Ezekiel 32:23

KJV

Whose graves are set in the sides of the pit, and her company is round about her grave: all of them slain, fallen by the sword, which caused terror in the land of the living.

KJV (with Strong's)

Whose graves {H6913} are set {H5414} in the sides {H3411} of the pit {H953}, and her company {H6951} is round about {H5439} her grave {H6900}: all of them slain {H2491}, fallen {H5307} by the sword {H2719}, which caused {H5414} terror {H2851} in the land {H776} of the living {H2416}.

Complete Jewish Bible

Their graves are in the deepest parts of the pit, her hordes are all around her grave, all of them slain, killed by the sword, those who terrorized the land of the living.

Berean Standard Bible

Her graves are set in the depths of the Pit, and her company is all around her grave. All of them are slain, fallen by the sword— those who once spread terror in the land of the living.

American Standard Version

whose graves are set in the uttermost parts of the pit, and her company is round about her grave; all of them slain, fallen by the sword, who caused terror in the land of the living.

Commentary

### SUMMARY
Ezekiel 32:23 is a poignant segment of a prophetic lament, or dirge, foretelling the utter downfall of Egypt and its Pharaoh into Sheol, the biblical realm of the dead. This verse specifically describes the ignominious fate of those who were once formidable and instilled great fear among the living, but are now confined to their graves within the underworld. It vividly portrays their humiliation and powerlessness, joining the ranks of other once-mighty nations already consigned to "the pit" due to divine judgment, thereby emphasizing the transient nature of all earthly power and the inescapable sovereignty of God.

### CONTEXT
* **Literary Context:** This verse is embedded within Ezekiel's "Lament over Egypt" (Ezekiel 32:1-32), a profound prophetic dirge delivered in the twelfth year of the Babylonian exile. Following a detailed description of Pharaoh as a fearsome sea monster (Ezekiel 32:1-16), the prophet shifts to a vivid portrayal of Egypt's descent into Sheol. The passage immediately preceding verse 23 (Ezekiel 32:17-22) introduces the idea of Egypt joining other fallen, uncircumcised nations—Assyria, Elam, Meshech-Tubal—who are already confined to "the pit." Ezekiel 32:23 specifically focuses on the company of the slain, those who once caused terror, now gathered around their graves in this subterranean realm. The subsequent verses (Ezekiel 32:24-32) continue to list other nations (Edom, Sidon, etc.) who have met a similar fate, reinforcing the universal scope of God's judgment and the shared destiny of all who defy Him. The repetitive imagery of "the pit" and "graves" underscores the finality and humiliation of their end.
* **Historical & Cultural Context:** Ezekiel prophesied during the Babylonian exile (6th century BCE), a period of immense geopolitical upheaval. Egypt, though weakened, still held significant influence and was often a tempting, yet ultimately unreliable, ally for Judah against the rising power of Babylon. Pharaoh Hophra (Apries) was the contemporary ruler. The lament serves as a stark warning to Judah not to trust in human alliances but in God alone. Culturally, the ancient Near Eastern concept of Sheol (Hebrew: _Sheol_), often translated as "the pit" or "the grave," was a shadowy, subterranean realm where all the dead resided, regardless of their moral standing. It was not a place of conscious torment as later eschatologies would describe, but rather a realm of utter powerlessness, silence, and separation from the vibrant "land of the living." The imagery of nations "lying with the uncircumcised" (Ezekiel 32:19-21) was a profound insult, as circumcision was a mark of covenant identity, emphasizing their status as outsiders, cut off from God's favor.
* **Key Themes:** Ezekiel 32:23 powerfully contributes to several overarching themes within the book of Ezekiel and broader biblical theology. Firstly, it highlights **Divine Judgment and Humiliation**, demonstrating that no earthly power, however great or terrifying, is beyond the ultimate judgment of God. Those who once caused "terror in the land of the living" are now themselves confined and powerless in death, a testament to God's absolute sovereignty over all nations and rulers, a truth echoed in passages like [Daniel 4](/daniel/4 "Daniel 4 - Nebuchadnezzar's Humiliation") where God humbles the proudest of kings. Secondly, the verse underscores the **Transience of Earthly Power and Glory**. Human might, military strength, and political influence are shown to be temporary and fleeting. All earthly glory fades, and death brings even the most fearsome rulers low, emphasizing the futility of trusting in human strength. This theme is pervasive throughout wisdom literature, as seen in [Psalm 49](/psalms/49 "Psalm 49 - The Folly of Trusting in Riches"). Thirdly, the repeated mention of "the pit" and "graves" vividly illustrates the ancient Near Eastern concept of **Sheol (The Pit)**. This collective grave or underworld is depicted as a place of shadows, confinement, and utter powerlessness, emphasizing the finality of their earthly reign and the cessation of their worldly influence. The imagery of Sheol stirring to meet the fallen is also powerfully used in [Isaiah 14:9-11](/isaiah/14-9 "Isaiah 14:9-11 - Sheol Stirred for the King of Babylon"), further cementing this theological understanding.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Slain (Hebrew, _châlâl'_):** From H2491, meaning "pierced (especially to death); figuratively, polluted; kill, profane, slain (man), [idiom] slew, (deadly) wounded." This term emphasizes a violent, ignominious death, often implying divine punishment rather than a natural end. It underscores the defeat and humiliation of those who once wielded power, highlighting that their end was not peaceful or honorable but a consequence of their actions and God's judgment.
* **Terror (Hebrew, _chittîyth'_):** From H2851, meaning "fear; terror." This word highlights the profound dread and intimidation that the depicted nations, particularly Egypt, once inspired in others. The verse's central irony is stark: those who caused widespread terror and fear among their contemporaries are now themselves in a state of utter powerlessness, their ability to instill fear completely nullified in death. Their former might is now a mere memory, replaced by the silence of the grave.
* **Land of the living (Hebrew, _ʼerets chay'_):** Composed of H776 (_ʼerets_), meaning "the earth (at large, or partitively a land)," and H2416 (_chay_), meaning "alive; hence, life (or living thing)." This phrase refers to the realm of human existence, the world as we know it, in contrast to Sheol, the realm of the dead. The juxtaposition emphasizes the dramatic reversal of fortune: their power and terror were confined to this temporary, earthly sphere, now they are in the realm where life, influence, and power have ceased. It underscores the limited scope of human dominion and the ultimate boundary of death.

#### Verse Breakdown
* **"Whose graves are set in the sides of the pit":** This clause immediately establishes the setting as Sheol, "the pit" (Hebrew: _bôwr_), which is a common metaphor for the grave or the underworld. The phrase "sides of the pit" (Hebrew: _yᵉrêkâh bôwr_) suggests a deep, confined, and perhaps even remote or hidden place within this collective grave. It implies a sense of being permanently deposited and contained, emphasizing the inescapable nature of their confinement.
* **"and her company is round about her grave":** This refers to the collective of the fallen nations and their armies, specifically Egypt and its multitude, who are now gathered in death. "Her company" (Hebrew: _qâhâl_) denotes an assembly or multitude, indicating that Egypt does not fall alone but is joined by its vast numbers, all sharing the same fate. The imagery of them being "round about her grave" (Hebrew: _çâbîyb qᵉbûwrâh_) suggests a communal resting place, a shared destiny of humiliation and powerlessness in death.
* **"all of them slain, fallen by the sword":** This clause describes the violent and ignominious manner of their demise. "Slain" (Hebrew: _châlâl_) and "fallen by the sword" (Hebrew: _nâphal chereb_) explicitly state that their end was not peaceful or natural, but a result of warfare and divine judgment. The sword here is a symbol of destructive power, indicating their defeat in battle and the violent cessation of their reign, often implying that God used instruments of judgment against them.
* **"which caused terror in the land of the living":** This final clause provides a striking and ironic contrast to their current state. It highlights their past reputation and influence: they were once formidable powers that inspired great fear and dread among other nations "in the land of the living" (Hebrew: _ʼerets chay_), the world of the active and powerful. This juxtaposition underscores the complete reversal of their fortunes; their terror-inducing might has been utterly nullified by death and divine judgment.

#### Literary Devices
Ezekiel 32:23 is rich in literary devices that amplify its message of divine judgment and the transience of earthly power. The most prominent device is **Irony**, which pervades the entire verse. Those who once "caused terror in the land of the living" are now themselves utterly powerless, confined to the "sides of the pit." This stark reversal of fortune highlights the futility of human might against divine decree. The "pit" itself serves as a powerful **Metaphor** for Sheol, the grave, and a state of utter powerlessness and oblivion. It is not merely a literal hole but a symbolic representation of the end of all earthly dominion and vitality. The phrase "land of the living" is a clear **Juxtaposition** against the "pit," creating a dramatic contrast between the vibrant realm of activity and power and the silent, inert realm of the dead. This contrast emphasizes the finality of their fall. Furthermore, the collective imagery of "her company is round about her grave" employs **Synecdoche**, where the "company" represents the entire nation and its armies, sharing in the fate of their leader, Pharaoh. The repeated emphasis on being "slain, fallen by the sword" uses **Repetition** to hammer home the violent and decisive nature of their demise, underscoring the severity of God's judgment.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Ezekiel 32:23 serves as a profound theological statement on God's absolute sovereignty over all nations and the inevitable judgment that awaits those who embody pride and oppress others. It dismantles the illusion of human invincibility, demonstrating that even the most formidable earthly powers are ultimately subject to the divine will and the impartial reality of death. The passage underscores the biblical truth that true power resides not in military might or political influence, but in the hands of the Almighty, who "brings down the proud" and "exalts the humble." This serves as a timeless warning against nationalistic hubris and the idolatry of human strength, reminding all generations that earthly glory is fleeting and ultimately accountable to the Creator.

* [Daniel 4:37](/daniel/4-37 "Daniel 4:37 - God Humbles the Proud"): "Now I, Nebuchadnezzar, praise and extol and honour the King of heaven, all whose works are truth, and his ways judgment: and those that walk in pride he is able to abase."
* [Isaiah 14:9-11](/isaiah/14-9 "Isaiah 14:9-11 - Sheol Stirred for Babylon's King"): "Hell from beneath is moved for thee to meet thee at thy coming: it stirreth up the dead for thee, even all the chief ones of the earth; it hath raised up from their thrones all the kings of the nations. All they shall speak and say unto thee, Art thou also become weak as we? art thou become like unto us? Thy pomp is brought down to the grave, and the noise of thy viols: the worm is spread under thee, and the worms cover thee."
* [Psalm 49:10-12](/psalms/49-10 "Psalm 49:10-12 - The Wise and Foolish Die Alike"): "For he seeth that wise men die, likewise the fool and the brutish person perish, and leave their wealth to others. Their inward thought is, that their houses shall continue for ever, and their dwelling places to all generations; they call their lands after their own names. Nevertheless man being in honour abideth not: he is like the beasts that perish."

### REFLECTION AND APPLICATION
Ezekiel 32:23 stands as a stark and timeless reminder that all earthly power, no matter how intimidating or expansive, is ultimately finite and subject to the sovereign hand of God. In a world still prone to nationalistic pride, military posturing, and the worship of human achievement, this verse calls us to profound humility. It challenges us to examine where we place our trust: in fleeting human institutions, economic prowess, or the ability to project power, or in the eternal God who alone holds the keys of life and death. For individuals, it prompts reflection on the legacy we are building—one of self-aggrandizement and fear-mongering, or one of righteousness, justice, and dependence on God. The ultimate destination for all humanity is the grave, and what truly matters is not the terror we once inspired, but the character we cultivated and the God we served. This passage encourages us to live with an eternal perspective, recognizing that true security and lasting influence are found only in submission to the One who is not confined to "the pit" but reigns over all.

#### Questions for Reflection
* **What earthly powers or influences do I tend to place my trust in, rather than in God's ultimate sovereignty?**
* **How does the fleeting nature of the "land of the living" described here impact my priorities and ambitions?**
* **In what ways might I, or my community, be tempted to "cause terror" or intimidate others, rather than demonstrating humility and love?**
* **What enduring legacy am I striving to leave, knowing that all earthly glory is temporary?**

### FAQ
**What is "the pit" or Sheol, as referenced in Ezekiel 32:23?**

Answer: In the context of Ezekiel 32:23 and the Old Testament, "the pit" (Hebrew: _bôwr_) is a common metaphor for Sheol (Hebrew: _Sheol_), which is the collective grave or the underworld. It is depicted as a shadowy, subterranean realm where all the dead reside. Unlike later concepts of hell, Sheol in the Old Testament is primarily understood as a place of silence, inactivity, and powerlessness, where the dead are cut off from the "land of the living" and from active communion with God. It signifies the end of earthly existence and influence, rather than a place of conscious torment. For the mighty nations like Egypt, being consigned to Sheol among the "uncircumcised" was the ultimate humiliation, signifying their complete loss of power and prestige.

**Why is Egypt, a powerful nation, depicted in such a humiliating way in Ezekiel?**

Answer: Ezekiel's prophecies against Egypt (and other nations) serve multiple purposes. Firstly, they demonstrate God's universal sovereignty; no nation, however powerful, is beyond His judgment. Egypt, a symbol of ancient power and pride, often acted as a deceptive ally to Judah, tempting them to trust in human strength rather than God. By depicting Egypt's humiliating downfall into Sheol, Ezekiel underscores the futility of relying on such earthly powers. Secondly, it serves as a warning and comfort to the exiled Israelites. It reassures them that while they are suffering under Babylonian oppression, God is still in control of all world events and will bring justice upon those who have been proud and oppressive. The humiliation of nations like Egypt reinforces the message that divine judgment is impartial and inevitable for all who defy God, as seen in the broader context of [Ezekiel 29-32](/ezekiel/29 "Ezekiel 29-32 - Oracles Against Egypt").

### CHRIST-CENTERED FULFILLMENT
Ezekiel 32:23, with its grim depiction of proud nations consigned to the "pit" of death, finds its ultimate Christ-centered fulfillment in the triumph of Jesus over death, sin, and the very powers that once caused terror. While the verse highlights the inescapable reality of physical death and the cessation of earthly power, Christ's resurrection fundamentally redefines the nature of the "pit." Jesus entered the realm of death, not as a victim, but as a conqueror, breaking its chains and disarming the spiritual powers that held humanity in bondage (cf. [Colossians 2:15](/colossians/2-15 "Colossians 2:15 - Triumph Over Principalities and Powers")). Through His sacrifice and resurrection, Christ abolished death and brought life and immortality to light (cf. [2 Timothy 1:10](/2_timothy/1-10 "2 Timothy 1:10 - Christ Abolished Death")). For those who believe in Him, the "grave" is no longer a place of permanent powerlessness and terror, but a temporary resting place from which they will be raised in glory. Jesus Himself declared, "I am the resurrection and the life. Whoever believes in me, though he die, yet shall he live" ([John 11:25](/john/11-25 "John 11:25 - Jesus, the Resurrection and the Life")). He has delivered us from the fear of death (cf. [Hebrews 2:14-15](/hebrews/2-14 "Hebrews 2:14-15 - Jesus Destroys the Power of Death")), ensuring that the ultimate terror is not the grave, but separation from God, a separation overcome by His atoning work. Thus, the finality of the "pit" for the ungodly in Ezekiel points forward to the glorious victory of Christ, who swallowed up death in victory and offers eternal life to all who trust in Him (cf. [1 Corinthians 15:54-57](/1_corinthians/15-54 "1 Corinthians 15:54-57 - Victory Over Death")).

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

Ezekiel 26:20

When I shall bring thee down with them that descend into the pit, with the people of old time, and shall set thee in the low parts of the earth, in places desolate of old, with them that go down to the pit, that thou be not inhabited; and I shall set glory in the land of the living;

Psalms 27:13

[I had fainted], unless I had believed to see the goodness of the LORD in the land of the living.

Ezekiel 32:24

There [is] Elam and all her multitude round about her grave, all of them slain, fallen by the sword, which are gone down uncircumcised into the nether parts of the earth, which caused their terror in the land of the living; yet have they borne their shame with them that go down to the pit.

Ezekiel 32:27

And they shall not lie with the mighty [that are] fallen of the uncircumcised, which are gone down to hell with their weapons of war: and they have laid their swords under their heads, but their iniquities shall be upon their bones, though [they were] the terror of the mighty in the land of the living.

Ezekiel 26:17

And they shall take up a lamentation for thee, and say to thee, How art thou destroyed, [that wast] inhabited of seafaring men, the renowned city, which wast strong in the sea, she and her inhabitants, which cause their terror [to be] on all that haunt it!

Psalms 116:9

I will walk before the LORD in the land of the living.

Jeremiah 11:19

But I [was] like a lamb [or] an ox [that] is brought to the slaughter; and I knew not that they had devised devices against me, [saying], Let us destroy the tree with the fruit thereof, and let us cut him off from the land of the living, that his name may be no more remembered.