Seventh-day Adventist Bible CommentaryEzekiel 23

The word of the Lord. Chapter 23 presents an extended allegory whose primary purpose is to set forth the sinfulness of Judah. The allegory is similar to that of ch. 16, though with some difference. Political alliances with foreign nations are the chief point of illustration here.

One mother. The two cities, Samaria and Jerusalem, had one common mother, the Hebrew people. They had a common ancestry.

In their youth. For the purpose of the parable they are represented as having had a separate existence even during the period of the sojourn in Egypt. It was in their “youth” that they had become alienated from God. At this time Israel was still considered unmarried. The marriage with Jehovah took place when the covenant was made at Sinai (Ex. 19).

Aholah. Heb. ’Oholah, meaning “tent.” A slight alteration of the Hebrew gives the meaning “her tent,” which, if correct, would call attention to the fact that Samaria set up her own worship instead of permitting the people to resort to the Temple (1 Kings 12:26– 33). If ’Oholah means simply “tent” there may be an allusion to tents of prostitution such as probably adorned high places. Aholibah. Heb. ’Oholibah, being either an emphatic form of the noun meaning, as does ’Oholah, “tent,” or, with a slight change in the Hebrew, “my tent [is] in her.” The latter meaning would call attention to the fact that the sanctuary of the Lord was in Judah. On the significance of the meaning of “tent” see foregoing comments under “Aholah.” They were mine. Both professed allegiance to the true God.

The Assyrians. On Samaria seeking foreign alliances see Hosea 7:11, 12.

Horsemen. The Assyrians were famous for their cavalry.

Whoredoms brought from Egypt. Probably a reference to an event that precipitated the fall of Samaria (see 2 Kings 17:4; cf. Hosea 7:11).

Delivered her. See 2 Kings 17:5, 6. The history of Samaria is briefly passed over, because that nation is no longer existent, and is used as a basis of comparison for a more detailed portrayal of Judah’s folly.

She was more corrupt. In addition to her alliance with Assyria and Egypt, Judah sought the aid of the Babylonians (v. 16).

The Assyrians. Examples that may be cited are the overtures of Ahaz to Tiglath- pileser for his assistance against the Syrians and Israelites (2 Kings 16:7–9), and Hezekiah’s attempt to buy off Sennacherib while at the same time trusting in Egypt (2 Kings 18:14, 21).

Both one way. Both sisters followed the same course.

Men pourtrayed upon the wall. Such portraitures in beautiful colors were characteristic of the Assyrians, and the Babylonians also decorated walls with figures in color.

Sent messengers. Perhaps Manasseh, while a captive in Babylon (2 Chron. 33:11), had seen in that city a possible rival to Assyria. The embassy of Merodach- baladan to Hezekiah (Isa. 39) suggests that Babylon was looking to Judah for support against Assyria (see on 2 Kings 20:12). The precise occasion when Judah sent the messengers here referred to is not known.

Her mind was alienated. Judah became satiated with her Babylonian alliance and sought the aid of Egypt. Verses 17–19 describe this vacillating policy (see 2 Kings 24; 25).

My mind was alienated. The Lord became weary of Judah and turned from her with revulsion.

Paramours. Heb. pilagshim, the word commonly used of concubines (Gen. 22:24; 2 Sam. 3:7). Here it refers to the Egyptian princes whose favor Judah sought. Asses. These animals are here introduced to show the intensity of lust (see Jer. 2:24; 5:8; Hosea 8:9).

Pekod. The name of an Aramaean tribe living east of the Tigris near the mouth of the river (see Jer. 50:21). Shoa, and Koa. Believed to be the Sutû and Qutû, tribes living east of the Tigris.

Chariots. Heb. hoṣen, the meaning of which is unknown. The LXX reads“from the north,” which makes good sense. Wheels. Compare ch. 26:10.

Take away thy nose. Mutilation of prisoners was practiced by both the Assyrians and the Babylonians. According to Diodorus Siculus (i. 78), the Egyptians punished an adulterous woman by cutting off her nose.

Whom thou hatest. See v. 17. Verses 28–31 describe the punishment of Jerusalem under the figure of the punishment of a harlot.

Thou shalt drink. That is, of the cup of wrath (see Isa. 51:17; Jer. 25:15).

Break the sherds. A forceful figure expressing graphically the desperation to which the Jews would be reduced in their day of suffering.

Wilt thou judge? Compare chs. 20:4; 22:2. A new section begins here. The prophet summarizes the sins of Aholah and Aholibah, but from a different viewpoint from that in vs. 1–22. He names three conspicuous elements: (1) Molech worship (v. 37), (2) profanation of the Temple (v. 38), and (3) Sabbathbreaking (v. 38).

The same day. So audacious were the Jews in their idolatry that on the day on which they had burned their children to Molech in the Valley of Hinnom, they hypocritically presented themselves as worshipers in the Temple of Jehovah (see Jer. 7:9, 10).

Sent for men. The tense of the Hebrew verb suggests that the action was habitual. They used to send, again and again. Paintedst thy eyes. The ancients used powdered antimony, black in color, to produce a margin around the eyes so as to make the white of the eyes look more beautiful and seducing (see on 2 Kings 9:30).

A stately bed. Rather, “a stately couch,” here used for reclining at a feast (see on S. of Sol. 3:7; Mark 2:15).

Sabeans. Heb. sawba’im, the meaning of which is uncertain. A slight change yields the reading “drunkards.” The prophet seems to be emphasizing the progressive degradation of the harlot city. The LXX omits this word. Men of the common sort, drunkards from the wilderness, are admitted to her embraces.

Will they now commit? The Hebrew of this verse is obscure and thus untranslatable. The LXX renders the verse, “Therefore I said, Do they not commit adultery with these? and has she gone awhoring [after] the manner of a harlot?”

Righteous men. The Babylonians may possibly be thus designated by way of contrast, and thus as a stinging rebuke to the unrighteous sisters. On the other hand the expression may be general, signifying men to whom righteous judgment has been committed.

With stones. There is a mixture here of the figure and the reality. Stoning was the legal punishment for adultery (Lev. 20:2, 10; Deut. 22:22, 24), but the actual overthrow of Jerusalem would be by the sword.

All women. That is, all nations, to whom Israel would serve as a warning and deterring example.