Ezekiel 28:9

KJV

Wilt thou yet say before him that slayeth thee, I [am] God? but thou [shalt be] a man, and no God, in the hand of him that slayeth thee.

KJV (with Strong's)

Wilt thou yet {H559} say {H559} before {H6440} him that slayeth {H2026} thee, I am God {H430}? but thou shalt be a man {H120}, and no God {H410}, in the hand {H3027} of him that slayeth {H2490} thee.

Complete Jewish Bible

Will you still say, "I am God," to them who are about to kill you? You are a man, you are not God, in the hands of those who defile you.

Berean Standard Bible

Will you still say, ‘I am a god,’ in the presence of those who slay you? You will be only a man, not a god, in the hands of those who wound you.

American Standard Version

Wilt thou yet say before him that slayeth thee, I am God? but thou art man, and not God, in the hand of him that woundeth thee.

Commentary

### SUMMARY
Ezekiel 28:9 delivers a searing prophetic indictment against the King of Tyre, dismantling his audacious claim to divinity and asserting the inescapable reality of his mortal humanity. In this stark confrontation, the Lord God challenges the king's hubris, declaring that even in the face of his impending demise at the hands of an earthly conqueror, his blasphemous self-proclamation as God will be rendered utterly meaningless. The verse underscores the ultimate sovereignty of the true God and the profound humiliation awaiting those who dare to usurp His unique glory.

### CONTEXT
* **Literary Context:** Ezekiel 28:9 is strategically placed within a divine oracle against the King of Tyre, forming a climactic moment in a broader lament found in [Ezekiel 28:1-19](/ezekiel/28-1-19 "Ezekiel 28:1-19 - Oracle Against the King of Tyre"). The preceding verses, particularly [Ezekiel 28:1-8](/ezekiel/28-1-8 "Ezekiel 28:1-8 - The King of Tyre's Pride"), meticulously detail the king's self-exaltation, his belief that he sits "in the seat of God" ([Ezekiel 28:2](/ezekiel/28-2 "Ezekiel 28:2 - King of Tyre's Blasphemous Claim")), and his immense wealth and wisdom, which he attributed to his own inherent divine nature. This particular verse directly challenges that blasphemous claim, presenting a dramatic confrontation where the king's self-proclaimed deity is exposed as a pathetic delusion in the face of death. It serves as a pivotal point in the judgment, stripping away all pretense and revealing the king's true, vulnerable, and ultimately mortal nature.

* **Historical & Cultural Context:** Tyre was a formidable and immensely wealthy Phoenician city-state, renowned throughout the ancient Near East for its unparalleled maritime trade, skilled craftsmanship, and seemingly impregnable island fortifications. This prosperity fostered a deep-seated pride and a sense of invincibility among its rulers and inhabitants. The King of Tyre, often depicted as a representative figure for the city's collective spirit and hubris, had accumulated vast riches and influence, cultivating an arrogant self-perception that bordered on deification. Such claims of divine lineage or status were not uncommon among powerful ancient Near Eastern monarchs, who often sought to legitimize their rule by associating themselves with the gods. The "him that slayeth thee" refers to Nebuchadnezzar, the king of Babylon, who famously besieged Tyre for thirteen years (c. 586-573 BC), ultimately bringing about its partial subjugation and significant decline. This historical reality provides the grim backdrop for the prophetic pronouncement, illustrating the concrete means by which God's judgment would be executed against the city's pride.

* **Key Themes:** Ezekiel 28:9 powerfully contributes to several overarching themes within the book of Ezekiel and the broader biblical narrative. It is a profound declaration of **Divine Sovereignty vs. Human Arrogance**, emphasizing that no human power, no matter how great, can withstand the ultimate authority of God. The king's self-deification is met with a direct and humiliating rebuttal, illustrating the **Humiliation of Pride**—a recurring biblical motif seen in passages like the proverb that states, "Pride goes before destruction" ([Proverbs 16:18](/proverbs/16-18 "Proverbs 16:18 - Pride Precedes Destruction")). The verse also highlights the **Inevitable Judgment** of God upon those who defy Him, demonstrating that boasts and self-exaltation are futile against His appointed instruments of justice. Finally, it underscores the fundamental truth of **Mortality and Humanity**, reminding the king, and by extension all humanity, that despite any earthly power or achievement, we are ultimately "a man, and no God," subject to death and accountable to our Creator, a truth established from the earliest chapters of scripture, as seen in God's pronouncement to Adam, "for dust you are and to dust you will return" ([Genesis 3:19](/genesis/3-19 "Genesis 3:19 - Humanity's Return to Dust")).

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **say (Hebrew, _ʼâmar'_ H559):** This primitive root signifies "to say," but with a broad range of applications including to declare, command, boast, or utter speech. In Ezekiel 28:9, it captures the defiant, blasphemous utterance of the King of Tyre, highlighting his verbal assertion of divine status. The rhetorical question, "Wilt thou yet say," underscores the persistence of his pride, even as he faces his impending doom, and the futility of such a claim in the face of ultimate power.
* **God (Hebrew, _ʼĕlôhîym'_ H430):** This plural form of 'God' (often used with a singular meaning for the supreme God) or 'gods' (for pagan deities) is used here by the King of Tyre to claim divine status for himself. It stands in stark contrast to the true God of Israel, emphasizing the king's audacious usurpation of a title that belongs exclusively to the Creator. The subsequent negation, "and no God," powerfully refutes this claim, highlighting the unbridgeable chasm between the finite and the infinite.
* **man (Hebrew, _ʼâdâm'_ H120):** Derived from a root meaning "ruddy," this word refers to a human being, an individual, or mankind in general. In this verse, it serves as the ultimate demotion for the King of Tyre. Despite his power and self-proclaimed divinity, he is reduced to his most basic, mortal state: merely a man. This word emphasizes his frailty, vulnerability, and finite nature in opposition to the infinite and immortal God, underscoring the stark reality of his created limitations.
* **slayeth (Hebrew, _hârag'_ H2026 and _châlal'_ H2490):** The verse uses two distinct Hebrew words for "slayeth," adding layers of meaning to the king's demise. The first instance, "him that slayeth thee" (H2026, _hârag_), means to smite with deadly intent, to kill or murder, emphasizing the violent, destructive nature of the judgment. The second instance, "in the hand of him that slayeth thee" (H2490, _châlal_), while also meaning to slay or wound, carries connotations of profaning, defiling, or making common. This suggests that the king's death will not only be a physical end but also a profound humiliation and desecration of his self-proclaimed sacred status, reducing him to something utterly common and defiled in the eyes of God and man.

#### Verse Breakdown
* **"Wilt thou yet say before him that slayeth thee, I [am] God?":** This potent rhetorical question highlights the King of Tyre's persistent, defiant pride and the absurdity of his claim. Even as he faces his executioner, the prophet challenges whether he will maintain his blasphemous assertion of divinity. The question implies the utter futility and pathetic delusion of such a boast in the face of imminent death, underscoring the king's profound self-deception.
* **"but thou [shalt be] a man, and no God,":** This clause delivers the crushing reality check, directly refuting the king's self-deification. It strips away all pretense, declaring that despite his former glory, wealth, and power, he is fundamentally a mortal human being, subject to death like all others. The stark contrast between "man" and "God" emphasizes the unbridgeable chasm between the created and the Creator, asserting God's unique and exclusive divine nature.
* **"in the hand of him that slayeth thee.":** This final phrase underscores the king's utter powerlessness and complete vulnerability. He is not merely dying, but dying "in the hand" (a potent Hebrew idiom signifying power, control, or authority) of his executioner. This signifies his complete subjugation and the definitive end of his autonomy, demonstrating that his fate is entirely beyond his control and determined by an external, divinely appointed agent of judgment.

#### Literary Devices
Ezekiel 28:9 is rich in literary devices that amplify its powerful message of divine sovereignty and human hubris. The primary device is **Rhetorical Question**, "Wilt thou yet say before him that slayeth thee, I [am] God?", which is not meant to elicit an answer but to expose the profound absurdity and futility of the King of Tyre's pride. This question sets up a dramatic and confrontational tone. **Juxtaposition** is central to the verse's impact, starkly contrasting the king's self-proclaimed status ("I am God") with his true, humble reality ("a man, and no God"). This sharp opposition highlights the vast, unbridgeable chasm between human arrogance and divine truth. The phrase "in the hand of him that slayeth thee" employs **Metonymy**, where "hand" represents the power, control, and agency of the executioner, emphasizing the king's complete subjugation and lack of autonomy. Furthermore, the entire verse functions as a powerful form of **Irony**, as the king who sought to elevate himself to divine status is utterly humiliated and reduced to his most basic mortality at the very moment he faces judgment. The use of two different Hebrew words for "slayeth" (H2026, _hârag_, and H2490, _châlal_) creates a subtle **Semantic Nuance**, suggesting not just physical death but also a profound profanation and defilement of his perceived sacredness, adding depth to the judgment.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Ezekiel 28:9 serves as a profound theological statement on the nature of God, humanity, and judgment. It unequivocally asserts God's absolute sovereignty and uniqueness, challenging any human attempt to usurp divine prerogatives. The King of Tyre's hubris, rooted in his immense wealth and power, represents the archetypal human tendency to self-deify and forget our created limitations. This verse stands as a stark reminder that all earthly power is temporal and ultimately subject to the divine will. It underscores the biblical principle that pride leads to a fall, and that true wisdom lies in humility and acknowledging God as the sole source of all authority and life. The judgment enacted upon the king is not arbitrary but a just consequence for his blasphemy and rebellion against the Creator, demonstrating that God will not share His glory with another.

* [Isaiah 2:11](/isaiah/2-11 "Isaiah 2:11 - The Lofty Will Be Humbled")
* [James 4:6](/james/4-6 "James 4:6 - God Resists the Proud")
* [Proverbs 16:18](/proverbs/16-18 "Proverbs 16:18 - Pride Precedes Destruction")

### REFLECTION AND APPLICATION
Ezekiel 28:9 offers a timeless and sobering reflection for all individuals, regardless of their station in life. It powerfully confronts the human inclination towards self-exaltation and reminds us of our inherent limitations as created beings. In a world that often celebrates self-made success and encourages boundless ambition, this verse calls us to profound humility. It challenges us to examine where we place our ultimate trust and identity—is it in our achievements, wealth, intelligence, or status, or in the one true God? The King of Tyre's downfall serves as a potent warning: any attempt to elevate ourselves to a position reserved for God will inevitably lead to humiliation and destruction. True security, lasting peace, and genuine fulfillment are found not in self-sufficiency, but in acknowledging our utter dependence on God, submitting to His sovereignty, and living in grateful recognition that all we have and are is a gift from Him. This perspective fosters a spirit of humility, gratitude, and a proper understanding of our place in God's grand design, leading to a life lived in alignment with divine truth rather than fleeting human pride.

#### Questions for Reflection
* **In what areas of my life might I be tempted to act as if I am "God," rather than a humble "man" or "woman" before Him?**
* **How does the King of Tyre's fate challenge my own understanding of power, wealth, and personal achievement?**
* **What practical steps can I take to cultivate greater humility and dependence on God in my daily life?**
* **How does the inevitability of death, as faced by the King of Tyre, shape my perspective on what truly matters in life and how I live each day?**

### FAQ

**What was the specific "blasphemy" of the King of Tyre?**

Answer: The King of Tyre's primary blasphemy, as articulated in the preceding verses, particularly where he claims to sit "in the seat of God, in the midst of the seas" ([Ezekiel 28:2](/ezekiel/28-2 "Ezekiel 28:2 - King of Tyre's Claim to Divinity")), was his audacious usurpation of divine identity and authority. He attributed his extraordinary wisdom and immense wealth to his own inherent divinity, rather than acknowledging them as gifts from the sovereign God. Ezekiel 28:9 directly confronts this blasphemous self-deification, asserting that he is merely a man, not God, and that his claims are futile in the face of death.

**Who is "him that slayeth thee" in this verse?**

Answer: While the verse doesn't explicitly name the individual, historical and biblical context strongly indicates that "him that slayeth thee" refers to Nebuchadnezzar, the King of Babylon. God often used powerful empires and their rulers as instruments of His judgment against rebellious nations, as seen throughout the prophetic books. Nebuchadnezzar's prolonged siege and eventual conquest of Tyre (though not a complete destruction of the island city, it was a significant subjugation) fulfilled this prophecy, demonstrating God's sovereign control over nations and their leaders, even those who do not acknowledge Him.

**How does this verse relate to the broader theme of pride in the Bible?**

Answer: Ezekiel 28:9 is a powerful illustration of the pervasive biblical theme that pride precedes destruction. Throughout scripture, from the metaphorical fall of Lucifer in [Isaiah 14:12-15](/isaiah/14-12-15 "Isaiah 14:12-15 - Lucifer's Fall") to the numerous warnings in the wisdom literature, such as "Pride goes before destruction, and a haughty spirit before a fall" ([Proverbs 16:18](/proverbs/16-18 "Proverbs 16:18 - Pride Precedes Destruction")), pride is consistently depicted as an abomination to God and a direct path to ruin. The King of Tyre's story serves as a vivid case study of a human ruler whose immense success and self-sufficiency led to a dangerous self-exaltation, culminating in a humiliating downfall orchestrated by God Himself. It emphasizes that true exaltation comes from God alone, not from human ambition or self-proclaimed divinity.

### CHRIST-CENTERED FULFILLMENT
Ezekiel 28:9, with its stark contrast between a proud man claiming divinity and his ultimate humiliation, finds its profound Christ-centered fulfillment in the person of Jesus Christ. Unlike the King of Tyre who, though merely a man, blasphemously claimed to be God, Jesus Christ, who was truly God, humbled Himself to become a man. The Apostle Paul beautifully articulates this divine condescension in his letter to the Philippians, stating that though Christ "was in the form of God, did not count equality with God a thing to be grasped, but emptied himself, by taking the form of a servant, being born in the likeness of men" ([Philippians 2:6-7](/philippians/2-6-7 "Philippians 2:6-7 - Christ's Humiliation")). The King of Tyre desperately clung to a false claim of divinity even in the face of death, but Jesus, the true God-man, willingly embraced death on the cross, becoming "obedient unto death, even death on a cross" ([Philippians 2:8](/philippians/2-8 "Philippians 2:8 - Christ's Obedience to Death")). His death was not a humiliation imposed upon Him for pride, but a voluntary, redemptive sacrifice for humanity's sin, leading to His ultimate exaltation by God, "Therefore God has highly exalted him and bestowed on him the name that is above every name" ([Philippians 2:9](/philippians/2-9 "Philippians 2:9 - Christ's Exaltation")). Thus, Ezekiel 28:9 serves as a negative foil, highlighting the futility of human pride and self-deification, while simultaneously pointing to the infinitely greater truth of Christ's divine humility and His redemptive work, where the true God became a man to save men from their pride and sin. He is the Lamb of God who takes away the sin of the world, not by asserting His power, but by laying it down in sacrificial love ([John 1:29](/john/1-29 "John 1:29 - Jesus, the Lamb of God")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Ezekiel 28:2

Son of man, say unto the prince of Tyrus, Thus saith the Lord GOD; Because thine heart [is] lifted up, and thou hast said, I [am] a God, I sit [in] the seat of God, in the midst of the seas; yet thou [art] a man, and not God, though thou set thine heart as the heart of God:

Psalms 82:7

But ye shall die like men, and fall like one of the princes.

Isaiah 31:3

Now the Egyptians [are] men, and not God; and their horses flesh, and not spirit. When the LORD shall stretch out his hand, both he that helpeth shall fall, and he that is holpen shall fall down, and they all shall fail together.

Daniel 4:31

While the word [was] in the king's mouth, there fell a voice from heaven, [saying], O king Nebuchadnezzar, to thee it is spoken; The kingdom is departed from thee.

Daniel 4:32

And they shall drive thee from men, and thy dwelling [shall be] with the beasts of the field: they shall make thee to eat grass as oxen, and seven times shall pass over thee, until thou know that the most High ruleth in the kingdom of men, and giveth it to whomsoever he will.

Acts 12:22

And the people gave a shout, [saying, It is] the voice of a god, and not of a man.

Acts 12:23

And immediately the angel of the Lord smote him, because he gave not God the glory: and he was eaten of worms, and gave up the ghost.