Ch. 23 History of the two adulterous women, Oholah and Oholibah—Samaria and Jerusalem

The alliances and intrigues of Samaria and Jerusalem with foreign nations had been represented as infidelity to Jehovah since Hosea. These foreign alliances naturally carried foreign manners and worship in their train (Isaiah 2:6). In Judah at least a great flood of idolatry from the east overflowed the country in the declining days of the kingdom, and to some extent this had been true of Israel also (Amos 5:26-27). But apart from this from the earliest times the prophets conceive the kingdom of the Lord as something different in kind from the kingdoms of the nations: its essence consisted in fidelity to Jehovah, and its defence should have been left to him. Therefore when the community of Jehovah sought alliances abroad for protection the prophets detected in this alienation of mind from Jehovah, distrust of his power and dissatisfaction with his rule. Already the conception was taking possession of the prophetic mind that the kingdom of God was not a state but what we now call a church.

The chapter reviews the history of Israel and Judah from the beginning, and has these divisions:—

First, Ezekiel 23:1-10. Infidelities of Samaria with Assyria and Egypt, and the disastrous issue of them.

Secondly, Ezekiel 23:11-21. Infidelities of Jerusalem with Assyria (11–13), Babylon (14–18), and Egypt (19–21) successively.

Thirdly, Ezekiel 23:22-25. Therefore her fate shall be like that of Samaria, she shall drink to the dregs the cup which her sister drank.

Fourthly, Ezekiel 23:36-49. A new description of the immoralities of Oholah and Oholibah, with a fresh threat of punishment.

2. The two kingdoms are already called sisters, Jeremiah 3:7. Cf. Ezekiel 16:46.

3. The two kingdoms are represented ideally as already existing in Egypt. This is not so far from the truth. The great tribes of Judah and Ephraim from the first stood apart, and in their attitude there lay already the germs of the two kingdoms, as appears in the song of Deborah. On the idea of the prophet that idolatry was practised in Egypt, cf. ch. Ezekiel 20:8, Ezekiel 16:26.

4. The name Oholah may mean “her tent,” though not so pointed, and Oholibah “my tent in her.” Possibly the words mean “tent” (or, tents) and “tent in her;” and the reference may be to the worship practised on the high places in both kingdoms, cf. Ezekiel 16:16. It is doubtful if the prophet means that Samaria had “her tent,” i.e. a sanctuary or worship of her own devising, while Jerusalem had Jehovah’s tent or true sanctuary in her. Cf. the names Hephzi-bah, Isaiah 62:4, and Oholibamah (high-place tent), Genesis 36:2. It was common in the east to give sisters or brothers names almost the same, as Hasan and Husein (little Hasan), the two sons of ‘Ali, the son-in-law of Muhammed.

they were mine] became mine, my wives, cf. Ezekiel 16:8; Ezekiel 16:20. It is curious that Jehovah is represented as the husband of two sisters, a thing which the law disallows, Leviticus 18:18.

5–10. The intrigues of Samaria with Assyria

5. when she was mine] though my wife, lit. under me.

Assyrians her neighbours] In Ezekiel 16:26 the Egyptians are called Israel’s “neighbours,” but the Assyrians could hardly be so called, and indeed in Ezekiel 23:40 are referred to as “far off.” The word may mean “warriors” (the similar word “war” or “battle” 2 Samuel 17:11 and often). Corn, suggests, “famous,” the term used in Ezekiel 23:23. The verse should be connected with Ezekiel 23:6, as appears from Ezekiel 23:12—even on the Assyrians, warriors clothed with blue.

6. captains and rulers] Or, governors and satraps, cf. Nehemiah 4:14; Nehemiah 5:15.

7. with all their idols] The alliance with Assyria brought in Assyrian idolatry, cf. 2 Kings 23:11, where horses and chariots of the sun are mentioned, and also the altars on the roofs, where incense was burnt to the host of heaven, Ezekiel 23:12, Jeremiah 19:13.

8. Samaria intrigued with Assyria and Egypt alternately, or different parties simultaneously. Hosea 7:11, “Ephraim is like a silly dove, without understanding; they call unto Egypt, they go unto Assyria.”

9. I have delivered] I delivered. The Assyrians overthrew Samaria in 722 b.c. Menahem was supported on the throne by Assyria (2 Kings 15:19); and Hoshea, the last king, was dethroned on account of his intrigues with Egypt (2 Kings 17:4).

10. famous among women] lit. a name to women, i.e. a notorious example to women to take warning from, Ezekiel 23:48, Ezekiel 36:3, Ezekiel 16:41.

11–21. The infidelities of Judah with Assyria, Babylon and Egypt

11. On the greater excesses of Judah cf. Ezekiel 16:47; Ezekiel 16:51; Jeremiah 3:8; Jeremiah 3:11.

12. her neighbours] The order is: the Assyrians, governors and satraps, warriors clothed … See on Ezekiel 23:5. The intervention of Assyria in the affairs of Judah was caused by the appeal of Ahaz for help against Syria and Ephraim, 2 Kings 16:7. On the disastrous consequences of Ahaz’s folly cf. Isaiah 7:17-25.

14. and that she increased] Rather: And she added to her whoredoms, with full stop at Ezekiel 23:13. It was certainly the custom in Babylonia to draw figures of men and the like upon the walls; it is not probable, however, that such figures of Chaldean warriors had actually been seen in Jerusalem. The prophet combines the Babylonian custom with the reports of Chaldean military splendour current in Judah. Even when Babylon was still a vassal state of Assyria Hezekiah entered into intrigues with it, Isaiah 39. In later times it was the rivalry between Babylon and Egypt that drew Judah into the whirl of imperial politics, and left her from the time of the battle of Carchemish and the defeat of Egypt subject to Babylon (b.c. 604).

15. girded with girdles] The “girdles” were properly not belts or sashes, but articles of clothing, tunics or waist-cloths (Isaiah 11:5). “It appears, however, from the monuments that the Assyrians used what was originally the waist-cloth as an ornamental sash” (note from Prof. W. R. Smith).

exceeding in dyed attire] The word “exceeding in” means redundant; it is used of the curtains that “hung over” the sides of the tabernacle (Exodus 26:12-13), and possibly “dyed attire” may mean “turbans,” from being wound (Frd. Del. Baer Ez. p. xii.). The idea would be that the high turbans folded back and hung down.

all of them princes] Or, heroes. The term is used of the choice warriors in chariots, Exodus 14:7; Exodus 15:4, but also more generally.

after the manner of] Perhaps: the likeness of the Babylonians. It is doubtful if the word “likeness” can ever be rendered “in the manner of” or “like” (Isaiah 13:4). Here “likeness” resumes “images” Ezekiel 23:14.

16. Read: and she doted upon them after the sight of her eyes—i.e. with delight and desire (Isaiah 11:3).

17. alienated from them] The figure lies in the revulsion of sated passion; the thing in the weariness of the Babylonian alliance and yoke, cf. ch. 17.

18. “Discovered” is uncovered, revealed.

19. Judah being situated between the two great empires of Babylon and Egypt and coveted by both, was naturally a hotbed of intrigue by partizans on both sides. The influence of the Egyptian party was great even in the Assyrian age (Isaiah 30-31), and the imposing and pretentious power of the Nile valley continued to delude the politicians of Judah throughout the period of Chaldean supremacy (ch. 29–32; Jeremiah 2:18; Jeremiah 37:5 seq.; Lamentations 4:17).

21. calledst to remembrance] didst recall, i.e. renew, cf. Ezekiel 38:8.

for the paps] By a slight change of reading (k for n), when thy teats were bruised by them of Egypt, when the breasts of thy youth were pressed (Ezekiel 23:3).

22–35. Chastisement of the adulteress

22. thy lovers] the nations once in alliance with her, Ezekiel 23:9; ch. Ezekiel 16:37; Jeremiah 30:14; Lamentations 1:19. In Hosea 2 the “lovers” are the Baals.

23. On these peoples cf. Del. Parad., pp. 182, 236, 240. According to this writer the names appear in the inscriptions as Pukûdu, Sutu or Su and Kutu or Ku, and are names of peoples lying east of the Tigris and on the confines of Elam or Persia.

“Captains and rulers,” governors and satraps, Ezekiel 23:6; Ezekiel 23:12. “Great lords,” heroes, Ezekiel 23:15.

and renowned] Perhaps: chiefs. The word is parallel to “princes” Numbers 1:16, lit. “called men,” cf. Amos 6:1.

24. with chariots] The term is entirely unknown; LXX. from the north. Boettcher suggested the word “multitude” (Ezekiel 26:10), a sense which Frd. Del. (Baer, Ez. p. xi.) thinks can be reached through the Assyr., the present word remaining unchanged. For people peoples.

set judgment] i.e. commit it unto them, Deuteronomy 11:26; 1 Kings 8:46.

according to their judgments] lit. with their judgments, which are cruel and savage, Ezekiel 23:25.

25. “Jealousy” differs little from fury, ch. Ezekiel 16:38.

take away thy nose] Reference is either to the ancient practice (as in Egypt) of mutilating the adulteress, or to the habit of disfiguring the captives, cf. Ezekiel 12:13; Ezekiel 16:40.

26. Cf. Ezekiel 16:39.

27. brought from … Egypt] i.e. continued since the time they were in the land of Egypt, cf. Ezekiel 16:41; Ezekiel 22:15.

29. deal … hatefully] in hatred. “Labour” is wealth, the fruit of labour. “Discovered” is exposed.

31. her cup] That which she drank, Isaiah 51:22-23; Jeremiah 25:15-16.

32. sister’s cup deep] i.e. which is deep. The words “thou shalt … derision” are parenthetical; LXX. omits.

33. and sorrow] Or, affliction.

34. Cf. Psalm 75:8; Isaiah 51:17.

break the sheards] gnaw the sherds. The act of plucking out her own breasts is that of one intoxicated to madness, Jeremiah 25:16. The words are wanting in LXX. Beating the breasts and tearing the cheeks was a sign of excessive grief (Hamasa, p. 373). “The women rent the breast of their dress, went half-naked, tore their faces, and beat their skin till it was lacerated with shoes (Aghani, xiv. 101, 28; xv. 139, 6; Hudh. 139, 3),” Well., Skizzen, iii. p. 160.

35. bear thou … lewdness] Here “bear” means endure the punishment of it, Ezekiel 23:49.

36. yea, declare] then declare.

36–49. New exposure of the immoralities of Oholah and Oholibah (Ezekiel 23:36-44), and threat of their punishment (Ezekiel 23:45-49)

The passage is not a continuation of Ezekiel 23:1-35, but an independent description, parallel to these verses.

(1) Ezekiel 23:36-37. The adulteries, that is, idolatries, and bloodshed of which the two women are guilty.

(2) vv, 38, 39. Their profaning the house of Jehovah, and breaking; his Sabbaths—the former particularly in their entering his house fresh from the sacrifice of their children.

(3) Ezekiel 23:40-44. Their alliances with idolatrous nations and receiving their gods, under the figure of a harlot receiving and entertaining men.

(4) Ezekiel 23:45-49. Their punishment with the death of an adulteress at the hands of righteous men.—The text in some passages is extremely difficult.

37. that they have committed] for they have. The blood on their hands is that of their children whom they sacrifice. See Ezekiel 16:20-21.

38. the same day] The phrase is more fully explained in Ezekiel 23:39. LXX. omits in both places.

39. The particular profanation of the Lord’s house lay in this that those who had sacrificed their children entered it. The children were no doubt offered to Jehovah, under whatever conception or name, and the worshippers felt no incongruity in entering his house. Jeremiah 7:9 seq.

midst of mine house] It is not meant that children were sacrificed in the house; their sacrifice was combined with other service in the house.

40. that ye have sent] Perhaps: and furthermore they sent. The change of person occurs later. The word “they sent” is wanting in LXX.

wash thyself] i.e. bathe thyself.

paintedst thy eyes] This refers to the practice of colouring the edges of the eyelids with a dark powder (stibium), which made the eye itself appear large and brilliant, 2 Kings 9:30; Jeremiah 4:30. The word kahal is Arab., and the root of Alcohol; the Heb. is pûch (Isaiah 54:11); Job’s daughter bore the name Keren-hap-puch, horn of paint.

40–44. These verses hardly refer to political alliances merely; Ezekiel 23:41 suggests idolatrous worship. As the foreign gods came in, however, through intercourse with the nations which served them they are spoken of as being sent for by messengers (cf. Ezekiel 23:16). The whole is presented under the figure of an harlot receiving men from all quarters. The passage has great resemblance to Isaiah 57:9 seq.

41. a table prepared] i.e. spread.

hast set mine incense] didst set. The words indicate that service of other gods is referred to under the figure of the harlot’s entertainment.

42. being at ease] If the reading be correct “at ease” must refer to careless living, a sense which the word has not elsewhere. LXX. renders: and a sound of music they raised; but though the word “multitude” may mean sound or noise when joined to songs (Ezekiel 26:13; Amos 5:23), it can hardly of itself mean music. LXX. may have read “they sang” for “at ease:” “and with a loud noise (Daniel 10:6) they sang”—a sense not suitable seeing the musicians must have been the harlots themselves, Isaiah 23:15-16. For the idea of multitude cf. Jeremiah 5:7 end. If music were referred to the words would be better attached to the previous verse.

was with her] Rather: therein or therewith. LXX. om.

and with the men … Sabeans] and with men. For Sabeans Heb. text reads “drunkards,” as marg., and from the nature of the passage, which speaks of a general practice, reference to any particular nation is less probable. Read as R.V. “and with (in addition to) men … were brought drunkards from the wilderness; and they put bracelets” &c. Even for these vulgar guests the harlots, so indiscriminate was their whoredom, put bracelets on their hands and decked themselves. The idea that it was “men of the common sort” who adorned the harlots with bracelets as their hire (A.V. &c.) has little to recommend it, cf. Ezekiel 16:31 seq. (the verb “they put” is mas. because fem. is not in use, Esther 1:20). Even in Muhammed’s days the Arabs were addicted to drunkenness. LXX. om. “drunkards,” which might be a duplicate of “brought,” and certainly the mention of two classes here is rather improbable, the common sort and those brought from the wilderness might rather be the same, viz. the vulgar and petty peoples in contrast to the larger and nobler such as Babylon. The omission makes the clause difficult to construe. Corn, reconstructs the clause after Proverbs 7:16, making it a description of the “bed of love” (Ezekiel 23:17), but with little probability. If the adulterous act be anywhere referred to it is in Ezekiel 23:43.

43. unto her … old in adulteries] Old is worn out, e.g. of clothes, Joshua 9:4-5, and the verb of the body, in the decay of nature (Genesis 18:12, of Sarah). The construction of A.V. is unusual; the words might be read as an exclamation: She that is aged committeth adulteries! or, With her that is aged shall they commit adulteries! Ew., reading “aged” as a noun, To perdition with adulteries! None of these senses is very natural. LXX., as in some other places, appears to assume a contraction, which it expands, Do they not commit adultery with these?

The meaning put by A.V., R.V. upon the rest of the verse can hardly be drawn from the words, which are extremely obscure. The natural sense is: “now shall her whoredom commit whoredom even itself” (Hitz.); but the idea that what the faded harlot can no more do herself her vicious propensity continues to do, though true in itself, is scarcely to be expected here. LXX., which had nearly our present text before it, disposes the letters differently: And she too has gone a whoring after the manner (with the doings) of a harlot. So Syr., And according to the doings of harlots have they committed whoredom.

44. Yet they went] and they. The verse sums up all that precedes.

the lewd women] The form of plur. “women” does not occur again, though the usual one in Assyr. LXX., to work lewdness.

45–49. Judgment on the adulterous women

45. the righteous] righteous men. The prophet carries on the figure of the punishment of adulteresses. They are judged by righteous men. He has not in his mind the nations, the actual executors of judgment in the case of Israel. The word “righteous” throws no light on Isaiah 49:24.

46. Cf. Ezekiel 16:40.

to be removed] maltreated.

48. be taught] take warning (the form nithpa., cf. Deuteronomy 21:8).