Ezekiel 16:53
“I will restore their fortunes, both the fortunes of Sodom and her daughters, and the fortunes of Samaria and her daughters, and I will restore your own fortunes in their midst,
English Standard Version (ESV)
This page isn't yet indexed by search engines.
Here's a thought that might unlock this verse: This verse is setting up an impossible condition for Jerusalem's restoration, saying it will happen only when Sodom and Samaria are restored. This isn't about actually bringing them back to life, but highlighting how utterly doomed Jerusalem's situation seems by comparing it to cities already destroyed and scattered beyond hope. It emphasizes that any future restoration for Judah will be entirely God's sovereign act, not earned by them.
The prophet Ezekiel has just delivered a scathing indictment of Jerusalem, comparing her to Sodom and Samaria due to her extreme unfaithfulness to God. This verse, however, shifts dramatically, presenting a conditional restoration that, on the surface, seems to suggest that Jerusalem's fate is tied to that of the notoriously wicked cities of Sodom and the northern kingdom of Israel (Samaria). This is not a promise of rebuilding for Sodom and Samaria themselves, but rather a hyperbolic way of emphasizing that Jerusalem's restoration would be an impossible feat if it were dependent on their literal revival.
God's promises can sound audacious, even impossible. Ezekiel 16:53 speaks of restoring fortunes to cities whose very existence became a byword for destruction. How can God make such a promise?
This verse presents a radical concept: God promises to restore the 'fortunes' of Sodom and Samaria, alongside Jerusalem. This isn't about rebuilding literal cities that were destroyed. Sodom, in particular, was utterly annihilated, becoming a symbol of divine judgment. Even Samaria, though destroyed and resettled, doesn't fit the picture of a literal 'restoration' in the way we might think.
Instead, the 'bringing again of captivity' here signifies a profound reversal of ruin and a return to a state of prosperity. It's about God's power to bring good out of utter desolation, a theme that echoes throughout Scripture. The impossibility of Sodom and Samaria's restoration is used to emphasize the certainty of God's future work of grace, even for those seemingly beyond hope.
Ask a follow-up
Ask Sola things like:
Live chat about Ezekiel 16:53 is available in the Sola app.
Why would God link Jerusalem's restoration to Sodom and Samaria? It’s a theological statement about the nature of His grace, stripping away any basis for human pride.
The structure of this promise is crucial. By stating that Jerusalem's restoration will happen in the midst of Sodom and Samaria's restoration, and even after theirs, Ezekiel highlights a vital truth: God's mercy is not earned.
Sodom and Samaria represent the absolute depths of sin and ruin. If God can bring 'fortune' back to them, then His restoration of Jerusalem is not because they were any less sinful (as the context of Ezekiel 16 shows), but purely because of His sovereign, unmerited grace. This ensures that no one can boast. Their restoration is a testament to God's power to save and renew, not to any inherent merit in His people or even in the 'lesser' sinful nations.
Understand the original words
shuv · Hebrew Verb
Used in a legal or covenantal sense, it refers to the return of a person or people to a previous condition of favor, prosperity, or status, often implying divine intervention to reverse judgment.
Ezekiel's prophecy uses the extreme examples of Sodom and Samaria, both destroyed for their wickedness, to illustrate the depth of Jerusalem's sin and the impossibility of its self-salvation. The promise of restoration, even for these 'lost causes,' highlights the potential for God's grace to extend beyond human expectation, ultimately offering a radical hope for restoration even after utter destruction.
c. 722 BC
Fall of Samaria and Assyrian Exile
The Northern Kingdom of Israel, with its capital Samaria, is conquered by the Assyrian Empire, and its people are exiled. This marks the end of a distinct Israelite kingdom and the scattering of the ten northern tribes.
c. 586 BC
Fall of Jerusalem and Babylonian Exile
The Southern Kingdom of Judah, including its capital Jerusalem, is conquered by the Babylonian Empire. The Temple is destroyed, and a significant portion of the population is exiled to Babylon.
c. 539 BC
Cyrus the Great's Conquest of Babylon
Cyrus the Great of Persia conquers Babylon, initiating a new era. He issues a decree allowing exiled peoples, including the Jews, to return to their homelands and rebuild their temples.
c. 538 BC
First Return of Jewish Exiles to Jerusalem
Under leaders like Zerubbabel, the first wave of Jewish exiles returns from Babylon to Jerusalem. They begin the arduous task of rebuilding the Temple and establishing their community.
c. 458-430 BC
Later Returns and Rebuilding Efforts
Further waves of Jewish exiles return to Jerusalem, led by figures like Ezra and Nehemiah. They focus on religious and social reforms, rebuilding the city walls and reinforcing Jewish identity.
c. 593 BC— this verse
Ezekiel Receives His Prophetic Call
Ezekiel, an exile in Babylon, receives his prophetic commission from God. He is tasked with confronting the people's sin and offering messages of judgment and future hope.
This passage speaks of restoring the fortunes of Moab, a descendant of Lot who lived in Sodom, which echoes Ezekiel's promise of restoring Sodom and her 'daughters'.
Isaiah 19:24-25This prophecy describes Israel, Egypt, and Assyria as a blessing in the midst of the earth, highlighting a future reconciliation and restoration that parallels Ezekiel's vision of restoration among unlikely partners.
Romans 11:25-27Paul describes a future salvation for all Israel, interwoven with the inclusion of the Gentiles, which mirrors Ezekiel's promise of restoring Jerusalem alongside the 'restored' Sodom and Samaria, signifying a broader work of God.
Luke 17:29-30Jesus references the destruction of Sodom as a marker of God's judgment, with a dramatic return implied, which resonates with Ezekiel's use of Sodom's fate in the context of eventual restoration, albeit with different outcomes.
cambridgeEzekiel 16:53: "When I shall bring again their captivity, the captivity of Sodom and her daughters, and the captivity of Samaria and her daughters, then will I bring again the captivity of thy captives in the midst of them:"
53 . Sodom and Samaria shall be restored, and Jerusalem along with them. When I shall bring again ] Rather; and I will bring again. The phrase “turn the captivity” probably means: turn the fortunes (lit. the turning) of one. captivity of thy captives ] Most moderns by a sli…
calvinEzekiel 16:53: "When I shall bring again their captivity, the captivity of Sodom and her daughters, and the captivity of Samaria and her daughters, then will I bring again the captivity of thy captives in the midst of them:"
When I shall bring again their captivity, the captivity of Sodom and her daughters, and the captivity of Samaria and her daughters, then will I bring again the captivity of thy captives in the midst of them:
Et convertam captivitatem earum, captivitatem Sodomae et…
Here's a thought that might unlock this verse:
This verse is setting up an impossible condition for Jerusalem's restoration, saying it will happen only when Sodom and Samaria are restored. This isn't about actually bringing them back to life, but highlighting how utterly doomed Jerusalem's situation seems by comparing it to cities already destroyed and scattered beyond hope. It emphasizes that any future restoration for Judah will be entirely God's sovereign act, not earned by them.
The prophet Ezekiel has just delivered a scathing indictment of Jerusalem, comparing her to Sodom and Samaria due to her extreme unfaithfulness to God. This verse, however, shifts dramatically, presenting a conditional restoration that, on the surface, seems to suggest that Jerusalem's fate is tied to that of the notoriously wicked cities of Sodom and the northern kingdom of Israel (Samaria). This is not a promise of rebuilding for Sodom and Samaria themselves, but rather a hyperbolic way of emphasizing that Jerusalem's restoration would be an impossible feat if it were dependent on their literal revival.
The prophet Ezekiel has just delivered a scathing indictment of Jerusalem, comparing her to Sodom and Samaria due to her extreme unfaithfulness to God. This verse, however, shifts dramatically, presenting a conditional restoration that, on the surface, seems to suggest that Jerusalem's fate is tied to that of the notoriously wicked cities of Sodom and the northern kingdom of Israel (Samaria). This is not a promise of rebuilding for Sodom and Samaria themselves, but rather a hyperbolic way of emphasizing that Jerusalem's restoration would be an impossible feat if it were dependent on their literal revival.
"“I will restore their fortunes, both the fortunes of Sodom and her daughters, and the fortunes of Samaria and her daughters, and I will restore your own fortunes in their midst," — Here's a thought that might unlock this verse:
This verse is setting up an impossible condition for Jerusalem's restoration, saying it will happen only when Sodom and Samaria are restored. This isn'…
Get the original Greek and Hebrew, verse-by-verse context, and related passages inside the app.
