Ezekiel 16 52

Ezekiel 16:52 kjv

Thou also, which hast judged thy sisters, bear thine own shame for thy sins that thou hast committed more abominable than they: they are more righteous than thou: yea, be thou confounded also, and bear thy shame, in that thou hast justified thy sisters.

Ezekiel 16:52 nkjv

You who judged your sisters, bear your own shame also, because the sins which you committed were more abominable than theirs; they are more righteous than you. Yes, be disgraced also, and bear your own shame, because you justified your sisters.

Ezekiel 16:52 niv

Bear your disgrace, for you have furnished some justification for your sisters. Because your sins were more vile than theirs, they appear more righteous than you. So then, be ashamed and bear your disgrace, for you have made your sisters appear righteous.

Ezekiel 16:52 esv

Bear your disgrace, you also, for you have intervened on behalf of your sisters. Because of your sins in which you acted more abominably than they, they are more in the right than you. So be ashamed, you also, and bear your disgrace, for you have made your sisters appear righteous.

Ezekiel 16:52 nlt

Shame on you! Your sins are so terrible that you make your sisters seem righteous, even virtuous.

Ezekiel 16 verses

Ezekiel 16 52 Meaning

This verse states that Jerusalem, despite its grave sins and unfaithfulness, will be restored and humbled, experiencing shame and recognizing its former wickedness when its neighboring cities and surrounding lands are returned to it. This restoration signifies a reversal of its former pride and corruption.

Ezekiel 16 52 Context

Ezekiel 16 is a powerful allegorical lament concerning Jerusalem, depicted as an unfaithful wife. The chapter traces Jerusalem's journey from its abandonment and neglect at birth to its eventual flourishing and subsequent harlotry through alliances with foreign powers and idolatry. The prophet details God's profound love and covenant faithfulness despite Jerusalem's persistent betrayals. This specific verse (16:52) arrives in the latter part of the chapter, shifting from the condemnation of Jerusalem's sin to the announcement of future restoration. The preceding verses detail the severe judgment awaiting Jerusalem. This verse offers a contrast, highlighting that while judgment is sure, God's mercy will ultimately prevail, leading to a restored status for Jerusalem and its surrounding regions, which are referred to as its "daughters" or extensions. The restoration is framed as a humbling experience that will lead to remembrance and a recognition of past transgressions.

Ezekiel 16 52 Word Analysis

• Yet (וְגַם / wə·ḡam): A conjunctive particle, signifying "and also," "also," or "yet." Here it emphasizes that in addition to the judgments described, there will also be a future aspect of restoration. It introduces a contrasting, future hope.

• You (אַתְּ / ʾat): The feminine singular pronoun, referring directly to Jerusalem, personified as a female.

• Have borne (נָשָׂאת / nāśāʾt): From the root נָשָׂא (nasa'), meaning "to lift," "to carry," "to bear," or "to endure." In this context, it signifies bearing the reproach and humiliation caused by your actions. It speaks of carrying the consequences.

• Your disgrace (כִּלְיוֹתַיִךְ / kil·yō·w·ṯay·iḵ): Literally "your kidneys." In Hebrew idiom, kidneys are associated with the innermost being, emotions, and conscience (see Psalm 16:7; Job 19:27). Thus, it implies enduring shame and sorrow deep within one's soul or conscience. It represents the internal bearing of one's own sin's shame.

• Which (אֲשֶׁר / ʾă·šer): A relative pronoun, connecting the previous clause to what follows, indicating the reason for the shame.

• You expiated (כִּפַּרְתְּ / kipparte): From the root כָּפַר (kaphar), meaning "to cover," "to atone," "to propitiate," or "to expiate." In this context, it means you have expiated or atoned for your sins, likely through suffering the judgment described. It’s a term laden with the concept of making amends.

• By (בְּ־ / bə-): A preposition, indicating the means or manner.

• Your sins (חַטָּאתַיִךְ / ḥaṭ·ṭā·ʾ·ṯay·iḵ): The feminine plural of חַטָּאָה (chatta'ah), meaning "sin" or "sin offering." This directly refers to the transgressions of Jerusalem.

• In (בְּ־ / bə-): Another preposition, indicating location or circumstances.

• Among (בְּתוֹךְ / bə·ṯō·ḵ): Meaning "in the midst of" or "among."

• Your (לְמוֹעַד / lə·mō·w·‘aḏ): The preposition לְ (le) meaning "to" or "for," attached to מוֹעֵד (mo'ed), meaning "appointed time" or "season." It refers to the specific time when a significant event occurs, here linked to a season of judgment and reversal. The NIV translates it as "your shame from the time your neighboring countries ridiculed you." This phrase emphasizes the period of her utter disgrace.

• When (בְּעֵת / bə·‘ēṯ): "In the time of," marking a temporal clause.

• Your sisters (אֲחֹתַיִךְ / ʾă·ḥō·ṯay·iḵ): Referring to other nations, particularly Sodom (her elder sister) and Samaria (her younger sister), with whom Jerusalem engaged in unfaithfulness.

• Were put to shame (חָרְפָךְ / ḥār·p̄āḵ): From the root חָרַף (charaph), meaning "to reproach," "to insult," or "to shame." Here, it signifies being put to shame or confounded.

• By them (מֵ־אֵת / mē·ʾēṯ): From the preposition מִן (min), "from," combined with אֵת (et), which often marks a direct object but here acts with the preposition. It indicates the source of the shame. The feminine plural possessive suffix implies they were shamed by association or by comparison.

• Words-Group by Words-Group analysis:

  • "Yet you have borne your disgrace, and also expiated your sins by your transgressions": This clause, through the idioms of "kidneys" and "expiated," emphasizes Jerusalem’s deep-seated guilt and the process of atoning or purifying from that guilt through her transgressions, which ultimately led to her judgment. The juxtaposition of bearing disgrace and expiating sins suggests the punitive measures were seen as a form of divine retribution that dealt with her sinfulness.
  • "In the time of your shame from your sisters; when your sisters put you to shame": This describes the context of Jerusalem's disgrace – not just her own shame, but also the shame inflicted by her "sisters" (Sodom, Samaria). This highlights how her extreme wickedness exceeded even that of her "unholy" counterparts, causing them to ridicule her. The restoration will involve her own recognition of this deep historical disgrace inflicted by others in her fallen state.

Ezekiel 16 52 Bonus Section

The concept of neighboring cities and surrounding areas being restored to Jerusalem (“daughters” and “daughters in among them”) signifies a unified future territory. This can be understood literally as restored geographical boundaries, but also metaphorically, representing the integration of previously scattered or estranged communities under Jerusalem's renewed spiritual leadership in God's kingdom. The act of being shamed by sisters implies Jerusalem was worse than Sodom and Samaria, amplifying the severity of her apostasy. This verse’s promise of restoration for such a deeply flawed city underscores the inexhaustible nature of God's grace and redemptive power, available even after egregious rebellion. The final redemption promised is so complete that even cities historically associated with extreme wickedness (Sodom, Samaria) are mentioned in a context of eventual restoration, albeit subordinate to Jerusalem’s renewed status. This points to the grand scope of God's saving work encompassing all who are brought back into His covenant community.

Ezekiel 16 52 Commentary

This verse serves as a bridge, acknowledging the full weight of Jerusalem's sin and the resulting shame. However, it pivots towards God's plan for ultimate restoration. The "expiation" spoken of here is not necessarily self-willed atonement but rather the purging and purification that God enacts through judgment. Jerusalem's neighbors, previously objects of her scorn or companions in sin, become instruments of her shame, emphasizing her superior level of defilement. The promised restoration is tied to a reversal of this shame, where Jerusalem will regain a position of honor, yet paradoxically, this elevation is also marked by a sober recognition of past failings, which leads to humility. It highlights that restoration is not forgetting, but a cleansing that leads to a humbled and rightful place.