About Ezekiel

Ezekiel proclaimed God's judgment from Babylon, using dramatic visions and symbolic acts, while promising future restoration.

Author: EzekielWritten: c. 593-571 BCReading time: ~2 minVerses: 18
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King James Version

Ezekiel 31

18 verses with commentary

Pharaoh as a Cedar in Lebanon

And it came to pass in the eleventh year, in the third month, in the first day of the month, that the word of the LORD came unto me, saying,

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The precise date (eleventh year, third month, first day = June 587 BC) places this oracle shortly before Jerusalem's fall (July/August 586 BC). While Judah faced final crisis, Ezekiel prophesied Egypt's coming doom. The timing reveals God's sovereign orchestration of international affairs and His continued relevance despite Israel's immediate suffering.

Son of man, speak unto Pharaoh king of Egypt, and to his multitude; Whom art thou like in thy greatness?

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God asks rhetorically 'Whom art thou like in thy greatness?'—a question anticipating the answer 'Assyria' (verse 3). This comparison method draws parallels between Egypt and Assyria, showing Egypt would share Assyria's fate. Teaching through historical analogy helps people recognize patterns in God's dealings: pride brings humiliation, empire-building leads to fall.

Behold, the Assyrian was a cedar in Lebanon with fair branches, and with a shadowing shroud, and of an high stature; and his top was among the thick boughs. with fair branches: Heb. fair of branches

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The cedar metaphor depicts a mighty empire—beautiful, tall, far-reaching. The 'forest' represents the community of nations. Assyria's 'shadowy shroud' suggests protection provided to vassal states. Yet despite grandeur, the cedar fell. This teaches that earthly kingdoms, however magnificent, are temporary. Only God's kingdom endures forever (Daniel 2:44).

The waters made him great, the deep set him up on high with her rivers running round about his plants, and sent out her little rivers unto all the trees of the field. made: or, nourished him set: or, brought him up little rivers: or, conduits

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The 'waters' and 'rivers' represent resources, wealth, and prosperity that caused Assyria's growth. God provided these blessings, not Assyria's inherent greatness. Attributing God-given resources to human achievement exemplifies pride. The cedar's height and reach depended entirely on water supply—Assyria's greatness depended entirely on God's providence, though they didn't acknowledge it.

Therefore his height was exalted above all the trees of the field, and his boughs were multiplied, and his branches became long because of the multitude of waters, when he shot forth. when: or, when it sent them forth

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The cedar grew 'higher than all the trees of the field'—Assyria surpassed all nations in power and glory. The source: abundant waters (God's provision). Yet height and prosperity contain seeds of pride. The 'boughs multiplied' and 'branches became long' depict expansionism and imperialism. Unchecked growth without accountability to God leads to overreach and fall.

All the fowls of heaven made their nests in his boughs, and under his branches did all the beasts of the field bring forth their young, and under his shadow dwelt all great nations.

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All creatures found shelter in Assyria's branches and shadow—vassal nations depended on her. Yet dependence on empires rather than God creates false security. When the cedar falls, all dependent creatures are exposed. This teaches that only God provides ultimate security; human kingdoms eventually fail their dependents.

Thus was he fair in his greatness, in the length of his branches: for his root was by great waters.

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The cedar was 'fair in his greatness, in the length of his branches'—outward glory and far-reaching influence. The source: 'his root was by great waters.' Repeated emphasis on water-source teaches that all blessing flows from God. Acknowledging this source produces humility; denying it produces pride. Assyria's beauty depended on God's provision, though they refused acknowledgment.

The cedars in the garden of God could not hide him: the fir trees were not like his boughs, and the chesnut trees were not like his branches; nor any tree in the garden of God was like unto him in his beauty.

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Even 'the cedars in the garden of God' couldn't match Assyria—she surpassed Eden's trees in glory. This hyperbolic comparison emphasizes unprecedented greatness, yet makes judgment more dramatic. Those given much are held more accountable (Luke 12:48). Assyria's unmatched glory magnified her unmatched fall. Privilege increases responsibility.

I have made him fair by the multitude of his branches: so that all the trees of Eden, that were in the garden of God, envied him.

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God Himself 'made him fair by the multitude of his branches'—explicit attribution of Assyria's glory to divine provision. The phrase 'all the trees of Eden envied him' depicts universal recognition of supremacy. Yet divine gifts don't guarantee perpetual favor when accompanied by pride. God gives, and God takes away (Job 1:21). All glory ultimately belongs to Him.

Therefore thus saith the Lord GOD; Because thou hast lifted up thyself in height, and he hath shot up his top among the thick boughs, and his heart is lifted up in his height;

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The indictment: 'his heart is lifted up in his height'—pride in God-given greatness. The Hebrew 'gabah' (lifted up) indicates arrogant self-exaltation. Pride is the foundational sin (Isaiah 14:13-14, Ezekiel 28:2,17), leading to all other evils. Assyria attributed God's gifts to themselves, bringing inevitable judgment. God opposes the proud but gives grace to the humble (James 4:6).

I have therefore delivered him into the hand of the mighty one of the heathen; he shall surely deal with him: I have driven him out for his wickedness. he: Heb. in doing he shall do unto him

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I have therefore delivered him into the hand of the mighty one of the heathen—After comparing Pharaoh to Assyria as a great cedar (31:3-10), God declares Assyria's fate, foreshadowing Egypt's. אֵיל גּוֹיִם (ʾêl gôyim, 'mighty one of nations')—likely Babylon, who conquered Assyria (612 BC).

He shall surely deal with him—עָשׂוֹ יַעֲשֶׂה לוֹ (ʿāśô yaʿăśeh lô, 'doing he shall do to him')—emphatic construction guaranteeing thorough judgment. I have driven him out for his wickedness—גֵּרַשְׁתִּיהוּ (gērashtîhû, 'I have driven/expelled him') בְּרִשְׁעוֹ (bĕrishʿô, 'for his wickedness'). The verb גָּרַשׁ (gārash) often describes expulsion/exile—Adam from Eden (Genesis 3:24), Israel from the land (Leviticus 18:24). Assyria, like the great cedar cut down, was expelled for pride and wickedness. Egypt's parallel fate is inevitable.

And strangers, the terrible of the nations, have cut him off, and have left him: upon the mountains and in all the valleys his branches are fallen, and his boughs are broken by all the rivers of the land; and all the people of the earth are gone down from his shadow, and have left him.

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And strangers, the terrible of the nations, have cut him off—זָרִים עָרִיצֵי גוֹיִם (zārîm ʿārîṣê gôyim, 'foreigners, the ruthless of nations')—Babylon again. כָּרַת (kārat, 'cut down/off') continues the tree metaphor: the great cedar is felled.

And have left him: upon the mountains and in all the valleys his branches are fallen—The fallen cedar's branches scatter across mountains (הָרִים, hārîm) and valleys (גֵּאָיוֹת, gēʾāyôt)—imagery of total destruction spread over the landscape. And his boughs are broken by all the rivers of the land—Assyria's far-reaching influence (branches/boughs) is shattered. And all the people of the earth are gone down from his shadow, and have left him—Former vassals and allies abandon the fallen power. Once, nations sought Assyria's protection ('shadow'); now all flee. Egypt will experience the same: allies deserting, influence shattered, protection gone.

Upon his ruin shall all the fowls of the heaven remain, and all the beasts of the field shall be upon his branches:

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Upon his ruin shall all the fowls of the heaven remain—The fallen cedar becomes a perch for עוֹף הַשָּׁמַיִם (ʿôph hasshāmayim, 'birds of heaven'). In the tree's glory, birds nested in its branches (v. 6); now, after ruin, they merely sit on the dead trunk—scavengers rather than residents.

And all the beasts of the field shall be upon his branches—חַיַּת הַשָּׂדֶה (ḥayyat haśśādeh, 'animals of the field') also frequented the living tree's shade (v. 6); now they trod upon fallen branches. The imagery is stark: what once provided life and shelter is now trampled and defiled. Assyria's (and by parallel, Egypt's) glory would become merely an object lesson, her ruins a dwelling for scavengers. Great empires reduced to historical curiosities—a fate worse than simple destruction, because it demonstrates irreversible insignificance.

To the end that none of all the trees by the waters exalt themselves for their height, neither shoot up their top among the thick boughs, neither their trees stand up in their height, all that drink water: for they are all delivered unto death, to the nether parts of the earth, in the midst of the children of men, with them that go down to the pit. their trees: or, stand upon themselves for their height

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To the end that none of all the trees by the waters exalt themselves for their height—The purpose (לְמַעַן, lĕmaʿan, 'in order that') of publicizing Assyria's fall: warning other nations. אֲשֶׁר לֹא־יִגְבְּהוּ (ăsher lōʾ-yigbĕhû, 'that they may not exalt themselves') בְקוֹמָתָם (bĕqômātām, 'in their height').

Neither their trees stand up in their height, all that drink water—Even well-watered, prosperous nations must not pride themselves. For they are all delivered unto death, to the nether parts of the earth, in the midst of the children of men, with them that go down to the pit—All nations face מָוֶת (māwet, 'death'), אֶרֶץ תַּחְתִּית (ʾereṣ taḥtît, 'lowest earth/underworld'), בּוֹר (bôr, 'pit/Sheol'). No matter how great, all empires are mortal. This levels all human achievement: Assyria, Egypt, Babylon, Greece, Rome—all descend to the pit. Only God's kingdom endures (Daniel 2:44).

Thus saith the Lord GOD; In the day when he went down to the grave I caused a mourning: I covered the deep for him, and I restrained the floods thereof, and the great waters were stayed: and I caused Lebanon to mourn for him, and all the trees of the field fainted for him. to mourn: Heb. to be black

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Thus saith the Lord GOD; In the day when he went down to the grave—When Assyria descended to שְׁאוֹל (shĕʾôl, 'Sheol/grave'), nature itself mourned. I caused a mourning: I covered the deep for him—God made תְּהוֹם (tĕhôm, 'the deep/primordial waters') mourn. This cosmic imagery suggests creation itself responds to great empires' falls.

And I restrained the floods thereof, and the great waters were stayed—Rivers stopped flowing in mourning. And I caused Lebanon to mourn for him, and all the trees of the field fainted for him—לְבָנוֹן (Lĕbānôn, Lebanon) famous for cedars, mourns; all trees עֻלְּפֶה (ʿullĕpeh, 'faint/languish'). This hyperbolic poetic imagery depicts Assyria's fall as cosmically significant—creation itself grieves. Yet this 'mourning' is ironic: not honor but horror. The same creation that 'mourns' empires' fall will rejoice at God's kingdom (Psalm 96:11-13).

I made the nations to shake at the sound of his fall, when I cast him down to hell with them that descend into the pit: and all the trees of Eden, the choice and best of Lebanon, all that drink water, shall be comforted in the nether parts of the earth.

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I made the nations to shake at the sound of his fall—When Assyria fell, גּוֹיִם (gôyim, 'nations') הִרְעַשְׁתִּי (hirʿashtî, 'I made shake/quake'). The verb רָעַשׁ (rāʿash, 'to quake') describes earthquake-like trembling—fear and instability.

When I cast him down to hell with them that descend into the pit—בְּהוֹרִדִי אֹתוֹ שְׁאוֹלָה (bĕhôridî ʾōtô shĕʾôlāh, 'when I brought him down to Sheol'). God actively casts down proud empires. And all the trees of Eden, the choice and best of Lebanon, all that drink water, shall be comforted in the nether parts of the earth—Previously fallen great nations ('trees of Eden,' 'choice of Lebanon') are 'comforted' (נִחֲמוּ, niḥămû) by Assyria joining them in Sheol. Misery loves company; fallen empires find grim comfort in others' descent. This dark humor underscores that all human glory ends identically: death, Sheol, insignificance.

They also went down into hell with him unto them that be slain with the sword; and they that were his arm, that dwelt under his shadow in the midst of the heathen.

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They also went down into hell with him unto them that be slain with the sword—Assyria's allies and vassals (הֵם, hēm, 'they') descended to שְׁאוֹל (shĕʾôl, 'Sheol') חֲלָלֵי־חֶרֶב (ḥălālê-ḥereb, 'slain of the sword') along with her. When empires fall, their dependents fall too.

And they that were his arm, that dwelt under his shadow in the midst of the heathen—זְרוֹעוֹ (zĕrôʿô, 'his arm')—military allies; צִלּוֹ (ṣillô, 'his shadow')—vassal states seeking protection. Both perished with Assyria. This warns nations trusting Egypt: when she falls, you fall with her. Dependence on human power is shared doom. Only those trusting God's shadow (Psalm 91:1) find lasting protection; earthly empires' shadows vanish when they fall.

To whom art thou thus like in glory and in greatness among the trees of Eden? yet shalt thou be brought down with the trees of Eden unto the nether parts of the earth: thou shalt lie in the midst of the uncircumcised with them that be slain by the sword. This is Pharaoh and all his multitude, saith the Lord GOD.

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To whom art thou thus like in glory and in greatness among the trees of Eden?—Rhetorical question to Pharaoh: which Eden tree compares to you? The answer: none, yet all fell. Yet shalt thou be brought down with the trees of Eden unto the nether parts of the earth—Despite glory and greatness, Egypt will descend אֶל־אֶרֶץ תַּחְתִּית (ʾel-ʾereṣ taḥtît, 'to the lowest earth').

Thou shalt lie in the midst of the uncircumcised with them that be slain by the sword—Among עֲרֵלִים (ʿărēlîm, 'uncircumcised')—for Egypt, ritually contemptible (Egyptians practiced circumcision, viewing uncircumcised as barbarous). This is Pharaoh and all his multitude, saith the Lord GOD—The identification הוּא פַרְעֹה (hûʾ pharʿōh, 'this is Pharaoh') personalizes the judgment. All the metaphors—great cedar, mighty tree, glory of Eden—describe Egypt's king and nation. Their fate is sealed: Sheol, among the uncircumcised, slain by the sword. The oracle against Egypt (chapters 29-32) concludes with this grim certainty.

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