HolyStudy
Home
Bible
Read BibleTopicsReading Plans
Worship
Worship of the DayDaily PrayersSaint of the DayChurch Calendar
Tradition
EncyclopediaChurch FathersSaintsCouncilsCreedsHeresies
ReflectionsConnection Map↗Support HolyStudy
HolyStudy
ReflectionsConnection Map↗Support HolyStudy
Sign in
HolyStudy

Read the Scriptures and pray with the mind of the Church.

Bible

  • Read Bible
  • Topics
  • Reading Plans

Worship

  • Worship of the Day
  • Daily Prayers
  • Saint of the Day
  • Church Calendar

Tradition

  • Encyclopedia
  • Church Fathers
  • Saints
  • Councils
  • Creeds
  • Heresies

More

  • Reflections
  • Mission
  • Support HolyStudy
  • Contact
  • Connection Map ↗
© 2026 HolyStudy
PrivacyTerms
HolyStudy
Home
Bible
Read BibleTopicsReading Plans
Worship
Worship of the DayDaily PrayersSaint of the DayChurch Calendar
Tradition
EncyclopediaChurch FathersSaintsCouncilsCreedsHeresies
ReflectionsConnection Map↗Support HolyStudy
HolyStudy
ReflectionsConnection Map↗Support HolyStudy
Sign in
Law
History
Poetry & Wisdom
Major Prophets
Minor Prophets

Ezekiel 23

The word of the LORD came to me:

“Son of man, there were two women, the daughters of one mother.

They played the whore in Egypt; they played the whore in their youth; there their breasts were pressed and their virgin bosoms handled.

Oholah was the name of the elder and Oholibah the name of her sister. They became mine, and they bore sons and daughters. As for their names, Oholah is Samaria, and Oholibah is Jerusalem.

“Oholah played the whore while she was mine, and she lusted after her lovers the Assyrians, warriors

clothed in purple, governors and commanders, all of them desirable young men, horsemen riding on horses.

She bestowed her whoring upon them, the choicest men of Assyria all of them, and she defiled herself with all the idols of everyone after whom she lusted.

She did not give up her whoring that she had begun in Egypt; for in her youth men had lain with her and handled her virgin bosom and poured out their whoring lust upon her.

Therefore I delivered her into the hands of her lovers, into the hands of the Assyrians, after whom she lusted.

These uncovered her nakedness; they seized her sons and her daughters; and as for her, they killed her with the sword; and she became a byword among women, when judgment had been executed on her.

“Her sister Oholibah saw this, and she became more corrupt than her sister in her lust and in her whoring, which was worse than that of her sister.

She lusted after the Assyrians, governors and commanders, warriors clothed in full armor, horsemen riding on horses, all of them desirable young men.

And I saw that she was defiled; they both took the same way.

But she carried her whoring further. She saw men portrayed on the wall, the images of the Chaldeans portrayed in vermilion,

wearing belts on their waists, with flowing turbans on their heads, all of them having the appearance of officers, a likeness of Babylonians whose native land was Chaldea.

When she saw them, she lusted after them and sent messengers to them in Chaldea.

And the Babylonians came to her into the bed of love, and they defiled her with their whoring lust. And after she was defiled by them, she turned from them in disgust.

When she carried on her whoring so openly and flaunted her nakedness, I turned in disgust from her, as I had turned in disgust from her sister.

Yet she increased her whoring, remembering the days of her youth, when she played the whore in the land of Egypt

and lusted after her lovers there, whose members were like those of donkeys, and whose issue was like that of horses.

Thus you longed for the lewdness of your youth, when the Egyptians handled your bosom and pressed your young breasts.”

Therefore, O Oholibah, thus says the Lord GOD: “Behold, I will stir up against you your lovers from whom you turned in disgust, and I will bring them against you from every side:

the Babylonians and all the Chaldeans, Pekod and Shoa and Koa, and all the Assyrians with them, desirable young men, governors and commanders all of them, officers and men of renown, all of them riding on horses.

And they shall come against you from the north with chariots and wagons and a host of peoples. They shall set themselves against you on every side with buckler, shield, and helmet; and I will commit the judgment to them, and they shall judge you according to their judgments.

And I will direct my jealousy against you, that they may deal with you in fury. They shall cut off your nose and your ears, and your survivors shall fall by the sword. They shall seize your sons and your daughters, and your survivors shall be devoured by fire.

They shall also strip you of your clothes and take away your beautiful jewels.

Thus I will put an end to your lewdness and your whoring begun in the land of Egypt, so that you shall not lift up your eyes to them or remember Egypt anymore.

“For thus says the Lord GOD: Behold, I will deliver you into the hands of those whom you hate, into the hands of those from whom you turned in disgust,

and they shall deal with you in hatred and take away all the fruit of your labor and leave you naked and bare, and the nakedness of your whoring shall be uncovered. Your lewdness and your whoring

have brought this upon you, because you played the whore with the nations and defiled yourself with their idols.

You have gone the way of your sister; therefore I will give her cup into your hand.

Thus says the Lord GOD: “You shall drink your sister’s cup that is deep and large; you shall be laughed at and held in derision, for it contains much;

you will be filled with drunkenness and sorrow. A cup of horror and desolation, the cup of your sister Samaria;

you shall drink it and drain it out, and gnaw its shards, and tear your breasts; for I have spoken, declares the Lord GOD.

Therefore thus says the Lord GOD: Because you have forgotten me and cast me behind your back, you yourself must bear the consequences of your lewdness and whoring.”

The LORD said to me: “Son of man, will you judge Oholah and Oholibah? Declare to them their abominations.

For they have committed adultery, and blood is on their hands. With their idols they have committed adultery, and they have even offered up to them for food the children whom they had borne to me.

Moreover, this they have done to me: they have defiled my sanctuary on the same day and profaned my Sabbaths.

For when they had slaughtered their children in sacrifice to their idols, on the same day they came into my sanctuary to profane it. And behold, this is what they did in my house.

They even sent for men to come from afar, to whom a messenger was sent; and behold, they came. For them you bathed yourself, painted your eyes, and adorned yourself with ornaments.

You sat on a stately couch, with a table spread before it on which you had placed my incense and my oil.

The sound of a carefree multitude was with her; and with men of the common sort, drunkards were brought from the wilderness; and they put bracelets on the hands of the women, and beautiful crowns on their heads.

“Then I said of her who was worn out by adultery, ‘Now they will continue to use her for a whore, even her!’

For they have gone in to her, as men go in to a prostitute. Thus they went in to Oholah and to Oholibah, lewd women!

But righteous men shall pass judgment on them with the sentence of adulteresses, and with the sentence of women who shed blood, because they are adulteresses, and blood is on their hands.”

For thus says the Lord GOD: “Bring up a vast host against them, and make them an object of terror and a plunder.

And the host shall stone them and cut them down with their swords. They shall kill their sons and their daughters, and burn up their houses.

Thus will I put an end to lewdness in the land, that all women may take warning and not commit lewdness as you have done.

And they shall return your lewdness upon you, and you shall bear the penalty for your sinful idolatry, and you shall know that I am the Lord GOD.”

Scripture quotations marked “ESV” are from the ESV® Bible (The Holy Bible, English Standard Version®), © 2001 by Crossway. Used by permission. All rights reserved.

← Previous chapterNext chapter →

Ezekiel 23

God presents an allegory of two sisters, Oholah (Samaria) and Oholibah (Jerusalem), who became prostitutes in Egypt and continued their promiscuity through covenant infidelity with Assyria and Babylon, resulting in humiliation, nakedness, and abandonment. This elaborate sexual allegory represents the northern and southern kingdoms' idolatry as systematic covenant betrayal and spiritual promiscuity; the relentless pursuit of foreign nations represents both political alliances and religious syncretism. The detailed condemnation of Oholibah's depravity suggests that the southern kingdom's failure is more egregious than the northern kingdom's because it witnessed the north's judgment without repenting. God orchestrates judgment through the lovers themselves—the Babylonians and their allies—who will judge and punish the unfaithful wife, establishing that the instruments of judgment are the objects of covenant violation. The vivid sexual imagery creates psychological revulsion at disloyalty and idolatry; the betrayal is intimate and comprehensive. This chapter's treatment of sexual infidelity as metaphor for religious betrayal connects to the broader prophetic tradition (Hosea, Isaiah) and establishes that covenant violation is fundamentally about broken relationship with God. The theodicy issue of whether God orchestrates evil (Babylon's destruction) is addressed through establishing that humans choose their own judgment when they seek false security in false gods. This chapter consolidates the extended judgment section by emphasizing that comprehensive judgment is the inevitable consequence of comprehensive spiritual infidelity.

Ezekiel 23:49

And your lewdness shall be requited upon you, and you shall bear the penalty for your sinful idolatry; and you shall know that I am the Lord God. The requiting of lewdness establishes proportionate judgment. The knowledge of God emerges from the experience of judgment on apostasy.

Ezekiel 23:9

She became a byword among women, for judgment had been executed upon her. Israel's fall becomes proverbial, a cautionary example of what befalls the unfaithful. The judgment's visibility establishes it as a warning to others.

Ezekiel 23:10

Her sister Oholibah saw this, yet she was more corrupt in her inordinate love than her, and her harlotries more than her sister's harlotries. Judah witnessed Israel's fall but failed to learn from it, instead intensifying her own apostasy. The escalation of Judah's unfaithfulness establishes willful blindness to historical judgment. Judah's greater corruption emphasizes deliberate choice.

Ezekiel 23:11

She lusted after the Assyrians, governors and commanders, warriors clothed in full armor, horsemen riding on horses, all of them desirable young men. Judah's apostasy mirrors Israel's initial pattern of attraction to Assyrian military power. The detailed description of the Assyrians' desirability establishes the seductive appeal of foreign power.

Ezekiel 23:12

Thus she defiled herself; her inordinate love was poured out upon the Assyrians, and all upon whom she doted. Judah's apostasy encompasses both Assyrian alliance and the pursuit of false security through foreign relationships.

Ezekiel 23:13

Then I saw that she was defiled; both took the same way. The observation of Judah's pattern following Israel's establishes the sisters as following identical trajectories of apostasy. The theological principle: witnessing another's judgment does not prevent one from repeating it.

Ezekiel 23:14

But she carried her harlotries further; she saw men portrayed upon the wall, images of the Chaldeans portrayed in vermilion. Judah's escalation involves not merely political alliance with Babylon but artistic representation of Babylonian soldiers. The painted images establish the seductive visual dimension of foreign culture.

Ezekiel 23:35

Therefore thus says the Lord God: Because you have forgotten Me and cast Me behind your back, you shall bear the consequences of your lewdness and your harlotries. Judah's fundamental sin consists of forgetting God and casting Him aside. Bearing consequences of lewdness represents the inevitable result of such apostasy.

Ezekiel 23:36

The Lord said to me: Son of man, will you judge Oholah and Oholibah? Declare to them their abominations. The final summons to judgment establishes the necessity of indictment. The declaration of abominations serves as the basis for justified punishment.

Ezekiel 23:43

Then I said, concerning her who was worn out by adulteries, Now they will play the harlot with her, and she with them. The mutual engagement in harlotry establishes that Judah becomes object and agent simultaneously. The wearing out through multiple liaisons establishes the exhaustion of apostasy.

Ezekiel 23:44

They went in to her as they go in to a harlot; thus they went in to Oholah and to Oholibah, the lewd women. The final assessment identifies both sisters as lewd women whose judgment flows from their self-chosen character. The finality of the designation establishes their identity as established.

Ezekiel 23:45

But righteous men shall judge them with the judgment of adulteresses, and with the judgment of women who shed blood; for they are adulteresses and blood is on their hands. Righteous judgment evaluates the sisters' multidimensional sin—adultery with foreign powers and bloodshed through violence. The dual judgments establish the comprehensiveness of crime.

Ezekiel 23:46

For thus says the Lord God: Bring up a company against them, and give them over to terror and plunder. The divine mandate to execute judgment becomes the command structure. Terror and plunder establish the experiential reality of military conquest.

Ezekiel 23:47

The company shall stone them with stones and cut them down with their swords; they shall slay their sons and daughters, and burn up their houses. The systematic execution of judgment includes stoning, sword violence, infanticide, and arson. The comprehensiveness of destruction ensures total annihilation.

Ezekiel 23:48

Thus will I put an end to lewdness in the land, that all women may take warning and not commit lewdness as you have done. The judgment on the harlot sisters serves pedagogical purpose: warning other nations against similar apostasy. The public judgment teaches the consequences of unfaithfulness.

Ezekiel 23:8

Therefore I delivered her into the hands of her lovers, the Assyrians, upon whom she doted; they uncovered her nakedness, took her sons and daughters, and slew her with the sword. God's judgment on Israel involves handing her to Assyria, the power she lusted after. The military conquest becomes the fulfillment of her lust for foreign power. Assassination represents the violent end of Israel's political independence.

Ezekiel 23:15

Girded with belts upon their loins, with flowing turbans upon their heads, all of them looking like officers, a picture of Babylonian men; and as soon as she saw them she lusted after them. The detailed description of Babylonian military dress emphasizes the visual allure of foreign power. Judah's immediate lust upon seeing the images establishes the power of cultural attraction.

Ezekiel 23:16

So she sent messengers to them in Chaldea; thus the men of Babylon came to her, shared the bed of love, and defiled her with their fornication. Judah initiates diplomatic contact with Babylon, leading to intimate relationship. The bed of love represents both literal sexual activity and metaphorical political alliance.

Ezekiel 23:17

When the Chaldeans came to her with the bed of love, they defiled her with their fornication; and she was defiled by them, yet she turned from them in her soul. The Babylonian defilement intensifies Judah's uncleanness. The brief turning away suggests half-hearted repentance quickly overcome by renewed lust.

Ezekiel 23:18

So she uncovered her harlotries and uncovered her nakedness; then My soul was alienated from her, as My soul had been alienated from her sister. Judah's public uncovering of her unfaithfulness alienates God from her. The comparison to Israel's rejection establishes Judah as subject to identical judgment.

Ezekiel 23:19

Yet she multiplied her harlotries, remembering the days of her youth when she played the harlot in the land of Egypt. Judah recalls her Egyptian harlotry and escalates her current unfaithfulness. The escalation pattern reflects deepening commitment to apostasy.

Ezekiel 23:20

She lusted after her paramours there, whose members were like those of donkeys, and whose issue was like that of horses. The crude sexual imagery emphasizes the base and bestial character of Judah's lust. The comparison to animal sexuality degrades her passionate pursuit of foreign alliances.

Ezekiel 23:21

Thus you longed for the lewdness of your youth, when the Egyptians handled your bosom and pressed your young breasts. Judah's escalated lust represents a return to the debasement of her youth in Egypt. The cycle of apostasy carries her back to original sources of spiritual pollution.

Ezekiel 23:22

Therefore, O Oholibah, thus says the Lord God: Behold, I will rouse up your lovers against you, from whom your soul is alienated, and I will bring them against you from every side. God's judgment involves turning Judah's lusted-after lovers against her. The isolation caused by judgment parallels Judah's self-chosen isolation through spiritual unfaithfulness.

Ezekiel 23:23

The Babylonians and all the Chaldeans, Pekod and Shoa and Koa, and all the Assyrians with them, desirable young men, governors and commanders, officers and warriors, all of them riding on horses. The comprehensive listing of attacking nations emphasizes the universality of judgment. Every power Judah courted becomes her destroyer.

Ezekiel 23:24

They shall come against you with weapons, chariots and wagons, and with a host of peoples; they shall set themselves against you on every side with buckler, shield, and helmet; and I will commit the judgment to them. The military imagery emphasizes the overwhelming force arrayed against Judah. The comprehensive armoring suggests complete military preparation for conquest.

Ezekiel 23:25

I will set My jealousy against you, and they shall deal with you in fury; they shall cut off your nose and your ears, and your survivors shall fall by the sword; they shall take your sons and daughters, and your survivors shall be devoured by fire. God's jealousy—His protective response to covenant violation—manifests in the mutilation and massacre of Judah. The specific mutilations establish the degradation of conquest.

Ezekiel 23:26

They shall also strip you of your clothes and take away your fair jewels. The removal of clothing and jewelry establishes the utter humiliation and stripping away of dignity. Physical exposure becomes the ultimate judgment on the harlot.

Ezekiel 23:27

Thus I will put an end to your lewdness and your harlotry brought from the land of Egypt; so that you shall not lift up your eyes to them, nor remember Egypt anymore. God's judgment terminates Judah's apostasy by removing the means and opportunity for continued unfaithfulness. The forgetting of Egypt represents the complete severing of ties to original spiritual corruption.

Ezekiel 23:28

For thus says the Lord God: Behold, I will deliver you into the hands of those whom you hate, into the hands of those from whom your soul is alienated. The judgment's bitter irony lies in being delivered to those previously loved becoming now despised. The reversal of attraction into revulsion characterizes the judgment.

Ezekiel 23:29

They shall deal with you in hatred and take away all the fruit of your labor, and leave you naked and bare; and the nakedness of your harlotries shall be exposed. The confiscation of Judah's wealth and the exposure of her shame establish comprehensive loss. The stripping away of covering represents the revelation of internal reality.

Ezekiel 23:30

These things shall be done to you because you have played the harlot with the nations, defiling yourself with their idols. Judgment flows directly from Judah's idolatry and international apostasy. The proportionate connection between sin and punishment establishes divine justice.

Ezekiel 23:31

You have walked in the way of your sister; therefore I will give her cup into your hand. Judah faces identical judgment to Israel's because she follows Israel's identical path. The cup represents the bitter drink of judgment poured from God.

Ezekiel 23:32

Thus says the Lord God: You shall drink your sister's cup which is deep and wide; you will be laughed at and held in derision, for it contains much. The deep and wide cup emphasizes the magnitude and comprehensiveness of judgment. Mockery accompanies the drinking of the cup.

Ezekiel 23:33

You will be filled with drunkenness and sorrow, with the cup of horror and desolation, the cup of your sister Samaria. The intoxicating cup brings drunkenness and sorrow—the psychological and spiritual devastation accompanying judgment. The horror and desolation represent the experiential reality of judgment.

Ezekiel 23:34

You shall drink it and drain it completely, and tear out your hair, and you shall know that I, the Lord, have spoken. The complete draining of the cup represents the total experience of judgment. The tearing of hair expresses the psychological and emotional impact of judgment. The knowledge of God emerges from the judgment experience.

Ezekiel 23:37

For they have committed adultery, and blood is on their hands; they have committed adultery with their idols; and they have even offered up their children, whom they bore to Me, for food to their idols. The sisters' comprehensive apostasy encompasses idolatry, bloodshed, and even child sacrifice. The offering of children to idols represents the ultimate violation of covenant.

Ezekiel 23:38

Moreover this they have done to Me: they have defiled My sanctuary on the same day and profaned My Sabbaths. The desecration of the sanctuary and violation of Sabbaths establish cultic apostasy directly targeting God's holiness.

Ezekiel 23:39

For when they had slaughtered their children for their idols, on the same day they came into My sanctuary to profane it. The juxtaposition of child sacrifice and sanctuary desecration emphasizes the sisters' brazen contempt for God. The same day participation establishes unified apostasy.

Ezekiel 23:40

They even sent for men to come from far away, to whom a messenger was sent; and behold, they came. For them you bathed yourself, painted your eyes, and adorned yourself with ornaments. Judah's attraction to distant powers is reflected in cosmetic preparation for the encounter. The ornamentation emphasizes seductive preparation.

Ezekiel 23:41

You sat upon a stately couch with a table prepared before it on which you had set My incense and My oil. The sacred use of incense and oil in seduction of foreign powers represents the most extreme desecration. Sacred items become tools of idolatrous seduction.

Ezekiel 23:42

And the sound of a carefree multitude was with her; drunkards were brought from the wilderness; and they put bracelets on the hands of the women and beautiful crowns upon their heads. The celebration of harlotry with its revelry and intoxication establishes the open, shameless character of Judah's apostasy.

Ezekiel 23:1

The word of God comes to Ezekiel concerning two women, the daughters of one mother, who played the harlot in Egypt and committed fornication in their youth. The two sisters represent the northern kingdom of Israel and the southern kingdom of Judah. Their shared origin and shared pattern of apostasy establish their common covenant lineage and common rebellion.

Ezekiel 23:2

The allegory identifies the sisters as Oholah and Oholibah, representing the two kingdoms with symbolic names referencing their idolatrous sanctuaries. Oholah (likely Samaria/Israel) falls first; Oholibah (Jerusalem/Judah) follows the same pattern of apostasy. The naming establishes the theological continuity between the kingdoms' religious practices.

Ezekiel 23:3

In Egypt the two sisters played the harlot, engaging in fornication from their youth, offering their bosoms to be fondled in their virginity. The harlotry in Egypt establishes the origin of the sisters' pattern of unfaithfulness, beginning even before the exodus. The early engagement in fornication indicates inveterate apostasy rooted in their very origins.

Ezekiel 23:4

Oholah bore sons and daughters, while Oholibah was her sister, yet she played the harlot even more than she, multiplying her harlotries. The designation of Judah as the younger sister emphasizes her imitation of Israel's apostasy with even greater intensity. Oholibah's excess in harlotry establishes her deliberate escalation beyond her sister's pattern.

Ezekiel 23:5

Oholah played the harlot while under My hand, lusting after her lovers, the Assyrians, warriors clothed in blue, governors and commanders, all of them desirable young men. Israel's first apostasy focuses on Assyrian alliance and religious assimilation. The sexual metaphor emphasizes the attraction Israel felt to foreign power and culture.

Ezekiel 23:6

She bestowed her harlotries upon them, all of them chosen young men of Assyria; and she defiled herself with all the idols of everyone she lusted after. Israel's comprehensive apostasy involves both military alliance with Assyria and systematic idolatry. The defilement with idols emphasizes the religious dimension of political infidelity.

Ezekiel 23:7

She did not give up her harlotries which she had begun in Egypt; for in her youth men had lain with her and handled her virgin bosom, and they poured out their lust upon her. Israel's Egyptian origins in harlotry persist as she escalates to Assyrian apostasy. The continuity of unfaithfulness from Egypt through Assyria establishes inveterate rebellion.