Ezekiel 32 30

Ezekiel 32:30 kjv

There be the princes of the north, all of them, and all the Zidonians, which are gone down with the slain; with their terror they are ashamed of their might; and they lie uncircumcised with them that be slain by the sword, and bear their shame with them that go down to the pit.

Ezekiel 32:30 nkjv

There are the princes of the north, All of them, and all the Sidonians, Who have gone down with the slain In shame at the terror which they caused by their might; They lie uncircumcised with those slain by the sword, And bear their shame with those who go down to the Pit.

Ezekiel 32:30 niv

"All the princes of the north and all the Sidonians are there; they went down with the slain in disgrace despite the terror caused by their power. They lie uncircumcised with those killed by the sword and bear their shame with those who go down to the pit.

Ezekiel 32:30 esv

"The princes of the north are there, all of them, and all the Sidonians, who have gone down in shame with the slain, for all the terror that they caused by their might; they lie uncircumcised with those who are slain by the sword, and bear their shame with those who go down to the pit.

Ezekiel 32:30 nlt

"All the princes of the north and the Sidonians are there with others who have died. Once a terror, they have been put to shame. They lie there as outcasts with others who were slaughtered by the sword. They share the shame of all who have descended to the pit.

Ezekiel 32 verses

Ezekiel 32 30 meaning

Ezekiel 32:30 is part of a lament over Egypt and its allies, portraying their descent into the underworld (Sheol). It describes additional formidable entities – the princes of the North and all the Sidonians – joining the multitude of the slain. Despite their former strength and the terror they once instilled, they now share the same disgrace and humiliation as others who have fallen, entering the 'pit' of death. The verse underscores the universal nature of divine judgment and the leveling effect of death, which strips all earthly powers of their glory.

Ezekiel 32 30 Context

Ezekiel chapters 29-32 comprise a series of prophecies against Egypt, a major geopolitical power during Ezekiel's time and a deceptive ally to Judah. Specifically, chapter 32 contains two laments: one for Pharaoh (verses 1-16) and another over Egypt and its many allies (verses 17-32). This particular lament (vv. 17-32) describes Egypt's forced descent into Sheol (the realm of the dead) to join other mighty but defeated nations who preceded it. The historical context is during the Babylonian hegemony, where King Nebuchadnezzar was consolidating power, and various nations, including Egypt, often resisted or allied against him, only to be conquered. The prophecies serve as a stark warning to Judah not to place their trust in human alliances (like with Egypt) but solely in Yahweh, as even mighty nations are subject to His sovereign judgment. Verse 30 specifically broadens the scope of this judgment to include more of Egypt's formidable (former) allies, emphasizing the universality of this downfall.

Ezekiel 32 30 Word analysis

• There are the princes (וּנְשִׂיאֵי u'nesi'ei): From נָשִׂיא (nasi), meaning "prince, leader, chief." This term denotes high-ranking individuals, often rulers or nobility, signifying positions of authority, prestige, and power. Its usage here contrasts sharply with their ultimate destiny, highlighting the fall from greatness.
• of the North (צָפוֹן tsafon): Literally "north." In biblical geography and prophecy, "the North" often represented a source of powerful, invading forces (e.g., Assyria, Babylon in Jeremiah 1:14-15), or powerful empires in general that were distinct from Egypt. This refers to nations or peoples situated to the north of Israel, perhaps powerful empires like remnants of Assyrian or other Syro-Hittite powers that had fallen prior to or during the rise of Babylon, now also found in Sheol.
• all of them (כֻּלָּם kullam): Emphasizes the comprehensive and inescapable nature of this fate, including every single one without exception.
• and all the Sidonians (וְכָל־צִידֹנִים ve'chol-Tsidonim): Sidon (צִידֹנִים Tsidonim) was a prominent Phoenician city-state known for its maritime trade, wealth, and significant power in the ancient world, though it sometimes lived under the shadow of larger empires. Like its neighbor Tyre, it was often associated with pride and idolatry. Their inclusion signifies that even wealthy, self-sufficient, and outwardly secure entities would succumb.
• who went down (הַיֹּרְדִים hayordim): From יָרַד (yarad), "to go down, descend." This verb is repeatedly used throughout Ezekiel 32 to denote descent into Sheol or the grave, emphasizing the finality of death and loss of all earthly standing.
• with the slain (עִם־חַלְלֵי im-chalalei): From חָלָל (chalal), meaning "pierced, slain, mortally wounded." This indicates a violent, often war-related, death, distinguishing them from those who die naturally. It reinforces the judgment and destruction associated with their demise.
• disgraced (בֹּשֶׁת boshet): Meaning "shame, humiliation, confusion." This term vividly portrays the stripping away of their former glory, honor, and prestige. It represents the complete inversion of their past image of might.
• though mighty in their power (וּגְבוּרָתָם u'gevuratam): From גְּבוּרָה (gevurah), "might, strength, power." This phrase creates a stark contrast, highlighting the irony that their once-formidable strength ultimately availed them nothing against the divine judgment and the inevitability of death. It underlines the theme that human power is temporary and limited.
• they put to shame (הִתְחַתּוּ hitchattu): The verb חָתַת (chatat) in the Hithpael can mean "to be shattered, to be dismayed, to cause terror," or "to put to shame/disgrace." In this context, given the earlier mention of disgrace (בֹּשֶׁת boshet), it most strongly signifies that despite their ability to terrify others, they themselves now face ultimate shame and dismay.
• with those who go down to the pit (יֹרְדֵי־בוֹר yoredei-bor): This phrase, appearing frequently in Ezekiel, refers to those who descend into the "pit" (בּוֹר bor), which is a common euphemism or metaphorical term for the grave, Sheol, or the underworld. It is the final destination where all the proud and mighty are brought to the same level as common, deceased individuals, devoid of their earthly distinctions.

Ezekiel 32 30 Bonus section

The lament form used in Ezekiel 32 (a funeral song) traditionally functions to mourn the deceased, but Ezekiel reappropriates it to pronounce judgment and deride the living and soon-to-be-dead powerful entities. This poetic reversal makes the judgment even more striking and emotionally impactful for the original audience. The detailed inventory of nations in Sheol creates a sense of the universal judgment awaiting all who oppose God's purposes or trust in their own strength, rather than just isolated incidents. These ancient Near Eastern "descents to the underworld" narratives often emphasize the dark, dust-filled, and silent nature of Sheol, where there is no distinction of rank, echoing the flattening effect seen here.

Ezekiel 32 30 Commentary

Ezekiel 32:30 concludes the graphic and poetic depiction of nations gathered in Sheol, serving as a chilling summary. It expands the roll call of the condemned to include the "princes of the North" and "all the Sidonians." These references encompass various powerful geopolitical entities—from potentially fragmented remnants of earlier empires to thriving city-states—that once commanded respect and fear. The verse accentuates the dramatic irony of their fate: these were leaders and peoples "mighty in their power" who perhaps "caused terror" (depending on the interpretation of hitchattu) in life. Yet, in death, their strength and glory are rendered meaningless. They descend, disgraced, joining the nameless, humiliated dead in the pit. The message is clear: no earthly power, wealth, or alliance can protect nations from God's righteous judgment or from the leveling force of death. Their ultimate shame in the underworld is a powerful indictment of national pride and a reaffirmation of Yahweh's absolute sovereignty over all human kingdoms. The verse serves as a potent theological statement and a warning against trusting in human might.