King James Version
Ezekiel 28
26 verses with commentary
Prophecy Against the King of 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 prophetic formula vayehi devar-YHWH elai (וַיְהִי דְבַר־יְהוָה אֵלַי) marks a distinct oracle, the second of two concerning Tyre (following 26:1-28:19). Devar (דְּבַר, "word") isn't merely information but dynamic, authoritative divine speech that accomplishes God's purposes (Isaiah 55:11). This word-event theology underlies all biblical prophecy: when God speaks, reality shifts.
The phrase came again (vayehi... od) indicates this is a subsequent revelation, building on previous oracles against Tyre (chapters 26-27). Chapter 26 prophesied Tyre's destruction by Nebuchadnezzar; chapter 27 lamented Tyre's commercial glory as a magnificent ship destined for shipwreck. Now chapter 28 addresses the ideological heart of Tyre's rebellion: the pride of its ruler who claimed divine status. This progression—from physical destruction to economic collapse to spiritual diagnosis—reveals God's comprehensive judgment that addresses not just actions but attitudes, not just sins but their source.
The phrase came again (vayehi... od) indicates this is a subsequent revelation, building on previous oracles against Tyre (chapters 26-27). Chapter 26 prophesied Tyre's destruction by Nebuchadnezzar; chapter 27 lamented Tyre's commercial glory as a magnificent ship destined for shipwreck. Now chapter 28 addresses the ideological heart of Tyre's rebellion: the pride of its ruler who claimed divine status. This progression—from physical destruction to economic collapse to spiritual diagnosis—reveals God's comprehensive judgment that addresses not just actions but attitudes, not just sins but their source.
Son of man, say unto the prince of Tyrus, Thus saith the Lord GOD; Because thine heart is lifted up, and thou hast said, I am a God, I sit in the seat of God, in the midst of the seas; yet thou art a man, and not God, though thou set thine heart as the heart of God: midst: Heb. heart
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God addresses 'the prince of Tyre,' exposing his arrogant claim: 'Because thine heart is lifted up, and thou hast said, I am a God, I sit in the seat of God, in the midst of the seas; yet thou art a man, and not God, though thou set thine heart as the heart of God.' The Hebrew 'gabah libekha' (גָּבַהּ לִבֶּךָ, 'your heart is lifted up') describes pride's essential nature—self-exaltation. The prince's claim 'I am a God' (el ani, אֵל אָנִי) represents ultimate hubris, echoing Satan's original rebellion ('I will be like the Most High,' Isaiah 14:14). The phrase 'in the midst of the seas' refers to Tyre's island location, which gave it strategic military advantage and fostered false security. God's response is blunt: 'yet thou art a man, and not God' (adam attah velo-el, אָדָם אַתָּה וְלֹא־אֵל). This confronts human pride's fundamental delusion—the creature claiming creator status, the finite pretending to be infinite.
Behold, thou art wiser than Daniel; there is no secret that they can hide from thee:
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Behold, thou art wiser than Daniel sarcastically compares the king of Tyre to Daniel, famous for wisdom. No secret that they can hide from thee claims omniscience. This is obvious sarcasm—the king thinks himself all-knowing. Pride inflates self-assessment beyond reality. The king believes his commercial success proves superior intelligence. But worldly success doesn't equal wisdom. The fear of the LORD is wisdom's beginning (Proverbs 9:10); without it, all human cleverness is folly. Tyre's king mistook shrewdness for wisdom, tactical skill for true understanding.
With thy wisdom and with thine understanding thou hast gotten thee riches, and hast gotten gold and silver into thy treasures:
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With thy wisdom and with thine understanding thou hast gotten thee riches attributes Tyre's wealth to human intelligence. And hast gotten gold and silver into thy treasures details the accumulation. This isn't entirely false—human intelligence does produce wealth. But the error is attributing everything to human effort while ignoring God who gives the intelligence, the resources, the opportunity, and the stability enabling commerce. All prosperity ultimately comes from God (Deuteronomy 8:18). Taking sole credit for what God enables is prideful blindness. We are stewards, not creators, of wealth.
By thy great wisdom and by thy traffick hast thou increased thy riches, and thine heart is lifted up because of thy riches: thy great: Heb. the greatness of thy wisdom
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By thy great wisdom and by thy traffick hast thou increased thy riches continues crediting human commercial skill. And thine heart is lifted up because of thy riches identifies the spiritual result—pride. Riches produce pride unless counterbalanced by humility and acknowledgment of God's grace. Wealth convinces us we're self-sufficient, capable, deserving. Unless we actively resist, prosperity breeds arrogance. The phrase heart is lifted up pictures pride's upward trajectory—away from God, toward self-exaltation. Downward humility acknowledges dependence; upward pride proclaims independence.
Therefore thus saith the Lord GOD; Because thou hast set thine heart as the heart of God;
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Therefore thus saith the Lord GOD; Because thou hast set thine heart as the heart of God introduces divine response to human pride. Setting one's heart as God's heart is self-deification—claiming divine status, knowledge, or prerogatives. This is the original sin (Genesis 3:5, 'ye shall be as gods'). Every prideful claim to self-sufficiency, every denial of dependence on God, every assertion of human autonomy is an attempt to be God. We want to be our own deity, determining our own truth, creating our own meaning, controlling our own destiny. This is the fundamental rebellion that brings judgment.
Behold, therefore I will bring strangers upon thee, the terrible of the nations: and they shall draw their swords against the beauty of thy wisdom, and they shall defile thy brightness.
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Behold, therefore I will bring strangers upon thee, the terrible of the nations: and they shall draw their swords against the beauty of thy wisdom, and they shall defile thy brightness. The hineni (הִנְנִי, "behold") formula arrests attention: God Himself acts. Strangers (zarim, זָרִים) are foreign invaders—specifically Babylon, though unnamed here. Aritsim (עָרִיצִים, "the terrible") means ruthless, violent, tyrannical—Babylon's armies were infamous for brutality.
They shall draw their swords against the beauty of thy wisdom—the poetic justice is exquisite. Tyre's prince claimed god-like wisdom (v. 3: 'thou art wiser than Daniel'); now swords violate that vaunted wisdom's achievements. Yophi chokhmah (יֳפִי חָכְמָה, "beauty of wisdom") refers to Tyre's commercial empire, architectural splendor, and cultural achievements—all products of human ingenuity. Defile thy brightness (challelu yiphatekha, חִלְּלוּ יִפְעָתֶךָ) uses the verb for profaning sacred things—what Tyre held sacred (its glory and splendor) will be desecrated. Pride in human achievement becomes the very target of divine judgment. The passage teaches that autonomous human wisdom, divorced from God's revelation, ultimately produces monuments that God's judgment demolishes.
They shall draw their swords against the beauty of thy wisdom—the poetic justice is exquisite. Tyre's prince claimed god-like wisdom (v. 3: 'thou art wiser than Daniel'); now swords violate that vaunted wisdom's achievements. Yophi chokhmah (יֳפִי חָכְמָה, "beauty of wisdom") refers to Tyre's commercial empire, architectural splendor, and cultural achievements—all products of human ingenuity. Defile thy brightness (challelu yiphatekha, חִלְּלוּ יִפְעָתֶךָ) uses the verb for profaning sacred things—what Tyre held sacred (its glory and splendor) will be desecrated. Pride in human achievement becomes the very target of divine judgment. The passage teaches that autonomous human wisdom, divorced from God's revelation, ultimately produces monuments that God's judgment demolishes.
They shall bring thee down to the pit, and thou shalt die the deaths of them that are slain in the midst of the seas.
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They shall bring thee down to the pit, and thou shalt die the deaths of them that are slain in the midst of the seas. The Hebrew bôr (בּוֹר, "pit") refers to Sheol, the realm of the dead—a dramatic reversal for one claiming divine status. This verse concludes God's judgment against the king of Tyre who declared "I am a God" (v. 2). The phrase "the deaths of them that are slain" (literally "deaths of the pierced," מְמוֹתֵי חָלָל) uses the plural intensive form, indicating violent, ignominious death rather than peaceful passing.
"In the midst of the seas" is bitterly ironic—Tyre's island fortress, source of her pride and commercial power, becomes the location of her destruction. The city that dominated Mediterranean trade through naval supremacy would find the sea not a protection but the scene of her slaughter. Historical fulfillment came through multiple sieges: Nebuchadnezzar's 13-year siege (585-572 BC) devastated mainland Tyre, and Alexander the Great's audacious causeway assault (332 BC) conquered the island city, with 8,000 Tyrians killed in battle and 30,000 sold into slavery.
This passage warns against the sin that caused Satan's fall—self-deification through pride in beauty, wealth, and power (vv. 12-17 shift to address the spiritual power behind Tyre's king). Human rulers who claim divine prerogatives invite divine judgment. The king who claimed immortality would experience violent mortality; the one who claimed deity would descend to the pit reserved for fallen humanity.
"In the midst of the seas" is bitterly ironic—Tyre's island fortress, source of her pride and commercial power, becomes the location of her destruction. The city that dominated Mediterranean trade through naval supremacy would find the sea not a protection but the scene of her slaughter. Historical fulfillment came through multiple sieges: Nebuchadnezzar's 13-year siege (585-572 BC) devastated mainland Tyre, and Alexander the Great's audacious causeway assault (332 BC) conquered the island city, with 8,000 Tyrians killed in battle and 30,000 sold into slavery.
This passage warns against the sin that caused Satan's fall—self-deification through pride in beauty, wealth, and power (vv. 12-17 shift to address the spiritual power behind Tyre's king). Human rulers who claim divine prerogatives invite divine judgment. The king who claimed immortality would experience violent mortality; the one who claimed deity would descend to the pit reserved for fallen humanity.
Wilt thou yet say before him that slayeth thee, I am God? but thou shalt be a man, and no God, in the hand of him that slayeth thee. of him that slayeth: or, of him that woundeth
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Wilt thou yet say before him that slayeth thee, I am God? God's rhetorical question drips with devastating irony. The Hebrew interrogative he'āmōr tō'mar (הֶאָמֹר תֹּאמַר) uses emphatic repetition: "Will you really say, will you actually say...?" When facing the executioner's sword, will the king maintain his blasphemous claim to deity? The answer is obvious—confronted with mortality, pretensions to divinity collapse.
"But thou shalt be a man, and no God, in the hand of him that slayeth thee." The contrast is stark: 'ādām (אָדָם, "man"—mortal, frail humanity) versus 'ĕlōhîm (אֱלֹהִים, "God"—the divine being). The phrase "in the hand of" indicates complete subjugation. The one who claimed to sit enthroned as a god (v. 2) would die utterly powerless in his killer's grasp, exposed as merely human.
This verse anticipates the ultimate judgment of all who deify themselves—from Pharaoh to Nebuchadnezzar to the coming Antichrist who will "exalt himself above all that is called God" (2 Thessalonians 2:4). Death is God's final refutation of human pretensions to deity. Every tyrant's corpse testifies that he was 'ādām, not 'ĕlōhîm. Only Jesus could claim "I and my Father are one" (John 10:30) and prove it through resurrection.
"But thou shalt be a man, and no God, in the hand of him that slayeth thee." The contrast is stark: 'ādām (אָדָם, "man"—mortal, frail humanity) versus 'ĕlōhîm (אֱלֹהִים, "God"—the divine being). The phrase "in the hand of" indicates complete subjugation. The one who claimed to sit enthroned as a god (v. 2) would die utterly powerless in his killer's grasp, exposed as merely human.
This verse anticipates the ultimate judgment of all who deify themselves—from Pharaoh to Nebuchadnezzar to the coming Antichrist who will "exalt himself above all that is called God" (2 Thessalonians 2:4). Death is God's final refutation of human pretensions to deity. Every tyrant's corpse testifies that he was 'ādām, not 'ĕlōhîm. Only Jesus could claim "I and my Father are one" (John 10:30) and prove it through resurrection.
Thou shalt die the deaths of the uncircumcised by the hand of strangers: for I have spoken it, saith the Lord GOD.
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Thou shalt die the deaths of the uncircumcised by the hand of strangers. The phrase "deaths of the uncircumcised" (mōtê 'ărēlîm, מוֹתֵי עֲרֵלִים) intensifies the judgment. To die uncircumcised meant to die outside covenant relationship with God, without hope, cut off from divine blessing—the ultimate ignominy for anyone who knew of Israel's covenant. The uncircumcised were regarded as unclean, profane, excluded from God's presence (Isaiah 52:1; see also 1 Samuel 17:26, 36 where David scorns "this uncircumcised Philistine").
"By the hand of strangers" (zārîm, זָרִים) adds further humiliation—not defeated by peers but by foreigners. For Tyre, the supreme merchant city that dealt with all nations, to be destroyed by "strangers" meant those very trading partners would become executioners. Ezekiel uses zārîm repeatedly for Babylon (28:7; 30:12; 31:12), "the terrible of the nations" (28:7).
"For I have spoken it, saith the Lord GOD." The prophetic formula 'ănî dibbartî (אֲנִי דִבַּרְתִּי, "I have spoken") plus the divine title 'Ădōnāy YHWH (אֲדֹנָי יְהוִה, "Lord GOD") provides absolute certainty. When Yahweh speaks, execution is certain. This isn't threat but decree. History confirmed it—Nebuchadnezzar besieged Tyre for 13 years, and Alexander finally destroyed it completely.
"By the hand of strangers" (zārîm, זָרִים) adds further humiliation—not defeated by peers but by foreigners. For Tyre, the supreme merchant city that dealt with all nations, to be destroyed by "strangers" meant those very trading partners would become executioners. Ezekiel uses zārîm repeatedly for Babylon (28:7; 30:12; 31:12), "the terrible of the nations" (28:7).
"For I have spoken it, saith the Lord GOD." The prophetic formula 'ănî dibbartî (אֲנִי דִבַּרְתִּי, "I have spoken") plus the divine title 'Ădōnāy YHWH (אֲדֹנָי יְהוִה, "Lord GOD") provides absolute certainty. When Yahweh speaks, execution is certain. This isn't threat but decree. History confirmed it—Nebuchadnezzar besieged Tyre for 13 years, and Alexander finally destroyed it completely.
Moreover the word of the LORD came unto me, saying,
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Moreover the word of the LORD came unto me, saying, This prophetic formula (wayəhî dəbar-YHWH 'ēlay lē'mōr, וַיְהִי דְבַר־יְהוָה אֵלַי לֵאמֹר) marks a transition to a new oracle. The phrase appears over 50 times in Ezekiel, authenticating the prophet's message as divine revelation, not human speculation. The structure emphasizes both the initiative ("came") and the content ("word of the LORD") belong entirely to God.
This introduces the famous lamentation over the king of Tyre (vv. 12-19), one of Scripture's most debated passages. While verses 1-10 addressed the historical king's pride and coming judgment as a mortal man, verses 12-19 shift to language many interpreters see as reaching beyond the human ruler to the spiritual power behind Tyre—Satan himself. The description includes being "in Eden the garden of God" (v. 13), "the anointed cherub that covereth" (v. 14), "perfect in thy ways from the day that thou wast created" (v. 15), and cast down from "the mountain of God" (v. 16).
Whether understood as poetic hyperbole applied to Tyre's king, a dual reference addressing both human ruler and demonic principality, or a direct prophecy against Satan using Tyre's king as an earthly type, the passage reveals the spiritual reality behind human rebellion: pride, self-deification, and the fall that inevitably follows exalting oneself against God.
This introduces the famous lamentation over the king of Tyre (vv. 12-19), one of Scripture's most debated passages. While verses 1-10 addressed the historical king's pride and coming judgment as a mortal man, verses 12-19 shift to language many interpreters see as reaching beyond the human ruler to the spiritual power behind Tyre—Satan himself. The description includes being "in Eden the garden of God" (v. 13), "the anointed cherub that covereth" (v. 14), "perfect in thy ways from the day that thou wast created" (v. 15), and cast down from "the mountain of God" (v. 16).
Whether understood as poetic hyperbole applied to Tyre's king, a dual reference addressing both human ruler and demonic principality, or a direct prophecy against Satan using Tyre's king as an earthly type, the passage reveals the spiritual reality behind human rebellion: pride, self-deification, and the fall that inevitably follows exalting oneself against God.
Son of man, take up a lamentation upon the king of Tyrus, and say unto him, Thus saith the Lord GOD; Thou sealest up the sum, full of wisdom, and perfect in beauty.
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Shifting from the prince to 'the king of Tyre,' God says: 'Thou sealest up the sum, full of wisdom, and perfect in beauty.' The Hebrew 'chotem toknit' (חוֹתֵם תָּכְנִית, 'sealest up the sum') suggests the final measure or perfect model. The description 'full of wisdom, and perfect in beauty' seems excessive for any human king, leading many interpreters to see dual reference—the earthly king of Tyre as the immediate referent, but with language transcending human rulers to describe Satan himself. Like Isaiah 14:12-15 (the fall of the 'star of the morning'), this passage appears to use an earthly tyrant as a type pointing to the archetypal rebel—Satan. Verses 13-15 describe this being in Eden, walking among fiery stones as a guardian cherub, created perfect but falling through pride. Whether primarily about Satan or using hyperbolic language for Tyre's king, the passage reveals that human pride reflects and recapitulates satanic rebellion.
Thou hast been in Eden the garden of God; every precious stone was thy covering, the sardius, topaz, and the diamond, the beryl, the onyx, and the jasper, the sapphire, the emerald, and the carbuncle, and gold: the workmanship of thy tabrets and of thy pipes was prepared in thee in the day that thou wast created. sardius: or, ruby beryl: or, chrysolite emerald: or, chrysoprase
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Describing the king of Tyre's original state: 'Thou hast been in Eden the garden of God; every precious stone was thy covering... the workmanship of thy tabrets and of thy pipes was prepared in thee in the day that thou wast created.' The mention of 'Eden the garden of God' clearly transcends any historical Tyrian king, pointing to prelapsarian conditions. The nine precious stones listed (sardius, topaz, diamond, beryl, onyx, jasper, sapphire, emerald, carbuncle) recall the high priest's breastplate (Exodus 28:17-20) and the New Jerusalem's foundations (Revelation 21:19-20), connecting this being to God's presence and glory. The 'tabrets and pipes' (tuppim venequbim, תֻּפִּים וּנְקָבֶיךָ) suggest musical instruments, leading some to identify this being as a worship leader who fell through pride. The phrase 'in the day that thou wast created' confirms this is a creature, not God—even this exalted being is created and therefore subject to divine authority.
Thou art the anointed cherub that covereth; and I have set thee so: thou wast upon the holy mountain of God; thou hast walked up and down in the midst of the stones of fire.
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Continuing the description: 'Thou art the anointed cherub that covereth; and I have set thee so: thou wast upon the holy mountain of God; thou hast walked up and down in the midst of the stones of fire.' The phrase 'anointed cherub that covereth' (kerub mimshach hasokek, כְּרוּב מִמְשַׁח הַסּוֹכֵךְ) describes a cherub with covering/protecting function, perhaps like the cherubim overshadowing the ark's mercy seat (Exodus 25:20). Being 'anointed' suggests consecration for special service. The 'holy mountain of God' recalls Sinai and Zion but transcends them, pointing to God's cosmic throne. The 'stones of fire' evoke the divine glory described in Ezekiel 1 and the sapphire pavement of Exodus 24:10. This being had intimate access to God's presence and walked among manifestations of divine glory. Yet privilege didn't prevent pride—nearness to God without humility breeds presumption.
Thou wast perfect in thy ways from the day that thou wast created, till iniquity was found in thee.
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"Thou wast perfect in thy ways from the day that thou wast created, till iniquity was found in thee." This confirms that Satan was created good—evil isn't eternal or inherent but entered through willful rebellion. The phrase "till iniquity was found" indicates a transition from righteousness to sin. This demonstrates that moral evil originates in will, not nature. God created all things good (Genesis 1:31); sin is corruption of good, not an independent principle. The Reformed emphasis on God's goodness in creation and sin as privation appears here. Evil has no independent existence but parasitically corrupts the good.
By the multitude of thy merchandise they have filled the midst of thee with violence, and thou hast sinned: therefore I will cast thee as profane out of the mountain of God: and I will destroy thee, O covering cherub, from the midst of the stones of fire.
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"By the multitude of thy merchandise they have filled the midst of thee with violence, and thou hast sinned: therefore I will cast thee as profane out of the mountain of God." The language shifts between commercial activity (fitting Tyre) and cosmic rebellion (fitting Satan). "Cast thee as profane out of the mountain of God" describes Satan's expulsion from God's presence, echoing Revelation 12:7-9. The word "profane" (chalal, חָלַל) means to desecrate or pollute. Sin cannot coexist with holiness; God's purity requires removing corruption from His presence. This foreshadows final judgment when all evil is excluded from the new creation.
Thine heart was lifted up because of thy beauty, thou hast corrupted thy wisdom by reason of thy brightness: I will cast thee to the ground, I will lay thee before kings, that they may behold thee.
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The indictment: 'Thine heart was lifted up because of thy beauty, thou hast corrupted thy wisdom by reason of thy brightness: I will cast thee to the ground, I will lay thee before kings, that they may behold thee.' Pride in beauty and wisdom caused the fall. The Hebrew 'gabah libekha' (גָּבַהּ לִבֶּךָ, 'your heart was lifted up') identifies pride as root sin. Beauty became occasion for vanity, wisdom for arrogance, brightness for self-glory. The progression is tragic—gifts meant to glorify God became mirrors for self-admiration. God's response is humiliation: 'I will cast thee to the ground' and expose this fallen being 'before kings' for public judgment. What sought exaltation through pride receives degradation through judgment. This pattern appears throughout Scripture—'God opposes the proud but gives grace to the humble' (James 4:6, 1 Peter 5:5). Pride reverses itself—those who exalt themselves will be humbled (Luke 14:11).
Thou hast defiled thy sanctuaries by the multitude of thine iniquities, by the iniquity of thy traffick; therefore will I bring forth a fire from the midst of thee, it shall devour thee, and I will bring thee to ashes upon the earth in the sight of all them that behold thee.
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Thou hast defiled thy sanctuaries by the multitude of thine iniquities—This section (28:11-19) shifts from Tyre's king to a figure some interpret as Satan's fall, though primarily addressing Tyre's prince. חִלַּלְתָּ מִקְדָּשֶׁיךָ (ḥillaltā miqdāshêkā, 'you have profaned your sanctuaries') suggests corrupting holy places through עֲוֺנֶיךָ (ăwōnekhā, 'your iniquities').
By the iniquity of thy traffick—בְּעֶוֶל רְכֻלָּתְךָ (bĕʿewel rĕkhullātĕkhā, 'by the injustice of your trade'). Commerce itself became corrupt: dishonest scales, exploitation, greed. Therefore will I bring forth a fire from the midst of thee, it shall devour thee—God brings אֵשׁ מִתּוֹכֶךָ (ʾēsh mittôkhekhā, 'fire from within you'). Judgment emerges from Tyre's own corruption, consuming from inside out. Self-destruction through accumulated sin is a consistent biblical principle (Galatians 6:7-8).
By the iniquity of thy traffick—בְּעֶוֶל רְכֻלָּתְךָ (bĕʿewel rĕkhullātĕkhā, 'by the injustice of your trade'). Commerce itself became corrupt: dishonest scales, exploitation, greed. Therefore will I bring forth a fire from the midst of thee, it shall devour thee—God brings אֵשׁ מִתּוֹכֶךָ (ʾēsh mittôkhekhā, 'fire from within you'). Judgment emerges from Tyre's own corruption, consuming from inside out. Self-destruction through accumulated sin is a consistent biblical principle (Galatians 6:7-8).
All they that know thee among the people shall be astonished at thee: thou shalt be a terror, and never shalt thou be any more . a terror: Heb. terrors
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And I will bring thee to ashes upon the earth in the sight of all them that behold thee—The fire (v. 18) reduces Tyre to לְאֵפֶר עַל־הָאָרֶץ (lĕʾēpher ʿal-hāʾāreṣ, 'to ashes upon the earth') לְעֵינֵי כָּל־רֹאֶיךָ (lĕʿênê khol-rōʾekhā, 'before the eyes of all who see you'). Public judgment serves as warning to observers.
All they that know thee among the people shall be astonished at thee—שָׁמְמוּ (shāmĕmû, 'be appalled/desolate') from שָׁמֵם (shāmēm, 'to be devastated'). Thou shalt be a terror, and never shalt thou be any more—בַּלָּהוֹת הָיִיתָ וְאֵינְךָ עַד־עוֹלָם (ballāhôt hāyîtā wĕʾênĕkhā ʿad-ʿôlām, 'terrors you have become and you are not until forever'). This refrain (also 26:21, 27:36) seals Tyre's permanent end. Those who knew Tyre's magnificence will be shocked by her utter obliteration—a fate awaiting all who exalt themselves against God (Isaiah 14:12-15).
All they that know thee among the people shall be astonished at thee—שָׁמְמוּ (shāmĕmû, 'be appalled/desolate') from שָׁמֵם (shāmēm, 'to be devastated'). Thou shalt be a terror, and never shalt thou be any more—בַּלָּהוֹת הָיִיתָ וְאֵינְךָ עַד־עוֹלָם (ballāhôt hāyîtā wĕʾênĕkhā ʿad-ʿôlām, 'terrors you have become and you are not until forever'). This refrain (also 26:21, 27:36) seals Tyre's permanent end. Those who knew Tyre's magnificence will be shocked by her utter obliteration—a fate awaiting all who exalt themselves against God (Isaiah 14:12-15).
Prophecy Against Sidon
Again the word of the LORD came unto me, saying,
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Son of man, set thy face against Zidon, and prophesy against it—After Tyre (chapters 26-28:19), God turns to צִידוֹן (Ṣîdôn, 'Sidon'), Tyre's sister city 25 miles north. Both were principal Phoenician cities; judgment on one extends to the other.
The command שִׂים פָּנֶיךָ (śîm pānekhā, 'set your face') signals hostile prophetic attention (6:2, 13:17, 21:2). Sidon shared Tyre's maritime commerce, idolatry (Baal/Astarte worship, 1 Kings 11:5, 33), and pride. While the oracle against Sidon is briefer than Tyre's (only vv. 20-23), the principle remains: God judges all who exalt themselves, oppress His people, and corrupt worship through commercial religion. Sidon's idolatry particularly infected Israel—Jezebel was a Sidonian princess (1 Kings 16:31)—making judgment appropriate.
The command שִׂים פָּנֶיךָ (śîm pānekhā, 'set your face') signals hostile prophetic attention (6:2, 13:17, 21:2). Sidon shared Tyre's maritime commerce, idolatry (Baal/Astarte worship, 1 Kings 11:5, 33), and pride. While the oracle against Sidon is briefer than Tyre's (only vv. 20-23), the principle remains: God judges all who exalt themselves, oppress His people, and corrupt worship through commercial religion. Sidon's idolatry particularly infected Israel—Jezebel was a Sidonian princess (1 Kings 16:31)—making judgment appropriate.
Son of man, set thy face against Zidon, and prophesy against it,
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And say, Thus saith the Lord GOD; Behold, I am against thee, O Zidon—The covenant lawsuit formula: הִנְנִי עָלַיִךְ (hinnĕnî ʿālayik, 'behold, I am against you'). When God positions Himself as adversary, no defense avails.
And I will be glorified in the midst of thee—וְנִכְבַּדְתִּי בְּתוֹכֵךְ (wĕnikhbadtî bĕthôkhēkh, 'and I will be glorified in your midst'). The verb כָּבַד (kābad, 'to be heavy/weighty/glorious') shows God's glory manifested through judgment. And they shall know that I am the LORD, when I shall have executed judgments in her, and shall be sanctified in her—The recognition formula coupled with וְנִקְדַּשְׁתִּי (wĕniqdashtî, 'and I will show myself holy'). God's holiness and glory are vindicated when He judges sin. Sidon's judgment would demonstrate to watching nations that YHWH alone is God, and that holiness demands sin's punishment.
And I will be glorified in the midst of thee—וְנִכְבַּדְתִּי בְּתוֹכֵךְ (wĕnikhbadtî bĕthôkhēkh, 'and I will be glorified in your midst'). The verb כָּבַד (kābad, 'to be heavy/weighty/glorious') shows God's glory manifested through judgment. And they shall know that I am the LORD, when I shall have executed judgments in her, and shall be sanctified in her—The recognition formula coupled with וְנִקְדַּשְׁתִּי (wĕniqdashtî, 'and I will show myself holy'). God's holiness and glory are vindicated when He judges sin. Sidon's judgment would demonstrate to watching nations that YHWH alone is God, and that holiness demands sin's punishment.
And say, Thus saith the Lord GOD; Behold, I am against thee, O Zidon; and I will be glorified in the midst of thee: and they shall know that I am the LORD, when I shall have executed judgments in her, and shall be sanctified in her.
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For I will send into her pestilence, and blood into her streets—God's instruments of judgment: דֶּבֶר (deber, 'pestilence/plague') and דָּם (dām, 'blood'). The combination appears frequently in covenant curses (Leviticus 26:25, Deuteronomy 32:24).
And the wounded shall be judged in the midst of her by the sword upon her on every side—The Hebrew וְנִפַל חָלָל בְּתוֹכָהּ בְּחֶרֶב עָלֶיהָ מִסָּבִיב (wĕniphal ḥālāl bĕthôkhāh bĕḥereb ʿāleyhā missābîb) depicts complete encirclement and slaughter. מִסָּבִיב (missābîb, 'on every side') means no escape. And they shall know that I am the LORD—The inevitable conclusion: fulfilled prophecy produces recognition of YHWH's sovereignty. God's judgments are not arbitrary but covenant-based, publicly demonstrated, and designed to reveal His character to both victims and observers.
And the wounded shall be judged in the midst of her by the sword upon her on every side—The Hebrew וְנִפַל חָלָל בְּתוֹכָהּ בְּחֶרֶב עָלֶיהָ מִסָּבִיב (wĕniphal ḥālāl bĕthôkhāh bĕḥereb ʿāleyhā missābîb) depicts complete encirclement and slaughter. מִסָּבִיב (missābîb, 'on every side') means no escape. And they shall know that I am the LORD—The inevitable conclusion: fulfilled prophecy produces recognition of YHWH's sovereignty. God's judgments are not arbitrary but covenant-based, publicly demonstrated, and designed to reveal His character to both victims and observers.
For I will send into her pestilence, and blood into her streets; and the wounded shall be judged in the midst of her by the sword upon her on every side; and they shall know that I am the LORD.
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And there shall be no more a pricking brier unto the house of Israel, nor any grieving thorn—After judging Israel's oppressors (chapters 25-28), God promises deliverance. סִלּוֹן מַמְאִיר (sillôn mamʾîr, 'pricking brier') and קוֹץ מַכְאִב (qôṣ makhʾîb, 'painful thorn') represent hostile neighbors who tormented Israel.
Of all that are round about them, that despised them—מִכָּל־סְבִיבֹתָם הַשָּׁאטִים אֹתָם (mikkol-sĕbîbôtām hashshāʾṭîm ʾōtām, 'from all around them, those who despise them'). Nations surrounding Israel—Ammon, Moab, Edom, Philistia, Tyre, Sidon—had oppressed and mocked God's people. And they shall know that I am the Lord GOD—When these hostile neighbors are judged and Israel is restored, all will recognize YHWH's covenant faithfulness. The contrast is stark: Israel disciplined but preserved; hostile nations destroyed permanently. This demonstrates God's electing love (Deuteronomy 7:7-8) and introduces Israel's restoration (28:24-26).
Of all that are round about them, that despised them—מִכָּל־סְבִיבֹתָם הַשָּׁאטִים אֹתָם (mikkol-sĕbîbôtām hashshāʾṭîm ʾōtām, 'from all around them, those who despise them'). Nations surrounding Israel—Ammon, Moab, Edom, Philistia, Tyre, Sidon—had oppressed and mocked God's people. And they shall know that I am the Lord GOD—When these hostile neighbors are judged and Israel is restored, all will recognize YHWH's covenant faithfulness. The contrast is stark: Israel disciplined but preserved; hostile nations destroyed permanently. This demonstrates God's electing love (Deuteronomy 7:7-8) and introduces Israel's restoration (28:24-26).
And there shall be no more a pricking brier unto the house of Israel, nor any grieving thorn of all that are round about them, that despised them; and they shall know that I am the Lord GOD.
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Thus saith the Lord GOD; When I shall have gathered the house of Israel from the people among whom they are scattered—The restoration promise: בְּקַבְּצִי אֶת־בֵּית יִשְׂרָאֵל (bĕqabbĕṣî ʾet-bêt yiśrāʾēl, 'when I gather the house of Israel') מִן־הָעַמִּים אֲשֶׁר נָפֹצוּ בָם (min-hāʿammîm ăsher nāphōṣû bām, 'from the peoples among whom they were scattered').
And shall be sanctified in them in the sight of the heathen—וְנִקְדַּשְׁתִּי בָם לְעֵינֵי הַגּוֹיִם (wĕniqdashtî bām lĕʿênê haggôyim, 'and I will show myself holy in them before the eyes of the nations'). God's holiness is vindicated not only through judging sin but through restoring His people. Then shall they dwell in their land that I have given to my servant Jacob—The Abrahamic covenant land promise (Genesis 12:7, 15:18-21) remains in force. Israel's exile was discipline, not divorce; restoration was always planned (Leviticus 26:44-45).
And shall be sanctified in them in the sight of the heathen—וְנִקְדַּשְׁתִּי בָם לְעֵינֵי הַגּוֹיִם (wĕniqdashtî bām lĕʿênê haggôyim, 'and I will show myself holy in them before the eyes of the nations'). God's holiness is vindicated not only through judging sin but through restoring His people. Then shall they dwell in their land that I have given to my servant Jacob—The Abrahamic covenant land promise (Genesis 12:7, 15:18-21) remains in force. Israel's exile was discipline, not divorce; restoration was always planned (Leviticus 26:44-45).
Thus saith the Lord GOD; When I shall have gathered the house of Israel from the people among whom they are scattered, and shall be sanctified in them in the sight of the heathen, then shall they dwell in their land that I have given to my servant Jacob.
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And they shall dwell safely therein, and shall build houses, and plant vineyards—The restoration includes בֶּטַח (beṭaḥ, 'security/safety'), construction (וּבָנוּ בָתִּים, ûbānû bāttîm, 'and build houses'), and agriculture (וְנָטְעוּ כְרָמִים, wĕnāṭĕʿû khĕrāmîm, 'and plant vineyards'). These images depict covenant blessing reversal: Deuteronomy 28:30 cursed disobedience with building but not dwelling, planting but not eating; here, obedience brings fulfillment.
Yea, they shall dwell with confidence—Repetition of בֶּטַח (beṭaḥ) emphasizes security. When I have executed judgments upon all those that despise them round about them—Israel's safety depends on God judging hostile neighbors, which He promises to do. This verse connects chapters 25-28 (oracles against nations) with Israel's restoration: their enemies' judgment enables Israel's peace.
Yea, they shall dwell with confidence—Repetition of בֶּטַח (beṭaḥ) emphasizes security. When I have executed judgments upon all those that despise them round about them—Israel's safety depends on God judging hostile neighbors, which He promises to do. This verse connects chapters 25-28 (oracles against nations) with Israel's restoration: their enemies' judgment enables Israel's peace.
And they shall dwell safely therein, and shall build houses, and plant vineyards; yea, they shall dwell with confidence, when I have executed judgments upon all those that despise them round about them; and they shall know that I am the LORD their God. safely: or, with confidence despise: or, spoil
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And they shall know that I am the LORD their God, when I have executed judgments upon all those that despise them round about them—The recognition formula with possessive pronoun: יְהוָה אֱלֹהֵיהֶם (YHWH ĕlōhêhem, 'the LORD their God'). Not just acknowledging God exists, but recognizing their covenant relationship restored.
Israel's suffering through exile and oppression by hostile neighbors created spiritual crisis: had God abandoned them? Restoration and judgment on enemies would prove God's covenant remained intact. And they shall know—experiential knowledge (יָדַע, yādaʿ) through historical fulfillment. God's faithfulness is demonstrated through both discipline (exile) and deliverance (restoration/enemies' judgment). This concluding verse of the oracles against nations (chapters 25-28) transitions to Egypt's judgment (chapters 29-32), after which Israel's full restoration is detailed (chapters 33-48).
Israel's suffering through exile and oppression by hostile neighbors created spiritual crisis: had God abandoned them? Restoration and judgment on enemies would prove God's covenant remained intact. And they shall know—experiential knowledge (יָדַע, yādaʿ) through historical fulfillment. God's faithfulness is demonstrated through both discipline (exile) and deliverance (restoration/enemies' judgment). This concluding verse of the oracles against nations (chapters 25-28) transitions to Egypt's judgment (chapters 29-32), after which Israel's full restoration is detailed (chapters 33-48).