Ezekiel 23:42
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.
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(42) A voice of a multitude being at ease was with her.—The words “voice of a multitude,” wherever else they occur (1Samuel 4:14; Isaiah 13:4; Isaiah 33:3; Daniel 10:6), mean a loud tumult, and even the word here used for “multitude,” when alone, always means a boisterous multitude. Translate The voice of the tumult was stilled thereat: i.e., the tumult of the invading army was stilled by the gifts of Israel, a fact of which there is frequent record in the history. The phrase translated “with her” is rendered “thereby” in Genesis 24:14.

Men of the common sort is better rendered in the margin, the multitude of men; and “Sabeans” is not a proper name, but, as in the margin, drunkards. They are represented as from the wilderness, not as their home, but as the region through which they passed in marching to Judæa. The whole sense of the verse is that the conquerors attacking the land were satisfied with heavy tribute, and having received this, many of the warriors gave themselves up to drunkenness and debauchery, decking out their tributary with meretricious ornaments.

23:1-49 A history of the apostacy of God's people from him, and the aggravation thereof. - In this parable, Samaria and Israel bear the name Aholah, her own tabernacle; because the places of worship those kingdoms had, were of their own devising. Jerusalem and Judah bear the name of Aholibah, my tabernacle is in her, because their temple was the place which God himself had chosen, to put his name there. The language and figures are according to those times. Will not such humbling representations of nature keep open perpetual repentance and sorrow in the soul, hiding pride from our eyes, and taking us from self-righteousness? Will it not also prompt the soul to look to God continually for grace, that by his Holy Spirit we may mortify the deeds of the body, and live in holy conversation and godliness?A voice ... - Or, The voice of the tumult was stilled thereby. The tumultuous cries of the invading army were stilled by these gifts. Others render being at ease, "living carelessly."

Of the common sort - See the margin - a multitudinous crowd.

Sabeans - Better as in the margin. The Chaldaeans were noted for their intemperance and revellings.

The wilderness - The desert tract which the Chalaeans had to pass from the north of Mesopotamia to the holy land. This verse describes the temporary effects of the alliance of Israel and Judah with the Assyrians and Babylonians. All became quiet, the allies received gifts (incense and oil) from Israel and Judah, and these in turn brought riches to Palestine, "bracelets upon their" (i. e., Aholah's and Aholibah's) "hands," and crowns "upon their heads."

42. Sabeans—Not content with the princely, handsome Assyrians, the sisters brought to themselves the rude robber hordes of Sabeans (Job 1:15). The Keri, or Margin, reads "drunkards."

upon their hands—upon the hands of the sisters, that is, they allured Samaria and Judah to worship their gods.

A voice of a multitude; a shout for joy, that there was a treaty of peace between the Jews and the Chaldeans, or songs of gladness for the peace made, and confirmed, not in God’s name, but in the name of the idols.

Being at ease; free now from the fears of any wars to disquiet them.

Was with her; about the altar first, where the peace was sworn; about her bed next, where she feasted her new allies, that were great princes and nobles.

And with the men; and to these worthy the name of men, or beside these great and famous ones. Et avec ces hommes, as the French version.

Were brought Sabeans; messengers were sent to, or received, or entertained and caressed, from the roaring Sabeans, who lived on robberies, and spoiling the merchants; these were brought to Jerusalem from the wilderness, deserts of Arabia, a rude, barbarous, and idolatrous scum of men, described by their ill properties in geographers: of these were they that destroyed Job’s servants: in the verse described by their ornaments, bracelets about necks and arms, and crowns on their heads, which some think they bestowed upon this harlot.

And a voice of a multitude being at ease was with her,.... With Aholibah, with the two tribes of Judah and Benjamin: or, "in her", in Jerusalem; or "in it", or "about it" (h); the bed, or table, or both: these were either the people of the many nations that came in great numbers with the ambassadors, as their retinue, and for the greater splendour of them; and who came, not to make war, but in a peaceable way, being invited to come; or these were a confluence of the Jewish people, who came from all parts to see the public entry of these ambassadors; who were quite easy with it, since they came as the ambassadors of their allies and friends, in whose alliance they thought themselves safe and happy; and therefore welcomed them with their loud huzzas:

and with the men of the common sort were brought Sabeans from the wilderness; or, "and with men because of a multitude of men" (i); that is, with those men that came from several parts on this occasion, for the sake of a greater number, and of making a greater appearance, the Sabeans that dwelt in the desert of Arabia were fetched from thence; or their neighbours round about Moab and Ammon, that dwelt in the wilderness, were sent for, and brought to make the solemnity the greater; so Jarchi; and to this sense the Targum renders it,

"because of the multitude of men that came round about on every side from the wilderness,''

Some render it, "drunkards from the wilderness" (k); a parcel of drunken fellows that lived in the wilderness, rustic, brutish, people; these were brought as fit persons to drink healths, and roar on this occasion:

which put bracelets upon their hands, and beautiful crowns upon their heads; that is, the Jews put these ornaments upon the hands and heads of these men of the common sort, and the Sabeans with them, and these poor country drunken fellows too, that they might make the better appearance when they met and huzzaed the ambassadors at their entry; or which Sabeans and other foreigners put these ornaments on Aholah and Aholibah, and enticed them to the worship of their idols, and taught them idolatry.

(h) "in ea", Pagninus, Montanus, Vatablus, Junius & Tremellius, Polanus; "in illa", Cocceius, Starckius, "in illo", Piscator; "circa eam", a Lapide. (i) "et cum viris ut multiplicarent homines" Pagninus; "ut adessent multi homines", Munster; "prae multitudine hominum", Tigurine version, Cocceius, Starckius; "propter multiplicare homines", Vatablus. (k) "ebrosi ex deserto", Junius & Tremellius, Piscator, Polanus; so R. Sol. Urbin. Ohel Moed, fol. 99. 1.

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

(r) Who would teach the manner of worshipping their gods.

42. being at ease] If the reading be correct “at ease” must refer to careless living, a sense which the word has not elsewhere. LXX. renders: and a sound of music they raised; but though the word “multitude” may mean sound or noise when joined to songs (Ezekiel 26:13; Amos 5:23), it can hardly of itself mean music. LXX. may have read “they sang” for “at ease:” “and with a loud noise (Daniel 10:6) they sang”—a sense not suitable seeing the musicians must have been the harlots themselves, Isaiah 23:15-16. For the idea of multitude cf. Jeremiah 5:7 end. If music were referred to the words would be better attached to the previous verse.

was with her] Rather: therein or therewith. LXX. om.

and with the men … Sabeans] and with men. For Sabeans Heb. text reads “drunkards,” as marg., and from the nature of the passage, which speaks of a general practice, reference to any particular nation is less probable. Read as R.V. “and with (in addition to) men … were brought drunkards from the wilderness; and they put bracelets” &c. Even for these vulgar guests the harlots, so indiscriminate was their whoredom, put bracelets on their hands and decked themselves. The idea that it was “men of the common sort” who adorned the harlots with bracelets as their hire (A.V. &c.) has little to recommend it, cf. Ezekiel 16:31 seq. (the verb “they put” is mas. because fem. is not in use, Esther 1:20). Even in Muhammed’s days the Arabs were addicted to drunkenness. LXX. om. “drunkards,” which might be a duplicate of “brought,” and certainly the mention of two classes here is rather improbable, the common sort and those brought from the wilderness might rather be the same, viz. the vulgar and petty peoples in contrast to the larger and nobler such as Babylon. The omission makes the clause difficult to construe. Corn, reconstructs the clause after Proverbs 7:16, making it a description of the “bed of love” (Ezekiel 23:17), but with little probability. If the adulterous act be anywhere referred to it is in Ezekiel 23:43.

Verse 42. - A voice of a multitude, etc. The word for "multitude" is strictly tumult, and Keil and Currey render, The voice of tumult became still," sc. the threats of the alien powers whom Judah courted were for a time hushed by the tributes thus paid to them. With the men of the common sort; literally, as in the margin, of the multitude of men. Sabeans from the wilderness. The Revised Version, with Keil and almost all recent commentators, follows the margin, drunkards (LXX., οἰνώμενοι). "Sabeans" rests on a Jewish rendering of the text, but, as a people, the Sabeans, who dwelt south of Meroe, though named in Isaiah 45:14, were too remote to come within the horizon of the parable. What Ezekiel dwells on is the ever-growing degradation of the harlot city. Not only the officers of the Chaldeans, but the mixed multitude, the very drunkards from the wilderness of Babylon, were admitted to her embraces. Possibly the word may point to the false gods to whom libations of wine were offered, but I incline to refer it rather to those who got drunk at their idol-festivals even in Jerusalem. Drunkenness was one of the vices of the Babylonians, and the prophets, who admired the Rechabites and the Nazarites (Jeremiah 35; Amos 2:11), must have looked on Judah's participation in that sin as a measureless degradation. The bracelets and crowns symbolize the wealth and prestige which the Chaldean alliance was supposed to bring with it. Ezekiel 23:42Another Summary of the Sins and Punishment of the Two Women

Ezekiel 23:36. And Jehovah said to me, Son of man, wilt thou judge Oholah and Oholibah, then show them their abominations; Ezekiel 23:37. For they have committed adultery, and blood is in their hands; and they have committed adultery with their idols; and their sons also whom they bare to me they have caused to pass through to them to be devoured. Ezekiel 23:38. Yea more, they have done this to me; they have defiled my sanctuary the same day, and have desecrated my Sabbaths. Ezekiel 23:39. When they slaughtered their sons to their idols, they came into my sanctuary the same day to desecrate it; and, behold, they have acted thus in the midst of my house. Ezekiel 23:40. Yea, they have even sent to men coming from afar; to them was a message sent, and, behold, they came, for whom thou didst bathe thyself, paint thine eyes, and put on ornaments, Ezekiel 23:41. And didst seat thyself upon a splendid cushion, and a table was spread before them, thou didst lay thereon my incense and my oil. Ezekiel 23:42. And the loud noise became still thereat, and to the men out of the multitude there were brought topers out of the desert, and they put armlets upon their hands, and glorious crowns upon their heads. Ezekiel 23:43. Then I said to her who was debilitated for adultery, Now will her whoredom itself go whoring, Ezekiel 23:44. And they will go in to her as they go in to a shore; so did they go in to Oholah and Oholibah, the lewd women. Ezekiel 23:45. But righteous men, these shall judge them according to the judgment of adulteresses and according to the judgment of murderesses; for they are adulteresses, and there is blood in their hands. Ezekiel 23:46. For thus saith the Lord Jehovah, I will bring up against them an assembly, and deliver them up for maltreating and for booty. Ezekiel 23:47. And the assembly shall stone them, and cut them in pieces with their swords; their sons and their daughters shall they kill, and burn their houses with fire. Ezekiel 23:48. Thus will I eradicate lewdness from the land, that all women may take warning and not practise lewdness like you. Ezekiel 23:49. And they shall bring your lewdness upon you, and ye shall bear the sins of your idols, and shall learn that I am the Lord Jehovah. - The introductory words 'התשׁפּוט point back not only to Ezekiel 22:2, but also to Ezekiel 20:4, and show that this section is really a summary of the contents of the whole group (Ezekiel 20:23). The actual subject-matter of these verses is closely connected with Ezekiel 23:16, more especially in the designation of the sins as adultery and bloodshed (compare Ezekiel 23:37 and Ezekiel 23:45 with Ezekiel 16:38). נאף, to commit adultery with the idols, whereby the idols are placed on a par with Jehovah as the husband of Israel (compare Jeremiah 3:8 and Jeremiah 2:27). For the Moloch-worship in Ezekiel 23:37, compare Ezekiel 16:20-21, and Ezekiel 20:31. The desecration of the sanctuary (Ezekiel 23:38) is more minutely defined in Ezekiel 23:39. בּיּום ההוּא in Ezekiel 23:38, which has so offended the lxx and Hitzig that it is omitted by the former, while the latter proposes to strike it out as a gloss, is added for the purpose of designating the profanation of the sanctuary as contemporaneous with the Moloch-worship of Ezekiel 23:37, as is evident from Ezekiel 23:39. For the fact itself, compare 2 Kings 21:4-5, 2 Kings 21:7. The desecration of the Sabbaths, as in Ezekiel 20:13, Ezekiel 20:16. For Ezekiel 23:39, compare Ezekiel 16:21. The words are not to be understood as signifying that they sacrificed children to Moloch in the temple, but simply that immediately after they had sacrificed children to Moloch, they went into the temple of Jehovah, that there they might worship Jehovah also, and thus placed Jehovah upon a par with Moloch. This was a profanation (חלּל) of His sanctuary.

In Ezekiel 23:40-44 the allusion is not to actual idolatry, but to the ungodly alliance into which Judah had entered with Chaldea. Judah sent ambassadors to Chaldea, and for the purpose of receiving the Chaldeans, adorned herself as a woman would do for the reception of her paramours. She seated herself upon a splendid divan, and in front of this there was a table spread, upon which stood the incense and the oil that she ought to have offered to Jehovah. This is the explanation which Kliefoth has correctly given of Ezekiel 23:40 and Ezekiel 23:41. The emphatic ואף כּי in Ezekiel 23:40 is sufficient to show that the reference is to a new crime deserving of punishment. This cannot be idolatry, because the worship of Moloch has already been mentioned in Ezekiel 23:38 and Ezekiel 23:39 as the worst of all the idolatrous abominations. Moreover, sending for (or to) men who come from afar does not apply to idolatry in the literal sense of the word; for men to whom the harlot sent messengers to invite them to come to her could not be idols for which she sent to a distant land. The allusion is rather to Assyrians or Chaldeans, and, according to Ezekiel 23:42, it is the former who are referred to here (compare Isaiah 39:3). There is no force in Hitzig's objection, namely, that the one woman sent to these, and that their being sent for and coming have already been disposed of in Ezekiel 23:16. For the singulars in the last clause of Ezekiel 23:40 show that even here only one woman is said to have sent for the men. Again, תּשׁלחנה might even be the third person singular, as this form does sometimes take the termination נה (vid., Ewald, 191c, and Ges. 47, Anm. 3). At the same time, there is nothing in the fact that the sending to Chaldea has already been mentioned in Ezekiel 23:16 to preclude another allusion to the same circumstance from a different point of view. The woman adorned herself that she might secure the favour of the men for whom she had sent. כּהל is the Arabic khl, to paint the eyes with stibium (kohol). For the fact itself, see the remarks on 2 Kings 9:30. She then seated herself upon a cushion (not lay down upon a bed; for ישׁב does not mean to lie down), and in front of this there was a table, spread with different kinds of food, upon which she placed incense and oil. The suffix to עליה refers to שׁלחן, and is to be taken as a neuter, which suits the table as a thing, whilst שׁלחן generally takes the termination ות in the plural. In Ezekiel 23:41, Ewald and Hvernick detect a description of the lectisternia of the licentious worship of the Babylonian Mylitta. But neither the sitting (ישׁב) upon a cushion (divan), nor the position taken by the woman behind the table, harmonizes with this. As Hitzig has correctly observed, "if she has taken her seat upon a cushion, and has a table spread before her, she evidently intends to dine, and that with the men for whom she has adorned herself. The oil is meant for anointing at meal-time (Amos 6:6; Proverbs 21:17; cf. Psalm 23:5), and the incense for burning." "My incense and my oil" are the incense and oil given to her by God, which she ought to have devoted to His service, but had squandered upon herself and her foreign friends (cf. Ezekiel 16:18; Hosea 2:10). The oil, as the produce of the land of Palestine, was the gift of Jehovah; and although incense was not a production of Palestine, yet as the money with which Judah purchased it, or the goods bartered for it, were the fists of God, Jehovah could also call it His incense.

Ezekiel 23:42 is very obscure. Such renderings of the first clause as et vox multitudinis exultantis in ea (Vulg)., and "the voice of a careless multitude within her" (Hvernick), can hardly be sustained. In every other passage in which קול occurs, it does not signify the voice of a multitude, but a loud tumult; compare Isaiah 13:4; Isaiah 33:3; Daniel 10:6, and 1 Samuel 4:14, where קול ההמון is used as synonymous with קול. Even in cases where המון is used for a multitude, it denotes a noisy, boisterous, tumultuous crowd. Consequently שׁלו cannot be taken as an adjective connected with המון, because a quiet tumult is a contradiction, and שׁלו does not mean either exultans or recklessly breaking loose (Hvernick), but simply living in quiet, peaceful and contented. שׁלו must therefore be the predicate to קול המון; the sound of the tumult or the loud noise was (or became) quiet, still. בהּ, thereat (neuter, like בהּ, thereby, Genesis 24:14). The words which follow, 'ואל אנשׁים וגו, are not to be taken with the preceding clause, as the connection would yield no sense. They belong to what follows. אנשׁים מרב אדם .swollof tah can only be the men who came from afar (Ezekiel 23:40). In addition to these, there were brought, i.e., induced to come, topers from the desert. The Chetib סובאים is no doubt a participle of סבא, drinkers, topers; and the Hophal מוּבאים is chosen instead of the Kal בּאים, for the sake of the paronomasia, with סובאים. The former, therefore, can only be the Assyrians (בּני אשּׁוּר, Ezekiel 23:5 and Ezekiel 23:7), the latter (the topers) the Chaldeans (בּני בבל( sn, Ezekiel 23:15). The epithet drinkers is a very appropriate one for the sons of Babylon; as Curtius (Ezekiel 23:1) describes the Babylonians as maxime in vinum et quae ebrietatem sequuntur effusi. The phrase "from the desert" cannot indicate the home of these men, although ממּדבּר corresponds to ממּרחק in Ezekiel 23:40, but simply the place from which they came to Judah, namely, from the desert of Syria and Arabia, which separated Palestine from Babylon. These peoples decorated the arms of the harlots with clasps, and their heads with splendid wreaths (crowns). The plural suffixes indicate that the words apply to both women, and this is confirmed by the fact that they are both named in Ezekiel 23:44. The subject to ויּתּנוּ is not merely the סובאים, but also the אנשׁים ממּרחק eht osla in Ezekiel 23:40. The thought is simply that Samaria and Judah had attained to wealth and earthly glory through their intercourse with these nations; the very gifts with which, according to Ezekiel 16:11., Jehovah Himself had adorned His people. The meaning of the verse, therefore, when taken in its connection, appears to be the following: - When the Assyrians began to form alliances with Israel, quiet was the immediate result. The Chaldeans were afterwards added to these, so that through their adulterous intercourse with both these nations Israel and Judah acquired both wealth and glory. The sentence which God pronounced upon this conduct was, that Judah had sunk so deeply into adultery that it would be impossible for it ever to desist from the sin.

This is the way in which we understand Ezekiel 23:43, connecting לבּלה with ואמר: "I said concerning her who was debilitated with whoredom." בּלה, feminine of בּלה fo enini, used up, worn out; see, for example, Joshua 9:4-5, where it is applied to clothes; here it is transferred to persons decayed, debilitated, in which sense the verb occurs in Genesis 18:12. נאפּים, which is co-ordinated with בּלה, does not indicate the means by which the strength has been exhausted, but is an accusative of direction or reference, debilitated with regard to adultery, so as no longer to be capable of practising it.

(Note: The proposal of Ewald to take לבּלה נאפּים as an independent clause, "adultery to the devil," cannot be defended by the usage of the language; and that of Hitzig, "the withered hag practises adultery," is an unnatural invention, inasmuch as ל, if taken as nota dativi, would give this meaning: the hag has (possesses) adultery as her property - and there is nothing to indicate that it should be taken as a question.)

In the next clause עתּ , תּזנוּתיה is the subject to יזנה, and the Chetib is correct, the Keri being erroneous, and the result of false exposition. If תזנותיה were the object to יזנה, so that the woman would be the subject, we should have the feminine תּזנה. But if, on the other hand, תזנותיה is the subject, there is no necessity for this, whether we regard the word as a plural, from תּזנוּתים, or take it as a singular, as Ewald (259a) has done, inasmuch as in either case it is still an abstract, which might easily be preceded by the verb in the masculine form. והיא gives greater force, not only to the suffix, but also the noun - and that even she (her whoredom). The sin of whoredom is personified, or regarded as רוּח זנוּנים (Hosea 4:12), as a propensity to whoredom, which continues in all its force after the capacity of the woman herself is gone. - Ezekiel 23:44 contains the result of the foregoing description of the adulterous conduct of the two women, and this is followed in Ezekiel 23:45. by an account of the attitude assumed by God, and the punishment of the sinful women. ויּבוא, with an indefinite subject, they (man, one) went to her. אליה, the one woman, Oholibah. It is only in the apodosis that what has to be said is extended to both women. This is the only interpretation of Ezekiel 23:44 which does justice both to the verb ויּבוא (imperfect with Vav consec. as the historical tense) and the perfect בּאוּ. The plural אשּׁת does not occur anywhere else. Hitzig would therefore alter it into the singular, as "unheard of," and confine the attribute to Oholibah, who is the only one mentioned in the first clause of the verse, and also in Ezekiel 23:43, Ezekiel 23:40, and Ezekiel 23:41. The judgment upon the two sisters is to be executed by righteous men (Ezekiel 23:45). The Chaldeans are not designated as righteous in contrast to the Israelites, but as the instruments of the punitive righteousness of God in this particular instance, executing just judgment upon the sinners for adultery and bloodshed (vid., Ezekiel 16:38). The infinitives העלה and נתון in Ezekiel 23:46 stand for the third person future. For other points, compare the commentary on Ezekiel 16:40 and Ezekiel 16:41. The formula נתן לזעוה is derived from Deuteronomy 28:25, and has been explained in the exposition of that passage. וּברא is the inf. abs. Piel. For the meaning of the word, see the comm. on Ezekiel 21:24. From this judgment all women, i.e., all nations, are to take warning to desist from idolatry. נוּסּרוּ is a mixed form, compounded of the Niphal and Hithpael, for התוסּרוּ, like נכּפּר in Deuteronomy 21:8 (see the comm. in loc.). - For Ezekiel 23:49, vid., Ezekiel 16:58. - The punishment is announced to both the women, Israel and Judah, as still in the future, although Oholah (Samaria) had been overtaken by the judgment a considerable time before. The explanation of this is to be found in the allegory itself, in which both kingdoms are represented as being sisters of one mother; and it may also be defended on the ground that the approaching destruction of Jerusalem and the kingdom of Judah affected the remnants of the kingdom of the ten tribes, which were still to be found in Palestine; whilst, on the other hand, the judgment was not restricted to the destruction of the two kingdoms, but also embraced the later judgments which fell upon the entire nation.

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