girded with girdles on their loins, with flowing turbans on their heads, all of them princes to look on, after the likeness of the Babylonians in Chaldea, the land of their birth.
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The same verse in 3 English versions, stacked beneath the original-language interlinear above. Click any original word for its lexicon entry.
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girded with girdles on their loins, with flowing turbans on their heads, all of them princes to look on, after the likeness of the Babylonians in Chaldea, the land of their birth.
Girded with girdles upon their loins, exceeding in dyed attire upon their heads, all of them princes to look to, after the manner of the Babylonians of Chaldea, the land of their nativity:
wearing belts around their waists, with flowing turbans on their heads. All of them had the appearance of officers of chariot troops, the likeness of sons of Babylonia, whose native land is Chaldea.
unfoldingWord Literal Text — © unfoldingWord, licensed CC BY-SA 4.0. Word-aligned USFM3 via Door43 (git.door43.org/unfoldingWord/en_ult).
Every available English version of this verse, each an independent rendering of the whole verse.
girded with girdles on their loins, with flowing turbans on their heads, all of them princes to look on, after the likeness of the Babylonians in Chaldea, the land of their birth.
wearing belts on their waists and flowing turbans on their heads; all of them looked like officers of the Babylonians in Chaldea, the land of their birth.
wearing belts on their waists and flowing turbans on their heads; all of them looked like officers of the Babylonians in Chaldea, the land of their birth.
Girded with girdles upon their loins, exceeding in dyed attire upon their heads, all of them princes to look to, after the manner of the Babylonians of Chaldea, the land of their nativity:
girded with girdles upon their loins, with flowing turbans upon their heads, all of them princes to look upon, after the likeness of the Babylonians in Chaldea, the land of their nativity.
girded with girdles upon their loins, exceeding in dyed attire upon their heads, all of them princes to look upon, after the likeness of the Babylonians in Chaldea, the land of their nativity.
And girded with girdles vpon their loynes, and with dyed attyre vpon their heads (looking all like princes after the maner of the Babylonians in Caldea, the land of their natiuitie)
And girded with girdles about their reins, and with dyed turbans on their heads, the resemblance of all the captains, the likeness of the sons of Babylon, and of the land of the Chaldeans wherein they were born,
Girded with a girdle on their loins, Dyed attire spread out on their heads, The appearance of rulers -- all of them, The likeness of sons of Babylon, Chaldea is the land of their birth.
Girded with a girdle on their loins, || Dyed attire spread out on their heads, || The appearance of rulers—all of them, || The likeness of sons of Babylon, || Chaldea is the land of their birth.
wearing belts around their waists, with flowing turbans on their heads. All of them had the appearance of officers of chariot troops, the likeness of sons of Babylonia, whose native land is Chaldea.
wearing belts around their waists, with flowing turbans on their heads. All of them had the appearance of officers of chariot troops, the likeness of sons of Babylonia, whose native land is Chaldea.
girded with girdles upon their loins, with flowing turbans on their heads, all of them captains in appearance, [after] the likeness of the children of Babylon, of Chaldea, the land of their nativity.
dressed with belts on their waists, with flowing turbans on their heads, all of them looking like princes, after the likeness of the Babylonians in Kasdim, the land of their birth.
Girded with girdles upon their loins, exceeding in dyed attire upon their heads, all of them princes to look to, after the manner of the Babylonians of Chaldea, the land of their nativity:
They were wearing belts on their waists and large turbans on their heads. They all looked like Babylonian officers in Chaldea, the country where they were born.
With bands round their bodies and with head-dresses hanging round their heads, all of them looking like rulers, like the Babylonians, the land of whose birth is Chaldaea.
girded with girdles upon their loins, with pendant turbans upon their heads, all of them captains to look upon, the likeness of the sons of Babylon, even of Chaldea, the land of their nativity.
Literal Standard Version (2020), Covenant Press — licensed CC BY-SA 4.0. Text via the HelloAO Bible API (eBible.org). Unlocked Literal Bible (unfoldingWord) — licensed CC BY-SA 4.0. Text via the HelloAO Bible API (eBible.org). unfoldingWord Literal Text — © unfoldingWord, licensed CC BY-SA 4.0. Word-aligned USFM3 via Door43 (git.door43.org/unfoldingWord/en_ult). Free Bible Version, Dr. Jonathan Gallagher — licensed CC BY-SA 4.0. Text via the HelloAO Bible API (eBible.org).
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These counts appear in no published source. They are computed here, from the morphology-tagged text and Lemma’s own curated glosses. What Lemma adds →
Notable vocabulary
1 hapax legomenon — a word that appears only here in the entire Hebrew Bible:
First appearance in Scripture
This word makes its first canonical appearance in the Hebrew Bible here:
Shared distinctive vocabulary
חֲגוֹרֵ֨י girded H2289 occurs in 2 verses of the Hebrew Bible. Also found in:
Grammatical profile
Verb forms
Hebrew & Septuagint length
In English translation the verse runs 32 words from the Hebrew and 31 from the Septuagint (LXX English) — closely comparable.
A rough comparison of the two English renderings, which tokenize alike — not a word-level alignment.
Word counts can differ between the Hebrew and the Greek without any difference in meaning — e.g. the Hebrew direct-object marker אֵת has no separate Greek word, and Greek often adds the article ὁ.
In the original languages it is 15 Hebrew tokens and 22 Greek tokens — but the two are counted differently (Hebrew bundles its prefixes and suffixes into one token; the Greek is in lemma form), so that isn’t a like-for-like length.
Topical passages linked to Ezekiel 23:15 in the Treasury of Scripture Knowledge — connected by theme and wording, ordered by reader-vote popularity; previews shown in the World English Bible.
Cross-references courtesy of OpenBible.info (CC BY 4.0).
The same verse in the two great witnesses to the Old Testament, shown verse-for-verse.
These are two independent witnesses, not word-aligned to each other, and the Septuagint is shown in lemma (dictionary) form.
חֲגוֹרֵ֨י אֵז֜וֹר בְּמָתְנֵיהֶ֗ם סְרוּחֵ֤י טְבוּלִים֙ בְּרָ֣אשֵׁיהֶ֔ם מַרְאֵ֥ה שָׁלִשִׁ֖ים כֻּלָּ֑ם דְּמ֤וּת בְּנֵֽי בָבֶל֙ כַּשְׂדִּ֔ים אֶ֖רֶץ מוֹלַדְתָּֽם
girded with girdles on their loins, with flowing turbans on their heads, all of them princes to look on, after the likeness of the Babylonians in Chaldea, the land of their birth.
World English Bible · Public Domain
ζωννύω ποίκιλμα ἐπί ὁ ὀσφύς αὐτός καί τιάρα βαπτός ἐπί ὁ κεφαλή αὐτός ὄψις τρισσός πᾶς ὁμοίωμα υἱός χαλδαῖος γῆ πατρίς αὐτός
having variegated girdles on their loins, having also richly dyed attire upon their heads; all had a princely appearance, the likeness of the children of the Chaldeans, of their native land.
LXX2012 (modern English Septuagint) · Public Domain
Hebrew: Westminster Leningrad Codex (CC BY 4.0). Greek: Septuagint (public domain); English from LXX2012 (modern English Septuagint) (Public Domain). How the Septuagint differs from the Hebrew →
The Targum is the ancient Jewish Aramaic paraphrase of the Hebrew Scriptures — an interpretive translation, not the Hebrew text itself. Onkelos (literal) and Pseudo-Jonathan (expansive) render the Torah, and Jonathan the Prophets. Coverage is partial: where no permissively-licensed English translation exists for a verse, only the Aramaic is shown. This is verse-level text, not a word-by-word alignment to the Hebrew.
אֲסִירִין זַרְזִין בְּחַרְצֵיהוֹן מָחֲתִין קוּלְסִין בְּרֵישֵׁיהוֹן חֵיזוּ גִבָּרִין כּוּלְהוֹן דְמוּת בְּנֵי בָבֶל מְדִינַת כַּסְדָאֵי אֲרַע יַלְדוּתְהוֹן:
(no public-domain English translation for this verse)
Targum Jonathan — Aramaic: “Mikraot Gedolot” (public domain). English: “Sefaria Community Translation” (CC0 1.0 (public-domain dedication)); “London "Chaldee Paraphrase," 1871” (public domain). Text via Sefaria.
Teaching starters — assembled from the data on this page, not authored interpretation. Every prompt links to the verse data it draws on. Edit before teaching.
Ezekiel, in the Prophets, opens this verse with 15 words (15 distinct Hebrew lemmas). Its most distinctive word is ṭâbûwl (“turban”). A historical commentator’s framing appears above. Read the whole chapter for the surrounding context.
Commentary
Notes on Ezekiel 23:15 from classic Christian and Jewish commentators (each source and its license shown beneath its notes). The classic Christian expositions comment on the surrounding passage and are grouped to its opening verse, so a note may address several verses; the Jewish commentaries on the Tanakh (Rashi and others) are per-verse, so they appear only where the commentator wrote on this verse.
Lemma curates 59 commentaries, every one of them public domain or Creative Commons licensed, each selected and text-cleaned for this edition rather than reprinted as found. About our sources →
Trapp's Complete Commentary
John Trapp
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.
Jamieson, Fausset & Brown
Robert Jamieson, A. R. Fausset & David Brown
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
The Cambridge Bible for Schools and Colleges
gen. ed. J. J. S. Perowne
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.
John Gill's Exposition
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Matthew Poole's English Annotations
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Whedon's Commentary on the Bible
Daniel D. Whedon
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Pulpit Commentary
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
John Wesley's Explanatory Notes
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Rashi
Rabbi Shlomo Yitzchaki (Rashi)
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.