What Does Ezekiel 16:41 Mean in the King James?
And they shall burn thine houses with fire, and execute judgments upon thee in the sight of many women: and I will cause thee to cease from playing the harlot, and thou also shalt give no hire any more.
The analysis reads the King James wording.
King James Version The King James Version, first published in 1611. Selah Verse shows the standard text.
THE KEY
The verse’s hinge is “I will cause thee to cease”: the sexual trade ends through imposed public violence, not a voluntary turning.
THE MEANING
This verse makes judgment public and physical: homes burn, punishment happens before witnesses, and sexual commerce is forcibly stopped. The ending is imposed; the verse does not describe a voluntary turn or gentle repair.
WHAT THIS UNDOES
The false belief this undoes is that the punishment stays private: it happens “in the sight of many women.”
THE ROOT
הִשְׁבַּתִּיךְ
hishbatik
GROWS FROM
שבת
shavat
To cease, stop, or rest.
“cease” in this verse is hishbatik. The verb is causative: the speaker makes the cessation happen to her. The root also gives words for Sabbath rest, but here the grammar makes the stopping coercive, not chosen.
ALSO GROWS
shabbat: Sabbath; cessation or rest.
שַׁבָּת
The shared root holds cessation in common, while this verse’s causative form makes clear that this is an imposed end, not Sabbath rest.
shabbaton: A solemn or complete rest.
שַׁבָּתוֹן
This branch also carries the idea of cessation, sharpening the contrast between rest as a state and the forced stopping described here.
תִּתְּנִי
titteni
GROWS FROM
נתן
natan
To give, set, or place.
“give” in this verse is titteni. The verse pairs the end of the practice with the end of giving its hire. The payment is not incidental: stopping the exchange is part of the judgment being described.
ALSO GROWS
mattanah: A gift.
מַתָּנָה
This noun from the same root shows giving as a transfer; here the transfer is payment that will no longer be made.
noten: One who gives; giving.
נוֹתֵן
This participle keeps the focus on the giver’s action, matching the verse’s direct statement that she will give no more hire.
מִזּוֹנָיִךְ
mizzonayikh
GROWS FROM
זנה
zanah
To commit harlotry or prostitution.
The verse names a continuing pattern of harlotries and immediately mentions hire, joining the sexual practice to payment. English can make “playing the harlot” sound like a single act; the wording presents an ongoing practice whose exchange is also brought to an end.
ALSO GROWS
zanah: To commit harlotry or prostitution.
זָנָה
The verb names the practice that the speaker says will cease.
zenunim: Harlotries or acts of prostitution.
זְנוּנִים
This related noun makes the repeated or ongoing character of the practice visible beside the verse’s reference to hire.
THE PATTERN
These judgment texts make the end of a city’s corrupt order visible through public exposure, silencing, or destruction.
Then will I cause to cease from the cities of Judah, and from the streets of Jerusalem, the voice of mirth, and the voice of gladness, the voice of the bridegroom, and the voice of the bride: for the land shall be desolate.Thus will I cause lewdness to cease out of the land, that all women may be taught not to do after your lewdness.And the ten horns which thou sawest upon the beast, these shall hate the whore, and shall make her desolate and naked, and shall eat her flesh, and burn her with fire.THE THREAD
Then will I cause to cease from the cities of Judah, and from the streets of Jerusalem, the voice of mirth, and the voice of gladness, the voice of the bridegroom, and the voice of the bride: for the land shall be desolate.Jeremiah uses the same causative form of שבת (shavat) for silencing the city’s ordinary voices. In Ezekiel, the same root makes cessation something imposed, and the verse names the sexual practice and its payment as what ends.
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