Oholah and Oholibah: Horses Emissions and the Baals

Ezekiel 23 is arguably the most graphic chapter in the Bible, vividly describing the sexual misconduct of two sisters—Oholah and Oholibah—through disturbing metaphors. The most striking of these is found in verse 20, which speaks of lovers “whose flesh is as the flesh of asses, and whose issue is like the issue of horses.” Taken literally, this appears crude, even vulgar. But understood through the psychological framework taught by Neville Goddard, it transforms into a profound allegory about the misuse of the mind’s creative power.

Oholah and Oholibah: Not Just Cities, but States of Mind

In the biblical text, Oholah represents Samaria, and Oholibah represents Jerusalem (Ezekiel 23:4). However, from Neville’s perspective, these are not simply historical or political entities—they are symbols of inner psychological states.

• Oholah, whose name means "Her tent," signifies a mind that has set up its dwelling outside itself—placing all faith in external powers and dependencies. She turns to Assyria, looking outward for strength and identity, just as people often seek fulfilment in relationships, wealth, or approval.

• Oholibah, whose name means “My tent is in her,” carries a deeper implication. While the text shows she is even more corrupt than her sister, the name itself suggests that the divine presence—the I AM—is still within her. Neville would interpret this to mean that even in our most outwardly misguided states, the creative power of God (our consciousness) remains within us, awaiting recognition.

The Horses’ Emissions: Scattered Mental Energy

The graphic image in Ezekiel 23:20 of lovers with “flesh like donkeys” and “issue like horses” is deeply symbolic. Neville taught that horses represent the mind—its power, imagination, and capacity for movement.

The “issue” of horses, in this context, reflects the uncontrolled release of mental and emotional energy. When the mind is consumed by lust for external things—chasing appearances, validation, or material gain—its creative potential is scattered. This is not a condemnation of desire itself, but a warning about misdirected desire. Just as a horse without reins runs wild, so too does the mind when not guided by conscious attention.

Neville would stress that manifestation depends on focused imagination and inner belief. The imagery in Ezekiel shows us the opposite: a state of consciousness where the creative force is squandered, resulting in spiritual and emotional barrenness.

Baal, Beelzebub, and the Illusion of External Power

Throughout the chapter, both sisters are said to “play the harlot” with foreign nations and their gods. These include frequent references to Baal, a name that in Hebrew means “lord” or “master.” In Neville’s framework, Baal symbolises external authority—the idea that power lies outside the self.

This dependence on outward forces is what Neville would call spiritual adultery. Every time we place faith in the economy, in people’s opinions, or in anything other than our own I AM, we are worshipping a false god. The appearance of Beelzebub (“Lord of the Flies”), an offshoot of Baal worship (2 Kings 1:2), strengthens this idea. Flies are a biblical symbol of decay and mental distraction—mirroring the restless, surface-level thoughts that buzz in the minds of those disconnected from their inner power.

The Lord as the I AM

In Ezekiel 23, it is the Lord who notices the sisters’ corruption and pronounces judgement. Neville would urge us to read this not as an external deity passing moral judgement, but as the I AM within becoming aware of its own misuse. When the Lord “sees” the actions of Oholibah (v.18), it symbolises a moment of inner recognition—the realisation that the creative power has been misdirected and needs to be reclaimed.

However, the text doesn’t describe Oholibah awakening on her own; rather, it is the Lord who acts. From Neville’s view, this mirrors how spiritual transformation begins: when our deeper awareness—the I AM—rises up within us and redirects our focus from the outer world to the inner kingdom.

From Emission to Creation

The “emission of horses” paints a vivid picture of misused creative power. But Neville’s teachings always emphasised redemption: no state is permanent, and every state can be changed by assuming a new inner attitude. The same energy that fuels lust and distraction can be transformed into purposeful creation—when we consciously impress our desires upon the subconscious with faith and feeling.

By recognising that the Lord—our I AM—is within, we stop looking for fulfilment in the external (the Baals) and begin to create from within. This shift, from scattered emission to focused intention, is what transforms the soul from Oholibah the harlot into a conscious creator.

Conclusion

Ezekiel 23 is not simply about the corruption of two women—it is a symbolic map of the human psyche. Oholah and Oholibah represent inner states that we all experience: the external pursuit of validation and the inner potential for transformation. The horses’ emissions, though shocking, serve as a potent metaphor for the mind's creative force gone astray.

But in the name Oholibah—“My tent is in her”—we are reminded that no matter how far we drift, the Lord, the I AM, remains within. Our task, then, is not to condemn ourselves, but to remember who we are. By reclaiming control of our mental focus and ceasing to worship the Baals of the external world, we return to our divine centre—where true manifestation begins.