Ezekiel 29:3

Eze 29:3 Speak, and say, Thus saith the Lord GOD; Behold, I [am] against thee, Pharaoh king of Egypt, the great dragon that lieth in the midst of his rivers, which hath said, My river [is] mine own, and I have made [it] for myself.

Ver. 3. The great dragon.] Or, Whale, or crocodile, the figure of Pharaoh; whose princes also and people are fitly compared to lesser fishes, and Egypt to waters, wherewith it aboundeth. These shall all suffer together, saith the prophet: Principis enim calamitas, populi clades est. {a} Compare Psa 74:13-14.

That lieth in the midst of his rivers.] That lieth at ease in the swollen waters of his Nile, and battleth.

Which hath said, My river is mine own.] The river Nile watereth Egypt, and maketh it fruitful beyond credulity. They do but cast in the seed, and have four rich harvests in less than four months, say travellers. Hence the Egyptians were generally proud, riotous, and superstitious above measure:

“ Nequitias tellus scit dare nulla magis. ”

- Plin., Paneg.

The most poisonous flies are bred in the sweetest fruit trees. See on 1Ti 6:17.

And I have made it for myself,] i.e., Useful and serviceable to my country with much pains and expense, by ditches, channels, water courses, &c. These were cleansed and repaired by the command of Augustus Caesar, when he had subdued Egypt, and reduced it into a province. {b} Some render it, Ego feci me ipsum, I have made myself; a most arrogant speech!

“ Sum felix; quis enim neget hoc? felixque manebo;

Hoc quoque quis dubitet? tutum me copia fecit.

Maior sum quam cui possit fortuna nocere. ” - Ovid.

{a} Oecolamp.

{b} Sueton.

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.

29:3-16 The opening section of the oracle is a word of judgment against Pharaoh, who is addressed as a great sea monster. These creatures were a familiar part of ancient Near Eastern mythology as a manifestation of chaos that had to be tamed by the gods. Strikingly, these same sea monsters appear in demythologized form as part of God’s good creation (Gen 1:21). In this chapter, however, the mythical image blends with the image of Pharaoh as a great crocodile, resting comfortably in the streams that laced the delta of the Nile.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

He compareth Pharaoh to a dragon which hideth himself in the river Nile, as Isa. 51:9.

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

dragon--Hebrew, tanim, any large aquatic animal, here the crocodile, which on Roman coins is the emblem of Egypt.

lieth--restest proudly secure.

his rivers--the mouths, branches, and canals of the Nile, to which Egypt owed its fertility.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 3. The great dragon] התנים hattannim should here be translated crocodile, as that is a real animal, and numerous in the Nile; whereas the dragon is wholly fabulous. The original signifies any large animal.

The midst of his rivers] This refers to the several branches of the Nile, by which this river empties itself into the Mediterranean. The ancients termed them septem ostia Nili, "the seven mouths of the Nile." The crocodile was the emblem of Egypt.

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

(3) The great dragon.—This word is usually translated dragon in the English version, but sometimes whale (Eze_32:2), and (in a slightly modified form) serpent (Exo_7:9-10; Exo_7:12). It unquestionably means crocodile, the characteristic animal of Egypt, in some parts hated and destroyed, in some worshipped as a deity, but in all alike feared, and regarded as the most powerful and destructive creature of their country.

Lieth in the midst of his rivers.—Egypt, a creation of the Nile, and dependent entirely upon it for its productiveness, is personified by the crocodile, its characteristic animal, basking upon the sand-banks of its waters. The expression “his rivers,” used of the branches of the Nile near its mouth, is peculiarly appropriate to the Twenty-sixth Dynasty, to which Pharaoh-Hophra belonged, whose capital was Sais, in the midst of the Delta.

My river is mine own.—This is characteristic of the pride of Hophra, who, according to Herodotus, was accustomed to say that “not even a god could dispossess him of power.” The whole dynasty to which he belonged, beginning with Psammeticus, improved the river and encouraged commerce with foreign nations, thereby acquiring great wealth.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

3. the great dragon] i.e. the crocodile. Conversely the present Arabs with some humour name the crocodile “Pharaoh.”

midst of his rivers] The Nile arms and canals.

My river is mine] The Nile. The prophet is well aware what the Nile is to Egypt, and he represents Pharaoh, who, just like the prince of Tyre, is the impersonation of the spirit and disposition of the people of Egypt, as equally well aware. The Nile is the life and the wealth of the land. And Pharaoh in his pride claims to be the creator, the author of it. To the prophet’s profoundly religious mind this is blasphemous arrogance.

made it for myself] A peculiar construction, but not impossible, cf. Zec_7:5.

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.

Speak, and say, thus saith the Lord God,.... The one only, living, and true God, the almighty, eternal, and unchangeable Jehovah, which the gods of Egypt were not:

behold, I am against thee, Pharaoh king of Egypt; who, though so great a king, was not a match for God, yea, nothing in his hands; nor could he stand before him, or contend with him; or,

I am above thee (y); though the king of Egypt was so high above others, and thought so highly of himself, as if he was a god; yet the Lord was higher than he:

the great dragon that lieth in the midst of his rivers; the chief river of Egypt was the Nile, which opened in seven mouths or gates into the sea, and out of which canals were made to water the whole land; and which abounding with rivers and watery places, hence the king of it is compared to a great fish, a dragon or whale, or rather a crocodile, which was a fish very common, and almost peculiar to Egypt; and with which the description here agrees, as Bochart observes; and who also remarks that Pharaoh in the Arabic language signifies a crocodile; and to which he may be compared for his cruel, voracious, and mischievous nature; and is here represented as lying at ease, and rolling himself in the enjoyment of his power, riches, and pleasures:

which hath said, my river is mine own, and I have made it for myself; alluding to the river Nile, which his predecessors had by their wisdom cut out into canals, for the better watering of the land; and which he might have improved, so that it stood in no need of rain, nor of the supplies of other countries, having a sufficiency from its own product; though he chiefly designs his kingdom, which was his own, and he had established it, and made himself great in it; for the last clause may be rendered, either, "I have made it", as the Syriac version, the river Nile, ascribing that to himself which belonged to God; or, "I have made them", the rivers among whom he lay, as the Septuagint and Arabic versions; or, "I have made myself", as the Vulgate Latin version; that is, a great king. So the Targum,

"the kingdom is mine, and I have subdued it.''

Herodotus says of this king, that he was so lifted up with pride, and so secure of his happy state, that he said there was no God could deprive him of his kingdom (z). This proud tyrannical monarch was an emblem of that beast that received his power from the dragon, and who himself spake like one; of the whore of Babylon that sits upon many waters, and boasts of her sovereignty and power, of her wealth and riches, of her ease, peace, pleasure, prosperity, and settled estate, Rev 13:2.

(y) "super te", Montanus. (z) Herodot. Euterpe, sive l. 2. c. 169. & l. 11. c. 163.

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

The king is addressed as the embodiment of the state.

Dragon - Here the crocodile, the great monster of the Nile, which was regarded very differently in different parts of Egypt. By some it was worshipped and embalmed after death, and cities were named after it (e. g., in the Arsinoite nome). Others viewed it with the utmost abhorrence. An animal so terrible, so venerated, or so abhorred, was an apt image of the proud Egyptian monarch - the more so, perhaps, because it was in truth less formidable than it appeared, and often became an easy prey to such as assailed it with skill and courage.

Lieth in the midst of his rivers - Sais, the royal city, during the twenty-sixth dynasty was in the Delta, in the very midst of the various branches and canals of the Nile.

My river is mine own ... - It was the common boast of Hophra (Apries), that “not even a god could dispossess him of power.” The river was at all times the source of fertility and wealth to Egypt, but especially so to the Saite kings, who had their royal residence on the river, and encouraged contact with foreigners, by whose commerce the kingdom was greatly enriched.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Dragon. Hebrew tannin, (Haydock) whence thunnus may be derived, means any water monster, and seems here put for the crocodile, (Calmet) which Pharao signifies. (Grotius) --- It was the symbol of Egypt, (Calmet) and adored by the people, Jeremias xv. 2. --- Rivers; the different branches of the Nile, and the canals. --- Myself. I owe my power to no other. (Calmet) --- "Apries is said to think that no god could deprive him of the kingdom, so well he seemed to have established it." (Herodotus ii. 169.) --- So the ancient Pharao said; I know not the Lord, Exodus v. 2. He boasts of having conducted the waters of the Nile through the land, ver. 9. (Menochius) --- This river was honoured as the greatest of the gods. (Heliod. 9.) --- Terra suis contenta bonis non indiga mercis

Aut Jovis; in solo tanta est fiducia Nilo. (Lucan viii.)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Thus saith the Lord God; that God that drowned one of thy predecessors with his army, horsemen, and horses in the Red Sea, at whose name thou shouldst tremble, who ever fulfilled his word, and is the same, it is he foretells thee by my mouth what is to be. I am against thee: see Eze 28:22. Pharaoh: see Eze 29:2.

Great; it may refer either to the grandeur of this king, as if he had been Pharaoh the Great, or to the largeness of this creature, to which he is by this hieroglyphic compared.

Dragon: some would have it the whale, but that lies not in rivers, as in his own place: it is surely the crocodile, of which Nilus hath many; and Eze 32:2, our prophet doth, and so Isa 51:9, compare the Egyptian king to that devouring serpent, or dragon.

That lieth; not only at rest, but waiting for a prey, which never escapes, if this devourer lay any considerable hold of it.

In the midst of his rivers: Nilus was the chief river of Egypt; but either there were some less rivers that run into Nilus, or some divisions of it, where it made some islands, or the seven mouths of it, where it falls into the sea, which may give the name of rivers to it, or those channels that were cut large and deep, to convey water into the country; in all which these crocodiles bred, and rested, and waited for their prey.

Which hath said; which hath thought, accounted, and boasted; by which it appears the prophet speaks of a dragon in a figurative sense.

My river; kingdom, power, riches, and forces, signified here by a river. All the strength and glory of Egypt are mine, saith this proud king.

Is mine own; at my dispose and will. It is probable that this king of Egypt was an aspiring king, who aimed at absolute power, and thought he had secured it to himself; for the river, the emblem of the kingdom, is mine, saith he. I have made it: this seems to give some credit to the conjecture, that this king had raised the prerogative royal, and done what others before him would, but could not, and therefore assumes it to himself, as his own work, forgetting God, who gives kingdoms, and whose they are.

I have made it for myself; somewhat like the proud boast,

I have built for the glory of my name, Dan 4:30, and like to meet as sad an end.

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

3. Great dragon — In the Chinese Book of Changes the dragon is the symbol of the sage and the king (Edkins, Ancient Symbolism, p. 9). The dragon of the rivers (or, Nile canals, Exo_7:17-24) must be the crocodile, which, even to this day is called Pharaoh by the fellaheen. (Compare Job_41:13; Isa_27:1.)

My river is mine own, and I have made it — The canals of Egypt are still called “rivers” by the Egyptians. A great canal between the Mediterranean and the Red Sea had been projected from ancient times and had been almost completed a generation earlier than this. (See author’s Ancient Egypt, p. 86.) This verse may refer to some such great enterprise of Hophra’s, or it may refer to the whole network of irrigating streams considered as a unit. Herodotus, writing of this same king, says (ii, 169) that he “believed there was not a god who could cast him down from his eminence,” so firmly was he established in his kingdom.

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

The great dragon. The word is cognate with that used in Gen_1:21 for the great "whales," monsters of the deep. The "dragon," probably the crocodile of the Nile (compare the description of "leviathan" in Job 41) had come to be the received prophetic symbol of. (Psa_74:13; Isa_27:1 Isa_51:9) The rivers are the Nile-branches of the Delta. My river is mine own. The words probably imply that Hophra, like his grandfather Necho, in his plan of a canal from the Nile to the Red Sea, had given much time and labor to irrigation works in Lower Egypt. The boast which rose to his lips reminds us of that of Nebuchadnezzar as he looked on Babylon. (Dan_4:30) He, like the kings of Tyre and Babylon, was tempted to a self-apotheosis, and thought of himself as the Creator of his own power. The words of Herodotus (2. 169), in which he says that Apries believed himself so firmly established in his kingdom that there was no god that could cast him out of it, present a suggestive parallel.

HOMILIES BY J.R. THOMSON

Boastful self-confidence.

The prophet, interdicted from prophesying concerning his own nation, directs his regard to one and another of the neighboring states, with all of which the Jews were in some way connected. With Egypt, Israel had from the earliest period of its history been related and associated. During the epoch of the Captivity, the attention of those Jews who were left in Jerusalem and in Judah was turned towards Egypt, from which source they thought they might obtain assistance against the power of Babylon. The prophets who lived and prophesied about this period had occasion again and again to warn their countrymen against alliance with Egypt, against looking to Egypt for help and deliverance. They regarded Babylon as fulfilling with respect to the Jewish people the decrees of Jehovah himself, and counseled submission and a willingness to learn the Divine lessons of calamity and of exile. It was this just view of the position of their countrymen which led Ezekiel and others to warn the Jews against seeking the aid of Egypt. But the offence of Egypt, on account of which the prophet in the passage denounces the indignation of the Divine Ruler, was the sin of pride and haughty self-confidence.

I EGYPT"S GROUNDS FOR SELF-CONFIDENCE. There was very much in the position, the strength, and the history of Egypt which seemed to men to justify the nation"s pride and assumption of superiority.

1. The river Nile is alluded to by Ezekiel in this passage a river in some respects the most marvelous in the world. The mystery of its source, the remarkable rise and fall of the stream, occasioning the extraordinary fertility of the soil, the stately temples and the lordly cities upon its banks, the harbor and port at its entrance into the Mediterranean, all invested the Nile with a peculiar interest. In fact, as has often been said, it is the Nile which made Egypt what it was the birthplace of civilization and the granary of nations.

2. Hence the wonderful fruitfulness of the laud, and the wealth of every kind which in its ages of prosperity Egypt enjoyed by reason of its teeming products, by which not only were its own inhabitants supplied, but distant peoples were fed. The territory was narrow, hemmed in by the desert on either side, yet abounding in most of the necessaries and luxuries of life.

3. The antiquity and fame of Egypt were unparalleled. A great nation before the other famous monarchies and empires of the ancient world came into being, a nation renowned wherever civilization existed, Egypt was prone to count herself the mother of nations, and to look upon all others as parvenus. A genealogy lost in remote antiquity not unnaturally inspired much pride and self-confidence, much haughty contempt for those who had their position still to make among the nations.

4. Add to all this the consciousness of great military power. The armies, and especially the cavalry and the war-chariots of Egypt, were such as to render her both formidable as a foe and desirable as an ally. These several circumstances account for the conviction cherished by the Egyptians that they were of all nations the greatest, and the least exposed to calamity and disaster.

II THE WICKEDNESS OF EGYPT"S SELF-CONFIDENCE.

1. This appears from the fact that Egypt assumed the prerogative of the Creator himself. "The river is mine!" was the proud boast of Pharaoh, who herein proved himself to have lost sight of the dependence and feebleness which are attributes of humanity. God"s river, given for their use, was by the arrogant Egyptians claimed as their own.

2. Egypt failed to recognize its dependence for material and social advantages upon the superhuman Source and Giver of all good. God was not in all their ways.

3. On the contrary, the people of Egypt took credit to themselves for national greatness and prosperity. It is, indeed, a sin common among the mighty, the wealthy, the flattered; who are too much given to assume first that they deserve credit for the powers of body and of mind with which they are endowed; and then, secondly, that all the results of the exercise of those powers are due to themselves. But nothing is clearer than that our humanity is bound both to gratitude and to humility. The appeal may well be addressed to every individual and to every nation, "Who made thee to differ? What hast thou that thou didst not receive?

III THE PUNISHMENT OF EGYPT"S SELF-CONFIDENCE. Such a temper of mind, such language, and such confidence as the prophet here describes, could not be allowed to pass unchecked, unrebuked. The Egyptians were preparing humiliation for themselves; for if there is one scriptural principle more than another enforced by the lessons of history, it is this: "He hath scattered the proud in the imagination of their heart; he hath put down princes from their thrones." The facts recorded agree with the predictions of the inspired prophet. Egypt was speedily

(1) subdued by her Babylonian the;

(2) humiliated by defeat; and

(3) enfeebled in her military power, crippled, and rendered impotent. T.

Vers. 3-5. Mightier than the mighty.

It is ever the vocation of the prophet, and indeed of every religious teacher, to counteract the superficial views and to expose the worldly standards which too often obtain among men. In the time of Ezekiel there were certain States of great wealth, power, and renown, which men were wont to regard with feelings of reverence amounting to superstition. One office which he was called upon to discharge was to shake the confidence of men in the great secular world-powers which seemed capable of enduring for ever, and of defying the assaults of human arms and even the decaying power of time itself. In this passage the prophet concedes the greatness of Egypt, and yet affirms the superiority and supremacy of Jehovah, the God of nations.

I THE POWER OF A MIGHTY STATE REPRESENTED UNDER AS IMPRESSIVE SIMILITUDE. By the dragon we are to understand the crocodile, the powerful and monstrous creature which haunts the river Nile, and which is the terror of the population. An appropriate emblem of Egypt in its ancient, settled, and formidable strength.

II THE REPUTATION OF THAT STATE AS INVULNERABLE AND IRRESISTIBLE. As the giant crocodile seems to make the river its own, lording it over all beside, devouring the fish, terrifying the dwellers upon the river"s banks, so Pharaoh King of Egypt, in his haughty self-confidence and defiant fearlessness, regarded himself as the great potentate of the world, secure from all molestation, able to carry out all his schemes of aggrandizement, ready to meet in battle, and certain to overcome, the forces of any nation that might be foolhardy enough to challenge his supremacy. As "the great dragon that lieth in the midst of his rivers," so the power of Egypt dwelt secure and proud, claiming dominion, and dreading no disturbance from any foreign rival or foe.

III THE ALMIGHTY GOD CONTROLS AND VANQUISHES THE POWER OF THE MIGHTIEST or NATIONS AND OF KINGS. The language attributed to Jehovah, who is represented as addressing Pharaoh, is very graphic: "I will put hooks in thy jaws and I will bring thee up out of the midst of thy rivers." God uses his own agents, but he always accomplishes his own purposes. He saw the need of humbling Egypt"s pride, and he employed Babylon to do this work. It was done, and done effectively. The arms of Nebuchadnezzar were turned against Egypt, and God gave the land of Egypt to the King of Babylon, as a spoil and prey, and as his hire and wages for the service he had rendered in the siege and destruction of Tyre.

IV THE MIGHTY OF THIS WORLD, WHEN DEALT WITH BY THE MIGHTIEST, IS LEFT DEFENSELESS, HUMILIATED, AND ASHAMED. The picture here, in the fourth and fifth verses, painted by the prophet, is painful, but it is effective. The mighty, monster of the Nile is dragged by hook and line from the depths of the river it has been wont to call its own, is flung into the wilderness, and is "given for meat to the beasts of the field and to the fowls of the heaven." Egypt, and all her dependents who trusted in her and boasted of her patronage, are brought low, their helplessness is made apparent; and those who but lately were an object of envy and of fear are now regarded with pity or with derision. T.

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

The great dragon - The crocodile; our prophet, as well as Isaiah, compares the Egyptian king to that devouring serpent, or dragon. That lieth - Not only at rest, but waiting for prey. My river - My kingdom, power, riches, and forces, all the strength and glory of Egypt.

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

the great crocodile Since all the greatness of Egypt and all its plenty comes though the Nile River, the prophet compares its king to a crocodile and its people to the fish of the river.

My river is my own I do not need the heavenly powers, for my river provides all my necessities

and I made myself With my might and with my wisdom, I enhanced my greatness and my dominion.

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.