Ezekiel 23 42

Ezekiel 23:42 kjv

And a voice of a multitude being at ease was with her: and with the men of the common sort were brought Sabeans from the wilderness, which put bracelets upon their hands, and beautiful crowns upon their heads.

Ezekiel 23:42 nkjv

The sound of a carefree multitude was with her, and Sabeans were brought from the wilderness with men of the common sort, who put bracelets on their wrists and beautiful crowns on their heads.

Ezekiel 23:42 niv

"The noise of a carefree crowd was around her; drunkards were brought from the desert along with men from the rabble, and they put bracelets on the wrists of the woman and her sister and beautiful crowns on their heads.

Ezekiel 23:42 esv

The sound of a carefree multitude was with her; and with men of the common sort, drunkards were brought from the wilderness; and they put bracelets on the hands of the women, and beautiful crowns on their heads.

Ezekiel 23:42 nlt

From your room came the sound of many men carousing. They were lustful men and drunkards from the wilderness, who put bracelets on your wrists and beautiful crowns on your heads.

Ezekiel 23 verses

Ezekiel 23 42 Meaning

Ezekiel 23:42 vividly portrays Jerusalem (Oholibah) caught in the act of deep spiritual infidelity. Amidst the joyous noise of a careless, prosperous crowd, foreign elements are introduced from the wilderness – specifically revelers, harlots, or foreign cult agents. These individuals bring lavish gifts, placing bracelets on the women's hands and beautiful crowns upon their heads, symbolizing the allure and superficial splendor of her illicit alliances and idolatrous practices. This scene emphasizes Jerusalem's abandonment of her covenant with Yahweh for the defilement and enticements of foreign gods and nations, mimicking the very sins for which her sister Samaria was judged.

Ezekiel 23 42 Context

Ezekiel chapter 23 recounts the allegorical "Tale of Two Sisters," Oholah (representing Samaria, the Northern Kingdom) and Oholibah (representing Jerusalem, the Southern Kingdom). Both sisters are depicted as promiscuous prostitutes, symbolizing their unfaithful idolatry and illicit political alliances with foreign nations like Egypt, Assyria, and Babylon, instead of remaining loyal to Yahweh, their true covenant "husband." Verse 42 specifically details the current lavish and corrupt revelry of Oholibah, highlighting her continued and even intensified spiritual harlotry despite witnessing the judgment that befell her sister, Oholah. This chapter is a scathing indictment and polemic against Jerusalem's perceived security and self-righteousness, stripping away any pretense of holiness and revealing her utter betrayal of God through syncretism and political expediency, thus justifying her impending judgment by Babylon.

Ezekiel 23 42 Word analysis

• And the voice (וְקוֹל - v'qol): Implies an audible presence, a sound that accompanies the scene, setting a specific atmosphere. "Voice" here refers to the noise or sound produced by the gathering.

• of a multitude (הָמוֹן - hamon): This word signifies a crowd, a large throng of people. It often carries connotations of a bustling or even noisy assembly. In this context, it suggests a large, boisterous gathering.

• being at ease (שָׁלֵו - shalev): Describes a state of peace, security, or undisturbed tranquility, often to the point of complacency or carelessness. Here, it characterizes the spiritual state of Oholibah and her companions – a false sense of peace and prosperity, unburdened by guilt, despite their profound spiritual infidelity. This "ease" contrasts sharply with the judgment they face.

• was with her (עִמָּהּ - immah): Clearly identifies Oholibah (Jerusalem) as the central figure of this revelry. The party and atmosphere of carelessness surround her.

• and with the men of the common sort (וְאֶל אֲנָשִׁים רַבִּים - v'el anashim rabbim): Lit. "And to many men" or "unto numerous men." KJV's "common sort" is an interpretative gloss; the Hebrew rabbim simply means "many" or "great," suggesting a large and potentially diverse group of men involved in the scene. Often implies these were low-class individuals or a numerous crowd that participated in this licentiousness.

• from the wilderness (מִן הַמִּדְבָּר - min hamidbar): The "wilderness" or "desert" is often associated with wildness, untamed elements, foreign influences, and even bandits. Here it emphasizes the foreign, uncivilized, or even disreputable origin of those participating in the revelry, signifying a deeper departure from God's covenant way. It might allude to Bedouin-like raiders or pagan desert peoples, indicating impure foreign alliances.

• were brought (מְבִיאִים - mevi'im): This is a participle, indicating an ongoing action: "bringing" or "being brought." It can imply either active procurement of these individuals or that they simply arrived in company. The general sense is that they were introduced into Oholibah's revelry.

• Sabeans (צַדּוֹת - tsaddoth): This is a difficult and highly debated word. The KJV's "Sabeans" (linking to Sheba, a distant trading people) is an older interpretation that lacks strong linguistic support for tsaddoth. Modern scholarship and other translations offer:

  • "Drunkards" (NIV, NASB): deriving from a root connected to carousing or intoxication.
  • "Harlots" / "Prostitutes" (ESV, CSB, NLT, NET): This interpretation is strong given the pervasive metaphor of prostitution in the chapter. It implies literal prostitutes or female cult agents of foreign religions. The root might connect to "hunting" or "ensnaring."
  • Regardless of the exact translation, the meaning points to morally corrupt, debauched, or foreign individuals deeply involved in the sinful activities.

• who put bracelets (וַיִּתְּנוּ צְמִידִים - vayitnu tsemidim): "And they gave/put bracelets." The subject ("they") likely refers to the "men" or the "Sabeans/drunkards/harlots." The act of giving or putting these on implies adornment and possibly a transaction or an act of enticement.

• upon their hands (עַל יְדֵיהֶן - al yedeihen): Refers to the hands of Oholibah and the women accompanying her (feminine plural suffix), highlighting that these ornaments were given to Jerusalem's population. Bracelets were often symbols of wealth, beauty, and even a sign of betrothal or tribute. Here, they symbolize the "rewards" or enticements of spiritual adultery.

• and beautiful crowns (וַעֲטָרוֹת תִּפְאֶרֶת - va'atarot tif'eret): Crowns (atarot) symbolize honor, status, victory, or even bridal adornment. "Beautiful" (tif'eret) means glory, splendor, or majesty. These are objects of great prestige. In this context, they represent the outward splendor and false honor gained from unholy alliances and idolatry, in stark contrast to the true glory of God.

• upon their heads (עַל רָאשֵׁיהֶן - al rasheihen): Again, referring to the women of Jerusalem. Placing crowns on heads further signifies bestowing honor, royalty, or special status – a perverted exaltation in the context of harlotry.

• Words-group analysis:

  • "The voice of a multitude being at ease": This phrase sets the atmosphere of celebratory carelessness and spiritual complacency. It's not a sorrowful or repentant multitude, but one secure and even proud in its sinful practices, unaware or unconcerned about the impending judgment. It describes the arrogant self-assurance of those who pursue worldliness and idolatry.
  • "Men... from the wilderness... [bringing/were brought] tsaddoth": This grouping emphasizes the foreign and morally compromised nature of the influences Oholibah embraced. Whether it was foreign men, or harlots/drunkards originating from the untamed desert, it highlights a profound contamination of Jerusalem's spiritual and cultural purity. It points to the insidious nature of importing pagan elements and engaging in alliances with nations hostile to God's covenant.
  • "Bracelets upon their hands, and beautiful crowns upon their heads": These adornments symbolize the superficial attraction, the alluring enticements, and the false honor that came with Jerusalem's spiritual harlotry. What might signify blessing or beauty in a covenantal context is here twisted into marks of shame and idolatry, signifying the price of spiritual infidelity.

Ezekiel 23 42 Bonus section

The highly graphic and unflattering sexual metaphors used throughout Ezekiel 23, including this verse, serve as a profound theological shock. God uses such stark imagery to dismantle any romanticized or nationalistic illusions about Israel's identity and perceived righteousness. This deliberate polemic re-frames Jerusalem's international relations and syncretistic religious practices not as savvy diplomacy or innocent cultural exchange, but as repulsive marital infidelity against the faithful covenant God. The severity of the language reflects the depth of God's heartbroken indignation and emphasizes that spiritual unfaithfulness is considered an abhorrent betrayal. The ambiguity of "tsaddoth" might even be intentional, contributing to the unsettling nature of the scene by allowing multiple layers of debauchery to be imagined.

Ezekiel 23 42 Commentary

Ezekiel 23:42 deepens the indictment against Oholibah (Jerusalem) by painting a vivid scene of unabashed revelry in her spiritual prostitution. The "voice of a multitude being at ease" underscores a society that not only commits sin but celebrates it with a profound sense of self-satisfaction and indifference to divine displeasure. This comfort is a false one, leading to spiritual complacency. The involvement of "men from the wilderness" and the ambiguous "tsaddoth" (most likely harlots or drunkards) underscores the depths of foreign, pagan contamination that Jerusalem eagerly embraced. This was not a passive syncretism but an active procurement of elements antithetical to Yahweh. The adornments—bracelets and crowns—traditionally symbols of honor, beauty, or marital union, are perverted here to represent the allure, material "rewards," and false prestige gained through idolatry and unholy political alliances. These trappings disguise the true nature of their sin as spiritual treason, emphasizing how easily the heart can be swayed by worldly pomp and perceived gain, forsaking true covenant loyalty for fleeting glory. It's a stark reminder that spiritual adultery is often accompanied by outward glamour and self-congratulation, leading to deeper estrangement from God and, ultimately, severe judgment.