Ezekiel 16:4
Ezekiel 16:4 in Multiple Translations
On the day of your birth your cord was not cut, nor were you washed with water for cleansing. You were not rubbed with salt or wrapped in cloths.
And as for thy nativity, in the day thou wast born thy navel was not cut, neither wast thou washed in water to supple thee; thou wast not salted at all, nor swaddled at all.
And as for thy nativity, in the day thou wast born thy navel was not cut, neither wast thou washed in water to cleanse thee; thou wast not salted at all, nor swaddled at all.
As for your birth, on the day of your birth your cord was not cut and you were not washed in water to make you clean; you were not salted or folded in linen bands.
On the day you were born your cord was not cut, and you weren't washed to clean you up, you weren't rubbed with salt, and you weren't wrapped in cloths.
And in thy natiuitie whe thou wast borne, thy nauell was not cut: thou wast not washed in water to soften thee: thou wast not salted with salt, nor swadled in cloutes.
As to thy nativity, in the day thou wast born, Thou — thy navel hath not been cut, And in water thou wast not washed for ease, And thou hast not been salted at all, And thou hast not been swaddled at all.
As for your birth, in the day you were born your navel was not cut. You weren’t washed in water to cleanse you. You weren’t salted at all, nor wrapped in blankets at all.
And as for thy nativity, in the day thou wast born thy navel was not cut, neither wast thou washed in water to supple thee ; thou wast not salted at all, nor swaddled at all.
And when thou wast born, in the day of thy nativity thy navel wits not cut, neither wast thou washed with water for thy health, nor salted with salt, nor swaddled with clouts.
It is as though [MET] on the day that you were born, your umbilical cord was not cut, and your body was not washed in water, and it was not rubbed with salt or wrapped in strips of cloth, like Israeli babies always are.
Berean Amplified Bible — Ezekiel 16:4
BAB
Word Study
Hover over any word to see its amplified meaning. Click a word to explore its full definition and translation comparisons.
Amplified text is generated using scripting to tie together English translations for comparison. Always refer to the core BSB translation and original Hebrew/Greek text for accuracy. Anomalies may occur.
Ezekiel 16:4 Interlinear (Deep Study)
BIB
HEB
וּ/מוֹלְדוֹתַ֗יִ/ךְ
בְּ/י֨וֹם
הוּלֶּ֤דֶת
אֹתָ/ךְ֙
לֹֽא
כָרַּ֣ת
שָׁרֵּ֔/ךְ
וּ/בְ/מַ֥יִם
לֹֽא
רֻחַ֖צְתְּ
לְ/מִשְׁעִ֑י
וְ/הָמְלֵ֨חַ֙
לֹ֣א
הֻמְלַ֔חַתְּ
וְ/הָחְתֵּ֖ל
לֹ֥א
חֻתָּֽלְתְּ
וּ/מוֹלְדוֹתַ֗יִ/ךְ
môwledeth
H4138
relatives
Conj | N-fp | Suff
בְּ/י֨וֹם
yôwm
H3117
day
Prep | N-ms
הוּלֶּ֤דֶת
yâlad
H3205
to beget
V-Hophal-Inf-a
אֹתָ/ךְ֙
ʼêth
H853
Obj.
DirObjM | Suff
לֹֽא
lôʼ
H3808
not
Part
כָרַּ֣ת
kârath
H3772
to cut
V-Pual-Perf-3ms
שָׁרֵּ֔/ךְ
shôr
H8270
umbilical cord
N-ms | Suff
וּ/בְ/מַ֥יִם
mayim
H4325
Water (Gate)
Conj | Prep | N-mp
לֹֽא
lôʼ
H3808
not
Part
רֻחַ֖צְתְּ
râchats
H7364
to wash
V-Pual-Perf-2fs
לְ/מִשְׁעִ֑י
mishʻîy
H4935
cleansing
Prep | N-fs
וְ/הָמְלֵ֨חַ֙
mâlach
H4414
to dissipate
Conj | V-Hophal-Ptc
לֹ֣א
lôʼ
H3808
not
Part
הֻמְלַ֔חַתְּ
mâlach
H4414
to dissipate
V-Hophal-Perf-2fs
וְ/הָחְתֵּ֖ל
châthal
H2853
to entwine
Conj | V-Hophal-Ptc
לֹ֥א
lôʼ
H3808
not
Part
חֻתָּֽלְתְּ
châthal
H2853
to entwine
V-Pual-Perf-2fs
Hebrew Word Study
Select any word above to explore its original meaning, root, and usage across Scripture.
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Hebrew Word Reference — Ezekiel 16:4
וּ/מוֹלְדוֹתַ֗יִ/ךְ
môwledeth
H4138
"relatives"
Conj | N-fp | Suff
Relatives or birthplace is the meaning of this word. It refers to family, native country, or circumstances of birth, and is used to describe heritage. It appears in various forms in the Bible.
Definition: 1) kindred, birth, offspring, relatives 1a) kindred 1b) birth, circumstances of birth 1c) one born, begotten, issue, offspring, female offspring
Usage: Occurs in 21 OT verses. KJV: begotten, born, issue, kindred, native(-ity). See also: Genesis 11:28; Leviticus 18:11; Jeremiah 22:10.
בְּ/י֨וֹם
yôwm
H3117
"day"
Prep | N-ms
The Hebrew word 'yom' refers to a day, which can be a literal 24-hour period or a figurative space of time. It is used in the Bible to describe a wide range of time periods, from a single day to a year or a lifetime. The word 'yom' is used in many different contexts throughout the Bible.
Definition: : day/when/time/period 1) day, time, year 1a) day (as opposed to night) 1b) day (24 hour period) 1b1) as defined by evening and morning in Genesis 1 1b2) as a division of time 1b2a) a working day, a day's journey 1c) days, lifetime (pl.) 1d) time, period (general) 1e) year 1f) temporal references 1f1) today 1f2) yesterday 1f3) tomorrow
Usage: Occurs in 1930 OT verses. KJV: age, [phrase] always, [phrase] chronicals, continually(-ance), daily, ((birth-), each, to) day, (now a, two) days (agone), [phrase] elder, [idiom] end, [phrase] evening, [phrase] (for) ever(-lasting, -more), [idiom] full, life, as (so) long as (... live), (even) now, [phrase] old, [phrase] outlived, [phrase] perpetually, presently, [phrase] remaineth, [idiom] required, season, [idiom] since, space, then, (process of) time, [phrase] as at other times, [phrase] in trouble, weather, (as) when, (a, the, within a) while (that), [idiom] whole ([phrase] age), (full) year(-ly), [phrase] younger. See also: Genesis 1:5; Genesis 33:13; Exodus 23:15.
הוּלֶּ֤דֶת
yâlad
H3205
"to beget"
V-Hophal-Inf-a
In the Bible, this Hebrew word means to give birth or beget a child, like when Eve gave birth to Cain in Genesis 4:1. It can also mean to help someone give birth, like a midwife. This word is used in many KJV translations, including Genesis and Isaiah.
Definition: 1) to bear, bringforth, beget, gender, travail 1a) (Qal) 1a1) to bear, bring forth 1a1a) of child birth 1a1b) of distress (simile) 1a1c) of wicked (behaviour) 1a2) to beget 1b) (Niphal) to be born 1c) (Piel) 1c1) to cause or help to bring forth 1c2) to assist or tend as a midwife 1c3) midwife (participle) 1d) (Pual) to be born 1e) (Hiphil) 1e1) to beget (a child) 1e2) to bear (fig. -of wicked bringing forth iniquity) 1f) (Hophal) day of birth, birthday (infinitive) 1g) (Hithpael) to declare one's birth (pedigree)
Usage: Occurs in 403 OT verses. KJV: bear, beget, birth(-day), born, (make to) bring forth (children, young), bring up, calve, child, come, be delivered (of a child), time of delivery, gender, hatch, labour, (do the office of a) midwife, declare pedigrees, be the son of, (woman in, woman that) travail(-eth, -ing woman). See also: Genesis 3:16; Genesis 30:19; 2 Samuel 21:22.
אֹתָ/ךְ֙
ʼêth
H853
"Obj."
DirObjM | Suff
In the original Hebrew, this word points out the object of a verb or preposition, like 'namely' or 'even'. It appears in many books, including Genesis and Exodus. It's not directly translated in English, but helps clarify the meaning of sentences.
Definition: sign of the definite direct object, not translated in English but generally preceding and indicating the accusative Aramaic equivalent: yat (יָת "whom" H3487)
Usage: Occurs in 6782 OT verses. KJV: (as such unrepresented in English). See also: Genesis 1:1; Genesis 10:8; Genesis 19:21.
לֹֽא
lôʼ
H3808
"not"
Part
The Hebrew word for not or no is used to indicate absence or negation, as when God says no to the Israelites' requests, or when they disobey His commands.
Definition: 1) not, no 1a) not (with verb-absolute prohibition) 1b) not (with modifier-negation) 1c) nothing (subst) 1d) without (with particle) 1e) before (of time) Aramaic equivalent: la (לָא "not" H3809)
Usage: Occurs in 3967 OT verses. KJV: [idiom] before, [phrase] or else, ere, [phrase] except, ig(-norant), much, less, nay, neither, never, no((-ne), -r, (-thing)), ([idiom] as though...,(can-), for) not (out of), of nought, otherwise, out of, [phrase] surely, [phrase] as truly as, [phrase] of a truth, [phrase] verily, for want, [phrase] whether, without. See also: Genesis 2:5; Genesis 31:15; Exodus 4:9.
כָרַּ֣ת
kârath
H3772
"to cut"
V-Pual-Perf-3ms
This Hebrew word means to cut or destroy something, but it also has a special meaning related to making a covenant or agreement. In Genesis 15:18, God makes a covenant with Abram, symbolized by cutting animals in half, showing the seriousness of the promise. This word is used to describe important agreements and alliances.
Definition: : cut/fell 1) to cut, cut off, cut down, cut off a body part, cut out, eliminate, kill, cut a covenant 1a) (Qal) 1a1) to cut off 1a1a) to cut off a body part, behead 1a2) to cut down 1a3) to hew 1a4) to cut or make a covenant 1b) (Niphal) 1b1) to be cut off 1b2) to be cut down 1b3) to be chewed 1b4) to be cut off, fail 1c) (Pual) 1c1) to be cut off 1c2) to be cut down 1d) (Hiphil) 1d1) to cut off 1d2) to cut off, destroy 1d3) to cut down, destroy 1d4) to take away 1d5) to permit to perish 1e) (Hophal) cut off
Usage: Occurs in 280 OT verses. KJV: be chewed, be con-(feder-) ate, covenant, cut (down, off), destroy, fail, feller, be freed, hew (down), make a league (covenant), [idiom] lose, perish, [idiom] utterly, [idiom] want. See also: Genesis 9:11; 1 Samuel 24:6; Psalms 12:4.
שָׁרֵּ֔/ךְ
shôr
H8270
"umbilical cord"
N-ms | Suff
The umbilical cord, which connects a baby to its mother, as mentioned in the Bible as a symbol of life and strength.
Definition: umbilical cord, navel, navel-string
Usage: Occurs in 2 OT verses. KJV: navel. See also: Proverbs 3:8; Ezekiel 16:4.
וּ/בְ/מַ֥יִם
mayim
H4325
"Water (Gate)"
Conj | Prep | N-mp
This word means water, referring to a liquid or a source of refreshment. It appears in the Bible as a literal and figurative term, including references to wasting or urine. The word is used in various contexts, such as in Genesis and Leviticus.
Definition: This name means water, refreshment
Usage: Occurs in 525 OT verses. KJV: [phrase] piss, wasting, water(-ing, (-course, -flood, -spring)). See also: Genesis 1:2; Leviticus 14:9; Joshua 18:15.
לֹֽא
lôʼ
H3808
"not"
Part
The Hebrew word for not or no is used to indicate absence or negation, as when God says no to the Israelites' requests, or when they disobey His commands.
Definition: 1) not, no 1a) not (with verb-absolute prohibition) 1b) not (with modifier-negation) 1c) nothing (subst) 1d) without (with particle) 1e) before (of time) Aramaic equivalent: la (לָא "not" H3809)
Usage: Occurs in 3967 OT verses. KJV: [idiom] before, [phrase] or else, ere, [phrase] except, ig(-norant), much, less, nay, neither, never, no((-ne), -r, (-thing)), ([idiom] as though...,(can-), for) not (out of), of nought, otherwise, out of, [phrase] surely, [phrase] as truly as, [phrase] of a truth, [phrase] verily, for want, [phrase] whether, without. See also: Genesis 2:5; Genesis 31:15; Exodus 4:9.
רֻחַ֖צְתְּ
râchats
H7364
"to wash"
V-Pual-Perf-2fs
The Hebrew word for washing or bathing, used in Exodus 30:19 where priests had to wash their hands and feet before entering the temple. It means to clean or purify oneself, as seen in 2 Kings 5:10 where Elisha tells Naaman to wash in the Jordan River.
Definition: : wash 1) to wash, wash off, wash away, bathe 1a) (Qal) 1a1) to wash, wash off, wash away 1a2) to wash, bathe (oneself) 1b) (Pual) to be washed 1c) (Hithpael) to wash oneself 2a) (Hithpael Passive) to be regarded clean, trustworthy
Usage: Occurs in 71 OT verses. KJV: bathe (self), wash (self). See also: Genesis 18:4; Leviticus 16:4; Psalms 26:6.
לְ/מִשְׁעִ֑י
mishʻîy
H4935
"cleansing"
Prep | N-fs
Cleansing or inspection, used to describe purification in the Bible.
Definition: cleansing
Usage: Occurs in 1 OT verses. KJV: to supple. See also: Ezekiel 16:4.
וְ/הָמְלֵ֨חַ֙
mâlach
H4414
"to dissipate"
Conj | V-Hophal-Ptc
To salt something means to add flavor or preserve it. In the Bible, it can also mean to disappear like dust, as in Matthew 5:13. It's about adding value or losing it.
Definition: 1) to tear away, dissipate 1a) (Niphal) to be dispersed, be dissipated
Usage: Occurs in 4 OT verses. KJV: [idiom] at all, salt, season, temper together, vanish away. See also: Exodus 30:35; Isaiah 51:6; Ezekiel 16:4.
לֹ֣א
lôʼ
H3808
"not"
Part
The Hebrew word for not or no is used to indicate absence or negation, as when God says no to the Israelites' requests, or when they disobey His commands.
Definition: 1) not, no 1a) not (with verb-absolute prohibition) 1b) not (with modifier-negation) 1c) nothing (subst) 1d) without (with particle) 1e) before (of time) Aramaic equivalent: la (לָא "not" H3809)
Usage: Occurs in 3967 OT verses. KJV: [idiom] before, [phrase] or else, ere, [phrase] except, ig(-norant), much, less, nay, neither, never, no((-ne), -r, (-thing)), ([idiom] as though...,(can-), for) not (out of), of nought, otherwise, out of, [phrase] surely, [phrase] as truly as, [phrase] of a truth, [phrase] verily, for want, [phrase] whether, without. See also: Genesis 2:5; Genesis 31:15; Exodus 4:9.
הֻמְלַ֔חַתְּ
mâlach
H4414
"to dissipate"
V-Hophal-Perf-2fs
To salt something means to add flavor or preserve it. In the Bible, it can also mean to disappear like dust, as in Matthew 5:13. It's about adding value or losing it.
Definition: 1) to tear away, dissipate 1a) (Niphal) to be dispersed, be dissipated
Usage: Occurs in 4 OT verses. KJV: [idiom] at all, salt, season, temper together, vanish away. See also: Exodus 30:35; Isaiah 51:6; Ezekiel 16:4.
וְ/הָחְתֵּ֖ל
châthal
H2853
"to entwine"
Conj | V-Hophal-Ptc
To entwine means to wrap or swaddle something, like a baby in swaddling clothes. This word is used to describe the act of wrapping someone or something tightly, often for protection or comfort. It is a gentle and caring action, like in the story of the baby Jesus.
Definition: 1) to entwine, enwrap, be swaddled 1a) (Pual) to be swathed, be enwraped 1b) (Hophal) to be swathed, be swaddled
Usage: Occurs in 1 OT verses. KJV: [idiom] at all, swaddle. See also: Ezekiel 16:4.
לֹ֥א
lôʼ
H3808
"not"
Part
The Hebrew word for not or no is used to indicate absence or negation, as when God says no to the Israelites' requests, or when they disobey His commands.
Definition: 1) not, no 1a) not (with verb-absolute prohibition) 1b) not (with modifier-negation) 1c) nothing (subst) 1d) without (with particle) 1e) before (of time) Aramaic equivalent: la (לָא "not" H3809)
Usage: Occurs in 3967 OT verses. KJV: [idiom] before, [phrase] or else, ere, [phrase] except, ig(-norant), much, less, nay, neither, never, no((-ne), -r, (-thing)), ([idiom] as though...,(can-), for) not (out of), of nought, otherwise, out of, [phrase] surely, [phrase] as truly as, [phrase] of a truth, [phrase] verily, for want, [phrase] whether, without. See also: Genesis 2:5; Genesis 31:15; Exodus 4:9.
חֻתָּֽלְתְּ
châthal
H2853
"to entwine"
V-Pual-Perf-2fs
To entwine means to wrap or swaddle something, like a baby in swaddling clothes. This word is used to describe the act of wrapping someone or something tightly, often for protection or comfort. It is a gentle and caring action, like in the story of the baby Jesus.
Definition: 1) to entwine, enwrap, be swaddled 1a) (Pual) to be swathed, be enwraped 1b) (Hophal) to be swathed, be swaddled
Usage: Occurs in 1 OT verses. KJV: [idiom] at all, swaddle. See also: Ezekiel 16:4.
Study Notes — Ezekiel 16:4
Show Verse Quote Highlights
- Context
- Cross References
- Ezekiel 16:4 Summary
- Frequently Asked Questions
- Reflection Questions
- Gill's Exposition on Ezekiel 16:4
- Jamieson-Fausset-Brown on Ezekiel 16:4
- Matthew Poole's Commentary on Ezekiel 16:4
- Trapp's Commentary on Ezekiel 16:4
- Ellicott's Commentary on Ezekiel 16:4
- Adam Clarke's Commentary on Ezekiel 16:4
- Cambridge Bible on Ezekiel 16:4
- Barnes' Notes on Ezekiel 16:4
- Whedon's Commentary on Ezekiel 16:4
- Sermons on Ezekiel 16:4
Context — Jerusalem’s Unfaithfulness
2“Son of man, confront Jerusalem with her abominations
3and tell her that this is what the Lord GOD says to Jerusalem: Your origin and your birth were in the land of the Canaanites. Your father was an Amorite and your mother a Hittite.
4On the day of your birth your cord was not cut, nor were you washed with water for cleansing. You were not rubbed with salt or wrapped in cloths.
5No one cared enough for you to do even one of these things out of compassion for you. Instead, you were thrown out into the open field, because you were despised on the day of your birth. 6Then I passed by and saw you wallowing in your blood, and as you lay there in your blood I said to you, ‘Live!’ There I said to you, ‘Live!’Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Hosea 2:3 | Otherwise, I will strip her naked and expose her like the day of her birth. I will make her like a desert and turn her into a parched land, and I will let her die of thirst. |
| 2 | Genesis 15:13 | Then the LORD said to Abram, “Know for certain that your descendants will be strangers in a land that is not their own, and they will be enslaved and mistreated four hundred years. |
| 3 | Exodus 5:16–21 | No straw has been given to your servants, yet we are told, ‘Make bricks!’ Look, your servants are being beaten, but the fault is with your own people.” “You are slackers!” Pharaoh replied. “Slackers! That is why you keep saying, ‘Let us go and sacrifice to the LORD.’ Now get to work. You will be given no straw, yet you must deliver the full quota of bricks.” The Israelite foremen realized they were in trouble when they were told, “You must not reduce your daily quota of bricks.” When they left Pharaoh, they confronted Moses and Aaron, who stood waiting to meet them. “May the LORD look upon you and judge you,” the foremen said, “for you have made us a stench before Pharaoh and his officials; you have placed in their hand a sword to kill us!” |
| 4 | Joshua 24:2 | And Joshua said to all the people, “This is what the LORD, the God of Israel, says: ‘Long ago your fathers, including Terah the father of Abraham and Nahor, lived beyond the Euphrates and worshiped other gods. |
| 5 | Deuteronomy 15:15 | Remember that you were slaves in the land of Egypt, and the LORD your God redeemed you; that is why I am giving you this command today. |
| 6 | Luke 2:7 | And she gave birth to her firstborn, a Son. She wrapped Him in swaddling cloths and laid Him in a manger, because there was no room for them in the inn. |
| 7 | Exodus 2:23–24 | After a long time, the king of Egypt died. The Israelites groaned and cried out under their burden of slavery, and their cry for deliverance from bondage ascended to God. So God heard their groaning, and He remembered His covenant with Abraham, Isaac, and Jacob. |
| 8 | Deuteronomy 5:6 | “I am the LORD your God, who brought you out of the land of Egypt, out of the house of slavery. |
| 9 | Acts 7:6–7 | God told him that his descendants would be foreigners in a strange land, and that they would be enslaved and mistreated four hundred years. ‘But I will punish the nation that enslaves them,’ God said, ‘and afterward they will come forth and worship Me in this place.’ |
| 10 | Luke 2:12 | And this will be a sign to you: You will find a baby wrapped in swaddling cloths and lying in a manger.” |
Ezekiel 16:4 Summary
Ezekiel 16:4 is a powerful illustration of God's view of Jerusalem's birth and spiritual condition. The image of a newborn baby, unwashed and unattended, highlights the city's vulnerability and need for care. Just as a newborn needs physical care, Jerusalem needs spiritual cleansing, as seen in verses like Ezekiel 36:25 and Psalm 51:7. This reminds us that we, too, need God's care and cleansing in our own lives, and that He is always ready to provide it, as promised in Jeremiah 33:3 and Matthew 11:28.
Frequently Asked Questions
What does it mean that the cord was not cut on the day of birth in Ezekiel 16:4?
In ancient times, cutting the umbilical cord was a significant act of welcoming a newborn into the world, as seen in Genesis 17:23 and Genesis 21:4, so not cutting the cord symbolizes a lack of care or welcome for the child.
Why is Ezekiel 16:4 comparing Jerusalem to a newborn baby?
The Lord is using this metaphor to describe Jerusalem's humble and vulnerable beginnings, much like the baby in Psalm 22:9-10, who is helpless and dependent on others for care.
What does being 'washed with water for cleansing' signify in this context?
The washing with water represents spiritual cleansing, similar to what is described in Ezekiel 36:25 and Psalm 51:7, highlighting Jerusalem's need for purification and redemption.
Is Ezekiel 16:4 only talking about the physical birth of a child or is there a spiritual application?
While the verse uses the physical birth of a child as an illustration, its primary focus is on the spiritual condition of Jerusalem, emphasizing the city's need for spiritual cleansing and redemption, as seen in Jeremiah 4:14 and Ezekiel 18:31.
Reflection Questions
- How does this verse help me understand God's view of my own spiritual birth and the care He has for me?
- In what ways can I, like Jerusalem, be 'thrown out into the open field' and still experience God's compassion and care, as described in Psalm 27:10 and Deuteronomy 31:6?
- What are some ways I can apply the principle of spiritual cleansing, mentioned in Ezekiel 16:4, to my own life, just as it is described in 2 Corinthians 7:1 and 1 John 1:9?
- How does this verse encourage me to trust in God's providence and care, even when I feel abandoned or unloved, as expressed in Psalm 138:8 and Isaiah 49:15?
Gill's Exposition on Ezekiel 16:4
And [as for] thy nativity, in the day thou wast born,.... Which refers either to the time when Abraham was called out of Ur of the Chaldeans, who had before been an idolater; or rather to the time
Jamieson-Fausset-Brown on Ezekiel 16:4
And as for thy nativity, in the day thou wast born thy navel was not cut, neither wast thou washed in water to supple thee; thou wast not salted at all, nor swaddled at all. In the day thou wast born thy navel was not cut.
Matthew Poole's Commentary on Ezekiel 16:4
In the day thou wast born; either in the day I called Abraham to leave his idolatry; or when in Egypt you began to multiply into a nation; or when you were brought out of Egyptian bondage. Or whether you fix any other time, it was a helpless and miserable state they were in. Thy navel was not cut: as the new-born infant cannot do this for its own preservation, and as there is great danger if not carefully and skilfully done, as it is the early care of the hand that delivers the child, so was the care and love of God towards this people when they could not, and others would not, help them, and this will be declared in a continued allegory. The preventing mercy of God was showed in this. Washed in water. Born in blood, unpleasant to behold, thou must have weltered therein, and perished; none washed thee, that thou mightest be handled, but I; I purged away the blood and uncleanness of thy birth, took thee up, nursed, provided for, and disposed of thee. Thou wast not salted: salt is of a drying, abstersive, and cleansing nature, and was used to purge, dry, and strengthen the new-born child, to make it the more lovely and lively. Nor swaddled: this usage for the continued preservation of the infant, for strengthening it, setting its limbs, and keeping them in their right and orderly posture, is most necessary to be observed, and yet there was none that would do this for this infant: so forlorn was the state of the Jews in their birth, without beauty, weltering in blood, without strength, new-born, without friend that might act the mother’ s or midwife’ s office.
Trapp's Commentary on Ezekiel 16:4
Ezekiel 16:4 And [as for] thy nativity, in the day thou wast born thy navel was not cut, neither wast thou washed in water to supple [thee]; thou wast not salted at all, nor swaddled at all.Ver. 4. Thy navel was not cut.] None was so courteous as to do any of these necessary good offices for thee, a poor, forlorn, helpless wretch. No creature is so shiftless as a newly born babe, which, cast out and left to the wide world, must needs perish. Plut., lib. De Amore Prolis.
Ellicott's Commentary on Ezekiel 16:4
(4) Washed in water to supple thee.—The various particulars of this and the following verse describe a child cast out into the field immediately upon its birth, unpitied by any one, and in a condition in which it must soon have perished. Neither the text nor the margin seems to have hit upon the sense of the word translated “to supple,” the probable meaning of which is “to cleanse.” The rubbing of the body of the new-born infant with salt, a custom still prevailing in some parts of the east, probably had a symbolical, as well as a supposed physical effect; and is recommended for the latter reason by Galen (De Sanit. i. 7). The wrapping the body tightly in swaddling-bands (Comp. Luke 2:7) is still common, even in Italy. The time here referred to in the life of Israel is that in which it passed from its embryonic state in the family of the patriarchs to a nation in the bondage of Egypt. Despised, oppressed, and enslaved, no other people ever became a nation under such circumstances. Humanly speaking, national life was an impossibility for them.
Adam Clarke's Commentary on Ezekiel 16:4
Verse 4. As for thy nativity, c.] This verse refers to what is ordinarily done for every infant on its birth. The umbilical cord, by which it received all its nourishment while in the womb, being no longer necessary, is cut at a certain distance from the abdomen: on this part a knot is tied, which firmly uniting the sides of the tubes, they coalesce, and incarnate together. The extra part of the cord on the outside of the ligature, being cut off from the circulation by which it was originally fed, soon drops off, and the part where the ligature was is called the navel. In many places, when this was done, the infant was plunged into cold water in all cases washed, and sometimes with a mixture of salt and water, in order to give a greater firmness to the skin, and constringe the pores. The last process was swathing the body, to support mechanically the tender muscles till they should acquire sufficient strength to support the body. But among savages this latter process is either wholly neglected, or done very slightly: and the less it is done, the better for the infant; as this kind of unnatural compression greatly impedes the circulation of the blood, the pulsation of the heart, and the due inflation of the lungs; respiration, in many cases, being rendered oppressive by the tightness of these bandages.
Cambridge Bible on Ezekiel 16:4
4. as for thy nativity] The circumstances of thy birth were these, as follows. The family of Israel, represented by Jerusalem, is compared to an exposed infant, for whom the things absolutely necessary to preserve its life were not done. The reference is to the history of the family in Canaan, and in its descent to Egypt, when it was feeble, unprotected and in danger of perishing. to supple thee] The word is otherwise unknown. Targ. “for purification,” probably guessed, but some such sense is required. Fried. Del. refers to an Assyrian root signifying to wash. wast not salted at all] An ancient custom was to rub the newborn infant with salt—“tenera infantium corpora … solent ab obstetricibus sale contingi ut sicciora sint et restringantur,” Jerome. The ceremony was probably partly religious as well as healthful.
Barnes' Notes on Ezekiel 16:4
To supple thee - i. e., to cleanse thee.
Whedon's Commentary on Ezekiel 16:4
4. As for thy nativity — The Hebrew nation, notwithstanding its boastfulness and contempt for the heathen (goyem) is here declared to have come of heathen stock, with no original spiritual beauty or
Sermons on Ezekiel 16:4
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The Great and Final Apostasy by David Wilkerson | In this sermon, the preacher expresses his concern about the state of the church of Jesus Christ and its departure from its foundational principles. He draws a parallel between the |
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(Mount Vernon) the Creation in Genesis by Keith Daniel | In this sermon, the preacher emphasizes the greatness and sovereignty of God, using the creation of the sun and moon as an example. He quotes verses from Genesis, John, and Romans |
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Christ and His Harlot Church by David Wilkerson | In this sermon, the preacher focuses on the book of Hosea and the theme of Christ and His Harlot Church. He calls out to backsliders and those who have grown cold towards the Lord, |
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(Exodus) Exodus 1 Introduction by J. Vernon McGee | In this sermon, the preacher discusses the book of Exodus and its connection to the previous events in the book of Genesis. The sermon begins by referencing a passage from Genesis |
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Judgment Day by Dave Hunt | In this sermon, the pastor discusses the topic of Judgment Day, referring to passages from the books of Joel and Zechariah in the Bible. He emphasizes that God will gather all nati |
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(Exodus) Exodus 1:9-16 by J. Vernon McGee | In this sermon, the speaker discusses the story of the Israelites' enslavement in Egypt as described in the book of Exodus. The speaker highlights the accuracy of the biblical acco |
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Abraham - Only God Matters by A.W. Tozer | In this sermon, the preacher emphasizes the weight and responsibility of preaching the word of God. He expresses the need for prayers and acknowledges the challenges and effort tha |