Ezekiel 31:2

KJV

Son of man, speak unto Pharaoh king of Egypt, and to his multitude; Whom art thou like in thy greatness?

KJV (with Strong's)

Son {H1121} of man {H120}, speak {H559} unto Pharaoh {H6547} king {H4428} of Egypt {H4714}, and to his multitude {H1995}; Whom art thou like {H1819} in thy greatness {H1433}?

Complete Jewish Bible

"Human being, say to Pharaoh king of Egypt and to his hordes: 'Whom are you like in your greatness?

Berean Standard Bible

“Son of man, say to Pharaoh king of Egypt and to his multitude: ‘Who can be compared to your greatness?

American Standard Version

Son of man, say unto Pharaoh king of Egypt, and to his multitude: Whom art thou like in thy greatness?

Commentary

### SUMMARY
Ezekiel 31:2 initiates a profound prophetic oracle against Pharaoh and the nation of Egypt, challenging their perceived unparalleled greatness and setting the stage for a vivid allegory of their impending downfall. Through a direct, rhetorical question, God confronts Egypt's immense pride and self-exaltation, asserting His ultimate sovereignty over all earthly powers and foreshadowing the humiliation that awaits those who elevate themselves above Him. This verse serves as a divine indictment of human arrogance and a declaration that no earthly kingdom, no matter how mighty, can compare to the majesty and authority of the Most High God.

### CONTEXT
* **Literary Context:** Ezekiel 31:2 is part of a series of divine pronouncements against foreign nations, specifically targeting Egypt, which spans [Ezekiel 29](/ezekiel/29 "Ezekiel 29 - Prophecy Against Pharaoh") through [Ezekiel 32](/ezekiel/32 "Ezekiel 32 - Lament Over Pharaoh"). This particular chapter, [Ezekiel 31](/ezekiel/31 "Ezekiel 31 - The Cedar of Lebanon Allegory"), introduces a powerful allegory comparing Pharaoh and Egypt to a magnificent cedar tree from Lebanon, renowned for its height and beauty, which will ultimately be cut down. The verse immediately precedes the detailed description of this cedar, serving as the direct address and rhetorical challenge that frames the entire allegory. It sets the tone for a message of divine judgment against a nation that had become a source of false hope and a symbol of worldly pride for Judah.
* **Historical & Cultural Context:** At the time of Ezekiel's prophecy (early 6th century BCE), the Kingdom of Judah was caught in a precarious geopolitical struggle between the rising Babylonian Empire and the declining, yet still formidable, Egyptian Empire. Many in Judah, despite God's repeated warnings through His prophets, continued to look to Egypt for military and political alliance against Babylonian aggression. Pharaoh Hophra (Apries), who reigned from 589-570 BCE, was the contemporary Egyptian ruler. Egypt, with its ancient civilization, immense wealth, and military might, was seen as an unassailable power. This cultural perception of Egypt's "greatness" (as referenced in the verse) is precisely what God challenges, demonstrating that even the most dominant worldly powers are subject to His will and judgment. The prophecy aimed to dismantle Judah's misplaced trust in human alliances and redirect their faith solely to God.
* **Key Themes:** This verse powerfully contributes to several overarching themes within Ezekiel and the broader prophetic literature. Firstly, it underscores **Divine Sovereignty over Nations**, asserting God's absolute authority over all earthly kingdoms, demonstrating that even the most powerful nations like Egypt are mere instruments or objects of His judgment, as seen in passages like [Daniel 4:32](/daniel/4-32 "Daniel 4:32 - God's Dominion Over Kingdoms"). Secondly, the rhetorical question, "Whom art thou like in thy greatness?" highlights the theme of **Pride and Humiliation**. Pharaoh's immense pride and self-exaltation are directly confronted, foreshadowing the dramatic and humiliating fall detailed in the subsequent verses of the chapter and serving as a powerful lesson on the dangers of arrogance, a theme echoed in [Proverbs 16:18](/proverbs/16-18 "Proverbs 16:18 - Pride Goes Before Destruction"). Lastly, for Judah, this prophecy served as a stark **Warning Against Worldly Reliance**, urging them to cease trusting in human power and alliances (like with Egypt) and instead to place their complete trust in God alone, a message consistently found in passages like [Isaiah 31:1](/isaiah/31-1 "Isaiah 31:1 - Woe to Those Who Go Down to Egypt for Help").

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Son of man (Hebrew, _bên ʼâdâm'_):** This phrase, a consistent divine address to Ezekiel throughout the book, combines `bên` (H1121), meaning "son" (as a builder of the family name, in the widest sense), and `ʼâdâm` (H120), meaning "human being" or "mankind." Its use here emphasizes Ezekiel's humanity and dependence on divine revelation, starkly contrasting the powerful, authoritative message he delivers. It highlights that the messenger is a mere mortal, making the divine source of the message all the more potent, especially when addressing a seemingly invincible earthly ruler like Pharaoh.
* **speak (Hebrew, _ʼâmar'_):** (H559) A primitive root meaning "to say," used with great latitude to encompass answering, appointing, commanding, declaring, or uttering. In this context, it signifies a direct, authoritative divine utterance. God is not merely suggesting or advising; He is commanding Ezekiel to declare a definitive word of judgment and challenge to Pharaoh, underscoring the divine origin and unalterable nature of the prophecy.
* **greatness (Hebrew, _gôdel'_):** (H1433) Derived from a root meaning "to be great," this word signifies magnitude, majesty, power, and prestige. It encapsulates the perceived might, influence, and self-importance of Pharaoh and Egypt. By questioning "Whom art thou like in thy greatness?", God directly confronts this self-perception, implying that Pharaoh's grandeur, though impressive in human terms, is ultimately finite and incomparable to divine majesty.
* **like (Hebrew, _dâmâh'_):** (H1819) A primitive root meaning "to compare," and by implication, "to resemble" or "liken." This word is central to the rhetorical question, "Whom art thou like in thy greatness?" It sets up the impending comparison of Egypt to a majestic cedar, which will then be shown to be vulnerable and destined for destruction. The question itself is a challenge, subtly implying that there is no one truly "like" Pharaoh in his self-proclaimed greatness, but not in the way Pharaoh would assume. Instead, it prepares the reader for a divine comparison that will expose his vulnerability.

#### Verse Breakdown
* **"Son of man, speak unto Pharaoh king of Egypt, and to his multitude;":** This opening clause establishes the divine command and the specific audience. "Son of man" reiterates Ezekiel's prophetic commission and humble humanity. The command to "speak" indicates a direct, authoritative message from God. The recipients are clearly identified: Pharaoh, the reigning monarch and embodiment of Egypt's power, and "his multitude," encompassing the entire nation, its armies, and its populace. This comprehensive address ensures that the judgment is directed at the entirety of Egypt's perceived strength and influence.
* **"Whom art thou like in thy greatness?":** This is the core rhetorical question of the verse, serving as a profound challenge to Pharaoh's pride and Egypt's self-exaltation. It is not a genuine inquiry but a confrontational statement designed to expose the delusion of Pharaoh's perceived unparalleled status. The question implies that Pharaoh sees himself as unique and incomparable in his power and majesty. However, the ensuing allegory will demonstrate that this "greatness" is merely a temporary, created phenomenon, ultimately subject to the will of the true, incomparable God. It sets the stage for a divine comparison that will ultimately humble Egypt.

#### Literary Devices
The verse employs several potent literary devices. The most prominent is the **Rhetorical Question**, "Whom art thou like in thy greatness?" This is not asked to elicit an answer but to provoke thought and underscore a point—that Pharaoh's perceived greatness is either unique in its arrogance or about to be revealed as inferior to a higher power. It sets up the elaborate **Allegory** of the cedar tree that follows, where Egypt's grandeur is compared to a magnificent, yet ultimately perishable, creation. The direct address to Pharaoh, "Whom art thou like," is an example of **Apostrophe**, where the speaker (God, through Ezekiel) directly addresses an absent or inanimate entity (Pharaoh, as if he were present). There is also a subtle **Irony** at play: Pharaoh likely believed himself to be without peer, but the divine challenge implies that his "greatness" is about to be measured and found wanting, not by another human power, but by God Himself.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Ezekiel 31:2 serves as a powerful theological statement on the nature of divine sovereignty versus human pride. It asserts that all earthly power, no matter how immense or self-proclaimed, is ultimately subordinate to the will of God. Pharaoh's "greatness" is exposed as a fleeting, created reality, subject to the divine decree. This challenge to Egypt's pride is a recurring theme in biblical prophecy, demonstrating God's consistent judgment against nations and individuals who elevate themselves in defiance of Him. The verse sets the stage for the revelation that true greatness belongs solely to God, and any human attempt to usurp that position will inevitably lead to humiliation and downfall. It reminds us that God is the ultimate arbiter of history, orchestrating the rise and fall of kingdoms according to His sovereign plan.

* [Proverbs 16:18](/proverbs/16-18 "Proverbs 16:18 - Pride Goes Before Destruction")
* [Isaiah 2:12](/isaiah/2-12 "Isaiah 2:12 - The Day of the Lord Against the Proud")
* [Daniel 4:34-35](/daniel/4-34-35 "Daniel 4:34-35 - Nebuchadnezzar's Praise of God's Sovereignty")

### REFLECTION AND APPLICATION
Ezekiel 31:2 offers a timeless and profound challenge to human pride and self-sufficiency. In a world that often values power, status, and material "greatness," this verse reminds us that all such achievements are temporal and ultimately insignificant in the face of divine sovereignty. For individuals, it's a call to profound humility, recognizing that our true worth and security come not from worldly accolades or self-exaltation, but from acknowledging God's supremacy and placing our trust in Him alone. It prompts us to examine where we seek our "greatness"—is it in our accomplishments, our possessions, our influence, or in our relationship with the Creator? For nations and leaders, it serves as a sobering warning against the intoxicating effects of power and the dangers of nationalistic pride. God's justice will ultimately prevail over all forms of human arrogance and oppression, ensuring that no earthly kingdom can stand against His righteous judgment. We are encouraged to place our trust in the unchanging God, not in the shifting sands of human power or alliances, and to live lives that reflect His glory, not our own.

#### Questions for Reflection
* **Where do I, or my society, tend to seek "greatness" apart from God?**
* **How does the concept of God's sovereignty over nations impact my view of current global events?**
* **In what areas of my life might I be exhibiting pride that needs to be surrendered to God?**
* **How does recognizing God's ultimate greatness affect my sense of security and trust?**

### FAQ
**Who was Pharaoh Hophra, and why was he targeted by this prophecy?**

Answer: Pharaoh Hophra (also known as Apries) was the Egyptian king reigning from 589-570 BCE, contemporary with the later stages of Judah's exile. He was targeted by this prophecy because Egypt, under his leadership, continued to be a source of false hope and a deceptive ally for Judah against the rising power of Babylon. God's message through Ezekiel aimed to dismantle Judah's reliance on this worldly power and to demonstrate that even a seemingly invincible nation like Egypt was subject to divine judgment and would ultimately fall, as detailed in [Ezekiel 29](/ezekiel/29 "Ezekiel 29 - Prophecy Against Pharaoh") through [Ezekiel 32](/ezekiel/32 "Ezekiel 32 - Lament Over Pharaoh").

**What is the significance of God addressing Ezekiel as "Son of man"?**

Answer: The title "Son of man" (Hebrew: *ben adam*) is God's consistent address to Ezekiel throughout the book, appearing over 90 times. It emphasizes Ezekiel's humanity and mortality, contrasting him with the divine source of the message he delivers. This highlights that the powerful prophecies and judgments are not of human origin but are directly from God. It underscores the prophet's dependence on divine revelation and his role as a humble messenger, even when delivering a message of such magnitude to a powerful king like Pharaoh. This title also foreshadows the New Testament usage of "Son of Man" by Jesus, emphasizing His humanity while simultaneously affirming His divine authority, as seen in [Mark 10:45](/mark/10-45 "Mark 10:45 - The Son of Man Came to Serve").

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

Answer: Ezekiel 31:2 directly confronts Pharaoh's "greatness," which is implicitly linked to pride and self-exaltation. The Bible consistently warns against pride, portraying it as an abomination to God and a precursor to destruction. [Proverbs 16:18](/proverbs/16-18 "Proverbs 16:18 - Pride Goes Before Destruction") famously states, "Pride goes before destruction, and a haughty spirit before a fall." This verse in Ezekiel demonstrates God's active judgment against such arrogance, showing that no human power can stand when it exalts itself against the Creator. It reinforces the biblical truth that true wisdom and strength lie in humility and submission to God, not in self-aggrandizement.

### CHRIST-CENTERED FULFILLMENT
Ezekiel 31:2, with its divine challenge to Pharaoh's "greatness" and its foreshadowing of judgment against human pride, finds profound Christ-centered fulfillment. While earthly kings like Pharaoh sought greatness through power, conquest, and self-exaltation, Jesus Christ embodies true and ultimate greatness through humility and self-sacrifice. He is the ultimate "Son of Man" ([Matthew 8:20](/matthew/8-20 "Matthew 8:20 - The Son of Man Has Nowhere to Lay His Head")), who, though being in very nature God, "did not consider equality with God something to be used to his own advantage; rather, he made himself nothing by taking the very nature of a servant" ([Philippians 2:6-7](/philippians/2-6-7 "Philippians 2:6-7 - Christ's Humility")). Pharaoh's pride led to his downfall, but Christ's humility led to His exaltation ([Philippians 2:9-11](/philippians/2-9-11 "Philippians 2:9-11 - Christ's Exaltation")). The question "Whom art thou like in thy greatness?" is ultimately answered in Christ: there is no one like Him in His divine majesty, perfect righteousness, and redemptive power. He is the true King, whose kingdom is not of this world ([John 18:36](/john/18-36 "John 18:36 - My Kingdom Is Not of This World")), and whose reign is eternal, unlike the fleeting "greatness" of earthly empires. His ultimate triumph over sin and death, culminating in His resurrection and ascension, demonstrates a "greatness" that far surpasses any human or national boast, offering eternal hope and true security to those who trust in Him, rather than in the shifting sands of human power.

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 29:19

Therefore thus saith the Lord GOD; Behold, I will give the land of Egypt unto Nebuchadrezzar king of Babylon; and he shall take her multitude, and take her spoil, and take her prey; and it shall be the wages for his army.

Ezekiel 31:18

To whom art thou thus like in glory and in greatness among the trees of Eden? yet shalt thou be brought down with the trees of Eden unto the nether parts of the earth: thou shalt lie in the midst of the uncircumcised with [them that be] slain by the sword. This [is] Pharaoh and all his multitude, saith the Lord GOD.

Ezekiel 30:10

Thus saith the Lord GOD; I will also make the multitude of Egypt to cease by the hand of Nebuchadrezzar king of Babylon.

Revelation 10:11

And he said unto me, Thou must prophesy again before many peoples, and nations, and tongues, and kings.

Jeremiah 1:5

Before I formed thee in the belly I knew thee; and before thou camest forth out of the womb I sanctified thee, [and] I ordained thee a prophet unto the nations.

Jeremiah 1:17

Thou therefore gird up thy loins, and arise, and speak unto them all that I command thee: be not dismayed at their faces, lest I confound thee before them.

Isaiah 14:13

For thou hast said in thine heart, I will ascend into heaven, I will exalt my throne above the stars of God: I will sit also upon the mount of the congregation, in the sides of the north: