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Selected Verse: Ezekiel 16:1 - Strong Concordance

Verse	Translation	Text
Eze 16:1	Strong Concordance	Again the word [01697] of the LORD [03068] came unto me, saying [0559],
	King James	Again the word of the LORD came unto me, saying,

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Notes on the Bible, by Albert Barnes, [1834]
Idolatry is frequently represented by the prophets under the figure of a wife's unfaithfulness to her husband. This image is here so portrayed, as to exhibit the aggravation of Israel's guilt by reason of her origin and early history. The original abode of the progenitors of the race was the land of Canaan, defiled with idolatry and moral corruption. Israel itself was like a child born in a polluted land, abandoned from its birth, left by its parents in the most utter neglect to the chance regard of any passer-by. Such was the state of the people in Egypt Eze 16:3-5. On such a child the Lord looked with pity, tended, and adopted it. Under His care it grew up to be comely and beautiful, and the Lord joined it to Himself in that close union, which is figured by the bonds of wedlock. The covenants made under Moses and Joshua represent this alliance Eze 16:6-8. In the reigns of David and Solomon, Israel shone with all the glory of temporal prosperity Eze 16:9-14. The remainder of the history of the people when divided is, in the prophet's eye, a succession of defection and degradation marked by the erection of high places Eze 16:16-20; by unholy alliances with foreign nations Eze 16:26-33. Such sins were soon to meet their due punishment. As an unfaithful wife was brought before the people, convicted, and stoned, so should the Lord make His people a gazing-stock to all the nations round about, deprive them of all their possessions and of their city, and cast them forth as exiles to be spoiled and destroyed in a foreign land Eze 16:35-43.

Notes on the Bible, by Albert Barnes, [1834]

Idolatry is frequently represented by the prophets under the figure of a wife's unfaithfulness to her husband. This image is here so portrayed, as to exhibit the aggravation of Israel's guilt by reason of her origin and early history. The original abode of the progenitors of the race was the land of Canaan, defiled with idolatry and moral corruption. Israel itself was like a child born in a polluted land, abandoned from its birth, left by its parents in the most utter neglect to the chance regard of any passer-by. Such was the state of the people in Egypt Eze 16:3-5. On such a child the Lord looked with pity, tended, and adopted it. Under His care it grew up to be comely and beautiful, and the Lord joined it to Himself in that close union, which is figured by the bonds of wedlock. The covenants made under Moses and Joshua represent this alliance Eze 16:6-8. In the reigns of David and Solomon, Israel shone with all the glory of temporal prosperity Eze 16:9-14. The remainder of the history of the people when divided is, in the prophet's eye, a succession of defection and degradation marked by the erection of high places Eze 16:16-20; by unholy alliances with foreign nations Eze 16:26-33. Such sins were soon to meet their due punishment. As an unfaithful wife was brought before the people, convicted, and stoned, so should the Lord make His people a gazing-stock to all the nations round about, deprive them of all their possessions and of their city, and cast them forth as exiles to be spoiled and destroyed in a foreign land Eze 16:35-43.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
Israel, by nature unclean, miserable, and near to destruction (Eze 16:3-5), is adopted by the Lord and clothed in splendour (Eze 16:6-14). Eze 16:1 and Eze 16:2 form the introduction. - Eze 16:1. And the word of Jehovah came to me, saying, Eze 16:2. Son of man, show Jerusalem her abominations. - The "abominations" of Jerusalem are the sins of the covenant nation, which were worse than the sinful abominations of Canaan and Sodom. The theme of this word of God is the declaration of these abominations. To this end the nation is first of all shown what it was by nature. - Eze 16:3. And say, Thus saith the Lord Jehovah to Jerusalem, Thine origin and thy birth are from the land of the Canaanites; thy father was the Amorite, and thy mother a Hittite. Eze 16:4. And as for thy birth, in the day of thy birth thy navel was not cut, and thou wast not bathed in water for cleansing; and not rubbed with salt, and not wrapped in bandages. Eze 16:5. No eye looked upon thee with pity, to do one of these to thee in compassion; but thou wast cast into the field, in disgust at thy life, on the day of thy birth. - According to the allegory, which runs through the whole chapter, the figure adopted to depict the origin of the Israelitish nation is that Jerusalem, the existing representative of the nation, is described as a child, born of Canaanitish parents, mercilessly exposed after its birth, and on the point of perishing. Hitzig and Kliefoth show that they have completely misunderstood the allegory, when they not only explain the statement concerning the descent of Jerusalem, in Eze 16:3, as relating to the city of that name, but restrict it to the city alone, on the ground that "Israel as a whole was not of Canaanitish origin, whereas the city of Jerusalem was radically a Canaanitish, Amoritish, and Hittite city." But were not all the cities of Israel radically Canaanaean? Or was Israel not altogether, but only half, of Aramaean descent? Regarded merely as a city, Jerusalem was neither of Amoritish nor Hittite origin, but simply a Jebusite city. And it is too obvious to need any proof, that the prophetic word does not refer to the city as a city, or to the mass of houses; but that Jerusalem, as the capital of the kingdom of Judah at that time, so far as its inhabitants were concerned, represents the people of Israel, or the covenant nation. It was not the mass of houses, but the population, - which was the foundling, - that excited Jehovah's compassion, and which He multiplied into myriads (Eze 16:7), clothed in splendour, and chose as the bride with whom He concluded a marriage covenant. The descent and birth referred to are not physical, but spiritual descent. Spiritually, Israel sprang from the land of the Canaanites; and its father was the Amorite ad its mother a Hittite, in the same sense in which Jesus said to the Jews, "Ye are of your father the devil" (Joh 8:44). The land of the Canaanites is mentioned as the land of the worst heathen abominations; and from among the Canaanitish tribes, the Amorites and Hittites are mentioned as father and mother, not because the Jebusites are placed between the two, in Num 13:29, as Hitzig supposes, but because they were recognised as the leaders in Canaanitish ungodliness. The iniquity of the Amorites (האמרי) was great even in Abraham's time, though not yet full or ripe for destruction (Gen 15:16); and the daughters of Heth, whom Esau married, caused Rebekah great bitterness of spirit (Gen 27:46). These facts furnish the substratum for our description. And they also help to explain the occurrence of האמרי with the article, and חתּית without it. The plurals מכרתיך and מלדתיך also point to spiritual descent; for physical generation and birth are both acts that take place once for all. מכרה or מכוּרה (Ezekiel 21:35; Eze 29:14) is not the place of begetting, but generation itself, from כּוּר = כּרה, to dig = to beget (cf. Isa 51:1). It is not equivalent to מקוּר, or a plural corresponding to the Latin natales, origines. תולדת: birth. Eze 16:4 and Eze 16:5 describe the circumstances connected with the birth. וּמלדתיך (Eze 16:4) stands at the head as an absolute noun. At the birth of the child it did not receive the cleansing and care which were necessary for the preservation and strengthening of its life, but was exposed without pity. The construction הוּלדת אותך (the passive, with an accusative of the object) is the same as in Gen 40:20, and many other passages of the earlier writings. כּרּת: for כּרת (Jdg 6:28), Pual of כּרת; and שרּּך: from שׁר, with the reduplication of the r, which is very rare in Hebrew (vid., Ewald, 71). By cutting the navel-string, the child is liberated after birth from the blood of the mother, with which it was nourished in the womb. If the cutting be neglected, as well as the tying of the navel-string, which takes place at the same time, the child must perish when the decomposition of the placenta begins. The new-born child is then bathed, to cleanse it from the impurities attaching to it. משׁעי cannot be derived from שׁעה = שׁעע; because neither the meaning to see, to look (שׁעה), nor the other meaning to smear (שׁעע), yields a suitable sense. Jos. Kimchi is evidently right in deriving it from משׁע, in Arabic m_', 2 and 4, to wipe off, cleanse. The termination י is the Aramaean form of the absolute state, for the Hebrew משׁעית, cleansing (cf. Ewald, 165a). After the washing, the body was rubbed with salt, according to a custom very widely spread in ancient times, and still met with here and there in the East (vid., Hieron. ad h. l. Galen, de Sanit. i. 7; Troilo Reisebeschr. p. 721); and that not merely for the purpose of making the skin drier and firmer, or of cleansing it more thoroughly, but probably from a regard to the virtue of salt as a protection from putrefaction, "to express in a symbolical manner a hope and desire for the vigorous health of the child" (Hitzig and Hvernick). And, finally, it was bound round with swaddling-clothes. Not one of these things, so indispensable to the preservation and strengthening of the child, was performed in the case of Israel at the time of its birth from any feeling of compassionate love (להמלה, infinitive, to show pity or compassion towards it); but it was cast into the field, i.e., exposed, in order that it might perish בּגועל in disgust at thy life (compare גּעל, to thrust away, reject, despise, Lev 26:11; Lev 15:30). The day of the birth of Jerusalem, i.e., of Israel, was the period of its sojourn in Egypt, where Israel as a nation was born, - the sons of Jacob who went down to Egypt having multiplied into a nation. The different traits in this picture are not to be interpreted as referring to historical peculiarities, but have their explanation in the totality of the figure. At the same time, they express much more than "that Israel not only stood upon a level with all other nations, so far as its origin and its nature were concerned, but was more helpless and neglected as to both its nature and its natural advantages, possessing a less gifted nature than other nations, and therefore inferior to the rest" (Kliefoth). The smaller gifts, or humbler natural advantages, are thoughts quite foreign to the words of the figure as well as to the context. Both the Canaanitish descent and the merciless exposure of the child point to a totally different point of view, as indicated by the allegory. The Canaanitish descent points to the moral depravity of the nature of Israel; and the neglected condition of the child is intended to show how little there was in the heathen surroundings of the youthful Israel in Canaan and Egypt that was adapted to foster its life and health, or to educate Israel and fit it for its future destination. To the Egyptians the Israelites were an abomination, as a race of shepherds; and not long after the death of Joseph, the Pharaohs began to oppress the growing nation.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]

Israel, by nature unclean, miserable, and near to destruction (Eze 16:3-5), is adopted by the Lord and clothed in splendour (Eze 16:6-14). Eze 16:1 and Eze 16:2 form the introduction. - Eze 16:1. And the word of Jehovah came to me, saying, Eze 16:2. Son of man, show Jerusalem her abominations. - The "abominations" of Jerusalem are the sins of the covenant nation, which were worse than the sinful abominations of Canaan and Sodom. The theme of this word of God is the declaration of these abominations. To this end the nation is first of all shown what it was by nature. - Eze 16:3. And say, Thus saith the Lord Jehovah to Jerusalem, Thine origin and thy birth are from the land of the Canaanites; thy father was the Amorite, and thy mother a Hittite. Eze 16:4. And as for thy birth, in the day of thy birth thy navel was not cut, and thou wast not bathed in water for cleansing; and not rubbed with salt, and not wrapped in bandages. Eze 16:5. No eye looked upon thee with pity, to do one of these to thee in compassion; but thou wast cast into the field, in disgust at thy life, on the day of thy birth. - According to the allegory, which runs through the whole chapter, the figure adopted to depict the origin of the Israelitish nation is that Jerusalem, the existing representative of the nation, is described as a child, born of Canaanitish parents, mercilessly exposed after its birth, and on the point of perishing. Hitzig and Kliefoth show that they have completely misunderstood the allegory, when they not only explain the statement concerning the descent of Jerusalem, in Eze 16:3, as relating to the city of that name, but restrict it to the city alone, on the ground that "Israel as a whole was not of Canaanitish origin, whereas the city of Jerusalem was radically a Canaanitish, Amoritish, and Hittite city." But were not all the cities of Israel radically Canaanaean? Or was Israel not altogether, but only half, of Aramaean descent? Regarded merely as a city, Jerusalem was neither of Amoritish nor Hittite origin, but simply a Jebusite city. And it is too obvious to need any proof, that the prophetic word does not refer to the city as a city, or to the mass of houses; but that Jerusalem, as the capital of the kingdom of Judah at that time, so far as its inhabitants were concerned, represents the people of Israel, or the covenant nation. It was not the mass of houses, but the population, - which was the foundling, - that excited Jehovah's compassion, and which He multiplied into myriads (Eze 16:7), clothed in splendour, and chose as the bride with whom He concluded a marriage covenant. The descent and birth referred to are not physical, but spiritual descent. Spiritually, Israel sprang from the land of the Canaanites; and its father was the Amorite ad its mother a Hittite, in the same sense in which Jesus said to the Jews, "Ye are of your father the devil" (Joh 8:44). The land of the Canaanites is mentioned as the land of the worst heathen abominations; and from among the Canaanitish tribes, the Amorites and Hittites are mentioned as father and mother, not because the Jebusites are placed between the two, in Num 13:29, as Hitzig supposes, but because they were recognised as the leaders in Canaanitish ungodliness. The iniquity of the Amorites (האמרי) was great even in Abraham's time, though not yet full or ripe for destruction (Gen 15:16); and the daughters of Heth, whom Esau married, caused Rebekah great bitterness of spirit (Gen 27:46). These facts furnish the substratum for our description. And they also help to explain the occurrence of האמרי with the article, and חתּית without it. The plurals מכרתיך and מלדתיך also point to spiritual descent; for physical generation and birth are both acts that take place once for all. מכרה or מכוּרה (Ezekiel 21:35; Eze 29:14) is not the place of begetting, but generation itself, from כּוּר = כּרה, to dig = to beget (cf. Isa 51:1). It is not equivalent to מקוּר, or a plural corresponding to the Latin natales, origines. תולדת: birth.

Eze 16:4 and Eze 16:5 describe the circumstances connected with the birth. וּמלדתיך (Eze 16:4) stands at the head as an absolute noun. At the birth of the child it did not receive the cleansing and care which were necessary for the preservation and strengthening of its life, but was exposed without pity. The construction הוּלדת אותך (the passive, with an accusative of the object) is the same as in Gen 40:20, and many other passages of the earlier writings. כּרּת: for כּרת (Jdg 6:28), Pual of כּרת; and שרּּך: from שׁר, with the reduplication of the r, which is very rare in Hebrew (vid., Ewald, 71). By cutting the navel-string, the child is liberated after birth from the blood of the mother, with which it was nourished in the womb. If the cutting be neglected, as well as the tying of the navel-string, which takes place at the same time, the child must perish when the decomposition of the placenta begins. The new-born child is then bathed, to cleanse it from the impurities attaching to it. משׁעי cannot be derived from שׁעה = שׁעע; because neither the meaning to see, to look (שׁעה), nor the other meaning to smear (שׁעע), yields a suitable sense. Jos. Kimchi is evidently right in deriving it from משׁע, in Arabic m_', 2 and 4, to wipe off, cleanse. The termination י is the Aramaean form of the absolute state, for the Hebrew משׁעית, cleansing (cf. Ewald, 165a). After the washing, the body was rubbed with salt, according to a custom very widely spread in ancient times, and still met with here and there in the East (vid., Hieron. ad h. l. Galen, de Sanit. i. 7; Troilo Reisebeschr. p. 721); and that not merely for the purpose of making the skin drier and firmer, or of cleansing it more thoroughly, but probably from a regard to the virtue of salt as a protection from putrefaction, "to express in a symbolical manner a hope and desire for the vigorous health of the child" (Hitzig and Hvernick). And, finally, it was bound round with swaddling-clothes. Not one of these things, so indispensable to the preservation and strengthening of the child, was performed in the case of Israel at the time of its birth from any feeling of compassionate love (להמלה, infinitive, to show pity or compassion towards it); but it was cast into the field, i.e., exposed, in order that it might perish בּגועל in disgust at thy life (compare גּעל, to thrust away, reject, despise, Lev 26:11; Lev 15:30). The day of the birth of Jerusalem, i.e., of Israel, was the period of its sojourn in Egypt, where Israel as a nation was born, - the sons of Jacob who went down to Egypt having multiplied into a nation. The different traits in this picture are not to be interpreted as referring to historical peculiarities, but have their explanation in the totality of the figure. At the same time, they express much more than "that Israel not only stood upon a level with all other nations, so far as its origin and its nature were concerned, but was more helpless and neglected as to both its nature and its natural advantages, possessing a less gifted nature than other nations, and therefore inferior to the rest" (Kliefoth). The smaller gifts, or humbler natural advantages, are thoughts quite foreign to the words of the figure as well as to the context. Both the Canaanitish descent and the merciless exposure of the child point to a totally different point of view, as indicated by the allegory. The Canaanitish descent points to the moral depravity of the nature of Israel; and the neglected condition of the child is intended to show how little there was in the heathen surroundings of the youthful Israel in Canaan and Egypt that was adapted to foster its life and health, or to educate Israel and fit it for its future destination. To the Egyptians the Israelites were an abomination, as a race of shepherds; and not long after the death of Joseph, the Pharaohs began to oppress the growing nation.

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³⁵ Wherefore, O harlot [02181], hear [08085] the word [01697] of the LORD [03068]:
³⁶ Thus saith [0559] the Lord [0136] GOD [03069]; Because thy filthiness [05178] was poured out [08210], and thy nakedness [06172] discovered [01540] through thy whoredoms [08457] with thy lovers [0157], and with all the idols [01544] of thy abominations [08441], and by the blood [01818] of thy children [01121], which thou didst give [05414] unto them;
³⁷ Behold, therefore I will gather [06908] all thy lovers [0157], with whom thou hast taken pleasure [06149], and all them that thou hast loved [0157], with all them that thou hast hated [08130]; I will even gather [06908] them round about [05439] against thee, and will discover [01540] thy nakedness [06172] unto them, that they may see [07200] all thy nakedness [06172].
³⁸ And I will judge [08199] thee, as women that break wedlock [05003] and shed [08210] blood [01818] are judged [04941]; and I will give [05414] thee blood [01818] in fury [02534] and jealousy [07068].
³⁹ And I will also give [05414] thee into their hand [03027], and they shall throw down [02040] thine eminent place [01354], and shall break down [05422] thy high places [07413]: they shall strip [06584] thee also of thy clothes [0899], and shall take [03947] thy fair [08597] jewels [03627], and leave [03240] thee naked [05903] and bare [06181].
⁴⁰ They shall also bring up [05927] a company [06951] against thee, and they shall stone [07275] thee with stones [068], and thrust thee through [01333] with their swords [02719].
⁴¹ And they shall burn [08313] thine houses [01004] with fire [0784], and execute [06213] judgments [08201] upon thee in the sight [05869] of many [07227] women [0802]: and I will cause thee to cease [07673] from playing the harlot [02181], and thou also shalt give [05414] no hire [0868] any more.
⁴² So will I make my fury [02534] toward thee to rest [05117], and my jealousy [07068] shall depart [05493] from thee, and I will be quiet [08252], and will be no more angry [03707].
⁴³ Because thou hast not remembered [02142] the days [03117] of thy youth [05271], but hast fretted [07264] me in all these things; behold [01887], therefore I also will recompense [05414] thy way [01870] upon thine head [07218], saith [05002] the Lord [0136] GOD [03069]: and thou shalt not commit [06213] this lewdness [02154] above all thine abominations [08441].

²⁶ Thou hast also committed fornication [02181] with the Egyptians [01121] [04714] thy neighbours [07934], great [01432] of flesh [01320]; and hast increased [07235] thy whoredoms [08457], to provoke me to anger [03707].
²⁷ Behold, therefore I have stretched out [05186] my hand [03027] over thee, and have diminished [01639] thine ordinary [02706] food, and delivered [05414] thee unto the will [05315] of them that hate [08130] thee, the daughters [01323] of the Philistines [06430], which are ashamed [03637] of thy lewd [02154] way [01870].
²⁸ Thou hast played the whore [02181] also with the Assyrians [01121] [0804], because [01115] thou wast unsatiable [07646]; yea, thou hast played the harlot [02181] with them, and yet couldest not be satisfied [07654].
²⁹ Thou hast moreover multiplied [07235] thy fornication [08457] in the land [0776] of Canaan [03667] unto Chaldea [03778]; and yet thou wast not satisfied [07646] herewith [02063].
³⁰ How weak [0535] is thine heart [03826], saith [05002] the Lord [0136] GOD [03069], seeing thou doest [06213] all these things, the work [04639] of an imperious [07986] whorish [02181] woman [0802];
³¹ In that thou buildest [01129] thine eminent place [01354] in the head [07218] of every way [01870], and makest [06213] thine high place [07413] in every street [07339]; and hast not been as an harlot [02181], in that thou scornest [07046] hire [0868];
³² But as a wife [0802] that committeth adultery [05003], which taketh [03947] strangers [02114] instead of her husband [0376]!
³³ They give [05414] gifts [05078] to all whores [02181]: but thou givest [05414] thy gifts [05083] to all thy lovers [0157], and hirest [07809] them, that they may come [0935] unto thee on every side [05439] for thy whoredom [08457].

¹⁶ And of thy garments [0899] thou didst take [03947], and deckedst [06213] thy high places [01116] with divers colours [02921], and playedst the harlot [02181] thereupon: the like things shall not come [0935], neither shall it be so.
¹⁷ Thou hast also taken [03947] thy fair [08597] jewels [03627] of my gold [02091] and of my silver [03701], which I had given [05414] thee, and madest [06213] to thyself images [06754] of men [02145], and didst commit whoredom [02181] with them,
¹⁸ And tookest [03947] thy broidered [07553] garments [0899], and coveredst [03680] them: and thou hast set [05414] mine oil [08081] and mine incense [07004] before [06440] them.
¹⁹ My meat [03899] also which I gave [05414] thee, fine flour [05560], and oil [08081], and honey [01706], wherewith I fed [0398] thee, thou hast even set [05414] it before [06440] them for a sweet [05207] savour [07381]: and thus it was, saith [05002] the Lord [0136] GOD [03069].
²⁰ Moreover thou hast taken [03947] thy sons [01121] and thy daughters [01323], whom thou hast borne [03205] unto me, and these hast thou sacrificed [02076] unto them to be devoured [0398]. Is this of thy whoredoms [08457] a small matter [04592],

⁹ Then washed [07364] I thee with water [04325]; yea, I throughly washed away [07857] thy blood [01818] from thee, and I anointed [05480] thee with oil [08081].
¹⁰ I clothed [03847] thee also with broidered work [07553], and shod [05274] thee with badgers' skin [08476], and I girded [02280] thee about with fine linen [08336], and I covered [03680] thee with silk [04897].
¹¹ I decked [05710] thee also with ornaments [05716], and I put [05414] bracelets [06781] upon thy hands [03027], and a chain [07242] on thy neck [01627].
¹² And I put [05414] a jewel [05141] on thy forehead [0639], and earrings [05694] in thine ears [0241], and a beautiful [08597] crown [05850] upon thine head [07218].
¹³ Thus wast thou decked [05710] with gold [02091] and silver [03701]; and thy raiment [04403] was of fine linen [08336] [08336], and silk [04897], and broidered work [07553]; thou didst eat [0398] fine flour [05560], and honey [01706], and oil [08081]: and thou wast exceeding [03966] beautiful [03302], and thou didst prosper [06743] into a kingdom [04410].
¹⁴ And thy renown [08034] went forth [03318] among the heathen [01471] for thy beauty [03308]: for it was perfect [03632] through my comeliness [01926], which I had put [07760] upon thee, saith [05002] the Lord [0136] GOD [03069].

³ And say [0559], Thus saith [0559] the Lord [0136] GOD [03069] unto Jerusalem [03389]; Thy birth [04351] and thy nativity [04138] is of the land [0776] of Canaan [03669]; thy father [01] was an Amorite [0567], and thy mother [0517] an Hittite [02850].
⁴ And as for thy nativity [04138], in the day [03117] thou wast born [03205] thy navel [08270] was not cut [03772], neither wast thou washed [07364] in water [04325] to supple [04935] thee; thou wast not salted [04414] at all [04414], nor swaddled [02853] at all [02853].
⁵ None eye [05869] pitied [02347] thee, to do [06213] any [0259] of these unto thee, to have compassion [02550] upon thee; but thou wast cast out [07993] in the open [06440] field [07704], to the lothing [01604] of thy person [05315], in the day [03117] that thou wast born [03205].

³⁰ And the priest [03548] shall offer [06213] the one [0259] for a sin offering [02403], and the other [0259] for a burnt offering [05930]; and the priest [03548] shall make an atonement [03722] for her before [06440] the LORD [03068] for the issue [02101] of her uncleanness [02932].

¹¹ And I will set [05414] my tabernacle [04908] among [08432] you: and my soul [05315] shall not abhor [01602] you.

²⁸ And when the men [0582] of the city [05892] arose early [07925] in the morning [01242], behold, the altar [04196] of Baal [01168] was cast down [05422], and the grove [0842] was cut down [03772] that was by it, and the second [08145] bullock [06499] was offered [05927] upon the altar [04196] that was built [01129].

²⁰ And it came to pass the third [07992] day [03117], which was Pharaoh's [06547] birthday [03117] [03205], that he made [06213] a feast [04960] unto all his servants [05650]: and he lifted up [05375] the head [07218] of the chief [08269] butler [08248] and of the chief [08269] baker [0644] among [08432] his servants [05650].

⁴ And as for thy nativity [04138], in the day [03117] thou wast born [03205] thy navel [08270] was not cut [03772], neither wast thou washed [07364] in water [04325] to supple [04935] thee; thou wast not salted [04414] at all [04414], nor swaddled [02853] at all [02853].

⁵ None eye [05869] pitied [02347] thee, to do [06213] any [0259] of these unto thee, to have compassion [02550] upon thee; but thou wast cast out [07993] in the open [06440] field [07704], to the lothing [01604] of thy person [05315], in the day [03117] that thou wast born [03205].

¹ Hearken [08085] to me, ye that follow after [07291] righteousness [06664], ye that seek [01245] the LORD [03068]: look [05027] unto the rock [06697] whence ye are hewn [02672], and to the hole [04718] of the pit [0953] whence ye are digged [05365].

¹⁴ And I will bring again [07725] the captivity [07622] of Egypt [04714], and will cause them to return [07725] into the land [0776] of Pathros [06624], into the land [0776] of their habitation [04351]; and they shall be there a base [08217] kingdom [04467].

⁴⁶ And Rebekah [07259] said [0559] to Isaac [03327], I am weary [06973] of my life [02416] because [06440] of the daughters [01323] of Heth [02845]: if Jacob [03290] take [03947] a wife [0802] of the daughters [01323] of Heth [02845], such as these which are of the daughters [01323] of the land [0776], what good [04100] shall my life [02416] do me?

¹⁶ But in the fourth [07243] generation [01755] they shall come hither [02008] again [07725]: for the iniquity [05771] of the Amorites [0567] is not yet [02008] full [08003].

²⁹ The Amalekites [06002] dwell [03427] in the land [0776] of the south [05045]: and the Hittites [02850], and the Jebusites [02983], and the Amorites [0567], dwell [03427] in the mountains [02022]: and the Canaanites [03669] dwell [03427] by the sea [03220], and by the coast [03027] of Jordan [03383].

⁴⁴ Ye [5210] are [2075] of [1537] your father [3962] the devil [1228], and [2532] the lusts [1939] of your [5216] father [3962] ye will [2309] do [4160]. He [1565] was [2258] a murderer [443] from [575] the beginning [746], and [2532] abode [2476] not [3756] in [1722] the truth [225], because [3754] there is [2076] no [3756] truth [225] in [1722] him [846]. When [3752] he speaketh [2980] a lie [5579], he speaketh [2980] of [1537] his own [2398]: for [3754] he is [2076] a liar [5583], and [2532] the father [3962] of it [846].

⁷ I have caused [05414] thee to multiply [07233] as the bud [06780] of the field [07704], and thou hast increased [07235] and waxen great [01431], and thou art come [0935] to excellent [05716] ornaments [05716]: thy breasts [07699] are fashioned [03559], and thine hair [08181] is grown [06779], whereas thou wast naked [05903] and bare [06181].

² Son [01121] of man [0120], cause Jerusalem [03389] to know [03045] her abominations [08441],

¹ Again the word [01697] of the LORD [03068] came unto me, saying [0559],

² Son [01121] of man [0120], cause Jerusalem [03389] to know [03045] her abominations [08441],

¹ Again the word [01697] of the LORD [03068] came unto me, saying [0559],

⁶ And when I passed [05674] by thee, and saw [07200] thee polluted [0947] in thine own blood [01818], I said [0559] unto thee when thou wast in thy blood [01818], Live [02421]; yea, I said [0559] unto thee when thou wast in thy blood [01818], Live [02421].
⁷ I have caused [05414] thee to multiply [07233] as the bud [06780] of the field [07704], and thou hast increased [07235] and waxen great [01431], and thou art come [0935] to excellent [05716] ornaments [05716]: thy breasts [07699] are fashioned [03559], and thine hair [08181] is grown [06779], whereas thou wast naked [05903] and bare [06181].
⁸ Now when I passed [05674] by thee, and looked [07200] upon thee, behold, thy time [06256] was the time [06256] of love [01730]; and I spread [06566] my skirt [03671] over thee, and covered [03680] thy nakedness [06172]: yea, I sware [07650] unto thee, and entered [0935] into a covenant [01285] with thee, saith [05002] the Lord [0136] GOD [03069], and thou becamest mine.
⁹ Then washed [07364] I thee with water [04325]; yea, I throughly washed away [07857] thy blood [01818] from thee, and I anointed [05480] thee with oil [08081].
¹⁰ I clothed [03847] thee also with broidered work [07553], and shod [05274] thee with badgers' skin [08476], and I girded [02280] thee about with fine linen [08336], and I covered [03680] thee with silk [04897].
¹¹ I decked [05710] thee also with ornaments [05716], and I put [05414] bracelets [06781] upon thy hands [03027], and a chain [07242] on thy neck [01627].
¹² And I put [05414] a jewel [05141] on thy forehead [0639], and earrings [05694] in thine ears [0241], and a beautiful [08597] crown [05850] upon thine head [07218].
¹³ Thus wast thou decked [05710] with gold [02091] and silver [03701]; and thy raiment [04403] was of fine linen [08336] [08336], and silk [04897], and broidered work [07553]; thou didst eat [0398] fine flour [05560], and honey [01706], and oil [08081]: and thou wast exceeding [03966] beautiful [03302], and thou didst prosper [06743] into a kingdom [04410].
¹⁴ And thy renown [08034] went forth [03318] among the heathen [01471] for thy beauty [03308]: for it was perfect [03632] through my comeliness [01926], which I had put [07760] upon thee, saith [05002] the Lord [0136] GOD [03069].