About Hosea

Hosea's marriage to an unfaithful wife pictures God's persistent love for unfaithful Israel.

Author: HoseaWritten: c. 755-715 BCReading time: ~3 minVerses: 23
UnfaithfulnessCovenant LoveJudgmentRestorationRepentanceKnowledge of God

King James Version

Hosea 2

23 verses with commentary

Israel's Unfaithfulness

Say ye unto your brethren, Ammi; and to your sisters, Ruhamah. Ammi: that is, My people Ruhamah: that is, Having obtained mercy

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KJV Study Commentary

The call to proclamation: 'Say ye unto your brethren, Ammi; and to your sisters, Ruhamah.' The names reverse chapter 1's judgment: Lo-ammi (not my people) becomes Ammi (my people), Lo-ruhamah (no mercy) becomes Ruhamah (mercy shown). This shift from third to second person ('ye...your') makes it personal, moving from distant prophecy to direct address. The imperative 'say' commissions believers to ...
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Jamieson-Fausset-Brown Bible Commentary

**15. covered the deep--**as mourners cover their heads in token of mourning, "I made the deep that watered the cedar" to wrap itself in mourning for him. The waters of the deep are the tributary peoples of Assyria (Re 17:15). **fainted--**literally, were "faintness" (itself); more forcible than the verb.

Plead with your mother, plead: for she is not my wife, neither am I her husband: let her therefore put away her whoredoms out of her sight, and her adulteries from between her breasts;

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KJV Study Commentary

God's divorce decree through the people: 'Plead with your mother, plead: for she is not my wife, neither am I her husband.' The Hebrew 'plead' (rivu) is legal language—bring a lawsuit, make a case. 'Your mother' represents national Israel; 'plead with her' commands children (individual Israelites) to call the nation to repentance. The shocking declaration 'she is not my wife, neither am I her husb...
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Ellicott’s Commentary for English Readers

(2) **Plead with your mother** . . .—Contend, or plead in judgment. Let the awakened conscience of the present generation rise up in judgment with the nation as a whole. By “mother” we are to understand the nation Israel, viewed as a collective abstract; and by the “children” (Hosea 2:4) the inhabitants who are units in the total aggregate. *Ammi* and *Ruhamah* without the negative prefix, show th...
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Jamieson-Fausset-Brown Bible Commentary

**16. hell--**Sheol or Hades, the unseen world: equivalent to, "I cast him into oblivion" (compare Is 14:9-11). **shall be comforted--**because so great a king as the Assyrian is brought down to a level with them. It is a kind of consolation to the wretched to have companions in misery.

Lest I strip her naked, and set her as in the day that she was born, and make her as a wilderness, and set her like a dry land, and slay her with thirst.

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KJV Study Commentary

The threat of exposure: 'Lest I strip her naked, and set her as in the day that she was born, and make her as a wilderness, and set her like a dry land, and slay her with thirst.' Stripping naked was ancient Near Eastern punishment for adulteresses (Ezekiel 16:37-39, 23:26-29), exposing shame publicly. 'As in the day she was born' references Israel's origin—rescued from Egyptian slavery with nothi...
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Ellicott’s Commentary for English Readers

(3) **Set her** . . .—Reduce Israel to the destitute exposed condition in which she struggled into being in Egyptian bondage, and endured the wanderings and terrors of the wilderness. Probably we have here an allusion to the custom of female infanticide, which still prevails very widely in the East, as it did in the ancient world, the child being simply abandoned to death on the day that she was b...
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Jamieson-Fausset-Brown Bible Commentary

**17. his arm, that dwelt under his shadow--**those who were the helpers or tool of his tyranny, and therefore enjoyed his protection (for example, Syria and her neighbors). These were sure to share her fate. Compare the same phrase as to the Jews living under the protection of their king (La 4:20); both alike "making flesh their arm, and in heart departing from the Lord" (Jr 17:5).

And I will not have mercy upon her children; for they be the children of whoredoms.

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KJV Study Commentary

Judgment on the children: 'And I will not have mercy upon her children; for they be the children of whoredoms.' While verse 2 addressed the mother (nation), now individual Israelites ('her children') face judgment. 'Children of whoredoms' (benei zenunim) means conceived through/in spiritual adultery—their identity shaped by idolatry. Yet this isn't genetic determinism but spiritual reality: raised...
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Ellicott’s Commentary for English Readers

(4) **Her children.—**The children are like their mother: not only are they born of doubtful parentage, but are personally defiled. Not only is idolatry enshrined in the national sanctuary and the royal palace, but the people love to have it so. They endorse the degradation of their mother.

Jamieson-Fausset-Brown Bible Commentary

18. Application of the parabolic description of Assyria to the parallel case of Egypt. "All that has been said of the Assyrian consider as said to thyself. To whom art thou so like, as thou art to the Assyrian? To none." The lesson on a gigantic scale of Eden-like privileges abused to pride and sin by the Assyrian, as in the case of the first man in Eden, ending in ruin, was to be repeated in Egyp...
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For their mother hath played the harlot: she that conceived them hath done shamefully: for she said, I will go after my lovers, that give me my bread and my water, my wool and my flax, mine oil and my drink. drink: Heb. drinks

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KJV Study Commentary

The mother's motivation: 'For their mother hath played the harlot: she that conceived them hath done shamefully: for she said, I will go after my lovers, that give me my bread and my water, my wool and my flax, mine oil and my drink.' Israel's adultery was motivated by false belief that Baal provided agricultural blessings—bread, water, wool, flax, oil, drink (basic sustenance and luxury). The Heb...
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Ellicott’s Commentary for English Readers

(5) **For their mother hath played** . . .—We might render, with Ewald, *yea, their mother hath played* . . . This would more easily account for the change of person (“your “. . . “their “), which is, however, very frequent in Hebrew prophecy. The next “for” introduces a parenthetical clause—“her lovers”*—*a word used in a bad sense. The aggravation of her shame is that she seeks them, and not the...
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Therefore, behold, I will hedge up thy way with thorns, and make a wall, that she shall not find her paths. make: Heb. wall a wall

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KJV Study Commentary

God's intervention: 'Therefore, behold, I will hedge up thy way with thorns, and make a wall, that she shall not find her paths.' God blocks Israel's pursuit of false lovers through obstacles—thorns and walls preventing access. This is merciful frustration: God thwarts idolatry to bring Israel back. The imagery recalls Eden's curse (Genesis 3:18, thorns) and Israel's conquest challenges (Numbers 3...
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Ellicott’s Commentary for English Readers

(6-7) Contains a brief introductory prelude, summarizing the general contents of Hosea 2:8-23. Jehovah addresses the adulterous wife: “I will erect impassable barriers that shall pierce and mangle her flesh. The path of evil shall be a path of thorns.” **Hedge up . . . and make a wall.—**In accordance with most Hebrew texts, the literal rendering is, *wall up her wall.* Here, again, we have a sudd...
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Jamieson-Fausset-Brown Bible Commentary

CHAPTER 32 Eze 32:1-32. Two Elegies over Pharaoh, One Delivered on the First Day (Eze 32:1), THE Other on the Fifteenth Day of the Same Month, the Twelfth of the Twelfth Year. 1. The twelfth year from the carrying away of Jehoiachin; Jerusalem was by this time overthrown, and Amasis was beginning his revolt against Pharaoh-hophra.

And she shall follow after her lovers, but she shall not overtake them; and she shall seek them, but shall not find them: then shall she say, I will go and return to my first husband; for then was it better with me than now.

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KJV Study Commentary

Desired repentance: 'And she shall follow after her lovers, but she shall not overtake them; and she shall seek them, but shall not find them: then shall she say, I will go and return to my first husband; for then was it better with me than now.' God's obstacles (v. 6) produce futility: pursuing lovers without success. This is covenant curse (Deuteronomy 28:29, 'you shall grope at noonday as the b...
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Jamieson-Fausset-Brown Bible Commentary

**2. Pharaoh--**"Phra" in Burmah, signifies the king, high priest, and idol. **whale--**rather, any monster of the waters; here, the crocodile of the Nile. Pharaoh is as a lion on dry land, a crocodile in the waters; that is, an object of terror everywhere. **camest forth with thy rivers--**"breakest forth" [Fairbairn]. The antithesis of "seas" and "rivers" favors Grotius rendering, "Thou came...
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For she did not know that I gave her corn, and wine, and oil, and multiplied her silver and gold, which they prepared for Baal. wine: Heb. new wine which: or, wherewith they made Baal

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KJV Study Commentary

The root problem: 'For she did not know that I gave her corn, and wine, and oil, and multiplied her silver and gold, which they prepared for Baal.' The tragic irony: Israel enjoyed YHWH's blessings (corn, wine, oil, silver, gold—comprehensive provision) but credited Baal, then used God's gifts to worship idols ('prepared for Baal' making images, temples, offerings). 'Did not know' (lo yada'ah) ind...
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Ellicott’s Commentary for English Readers

(8) Translate in the *present* tense: *and she knows not that it is I who gave, &c.* This yearning of Jehovah over the results of his chastisements is a wonderful anticipation of Luke 15. **Corn, and wine** . . .—Corn, wine, and oil are here mentioned as the chief indigenous products of Canaan (Genesis 27:28; Deuteronomy 33:28, &c.). Gold was largely imported from Ophir (probably the west coast of...
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Jamieson-Fausset-Brown Bible Commentary

**3. with a company of many people--**namely, the Chaldeans (Eze 29:3, 4; Ho 7:12). **my net--**for they are My instrument.

Therefore will I return, and take away my corn in the time thereof, and my wine in the season thereof, and will recover my wool and my flax given to cover her nakedness. recover: or, take away

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KJV Study Commentary

God's reversal of provision: 'Therefore will I return, and take away my corn in the time thereof, and my wine in the season thereof, and will recover my wool and my flax given to cover her nakedness.' Since Israel credited Baal for God's gifts (v. 8), God withdraws them. The Hebrew emphasizes divine ownership: 'MY corn...MY wine...MY wool...MY flax.' Everything belongs to God; we're stewards, not ...
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Ellicott’s Commentary for English Readers

(9) **Therefore will I return, and take** . . .—The Hebrew form of saying, “Therefore I will take *back.”* Jehovah resumes all that had been misappropriated. The king of Assyria (Tiglath-pileser, 734 B.C.) was the agency whereby this was to be accomplished. (Comp. Isaiah 10:5.) The raiment (wool and flax) was Jehovah’s gift to cover her nakedness, *i.e.,* to meet the actual necessities of Israel. ...
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Jamieson-Fausset-Brown Bible Commentary

**4. leave thee upon the land--**as a fish drawn out of the water loses all its strength, so Pharaoh (in Eze 32:3, compared to a water monster) shall be (Eze 29:5).

And now will I discover her lewdness in the sight of her lovers, and none shall deliver her out of mine hand. lewdness: Heb. folly, or, villany

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KJV Study Commentary

Public exposure: 'And now will I discover her lewdness in the sight of her lovers, and none shall deliver her out of mine hand.' 'Discover her lewdness' (gillah eth navlutah) means expose shameful nakedness—public humiliation. 'In the sight of her lovers' intensifies shame: the false gods Israel trusted will witness her degradation but remain powerless to help. 'None shall deliver her out of mine ...
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Jamieson-Fausset-Brown Bible Commentary

**5. thy height--**thy hugeness [Fairbairn]. The great heap of corpses of thy forces, on which thou pridest thyself. "Height" may refer to mental elevation, as well as bodily [Vatablus].

I will also cause all her mirth to cease, her feast days, her new moons, and her sabbaths, and all her solemn feasts.

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KJV Study Commentary

Removing joy: 'I will also cause all her mirth to cease, her feast days, her new moons, and her sabbaths, and all her solemn feasts.' God strips away religious joy—festivals, new moons, sabbaths, and solemn assemblies. These were God-ordained celebrations (Leviticus 23) meant to honor YHWH, but Israel corrupted them through syncretism. When worship becomes empty ritual devoid of genuine relationsh...
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Ellicott’s Commentary for English Readers

(11) **Mirth . . . Cease.—**The mirth is here indicative of the general character of the ceremonial—certainly not in itself a bad sign. David danced before the Lord, and justified the act. No one was to appear with sad countenance before Jehovah, any more than before an earthly potentate. (Comp. Nehemiah 2:2.) The “feast days” are to be distinguished from the “solemn feasts.” The latter term is mo...
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Jamieson-Fausset-Brown Bible Commentary

**6. land wherein thou swimmest--**Egypt: the land watered by the Nile, the the source of its fertility, wherein thou swimmest (carrying on the image of the crocodile, that is, wherein thou dost exercise thy wanton power at will). Irony. The land shall still afford seas to swim in, but they shall be seas of blood. Alluding to the plague (Ex 7:19; Re 8:8). Havernick translates, "I will water the la...
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And I will destroy her vines and her fig trees, whereof she hath said, These are my rewards that my lovers have given me: and I will make them a forest, and the beasts of the field shall eat them. destroy: Heb. make desolate

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KJV Study Commentary

Agricultural destruction: 'And I will destroy her vines and her fig trees, whereof she hath said, These are my rewards that my lovers have given me: and I will make them a forest, and the beasts of the field shall eat them.' Vines and fig trees symbolized peace and prosperity (1 Kings 4:25, Micah 4:4). Israel claimed these as 'rewards from my lovers' (etnan, prostitute's wages)—attributing God's b...
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Ellicott’s Commentary for English Readers

(12) **Destroy.**—For this read, with margin, *make desolate.* The vine and fig tree are employed as the symbol of possession and peace (1Kings 4:25; Isaiah 36:16, &c.). The desolation may be by fire or drought. **Make them a forest.—**The LXX. render *make them a testimony,* reading in the Hebrew text *l’‘ed* instead of *l’ya‘ar.* The latter certainly yields a more vivid sense. The rest of the ve...
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Jamieson-Fausset-Brown Bible Commentary

**7. put thee out--**extinguish thy light (Job 18:5). Pharaoh is represented as a bright star, at the extinguishing of whose light in the political sky the whole heavenly host is shrouded in sympathetic darkness. Here, too, as in Eze 32:6, there is an allusion to the supernatural darkness sent formerly (Ex 10:21-23). The heavenly bodies are often made images of earthly dynasties (Is 13:10; Mt 24:2...
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And I will visit upon her the days of Baalim, wherein she burned incense to them, and she decked herself with her earrings and her jewels, and she went after her lovers, and forgat me, saith the LORD.

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KJV Study Commentary

Punishing idolatry: 'And I will visit upon her the days of Baalim, wherein she burned incense to them, and she decked herself with her earrings and her jewels, and she went after her lovers, and forgat me, saith the LORD.' 'Visit upon' (paqadti) means hold accountable, punish. 'Days of Baalim' references extended period of idolatry—generations of unfaithfulness accumulating guilt. Burning incense ...
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Ellicott’s Commentary for English Readers

(13) **The days of Baalim.—**The plural Baalim refers to the worship of the same deity in different places, with distinguishing local characteristics. Thus there was a Baal-Zephon, a Baal-Hermon, a Baal-Gad, &c. (See W. R. Smith, *Old Testament in the Jewish Church,* p. 229.) “The days of Baalim” mean the whole period during which Baal has been worshipped by the faithless Israel.

God's Promise of Restoration

Therefore, behold, I will allure her, and bring her into the wilderness, and speak comfortably unto her. comfortably: or, friendly: Heb. to her heart

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KJV Study Commentary

This verse reveals God's shocking response to unfaithful Israel: 'Therefore, behold, I will allure her, and bring her into the wilderness, and speak comfortably unto her.' The Hebrew 'allure' (פָּתָה, patah) means to entice, persuade, or woo—remarkably tender language for a husband addressing an adulterous wife. Despite Israel's spiritual prostitution with Baal worship, God pursues her with love r...
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Ellicott’s Commentary for English Readers

(14) **Therefore.—**This word does not make God’s gentle treatment a consequence of the sin of Israel. Some prefer to render by *nevertheless,* but the Hebrew word *lakhēn* is sometimes used in making strong transitions, linked, it is true, with what precedes, but not as an inference. (Comp. Isaiah 10:24.) Grace transforms her suffering into discipline. The exile in Babylon shall be a repetition o...
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Jamieson-Fausset-Brown Bible Commentary

**9. thy destruction--**that is, tidings of thy destruction (literally, "thy breakage") carried by captive and dispersed Egyptians "among the nations" [Grotius]; or, thy broken people, resembling one great fracture, the ruins of what they had been [Fairbairn].

And I will give her her vineyards from thence, and the valley of Achor for a door of hope: and she shall sing there, as in the days of her youth, and as in the day when she came up out of the land of Egypt.

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KJV Study Commentary

Restoration promised: 'And I will give her her vineyards from thence, and the valley of Achor for a door of hope: and she shall sing there, as in the days of her youth, and as in the day when she came up out of the land of Egypt.' After judgment (vv. 2-13), hope emerges. 'From thence' (the wilderness, v. 14) means from the place of discipline comes restoration. Vineyards destroyed (v. 12) will be ...
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Ellicott’s Commentary for English Readers

(15) **From thence**—*i.e.,* away from thence, meaning, as soon as she has left the wilderness of exile and discipline. The valley of Achor (or trouble) was associated with the disgrace and punishment which befel Israel on her first entrance into Palestine (Joshua 7:25-26), but it would in later days be regarded as the threshold of a blessed life. The sorrowful associations of the past were to be ...
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Jamieson-Fausset-Brown Bible Commentary

**10. brandish my sword before them--**literally, "in their faces," or sight.

And it shall be at that day, saith the LORD, that thou shalt call me Ishi; and shalt call me no more Baali. Ishi: that is, My husband Baali: that is, My lord

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KJV Study Commentary

Name transformation: 'And it shall be at that day, saith the LORD, that thou shalt call me Ishi; and shalt call me no more Baali.' Both 'Ishi' and 'Baali' mean 'my husband' in Hebrew, but carry different connotations. 'Ishi' (ishi) emphasizes personal intimacy—'my man,' affectionate. 'Baali' (ba'ali) can mean both 'my master/husband' and sounds like 'my Baal,' tainting covenant language with idola...
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Ellicott’s Commentary for English Readers

(16) **Baali.**—The husband of the bride was frequently called her “lord” (Isaiah 54:5; Exodus 21:22; 2Samuel 11:25; and Joel 1:8, in the Heb.). But such a name, as applied to Jehovah, was henceforth to be strictly avoided, on account of its idolatrous associations.

For I will take away the names of Baalim out of her mouth, and they shall no more be remembered by their name.

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KJV Study Commentary

Removing idolatrous names: 'For I will take away the names of Baalim out of her mouth, and they shall no more be remembered by their name.' God promises to erase Baal from Israel's vocabulary—not merely practice but memory. The Hebrew 'take away' (hasiroti) means remove completely. 'Out of her mouth' indicates speech patterns, suggesting thorough cognitive transformation. 'No more remembered' (lo ...
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And in that day will I make a covenant for them with the beasts of the field, and with the fowls of heaven, and with the creeping things of the ground: and I will break the bow and the sword and the battle out of the earth, and will make them to lie down safely.

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KJV Study Commentary

Creation peace covenant: 'And in that day will I make a covenant for them with the beasts of the field and with the fowls of heaven, and with the creeping things of the ground: and I will break the bow and the sword and the battle out of the earth, and will make them to lie down safely.' God promises Edenic restoration: covenant with animals recalls creation harmony before the Fall and Noah's cove...
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Ellicott’s Commentary for English Readers

(18) **Make a covenant** . . .—There shall be harmony without corresponding to the moral harmony within. The brute creation shall change from hostility to man. (Comp. Hosea 2:12; so also Isaiah 11:6-9.) Wars with foreign foes shall not desolate Israel’s borders.

Jamieson-Fausset-Brown Bible Commentary

13. (See on Eze 29:11). The picture is ideally true, not to be interpreted by the letter. The political ascendency of Egypt was to cease with the Chaldean conquest [Fairbairn]. Henceforth Pharaoh must figuratively no longer trouble the waters by man or beast, that is, no longer was he to flood other peoples with his overwhelming forces.

And I will betroth thee unto me for ever; yea, I will betroth thee unto me in righteousness, and in judgment, and in lovingkindness, and in mercies.

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KJV Study Commentary

<strong>I will betroth thee unto me for ever</strong> (וְאֵרַשְׂתִּיךְ לִי לְעוֹלָם)—Three times God declares 'I will betroth' using the verb ארש (aras), the formal engagement that created legally binding marriage. <strong>In righteousness, and in judgment</strong> (בְּצֶדֶק וּבְמִשְׁפָּט)—the dowry God pays is not silver but His own character attributes. <strong>Lovingkindness</strong> (חֶסֶד, he...
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Ellicott’s Commentary for English Readers

(19, 20) Then Jehovah, turning again to the wife of His youth, says to her, “*I* *will betroth thee”* (as at the first, when maiden undefiled). Three times is this phrase repeated. “Righteousness” and “judgment” indicate the equitable terms on which God would accept the penitent; and lest this thought should crush her with fear, “lovingkindness” and “tender mercies” follow; and lest this should se...
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Jamieson-Fausset-Brown Bible Commentary

**14. make their waters deep--**rather, "make ... to subside"; literally, "sink" [Fairbairn]. **like oil--**emblem of quietness. No longer shall they descend violently on other countries as the overflowing Nile, but shall be still and sluggish in political action.

I will even betroth thee unto me in faithfulness: and thou shalt know the LORD.

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KJV Study Commentary

<strong>I will even betroth thee unto me in faithfulness</strong> (וְאֵרַשְׂתִּיךְ לִי בֶּאֱמוּנָה)—The fourth betrothal promise adds אֱמוּנָה (emunah), steadfastness and reliability, completing the dowry of God's character. This divine faithfulness contrasts Israel's chronic unfaithfulness throughout Hosea. <strong>And thou shalt know the LORD</strong> (וְיָדַעַתְּ אֶת־יְהוָה)—the verb ידע (yada)...
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And it shall come to pass in that day, I will hear, saith the LORD, I will hear the heavens, and they shall hear the earth;

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KJV Study Commentary

The cosmic restoration: 'And it shall come to pass in that day, I will hear, saith the LORD, I will hear the heavens, and they shall hear the earth.' This verse describes a chain of divine response reversing the covenant curses. The phrase 'in that day' (בַּיּוֹם הַהוּא, bayyom hahu) points to eschatological restoration. God 'hearing' (אֶעֱנֶה, e'eneh—literally 'answer') the heavens initiates a ca...
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Ellicott’s Commentary for English Readers

(21-23) **Will hear.**—More correctly, *I will answer* (the prayer of) *the heavens.* A sublime personification! Heaven pleads with Jehovah, the earth pleads with heaven, and the products of the soil plead with the earth. To all these prayers an answer is vouchsafed. Jehovah answers the heavens with the gifts of dew and rain, wherewith the heavens answer the cravings of the earth, and the earth th...
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Jamieson-Fausset-Brown Bible Commentary

16. As in Eze 19:14. This is a prophetical lamentation; yet so it shall come to pass [Grotius].

And the earth shall hear the corn, and the wine, and the oil; and they shall hear Jezreel.

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KJV Study Commentary

The continuation: 'And the earth shall hear the corn, and the wine, and the oil; and they shall hear Jezreel.' The chain of divine response continues: earth responds to heaven's rain by producing grain (דָּגָן, dagan), wine (תִּירוֹשׁ, tirosh), and oil (יִצְהָר, yitshar)—the three staples representing complete provision (Deuteronomy 7:13). These in turn 'answer' Jezreel, whose name transformed fro...
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Jamieson-Fausset-Brown Bible Commentary

17. The second lamentation for Pharaoh. This funeral dirge in imagination accompanies him to the unseen world. Egypt personified in its political head is ideally represented as undergoing the change by death to which man is liable. Expressing that Egypt's supremacy is no more, a thing of the past, never to be again. **the month--**the twelfth month (Eze 32:1); fourteen days after the former visi...
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And I will sow her unto me in the earth; and I will have mercy upon her that had not obtained mercy ; and I will say to them which were not my people, Thou art my people; and they shall say, Thou art my God.

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KJV Study Commentary

The climactic reversal: 'And I will sow her unto me in the earth; and I will have mercy upon her that had not obtained mercy; and I will say to them which were not my people, Thou art my people; and they shall say, Thou art my God.' This verse completes the restoration promised in chapter 1. Each child's name reverses: Jezreel ('God scatters') becomes 'I will sow her unto me'—from judgment to plan...
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Ellicott’s Commentary for English Readers

(23) St. Paul considers this great prediction to be truly fulfilled when, by the acceptance of the Divine hope of Israel, both Jews and Gentiles shall be called the children of the living God (Romans 9:25-26). Ellicott's Commentary for English Readers Text Courtesy of BibleSupport.com. Used by Permission. Bible Hub

Jamieson-Fausset-Brown Bible Commentary

**18. cast them down--**that is, predict that they shall be cast down (so Jr 1:10). The prophet's word was God's, and carried with it its own fulfilment. **daughters of ... nations--**that is, the nations with their peoples. Egypt is to share the fate of other ancient nations once famous, now consigned to oblivion: Elam (Eze 32:24), Meshech, &amp;c. (Eze 32:26), Edom (Eze 32:29), Zidon (Eze 32:3...
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