Ezekiel 19:5

Translation
King James Version
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.
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KJV (with Strong's)
Now when she saw H7200 that she had waited H3176, and her hope H8615 was lost H6, then she took H3947 another H259 of her whelps H1482, and made H7760 him a young lion H3715.
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Complete Jewish Bible
When she saw that she had been thwarted, that her hope was lost, she took another of her cubs and made a young lion of him.
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Berean Standard Bible
When she saw that she had waited in vain, that her hope was lost, she took another of her cubs and made him a young lion.
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American Standard Version
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.
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World English Bible Messianic
Now when she saw that she had waited, and her hope was lost, then she took another of her cubs, and made him a young lion.
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Geneva Bible (1599)
Nowe when she sawe, that she had waited and her hope was lost, she tooke another of her whelps, and made him a lyon.
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Young's Literal Translation
And she seeth, that stayed--perished hath her hope, And she taketh one of her whelps, A young lion she hath made it.
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See also
2 Kings 23:342 Kings 23:37Ezekiel 19:3
In the KJVVerse 20,887 of 31,102

Study This Verse

SUMMARY

Ezekiel 19:5, part of a poignant lamentation for the fallen princes of Israel, powerfully depicts the kingdom of Judah's desperate and ultimately futile attempts to secure its future through human leadership. Symbolized as a lioness, the nation, having seen its initial hope in one king's reign vanish, immediately raises another "whelp" to assume the role of a powerful "young lion," perpetually seeking to restore its former strength and sovereignty, yet tragically destined for repeated disappointment and the unfolding of divine judgment.

CONTEXT

  • Literary Context: Ezekiel 19 is a unique prophetic dirge, or lament, delivered by the prophet Ezekiel during the Babylonian exile. It masterfully employs the extended metaphor of a lioness and her whelps to represent the kingdom of Judah and its succession of kings. This chapter immediately precedes a series of prophecies concerning Jerusalem's ultimate destruction and the nation's deep-seated spiritual rebellion. Verse 5 specifically follows the account of the first "whelp" (widely understood to be King Jehoahaz, who was captured and taken to Egypt, as detailed in 2 Kings 23:31-34), being removed from power. This verse marks the desperate continuation of Judah's attempt to establish a strong leader after the initial blow of the first king's demise, setting the stage for the subsequent, equally tragic failures of Jehoiakim and Zedekiah, who also faced similar fates.
  • Historical & Cultural Context: The historical backdrop for Ezekiel 19:5 is the tumultuous period leading up to and during the Babylonian exile (late 7th to early 6th century BCE). Judah found itself precariously positioned between the ascendant Neo-Babylonian Empire and the declining power of Egypt. Judah's kings often vacillated in their alliances, leading to repeated invasions, vassalage, and ultimately, the destruction of Jerusalem and the temple. The "lioness" metaphor is profoundly significant in the ancient Near East, where lions were potent symbols of strength, royalty, and national power, frequently associated with kingship (e.g., the "Lion of Judah" in Genesis 49:9). The act of "raising a young lion" reflects the cultural practice of royal succession, where a new king was enthroned to continue the dynasty and protect the nation. However, the historical reality for Judah was a rapid succession of weak, unrighteous, and short-lived kings who failed to heed God's warnings, leading to their downfall and the nation's captivity, vividly illustrating the consequences of disobedience.
  • Key Themes: This verse contributes significantly to several overarching themes within the book of Ezekiel and the broader prophetic literature. It highlights the futility of misplaced hope, as Judah repeatedly places its trust in human leaders, political alliances, and military strength rather than in the Lord God. The phrase "her hope was lost" powerfully underscores the repeated cycles of disappointment and despair that result when divine guidance and covenant faithfulness are ignored. It also speaks to the theme of divine judgment and sovereignty; despite Judah's desperate attempts to assert its strength through new kings, God's sovereign plan of judgment for their idolatry, rebellion, and covenant unfaithfulness continued to unfold, demonstrating that no human power or political maneuver could thwart His righteous purposes. Furthermore, the lament implicitly points to the failure of human kingship to provide lasting security, righteousness, or true deliverance, setting the stage for the ultimate need for a divine, righteous king, a theme prevalent throughout the Old Testament and culminating in the person of Christ, as foreshadowed in passages like Jeremiah 23:5-6.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • whelps (Hebrew, gûwr', H1482): This term (H1482) refers to a cub, specifically of a lion, often implying it is still abiding in the lair. In this context, it signifies the young, inexperienced kings of Judah who, despite their royal lineage and potential, were ultimately vulnerable, immature, and unable to withstand the overwhelming external pressures and divine judgment. The choice of "whelp" rather than a fully mature lion emphasizes their lack of true, sustained power and their dependency.
  • hope (Hebrew, tiqvâh', H8615): Derived from a root meaning "to bind" or "to wait," this word (H8615) literally signifies a cord (as an attachment) and figuratively, expectancy or longing. Here, "her hope" refers to Judah's deep expectation for security, national independence, and restoration through the lineage of its kings. The loss of this hope is a profound statement of national despair, dashed expectations, and the ultimate failure of their reliance on human leadership.
  • lost (Hebrew, ʼâbad', H6): This primitive root (H6) properly means to wander away or lose oneself, and by implication, to perish or be destroyed. When applied to "hope," it signifies that the hope was utterly gone, vanished, or annihilated. It conveys a sense of finality and utter failure regarding the nation's reliance on its human leaders to deliver them from their dire predicament, emphasizing a complete and irreversible cessation of that particular expectation.

Verse Breakdown

  • "Now when she saw that she had waited": This clause establishes the perspective of the "she," the mother lioness, symbolizing the kingdom of Judah or Jerusalem. It highlights a period of patient anticipation and endurance, where the nation had perhaps hoped for a positive turn of events or the successful, stable reign of the previous king. This waiting implies a reliance on the existing human royal structure to bring about security and stability.
  • "and her hope was lost": This is the pivotal and tragic moment of the verse. The period of waiting proved futile, and the expectation of a positive outcome through the first "whelp" (king) completely vanished. It signifies a profound national disillusionment and the devastating realization that their reliance on human power and political solutions had utterly failed, leading to a deep sense of despair and hopelessness concerning that particular path to deliverance.
  • "then she took another of her whelps": Despite the crushing loss of hope and the clear failure of the previous attempt, the "mother lioness" immediately resorts to the only perceived solution available within her limited, earthly framework: raising another descendant to power. This action demonstrates the relentless human tendency to seek solutions within familiar, earthly structures and lineages, even after repeated failures, rather than turning to divine sovereignty and repentance.
  • "and made him a young lion": This final clause describes the act of enthroning the new king. The term "young lion" (H3715, kᵉphîyr) suggests a king who is strong, capable, and ready to assume the mantle of leadership, defense, and national pride. It reflects the nation's renewed, albeit desperate and ultimately misguided, attempt to establish a powerful ruler who could restore their fortunes and protect their sovereignty, despite the clear pattern of failure and the unfolding of divine judgment against their unrighteousness.

Literary Devices

Ezekiel 19:5 is profoundly shaped by Metaphor, as the entire chapter functions as an extended allegory. The "mother lioness" serves as a powerful symbol for the kingdom of Judah or Jerusalem, embodying its maternal concern for its future and its inherent, though ultimately insufficient, strength. Her "whelps" are a clear metaphor for the successive kings of Judah, particularly those who reigned during the tumultuous period leading up to the Babylonian exile. The transformation of a "whelp" into a "young lion" metaphorically represents the enthronement and empowerment of a new king, imbued with the hopes and expectations of the nation for renewed strength and sovereignty. Additionally, Personification is evident in the attribution of human emotions and actions to the lioness, such as "she saw," "she had waited," and her "hope was lost." This personification deepens the emotional impact of the lament, allowing the reader to viscerally feel the despair, the desperate resolve, and the tragic cycle of misplaced trust experienced by the nation.

THEOLOGICAL AND THEMATIC CONNECTIONS

Ezekiel 19:5 profoundly illustrates the theological principle that human strength, political maneuvering, and reliance on earthly leaders, when divorced from divine guidance and righteousness, inevitably lead to futility and despair. Judah's repeated attempts to establish strong kings, despite God's clear warnings and the unfolding judgment, underscore a fundamental misplaced hope. The lament reveals the tragic cycle of relying on earthly solutions for spiritual problems, demonstrating that true security and lasting hope can only be found in God's faithfulness and His sovereign plan, not in the fleeting power of human institutions or leaders. This serves as a timeless reminder that while human leadership is necessary, ultimate trust must reside in the divine.

REFLECTION AND APPLICATION

Ezekiel 19:5 offers a somber yet vital lesson for believers today, challenging us to critically examine where we place our ultimate hope and trust. Just as Judah desperately sought security in a succession of human kings, we too can fall into the trap of placing our confidence in political systems, economic stability, charismatic leaders, technological advancements, or even our own abilities and self-sufficiency, believing these can solve our deepest problems or secure our future. This verse reminds us that such reliance is a path to inevitable disappointment, for all human endeavors are finite, fallible, and subject to the brokenness of a fallen world. True and enduring hope is found only in the unchanging character and unfailing promises of God. It calls us to shift our gaze from the temporary to the eternal, from the created to the Creator, recognizing that His sovereignty and faithfulness are the only true and unshakable foundation for life, both individually and corporately.

Questions for Reflection

  • Where do I tend to place my hope and security in times of personal or societal crisis and uncertainty?
  • In what specific ways might I be tempted to rely on human solutions or my own strength rather than diligently seeking God's will and wisdom?
  • How does the repeated failure of Judah's kings, as depicted in this lament, encourage me to deepen my absolute trust in God alone?
  • What practical steps can I take to cultivate a hope that is firmly rooted in God's unchanging character and promises, rather than in fluctuating worldly circumstances or human potential?

FAQ

Who does the "mother lioness" represent in Ezekiel 19:5?

Answer: The "mother lioness" in Ezekiel 19:5 is a powerful and poignant metaphor for the kingdom of Judah or, more specifically, Jerusalem. She symbolizes the nation's desperate and persistent efforts to maintain its sovereignty and secure its future through its royal lineage. After the first "whelp" (King Jehoahaz) was captured and exiled, the "mother lioness" immediately sought to raise another "whelp" (likely King Jehoiakim or Zedekiah) to power, hoping to restore the nation's strength and independence. This imagery underscores Judah's persistent, yet ultimately futile, reliance on human leadership in the face of divine judgment and impending exile, a theme seen throughout the prophetic books, such as in Jeremiah's laments against misplaced trust.

What is the significance of "her hope was lost" in this verse?

Answer: The phrase "her hope was lost" is profoundly significant, highlighting the repeated disillusionment and despair experienced by the kingdom of Judah. It signifies that the nation's expectation for stability, security, and deliverance through its human kings had been utterly dashed. The initial "whelp" (Jehoahaz) failed to deliver the promised security, leading to his capture and the loss of the nation's immediate hope in that particular line of succession. This phrase underscores the futility and ultimate failure of placing ultimate trust in human power and political solutions, especially when those solutions are pursued apart from God's will and in defiance of His warnings. It sets the stage for the subsequent, equally doomed, attempt to raise another king, emphasizing the tragic cycle of misplaced hope that characterized Judah's final years before the Babylonian exile, as also reflected in Lamentations 3:18.

CHRIST-CENTERED FULFILLMENT

The lament in Ezekiel 19:5, depicting the repeated failure of Judah's kings and the nation's lost hope in human leadership, ultimately points to the profound and eternal need for a true and eternal King—Jesus Christ. The repeated cycle of raising "whelps" who proved inadequate against the tide of divine judgment highlights the inherent limitations, sinfulness, and mortality of earthly rulers. Israel's hope was continually dashed because no human king, no matter how strong or well-intentioned, could ultimately deliver them from their spiritual plight or establish a lasting kingdom of righteousness. This broken succession of "young lions" foreshadows the glorious coming of the one true "Lion of the tribe of Judah" (Revelation 5:5), Jesus Christ. He is the only King whose reign is eternal (Luke 1:32-33), whose power is absolute, and whose atoning sacrifice truly takes away the sin of the world (John 1:29). In Him, the hope that was repeatedly lost in human leaders is perfectly and eternally fulfilled, for He is the righteous Branch (Jeremiah 23:5-6) who establishes a kingdom that will never be destroyed (Daniel 2:44) and brings true, lasting peace and salvation.

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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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