TRV
See on the biblical-era map
Study this verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Ezekiel 28:20–26.
God's glory is his great end, both in all the good and in all the evil which proceed out of the mouth of the Most High; so we find in these verses. 1. God will be glorified in the destruction of Zidon, a city that lay near to Tyre, was more ancient, but not so considerable, had a dependence upon it and stood and fell with it. God says here, I am against thee, O Zidon! and I will be glorified in the midst of thee, Eze 28:22. And again, "Those that would not know be gentler methods shall be made to know that I am the Lord, and I alone, and that I am a just and jealous God, when I shall have executed judgments in her, destroying judgments, when I shall have done execution according to justice and according to the sentence passed, and so shall be sanctified in her." The Zidonians, it should seem, were more addicted to idolatry than the Tyrians were, who, being men of business and large conversation, were less under the power of bigotry and superstition. The Zidonians were noted for the worship of Ashtaroth; Solomon introduced it, Kg1 11:5. Jezebel was daughter to the king of Zidon, who brought the worship of Baal into Israel (Kg1 16:31); so that God had been much dishonoured by the Zidonians. Now, says he, I will be glorified, I will be sanctified. The Zidonians were borderers upon the land of Israel, where God was known, and where they might have got the knowledge of him and have learned to glorify him; but, instead of that, they seduced Israel to the worship of their idols. Note, When God is sanctified he is glorified, for his holiness is his glory; and those whom he is not sanctified and glorified by he will be sanctified and glorified upon, by executing judgments upon them, which declare him a just avenger of his own and his people's injured honour. The judgments that shall be executed upon Zidon are war and pestilence, two wasting depopulating judgments, Eze 28:23. They are God's messengers, which he sends on his errands, and they shall accomplish that for which he sends them. Pestilence and blood shall be sent into her streets; there the dead bodies of those shall lie who perished, some by the plague, occasioned perhaps through ill diet when the city was besieged, and some by the sword of the enemy, most likely the Chaldean armies, when the city was taken, and all were put to the sword. Thus the wounded shall be judged; when they are dying of their wounds they shall judge themselves, and others shall say, They justly fall. Or, as some read it, They shall be punished by the sword, that sword which has commission to destroy on every side. It is God that judges, and he will overcome. Nor is it Tyre and Zidon only on which God would execute judgments, but on all those that despised his people Israel, and triumphed in their calamities; for this was now God's controversy with the nations that were round about them, Eze 28:26. Note, When God's people are under his correcting hand for their faults he takes care, as he did concerning malefactors that were scourged, that they shall not seem vile to those that are about them, and therefore takes it ill of those who despise them and so help forward the affliction when he is but a little displeased, Zac 1:15. God regards them even in their low estate; and therefore let not men despise them. 2. God will be glorified in the restoration of his people to their former safety and prosperity. God had been dishonoured by the sins of his people, and their sufferings too had given occasion to the enemy to blaspheme (Isa 52:5); but God will now both cure them of their sins and ease them of their troubles, and so will be sanctified in them in the sight of the heathen, will recover the honour of his holiness, to the satisfaction of all the world, Eze 28:25. For, (1.) They shall return to the possession of their own land again: I will gather the house of Israel out of their dispersions, in answer to that prayer (Psa 106:27), Save us, O Lord our God! and gather us from among the heathen; and in pursuance of that promise (Deu 30:4), Thence will the Lord thy God gather thee. Being gathered, they shall be brought in a body, to dwell in the land that I have given to my servant Jacob. God had an eye to the ancient grant, in bringing them back, for that remained in force, and the discontinuance of the possession was not a defeasance of the right. He that gave it will again give it. (2.) They shall enjoy great tranquillity there. When those that have been vexatious to them are taken off they shall live in quietness; there shall be no more a pricking brier nor a grieving thorn, Eze 28:24. They shall have a happy settlement, for they shall build houses, and plant vineyards; and they shall enjoy a happy security and serenity there; they shall dwell safely, shall dwell with confidence, and there shall be none to disquiet them or make them afraid, Eze 28:26. This never had full accomplishment in the body of that people, for after their return out of captivity they were ever and anon molested by some bad neighbour or other. Nor has the gospel-church been ever quite free from pricking briers and grieving thorns; yet sometimes the church has rest, and believers always dwell safely under the divine protection and may be quiet from the fear of evil. But the full accomplishment of this promise is reserved for the heavenly Canaan, when all the saints shall be gathered together, and every thing that offends shall be removed, and all griefs and fears for ever banished.
Historical interpretation
Historical Reception
3 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
(Verse 20 and following) And the word of the Lord came to me, saying: Son of man, set your face against Sidon and prophesy against it, and say: Thus says the Lord God: Behold, I am against you, Sidon, and I will be glorified in you. And they shall know that I am the Lord when I execute judgments in her and am sanctified in her. And I will send pestilence upon her and blood in her streets, and the slain shall fall in her midst, by the sword all around, and they shall know that I am the Lord. And there will no longer be a stumbling block of bitterness and a thorn inflicting pain in every direction for the house of Israel (or those who have insulted them). And they will know that I am the Lord their God. Thus says the Lord God: When I gather the house of Israel from the peoples (or from the nations) among whom they are scattered, I will be sanctified in them before the nations. And they will dwell in their own land, which I gave to my servant Jacob, and they will dwell there securely (or in hope). And they will build houses and plant vineyards, and they will dwell confidently (or in hope) when I execute judgments on all who oppose them (or have insulted them) on every side. And they will know that I am the Lord their God. And what follows, according to the Septuagint: And you, the God of their fathers, is not found in Hebrew. Furthermore, after Tyre, the speech turns to Sidon; for both cities are part of the same province. And in the Gospel, Tyre and Sidon are mentioned together: If the miracles which were done in you were done in Tyre and Sidon (Matthew 11:21). Therefore, even the Canaanite woman, whose daughter was possessed by a demon, because she came from the region of Tyre and Sidon, obtained what she had asked for (ibid., 15). But the divine word predicts that it will be taken captive by the Babylonians, and it will know the weight of its evils, that He Himself is the Lord: when He has judged it, and has been sanctified in it, and has consumed it with hunger and pestilence, and with the sword: so that it falls in its streets, and no longer becomes a stumbling block to the people of God, nor does it frequently attack them. But when this has been done, the people of Israel, whom He had dispersed into various nations, will return to their own land, and they will be sanctified in them, not for evil, as in Sidon, but for good, when He has shown mercy to them, and they will dwell in the land which He gave to their father Jacob, and they will dwell securely, and in the Lord they will trust, and they will build houses, and plant vineyards, when He has fulfilled His promises to them: and then they will know that He Himself is the Lord, whose promises are most firm. Many refer to the time of Zerubbabel, Ezra, and Nehemiah, when the people of Israel returned and lived in the land of Judah. Others, however, hope for its fulfillment in the last time and in a thousand years. Moreover, according to spiritual understanding, this seems to have a symbolic meaning for us. Sidonians are interpreted as hunters, about whom it is also written in the Psalms: Our soul has been rescued like a bird from the snare of the hunters (Psalm 124:7). And in Proverbs: The eye of a harlot is the snare of a sinner (Prov. XXIII, 27). But there are also hunters on the good side, of whom Jeremiah writes: Behold, I will send fishermen and hunters, who will hunt you down from every hill and mountain (Jerem. XVI, 16): whom the Lord also sends to fish, and makes them fishers of men (Matth. IV). Hence the village of Peter and Andrew is called by this name: For Bethsaida in our language means 'the house of hunters'. Against these wretched hunters, the word of God is directed, and the prophet is commanded to set his face against Sidon and not waver in the wind of doctrine, but stand firm in the truth and destroy his hunters. So what is it that the Lord threatens against Sidon? Behold, I myself will come to you and be glorified in you when I destroy you, and all who live will know that I am the Lord when I repay you according to what you deserve. And I will send pestilence and blood into your streets. And rightly are they called streets of Sidon: for it is a wide and spacious road that leads to death (Matt. 7). And the slain will fall, those who stood evilly by the sword in a circle: by that sword which the Lord came to send upon the earth, so that He may separate what is improperly joined, and so that those who remain may know that He Himself is the Lord. And when they have ceased, there will no longer be any stumbling block of bitterness, nor a thorn that pierces and wounds the people of God. But all these things are said against the opposing powers, that they may be destroyed in the end time, and there may be eternal security when the Lord gathers the house of Israel, those who perceive God with understanding. And he will be sanctified in them, and that which is written will be fulfilled: Be holy, for I am holy (Leviticus 19:2). And they will dwell in their own land, as we read elsewhere: I believe in seeing the good things of the Lord in the land of the living (Psalm 16:13). What Jacob gave, who had supplanted his brother earlier, and earned the primacy for himself. And they will dwell in it securely, either in hope, and they will build houses, plant vineyards, and dwell confidently in hope, according to what is read in Isaiah: Those who have been weaned from milk, those who have been taken away from the breast, expect tribulation upon tribulation, and hope upon hope (Isa. 60). But they will build houses, as also built in the Gospel, who established foundations not on sand, but on rock (Matt. 7). Of which it is written: Unless the Lord builds the house, they labor in vain who build it (Ps. 127:1). And in Exodus, according to the Septuagint: Because the midwives feared the Lord, they built houses for themselves (Exod. 1:21), and many such things. But when the Lord executes judgment against those who oppose or inflict insults on Israel, all creatures will know that He is the Lord, whose judgments are true and justified in themselves.
(Verse 35, 36, and following) And I will bring you into a desert of peoples, and there I will judge you face to face. Just as I contended with your fathers in the desert of the land of Egypt, so I will judge you, says the Lord. And I will subject you to my scepter, and I will bring you into the bonds of the covenant, and I will choose from among you the transgressors and the wicked: from their place of residence I will bring them out, and they will not enter the land of Israel, and you will know that I am the Lord. Thus says the Lord: I will do for you who are in Babylon, and now serve idols, what I did for your ancestors in Egypt. I will lead you into the desert of the peoples, and there I will judge you face to face, just as I contended with them in judgment when they came out of Egypt. And after I have judged you, I will subject you to my scepter and rule, and I will make a covenant with you and bring you into your land with the bonds of love, so that bound by my love, you will never be able to depart from me. But I will choose from among you the transgressors and the wicked, who persist in the hardness of their hearts in evil deeds, not for possession, but for rejection. And I will indeed bring them out of the land of their dwelling, so that when they are brought out, they will not enter the land of Israel; but they will perish in various regions. And by the distinction between good and evil, you shall know that I am the Lord, who judges all things. The rest of the discourse hastens, and we briefly go through each point, in order to provide only the meaning to the readers.
(Verse 27, 29 onwards) Therefore speak to the house of Israel, son of man, and tell them: Thus says the Lord God: Moreover, your fathers have blasphemed against me and have treated me with contempt, even as they spurned me. And I brought them into the land that I had lifted my hand to give them ((Vulgate adds: that land)): they saw every high hill and every leafy tree, and there they offered their sacrifices and presented there the irritation of their offerings, and they placed there the fragrance of their sweetness, and they poured out their ((Vulgate is silent on this)) libations there. And I said to them, 'What is the high place to which you are going?' And its name was called the High Place until this day. Therefore speak to the house of Israel, son of man, and say to them, 'Thus says the Lord God: As for your fathers, they have provoked Me to anger by their iniquities, by the fact that they have fallen away from Me. So I brought them into the land that I had lifted My hand in an oath to give them.' They saw every high hill and every leafy tree, and there they offered their sacrifices. They also presented there the provocation of their gifts, and they set there their pleasing aroma, and they poured out there their drink offerings. And I said to them: What is abbana, because you enter there? And they called its name abbana until this day. I wanted, he said, to scatter them in the wilderness, and to give them not good precepts, so that they would sacrifice to idols what they should have offered to me, and consecrate all their first-fruits to them by fire, so that I might kill them and destroy them. But when he says, I wanted, he shows that he did not do what he wanted. And that which follows: 'And they shall know that I am the Lord,' is not found in the Septuagint. For it did not seem fitting to them to know after their destruction that he himself is the Lord. But you, son of man, speak again to them, that is, to the elders of the house of Israel, who have come to inquire of you: Your fathers, from whom you have descended, have also blasphemed against me and held me in contempt; after I brought them into the land which I had given them to possess, they turned against me to provoke me. For when they saw every high hill and leafy tree, they would sacrifice on the mountains and in the groves and thickets, and offer victims to the idols, and pour out libations. And when I saw this, I said to them: What is this, Bama? for it is called high: or why do you enter into such a place which you have chosen for yourselves in all the hills, so that even today these places are called Bamoth, and the ancient error retains its original name? Regarding Bama, which we translate as excelsum, there is an error in the Septuagint edition, where it is written as ἀββανὰ, which does not resonate in the Hebrew language. Bama can mean 'in which' if the two syllables are divided into two words, but in the present context, that sense does not fit. However, wherever it is written in the Books of Kings and Chronicles: 'The people still sacrificed and offered incense on the high places,' Bama in the singular and Bamoth in the plural mean 'high places.'
Continue studying Ezekiel 28:22 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
Summary
Ezekiel 28:22 delivers a potent divine declaration against Zidon, a prominent Phoenician city, asserting God's absolute sovereignty and His unwavering purpose to reveal His inherent glory and holiness through acts of righteous judgment. This oracle underscores that the ultimate outcome of divine intervention, whether in judgment or salvation, is the universal recognition of Yahweh's unique identity and supreme authority.
Context
Literary Context
This oracle against Zidon is a concise but powerful addition to a series of prophecies primarily directed against Tyre, Zidon's powerful maritime neighbor and ally, found in Ezekiel 26 through Ezekiel 28. While Tyre's judgment is detailed and extensive, focusing on its pride, wealth, and the hubris of its king (as seen in Ezekiel 28:1-19), Zidon receives a more succinct but equally severe pronouncement. The inclusion of Zidon here emphasizes that God's judgment extends beyond a single, prominent city to encompass all nations that oppose His will or embody similar spiritual arrogance. The placement immediately after Tyre's downfall serves to highlight a broader divine reckoning with the proud maritime powers of the ancient Near East.
Historical & Cultural Context
Zidon (Sidon) was an ancient Phoenician city, located north of Tyre on the Mediterranean coast. Like Tyre, it was a major center for trade, seafaring, and the production of luxury goods, including purple dye. The Phoenician cities were renowned for their wealth and influence, often engaging in complex political alliances and rivalries with surrounding empires like Assyria, Babylon, and Egypt. Their polytheistic religious practices, including the worship of Baal and Asherah, were often a source of spiritual contamination for Israel. At the time of Ezekiel's prophecy (early 6th century BCE), the region was under immense pressure from the rising Babylonian Empire. While Zidon might have felt secure in its fortifications and maritime power, this prophecy asserts that even such formidable cities are subject to the sovereign will of the Lord GOD, demonstrating His control over the geopolitical landscape and the destinies of nations.
Key Themes
The verse significantly contributes to several overarching themes within Ezekiel and the broader prophetic literature. Firstly, it powerfully reinforces the theme of Divine Sovereignty and Judgment. The declaration "Behold, I [am] against thee, O Zidon" unequivocally states God's active and deliberate opposition, positioning Him as the ultimate arbiter of justice over all nations, not just Israel. Secondly, the prophecy highlights the theme of God's Glory and Sanctification, asserting that His judgments serve to manifest His own character ("I will be glorified in the midst of thee... and shall be sanctified in her"). This is not merely punitive but revelatory. Finally, a pervasive theme throughout Ezekiel is the Recognition of God's Identity ("and they shall know that I [am] the LORD"). This knowledge is often brought about through God's mighty acts, whether in judgment against His enemies or salvation for His people, as seen in the plagues against Egypt in Exodus 14:4.
Exposition and Analysis
Key Word Analysis
This primitive root means "to be heavy," which can imply being burdensome or severe, but also "numerous, rich, honorable." In this context, it is used causatively, meaning "to make weighty," "to make glorious," or "to honor." When God is glorified, His inherent weight, honor, and majesty are made manifest and acknowledged, often through powerful demonstrations of His character, whether in judgment or salvation. Here, Zidon's downfall will serve to publicly display God's unchallengeable power and authority.
This primitive root is rich in meaning, extending beyond mere intellectual apprehension to include experiential knowledge, recognition, and even intimate relationship. In the prophetic context, "they shall know that I am the LORD" signifies a compelled acknowledgment of Yahweh's unique identity, power, and sovereignty, often resulting from His decisive acts in history. It implies a recognition that cannot be denied, forcing even His adversaries to concede His ultimate authority.
This primitive root means "to be clean," "to be set apart as holy," or "to consecrate." When God is sanctified, His unique, transcendent holiness—His absolute moral purity and distinctness from all creation—is demonstrated and revered. In the context of judgment, God's sanctification means that His actions reveal His perfect righteousness and His separation from the sin and corruption of humanity, proving that He is indeed the Holy One who cannot tolerate evil.
Verse Breakdown
"And say, Thus saith the Lord GOD;"
This opening phrase establishes the divine authority of the message. Ezekiel is merely the mouthpiece; the words originate from the sovereign God, Yahweh, who is the ultimate Master (ʼĂdônây) and the self-existent, covenant-keeping God (Yᵉhôvih). This formula emphasizes the certainty and unalterable nature of the prophecy.
"Behold, I [am] against thee, O Zidon;"
This is a direct, confrontational declaration of divine opposition. "Behold" draws immediate attention to the gravity of the statement. God is not merely allowing events to unfold; He is actively and personally positioned against Zidon, indicating a deliberate act of judgment.
"and I will be glorified in the midst of thee:"
The purpose of God's opposition is revealed. Through the judgments executed upon Zidon, God's inherent glory, His weightiness, power, and majesty, will be made evident and magnified in the very place where His authority was perhaps disregarded or challenged.
"and they shall know that I [am] the LORD,"
This phrase, a recurring motif in Ezekiel, states the ultimate outcome of God's actions. The "they" refers to the nations, including Zidon and those who observe its fate. Through the unfolding of God's judgment, there will be an undeniable, experiential recognition that Yahweh (the self-existent God, H3068) is the one true, sovereign deity, incomparable to any pagan god.
"when I shall have executed judgments in her,"
This clause specifies the means by which God's glory and identity will be revealed. It is through the concrete, decisive acts of divine judgment (shepheṭ) that His character and power will be demonstrated. These judgments are not arbitrary but are righteous responses to Zidon's sin and pride.
"and shall be sanctified in her."
Parallel to being "glorified," God's holiness (qâdash) will also be made manifest through Zidon's judgment. His actions will confirm His absolute purity, His moral perfection, and His distinctness from all that is unholy. The judgment thus serves as a public vindication of God's sacred character.
Literary Devices
Ezekiel 28:22 employs several powerful literary devices to convey its message. The entire passage functions as a Prophetic Oracle, a direct divine address delivered through a prophet, emphasizing its authoritative and unchallengeable nature. There is striking Parallelism between the phrases "I will be glorified in the midst of thee" and "and shall be sanctified in her," and also between "I will be glorified" and "they shall know that I am the LORD." This repetition and mirroring of ideas underscore the dual purpose of God's judgment: to reveal His glory and His holiness, leading to universal recognition of His identity. The direct address to Zidon, "O Zidon," is a form of Apostrophe or Personification, treating the city as a conscious entity capable of receiving and experiencing God's judgment. Finally, the verse is a profound statement of Theophany or Self-Revelation, where God's actions serve to unveil His own nature and attributes to humanity, making His character known through His dealings with the nations.
Theological and Thematic Connections
Ezekiel 28:22 is a profound theological statement on the nature of God's sovereignty, justice, and self-revelation. It asserts that God's ultimate purpose in all His dealings with humanity, including acts of judgment, is the manifestation of His own glory and holiness. This is not for His own ego, but for the universal recognition of His unique identity as the one true God. The judgment on Zidon is not merely punitive but pedagogical, designed to teach both the judged and the observers that Yahweh is supreme, righteous, and holy. His glory is not diminished by the sin of nations but is magnified in His righteous response to it, demonstrating that no power, human or spiritual, can ultimately stand against His will. This truth provides a foundation for understanding God's consistent character throughout redemptive history.
Reflection and Application
Ezekiel 28:22 serves as a timeless and sobering reminder of God's absolute sovereignty over all nations and individuals. No human power, wealth, or strategic advantage can ultimately withstand the divine will. For believers, this verse deepens our understanding of God's character: He is not only loving and merciful but also perfectly just and holy. His judgments, though often severe, are always righteous and serve the higher purpose of revealing His glory and vindicating His name in a world that often disregards Him. This should inspire a profound reverence and awe for God, motivating us to live in alignment with His will and to trust in His ultimate justice, even when circumstances seem chaotic. For those who do not yet acknowledge Him, it is a powerful call to recognize His authority and turn to Him, for His character will ultimately be known by all, whether through His acts of salvation or His acts of righteous judgment.
Questions for Reflection
FAQ
What was the relationship between Tyre and Zidon, and why are they judged together?
Tyre and Zidon were neighboring Phoenician city-states, both highly influential maritime trading powers on the Mediterranean coast. They shared cultural, economic, and often political ties, sometimes acting as allies. Ezekiel's prophecies (Ezekiel 26-Ezekiel 28) primarily focus on Tyre, which was the more dominant of the two. Zidon is included, albeit briefly, in Ezekiel 28:20-23, because it shared in the same spirit of pride, self-sufficiency, and opposition to God's people that characterized Tyre. Their joint judgment underscores God's comprehensive sovereignty over all the proud nations that stood in opposition to His divine purposes, particularly those that threatened or corrupted Israel.
Why is it important for "they shall know that I am the LORD"?
This phrase is a recurring motif throughout the book of Ezekiel, appearing over 60 times. It signifies God's ultimate purpose in both judgment and salvation: to reveal His unique identity and supreme authority to all peoples, whether Israel or the nations. For Israel, it was a call to renewed covenant faithfulness; for the nations, it was a compelled acknowledgment of Yahweh as the one true God, distinct from their idols. In the context of judgment, it means that God's powerful acts will leave no doubt about who He is, demonstrating His justice, power, and holiness in a way that cannot be ignored. This revelation serves as a vindication of His name and character in a world that often denies or distorts Him, as seen when God delivered Israel from Egypt, causing the Egyptians to "know that I am the LORD" (Exodus 7:5).
Christ-Centered Fulfillment
Ezekiel 28:22, with its declaration of God's glory and sanctification through judgment, finds its ultimate and most profound fulfillment in Jesus Christ. While the prophecy speaks of God's glory being revealed through the destruction of a pagan city, the cross of Christ is the supreme demonstration of God's glory and holiness. On the cross, God's righteous judgment against sin was fully executed, yet simultaneously, His immeasurable love and mercy were perfectly revealed. In Christ, God was not merely glorified in the midst of a city's destruction, but He was glorified in the midst of humanity's sin and brokenness, bearing its full weight. The glory of God is seen most clearly in the face of Jesus Christ, who is the radiance of God's glory and the exact imprint of His nature. Through His atoning sacrifice, Christ perfectly sanctified Himself and, by extension, those who believe in Him, demonstrating God's absolute holiness in His inability to tolerate sin, yet providing a way for reconciliation. Ultimately, the future return of Christ will bring the final execution of judgment, where every knee will bow and every tongue confess that Jesus Christ is Lord, to the glory of God the Father, fulfilling the promise that "they shall know that I am the LORD" in its fullest, most universal, and eternal sense.