Ezekiel 28:19

Eze 28:19 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.

Ver. 19. Thou shalt be a terror.] As kings exceed all others in glory, so their fall is oft with so great ignominy, that they become a wonder and a terror to all people.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Or, brought to nothing.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Verse 19. Thou shalt be a terror] Instead of being an object of adoration thou shalt be a subject of horror, and at last be destroyed with thy city, so that nothing but thy name shall remain. It was entirely burnt by Alexander the Great, as it had been before by Nebuchadnezzar.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

19. shalt be a terror] Cf. Eze_26:21, Eze_27:36.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

All they that know thee among the people shall be astonished at thee,.... At thy fall; that such a mighty city, and powerful prince, should be destroyed at once; that, from such a height of prosperity, they should be brought to so low an estate of adversity; this will be the astonishment of kings, merchants, and others, that knew the riches, power, and flourishing estate of Rome, as before observed:

thou shalt be a terror; to the said persons, who will be afraid to come nigh for fear of the same torments and punishment, Rev 18:10, or, though thou "hast been a terror"; or "terrors"; exceeding terrible to others in time past, yet now, as the Targum,

"I will give thee (or make thee) as if thou wast not:''

and never shalt thou be any more; as thou hast been, or after thy last destruction; so mystical Tyre or Babylon shall be no more, when once destroyed, Rev 18:21.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

All that have heard, seen, or formerly known thy riches, power, allies, wisdom, and vigilance, shall be astonished at thee; be amazed at the certain news of thy great fall, from greatest glory to greatest reproach.

Thou shalt be a terror to all that hear the bruit hereof:

though thou hast been a terror, so the Hebrew, to others by thy puissance and arms, thou shalt never be so again for ever: and this word hath been made good; Tyre never rose to that greatness as to be feared by her neighbours.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

19. A terror — Compare Eze_26:21.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Thou shalt be a terror, etc. The knell of doom, as heard in Eze_27:36, rings out again. The same judgment falls alike on the city and on its king. The question when and in what manner the prediction received its fulfillment has been much discussed. Josephus ("Ant.," 10:11. 1; "Contra Apion," 1:19) states that Nebuchadnezzar besieged the island Tyre and Ithobal (Ethbaal III) for thirteen years; that, on his father"s death, leaving his Phoenician and other captives to be brought by slower stages, he himself hastened to Babylon, and that afterwards he conquered the whole of Syria and Phoenicia; but he does not say, with all the Tyrian records before him, that the city was actually captured by him. It has been inferred, indeed, from Eze_29:18, that Nebuchadnezzar"s siege of Tyre ended in, at least, partial failure, that he and his army had no "wages" for their work, i.e. that the spoil of the city was meager and disappointing. Possibly the merchant-princes of the city had contrived to carry off part of their treasures in their ships. On the other hand, it may be noted

(1) that the national historians of the ancient world (perhaps not of that only) willingly minimized the disasters of their country; and

(2) that the Phoenician fragment quoted by Josephus ("Contra Apion," 1:21) simply for synchronistic purposes, shows a significant change of government following on the siege. Ithobal was "king" during the thirteen years, but afterwards "judges" were appointed, and these ruled for periods of two, or three, or ten months. All this indicates a period of confusion and anarchy, the consequence of some great catastrophe. As a whole, too, we have to remember that it was with Tyre, as with Babylon and with other nations. The prophecies against them had "springing and germinant accomplishments." What the prophet saw in vision, as wrought out in a moment of time, was actually the outcome of the slow decay of centuries, and of catastrophes separated from each other by long intervals of a dwindling history. The main facts of that history may be briefly stated. There was, as implied in Isa_23:17, a revival of commerce under the Persian monarchy, and of this we have traces in Neh_13:16. Two hundred and fifty years after Nebuchadnezzar, Tyre was still so strongly fortified that Alexander the Great did not take it till after a seven years" siege (Died. Sic., 17:20; Arrian., 2:17; Q. Curtius, 4:2-4). It rose again into wealth and power under the Selencidare, and the Romans made it the capital of their province of Phoenicia. It appears as a flourishing town in Mat_15:21; Act_12:20 Act_21:37, and is described by Strabo (16:2, 23), as having two harbors and lofty houses. From A.D. 636 to 1125 it was in the hands of the Saracens. Saladin attacked it without success in A.D. 1189. In A.D. 1291, after Acre had been taken by storm by El-Ashraf, Sultan of Egypt, Tyro passed into his hands without a struggle. When it again passed into the power of the Saracens, its fortifications were demolished, and from that time it sank gradually into its present obscurity. The present Sur is a small town of narrow, crooked, and dirty streets, and the ruins of the old Phoenician city cover the suburbs to the extent of half a league round. The harbor is choked up with sand, and with remains of the old palaces and walls and temples, and is available for small boats only. The sea has swallowed up its grandeur. The soft on which the traveler stands is a mass of debris, in which marble, porphyry, and granite mingle with coarser stones. So it has come to pass that it is little more than "a place for the spreading of nets" and that the sentence, "Thou shalt never be any more," seems to be receiving its fulfillment. There was for it no prospect of an earthly restoration, still less that of a transfigured and glorified existence like that which, in the prophet"s visions, was connected with Jerusalem.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

All - All that have formerly known thy riches, power, allies, and wisdom.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

will wander [Heb. שָּׁמְמוּ.] will wonder.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.