TRV
Translation
King James Version
And say, What is thy mother? A lioness: she lay down among lions, she nourished her whelps among young lions.
Complete Jewish Bible
say: 'What a mother you had a lioness among lions! She lay down among young lions and reared her cubs.
Berean Standard Bible
and say: ‘What was your mother? A lioness among the lions! She lay down among the young lions; she reared her cubs.
American Standard Version
and say, What was thy mother? A lioness: she couched among lions, in the midst of the young lions she nourished her whelps.
World English Bible Messianic
and say, What was your mother? A lioness: she couched among lions, in the midst of the young lions she nourished her cubs.
Geneva Bible (1599)
And say, Wherefore lay thy mother as a lyonesse among the lyons? she nourished her yong ones among the lyons whelps,
Young's Literal Translation
and thou hast said: What is thy mother? --a lioness, Among lions she hath crouched down, In the midst of young lions she hath multiplied her whelps.
In the KJVVerse 20,884 of 31,102
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Commentary on Ezekiel 19 verses 1–9
1 ¶ Moreover take thou up a lamentation for the princes of Israel,
2 And say, What is thy mother? A lioness: she lay down among lions, she nourished her whelps among young lions.
3 And she brought up one of her whelps: it became a young lion, and it learned to catch the prey; it devoured men.
4 The nations also heard of him; he was taken in their pit, and they brought him with chains unto the land of Egypt.
5 Now when she saw that she had waited, and her hope was lost, then she took another of her whelps, and made him a young lion.
6 And he went up and down among the lions, he became a young lion, and learned to catch the prey, and devoured men.
7 And he knew their desolate palaces, and he laid waste their cities; and the land was desolate, and the fulness thereof, by the noise of his roaring.
8 Then the nations set against him on every side from the provinces, and spread their net over him: he was taken in their pit.
9 And they put him in ward in chains, and brought him to the king of Babylon: they brought him into holds, that his voice should no more be heard upon the mountains of Israel.
Here are, I. Orders given to the prophet to bewail the fall of the royal family, which had long made so great a figure by virtue of a covenant of royalty made with David and his seed, so that the eclipsing and extinguishing of it are justly lamented by all who know what value to put upon the covenant of our God, as we find, after a very large account of that covenant with David (Psa 89:3, Psa 89:20, etc.), a sad lamentation for the decays and desolations of his family (v. 38, 39): But thou hast cast off and abhorred, hast made void the covenant of thy servant and profaned his crown, etc. The kings of Judah are here called princes of Israel; for their glory was diminished and they had become but as princes, and their purity was lost; they had become corrupt and idolatrous as the kings of Israel, whose ways they had learned. The prophet must take up a lamentation for them; that is, he must describe their lamentable fall as one that did himself lay it to heart, and desired that those he preached and wrote to might do so to. And how can we expect that others should be affected with that which we ourselves are not affected with? Ministers, when they boldly foretel, must yet bitterly lament the destruction of sinners, as those that have not desired the woeful day. He is not directed to give advice to the princes of Israel (that had been long and often done in vain), but, the decree having gone forth, he must take up a lamentation for them.
II. Instructions given him what to say. 1. He must compare the kingdom of Judah to a lioness, so wretchedly degenerated was it from what it had been formerly, when it sat as a queen among the nations, Eze 19:2. What is thy mother? thine, O king? (we read of Solomon's crown wherewith his mother crowned him, that is, his people, Sol 3:11), thine, O Judah? The royal family is as a mother to the kingdom, a nursing mother. She is a lioness, fierce, and cruel, and ravenous. When they had left their divinity they soon lost their humanity too; and, when they feared not God, neither did they regard man. She lay down among lions. God had said, The people shall dwell alone, but they mingled with the nations and learned their works. She nourished her whelps among young lions, taught the young princes the way of tyrants, which was then used by the arbitrary kings of the east, filled their heads betimes with notions of their absolute despotic power, and possessed them with a belief that they had a right to enslave their subjects, that their liberty and property lay at their mercy: thus she nourished her whelps among young lions. 2. He must compare the kings of Judah to lions' whelps, Eze 19:3. Jacob had compared Judah, and especially the house of David, to a lion's whelp, for its being strong and formidable to its enemies abroad (Gen 49:9, He is an old lion; who shall stir him up?) and, if they had adhered to the divine law and promise, God would have preserved to them the might, and majesty, and dominion of a lion, and does it in Christ, the Lion of the tribe of Judah. But these lions' whelps were so to their own subjects, were cruel and oppressive to them, preyed upon their estates and liberties; and, when they thus by their tyranny made themselves a terror to those whom they ought to have protected, it was just with God to make those a terror to them whom otherwise they might have subdued. Here is lamented, (1.) The sin and fall of Jehoahaz, one of the whelps of this lioness. He became a young lion (Eze 19:3); he was made king, and thought he was made so that he might do what he pleased, and gratify his own ambition, covetousness, and revenge, as he had a mind; and so he was soon master of all the arts of tyranny; he learned to catch the prey and devoured men. When he got power into his hand, all that had before in any thing disobliged him were made to feel his resentments and become a sacrifice to his rage. But what came of it? He did not prosper long in his tyranny: The nations heard of him (Eze 19:4), heard how furiously he drove at his first coming to the crown, how he trampled upon all that is just and sacred, and violated all his engagements, so that they looked upon him as a dangerous neighbour, and prosecuted him accordingly, as a multitude of shepherds is called forth against a lion roaring on his prey, Isa 31:4. And he was taken, as a beast of prey, in their pit. His own subjects durst not stand up in defence of their liberties, but God raised up a foreign power that soon put an end to his tyranny, and brought him in chains to the land of Egypt. Thither Jehoahaz was carried captive, and never heard of more. (2.) The like sin and fall of his successor Jehoiakim. The kingdom of Judah for some time expected the return of Jehoahaz out of Egypt, but at length despaired of it, and then took another of the lion's whelps, and made him a young lion, Eze 19:5. And he, instead of taking warning by his brother's fate to use his power with equity and moderation, and to seek the good of his people, trod in his brother's steps: He went up and down among the lions, Eze 19:6. He consulted and conversed with those that were fierce and furious like himself, and took his measures from them, as Rehoboam took the advice of the rash and hot-headed young men. And he soon learned to catch the prey, and he devoured men (Eze 19:6); he seized his subjects' estates, fined and imprisoned them, filled his treasury by rapine and injustice, sequestrations and confiscations, fines and forfeitures, and swallowed up all that stood in his way. He had got the art of discovering what effects men had that lay concealed, and where the treasures were which they had hoarded up; he knew their desolate places (Eze 19:7), where they his their money and sometimes hid themselves; he knew where to find both out; and by his oppression he laid waste their cities, depopulated them by forcing the inhabitants to remove their families to some place of safety. The land was desolate, and the country villages were deserted; and though there was great plenty, and a fulness of all good things, yet people quitted it all for fear of the noise of his roaring. He took a pride in making all his subjects afraid of him, as the lion makes all the beasts of the forest to tremble (Amo 3:8), and by his terrible roaring so astonished them that they fell down for fear, and, having not spirit to make their escape, became an easy prey to him, as they say the lions do. He hectored, and threatened, and talked big, and bullied people out of what they had. Thus he thought to establish his own power, but it had a contrary effect, it did but hasten his own ruin (Eze 19:8): The nations set against him on every side, to restrain and reduce his exorbitant power, which they joined in confederacy to do for their common safety; and they spread their net over him, formed designs against him. God brought against Jehoiakim bands of the Syrians, Moabites, and Ammonites, with the Chaldees (Kg2 24:2), and he was taken in their pit. Nebuchadnezzar bound him in fetters to carry him to Babylon, Ch2 36:6. They put this lion within grates, bound him in chains, and brought him to the king of Babylon, Ch2 36:9. What became of him we know not; but his voice was nowhere heard roaring upon the mountains of Israel. There was an end of his tyranny: he was buried with the burial of an ass (Jer 22:19), though he had been as a lion, the terror of the mighty in the land of the living. Note, The righteousness of God is to be acknowledged when those who have terrified and enslaved others are themselves terrified and enslaved, when those who by the abuse of their power to destruction which was given them for edification make themselves as wild beasts, as roaring lions and ranging bears (for such, Solomon says, wicked rulers are over the poor people, Pro 28:15), are treated as such - when those who, like Ishmael, have their hand against every man, come at last to have every man's hand against them. It was long since observed that bloody tyrants seldom die in peace, but have blood given them to drink, for they are worthy.
Ad generum Cereris sine caede et sanguine pauci
Descendunt reges et sicca morte tyranni -
How few of all the boastful men that reign
Descend in peace to Pluto's dark domain!
- Juvenal
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–9. Public domain.
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JeromeAD 420
Commentary on Ezekiel
(Chapter 19, verses 1 onwards) And you, take up a lamentation for the princes of Israel, and say: Why did your mother, a lioness, lie down among lions? In the midst of young lions she raised her cubs. And one of her cubs grew up, he became a lion and learned to catch prey and devour men. The nations heard about him and captured him in their own traps, and they brought him with chains to the land of Egypt. When she saw that she had been frustrated and her hope was lost, she took one of her cubs and made him a lion. He who walked among lions, became a lion. He learned to capture prey and devour men. He learned to make widows and turn their cities into deserts, and the land was laid waste, and its fullness, by the roar of his voice. And nations from all provinces gathered against him and spread their nets over him; he was captured in their wounds. And they put him in a cage, they led him in chains to the king of Babylon, and they sent him to prison so that his voice would no longer be heard on the mountains of Israel. LXX: And you shall take up a lamentation for the prince of Israel, and you shall say: What was your mother's lioness? She has grown up among lions and has brought up her cubs among lions. And one of her cubs has come up: he has become a lion, and he has learned to catch the prey. He devours people, and the nations have heard of him. He has been trapped in their pits, and they have brought him with hooks to the land of Egypt. And when she saw that she was taken captive and her hope was lost, she took another of her cubs and made him a lion. And he went about among lions. He became a lion, and learned to seize prey. He devoured men, and fed on their audacity. He brought their cities to desolation, and laid waste to the land and its abundance with the sound of his roaring. Nations from all around set traps for him, and spread their nets over him. He was captured in their corruption, and they put him in a cage. He was brought to the king of Babylon in chains, and they brought him into prison, so that his voice would no longer be heard on the mountains of Israel. I know that in this place I have read a multitude of explanations, and hindered by such obscurities, that it has not so much revealed as enveloped the reading, while all the writings refer to opposing strengths, and in heavenly Jerusalem describes lions and battles: how one of them is captured, and another is placed in his stead, and he provides many testimonies: that the devil and his companions are often called lions, as in that passage about the apostle Peter: Our adversary the devil, as a roaring lion, goes about seeking whom he may devour (1 Peter 5:8); and in the Psalms: Do not give the soul of your confession to wild beasts (Psalm 73:19). Certainly, when it comes to history, it is said that Johanan, the son of Carea, was taken to Egypt: how he was called a lion while fleeing with a few, I do not know; and the other lion, Zedekiah, who was also taken to Babylon. However, leaving such explanations to the judgment of the reader, let us say that the prophet predicts not so much the future as he narrates the past. For after the sixth year of Zedekiah (for immediately afterwards we read: And it came to pass in the seventh year, in the fifth month, on the tenth day) a lamentation is made over the princes, or over the prince of Israel, and it is said: Why has your mother the lioness lain among the lions? Therefore, the lamentation is over the princes, namely all those who are descended from the line of Josiah. The mother of the princes of Jerusalem is called a lioness, who gave birth to and nursed little lions: and she brought up one of her little lions, and made him a lion, signifying Joachaz the son of Josiah, whom Pharaoh Neco took to Egypt, and in his place made Joakim. After his death, Jechoniah his son was made king, and he was carried off to Babylon with his mother and the nobles of the city by Nebuchadnezzar: and from him is born Salathiel, the father of Zerubbabel, who received his name because he was born in Babylon (2 Kings 23). And it is clear that under the metaphor of the lioness, lion cubs, and lion, and again of another lion, those things which had already happened at that time when this prophet was speaking are described. For after he had taken Jerusalem from the royal lineage of Joachaz son of Josiah and made him king, he became so cruel in a short time that he is said to have metaphorically seized prey and devoured men. When an Egyptian came to him, he captured him not without wounds, either in a pit, as is specifically stated in Hebrew, in order to preserve the metaphorical capture of lions, which are always caught in pits. And he brought him in chains or shackles to the land of Egypt, and there he died. When his mother, who had borne him, who had raised him, who had established him as king, saw this, her hope was destroyed. She took one of the other kings, Jechoniah, son of Jehoiakim, and made him king. He, imitating the cruelty of his predecessor, is described as savage like a lion, as he devoured men, made many widows, led cities to ruin; and at the sound of his roar, the whole province was terrified, so that nations gathered around him, spread their nets over him, captured him in a pit, put him in a cage and in chains. Not that Jechoniah experienced this, for he himself surrendered to the king of Babylon and was carried off to Chaldea; but this translation is kept like that of a lion, who is caught in pits, bound in chains, and kept in cages. Furthermore, according to history: we read this about Zedekiah, who was appointed king of Jerusalem after Jehoiachin. And this is the reason why, because chains are mentioned, and a cage, and a prison is named, most people understand it to refer to Zedekiah rather than Jehoiachin. Therefore, he was saved in prison, not killed, and only removed from the kingdom. However, the history tells us that Zedekiah, being blind, was taken to Babylon, and there he was immediately killed.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Ezekiel 19:2 initiates a profound prophetic lament, or dirge, for the princes of Israel, powerfully personifying the nation of Judah or its Davidic dynasty as a formidable lioness. This verse sets the allegorical stage for depicting the rise and tragic fall of Judah's last kings, portraying them as "whelps" nurtured within a predatory and corrupt environment. The vivid imagery underscores the inherent nature of Judah's leadership—characterized by strength and ferocity, yet ultimately leading to destructive unrighteousness and inevitable divine judgment.
CONTEXT
Literary Context: Ezekiel 19 is presented as a "lamentation for the princes of Israel," a poetic dirge that immediately follows a series of oracles against Judah and Jerusalem in Ezekiel's prophecy. This chapter marks a significant shift from direct condemnation to a mournful reflection on the tragic fate of Judah's monarchy. Verses 1-9 focus specifically on the first two "whelps," commonly understood to represent kings Jehoahaz and Jehoiachin, detailing their capture and removal. Subsequently, verses 10-14 transition to a vine metaphor, extending the lament to encompass the destruction of the entire kingdom and its remaining leadership under Zedekiah. The choice of the lament form itself is deeply significant, typically expressing profound grief over death or disaster, here applied proleptically to the impending demise of the Davidic line, emphasizing the certainty of their downfall. The sustained metaphor of the lioness and her whelps, introduced in this verse, provides a vivid and emotionally charged portrayal of royal failure and divine judgment that permeates the initial part of the chapter.
Historical & Cultural Context: Ezekiel delivered this prophecy during the tumultuous period of the Babylonian exile, specifically between 593-571 BC. At this time, Judah had already endured the first deportation in 597 BC, which saw King Jehoiachin and many of the nation's elite forcibly removed to Babylon. Jerusalem was subsequently under the nominal rule of Zedekiah, a puppet king installed by Babylon. In the ancient Near East, lion imagery was a pervasive symbol of royalty, power, and military might, frequently adorning thrones, palaces, and royal regalia. However, in Ezekiel 19:2, the prophet masterfully subverts this noble symbolism. By portraying Judah's monarchy as a "lioness" and her "whelps," Ezekiel highlights the predatory, unrighteous, and ultimately self-destructive nature of Judah's recent kings. These rulers, rather than acting as righteous shepherds protecting their people, often exploited them, engaged in treacherous international politicking, and pursued self-serving agendas that mirrored the behavior of a wild beast rather than a divinely appointed leader. Their actions directly contributed to the nation's catastrophic downfall and exile.
Key Themes: This verse serves as a foundational element for several crucial themes woven throughout Ezekiel's prophecy and the broader Old Testament narrative concerning Israel's kingship. It powerfully illustrates the theme of Corrupt Leadership, highlighting how those entrusted with immense authority can become predatory and destructive, leading their people to ruin rather than righteousness. This stands in stark contrast to the divine ideal of a righteous king or shepherd, as beautifully envisioned in passages such as Psalm 23 or the indictments against unfaithful leaders in Jeremiah 23:1-4. The vivid imagery of the lioness and her whelps also contributes significantly to the theme of Divine Judgment, as the lament itself is a prophetic declaration of God's righteous response to Judah's persistent rebellion and the abject failure of its monarchy. Furthermore, it underscores the profound Consequences of Unfaithfulness, demonstrating how the nation's departure from God's covenant, often instigated or led by its kings, inevitably results in national catastrophe and exile, precisely as warned in the Mosaic Law, particularly within the blessings and curses outlined in Deuteronomy 28.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Ezekiel 19:2 is exceptionally rich in Metaphor and Symbolism, which are the primary literary devices employed to convey its powerful message. The central metaphor is that of the "lioness" representing the nation of Judah or its royal dynasty, and her "whelps" symbolizing the successive kings. This sustained animal imagery is a highly effective way to communicate complex theological and historical ideas about character, corruption, and destiny. The prophet's choice of a lioness, a creature renowned for its ferocity and predatory nature, functions as a profound form of Irony or Subversion of typical ancient Near Eastern royal symbolism, where lions usually signified noble strength, majesty, and protective power. Here, that strength is twisted and transformed into destructive, rapacious power. The opening Rhetorical Question, "What is thy mother?", immediately engages the audience, compelling them to consider the shocking answer and setting a tone of inquiry and impending revelation. Furthermore, the Repetition of "lions" and "young lions" throughout the verse serves to emphasize the pervasive nature of this predatory environment and the inherent character of the rulers within it. The entire passage functions as a Lament or dirge, a specific poetic form traditionally used for mourning the dead, here applied proleptically to the living but doomed monarchy, powerfully foreshadowing its inevitable demise and the associated national tragedy.
THEOLOGICAL AND THEMATIC CONNECTIONS
Ezekiel 19:2 provides a stark and penetrating theological commentary on the nature of unrighteous leadership and the devastating consequences of a nation's moral and spiritual decay. It powerfully underscores the biblical principle that power, when divorced from divine justice, covenantal faithfulness, and righteous governance, inevitably becomes predatory, exploitative, and ultimately self-destructive. The lament mourns not merely the individual kings, but the tragic state of a kingdom that has adopted the ways of the "lions" (i.e., the corrupt and violent nations) around it, thereby failing to live up to its unique covenantal calling as God's chosen people. This verse serves as a profound reminder that God holds leaders—both spiritual and temporal—accountable for their stewardship, and that the spiritual health and well-being of a nation are intrinsically linked to the character and righteousness of its governance.
REFLECTION AND APPLICATION
Ezekiel 19:2, though deeply rooted in the ancient history of Judah, offers profound and timeless lessons that resonate powerfully with contemporary life. It challenges us to critically examine the nature of leadership in all its diverse spheres—whether political, corporate, communal, or even within our own families and personal lives. The vivid "lioness" and "whelps" metaphor serves as a potent warning against the insidious corrupting influence of power when it is wielded for self-interest, personal gain, or exploitation rather than for the common good and the flourishing of those served. It compels us to discern with spiritual clarity whether those in positions of authority are truly nurturing, protecting, and serving, or if they are, wittingly or unwittingly, preying upon or exploiting those they are meant to lead and care for. For believers, this verse also prompts vital introspection: are we, as individuals or as the collective body of Christ, reflecting the righteous, compassionate, and just character of God, or are we, perhaps subtly, adopting the "lion-like" predatory behaviors and values of the fallen world around us? It underscores the vital and non-negotiable importance of integrity, justice, compassion, and sacrificial service in all our interactions and leadership roles, reminding us that ultimately, unrighteousness and self-serving ambition inevitably lead to spiritual and societal ruin.
Questions for Reflection
FAQ
What is the significance of the "lioness" metaphor in Ezekiel 19:2?
Answer: The "lioness" metaphor is profoundly significant as it represents the nation of Judah or its Davidic dynasty, serving as the metaphorical source from which the kings (the "whelps") emerged. While lions often symbolize power, majesty, and even divine strength in ancient Near Eastern cultures, Ezekiel subverts this noble imagery. Instead, he uses the lioness to convey a darker, more critical message, highlighting the inherent ferocity, predatory nature, and unrighteousness that characterized Judah's monarchy. This suggests that its inherent strength and authority were often misused for exploitation rather than justice. This powerful imagery sets the stage for the lament over the kings' downfall, implying that their own destructive nature, nurtured within this "lioness" kingdom, directly led to their tragic end.
Who are the "whelps" mentioned in this verse?
Answer: The "whelps" are the young lions, which symbolically represent the successive kings of Judah who reigned just before and during the Babylonian exile. While the verse itself is general in its reference, the subsequent verses in Ezekiel 19 clarify that the first two "whelps" are most likely King Jehoahaz (also known as Shallum, whose brief reign and exile are noted in Jeremiah 22:11-12) and King Jehoiachin (whose reign and subsequent exile to Babylon are detailed in 2 Kings 24:8-16). These kings, tragically mirroring their "mother" the lioness, exhibited predatory behavior, failed to lead righteously, and ultimately faced divine judgment, being captured and taken into exile.
CHRIST-CENTERED FULFILLMENT
Ezekiel 19:2, with its mournful lament over the failed and predatory kings of Judah, powerfully foreshadows humanity's desperate need for a fundamentally different kind of King—one who would not exploit, oppress, or devour, but rather shepherd with sacrificial love and ultimately lay down His life. The imagery of the "lioness" and her "whelps" vividly illustrates the tragic culmination of human leadership apart from God's righteousness, a lineage of earthly power inevitably corrupted by sin and self-interest. This lament ultimately points with profound clarity to Jesus Christ, who perfectly fulfills the role of the righteous King and the ultimate Good Shepherd. Unlike the self-serving "whelps" who were captured and led their people to ruin through their own unrighteousness, Jesus, the true Lion of the Tribe of Judah (as triumphantly revealed in Revelation 5:5), did not come to prey upon humanity but to give His life as a ransom for many (Mark 10:45). He is the quintessential Good Shepherd who willingly lays down His life for His sheep (John 10:11), standing in stark contrast to the unrighteous leaders of Israel who devoured their flock. His eternal kingdom is not built on earthly power, predatory might, or human ambition, but on divine justice, perfect righteousness, and boundless sacrificial love, offering true peace, redemption, and restoration where all human kings and systems have failed (Isaiah 9:6-7).