Ezekiel 16:39

KJV

And I will also give thee into their hand, and they shall throw down thine eminent place, and shall break down thy high places: they shall strip thee also of thy clothes, and shall take thy fair jewels, and leave thee naked and bare.

KJV (with Strong's)

And I will also give {H5414} thee into their hand {H3027}, and they shall throw down {H2040} thine eminent place {H1354}, and shall break down {H5422} thy high places {H7413}: they shall strip {H6584} thee also of thy clothes {H899}, and shall take {H3947} thy fair {H8597} jewels {H3627}, and leave {H3240} thee naked {H5903} and bare {H6181}.

Complete Jewish Bible

Yes, I will hand you over to them; and they will make a ruin of your platforms, tear down your high places, strip you of your clothes, take away your jewels, and leave you naked and exposed.

Berean Standard Bible

Then I will deliver you into the hands of your lovers, and they will level your mounds and tear down your lofty shrines. They will strip off your clothes, take your fine jewelry, and leave you naked and bare.

American Standard Version

I will also give thee into their hand, and they shall throw down thy vaulted place, and break down thy lofty places; and they shall strip thee of thy clothes, and take thy fair jewels; and they shall leave thee naked and bare.

Commentary

### SUMMARY
Ezekiel 16:39 delivers a chilling pronouncement of divine judgment against Jerusalem, personified as an unfaithful wife. Having detailed God's lavish care and Jerusalem's subsequent spiritual adultery through idolatry and foreign alliances, the prophet now reveals the devastating consequences: God will deliver her into the hands of her former "lovers" (foreign nations), who will utterly dismantle her perceived strength, destroy her idolatrous shrines, strip her of her adornments, and leave her utterly humiliated, exposed, and destitute. This verse vividly portrays the shame and ruin that result from covenant unfaithfulness.

### CONTEXT
* **Literary Context:** Ezekiel chapter 16 is a profound and extended allegorical narrative, portraying Jerusalem as a foundling infant rescued, nurtured, and adorned by Yahweh, who then entered into a covenant marriage with her. The chapter meticulously details Jerusalem's subsequent spiritual prostitution, where she engaged in idolatry with various foreign nations, betraying her divine husband. Verses 35-43 describe the severe judgment that will be meted out by these very "lovers" whom she pursued. Verse 39 specifically details the physical and symbolic acts of humiliation and destruction, serving as a direct consequence of the spiritual adultery described earlier, culminating in her utter nakedness and shame, mirroring the exposure of a harlot. This judgment is presented as a just recompense for her egregious unfaithfulness, fulfilling the terms of the broken covenant.
* **Historical & Cultural Context:** The prophetic ministry of Ezekiel occurred during the Babylonian exile (c. 597-571 BCE), a period of immense national trauma for Judah. Jerusalem, the capital, had been besieged and partially destroyed, with its elite deported. The "high places" (Hebrew: *bamot*) mentioned in the verse refer to elevated altars or shrines, often associated with Canaanite fertility cults or unauthorized worship of Yahweh, which had plagued Israel's religious purity for centuries (e.g., [1 Kings 14:23](/1_kings/14-23 "1 Kings 14:23 - Judah's Idolatry") and [2 Kings 23:5](/2_kings/23-5 "2 Kings 23:5 - Josiah's Reforms")). The act of stripping a conquered city or a disgraced woman naked was a common practice in the ancient Near East, symbolizing utter humiliation, loss of honor, and complete vulnerability. This was a deliberate act of public shaming, often depicted in Assyrian and Babylonian victory reliefs, reinforcing the message that Jerusalem's "lovers" would become her tormentors, reflecting the common consequence for nations that broke treaties or alliances in that era.
* **Key Themes:** This verse powerfully contributes to several overarching themes in Ezekiel and the broader Old Testament. Firstly, it underscores the theme of **Divine Judgment**, emphasizing that God is actively involved in bringing consequences for sin ("I will also give thee into their hand"). This is not merely a natural outcome but a divinely ordained punishment for covenant infidelity, as seen in earlier warnings in [Deuteronomy 28:48](/deuteronomy/28-48 "Deuteronomy 28:48 - Curses for Disobedience"). Secondly, the vivid imagery of stripping and destruction highlights the theme of **Humiliation and Disgrace**, demonstrating how Jerusalem's pride and perceived beauty, once bestowed by God, would be utterly shattered. This contrasts sharply with the glorious state God had initially granted her, as described in [Ezekiel 16:10-14](/ezekiel/16-10 "Ezekiel 16:10-14 - God's Adornment of Jerusalem"). Finally, the destruction of "high places" directly addresses the pervasive theme of **Idolatry and Spiritual Adultery**, showing that God's judgment targets the very objects and practices that led to Israel's unfaithfulness, ultimately purifying the land of its abominations, a theme echoed in [Hosea 2:10](/hosea/2-10 "Hosea 2:10 - God's Judgment on Israel's Idolatry").

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **eminent place (Hebrew, _gab'_):** From H1354, this word refers to the back (as rounded), and by analogy, the top or rim, a boss, a vault, or arch. In this context, it signifies an elevated or prominent position, often associated with a stronghold, a place of pride, or even a public platform. Its destruction implies the dismantling of Jerusalem's perceived strength, status, and any elevated structures that might have served as symbols of her power or idolatrous worship.
* **throw down (Hebrew, _hâraç'_):** From H2040, this primitive root means "to pull down or in pieces, break, destroy." It denotes a violent and complete demolition. The use of this verb emphasizes the absolute and irreversible nature of the destruction that will befall Jerusalem's prominent structures and idolatrous sites, leaving nothing standing. It's an act of utter ruin, not mere damage.
* **jewels (Hebrew, _kᵉlîy'_):** From H3627, this term broadly refers to "something prepared," encompassing any apparatus, implement, utensil, dress, vessel, or weapon. Here, it specifically denotes "fair jewels" (with H8597, _tiphʼârâh_, meaning "beauty" or "ornament"), symbolizing the precious adornments and treasures God had bestowed upon Jerusalem, which she then used in her spiritual harlotry. Their confiscation signifies the complete loss of her honor, wealth, and the very symbols of her former glory and divine favor.

#### Verse Breakdown
* **"And I will also give thee into their hand,"**: This clause emphasizes divine agency. God himself is the one delivering Jerusalem into the power of her enemies. This is not a random misfortune but a deliberate act of judgment, a consequence of her unfaithfulness, where her former "lovers" (the foreign nations she sought alliances with) become the instruments of her punishment.
* **"and they shall throw down thine eminent place,"**: This refers to the destruction of Jerusalem's fortifications, strongholds, and any elevated structures that symbolized her pride, security, or prominence. It signifies the dismantling of her physical defenses and her perceived unassailability.
* **"and shall break down thy high places:"**: This specifically targets the idolatrous altars and shrines located on elevated sites throughout the land, where Jerusalem engaged in spiritual prostitution. Their destruction represents the eradication of the very places of her unfaithfulness and a purification of the land from abominable worship.
* **"they shall strip thee also of thy clothes,"**: This vivid imagery depicts the complete public humiliation and disgrace of Jerusalem. Stripping someone naked in ancient cultures was a profound act of shaming, exposing vulnerability, and removing all dignity and honor, much like a harlot being exposed.
* **"and shall take thy fair jewels,"**: This refers to the confiscation of the precious ornaments and treasures that God had originally bestowed upon Jerusalem, which she then used to adorn herself for her illicit relationships. Their removal signifies the loss of her wealth, beauty, and all symbols of her former glory and divine favor, leaving her destitute.
* **"and leave thee naked and bare."**: This final phrase reiterates and intensifies the imagery of complete exposure, vulnerability, and destitution. "Naked" (_ʻêyrôm_) and "bare" (_ʻeryâh_) are near synonyms, emphasizing the utter lack of covering, protection, or honor remaining. Jerusalem is left without any semblance of her former dignity or security.

#### Literary Devices
Ezekiel 16:39 is rich in **Imagery** and **Symbolism**, painting a vivid picture of Jerusalem's downfall. The entire chapter utilizes **Personification**, portraying Jerusalem as a woman, specifically a harlot, to powerfully convey the nature of her spiritual unfaithfulness to God. The actions described—"throw down," "break down," "strip," "take," "leave naked and bare"—are physical acts applied to a city, but they carry profound symbolic weight, representing the complete loss of national sovereignty, religious purity, and divine favor. The "eminent place" and "high places" are **Metaphors** for Jerusalem's pride, power, and idolatrous worship sites, respectively. The stripping of "clothes" and "fair jewels" is a powerful **Metonymy** for the loss of honor, wealth, and dignity, a public act of shaming. Furthermore, the phrase "I will also give thee into their hand" highlights **Divine Agency**, emphasizing that this judgment is not merely a natural consequence but an active, righteous decree from God himself.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Ezekiel 16:39 profoundly illustrates the severity of God's judgment against covenant unfaithfulness and idolatry. It underscores the principle that divine favor, though freely given, is not unconditional when met with persistent rebellion and spiritual prostitution. The stripping and humiliation of Jerusalem serve as a stark reminder that all perceived strength, beauty, and security derived from sources other than God are ultimately fleeting and will be exposed as worthless in the face of divine reckoning. This passage reveals God's unwavering commitment to His covenant, even as He executes judgment to purify His people and vindicate His holiness. It teaches that disobedience leads to devastating consequences, often through the very means by which one sought illicit gain or security.

* [Hosea 2:3](/hosea/2-3 "Hosea 2:3 - Israel's Shame and Exposure")
* [Lamentations 1:8](/lamentations/1-8 "Lamentations 1:8 - Jerusalem's Shame")
* [Revelation 17:16](/revelation/17-16 "Revelation 17:16 - Judgment on Babylon the Harlot")

### REFLECTION AND APPLICATION
Ezekiel 16:39, while rooted in the historical judgment upon ancient Jerusalem, offers timeless principles for personal and communal reflection. It serves as a potent warning against spiritual complacency and the insidious nature of idolatry, which can manifest not only in overt worship of false gods but also in placing ultimate trust, affection, or security in anything other than God—be it wealth, status, relationships, or worldly success. The stripping away of "eminent place" and "fair jewels" reminds us that external achievements and material possessions, no matter how cherished, are ultimately transient and cannot shield us from the consequences of unfaithfulness. True security and dignity are found only in an undivided devotion to God. This passage calls us to examine our own hearts: Where do we seek our security? What do we truly worship? Are we prone to "spiritual adultery" by compromising our faith for worldly gain or acceptance? The call is to repent, return to our first love, and rebuild our lives on the unshakable foundation of God's covenant faithfulness, trusting in His grace for restoration rather than relying on our own fleeting resources.

#### Questions for Reflection
* **In what areas of my life might I be placing my trust or seeking security outside of God, akin to Jerusalem's "spiritual adultery"?**
* **What "eminent places" or "fair jewels" (i.e., sources of pride, status, or material possessions) might I be clinging to that could be stripped away in a time of divine discipline or testing?**
* **How does the imagery of being "naked and bare" challenge my understanding of true vulnerability and reliance on God?**
* **What steps can I take to cultivate a more undivided devotion to God, guarding against the subtle forms of idolatry in my daily life?**

### FAQ
**What does "eminent place" and "high places" refer to in this context?**

Answer: In Ezekiel 16:39, "eminent place" (Hebrew: *gab*) refers to Jerusalem's elevated or prominent structures, symbolizing her pride, perceived strength, and fortified positions. It could encompass her walls, towers, or even the Temple itself, which she mistakenly believed would protect her regardless of her actions. "High places" (Hebrew: *râmâh*, related to *bamot* in other texts) specifically refers to the pagan altars and unauthorized shrines built on elevated sites throughout Israel and Judah, where idolatrous worship and syncretistic practices occurred. The destruction of both signifies the complete dismantling of Jerusalem's physical and spiritual strongholds, particularly those associated with her unfaithfulness and false security. This judgment targets both her worldly glory and her religious abominations, as seen in historical accounts of reform like [2 Kings 23](/2_kings/23 "2 Kings 23 - Josiah's Reforms").

**Why is Jerusalem stripped naked and bare? What is the significance of this act?**

Answer: The act of stripping Jerusalem "naked and bare" is a powerful and deeply humiliating symbol, common in ancient Near Eastern punitive practices against conquered cities or disgraced individuals. It signifies the complete loss of honor, dignity, protection, and all forms of covering. For Jerusalem, it represents the exposure of her shame and guilt, revealing the spiritual nakedness of her idolatry and covenant breaking. Just as a harlot would be publicly shamed by being stripped, Jerusalem's true character as an unfaithful "wife" is laid bare before the nations. This imagery underscores her utter vulnerability, destitution, and the complete reversal of the glorious state God had once adorned her with, as described in [Ezekiel 16:10-14](/ezekiel/16-10 "Ezekiel 16:10-14 - God's Adornment of Jerusalem"). It is a visual metaphor for the complete ruin brought about by divine judgment.

### CHRIST-CENTERED FULFILLMENT
Ezekiel 16:39, with its depiction of divine judgment against unfaithful Jerusalem, finds profound Christ-centered fulfillment in several ways. Firstly, it underscores the absolute holiness of God and His righteous judgment against sin, particularly against spiritual adultery and idolatry. This judgment, which Israel could not bear, is ultimately borne by Christ. On the cross, Jesus was stripped, made "naked and bare" (though not explicitly stated, implied by crucifixion practices), enduring the ultimate humiliation and shame that was due to humanity for its spiritual unfaithfulness and rebellion against God. He became the [Lamb of God who takes away the sin of the world](/john/1-29 "John 1:29 - Jesus, the Lamb of God"), bearing the curse and the exposure that we deserved ([Galatians 3:13](/galatians/3-13 "Galatians 3:13 - Christ Redeemed Us from the Curse")). Furthermore, the destruction of Jerusalem's "high places" and "eminent place" points to Christ's dismantling of all false worship and human-made systems of security. He is the true Temple ([John 2:19-21](/john/2-19 "John 2:19-21 - Jesus Predicts His Resurrection")), the ultimate "eminent place" where God is rightly worshipped and where true security is found. Through His sacrifice, Christ enables us to be clothed in His righteousness ([Isaiah 61:10](/isaiah/61-10 "Isaiah 61:10 - Garments of Salvation")), transforming our spiritual nakedness into a state of grace and acceptance before God, thereby fulfilling the promise of a new covenant where faithfulness is secured not by human effort but by divine grace ([Jeremiah 31:31-34](/jeremiah/31-31 "Jeremiah 31:31-34 - The New Covenant")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Ezekiel 23:26

They shall also strip thee out of thy clothes, and take away thy fair jewels.

Hosea 2:3

Lest I strip her naked, and set her as in the day that she was born, and make her as a wilderness, and set her like a dry land, and slay her with thirst.

Ezekiel 16:24

[That] thou hast also built unto thee an eminent place, and hast made thee an high place in every street.

Ezekiel 16:25

Thou hast built thy high place at every head of the way, and hast made thy beauty to be abhorred, and hast opened thy feet to every one that passed by, and multiplied thy whoredoms.

Hosea 2:9

Therefore will I return, and take away my corn in the time thereof, and my wine in the season thereof, and will recover my wool and my flax [given] to cover her nakedness.

Hosea 2:13

And I will visit upon her the days of Baalim, wherein she burned incense to them, and she decked herself with her earrings and her jewels, and she went after her lovers, and forgat me, saith the LORD.

Ezekiel 16:10

I clothed thee also with broidered work, and shod thee with badgers' skin, and I girded thee about with fine linen, and I covered thee with silk.