Ezekiel 23:2

KJV

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

KJV (with Strong's)

Son {H1121} of man {H120}, there were two {H8147} women {H802}, the daughters {H1323} of one {H259} mother {H517}:

Complete Jewish Bible

"Human being! There were two women, daughters of the same mother,

Berean Standard Bible

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

American Standard Version

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

Commentary

### SUMMARY
Ezekiel 23:2 initiates a profound and disturbing allegory, introducing two women who represent the kingdoms of Israel and Judah, both depicted as "daughters of one mother." This verse sets the stage for a detailed prophetic indictment against the spiritual idolatry and political alliances that led both nations away from their covenant relationship with Yahweh, foreshadowing the severe judgment that would befall them due to their unfaithfulness.

### CONTEXT
* **Literary Context:** Ezekiel 23:2 immediately follows a chapter (Ezekiel 22) that catalogues the extensive sins of Jerusalem, painting a grim picture of its moral and spiritual decay. Chapter 23 then shifts to an extended allegory, a common prophetic device in Ezekiel, to vividly illustrate the spiritual harlotry of both the Northern Kingdom (Israel/Samaria) and the Southern Kingdom (Judah/Jerusalem). This verse serves as the introduction to the characters of Oholah and Oholibah, whose names and detailed histories of unfaithfulness are elaborated upon in subsequent verses, culminating in their respective judgments. The graphic nature of the allegory underscores the severity of their betrayal of God's covenant.
* **Historical & Cultural Context:** The prophet Ezekiel ministered during the Babylonian exile (circa 593-571 BC), a period of immense national trauma for Judah. The Northern Kingdom of Israel had already fallen to Assyria in 722 BC, and Judah was now experiencing the consequences of its own rebellion, with Jerusalem facing ultimate destruction. The allegory of spiritual harlotry was a well-established metaphor in the Old Testament for idolatry and covenant breaking, frequently employed by prophets like [Hosea](/hosea/1 "Hosea - The Prophet of God's Unfailing Love") and [Jeremiah](/jeremiah/3 "Jeremiah 3 - Israel's Unfaithfulness and God's Call to Repentance"). The "one mother" refers to their shared ancestral heritage from Jacob, united under the covenant given at [Mount Sinai](/exodus/19 "Exodus 19 - The Giving of the Law at Mount Sinai"), yet both had pursued illicit relationships with foreign gods and nations, mirroring the political alliances they sought instead of trusting in God.
* **Key Themes:** This introductory verse immediately establishes several key themes central to Ezekiel's prophetic message. The use of **Allegory and Symbolism** is paramount, as God employs human relationships to convey the profound spiritual reality of His people's covenant infidelity. The concept of **Shared Heritage, Shared Guilt** is highlighted by the "daughters of one mother," emphasizing that despite their political division, both Israel and Judah originated from the same divine election and yet both succumbed to similar patterns of sin. Most significantly, the verse introduces the overarching theme of **Spiritual Unfaithfulness**, which is metaphorically portrayed as harlotry throughout the chapter, illustrating their idolatry and reliance on pagan nations rather than on the Lord, a theme echoed powerfully in books like [Hosea 1:2](/hosea/1-2 "Hosea 1:2 - God's Command to Marry a Harlot") and [Jeremiah 3:8](/jeremiah/3-8 "Jeremiah 3:8 - Judah's Unfaithfulness").

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Son (Hebrew, _bên'_):** From H1121, meaning "a son (as a builder of the family name), in the widest sense." In the phrase "Son of man," this word emphasizes Ezekiel's humanity and his role as a representative of mankind, contrasting his mortal nature with the divine authority of the one speaking through him. It highlights his receptivity to God's revelation as a human vessel.
* **Man (Hebrew, _ʼâdâm'_):** From H120, meaning "ruddy i.e. a human being (an individual or the species, mankind, etc.)." Paired with "son" (bên), "son of man" (ben adam) is a recurring title for Ezekiel, appearing over ninety times. It underscores his humble, mortal status, reminding both the prophet and his audience that the powerful, often terrifying, divine messages are communicated through a mere human, intensifying the impact of God's word.
* **Mother (Hebrew, _ʼêm'_):** From H517, a primitive word meaning "a mother (as the bond of the family); in a wide sense (both literally and figuratively)." The phrase "daughters of one mother" is crucial to the allegory, signifying the shared origin and covenant heritage of the Northern Kingdom (Israel) and the Southern Kingdom (Judah). It emphasizes their intrinsic connection and common responsibility before God, making their collective unfaithfulness even more grievous.

#### Verse Breakdown
* **"Son of man,"**: This is God's direct address to Ezekiel, a recurring title throughout the book. It serves to distinguish the prophet as a human messenger, a mortal being set apart to receive and deliver divine revelation. This address underscores the authoritative source of the message—God Himself—and the humility of the vessel through whom it comes.
* **"there were two women,"**: This introduces the central figures of the allegory. The "two women" are not literal individuals but symbolic representations. As the narrative unfolds, they are identified as Oholah (Samaria, representing the Northern Kingdom of Israel) and Oholibah (Jerusalem, representing the Southern Kingdom of Judah). Their introduction immediately signals that the following message will concern the spiritual state of God's entire covenant people.
* **"the daughters of one mother:"**: This crucial phrase establishes the shared lineage and common heritage of the two symbolic women. It signifies that both Israel and Judah originated from the same covenant family, descended from Jacob, and were bound by the same divine laws and promises. Despite their political separation and distinct histories, their shared "mother" implies a foundational unity and a common responsibility to Yahweh, making their collective spiritual harlotry a profound betrayal of their shared identity and covenant.

#### Literary Devices
Ezekiel 23:2 is rich in **Allegory**, where the entire narrative of the two women serves as an extended metaphor for the spiritual and political history of Israel and Judah. The "two women" are **Symbols** representing the Northern and Southern Kingdoms, while their "mother" **Symbolizes** their shared covenant heritage and origin from Jacob. The subsequent depiction of their actions as "harlotry" is a powerful **Metaphor** for their idolatry and reliance on foreign alliances rather than on God. This use of vivid, often graphic, imagery is a hallmark of Ezekiel's prophetic style, designed to shock the audience into recognizing the severity of their sin. The direct address, **"Son of man,"** also functions as a **Literary Device** to underscore the divine origin of the message and the human agency through which it is delivered.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Ezekiel 23:2, by introducing the "two women" as "daughters of one mother," lays the theological groundwork for understanding the unified nature of Israel's covenant relationship with God, despite its later political division into two kingdoms. It highlights that both Israel and Judah, stemming from the same divine election and promises, shared a common responsibility to remain faithful to Yahweh. Their subsequent spiritual harlotry, depicted in the unfolding allegory, is therefore a collective indictment against the entire nation for its persistent idolatry and betrayal of the covenant, demonstrating God's righteous judgment against unfaithfulness regardless of political boundaries. This verse underscores the enduring biblical theme that God's people are called to exclusive devotion, and any deviation, whether through idolatry or misplaced trust in human alliances, constitutes spiritual adultery.

* [Jeremiah 3:6-10](/jeremiah/3-6 "Jeremiah 3:6-10 - Israel and Judah's Unfaithfulness")
* [Hosea 1:2-3](/hosea/1-2 "Hosea 1:2-3 - God's Command to Marry a Harlot")
* [Deuteronomy 32:15-21](/deuteronomy/32-15 "Deuteronomy 32:15-21 - Jeshurun's Rebellion")

### REFLECTION AND APPLICATION
Ezekiel 23:2, though introducing a severe indictment against ancient Israel and Judah, offers profound lessons for believers today. It compels us to examine our own hearts for any divided loyalties or subtle forms of idolatry. Just as the "two women" were called to exclusive devotion to their divine husband, God calls us to a wholehearted commitment, ensuring that nothing—no ambition, no possession, no relationship—usurps His rightful place as supreme in our lives. This verse challenges us to recognize that spiritual unfaithfulness isn't always overt rebellion, but can manifest as a gradual drifting away, a seeking of security or satisfaction in created things rather than in the Creator. It serves as a powerful reminder that our spiritual heritage in Christ demands a singular focus and unwavering trust in Him, prompting us to continually re-evaluate where our ultimate allegiance truly lies and to repent of any areas where we have strayed.

#### Questions for Reflection
* **In what ways might I, like ancient Israel and Judah, be tempted to seek security or satisfaction in things other than God?**
* **How does my daily life demonstrate an undivided devotion to Christ, or are there areas where my loyalty is split?**
* **What "spiritual harlotry" (idolatry, misplaced trust) might be present in my life, and how can I actively pursue repentance and renewed faithfulness?**

### FAQ
**What is the significance of "Son of man" in Ezekiel?**

Answer: The title "Son of man" (Hebrew: *ben adam*) is used over ninety times in the book of Ezekiel, serving as God's primary address to the prophet. Its significance lies in highlighting Ezekiel's humanity and mortality, contrasting him with the divine power and authority of God who speaks through him. This emphasizes that God's profound and often terrifying messages are delivered through a humble human vessel, making the divine word even more impactful and demonstrating God's condescension to communicate with humanity. It also serves to distinguish Ezekiel from the divine figure who is sometimes referred to as "Son of Man" in later apocalyptic literature, such as [Daniel 7:13](/daniel/7-13 "Daniel 7:13 - The Son of Man Coming with the Clouds").

**Who are the "two women" and their "one mother" in this allegory?**

Answer: In Ezekiel 23, the "two women" are symbolic representations of the two kingdoms of Israel that emerged after the division of the united monarchy: Oholah, representing the Northern Kingdom of Israel (specifically its capital, Samaria), and Oholibah, representing the Southern Kingdom of Judah (specifically its capital, Jerusalem). Their being "daughters of one mother" emphasizes their shared origin as descendants of Jacob, bound by the same covenant with God, and having the same spiritual heritage. This shared lineage highlights that both nations, despite their political separation, were equally culpable in their spiritual unfaithfulness and idolatry, which is depicted as harlotry throughout the chapter.

### CHRIST-CENTERED FULFILLMENT
Ezekiel 23:2, introducing the allegory of the two unfaithful sisters, powerfully sets the stage for understanding the depth of Israel's corporate sin and the necessity of God's righteous judgment. While the passage details the spiritual harlotry of the Old Covenant people, it ultimately points to the perfect faithfulness of Christ. Unlike Oholah and Oholibah, who repeatedly broke their covenant vows through idolatry and foreign alliances, Jesus Christ perfectly fulfilled the covenant, living a life of unwavering obedience and singular devotion to God the Father. He is the true Israel, the faithful Son who never strayed. Furthermore, the judgment depicted in Ezekiel, though severe, foreshadows the ultimate judgment for sin, which Christ bore on the cross. His sacrifice provides the means for a New Covenant, where believers, once spiritually unfaithful like the sisters, are cleansed and united to Him, becoming part of a people whose hearts are transformed to be truly devoted to God, as promised in [Jeremiah 31:31-34](/jeremiah/31-31 "Jeremiah 31:31 - The New Covenant") and fulfilled through the shedding of His blood ([Luke 22:20](/luke/22-20 "Luke 22:20 - The New Covenant in His Blood")). Through Christ, the spiritual harlotry of humanity is atoned for, and a new, faithful relationship with God is established, making Him the ultimate answer to the problem of human unfaithfulness.

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

Ezekiel 16:44

¶ Behold, every one that useth proverbs shall use [this] proverb against thee, saying, As [is] the mother, [so is] her daughter.

Ezekiel 16:46

And thine elder sister [is] Samaria, she and her daughters that dwell at thy left hand: and thy younger sister, that dwelleth at thy right hand, [is] Sodom and her daughters.

Jeremiah 3:7

And I said after she had done all these [things], Turn thou unto me. But she returned not. And her treacherous sister Judah saw [it].

Jeremiah 3:10

And yet for all this her treacherous sister Judah hath not turned unto me with her whole heart, but feignedly, saith the LORD.