Ezekiel 23:5

KJV

And Aholah played the harlot when she was mine; and she doted on her lovers, on the Assyrians [her] neighbours,

KJV (with Strong's)

And Aholah {H170} played the harlot {H2181} when she was mine {H8478}; and she doted {H5689} on her lovers {H157}, on the Assyrians {H804} her neighbours {H7138},

Complete Jewish Bible

"Even when she belonged to me, Oholah prostituted herself; she lusted after her lovers from Ashur - warriors

Berean Standard Bible

Oholah prostituted herself while she was still Mine. She lusted after her lovers, the Assyrians—warriors

American Standard Version

And Oholah played the harlot when she was mine; and she doted on her lovers, on the Assyrians her neighbors,

Commentary

### SUMMARY
Ezekiel 23:5 introduces Aholah, a symbolic representation of Samaria (the Northern Kingdom of Israel), depicting her profound spiritual infidelity against Yahweh. Despite being in a covenant relationship with God, she is portrayed as a harlot who passionately pursued illicit alliances and worshipped foreign deities, specifically doting on the Assyrians, her powerful neighbors. This verse sets the stage for a graphic and extended allegory illustrating Israel's betrayal of their divine covenant through idolatry and political reliance on pagan nations.

### CONTEXT
* **Literary Context:** Ezekiel 23 is a stark and extended allegory, following the pattern of prophetic denunciations of Israel's unfaithfulness found elsewhere in Ezekiel (e.g., [Ezekiel 16](/ezekiel/16 "Ezekiel 16 - The Allegory of Jerusalem as an Unfaithful Wife")). Here, God uses the vivid and shocking metaphor of two sisters, Aholah (Samaria) and Aholibah (Jerusalem), as prostitutes to highlight the spiritual adultery of both the Northern and Southern Kingdoms. Verse 5 specifically focuses on Aholah's initial acts of betrayal, setting the precedent for the escalating depravity described throughout the chapter. The narrative flow graphically details their history of idolatry, their pursuit of foreign alliances, and the divine judgment that inevitably follows such covenant breaking. This verse anchors the specific historical and theological claims against the Northern Kingdom within the broader allegorical framework.
* **Historical & Cultural Context:** The historical backdrop for Ezekiel 23:5 is the period leading up to the fall of Samaria in 722 BCE. The Northern Kingdom of Israel, symbolized by Aholah, frequently vacillated between allegiance to Yahweh and the adoption of pagan religious practices, often intertwined with their political maneuvering. Their "doting" on the Assyrians refers to a series of treaties, tributes, and military alliances sought by Israelite kings (e.g., Menahem, Hoshea) with the powerful Neo-Assyrian Empire. These alliances often necessitated the adoption of Assyrian deities or customs, directly violating the Mosaic covenant's command for exclusive worship of Yahweh. Culturally, the metaphor of marriage and harlotry was a common prophetic trope to describe the covenant relationship between God and Israel, where unfaithfulness to God was akin to a wife's adultery against her husband. This made the imagery immediately understandable and profoundly scandalous to Ezekiel's audience.
* **Key Themes:** This verse, and the chapter it introduces, powerfully articulates several core themes central to Ezekiel's prophecy and the broader Old Testament. The most prominent is **Spiritual Adultery and Idolatry**, where Israel's pursuit of foreign gods and alliances is depicted as a direct betrayal of their covenant spouse, Yahweh. This sin is not merely a deviation but a passionate, lustful turning away, as seen in the phrase "she doted on her lovers." Another key theme is **Covenant Betrayal**, emphasized by "when she was mine," highlighting God's prior claim and the sacred, exclusive relationship established at [Mount Sinai](/exodus/19 "Exodus 19 - The Covenant at Sinai"). This betrayal inevitably leads to the theme of **Divine Judgment and Consequences of Unfaithfulness**, as the very nations Israel doted upon would become the instruments of their destruction, a recurring motif throughout the prophetic books (e.g., [Isaiah 1:2-4](/isaiah/1-2-4 "Isaiah 1:2-4 - Israel's Rebellion and Corruption")). The graphic nature of the allegory underscores the severity of Israel's sin and the righteousness of God's impending judgment.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Aholah (Hebrew, _ʼOhŏlâh'_):** This symbolic name, meaning "her tent" or "my tent," is a feminine form of the Hebrew word for "tent" or "tabernacle." It represents Samaria, the capital of the Northern Kingdom of Israel. The name itself subtly hints at the idolatrous sanctuaries or "high places" that Israel established, contrasting sharply with the legitimate "tent" or tabernacle of Yahweh. It signifies a self-chosen, illegitimate religious center, distinct from God's prescribed worship.
* **played the harlot (Hebrew, _zânâh'_):** A primitive root meaning "to commit fornication" or "prostitution." While it has a literal sexual meaning, in prophetic literature, it is almost exclusively used metaphorically to describe spiritual unfaithfulness, idolatry, and the breaking of the covenant relationship with God. It implies a deliberate, wanton turning away from an exclusive relationship, often involving the pursuit of other gods or reliance on foreign powers instead of Yahweh.
* **doted (Hebrew, _ʻăgab'_):** A primitive root meaning "to breathe after" or "to love sensually." This word conveys an intense, lustful, and often illicit affection. Its use here emphasizes the passionate, almost obsessive nature of Aholah's pursuit of her "lovers"—the Assyrians and their pagan practices. It highlights the depth of Israel's misplaced desire and infatuation with worldly alliances and idolatry, rather than a casual or accidental deviation.

#### Verse Breakdown
* **"And Aholah played the harlot when she was mine;":** This clause establishes the identity of the unfaithful party (Aholah/Samaria) and the nature of her sin (spiritual harlotry). The phrase "when she was mine" is crucial, emphasizing God's prior claim and the covenant relationship He had with Israel. It highlights that her unfaithfulness was not a pre-existing condition but a betrayal of a sacred, exclusive bond, making her actions a direct violation of divine ownership and marital fidelity.
* **"and she doted on her lovers,":** This phrase intensifies the description of Aholah's infidelity. "Doted" signifies an intense, passionate, and lustful affection, indicating that her spiritual adultery was not merely a passive act but an active, eager pursuit of illicit relationships. It underscores the depth of her misplaced desire and infatuation, revealing a heart fully turned away from God.
* **"on the Assyrians [her] neighbours,":** This final segment identifies the specific objects of Aholah's doting affection and spiritual betrayal. The Assyrians, a dominant geopolitical power of the time, represent the foreign nations and their idolatrous practices that Israel embraced for political and military security. This highlights the practical manifestation of their spiritual harlotry: seeking protection and prosperity from human powers and their gods, rather than relying solely on Yahweh, their covenant Lord.

#### Literary Devices
Ezekiel 23:5 is rich in **Allegory** and **Metaphor**, central to the entire chapter. The prophet uses the extended allegory of two sisters as harlots to represent the Northern and Southern Kingdoms of Israel, making their spiritual unfaithfulness tangible and visceral. The core **Metaphor** is that of marriage and harlotry, where Israel's covenant with Yahweh is likened to a marital bond, and their idolatry and foreign alliances are depicted as sexual promiscuity. This is further enhanced by **Personification**, as Samaria (Aholah) is given human attributes and actions, specifically those of an unfaithful wife. God Himself is presented with **Anthropomorphic** qualities, expressing emotions like betrayal and anger, akin to a wronged husband. The use of such graphic and emotionally charged imagery serves to underscore the profound gravity of Israel's sin and the depth of God's righteous indignation.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Ezekiel 23:5 profoundly illustrates the Old Testament's consistent portrayal of Israel's relationship with Yahweh as a covenant marriage. The "harlotry" of Aholah is not merely a moral failing but a theological betrayal, a spurning of the exclusive love and commitment demanded by the one true God. This verse underscores the severity of idolatry, not just as a breach of law, but as an act of spiritual adultery that breaks God's heart and provokes His righteous judgment. It highlights God's unwavering expectation of singular devotion from His people, a theme that resonates throughout biblical history, reminding us that true worship demands undivided loyalty and trust in Him alone, rather than in worldly powers or false gods.
* [Hosea 1:2](/hosea/1-2 "Hosea 1:2 - Hosea's Marriage as a Metaphor for Israel's Unfaithfulness")
* [Jeremiah 3:8-9](/jeremiah/3-8-9 "Jeremiah 3:8-9 - Israel's Persistent Harlotry")
* [Exodus 34:15-16](/exodus/34-15-16 "Exodus 34:15-16 - Warning Against Idolatry and Intermarriage")

### REFLECTION AND APPLICATION
Ezekiel 23:5, though steeped in ancient Israel's history, offers a timeless and piercing challenge to our contemporary allegiances. It compels us to examine where our deepest affections and trust truly lie. Are we, like Aholah, doting on "lovers" in the form of worldly systems, cultural trends, financial security, political ideologies, or personal ambitions, rather than on the Lord? This verse serves as a stark warning against spiritual compromise, urging us to recognize that any misplaced trust or affection that rivals our devotion to God constitutes a form of spiritual harlotry. True faithfulness requires an undivided heart, a constant turning away from the allure of the world and a steadfast reliance on God's sovereignty and provision. It calls us to cultivate an exclusive and passionate love for Him, ensuring that our lives reflect His ownership and our covenant commitment.

#### Questions for Reflection
* **In what areas of my life might I be "doting on lovers" (worldly systems, desires, or securities) instead of fully trusting in God?**
* **How does the concept of spiritual harlotry challenge my understanding of what it means to be truly faithful to God in a modern context?**
* **What practical steps can I take to cultivate a more undivided heart and deepen my exclusive devotion to Christ?**

### FAQ
**Why does God use such graphic and strong language, like "harlotry," to describe Israel's unfaithfulness?**

Answer: God uses such graphic and strong language, particularly the metaphor of "harlotry" (Hebrew _zânâh_), to convey the profound depth and severity of Israel's sin. In the ancient Near East, marriage covenants were sacred, and adultery was considered a grave betrayal. By portraying His relationship with Israel as a marriage and their idolatry as prostitution, God emphasizes several critical points:
1. **Covenant Betrayal:** It highlights that Israel's sin was not merely breaking a law, but a personal, intimate betrayal of the exclusive covenant relationship they had with Him. Just as a wife's infidelity breaks the most sacred human bond, Israel's spiritual harlotry broke their unique bond with Yahweh (see [Exodus 19:5-6](/exodus/19-5-6 "Exodus 19:5-6 - Israel, God's Treasured Possession")).
2. **Passion and Lust:** The word "doted" (Hebrew _ʻăgab_) further emphasizes that Israel's turning to foreign gods and alliances was not accidental or reluctant, but a passionate, lustful pursuit, akin to a prostitute's eager embrace of multiple lovers. This underscores the willful and deliberate nature of their rebellion.
3. **Shame and Disgrace:** The imagery of harlotry was deeply shameful and disgraceful in that culture. By using it, God conveys the immense dishonor Israel brought upon His name and their own identity as His chosen people (compare [Hosea 4:12](/hosea/4-12 "Hosea 4:12 - Israel's Spirit of Harlotry")).
4. **Divine Grief and Anger:** Such language also expresses God's profound grief, pain, and righteous anger over His beloved people's unfaithfulness, much like a betrayed husband. It communicates the emotional weight of their sin from God's perspective.
In essence, the graphic language serves to shock the audience into recognizing the heinous nature of their spiritual idolatry and the immense offense it caused to their holy and loving God.

### CHRIST-CENTERED FULFILLMENT
Ezekiel 23:5, with its stark depiction of Aholah's spiritual harlotry, powerfully foreshadows the ultimate need for a new covenant and a faithful bridegroom. Israel's repeated failure to maintain fidelity to God, as symbolized by their doting on Assyrian lovers and embracing idolatry, reveals the inherent weakness of the Old Covenant in transforming the human heart. This spiritual adultery, which led to judgment and exile, underscores humanity's pervasive sinfulness and inability to perfectly keep God's commands. However, this brokenness points directly to Christ. He is the faithful "husband" who perfectly fulfills the covenant, not by doting on worldly powers, but by perfectly obeying the Father, even unto death on the cross (see [Philippians 2:8](/philippians/2-8 "Philippians 2:8 - Christ's Obedience unto Death")). In Christ, a new people—the Church—is established, described as His pure and spotless bride (see [Ephesians 5:25-27](/ephesians/5-25-27 "Ephesians 5:25-27 - Christ's Love for the Church, His Bride")). Through His sacrifice, Jesus cleanses His people from the spiritual harlotry of sin and idolatry, offering forgiveness and the Holy Spirit to empower true, undivided devotion. Thus, where Aholah failed in her fidelity, Christ provides the means for His followers to live in faithful, unblemished communion with God, fulfilling the longing for a truly devoted people.

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

2 Kings 15:19

[And] Pul the king of Assyria came against the land: and Menahem gave Pul a thousand talents of silver, that his hand might be with him to confirm the kingdom in his hand.

2 Kings 17:3

Against him came up Shalmaneser king of Assyria; and Hoshea became his servant, and gave him presents.

Hosea 5:13

When Ephraim saw his sickness, and Judah [saw] his wound, then went Ephraim to the Assyrian, and sent to king Jareb: yet could he not heal you, nor cure you of your wound.

2 Kings 16:7

So Ahaz sent messengers to Tiglathpileser king of Assyria, saying, I [am] thy servant and thy son: come up, and save me out of the hand of the king of Syria, and out of the hand of the king of Israel, which rise up against me.

Hosea 8:9

For they are gone up to Assyria, a wild ass alone by himself: Ephraim hath hired lovers.

Hosea 8:10

Yea, though they have hired among the nations, now will I gather them, and they shall sorrow a little for the burden of the king of princes.

Jeremiah 50:38

A drought [is] upon her waters; and they shall be dried up: for it [is] the land of graven images, and they are mad upon [their] idols.