Ezekiel 19:3

Translation
King James Version
And she brought up one of her whelps: it became a young lion, and it learned to catch the prey; it devoured men.
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KJV (with Strong's)
And she brought up H5927 one H259 of her whelps H1482: it became a young lion H3715, and it learned H3925 to catch H2963 the prey H2964; it devoured H398 men H120.
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Complete Jewish Bible
One of her cubs she singled out: he became a young lion, he learned to seize his prey, he became a man-eater.
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Berean Standard Bible
She brought up one of her cubs, and he became a young lion. After learning to tear his prey, he devoured men.
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American Standard Version
And she brought up one of her whelps: he became a young lion, and he learned to catch the prey; he devoured men.
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World English Bible Messianic
She brought up one of her cubs: he became a young lion, and he learned to catch the prey; he devoured men.
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Geneva Bible (1599)
And she brought vp one of her whelps, and it became a lyon, and it learned to catch the praye, and it deuoured men.
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Young's Literal Translation
And she bringeth up one of her whelps, A young lion it hath been, And it learneth to tear prey, man it hath devoured.
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See also
Ezekiel 22:25Ezekiel 19:62 Chronicles 36:12 Chronicles 36:22 Kings 23:312 Kings 23:32
In the KJVVerse 20,885 of 31,102

Study This Verse

SUMMARY

Ezekiel 19:3 introduces the first of two "whelps" from the "lioness" of Judah, symbolizing a specific Judean king who ascended to power and quickly adopted a predatory and oppressive rule. This monarch, instead of protecting his people, learned to exploit and harm them, metaphorically "devouring men" through tyrannical actions and unjust governance. The verse serves as a stark indictment of the Davidic dynasty's failed leadership, foreshadowing the divine judgment that would lead to Judah's downfall and exile.

CONTEXT

  • Literary Context: Ezekiel 19 is a lamentation, or dirge, that the prophet Ezekiel is commanded by God to recite concerning the princes of Israel. This chapter forms a crucial part of a larger section of prophecies against Judah and Jerusalem (Ezekiel 8-24), which meticulously detail the reasons for God's impending judgment and the destruction of the city and temple. The chapter employs a powerful allegorical metaphor, comparing the royal house of Judah to a lioness and her whelps, a common symbol of strength and sovereignty in the ancient Near East. Verse 3 specifically introduces the first "whelp," setting the stage for a tragic narrative of royal corruption and eventual capture, which is then paralleled by a second whelp in subsequent verses, thereby reinforcing the pervasive failure of Judah's monarchy and the inevitability of divine retribution.

  • Historical & Cultural Context: The lament in Ezekiel 19 is set against the tumultuous backdrop of the final days of the Kingdom of Judah, a period marked by profound political instability, shifting alliances with regional powers, and the looming, inescapable threat of the Babylonian Empire. The "lioness" likely represents the motherland of Judah or its royal dynasty, while the "whelps" are generally understood to be specific kings. Most scholars identify the first whelp in this verse as Jehoahaz (also known as Shallum), who reigned for only three months before being swiftly deposed by Pharaoh Necho II and taken captive to Egypt, as recorded in 2 Kings 23:31-34. The vivid imagery of a king "devouring men" would have resonated deeply with an ancient Near Eastern audience intimately familiar with the brutal realities of warfare and oppressive monarchies, where rulers frequently exploited their subjects through exorbitant taxation, forced labor, and violent suppression of dissent.

  • Key Themes: This verse contributes significantly to several major themes found throughout the book of Ezekiel and the broader prophetic literature. The most prominent is Corrupt Leadership, highlighting the grave failure of Judah's kings to uphold their covenant responsibilities before God and their people. Instead of being righteous shepherds who protected their flock (a theme powerfully developed in Ezekiel 34), they became predatory rulers who exploited and harmed their own subjects. This leads directly to the theme of Oppression and Injustice, where the king's tyrannical actions brought death, destruction, and profound suffering upon the populace. The Misuse of Power is also central, as the strength and authority divinely entrusted to the king were tragically twisted into a means of exploitation rather than protection. Ultimately, the lament serves as a prophetic explanation for Divine Judgment, demonstrating that the wickedness and predatory rule of Judah's kings directly contributed to God's decision to allow their downfall and the subsequent exile.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • whelps (Hebrew, gûwr', H1482): This term refers to a cub or young animal, specifically a lion cub. Its use here emphasizes the relative youth or initial status of the king when he ascended to power. Despite this initial vulnerability, the term tragically foreshadows a potential for ferocity that would be perverted, suggesting a capacity for leadership that was tragically corrupted into predatory behavior.
  • young lion (Hebrew, kᵉphîyr', H3715): This word denotes a young lion, possibly one covered with a mane, signifying burgeoning strength, vigor, and a capacity for independent, assertive action. The transition from "whelp" to "young lion" indicates a progression in the king's power and his readiness to fully assert his dominance, tragically not for the good of the kingdom, but for his own destructive ends, embodying a dangerous maturation of his predatory nature.
  • devoured (Hebrew, ʼâkal', H398): This primitive root means "to eat" in both literal and figurative senses, including "to consume" or "to burn up." In this context, applied to "men," it powerfully conveys the king's destructive impact—not literal consumption, but a devastating exploitation and destruction of human life, well-being, and societal fabric through oppressive policies, violence, or unjust rule. It represents the complete and utter ruin brought upon the people by their leader.

Verse Breakdown

  • "And she brought up one of her whelps": This clause introduces the subject of the lament, a specific king from the royal lineage of Judah (the "she" being the "lioness" of Judah from Ezekiel 19:2). The act of "bringing up" implies the natural succession and upbringing within the royal family, indicating that this king was a legitimate heir who assumed the throne. The term "whelp" underscores his initial status as a young, perhaps unproven, ruler, yet one destined for a tragic trajectory.
  • "it became a young lion": This phrase marks a significant and ominous development. The "whelp" matures into a "young lion," symbolizing the king's growth into a position of full power and authority. This transformation highlights his readiness to exercise the strength and ferocity inherent in the lion imagery, which, tragically, he would use for destructive purposes, embodying the perversion of his royal might.
  • "and it learned to catch the prey": This indicates a deliberate acquisition of predatory skills, rather than mere instinct. The king did not merely act spontaneously but "learned" to exploit and oppress. This suggests a calculated and intentional pattern of behavior, where the people of Judah became his "prey," to be hunted and exploited for his own gain, the maintenance of his power, or the satisfaction of his destructive desires.
  • "it devoured men": This is the stark and horrifying culmination of the king's predatory nature. The act of "devouring men" is a powerful metaphor for extreme oppression, violence, and injustice. It signifies a ruler who brought death, ruin, and profound suffering upon his own subjects, treating them not as a shepherd cares for his flock, but as a beast preys upon his victims. It encapsulates the complete and devastating perversion of royal responsibility and the ultimate consequence of tyrannical rule.

Literary Devices

Ezekiel 19:3 is rich in Allegory, where the entire passage functions as an extended metaphor. The "lioness" represents the nation of Judah or its royal dynasty, and the "whelps" symbolize specific kings. This allegorical framework allows Ezekiel to critique the monarchy indirectly yet powerfully, providing a narrative that is both vivid and deeply condemnatory. The primary device employed within this allegory is Metaphor, as the king is directly likened to a "young lion" that "devoured men." This vivid imagery immediately conveys the king's predatory and destructive nature, transforming abstract concepts of tyranny and injustice into concrete, visceral actions. The phrase "devoured men" is a particularly potent metaphor, implying not literal consumption but the utter destruction of livelihoods, lives, and societal well-being through oppressive rule. There is also an element of Personification, as the abstract concept of the royal line or the nation is given the animalistic qualities of a lioness, capable of "bringing up" its young, thereby making the abstract concept of national decline more relatable and impactful.

THEOLOGICAL AND THEMATIC CONNECTIONS

Ezekiel 19:3 powerfully articulates the prophetic condemnation of corrupt leadership, a recurring and critical theme throughout the Old Testament. It underscores God's unwavering standard for rulers: they are to be righteous shepherds who protect and serve their flock, not predatory beasts who exploit and destroy. The king's transformation from a "whelp" to a "young lion" that "devoured men" serves as a severe indictment of the perversion of divine authority entrusted to human hands. This lamentation not only explains the historical downfall of Judah but also serves as a timeless theological principle: unchecked power, when wielded unjustly and selfishly, inevitably leads to divine judgment and societal ruin. It reveals God's profound concern for the vulnerable and His righteous indignation against those who, entrusted with leadership, instead inflict suffering upon their own people.

REFLECTION AND APPLICATION

Ezekiel 19:3 offers a sobering mirror for all who hold positions of authority, whether in government, business, community organizations, or even within the family or church. It challenges us to critically examine how power is wielded and its profound impact on those under our influence. The "devouring of men" is a stark reminder that leadership, when corrupted by self-interest or a lust for control, can inflict deep wounds, exploit vulnerabilities, and destroy lives—not necessarily through physical violence, but through unjust policies, neglect, or selfish ambition that prioritizes personal gain over the well-being of others. This verse calls us to accountability, urging leaders to cultivate integrity, justice, and compassion, always prioritizing the flourishing of those they serve over personal aggrandizement or the maintenance of power. For individuals, it encourages discernment in recognizing and resisting oppressive systems, and for communities, it underscores the vital importance of advocating for righteous governance and upholding the inherent dignity of every person.

Questions for Reflection

  • In what ways might leaders today "devour men" through their actions or policies, even without literal violence?
  • How can individuals and communities hold leaders accountable to standards of justice and compassion, reflecting God's heart for the oppressed?
  • What are the characteristics of a "good shepherd" leader, in contrast to the "young lion" described in this verse, and how can we cultivate these qualities?
  • How does this passage inform our prayers for those in authority, and what specific petitions might we offer based on its message?

FAQ

Who is the "whelp" or "young lion" referred to in Ezekiel 19:3?

Answer: While the text does not explicitly name the king, most biblical scholars identify the "whelp" or "young lion" in Ezekiel 19:3 as Jehoahaz (also known as Shallum), who was the son of Josiah. He reigned for only three months in Judah before being taken captive by Pharaoh Necho II to Egypt (see 2 Kings 23:31-34). The subsequent verses in Ezekiel 19 then describe another "whelp," often identified as Jehoiachin, who was taken captive to Babylon, further illustrating the rapid succession of failed kings.

What does it mean that the lion "devoured men"?

Answer: The phrase "it devoured men" is a powerful and chilling metaphor, not a literal description of cannibalism. It signifies the king's tyrannical and oppressive rule, which brought immense suffering, death, and destruction upon his own people. This could manifest through unjust laws, heavy taxation that impoverished the populace, arbitrary violence, leading the nation into disastrous conflicts that cost many lives, or simply exploiting the people for personal gain. The imagery emphasizes the king's predatory nature, treating his subjects as prey rather than as a flock to be protected, a stark contrast to the ideal of a righteous king or shepherd found elsewhere in Scripture (e.g., Psalm 78:70-72). It encapsulates the complete perversion of royal responsibility.

CHRIST-CENTERED FULFILLMENT

Ezekiel 19:3, with its lament over the predatory kings of Judah, finds its ultimate Christ-centered fulfillment in the person and work of Jesus Christ, the true and righteous King. The "young lion" of this verse represents the tragic failure of human kingship, a pattern of self-serving power that "devoured men" through oppression and injustice. In stark contrast, Jesus, who is prophesied as the Lion of the Tribe of Judah (as seen in Revelation 5:5), does not come to devour but to deliver. He is the Good Shepherd who lays down His life for the sheep, rather than preying on them or exploiting them for gain, as powerfully declared in John 10:11. Where earthly kings sought their own gain and brought destruction, Christ came "not to be served but to serve, and to give his life as a ransom for many" (Matthew 20:28). His reign is characterized by perfect justice, unwavering righteousness, and profound peace, securing the eternal well-being of His people, not exploiting them. Thus, the lament over failed human leadership in Ezekiel 19:3 ultimately points to the perfect, redemptive kingship of Jesus, who truly cares for and saves His flock from all forms of spiritual and temporal oppression.

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Commentary on Ezekiel 19 verses 1–9

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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