Ezekiel-Chap-16-36-63

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Please Note: Some alterations or (additions) have been made relating to ‘Names’ and ‘Attributes’ of אֱלֹהִים - Elohim, having been corrected like it once was pre the “Masoretic Text”.

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Remember the following truth from our beloved Torah!

“Ye shall NOT ADD TO THE WORD which I command you, NEITHER SHALL YE DIMINISH FROM IT, that ye may keep the commandments of יְהוָה אֱלֹהֵיכֶם - the LORD your Eloleichem, which I command you”. Davarim - Deuteronomy 4:2. (JPS-1917).

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“Ezekiel Chapter 16”

Part Two (Verses 36-63)..

With Rabbi, Dr. Reuven Ben Avraham-Goossens, PhD.

Introduction:

Ezekiel Chapter 16:36-63 Part Two continues one of the most vivid and emotionally charged allegories in the entire book of Ezekiel. In the first half of the chapter, the prophet laid out Israel’s origins, rise, and tragic descent into spiritual infidelity. Now, in these concluding verses, the tone intensifies as אֱלֹהִים - Elohim (God) responds to Jerusalem’s unfaithfulness with a mixture of righteous judgment, historical comparison, and unexpectedly an unbreakable promise of future restoration.

These verses unfold in three major movements:

1. Divine Judgment for Covenant Betrayal (vv. 36–43).
אֱלֹהִים - Elohim declares the consequences of Jerusalem’s actions. The imagery is stark, reflecting the seriousness of idolatry and the breaking of sacred trust. The prophet emphasizes that Israel’s suffering is not arbitrary but the direct result of choices made in violation of the covenant.

2. Comparison with “Sisters” Sodom and Samaria (vv. 44–52).
Ezekiel uses a proverb to show that Jerusalem’s behaviour has surpassed even that of Sodom and Samaria, cities already known for their corruption. This comparison is not meant to humiliate for humiliation’s sake, but to reveal the depth of Israel’s moral and spiritual decline.

3. A Surprising Turn Toward Mercy and Covenant Renewal (vv. 53–63).
In a dramatic shift, אֱלֹהִים - Elohim promises to restore not only Jerusalem but also Samaria and Sodom. The restoration is not based on Israel’s merit but on אֱלֹהִים - Elohim’s faithfulness to His covenant. The chapter ends with a profound theological statement: Israel will remember, be humbled, and ultimately experience אֱלֹהִים - Elohim’s everlasting covenant of peace.

Taken together, these verses reveal the full arc of Divine justice and compassion. Ezekiel does not soften the reality of sin, yet he also refuses to leave the people without hope. The אֱלֹהִים - Elohim who judges is the same אֱלֹהִים - Elohim who restores, and His covenantal love proves stronger than Israel’s failures.

This introduction sets the stage for a deeper study of the text, helping the reader understand both the severity of the prophetic message and the extraordinary promise of redemption that concludes the chapter.

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Below are the verses of Ezekiel Chapter 16:36-63: Whilst below the verses are the Explanation’s. (Chapter is from JPS-1917 version of the Tanakh).

Verses 36-37: Thus saith אֱלֹהִים יְהוָה - the LORD Elohim: Because thy filthiness was poured out, and thy nakedness uncovered through thy harlotries with thy lovers; and because of all the idols of thy abominations, and for the blood of thy children, that thou didst give unto them; 37. therefore behold, I will gather all thy lovers, unto whom thou hast been pleasant, and all them that thou hast loved, with all them that thou hast hated; I will even gather them against thee from every side, and will uncover thy nakedness unto them, that they may see all thy nakedness.

Explanation: אֱלֹהִים - Elohim declares judgment because Jerusalem “poured out” her resources and exposed herself to every foreign influence. The imagery of gathering all her “lovers” and those she hated reflects the nations with whom she formed alliances or rivalries. They will now witness her humiliation. This is political exposure: the nations she courted will become the nations that judge her.

Verses 38-41: And I will judge thee, as women that break wedlock and shed blood are judged; and I will bring upon thee the blood of fury and jealousy. 39. I will also give thee into their hand, and they shall throw down thine eminent place, and break down thy lofty places; and they shall strip thee of thy clothes, and take thy fair jewels; and they shall leave thee naked and bare. 40. They shall also bring up an assembly against thee, and they shall stone thee with stones, and thrust thee through with their swords. 41. And they shall burn thy houses with fire, and execute judgments upon thee in the sight of many women; and I will cause thee to cease from playing the harlot, and thou shalt also give no hire any more.

Explanation: The judgment is described in legal terms: she will be punished “as women that break wedlock and shed blood are judged”. This is metaphorical legal language, not literal punishment. The nations will strip her, take her goods, and leave her bare symbolizing conquest, exile, and loss of sovereignty. The destruction of her “high places” and the stoning/burning imagery represent the dismantling of idolatrous structures and the devastation of the city. The purpose is stated clearly: “I will make you cease from playing the harlot”. The punishment is corrective, not annihilative.

Verse 42: So will I satisfy My fury upon thee, and My jealousy shall depart from thee, and I will be quiet, and will be no more angry.

Explanation: אֱלֹהִים - Elohim’s fury will subside once justice is complete. This verse emphasizes that Divine anger is not perpetual; it is a response to betrayal, not an eternal disposition. Once the consequences have unfolded, the relationship can stabilize again.

Verses 43-45: Because thou hast not remembered the days of thy youth, but hast fretted Me in all these things; lo, therefore I also will bring thy way upon thy head, saith אֱלֹהִים יְהוָה - the LORD Elohim; or hast thou not committed this lewdness above all thine abominations? 44. Behold, every one that useth proverbs shall use this proverb against thee, saying: As the mother, so her daughter. 45. Thou art thy mother's daughter, that loatheth her husband and her children; and thou art the sister of thy sisters, who loathed their husbands and their children; your mother was a Hittite, and your father an Amorite.

Explanation: Jerusalem is rebuked for forgetting her youth and acting worse than the nations around her. The reference to her “mother” and “sisters” being morally corrupt is symbolic: it means Jerusalem has adopted the behaviours of surrounding cultures. The point is not genealogy but moral resemblance. The text stresses that Jerusalem’s conduct exceeded even those nations she condemned.

Verses 46-47: And thine elder sister is Samaria, that dwelleth at thy left hand, she and her daughters; and thy younger sister, that dwelleth at thy right hand, is Sodom and her daughters. 47. Yet hast thou not walked in their ways, nor done after their abominations; but in a very little while thou didst deal more corruptly than they in all thy ways.

Explanation: Samaria and Sodom are introduced as “sisters”. This is metaphorical, not literal. Samaria represents the northern kingdom; Sodom represents extreme moral failure. Jerusalem is said to have surpassed both in wrongdoing. The comparison is meant to shock the audience: the city that saw itself as spiritually superior has fallen below even the most infamous examples.

Verses 48-50: As I live, saith אֱלֹהִים יְהוָה - the LORD Elohim, Sodom thy sister hath not done, she nor her daughters, as thou hast done, thou and thy daughters. 49. Behold, this was the iniquity of thy sister Sodom: pride, fulness of bread, and careless ease was in her and in her daughters; neither did she strengthen the hand of the poor and needy. 50. And they were haughty, and committed abomination before Me; therefore I removed them when I saw it.

Explanation: The sins of Sodom are listed: arrogance, overabundance, neglect of the poor, and haughtiness. Ezekiel reframes Sodom’s failure as social injustice and moral complacency. Jerusalem’s sins are said to be even greater. This is a moral indictment, not a historical comparison.

Verses 51-52: Neither hath Samaria committed even half of thy sins; but thou hast multiplied thine abominations more than they, and hast justified thy sisters by all thine abominations which thou hast done. 52. Thou also, bear thine own shame, in that thou hast given judgment for thy sisters; through thy sins that thou hast committed more abominable than they, they are more righteous than thou; yea, be thou also confounded, and bear thy shame, in that thou hast justified thy sisters.

Explanation: Samaria and Sodom appear “righteous” in comparison, not because they were righteous, but because Jerusalem’s actions were worse. The text uses hyperbolic contrast to emphasize the depth of Jerusalem’s betrayal. The prophet insists that Jerusalem must bear her shame because she judged others while acting even more corruptly.

Verses 53-55: And I will turn their captivity, the captivity of Sodom and her daughters, and the captivity of Samaria and her daughters, and the captivity of thy captives in the midst of them; 54. that thou mayest bear thine own shame, and mayest be ashamed because of all that thou hast done, in that thou art a comfort unto them. 55. And thy sisters, Sodom and her daughters, shall return to their former estate, and Samaria and her daughters shall return to their former estate, and thou and thy daughters shall return to your former estate.

Explanation: A surprising shift occurs: אֱלֹהִים - Elohim declares that He will “restore the fortunes” of Sodom, Samaria, and Jerusalem. This is not a literal resurrection of ancient cities but a metaphor for reversal of fate. The point is that restoration is possible even for the most disgraced. Jerusalem will be restored alongside those she once despised, and this will humble her.

Verses 56-58: For thy sister Sodom was not mentioned by thy mouth in the day of thy pride; 57. before thy wickedness was uncovered, as at the time of the taunt of the daughters of Aram, and of all that are round about her, the daughters of the Philistines, that have thee in disdain round about. 58. Thou hast borne thy lewdness and thine abominations, saith יְהוָה - the LORD.

Explanation: Before her downfall, Jerusalem refused even to speak of Sodom considering her beneath mention. Now, Jerusalem must face her own shame. The text emphasizes that arrogance collapses when reality exposes one’s own failures. Jerusalem will bear the consequences of her actions, but this is part of a larger process of moral correction.

Verse 59: For thus saith אֱלֹהִים יְהוָה - the LORD Elohim: I will even deal with thee as thou hast done, who hast despised the oath in breaking the covenant.

Explanation: אֱלֹהִים - Elohim states that Jerusalem “despised the oath” and “broke the covenant”. This refers to the national covenantal relationship, not a marriage contract. The verse summarizes the charge: betrayal of foundational commitments.

Verses 60-61: Nevertheless I will remember My covenant with thee in the days of thy youth, and I will establish unto thee an everlasting covenant. 61. Then shalt thou remember thy ways, and be ashamed, when thou shalt receive thy sisters, thine elder sisters and thy younger; and I will give them unto thee for daughters, but not because of thy covenant.

Explanation: Despite everything, אֱלֹהִים - Elohim says, “I will remember My covenant with you in the days of your youth”. This is the turning point of the entire chapter. The covenant is not erased by betrayal. Jerusalem will be given a renewed covenant described as “everlasting”. The inclusion of Samaria and Sodom as “daughters” is symbolic: Jerusalem will no longer stand above others but will be part of a restored moral community. The restoration will produce humility, not superiority.

Verses 62-63: And I will establish My covenant with thee, and thou shalt know that I am יְהוָה - the LORD; 63. that thou mayest remember, and be confounded, and never open thy mouth any more, because of thy shame; when I have forgiven thee all that thou hast done, saith אֱלֹהִים יְהוָה - the LORD Elohim’”.

Explanation: אֱלֹהִים - Elohim reaffirms the covenant so that Jerusalem will “know that I am יְהוָה - the LORD”. The purpose of restoration is not triumph but recognition and transformation. Jerusalem will remember her shame, not to be crushed by it, but to prevent arrogance from returning. The chapter ends with a paradox: the same אֱלֹהִים - Elohim who judges is the one who restores. The covenant endures, not because of Israel’s merit, but because of Divine commitment.

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My Closing Message:

Ezekiel Chapter 16 ends with one of the most profound theological reversals in the Tanakh. After the longest and harshest indictment, the chapter concludes with covenantal renewal. The message is not that betrayal is trivial, far from it. The consequences are severe, and the shame is real. But the covenant is not nullified.

The chapter teaches that:
1. Moral failure does not erase the possibility of restoration.
2. Divine judgment aims at correction, not destruction.
3. Humility is the foundation for renewed relationship.
4. The covenant’s endurance is rooted in Divine faithfulness, not human perfection.

Ezekiel 16 is a chapter of extremes, ‘extreme imagery’, ‘extreme failure’, and ‘extreme mercy’. Its final note is not despair but the reaffirmation of an everlasting bond!

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This site was originally created, for those who desired to return to our blessed and wonderful faith. Thus be wise and work on your faith and pray at least two or three times a day (if possible) and always seek our beloved אֱלֹהִים - Elohim’s guidance, for His love is always with us, especially when we seek Him, blessed be He! However this site has become very much a teaching site with hundreds of studies!

Remember what אֱלֹהִים - Elohim, blessed be He, said the following via several of our prophets...

“Return unto Me, and I will return unto you, saith צְבָאוֹת- יְהוָה- the LORD of hosts” Mal’a’chi - Malachi 3:7. (JPS).

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For Elohim is the One who gave us our ... “Life!”

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שָׁלוֹם עֲלֵיכֶם - Shalom Aleichem - Peace be with you!

Rabbi, Dr. Reuven Ben Avraham-Goossens, PhD.

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