Eze 26-28 | NET2full | STEP | In the eleventh year , on the first day of the month , the Lord ’s message came to me:

‏ Ezekiel 26

A Prophecy Against Tyre

1 In the eleventh year, on the first day of the month, ^{▼▼tc Date formulae typically include the month. According to D. I. Block (Ezekiel [NICOT], 2:34, n. 27) some emend to “in the twelfth year in the eleventh month,” relying partially on the copy of the LXX from Alexandrinus, where Albright suggested that “eleventh month” may have dropped out due to haplography.} ^{▼▼sn April 23, 587 b.c.} the Lord’s message came to me: 2 “Son of man, because Tyre ^{▼▼sn Tyre was located on the Mediterranean coast north of Israel.} has said about Jerusalem, ‘Aha, the gateway of the peoples is broken; it has swung open to me. I will become rich, ^{▼▼tn Heb “I will be filled.”} now that she ^{▼▼sn That is, Jerusalem.} has been destroyed,’ 3 therefore this is what the Sovereign Lord says: Look, ^{▼▼tn The word הִנֵּה (hinneh, traditionally “behold”) draws attention to something and has been translated here as a verb.} I am against you, ^{▼▼tn Or “I challenge you.” The phrase “I am against you” may be a formula for challenging someone to combat or a duel. See D. I. Block, Ezekiel (NICOT), 1:201-2, and P. Humbert, “Die Herausforderungsformel ‘hinnenî’êlékâ’” ZAW 45 (1933): 101-8.} O Tyre! I will bring up many nations against you, as the sea brings up its waves. 4 They will destroy the walls of Tyre and break down her towers. I will scrape her soil ^{▼▼tn Or “debris.”} from her and make her a bare rock. 5 She will be a place where fishing nets are spread, surrounded by the sea. For I have spoken, declares the Sovereign Lord. She will become plunder for the nations, 6 and her daughters ^{▼▼sn That is, the towns located inland that were under Tyre’s rule.} who are in the field will be slaughtered by the sword. Then they will know that I am the Lord.

7 “For this is what the Sovereign Lord says: Take note that ^{▼▼tn The word הִנֵּה (hinneh, traditionally “behold”) draws attention to something.} I am about to bring King Nebuchadrezzar ^{▼▼tn Heb “Nebuchadrezzar” is a variant and more correct spelling of Nebuchadnezzar, as the Babylonian name Nabu-kudurri-uṣur has an “r” rather than an “n.”} of Babylon, king of kings, against Tyre from the north, with horses, chariots, and horsemen, an army and hordes of people. 8 He will kill your daughters in the field with the sword. He will build a siege wall against you, erect a siege ramp against you, and raise a great shield against you. 9 He will direct the blows of his battering rams against your walls and tear down your towers with his weapons. ^{▼▼tn Heb “swords.”} 10 He will cover you with the dust kicked up by his many horses. ^{▼▼tn Heb “From the abundance of his horses he will cover you (with) their dust.”} Your walls will shake from the noise of the horsemen, wheels, and chariots when he enters your gates like those who invade through a city’s broken walls. ^{▼▼tn Heb “like those who enter a breached city.”} 11 With his horses’ hooves he will trample all your streets. He will kill your people with the sword, and your strong pillars will tumble down to the ground. 12 They will steal your wealth and loot your merchandise. They will tear down your walls and destroy your luxurious ^{▼▼tn Heb “desirable.”} homes. Your stones, your trees, and your soil he will throw ^{▼▼tn Heb “set.”} into the water. ^{▼▼tn Heb “into the midst of the water.”} 13 I will silence ^{▼▼tn Heb “cause to end.”} the noise of your songs; the sound of your harps will be heard no more. 14 I will make you a bare rock; you will be a place where fishing nets are spread. You will never be built again, ^{▼▼sn This prophecy was fulfilled by Alexander the Great in 332 b.c.} for I, the Lord, have spoken, declares the Sovereign Lord.

15 “This is what the Sovereign Lord says to Tyre: Oh, how the coastlands will shake at the sound of your fall, when the wounded groan at the massive slaughter in your midst! 16 All the princes of the sea will vacate ^{▼▼tn Heb “descend from.”} their thrones. They will remove their robes and strip off their embroidered clothes; they will clothe themselves with trembling. They will sit on the ground; they will tremble continually and be shocked at what has happened to you. ^{▼▼tn Heb “and they will be astonished over you.”} 17 They will sing this lament over you: ^{▼▼tn Heb “and they will lift up over you a lament and they will say to you.”}
“‘How you have perished—you have vanished ^{▼▼tn Heb “O inhabitant.” The translation follows the LXX and understands a different Hebrew verb, meaning “cease,” behind the consonantal text. See L. C. Allen, Ezekiel [WBC], 2:72, and D. I. Block, Ezekiel (NICOT), 2:43.} from the seas,
O renowned city, once mighty in the sea,
she and her inhabitants, who spread their terror! ^{▼▼tn Heb “she and her inhabitants who placed their terror to all her inhabitants.” The relationship of the final prepositional phrase to what precedes is unclear. The preposition probably has a specifying function here, drawing attention to Tyre’s inhabitants as the source of the terror mentioned prior to this. In this case, one might paraphrase verse 17b: “she and her inhabitants, who spread their terror; yes, her inhabitants (were the source of this terror).”}
18 Now the coastlands will tremble on the day of your fall;
the coastlands by the sea will be terrified by your passing.’ ^{▼▼tn Heb “from your going out.”}

19 “For this is what the Sovereign Lord says: When I make you desolate like the uninhabited cities, when I bring up the deep over you and the surging ^{▼▼tn Heb “many.”} waters overwhelm you, 20 then I will bring you down to bygone people, ^{▼▼tn Heb “to the people of antiquity.”} to be with those who descend to the Pit. I will make you live in the lower parts of the earth among ^{▼▼tn Heb “like.” The translation assumes an emendation of the preposition כ (kaf, “like”) to ב (bet, “in, among”).} the primeval ruins, with those who descend to the Pit, so that you will not be inhabited or stand ^{▼▼tn Heb “and I will place beauty.” This reading makes little sense; many, following the lead of the LXX, emend the text to read: “nor will you stand,” with the negative particle before the preceding verb understood by ellipsis; see L. C. Allen, Ezekiel (WBC), 2:73. D. I. Block (Ezekiel [NICOT], 2:47) offers another alternative, taking the apparent first person verb form as an archaic second feminine form and translating “nor radiate splendor.”} in the land of the living. 21 I will bring terrors on you, and you will be no more! Though you are sought after, you will never be found again, declares the Sovereign Lord.”

‏ Ezekiel 27

A Lament for Tyre

1 The Lord’s message came to me: 2 “You, son of man, sing a lament for Tyre. ^{▼▼tn Heb “lift up over Tyre a lament.”} 3 Say to Tyre, who sits at the entrance ^{▼▼tn Heb “entrances.” The plural noun may reflect the fact that Tyre had two main harbors.} of the sea, ^{▼▼sn Rome, another economic power, is described in a similar way in Rev 17:1.} merchant to the peoples on many coasts, ‘This is what the Sovereign Lord says:
“‘O Tyre, you have said, “I am perfectly beautiful.”
4 ^{▼▼tn The city of Tyre is described in the following account as a merchant ship.} Your borders are in the heart of the seas;
your builders have perfected your beauty.
5 They crafted ^{▼▼tn Heb “built.”} all your planks out of fir trees from Senir; ^{▼▼tn Perhaps the hull or deck. The term is dual, so perhaps it refers to a double-decked ship.}
they took a cedar from Lebanon to make your mast.
6 They made your oars from oaks of Bashan;
they made your deck ^{▼▼tn Or “hull.”} with cypress wood ^{▼▼tc The Hebrew reads, “Your deck they made ivory, daughter of Assyria.” The syntactically difficult “ivory” is understood here as dittography and omitted, though some construe this to refer to ivory inlays. “Daughter of Assyria” is understood here as improper word division, and the vowels are repointed as “cypresses” and translated as “cypress wood.”} from the coasts of Cyprus. ^{▼▼tn Heb “from the coastlands (or islands) of Kittim,” generally understood to be a reference to the island of Cyprus, where the Phoenicians had a trading colony on the southeast coast.}
7 Fine linen from Egypt, woven with patterns, was used for your sail
to serve as your banner;
blue and purple from the coastlands of Elishah ^{▼▼sn This is probably a reference to Cyprus.} were used for your deck’s awning.
8 The leaders ^{▼▼tc The MT reads, “the residents of”; the LXX reads, “your rulers who dwell in.” With no apparent reason for the LXX to add “the rulers,” many suppose something has dropped out of the Hebrew text. While more than one may be possible, Allen’s proposal, positing a word meaning “elders,” is the most likely to explain the omission in the MT from a graphic standpoint and also provides a parallel to the beginning of v. 9. See L. C. Allen, Ezekiel (WBC), 2:81.} of Sidon and Arvad ^{▼▼sn Sidon and Arvad, like Tyre, were Phoenician coastal cities.} were your rowers;
your skilled men, ^{▼▼tn Or “wise.”} O Tyre, were your captains.
9 The elders of Gebal ^{▼▼sn Another Phoenician coastal city located between Sidon and Arvad.} and her skilled men were within you, mending cracks; ^{▼▼tn Heb “strengthening damages.” Here “to strengthen” means to repair. The word for “damages” occurs several times in 1 Kgs 12 about some type of damage to the temple, which may have referred to or included cracks. Since the context describes Tyre in its glory, we do not expect this reference to damages to be of significant scale, even if there are repairmen. This may refer to using pitch to seal the seams of the ship, which had to be done periodically and could be considered routine maintenance rather than repair of damage.}
all the ships of the sea and their mariners were within you to trade for your merchandise. ^{▼▼sn The reference to “all the ships of the sea…within you” suggests that the metaphor is changing; previously Tyre had been described as a magnificent ship, but now the description shifts back to an actual city. The “ships of the sea” were within Tyre’s harbor. Verse 11 refers to “walls” and “towers” of the city.}
10 Men of Persia, Lud, ^{▼▼sn See Gen 10:22.} and Put were in your army, men of war.
They hung shield and helmet on you; they gave you your splendor.
11 The Arvadites ^{▼▼tn Heb “sons of Arvad.”} joined your army on your walls all around,
and the Gammadites ^{▼▼sn The identity of the Gammadites is uncertain.} were in your towers.
They hung their quivers ^{▼▼tn See note on “quivers” in Jer 51:11 on the meaning of Hebrew שֶׁלֶט (shelet) and also M. Greenberg, Ezekiel (AB), 2:553.} on your walls all around;
they perfected your beauty.

12 “‘Tarshish ^{▼▼sn Tarshish refers to a distant seaport sometimes believed to be located in southern Spain (others identified it as Carthage in North Africa). In any event it represents here a distant, rich, and exotic port that was a trading partner of Tyre.} was your trade partner because of your abundant wealth; they exchanged silver, iron, tin, and lead for your products. 13 Javan, Tubal, and Meshech were your clients; they exchanged slaves and bronze items for your merchandise. 14 Beth Togarmah exchanged horses, chargers, ^{▼▼tn The way in which these horses may have been distinguished from other horses is unknown. Cf. ASV “war-horses” (NASB, NIV84, NRSV, CEV, HCSB are all similar); NLT “chariot horses”; NIV11 “cavalry horses.”} and mules for your products. 15 The Dedanites ^{▼▼tn Heb “sons of Dedan.”} were your clients. Many coastlands were your customers; they paid ^{▼▼tn Heb “they returned as your gift.”} you with ivory tusks and ebony. 16 Edom ^{▼▼tc Many Hebrew mss, Aquila’s Greek translation, and the Syriac version read “Edom.” The LXX reads “man,” a translation that assumes the same consonants as Edom. This reading is supported from the context as the text deals with Damascus, the capital of Syria (Aram), later (in v. 18).} was your trade partner because of the abundance of your goods; they exchanged turquoise, purple, embroidered work, fine linen, coral, and rubies for your products. 17 Judah and the land of Israel were your clients; they traded wheat from Minnith, ^{▼▼sn The location is mentioned in Judg 11:33.} millet, honey, olive oil, and balm for your merchandise. 18 Damascus was your trade partner because of the abundance of your goods and of all your wealth: wine from Helbon, white wool from Zahar, 19 and casks of wine ^{▼▼tc The MT leaves v. 18 as an incomplete sentence and begins v. 19 with “and Dan and Javan [Ionia] from Uzal.” The LXX mentions “wine.” The translation follows an emendation assuming some confusions of vav and yod. See L. C. Allen, Ezekiel (WBC), 2:82.} from Izal ^{▼▼sn According to L. C. Allen (Ezekiel [WBC], 2:82), Izal was located between Haran and the Tigris and was famous for its wine.} they exchanged for your products. Wrought iron, cassia, and sweet cane were among your merchandise. 20 Dedan was your client in saddlecloths for riding. 21 Arabia and all the princes of Kedar were your trade partners; for lambs, rams, and goats they traded with you. 22 The merchants of Sheba and Raamah engaged in trade with you; they traded the best kinds of spices along with precious stones and gold for your products. 23 Haran, Kanneh, Eden, merchants from Sheba, Asshur, and Kilmad were your clients. 24 They traded with you choice garments, purple clothes and embroidered work, and multicolored carpets bound and reinforced with cords; these were among your merchandise. 25 The ships of Tarshish ^{▼▼tn Or perhaps “Large merchant ships.” The expression “ships of Tarshish” may describe a class of vessel, that is, large oceangoing merchant ships.} were the transports for your merchandise.
“‘So you were filled and weighed down in the heart of the seas.
26 Your rowers have brought you into surging waters.
The east wind has wrecked you in the heart of the seas.
27 Your wealth, products, and merchandise, your sailors and captains,
your ship’s carpenters, ^{▼▼tn Heb “your repairers of damage.” See v. 9.} your merchants,
and all your fighting men within you,
along with all your crew who are in you,
will fall into the heart of the seas on the day of your downfall.
28 At the sound of your captains’ cries the waves will surge; ^{▼▼tn Compare this phrase to Isa 57:20 and Amos 8:8. See M. Greenberg, Ezekiel (AB), 2:561.}
29 They will descend from their ships—all who handle the oar,
the sailors and all the sea captains—they will stand on the land.
30 They will lament loudly ^{▼▼tn Heb “make heard over you with their voice.”} over you and cry bitterly.
They will throw dust on their heads and roll in the ashes; ^{▼▼tn Note a similar expression to “roll in the ashes” in Mic 1:10.}
31 they will tear out their hair because of you and put on sackcloth,
and they will weep bitterly over you with intense mourning. ^{▼▼tn Heb “and they will weep concerning you with bitterness of soul, (with) bitter mourning.”}
32 As they wail they will lament over you, chanting:
“Who was like Tyre, like a tower ^{▼▼tn As it stands, the meaning of the Hebrew text is unclear. The translation follows the suggestion of M. Dahood, “Accadian-Ugaritic dmt in Ezekiel 27:32,” Bib 45 (1964): 83-84. Several other explanations and emendations have been offered. See L. C. Allen, Ezekiel (WBC), 2:83, and D. I. Block, Ezekiel (NICOT), 2:85-86, for a list of options.} in the midst of the sea?”
33 When your products went out from the seas,
you satisfied many peoples;
with the abundance of your wealth and merchandise
you enriched the kings of the earth.
34 Now you are wrecked by the seas, in the depths of the waters;
your merchandise and all your company have sunk ^{▼▼tn Heb “fallen.”} along with you. ^{▼▼tn Heb “in the midst of you.”}
35 All the inhabitants of the coastlands are shocked at you,
and their kings are horribly afraid—their faces are troubled.
36 The traders among the peoples hiss at you;
you have become a horror, and will be no more.’”

‏ Ezekiel 28

A Prophecy Against the King of Tyre

1 The Lord’s message came to me: 2 “Son of man, say to the prince ^{▼▼tn Or “ruler” (NIV, NCV).} of Tyre, ‘This is what the Sovereign Lord says:
“‘Your heart is proud ^{▼▼tn Heb “lifted up.”} ^{▼▼sn See Prov 16:5.} and you said, “I am a god; ^{▼▼tn Or “I am divine.”}
I sit in the seat of gods, in the heart of the seas”—
yet you are a man and not a god,
though you think you are godlike. ^{▼▼tn Heb “and you made your heart/mind (לֵב, lev) like the heart/mind of gods.”}
3 Look, you are wiser than Daniel; ^{▼▼sn Or perhaps “Danel” (so TEV), referring to a ruler known from Canaanite legend. See the note on “Daniel” in 14:14. A reference to Danel (preserved in legend at Ugarit, near the northern end of the Phoenician coast) makes more sense here when addressing Tyre than in 14:14.}
no secret is hidden from you. ^{▼▼sn The tone here is sarcastic, reflecting the ruler’s view of himself.}
4 By your wisdom and understanding you have gained wealth for yourself;
you have amassed gold and silver in your treasuries.
5 By your great skill ^{▼▼tn Or “wisdom.”} in trade you have increased your wealth,
and your heart is proud because of your wealth.
6 “‘Therefore this is what the Sovereign Lord says:
Because you think you are godlike, ^{▼▼tn Heb “because of your making your heart like the heart of gods.”}
7 I am about to bring foreigners ^{▼▼sn This is probably a reference to the Babylonians.} against you, the most terrifying of nations.
They will draw their swords against the grandeur made by your wisdom, ^{▼▼tn Heb “they will draw their swords against the beauty of your wisdom.”}
and they will defile your splendor.
8 They will bring you down to the Pit, and you will die violently ^{▼▼tn Heb “you will die the death of the slain.”} in the heart of the seas.
9 Will you still say, “I am a god,” before the one who kills you—
though you are a man and not a god—
when you are in the power of those who wound you?
10 You will die the death of the uncircumcised ^{▼▼sn The Phoenicians practiced circumcision, so the language here must be figurative, indicating that they would be treated in a disgraceful manner. Uncircumcised peoples were viewed as inferior and unclean. See 31:18 and 32:17-32, as well as the discussion in D. I. Block, Ezekiel (NICOT), 2:99.} by the hand of foreigners;
for I have spoken, declares the Sovereign Lord.’”

11 The Lord’s message came to me: 12 “Son of man, sing ^{▼▼tn Heb “lift up.”} a lament for the king of Tyre, and say to him, ‘This is what the Sovereign Lord says:
“‘You were the sealer ^{▼▼tn For a discussion of possible nuances of this phrase, see M. Greenberg, Ezekiel (AB), 2:580-81.} of perfection,
full of wisdom, and perfect in beauty.
13 You were in Eden, the garden of God. ^{▼▼sn The imagery of the lament appears to draw upon an extrabiblical Eden tradition about the expulsion of the first man (see v. 14 and the note there) from the garden due to his pride. The biblical Eden tradition speaks of cherubim placed as guardians at the garden entrance following the sin of Adam and Eve (Gen 3:24), but no guardian cherub like the one described in verse 14 is depicted or mentioned in the biblical account. Ezekiel’s imagery also appears to reflect Mesopotamian and Canaanite mythology at certain points. See D. I. Block, Ezekiel (NICOT), 2:119-20.}
Every precious stone was your covering,
the ruby, topaz, and emerald,
the chrysolite, onyx, and jasper,
the sapphire, turquoise, and beryl; ^{▼▼tn The exact identification of each gemstone is uncertain. The list should be compared to that of the priest in Exod 28:17-20, which lists twelve stones in rows of three. The LXX apparently imports the Exod 28 list. See reference to the types of stones in L. C. Allen, Ezekiel (WBC), 2:91.}
your settings and mounts were made of gold.
On the day you were created they were prepared.
14 I placed you there with an anointed ^{▼▼tn Or “winged”; see L. C. Allen, Ezekiel (WBC), 2:91.} guardian ^{▼▼tn The meaning of this phrase in Hebrew is uncertain. The word translated here “guards” occurs in Exod 25:20 in reference to the cherubim “covering” the ark.} cherub; ^{▼▼tn Heb “you (were) an anointed cherub that covers, and I placed you.” In the Hebrew text the ruler of Tyre is equated with a cherub, and the verb “I placed you” is taken with what follows (“on the holy mountain of God”). However, this reading is problematic. The pronoun “you” at the beginning of verse 14 is feminine singular in the Hebrew text; elsewhere in this passage the ruler of Tyre is addressed with masculine singular forms. It is possible that the pronoun is a rare (see Deut 5:24; Num 11:15) or defectively written (see 1 Sam 24:19; Neh 9:6; Job 1:10; Ps 6:3; Eccl 7:22) masculine form, but it is more likely that the form should be repointed as the preposition “with” (see the LXX). In this case the ruler of Tyre is compared to the first man, not to a cherub. If this emendation is accepted, then the verb “I placed you” belongs with what precedes and concludes the first sentence in the verse. It is noteworthy that the verbs in the second and third lines of the verse also appear at the end of the sentence in the Hebrew text. The presence of a conjunction at the beginning of “I placed you” is problematic for the proposal, but it may reflect a later misunderstanding of the syntax of the verse. For a defense of the proposed emendation, see L. C. Allen, Ezekiel (WBC), 2:91.}
you were on the holy mountain of God;
you walked about amidst fiery stones.
15 You were blameless in your behavior ^{▼▼tn Heb “ways.”} from the day you were created,
until sin was discovered in you.
16 In the abundance of your trade you were filled with violence, ^{▼▼tn Heb “they filled your midst with violence.”} and you sinned;
so I defiled you and banished you ^{▼▼tn Heb “I defiled you.” The presence of the preposition “from” following the verb indicates that a verb of motion is implied as well. See L. C. Allen, Ezekiel (WBC), 2:91.} from the mountain of God—
the guardian cherub expelled you ^{▼▼tn Heb “and I expelled you, O guardian cherub.” The Hebrew text takes the verb as first person and understands “guardian cherub” as a vocative, in apposition to the pronominal suffix on the verb. However, if the emendation in verse 14a is accepted (see the note above), then one may follow the LXX here as well and emend the verb to a third person perfect. In this case the subject of the verb is the guardian cherub. See L. C. Allen, Ezekiel (WBC), 2:91.} from the midst of the stones of fire.
17 Your heart was proud because of your beauty;
you corrupted your wisdom on account of your splendor.
I threw you down to the ground;
I placed you before kings, that they might see you.
18 By the multitude of your iniquities, through the sinfulness of your trade,
you desecrated your sanctuaries.
So I drew fire out from within you;
it consumed you,
and I turned you to ashes on the earth
before the eyes of all who saw you.
19 All who know you among the peoples are shocked at you;
you have become terrified and will be no more.’”

A Prophecy Against Sidon

20 The Lord’s message came to me: 21 “Son of man, turn toward ^{▼▼tn Heb “set your face against.”} Sidon ^{▼▼sn Sidon was located 25 miles north of Tyre.} and prophesy against it. 22 Say, ‘This is what the Sovereign Lord says:
“‘Look, I am against you, ^{▼▼tn Or “I challenge you.” The phrase “I am against you” may be a formula for challenging someone to combat or a duel. See D. I. Block, Ezekiel (NICOT), 1:201-2, and P. Humbert, “Die Herausforderungsformel ‘hinnenî’êlékâ’” ZAW 45 (1933): 101-8.} Sidon,
and I will magnify myself in your midst.
Then they will know that I am the Lord
when I execute judgments on her
and reveal my sovereign power ^{▼▼tn Or “reveal my holiness.” God’s “holiness” is fundamentally his transcendence as sovereign ruler of the world. The revelation of his authority and power through judgment is in view in this context.} in her.
23 I will send a plague into the city ^{▼▼tn Heb “into it”; the referent of the feminine pronoun has been specified in the translation for clarity.} and bloodshed into its streets;
the slain will fall within it, by the sword that attacks it ^{▼▼tn Heb “by a sword against it.”} from every side.
Then they will know that I am the Lord.

24 “‘No longer will Israel suffer from the sharp briers ^{▼▼sn Similar language is used in reference to Israel’s adversaries in Num 33:55 and Josh 23:13.} or painful thorns of all who surround and scorn them. ^{▼▼tn Heb “and there will not be for the house of Israel a brier that pricks and a thorn that inflicts pain from all the ones who surround them, the ones who scorn them.”} Then they will know that I am the Sovereign Lord.

25 “‘This is what the Sovereign Lord says: When I regather the house of Israel from the peoples where they are dispersed, I will reveal my sovereign power ^{▼▼tn Or “reveal my holiness.” See verse 22.} over them in the sight of the nations, and they will live in their land that I gave to my servant Jacob. 26 They will live securely in it; they will build houses and plant vineyards. They will live securely ^{▼▼sn This promise was given in Lev 25:18-19.} when I execute my judgments on all those who scorn them and surround them. Then they will know that I am the Lord their God.’”