Ezekiel 16 42

Ezekiel 16:42 kjv

So will I make my fury toward thee to rest, and my jealousy shall depart from thee, and I will be quiet, and will be no more angry.

Ezekiel 16:42 nkjv

So I will lay to rest My fury toward you, and My jealousy shall depart from you. I will be quiet, and be angry no more.

Ezekiel 16:42 niv

Then my wrath against you will subside and my jealous anger will turn away from you; I will be calm and no longer angry.

Ezekiel 16:42 esv

So will I satisfy my wrath on you, and my jealousy shall depart from you. I will be calm and will no more be angry.

Ezekiel 16:42 nlt

"Then at last my fury against you will be spent, and my jealous anger will subside. I will be calm and will not be angry with you anymore.

Ezekiel 16 verses

Ezekiel 16 42 Meaning

This verse signifies the cessation of God's judgment upon Jerusalem (personified as an unfaithful woman). God will no longer give the city into the hands of its enemies for plunder, nor will foreigners again revel in its shame and ruin. It marks a turning point from punitive action to a restorative phase.

Ezekiel 16 42 Context

Chapter 16 of Ezekiel presents a lengthy and harsh allegory of Jerusalem as an unfaithful wife. God, depicted as the husband, recounts Jerusalem's history from its abandonment to its apostasy and idolatry, comparing it to prostitution. This verse appears towards the end of this judgment oracle. It signals a shift from intense judgment and condemnation to a promise of future restoration. While the preceding verses detail the full extent of God's anger and the consequences of Jerusalem's actions, verse 42 marks the turning point where this divine wrath begins to abate. The broader context is God's consistent faithfulness contrasted with Israel's persistent betrayal of the covenant. This promise of relief is a prelude to the future restoration depicted in subsequent chapters.

Ezekiel 16 42 Word Analysis

• וְהָיָה (vehāyâ): "and it shall come to pass" or "and it shall be." This is a common narrative connector, introducing a subsequent event or state. It emphasizes the unfolding of God's plan.
• וְסָרָה (wesārâ): "and my fury shall cease" or "shall depart." From the root sur, meaning to turn aside, depart, or remove. It indicates the withdrawal of God's anger.
• חֲמָתִי (ḥămatî): "my fury" or "my wrath." The Hebrew word ḥemah refers to intense heat, anger, or wrath. This highlights the personal and potent nature of God's indignation against sin.
• וְסָרָה (wesārâ): "and my jealousy shall depart." Again from sur, signifying removal.
• קִנְאָתִי (qin'ātî): "my jealousy." The Hebrew word qin'ah refers to intense feeling for or against someone, often possessiveness and the zeal to protect what is one's own. In a covenantal context, God's jealousy is His fierce protective love for His people and His righteous indignation against their betrayal.
• וְשָׁקַטְתִּי (wešāqaṭtî): "and I will be quiet" or "be at rest." From the root shaqat, meaning to be quiet, to be still, or to have rest. This signifies the cessation of divine action against them in anger.
• וְלֹא־אַבּוֹסֵךְ עוֹד (welō' 'abbōseḵ 'ōd): "and will no more vex you" or "offend you." From the root abas, meaning to tread underfoot, to trample upon, or to bring to ruin. It denotes a final end to oppression and humiliation. The use of 'ōd (again, any more) stresses finality.
• כִּי־נָתַתִּי (kî-nāṫaṯtî): "when I have made..." or "because I have given..." From the root natan, meaning to give. It introduces the reason or condition for the cessation of fury.
• בָּךְ (bāḵ): "in you." Referring to Jerusalem.
• חֲרָפַת (ḥărāpaṯ): "the shame" or "the reproach." From the root ḥarep, signifying insult, disgrace, or shame.
• קִצְפִּי (qiṣpî): "my provocation" or "my indignation." From the root qeṣep, signifying wrath, indignation, or displeasure. God's "provocation" here is His anger manifested against Jerusalem's actions.
• וְשִׂבַעַתְּ (weśiḇa‘t): "and you shall be satisfied" or "you shall have had enough." From the root śāḇa‘, meaning to be full, satisfied, or sated. This implies a fullness of the consequences of sin.
• בַּחֶרְפַּת (baḥeorpatt): "with the shame." Again, ḥerpah, referring to reproach or disgrace.
• לָךְ (lāḵ): "for you" or "of you."
• בַּתּוֹעֵבוֹת (baṯṯō‘ěḇōṯ): "in the abominations." To‘ēḇah signifies something disgusting, detestable, particularly in a religious or moral sense, referring to idolatry and its associated practices.
• בְּנוֹת־יִשְׂרָאֵל (ḇenōṯ-yiśrɔ̄'ēl): "of the daughters of Israel." Referring to the nation of Israel and its unfaithful women in the allegory.
• וְאָמַרְתְּ (we'āmarṯ): "then you shall say." Indicating a confession or acknowledgment that would come with this new state.
• בֶּאֱמֶת (be'eměṯ): "in truth" or "truly." A marker of genuine realization and admission.
• לֹא־תַעַשִׂי (lō'-ta‘ăśî): "you shall not do" or "you shall have no more shame/do no more such things." Implies a cessation of the very actions that brought shame.
• יְהוָה אֱלֹהִים (Yhwh 'ĕlōhîm): "Thus says the Lord GOD." A standard prophetic declaration.
• כֹּה (kōh): "thus."
• יַעֲשֶׂה־לָּךְ (ya‘ăśeh-lāḵ): "will do to you." God will act toward Jerusalem as she deserved.
• כַּמַּעֲשֶׂה (kamma‘ăśeh): "according to the doing" or "as the deed." This phrase establishes a principle of correspondence in divine dealing, though tempered by mercy in the final outcome for the faithful remnant. The mention of "she that despised the oath" likely refers to past nations or entities that broke covenants, with Jerusalem now being dealt with based on her own covenant breaking.

Group analysis:The primary movement is from divine "fury," "jealousy," and "vexation" to divine "quietness" and "ceasing" of these actions. This shift is contingent on Jerusalem's experience of having "enough" of its own shame, brought about by its "abominations." The consequence for Jerusalem's persistent infidelity will be that God will deal with it according to its covenant-breaking actions, but the context points towards this "dealing" being corrective rather than purely punitive, ultimately leading to knowledge and rest.

Ezekiel 16 42 Bonus Section

The detailed description of Jerusalem's spiritual whoredom in Ezekiel 16 is so vivid and emotionally charged because the covenant relationship between God and Israel was depicted using marital imagery. Betrayal of God through idolatry was therefore seen as adultery or harlotry, a profound breach of commitment and love. The extreme nature of God’s judgment here is to break the cycle of sin and bring about a genuine knowledge of God, leading to future faithfulness. The promise of God being "quiet" and no longer vexing the people signifies a restorative phase, anticipating the New Covenant described in Jeremiah 31:31-34 and Ezekiel 36:26-27, where God would write His laws on their hearts and give them a new spirit, ensuring inward obedience and lasting communion. This verse is a crucial link between past judgment and future hope.

Ezekiel 16 42 Commentary

This verse represents a crucial turning point in Ezekiel's message concerning Jerusalem. After an extensive denunciation of the city's spiritual harlotry and the resulting divine judgment, God announces the termination of His active wrath. The imagery of God's fury ceasing and His jealousy departing signifies the end of His punitive intervention against the unfaithful city. The phrase "I will be quiet and will no more vex you" communicates the end of aggressive chastisement.

The verse implies that this cessation of judgment is partly dependent on Jerusalem experiencing the full weight of its shame and truly acknowledging its abhorrent actions. The phrase "when I have offered my provocation on you, and you have not wrought shame unto yourself by the nakedness of your whoredoms, in the abominations of the daughters of Israel" can be understood in several ways: it might be conditional upon genuine repentance and a resulting lack of shame, or it could be rhetorical, suggesting that even after God's righteous anger has been poured out, Jerusalem did not even learn from its own deep disgrace. However, the context leans towards God causing Jerusalem to be satisfied with the shame brought by its abominations, meaning God orchestrates the consequences until they serve a didactic purpose.

Furthermore, God declares He will deal with Jerusalem "as you have dealt with her that despised the oath in breaking the covenant." This speaks to a cosmic justice where actions have consequences, and betraying divine covenants carries severe repercussions. Yet, the chapter as a whole, and this verse in particular, sets the stage for a new covenant and a redeemed people, where God’s dealings will ultimately lead to restoration and His presence dwelling among them, not their utter destruction. The shame is acknowledged and paid, paving the way for future forgiveness and fellowship.