Ezekiel 23 15

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:

Ezekiel 23:15 nkjv

Girded with belts around their waists, Flowing turbans on their heads, All of them looking like captains, In the manner of the Babylonians of Chaldea, The land of their nativity.

Ezekiel 23:15 niv

with belts around their waists and flowing turbans on their heads; all of them looked like Babylonian chariot officers, natives of Chaldea.

Ezekiel 23:15 esv

wearing belts on their waists, with flowing turbans on their heads, all of them having the appearance of officers, a likeness of Babylonians whose native land was Chaldea.

Ezekiel 23:15 nlt

Handsome belts encircled their waists, and flowing turbans crowned their heads. They were dressed like chariot officers from the land of Babylonia.

Ezekiel 23 verses

Ezekiel 23 15 Meaning

Ezekiel 23:15 depicts the alluring yet deceptive image of the Babylonian "officers" after whom Oholibah (representing Judah/Jerusalem) lusted. These figures are characterized by their splendid and authoritative appearance: expensive sashes on their loins signifying power and preparedness, and ornately dyed turbans on their heads indicating luxury, status, and distinct identity. The verse emphasizes their official status and directly identifies them as "residents of Chaldea," reinforcing their foreign origin and the objects of Judah's unfaithfulness through political alliances and adopting their idolatrous practices. This visual description highlights the depth of Judah's spiritual adultery, pursuing external splendor over fidelity to God, and ironically foreshadowing her judgment by those very same alluring powers.

Ezekiel 23 15 Context

Ezekiel chapter 23 employs the extended allegory of two sisters, Oholah (representing Samaria/Israel) and Oholibah (representing Jerusalem/Judah), both portrayed as prostitutes. They symbolize the northern and southern kingdoms, respectively, engaging in spiritual harlotry by pursuing idolatry and forging ungodly political alliances with foreign powers, rather than remaining faithful to Yahweh. The chapter recounts their progressive infidelity, with Oholibah being described as more depraved than her sister Oholah (vv. 11-14). Verse 15 specifically focuses on Oholibah's renewed and intensified lust for the Babylonians, describing them through vivid imagery that highlights their external splendor, power, and foreignness. This verse sets the stage for the detailed description of her deep infatuation (vv. 16-21) and the inevitable judgment that will come from the very people she desired (vv. 22-35). Historically, Judah (Jerusalem) turned to powerful Assyrian and then Babylonian empires for security, adopting their gods and customs, a profound act of covenant unfaithfulness in the eyes of God. This narrative directly polemicizes against the Judean aristocracy and their policies of aligning with Gentile powers.

Ezekiel 23 15 Word analysis

• בַּאֲבָנִים֙ (ba-’ăvā-nîm): "with sashes" or "with girdles."
  • Original Language: Comes from אֶבֶן ('even) which means "stone," but in this context and form ('avanim), it denotes "sashes" or "belts." This unusual rendering may refer to the weight or valuable material of the sashes, or perhaps specific ornamental "stones" on the sashes. Scholars sometimes link it to the Akkadian 'abānu' (to bind), fitting the idea of a belt.
  • Significance: Sashes or girdles were crucial garments, symbolizing readiness for action (binding loose clothing for work or battle) and often signifying rank, wealth, or authority. They would have been worn by men of status. Their material or ornamentation further enhances their allure and indicates the wearer's importance.
• בְמָתְנֵיהֶ֗ם (bə-māṯ-nê-hem): "on their loins."
  • Original Language: מָתְנַיִם (matnayim), refers to the waist/loins.
  • Significance: The loins are associated with strength, generative power, and a man's preparedness. A sash on the loins would enhance this perception, contributing to an imposing figure. This detail emphasizes their perceived masculinity and vitality.
• צְבֻעֵי (ṣə-vu-‘ê): "dyed ones" or "dyed with many colors."
  • Original Language: From צָבַע (tsava‘), "to dip, to dye, to color." Implies vivid, expensive colors, not merely plain fabric.
  • Significance: Dyed clothing was a mark of luxury and wealth in the ancient Near East, as dyes were costly. "Many colors" suggest elaborate patterns or a variety of hues, making the attire exceptionally striking and desirable. It points to a highly developed culture of aesthetics and status symbols.
• טְבוּלִ֥ים (ṭə-ḇū-lîm): "turbans" or "head-bands."
  • Original Language: The meaning here is debated, but often translated as "turbans" or "caps." The root טָבַל (ṭabal) means "to dip, immerse." If translated as "turbans," the preceding "dyed" (`ṣə-vu-‘ê`) intensifies their vivid, colored appearance. Some interpretations suggest head-bands or similar head coverings.
  • Significance: Headwear, particularly elaborate ones like turbans, conveyed authority, distinct identity, and prestige in ancient cultures. Their "dyed" nature further adds to the image of exotic splendor and power.
• בְּרָאשֵׁיהֶ֖ם (bə-rā-šê-hem): "on their heads."
  • Original Language: רֹאשׁ (rosh), "head."
  • Significance: Locates the turbans, highlighting them as prominent features that would command attention and indicate rank or tribal identity.
• מַרְאֵ֣ה (mar-’êh): "sight of" or "appearance of."
  • Original Language: מַרְאֶה (mar'eh), "appearance, sight, vision."
  • Significance: Emphasizes the visual appeal. Oholibah was captivated by what she saw, a focus on external rather than spiritual truth. This visual splendor contributes to their perceived power and allure.
• שְׁלִישִׁ֔ים (šə-lî-šîm): "officers" or "captains."
  • Original Language: שָׁלִישׁ (shalish), "third man, officer, captain." Historically, often refers to a high-ranking military officer, possibly riding on a three-man chariot or as a third-in-command.
  • Significance: These are not common soldiers but figures of authority, power, and prestige. This reinforces the idea that Judah sought powerful allies and was captivated by their impressive, perhaps even intimidating, leadership. It underscores the political and military motivations behind Oholibah's 'lust'.
• כֻּלָּם֙ (kul-lām): "all of them."
  • Original Language: כֹּל (kol), "all, every."
  • Significance: This small word amplifies the collective impression – every one of these individuals presented this image of authority and desirability, overwhelming Oholibah's senses and drawing her into deep infatuation.
• מִבְּנֵ֣י (miv-bə-nê): "from the sons of" or "of the sons of."
  • Original Language: בֵּן (ben), "son, child." In constructs, it often means "people of" or "residents of."
  • Significance: Clearly identifies their origin and ethnicity.
• כַשְׂדִּ֔ים (ḵas-dîm): "Chaldea" or "Chaldeans."
  • Original Language: כַּשְׂדִּים (Kasdim), refers to the land of Babylonia and its people.
  • Significance: A direct and unequivocal identification of these desirable officers as Babylonians. This specific detail is critical because it reveals Judah's fatal attraction to the very power that would ultimately destroy them, underscoring the irony and judgment. It’s a literal identification of the 'lovers' who would become the executioners.
• אֶ֖רֶץ (’e-reṣ): "land" or "country."
  • Original Language: אֶרֶץ ('eretz), "land, earth."
  • Significance: Locates the origin of the Chaldeans, adding geographical context.
• מוֹלַדְתָּֽם (mō-w-laḏ-tām): "their birthplace."
  • Original Language: מוֹלֶדֶת (moledet), "lineage, native land, birth."
  • Significance: Reinforces their inherent foreignness to Israel and their strong, intrinsic connection to Chaldea. This emphasizes that Judah's attraction was not to a temporary ally but to a distinct and separate culture and power base, rooted in their very identity.

Words-Group by words-Group Analysis

• with sashes on their loins, turbans dyed with many colors on their heads: This descriptive phrase paints a vivid picture of the Chaldean officers' rich and distinguished attire. The "sashes on their loins" suggest preparedness, military readiness, and perhaps virility or strength. The "turbans dyed with many colors on their heads" speak to luxury, opulence, and an exotic appearance, which would have stood in stark contrast to the expected simplicity or the priestly garb associated with loyalty to Yahweh. These are the external symbols that captured Judah's gaze, pointing to a superficial desire for worldly status and power.
• all of them looking like officers, residents of Chaldea, a land where they were born: This entire segment identifies the allure directly with the Babylonians, not just as generic impressive figures, but specifically as "officers" of Chaldean origin. "Looking like officers" highlights their commanding presence and the impression of authority and capability they projected. The explicit mention of "Chaldea" and "a land where they were born" leaves no doubt as to their identity, solidifying the idea that Judah's unfaithful alliances were directed at this specific dominant empire. It is a powerful indictment, highlighting Judah's choice to abandon her God for the grandeur of her eventual destroyer.

Ezekiel 23 15 Bonus section

The specific, almost fetishistic, detail with which Ezekiel describes the appearance of these Chaldean "officers" serves several literary and theological purposes within the book. It highlights the sensory nature of Oholibah's sin, suggesting not just political opportunism but a deep, irrational infatuation. This emphasis on outward show can be seen as an inverted form of the divine glory (Kabod) that Ezekiel describes so often, contrasting the fleeting, human glory with the enduring majesty of God. The mention of "Chaldea" here also brings forward the theme of God using nations to judge His own people, yet holding those nations accountable for their own sins. This precise detail is meant to resonate with Ezekiel's immediate audience, the exiles in Babylon, who understood both the might and the appearance of their captors. The language also serves as a strong prophetic warning that the objects of illicit desire often become the instruments of divine discipline.

Ezekiel 23 15 Commentary

Ezekiel 23:15 provides a stark image of the worldly temptations that seduced Judah, symbolized by Oholibah. The meticulous description of the Babylonian officers’ attire – the distinctive sashes and lavishly dyed turbans – emphasizes their exoticism, status, and military prowess. Judah's attraction was rooted in their outward grandeur and perceived power, rather than faithfulness to God. This vivid imagery is not just about fashion; it represents a deep spiritual betrayal where the allure of human strength, wealth, and foreign cultural appeal superseded the covenant with Yahweh. The irony is poignant: Judah chased after the very power, Chaldea, which God would ultimately use as an instrument for her destruction. The verse serves as a powerful warning against relying on worldly systems and embracing foreign ways instead of trusting in divine providence and adhering to God's commands, ultimately leading to self-inflicted judgment.