Ezekiel 32:2

Eze 32:2 Son of man, take up a lamentation for Pharaoh king of Egypt, and say unto him, Thou art like a young lion of the nations, and thou [art] as a whale in the seas: and thou camest forth with thy rivers, and troubledst the waters with thy feet, and fouledst their rivers.

Ver. 2. Take up a lamentation,] i.e., A lamentable prophecy, destructive to the Egyptians; and it is very likely that they heard of it but heeded it not; tanquam monstra marina Dei verba praetereuntes.

Thou art like a young lion.] For pride, fierceness, and cruelty.

And thou art as a whale.] Or, Crocodile; thou domineerest over sea and land, far and wide; thou playest rex.

Thou camest forth with thy rivers.] With the arms of thy Nile into the midland sea, insanis bellis inquietans omnia, breeding a great bustle in the countries near adjoining.

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.

32:2-3 Ezekiel returns to the image of Pharaoh as a mighty beast (29:3). • Egypt’s pharaohs used the lion and the sea monster (or crocodile) as images of strength, yet both creatures could be hunted and killed, and that is what would happen to Pharaoh. God, through his agents (32:11-12), would hunt Pharaoh, catch him, and haul him in.

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

Thus the scriptures compare tyrants to cruel and huge beasts which devour all that be weaker than they, and such as they may overcome.

Thou preparest great armies.

Or, whale.

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

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 camest forth from the sea into the rivers"; that is, from thy own empire into other states. However, English Version is favored by the "thy": thou camest forth with thy rivers (that is, with thy forces) and with thy feet didst fall irrecoverably; so Israel, once desolate, troubles the waters (that is, neighboring states).

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 2. Thou art like a young lion - and thou art as a whale in the seas] Thou mayest be likened to two of the fiercest animals in the creation; to a lion, the fiercest on the land; to a crocodile, תנים tannin, (see Eze 29:3,) the fiercest in the waters. It may, however, point out the hippopotamus, as there seems to be a reference to his mode of feeding. He walks deliberately into the water over head, and pursues his way in the same manner; still keeping on his feet, and feeding on the plants, &c., that grow at the bottom. Thus he fouls the water with his feet.

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

(2) As a whale.—Rather, a crocodile. (See Note on Eze_29:3, where the same word is used.) A striking contrast is brought out in this verse which is lost in our translation. “Thou wast compared to a young lion of the nations,” i.e., their leader and glory; “but thou wast (really) like a crocodile in the seas,” stirring up and fouling the rivers, the sources of their prosperity.

Thou carmest forth with.—Better, thou didst break forth in thy rivers, referring to the crocodile basking upon the bank, and suddenly plunging into the stream and stirring up its mud.

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

2. art like a young lion] Perhaps: wast likened to, though the construction is exceedingly hard (cf. Eze_31:18). So far as the form of words goes the meaning might rather be: O lion of the nations thou art undone (Isa_6:5; Hos_10:15), the root being another. The prophet has a fondness, however, for using the Niph. (Cf. Eze_14:4; Eze_14:7, Eze_19:5, Eze_33:30, Eze_36:3.) The words can hardly mean: thou thoughtest thyself a young lion. Cf. Eze_38:13.

and thou art] whereas thou wast as a dragon (monster) in the rivers, lit. seas; cf. Isa_19:5; Isa_27:1; Job_41:23. The construction seems to imply an antithesis between this clause and the previous one.

camest forth with] didst break forth in thy rivers. The term “break forth” is used of coming forth out of the womb (Psa_22:9; cf. Job_38:8), and also of those in ambush breaking out of their hiding-place (Jdg_20:33). The term describes not the origin of the monster but his activity; cf. “didst foul.” Ew. conjectured for “in thy rivers,” with thy nostrils—thou didst spout (cause spray) with thy nostrils; cf. Job_41:18-20. The object of the verb is wanting here, however, and the verb though used of Jordan (Job_40:23) is employed intransitively. Cf. however, Mic_4:10.

their rivers] Or, streams—those of the waters. The vitality of the monster and his violent activity are suggested by his troubling the waters and fouling the streams. Cf. the opposite idea, Eze_32:13-14.

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.

Son of man, take up a lamentation for Pharaoh king of Egypt,.... Pharaohhophra, or Apries; say a funeral dirge for him; this is ordered, not out of honour and respect to him, or in compassion for his misery and ruin, but to assure him of it:

and say unto him, thou art like a young lion of the nations; for strength and fierceness, for cruelty and tyranny, which he exercised, not in one nation only, but in many; a lively emblem of the beast of Rome, spiritually called Egypt and Sodom, compared to a leopard, bear, and lion, Rev 11:8,

and thou art as a whale in the seas; or rather "like a crocodile" (u), which was common in the rivers of Egypt, but not the whale; which also has not scales, nor does it go upon land, nor is it taken in a net; all which is said of this creature here, and in Eze 29:3 and to the crocodile there is an allusion in the name of Pharaoh, in the Arabic language, as Noldius from Camius observes (w); see Eze 29:3,

and thou camest forth with thy rivers; or, "by thy rivers" (x); as the crocodile in the river Nile, by the arms of it, or canals made out of it, sometimes went out from thence to other parts: or, "out of thy rivers" (y) upon the land, as the crocodile does; so the king of Egypt went forth with his armies out of his own land, into other countries, to disturb them, as follows: or rather, "camest forth in thy rivers" (z); as the crocodile puts forth its head out of the water for respiration:

and thou troublest the waters with thy feet, and foulest their rivers; just as the feet of men or beasts, in shallow waters, raise up the mud or clay at the bottom, and so foul them; this best agrees with the crocodile, which has feet; Grotius thinks, for this reason, the sea horse is intended; the meaning is, that Pharaoh with his soldiers entered other nations, made war upon them, and disturbed their peace and tranquillity. The Targum is,

"thou hast been strong among the people, as a whale in the seas, thou hast fought with thine army; and thou hast moved the people with thine auxiliaries, and thou hast wasted their provinces.''

(u) "similis es crocodile", Noldius, Ebr. Concord. Part. p. 375. (w) Ibid. No. 1306. (x) "per flumina tua", Vatablus, Junius & Tremellius, Polanus. (y) "Ex fluminibus tuis", Starckius. (z) "In fluviis tuis", V. L. Piscator; "in fluminibus tuis", Cocceius.

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

Thou art like ... - Rather, Thou wouldest be like to (others, “wast likened unto”) a young lion.

And thou art - In contrast to what thou wouldest be.

A whale - Rather, crocodile (marginal reference note). Pharaoh should have been like the king of beasts, but he is a mere sea-monster. There is strong irony here, because the Egyptian king was proud of the comparison between himself and the mighty crocodile.

Seas - The word is often used of the waters of a great river, like the Nile.

Thou camest forth with thy rivers - Rather, thou didst burst forth in “thy rivers” as the crocodile does from the water into which he has plunged.

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

Dragon, or crocodile; two of the most terrible creatures. --- With the horn is not expressed in Hebrew and the crocodile has nothing like a horn. It has four feet, with which it makes the water muddy. (Calmet)

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).

Take a lamentation: see Eze 19:1; 27:2.

Pharaoh; Hophra.

Like a young lion: of this hieroglyphic see Eze 19:3,6.

Of the nations; among, or to, the nations round about thee, spoiling all thou canst, a cruel devourer abroad.

A whale; a crocodile, a devouring dragon in thy rivers at home, for there the crocodiles lay and did mischief, though sometimes they went down the river to the sea.

In the seas; that comes forth to seek prey and devour, so a lion at land, a whale, or crocodile rather, at sea, ravenous every where.

Camest forth with thy rivers; raisedst mighty armies, and didst lead them out against thy neighbours, as in particular, Eze 29:3,4.

The waters; the people, kingdoms, and kings near thee.

With thy feet; with thy soldiers.

Fouledst their rivers; disturbed and muddied their pleasant clearness, and made them unfit to drink, i.e. did spoil all the pleasant and useful conveniences of thy neighbours.

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

2. R.V., “Thou wast likened unto a young lion… yet art thou as a dragon.” Pharaoh had thought himself to be the king of beasts, able to roam for prey in far-off countries; but he was in reality only a crocodile, confined to his own Nile stream. This was peculiarly cutting, since the Pharaoh loved to call himself “ruler of all lands,” and yet often in his inscriptions likened himself to a crocodile. (See also note Eze_29:3.)

Camest forth with thy rivers — R.V., “breakest forth.” The Hebrew can almost mean didst spurt out [spray] with thy nostrils (Job_41:19-20). In either case the expression refers to the vain struggles of the monster, which can indeed foul his own stream, but which cannot harm those who are upon the shore.

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

Thou art like a young lion; rather, with the Revised Version, thou wast likened unto a young lion. The two clauses of the verse stand in direct contrast to each other. Flatterers, orators, courtiers, had used the usual symbolism of the animal world. The King of Egypt was as the king of beasts. Ezekiel rejects that comparison, and likens him rather to the whale, the dragon (Revised Version), in the seas, i.e. to the crocodile of his own river (compare the use of the "dragon" for the King of Egypt, in Eze_29:3; Isa_51:9) Ewald and Smend, however, translate, "young lion of the nations, thou art brought to naught;" but there is no adequate reason for abandoning the Revised translation. Troubledst the waters. As in Eze_34:18, the act is used as the symbol of all selfish and aggressive rule, defiling the streams of righteousness and judgment. Thou camest forth with thy rivers. Ewald and Smend translate, "Thou didst spurt out the water," as describing the act of the crocodile when it raises its head out of the water as in the "neesings," or "sneezings" of Job_41:12, Hebrew English version, 18.

Vers. 2, 3. The lion in a net.

Pharaoh is compared both to a young lien and to a whale. The young lion has left his mark at the watering-place of the cattle. Therefore a net is spread for him, and he is entrapped.

I THE GREATEST ERE UNDER THE POWER OF GOD. The lion is the king of beasts; the whale is the greatest sea-monster. Yet both are under the power of their Creator. Kings are subject to God. Successful rich men have not grown out of his reach. Men of great intellect are not able to outwit Heaven. The raging of the wicked will not save them. They may roar like lions; they may plunge like whales; but they cannot escape God"s net and hook. We are all entirely in the hands of God. It is a miserable thing that this thought should inspire terror, a happy thing when it only encourages confidence. The lions, fierce and strong as they are, cannot save themselves from the net; but the most helpless lambs of the flock are safe under their shepherd"s care. It is better to be God"s feeblest sheep than as the mightiest lions of the forest in opposition to God.

II GOD CANNOT ENDURE THE SPIRIT OF DESTRUCTION. The lion ravages the flock; even when he is not doing this deadly work, he is represented as fouling the rivers. He is in all respects a mischief-maker. Then his lordly mien will not protect him. The great heathen empires incurred the wrath of Heaven for their rapacious destructiveness. If a man is injuring his fellow-men in body or soul, he will be treated by God as a beast of prey, hunted and netted and destroyed.

III SIN MUST BE RESTRAINED. The lion is caught in a net. There he may rage and roar to his heart"s content, but he can do no more mischief. The best treatment of evil is to change the lion into the lamb. This is Christ"s method. The wild demoniac sits at the feet of Jesus, clothed and in his right mind. But men will not always yield to the influence of Christ. They cannot then be left at large forever. There are two nets a gospel (Mat_13:47) and a net of judgment. The latter is for those who have escaped the meshes of the former.

IV SINNERS MAY BE ENTRAPPED UNAWARES. The lion would not enter the net knowingly. "Surely in vain the net is spread in the sight of any bird". (Pro_1:17) But the net is hidden, and it ensnares its victim before he is aware of his danger. Souls are entrapped by their own sins. They fall into danger before they observe it. We cannot say that sin will go on unchecked and unpunished simply because we do not perceive any immediate signs of Divine interference. God has his hidden nets, fine as gossamer thread, strong as steel.

V THE WORLD CONCURS IN THE OVERTHROW OF EVILDOERS. All the peoples help to ensnare the lion. The nations assist at the down-casting of Egypt. The selfish, cruel man may be thronged with flatterers in his prosperity. In his adversity he will be equally thronged with revengeful victims. It is a terrible thing to prepare hatred for the day of calamity. No fate excites less commiseration than that of a proud, selfish, heartless soul.

HOMILIES BY J.R. THOMSON

The noxiousness of a sinful nation.

In order to justify the humiliation and the calamities appointed for Egypt, the prophet mentions the evil which the king and people of that land have committed, and which an omniscient and righteous Ruler cannot possibly pass unnoticed and unrebuked. According to his metaphorical habit, Ezekiel pictures Egypt as a young and ravening lion, seizing and devouring prey; as a dragon or crocodile, troubling the waters with its feet, and fouling the rivers. Such creatures are regarded by men as noxious, and as fit to be seized and destroyed.

I THE CAUSE OF A NATION"S MORAL NOXIOUSNESS. The ultimate cause, recognized by inquirers who penetrate beneath the surface, is estrangement from God, a spirit of rebelliousness against God, leading to the violation of Divine Law and defiance of Divine authority.

II THE MANIFESTATIONS OF A NATION"S MORAL NOXIOUSNESS.

1. An ungodly people is its own enemy. Its irreligiousness reacts upon itself, and saps the springs of national life.

2. Its example is injurious to surrounding peoples, who are in danger of being corrupted thereby; for "evil communications corrupt good manners.

3. Mischief is done by unprincipled states by fostering discord, suspicion, and war. The weak are oppressed, and powerful rivals are provoked to hostilities. The peace of the world is ever threatened by ambitious, aggressive, and quarrelsome nations.

III THE PUNISHMENT OF A NATION"S NOXIOUSNESS. In the figurative language of Ezekiel, the dragon is captured, dragged to the shore, and suffered to die, so that its flesh is left to be consumed by birds and beasts, and its blood is mingled with the waters of the rivers. By this it is intimated that Egypt, as a punishment for the evil and mischief it has wrought, shall be brought low, its power crippled, and its glory dimmed. T.

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

Like a young lion - Spoiling all thou canst. Crocodile - The crocodiles lay in the rivers, though sometimes they went down the river to the sea. With thy rivers - Raisedst mighty armies, and didst lead them out against thy neighbours. The waters - The people, and kings near thee. Thy feet - With thy soldiers. Fouledst - Didst spoil all the conveniences of thy neighbours.

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

You resembled a young lion among the nations, but you are like a crocodile in the seas You should have lain in the midst of your rivers, as is the custom of the fish, and not gone out to the dry land; but you were haughty in your heart, and you compared yourself to a young lion, which dominates the dry land and goes forth to tear prey.

and you went out with your rivers [Heb. וַתָּגַח,] and you went out with your rivers, the same meaning as in (Ps. 22:10): “You drew me (גֹחִי) from the womb”; (Job 40:23), “he will draw (יָגִיחַ) the Jordan into his mouth”; Jud. 20:33), “And the liers in wait of Israel drew forth (מֵגִיחַ).” [This is] an expression for something flowing and going out of a hidden place.

and you sullied [Heb. וַתִּדְלַח,] an expression of making something murky.

with your feet You had no feet, but I made for you feet like the beasts of the earth, to cross the waters of the lands and to tread their rivers. The symbolism is like Targum Jonathan: and you waged war with your camps and you caused the peoples to quake with your supporters, and you destroyed their countries.

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.