Ezekiel 16:10

eze 16:10Psa 45:13-14, similarly describes the Church (Israel, the appointed mother of Christendom) adorned as a bride (so Isa 61:10). It is Messiah who provides the wedding garment (Rev 3:18; Rev 19:8).

badgers' skin--tahash; others translate, "seal skins." They formed the over-covering of the tabernacle, which was, as it were, the nuptial tent of God and Israel (Exo 26:14), and the material of the shoes worn by the Hebrews on festival days. (See on Exo 25:5).

fine linen--used by the priests (Lev 6:10); emblem of purity.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Eze 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.

Ver. 10. I clothed thee also with broidered work.] Phrygionica veste variegata. With variety of precious graces, whereby thou didst outshine Solomon in all his bravery; for one grain of faith is of better worth than all the gold of Ophir, and one remnant of hope beyond all the gay clothing in the world.

And girded thee about with fine linen.] The Church hath a rich wardrobe for woollens and linens; God’s plenty of both.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Eze_16:10-14

I clothed thee also with broidered work.

The clothing of Gods people

See with what matchless generosity the Lord provides for His peoples apparel.

1. They are so arrayed that the Divine skill is seen producing an unrivalled broidered work, in which every attribute takes its part and every Divine beauty is revealed. No art like the art displayed in our salvation, no cunning workmanship like that beheld in the righteousness of the saints. Justification has engrossed learned pens in all ages of the Church, and will be the theme of admiration in eternity. God has indeed curiously wrought it.

2. With all this elaboration there is mingled utility and durability, comparable to our being shod with badgers skins. The animal here meant is unknown, but its skin covered the tabernacle, and formed one of the finest and strongest leathers known. The righteousness which is of God by faith endureth forever, and he who is shod with this Divine preparation will tread the desert safely, and may even set his foot upon the lion and the adder.

3. Purity and dignity of our holy vesture are brought out in the fine linen. When the Lord sanctifies His people, they are clad as priests in pure white; not the snow itself excels them; they are in the eyes of men and angels fair to look upon, and even in the Lords eves they are without spot.

4. Meanwhile the royal apparel is delicate and rich as silk! No expense is spared, no beauty withheld, no daintiness denied.

5. Surely there is gratitude to be felt and joy to be expressed. Come, my heart, refuse not thy evening hallelujah! Tune thy pipes! Touch thy chords! (C. H. Spurgeon.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Verse 10. I clothed thee also with broidered work] Cloth on which various figures, in various colours, were wrought by the needle.

With badgers' skin] See Ex 25:5. The same kind of skin with which the tabernacle was covered.

Fine linen] בשש beshesh, with cotton. I have seen cloth of this kind enveloping the finest mummies.

I covered thee with silk.] משי meshi. Very probably the produce of the silk-worm.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

Here the Prophet, in a metaphor, relates other benefits of God by which he liberally adorned his people; for we know that nothing has been omitted in God’s pouring forth the riches of his goodness on the people. And as to the explanations which some give of these female ornaments allegorically, I do not approve of it, as they fruitlessly conjecture many trifles which are at variance with each other. First of all, their conjectures may be refuted by the Prophet’s words: then, if we suffer the Prophet’s words to be turned and twisted, what these allegorical interpreters chatter with each other is entirely contrary in their meaning. Let us, therefore, be content with the genuine sense, that God was so generous towards the Israelites that he poured forth all his blessings in enriching them. Now, if one asks how the people were adorned? I answer, in two ways — first, God embraced them with his favor, and promised to be their God, and this was their chief honor; as Moses says they were naked, and their shame was discovered when they set up an idol in the place of God. He now adds a second kind of blessing, when God took care of them in the desert: he appeared by day in a cloud, and by night in a pillar of fire: the water flowed for them from the rock; daily food was given them from heaven, as if God with his own hands had placed it within their mouths: then in his strength they conquered their enemies, and entered the promised land; while he slew the nations for them, and gave them quiet possession and dominion there: then he blessed the land, so that it nourished them abundantly, and made it testify that it was no vain promise that the land should flow with milk and honey. (Exodus 3:17; Exodus 13:21, 22; Exodus 16:15,16; Exodus 17:6; Exodus 22:25; Numbers 20:11.) Ezekiel includes all these things under necklaces, bracelets, gold, silver, linen garments, broidered work, etc. As to the particular words I will not, accurately insist, unless I shortly touch on a point or two which may occasion doubt.

When he says that he clothed them, רקמה, rekmeh, this is in accordance with eastern customs: for they were accustomed to use clothing of different colors; as Benjamin wore a dress of this kind when he was a boy; and this was no royal splendor on his father’s part, who was a shepherd, but simply the usual custom. At this day, indeed, if any one among us wore a party colored garment, it would not be manly: nay, women who desire such variety in colors show themselves to have cast off all modesty. But among the Orientals, as I have said, this was the usual kind of dress. He afterwards adds, I shod thee with badgers’ skin. I know not why Jerome translates it violet-colored, and others hyacinth: it is sufficiently clear that it was a precious kind of skin. The word is often used by Moses when treating of the tabernacle; for the coverings were of violet-colored skin, and the whole tabernacle was covered with them. The badger was an animal unknown to us: but since he is here treating of shoes, there is no doubt that the skin was more elegant, and more highly esteemed by God. (Exodus 35:23; 36:19.) Afterwards he adds, I bound thee with fine linen. We know that linen garments were in more frequent use among that people than in Greece or in Italy, or in these parts: for linen was rarely used by the Romans even in their greatest luxury; but in the East they wore linen, as that region is very warm. But we know that linen is very fine, and that they were accustomed to weave transparent veils. Now this clothing was commonly worn by men in the East, though it is by no means manly: nay, in women it is scarcely tolerable. But the priests afterwards adopted the custom, and clothed themselves in linen while performing sacred rites. The Papal priests too — apes in all things — have imitated the custom; and although they do not wear fine linen, yet use linen robes, which they call surplices.

He now adds, and I covered thee with silk, or silken garments, or silk cloth. He adds, that he placed bracelets upon the hands: barbarians call them armlets. This luxury was spread abroad almost everywhere; but the circular ornament which the Prophet adds to it was rejected by other nations. He puts a chain round the neck: chains were in common use as they are this day: nay, to necklaces were added looser chains — double, threefold, and fourfold; for this fault was too common. And what he afterwards adds of the ring was left to the Orientals, for they had jewels hanging from their nostrils: and I wonder why interpreters put earrings here, and then instead of earrings put nose-rings. But the Prophet here means a ring, whence a jewel was hung from the nose; and this with us is ridiculous and deforming: but in those barbarous regions both men and women have gems hanging from both their noses and ears. He adds, a crown on thy head. He does not mean a diadem or crown as a sign of royalty, but an ornament sufficiently common.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(10) Badgers’ skin.—See Exo_25:5. The thing intended is a fine kind of leather prepared from the skin of some sea animal; but the critics differ as to the particular animal intended, whether the dolphin or the dugong. “Fine linen” was a luxury much valued by the ancients, while “silk” is a word used only here and in Eze_16:13, and its meaning is much questioned. By its etymology it is thought to express fineness of texture; and our translators have followed the rabbinical tradition in understanding it to mean silk.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

10. The costly clothing.

broidered work] Psa_45:14; Jdg_5:30. The word might mean work of various colours (Exo_26:36). So Eze_16:13; Eze_16:18.

badgers’ skin] According to most, skin of the sea-cow or manati, an animal allied to the dolphin, and found in the Red Sea. The name is found in Assyrian; the Assyrian kings crossed the Euphrates in ships made of the skin of this animal, and Salmaneser pursued his foes on lake Van in such ships. These facts suggest that the skins were readily procured not only in Mesopotamia but even in Armenia, and that some land animal must have furnished them. On these grounds Fried. Del. (Prolegomena, p. 78) decides for the wether. See Dill. on Exo_25:5.

fine linen] i.e. byssus. It is not certain whether the byssus was cotton or linen, or both. It was worn by the priests (Exo_39:27), and by persons of rank (Gen_41:42). The “girding” or binding here can hardly refer to the headdress (Exo_29:9), because in Eze_16:13 the “clothing” is said to be of fine linen (cf. Eze_16:12 or headdress).

covered thee with silk] The word again only in Eze_16:13. It may be doubtful if silk was worn as early as the time of the prophet. The LXX. and ancients thought of some very thin and delicate material. The kind of garment was probably some large wrapper or veil covering the whole person.

Eze_16:11-12. Her ornaments.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And I decked thee also with ornaments,.... The Targum interprets this of the ornament of the words of the law; see Pro 1:8; but may be as well understood of good works done in obedience to them, from a right principle, and to right ends; which adorn professors of religion, their profession, and the doctrines of Christ, which they profess, Ti1 2:9; or rather the graces of the Spirit, which are all of them very ornamental to the saints, as faith, hope, love, humility, &c. and are in the sight of God of great price, Pe1 3:3;

and I put bracelets upon thine hands; which the Targum also explains of the law, written on two tables of stone, and given by the hands of Moses; the words of which, as Jarchi says, were put one against another, five against five; "hands" being the instruments of action may denote good works, which the Lord enables his people to perform; and which appear beautiful, as hands with bracelets on them, when they spring from love, are done in faith, and with a view to the glory of God:

and a chain on thy neck; this the Targum understands of sanctification, paraphrasing it,

"and with the holiness of my great name I sanctified you;''

and may be applied to the graces of the Spirit, which are as a chain, whose links are inseparably joined together; for, where one grace is, there are all the rest, faith, hope, charity, &c. see Sol 1:10; or else to the blessings of grace, which also are linked together, and cannot be parted; where the one is, the other are likewise, Eph 1:3, Rom 8:30; and both graces and blessings make the saint very beautiful.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Badgers’ skin - Probably the skin of the dolphin or dugong (Exo 25:5 note).

Silk - For a robe, a turban, or (as gauze) for a transparent veil; the derivation of the word in the original is much disputed.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Embroidery. Literally, "various colours." (Haydock) --- But this is the import, Psalm xliv. 10. --- Violet, or dark blue, appropriated to princes. --- Linen, or cotton, Exodus xxv., and Proverbs xxxi. 24. (Calmet) --- Fine. Literally, "thin." Hebrew Mesi, (Haydock) "silken." (Jarchi; Pagnin, &c.) Silk was used much later at Rome, (Calmet) and was reprobated as not covering the body sufficiently. Cois tibi pene videre est

Ut nudam.----- (Horace, i. Sat. ii.)

(Seneca, Ben. vii. 9.) --- Septuagint Greek: trichapto, according to Hesychius, &c., denotes "a silk ribbon for the hair;" (Calmet) a robe as delicate as hair, (St. Jerome) or a transparent veil for the head. (Theodoret) --- Such are still worn in the East. Hair is used in the veil opposite to the eyes, that the ladies may see without being seen. (Calmet)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

So miserably poor was this creature, that she had not clothes to her back; he gave them who married her.

Broidered work; rich and beautiful needle-work of divers colours, much above the state of an abject infant, and suited to the bounty and riches of him who gave them.

Badgers’ skin; those Eastern people had an art of curiously dressing and colouring the skins of those beasts, of which they made their neatest festival shoes, and these were for the richest and greatest personages to use.

I girded thee, both for strength, activity, and ornament.

With fine linen; both soft, warm, and comely. Such soft raiment, used in kings courts, intimate the advancement of tills abject to royal state, as well as delicately clothed.

I covered thee; either covered, as the upper garment covers all the rest, or as curtains of the bed cover one who is laid to rest within them. The veil this virgin was covered with when she appeared abroad, and her furniture at home, were very rich, and proportioned to her Lord’s grandeur and riches.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

Broidered work; the "raiment of needlework" of Jud_1:5:30; Exo_35:35 Exo_38:23. The word meets us again Eze_27:24, as among the imports of Tyre from Egypt. Curiously enough, the Hebrew verb (rakam) has passed through Arabic into tide languages of Western Europe, and we have the Italian ricamare, the Spanish recamare, the French recamer, for" embroidering." Badgers" skin. Elsewhere in the Old Testament the word is found only in the Pentateuch. (Exo_28:5 Exo_26:14; Num_4:6, Num_4:8, Num_4:10, e t al. ) It has been commonly taken as meaning the skin of some animal badger, dolphin, or porpoise, or, as in the Revised Version, seal, which was used for sandals. All the older versions, however, take it as a word of colour, the LXX giving uJakinqon ("dark red"); Aquila, Symmachus, and Vulgate, ianthino ("violet"). Possibly the two meanings may coalesce, one giving the material, the other the tint which met the eye. Fine linen. The byssus of Egyptian manufacture. (Exo_25:4 Exo_26:1 Exo_39:3, et al. ) Silk. The Hebrew word (here and in ver. 13) does not occur elsewhere. The word so translated in Pro_31:22 is that which we find here and elsewhere for "fine linen." Silk, in the strict sense of the term, had its birthplace in China, and there is no evidence that even the commerce of Tyre extended so far; but the context points to some fine texture of the lawn or muslin kind, like the Coan vestments of the Greeks. So the LXX gives tricapto) as though it were made of fine hair; the Vulgate, subtilia. It is significant that three out of the four articles specified are prominent (as the references show) in the description of the tabernacle and the priestly dress, in Exo 28:, Exo_28:39. The dress of the bride symbolized the ritual and cultus of Judaism.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Broidered - Rich and beautiful needle-work. Badgers skin - The eastern people had an art of curiously dressing and colouring the skins of those beasts, of which they made their neatest shoes, for the richest and greatest personages.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

And I clothed you with embroidered garments “And I clothed you with embroidered garments of the spoils of your enemies.”

and I shod you with badger [Jonathan renders:] And I put shoes of glory on your feet.

and I girded you Heb. וָאֶחְבְּשֵּׁךּ. [Jonathan renders:] and I hallowed priests of you to be serving before Me with turbans of fine linen.

and I covered you with silk Heb. מֶשִּׁי, soie in French. And the High Priest with colored raiment, and [according to] Midrash Aggadah (Mid. Song 4:2), these are the seven clouds of glory, as it is written (Exod. 13:22): “He did not move (יָמִישּׁ) the pillar of cloud by day.”

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.