mark 12:14 and when they were come they say unto him master we know that thou art true and carest for no man for thou regardest not the person of men but teachest the way of god in truth is it lawful to give tribute to caesar or not
Mark 12:14 [] []
— And when they were come, they say unto him, Teacher, we know that thou art true, and ca for thou regardest not the person of men, but of a truth teachest the way of God: Is it lawful to give tribute unto Caesar, or not?
— And when they were come, they say unto him, Master, we know that thou art true, and carest for no man: for thou regardest not the person of men, but teachest the way of God in truth: Is it lawful to give tribute to Caesar, or not?
— They *came and *said to Him, “Teacher, we know that You are truthful for You are not partial to any, but teach the way of God in truth. Is it lawful to pay a poll-tax to Caesar, or not?
— And when they had come, they say to him, Master, we know that thou art true, and carest for no man: for thou regardest not the person of men, but teachest the way of God in truth: Is it lawful to give tribute to Cesar, or not?
— And they come and say to him, Teacher, we know that thou art true, and ca for thou regardest not men's person, but teachest the way of God with truth: Is it lawful to give tribute to Caesar or not?
— And, coming, they say unto him—Teacher! we know that, true, thou art, and it concerneth thee not about anyone,—for thou lookest not
but, in truth, the way of God, dost teach:—Is it allowable to give tax unto Caesar, or not? Should we give, or should we not give?
— and they having come, say to him, 'Teacher, we have known that thou art true, and thou art not caring for any one, for thou dost not look to the face of men, but in truth the way of G is it lawful to give tribute to Caesar or not? may we give, or may we not give?'
— Who coming, say to him: Master, we know that thou art a true speaker and ca for thou regardest not the person of men, but teachest the way of God in truth. Is it lawful to give tribute to Caesar? Or shall we not give it?
— And when they were come, they say vnto him, Master, we know that thou art true, and carest for no man: for thou regardest not the person of men, but teachest the way of God in truth. Is it lawfull to giue tribute to Cesar, or not?
— And they came and questioned him: Malphona, we know that thou art true, and that thou bearest not care for man: for thou regardest not the person of the sons of man, but in truth the way of Aloha thou teachest: Is it lawful to give headmoney to Caesar, or not? shall we give, or shall we not give?
— And these came, and asked him: T we know that thou art veracious, and for thou regardest not the face of men, but teachest the way of God in truth. Is it lawful to give capitation money to C or not? Shall we give, or not give?
{1161} Primede{deh}A primary particle (adversative or continuative); but, and, etc.
(3588) Complementho{ho}The masculine, feminine (second) and neuter (third) forms, in a
the (sometimes to be supplied, at others omitted, in English idiom).
were come,
{2064} Primeerchomai{er'-khom-ahee}Middle voice of a primary verb (used only in the present and imperfect tenses, the others being supplied by a kindred [middle voice] word,
[[eleuthomai]], {el-yoo'-thom-ahee}; or [active]
[[eltho]], {el'-tho}; which do not otherwise occur); to come or go (in a great variety of applications, literally and figuratively).
GrammarTense - Second Aorist (See )Voice - Active (See )Mood - Participle (See )Count - 889
{3004} Primelego{leg'-o}A properly to 'lay' forth, that is, (figuratively) relate (in words [usually of systematic or set discourse; whereas
generally refer to an individual expression or while
is properly to break silence merely, and
means an extended or random harangue]); by implication to mean.
GrammarTense - Present (See )Voice - Active (See )Mood - Indicative (See )Count - 3019
{0846} Primeautos{ow-tos'}From the particle
[[au]] (perhaps akin to the base of
through the idea of a baffling backward); the reflexive pronoun self, used (alone or in the compound of ) of the third person, and (with the proper personal pronoun) of the other persons.
{1320} Primedidaskalos{did-as'-kal-os}F an instructor (generally or specifically).
{1492} Primeeido{i-do'}A used only in certain past tenses, the others being borrowed from the equivalent, properly to see (literally or figuratively); by implication (in the perfect only) to know.
GrammarTense - Perfect (See )Voice - Active (See )Mood - Indicative (See )Count - 516
{3754} Primehoti{hot'-ee}Neute demonstrative that (sometimes redundant); causatively because.
{1488} Primeei{i}Second parson
GrammarTense - Present (See )Voice - No Voice Stated (See )Mood - Indicative (See )Count - 1612
{0227} Primealethes{al-ay-thace'}From
(as a negative particle) true (as not concealing).
{2532} Primekai{kahee}Apparently a primary particle, having a copulative and sometimes also a cumulative and, also, even, so, then, too, etc.; often used in connection (or composition) with other particles or small words.
[4671] Standardsoi{soy}D to thee.
(3756) Complementou{oo}A the absolutely negative (compare ) no or not.
{3199} Primemelo{mel'-o}A to be of interest to, that is, to concern (only third person singular present indicative used impersonally it matters).
[3756] Standardou{oo}A the absolutely negative (compare ) no or not.
GrammarTense - Present (See )Voice - Active (See )Mood - Indicative (See )Count - 3019
(4671) Complementsoi{soy}D to thee.
{4012} Primeperi{per-ee'}F properly through (all over), that is, around; figuratively with respect used in various applications, of place, cause or time (with the genitive case denoting the subject or occasion or superlative with the accusative case the locality, circuit, matter, circumstance or general period).
{3762} Primeoudeis{oo-dice'}F not even one (man, woman or thing), that is, none, nobody, nothing.
{1063} Primegar{gar}A properly assigning a reason (used in argument, explanatio often with other particles).
thou regardest
{0991} Primeblepo{blep'-o}A to look at (literally or figuratively).
GrammarTense - Present (See )Voice - Active (See )Mood - Indicative (See )Count - 3019
{3756} Primeou{oo}A the absolutely negative (compare ) no or not.
(1519) Complementeis{ice}A to or into (indicating the point reached or entered), of place, time, or (figuratively) purpose (result, etc.); also in adverbial phrases.
{4383} Primeprosopon{pros'-o-pon}From
[[ops]] (the visage; from ); the front (as being towards view), that is, the countenance, aspect, appearance, surface; by implication presence, person.
[1519] Standardeis{ice}A to or into (indicating the point reached or entered), of place, time, or (figuratively) purpose (result, etc.); also in adverbial phrases.
{0444} Primeanthropos{anth'-ro-pos}From
[[ops]] (the countenance; from ); manfaced, that is, a human being.
{0235} Primealla{al-lah'}N properly other things, that is, (adverbially) contrariwise (in many relations).
{1321} Primedidasko{did-as'-ko}A prolonged (causative) form of a primary verb
[[dao]] (to learn); to teach (in the same broad application).
GrammarTense - Present (See )Voice - Active (See )Mood - Indicative (See )Count - 3019
(3588) Complementho{ho}The masculine, feminine (second) and neuter (third) forms, in a
the (sometimes to be supplied, at others omitted, in English idiom).
{3598} Primehodos{hod-os'}Appar a road; by implication a progress (the route, act or distance); figuratively a mode or means.
{2316} Primetheos{theh'-os}O a deity, especially (with ) the supreme Divinity; figuratively a magistrate; by Hebraism very.
{1909} Primeepi{ep-ee'}A primary preposition properly meaning superimposition (of time, place, order, etc.), as a relation of distribution [with the genitive case], that is, over, upon, etc.; of rest (with the dative case) at, on, etc.; of direction (with the accusative case) towards, upon, etc.
{0225} Primealetheia{al-ay'-thi-a}F truth.
Is it lawful
{1832} Primeexesti{ex'-es-tee}Third person singular present indicative of so also
[[exon]], {ex-on'}; neuter present participle of the same (with or without some form of
expressed); impersonally it is right (through the figurative idea of being out in public).
GrammarTense - Present (See )Voice - No Voice Stated (See )Mood - Indicative (See )Count - 1612
{1325} Primedidomi{did'-o-mee}A prolonged form of a primary verb (which is used as an alternate in most of the tenses); to give (used in a very wide application, properly or by implication, liter greatly modified by the connection).
GrammarTense - Second Aorist (See )Voice - Active (See )Mood - Infinitive (See )Count - 454
{2778} Primekensos{kane'-sos}Of L properly an enrolment ('census'), that is, (by implication) a tax.
to Caesar,
{2541} PrimeKaisar{kah'-ee-sar}Of L Caesar, a title of the Roman emperor.
{2228} Primee{ay}A primary particle of distinction between disjunctive, or; comparative, than.
{3756} Primeou{oo}A the absolutely negative (compare ) no or not.
Mark 12:14
_ _ -. Tribute to Caesar.
_ _ And when they were come, they say unto him, Master — Teacher.
_ _ we know that thou art true, a for thou regardest not the person of men, but teachest the way of God in truth — By such flattery — though they said only the truth — they hoped to throw Him off His guard.
_ _ Is it lawful to give tribute to Caesar, or not? — It was the civil poll tax paid by all enrolled in the “census.” See on .
See commentary on .
[[no comment]]
Mark 12:14
And when they were come, they say unto him, Master, we know that thou art true, and carest for no man: for thou (d) regardest not the person of men, but teachest the (e) way of God in truth: Is it lawful to give tribute to Caesar, or not?
(d) You do not judge by the outward appearance, so that the truth is therefore not darkened by any means at all.
(e) The way by which we come to see God.
Master: And as soon as he was come, he goeth straightway to him, and saith, Master, and kissed him.- They speak vanity every one with his neighbour: [with] flattering lips [and] with a double heart do they speak. ... Who have said, With our to our lips [are] our own: who [is] lord over us? [The words] of his mouth were smoother than butter, but war [was] in his heart: his words were softer than oil, yet [were] they drawn swords. Deliver my soul, O LORD, from lying lips, [and] from a deceitful tongue.- Burning lips and a wicked heart [are like] a potsherd covered with silver dross. ... [Whose] hatred is covered by deceit, his wickedness shall be shewed before the [whole] congregation.- And said unto Jeremiah the prophet, Let, we beseech thee, our supplication be accepted before thee, and pray for us unto the LORD thy God, [even]
(for we are left [but] a few of many, as thine eyes do behold us:) ... That the LORD thy God may shew us the way wherein we may walk, and the thing that we may do. For ye dissembled in your hearts, when ye sent me unto the LORD your God, saying, Pray for us unto the LORD our G and according unto all that the LORD our God shall say, so declare unto us, and we will do [it].we know: He that speaketh of himself seeketh his own glory: but he that seeketh his glory that sent him, the same is true, and no unrighteousness is in him. For if I make you sorry, who is he then that maketh me glad, but the same which is made sorry by me? For we are not as many, which corrupt the word of God: but as of sincerity, but as of God, in the sight of God speak we in Christ. Therefore seeing we have this ministry, as we have received mercy, we faint not; Knowing therefore the terror of the Lord, we persuade but we are made manifest unto G and I trust also are made manifest in your consciences. But as we were allowed of God to be put in trust with the gospel, not as pleasing men, but God, which trieth our hearts.carest:- Who said unto his father and to his mother, I have not neither did he acknowledge his brethren, nor knew his own children: for they have observed thy word, and kept thy covenant. ... They shall teach Jacob thy judgments, and Israel thy law: they shall put incense before thee, and whole burnt sacrifice upon thine altar. And Micaiah said, [As] the LORD liveth, even what my God saith, that will I speak.- For the Lord GOD therefore shall I not be confounded: therefore have I set my face like a flint, and I know that I shall not be ashamed. ... Behold, the Lord GOD who [is] he [that] shall condemn me? lo, they all shall
the moth shall eat them up.- Therefore thus saith the LORD, If thou return, then will I bring thee again, [and] thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them but return not thou unto them. ... And I will deliver thee out of the hand of the wicked, and I will redeem thee out of the hand of the terrible.- And thou, son of man, be not afraid of them, neither be afraid of their words, though briers and thorns [be] with thee, and thou dost dwell among scorpions: be not afraid of their words, nor be dismayed at their looks, though they [be] a rebellious house. ... And thou shalt speak my words unto them, whether they will hear, or whether they will forbear: for they [are] most rebellious. But truly I am full of power by the spirit of the LORD, and of judgment, and of might, to declare unto Jacob his transgression, and to Israel his sin. Wherefore henceforth know we no man after the flesh: yea, though we have known Christ after the flesh, yet now henceforth know we [him] no more. For do I now persuade men, or God? or do I seek to please men? for if I yet pleased men, I should not be the servant of Christ. But of these who seemed to be somewhat, (whatsoever they were, it maketh no matter to me: God accepteth no man's person:) for they who seemed [to be somewhat] in conference added nothing to me:- But when Peter was come to Antioch, I withstood him to the face, because he was to be blamed. ... But when I saw that they walked not uprightly according to the truth of the gospel, I said unto Peter before [them] all, If thou, being a Jew, livest after the manner of Gentiles, and not as do the Jews, why compellest thou the Gentiles to live as do the Jews?for thou:- Thou shalt not follow a multitude to [do] neither shalt thou speak in a cause to decline after many to wrest [judgment]: ... Thou shalt not wrest the judgment of thy poor in his cause. Thou shalt not wrest thou shalt not respect persons, neither take a gift: for a gift doth blind the eyes of the wise, and pervert the words of the righteous. Wherefore now let the fear of the LORD take heed and do [it]: for [there is] no iniquity with the LORD our God, nor respect of persons, nor taking of gifts.is it:- Be it known unto the king, that the Jews which came up from thee to us are come unto Jerusalem, building the rebellious and the bad city, and have set up the walls [thereof], and joined the foundations. ... Be it known now unto the king, that, if this city be builded, and the walls set up [again, then] will they not pay toll, tribute, and custom, and [so] thou shalt endamage the revenue of the kings. And it yieldeth much increase unto the kings whom thou hast set over us because of our sins: also they have dominion over our bodies, and over our cattle, at their pleasure, and we [are] in great distress.- He saith, Yes. And when he was come into the house, Jesus prevented him, saying, What thinkest thou, Simon? of whom do the kings of the earth take custom or tribute? of their own children, or of strangers? ... Notwithstanding, lest we should offend them, go thou to the sea, and cast an hook, and take up the fish
and when thou hast opened his mouth, thou shalt find a piece of money: that take, and give unto them for me and thee. Tell us therefore, What thinkest thou? Is it lawful to give tribute unto Caesar, or not? Is it lawful for us to give tribute unto Caesar, or no? And they began to accuse him, saying, We found this [fellow] perverting the nation, and forbidding to give tribute to Caesar, saying that he himself is Christ a King. For for this cause pay ye tribute also: for they are God's ministers, attending continually upon this very thing.
Ex . Dt ; . 2Ch ; . Ezr . Ne . Ps ; ; . Pv . Is . Jr ; , . Ezk . Mi . Mt ; . Mk . Lk ; . Jn . Ro . 2Co , ; ; , . Ga ; , . 1Th .
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Compare Translations for Ezekiel 16:45
Thou art the daughter of thy mother, that loatheth her husb 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.
You are the daughter of your mother whose soul is turned in disgust from her husb and you are the sister of your sisters who were turned in disgust from their husbands and their children: your mother was a Hittite and your father an Amorite.
You are your mother's daughter! She loathed her husband and also her children. You are just like your sisters too! They also loathed their husbands and children. Your mother was a Hittite, and your father was an Amorite.
You are your mother's daughter! She loathed her husband and also her children. You are just like your sisters too! They also loathed their husbands and children. Your mother was a Hittite, and your father was an Amorite.
Yes, you are your mother's daughter, who despises her
you are the sister of your sisters, who despise their h your mother was a Hitti and your father an Emori.
You are the daughter of your mother, who despised her husband and children. You are the sister of your sisters, who despised their husbands and children. Your mother was a Hittite and your father an Amorite.
Thou art the daughter of thy mother that loathed her husb 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.
You are the daughter of your mother, who loathed her husb and you are the sister of your sisters, who loathed their husbands and their children. Your mother was a Hittite and your father an Amorite.
You really are your mother's daughter. She detested her husband and her children. You are like your sisters, who hated their husbands and their children. You and your sister cities had a Hittite mother and an Amorite
You really are your mother's daughter. She detested her husband and her children. You are like your sisters, who hated their husbands and their children. You and your sister cities had a Hittite mother and an Amorite
You are your mother's daughter. She rejected her husband and her children. You are exactly like your sisters. They rejected their husbands and their children. Your mother was a Hittite, and your father was an Amorite.
You are the daughter of your mother, who loathes her husb and you are the sister of your sisters, who loathed their husbands and their children: your mother was a Hittite, and your father an Amori.
Thou &em&art&/em& thy mother’s daughter that discarded her husb and thou &em&art&/em& the sister of thy sisters who discarded their husbands and their children: your mother &em&was&/em& a Hittite, and your father an Amorite.
Thou art thy mother's daughter, that lotheth her husb and thou art the sister of thy sisters, which lothed their husbands and their children: your mother was an Hittite, and your father an Amorite.
Thou art thy mother's
that lotheth
and thou art the sister
of thy sisters,
which lothed
their husbands
and their children:
your mother
was an Hittite,
and your father
an Amorite.
You [are] a daughter of your mother [who] abhorred her husband and her children, and you [are] a sister of your sisters who abhorred their husbands and their children. Your mother [was] a Hittite, and your father [was] an Amorite.
You're the daughter of your mother, who couldn't stand her husband and children. And you're a true sister of your sisters, who couldn't stand their husbands and children. Your mother was a Hittite and your father an Amorite.
&You are the daughter of your mother, who loathed her husband and children. You are also the sister of your sisters, who loathed their husbands and children. Your mother was a Hittite and your father an Amorite.
You are like your mother, who hated her husband and children. You are also like your sisters, who hated their husbands and children. Your mother was a Hittite, and your father was an Amorite.
You are a true daughter of your mother. She hated her husband and children. And you are a true sister of your sisters. They hated their husbands and children. &Your mother was a Hittite. Your father was an Amorite.
You are a true daughter of your mother, who despised her husb and you are a true sister of your sisters, who despised their husbands and their children. Your mother was a Hittite and your father an Amorite.
You are your mother's daughter, loathing
and you are the sister of your sisters, who loathed their h your mother was a Hittite and your father an Amorite.
For your mother loathed her husband and her children, and so do you. And you are exactly like your sisters, for they despised their husbands and their children. Truly your mother was a Hittite and your father an Amorite.
You are the daughter of your mother, who loathed her husb and you are the sister of your sisters, who loathed their husbands and their children. Your mother was a Hittite and your father an Amorite.
You are the daughter of your mother, who loathed her husb and you are the sister of your sisters, who loathed their husbands and their children. Your mother was a Hittite and your father an Amorite.
Thou art bat of thy em, that despised h and thou art the achot (sister) of thy akhayot, which despised their ana your em was a Chittit (Hittite), and your av an Emori (Amorite).
Thou art thy mother’s daughter, that cast off her husband, and her children: and thou art the sister of thy sisters, who cast off their husbands, and their children: your mother was a Cethite, and your father an Amorrhite.
You are the daughter of your mother, who loathed her husb and you are the sister of your sisters, who loathed their husbands and their children. Your mother was a Hittite and your father an Amorite.
You are the daughter of your mother, who loathed her husb and you are the sister of your sisters, who loathed their husbands and their children. Your mother was a Hittite and your father an Amorite.
Thou art thy mother's daughter, who 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.
Thou art thy mother's daughter, who 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.
Thou [art] thy mother's daughter, that lotheth her husb and thou [art] the sister of thy sisters, who lothed their husbands and their children: your mother [was] a Hittite, and your father an Amorite.
You are the daughter of your mother, who loathes her husb and you are the sister of your sisters, who loathed their husbands and their children: your mother was a Hittite, and your father an Amorite.
Thou art the daughter of thy mother, that casted away her
and thou art the sister of thy sisters, that casted away their husbands and their sons. Thy mother is (an) Hittite, and thy father is (an) A
Thy mother's daughter thou [art], Loathing her husband and her sons, And thy sisters' sister thou [art], Who loathed their husbands and their sons, Your mother [is] a Hittite, and your father an Amorite.
Commentaries For Ezekiel 16
A parable showing the first low estate of the Jewish nation, its prosperity, idolatries, and punishment.
In this chapter God's dealings with the Jewish nation, and their conduct towards him, are described, and their punishment through the surrounding nations, even those they most trusted in. This is done under the parable of an exposed infant rescued from death, educated, espoused, and richly provided for, but afterwards guilty of the most abandoned conduct, yet at last received into favour, and ashamed of her base conduct. We are not to judge of these expressions by modern ideas, but by those of the times and places in which they were used, where many of them would not sound as they do to us. The design was to raise hatred to idolatry, and such a parable was well suited for that purpose.
After a full warning of judgments, mercy is remembered, mercy is reserved. These closing verses are a precious promise, in part fulfilled at the return of the penitent and reformed Jews out of Babylon, but to have fuller accomplishment in gospel times. The Divine mercy should be powerful to melt our hearts into godly sorrow for sin. Nor will God ever leave the sinner to perish, who is humbled for his sins, and comes to trust in His mercy and grace through Jesus C but will keep him by his power, through faith unto salvation.
CHAPTER 16
. DETAILED APPLICATION OF THE PARABOLICAL DELINEATION OF THE FIFTEENTH CHAPTER TO JERUSALEM PERSONIFIED AS A DAUGHTER.
(1) Taken up by God's gratuitous favor from infancy (
); (2) and, when grown up, joined to Him in spiritual marriage (
); (3) her unfaithfulness, her sin (
); (4) the judgment (
); (5) her unlooked-for restoration (
to the close).
2. cause Jerusalem to know--Men often are so blind as not to perceive their guilt which is patent to all. "Jerusalem" represents the whole kingdom of Judah.
3. birth .&.&. nativity-- literally, "thy diggings" (compare
) "and thy bringings forth." of .&.&. Canaan--in which Abraham, Isaac, and Jacob sojourned before going to Egypt, and from which thou didst derive far more of thy innate characteristics than from the virtues of those thy progenitors (
). an Amorite .&.&. an Hittite--These, being the most powerful tribes, stand for the whole of the Canaanite nations (compare
), which were so abominably corrupt as to have been doomed to utter extermination by God (
). Translate rather, "the Amorite .&.&. the Canaanite," that is, these tw their wicked characteristics, respectively, were concentrated in the parentage of Israel (
). "The Hittite" is made their "mother"; alluding to Esau's wives, daughters of Heth, whose ways vexed Rebekah (
), but pleased the degenerate descendants of Jacob, so that these are called, in respect of morals, children of the Hittite (compare
4. Israel's helplessness in her first struggling into national existence, under the image of an infant (
) cast forth without receiving the commonest acts of parental regard. Its very life was a miracle (
). navel .&.&. not cut--Without proper attention to the navel cord, the infant just born is liable to die. neither .&.&. washed in water to supple thee--that is, to make the skin soft. Rather, "for purification"; from an Arabic root [MAURER]. GESENIUS translates as the Margin, "that thou mightest (be presented to thy parents to) be looked upon," as is customary on the birth of a child. salted--Anciently they rubbed infants with salt to make the skin firm.
5. cast .&.&. in .&.&. open field--The exposure of infants was common in ancient times. to the loathing of thy person--referring to the unsightly aspect of the exposed infant. FAIRBAIRN translates, "With contempt (or disdainful indifference) of thy life."
6. when I passed by--as if a traveller. polluted in .&.&. blood--but PISCATOR, "ready to be trodden on." I said--In contrast to Israel's helplessness stands God's omnipotent word of grace which bids the outcast little one "live." in thy blood--Though thou wast foul with blood, I said, "Live" [GROTIUS]. "Live in thy blood," that is, Live, but live a life exposed to many deaths, as was the case in the beginnings of Israel's national existence, in order to magnify the grace of God [CALVIN]. The former view is preferable. Spiritually, till the sinner is made sensible of his abject helplessness, he will not appreciate the provisions of God's grace.
7. caused .&.&. to multiply--literally, "I .&.&. made thee a myriad." bud of .&.&. field--the produce of the field. In two hundred fifty years they increased from seventy-five persons to eight hundred thousand (
) [CALVIN]. But see
. excellent ornaments--literally, "ornament of ornaments." naked .&.&. bare--(
). Literally, "nakedness .&.&. bareness" more emphatic.
8. thy time of love--literally, "loves" (compare
). Thou wast of marriageable age, but none was willing to marry thee, naked as thou wast. I then regarded thee with a look of grace when the full time of thy deliverance was come (
). It is not she that makes the advance to God, but G she has nothing to entitle her to such notice, yet He regards her not with mere benevolence, but with love, such as one cherishes to the person of his wife (
). spread my skirt over thee--the mode of espousals (
). I betrothed thee (
). The cloak is often used as a bed coverlet in the East. God explains what He means, "I entered into .&.&. covenant with thee," that is, at Sinai. So Israel became "the wife of God's covenant" (
). thou .&.&. mine--(
9. washed I thee--as brides used to pass through a preparatory purification (
). So Israel, before the giving of the law at Sinai (
); "Moses sanctified the people, and they washed their clothes." So believers (
). oil--emblem of the Levitical priesthood, the type of Messiah (
, similarly describes the Church (Israel, the appointed mother of Christendom) adorned as a bride (so
). It is Messiah who provides the wedding garment (
). badgers' skin-- others translate, "seal skins." They formed the over-covering of the tabernacle, which was, as it were, the nuptial tent of God and Israel (
), and the material of the shoes worn by the Hebrews on festival days. fine linen--used by the priests (
); emblem of purity.
11. The marriage gifts to Rebekah (
12. jewel on thy forehead--rather, "a ring in thy nose" (
). a crown--at once the badge of a bride, and of her being made a queen, as being consort of the K the very name Israel meaning "a prince of God." So they are called "a kingdom of priests" ( compare
). Though the external blessings bestowed on Israel were great, yet not these, but the internal and spiritual, form the main reference in the kingly marriage to which Israel was advanced.
13. flour .&.&. honey .&.&. oil--These three mixed for not dry bread and leeks as in Egypt. From raiment He passes to food (
). exceeding beautiful--
, the temple. prosper into a kingdom--exercising empire over surrounding nations.
14. thy renown .&.&. among .&.&. heathen--The theocracy reached its highest point under Solomon, when distant potentates heard of his "fame" (
, &c.), for example, the queen of Sheba, Hiram, &c. (
). my comeliness--It was not thine own, but imparted by Me.
15. Instead of attributing the glory of her privileges and gifts to God, Israel prided herself on them as her own (
), and then wantonly devoted them to her idols ( compare
). playedst .&.&. harlot because of thy renown--"didst play the wanton upon thy name" [FAIRBAIRN], namely, by allowing thy renown to lead thee into idolatry and leagues with idolaters (
). English Version is better, "because of thy renown," that is, answering to "thou didst trust in thine own beauty." his it was--Thy beauty was yielded up to every passer-by Israel's zest for the worship of foul idols was but an anxiety to have the approbation of heaven for their carnal lusts, of which the idols were hence, too, their tendency to wander from Jehovah, who was a restraint on corrupt nature.
16. deckedst .&.&. with divers colours--or, "didst make .&.&. of divers colors" [FAIRBAIRN]; the metaphor and the literal are here mixed. The high places whereon they sacrificed to Astarte are here compared to tents of divers colors, which an impudent harlot would spread to show her house was open to all [CALVIN]. Compare as to "woven hangings for Astarte" (the right translation for "grove")
. the like .&.&. shall not come, neither shall .&.&. be--rather, "have not come, nor shall be." These thy doings are unparalleled in the past, and shall be so in the future.
17. my gold .&.&. my silver--(
). images of men--rather, "of the phallus," the Hindu lingam, or membrum virile [HAVERNICK], deified as the man making his lust his god. English Version, however, Israel being represented as a woman playing the harlot with "male images," that is, images of male gods, as distinguished from female deities.
18. tookest thy .&.&. garments .&.&. coveredst them--that is, the idols, as if an adulteress were to cover her paramours with garments which she had received from the liberality of her husband. my oil--the holy anointing oil sacred to God (
). Also that used in sacrifices (
19. My meat .&.&. I gave--(
). set it before them--as a minchah or "meat offering" (
). a sweet savour--literally "a savor of rest," that is, whereby they might be propitiated, and be at peace ("rest") how ridiculous to seek to propitiate gods of wood! thus it was--The fact cannot be denied, for I saw it, and say it was so, saith Jehovah.
20, 21. sons and .&.&. daughters borne unto me--Though "thy children," yet they belong "unto Me," rather than to thee, for they were born under the immutable covenant with Israel, which even Israel's sin could not set aside, and they have received the sign of adoption as Mine, namely, circumcision. This aggravates the guilt of sacrificing them to Molech. to be devoured--not merely to pass through the fire, as sometimes children were made to do (
) without hurt, but to pass through so as to be made the food of the flame in honor of idols Is this of thy whoredoms a small matter, that thou hast slain my children--rather, "Were thy whoredoms a small matter (that is, not enough, but) that thou hast slain (that is, must also slay)," &c. As if thy unchastity was not enough, thou hast added this unnatural and sacrilegious cruelty (
22. not remembered .&.&. youth--Forgetfulness of God's love is the source of all sins. Israel forgot her deliverance by God in the infancy of her national life. See
, to which
forms a lovely contrast (
23. woe, woe unto thee, &c.--This parenthetical exclamation has an awful effect coming like a lightning flash of judgment amidst the black clouds of Israel's guilt.
24. eminent place--rather, "a fornication-chamber," often connected with the impu spiritual fornication, on "an eminent place," answering to "fornication-chamber," is mainly meant, with an allusion also to the literal fornication associated with it (
25. at every head of the way--in the most frequented places (
). thy beauty .&.&. abhorred, .&.&. opened .&.&. feet to every one--The wanton advances were all on Israel' the idolatrous nations yielded to her nothing in return. She had yielded so much that, like a worn-out prostitute, her tempters became weary of her. When the Church lowers her testimony for God to the carnal tastes of the world, with a view to conciliation, she loses everything and gains nothing.
26. fornication with .&.&. Egyptians--alliances with Egypt, cemented by sharing their idolatries. great of flesh--of p figuratively for the gross and lustful religion of Egypt (for example, Isis, &c.), which alone could satisfy the abominable lust of Israel (
). to provoke me--wantonly and purposely.
27. The consequent judgments, which, however, proved of no avail in reforming the people (
). delivered thee unto .&.&. Philistines--(
). ashamed of thy lewd way--The Philistines were less wanton in idolatry, in that they did not, like Israel, adopt the idols of every foreign country but were content with their own (
28. unsatiable--Not satisfied with whoredoms with neighbors, thou hast gone off to the distant Assyrians, that is, hast sought a league with them, and with it adopted their idolatries.
29. multiplied .&.&. fornication in .&.&. Canaan unto Chaldea--Thou hast multiplied thy idolatries "in Canaan" by sending "unto Chaldea" to borrow from thence the Chaldean rites, to add to the abominations already practised "in Canaan," before the carrying away of Jehoiachin to Chaldea. The name "Canaan" is used to imply that they had made Judea as much the scene of abominations as it was in the days of the corrupt Canaanites. The land had become utterly Canaanitish (
30. weak .&.&. heart--Sin weakens the intellect ("heart") as, on the contrary, "the way of the Lord is strength to the upright" (
31. Repetition of
. not .&.&. as .&.&. harlot .&.&. thou scornest hire--Unlike an ordinary harlot thou dost prostitute thy person gratis, merely to satisfy thy lust. JEROME translates, "Thou hast not been as a harlot in scorning (that is, who ordinarily scorns) a hire offered," in order to get a larger one: nay, thou hast offered hire thyself to thy lovers (
). But these verses show English Version to be preferable, for they state that Israel prostituted herself, not merely for any small reward without demanding more, but for "no reward."
32. instead of her husband--referring to
. FAIRBAIRN translates, "whilst under her husband."
33, 34. Israel hired her paramours, instead of being, like other harlots, she also followed them without their following her.
35. Here begins the threat of wrath to be poured out on her.
36. filthiness--literally, "brass"; metaphor for the lowest part of the person [CALVIN]. English Version is better: thy filthy lewdness is poured out without restraint (compare
). As silver is an emblem of purity, brass typifies "filthiness," because it easily contracts rust. HENDERSON explains it, "Because thy money was lavished on thy lovers" (
). blood of thy children--(
37. thy lovers--the Chaldeans and the Assyrians. The law of retribution is the more signally exemplified by God employing, as His instruments of judgment on Israel, those very nations whose alliance and idols Israel had so eagerly sought, besides giving her up to those who had been always her enemies. "God will make him, who leaves God for the world, disgraced even in the eyes of the world, and indeed the more so the nearer he formerly stood to Himself" [HENGSTENBERG], (
). all .&.&. thou hast hated--the Edomites and P also Moab and Ammon especially (
). I .&.&. will discover thy nakedness--punishment in kind, as she had "discovered her nakedness through whoredoms" (
); the sin and its penalty corresponded. I will expose thee to public infamy.
38-40. judge thee, as women that break wedlock--( compare
). In the case of individual adulteresses, stoning was the penalty (
). In the case of communities, the sword. Also apostasy (
) and sacrificing children to Molech (
) incurred stoning. Thus the penalty was doubly due to I so the other which was decreed against an apostate city (
) is added, "they shall stone thee with stones and thrust thee through with .&.&. swords." The Chaldeans hurled stones on Jerusalem at the siege and slew with the sword on its capture. shed blood .&.&. judged--(
). jealousy--image taken from the fury of a husband in jealousy shedding the blood of an unfaithful wife, such as Israel had been towards God, her husband spiritually. Literally, "I will make thee (to become) blood of fury and jealousy."
39. thine eminent place--literally, "fornication-chamber" a place of spiritual fornication with idols, to please the Chaldeans (
). strip thee of .&.&. clothes--(
). They shall dismantle thy city of its walls. fair jewels--literally, "vessels of thy fairness" the vessels of the temple [GROTIUS]. All the gifts wherewith God hath adorned thee [CALVIN].
). Compare as to the destruction under Titus,
41. The result of the awful judgment shall be, when divine vengeance has run its course, it shall cease. burn--(
). women--the surrounding Gentile nations to whom thou shalt be an object of mocking (
). I will cause thee to cease .&.&. harlot--(
). Thou shalt no longer be able to play the harlot through My judgments. thou .&.&. shall give .&.&. no hire .&.&. any more--Thou shalt have none to give.
42. my fury .&.&. rest--when My justice has exacted the full penalty commensurate with thy awful guilt a mitigation of the penalty that is here foretold, but such an utter destruction of all the guilty that there shall be no need of further punishment [CALVIN].
). In gratitude for God's favors to her in her early history. fretted me--(
). thou shalt not commit this lewdness above all thine abominations--that is, this the wickedness (compare
), peculiarly hateful to God, namely, spiritual unchastity or idolatry, over and "above" (that is, besides) all thine other abominations. I will put it out of thy power to commit it by cutting thee off. FAIRBAIRN translates, "I will not do what is scandalous (namely, encouraging thee in thy sin by letting it pass with impunity) upon all thine abominations"; referring to
, the conduct of a father who encouraged his daughter in harlotry. English Version is much better.
44. As .&.&. mother .&.&. her daughter--"Is," and "so is," are the ellipsis gives the proverb (but two words in the Hebrew) epigrammatic brevity. Jerusalem proved herself a true daughter of the Hittite mother in sin (
45. mother's .&.&. that loatheth her husband--that is, God ("haters of God,"
); therefore the knowledge of the true God had originally been in Canaan, handed down from Noah (hence we find Melchisedek, king of Salem, in Canaan, "priest of the most high God,"
), but Canaan this was what constituted the blackness of the Canaanites' guilt. loathed .&.&. children--whom she put to death in honor of S a practice common among the Phoenicians. sister of thy sisters--Thou art akin in guilt to Samaria and Sodom, to which thou art akin by birth. Moab and Ammon, the incestuous children of Lot, nephew of Abraham, Israel's progenitor, had their origin from S so Sodom might be called Judah's sister. Samaria, answering to the ten tribes of Israel, is, of course, sister to Judah.
46. elder sister .&.&. Samaria--older than Sodom, to whom Judah was less nearly related by kindred than she was to Samaria. Sodom is therefore called her younger Samaria, her "elder sister" [GROTIUS]. Samaria is called the "elder," because in a moral respect more nearly related to Judah [FAIRBAIRN]. Samaria had made the calves at Dan and Beth-el in imitation of the cherubim. her daughters--the inferior towns subject to Samaria (compare
, Margin). left--The Orientals faced the east in marking the d thus the north was "left," the south "right." Sodom .&.&. daughters--Ammon and Moab, offshoots from S also the towns subject to it.
47. their abominations--Milcom and Chemosh, the "abominations of Ammon and Moab" (
). corrupted more than they--So it is expressly recorded of Manasseh (
48. Sodom--(
). Judah's guilt was not positively, but relatively, greater than Sodom's; because it was in the midst of such higher privileges, and
a fortiori, the guilt of unbelievers in the midst of the highest of all lights, namely, the Gospel, is the greatest.
49. pride--inherited by Moab, her offspring (
), and by Ammon (
). God, the heart-searcher, here specifies as Sodom's sin, not merely her notorious lusts, but the secret spring of them, "pride" flowing from "fullness of bread," caused by the fertility of the soil (
), and producing "idleness." abundance of idleness--literally, "the secure carelessness of ease" or idleness. neither did she strengthen .&.&. the poor--P it arrogates to itself all things, and despises brethren, for whose needs it ther as Moab had not for the outcast Jews (
50. haughty--puffed up with prosperity. abomination before me--"sinners before the Lord" (
); said of those whose sin is so heinous as to cry out to God for presumptuous sins, daring God to the face (
). I took them away--(
). as I saw good--rather, "according to what I saw"; referring to
, where God says, "I will go down, and see whether they have done altogether according to the cry of it which is come unto Me."
51. Samaria--the kingdom of the ten tribes of Israel less guilty than J for Judah betrayed greater ingratitude, having greater privileges, namely, the temple, the priesthood, and the regular order of kings. justified thy sisters--made them appear almost innocent by comparison with thy guilt (
52. Thou .&.&. which hast judged .&.&. bear thine own--(
). Judah had judged Sodom (representing "the heathen nations") and Samaria (Israel), saying they were justly punished, as if she herself was innocent (
). thy shame--ignominious punishment.
53. Here follows a promise of restoration. Even the sore chastisements coming on Judah would fail
God's returning goodness alone would effect this, to show how entirely of grace was to be their restoration. The restoration of her erring sisters is mentioned before hers, even as their punishment pre so all self-boasting is excluded [FAIRBAIRN]. "Ye shall, indeed, at some time or other return, but Moab and Ammon shall return with you, and some of the ten tribes" [GROTIUS]. bring again .&.&. captivity--that is, change the affliction into prosperity (so
). Sodom itself was not so restored (
), but Ammon and Moab (her representatives, as sprung from Lot who dwelt in Sodom) were (
); probably most of the ten tribes and the adjoining nations, Ammon and Moab, &c., were in part restored under C but the full realization of the resto the heathen nations to be brought to Christ being typified by "Sodom," whose sins they now reproduce (
). captivity of thy captives--literally, "of thy captivities." However, the gracious promise rather begins with the "nevertheless" (
is a threat, not a promise. The sense here thus is, Thou shalt be restored when Sodom and Samaria are, but not till then (
), that is, never. This applies to the guilty who should be utterly destroyed (
); but it does not contradict the subsequent promise of restoration to their posterity (
), and to the elect remnant of grace [CALVIN].
54. bear thine own shame--by being put on a level with those whom thou hast so much despised. thou art a comfort unto them--since they see thee as miserable as themselves. It is a kind of melancholy "comfort" to those chastised to see others as sorely punished as themselves (
56. Sodom was not mentioned--literally, "was not for a report." Thou didst not deign to mention her name as if her case could possibly apply as a warning to thee, but it did apply (
57. Before thy wickedness was discovered--manifested to all, namely, by the punishment inflicted on thee. thy reproach of .&.&. Syria and .&.&. Philistines--the indignity and injuries done thee by Syria and the Philistines (
58. borne thy lewdness--that is, the punishment of it (
). I do not treat thee with excessive rigor. Thy sin and punishment are exactly commensurate.
59. the oath--the covenant between God and Israel (
). As thou hast despised it, so will I despise thee. No covenant is one- where Israel broke faith, God's promise of favor ceased.
60. The promise here bursts forth unexpectedly like the sun from the dark clouds. With all her forgetfulness of God, God showing that her redemption is altogether of grace. Contrast "I will remember," with "thou hast not remembered" (
); also "My covenant," with "Thy covenant" (
); then the effect produced on her is (
) "that thou mayest remember." God's promise was one of promise and of grace. The law, in its letter, was Israel's (thy) covenant, and in this restricted view was long subsequent (
). Israel interpreted it as a covenant of works, which she while boasting of, failed to fulfil, and so fell under its condemnation (
). The law, in its spirit, contains the germ of the G the New Testament is the full development of the Old, the husk of the outer form being laid aside when the inner spirit was fulfilled in Messiah. God's covenant with Israel, in the person of Abraham, was the reason why, notwithstanding all her guilt, mercy was, and is, in store for her. Therefore the heathen or Gentile nations must come to her for blessings, not she to them. everlasting covenant--(
). The temporary forms of the law were to be laid aside, that in its permanent and "everlasting" spirit it might be established (
61. thou shalt remember--It is God who first remembers her before she remembers Him and her own ways before Him (
). ashamed--the fruit of repentance (
). None please God unless those who
a foretaste of the Gospel (
). I will give them unto thee for daughters--(
, &c.). All the heathen nations, not merely Sodom and Samaria, are meant by "thy sisters, elder and younger." In Jerusalem first, individual believers were gathered into the elect Church. From Jerusalem the Gospel went forth to gather in individuals of the G and Judah with Jerusalem shall also be the first nation which, as such, shall be converted to C and to her the other nations shall attach themselves as believers in Messiah, Jerusalem's King (
). "The king's daughter" in
is J her "companions," as "the daughter of Tyre," are the nations given to her as converts, here called "daughters." not by thy covenant--This does not set aside the Old Testament in its spirit, but in its mere letter on which the Jews had rested, while they broke it: the latter ("thy covenant") was to give place to God's covenant of grace and promise in Christ who "fulfilled" the law. God means, "not that thou on thy part hast stood to the covenant, but that 'I am the Lord, I change not' (
) from My original love to thee in thy youth" (see
). thou shalt know that I am the Lord--not, as elsewhere, by the judgments falling on thee, but by My so marvellously restoring thee through grace.
63. never open thy mouth--in vindication, or even palliation, of thyself, or expostulation with God for His dealings (
), when thou seest thine own exceeding unworthiness, and My superabounding grace which has so wonderfully overcome with love thy sin (
). "If we would judge ourselves, we should not be judged" (
). all that thou hast done--enhancing the grace of God which has pardoned so many and so great sins. Nothing so melts into love and humility as the sense of the riches of God's pardoning grace (
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