Ezekiel 23:23

KJV

The Babylonians, and all the Chaldeans, Pekod, and Shoa, and Koa, [and] all the Assyrians with them: all of them desirable young men, captains and rulers, great lords and renowned, all of them riding upon horses.

KJV (with Strong's)

The Babylonians {H1121}{H894}, and all the Chaldeans {H3778}, Pekod {H6489}, and Shoa {H7772}, and Koa {H6970}, and all the Assyrians {H1121}{H804} with them: all of them desirable {H2531} young men {H970}, captains {H6346} and rulers {H5461}, great lords {H7991} and renowned {H7121}, all of them riding {H7392} upon horses {H5483}.

Complete Jewish Bible

the men of Bavel and all the Kasdim, P'kod, Shoa and Koa, and with them all the men of Ashur, good-looking young men, all of them governors and rulers, commanders and officers, all on horseback.

Berean Standard Bible

the Babylonians and all the Chaldeans, the men of Pekod, Shoa, and Koa, and all the Assyrians with them—all desirable young men, governors and commanders, officers and men of renown, mounted on horses.

American Standard Version

the Babylonians and all the Chaldeans, Pekod and Shoa and Koa, and all the Assyrians with them; desirable young men, governors and rulers all of them, princes and men of renown, all of them riding upon horses.

Commentary

### SUMMARY
Ezekiel 23:23 meticulously identifies the formidable coalition of nations—Babylonians, Chaldeans, Pekod, Shoa, Koa, and Assyrians—that God would sovereignly deploy as instruments of His righteous judgment against unfaithful Jerusalem (Aholibah). This verse vividly portrays the invading army as a militarily superior, well-led, and renowned force, underscoring the inevitability and comprehensive nature of the divine wrath to be unleashed due to Judah's persistent spiritual harlotry and idolatry.

### CONTEXT
* **Literary Context:** Ezekiel 23 is a profound and intensely graphic allegorical prophecy in which God employs the metaphor of two sisters, Aholah (representing Samaria, the Northern Kingdom of Israel) and Aholibah (representing Jerusalem, the Southern Kingdom of Judah), to expose their egregious spiritual harlotry. Both sisters engaged in illicit political and religious alliances with foreign nations, adopting their idolatrous practices and forsaking their covenant relationship with Yahweh. While Aholah had already fallen to Assyria, Aholibah's apostasy is depicted as even more flagrant and deserving of a more severe judgment. Verses 22-24 specifically detail how the very "lovers" with whom Aholibah had consorted would now be turned into her executioners, emphasizing that God Himself would orchestrate these nations to bring judgment upon Jerusalem. Verse 23 precisely enumerates the key components of this divinely appointed punitive force, highlighting their military prowess, leadership, and overwhelming might, thereby setting the stage for the detailed description of Jerusalem's impending desolation and the severity of God's wrath in subsequent verses, such as the comprehensive judgment described in [Ezekiel 23:25](/ezekiel/23-25 "Ezekiel 23:25 - God's Jealousy and Judgment").
* **Historical & Cultural Context:** The historical backdrop for Ezekiel 23:23 is the tumultuous period of the late 7th and early 6th centuries BCE, dominated by the ascendant Neo-Babylonian Empire under Nebuchadnezzar. The "Babylonians" and "Chaldeans" (often used interchangeably, with Chaldeans referring to the ruling dynasty within Babylon) represent the primary imperial power responsible for the destruction of Jerusalem. "Pekod, Shoa, and Koa" are less precisely identified but likely refer to specific tribal groups, regions, or military contingents within the broader Mesopotamian sphere, possibly vassals, allies, or absorbed populations integrated into the Babylonian war machine. Their inclusion emphasizes the comprehensive and multi-ethnic nature of the invading coalition. The mention of "all the Assyrians with them" is particularly significant; while Assyria had been the dominant power before Babylon and had previously destroyed Samaria, by this time, remnants or specific contingents of Assyrian origin might have been incorporated into the Babylonian army, or it could refer to broader regional alliances. The description of them as "riding upon horses" points to the prominent role of cavalry in ancient Near Eastern warfare, a hallmark of powerful armies like the Babylonians, known for their swift and devastating military campaigns that ultimately led to the destruction of Jerusalem in [586 BCE](/2_kings/25 "2 Kings 25 - The Fall of Jerusalem").
* **Key Themes:** This verse powerfully contributes to several overarching themes prevalent in Ezekiel and the broader prophetic corpus. Firstly, it underscores **Divine Judgment**, portraying God's absolute sovereignty over all nations and His willingness to use even pagan empires as instruments of His righteous wrath against His unfaithful people. The strength and renown of the invading forces emphasize the severity and inevitability of the impending doom for Jerusalem, a direct consequence of their persistent idolatry and moral corruption, as solemnly warned in passages like [Deuteronomy 28:15-68](/deuteronomy/28 "Deuteronomy 28 - Curses for Disobedience"). Secondly, it highlights the **Consequences of Idolatry and Spiritual Harlotry**. The very nations with whom Judah sought illicit alliances (spiritual harlotry) become the means of their downfall, illustrating the profound principle that sin often carries its own inherent punishment and that turning away from God inevitably leads to destruction. This concept is a recurring warning throughout the prophets, emphasizing the danger of forsaking God for worldly attachments, as vividly articulated in [Jeremiah 2:13](/jeremiah/2-13 "Jeremiah 2:13 - Forsaking the Fountain of Living Waters"). Lastly, the description of the army as "desirable young men, captains and rulers, great lords and renowned" emphasizes their **Irresistible Force** and overwhelming military might, signifying the total nature of the coming destruction from which there would be no escape, a testament to God's unfailing purpose and the certain execution of His word.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Chaldeans (Hebrew, _Kasdîy'_):** This term (H3778) refers to a Kasdite, or descendant of Kesed, and by implication, a Chaldaean. It often designates the dominant ethnic group within the Neo-Babylonian Empire, renowned for their military prowess, strategic capabilities, and sometimes their association with astrology. In this context, it identifies the primary, ruling force of the invading army, underscoring their identity as the formidable and divinely appointed agents of God's judgment against Jerusalem.
* **Desirable (Hebrew, _chemed'_):** Derived from the root H2531, meaning "delight" or "pleasant," this word describes the young men as "pleasant" or "desirable." This seemingly positive descriptor for the enemy highlights their physical attractiveness, vigor, and perhaps their status as elite, hand-picked soldiers. It emphasizes the allure that Judah had found in these foreign nations, which now ironically turns into the source of their destruction, portraying a powerful, attractive, yet ultimately destructive, force. The term suggests a quality that once drew Judah's admiration, now turned to terror.
* **Renowned (Hebrew, _qârâʼ'_):** From the primitive root H7121, meaning "to call out to" or "to be famous," this word indicates that these "great lords" were celebrated, well-known, and highly regarded. It speaks to their established reputation and prominence in the ancient world, emphasizing that the army God was raising against Jerusalem was not a ragtag group but a formidable, expertly led, and highly respected military power. This renown amplifies the terror and underscores the inevitability of the impending judgment, as Jerusalem faced an enemy whose reputation preceded its destructive arrival.

#### Verse Breakdown
* **"The Babylonians, and all the Chaldeans, Pekod, and Shoa, and Koa, [and] all the Assyrians with them:"** This opening clause meticulously lists the diverse components of the invading force. It begins with the dominant imperial power, the Babylonians and Chaldeans (often used interchangeably for the ruling elite), then specifies lesser-known but significant allied or regional groups like Pekod, Shoa, and Koa, indicating a comprehensive and multi-ethnic coalition. The inclusion of "all the Assyrians with them" suggests either remnants of the former empire now serving Babylon or specific contingents from Assyrian territories, further emphasizing the breadth and depth of the forces arrayed against Jerusalem. This detail underscores that God's judgment would come from a vast and unified front, leaving no avenue for escape.
* **"all of them desirable young men,"** This phrase describes the quality of the soldiers. "Desirable" (as analyzed above) points to their physical attractiveness, vigor, and perhaps their elite status, suggesting they were chosen for their strength and appearance. "Young men" (Hebrew, _bachur'_ H970, meaning "selected" or "youth") signifies their prime age, strength, and readiness for battle. This highlights the formidable physical and martial prowess of the army, making it clear that Jerusalem faced a powerful and energetic foe in the prime of their military capability.
* **"captains and rulers, great lords and renowned,"** This clause details the leadership and status within the military ranks, emphasizing the organizational strength and experience of the invading force. "Captains" (Hebrew, _pechah'_ H6346, a prefect or governor) and "rulers" (Hebrew, _sagan'_ H5461, a prefect of a province) indicate high-ranking military and administrative officials. "Great lords" (Hebrew, _shalish'_ H7991, a general of the highest rank, literally "third man" or "chariot warrior") and "renowned" (as analyzed above) further emphasize their prominence, experience, and formidable reputation. This paints a picture of a well-organized, expertly led, and highly respected fighting force, not a mere rabble.
* **"all of them riding upon horses."** This final clause describes the primary mode of their military movement and power, highlighting their tactical advantage. "Riding upon horses" (Hebrew, _rakab'_ H7392, to ride; _sus'_ H5483, a horse) signifies the importance of cavalry, which was often the elite, swift, and most mobile component of ancient armies, capable of rapid deployment and devastating charges. This imagery conveys speed, overwhelming force, and military superiority, suggesting that the judgment would be swift, decisive, and inescapable, leaving Jerusalem with no hope of resistance.

#### Literary Devices
Ezekiel 23:23, positioned within the broader allegorical narrative of the chapter, employs powerful literary devices to convey its message of impending judgment. The entire chapter functions as an extended **Allegory**, where the two sisters, Aholah and Aholibah, **personify** the kingdoms of Israel and Judah, respectively. Their spiritual unfaithfulness is vividly depicted through the extended **Metaphor** of spiritual harlotry, making the abstract concept of idolatry concrete, morally reprehensible, and viscerally impactful. Within verse 23 itself, the detailed enumeration of the invading forces—"The Babylonians, and all the Chaldeans, Pekod, and Shoa, and Koa, [and] all the Assyrians with them"—utilizes **Enumeration** to emphasize the vastness, diversity, and comprehensive nature of the coalition God has assembled. The description of these soldiers as "desirable young men, captains and rulers, great lords and renowned" is rich in **Imagery**, painting a vivid picture of a physically impressive, well-led, and highly respected military force. This detailed and almost flattering description of the enemy serves as a profound **Irony**, as these "desirable" partners in Judah's spiritual harlotry are now the instruments of her destruction. The emphasis on their strength, renown, and military prowess also contributes to an atmosphere of **Foreshadowing**, signaling the inevitable, overwhelming, and inescapable nature of the impending divine judgment.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Ezekiel 23:23 powerfully articulates the biblical truth of God's absolute sovereignty over all nations and His unwavering commitment to justice. It demonstrates that even pagan empires, seemingly acting out of their own geopolitical ambitions, are ultimately instruments in God's hands to accomplish His divine purposes, particularly in executing judgment upon those who persistently rebel against His covenant. This passage underscores the severe consequences of spiritual idolatry and unfaithfulness, revealing that the very objects of illicit affection or trust can become the means of divine chastisement. God's holiness demands a response of exclusive devotion, and His justice ensures that covenant breaking will not go unpunished. The detailed description of the formidable invading army highlights the inescapable nature of God's judgment once His patience has been exhausted, serving as a solemn warning against spiritual complacency and compromise. The passage implicitly affirms God's control over historical events, even those wrought by human evil, to bring about His righteous will.

* [2 Kings 25:1-10](/2_kings/25-1-10 "2 Kings 25:1-10 - The Siege and Fall of Jerusalem")
* [Jeremiah 2:13](/jeremiah/2-13 "Jeremiah 2:13 - Forsaking the Fountain of Living Waters")
* [Habakkuk 1:6](/habakkuk/1-6 "Habakkuk 1:6 - God Raises Up the Chaldeans")

### REFLECTION AND APPLICATION
Ezekiel 23:23 offers a sobering reflection for believers today, reminding us that God remains sovereign over all human affairs, even in the rise and fall of nations and empires. It serves as a powerful warning against spiritual infidelity, which, in our contemporary context, often manifests as seeking security, identity, or fulfillment in worldly pursuits, ideologies, or material possessions rather than in God alone. Just as ancient Judah's alliances with foreign powers and adoption of their idolatrous practices led to their downfall, our compromises with cultural norms that contradict biblical truth can lead to spiritual barrenness, a loss of divine favor, and ultimately, divine discipline. This passage calls us to a radical re-evaluation of our loyalties, urging us to recognize that true peace, stability, and security are found only in unwavering faithfulness and exclusive devotion to the Lord. It compels us to examine where our deepest affections lie and to repent of any "spiritual harlotry" that subtly or overtly distracts us from wholehearted devotion to Christ. Our ultimate hope is not in human strength, political systems, economic stability, or cultural trends, but in the steadfast love, righteous governance, and redemptive power of God.

#### Questions for Reflection
* **In what subtle or overt ways might I be seeking "alliances" or security in worldly things rather than placing my complete trust in God alone?**
* **How does the concept of divine judgment, as seen in this verse, deepen my understanding of God's holiness and my personal need for consistent faithfulness and repentance?**
* **What "desirable" aspects of contemporary culture or personal ambition might be subtly drawing my affections away from an exclusive devotion to Christ?**
* **Considering the severe consequences of spiritual harlotry for Judah, how can I cultivate a deeper, more exclusive, and unwavering devotion to God in my daily life, actively guarding against spiritual compromise?**

### FAQ
**Who were Pekod, Shoa, and Koa, and why are they mentioned alongside the Babylonians and Assyrians?**

Answer: Pekod (H6489, meaning "punishment"), Shoa (H7772, meaning "rich"), and Koa (H6970, meaning "curtailment") are specific groups or regions mentioned alongside the dominant imperial powers of the Babylonians and Assyrians. While their precise geographical locations and ethnic identities are debated among scholars, their inclusion emphasizes the comprehensive and diverse nature of the invading coalition. They likely represent specific tribal groups, vassal states, or military contingents that formed part of the larger Neo-Babylonian army. Their mention highlights that God's judgment would come not just from the primary imperial power but from a vast, multi-ethnic, and formidable alliance, ensuring the complete and inescapable nature of Jerusalem's downfall. This detail underscores the breadth and overwhelming force of the armies God raised up against His unfaithful people, as explicitly stated in [Ezekiel 23:22](/ezekiel/23-22 "Ezekiel 23:22 - God Stirring Up Jerusalem's Lovers").

### CHRIST-CENTERED FULFILLMENT
While Ezekiel 23:23 vividly portrays God's righteous judgment against unfaithful Israel through the instrument of powerful earthly armies, it ultimately points to the profound need for a different kind of fulfillment found in Jesus Christ. The "desirable young men, captains and rulers, great lords and renowned" of Babylon were agents of earthly destruction, bringing about the temporal consequences of sin and covenant unfaithfulness. However, humanity's deepest problem is not merely external enemies but internal sin, which requires a divine and eternal solution. Jesus Christ, the ultimate "desirable one" (cf. [Song of Solomon 5:16](/song_of_solomon/5-16 "Song of Solomon 5:16 - His Altogether Loveliness")), perfectly embodies God's righteousness and justice, yet also His boundless mercy. Unlike the earthly armies that brought condemnation, Christ came not to condemn the world, but that the world through Him might be saved ([John 3:17](/john/3-17 "John 3:17 - Jesus Came to Save the World")). He bore the full weight of God's judgment for sin on the cross, becoming the ultimate sacrifice for a rebellious people ([Isaiah 53:5-6](/isaiah/53-5-6 "Isaiah 53:5-6 - Christ's Atoning Suffering")). Through His death and resurrection, He disarmed the spiritual powers of darkness ([Colossians 2:15](/colossians/2-15 "Colossians 2:15 - Triumphing Over Powers and Authorities")) and established a new covenant, where forgiveness and true spiritual faithfulness are made possible by His Spirit, inscribing God's law on hearts ([Jeremiah 31:31-34](/jeremiah/31-31-34 "Jeremiah 31:31-34 - The New Covenant")). Thus, the terrifying force described in Ezekiel 23:23 ultimately serves as a backdrop to highlight the glorious and redemptive power of the Lamb of God, who takes away the sin of the world ([John 1:29](/john/1-29 "John 1:29 - Jesus, the Lamb of God")), offering true peace, eternal security, and reconciliation to all who turn to Him in faith.

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

Jeremiah 50:21

¶ Go up against the land of Merathaim, [even] against it, and against the inhabitants of Pekod: waste and utterly destroy after them, saith the LORD, and do according to all that I have commanded thee.

2 Kings 24:2

And the LORD sent against him bands of the Chaldees, and bands of the Syrians, and bands of the Moabites, and bands of the children of Ammon, and sent them against Judah to destroy it, according to the word of the LORD, which he spake by his servants the prophets.

2 Kings 20:14

Then came Isaiah the prophet unto king Hezekiah, and said unto him, What said these men? and from whence came they unto thee? And Hezekiah said, They are come from a far country, [even] from Babylon.

2 Kings 20:17

Behold, the days come, that all that [is] in thine house, and that which thy fathers have laid up in store unto this day, shall be carried into Babylon: nothing shall be left, saith the LORD.

Job 1:17

While he [was] yet speaking, there came also another, and said, The Chaldeans made out three bands, and fell upon the camels, and have carried them away, yea, and slain the servants with the edge of the sword; and I only am escaped alone to tell thee.

Isaiah 23:13

Behold the land of the Chaldeans; this people was not, [till] the Assyrian founded it for them that dwell in the wilderness: they set up the towers thereof, they raised up the palaces thereof; [and] he brought it to ruin.

Ezekiel 23:12

She doted upon the Assyrians [her] neighbours, captains and rulers clothed most gorgeously, horsemen riding upon horses, all of them desirable young men.