Chapter 16

1 Under the similitude of a wretched infant is shewed the natural state of Jerusalem. 6God’s extraordinary love towards her. 15 Her monstrous whoredom. 35 Her grievous judgment. 44 Her sin, matching her mother, and exceeding her sisters, Sodom and Samaria, calleth for judgments. 60 Mercy is promised her in the end.

1. The word of the Lord. By means of a realistic allegory Jerusalem is caused “to know her abominations” (v. 2). Some of the language employed in the allegory is repellent to the modern reader. Men do not speak as forthrightly today. Those whom Ezekiel addressed were accustomed to such speech, and experienced no shock.

3. An Amorite … Hittite. The significance of these clauses has, until recent years, remained somewhat of a mystery. However, archeological discoveries over many decades have thrown an abundance of light on the early history of the land of Palestine. It is now known that the Amorites were very early inhabitants of that region, and that the infiltrating Hittites from the north occupied some areas of Palestine before the Hebrews settled the land. Among the various peoples of Canaan were the Jebusites, who lived in the ancient city of Jebus, situated on part of the territory later the site of Jerusalem. Early pre-Israelite kings of Jerusalem had Amorite and Hittite names. This ethnic background was Jerusalem’s nativity. Ezekiel’s language is a strong taunt to the people of Jerusalem, who boasted descent from Abraham, but who acted as if descended from the earlier heathen inhabitants of what was afterward the land of Israel. Resemblance in character was of transcendent importance compared with mere lineal descent (see John 8:44).

4. As for thy nativity. Verses 4, 5 describe a child cast out into a field following its birth, a frequent heathen practice. Left to itself, the child would soon have perished. The cutting of the umbilical cord was necessary for independent life. Instead of “supple” we should read “cleanse.” According to ancient custom the newborn infant was rubbed with salt after the washing. The ancients seemed to think this would make the skin firmer and drier and cleanse it more thoroughly. Salt was also regarded as having a preservative property. The practice of wrapping the body tightly in swaddling clothes is referred to in Luke 2:7. What period in Israel’s history is represented by this parable? Probably the time of sojourn in Egypt, where Israel, as a nation, was born.

6. Live. God is represented as a traveler, who, on passing by, discovers the unsightly and pitiable object. Notwithstanding its pollution, He takes pity on it and saves its life. In this helpless and miserable condition God found the Hebrews in the land of bondage. By cruel oppression and by the slaughter of male infants the Egyptians sought to prevent the children of Israel from becoming more and mightier than they (Ex. 1:9–14). But God blessed His people, and, despite hard bondage, they “waxed very mighty” (Ex. 1:20).

7. I have caused thee. The LXX and Syriac versions have an imperative here, “grow up like a plant in the field.” The other verbs are better translated, “thou didst increase and wax tall … and came to beauty … were fashioned … was grown.”

Excellent ornaments. Literally, “ornament of ornaments,” an obscure phrase. The Syriac reads “into the menses,” indicating, as does the reading of the RSV, that the foundling had now “arrived at full maidenhood.”

8. I passed by. This visit is distinguished from the one in Israel’s infancy in Egypt when God blessed and multiplied her. She has now come to a marriageable age, and the Lord betroths her unto Himself (see Jer. 2:2).

Spread my skirt. Signifying the intent to confer upon the maiden the honor of marriage (see on Deut. 22:30; Ruth 3:9). The obvious reference is to the solemn transaction at Sinai, when Jehovah entered into covenant with the Hebrews, who pledged themselves to love, worship, and obey Him to the exclusion of every rival god (Ex. 19:1–9; 24:1–8).

9. Washed I thee. The “washing” and the “anointing” were a part of the preparations for marriage (see Ruth 3:3; Esther 2:12).

10. Broidered work. Heb. riqmah, thought to represent a garment of many colors. The daughter of the king described in Ps. 45:14 was decked in reqamoth (see comment there).

Badgers skin. Heb. tachash. The word occurs elsewhere in the OT only in the Pentateuch (on the meaning, see on Ex. 25:5; 26:14; etc.).

Silk. Heb.meshi, a word occurring in the OT only here and in v. 13. It is doubtful whether the reference is to silk. However, the material cannot be identified. Ezekiel speaks of materials and articles of clothing familiar in his day, but our incomplete knowledge of his times shrouds some of his imagery in mystery, yet not so as to obscure any essential truth.

11. Ornaments. The picture is Oriental, and sets forth the adornment of a royal Eastern bride. On “bracelets” see Gen. 24:22, 30; Num. 31:50; Eze. 23:42. On “chain” see Gen. 41:42.

12. A jewel. Heb. nezem, properly a “ring,” and so translated in Gen. 24:47. The phrase reads literally, “a nose ring on thy nostril.” In Isa. 3:21 the same combination of words is translated “nose jewels.” Some think the reference may be to jewels set in the side of the nose, such as are commonly worn in the East today.

The question may be raised: Should one find in this passage a sanction for indulgence in such luxury today, for was it not God Himself who thus profusely decked this maid? The answer is No. First of all, the incident is figurative, and the imagery is borrowed from a contemporary situation. A parallel situation is that of Jesus using the parable of the rich man and Lazarus, which centered around an utterly false dogma as far as the intermediate state is concerned (see COL 263). Furthermore, things sanctioned, or at least permitted, under the lesser illumination of the OT are often, under the greater light of the gospel age, no longer sanctioned. Typical examples are polygamy and easy divorce (see on Deut. 14:26). Jewelry and extravagant dress for Christian women are spoken against (1 Tim 2:9, 10; 1 Peter 3:3, 4).

13. Thou dist prosper. Probably a reference to the time of David and Solomon, when the kingdom of Israel extended from the Euphrates to the “border of Egypt” (see on 1 Kings 4:21), and many of the surrounding kingdoms were tributary. This period was the golden age of Israel.

14. Which I had put. people are reminded that their prosperity and glory were not because of any merit of their own. They owed all they enjoyed to God.

15. Trust in thine own beauty. A striking fulfillment of Deut. 32:15; cf. Hosea 13:6. Raised to the pinnacle of glory under Solomon’s early beneficent reign, Israel began to trust in her greatness and prosperity. Losing sight of God’s high destiny for the Hebrews, Solomon set to work to make Israel a great and powerful empire among the nations of the earth. To do this he entered into foreign contracts and alliances directly contrary to the express command of God. Apparently greatly benefited by his treaty with the king of Egypt, which he sealed by his marriage to Pharaoh’s daughter, he entered into other similar agreements with other nations. But the deception was fatal. His multitude of wives introduced idolatry into his realm, until king and subject alike bowed to foreign gods. Thus the very means Solomon employed to aggrandize his empire were the means of its fall. The enormous taxes levied to sustain the magnificence of the realm became the pretext for revolt. The empire outside of Palestine fell apart and the kingdom itself was divided.

Playedst the harlot. A metaphor to describe foreign alliances for political advantages, which God had emphatically forbidden (Deut. 7:2; Judges 2:2), or to describe the substitution of any form of worship for that of the true God. The figure is common in the Scriptures (see Ex. 34:15, 16; Lev. 17:7; Deut. 31:16; Judges 2:17; Isa. 1:21; Jer. 2:20; James 4:4). The various alliances with the heathen that Solomon initiated and the subsequent adoption of the idolatrous worship of these nations are here referred to.

16. High places. Heb. bamoth (see on ch. 6:3).

Shall not come. The meaning of the last clause of this verse is obscure. The clause reads literally, “not to come and not shall be.” Perhaps the RSV expresses the intended sense in its reading, “the like has never been, nor ever shall be.”

17. Which I had given. Verses 17–19 bring the charge against Israel that the people had bestowed upon others the gifts given them by God. In His parable of the talents (Matt. 25:14–30), Jesus emphasized the seriousness of devoting to selfish purposes entrusted talents. God has assigned to every man his work—a special work in a specially designated place. He has equipped each with special capabilities to accomplish that task. Many take the gifts lent them—the gifts of health, of intellect, of wealth, of time—and pervert them to utterly selfish ends! Such are as guilty and as censurable as was idolatrous Israel. Every one ought earnestly to inquire, “Am I doing the work God has assigned me?”

Many hold a distorted view of success. In their thinking, only men of certain ranks and accomplishments have attained success. Such is not Heaven’s definition. In the eyes of God any man is accounted successful only as he adequately fulfills the peculiar office assigned him by Heaven. That office may be very humble and the task menial, but the reward is in no wise diminished.

Images of men. Possibly images of Baal.

20. Hast thou sacrificed. A reference to Molech worship, a feature of the later idolatries of Israel (2 Kings 16:3; Ps. 106:37; Isa. 57:5; Jer. 7:31, 32). In this form of worship children were sacrificed as burnt offerings (see p. 391), an unnatural and terrible crime (see on Lev. 18:21; 1 Kings 11:7; 2 Kings 16:3).

22. Hast not remembered. Israel is here charged with the sin of base ingratitude. The nation had enjoyed every privilege and had been exalted to heaven in its advantages. God had overlooked nothing that would help to assure its success. Through an earlier prophet He had declared, “What could have been done more to my vineyard, that I have not done in it? wherefore, when I looked that it should bring forth grapes, brought it forth wild grapes?” (Isa. 5:4).

The Bible is replete with other instances of ingratitude. Crowning the list is Adam’s gross example of ungratefulness. He, too, possessed every advantage. How he, a holy being, could become so unappreciative as to transgress against the God who had planned only for his good, will remain forever a mystery. Human history will close with a record of ingratitude. In the last days men will be “unthankful” (2 Tim. 3:1–5). Christians should beware lest they become too sparing in giving thanks. A far greater proportion of their prayers ought to be devoted to praising Him from whom all blessings flow.

23. All thy wickedness. Up to this point Ezekiel had dealt with Canaanite forms of idolatry. He begins now to condemn more distant foreign alliances and idolatries.

24. An eminent place. Heb. gab, explained by some commentators as something arched or rounded, hence, perhaps a vault. However, reliefs from Asshur seem to indicate that a certain raised platform in front of an altar is meant, on which ritual sexual intercourse was carried on. The LXX reads oikeµma pornikon, “brothel house.” In many ancient forms of worship prostitution assumed a quasi-religious character.

26. Egyptians. Some think there is a reference here to the licentious character of the Egyptian worship. Israel repeatedly sought affinity with Egypt, especially so in the latter part of the monarchy (1 Kings 3:1; 9:16; 10:28; 2 Kings 17:4; 18:21; Isa. 30:1–5; 31:1–3; 36:6; Hosea 7:11). At this very time part of the work of Jeremiah was to oppose the tendency to form an alliance with Egypt (see Jer. 37:5, 7). Political and commercial alliances are here represented under the figure of whoredom (see Isa. 23:17; Nahum 3:4).

Great of flesh. A crude figure of the power of Egypt and the strength of Egypt’s soldiers. Compare ch. 23:20.

27. Diminished thine ordinary food. God designed that this should be a disciplinary measure to bring the unfaithful wife to a consciousness of her sin. Men are so prone to forget that all temporal blessings come from God. He causes His sun to shine on both the righteous and the wicked. By His power immediately exercised, every seed springs into life, and the earth yields her bounties for the sustenance of man. God wishes that by a removal of these benefits men will be reminded of their utter dependence upon Him.

Philistines. From the time of the judges the Philistines had been persistent enemies of Israel. They were subdued by David, but became troublesome again during the period of the later kings (2 Kings 18:8; 2 Chron. 26:7; 28:18). They were frequently the subject of prophetic utterances (Isa. 9:12; Jer. 25:20; 47:1, 4; Eze. 25:15, 16; Amos 1:6–8; 3:9; Obadiah 19; Zeph. 2:5; Zech. 9:6).

Ashamed. The figure is probably based on the idea that the Philistines had at least adhered to their gods and had not exchanged them for others as Israel had done (see Jer. 2:10, 11).

28. Assyrians. Overtures to Assyria were made both by Judah (2 Kings 16:7) and by Israel (Hosea 5:13).

29. Canaan. Heb. kenaФan. Here it is probably not used as a proper name but in its secondary sense of “traffic,” or “commerce” (see Isa. 23:8, where kenaФan is translated “traffickers”; cf. Hosea 12:7; Zeph. 1:11). In Eze. 17:4 kenaan is applied in this sense to Babylon. The complete phrase may be translated, “unto commercial Babylon,” or, “unto a land of trade, Chaldea.” Babylon closes the list of nations with whom Israel had played the harlot.

30. How weak. An exclamation decrying the sickly craving of lustful desire. Oft repeated sins weaken the moral nature until the powers of the will are destroyed. Man is then a slave of his lust. The gospel of Jesus Christ is fully potent to transform such sin-hardened hearts. By man’s permitting divine power to enter the life, the weakened will can once more be strengthened and the moral fiber built up.

31. Eminent place. See on v. 24.

Scornest hire. Usually a harlot receives hire, but Israel gave gifts to her lovers, contrary to the customary procedure (vs. 31–34). Strategically situated on the great highway between the rival nations of Egypt and Assyria, Israel might appropriately have demanded a price for her friendship. Instead, she paid a heavy price for the aid of these nations. She thus purchased her ruin (see 2 Kings 16:8, 9; cf. Hosea 12:1).

35. Hear the word. From the task of pointing out the sin of Judah, the prophet now turns to the pronouncement of the punishment. The same figurative language is continued.

36. Filthiness. Heb. nechosheth, according to some authorities derived from the Akkadian nuhЙshu, “abundance,” in a derogatory sense, “extravagance.” Others derive nechosheth from the Akkadian nahЙshatu, “menstruation,” for which “filthiness” is a euphemism.

Blood of thy children. Infanticide in Molech worship (see on v. 20).

37. All thy lovers. That is, the surrounding nations with whom Israel had allied herself.

38. Break wedlock. Under ancient Jewish law the penalty for murder, adultery, and sacrificing to Molech was death (Ex. 21:12; Lev. 20:1–5, 10). Capital punishment was by stoning (see Lev. 20:2; cf. John 8:5). The charge of blood may here extend beyond infanticide in connection with the sacrifices to Molech to include other crimes, assassinations, and judicial murders.

39. Eminent place. See on v. 24.

40. Stone thee. The mode of capital punishment for adultery (see on v. 38). According to the rule the punishment was executed by the congregation (Num. 15:36), or by the men of the city (Lev. 20:2). In this case the “congregation,” or “company,” is the army of the Chaldeans.

41. Burn thine houses. See 2 Kings 25:9 and Jer. 52:13 for the literal fulfillment of this prediction. There is a blending here of the figurative and the literal; the house of the adulteress shall be destroyed, and the houses of Jerusalem shall be burned.

Many women. The heathen nations, according to the analogy of Jerusalem as an unfaithful wife.

42. To rest. The figure is that of a jealous husband completing his punishment of his adulterous wife. The retribution exhausts itself as a fire goes out after it has consumed the fuel. As the sequel indicates (vs. 53, 60–63), the judgments would not be final, but the retribution would prove to be corrective.

43. Hast fretted. Heb. ragaz, here probably meaning “to rage against.”

44. As is the mother. An example of the tendency of the Eastern mind to express experiences of life in the form of short, pithy sayings. Our modern counterpart to the proverb is, “Like father, like son.” The taunt of the proverb is that Israel, despite her boasted pride of superior ancestry, is actually no better than her Hittite predecessors (see on v. 3).

45. Which lothed their husbands. The identification of these husbands is obscure. Some have conjectured that God here represents Himself as the husband, not only of Israel, but also of the other nations. In their case also idolatry would be apostasy from God, who had given to them a revelation of Himself. God is a God of all the world and not of Israel only. He claims the allegiance of all mankind, first because He created man, and second because He has given to all a measure of revelation sufficient for intelligent worship. Jesus is “the true Light, which lighteth every man that cometh into the world” (John 1:9; cf. Rom. 1:20; Acts 14:17).

46. Elder sister. Chronologically Sodom was not younger than Jerusalem, nor was Samaria older. The assignment of the respective ages of the two sisters is probably to be accounted for by the fact that the words for “elder” and “younger” are literally, “greater” and “smaller.” Samaria is called the “elder” because the northern kingdom was larger and stronger; and Sodom, the “younger” because it had a comparatively small population.

Left hand. That is, “north.” The Orientals described geographical positions from the standpoint of facing the east. Hence Samaria, being to the north, was at the left.

Right hand. Sodom to the south was on the right. Poetically, it is represented as still in existence.

47. A very little thing. Heb. meФat qat. The first Hebrew word means “little,” or “small”; the second is of doubtful derivation. Some compare it with the Ethiopian quatй¬t, “small.” The word “thing” is supplied. If correctly so, the passage could mean, “nor done after their abominations a little only, but hast done more corruptly than they.” The Hebrew phrase may also mean “a little time.” The idea would then be, “not done after their abominations, but in a little while you did more corruptly than they.”

The greater sin would have to be understood in the sense of greater guilt because of greater opportunity. This was Christ’s thought when He upbraided the faithlessness of the people of His day, declaring, “It shall be more tolerable for the land of Sodom and Gomorrha in the day of judgment, than for that city” (Matt. 10:15). They sin most who sin against the greatest light. The most fearful retribution comes upon those who have had the greatest opportunities but have abused the mercies of God and slighted the divine warnings. The accumulated light of the ages shines in our day. Men who neglect today’s blessings and opportunities bring upon themselves greater guilt than men in any previous age. The wrath of God in the seven last plagues is reserved for those who decide against Christ in the day of greatest illumination, when the third angel’s message swells into the loud cry and the whole earth is lightened with the glory of God (Rev. 18:1–4). Sinners of earlier ages suffer only the wrath that comes after the millennium.

49. Pride. The prophet does not point out the unnatural crimes that are commonly associated with the name of Sodom. He seems to strike rather at the causes than at outward acts. Prosperity always proves dangerous to virtue, and idleness leads to temptation and to every sin. Moses had forewarned Israel against these dangers (Deut. 6:10–12; cf. Jer. 22:21; Hosea 13:6). The category of sins includes a negative one; “neither did she strengthen the hand of the poor and needy.” Men are usually concerned about sins of commission. But it is as easy to miss heaven by sins of omission. In the parable Jesus bids those on His left hand depart, not because of gross outward sins, but because of the neglect of simple ministrations of love (Matt. 25:41–46). This teaching is in harmony with the statement of the apostle, “Therefore to him that knoweth to do good, and doeth it not, to him it is sin” (James 4:17).

The sins of Samaria are not mentioned, probably because her abominations were of such recent date as to require no mention, whereas the history of Sodom had closed more than a millennium before.

50. As I saw good. There is nothing in the Hebrew text corresponding to the word “good.” The word should either be omitted or “it” be supplied. The clause would then be translated “according to what I saw,” or “according as I saw it.” God first makes an inspection (see Gen. 18:21) and then punishes according to works. This work is analogous to the final judgment, when a careful investigation will be made of the records of all men before the rewards and punishments are assigned (2 Cor. 5:10).

51. Justified thy sisters. This phrase should be understood comparatively. Compared with Judah, Sodom and Samaria appeared innocent, though they were not, of course, thereby acquitted. Men often seek to justify their own imperfect course by comparing themselves with others who, they assert, are more sinful than they. Such a course leads to ruin. They should compare themselves with only one standard, namely, the spotless character of Christ.

53. Bring again their captivity. Literally, “turn the captivity,” here figuratively a return to the former state, as no carrying away took place in the case of Sodom. This text presents a problem in that Sodom and her daughters (the surrounding cities) had perished with all their inhabitants many ages ago, leaving no descendants (Gen. 19:25; Jude 7). How, then, could a restoration be accomplished? Possibly Sodom is here used symbolically of the surrounding peoples, such as the Ammonites and Moabites, the descendants of Lot, the survivor of Sodom. God’s plan of salvation embraces all nations. But the language is highly figurative, and the purpose of the comparison is “to provoke them [the Jews] to jealousy” (Rom. 11:11). In the restoration Judah is shown as occupying third place.

54. Art a comfort. The fact that these sisters whom Jerusalem had despised were to share in the restoration would be an occasion for further humiliation.

55. When. Better, “and,” the Hebrew having only the simple conjunction. Sodom and Samaria are mentioned first, not from the standpoint of chronology, that they would experience an earlier return, if a literal application is intended (see on v. 53), but from the standpoint of the argument that their mention might provoke arrogant Judah to repentance.

56. Mentioned. Literally, “for a report,” here probably in the sense of a reproach or a byword. The statement is probably interrogative, “Was not your sister Sodom a byword in your mouth (RSV)?”

57. Thy reproach. The pronoun is not in the Hebrew. Read simply, “the reproach.”

Syria. A number of manuscripts and the Syriac read “Edom.” The two names are very similar in the Hebrew script (see on 2 Sam. 8:12). The passage may refer to Judah’s exultation at the misfortunes of Syria or Edom.

59. Breaking the covenant. Israel had broken the covenant made at Sinai, in which God offered the people the privilege of being His “peculiar treasure” (Ex. 19:5). They were to be the depositaries of the sacred oracles and were to spread abroad the knowledge of God’s law, first through a demonstration of the truth in their lives, and second through active missionary propaganda. In both of these they hopelessly failed. See pp. 30–33.

60. An everlasting covenant. Though Israel had faithlessly broken the covenant, her unfaithfulness could not alter the faithfulness of God. He was willing to enter into new covenant relationship in the day of repentance. Unfortunately, because of the continued faithlessness of the remnant, the fulfillment was delayed until the gospel era, when the permanence of the covenant was assured in that it no longer rested upon a national basis, but upon an individual basis. Nevertheless, the greater permanence offered at the time of the return of the exiles was never accepted.

The Bible presents two basic covenants, the everlasting (which later became known as the new) and the old. A failure properly to define the term “covenant” and correctly to distinguish between the old and the new covenants has given rise to much misunderstanding. The everlasting covenant is simply God’s arrangement for the salvation of the human race. The expression is, for practical purposes, synonymous with the term “the plan of redemption.” This covenant was made with Adam in Eden and later renewed to Abraham (see PP 370). It represented the setting into operation of a plan whereby man might be restored to the position he had lost. Man needed pardon for his transgression. Forgiveness became possible through the work that the Son of God was to do in His incarnation, life, and death. Man’s character needed to be brought back into harmony with the divine image. Divine power was promised, which, when accepted by man, would expel sin from the life and incorporate the righteous character traits into the soul.

This covenant, or arrangement, for salvation was made with Adam, but it applies equally to men in all ages. In NT times this same covenant became known as the new covenant, simply because its validation by the sacrifice of Christ came after the validation of the old covenant, which occurred at Sinai.

The old covenant was made at Sinai. Why was this covenant necessary when an adequate arrangement for salvation was already in existence? The old covenant was never intended to take the place of the everlasting covenant; neither was it designed to be an alternative means of salvation. An examination of the historical background will help to clarify its objective. In their slavery in Egypt the Israelites had, to a large extent, lost their knowledge of God and of His requirements. Their reeducation would require time. Spiritual truth is only gradually comprehended. The acquirement of one truth makes possible the acquisition of another. God began His instruction at Sinai by informing the people that the objective of His plan was to bring their lives into harmony with His character. However, the purpose was stated objectively, “Now therefore, if ye will obey my voice indeed, and keep my covenant, then ye shall be a peculiar treasure unto me above all people: for all the earth is mine: and ye shall be unto me a kingdom of priests, and an holy nation” (Ex. 19:5, 6). At the time the Israelites understood little of what was involved. They agreed to the broad statement of the objectives and replied, “All that the Lord hath spoken we will do” (Ex. 19:8). It was God’s plan to go from here and instruct the people as to how these objectives could be achieved. Gradually, as they would be able to comprehend, He would unfold to them all the details of the everlasting covenant (see EGW, Supplementary Material, on Ex. 19:3–8).

Unfortunately the people never seemed to progress beyond the first lesson in their spiritual instruction. They grasped the idea of the necessity of obedience. Such a philosophy they had learned in Egypt. Hence, they sought the favor of God by endeavoring to render an outward obedience to the divine requirements. All attempts by God to show the necessity of a new heart, and of divine grace to render such obedience possible, met with repeated failure. Save for individual exceptions such an attitude continued throughout the whole OT period, and this despite repeated appeals by the prophets to accept the higher relationship. On the new covenant see Jer. 31:31–34; Heb. 8:8–13; PP 370–373.

61. Be ashamed. Judah would be humbled and instructed through her misfortunes and be led at last to grasp the purposes of God.

Elder. In the Hebrew the adjectives here translated “elder” and “younger” are in the plural, showing not only that Samaria and Sodom are meant, but that all nations that would accept the new-covenant relationship are now included.

Thy covenant. Probably here Judah’s misinterpretation of God’s original covenant, which the Lord designed should embrace the world, but from whose benefits the Jews excluded all other nations.

63. Thou mayest remember. The pardon that God gives does not blot out the memory of the sinful past. The shame that accompanies such a memory is the necessary safeguard of the new experience. Such knowledge also constantly keeps in mind the magnitude of salvation. Compare PK 78.

When I am pacified. Heb. bekapperi, “when I forgive,” from the root kaphar, used technically in the OT for “atonement.”

Ellen G. White comments

8, 13–15GC 381

32   GC 382

49   CG 466; CH 629; CT 279; Ed 209; 1T 395; 2T 371; 5T 232

49, 50  PP 156; 4T 96

62, 63  COL 161