Ezekiel 23:4

KJV

And the names of them [were] Aholah the elder, and Aholibah her sister: and they were mine, and they bare sons and daughters. Thus [were] their names; Samaria [is] Aholah, and Jerusalem Aholibah.

KJV (with Strong's)

And the names {H8034} of them were Aholah {H170} the elder {H1419}, and Aholibah {H172} her sister {H269}: and they were mine, and they bare {H3205} sons {H1121} and daughters {H1323}. Thus were their names {H8034}; Samaria {H8111} is Aholah {H170}, and Jerusalem {H3389} Aholibah {H172}.

Complete Jewish Bible

Their names were Oholah, the older one, and Oholivah, her sister. They belonged to me, and they gave birth to sons and daughters. As for their names, Shomron is Oholah, and Yerushalayim is Oholivah

Berean Standard Bible

The older was named Oholah, and her sister was named Oholibah. They became Mine and gave birth to sons and daughters. As for their identities, Oholah is Samaria, and Oholibah is Jerusalem.

American Standard Version

And the names of them were Oholah the elder, and Oholibah her sister: and they became mine, and they bare sons and daughters. And as for their names, Samaria is Oholah, and Jerusalem Oholibah.

Commentary

### SUMMARY
Ezekiel 23:4 introduces the two allegorical sisters, Aholah and Aholibah, who serve as vivid personifications of the Northern Kingdom of Israel (Samaria) and the Southern Kingdom of Judah (Jerusalem), respectively. This verse sets the stage for a profound and disturbing prophetic indictment, revealing God's intimate covenant relationship with both nations, their subsequent spiritual harlotry through idolatry and foreign alliances, and the tragic legacy of their unfaithfulness, symbolized by the "sons and daughters" they bore.

### CONTEXT
* **Literary Context:** Ezekiel 23 is a powerful and graphic allegory that continues the prophet's consistent theme of Israel's spiritual adultery. It immediately follows Ezekiel 22, which details a catalog of Judah's sins, and it builds upon the earlier, equally striking allegory of Jerusalem as an abandoned infant raised by God, only to become a harlot in [Ezekiel 16](/ezekiel/16 "Ezekiel 16 - Jerusalem's Spiritual Adultery"). This chapter, therefore, extends the indictment to both halves of the divided kingdom, portraying their shared history of rebellion against their divine Husband. The narrative flow is one of escalating unfaithfulness, leading to inevitable divine judgment, a recurring motif throughout Ezekiel's prophetic messages. The explicit naming of Samaria and Jerusalem in verse 4 clarifies the allegorical identities, ensuring the audience understands the specific targets of God's wrath.
* **Historical & Cultural Context:** The prophet Ezekiel ministered during the Babylonian exile (c. 593-571 BC), a period marked by the destruction of Jerusalem and the temple, and the deportation of Judah's elite. Samaria, the capital of the Northern Kingdom, had already fallen to Assyria in 722 BC, and its inhabitants had been dispersed and intermingled with foreign peoples. Judah, despite witnessing Israel's demise, continued its own pattern of spiritual apostasy, forming alliances with Egypt and Babylon rather than trusting in Yahweh. The imagery of "harlotry" was a common biblical metaphor for covenant unfaithfulness, particularly idolatry, reflecting the ancient Near Eastern concept of marriage as a binding covenant. The practice of nations seeking alliances with powerful empires was common, but for Israel, such alliances often involved adopting foreign gods and customs, directly violating their covenant with Yahweh, who demanded exclusive devotion.
* **Key Themes:** This verse, and the broader chapter, powerfully underscores several major theological and narrative themes prevalent in Ezekiel and the Old Testament. Firstly, it highlights **Divine Ownership and Covenant Fidelity**, emphasizing that both Israel and Judah were uniquely "mine" to Yahweh, chosen and bound to Him by a sacred covenant, akin to a marriage. Their unfaithfulness, therefore, was a profound betrayal of this intimate relationship, as seen in passages like [Jeremiah 3:8-9](/jeremiah/3-8 "Jeremiah 3:8-9 - Israel's Unfaithfulness"). Secondly, the passage vividly portrays **Spiritual Adultery and Idolatry** as the primary sin, using the metaphor of harlotry to describe their pursuit of foreign gods and reliance on human alliances, a theme echoed throughout prophetic literature (e.g., [Hosea 4:12](/hosea/4-12 "Hosea 4:12 - Israel's Spiritual Prostitution")). Finally, the mention of "sons and daughters" underscores the theme of **Progeny and Legacy**, revealing that despite their fruitfulness as nations, their legacy was tragically tainted by their persistent rebellion, leading to the severe judgment described later in the chapter and throughout Ezekiel's prophecies.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Aholah (Hebrew, _ʼOhŏlâh'_):** From the root meaning "tent," this symbolic name translates to "her tent" or "she has her own tent." It is explicitly identified with Samaria, the capital of the Northern Kingdom. The name signifies Samaria's self-established worship centers, particularly the golden calves at Dan and Bethel, which were alternatives to the divinely appointed temple in Jerusalem. This "own tent" represents a departure from God's prescribed worship, a reliance on human-made religion, and an independent spirit that rejected Yahweh's exclusive claim.
* **Aholibah (Hebrew, _ʼOhŏlîybâh'_):** Also from the root meaning "tent," this name means "my tent is in her." It is identified with Jerusalem, the capital of the Southern Kingdom of Judah, where God's Temple—His dwelling place—was located. The name highlights the profound irony and heightened culpability of Judah's spiritual harlotry. Their sin was committed in the very presence of God's sanctuary, making their unfaithfulness even more egregious and inexcusable, as they defiled the place where God had chosen to dwell among His people.
* **elder (Hebrew, _gâdôwl'_):** This word primarily means "great" but can also denote "older" or "elder." In this context, it signifies Aholah (Samaria/Israel) as the elder sister, reflecting the historical reality that the Northern Kingdom separated from Judah earlier and had a longer history of established idolatry and defection from the Davidic covenant. This chronological precedence reinforces the idea that Judah (Aholibah) should have learned from Israel's mistakes but instead followed a similar, if not worse, path.

#### Verse Breakdown
* **"And the names of them [were] Aholah the elder, and Aholibah her sister:"** This opening clause immediately introduces the two central figures of the allegory, establishing their familial relationship as sisters. By designating Aholah as "the elder," the text subtly hints at the historical sequence of their unfaithfulness, with the Northern Kingdom (Aholah) having a longer and more entrenched history of apostasy before the Southern Kingdom (Aholibah) fully succumbed.
* **"and they were mine,"** This crucial phrase underscores God's prior and intimate covenant relationship with both nations. It asserts His sovereign ownership and the deep commitment He had made to them as His chosen people. This declaration highlights the profound betrayal inherent in their subsequent actions, as they were not merely unfaithful strangers but covenant partners who had forsaken their divine Husband.
* **"and they bare sons and daughters."** This clause signifies the nations' fruitfulness and the continuation of their lineage. It implies that despite their spiritual unfaithfulness, God still allowed them to prosper numerically and to have a legacy. However, within the context of the broader allegory, these "sons and daughters" would tragically become participants in, or victims of, the very harlotry of their "mothers," perpetuating the cycle of sin and judgment.
* **"Thus [were] their names; Samaria [is] Aholah, and Jerusalem Aholibah."** This final clause provides the explicit identification of the allegorical figures, removing any ambiguity. It directly links Aholah to Samaria, the capital of the Northern Kingdom of Israel, and Aholibah to Jerusalem, the capital of the Southern Kingdom of Judah. This direct correlation ensures the audience understands the specific targets of the prophecy and the gravity of the charges being leveled against both historical entities.

#### Literary Devices
Ezekiel 23:4 is rich in literary devices that enhance its prophetic impact. The overarching device is **Allegory**, where the entire narrative of two sisters engaging in harlotry represents the spiritual unfaithfulness of Israel and Judah. This extended metaphor allows for a vivid and emotionally charged portrayal of abstract theological concepts. **Personification** is central, as Samaria and Jerusalem, geographical and political entities, are given human attributes and actions, specifically being depicted as "sisters" who "bare sons and daughters." This humanization makes their spiritual adultery more relatable and scandalous. Furthermore, the very names, Aholah and Aholibah, are potent **Symbolism**. As explored in the key word analysis, "Aholah" (her own tent) symbolizes Samaria's self-willed idolatry and rejection of God's prescribed worship, while "Aholibah" (my tent is in her) symbolizes Jerusalem's even greater culpability due to the presence of God's Temple within her. The entire chapter employs **Metaphor**, with "harlotry" serving as the primary metaphor for idolatry and covenant breaking, a common prophetic trope that powerfully conveys the depth of Israel's betrayal of their covenant with Yahweh.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Ezekiel 23:4 establishes the foundation for understanding God's profound grief and righteous indignation over the unfaithfulness of His covenant people. The verse highlights God's initial ownership and intimate relationship with both Israel and Judah, emphasizing that their subsequent spiritual harlotry was not merely a transgression but a deeply personal betrayal of a divine marriage covenant. It underscores the severity of idolatry, portraying it not just as a religious error but as an act of spiritual adultery that defiles the relationship with the one true God. The distinct names, Aholah and Aholibah, further reveal God's nuanced understanding of their respective sins: Samaria's self-made religion versus Jerusalem's egregious sin in the very presence of God's dwelling. This passage serves as a stark reminder that God takes His covenant seriously and that unfaithfulness, even from those intimately known by Him, will incur righteous judgment.

* [Exodus 34:15-16](/exodus/34-15 "Exodus 34:15-16 - Warning Against Idolatry and Intermarriage")
* [Jeremiah 3:6-10](/jeremiah/3-6 "Jeremiah 3:6-10 - Israel and Judah's Unfaithfulness")
* [Hosea 1:2](/hosea/1-2 "Hosea 1:2 - Hosea's Marriage as a Metaphor for Israel's Unfaithfulness")

### REFLECTION AND APPLICATION
Ezekiel 23:4, though rooted in the historical context of ancient Israel and Judah, carries profound spiritual implications for believers today. The allegory of the two sisters serves as a sober warning against spiritual complacency and the insidious nature of idolatry. Just as Aholah and Aholibah, despite being "mine" to God, turned to other lovers, we too can subtly shift our devotion from God to other things—be it comfort, security, success, relationships, or even our own self-sufficiency. The "sons and daughters" they bore remind us that our spiritual choices have far-reaching consequences, impacting not only our own lives but also the legacy we pass on to future generations. This verse calls us to a radical self-examination, prompting us to identify any "tents" we have built for ourselves outside of God's will or any areas where we have allowed other allegiances to usurp His rightful place in our hearts. It is a call to unwavering, exclusive devotion to the One who has claimed us as His own.

#### Questions for Reflection
* **In what ways might I be building "my own tent" (Aholah) in my life, relying on self-made solutions or alternative sources of comfort and security instead of God?**
* **Considering that God's "tent is in me" (Aholibah) through the indwelling Holy Spirit, how might my actions or attitudes be grieving or dishonoring His presence within me?**
* **What "sons and daughters" (legacy, influence, habits) am I producing through my life, and are they a testament to faithfulness or unfaithfulness to God?**
* **How can I actively guard my heart against modern forms of spiritual harlotry and maintain exclusive devotion to Christ?**

### FAQ

**Why are Samaria and Jerusalem depicted as sisters in this allegory?**

Answer: The depiction of Samaria (Northern Kingdom) and Jerusalem (Southern Kingdom) as sisters, Aholah and Aholibah, emphasizes their shared origin and common heritage as descendants of Abraham, united under God's covenant. Despite their political division after Solomon's reign, they were still fundamentally one people in God's eyes. This familial relationship makes their mutual and escalating unfaithfulness to Yahweh even more tragic and scandalous, highlighting a pattern of rebellion that spread across both halves of the nation, as seen in the historical accounts in [1 Kings 12](/1_kings/12 "1 Kings 12 - Division of the Kingdom") and [2 Kings 17](/2_kings/17 "2 Kings 17 - Fall of Samaria").

**What is the deeper meaning behind the names Aholah and Aholibah?**

Answer: The names are highly symbolic and central to the allegory. Aholah means "her tent," signifying Samaria's self-established places of worship (like the golden calves at Dan and Bethel) that deviated from God's prescribed worship at the Jerusalem Temple. It represents a self-willed religion. Aholibah means "my tent is in her," referring to Jerusalem, where God's own Temple (His dwelling place) was located. This name highlights Judah's greater culpability, as they sinned in the very presence of God, defiling His sanctuary and covenant despite His intimate presence among them. This distinction underscores the severity of Judah's betrayal.

**What does "they bare sons and daughters" signify in this allegorical context?**

Answer: In this allegory, "they bare sons and daughters" signifies that both the Northern Kingdom of Israel and the Southern Kingdom of Judah were fruitful and populous nations. It speaks to their demographic growth and the continuation of their national existence and legacy. However, within the context of the chapter's theme of spiritual harlotry, it also implies that these "sons and daughters"—the subsequent generations—were often raised in, and became participants in, the same idolatrous and unfaithful practices of their "mothers." This perpetuates the cycle of sin and brings the consequences of the nations' unfaithfulness upon their descendants, leading to the judgments described in Ezekiel and other prophetic books.

### CHRIST-CENTERED FULFILLMENT
Ezekiel 23:4, with its portrayal of Israel and Judah as unfaithful sisters, powerfully sets the stage for the New Covenant in Christ. The "harlotry" of Aholah and Aholibah underscores humanity's persistent inability to remain faithful to God under the Old Covenant, demonstrating the desperate need for a new heart and a new spirit (as promised in [Ezekiel 36:26-27](/ezekiel/36-26 "Ezekiel 36:26-27 - A New Heart and Spirit")). Jesus Christ emerges as the faithful Bridegroom, the one who perfectly fulfills the covenant that Israel continually broke. Unlike the unfaithful sisters who sought other lovers, Christ remained perfectly obedient to the Father, even to the point of death on the cross ([Philippians 2:8](/philippians/2-8 "Philippians 2:8 - Christ's Obedience to Death")). Furthermore, the symbolic names "Aholah" (her own tent) and "Aholibah" (my tent is in her) find their ultimate fulfillment in Christ. God's true "tent" or dwelling place is no longer a physical temple in Jerusalem, but the person of Jesus Christ, in whom "the whole fullness of deity dwells bodily" ([Colossians 2:9](/colossians/2-9 "Colossians 2:9 - Fullness of Deity in Christ")). Through Christ, believers become the new temple, the dwelling place of the Holy Spirit ([1 Corinthians 6:19](/1_corinthians/6-19 "1 Corinthians 6:19 - Your Body is a Temple of the Holy Spirit")), fulfilling the promise that God's tent would truly be "in her" (His people). The "sons and daughters" now refer to the spiritual children born into God's family through faith in Christ, a new lineage not based on physical descent but on spiritual rebirth ([John 1:12-13](/john/1-12 "John 1:12-13 - Children of God by Faith")). Thus, the judgment on unfaithful Israel highlights the necessity of Christ's perfect faithfulness and the new covenant He inaugurated, offering true reconciliation and a spiritual union that can never be broken.

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 16:8

Now when I passed by thee, and looked upon thee, behold, thy time [was] the time of love; and I spread my skirt over thee, and covered thy nakedness: yea, I sware unto thee, and entered into a covenant with thee, saith the Lord GOD, and thou becamest mine.

1 Kings 12:26

And Jeroboam said in his heart, Now shall the kingdom return to the house of David:

1 Kings 12:33

So he offered upon the altar which he had made in Bethel the fifteenth day of the eighth month, [even] in the month which he had devised of his own heart; and ordained a feast unto the children of Israel: and he offered upon the altar, and burnt incense.

Psalms 76:2

In Salem also is his tabernacle, and his dwelling place in Zion.

Romans 7:4

Wherefore, my brethren, ye also are become dead to the law by the body of Christ; that ye should be married to another, [even] to him who is raised from the dead, that we should bring forth fruit unto God.

Jeremiah 2:2

Go and cry in the ears of Jerusalem, saying, Thus saith the LORD; I remember thee, the kindness of thy youth, the love of thine espousals, when thou wentest after me in the wilderness, in a land [that was] not sown.

Jeremiah 2:3

Israel [was] holiness unto the LORD, [and] the firstfruits of his increase: all that devour him shall offend; evil shall come upon them, saith the LORD.