The interpretation timeline

Ezek 16:21

How this passage has been read — the sources, oldest to newest.

From the early Church Fathers to now.

1 Reformed · 1 Methodist

Ezek 16:21 · Douay-Rheims
“Thou hast sacrificed and given my children to them, consecrating them by fire.”
Post-Reformation c. 1650 – 1900
1771
A.D.
John Gill Reformed
1697–1771
“And in all thine abominations and thy whoredoms,.... Or idolatries, which were abominable to God, and were many; of which that just mentioned was not one of the least: thou hast not remembered the days of thy youth; the destitute and forlorn condition then in, and what favours were then bestowed: when thou wast naked and bare, and wast polluted in thy blood; See Gill on Eze 16:6; See Gill on Eze 16:7; which is mentioned to upbraid the Jews with their ingratitude; they forgetting the miserable condition they were in in Egypt, and what great things the Lord had done for them in bringing them out from thence, and the obligations they were laid under to him: and yet, after all this, to commit such abominable iniquities, and in the midst of them all never once call to mind what they had received from him; which might have been a check to their idolatries, but so it was not.”
Source
1832
A.D.
Adam Clarke Methodist
1762–1832
“To cause them to pass through the fire - Bp. Newcome quotes a very apposite passage from Dionysius Halicarnass. Ant. Romans lib. i., s. 88, p. 72, and marg. p. 75, Edit. Hudson: Μετα δε τουτο, πυρκαΐας προ των σκηνων γενεσθαι κελευσας, εξαγει τον λεων τας φλογας ὑπερθρωσκοντα,της ὁσιωσεως των μιασματων ἑνεκα. "And after this, having ordered that fires should be made before the tents, he brings out the people to leap over the flames, for the purifying of their pollutions." This example shows that we are not always to take passing through the fire for being entirely consumed by it. Among the Israelites this appears to have been used as a rite of consecration.”
Source
Modern · 1953 →

The in-app commentary runs from the Fathers to the early-modern record, then stops — that's where the public-domain sources end, not where the reading does. For the modern reading, follow the sources directly.