Ezekiel 23:22

Therefore, O Aholibah, thus saith the Lord GOD; Behold, I will raise up thy lovers against thee, from whom thy mind is alienated, and I will bring them against thee on every side;

EXPOSITORY (ENGLISH BIBLE)

Ellicott's Commentary for English Readers

(22) I will bring them against thee.—Here, as everywhere, the fitness of the punishment to the sin, the correlation between them, is strongly brought out. Israel had chosen the idolatries of Egypt, Assyria, and Babylon, and these had drawn down upon her the vengeance of Him in whom alone was her refuge; she had sought strength in their political alliance, and they overwhelmed her with desolation.

Benson Commentary

Ezekiel 23:22-24. I will raise up thy lovers against thee, &c. — I will execute my judgments upon thee, by those very Babylonians whose alliance and idolatries thou hast been so fond of, but since hast broken the league thou madest with them, contracting a new one with Egypt, and thereby hast provoked them to revenge thy perfidiousness. Pekod, and Koa, and Shoa, and all the Assyrians with them — The inhabitants of the several provinces of the Babylonish monarchy; for most of the ancients understand these words as names of places. Pekod is mentioned as a province of Babylon, Jeremiah 50:21. St. Jerome, however, upon the place, understands these three words, Pekod, Shoa, and Koa, in an appellative sense, to denote so many titles, or degrees of honour; as much as to say, governors, princes, and great men. In which sense the two former words, Pekod (or Pakud) and Shoa, are confessedly taken in Scripture. All of them desirable young men, &c. — As their riches and bravery made them appear amiable in your eyes when you first courted their alliance, so they shall appear in the same splendid equipage when they come to invade your country and to besiege your city; but then their gallant appearance shall strike a terror and a consternation into you. And they shall come against thee with chariots, &c. — Chariots are mentioned, both by sacred and profane writers, as of principal use in the ancient way of fighting. And I will set judgment before them, &c. — I will deliver thee into their power, as the ministers of my justice, who shall make thy punishments bear a correspondence with thy guilt.

Matthew Henry's Concise Commentary

23:1-49 A history of the apostacy of God's people from him, and the aggravation thereof. - In this parable, Samaria and Israel bear the name Aholah, her own tabernacle; because the places of worship those kingdoms had, were of their own devising. Jerusalem and Judah bear the name of Aholibah, my tabernacle is in her, because their temple was the place which God himself had chosen, to put his name there. The language and figures are according to those times. Will not such humbling representations of nature keep open perpetual repentance and sorrow in the soul, hiding pride from our eyes, and taking us from self-righteousness? Will it not also prompt the soul to look to God continually for grace, that by his Holy Spirit we may mortify the deeds of the body, and live in holy conversation and godliness?

Barnes' Notes on the Bible

Egypt - The kings of Judah played alternately Egypt against Babylon, and Babylon against Egypt. Jehoahaz was displaced by Necho for Jehoiakim, who then turned to the Chaldaeans, and afterward rebelling sought aid from Egypt. So Zedekiah was continually meditating help from Egypt, against which Jeremiah and Ezekiel were continually protesting.

Jamieson-Fausset-Brown Bible Commentary

22. lovers … alienated—(Eze 23:17). Illicit love, soon or late, ends in open hatred (2Sa 13:15). The Babylonians, the objects formerly of their God-forgetting love, but now, with characteristic fickleness, objects of their hatred, shall be made by God the instruments of their punishment.

Matthew Poole's Commentary

Thy lovers; thy confederates.

From whom thy mind is alienated; whom thou hast first loathed and forsaken, and thereby enraged them against thee.

Bring them against thee; be not only an exciter to stir them up against thee, but I will be a guide and conducter of them.

On every side; so no way left for thy escape.

Gill's Exposition of the Entire Bible

Therefore, O Aholibah, thus saith the Lord God,.... Or, ye two tribes of Benjamin and Judah, hear what the Lord says unto you:

behold, I will raise up thy lovers against thee; the Chaldeans, whom they had formerly loved, and in whose alliance they were, and whose idols they worshipped:

from whom thy mind is alienated; having broke covenant with them, and cast off their yoke, and rebelled against them:

and I will bring them against thee on every side; to besiege and encompass Jerusalem on every side with their army, as they did, so that there was no escaping.

Geneva Study Bible

Therefore, O Aholibah, thus saith the Lord GOD; Behold, I will raise up thy lovers against thee, from whom thy mind is alienated, and I will bring them against thee on every side;

EXEGETICAL (ORIGINAL LANGUAGES)

Cambridge Bible for Schools and Colleges

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.

Pulpit Commentary

Verses 22, 23. - The lovers from whom the mind of Judah was alienated were, as in Ver. 17, the Chaldeans. With these are joined Pekod, and Shoa, and Koa. The Authorized and Revised Versions, following the LXX. take these as proper names, and Ewald Smend, and Furst find in them those of Chaldean tribes. The Vulgate, followed by Luther, gives nobiles, tyrannosque, et principes, and Keil and Hengstenberg substantially adopt this rendering, giving "rulers, lords, and nobles." "Pekod" appears as a place in Jeremiah I. 20 (compare Schrader's 'Cuneiform Inscriptions,' 2. pp. 32, 117,120, where Shoa and Koa are identified with Medo-Elamite tribes east of the Tigris), but the ether names are unknown to history. On the whole, the balance seems in favor of the rendering in the text. With these are joined all the Assyrians, who, under Nebuchadnezzar, fought, of course, in his armies." Now she should see her desirable young men... riding upon horses (the prophet repeats with sarcasm the phrase of Ver. 12) in another guise than she had expected. Ezekiel 23:22

Keil and Delitzsch Biblical Commentary on the Old Testament

Punishment of the Harlot Jerusalem

Ezekiel 23:22. Therefore, Oholibah, thus saith the Lord Jehovah, Behold, I raise up thy lovers against thee, from whom thy soul has torn itself away, and cause them to come upon thee from every side; Ezekiel 23:23. The sons of Babel, and all the Chaldeans, rulers, lords, and nobles, all the sons of Assyria with them: chosen men of graceful deportment, governors and officers together, knights and counsellors, all riding upon horses. Ezekiel 23:24. And they will come upon thee with weapons, chariots, and wheels, and with a host of peoples; target and shield and helmet will they direct against thee round about: and I commit to them the judgment, that they may judge thee according to their rights. Ezekiel 23:25. And I direct my jealousy against thee, so that they shall deal with thee in wrath: nose and ears will they cut off from thee; and thy last one shall fall by the sword: they will take thy sons and thy daughters; and thy last one will be consumed by fire. Ezekiel 23:26. They will strip off thy clothes from thee, and take thy splendid jewellery. Ezekiel 23:27. I will abolish thy lewdness from thee, and thy whoredom from the land of Egypt: that thou mayest no more lift thine eyes to them, and no longer remember Egypt. Ezekiel 23:28. For thus saith the Lord Jehovah, Behold, I give thee into the hand of those whom thou hatest, into the hand of those from whom thy soul has torn itself away: Ezekiel 23:29. And they shall deal with thee in hatred, and take all thy gain, and leave thee naked and bare; that thy whorish shame may be uncovered, and thy lewdness and thy whoredom. Ezekiel 23:30. This shall happen to thee, because thou goest whoring after the nations, and on account of thy defiling thyself with their idols. Ezekiel 23:31. In the way of thy sister hast thou walked; therefore I give her cup into thy hand. Ezekiel 23:32. Thus saith the Lord Jehovah, The cup of thy sister thou shalt drink, the deep and broad one; it will be for laughter and for derision, because it contains so much. Ezekiel 23:33. Thou wilt become full of drunkenness and misery: a cup of desolation and devastation is the cup of thy sister Samaria. Ezekiel 23:34. Thou wilt drink it up and drain it, and gnaw its fragments, and tear thy breasts (therewith); for I have spoken it, is the saying of the Lord Jehovah. Ezekiel 23:35. Therefore thus saith the Lord Jehovah, Because thou hast forgotten me, and hast cast me behind thy back, thou shalt also bear thy lewdness and thy whoredom. - As Jerusalem has given herself up to whoredom, like her sister Samaria, she shall also share her sister's fate. The paramours, of whom she has become tired, God will bring against her as enemies. The Chaldeans will come with all their might, and execute the judgment of destruction upon her. - For the purpose of depicting their great and powerful forces, Ezekiel enumerates in Ezekiel 23:23 and Ezekiel 23:24 the peoples and their military equipment: viz., the sons of Babel, i.e., the inhabitants of Babylonia, the Chaldeans - the ruling people of the empire at that time - and all the sons of Asshur, i.e., the inhabitants of the eastern portions of the empire, the former rulers of the world. There is some obscurity in the words פּקוד ושׁוע , which the older theologians have almost unanimously taken to be the names of different tribes in the Chaldean empire. Ewald also adopts this view, but it is certainly incorrect; for the words are in apposition to וכל־כּשׂדּים, as the omission of the copula ו before פּקוד is sufficient to show. This is confirmed by the fact that שׁוע is used, in Isaiah 32:5 and Job 34:19, in the sense of the man of high rank, distinguished for his prosperity, which is quite in harmony with the passage before us. Consequently פּקוד is not to be taken in the sense of visitation or punishment, after Jeremiah 50:21; but the meaning is to be sought in the verb פּקד, to exercise supervision, or lead; and the abstract oversight is used for overseer, or ruler, as an equivalent to פּקיד. Lastly, according to Rabbins, the Vulgate, and others, קוע signifies princes, or nobles. The predicates in Ezekiel 23:23 are repeated from Ezekiel 23:6 and Ezekiel 23:12, and קרוּאים alone is added. This is a word taken from the Pentateuch, where the heads of the tribes and families, as being members of the council of the whole congregation of Israel, are called קרוּאי or קרוּאי מועד, persons called or summoned to the meeting (Numbers 1:16; Numbers 16:2). As Michaelis has aptly observed, "he describes them sarcastically in the very same way in which he had previously described those upon whom she doted."

There is a difficulty in explaining the ἁπ. λεγ.. הצן - for which many MSS read חצן - as regards not only its meaning, but its position in the sentence. The fact that it is associated with רכב וגלגּל would seem to indicate that הצן is also either an implement of war or some kind of weapon. At the same time, the words cannot be the subject to וּבאוּ; but as the expression וּבקהל עמּים, which follows, clearly shows, they simply contain a subordinate definition of the manner in which, or the things with which, the peoples mentioned in Ezekiel 23:23, Ezekiel 23:24 will come, while they are governed by the verb in the freest way. The attempts which Ewald and Hitzig have made to remove the difficulty, by means of conjectures, are forced and extremely improbable. נתתּי לפּניהם, I give up to them (not, I place before them); נתן, as in 1 Kings 8:46, to deliver up, or give a thing into a person's hand or power. לפני is used in this sense in Genesis 13:9 and Genesis 24:51. - In Ezekiel 23:25, Ezekiel 23:26, the execution of the judgment is depicted in detail. The words, "they take away thy nose and ears," are not to be interpreted, as the earlier expositors suppose, from the custom prevalent among the Egyptians and other nations of cutting off the nose of an adulteress; but depict, by one particular example, the mutilation of prisoners captured by their enemies. אחרית: not posterity, which by no means suits the last clause of the verse, and cannot be defended from the usage of the language (see the comm. on Amos 4:2); but the last, according to the figure employed in the first clause, the trunk; or, following the second clause, the last thing remaining in Jerusalem, after the taking away of the sons and daughters, i.e., after the slaying and the deportation of the inhabitants - viz. the empty houses. For Ezekiel 23:26, compare Ezekiel 16:39. - In Ezekiel 23:27, "from the land of Egypt" is not equivalent to "dating from Egypt;" for according to the parallel ממּך, from thee, this definition does not belong to זנוּתך, "thy whoredom," but to השׁבּתּי, "I cause thy whoredom to cease from Egypt" (Hitzig). - For Ezekiel 23:28, compare Ezekiel 16:37; for Ezekiel 23:28, vid., Ezekiel 23:17 above; and for Ezekiel 23:29, see Ezekiel 23:25 and Ezekiel 23:26, and Ezekiel 16:39. - Ezekiel 23:31 looks back to Ezekiel 23:13; and Ezekiel 23:31 is still further expanded in Ezekiel 23:32-34. Judah shall drink the cup of the wrathful judgment of God, as Samaria has done. For the figure of the cup, compare Isaiah 51:17 and Jeremiah 25:15. This cup is described in Ezekiel 23:32 as deep and wide, i.e., very capacious, so that whoever exhausts all its contents must be thoroughly intoxicated. תּהיה is the third person; but the subject is מרבּה, and not כּוס. The greatness or breadth of the cup will be a subject of laughter and ridicule. It is very arbitrary to supply "to thee," so as to read: will be for laughter and ridicule to thee, which does not even yield a suitable meaning, since it is not Judah but the nations who laugh at the cup. Others regard תּהיה as the second person, thou wilt become; but apart from the anomaly in the gender, as the masculine would stand for the feminine, Hitzig has adduced the forcible objection, that according to this view the words would not only anticipate the explanation give of the figure in the next verse, but would announce the consequences of the שׁכּרון ויגון mentioned there. Hitzig therefore proposes to erase the words from תּהיה to וּללעג as a gloss, and to alter מרבּה into מרבּה : which contains much, is very capacious. But there is not sufficient reason to warrant such critical violence as this. Although the form מרבּה is ἁπ λεγ.., it is not to be rejected as a nomen subst.; and if we take מרבּה להכיל, the magnitude to hold, as the subject of the sentence, it contains a still further description of the cup, which does not anticipate what follows, even though the cup will be an object of laughter and ridicule, not so much for its size, as because of its being destined to be drunk completely empty. In Ezekiel 23:33 the figure and the fact are combined - יגון, lamentation, misery, being added to שׁכּרון, drunkenness, and the cup being designated a cup of devastation. The figure of drinking is expanded in the boldest manner in Ezekiel 23:34 into the gnawing of the fragments of the cup, and the tearing of the breasts with the fragments. - In Ezekiel 23:35 the picture of the judgment is closed with a repetition of the description of the nation's guilt. For Ezekiel 23:35, compare Ezekiel 16:52 and Ezekiel 16:58.