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Commentaries and Other Bible Study Helps - Prayer Tents - Prayer Tents
23:1-49 Two Sisters. The allegory of the unfaithful sisters parallels ch. 16 (esp. 16:44-63) in employing this extended metaphor to portray the nature of God's relationship to Judah (and here, Israel) and its inevitable outcome in judgment (for common features, see the notes on ch. 16). Whereas ch. 16 focused primarily on religious fidelity and worship, with politics in the background, here those elements are reversed as political issues come to the fore. Also, ch. 16 is overtly framed on the basis of a marriage covenant, which here is implied rather than stated. Once again, Jeremiah's preaching provides background (cf. Jer. 3:6-10). The two sisters are again cities: Oholah is Samaria, and Oholibah is Jerusalem (Ezek. 23:4). Jerusalem's destruction is depicted as yet more just and certain in light of the judgment that befell her sister. The oracle falls into two main parts: vv. 1-35 tell the story and its outcome, with a condensed version found in vv. 36-49, which brings elements of social justice into the scenario.
23:1-35 The Sisters and Politics. In the first part of the oracle (vv. 1-21), the behavior of the sisters is individually described, with the younger sister (Jerusalem) not only exceeding her older sister's unfaithfulness quantitatively by involving more partners, but qualitatively, in that she "saw" (v. 11) what happened to Samaria yet it only deepened her own depravity. Judgment inevitably follows (vv. 22-31).
23:1-21 The sisters in this allegory are introduced (vv. 1-4), then the older sister's story, including her downfall, is told (vv. 5-10), which is another feature of this oracle that sets it apart from ch. 16. The younger sister's story follows, with greater development (23:11-21). The "partners" (Assyria, Babylonia, and Egypt) represent various political alliances sought by the respective capital cities.
23:4 The names Oholah ("her tent") and Oholibah ("my tent is in her") are given and quickly identified as Samaria and Jerusalem. The significance of the symbolism of these names has been largely lost, and the translations suggested here are approximate.
23:8 Samaria's whoring behavior began in her youth (i.e., in Egypt).
23:11 The notice that Oholibah saw this is the only hint Ezekiel gives that she ought to have learned the lessons of her older sister.
23:12 The Assyrians had dominated the period of Manasseh's rule (cf. 2 Chron. 33:11).
23:19 Usually, "youthful memory" implies coming to one's senses (e.g., 16:22). Here, remembering the days of her youth inspires Oholibah to greater depths of depravity. Egypt again proves a temptation to Jerusalem; see notes on 16:23-29; 17:11-18.
23:22-31 As in ch. 16, the paramours become the punishers. Twice here the formula thus says the Lord God (23:22, 28) introduces announcements of judgment (vv. 22-27; 28-31). The longer first section details the political agents of destruction, leaving the second to provide a summary.
23:32-35 Two further thus says introductions frame the final outcomes. The mention of the cup in v. 31 triggers a different development here. The cup is well known in Jeremiah as an image of punishment (see Jer. 25:15-29; cf. Isa. 51:17-23), although here the metaphor of the sisters is not abandoned (Ezek. 23:33). Verse 35 concludes the entire oracle.
23:36-49 The Sisters and Religion. Having reached one stopping point, the oracle restarts, once again naming Oholah and Oholibah (v. 36; see note on v. 4). The familiar narrative pattern of accusation and analysis (vv. 36-45) leading to judgment (vv. 46-49) is again followed.
23:36-45 The actions listed in vv. 37-39 provide a more prosaic list of offenses than the consistently metaphorical language in the earlier part of the chapter. They echo other such lists seen previously, especially 22:6-12. The intensifying of interest in the worship life of the cities (for the most part, this list applies to both sisters) supplements the political infidelity identified in 23:5-21.
