children to me; they increased in numbers of people; and among these, some there were that were children of God by faith, love, and obedience.

Verse 4. The names of them were Aholah and Aholibah — “The word Aholah signifies, Her tent, or tabernacle: Aholibah denotes, My tent, or tabernacle, is in her. These two different appellations imply that Samaria had indeed a tabernacle, or place for public worship, but of her own devising; namely, the cities of Dan and Bethel, where the golden calves were set up; whereas God’s tabernacle first, and afterward his temple, was placed in Jerusalem. He placed his name there, or chose it for the place of his peculiar residence,” 1 Kings 8:29. Aholah, or Samaria, is here called the elder sister, as having the greatest dominion, power, wealth, and number of people belonging to her, ten tribes out of twelve being under her jurisdiction. And they were mine — By a solemn marriage covenant. And they bare sons and daughters — Were fruitful, and brought forth children to me: they increased in number of people, and among these there were some that were my spiritual children by adoption and grace, by faith, love, and obedience.

Ver. 4. Samaria is Aholah, or her tent, because they worshipped local divinities, and assembled under the shadow of trees and tents. Samaria is first mentioned under this comparison, because the kingdom of the ten tribes was the first to go astray, soon after the time of Solomon. She also doted on the invading cavalry of Assyria. Manahem gave Pul a thousand talents of silver to be confirmed in the kingdom. 2 Kings 15:19.— Jerusalem is Aholibah. A tabernacle, or my habitation is in it. Jerusalem is so called because of the holy temple, in which the Lord dwelt in the midst of his people; there also he had pitched his tent in the time of David.

4. Aholah… and Aholibah — Rather, Oholah… and Oholibah. These sisters have symbolic names, meaning “her tent” and “my tent in her”; probably signifying that Samaria dwelt apart, in a sanctuary of her own devising, while Jehovah dwelt with Judah. This special privilege would magnify the guilt of Oholibah’s apostasy. It is possible, however, that the reference may only be to the worship on high places common to both divisions of the kingdom. (Compare chap. xvi, where Jerusalem is represented as a harlot having two sisters, Samaria and Sodom.) For the sake of the allegory Ezekiel pictures both of these sisters as wives of the same husband, though he well knew this was contrary to the law (Leviticus 18:18).

V. 5. Played the harlot-United in idolatry, with the Assyrians. Mine-When under my government, and protection.

Verse 5. And Aholah played the harlot] Without entering into detail here, or following the figures, they both became idolatrous, and received the impure rites of the Egyptians, Assyrians, and Chaldeans, of which connexion the prophet speaks here as he did in Ezekiel 16:15 &c., which see.

In this chapter there are many of what we would call indelicate expressions, because a parallel is run between idolatry and prostitution, and the circumstances of the latter illustrate the peculiarities of the former. In such cases, perhaps, the matter alone was given to the prophet, and he was left to use his own language, and amplify as he saw good. Ezekiel was among the Jews what Juvenal was among the Romans,—a rough reprover of the most abominable vices. They both spoke of things as they found them; stripped vice naked, and scourged it publicly. The original is still more rough than the translation; and surely there is no need of a comment to explain imagery that is but too generally understood. I have said enough on Ezekiel 16:15 &c,, and to that I must refer the reader. It is true that there are a few things here in the shade that might be illustrated by anatomy; and it would not be difficult to do it: but they are not necessary to salvation, and I shall not take off the covering. They were sufficiently understood by those for whose use they were originally designed.

Verses 5, 6. And Aholah played the harlot when she was mine — When she was under my government and protection. “After she had lived in covenant with me, and attended upon my service and worship all the time of the judges, and of David and Solomon, she fell off from my service, and was the first that established idolatry by a law, and consented to Jeroboam’s wicked device of setting up the golden calves.” In the Scripture language, the Jewish people are said to play the harlot with those whose religious ceremonies they imitated. And she doted on her lovers — That is, her foreign allies, whose idolatries she was fond of, and hoped by that means to procure their friendship and assistance: see note on Ezekiel 16:33, 37. On the Assyrians her neighbours — The king of Assyria was a very potent prince, and thereupon his alliance was courted both by the kings of Israel and Judah: see the margin. Which were clothed with blue, captains and rulers — “As women are apt to fall in love with comely young men, well mounted and richly clothed; so the Israelites were enamoured with the state and bravery of the Assyrians, and thought themselves secure if they could but procure their alliance and friendship, and in order to it embraced their idolatries. Horsemen riding upon horses — Horses were scarce in Judea, which made the Jews apply themselves to the neighbouring counties for troops of horse, in the time of any hostile invasion.” — Lowth.

5. And Aholah played the harlot — The wife deserts her husband and joins herself to the handsomely uniformed Assyrians. Nahum represents Nineveh as the grand courtesan of the nations. Her palaces and glorious gardens and, above all, the military prowess which for six centuries dominated the whole earth made her brave to look upon. “In war the Assyrians astonished the people by the richness of the colors of their costumes, the flashing of their arms, and the multitude of horses and chariots, which has never been surpassed by any other people.” — Delatre. The military grandeur of these young horsemen dazzles her eyes and she accepts them and “all their idols” (verse 7) instead of her true Lord. This evidently refers to Jerusalem’s political as well as her religious affiliation with Assyria. (Compare Hosea 5:13; 7:11; 2 Kings 23:11; 17:4.) Her neighbors (also verse 12) — The nations that had formerly seemed far away (verse 40) came very near to Jerusalem after Jehu began to pay tribute to Shalmaneser (Black Obelisk). It is probable, however, that this Hebrew term may mean “warriors” (Smend) or “high dignitaries” (Toy).

V. 6. Horsemen-Skillful in riding, and well furnished with choice horses.

Verse 6. Clothed with blue] The purple dye was highly valued among the ancients, and at first was only used by kings, at last it was used among the military, particularly by officers of high rank in the country.

Verses 5, 6. And Aholah played the harlot when she was mine — When she was under my government and protection. “After she had lived in covenant with me, and attended upon my service and worship all the time of the judges, and of David and Solomon, she fell off from my service, and was the first that established idolatry by a law, and consented to Jeroboam’s wicked device of setting up the golden calves.” In the Scripture language, the Jewish people are said to play the harlot with those whose religious ceremonies they imitated. And she doted on her lovers — That is, her foreign allies, whose idolatries she was fond of, and hoped by that means to procure their friendship and assistance: see note on Ezekiel 16:33, 37. On the Assyrians her neighbours — The king of Assyria was a very potent prince, and thereupon his alliance was courted both by the kings of Israel and Judah: see the margin. Which were clothed with blue, captains and rulers — “As women are apt to fall in love with comely young men, well mounted and richly clothed; so the Israelites were enamoured with the state and bravery of the Assyrians, and thought themselves secure if they could but procure their alliance and friendship, and in order to it embraced their idolatries. Horsemen riding upon horses — Horses were scarce in Judea, which made the Jews apply themselves to the neighbouring counties for troops of horse, in the time of any hostile invasion.” — Lowth.

6. Captains and rulers — Rather, prefects and governors, Toy. (See Nehemiah 4:14; 5:15).

V. 7. With all-Other nations, with whom she had commerce.

Verses 7-10. Thus she committed whoredoms with them — She defiled herself with idols, as the sense is more plainly expressed at the end of the verse. Neither left she her whoredoms brought from Egypt — She added new idolatries to those she had formerly committed: see verse 3. Wherefore I delivered her into the hand of her lovers — God made these very Assyrians the executioners of his judgments upon the ten tribes, many of them being carried away captive by Pul, king of Assyria, afterward by Tiglath-pileser, and at length the whole country was subdued and depopulated by Shalmaneser: see the margin. The kings of Babylon were likewise styled kings of Assyria, 2 Kings 23:29; 2 Chronicles 33:11. Lovers mean the same with allies; those whose friendship and assistance the Jews courted, by complying with them in their idolatries, Ezekiel 16:37. These discovered her nakedness: they took her sons and her daughters — These stripped her of every thing, and carried her and her children away captive: see the margin, and verse 29. And slew her with the sword — Those that were not led captive were slain in the field of battle, or in the siege of Samaria, 2 Kings 17:5. And she became famous among women — The Hebrew reads, She became a nation among women: as she had been formerly renowned among the heathen for her beauty, (Ezekiel 16:14,) so now she was everywhere talked of as a remarkable instance of God’s vengeance, and set forth for an example to other cities and nations, to deter them from the like abominations.

7-10. This vile creature is not even true to her Assyrian paramour, but continues the adultery with Egypt began in her youth. It was because her Assyrian lovers discovered her intrigues with Egypt that they tore off her beautiful garments and left her stricken and destitute. Famous [literally, a name] among women — See notes Ezekiel 16:37. It is especially emphasized that it shall be those for whom she has forsaken her loving husband who shall oppress her and make her a byword. The language and comparisons were intended to shock the hearers and compel them to acknowledge that the most indecent actions of the most shameless prostitutes were not as bad as the treatment of Jehovah by Samaria and Judah.

Verses 7-10. Thus she committed whoredoms with them — She defiled herself with idols, as the sense is more plainly expressed at the end of the verse. Neither left she her whoredoms brought from Egypt — She added new idolatries to those she had formerly committed: see verse 3. Wherefore I delivered her into the hand of her lovers — God made these very Assyrians the executioners of his judgments upon the ten tribes, many of them being carried away captive by Pul, king of Assyria, afterward by Tiglath-pileser, and at length the whole country was subdued and depopulated by Shalmaneser: see the margin. The kings of Babylon were likewise styled kings of Assyria, 2 Kings 23:29; 2 Chronicles 33:11. Lovers mean the same with allies; those whose friendship and assistance the Jews courted, by complying with them in their idolatries, Ezekiel 16:37. These discovered her nakedness: they took her sons and her daughters — These stripped her of every thing, and carried her and her children away captive: see the margin, and verse 29. And slew her with the sword — Those that were not led captive were slain in the field of battle, or in the siege of Samaria, 2 Kings 17:5. And she became famous among women — The Hebrew reads, She became a nation among women: as she had been formerly renowned among the heathen for her beauty, (Ezekiel 16:14,) so now she was everywhere talked of as a remarkable instance of God’s vengeance, and set forth for an example to other cities and nations, to deter them from the like abominations.

7-10. This vile creature is not even true to her Assyrian paramour, but continues the adultery with Egypt began in her youth. It was because her Assyrian lovers discovered her intrigues with Egypt that they tore off her beautiful garments and left her stricken and destitute. Famous [literally, a name] among women — See notes Ezekiel 16:37. It is especially emphasized that it shall be those for whom she has forsaken her loving husband who shall oppress her and make her a byword. The language and comparisons were intended to shock the hearers and compel them to acknowledge that the most indecent actions of the most shameless prostitutes were not as bad as the treatment of Jehovah by Samaria and Judah.

Verses 7-10. Thus she committed whoredoms with them — She defiled herself with idols, as the sense is more plainly expressed at the end of the verse. Neither left she her whoredoms brought from Egypt — She added new idolatries to those she had formerly committed: see verse 3. Wherefore I delivered her into the hand of her lovers — God made these very Assyrians the executioners of his judgments upon the ten tribes, many of them being carried away captive by Pul, king of Assyria, afterward by Tiglath-pileser, and at length the whole country was subdued and depopulated by Shalmaneser: see the margin. The kings of Babylon were likewise styled kings of Assyria, 2 Kings 23:29; 2 Chronicles 33:11. Lovers mean the same with allies; those whose friendship and assistance the Jews courted, by complying with them in their idolatries, Ezekiel 16:37. These discovered her nakedness: they took her sons and her daughters — These stripped her of every thing, and carried her and her children away captive: see the margin, and verse 29. And slew her with the sword — Those that were not led captive were slain in the field of battle, or in the siege of Samaria, 2 Kings 17:5. And she became famous among women — The Hebrew reads, She became a nation among women: as she had been formerly renowned among the heathen for her beauty, (Ezekiel 16:14,) so now she was everywhere talked of as a remarkable instance of God’s vengeance, and set forth for an example to other cities and nations, to deter them from the like abominations.

Ver. 9. Wherefore I have delivered her (Aholah) into the hands of her lovers. This was the case with Israel no less than eight times, during the government of the Judges. Every time they adopted the gods of a neighbouring nation, the Lord presently gave them into the hands of that nation. The Hebrews, so illustrious in the days of Joshua, basely bled under the tributary yoke of contemptible powers.

7-10. This vile creature is not even true to her Assyrian paramour, but continues the adultery with Egypt began in her youth. It was because her Assyrian lovers discovered her intrigues with Egypt that they tore off her beautiful garments and left her stricken and destitute. Famous [literally, a name] among women — See notes Ezekiel 16:37. It is especially emphasized that it shall be those for whom she has forsaken her loving husband who shall oppress her and make her a byword. The language and comparisons were intended to shock the hearers and compel them to acknowledge that the most indecent actions of the most shameless prostitutes were not as bad as the treatment of Jehovah by Samaria and Judah.

V. 10. Discovered-Stript her naked, and exposed her to shame. Took her sons-Captives. Slew her-The kingdom of Israel, under Hoshea, was by Salmanesar utterly destroyed. They-The Assyrians, had executed God’s just displeasure upon her.

Verses 7-10. Thus she committed whoredoms with them — She defiled herself with idols, as the sense is more plainly expressed at the end of the verse. Neither left she her whoredoms brought from Egypt — She added new idolatries to those she had formerly committed: see verse 3. Wherefore I delivered her into the hand of her lovers — God made these very Assyrians the executioners of his judgments upon the ten tribes, many of them being carried away captive by Pul, king of Assyria, afterward by Tiglath-pileser, and at length the whole country was subdued and depopulated by Shalmaneser: see the margin. The kings of Babylon were likewise styled kings of Assyria, 2 Kings 23:29; 2 Chronicles 33:11. Lovers mean the same with allies; those whose friendship and assistance the Jews courted, by complying with them in their idolatries, Ezekiel 16:37. These discovered her nakedness: they took her sons and her daughters — These stripped her of every thing, and carried her and her children away captive: see the margin, and verse 29. And slew her with the sword — Those that were not led captive were slain in the field of battle, or in the siege of Samaria, 2 Kings 17:5. And she became famous among women — The Hebrew reads, She became a nation among women: as she had been formerly renowned among the heathen for her beauty, (Ezekiel 16:14,) so now she was everywhere talked of as a remarkable instance of God’s vengeance, and set forth for an example to other cities and nations, to deter them from the like abominations.

7-10. This vile creature is not even true to her Assyrian paramour, but continues the adultery with Egypt began in her youth. It was because her Assyrian lovers discovered her intrigues with Egypt that they tore off her beautiful garments and left her stricken and destitute. Famous [literally, a name] among women — See notes Ezekiel 16:37. It is especially emphasized that it shall be those for whom she has forsaken her loving husband who shall oppress her and make her a byword. The language and comparisons were intended to shock the hearers and compel them to acknowledge that the most indecent actions of the most shameless prostitutes were not as bad as the treatment of Jehovah by Samaria and Judah.

Verses 11, 12. When her sister Aholibah saw this, she was more corrupt — Jerusalem was so far from taking warning by the judgments inflicted on Samaria, that she advanced to greater degrees of idolatry. She doted upon the Assyrians her neighbours — Ahaz, king of Judah, entered into a confederacy with the king of Assyria, hoping for relief from his power and the bravery of his army, and worshipped the idols which the Assyrians worshipped, in order to ingratiate himself with them. See the margin.

11. Aholibah… was more corrupt — Judah, though with greater privileges, was even worse than her sister Samaria (Ezekiel 16:47, 51; Jeremiah 3:8, 11). She also doted upon the young Assyrian cavalrymen (verse 12) and defiled herself with them (verse 13), and as soon as she saw the wall pictures representing the Babylonian military officers, so passionate did she become that she could not even wait for them to come and offer their illicit affection, but hastened messengers to them calling them to her “bed of love” (verses 14-17). The wall decorations mentioned are very common in the ruins of Chaldean palaces and temples. The pictures are often carved in brick and then enameled in bright colors. So naturalistic is the description in these verses (14-16) that Layard took them for the motto of his Nineveh and its Remains. The Assyrians and Babylonians much resembled each other in the gorgeousness of their dress and other decorations. The robes of the king were richly embroidered, covered often with exquisite designs of genii and symbolic animals set with precious stones. Among the spoils and tribute inscribed on the monuments colored garments of blue and purple are frequently mentioned. The very word used by Ezekiel — takiltu (verse 6) — often occurs in these lists (Evetts).

Verses 11, 12. When her sister Aholibah saw this, she was more corrupt — Jerusalem was so far from taking warning by the judgments inflicted on Samaria, that she advanced to greater degrees of idolatry. She doted upon the Assyrians her neighbours — Ahaz, king of Judah, entered into a confederacy with the king of Assyria, hoping for relief from his power and the bravery of his army, and worshipped the idols which the Assyrians worshipped, in order to ingratiate himself with them. See the margin.

Verses 13-16. Then — When she neither took warning nor feared; I saw that she was defiled — That her heart was already set on her idols; that they both — Samaria and Jerusalem; took one way — That Judah fell into the same idolatrous practices as Israel. And that she increased her whoredoms — Added to the number of her idolatries; for when she saw men portrayed, &c. — These were probably the pictures of those deified heroes, whom the Chaldeans worshipped as gods; such were Bel, Nebo, and Merodach, mentioned Isaiah 46:1; Jeremiah 50:2. Calmet, however, understands the words in a different sense, paraphrasing them thus: “Before she had seen the Assyrians, upon the bare relation concerning them, or upon the painting only which was made of them, her passion was inflamed toward them.” Girded with girdles upon their loins — A girdle was a mark of dignity, and worn as such by princes and men in authority. In died attire upon their heads — Houbigant reads, Having their heads bound with a died tiara, or turban. The Chaldeans, and afterward the Persians, wore a sort of turban upon their heads, died of different colours, and with different degrees of ornaments, according to their different qualities. As soon as she saw them, she doted upon them — These images pleased her so much, that she sent to Babylon to learn the manner how their idols were to be worshipped: see verses 40, 41; Ezekiel 16:17. This, Lowth thinks, relates to those times when a correspondence was maintained between the cities of Babylon and Jerusalem, after that Nebuchadnezzar had conquered Judea, and made it a tributary kingdom, in the beginning of the fourth year of Jehoiakim.

Verse 14. Men pourtrayed upon the wall] See on Ezekiel 8:10.

Verses 13-16. Then — When she neither took warning nor feared; I saw that she was defiled — That her heart was already set on her idols; that they both — Samaria and Jerusalem; took one way — That Judah fell into the same idolatrous practices as Israel. And that she increased her whoredoms — Added to the number of her idolatries; for when she saw men portrayed, &c. — These were probably the pictures of those deified heroes, whom the Chaldeans worshipped as gods; such were Bel, Nebo, and Merodach, mentioned Isaiah 46:1; Jeremiah 50:2. Calmet, however, understands the words in a different sense, paraphrasing them thus: “Before she had seen the Assyrians, upon the bare relation concerning them, or upon the painting only which was made of them, her passion was inflamed toward them.” Girded with girdles upon their loins — A girdle was a mark of dignity, and worn as such by princes and men in authority. In died attire upon their heads — Houbigant reads, Having their heads bound with a died tiara, or turban. The Chaldeans, and afterward the Persians, wore a sort of turban upon their heads, died of different colours, and with different degrees of ornaments, according to their different qualities. As soon as she saw them, she doted upon them — These images pleased her so much, that she sent to Babylon to learn the manner how their idols were to be worshipped: see verses 40, 41; Ezekiel 16:17. This, Lowth thinks, relates to those times when a correspondence was maintained between the cities of Babylon and Jerusalem, after that Nebuchadnezzar had conquered Judea, and made it a tributary kingdom, in the beginning of the fourth year of Jehoiakim.

Ver. 14. When she saw men pourtrayed upon the wall. The princes and gods of Chaldea, painted with warm and glowing tints, seduced and corrupted her eyes and her heart. The pencil goes as far in the style of nudity as the public can possibly bear, and often so far as puts modesty to the blush. Better destroy the picture, than that the picture should destroy the soul.

14. And that — Rather, And yet. Verse 13 should close with a period. This verse opens to view Judah’s affiliations with Babylon. Jerusalem early saw that Babylon was to become a great power and courted its favor even while it was yet a vassal of Assyria (Isaiah 39).

V. 15. Girded-With soldiers belts, which includes the rest of the habit of soldiers. In dyed attire-Both rich, comely, large, and of divers colours. Princes-Of princely aspect and majesty.

Verses 13-16. Then — When she neither took warning nor feared; I saw that she was defiled — That her heart was already set on her idols; that they both — Samaria and Jerusalem; took one way — That Judah fell into the same idolatrous practices as Israel. And that she increased her whoredoms — Added to the number of her idolatries; for when she saw men portrayed, &c. — These were probably the pictures of those deified heroes, whom the Chaldeans worshipped as gods; such were Bel, Nebo, and Merodach, mentioned Isaiah 46:1; Jeremiah 50:2. Calmet, however, understands the words in a different sense, paraphrasing them thus: “Before she had seen the Assyrians, upon the bare relation concerning them, or upon the painting only which was made of them, her passion was inflamed toward them.” Girded with girdles upon their loins — A girdle was a mark of dignity, and worn as such by princes and men in authority. In died attire upon their heads — Houbigant reads, Having their heads bound with a died tiara, or turban. The Chaldeans, and afterward the Persians, wore a sort of turban upon their heads, died of different colours, and with different degrees of ornaments, according to their different qualities. As soon as she saw them, she doted upon them — These images pleased her so much, that she sent to Babylon to learn the manner how their idols were to be worshipped: see verses 40, 41; Ezekiel 16:17. This, Lowth thinks, relates to those times when a correspondence was maintained between the cities of Babylon and Jerusalem, after that Nebuchadnezzar had conquered Judea, and made it a tributary kingdom, in the beginning of the fourth year of Jehoiakim.

15. Girdles — It was a peculiarity of the Chaldeans, as shown by the monuments, that they used as a girdle the azar, or large shawl, which other Eastern people used as a waistcloth, confining their flowing robes with this instead of a simple belt (Jewish Quarterly Review, 4:29) — so true, to the smallest detail, is this prophet’s description. Exceeding in dyed attire — Rather, with dyed turbans pendent. The monuments often represent the headdress richly dyed red and hanging down behind. Princes (“great lords,” verse 23) — Rather, knights (1 Kings 9:20). Orelli well suggests that in chapter 16 the misbehavior of the false wife is emphasized, while in this chapter the fascination of the foreign world powers is in the foreground.

Verses 13-16. Then — When she neither took warning nor feared; I saw that she was defiled — That her heart was already set on her idols; that they both — Samaria and Jerusalem; took one way — That Judah fell into the same idolatrous practices as Israel. And that she increased her whoredoms — Added to the number of her idolatries; for when she saw men portrayed, &c. — These were probably the pictures of those deified heroes, whom the Chaldeans worshipped as gods; such were Bel, Nebo, and Merodach, mentioned Isaiah 46:1; Jeremiah 50:2. Calmet, however, understands the words in a different sense, paraphrasing them thus: “Before she had seen the Assyrians, upon the bare relation concerning them, or upon the painting only which was made of them, her passion was inflamed toward them.” Girded with girdles upon their loins — A girdle was a mark of dignity, and worn as such by princes and men in authority. In died attire upon their heads — Houbigant reads, Having their heads bound with a died tiara, or turban. The Chaldeans, and afterward the Persians, wore a sort of turban upon their heads, died of different colours, and with different degrees of ornaments, according to their different qualities. As soon as she saw them, she doted upon them — These images pleased her so much, that she sent to Babylon to learn the manner how their idols were to be worshipped: see verses 40, 41; Ezekiel 16:17. This, Lowth thinks, relates to those times when a correspondence was maintained between the cities of Babylon and Jerusalem, after that Nebuchadnezzar had conquered Judea, and made it a tributary kingdom, in the beginning of the fourth year of Jehoiakim.

V. 17. Alienated-She grew weary of the Chaldeans.

Verses 17-20. And the Babylonians came to her, &c. — The metaphor of representing idolatry by the inordinate lust of adultery is still carried on. And her mind was alienated from them — She quickly grew weary of these also, as lewd women are of their former gallants, and look out for new ones. She broke her league and covenant with them, as St. Jerome very well expresses the sense; meaning that covenant which Jehoiakim made with Nebuchadnezzar to be his tributary, and which was afterward renewed by Zedekiah. So she discovered, or, after she discovered, her whoredoms — The sense being still continued with the foregoing verse. The meaning is, She was open and notorious in her lewd practices, and in the highest degree shameless. Then my mind was alienated from her — As she, by her idolatries, had broken all the bonds of duty and allegiance whereby she was engaged to me, a sin often compared to a wife’s disloyalty toward her husband, so I withdrew my love and affection from her, and resolved to give her a bill of divorce, as the Prophet Jeremiah expresses it, and not own her any more as mine, as I had cast off her sister Samaria. Yet she multiplied, &c. — Though she was fond of new idolatries, she did not forget her old ones, even those which she had learned in Egypt. For she doted upon their paramours — Upon the idols of Egypt, and the impure rites which accompanied their idolatrous worship. This may relate to the time when Zedekiah entered into a new confederacy with Egypt, which made the people fond of admitting the Egyptian idolatries. Whose flesh, &c. — These expressions seem to be made use of, to signify the excess of the Egyptian idolatry. They may likewise metaphorically express the great power and riches of the Egyptians, which made the Jewish people fond of courting their friendship and alliance.

17. Her mind was alienated from them — This occurred after her passion was satisfied (compare 2 Samuel 13:15), and she began to feel the weight of the heavy hand of her Babylonian lovers and to long for release; but it was too late to return without bitter repentance to her true husband, for his mind had also become alienated from her (verse 18).

V. 18. Discovered-Made it appear to all, far and near.

Verses 17-20. And the Babylonians came to her, &c. — The metaphor of representing idolatry by the inordinate lust of adultery is still carried on. And her mind was alienated from them — She quickly grew weary of these also, as lewd women are of their former gallants, and look out for new ones. She broke her league and covenant with them, as St. Jerome very well expresses the sense; meaning that covenant which Jehoiakim made with Nebuchadnezzar to be his tributary, and which was afterward renewed by Zedekiah. So she discovered, or, after she discovered, her whoredoms — The sense being still continued with the foregoing verse. The meaning is, She was open and notorious in her lewd practices, and in the highest degree shameless. Then my mind was alienated from her — As she, by her idolatries, had broken all the bonds of duty and allegiance whereby she was engaged to me, a sin often compared to a wife’s disloyalty toward her husband, so I withdrew my love and affection from her, and resolved to give her a bill of divorce, as the Prophet Jeremiah expresses it, and not own her any more as mine, as I had cast off her sister Samaria. Yet she multiplied, &c. — Though she was fond of new idolatries, she did not forget her old ones, even those which she had learned in Egypt. For she doted upon their paramours — Upon the idols of Egypt, and the impure rites which accompanied their idolatrous worship. This may relate to the time when Zedekiah entered into a new confederacy with Egypt, which made the people fond of admitting the Egyptian idolatries. Whose flesh, &c. — These expressions seem to be made use of, to signify the excess of the Egyptian idolatry. They may likewise metaphorically express the great power and riches of the Egyptians, which made the Jewish people fond of courting their friendship and alliance.

V. 19. By-Remembering her idolatries in Egypt, her alliance with it in days past, which she now resolved to act over again.

Verses 17-20. And the Babylonians came to her, &c. — The metaphor of representing idolatry by the inordinate lust of adultery is still carried on. And her mind was alienated from them — She quickly grew weary of these also, as lewd women are of their former gallants, and look out for new ones. She broke her league and covenant with them, as St. Jerome very well expresses the sense; meaning that covenant which Jehoiakim made with Nebuchadnezzar to be his tributary, and which was afterward renewed by Zedekiah. So she discovered, or, after she discovered, her whoredoms — The sense being still continued with the foregoing verse. The meaning is, She was open and notorious in her lewd practices, and in the highest degree shameless. Then my mind was alienated from her — As she, by her idolatries, had broken all the bonds of duty and allegiance whereby she was engaged to me, a sin often compared to a wife’s disloyalty toward her husband, so I withdrew my love and affection from her, and resolved to give her a bill of divorce, as the Prophet Jeremiah expresses it, and not own her any more as mine, as I had cast off her sister Samaria. Yet she multiplied, &c. — Though she was fond of new idolatries, she did not forget her old ones, even those which she had learned in Egypt. For she doted upon their paramours — Upon the idols of Egypt, and the impure rites which accompanied their idolatrous worship. This may relate to the time when Zedekiah entered into a new confederacy with Egypt, which made the people fond of admitting the Egyptian idolatries. Whose flesh, &c. — These expressions seem to be made use of, to signify the excess of the Egyptian idolatry. They may likewise metaphorically express the great power and riches of the Egyptians, which made the Jewish people fond of courting their friendship and alliance.

19. Yet she multiplied her whoredoms — She was not true to her new Babylonian paramour, nor did she return to her rightful husband, but ever courted other foreign alliances, especially with Egypt. (See Ezekiel 16:32; Isaiah 30 and 31.) Calling to remembrance the days of her youth — See notes Ezekiel 5:3. It is only natural that during the centuries which Israel spent in Egypt she should have been impressed with the rich and splendid ritual. A new light has been thrown upon the worship of the golden calf in the wilderness by the discovery of an Egyptian text which states that a silver calf of six hundred pounds weight was yearly offered to the great god of Pithom — the city which the Israelites built (Exodus 1:11), and which was situated on the edge of the land of Goshen, where they lived.

V. 20. Paramours-The nations, that were confederate with the Egyptians.

Verse 20. She doted upon their paramours] פלגשיהם pillagsheyhem, their harlots or concubines. Anciently harlot meant in our language either the male or female prostitute.

Whose flesh is as the flesh of asses] See on Ezekiel 16:25.

Verses 17-20. And the Babylonians came to her, &c. — The metaphor of representing idolatry by the inordinate lust of adultery is still carried on. And her mind was alienated from them — She quickly grew weary of these also, as lewd women are of their former gallants, and look out for new ones. She broke her league and covenant with them, as St. Jerome very well expresses the sense; meaning that covenant which Jehoiakim made with Nebuchadnezzar to be his tributary, and which was afterward renewed by Zedekiah. So she discovered, or, after she discovered, her whoredoms — The sense being still continued with the foregoing verse. The meaning is, She was open and notorious in her lewd practices, and in the highest degree shameless. Then my mind was alienated from her — As she, by her idolatries, had broken all the bonds of duty and allegiance whereby she was engaged to me, a sin often compared to a wife’s disloyalty toward her husband, so I withdrew my love and affection from her, and resolved to give her a bill of divorce, as the Prophet Jeremiah expresses it, and not own her any more as mine, as I had cast off her sister Samaria. Yet she multiplied, &c. — Though she was fond of new idolatries, she did not forget her old ones, even those which she had learned in Egypt. For she doted upon their paramours — Upon the idols of Egypt, and the impure rites which accompanied their idolatrous worship. This may relate to the time when Zedekiah entered into a new confederacy with Egypt, which made the people fond of admitting the Egyptian idolatries. Whose flesh, &c. — These expressions seem to be made use of, to signify the excess of the Egyptian idolatry. They may likewise metaphorically express the great power and riches of the Egyptians, which made the Jewish people fond of courting their friendship and alliance.

20. Compare notes Ezekiel 16:26, and see Jeremiah 5:8. The coarsest and most fleshly abominations just suited her taste.

21. Calledst to remembrance — Rather, soughtest after, renewed. In bruising, etc. — Rather, when they of Egypt did bruise thy teats, for to press the breasts of thy youth. (See verse 3.)

FOR ALL THIS WILDNESS OF LUST A FIERCE PUNISHMENT SHALL BE EXACTED. THESE TITLED WARRIORS IN BLUE UNIFORMS SHALL TURN AGAINST HER WITH THEIR WEAPONS AND THE HORSES WHICH SHE HAD SO ADMIRED (verses 12, 23, 24), AND ALL HER OTHER LOVERS, MAD WITH JEALOUSY AND DISGUST, SHALL JOIN WITH THEM IN MISTREATING HER, 22-26.

Verses 22-24. I will raise up thy lovers against thee, &c. — I will execute my judgments upon thee, by those very Babylonians whose alliance and idolatries thou hast been so fond of, but since hast broken the league thou madest with them, contracting a new one with Egypt, and thereby hast provoked them to revenge thy perfidiousness. Pekod, and Koa, and Shoa, and all the Assyrians with them — The inhabitants of the several provinces of the Babylonish monarchy; for most of the ancients understand these words as names of places. Pekod is mentioned as a province of Babylon, Jeremiah 50:21. St. Jerome, however, upon the place, understands these three words, Pekod, Shoa, and Koa, in an appellative sense, to denote so many titles, or degrees of honour; as much as to say, governors, princes, and great men. In which sense the two former words, Pekod (or Pakud) and Shoa, are confessedly taken in Scripture. All of them desirable young men, &c. — As their riches and bravery made them appear amiable in your eyes when you first courted their alliance, so they shall appear in the same splendid equipage when they come to invade your country and to besiege your city; but then their gallant appearance shall strike a terror and a consternation into you. And they shall come against thee with chariots, &c. — Chariots are mentioned, both by sacred and profane writers, as of principal use in the ancient way of fighting. And I will set judgment before them, &c. — I will deliver thee into their power, as the ministers of my justice, who shall make thy punishments bear a correspondence with thy guilt.

V. 23. Pekod-Pekod is the province between Tigris, and Lycus; in this was old Nineveh. Shoa-Either Sia in Armenia, or the Sohia, among which were the Adiabeni, and this contained the middle part of the kingdom of Babylon. Koa-This bordered upon Media, the inhabitants were called Kohai, and dwelt about Arbela. And all-All subjects of the Assyrian monarchy.

Verse 23. Pekod, and Shoa, and Koa] [wqw [wvw dwqp. These names have been thought to designate certain people bordering on the Chaldeans; but no geographer has ever been able to find them out.

In our old translations these names were considered appellatives—rulers, mighty men, and tyrants. Others, following the literal import of the words, have translated, visiting, shouting, and retreating. Others have applied them to the habits of the Chaldean soldiers. Pekod signifying the muster or review of armies; Shoa, the magnificence of their uniform and arms; and Koa, the marks or embroidery of the clothes of the captains and generals. Grotius thought that they might be names of contiguous nations: Pekod, the Bactrians; Shoa, a people of Armenia; and Boa, the Medes. I have nothing to add that would satisfy myself, or be edifying to my readers.

Verses 22-24. I will raise up thy lovers against thee, &c. — I will execute my judgments upon thee, by those very Babylonians whose alliance and idolatries thou hast been so fond of, but since hast broken the league thou madest with them, contracting a new one with Egypt, and thereby hast provoked them to revenge thy perfidiousness. Pekod, and Koa, and Shoa, and all the Assyrians with them — The inhabitants of the several provinces of the Babylonish monarchy; for most of the ancients understand these words as names of places. Pekod is mentioned as a province of Babylon, Jeremiah 50:21. St. Jerome, however, upon the place, understands these three words, Pekod, Shoa, and Koa, in an appellative sense, to denote so many titles, or degrees of honour; as much as to say, governors, princes, and great men. In which sense the two former words, Pekod (or Pakud) and Shoa, are confessedly taken in Scripture. All of them desirable young men, &c. — As their riches and bravery made them appear amiable in your eyes when you first courted their alliance, so they shall appear in the same splendid equipage when they come to invade your country and to besiege your city; but then their gallant appearance shall strike a terror and a consternation into you. And they shall come against thee with chariots, &c. — Chariots are mentioned, both by sacred and profane writers, as of principal use in the ancient way of fighting. And I will set judgment before them, &c. — I will deliver thee into their power, as the ministers of my justice, who shall make thy punishments bear a correspondence with thy guilt.

Ver. 23. Pekod, and Shoa, and Koa. These were ancient names for provinces of the Babylonian empire. Jeremiah 50:21. But the versions vary; some read, captains, prefects, princes, satraps and tyrants. It is difficult to decide here, as the names of gods, of men, and of countries were often similar.

23. Pekod, and Shoa, and Koa — These are supposed to be abbreviated names of various tribes among the Chaldeans or which lived neighbor to them. Pekod is very like the Pu-ku-du of the monuments (see also Jeremiah 50:21), while Shoa and Koa have been identified with the Kutu and the Sutu which are often mentioned together in the cuneiform inscriptions (Schrader, Orelli).

V. 24. And wheels-Lest in their march the carriage wheels should break, a store of these were provided. An assembly-A mighty confluence of people. I will set-Give them a power in right of conquest over their rebels, as well as mine, and I will give them a spirit of judgment to discern the greatness of this people’s sins. Judge-Condemn, and execute sentence upon thee. According-To their will, power, wrath, and custom, against rebels; for these are their rules of judgment.

Verses 22-24. I will raise up thy lovers against thee, &c. — I will execute my judgments upon thee, by those very Babylonians whose alliance and idolatries thou hast been so fond of, but since hast broken the league thou madest with them, contracting a new one with Egypt, and thereby hast provoked them to revenge thy perfidiousness. Pekod, and Koa, and Shoa, and all the Assyrians with them — The inhabitants of the several provinces of the Babylonish monarchy; for most of the ancients understand these words as names of places. Pekod is mentioned as a province of Babylon, Jeremiah 50:21. St. Jerome, however, upon the place, understands these three words, Pekod, Shoa, and Koa, in an appellative sense, to denote so many titles, or degrees of honour; as much as to say, governors, princes, and great men. In which sense the two former words, Pekod (or Pakud) and Shoa, are confessedly taken in Scripture. All of them desirable young men, &c. — As their riches and bravery made them appear amiable in your eyes when you first courted their alliance, so they shall appear in the same splendid equipage when they come to invade your country and to besiege your city; but then their gallant appearance shall strike a terror and a consternation into you. And they shall come against thee with chariots, &c. — Chariots are mentioned, both by sacred and profane writers, as of principal use in the ancient way of fighting. And I will set judgment before them, &c. — I will deliver thee into their power, as the ministers of my justice, who shall make thy punishments bear a correspondence with thy guilt.

24. Chariots, wagons, and wheels, and… people — R.V., “weapons, chariots, and wagons, and… peoples.” Delitzsch gives an Assyrian word, meaning “multitude,” which is very like the unknown Hebrew word translated “chariots” in A.V.

V. 25. I will set my jealousy-As a jealous provoked husband, I will be as much against thee as they are. Thy residue-Either the people, who hid themselves in vaults and cellars, or what the Chaldeans cannot carry away, all this shall be devoured by fire.

Verse 25. Shall take away thy nose] A punishment frequent among the Persians and Chaldeans, as ancient authors tell. Adulteries were punished in this way; and to this Martial refers:—

Quis tibi persuasit nares abscindere moecho?

“Who has counselled thee to cut off the adulterer’s nose?” Women were thus treated in Egypt. See Calmet.

Verses 25-27. I will set my jealousy against thee, &c. — I will be against thee, as a jealous man is against his wife; and they shall deal furiously — And they, as the executioners of my wrath, shall act toward thee as persons provoked to great fury. And they shall take away thy nose, &c. — A punishment of adultery which rage sometimes dictated. As husbands in that case render those women deformed whose beauty hath been too pleasing to strangers, so shall the Chaldeans deface all the glories and ornaments of Jerusalem, and after they have slain and carried captive its inhabitants, shall set the city on fire, and reduce it to a heap of ashes. The mutilations mentioned in this verse were common among the Chaldeans. St. Jerome assures us, that they frequently cut off the nose and the ears of adulterers. And this was practised toward adulteresses in Egypt. They shall also strip thee, &c. — As lewd, disgraced harlots and captives were used chap. 16:39. And take away thy fair jewels — All thy rich, beautiful ornaments, which shall be a prey to the enemy. Thus will I make thy lewdness to cease — “These severe judgments shall effectually deter thee from idolatry, and make thee abhor the least approaches toward it. Accordingly we find that after the captivity the Jews never returned to their former idolatrous practices.” — Lowth. And thy whoredom brought from the land of Egypt — Thy idolatries which thou broughtest with thee from Egypt, where thou didst first learn idolatry, and ever hast had an inclination to it.

25. I will set my jealousy against thee — See note Ezekiel 5:13. They shall take away thy nose and thine ears — So Babylonian captives were often mutilated (for example, Zedekiah, Jeremiah 52:11). It was also the practice among some ancient peoples to mutilate the adulteress. Thy remnant… thy residue — The same word in both cases. The picture of the adulteress gives way for a moment to the picture of Jerusalem in flames and her inhabitants falling by the sword (compare 5-7).

Verse 26. They shall also strip thee] See on Ezekiel 16:39.

Verses 25-27. I will set my jealousy against thee, &c. — I will be against thee, as a jealous man is against his wife; and they shall deal furiously — And they, as the executioners of my wrath, shall act toward thee as persons provoked to great fury. And they shall take away thy nose, &c. — A punishment of adultery which rage sometimes dictated. As husbands in that case render those women deformed whose beauty hath been too pleasing to strangers, so shall the Chaldeans deface all the glories and ornaments of Jerusalem, and after they have slain and carried captive its inhabitants, shall set the city on fire, and reduce it to a heap of ashes. The mutilations mentioned in this verse were common among the Chaldeans. St. Jerome assures us, that they frequently cut off the nose and the ears of adulterers. And this was practised toward adulteresses in Egypt. They shall also strip thee, &c. — As lewd, disgraced harlots and captives were used chap. 16:39. And take away thy fair jewels — All thy rich, beautiful ornaments, which shall be a prey to the enemy. Thus will I make thy lewdness to cease — “These severe judgments shall effectually deter thee from idolatry, and make thee abhor the least approaches toward it. Accordingly we find that after the captivity the Jews never returned to their former idolatrous practices.” — Lowth. And thy whoredom brought from the land of Egypt — Thy idolatries which thou broughtest with thee from Egypt, where thou didst first learn idolatry, and ever hast had an inclination to it.

26. Note Ezekiel 16:39.

Verses 25-27. I will set my jealousy against thee, &c. — I will be against thee, as a jealous man is against his wife; and they shall deal furiously — And they, as the executioners of my wrath, shall act toward thee as persons provoked to great fury. And they shall take away thy nose, &c. — A punishment of adultery which rage sometimes dictated. As husbands in that case render those women deformed whose beauty hath been too pleasing to strangers, so shall the Chaldeans deface all the glories and ornaments of Jerusalem, and after they have slain and carried captive its inhabitants, shall set the city on fire, and reduce it to a heap of ashes. The mutilations mentioned in this verse were common among the Chaldeans. St. Jerome assures us, that they frequently cut off the nose and the ears of adulterers. And this was practised toward adulteresses in Egypt. They shall also strip thee, &c. — As lewd, disgraced harlots and captives were used chap. 16:39. And take away thy fair jewels — All thy rich, beautiful ornaments, which shall be a prey to the enemy. Thus will I make thy lewdness to cease — “These severe judgments shall effectually deter thee from idolatry, and make thee abhor the least approaches toward it. Accordingly we find that after the captivity the Jews never returned to their former idolatrous practices.” — Lowth. And thy whoredom brought from the land of Egypt — Thy idolatries which thou broughtest with thee from Egypt, where thou didst first learn idolatry, and ever hast had an inclination to it.

27-29. This unfaithfulness, begun in Egypt and continued ever since, shall finally cease (note Ezekiel 22:15), but not until her old lovers “in hatred” shall take away all her wealth (labor) and leave her destitute, her nakedness publicly revealed (discovered).

Verses 28-30. Behold, I will deliver thee, &c. — I will give thee up into the power of the Chaldeans, whom thou wast formerly fond of, verse 22; but since thou hast broken thy league and friendship with them, thy love is turned into hatred: see verse 17. They shall deal with thee hatefully, &c. — As thou hast changed thy friendship for them into enmity, so shall they deal with thee; their hatred against thee shall be greater than their former love toward thee. This shall prompt them to take a full revenge upon thy perfidiousness, to consume all the fruits of thy labours, and to take away all the wealth thou hast gathered by thine industry. Thy whoredoms shall be discovered — All thy foul and shameful deeds shall be brought to light. I will do these things, because thou hast gone a whoring, &c. — I will cause all these things to be done unto thee by the Babylonians, who are the executioners of my anger.

27-29. This unfaithfulness, begun in Egypt and continued ever since, shall finally cease (note Ezekiel 22:15), but not until her old lovers “in hatred” shall take away all her wealth (labor) and leave her destitute, her nakedness publicly revealed (discovered).

V. 29. Take away-Deprive thee of the comfortable use of all thy labour, which they will exact of thee in captivity.

Verses 28-30. Behold, I will deliver thee, &c. — I will give thee up into the power of the Chaldeans, whom thou wast formerly fond of, verse 22; but since thou hast broken thy league and friendship with them, thy love is turned into hatred: see verse 17. They shall deal with thee hatefully, &c. — As thou hast changed thy friendship for them into enmity, so shall they deal with thee; their hatred against thee shall be greater than their former love toward thee. This shall prompt them to take a full revenge upon thy perfidiousness, to consume all the fruits of thy labours, and to take away all the wealth thou hast gathered by thine industry. Thy whoredoms shall be discovered — All thy foul and shameful deeds shall be brought to light. I will do these things, because thou hast gone a whoring, &c. — I will cause all these things to be done unto thee by the Babylonians, who are the executioners of my anger.

27-29. This unfaithfulness, begun in Egypt and continued ever since, shall finally cease (note Ezekiel 22:15), but not until her old lovers “in hatred” shall take away all her wealth (labor) and leave her destitute, her nakedness publicly revealed (discovered).

Verses 28-30. Behold, I will deliver thee, &c. — I will give thee up into the power of the Chaldeans, whom thou wast formerly fond of, verse 22; but since thou hast broken thy league and friendship with them, thy love is turned into hatred: see verse 17. They shall deal with thee hatefully, &c. — As thou hast changed thy friendship for them into enmity, so shall they deal with thee; their hatred against thee shall be greater than their former love toward thee. This shall prompt them to take a full revenge upon thy perfidiousness, to consume all the fruits of thy labours, and to take away all the wealth thou hast gathered by thine industry. Thy whoredoms shall be discovered — All thy foul and shameful deeds shall be brought to light. I will do these things, because thou hast gone a whoring, &c. — I will cause all these things to be done unto thee by the Babylonians, who are the executioners of my anger.

30. I will do these things unto thee — The Septuagint places a period after “discovered” (verse 29), and reads, “Thy lewdness and thy whoredoms have done this unto thee.” (Compare Jeremiah 4:18.) In many places in this prophecy Jehovah considers as his own actions the deeds which he permits even bad men to perform. He makes even the wrath of men to praise him. Unknowingly and unwillingly the Assyrians and Egyptians become his agents in punishing and purifying his disobedient people (note Ezekiel 20:25).

Verses 31-35. Therefore will I give her cup, &c. — I will make thee drink the same bitter draught, or experience the same calamity that has fallen upon her. God’s judgments are often compared to a cup of intoxicating liquors, because they astonish men, and bereave them of common judgment and discretion, and likewise expose them to the scorn and contempt of their enemies. Thou shalt even drink it and suck it out — There shall be no punishment which thou shalt not partake of. Thou shalt drink of the cup of calamity even to the dregs; that which is the very worst and most bitter: see notes on Psalm 75:8. and Isaiah 51:17. Thou shalt break the sherds thereof — People who are quite intoxicated, often in their drunken madness break the cups out of which they had drunk; therefore by this expression here is meant, that the Jewish people should be, as it were, driven to madness by the grievous judgments that should fall upon them. And pluck off thine own breasts — “Thou shalt tear away thy breasts with the sharp pieces of the broken cup, through grief and madness.” — Bishop Newcome. Or, Thou shalt be in a fury with thyself for having by thine own sins brought such grievous calamities upon thyself. Her breasts are mentioned as the parts which had a principal share in her guilt, according to the allegorical description here given of her idolatries. Because thou hast forgotten me — Because thou hast not only forsaken my worship, but hast showed the utmost contempt of and aversion from me. Therefore bear thou also thy lewdness — Therefore thou shalt suffer the punishment of thy wickedness and idolatry.

31, 32. Her cup — See Jeremiah 25:15; Matthew 20:22; 26:39. Every inhabitant of Jerusalem would admit that Samaria’s cup of sin and folly and punishment was deep and large (verse 32). It containeth much — Or, thou shalt be had in derision to the uttermost.

V. 32. It-Is large, and contains what will last many years, even ‘till the seventy years be expired.

Verse 32. Thou shalt drink of thy sister’s cup] Thou shalt be ruined and desolated as Samaria was.

Verses 31-35. Therefore will I give her cup, &c. — I will make thee drink the same bitter draught, or experience the same calamity that has fallen upon her. God’s judgments are often compared to a cup of intoxicating liquors, because they astonish men, and bereave them of common judgment and discretion, and likewise expose them to the scorn and contempt of their enemies. Thou shalt even drink it and suck it out — There shall be no punishment which thou shalt not partake of. Thou shalt drink of the cup of calamity even to the dregs; that which is the very worst and most bitter: see notes on Psalm 75:8. and Isaiah 51:17. Thou shalt break the sherds thereof — People who are quite intoxicated, often in their drunken madness break the cups out of which they had drunk; therefore by this expression here is meant, that the Jewish people should be, as it were, driven to madness by the grievous judgments that should fall upon them. And pluck off thine own breasts — “Thou shalt tear away thy breasts with the sharp pieces of the broken cup, through grief and madness.” — Bishop Newcome. Or, Thou shalt be in a fury with thyself for having by thine own sins brought such grievous calamities upon thyself. Her breasts are mentioned as the parts which had a principal share in her guilt, according to the allegorical description here given of her idolatries. Because thou hast forgotten me — Because thou hast not only forsaken my worship, but hast showed the utmost contempt of and aversion from me. Therefore bear thou also thy lewdness — Therefore thou shalt suffer the punishment of thy wickedness and idolatry.

31, 32. Her cup — See Jeremiah 25:15; Matthew 20:22; 26:39. Every inhabitant of Jerusalem would admit that Samaria’s cup of sin and folly and punishment was deep and large (verse 32). It containeth much — Or, thou shalt be had in derision to the uttermost.

Verses 31-35. Therefore will I give her cup, &c. — I will make thee drink the same bitter draught, or experience the same calamity that has fallen upon her. God’s judgments are often compared to a cup of intoxicating liquors, because they astonish men, and bereave them of common judgment and discretion, and likewise expose them to the scorn and contempt of their enemies. Thou shalt even drink it and suck it out — There shall be no punishment which thou shalt not partake of. Thou shalt drink of the cup of calamity even to the dregs; that which is the very worst and most bitter: see notes on Psalm 75:8. and Isaiah 51:17. Thou shalt break the sherds thereof — People who are quite intoxicated, often in their drunken madness break the cups out of which they had drunk; therefore by this expression here is meant, that the Jewish people should be, as it were, driven to madness by the grievous judgments that should fall upon them. And pluck off thine own breasts — “Thou shalt tear away thy breasts with the sharp pieces of the broken cup, through grief and madness.” — Bishop Newcome. Or, Thou shalt be in a fury with thyself for having by thine own sins brought such grievous calamities upon thyself. Her breasts are mentioned as the parts which had a principal share in her guilt, according to the allegorical description here given of her idolatries. Because thou hast forgotten me — Because thou hast not only forsaken my worship, but hast showed the utmost contempt of and aversion from me. Therefore bear thou also thy lewdness — Therefore thou shalt suffer the punishment of thy wickedness and idolatry.

Ver. 33, 34. The cup of thy sister Samaria: thou shalt even drink it, and suck it out. The Lord here announces by this mixed cup, the full and bitter round of afflictions from the sword, the famine, the pestilence, and all the gloom of dying in captivity, which this revolted nation should sustain.

33. See Isaiah 51:17-23.

V. 34. Thou-Shalt stagger with sorrows, that shall intoxicate, and astonish. Suck it out-The dregs shalt thou drink, and multiply thine own sorrows. Break the sheards-To suck out what remains. And pluck-Revenging thyself upon thyself.

Verse 34. Thou shalt—pluck off thine own breasts] Thou shalt tear them; a frequent action in extreme sorrow and desolation. Weeping, tearing the bosom, and beating the breasts. Tunc vero rupique sinus, et pectora planxi. OVID’S Ep. 5.

Verses 31-35. Therefore will I give her cup, &c. — I will make thee drink the same bitter draught, or experience the same calamity that has fallen upon her. God’s judgments are often compared to a cup of intoxicating liquors, because they astonish men, and bereave them of common judgment and discretion, and likewise expose them to the scorn and contempt of their enemies. Thou shalt even drink it and suck it out — There shall be no punishment which thou shalt not partake of. Thou shalt drink of the cup of calamity even to the dregs; that which is the very worst and most bitter: see notes on Psalm 75:8. and Isaiah 51:17. Thou shalt break the sherds thereof — People who are quite intoxicated, often in their drunken madness break the cups out of which they had drunk; therefore by this expression here is meant, that the Jewish people should be, as it were, driven to madness by the grievous judgments that should fall upon them. And pluck off thine own breasts — “Thou shalt tear away thy breasts with the sharp pieces of the broken cup, through grief and madness.” — Bishop Newcome. Or, Thou shalt be in a fury with thyself for having by thine own sins brought such grievous calamities upon thyself. Her breasts are mentioned as the parts which had a principal share in her guilt, according to the allegorical description here given of her idolatries. Because thou hast forgotten me — Because thou hast not only forsaken my worship, but hast showed the utmost contempt of and aversion from me. Therefore bear thou also thy lewdness — Therefore thou shalt suffer the punishment of thy wickedness and idolatry.

Ver. 33, 34. The cup of thy sister Samaria: thou shalt even drink it, and suck it out. The Lord here announces by this mixed cup, the full and bitter round of afflictions from the sword, the famine, the pestilence, and all the gloom of dying in captivity, which this revolted nation should sustain.

34. Thou shalt break the sherds — Or, “gnaw the sherds” (R.V.). In her madness and pain the drunken woman lacerates her lips with the broken cup and plucks off (mutilates, or tears, verse 25) her own breasts. See Jeremiah 25:15-18.) This verse is sometimes omitted in the critical versions of the text because of its ambiguity.

V. 35. Bear thou-The guilt, I will impute it, the punishment, I will not pardon it.

Verses 31-35. Therefore will I give her cup, &c. — I will make thee drink the same bitter draught, or experience the same calamity that has fallen upon her. God’s judgments are often compared to a cup of intoxicating liquors, because they astonish men, and bereave them of common judgment and discretion, and likewise expose them to the scorn and contempt of their enemies. Thou shalt even drink it and suck it out — There shall be no punishment which thou shalt not partake of. Thou shalt drink of the cup of calamity even to the dregs; that which is the very worst and most bitter: see notes on Psalm 75:8. and Isaiah 51:17. Thou shalt break the sherds thereof — People who are quite intoxicated, often in their drunken madness break the cups out of which they had drunk; therefore by this expression here is meant, that the Jewish people should be, as it were, driven to madness by the grievous judgments that should fall upon them. And pluck off thine own breasts — “Thou shalt tear away thy breasts with the sharp pieces of the broken cup, through grief and madness.” — Bishop Newcome. Or, Thou shalt be in a fury with thyself for having by thine own sins brought such grievous calamities upon thyself. Her breasts are mentioned as the parts which had a principal share in her guilt, according to the allegorical description here given of her idolatries. Because thou hast forgotten me — Because thou hast not only forsaken my worship, but hast showed the utmost contempt of and aversion from me. Therefore bear thou also thy lewdness — Therefore thou shalt suffer the punishment of thy wickedness and idolatry.

Verses 36-39. Wilt thou judge Aholah and Aholibah — That is, Samaria and Jerusalem? The meaning is, Wilt thou not judge, or, Wilt thou not condemn them? That they have committed adultery, and blood is, &c. — That they have been guilty of the heinous sins of murder and adultery; and have also caused their sons, &c. — Have caused their children, who of right belonged to me, and who ought to have been bred up to be my worshippers, to be burned in the fire, by way of sacrifice in honour to false gods. They have defiled my sanctuary in the same day — They have also come directly from these idolatrous and abominable rites and sacrifices into my temple, as though they could worship me acceptably when they were thus horribly polluted. And have profaned my sabbaths — Have spent the sabbaths, which I appointed to be observed to my honour alone, in the service and to the honour of idols. Or, they profaned them by coming into God’s courts to observe them, immediately after they had defiled themselves by their idolatrous and horrid ceremonies. For when they had slain their children to their idols — To my great dishonour, and the reproach of the human nature; then they came into my sanctuary — With their hands imbrued, and their clothes stained with their children’s blood, to present themselves before me; expecting acceptance with me notwithstanding their villanies, as if I either did not know their wickedness, or did not hate it. And lo, thus have they done in the midst of my house — In the inward part of my temple. Some expound the words, of their setting up idols in the very temple, and worshipping them there.

36. Here begins a new description of the wickedness of the two sisters who have committed adultery by idol worship (verse 37); whose hands are stained with the blood of their own children (verse 37); who are sabbath breakers and profane (verse 38), yet, notwithstanding all this, hope for beauty and happiness (verse 41). Wilt thou judge — See Ezekiel 20:4.

Verses 36-39. Wilt thou judge Aholah and Aholibah — That is, Samaria and Jerusalem? The meaning is, Wilt thou not judge, or, Wilt thou not condemn them? That they have committed adultery, and blood is, &c. — That they have been guilty of the heinous sins of murder and adultery; and have also caused their sons, &c. — Have caused their children, who of right belonged to me, and who ought to have been bred up to be my worshippers, to be burned in the fire, by way of sacrifice in honour to false gods. They have defiled my sanctuary in the same day — They have also come directly from these idolatrous and abominable rites and sacrifices into my temple, as though they could worship me acceptably when they were thus horribly polluted. And have profaned my sabbaths — Have spent the sabbaths, which I appointed to be observed to my honour alone, in the service and to the honour of idols. Or, they profaned them by coming into God’s courts to observe them, immediately after they had defiled themselves by their idolatrous and horrid ceremonies. For when they had slain their children to their idols — To my great dishonour, and the reproach of the human nature; then they came into my sanctuary — With their hands imbrued, and their clothes stained with their children’s blood, to present themselves before me; expecting acceptance with me notwithstanding their villanies, as if I either did not know their wickedness, or did not hate it. And lo, thus have they done in the midst of my house — In the inward part of my temple. Some expound the words, of their setting up idols in the very temple, and worshipping them there.

Ver. 37. Blood is in their hands—they have caused their sons to pass through the fire, to devour them. Here is positive proof that the ancients actually burnt their children to Moloch. Lustration seems to have been a more modern mode of devoting children. Manasseh also shed much innocent blood. 2 Kings 24:4.

37. To pass for them through the fire — On Molech worship see note Ezekiel 16:20, 21. The Baal worship was only a little less horrible. (See Vigouroux, “Les Pretres de Baal,” Revue Biblique, 1896.)

V. 38. In the same day-When they had newly polluted themselves with idolatry and murder, they thrust into the temple.

Verse 38. They have defiled my sanctuary] By placing idols there.

Verses 36-39. Wilt thou judge Aholah and Aholibah — That is, Samaria and Jerusalem? The meaning is, Wilt thou not judge, or, Wilt thou not condemn them? That they have committed adultery, and blood is, &c. — That they have been guilty of the heinous sins of murder and adultery; and have also caused their sons, &c. — Have caused their children, who of right belonged to me, and who ought to have been bred up to be my worshippers, to be burned in the fire, by way of sacrifice in honour to false gods. They have defiled my sanctuary in the same day — They have also come directly from these idolatrous and abominable rites and sacrifices into my temple, as though they could worship me acceptably when they were thus horribly polluted. And have profaned my sabbaths — Have spent the sabbaths, which I appointed to be observed to my honour alone, in the service and to the honour of idols. Or, they profaned them by coming into God’s courts to observe them, immediately after they had defiled themselves by their idolatrous and horrid ceremonies. For when they had slain their children to their idols — To my great dishonour, and the reproach of the human nature; then they came into my sanctuary — With their hands imbrued, and their clothes stained with their children’s blood, to present themselves before me; expecting acceptance with me notwithstanding their villanies, as if I either did not know their wickedness, or did not hate it. And lo, thus have they done in the midst of my house — In the inward part of my temple. Some expound the words, of their setting up idols in the very temple, and worshipping them there.

Ver. 38. They have defiled my sanctuary in the same day, and profaned my sabbaths. These were the sins which completed the career of crime, and filled up the measure of Judah’s iniquity.

V. 39. My house-Nay, these things have been in my house.

Verses 36-39. Wilt thou judge Aholah and Aholibah — That is, Samaria and Jerusalem? The meaning is, Wilt thou not judge, or, Wilt thou not condemn them? That they have committed adultery, and blood is, &c. — That they have been guilty of the heinous sins of murder and adultery; and have also caused their sons, &c. — Have caused their children, who of right belonged to me, and who ought to have been bred up to be my worshippers, to be burned in the fire, by way of sacrifice in honour to false gods. They have defiled my sanctuary in the same day — They have also come directly from these idolatrous and abominable rites and sacrifices into my temple, as though they could worship me acceptably when they were thus horribly polluted. And have profaned my sabbaths — Have spent the sabbaths, which I appointed to be observed to my honour alone, in the service and to the honour of idols. Or, they profaned them by coming into God’s courts to observe them, immediately after they had defiled themselves by their idolatrous and horrid ceremonies. For when they had slain their children to their idols — To my great dishonour, and the reproach of the human nature; then they came into my sanctuary — With their hands imbrued, and their clothes stained with their children’s blood, to present themselves before me; expecting acceptance with me notwithstanding their villanies, as if I either did not know their wickedness, or did not hate it. And lo, thus have they done in the midst of my house — In the inward part of my temple. Some expound the words, of their setting up idols in the very temple, and worshipping them there.

39. The same day — This was an especial insult to Jehovah. The sacrilegious irreverence of these pretended worshipers of Jehovah is seen in the fact that they do not even repent of such practices, but unblushingly enter the holy place. This proved that they neither obeyed nor feared the Lord of the house (Ezekiel 8:17; 2 Kings 21:4; Jeremiah 32:34). Jerusalem has become like the prostitutes of the heathen temple, who seek visitors from afar (see verse 16); who bathe themselves, and paint their eyes with kohl to make them look large and bright, who bedeck themselves with jewels (verse 40), and use the sacred incense and oil as attractions for their bed of lust (verse 41). The revelations of Jerusalem life given elsewhere by Ezekiel and other prophets prove that this was not all metaphor, nor does it refer merely to political alliances. The prevalence of idolatry in Jerusalem, and even in the temple itself, proves the presence of these other shameless iniquities. No wonder the prophet calls the holy city a harlot, and speaks in words that cut to the quick against practices which strike at the roots of all social and family life (verses 40-44).

V. 40. Wash thyself-After the manner of harlots.

Verse 40. Thou didst wash thyself, paintedst thy eyes, and deckedst thyself with ornaments.] This is exactly the way in which a loose female in Bengal adorns herself to receive guests. She first bathes, then rubs black paint around her eyes, and then covers her body with ornaments.— WARD’S Customs.

Verses 40-42. And furthermore, ye have sent for men to come from far, &c. — Here the same thing which was spoken of in the former part of the chapter, is mentioned again in other words, namely, their courting the alliances of foreign nations, by complying with their idolatries: and this is set forth under the representation of the several arts which harlots used to recommend themselves to new lovers: compare Isaiah 57:7, 9. For whom thou didst wash thyself — A custom generally practised by women in those countries, before they entertained their lovers. Paintedst thy eyes — It seems to have been their fashion in those days to draw strokes about their eyes, or to colour their eye-brows with black lead. And sattest upon a stately bed — Here the custom of sitting or lying upon beds, at the feasts made in honour of idols, or false gods, seems to be particularly spoken of, as may be inferred from the following words: whereupon thou hast set mine incense and mine oil — That is, whereupon thou hast offered up to idols that incense and oil which ought to have been offered up to me. It was usual, after a sacrifice to idols, for a table well spread to be placed before a couch, and a feast to be partaken of. The lectisternia of the Romans were borrowed from this eastern idolatrous rite, Livy, 5. 13. Houbigant thinks, that by the table here spoken of is meant the altar which Ahaz erected, after the similitude of that which he had seen at Damascus. And a voice of a multitude, &c. — The noise of festivity, and of people assembled together in jollity, was heard all around. It seems their loose mirth, at their meetings in honour of some of their idols, is here particularly meant. And with the men of the common sort were brought Sabeans, &c. — The prophet proceeds in comparing the idolatries of the Jews to the practices of lewd women, who prostitute themselves to all comers, even those of the meanest condition. Such were the Sabeans that came from the wilderness, that is, from Arabia, called the desert, where dwelt the posterity of Seba, mentioned Genesis 10:7. Which put bracelets upon their hands, &c. — That is, upon the hands and heads of these two lewd women, Aholah and Aholibah. Bracelets and crowns were ornaments proper for brides, and were likewise presented by lovers to their mistresses: and therefore this may signify the compliance of the Jewish people with the grossest idolatries. Or the meaning may be, that Aholah and Aholibah, the inhabitants of Samaria and Jerusalem, put bracelets upon the hands, and beautiful crowns upon the heads, of such worthless idolaters as the Sabeans of the wilderness were; that is, courted their friendship and alliance with gifts.

Ver. 40. Thou didst paint thine eyes. The LXX read, etibizou touv ofqalmov sou with stibium, the red calces of lead, to give a fine colour and clearness to the eyes. This would ultimately injure the sight. In our potteries, those who dip the vases in lead, in a few years lose the power to open their hand.

V. 41. Sattest-Prepared to feast them. A stately bed-A magnificent bed, on which women sat to feast, when men leaned on their sides. Incense-Offered to their idols.

Verse 41. And satest upon a stately bed] Hast raised a stately altar to thy idols; probably alluding to that which Ahaz ordered to be made, after the similitude of that which he saw at Damascus. The bed here is in allusion to the sofas on which the ancients were accustomed to recline at their meals; or to the couches on which they place Asiatic brides, with incense pots and sweetmeats on a table before them.

Verses 40-42. And furthermore, ye have sent for men to come from far, &c. — Here the same thing which was spoken of in the former part of the chapter, is mentioned again in other words, namely, their courting the alliances of foreign nations, by complying with their idolatries: and this is set forth under the representation of the several arts which harlots used to recommend themselves to new lovers: compare Isaiah 57:7, 9. For whom thou didst wash thyself — A custom generally practised by women in those countries, before they entertained their lovers. Paintedst thy eyes — It seems to have been their fashion in those days to draw strokes about their eyes, or to colour their eye-brows with black lead. And sattest upon a stately bed — Here the custom of sitting or lying upon beds, at the feasts made in honour of idols, or false gods, seems to be particularly spoken of, as may be inferred from the following words: whereupon thou hast set mine incense and mine oil — That is, whereupon thou hast offered up to idols that incense and oil which ought to have been offered up to me. It was usual, after a sacrifice to idols, for a table well spread to be placed before a couch, and a feast to be partaken of. The lectisternia of the Romans were borrowed from this eastern idolatrous rite, Livy, 5. 13. Houbigant thinks, that by the table here spoken of is meant the altar which Ahaz erected, after the similitude of that which he had seen at Damascus. And a voice of a multitude, &c. — The noise of festivity, and of people assembled together in jollity, was heard all around. It seems their loose mirth, at their meetings in honour of some of their idols, is here particularly meant. And with the men of the common sort were brought Sabeans, &c. — The prophet proceeds in comparing the idolatries of the Jews to the practices of lewd women, who prostitute themselves to all comers, even those of the meanest condition. Such were the Sabeans that came from the wilderness, that is, from Arabia, called the desert, where dwelt the posterity of Seba, mentioned Genesis 10:7. Which put bracelets upon their hands, &c. — That is, upon the hands and heads of these two lewd women, Aholah and Aholibah. Bracelets and crowns were ornaments proper for brides, and were likewise presented by lovers to their mistresses: and therefore this may signify the compliance of the Jewish people with the grossest idolatries. Or the meaning may be, that Aholah and Aholibah, the inhabitants of Samaria and Jerusalem, put bracelets upon the hands, and beautiful crowns upon the heads, of such worthless idolaters as the Sabeans of the wilderness were; that is, courted their friendship and alliance with gifts.

V. 42. A voice-A shout for joy, that there was a treaty of peace between the Jews, and the Chaldeans.

Verse 42. And a voice of a multitude] This seems to be an account of an idolatrous festival, where a riotous multitude was assembled, and fellows of the baser sort, with bracelets on their arms and chaplets on their heads, performed the religious rites.

Verses 40-42. And furthermore, ye have sent for men to come from far, &c. — Here the same thing which was spoken of in the former part of the chapter, is mentioned again in other words, namely, their courting the alliances of foreign nations, by complying with their idolatries: and this is set forth under the representation of the several arts which harlots used to recommend themselves to new lovers: compare Isaiah 57:7, 9. For whom thou didst wash thyself — A custom generally practised by women in those countries, before they entertained their lovers. Paintedst thy eyes — It seems to have been their fashion in those days to draw strokes about their eyes, or to colour their eye-brows with black lead. And sattest upon a stately bed — Here the custom of sitting or lying upon beds, at the feasts made in honour of idols, or false gods, seems to be particularly spoken of, as may be inferred from the following words: whereupon thou hast set mine incense and mine oil — That is, whereupon thou hast offered up to idols that incense and oil which ought to have been offered up to me. It was usual, after a sacrifice to idols, for a table well spread to be placed before a couch, and a feast to be partaken of. The lectisternia of the Romans were borrowed from this eastern idolatrous rite, Livy, 5. 13. Houbigant thinks, that by the table here spoken of is meant the altar which Ahaz erected, after the similitude of that which he had seen at Damascus. And a voice of a multitude, &c. — The noise of festivity, and of people assembled together in jollity, was heard all around. It seems their loose mirth, at their meetings in honour of some of their idols, is here particularly meant. And with the men of the common sort were brought Sabeans, &c. — The prophet proceeds in comparing the idolatries of the Jews to the practices of lewd women, who prostitute themselves to all comers, even those of the meanest condition. Such were the Sabeans that came from the wilderness, that is, from Arabia, called the desert, where dwelt the posterity of Seba, mentioned Genesis 10:7. Which put bracelets upon their hands, &c. — That is, upon the hands and heads of these two lewd women, Aholah and Aholibah. Bracelets and crowns were ornaments proper for brides, and were likewise presented by lovers to their mistresses: and therefore this may signify the compliance of the Jewish people with the grossest idolatries. Or the meaning may be, that Aholah and Aholibah, the inhabitants of Samaria and Jerusalem, put bracelets upon the hands, and beautiful crowns upon the heads, of such worthless idolaters as the Sabeans of the wilderness were; that is, courted their friendship and alliance with gifts.

42. And a voice of a multitude being at ease was with her — The LXX. reads, And with a loud noise did they sing therein. And with the men… Sabeans — Hebrews with men… drunkards. From the earliest days harlotry and drunkenness have been closely associated.

Verses 43, 44. Then I said unto her that was grown old in adulteries — Aholibah, who had been long idolatrous. The words import that experience might, before this time, have sufficiently convinced her of the folly of her ways. Will they now commit whoredoms with her? — God is here represented as waiting to see whether that mutability, which is natural to the human race, would not occasion a difference between the Jewish people and their idolatrous allies, and make them grow weary of one another. Yet they went in unto her, &c. — Both Samaria and Jerusalem continued to defile themselves with the idolatries of all the heathen round about them: compare verses 7, 17.

43. Mosheh Ben Shesheth renders: “As I looked I thought: Can it be that a woman who is old and decrepit will commit adultery? Or is it not enough that she has grown old in whoredoms? No; therefore even these have come to commit them with her?(or, Will they not take away all her gains and herself as well?).” This shows how uncertain the Hebrew text is. The picture seems to be that of a woman worn out in sin, yet still attempting to carry on her old life. It of course refers to Jerusalem coqueting with foreign alliances and foreign idolatries.

Verses 43, 44. Then I said unto her that was grown old in adulteries — Aholibah, who had been long idolatrous. The words import that experience might, before this time, have sufficiently convinced her of the folly of her ways. Will they now commit whoredoms with her? — God is here represented as waiting to see whether that mutability, which is natural to the human race, would not occasion a difference between the Jewish people and their idolatrous allies, and make them grow weary of one another. Yet they went in unto her, &c. — Both Samaria and Jerusalem continued to defile themselves with the idolatries of all the heathen round about them: compare verses 7, 17.

V. 45. Righteous men-Men that keep the law of their God.

Verse 45. And the righteous men] µyqydx אנשים anashim tsaddikim. The Chaldeans, thus called because they are appointed by God to execute judgment on these criminals.

Verses 45-49. And the righteous men, they shall judge them — All just judges, yea, all men that have any sense of common honesty, will condemn their conduct, and pronounce them deserving of the punishment of adulteresses and murderers. Or, as others interpret the words, “As upright magistrates used to condemn and execute judgment upon adulterers and murderers, so did the prophets, in the name of God, denounce sentence against Jerusalem and Samaria; and even the heathen princes, who executed the sentence, were more righteous than the apostate sufferers.” — Scott. I will bring a company upon them, &c. — This is spoken of the Babylonians, who were to plunder and carry away a great part of the inhabitants of Jerusalem. And the company shall stone them with stones, and despatch them with swords — Stoning was the punishment of adulterers, and putting to death with the sword that of murderers. The Babylonian army might be properly said to be the executioners of both these punishments upon the inhabitants of Jerusalem, as, without doubt, they killed many of them during the siege by the stones they cast from their engines, and slew many by the sword when they took the city by assault. Thus will I cause lewdness to cease, &c. — Thus will I put an end to idolatry in the Jewish nation. That all women may be taught not to do after your lewdness — That is, that all nations may dread defiling themselves with the guilt of your idolatries. For as the kingdoms of Israel and Judah are here described as two women, therefore, by all women here must be meant all nations. And ye shall bear the sins of your idols — Ye shall bear the punishment due to your sins of idolatry. To bear sin, or iniquity, is an expression often used in the Scriptures to signify undergoing the punishment due to it.

Ver. 45. Righteous men shall judge them after the manner of adulteresses. Those who chastised Israel are called God’s sanctified ones, set apart and commissioned to invade with the sword, and avenge the wrongs which heaven had sustained by this vile and apostate nation.

45. Righteous men; they shall judge them — As righteous men would execute lawful punishment upon such adulteresses, stoning them with stones (Leviticus 20:10; Deuteronomy 22:22, 24), so a company of God’s executioners shall come upon Jerusalem and Samaria and they shall be removed (literally, tossed to and fro), spoiled, stoned, destroyed with fire and sword (Ezekiel 5:2; 6:4-10; 16:40, 41). The result shall be a world-wide warning against idolatry and its complete extermination in Israel (verses 48, 49). The influence of this chapter is seen throughout all Jewish literature. Take for example, this pathetic extract from the Hebrew Divan of R. Judah Halevy: —

O cup of woe! Give pause! Give breathing space!

My veins and soul are full of bitterness.

I think on Aholah — I drink thy cup;

On Aholibah — then I drain its dregs.

O Zion, “perfect beauty,” grace and love

Of old thou bindest on thee — yea, the souls

Of sages, too, are bound up in thy life,

These gladden in thy weal, these wail thy woe,

These weep thy ruin. Still from captive pit

Toward thee they yearn, and toward thy sacred gates

Each from his place they bow them down in prayer.

V. 46. Upon them-Against the Jews, the children of this Aholibah.

Verses 45-49. And the righteous men, they shall judge them — All just judges, yea, all men that have any sense of common honesty, will condemn their conduct, and pronounce them deserving of the punishment of adulteresses and murderers. Or, as others interpret the words, “As upright magistrates used to condemn and execute judgment upon adulterers and murderers, so did the prophets, in the name of God, denounce sentence against Jerusalem and Samaria; and even the heathen princes, who executed the sentence, were more righteous than the apostate sufferers.” — Scott. I will bring a company upon them, &c. — This is spoken of the Babylonians, who were to plunder and carry away a great part of the inhabitants of Jerusalem. And the company shall stone them with stones, and despatch them with swords — Stoning was the punishment of adulterers, and putting to death with the sword that of murderers. The Babylonian army might be properly said to be the executioners of both these punishments upon the inhabitants of Jerusalem, as, without doubt, they killed many of them during the siege by the stones they cast from their engines, and slew many by the sword when they took the city by assault. Thus will I cause lewdness to cease, &c. — Thus will I put an end to idolatry in the Jewish nation. That all women may be taught not to do after your lewdness — That is, that all nations may dread defiling themselves with the guilt of your idolatries. For as the kingdoms of Israel and Judah are here described as two women, therefore, by all women here must be meant all nations. And ye shall bear the sins of your idols — Ye shall bear the punishment due to your sins of idolatry. To bear sin, or iniquity, is an expression often used in the Scriptures to signify undergoing the punishment due to it.

V. 47. The company-The Babylonian army.

Verse 47. Shall stone them with stones] As they did adulteresses under the law. See Leviticus 20:10; Deuteronomy 22:22, compared with John 8:3.

Verses 45-49. And the righteous men, they shall judge them — All just judges, yea, all men that have any sense of common honesty, will condemn their conduct, and pronounce them deserving of the punishment of adulteresses and murderers. Or, as others interpret the words, “As upright magistrates used to condemn and execute judgment upon adulterers and murderers, so did the prophets, in the name of God, denounce sentence against Jerusalem and Samaria; and even the heathen princes, who executed the sentence, were more righteous than the apostate sufferers.” — Scott. I will bring a company upon them, &c. — This is spoken of the Babylonians, who were to plunder and carry away a great part of the inhabitants of Jerusalem. And the company shall stone them with stones, and despatch them with swords — Stoning was the punishment of adulterers, and putting to death with the sword that of murderers. The Babylonian army might be properly said to be the executioners of both these punishments upon the inhabitants of Jerusalem, as, without doubt, they killed many of them during the siege by the stones they cast from their engines, and slew many by the sword when they took the city by assault. Thus will I cause lewdness to cease, &c. — Thus will I put an end to idolatry in the Jewish nation. That all women may be taught not to do after your lewdness — That is, that all nations may dread defiling themselves with the guilt of your idolatries. For as the kingdoms of Israel and Judah are here described as two women, therefore, by all women here must be meant all nations. And ye shall bear the sins of your idols — Ye shall bear the punishment due to your sins of idolatry. To bear sin, or iniquity, is an expression often used in the Scriptures to signify undergoing the punishment due to it.

V. 48. Lewdness-Idolatry. And indeed we do not read of any after their return out of this captivity.

Verse 48. Thus will I cause lewdness to cease] Idolatry; and from that time to the present day the Jews never relapsed into idolatry.

Verses 45-49. And the righteous men, they shall judge them — All just judges, yea, all men that have any sense of common honesty, will condemn their conduct, and pronounce them deserving of the punishment of adulteresses and murderers. Or, as others interpret the words, “As upright magistrates used to condemn and execute judgment upon adulterers and murderers, so did the prophets, in the name of God, denounce sentence against Jerusalem and Samaria; and even the heathen princes, who executed the sentence, were more righteous than the apostate sufferers.” — Scott. I will bring a company upon them, &c. — This is spoken of the Babylonians, who were to plunder and carry away a great part of the inhabitants of Jerusalem. And the company shall stone them with stones, and despatch them with swords — Stoning was the punishment of adulterers, and putting to death with the sword that of murderers. The Babylonian army might be properly said to be the executioners of both these punishments upon the inhabitants of Jerusalem, as, without doubt, they killed many of them during the siege by the stones they cast from their engines, and slew many by the sword when they took the city by assault. Thus will I cause lewdness to cease, &c. — Thus will I put an end to idolatry in the Jewish nation. That all women may be taught not to do after your lewdness — That is, that all nations may dread defiling themselves with the guilt of your idolatries. For as the kingdoms of Israel and Judah are here described as two women, therefore, by all women here must be meant all nations. And ye shall bear the sins of your idols — Ye shall bear the punishment due to your sins of idolatry. To bear sin, or iniquity, is an expression often used in the Scriptures to signify undergoing the punishment due to it.

Ver. 48. Thus will I cause lewdness to cease out of the land. hmz zimmah, which Montanus renders fœditatem, a word comprehending every species of crime. Others read, and all the dung and uncleanness of gentile worship. What sort of men were those to whom the prophets preached! Et peccata stercorum suorum.

V. 49. They-The Babylonians. The sins-The guilt of worshipping idols; and you shall bear the punishment of idolaters.

Verse 49. Ye shall bear the sins of your idols] The punishment due to your adultery; your apostasy from God, and setting up idolatry in the land. EZEKIEL

Verses 45-49. And the righteous men, they shall judge them — All just judges, yea, all men that have any sense of common honesty, will condemn their conduct, and pronounce them deserving of the punishment of adulteresses and murderers. Or, as others interpret the words, “As upright magistrates used to condemn and execute judgment upon adulterers and murderers, so did the prophets, in the name of God, denounce sentence against Jerusalem and Samaria; and even the heathen princes, who executed the sentence, were more righteous than the apostate sufferers.” — Scott. I will bring a company upon them, &c. — This is spoken of the Babylonians, who were to plunder and carry away a great part of the inhabitants of Jerusalem. And the company shall stone them with stones, and despatch them with swords — Stoning was the punishment of adulterers, and putting to death with the sword that of murderers. The Babylonian army might be properly said to be the executioners of both these punishments upon the inhabitants of Jerusalem, as, without doubt, they killed many of them during the siege by the stones they cast from their engines, and slew many by the sword when they took the city by assault. Thus will I cause lewdness to cease, &c. — Thus will I put an end to idolatry in the Jewish nation. That all women may be taught not to do after your lewdness — That is, that all nations may dread defiling themselves with the guilt of your idolatries. For as the kingdoms of Israel and Judah are here described as two women, therefore, by all women here must be meant all nations. And ye shall bear the sins of your idols — Ye shall bear the punishment due to your sins of idolatry. To bear sin, or iniquity, is an expression often used in the Scriptures to signify undergoing the punishment due to it.