King James Version
Ezekiel 27
36 verses with commentary
A Lament for Tyre
The word of the LORD came again unto me, saying,
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The word of the LORD came again unto me, saying—The Hebrew prophetic formula vayehi davar-YHWH elay (וַיְהִי דְבַר־יְהוָה אֵלַי) marks divine initiative. The word "again" (Hebrew od, עוֹד) indicates continuation of the Tyre oracle from chapter 26. God hasn't finished addressing Tyre's judgment. This introductory verse signals that what follows isn't Ezekiel's literary invention but divinely revealed prophecy.
The simplicity of this formula should not obscure its significance: "The word of the LORD came" asserts that Scripture originates from God, not human imagination. The prophets didn't speculate about Tyre's future based on geopolitical analysis—though they understood current events, their prophecies came by divine revelation. This claim to direct divine communication separates biblical prophecy from ancient Near Eastern divination and modern political punditry. Ezekiel's detailed economic and maritime description of Tyre (chapter 27) came supernaturally, demonstrating God's comprehensive knowledge and sovereign control over nations.
The simplicity of this formula should not obscure its significance: "The word of the LORD came" asserts that Scripture originates from God, not human imagination. The prophets didn't speculate about Tyre's future based on geopolitical analysis—though they understood current events, their prophecies came by divine revelation. This claim to direct divine communication separates biblical prophecy from ancient Near Eastern divination and modern political punditry. Ezekiel's detailed economic and maritime description of Tyre (chapter 27) came supernaturally, demonstrating God's comprehensive knowledge and sovereign control over nations.
Now, thou son of man, take up a lamentation for Tyrus;
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Now, thou son of man, take up a lamentation for Tyrus—God commands Ezekiel to sing a funeral dirge (qinah, קִינָה) for a city not yet destroyed. The prophetic perfect tense treats future judgment as already accomplished—from God's perspective, Tyre is already fallen. The title "son of man" (Hebrew ben-adam, בֶּן־אָדָם) appears 93 times in Ezekiel, emphasizing the prophet's humanity in contrast to divine majesty. Ezekiel, a mortal man, speaks God's eternal word.
A lamentation (qinah) was a specific literary form—3:2 meter Hebrew poetry expressing grief. That God commands mourning for a pagan city demonstrates His compassion even in judgment. Though Tyre deserves destruction for pride and cruelty (rejoicing over Jerusalem's fall, 26:2), God takes no pleasure in the death of the wicked (Ezekiel 18:23, 33:11). The elaborate funeral song in verses 3-36 catalogues Tyre's beauty, wealth, and trading partnerships—all to be lost. This forces reflection: every human achievement, however magnificent, is temporary. Only what's built on God endures.
A lamentation (qinah) was a specific literary form—3:2 meter Hebrew poetry expressing grief. That God commands mourning for a pagan city demonstrates His compassion even in judgment. Though Tyre deserves destruction for pride and cruelty (rejoicing over Jerusalem's fall, 26:2), God takes no pleasure in the death of the wicked (Ezekiel 18:23, 33:11). The elaborate funeral song in verses 3-36 catalogues Tyre's beauty, wealth, and trading partnerships—all to be lost. This forces reflection: every human achievement, however magnificent, is temporary. Only what's built on God endures.
And say unto Tyrus, O thou that art situate at the entry of the sea, which art a merchant of the people for many isles, Thus saith the Lord GOD; O Tyrus, thou hast said, I am of perfect beauty. of perfect: Heb. perfect of beauty
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And say unto Tyrus, O thou that art situate at the entry of the sea describes Tyre's geographic position—controlling Mediterranean access from the Levantine coast. Which art a merchant of the people for many isles identifies Tyre's commercial role as middleman for island and coastal trade. Thus saith the Lord GOD; O Tyrus, thou hast said, I am of perfect beauty quotes Tyre's self-assessment. Perfect beauty indicates pride in appearance, wealth, and sophistication. Pride in beauty—whether physical, cultural, or economic—precedes judgment. Self-proclaimed perfection blinds to need for God. Tyre's commercial success produced arrogant self-sufficiency, forgetting that all prosperity comes from God.
Thy borders are in the midst of the seas, thy builders have perfected thy beauty. midst: Heb. heart
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Thy borders are in the midst of the seas, thy builders have perfected thy beauty continues Tyre's self-description. Borders in the seas emphasizes maritime identity—Tyre's dominion was the Mediterranean. Thy builders have perfected thy beauty credits human skill and artistry for Tyre's magnificence. This represents humanistic self-glorification—we built this, we perfected this. No acknowledgment of God who gave intelligence, resources, and opportunity. Taking credit for what God enabled is theft of His glory. All human achievement ultimately depends on divine gifts of life, intelligence, resources, and opportunity.
They have made all thy ship boards of fir trees of Senir: they have taken cedars from Lebanon to make masts for thee. made: Heb. built
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They have made all thy ship boards of fir trees of Senir begins cataloging Tyre's shipbuilding materials. Senir was another name for Mount Hermon, source of quality timber. They have taken cedars from Lebanon to make masts for thee continues listing materials—cedars from Lebanon were prized for shipbuilding. The detailed catalog demonstrates God's intimate knowledge of Tyre's economy and the care with which He inventories what will be lost in judgment. God knows exactly what we have—every resource, every asset. In judgment, He specifies precisely what will be removed. Nothing escapes His notice.
Of the oaks of Bashan have they made thine oars; the company of the Ashurites have made thy benches of ivory, brought out of the isles of Chittim. the company: or, they have made thy hatches of ivory well trodden company: Heb. daughter
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Of the oaks of Bashan have they made thine oars; the company of the Ashurites have made thy benches of ivory, brought out of the isles of Chittim—Ezekiel describes Tyre as a magnificent ship, using the extended ship metaphor (verses 5-11) to depict the city's commercial glory. The Hebrew allonim miBashan (אַלּוֹנִים מִבָּשָׁן, "oaks of Bashan") refers to the strongest timber from the Golan Heights region, famous for mighty oaks (Isaiah 2:13, Zechariah 11:2). Tyre's oars required the finest, most durable wood—symbolizing strength and quality in construction.
"The company of the Ashurites have made thy benches of ivory"—The Hebrew bat-ashur (בַּת־אַשּׁוּר) likely means "daughter of Asshur" or craftsmen from Cyprus (not Assyria, which was Ashur). Ivory inlaid benches demonstrate luxury—ivory came from Syrian elephants (now extinct) or African trade. "Brought out of the isles of Chittim" (iyey Kittim, אִיֵּי כִּתִּים) refers to Cyprus, famous for timber and copper. This verse shows Tyre's international supply chain: Bashan oaks, Cypriot craftsmen, African ivory—a global economic network dependent on maritime trade. When the ship sinks (verse 26-27), the entire system collapses.
"The company of the Ashurites have made thy benches of ivory"—The Hebrew bat-ashur (בַּת־אַשּׁוּר) likely means "daughter of Asshur" or craftsmen from Cyprus (not Assyria, which was Ashur). Ivory inlaid benches demonstrate luxury—ivory came from Syrian elephants (now extinct) or African trade. "Brought out of the isles of Chittim" (iyey Kittim, אִיֵּי כִּתִּים) refers to Cyprus, famous for timber and copper. This verse shows Tyre's international supply chain: Bashan oaks, Cypriot craftsmen, African ivory—a global economic network dependent on maritime trade. When the ship sinks (verse 26-27), the entire system collapses.
Fine linen with broidered work from Egypt was that which thou spreadest forth to be thy sail; blue and purple from the isles of Elishah was that which covered thee. blue: or, purple and scarlet
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Fine linen with broidered work from Egypt was that which thou spreadest forth to be thy sail; blue and purple from the isles of Elishah was that which covered thee—The ship metaphor continues with Tyre's sails and awnings. The Hebrew shesh berikmah miMitzrayim (שֵׁשׁ בְּרִקְמָה מִמִּצְרַיִם, "fine linen with embroidery from Egypt") describes expensive fabric. Egyptian linen was the ancient world's finest—white, strong, and finely woven, perfect for sails. "That which thou spreadest forth to be thy sail" (mifrasekh, מִפְרָשֵׂךְ) indicates the ship's primary sail, its identifying banner visible from afar.
"Blue and purple from the isles of Elishah"—These royal colors came from Phoenicia's famous purple dye, extracted from murex sea snails (requiring thousands of shells per ounce of dye). Elishah likely refers to Cyprus or Greek coastal regions. The Hebrew tekhelet ve'argaman (תְּכֵלֶת וְאַרְגָּמָן, "blue and purple") were the most expensive dyes in antiquity, reserved for royalty and temples—hence 'royal purple.' "That which covered thee" (mikhasekh, מְכַסֶּךְ) refers to the ship's awning or canopy. Tyre's merchant ships were floating palaces, advertising wealth and power. Yet this magnificence becomes a funeral shroud when the ship sinks (v. 26-27).
"Blue and purple from the isles of Elishah"—These royal colors came from Phoenicia's famous purple dye, extracted from murex sea snails (requiring thousands of shells per ounce of dye). Elishah likely refers to Cyprus or Greek coastal regions. The Hebrew tekhelet ve'argaman (תְּכֵלֶת וְאַרְגָּמָן, "blue and purple") were the most expensive dyes in antiquity, reserved for royalty and temples—hence 'royal purple.' "That which covered thee" (mikhasekh, מְכַסֶּךְ) refers to the ship's awning or canopy. Tyre's merchant ships were floating palaces, advertising wealth and power. Yet this magnificence becomes a funeral shroud when the ship sinks (v. 26-27).
The inhabitants of Zidon and Arvad were thy mariners: thy wise men, O Tyrus, that were in thee, were thy pilots.
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The inhabitants of Zidon and Arvad were thy mariners (מַלָּחַיִךְ מַלָּחִים, mallachayikh)—the Hebrew mallach means "sailor" or "mariner," emphasizing Tyre's dependence on foreign expertise. Zidon (Sidon) was Tyre's sister Phoenician city-state, while Arvad was a northern Phoenician island fortress. Yet Tyre employed these rivals as mere oarsmen, reserving thy wise men...thy pilots (חֲכָמַיִךְ הֵמָּה חֹבְלָיִךְ, chakamayikh...chobhlayikh) for themselves. The chobhel (pilot/captain) required wisdom (chokmah), not just skill—highlighting Tyre's pride in intellectual superiority.
This verse reveals the economic hierarchy that fueled Tyre's arrogance: foreign labor beneath Tyrian management. God's judgment targets not merely commerce, but the pride that made Tyre say "I am of perfect beauty" (v. 3). Compare Revelation 18's "Babylon," another commercial empire judged for self-exaltation.
This verse reveals the economic hierarchy that fueled Tyre's arrogance: foreign labor beneath Tyrian management. God's judgment targets not merely commerce, but the pride that made Tyre say "I am of perfect beauty" (v. 3). Compare Revelation 18's "Babylon," another commercial empire judged for self-exaltation.
The ancients of Gebal and the wise men thereof were in thee thy calkers : all the ships of the sea with their mariners were in thee to occupy thy merchandise. calkers: or, stoppers of chinks: Heb. strengtheners, etc
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The ancients of Gebal and the wise men thereof were in thee thy calkers (זִקְנֵי גְבַל וַחֲכָמֶיהָ, ziqnei Geval wachakameiha)—Gebal (Greek Byblos, modern Jbeil, Lebanon) provided calkers (מַחֲזִיקֵי בִדְקֵךְ, machaziqi vidqekh), literally "strengtheners of your cracks," the shipwrights who sealed hull seams with pitch and oakum. The "ancients" (ziqnei) suggests master craftsmen, not merely elders—wisdom gained through generational expertise. All the ships of the sea with their mariners were in thee to occupy thy merchandise (לַעֲרֹב מַעֲרָבֵךְ, la'arov ma'aravekh)—the verb 'arav means "to exchange/barter," depicting Tyre as the Mediterranean's trading hub where all maritime commerce converged.
Gebal's fame for craftsmanship (they supplied timber and artisans for Solomon's temple, 1 Kings 5:18) now serves Tyre's commercial empire. The tragedy: skills meant for God's house now build ships of prideful trade.
Gebal's fame for craftsmanship (they supplied timber and artisans for Solomon's temple, 1 Kings 5:18) now serves Tyre's commercial empire. The tragedy: skills meant for God's house now build ships of prideful trade.
They of Persia and of Lud and of Phut were in thine army, thy men of war: they hanged the shield and helmet in thee; they set forth thy comeliness.
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They of Persia and of Lud and of Phut were in thine army, thy men of war (אַנְשֵׁי מִלְחַמְתֵּךְ, anshei milchamtekh)—Tyre hired mercenaries from vast geographic extremes: Persia (modern Iran, far east), Lud (Lydia in Asia Minor, northeast), and Phut (Libya/North Africa, southwest). These weren't allies but paid soldiers (anshei milchamah, "men of war"), revealing Tyre's wealth could purchase military protection from the known world's edges. They hanged the shield and helmet in thee; they set forth thy comeliness (הֵמָּה נָתְנוּ הֲדָרֵךְ, hemmah nathnu hadarekh)—the displayed weaponry served dual purpose: defense and hadar ("splendor/majesty"), turning military might into aesthetic boasting.
Tyre's security rested on hired foreigners, not covenant relationship with the living God. Compare Israel: God Himself fought their battles when they trusted Him (Exodus 14:14). Tyre's judgment exposes the futility of military pageantry divorced from divine favor.
Tyre's security rested on hired foreigners, not covenant relationship with the living God. Compare Israel: God Himself fought their battles when they trusted Him (Exodus 14:14). Tyre's judgment exposes the futility of military pageantry divorced from divine favor.
The men of Arvad with thine army were upon thy walls round about, and the Gammadims were in thy towers: they hanged their shields upon thy walls round about; they have made thy beauty perfect.
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The men of Arvad with thine army were upon thy walls round about, and the Gammadims were in thy towers (וְגַמָּדִים בְּמִגְדְּלוֹתַיִךְ הָיוּ, vegammadim bemigdelotayikh hayu)—the mysterious Gammadim (גַּמָּדִים) likely derives from gammad ("warrior/valiant man") or possibly "Cappadocians," though some suggest "short-statured" guards. Regardless, they manned Tyre's towers (migdalot), the defensive strongpoints. They hanged their shields upon thy walls round about; they have made thy beauty perfect (הֵמָּה כָּלְלוּ יָפְיֵךְ, hemmah kalelu yofyekh)—the verb kalal means "to complete/perfect," with yofi being "beauty." Tyre's aesthetic perfection required foreign mercenaries' shields as decorative completion!
The irony is devastating: Tyre's self-proclaimed "perfect beauty" (v. 3) actually depended entirely on outsiders. True beauty belongs to God's dwelling (Psalm 27:4, 96:6), not commercial cities. Tyre's judgment reveals that beauty built on exploitation and pride is already ruined, awaiting only God's verdict to manifest.
The irony is devastating: Tyre's self-proclaimed "perfect beauty" (v. 3) actually depended entirely on outsiders. True beauty belongs to God's dwelling (Psalm 27:4, 96:6), not commercial cities. Tyre's judgment reveals that beauty built on exploitation and pride is already ruined, awaiting only God's verdict to manifest.
Tarshish was thy merchant by reason of the multitude of all kind of riches; with silver, iron, tin, and lead, they traded in thy fairs.
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Tarshish was thy merchant by reason of the multitude of all kind of riches (מֵרֹב כָּל־הוֹן, merov kol-hon)—Tarshish (likely Tartessos in southern Spain, the ancient world's western extremity) traded hon ("wealth/riches"), emphasizing abundance. With silver, iron, tin, and lead, they traded in thy fairs (בְּכֶסֶף בַּרְזֶל בְּדִיל וְעוֹפֶרֶת, bekhesef barzel bedil ve'oferet)—four metals representing the complete spectrum from precious (silver) to base (lead). Tin (bedil) was especially critical for bronze-making, imported from distant sources. The Hebrew 'izabonayikh ("your fairs/markets") depicts organized commercial exchanges.
Tarshish symbolized the uttermost parts of the earth (Psalm 72:10, Isaiah 66:19). That even Spain's metals flowed to Tyre demonstrates global economic dominance—yet Jonah fled to Tarshish to escape God's presence (Jonah 1:3), illustrating that earth's farthest reaches cannot hide from divine judgment. Tyre's worldwide network makes its coming desolation more complete.
Tarshish symbolized the uttermost parts of the earth (Psalm 72:10, Isaiah 66:19). That even Spain's metals flowed to Tyre demonstrates global economic dominance—yet Jonah fled to Tarshish to escape God's presence (Jonah 1:3), illustrating that earth's farthest reaches cannot hide from divine judgment. Tyre's worldwide network makes its coming desolation more complete.
Javan, Tubal, and Meshech, they were thy merchants: they traded the persons of men and vessels of brass in thy market. market: or, merchandise
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Javan, Tubal, and Meshech, they were thy merchants: they traded the persons of men and vessels of brass (בְּנֶפֶשׁ אָדָם וּכְלֵי נְחֹשֶׁת, benefesh adam ukheli nechoshet)—the horror: nefesh adam ("souls of men") were merchandise, traded alongside bronze vessels! Javan (Ionia/Greece), Tubal and Meshech (regions in Asia Minor, modern Turkey) supplied the slave trade. The casual pairing of human souls with metal objects reveals the dehumanizing logic of commerce divorced from God's image-bearing dignity (Genesis 1:27).
This indictment exposes Tyre's moral bankruptcy beneath commercial success. God's law prohibited kidnapping for slavery (Exodus 21:16, Deuteronomy 24:7), and the prophets consistently condemned slave trading (Amos 1:6, 9; Joel 3:6). Revelation 18:13 lists "slaves and souls of men" among Babylon's merchandise, showing that end-times commercial empire repeats Tyre's sin. Economic systems that commodify humans invite divine destruction.
This indictment exposes Tyre's moral bankruptcy beneath commercial success. God's law prohibited kidnapping for slavery (Exodus 21:16, Deuteronomy 24:7), and the prophets consistently condemned slave trading (Amos 1:6, 9; Joel 3:6). Revelation 18:13 lists "slaves and souls of men" among Babylon's merchandise, showing that end-times commercial empire repeats Tyre's sin. Economic systems that commodify humans invite divine destruction.
They of the house of Togarmah traded in thy fairs with horses and horsemen and mules.
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They of the house of Togarmah traded in thy fairs with horses and horsemen and mules (בְּסוּסִים וּפָרָשִׁים וּפְרָדִים, besusim ufarashim ufradim)—Togarmah (likely Armenia or eastern Asia Minor, descended from Japheth, Genesis 10:3) specialized in equestrian trade: susim (horses for chariots/cavalry), farashim (war-horses or horsemen), and peradim (mules for burden). Ancient military power depended heavily on horse supply, making this trade strategically vital.
Israel was explicitly forbidden from multiplying horses (Deuteronomy 17:16), meant to trust God rather than military might (Psalm 20:7, Isaiah 31:1). Tyre's horse-trading epitomized reliance on arms rather than the Almighty. When judgment comes, "the horse and his rider" provide no deliverance (Exodus 15:21; Amos 2:15). God opposes not merely commerce, but the militarism and self-sufficiency it enables.
Israel was explicitly forbidden from multiplying horses (Deuteronomy 17:16), meant to trust God rather than military might (Psalm 20:7, Isaiah 31:1). Tyre's horse-trading epitomized reliance on arms rather than the Almighty. When judgment comes, "the horse and his rider" provide no deliverance (Exodus 15:21; Amos 2:15). God opposes not merely commerce, but the militarism and self-sufficiency it enables.
The men of Dedan were thy merchants; many isles were the merchandise of thine hand: they brought thee for a present horns of ivory and ebony.
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The men of Dedan were thy merchants; many isles were the merchandise of thine hand (אִיִּים רַבִּים סֹחֲרֵי יָדֵךְ, iyyim rabbim socharei yadekh)—Dedan (northwest Arabia, descended from Abraham through Keturah, Genesis 25:3) controlled Arabian trade routes. The phrase "many isles" (iyyim rabbim) likely means "coastlands" or "distant shores" rather than literal islands, emphasizing geographic extent. They brought thee for a present horns of ivory and ebony (בְּקַרְנוֹת שֵׁן וְהָבְנִים, beqarnot shen vehavnim)—qarnot shen ("horns of tooth," i.e., elephant tusks) and hovnim (ebony wood) were luxury goods from Africa/India. The term "present" (eshkar) can mean tribute, suggesting vassal-like economic submission to Tyre.
These exotic luxuries—ivory for decorative inlay, ebony for fine furniture—represent consumer culture at its peak. Yet God values simple obedience over ornate offerings (1 Samuel 15:22). Solomon's throne had ivory (1 Kings 10:18), but led to spiritual compromise. Tyre's judgment warns that economic empires built on luxury consumption will be stripped bare (Revelation 18:12-14).
These exotic luxuries—ivory for decorative inlay, ebony for fine furniture—represent consumer culture at its peak. Yet God values simple obedience over ornate offerings (1 Samuel 15:22). Solomon's throne had ivory (1 Kings 10:18), but led to spiritual compromise. Tyre's judgment warns that economic empires built on luxury consumption will be stripped bare (Revelation 18:12-14).
Syria was thy merchant by reason of the multitude of the wares of thy making: they occupied in thy fairs with emeralds, purple, and broidered work, and fine linen, and coral, and agate. the wares: Heb. thy works agate: or, chrysoprase
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Syria was thy merchant by reason of the multitude of the wares of thy making (מֵרֹב מַעֲשָׂיִךְ, merov ma'asayikh)—Aram (Syria) purchased Tyre's manufactured goods (ma'asayikh, "your works/productions"), showing Tyre wasn't merely a trading hub but a production center. They occupied in thy fairs with emeralds, purple, and broidered work, and fine linen, and coral, and agate (בְּנֹפֶךְ אַרְגָּמָן וְרִקְמָה וּבוּץ וְרָאמֹת וְכַדְכֹּד, benofekh argaman veriqmah uvuts vera'mot vekhadkod)—six luxury textiles and gems: nofekh (emerald/turquoise), argaman (purple dye from murex snails), riqmah (embroidered cloth), buts (fine linen), ra'mot (coral), khadkod (ruby/agate). Purple dye was Phoenicia's signature export—the name "Phoenicia" derives from Greek phoinix ("purple").
This catalog of luxuries reveals the supply chain of vanity. Yet God clothes the lilies more gloriously (Matthew 6:28-29), and values the "fine linen" of saints' righteous deeds (Revelation 19:8) over Tyrian embroidery. Commercial empires traffic in external adornment; God's kingdom treasures internal transformation.
This catalog of luxuries reveals the supply chain of vanity. Yet God clothes the lilies more gloriously (Matthew 6:28-29), and values the "fine linen" of saints' righteous deeds (Revelation 19:8) over Tyrian embroidery. Commercial empires traffic in external adornment; God's kingdom treasures internal transformation.
Judah, and the land of Israel, they were thy merchants: they traded in thy market wheat of Minnith, and Pannag, and honey, and oil, and balm. balm: or, rosin
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Judah, and the land of Israel, they were thy merchants: they traded in thy market wheat of Minnith, and Pannag, and honey, and oil, and balm. This verse appears in Ezekiel's extended lament over Tyre (Ezekiel 27:1-36), cataloging the city's vast trading network. The Hebrew pannag (פַּנַּג) is a rare word appearing only here, possibly referring to confections, millet cakes, or early figs. Minnith was a region in Ammon known for superior wheat (Judges 11:33).
The listed commodities—wheat, pannag, honey, oil, and balm—represent Israel and Judah's agricultural wealth. These products required fertile land, careful cultivation, and processing—gifts of God to His covenant people in the Promised Land. Israel's trading relationship with Tyre ironically shows God's people providing sustenance to a proud, commercial empire that trusted in wealth and maritime power rather than the LORD.
This verse's placement in a judgment oracle against Tyre carries theological significance. Tyre's pride in commercial success (Ezekiel 28:2-5) led to its downfall. Israel's participation in Tyre's trading network reveals entanglement with worldly economic systems and values. The fact that covenant blessings (agricultural abundance from the Promised Land) were being traded for profit in a pagan commercial empire illustrates Israel's spiritual compromise and misplaced priorities.
The listed commodities—wheat, pannag, honey, oil, and balm—represent Israel and Judah's agricultural wealth. These products required fertile land, careful cultivation, and processing—gifts of God to His covenant people in the Promised Land. Israel's trading relationship with Tyre ironically shows God's people providing sustenance to a proud, commercial empire that trusted in wealth and maritime power rather than the LORD.
This verse's placement in a judgment oracle against Tyre carries theological significance. Tyre's pride in commercial success (Ezekiel 28:2-5) led to its downfall. Israel's participation in Tyre's trading network reveals entanglement with worldly economic systems and values. The fact that covenant blessings (agricultural abundance from the Promised Land) were being traded for profit in a pagan commercial empire illustrates Israel's spiritual compromise and misplaced priorities.
Damascus was thy merchant in the multitude of the wares of thy making, for the multitude of all riches; in the wine of Helbon, and white wool.
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Damascus was thy merchant in the multitude of the wares of thy making, for the multitude of all riches (מֵרֹב כָּל־הוֹן, merov kol-hon)—Damascus, Aram's capital and one of the ancient world's oldest continuously inhabited cities, traded with Tyre due to the abundance (rov) of both Tyre's manufactured goods (ma'asayikh) and Damascus's own wealth (hon). In the wine of Helbon, and white wool (בְּיֵין חֶלְבּוֹן וְצֶמֶר צָחַר, beyein Chelbon vetsemer tsachar)—Helbon (near Damascus) produced wine so famous that Persian kings demanded it (attested in ancient sources). Tsemer tsachar ("white wool") indicates premium quality, likely from prized Damascus-area sheep.
Even Damascus, Israel's historic enemy (2 Kings 16:9), participated in Tyre's commercial web. The wine of Helbon contrasts with the wine of communion (Luke 22:20)—one for commercial pleasure, the other for covenant remembrance. Tyre's judgment demonstrates that economic alliances transcending spiritual enmities cannot ultimately save (Isaiah 31:1-3). All who trade with Babylon/Tyre share her judgment (Revelation 18:4).
Even Damascus, Israel's historic enemy (2 Kings 16:9), participated in Tyre's commercial web. The wine of Helbon contrasts with the wine of communion (Luke 22:20)—one for commercial pleasure, the other for covenant remembrance. Tyre's judgment demonstrates that economic alliances transcending spiritual enmities cannot ultimately save (Isaiah 31:1-3). All who trade with Babylon/Tyre share her judgment (Revelation 18:4).
Dan also and Javan going to and fro occupied in thy fairs: bright iron, cassia, and calamus, were in thy market. going: or, Meuzal
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Dan also and Javan going to and fro occupied in thy fairs—The Hebrew me'uzal (מְאוּזָל) means "from Uzal," likely modern Sana'a in Yemen, indicating South Arabian trade routes. Bright iron, cassia, and calamus (בַּרְזֶל עָשׁוֹת קִדָּה וְקָנֶה, barzel ashot qiddah veqaneh) represents luxury trade goods: wrought iron (possibly Damascus steel), cassia bark (a cinnamon-like spice used in holy anointing oil, Exodus 30:24), and calamus (sweet cane, an aromatic reed). This verse climaxes the trade catalog spanning 27:12-24, showing Tyre's reach from the Mediterranean to Arabia and East Africa.
The geographic scope—from Tarshish (Spain) to Sheba (Arabia)—demonstrates the ancient world's interconnected economy centered on Phoenician maritime commerce. Tyre's fall (prophesied in 27:26-36) would collapse this entire network, illustrating how pride and self-sufficiency lead to divine judgment regardless of economic power.
The geographic scope—from Tarshish (Spain) to Sheba (Arabia)—demonstrates the ancient world's interconnected economy centered on Phoenician maritime commerce. Tyre's fall (prophesied in 27:26-36) would collapse this entire network, illustrating how pride and self-sufficiency lead to divine judgment regardless of economic power.
Dedan was thy merchant in precious clothes for chariots. precious: Heb. clothes of freedom
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Dedan was thy merchant in precious clothes for chariots (בִּגְדֵי־חֹפֶשׁ לְרִכְבָּה, bigdei-chofesh lerikbah)—Dedan (modern Al-Ula, Saudi Arabia) was an Arabian trading tribe descended from Abraham through Keturah (Genesis 25:3). The phrase "precious clothes for chariots" likely refers to saddle blankets or riding cloths for horses and chariots, luxury items for military and aristocratic use. The Hebrew chofesh suggests freedom or nobility, indicating high-status textiles.
Dedan appears twice in Ezekiel's oracles—here as Tyre's trading partner, and in 25:13 receiving judgment. This demonstrates God's sovereignty over all nations, whether engaged in commerce or conquest. The specificity of these trading relationships shows divine omniscience—God knows every transaction, every partnership, every source of human pride.
Dedan appears twice in Ezekiel's oracles—here as Tyre's trading partner, and in 25:13 receiving judgment. This demonstrates God's sovereignty over all nations, whether engaged in commerce or conquest. The specificity of these trading relationships shows divine omniscience—God knows every transaction, every partnership, every source of human pride.
Arabia, and all the princes of Kedar, they occupied with thee in lambs, and rams, and goats: in these were they thy merchants. they occupied: Heb. they were the merchants of thy hand
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Arabia, and all the princes of Kedar, they occupied with thee in lambs, and rams, and goats (כָּרִים וְאֵילִים וְעַתּוּדִים, karim ve'elim ve'attudim)—Kedar was a powerful Bedouin confederation descended from Ishmael (Genesis 25:13), controlling the Arabian desert trade routes. The three categories of livestock represent graduated quality and value: karim (young lambs for meat), elim (mature rams for breeding and sacrifice), and attudim (male goats, leaders of flocks).
Isaiah prophesied that Kedar's flocks would one day come to Jerusalem to honor Yahweh (Isaiah 60:7), transforming mere commercial exchange into worship. Here in Ezekiel, however, these same flocks serve Tyre's prideful self-glorification. The identical goods can serve either God's glory or human vanity—the critical difference lies in the heart's direction.
Isaiah prophesied that Kedar's flocks would one day come to Jerusalem to honor Yahweh (Isaiah 60:7), transforming mere commercial exchange into worship. Here in Ezekiel, however, these same flocks serve Tyre's prideful self-glorification. The identical goods can serve either God's glory or human vanity—the critical difference lies in the heart's direction.
The merchants of Sheba and Raamah, they were thy merchants: they occupied in thy fairs with chief of all spices, and with all precious stones, and gold.
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The merchants of Sheba and Raamah... occupied in thy fairs with chief of all spices, and with all precious stones, and gold (רֹאשׁ כָּל־בֹּשֶׂם וּבְכָל־אֶבֶן יְקָרָה וְזָהָב, rosh kol-bosem uvekol-even yeqarah vezahav)—Sheba (modern Yemen) and Raamah (possibly near modern Najran, Saudi Arabia) controlled the fabled incense route. The Hebrew rosh kol-bosem means "the chief/best of all spices"—frankincense and myrrh, worth their weight in gold. These are the same gifts the wise men brought to Christ (Matthew 2:11), connecting ancient commerce to messianic worship.
Even yeqarah (precious stones) and zahav (gold) echo Eden's description (Genesis 2:11-12) and foreshadow the New Jerusalem (Revelation 21:18-21). Tyre accumulated paradise's treasures but lacked paradise's righteousness. Material wealth without spiritual truth produces only judgment.
Even yeqarah (precious stones) and zahav (gold) echo Eden's description (Genesis 2:11-12) and foreshadow the New Jerusalem (Revelation 21:18-21). Tyre accumulated paradise's treasures but lacked paradise's righteousness. Material wealth without spiritual truth produces only judgment.
Haran, and Canneh, and Eden, the merchants of Sheba, Asshur, and Chilmad, were thy merchants.
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Haran, and Canneh, and Eden, the merchants of Sheba, Asshur, and Chilmad—This verse lists Mesopotamian trading centers: Haran (Abraham's family city, Genesis 11:31-32), Canneh (possibly Calneh, Genesis 10:10), and Eden (likely Bit-Adini, an Aramean kingdom). The repetition of Sheba emphasizes Arabia's commercial dominance. Asshur (Assyria) represents the great empire that had conquered the Northern Kingdom of Israel in 722 BC. The Hebrew structure lists these cities as roklim (רֹכְלִים, merchants/traders), emphasizing their role as commercial intermediaries.
That Tyre traded with Israel's conqueror (Assyria) reveals the moral bankruptcy of commercial neutrality. Profit trumped loyalty or justice. The church faces the same temptation—partnering with worldly systems that oppose God's kingdom for the sake of influence or gain.
That Tyre traded with Israel's conqueror (Assyria) reveals the moral bankruptcy of commercial neutrality. Profit trumped loyalty or justice. The church faces the same temptation—partnering with worldly systems that oppose God's kingdom for the sake of influence or gain.
These were thy merchants in all sorts of things, in blue clothes, and broidered work, and in chests of rich apparel, bound with cords, and made of cedar, among thy merchandise. all: or, excellent things clothes: Heb. foldings
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These were thy merchants in all sorts of things, in blue clothes, and broidered work, and in chests of rich apparel, bound with cords, and made of cedar (בִּגְלוֹמֵי תְכֵלֶת וְרִקְמָה וּבְגִנְזֵי בְּרֹמִים, biglomei tekhelet veriqmah uvginzei beromim)—The tekhelet (purple-blue dye) came from murex shellfish, requiring thousands of mollusks for a single garment, making it a royal color (Numbers 15:38). Riqmah (embroidered work) indicates skilled artisan labor. "Chests of rich apparel bound with cords, made of cedar" (בַּחֲבָלִים חֲבֻשִׁים וַאֲרֻזִים, bachavalim chavushim va'aruzim) describes luxury storage—cedar-lined treasure chests bound with ropes, preserving expensive textiles.
This verse concludes the extensive trade catalog (27:12-24) by emphasizing variety ("all sorts of things") and luxury. Yet verse 25 immediately shifts: "The ships of Tarshish did sing of thee in thy market: and thou wast replenished, and made very glorious in the midst of the seas." Glory without God leads to the destruction prophesied in verses 26-36.
This verse concludes the extensive trade catalog (27:12-24) by emphasizing variety ("all sorts of things") and luxury. Yet verse 25 immediately shifts: "The ships of Tarshish did sing of thee in thy market: and thou wast replenished, and made very glorious in the midst of the seas." Glory without God leads to the destruction prophesied in verses 26-36.
The ships of Tarshish did sing of thee in thy market: and thou wast replenished, and made very glorious in the midst of the seas.
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The ships of Tarshish did sing of thee in thy market refers to Tarshish ships (large merchant vessels capable of long voyages) trading at Tyre and celebrating the city's wealth. Thou wast replenished, and made very glorious in the midst of the seas summarizes Tyre's peak prosperity and fame. The irony: this glory is past tense from God's perspective—already finished, already fallen. God speaks of future judgment as accomplished fact because His decrees are certain. What God declares done is done, regardless of present appearances. Tyre's glory is already past, though she doesn't know it yet.
Thy rowers have brought thee into great waters: the east wind hath broken thee in the midst of the seas. midst: Heb. heart
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Thy rowers have brought thee into great waters shifts from celebration to judgment. The east wind hath broken thee in the midst of the seas introduces catastrophe. East wind represents divine judgment (compare Exodus 14:21; Jonah 4:8). Great waters that seemed to provide security now become the context for destruction. The sea that made Tyre rich will destroy her. Our strengths become our weaknesses when God opposes us. What we trusted for security becomes the instrument of our destruction. The very thing Tyre dominated—maritime trade—becomes the context for her doom.
Thy riches, and thy fairs, thy merchandise, thy mariners, and thy pilots, thy calkers , and the occupiers of thy merchandise, and all thy men of war, that are in thee, and in all thy company which is in the midst of thee, shall fall into the midst of the seas in the day of thy ruin. and in: or, even with all midst of the seas: Heb. heart, etc
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Thy riches, and thy fairs, thy merchandise, thy mariners, and thy pilots, thy calkers, and the occupiers of thy merchandise catalogs everything Tyre will lose. The detailed list emphasizes totality—every aspect of commercial life will end. And all thy men of war, that are in thee, and in all thy company which is in the midst of thee means military power also falls. Shall fall into the midst of the seas in the day of thy ruin indicates drowning—those who lived by the sea die in it. The extensive catalog serves to intensify grief—everything valuable will be lost. When God judges, He judges comprehensively.
The suburbs shall shake at the sound of the cry of thy pilots. suburbs: or, waves
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Maritime Imagery of Collapse: The Hebrew word for "suburbs" (migrash) can also mean "common lands" or "pasture lands" surrounding a city, here representing Tyre's dependent territories, satellite settlements, and trading partners along the Mediterranean coast. The "shake" (ra'ash) is a trembling or quaking, suggesting earthquake-like devastation spreading from the center outward in concentric waves of destruction.
The Cry of the Pilots: The "cry" (za'aqah) is a shriek of distress, a desperate wail of those realizing impending doom and unable to prevent it. The "pilots" (hobel) were the skilled navigators who guided Tyre's merchant fleet across the Mediterranean, representing the city's maritime expertise and commercial success that made it wealthy. Their cry symbolizes the collapse of Tyre's entire economic system and naval dominance. This verse forms part of an extended dirge (Ezekiel 27) that personifies Tyre as a magnificent ship that ultimately wrecks catastrophically. The imagery emphasizes how completely Tyre's trading empire would collapse, affecting not just the island city but its entire network of dependencies, trading posts, and commercial partners throughout the ancient world.
The Cry of the Pilots: The "cry" (za'aqah) is a shriek of distress, a desperate wail of those realizing impending doom and unable to prevent it. The "pilots" (hobel) were the skilled navigators who guided Tyre's merchant fleet across the Mediterranean, representing the city's maritime expertise and commercial success that made it wealthy. Their cry symbolizes the collapse of Tyre's entire economic system and naval dominance. This verse forms part of an extended dirge (Ezekiel 27) that personifies Tyre as a magnificent ship that ultimately wrecks catastrophically. The imagery emphasizes how completely Tyre's trading empire would collapse, affecting not just the island city but its entire network of dependencies, trading posts, and commercial partners throughout the ancient world.
And all that handle the oar, the mariners, and all the pilots of the sea, shall come down from their ships, they shall stand upon the land;
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And all that handle the oar, the mariners, and all the pilots of the sea, shall come down from their ships—The lament for Tyre continues from verse 1. Those who תֹּפְשֵׂי מָשׁוֹט (tōphĕśê māshôṭ, 'handle the oar'), the חֹבְלִים (ḥōbĕlîm, 'sailors'), and כֹּל חֹבְלֵי הַיָּם (kōl ḥōbĕlê hayyām, 'all pilots of the sea') abandon ship.
This vivid imagery depicts maritime professionals—whose livelihood depends on sailing—leaving their vessels to stand on shore. It's an unnatural act, signaling the end of seafaring itself. When Tyre, the ancient world's commercial hub, falls, international trade collapses. Those who profited from Tyre's wealth watch helplessly as their economic system crumbles. Revelation 18:17-19 echoes this passage in describing Babylon's fall, showing the pattern of commercial empire collapse continues throughout history.
This vivid imagery depicts maritime professionals—whose livelihood depends on sailing—leaving their vessels to stand on shore. It's an unnatural act, signaling the end of seafaring itself. When Tyre, the ancient world's commercial hub, falls, international trade collapses. Those who profited from Tyre's wealth watch helplessly as their economic system crumbles. Revelation 18:17-19 echoes this passage in describing Babylon's fall, showing the pattern of commercial empire collapse continues throughout history.
And shall cause their voice to be heard against thee, and shall cry bitterly, and shall cast up dust upon their heads, they shall wallow themselves in the ashes:
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They shall stand upon the land; and shall cause their voice to be heard against thee, and shall cry bitterly—The maritime workers stand on אֶל־הָאָרֶץ (ʾel-hāʾāreṣ, 'on the land'), displaced from their natural element. They וְהִשְׁמִיעוּ עָלַיִךְ בְּקוֹלָם (wĕhishmîʿû ʿālayik bĕqôlām, 'cause to be heard upon you with their voice').
וְיִזְעֲקוּ מָרָה (wĕyizʿăqû mārāh, 'and they shall cry bitterly')—the verb זָעַק (zāʿaq) indicates anguished outcry, while מָרָה (mārāh, 'bitter') suggests grief mixed with despair. Their lament is both for Tyre and for their own livelihoods destroyed with her. Economic interdependence means Tyre's judgment cascades to all who benefited from her trade. This collective mourning demonstrates how one nation's pride and judgment affects entire regions—a principle seen when any economic superpower collapses.
וְיִזְעֲקוּ מָרָה (wĕyizʿăqû mārāh, 'and they shall cry bitterly')—the verb זָעַק (zāʿaq) indicates anguished outcry, while מָרָה (mārāh, 'bitter') suggests grief mixed with despair. Their lament is both for Tyre and for their own livelihoods destroyed with her. Economic interdependence means Tyre's judgment cascades to all who benefited from her trade. This collective mourning demonstrates how one nation's pride and judgment affects entire regions—a principle seen when any economic superpower collapses.
And they shall make themselves utterly bald for thee, and gird them with sackcloth, and they shall weep for thee with bitterness of heart and bitter wailing.
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And they shall cast up dust upon their heads, they shall wallow themselves in the ashes—Ancient Near Eastern mourning rituals: וְהֶעֱלוּ עָפָר עַל־רָאשֵׁיהֶם (wĕheʿĕlû ʿāphār ʿal-rāshêhem, 'cast up dust upon their heads') and בָּאֵפֶר יִתְפַּלָּשׁוּ (bāʾēpher yitpallāshû, 'in ashes they shall wallow'). The verb פָּלַשׁ (pālash, 'to roll/wallow') suggests desperate, unrestrained grief.
And they shall weep for thee with bitterness of heart and bitter wailing—The repetition of מָר (mār, 'bitter') intensifies the description: מַר־נֶפֶשׁ (mar-nephesh, 'bitter of soul') and מִסְפֵּד מָר (mispēd mār, 'bitter lamentation'). This is not polite mourning but visceral anguish. Yet their grief is selfish—they mourn lost profits, not lost souls; commercial opportunity, not covenant relationship. This contrasts sharply with godly grief over sin (2 Corinthians 7:10). Their 'bitter wailing' reveals the emptiness of lamenting judgment while remaining unchanged by it.
And they shall weep for thee with bitterness of heart and bitter wailing—The repetition of מָר (mār, 'bitter') intensifies the description: מַר־נֶפֶשׁ (mar-nephesh, 'bitter of soul') and מִסְפֵּד מָר (mispēd mār, 'bitter lamentation'). This is not polite mourning but visceral anguish. Yet their grief is selfish—they mourn lost profits, not lost souls; commercial opportunity, not covenant relationship. This contrasts sharply with godly grief over sin (2 Corinthians 7:10). Their 'bitter wailing' reveals the emptiness of lamenting judgment while remaining unchanged by it.
And in their wailing they shall take up a lamentation for thee, and lament over thee, saying, What city is like Tyrus, like the destroyed in the midst of the sea?
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And in their wailing they shall take up a lamentation for thee, and lament over thee—The Hebrew נָשָׂא קִינָה (nāsāʾ qînāh, 'lift up a lament/dirge') refers to formal funeral songs. וְקוֹנְנוּ עָלַיִךְ (wĕqônĕnû ʿālayik, 'and they shall lament over you') uses the verb קוּן (qûn), meaning ritualized mourning.
This introduces the actual funeral dirge for Tyre (verses 32b-36), one of several in Ezekiel (19:1-14, 26:17-18, 27:32-36, 28:12-19, 32:2-16). The form mimics actual ancient funeral laments, with rhetorical questions, past glory recalled, and present devastation mourned. Biblical lament literature (Lamentations, select Psalms) serves theological purposes: acknowledging God's justice, confessing sin, and ultimately hoping in restoration. But Tyre's lament ends without hope—only permanent desolation.
This introduces the actual funeral dirge for Tyre (verses 32b-36), one of several in Ezekiel (19:1-14, 26:17-18, 27:32-36, 28:12-19, 32:2-16). The form mimics actual ancient funeral laments, with rhetorical questions, past glory recalled, and present devastation mourned. Biblical lament literature (Lamentations, select Psalms) serves theological purposes: acknowledging God's justice, confessing sin, and ultimately hoping in restoration. But Tyre's lament ends without hope—only permanent desolation.
When thy wares went forth out of the seas, thou filledst many people; thou didst enrich the kings of the earth with the multitude of thy riches and of thy merchandise.
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Saying, What city is like Tyrus, like the destroyed in the midst of the sea?—The rhetorical question מִי כְצוֹר כַּדּוּמָה בְּתוֹךְ הַיָּם (mî khĕṣôr kaddûmāh bĕthôkh hayyām, 'who is like Tyre, like the silenced in the midst of the sea?') uses דּוּמָה (dûmāh, 'silence/desolation'), suggesting Tyre's voice is stilled forever.
This echoes laments over Babylon ('who is like Babylon?'—Revelation 18:18) and represents humanity's astonishment when seemingly invincible powers fall. Tyre appeared impregnable: island fortress, commercial dominance, wealth beyond measure. Yet God silenced her. The question highlights not just Tyre's uniqueness but the shock of her destruction—if mighty Tyre can fall, no human achievement is secure. Only God's kingdom is unshakable (Hebrews 12:27-28).
This echoes laments over Babylon ('who is like Babylon?'—Revelation 18:18) and represents humanity's astonishment when seemingly invincible powers fall. Tyre appeared impregnable: island fortress, commercial dominance, wealth beyond measure. Yet God silenced her. The question highlights not just Tyre's uniqueness but the shock of her destruction—if mighty Tyre can fall, no human achievement is secure. Only God's kingdom is unshakable (Hebrews 12:27-28).
In the time when thou shalt be broken by the seas in the depths of the waters thy merchandise and all thy company in the midst of thee shall fall.
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When thy wares went forth out of the seas, thou filledst many people—Tyre's commercial reach: עִזְבוֹנַיִךְ (ʿizbônayik, 'your merchandise') מִיַּמִּים (miyyammîm, 'from the seas') הִשְׂבַּעַתְּ עַמִּים רַבִּים (hisbaʿat ʿammîm rabbîm, 'satisfied many peoples'). The verb שָׂבַע (sābaʿ, 'to be satisfied/filled') suggests Tyre provided abundance.
Thou didst enrich the kings of the earth with the multitude of thy riches and of thy merchandise—Tyre's wealth enriched monarchs: הֶעֱשַׁרְתְּ מַלְכֵי־אָרֶץ (heʿeshartĕ malkhê-ʾāreṣ, 'you made rich the kings of earth'). But wealth without worship, commerce without covenant, produces judgment. Tyre's error was self-sufficiency (28:2—'thou hast said, I am a God'). Prosperity became pride, trade became trust, wealth replaced worship. Her riches couldn't save her—highlighting that material abundance, while potentially good, becomes idolatrous when divorced from acknowledging God as ultimate provider (Deuteronomy 8:17-18).
Thou didst enrich the kings of the earth with the multitude of thy riches and of thy merchandise—Tyre's wealth enriched monarchs: הֶעֱשַׁרְתְּ מַלְכֵי־אָרֶץ (heʿeshartĕ malkhê-ʾāreṣ, 'you made rich the kings of earth'). But wealth without worship, commerce without covenant, produces judgment. Tyre's error was self-sufficiency (28:2—'thou hast said, I am a God'). Prosperity became pride, trade became trust, wealth replaced worship. Her riches couldn't save her—highlighting that material abundance, while potentially good, becomes idolatrous when divorced from acknowledging God as ultimate provider (Deuteronomy 8:17-18).
All the inhabitants of the isles shall be astonished at thee, and their kings shall be sore afraid, they shall be troubled in their countenance.
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In the time when thou shalt be broken by the seas in the depths of the waters—The metaphor shifts: Tyre the magnificent ship is נִשְׁבַּרְתְּ מִיַּמִּים (nishbartĕ miyyammîm, 'broken by the seas') בְּמַעֲמַקֵּי־מָיִם (bĕmaʿămaqê-māyim, 'in the depths of waters'). The very element that enabled Tyre's prosperity—the sea—becomes her destroyer.
Thy merchandise and all thy company in the midst of thee shall fall—מַעֲרָבֵךְ וְכָל־קְהָלֵךְ (maʿărābēkh wĕkhol-qĕhālēkh, 'your merchandise and all your assembly') נָפָלוּ (nāphālû, 'have fallen'). Total collapse: goods, sailors, merchants—all sink together. This imagery of a wrecked ship represents total systemic failure. Tyre's integrated economy, which seemed so sophisticated and resilient, proves vulnerable to God's judgment. The lesson: systems built on human pride rather than divine foundation are destined for catastrophic failure (Matthew 7:24-27).
Thy merchandise and all thy company in the midst of thee shall fall—מַעֲרָבֵךְ וְכָל־קְהָלֵךְ (maʿărābēkh wĕkhol-qĕhālēkh, 'your merchandise and all your assembly') נָפָלוּ (nāphālû, 'have fallen'). Total collapse: goods, sailors, merchants—all sink together. This imagery of a wrecked ship represents total systemic failure. Tyre's integrated economy, which seemed so sophisticated and resilient, proves vulnerable to God's judgment. The lesson: systems built on human pride rather than divine foundation are destined for catastrophic failure (Matthew 7:24-27).
The merchants among the people shall hiss at thee; thou shalt be a terror, and never shalt be any more . a terror: Heb. terrors never: Heb. shalt not be for ever
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The merchants among the people shall hiss at thee; thou shalt be a terror, and never shalt be any more—The final verse: סֹחֲרִים בָּעַמִּים (sōḥărîm bāʿammîm, 'traders among the peoples') שָׁרְקוּ עָלָיִךְ (shārĕqû ʿālayik, 'hiss at you'). The verb שָׁרַק (shāraq) indicates shocked derision, a hissing sound expressing horror and contempt (1 Kings 9:8, Jeremiah 19:8).
Thou shalt be a terror—בַּלָּהוֹת הָיִית (ballāhôt hāyît, 'terrors you have become'), an object lesson of judgment. And never shalt be any more—וְאֵינֵךְ עַד־עוֹלָם (wĕʾênēkh ʿad-ʿôlām, 'and you are not until eternity'). This concludes the extended lament (chapters 26-28) with finality: Tyre's commercial glory is permanently ended. Those who profited from her trade now mock her—fair-weather friends revealed when prosperity ends. The chapter warns against building identity on economic achievement, participating in systems built on pride, or trusting wealth for security. Only God's kingdom endures; all else is vapor (James 4:14).
Thou shalt be a terror—בַּלָּהוֹת הָיִית (ballāhôt hāyît, 'terrors you have become'), an object lesson of judgment. And never shalt be any more—וְאֵינֵךְ עַד־עוֹלָם (wĕʾênēkh ʿad-ʿôlām, 'and you are not until eternity'). This concludes the extended lament (chapters 26-28) with finality: Tyre's commercial glory is permanently ended. Those who profited from her trade now mock her—fair-weather friends revealed when prosperity ends. The chapter warns against building identity on economic achievement, participating in systems built on pride, or trusting wealth for security. Only God's kingdom endures; all else is vapor (James 4:14).