Ezekiel 23:15

KJV

Girded with girdles upon their loins, exceeding in dyed attire upon their heads, all of them princes to look to, after the manner of the Babylonians of Chaldea, the land of their nativity:

KJV (with Strong's)

Girded {H2289} with girdles {H232} upon their loins {H4975}, exceeding {H5628} in dyed attire {H2871} upon their heads {H7218}, all of them princes {H7991} to look to {H4758}, after the manner {H1823} of the Babylonians {H1121}{H894} of Chaldea {H3778}, the land {H776} of their nativity {H4138}:

Complete Jewish Bible

with sashes wrapped around their waists and flowing turbans on their heads, all of them looking like military men, the very image of men of Bavel born in the land of the Kasdim.

Berean Standard Bible

wearing belts on their waists and flowing turbans on their heads; all of them looked like officers of the Babylonians in Chaldea, the land of their birth.

American Standard Version

girded with girdles upon their loins, with flowing turbans upon their heads, all of them princes to look upon, after the likeness of the Babylonians in Chaldea, the land of their nativity.

Commentary

### SUMMARY
Ezekiel 23:15 vividly describes the alluring appearance of the Babylonian princes, detailing their opulent attire and imposing presence. This verse functions as a key component in the prophet Ezekiel's extended allegory of Oholah (Samaria) and Oholibah (Jerusalem), two sisters personifying the northern and southern kingdoms of Israel. It highlights the superficial grandeur and worldly appeal that captivated Judah, drawing her into idolatrous alliances and spiritual infidelity, ultimately foreshadowing the judgment that would come upon her through the very nation she admired.

### CONTEXT
* **Literary Context:** This verse is embedded within Ezekiel 23, a chapter that continues the prophet's severe indictment against Israel and Judah, personifying them as two sisters, Oholah (Samaria, representing the northern kingdom) and Oholibah (Jerusalem, representing the southern kingdom). Both are depicted as spiritual harlots who have abandoned their covenant with Yahweh to pursue illicit alliances and worship with foreign nations. The preceding verses detail Oholibah's (Judah's) escalating spiritual promiscuity, first with Assyria and then with Babylon. Verse 15 specifically describes the captivating appearance of the Babylonians, an image that fueled Oholibah's lust and infatuation, mirroring her earlier unfaithfulness. This detailed description serves to underscore the depth of Judah's idolatrous desires and her preference for worldly power and splendor over fidelity to God, setting the stage for the severe judgment pronounced later in the chapter. The narrative flow emphasizes a progression of unfaithfulness, where each new "lover" is more alluring and ultimately more destructive.
* **Historical & Cultural Context:** The historical backdrop is the late 7th and early 6th centuries BCE, a period of significant geopolitical upheaval. The Neo-Babylonian Empire, under rulers like Nebuchadnezzar II, had risen to prominence, eclipsing Assyria as the dominant power in the ancient Near East. Judah, caught between the declining power of Egypt and the ascendant might of Babylon, sought political alliances rather than trusting in God. The description of Babylonian princes in Ezekiel 23:15 reflects the known opulence and military might of this empire. Babylonian culture was renowned for its impressive architecture (e.g., the Hanging Gardens, the Ishtar Gate), advanced astronomy, and elaborate court life, which would have presented a powerful and attractive image to smaller nations like Judah. "Chaldea" refers to the southern region of Mesopotamia, the heartland of the Neo-Babylonian Empire. The "dyed attire" and "girdles" signify high status and wealth, as fine textiles and elaborate dress were markers of elite identity in ancient societies. Judah's fascination with this outward grandeur symbolizes her spiritual straying, preferring the perceived strength and glory of a pagan empire over the covenant faithfulness required by Yahweh.
* **Key Themes:** Ezekiel 23:15 contributes significantly to several overarching themes within Ezekiel and the broader prophetic literature. The primary theme is **Spiritual Infidelity and Idolatry**, where Judah's attraction to the Babylonian princes symbolizes her unfaithfulness to God, preferring human alliances and pagan practices over her divine covenant. This is a recurring motif, also seen in how Judah "played the harlot" with Egypt and Assyria, as detailed in [Ezekiel 16](/ezekiel/16 "Ezekiel 16 - Jerusalem's Adultery"). Another key theme is **Visual Deception**, as the detailed description of the Babylonians' appearance ("dyed attire," "princes to look to") highlights how external splendor can mask spiritual danger and lead to corruption. What appears powerful and desirable on the surface is, in God's eyes, a source of apostasy. Finally, the verse subtly introduces the theme of **Divine Judgment**, as the very object of Judah's illicit desire—Babylon—would become the instrument of God's punishment, leading to the destruction of Jerusalem and the exile of its people, a consequence repeatedly emphasized throughout [Ezekiel's prophecies](/ezekiel/24 "Ezekiel 24 - The Parable of the Boiling Pot").

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Girded (Hebrew, _châgôwr'_):** Derived from the verb meaning "to gird," this word describes being "belted" or "girded with." In ancient Near Eastern culture, a girdle or belt was not merely an accessory but a functional item of clothing that held robes in place and allowed for freedom of movement, especially for activity or battle. When used in connection with "princes," it suggests readiness, strength, and a prepared, imposing presence, indicating their active and powerful status.
* **Dyed attire (Hebrew, _ṭâbûwl'_):** This term, from a root meaning "to dip" or "to dye," refers to clothing that has been colored, likely with expensive dyes. In the ancient world, vibrantly dyed fabrics were a luxury, signifying wealth, status, and often, royal or priestly distinction. The phrase "exceeding in dyed attire upon their heads" suggests elaborate, perhaps turban-like, head coverings that were exceptionally rich in color and material, further emphasizing the opulence and high rank of these Babylonian figures.
* **Princes (Hebrew, _shâlîysh'_):** This word literally means "a triple" or "third," and in a military or administrative context, it refers to a "general of the third rank (upward, i.e., the highest)" or a "captain" or "lord." It denotes a high-ranking official, a military commander, or a nobleman. The phrase "all of them princes to look to" conveys that their appearance was not just decorative but commanded respect and awe, projecting an image of power, authority, and desirability.

#### Verse Breakdown
* **"Girded with girdles upon their loins,"**: This clause describes the first element of the Babylonians' impressive appearance. The "girdles upon their loins" signify not only their attire but also their readiness and strength. In the ancient world, to "gird up one's loins" meant to prepare for action, suggesting these figures were active, powerful, and ready for conquest or command. Their belts would have been prominent, perhaps ornate, further contributing to their regal bearing.
* **"exceeding in dyed attire upon their heads,"**: This phrase emphasizes the luxurious and distinctive headwear of the Babylonians. The "dyed attire" points to expensive, richly colored fabrics, likely fashioned into elaborate turbans or head coverings. The word "exceeding" (from H5628, _çârach_) suggests an abundance or overflow, indicating that their headwear was not merely functional but exceptionally ornate and prominent, a clear marker of their elevated status and foreign splendor.
* **"all of them princes to look to,"**: This clause encapsulates the overall impression made by these figures. They possessed an inherent regal quality, appearing as "princes" or high-ranking officials. The phrase "to look to" (from H4758, _marʼeh_) implies that their appearance was striking, commanding attention, and visually appealing. This highlights the superficial allure that captivated Oholibah (Judah), as she was drawn by their outward show of power and prestige.
* **"after the manner of the Babylonians of Chaldea, the land of their nativity:"**: This final clause explicitly identifies the origin and cultural style of these figures. They are "Babylonians of Chaldea," clearly linking their described appearance to the specific cultural and political entity of the Neo-Babylonian Empire. "Chaldea" was the southern region of Mesopotamia, the heartland of Babylon. This specificity grounds the allegorical temptation in a concrete historical reality, emphasizing that Judah's spiritual harlotry involved a real, tangible attraction to the power and practices of a specific pagan nation.

#### Literary Devices
Ezekiel 23:15 masterfully employs several literary devices to convey its message. **Imagery** is paramount, as the verse paints a vivid picture of the Babylonian princes through detailed descriptions of their "girdles," "dyed attire," and overall "princely" appearance. This visual richness serves to emphasize the seductive power of worldly allure. **Symbolism** is also heavily at play, where the elaborate clothing and imposing presence of the Babylonians symbolize the perceived strength, wealth, and attractiveness of foreign alliances and pagan idolatry that drew Judah away from God. The "dyed attire" specifically symbolizes luxury and distinction, which Judah craved. Furthermore, the entire chapter, including this verse, is an extended **Allegory**, with Oholibah (Jerusalem/Judah) being personified as a harlot drawn to these foreign "lovers." This **Personification** allows Ezekiel to dramatically portray Judah's spiritual unfaithfulness in terms of marital infidelity. Finally, the alluring description of the Babylonians serves as a form of **Foreshadowing**, as these attractive figures will ironically become the instruments of God's judgment against Judah, fulfilling the consequences of her spiritual apostasy.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Ezekiel 23:15 profoundly illustrates the dangers of spiritual idolatry and the deceptive nature of worldly allure. Judah's infatuation with the outward splendor and perceived power of the Babylonians represents a profound betrayal of her covenant with Yahweh. Theologically, this highlights God's demand for exclusive devotion, as any turning to external powers or systems for security, prestige, or satisfaction, apart from Him, constitutes spiritual harlotry. This verse serves as a stark reminder that what appears outwardly impressive or beneficial can be a snare, leading God's people away from true faithfulness and into judgment. It underscores the biblical principle that true security and blessing come from obedience and trust in God alone, not from human alliances or material grandeur.

* [Deuteronomy 6:14](/deuteronomy/6-14 "Deuteronomy 6:14 - Do Not Go After Other Gods")
* [Jeremiah 2:36-37](/jeremiah/2-36 "Jeremiah 2:36-37 - Judah's Shameful Alliances")
* [James 4:4](/james/4-4 "James 4:4 - Friendship with the World is Enmity with God")

### REFLECTION AND APPLICATION
Ezekiel 23:15 offers a timeless warning for believers today. Just as ancient Judah was captivated by the outward splendor and perceived power of nations like Babylon, we too can be tempted by the allure of worldly values, possessions, and systems that promise security, prestige, or fulfillment apart from God. This verse challenges us to cultivate spiritual discernment, looking beyond superficial appearances to recognize the true nature of worldly enticements. It calls us to unwavering loyalty to God, reminding us that our primary allegiance must always be to Him alone. Pursuing alliances or adopting practices that contradict His commands, no matter how appealing or advantageous they seem, constitutes spiritual infidelity. The narrative of Judah's downfall underscores that choosing worldly paths over divine faithfulness ultimately leads to negative consequences, even if those paths initially appear to offer strength or advantage. Therefore, we are called to resist the seductions of the world and to live lives of faithful devotion to Christ.

#### Questions for Reflection
* **What "Babylonian princes" or worldly allurements currently compete for my attention and devotion?**
* **How does the outward appearance of success or power in the world sometimes blind me to its spiritual dangers?**
* **In what areas of my life might I be tempted to seek security or satisfaction apart from God, mirroring Judah's spiritual harlotry?**
* **How can I cultivate greater spiritual discernment to recognize and resist the deceptive allure of the world?**

### FAQ
**What is the significance of the "dyed attire" and "girdles" mentioned in this verse?**

Answer: The "dyed attire" and "girdles" are significant details that emphasize the opulence, wealth, and high status of the Babylonian princes. In the ancient world, vibrantly dyed fabrics were expensive and rare, signifying luxury and distinction. Elaborate headwear, such as turbans made of such fabrics, further marked them as elite. Girdles, or belts, were not just functional but could also be ornate, indicating readiness and strength. Together, these elements paint a picture of impressive, regal figures whose outward splendor was designed to command respect and awe. This visual grandeur was a key part of the "allure" that drew Judah into spiritual infidelity, as she was captivated by the worldly power and prestige represented by such attire, rather than remaining faithful to her covenant with God.

**How does this verse relate to the broader theme of spiritual harlotry in Ezekiel?**

Answer: Ezekiel 23:15 is a crucial detail within the extended allegory of Oholah and Oholibah, two sisters personifying Israel and Judah, who are accused of spiritual harlotry. This verse specifically describes the "lovers" whom Oholibah (Judah) became infatuated with—the Babylonians. Her attraction to their magnificent appearance symbolizes Judah's persistent pursuit of political alliances with pagan nations and her adoption of their idolatrous practices, rather than trusting in Yahweh. This "harlotry" is not literal sexual promiscuity but a metaphor for breaking the covenant relationship with God, who is depicted as Israel's faithful husband. The verse highlights the specific visual temptation that contributed to Judah's unfaithfulness, showing how the perceived strength and beauty of the world can lead God's people astray from their divine commitment.

### CHRIST-CENTERED FULFILLMENT
Ezekiel 23:15, with its depiction of Judah's spiritual harlotry driven by the alluring appearance of Babylonian princes, finds its Christ-centered fulfillment in the stark contrast between the world's deceptive splendor and the true, enduring beauty of Christ. Judah's pursuit of worldly glory and alliances led to her downfall, illustrating humanity's inherent tendency to seek satisfaction and security in created things rather than the Creator. Christ, however, represents the ultimate antidote to this spiritual infidelity. He came not with the outward pomp of earthly princes, but in humility, fulfilling the prophecy of a suffering servant (as seen in [Isaiah 53:2-3](/isaiah/53-2-3 "Isaiah 53:2-3 - The Suffering Servant's Appearance")). Yet, through His sacrifice and resurrection, He offers a spiritual union that far surpasses any worldly allure. The Church, as the Bride of Christ, is called to an exclusive and pure devotion, free from the enticements of the world (as exhorted in [2 Corinthians 11:2](/2_corinthians/11-2 "2 Corinthians 11:2 - Paul's Jealousy for the Church")). The judgment that fell upon Judah for her spiritual harlotry points to Christ's work on the cross, where He bore the judgment for our unfaithfulness, cleansing us and making us righteous, so that we might be presented as a pure bride to God (as described in [Ephesians 5:25-27](/ephesians/5-25-27 "Ephesians 5:25-27 - Christ's Love for the Church")). Thus, Ezekiel 23:15 ultimately magnifies Christ as the one true object of our devotion, whose glory is not of this world but offers eternal life and unfailing faithfulness.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

1 Samuel 18:4

And Jonathan stripped himself of the robe that [was] upon him, and gave it to David, and his garments, even to his sword, and to his bow, and to his girdle.

2 Samuel 14:25

But in all Israel there was none to be so much praised as Absalom for his beauty: from the sole of his foot even to the crown of his head there was no blemish in him.

Judges 8:18

¶ Then said he unto Zebah and Zalmunna, What manner of men [were they] whom ye slew at Tabor? And they answered, As thou [art], so [were] they; each one resembled the children of a king.

Isaiah 22:21

And I will clothe him with thy robe, and strengthen him with thy girdle, and I will commit thy government into his hand: and he shall be a father to the inhabitants of Jerusalem, and to the house of Judah.