TRV
Translation
King James Version
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.
Complete Jewish Bible
He raped their widows and destroyed their cities; the land and all in it were appalled at the sound of his roaring.
Berean Standard Bible
He broke down their strongholds and devastated their cities. The land and everything in it shuddered at the sound of his roaring.
American Standard Version
And he knew their palaces, and laid waste their cities; and the land was desolate, and the fulness thereof, because of the noise of his roaring.
World English Bible Messianic
He knew their palaces, and laid waste their cities; and the land was desolate, and its fullness, because of the noise of his roaring.
Geneva Bible (1599)
And he knew their widowes, and he destroyed their cities, and the land was wasted, and all that was therein by the noyse of his roaring.
Young's Literal Translation
And it knoweth his forsaken habitations, And their cities it hath laid waste, And desolate is the land and its fulness, Because of the voice of his roaring.
In the KJVVerse 20,889 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 19:7 powerfully depicts the comprehensive devastation wrought upon the land of Judah, symbolized by a destructive "lion-king." This verse illustrates how this powerful entity, through its authoritative and ruinous actions, brought about the utter desolation of royal residences and urban centers, leaving the entire territory barren and stripped of its abundance. The widespread ruin is emphatically attributed to the overwhelming "noise of his roaring," signifying the formidable and destructive authority or actions of this figure, culminating in a state of complete emptiness and ruin for the kingdom.
CONTEXT
Literary Context: Ezekiel 19 is a poignant lamentation, or dirge, presented as a complex parable concerning a lioness and her cubs, which serves as a symbolic representation of the royal line of Judah and its successive kings. This chapter is strategically placed within Ezekiel's prophecies against Judah and Jerusalem, setting a somber tone for the impending Babylonian exile and the downfall of the Davidic monarchy. The preceding verses (Ezekiel 19:1-6) introduce two "lion cubs," widely interpreted as Jehoahaz and Jehoiachin (or Jehoiakim), detailing their capture and removal from the land, signifying the stripping away of Judah's leadership. Verse 7 specifically elaborates on the destructive actions of one of these "cubs" (or perhaps the oppressive nature of the monarchy itself, or even Nebuchadnezzar as God's instrument of judgment) and the resulting desolation, serving as a powerful illustration of the dire consequences of unrighteous rule and the nation's persistent rebellion against God. The lament continues in the subsequent verses, further mourning the irreversible downfall of the once-proud Davidic dynasty.
Historical & Cultural Context: The prophetic messages of Ezekiel were delivered during a profoundly tumultuous period in Judah's history, as the nation grappled with the encroaching and overwhelming power of the Neo-Babylonian Empire. Ezekiel himself was among the initial wave of exiles taken to Babylon in 597 BC, following the first siege of Jerusalem and the deportation of King Jehoiachin. The "kings" alluded to in this chapter are primarily Jehoahaz, Jehoiakim, and Jehoiachin, whose brief and unfaithful reigns culminated in their deposition by Babylon. The vivid descriptions of "desolate palaces" and "laid waste cities" are not mere hyperbole but reflect the grim historical reality of the Babylonian sieges and the subsequent systematic destruction of Jerusalem and other Judean cities, culminating in the catastrophic razing of the Temple in 586 BC. The potent imagery of a lion—a formidable and fearsome predator—was a pervasive symbol in ancient Near Eastern cultures, frequently associated with kingship, raw power, and often destructive conquest. This makes it an exceptionally fitting and chilling metaphor for the oppressive and ultimately ruinous reign of Judah's kings, or for the Babylonian king who acted as the divinely appointed instrument of judgment.
Key Themes: This verse serves as a powerful conduit for several overarching themes central to Ezekiel's prophecy and the broader prophetic corpus. Firstly, it starkly underscores the theme of Divine Judgment and Desolation, illustrating the comprehensive and severe consequences of Judah's persistent sin, idolatry, and rebellion against the covenant. The "desolate palaces" and "laid waste cities" are tangible, heartbreaking manifestations of God's righteous wrath, a judgment explicitly foretold and detailed throughout the book, as seen in passages describing the siege and destruction of Jerusalem (e.g., Ezekiel 5:12-17). Secondly, it powerfully highlights the Consequences of Unrighteous Leadership, as the "lion's roaring" symbolizes the destructive and tyrannical power wielded by kings whose actions led their nation to utter ruin. This theme is foundational to the lament, emphasizing the profound and often catastrophic impact of leadership on the welfare and destiny of a people, a concept echoed in numerous prophetic warnings against corrupt and unfaithful rulers (e.g., Jeremiah 22:1-5). Finally, the phrase "the land was desolate, and the fulness thereof" conveys the Totality of Ruin, emphasizing that no aspect of the land or its former prosperity was spared from the devastation. This reflects the severity of God's justice against sin and rebellion, a desolation so profound that it would endure for many years, as prophesied by Jeremiah concerning the seventy-year exile (e.g., Jeremiah 25:11).
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Ezekiel 19:7 is exceptionally rich in literary devices that amplify its message of destruction, lament, and divine judgment. The most prominent device is Metaphor, where the destructive king is powerfully likened to a roaring lion. This metaphor is masterfully extended throughout the entire chapter, with the lioness representing the royal line and the cubs symbolizing the individual kings, effectively conveying their predatory nature and the terror they instilled or the devastation they wrought upon their own people. The "roaring" itself functions as Onomatopoeia, as it is a sound-word that vividly describes the terrifying sound of a lion, but here it also serves as a potent Symbol for the king's overwhelming, destructive power and the devastating force of his actions or decrees. Furthermore, the evocative phrase "the land was desolate, and the fulness thereof" employs Personification, as the land is depicted as suffering a state of profound emptiness, loss, and barrenness, as if it were a living entity stripped of its vitality and abundance. The repetitive emphasis on "desolate" (appearing twice in the verse, once for palaces and once for the land) creates powerful Repetition and Emphasis, underscoring the pervasive, inescapable, and complete nature of the ruin that engulfed Judah.
THEOLOGICAL AND THEMATIC CONNECTIONS
Ezekiel 19:7 stands as a stark and uncompromising theological statement concerning the dire consequences of unrighteous leadership and the severity of divine judgment. It unequivocally illustrates that God holds leaders—whether kings, rulers, or those in any position of authority—fully accountable for their actions. Their choices, especially those marked by pride, oppression, injustice, and rebellion against God's covenant, can bring about widespread and catastrophic devastation upon an entire nation. The profound desolation described in the verse is not merely a political or military outcome but is presented as a direct and inevitable result of the "roaring" of a king whose power was flagrantly misused, ultimately serving as an instrument of God's righteous anger against sin. This verse powerfully highlights God's absolute sovereignty over nations and rulers, demonstrating that even the most powerful earthly authorities are ultimately subject to His will and judgment. His justice ensures that rebellion and unfaithfulness will not go unpunished, leading to a profound sense of loss and emptiness when His people turn away from His divine path.
REFLECTION AND APPLICATION
Ezekiel 19:7 offers profound and enduring lessons for contemporary life, especially concerning the nature of leadership, the gravity of sin, and the consequences of moral choices. It compels us to recognize that those in positions of authority, whether in government, business, the church, or within our families, bear an immense and sacred responsibility. Their choices, like the "roaring" of the lion-king, have far-reaching consequences, capable of bringing either flourishing and life or desolation and ruin to those under their influence. This verse serves as a powerful call to prayer for our leaders, urging us to intercede for their wisdom and righteousness, to hold them accountable to divine standards, and to discern wisely those who would lead us. Furthermore, it serves as a sobering reminder of the seriousness of sin, both individual and corporate. The vivid imagery of "desolate palaces" and "laid waste cities" paints a stark picture of the spiritual, moral, and societal ruin that inevitably results from persistent rebellion against God's ways. It challenges us to examine our own lives and communities, to humbly repent of sin, and to earnestly seek God's mercy, guidance, and transformative power, understanding that true peace, lasting prosperity, and genuine fullness come only through obedience to His divine will. Even amidst the lament, there is an implicit call to turn back to the Lord, recognizing that His judgment, though severe, is always just and ultimately aims for restoration.
Questions for Reflection
FAQ
What is the significance of the "roaring" in Ezekiel 19:7?
Answer: The "roaring" (Hebrew: shᵉʼâgâh, H7581) in Ezekiel 19:7 is highly significant as a powerful and multi-layered metaphor. It represents not merely an audible sound, but the overwhelming, terrifying, and authoritative exercise of power by the king, who is likened to a predatory lion. This roar symbolizes the king's authoritative decrees, oppressive actions, or destructive military campaigns that brought about the utter desolation of Judah's palaces and cities. It signifies the direct source and means of the widespread ruin, emphasizing the devastating impact of unrighteous leadership and the terror it inflicted upon the land and its people. Ultimately, this "roaring" functions as an instrument of divine judgment, underscoring the ferocity and totality of the destruction that befell the kingdom, leaving it stripped of its "fulness" and all its former glory.
CHRIST-CENTERED FULFILLMENT
While Ezekiel 19:7 profoundly laments the desolation brought by unrighteous kings and the severity of divine judgment, it ultimately points forward to Christ in a powerful, redemptive way. The "roaring" of the destructive lion-king, which laid waste to the land and stripped it of its "fulness," foreshadows the ultimate judgment against sin and unrighteousness—a judgment that was fully absorbed and transformed in the person and work of Jesus Christ. The profound desolation described in the verse speaks to the deep brokenness of humanity and the world under the curse of sin, highlighting the desperate need for a new creation and a true King. In Christ, we encounter the true King, not one whose "roaring" brings desolation, but whose voice, as the Lamb of God who takes away the sin of the world, silences the roar of sin and death. His sacrificial death on the cross was the ultimate act of divine judgment against sin, where He bore the desolation that humanity justly deserved, as prophetically declared in Isaiah 53:5, "He was wounded for our transgressions". Through His glorious resurrection, He ushers in a new "fulness"—the fullness of life, grace, and restoration, fulfilling the promise of a new covenant where hearts are transformed and the land (and indeed, all creation) is ultimately renewed. This finds its ultimate expression in the promise of a new heaven and new earth, where God dwells with His people and "He will wipe away every tear from their eyes" (Revelation 21:1-5). The lament over Judah's desolation finds its ultimate hope and reversal in the righteous and merciful reign of Christ, whose kingdom brings not ruin but everlasting peace, abundant life, and the true "fulness" that was lost.