TRV
Translation
King James Version
The nations also heard of him; he was taken in their pit, and they brought him with chains unto the land of Egypt.
Complete Jewish Bible
The nations sounded an alarm against him; and he was caught in their pit. With hooks they dragged him off to the land of Egypt.
Berean Standard Bible
When the nations heard of him, he was trapped in their pit. With hooks they led him away to the land of Egypt.
American Standard Version
The nations also heard of him; he was taken in their pit; and they brought him with hooks unto the land of Egypt.
World English Bible Messianic
The nations also heard of him; he was taken in their pit; and they brought him with hooks to the land of Egypt.
Geneva Bible (1599)
The nations also heard of him, and he was taken in their nets, and they brought him in chaines vnto the land of Egypt.
Young's Literal Translation
And hear of it do nations, In their pit it hath been caught, And they bring it in with chains unto the land of Egypt.
See also
In the KJVVerse 20,886 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 19:4, a poignant segment of a lamentation over Judah's fallen kings, graphically portrays the ignominious capture and forced exile of a young Judean ruler, symbolized as a "lion's whelp." This verse powerfully communicates the swift and public downfall of a once-promising king, emphasizing how foreign nations became acutely aware of his fate as he was ensnared in a trap and led away in chains to the land of Egypt, thereby signifying Judah's profound loss of sovereignty and the severe consequences stemming from unrighteous leadership and national disobedience.
CONTEXT
Literary Context: Ezekiel 19 is presented as a funeral dirge or lamentation (Hebrew: qinah), a poetic form characterized by its distinctive rhythm and often used to express profound sorrow over death or catastrophe. Here, it is employed to mourn the tragic fates of the last kings of Judah, symbolically depicted as a powerful lioness and her captured "whelps." The "him" in verse 4 specifically refers to the first "lion's whelp" introduced in Ezekiel 19:3, widely identified by scholars as King Jehoahaz, also known as Shallum. The dirge continues in subsequent verses to describe a second whelp, reinforcing the overarching theme of Judah's leadership being systematically dismantled and humiliated by foreign powers, a stark contrast to their initial royal potential. This lament serves not only as a historical recounting but also as a theological commentary on the nation's spiritual decline.
Historical & Cultural Context: The events alluded to in Ezekiel 19:4 are deeply rooted in the historical reality of King Jehoahaz's brief and ill-fated reign. Following the death of his righteous father, King Josiah, in 609 BC, Jehoahaz was chosen by the people of Judah to ascend the throne. However, his rule lasted only three months before Pharaoh Necho II of Egypt, returning from a campaign against Assyria, intervened. Necho deposed Jehoahaz at Riblah in the land of Hamath and subsequently took him captive to Egypt, where he eventually died (as recorded in 2 Kings 23:31-34). This foreign intervention marked a critical turning point, not only ending Jehoahaz's rule but also subjecting Judah to heavy Egyptian tribute, thereby accelerating the nation's decline towards complete subjugation. The vivid imagery of being "taken in their pit" and "brought... with chains" would have resonated powerfully with an ancient audience familiar with hunting practices and the brutal realities of ancient warfare, where defeated rulers were often publicly humiliated and paraded as spoils of war, signifying absolute conquest and subjugation.
Key Themes: This verse serves as a potent contribution to several overarching themes prevalent within the book of Ezekiel and the broader prophetic corpus. Firstly, it starkly illustrates the Loss of Sovereignty and the Inevitability of Exile, vividly portraying Judah's diminished power and the profound shame of its king's capture and forced removal to Egypt. The imagery of the pit and chains underscores the complete loss of independence and the harsh reality of foreign domination, a recurring motif in Ezekiel as the nation hurtles towards its ultimate Babylonian exile (Ezekiel 12:3-12). Secondly, the lament implicitly but powerfully points to Divine Judgment. This tragic end for Jehoahaz was not merely a political misfortune but was understood within the prophetic framework as an integral part of God's sovereign plan to discipline His people for their persistent idolatry, unfaithfulness, and covenant violations (Jeremiah 22:11-12). The "pit" thus functions as a metaphor for the trap set by foreign powers, yet ultimately, it falls within the scope of God's righteous judgment, demonstrating that even powerful rulers are subject to His will, as articulated in Proverbs 21:1. Lastly, the verse underscores the dire Consequences of Unrighteous Leadership. Jehoahaz's brief and inglorious reign, marked by his swift removal and exile, served as a stark warning to the people about the catastrophic results of straying from God's covenant and relying on human strength or alliances rather than divine guidance and faithfulness.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Ezekiel 19:4 is rich in literary devices that amplify its emotional and theological impact. The entire chapter functions as a Lament or Dirge (qinah), a poetic form characterized by its mournful tone and often used to express profound sorrow over death or catastrophe, here applied to the fallen kings of Judah. The primary device is Metaphor, where the kings of Judah are depicted as "lion's whelps" (introduced in Ezekiel 19:3). This metaphor initially conveys strength, royalty, and ferocity, only to highlight the tragic contrast of their capture and subsequent powerlessness. Symbolism is also prominent: the "pit" symbolizes a trap, destruction, or inescapable doom, representing the political and military entrapment of the king. The "chains" symbolize complete subjugation, humiliation, and the loss of freedom, reducing a once-powerful ruler to a helpless captive. The "land of Egypt" itself becomes a potent symbol of exile, foreign domination, and a place of no return for the captured king. The stark contrast between the initial strength and potential of the "lion's whelp" and his ultimate humiliation in chains creates powerful Irony, underscoring the unexpected and tragic reversal of fortune for Judah's leadership.
THEOLOGICAL AND THEMATIC CONNECTIONS
Ezekiel 19:4 serves as a stark theological commentary on the profound consequences of national and leadership unfaithfulness to God. It vividly illustrates the unwavering principle that God is utterly sovereign over all nations and rulers, orchestrating events, even through the actions of foreign powers, to fulfill His divine purposes of judgment and discipline. The capture and exile of King Jehoahaz were not merely political misfortunes or happenstance but were understood as direct, divinely ordained consequences of Judah's persistent sin, idolatry, and covenant violations, demonstrating unequivocally that no king, however powerful or seemingly secure, is beyond the reach of divine accountability. The lament underscores the inherent fragility of human power and the utter futility of relying on worldly alliances or military might when a nation has forsaken its covenant relationship with the Almighty. It is a powerful and enduring reminder that true security, lasting sovereignty, and genuine flourishing rest solely in obedience and steadfast faithfulness to God.
REFLECTION AND APPLICATION
Ezekiel 19:4 offers profound and enduring lessons for individuals, communities, and nations today. It serves as a powerful reminder that straying from God's righteous path, whether through personal disobedience, moral compromise, or unrighteous leadership, inevitably leads to dire consequences. Just as King Jehoahaz lost his freedom and national sovereignty, so too can individuals and nations experience a profound loss of true liberty, purpose, and spiritual vitality when they abandon divine guidance for worldly pursuits, self-serving ambition, or idolatrous practices. The "pit" and "chains" can powerfully symbolize the spiritual, emotional, relational, or even physical traps we fall into when we neglect God's wisdom and commands, leading to a debilitating sense of captivity, despair, or loss of direction. This verse issues a strong call to examine our own lives and the leadership we follow, urging us to prioritize righteousness, integrity, and humble dependence on God in all spheres. It emphasizes the critical importance of seeking God's will in every decision, recognizing that true strength, lasting security, and genuine flourishing come not from human power, strategic alliances, or material wealth, but from a steadfast, obedient, and covenantal relationship with the sovereign Lord. Ultimately, it reinforces the timeless biblical truth that God remains in absolute control, even amidst chaos, judgment, and perceived defeat, faithfully fulfilling His purposes and warnings, and continually calling His people to repentance, faithful living, and a renewed commitment to His ways.
Questions for Reflection
FAQ
Who is the "him" referred to in Ezekiel 19:4?
Answer: The "him" in Ezekiel 19:4 refers to the first "lion's whelp" mentioned in Ezekiel 19:3. This figure is widely understood by biblical scholars to be King Jehoahaz, also known as Shallum, the son of King Josiah. He reigned for only three months in Judah before being deposed by Pharaoh Necho II of Egypt and taken captive to Egypt, where he subsequently died. This historical event is recorded in 2 Kings 23:31-34.
What is the significance of being "taken in their pit" and "brought with chains unto the land of Egypt"?
Answer: The imagery in this phrase is profoundly symbolic and historically significant. Being "taken in their pit" signifies being ensnared in a trap, highlighting the cunning and overwhelming power of the foreign nations (in this case, Egypt) that captured the king. It emphasizes the sudden, inescapable, and humiliating nature of his downfall. The "chains" further underscore the complete subjugation, public humiliation, and absolute loss of freedom. The destination, "the land of Egypt," is crucial, as it represents forced exile and foreign domination, a stark reversal of the Exodus narrative where Israel was miraculously freed from Egyptian bondage. For a Judean king to be taken to Egypt in chains was the ultimate symbol of Judah's diminished sovereignty and the dire consequences of its unfaithfulness, serving as a powerful prophetic warning of the impending Babylonian exile for the entire nation, as further elaborated in Ezekiel 12.
CHRIST-CENTERED FULFILLMENT
Ezekiel 19:4, with its lament over a king taken in a pit and led away in chains to a foreign land, finds its ultimate Christ-centered fulfillment not in a king's defeat, but in the paradoxically victorious self-sacrifice of the true King, Jesus Christ. While Jehoahaz was a king led to an ignominious end by foreign powers, Christ, the Son of David and the King of kings, willingly entered the "pit" of human sin and death, not as a helpless captive, but as a sovereign conqueror. He allowed Himself to be "taken" by the forces of darkness and led to the "land" of the grave, bearing the "chains" of humanity's sin and the curse of the law (Galatians 3:13). Yet, unlike Jehoahaz, Christ's descent into the pit was not His final end but the divinely ordained means to His glorious triumph. Through His sacrificial death and powerful resurrection, He decisively broke the chains of sin and death, conquering the very powers that sought to enslave humanity (Colossians 2:15; Hebrews 2:14-15). He was not exiled to a foreign land in defeat, but through His triumphant ascension, He returned to His rightful throne in heaven, leading a host of captives free from sin's dominion (Ephesians 4:8). Thus, the lament for a fallen, captive king in Ezekiel foreshadows the ultimate King who, by His voluntary humiliation and apparent defeat on the cross, secured eternal freedom, true sovereignty, and everlasting life for all who believe, transforming the imagery of captivity into a profound testament to His unparalleled redemptive power and ultimate victory.