23:1–49 Ezekiel returns to the metaphor of Israel as an unfaithful wife—graphically developed in ch. 16—and recasts it as an allegory (or symbolic story) about Israel and Judah. He also picks up the image of Samaria as Jerusalem’s sister presented in 16:44–53. The political oppression of Israel and Judah is portrayed in explicit terms of sexual abuse and molestation. While building on themes and images from ch. 16, this allegory develops quite differently. Instead of a scene of infancy and adoption (compare 16:1–6), it begins with young but sexually developed sisters in Egypt (compare 16:7–8). The prophet describes the elder sister’s experience before giving a brief account of the younger sister’s lustful desires and many sexual partners. Just like the unfaithful wife in ch. 16, both sisters are judged and punished for their infidelity.

23:2 two women, the daughters of one mother The references to having the same mother and to their early life together in Egypt point to the time when Israel was unified. The two women represent the divided kingdoms of Israel and Judah. See 16:44 and note.

23:3 and they prostituted themselves in Egypt Compare 20:5–8, which links Israel’s history of idolatry to its time in Egypt. On the prostitution imagery, see note on 16:15.

their breasts were fondled Israel’s slavery and oppression in Egypt is metaphorically likened to sexual abuse.

23:4 Oholah Meaning “her tent.”

Oholibah Meaning “my tent in her.”

Symbolic Names of People in Hebrew Table

they became mine Symbolizing marriage (compare 16:8).

they bore sons and daughters Refers to the inhabitants of the cities (see 16:20 and note).

Samaria for Oholah, and Jerusalem for Oholibah Samaria was the capital of the northern kingdom of Israel; Jerusalem was the capital of the southern kingdom of Judah.

23:6 clothed in blue cloth This color was associated with nobility. Due to the high cost of the dye, fabric of this color was too expensive for all but the wealthiest and most powerful officials.

23:7 the choice ones of the Assyrians Alludes to Israel’s submission to Assyrian dominance by paying tribute (see 2 Kgs 15:19; 17:3).

with all of their idols she defiled herself Connects political and religious submission. Acknowledging the gods of one’s overlords was likely part of expressing submission to their rule.

23:9 the Assyrians after whom she lusted Samaria was destroyed by Assyria in 722 bc. With irony or poetic justice, the objects of her lust become the agents of divinely decreed destruction.

23:10 They uncovered her nakedness A metaphor for the land being stripped bare by an invading army; also suggestive of rape by foreign soldiers (see note on Ezek 16:36).

they took her sons and her daughters The northern tribes of Israel were taken into exile by Assyria.

23:11–13 Even after observing Oholah’s behavior and ultimate demise, Oholibah follows her older sister’s example, failing to reflect even slightly on the lesson to be learned from her sister’s punishment.

23:11 Oholibah her sister saw She was aware of the fate of her sister.

in her lust she behaved more corruptly than her Compare 16:47–52, which similarly emphasizes the greater depravity of Judah. Instead of learning from the mistakes of her sister, she repeats them and even surpasses them, taking her immoral desires to a higher level.

23:12 She lusted after the Assyrians Alludes to Judah’s acceptance of Assyria as overlord after the fall of Samaria.

23:14 images of Chaldeans carved in red While still subject to Assyria, King Hezekiah entertained envoys from Babylon (also called Chaldea) (see 2 Kgs 20:12–13).

23:17 came to her for the bed of lovemaking Babylon succeeded Assyria as the ruling empire in the Near East. The Babylonian king, Nebuchadnezzar, conducted three campaigns into Palestine, deporting most of Judah’s population.

she turned from them Alludes to Judah’s changing political positions from loyalty to Babylon under Hezekiah and Josiah to rebellion against Babylon under Jehoiakim and Zedekiah.

23:19–21 Oholibah now lusts for Egypt, her first love (Ezek 23:3). The shift in attention from Babylon to Egypt mirrors the shift in political alliance during Ezekiel’s time. Zedekiah’s alliance with Egypt in support of his rebellion against Babylon is depicted in 17:15. While Assyria and Babylon are depicted as virile, powerful young men, Egypt is portrayed as interested in hedonistic debauchery.

23:20 male donkeys See 16:26 and note.

23:22 lovers against you concerning whom you turned away The Babylonians (see v. 17 and note). Zedekiah’s rebellion against Babylon leads to the destruction of Jerusalem and the temple in 586 bc. The prophets depict Yahweh’s divinely ordained judgment for Judah’s rejection of Him.

23:23 Pekod and Shoa and Koa Most likely refers to Aramean or Amorite tribes allied with the Babylonians.

all of the Assyrians Babylon put an end to Assyrian power in 605 bc. If Assyrians participated in the invasion of Judah, they must have been mercenaries of Babylon.

23:24 large shield and small shield and helmet The Hebrew terms here denote a large shield, a standard shield, and a helmet or turban. Some translations use the English term “buckler,” which is a synonym for “shield.”

I will give before them judgment The Babylonians carry out the divinely ordained judgment on Jerusalem. Compare the characterization of Assyria as the agents of divine judgment on Israel in Ezek 23:9–10 and see Isa 10:5.

23:25 your nose and your ears they will remove Permitted under Mesopotamian laws as punishment for adultery.

will take your sons and your daughters Compare Ezek 23:10.

your remnant will be consumed by fire On fiery judgment even for the remnant that survives, see 5:4 and note.

23:26 And they will strip you of your clothes Compare to 16:39.

23:29 naked and in bareness See 16:39.

your fornication and your obscene conduct and your whorings will be exposed See v. 10 and 16:37.

23:31 I will give her cup into your hand Warns that Judah will experience the same fate as Israel. The cup symbolizes divine wrath in Jer 25:15 and Isa 51:17.

23:34 you will drink it, and you will drain Compare Psa 75:8.

23:35 in turn you bear your obscene conduct See Ezek 16:58.

23:36–49 The story of Oholah and Oholibah concludes in v. 35. The oracle shifts in v. 36, with a familiar call for Ezekiel to pronounce judgment and announce the sentence of Yahweh (see 20:4; 22:2). The judgment oracle more clearly relates Judah’s punishment with her failure to worship Yahweh properly and exclusively.

23:36 you judge Oholah and Oholibah See 20:4 and note.

23:37 blood is on their hands See Isa 1:15 and note.

they committed adultery with their idols See Ezek 16:17 and note.

even their children that they had borne for me—they sacrificed them as food An allusion to child sacrifice (see 16:20).

23:38 they defiled my sanctuary on that day They offered sacrifices to Yahweh on the same day that they performed the child sacrifice (see vv. 37, 39).

they profaned my Sabbaths The accusations parallel much of what was presented in Ezekiel’s historical overview in ch. 20. For example, the charge of profaning the Sabbath is seen in 20:13.

23:40 to whom a messenger was sent to Recaps the events of v. 16.

painted your eyes Eye makeup was customary in the ancient Near East.

you adorned yourself with an ornament Compare 16:11–12, where Yahweh adorns the bride.

23:41 my incense and my olive oil As before at 16:18, she sets out what was given her by Yahweh for the use of others. Ezekiel 22:8 similarly expresses the accusation that Yahweh’s holy things were treated with contempt.

23:42 a sound of a carefree crowd was with it An enigmatic phrase perhaps implying that she is drawn to debauchery and has no concern for the company she keeps.

23:45 the judgment of committing adultery Compare 16:38.

23:46–49 The end of the passage closely parallels 16:38–41, mixing the metaphorical judgment for sexual immorality with the literal judgment of the city’s destruction. Punishment comes by stoning, sword, and burning, just as in 16:40–41.

23:48 and all of the women will be warned Compare 16:41, where the punishment was carried out in the sight of the women. Here the purpose is clear: she is made an example to deter other women from similar behavior.

23:49 the guilt of your idols you will bear The motif of bearing the penalty reflects back to v. 35.