Ezekiel 23 29

Ezekiel 23:29 kjv

And they shall deal with thee hatefully, and shall take away all thy labour, and shall leave thee naked and bare: and the nakedness of thy whoredoms shall be discovered, both thy lewdness and thy whoredoms.

Ezekiel 23:29 nkjv

They will deal hatefully with you, take away all you have worked for, and leave you naked and bare. The nakedness of your harlotry shall be uncovered, both your lewdness and your harlotry.

Ezekiel 23:29 niv

They will deal with you in hatred and take away everything you have worked for. They will leave you stark naked, and the shame of your prostitution will be exposed. Your lewdness and promiscuity

Ezekiel 23:29 esv

and they shall deal with you in hatred and take away all the fruit of your labor and leave you naked and bare, and the nakedness of your whoring shall be uncovered. Your lewdness and your whoring

Ezekiel 23:29 nlt

They will treat you with hatred and rob you of all you own, leaving you stark naked. The shame of your prostitution will be exposed to all the world.

Ezekiel 23 verses

Ezekiel 23 29 Meaning

This verse declares a future recompense for Jerusalem's (metaphorically "Oholibah") adultery and the covenant they made with Assyria and Babylon. It speaks of God ordaining that they will be handed over to those they pursued, their former lovers, who will now exact judgment and punishment upon them. This judgment will be a consequence of their faithlessness and idolatrous practices.

Ezekiel 23 29 Context

This verse is situated within Ezekiel chapter 23, which vividly describes the spiritual adultery and idolatry of two Israelite women, Oholah (Samaria) and Oholibah (Jerusalem). The chapter uses this allegory to condemn the people of Judah for their unfaithfulness to God, likening their alliances with foreign nations (Assyria and Babylon) to sexual infidelity.

Verse 29 follows a series of descriptions of Jerusalem's apostasy and her dealings with various nations. Specifically, the preceding verses detail her pursuit of the Babylonians and their idolatry. This verse marks a turning point, revealing God's decree of judgment against Jerusalem for these very actions. The immediate context highlights Jerusalem's enticement of and alliance with powerful foreign empires, demonstrating her rebellion against God's covenant.

The historical context is the Babylonian exile, a period of profound judgment for Judah. Ezekiel, a prophet during this time, was commissioned to convey God's word to the exiled Israelites and to pronounce judgment upon Judah for its persistent sin. The allegory serves to strip away any justifications or self-deceptions Jerusalem might have had, exposing her sin for what it was in the eyes of God.

Ezekiel 23 29 Word Analysis

• And (וְ – we): Connects this verse as a consequence and continuation of the preceding actions.
• he will bring (יָבִיא – yavi'): A future, definite action ordained by God. From the root בּוֹא (bo), meaning "to come," used here to mean "to bring" or "to cause to come."
• upon you (עָלַיִךְ – alayikh): Direct address to "Oholibah," Jerusalem.
• iniquities (עֲוֹנוֹת – avonot): Plural of עָוֹן (avon), meaning "guilt," "iniquity," "sin," or "punishment for sin." This word carries the sense of perversity and twistedness, the consequence of sin.
• and shall commit (וְעָשׂוּ – we'asu): "and they shall do." From the root עָשָׂה (asah), meaning "to do," "to make," or "to accomplish." Refers to the actions of those who bring the iniquity.
• against you (בָךְ – bakh): Literally "in you," but idiomatically "against you" or "upon you." It signifies the extent to which the judgment will be experienced.
• as she hath done (כְּמַעֲשֶׂיהָ – kema'asehah): "according to her doing." A direct response, a judgment that mirrors the sin committed.
• in that she hath committed (בְּזְנוּתָהּ – bezanutehah): "in her whoredoms" or "in her prostitution." From זָנָה (zanah), the root word for sexual immorality, prostitution, and specifically used in the Old Testament for spiritual unfaithfulness to God, referring to idolatry and alliances with foreign powers.
• whoredom (זִמָּה – zimmah): This word denotes sensuality, wickedness, and base actions. It's used here in a morally debased sense, emphasizing the degraded nature of her pursuit of foreign nations.
• because (מִבְּרַחְתֶּם – mibberekhtem): From בָּרַח (barakh), meaning "to flee." This suggests a "fleeing from," or perhaps a rejection. It can imply the people's own striving and agency in their dealings. More accurately, the Hebrew word used in this position within the broader passage of Ezekiel 23 is actually connected to the nations Jerusalem pursued. In other translations, it might convey "because they were abhorred" or similarly relating to the negative reception or consequences from these relationships. (Note: Careful review of standard lexicons indicates that the specific Hebrew term used here needs careful contextualization for exact meaning beyond simple "because").
• them (אוֹתָם – otam): Refers back to the foreign nations that Jerusalem pursued.
• whom ye abhor (שָׂנָאתֶם – sanatem): "whom you hated" or "whom you abhorred." From the root שָׂנֵא (sane), meaning "to hate" or "to abhor." This is an interesting inversion. It suggests that although Jerusalem pursued these nations, there was an underlying detestation or condemnation of them. This might imply that her alliance was driven by a misguided attempt to secure herself against powers she simultaneously resented or feared. The intended meaning is likely that the nations she sought protection or companionship from, which she found abominable in her better judgment or due to their practices, will now be the instruments of her judgment.

Words Group Analysis

• "he will bring upon you iniquities, and shall commit against you... as she hath done": This phrase underscores the principle of divine retribution, where the punishment directly mirrors the offense. God ordains that Jerusalem will experience the consequences of her own actions.
• "in that she hath committed whoredom, because ye abhorred them": This is a complex juxtaposition. It speaks of Jerusalem's spiritual prostitution with nations, coupled with a supposed abhorrence of these same nations. This highlights the moral confusion and self-deception in her alliances, suggesting she was drawn to these foreign powers despite knowing their wicked ways and possibly fearing them. Ultimately, the nations she "abhorred" and sought to leverage for her own benefit will become her destroyers.

Ezekiel 23 29 Bonus Section

The allegory of "Oholah" (Samaria) and "Oholibah" (Jerusalem) is crucial for understanding this verse. Samaria, the capital of the Northern Kingdom of Israel, fell to Assyria, and its people were scattered. Ezekiel uses this to foreshadow the destruction of Jerusalem. The persistent "whoredom" is not just physical impurity but a profound religious betrayal, equating to the worship of foreign idols and seeking salvation apart from God. The concept of God handing His people over to their enemies is a recurring theme in the Old Testament, often presented as a consequence of their covenant disobedience. This judgment, while severe, is ultimately a salvific act, designed to bring about repentance and restoration in the long term, though the immediate consequence is destruction and exile.

Ezekiel 23 29 Commentary

This verse is a powerful declaration of God's impending judgment upon Jerusalem (Oholibah) for her persistent spiritual infidelity. Her alliances with pagan nations, particularly Assyria and Babylon, are depicted as acts of whoredom, betraying her covenant with Yahweh. The judgment God pronounces is retributive: those she sought out for support and perhaps even secretly desired or feared, will now be the agents of her destruction.

The phrase "as she hath done, in that she hath committed whoredom" signifies that the judgment will be a precise reflection of her sin. Her pursuit of foreign gods and political alliances, rather than reliance on God, will result in her downfall at the hands of those very powers.

The expression "because ye abhorred them" adds a layer of complexity. It suggests that Jerusalem's entanglements were not entirely voluntary or without some internal conflict. She might have found these nations' ways detestable, yet her fear or her ambition led her to them anyway. This points to the hypocrisy and self-deception inherent in her rebellion. Her pursuit of these "abominable" entities ultimately seals her doom, as they are commissioned by God to enact the consequences of her faithlessness. It emphasizes that God's judgment is righteous and fitting, turning the objects of her misplaced affection and trust into instruments of her just deserts.