Lexical Summary Oholibah: Oholibah Original Word: אָהֱלִיבָה Strong's Exhaustive Concordance Aholibah (similarly with 'Oholah) for hoholiybahh {o''-hol-e-baw'}; from 'ohel; my tent (is) in her; Oholibah, a symbolic name for Judah -- Aholibah. see HEBREW 'Oholah see HEBREW 'ohel NAS Exhaustive Concordance Word Originfrom the same as ohel Definition "tent in her," a symbolic name for Jer. NASB Translation Oholibah (6). Brown-Driver-Briggs אָהֳלִיבָה proper name, feminine Oholiba (= אָהֳלִֹיבָהּ tent in her = (in meaning) אָהֳלָה compare Sm) of Jerusalem as adulterous wife of ׳י Ezekiel 23:4 (twice in verse); Ezekiel 23:11,22,36,44. Topical Lexicon Name and Symbolic Meaning The inspired prophet Ezekiel employs the name Oholibah to portray the city of Jerusalem and, by extension, the Southern Kingdom of Judah. The name, which may be rendered “My Tent Is in Her,” is intentionally chosen to recall the privilege Judah enjoyed: the covenant presence of the LORD in the temple on Mount Zion. This very intimacy amplifies the seriousness of her subsequent unfaithfulness, for she violated a relationship marked by divine nearness. Occurrences and Literary Context Oholibah appears exclusively in Ezekiel 23 (verses 4, 11, 22, 36, 44; six total occurrences). The chapter unfolds as an extended parable of two sisters—Oholah (Samaria) and Oholibah (Jerusalem)—whose harlotries represent the idolatry and foreign alliances of the divided kingdoms. • Ezekiel 23:4 identifies the sisters and assigns Oholibah to Jerusalem. Historical Setting Oholibah’s account mirrors the final decades of the Davidic kingdom (late seventh to early sixth century BC). After Josiah’s reform faltered, successive kings courted Egypt and Babylon, erected high places, and tolerated the abominations condemned by the Mosaic law. Ezekiel, prophesying from exile in Babylon (circa 592–570 BC), confronts the leaders who still trusted political stratagems rather than covenant faithfulness. Jerusalem’s fall in 586 BC validates Ezekiel’s warnings, demonstrating that proximity to the temple offered no immunity when true worship was forsaken. Prophetic Themes Idolatry as Spiritual Adultery Ezekiel depicts Oholibah’s alliances with Egypt, Assyria, and Babylon in explicitly sexual language to drive home the personal betrayal of idol worship. The imagery makes clear that idolatry is not a mere ritual misstep but an act of covenant infidelity (Exodus 20:3-5; Hosea 2:2-13). Greater Light, Greater Responsibility While Oholah (Samaria) transgressed first, Oholibah incurred the heavier indictment because she sinned in spite of the temple, priesthood, and prophetic witness centered in Jerusalem. “To whom much is given, much will be required” (cf. Luke 12:48) is exemplified historically in Judah’s severer judgment. Divine Justice and Sovereignty The same nations courted by Judah—“her lovers”—become instruments of her discipline (Ezekiel 23:22-24). The LORD’s sovereignty over geopolitical events assures the faithful that history unfolds under His jurisdiction, even when His judgments are executed through pagan powers. Purification for Future Restoration Although Ezekiel 23 ends in judgment, the prophet’s wider message anticipates restoration (Ezekiel 36–37). The exposure and cleansing of Oholibah pave the way for a renewed covenant, a new heart, and ultimately the messianic temple (Ezekiel 40-48), foreshadowing the cleansing accomplished by the blood of the New Covenant (Hebrews 9:14-15). Ministry Implications 1. Call to Holiness Oholibah admonishes believers that privileged access to God (Word, ordinances, fellowship) heightens accountability. Past blessings do not exempt a present call to holiness (1 Peter 1:15-16). 2. Discernment in Alliances Judah’s political flirtations warn the church against compromising entanglements, whether ideological, moral, or institutional (2 Corinthians 6:14-18). Trust must rest in the LORD, not in “horses and chariots” of contemporary power. 3. Prophetic Courage Ezekiel’s faithful proclamation to an obstinate audience exemplifies ministerial integrity. Modern expositors are summoned to speak “the whole counsel of God” (Acts 20:27) without capitulating to cultural pressures. 4. Hope Beyond Judgment While Oholibah’s tale is sobering, it also assures repentant sinners that discipline is not the final word. The same God who judges also promises a Shepherd-King, the “greater David,” who secures everlasting covenant peace (Ezekiel 34:23-24; John 10:11). Cross-References and Typological Links • Jeremiah 3:6-11 parallels Ezekiel’s two-sisters motif, contrasting Israel and Judah’s apostasy. Summary Oholibah stands as a solemn monument to the dangers of complacent privilege, the certainty of divine retribution, and the hope of redemptive renewal. Her narrative warns and instructs every generation: covenant grace demands covenant fidelity, yet even severe discipline serves the larger purpose of a holy people and a faithful city whose glory will never fade (Revelation 21:23-27). Forms and Transliterations אָ֣הֳלִיבָ֔ה אָהֳלִיבָ֑ה אָהֳלִיבָ֔ה אָהֳלִיבָ֗ה אָהֳלִיבָֽה׃ אהליבה אהליבה׃ וְאָהֳלִיבָ֣ה ואהליבה ’ā·ho·lî·ḇāh ’āholîḇāh oholiVah veoholiVah wə’āholîḇāh wə·’ā·ho·lî·ḇāhLinks Interlinear Greek • Interlinear Hebrew • Strong's Numbers • Englishman's Greek Concordance • Englishman's Hebrew Concordance • Parallel TextsEnglishman's Concordance Ezekiel 23:4 HEB: אָהֳלָ֤ה הַגְּדוֹלָה֙ וְאָהֳלִיבָ֣ה אֲחוֹתָ֔הּ וַתִּֽהְיֶ֣ינָה NAS: the elder and Oholibah her sister. KJV: the elder, and Aholibah her sister: INT: were Oholah the elder and Oholibah her sister became Ezekiel 23:4 Ezekiel 23:11 Ezekiel 23:22 Ezekiel 23:36 Ezekiel 23:44 6 Occurrences |
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