Ezekiel 32:2

Translation
King James Version
Son of man, take up a lamentation for Pharaoh king of Egypt, and say unto him, Thou art like a young lion of the nations, and thou art as a whale in the seas: and thou camest forth with thy rivers, and troubledst the waters with thy feet, and fouledst their rivers.
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KJV (with Strong's)
Son H1121 of man H120, take up H5375 a lamentation H7015 for Pharaoh H6547 king H4428 of Egypt H4714, and say H559 unto him, Thou art like H1819 a young lion H3715 of the nations H1471, and thou art as a whale H8577 H8565 in the seas H3220: and thou camest forth H1518 with thy rivers H5104, and troubledst H1804 the waters H4325 with thy feet H7272, and fouledst H7515 their rivers H5104.
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Complete Jewish Bible
"Human being, raise a lament for Pharaoh king of Egypt; say to him, 'You compared yourself to a lion among the nations; In fact, you are more like a crocodile in the lakes. You burst out of your streams, churn the water with your feet and foul their streams.'
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Berean Standard Bible
“Son of man, take up a lament for Pharaoh king of Egypt and say to him: ‘You are like a lion among the nations; you are like a monster in the seas. You thrash about in your rivers, churning up the waters with your feet and muddying the streams.’
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American Standard Version
Son of man, take up a lamentation over Pharaoh king of Egypt, and say unto him, Thou wast likened unto a young lion of the nations: yet art thou as a monster in the seas; and thou didst break forth with thy rivers, and troubledst the waters with thy feet, and fouledst their rivers.
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World English Bible Messianic
Son of man, take up a lamentation over Pharaoh king of Egypt, and tell him, You were likened to a young lion of the nations: yet you are as a monster in the seas; and you broke out with your rivers, and troubled the waters with your feet, and fouled their rivers.
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Geneva Bible (1599)
Sonne of man, take vp a lamentation for Pharaoh King of Egypt, and say vnto him, Thou art like a lyon of the nations and art as a dragon in the sea: thou castedst out thy riuers and troubledst the waters with thy feete, and stampedst in their riuers.
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Young's Literal Translation
`Son of man, lift up a lamentation for Pharaoh king of Egypt, and thou hast said unto him: A young lion of nations thou hast been like, And thou art as a dragon in the seas, And thou comest forth with thy flowings, And dost trouble the waters with thy feet, And thou dost foul their flowings.
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See also
Ezekiel 29:3Nahum 2:11Nahum 2:13Ezekiel 27:2Isaiah 27:1Ezekiel 28:12Jeremiah 4:7
In the KJVVerse 21,251 of 31,102

Study This Verse

SUMMARY

Ezekiel 32:2 introduces a profound prophetic lamentation, or funeral dirge, directed by God through Ezekiel against Pharaoh Hophra, the reigning king of Egypt. This striking allegorical address likens Pharaoh to a formidable "young lion of the nations" and a monstrous "whale in the seas," vividly portraying his unchecked power and destructive influence. The verse depicts Pharaoh's actions as a disturbance and defilement of the "waters" and "rivers," symbolizing his oppressive reign and the chaotic impact he had on his own people and surrounding nations, thereby setting the stage for a divine judgment that will decisively dismantle this once-mighty empire.

CONTEXT

  • Literary Context: Ezekiel 32:2 serves as the powerful opening of a seven-part lamentation (Ezekiel 32:1-16) specifically targeting Pharaoh and the nation of Egypt. This oracle is strategically positioned within Ezekiel's broader collection of prophecies against foreign nations (Ezekiel 25-32), highlighting God's universal sovereignty. Dated to the twelfth year of Judah's exile (Ezekiel 32:1), this prophecy chronologically follows the devastating fall of Jerusalem in 586 BC, yet precedes a later oracle against Egypt found in Ezekiel 29:17-21. The immediate literary transition from previous detailed prophecies against Egypt (Ezekiel 29-31), which elaborated on its pride and impending desolation, is significant. Here, the tone shifts dramatically to that of a funeral dirge, not as an expression of sorrow, but as a definitive declaration of Egypt's certain and final demise, framing its destruction as a death rather than merely a defeat. This literary device emphasizes the inevitability and irreversible nature of God's judgment.

  • Historical & Cultural Context: During the period of this prophecy, Egypt, under Pharaoh Hophra (also known as Apries), remained a prominent regional power, though its historical influence was undeniably waning in the shadow of the burgeoning Neo-Babylonian Empire led by Nebuchadnezzar. Judah and other smaller states frequently sought alliances with Egypt as a counterweight against Babylon, a hope that consistently proved to be misplaced and ultimately futile. The rich imagery employed in Ezekiel 32:2 is deeply rooted in Egyptian cultural and geographical realities. The Nile River, the indispensable lifeblood of Egypt, forms the core of the metaphors involving "rivers" and "waters," symbolizing the nation's prosperity, power, and the very fabric of its societal existence. Pharaohs were routinely depicted with symbols of immense strength and even divinity, making the comparisons to a "young lion" and a "whale" (or sea monster/dragon) exceptionally potent and culturally resonant. Furthermore, in ancient Near Eastern cosmologies, formidable sea monsters often represented primordial chaos or rebellious forces. Thus, likening Pharaoh to such a creature powerfully underscores his perceived untamed power and the chaotic influence he exerted, which God was now decisively moving to bring into divine order.

  • Key Themes: Ezekiel 32:2 significantly contributes to several overarching themes pervasive throughout the book of Ezekiel and broader biblical theology. Firstly, it powerfully exemplifies the theme of Divine Judgment on National Pride. Pharaoh, as the embodiment of Egypt's arrogance and self-sufficiency, is depicted as a destructive force destined for divine humbling. This resonates deeply with the recurring biblical principle that pride goes before destruction, and a haughty spirit before a fall. Secondly, the verse employs the compelling Metaphor of a Destructive Beast, portraying Pharaoh as a "young lion" and a "whale" (sea monster). These powerful, untamed creatures symbolize his predatory nature, unbridled ambition, and chaotic influence over the "waters," which in prophetic literature frequently represent peoples and nations, as explicitly clarified in Revelation 17:15. Thirdly, the vivid imagery of Pharaoh "troubling" and "fouling" the rivers highlights the theme of Defilement and Chaos wrought by unrighteous leadership. His actions not only disturbed peace but also corrupted the very sources of life and order, reflecting the profound moral and political decay under his reign. Ultimately, the lamentation underscores God's Sovereignty Over Nations, demonstrating unequivocally that even the mightiest empires and their rulers are entirely subject to His divine decree and judgment, a truth powerfully echoed in prophecies against other proud rulers, such as the king of Babylon in Isaiah 14.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • kᵉphîyr (Hebrew, kᵉphîyr', H3715): From the root meaning "to cover," this term specifically refers to a young lion, perhaps alluding to its developing mane or its stealthy, covered approach to prey. In the context of Pharaoh, it powerfully signifies his ferocity, formidable strength, and predatory nature among the nations. It portrays him as a dominant, dangerous, and aggressive entity, much like a formidable beast of prey that devours its victims.
  • tannîyn (Hebrew, tannîyn', H8577): This term denotes a large marine or land monster, often translated as a sea-serpent or dragon. In ancient Near Eastern thought, such creatures frequently symbolized primordial chaos, untamed evil, or powerful, rebellious forces. By likening Pharaoh to a tannîyn, Ezekiel profoundly emphasizes his immense, chaotic power and destructive influence, particularly over the "seas" or vast populations, suggesting a force that disrupts the natural order.
  • râphas (Hebrew, râphas', H7515): A primitive root meaning "to trample" or, more specifically in this context, "to roil water" or "to muddy." In this verse, it vividly describes Pharaoh's action of "fouling" or "muddying" the rivers. This word powerfully conveys the defilement, disruption, and corruption that Pharaoh's oppressive reign brought upon his own land and the surrounding regions, rendering the very sources of life and order impure and unusable.

Verse Breakdown

  • "Son of man, take up a lamentation for Pharaoh king of Egypt, and say unto him,": This opening clause serves as a direct divine mandate to Ezekiel, clearly identifying both the prophet as the messenger ("Son of man," a frequent address for Ezekiel) and the specific subject of the oracle: Pharaoh, the reigning monarch of Egypt. The instruction to "take up a lamentation" (Hebrew: qîynâh) is crucial, indicating that what follows is a funeral dirge, a mournful song traditionally sung for the deceased. However, in this prophetic context, it functions as a declaration of impending doom, signifying that Pharaoh and Egypt are, in God's eyes, already as good as dead, irrevocably destined for destruction.
  • "Thou art like a young lion of the nations,": This is the first of two potent metaphors applied to Pharaoh. The "young lion" (Hebrew: kᵉphîyr) symbolizes his inherent strength, ferocity, and predatory dominance among the surrounding "nations." It underscores his aggressive and destructive nature, suggesting that he has been a terror and a devourer of other peoples, much like a lion preys upon its unsuspecting victims.
  • "and thou [art] as a whale in the seas:": The second metaphor compares Pharaoh to a "whale" (Hebrew: tannîyn), a term that can also be translated as a sea monster or dragon. This imagery evokes a creature of immense, untamed power, often associated with chaos and primordial forces in ancient Near Eastern mythology. By situating him "in the seas," it suggests his vast, overwhelming influence and his capacity to stir up great disturbances across wide domains, potentially symbolizing the tumultuous masses of people or nations under his oppressive sway.
  • "and thou camest forth with thy rivers,": This clause describes Pharaoh's emergence and expansion, which are intrinsically linked to the "rivers" (Hebrew: nâhâr), particularly the Nile, the foundational source of Egypt's power and prosperity. It depicts Pharaoh's aggressive outreach and pervasive influence flowing out from Egypt, much like the Nile's waters spread across the land, bringing both life and, in this specific context, widespread disruption.
  • "and troubledst the waters with thy feet,": Here, the imagery becomes explicitly active and destructive. Pharaoh's "feet" trampling the "waters" (Hebrew: mayim) powerfully signifies his oppressive and disruptive actions. He does not merely flow passively; he actively stirs up and agitates the very source of life and order, thereby causing profound turmoil and instability. This vividly conveys his tyrannical rule and the chaos it inflicted upon his realm.
  • "and fouledst their rivers.": This final clause culminates the destructive imagery, bringing it to a climax. Pharaoh's actions have not merely troubled the waters but have "fouled" (Hebrew: râphas) or muddied them. This implies a deep moral and political defilement, a corruption of the life-giving sources. His reign has not only brought chaos but has also rendered the essential elements of society impure and unusable, signifying the profound and lasting damaging impact of his unrighteous governance on his own people and beyond.

Literary Devices

Ezekiel 32:2 is exceptionally rich in Metaphor and Symbolism, which are central to its prophetic message. Pharaoh is not literally a "young lion" or a "whale" (or sea monster/dragon), but these powerful animal comparisons serve as Metaphors for his ferocity, predatory nature, and immense, chaotic power. The "young lion of the nations" vividly portrays his dominance and aggression among earthly kingdoms, while the "whale in the seas" symbolizes his untamed, overwhelming influence over vast populations, often represented by "waters" in prophetic literature. The "rivers" and "waters" themselves are potent Symbols of Egypt's lifeblood, prosperity, and the peoples under Pharaoh's control. His actions of "troubling" and "fouling" these waters are a form of Personification, attributing human-like destructive actions to a national leader, while also employing vivid Imagery that evokes a visceral sense of defilement and chaos. The entire passage functions as a Lamentation or dirge, a literary form typically reserved for the dead, which here acts as a powerful prophetic declaration of Egypt's certain demise, underscoring the finality and inevitability of God's judgment.

THEOLOGICAL AND THEMATIC CONNECTIONS

Ezekiel 32:2 powerfully articulates the enduring biblical theme of divine judgment against human pride and oppressive power. Pharaoh, as the embodiment of Egypt's might, represents any earthly authority that operates outside of God's righteous standards, using its strength to dominate and defile rather than to bless and order. The vivid imagery of "troubling" and "fouling" the waters underscores the corrupting influence of such power, highlighting how unrighteous leadership can pollute the very sources of life and well-being for a nation. This verse serves as a stark reminder that no earthly kingdom, no matter how formidable, is beyond the reach of God's ultimate sovereignty and justice. It foreshadows the universal principle that God opposes the proud and brings low those who exalt themselves, ensuring that His divine order will ultimately prevail over human chaos and arrogance.

  • Psalm 74:13-14 - This passage describes God's power over the sea monsters (often tannîyn), aligning with the imagery of God bringing down Pharaoh, the "whale," and demonstrating His ultimate control over chaotic forces.
  • Isaiah 27:1 - Here, God's judgment is pronounced against Leviathan, the "fleeing serpent" and "crooked serpent," another mythical sea creature representing powerful, oppressive empires, paralleling Ezekiel's depiction of Pharaoh as a tannîyn.
  • Revelation 17:15 - This verse explicitly defines "waters" as "peoples, multitudes, nations, and languages," providing a New Testament interpretive key for the "seas" and "rivers" troubled by Pharaoh in Ezekiel, symbolizing his chaotic influence over human populations.

REFLECTION AND APPLICATION

Ezekiel 32:2 offers profound lessons for contemporary reflection and application, speaking powerfully to both individual character and collective leadership. It challenges us to critically examine the nature of power, whether it manifests as personal influence, professional authority, or national governance. The destructive imagery of Pharaoh "troubling" and "fouling" the rivers serves as a potent warning: unchecked ambition, self-exalting pride, and self-serving leadership inevitably lead to chaos, corruption, and defilement, not only for those who wield such power but also for those under their influence. This verse calls us to profound humility, reminding us that true strength is found not in oppressive dominance but in righteous stewardship and a humble recognition of God's ultimate sovereignty. It encourages us to consider the far-reaching impact of our actions on the "waters" of our own lives and communities – our relationships, our environments, our institutions, and the broader society. Are we contributing to purity, order, and flourishing, or are we, through our pride, neglect, or self-interest, "fouling" the very sources of well-being for ourselves and others? The passage compels us to align our aspirations and actions with divine justice, fostering environments of flourishing rather than defilement, and to seek to be channels of blessing, not chaos.

Questions for Reflection

  • In what areas of your life or influence might you be tempted to exercise power in a way that "troubles" or "fouls" the "waters" for others, either intentionally or unintentionally?
  • How does the biblical emphasis on God's sovereignty over nations, even the most powerful and seemingly untouchable, shape your perspective on current global events and the nature of human leadership?
  • What practical steps can you take to cultivate humility, righteous stewardship, and a commitment to purity in your sphere of influence, rather than succumbing to pride or destructive ambition?

FAQ

What is the significance of Pharaoh being compared to a "young lion" and a "whale"?

Answer: The comparisons are powerful metaphors for Pharaoh's immense and destructive power. The "young lion" (Hebrew: kᵉphîyr) signifies his predatory nature, ferocity, and dominance among the nations, much like a king of the jungle. It speaks to his terrestrial might and aggressive expansion. The "whale" (Hebrew: tannîyn), which can also be translated as a sea monster or dragon, evokes a creature of vast, untamed, and chaotic power, often associated with primordial evil or rebellious forces in ancient Near Eastern mythology. By using these two distinct images, Ezekiel emphasizes Pharaoh's dual threat: his physical might and his overwhelming, chaotic influence over the "seas," which often symbolize turbulent populations or nations in prophetic literature (as seen in Revelation 17:15). Together, they paint a comprehensive picture of a ruler who is both a physical threat and a pervasive source of widespread spiritual and social disorder.

What do the "rivers" and "waters" symbolize in this verse?

Answer: In the context of ancient Egypt, the "rivers" (specifically the Nile) and "waters" were the literal lifeblood of the nation, providing fertility, transportation, and sustenance. Symbolically, in Ezekiel 32:2, they represent the very foundation of Egypt's power, prosperity, and the people themselves. When Pharaoh is described as "troubling" and "fouling" these waters, it signifies his tyrannical and corrupting influence. His actions did not merely disturb the peace but actively defiled the sources of life and order within his own kingdom and among the nations he influenced. This imagery underscores the profound moral and political chaos his unrighteous reign inflicted, turning what should be a source of blessing into a polluted, destructive force. This aligns with broader biblical symbolism where waters can represent peoples or nations, as well as sources of life or judgment, depending on the context.

Is the "lamentation" a sign of sorrow for Pharaoh?

Answer: No, the "lamentation" (Hebrew: qîynâh) in Ezekiel 32:2 is not an expression of sorrow or sympathy for Pharaoh. Instead, it is a prophetic funeral dirge, a mournful song typically sung for the deceased, but here it is pronounced over Pharaoh while he is still alive. This serves as a powerful declaration of his inevitable and certain demise, signifying that God has already decreed his downfall and the destruction of Egypt. It is a pronouncement of judgment, a public shaming, and a stark warning to other proud nations, rather than an act of mourning. The dirge emphasizes the absolute certainty of God's judgment and the finality of Egypt's coming destruction under the hand of Babylon, orchestrated by the Lord. This prophetic act underscores God's ultimate sovereignty over all earthly rulers and empires, no matter how mighty they appear.

CHRIST-CENTERED FULFILLMENT

While Ezekiel 32:2 directly addresses the impending judgment of Pharaoh and Egypt, its deeper theological currents find profound Christ-centered fulfillment. Pharaoh, depicted as a "young lion" and a "whale" (sea monster) who troubles and fouls the waters, powerfully embodies the oppressive, chaotic, and destructive power of human sin and the spiritual forces aligned against God's divine order. In the New Testament, Jesus Christ emerges as the ultimate conqueror of all such forces. He is the true King who does not trouble or foul the waters but rather brings life, purity, and order. Just as the "whale" (tannîyn) in ancient thought often represented primordial chaos, Christ demonstrates His absolute authority over chaos by miraculously calming the storm on the Sea of Galilee, rebuking the winds and waves with a mere word (see Mark 4:39). Furthermore, He is the one who purifies and cleanses, offering "living water" that quenches spiritual thirst and leads to eternal life, in stark contrast to the fouled rivers of Pharaoh's destructive reign (see John 4:10-14). The judgment pronounced upon Pharaoh foreshadows the ultimate judgment of all unrighteous power and the decisive defeat of the "prince of this world" (see John 12:31). Christ, the true Son of Man, not only laments over the lost but also acts decisively to redeem and restore, establishing a kingdom where justice, purity, and peace prevail, ultimately fulfilling the promise of God's sovereignty over all creation, bringing divine order out of the chaos caused by sin and rebellious human authority.

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Commentary on Ezekiel 32 verses 1–16

I. II. Main points1. 2. Sub-points(1.) (2.) Details

Here, I. The prophet is ordered to take up a lamentation for Pharaoh king of Egypt, Eze 32:2. It concerns ministers to be much of a serious spirit, and, in order thereunto, to be frequent in taking up lamentations for the fall and ruin of sinners, as those that have not desired, but dreaded, the woeful day. Note, Ministers that would affect others with the things of God must make it appear that they are themselves affected with the miseries which sinners bring upon themselves by their sins. It becomes us to weep and tremble for those that will not weep and tremble for themselves, to try if thereby we may set them a weeping, set them a trembling.

II. He is ordered to show cause for that lamentation.

1.Pharaoh has been a troubler of the nations, even of his own nation, which he should have procured the repose of: He is like a young lion of the nations (Eze 32:2), loud and noisy, hectoring and threatening as a lion when he roars. Great potentates, if they by tyrannical and oppressive, are in God's account no better than beasts of prey. He is like a whale, or dragon, like a crocodile (so some) in the seas, very turbulent and vexatious, as the leviathan that makes the deep to boil like a pot, Job 41:31. When Pharaoh engaged in an unnecessary war with the Cyrenians he came forth with his rivers, with his armies, troubled the waters, disturbed his own kingdom and the neighbouring nations, fouled the rivers, and made them muddy. Note, A great deal of disquiet is often given to the world by the restless ambition and implacable resentments of proud princes. Ahab is he that troubles Israel, and not Elijah.

2.He that has troubled others must expect to be himself troubled; for the Lord is righteous, Jos 7:25.

(1.)This is set forth here by a comparison. Is Pharaoh like a great whale, which, when it comes up the river, gives great disturbance, a leviathan which Job cannot draw out with a hook? (Job 41:1), yet God has a net for him which is large enough to enclose him and strong enough to secure him (Eze 32:3): I will spread my net over thee, even the army of the Chaldeans, a company of many people; they shall force him out of his fastnesses, dislodge him out of his possessions, throw him like a great fish upon dry ground, upon the open field (Eze 32:4), where being out of his element, he must die of course, and be a prey to the birds and beasts, as was foretold, Eze 29:5. What can the strongest fish do to help itself when it is out of the water and lies gasping? The flesh of this great whale shall be laid upon the mountains (Eze 32:5) and the valleys shall be filled with his height. Such numbers of Pharaoh's soldiers shall be slain that the dead bodies shall be scattered upon the hills and there shall be heaps of them piled up in the valleys. Blood shall be shed in such abundance as to swell the rivers in the valleys. Or, Such shall be the bulk, such the height, of this leviathan, that, when he is laid upon the ground, he shall fill a valley. Such vast quantities of blood shall issue from this leviathan as shall water the land of Egypt, the land wherein now he swims, now he sports himself, Eze 32:6. It shall reach to the mountains, and the waters of Egypt shall again be turned into blood by this means: The rivers shall be full of thee. The judgments executed upon Pharaoh of old are expressed by the breaking of the heads of leviathan in the waters, Psa 74:13, Psa 74:14. But now they go further; this old serpent not only has now his head bruised, but is all crushed to pieces.

(2.)It is set forth by a prophecy of the deep impression which the destruction of Egypt should make upon the neighbouring nations; it would put them all into a consternation, as the fall of the Assyrian monarchy did, Eze 31:15, Eze 31:16. When Pharaoh, who had been like a blazing burning torch, is put out and extinguished it shall make all about him look black, Eze 32:7. The heavens shall be hung with black, the stars darkened, the sun eclipsed, and the moon be deprived of her borrowed light. It is from the upper world that this lower receives its light; and therefore (Eze 32:8), when the bright lights of heaven are made dark above, darkness by consequence is set upon the land, upon the earth; so it shall be on the land of Egypt. Here the plague of darkness, which was upon Egypt of old for three days, seems to be alluded to, as, before, the turning of the waters into blood. For, when former judgments are forgotten, it is just that they should be repeated. When their privy-counsellors, and statesmen, and those that have the direction of the public affairs, are deprived of wisdom and made fools, and the things that belong to their peace are hidden from their eyes, then their lights are darkened and the land is in a mist. This is foretold, Isa 19:13. The princes of Zoan have become fools. Now upon the spreading of the report of the fall of Egypt, and the bringing of the news to remote countries, countries which they had not known (Eze 32:9), people shall be much affected, and shall feel themselves sensibly touched by it. [1.] It shall fill them with vexation to see such an ancient, wealthy, potent kingdom thus humbled and brought down, and the pride of worldly glory, which they have such a value for, stained. The hearts of many people will be vexed to see the word of the God of Israel fulfilled in the destruction of Egypt, and that all the gods of Egypt were not able to relieve it. Note, The destruction of some wicked people is a vexation to others. [2.] It shall fill them with admiration (Eze 32:10): They shall be amazed at thee, shall wonder to see such great riches and power come to nothing, Rev 18:17. Note, Those that admire with complacency the pomp of this world will admire with consternation the ruin of that pomp, which to those that know the vanity of all things here below is no surprise at all. [3.] It shall fill them with fear: even their kings (that think it their prerogative to be secure) shall be horribly afraid for thee, concluding their own house to be in danger when their neighbour's is on fire. When I shall brandish my sword before them they shall tremble every man for his own life. Note, When the sword of God's justice is drawn against some, to cut them off, it is thereby brandished before others, to give them warning. And those that will not be admonished by it, and made to reform, shall yet be frightened by it, and made to tremble. They shall tremble at every moment, because of thy fall. When others are ruined by sin we have reason to quake for fear, as knowing ourselves guilty and obnoxious. Who is able to stand before this holy Lord God?

(3.)It is set forth by a plain and express prediction of the desolation itself that should come upon Egypt. [1.] The instruments of the desolation appear here very formidable. It is the sword of the king of Babylon, that warlike, that victorious prince, that shall come upon thee (Eze 32:11), the swords of the mighty, even the terrible of the nations, all of them (Eze 32:12), an army that there is no standing before. Note, Those that delight in war, and are upon all occasions entering into contention, may expect, some time or other, to be engaged with those that will prove too hard for them. Pharaoh had been forward to quarrel with his neighbour and to come forth with his rivers, with his armies, Eze 32:2. But God will now give him enough of it. [2.] The instances of the desolation appear here very frightful, much the same with what we had before, Eze 29:10-12; Eze 30:7. First, The multitude of Egypt shall be destroyed, not decimated, some picked out to be made examples, but all cut off. Note, The numbers of sinners, though they be a multitude, will neither secure them against God's power nor entitle them to his pity. Secondly, The pomp of Egypt shall be spoiled, the pomp of their court, what they have been proud of. Note, in renouncing the pomps of this world we did ourselves a great kindness, for they are things that are soon spoiled and that cheat their admirers. Thirdly, The cattle of Egypt, that used to feed by the rivers, shall be destroyed (Eze 32:13), either cut off by the sword or carried off for a prey. Egypt was famous for horses, which would be an acceptable booty to the Chaldeans. The rivers shall be no more frequented as they have been by man and beast, that came thither to drink. Fourthly, The waters of Egypt, that used to flow briskly, shall now grow deep, and slow, and heavy, and shall run like oil (Eze 32:14), a figurative expression signifying that there should be such universal sadness and heaviness upon the whole nation that even the rivers should go softly and silently like mourners, and quite forget their rapid motion. Fifthly, The whole country of Egypt shall be stripped of its wealth; it shall be destitute of what whereof it was full (Eze 32:15), corn, and cattle, and all the pleasant fruits of the earth; when those are smitten that dwell therein the ground is untilled, and that which is gathered becomes an easy prey to the invader. Note, God can soon empty those of this world's goods that have the greatest fulness of those things and are full of them, that enjoy most and have their hearts set upon those enjoyments. The Egyptians were full of their pleasant and plentiful country, and its rich productions. Every one that talked with them might perceive how much it filled them. But God can soon make their country destitute of that whereof it is full; it is therefore our wisdom to be full of treasures in heaven. When the country is made destitute, 1. It shall be an instruction to them: Then shall they know that I am the Lord. A sensible conviction of the vanity of the world, and the fading perishing nature of all things in it, will contribute much to our right knowledge of God as our portion and happiness. 2. It shall be a lamentation to all about them: The daughters of the nations shall lament her (Eze 32:16), either because, being in alliance with her, they share in her grievances and suffer with her, or, being admirers of her, they at least share in her grief and sympathize with her. They shall lament for Egypt and all her multitude; it shall excite their pity to see so great a devastation made. By enlarging the matters of our joy we increase the occasions of our sorrow.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–16. Public domain.
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JeromeAD 420
Commentary on Ezekiel
(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.
JeromeAD 420
Commentary on Ezekiel
(Chapter XXXII, verse 1 and following) And it was in the twelfth year, in the twelfth month (or tenth), on one day (the Vulgate is silent on the day) of the month, the word of the Lord came to me, saying: Son of man, take up a lamentation for Pharaoh king of Egypt, and say to him: You are like a lion among the nations, and like a dragon in the sea; you stirred up your horns in your rivers, and troubled the waters with your feet, and trampled their (or your) rivers. Therefore, thus says the Lord God: I will spread my net over you in the multitude of many peoples, and I will draw you up in my dragnet (or I will draw you up with a hook). And I will throw you down on the ground; on the surface of the field I will cast you (or your fields will be filled). And I will make all the birds of the sky dwell upon you, and I will satiate all the beasts of the earth with you, and I will give your flesh over the mountains, and I will fill the hills (Vulgate adds yours) (or valleys) with your filth (or your blood) and I will irrigate the land (or the land will be irrigated) with the stench (Vulgate feces; alternative odor) of your blood (or your dung) over the mountains, and the valleys will be filled from you. And when you are extinguished, I will cover the sky and make its stars darken: I will hide the sun with a cloud, and the moon will not give its light. I will make all the luminaries of the heavens mourn over you: and I will bring darkness upon your land, says the Lord God. And I will provoke the hearts of many peoples when I bring your destruction upon the nations and lands that you do not know. And the people will be astonished, and their kings will be greatly terrified when my sword begins to fly against them, and they will be suddenly dismayed, each for his own life, on the day of your downfall. Because thus says the Lord God: The sword of the king of Babylon will come upon you. I will cast down your multitude (or your strength) with the swords of warriors (or giants): all these nations are invincible (or pestilent from all nations), and they will destroy (or lay waste) the pride (or injury) of Egypt, and his multitude (or all his strength) will be scattered (or crushed). And I will destroy all its livestock that were upon many waters (or from many waters): and the foot of man shall no longer disturb them, nor shall the hoof of beasts trouble (or trample) them. Then I will make their waters very pure (or so that their waters may finally rest), and I will bring their rivers like oil (or so that oil may flow), says the Lord God, when I make the land of Egypt desolate (or destroyed). But the land will be deserted from its abundance (or with abundance) when I strike (or scatter) all its inhabitants: and they will know that I am the Lord. The daughters of the nations will lament for him, and they will lament for him over Egypt and its multitude (or over all its strength), says the Lord God. We mix both editions, but only in those places where they differ. Otherwise, where there is only one meaning, we follow the Hebrew text. In many copies, according to the Septuagint, the twelfth year and tenth month are stated; according to other interpreters, the tenth year and twelfth month, either because Jerusalem has already been captured and Pharaoh's joy is taken away from him, due to the impending evils; or certainly it is to be captured and Israel should mourn more for its own miseries than rejoice in the captivity of others. And meanwhile, briefly laying down some foundational history, let us examine what the Hebrews understand in this place. Pharaoh is compared to a lion, not of one people, but of many peoples; or to a sea serpent, who possesses the land and the waters and was raised in pride by the irrigation of the rivers, which is called a horn, and by the multitude of his army, he could disturb all the waters as he passed through them: therefore, it is said that his net is spread out over his multitude, to catch him with its fishing net or hook, and to throw or extend him on the ground, who had been wrapped in many coils like a snake, so that he could be devoured by all the birds of the sky. And when not only the birds but all the beasts of the earth have torn him apart, his remaining flesh will fill the mountains, valleys, and fields, so that everything teems with worms. This, however, is metaphorical, indicating that after the birds of the sky and the beasts have been satiated with his flesh, that is, his army, and the rest of the multitude is turned into worms and putrefaction. Then it says, the heavens will be enveloped in darkness: the sun, moon, and other celestial bodies will not give their light, but everything will turn black over you: nothing joyful will be for you, and for your destruction all the peoples and all their kings will be terrified in great horror, seeing my sword flying here and there and sparing no one, and in your ruin they will fear a similar ruin. But so that you may know who this sword is, listen more clearly: The sword of the king of Babylon will come to you: with the swords of the mighty, or the giants, I will cast down all your multitude. These giants are invincible nations, which were held by the army of the king of Babylon. They will devastate or destroy the pride of Egypt, and all its multitude: and nothing will remain in Egypt, but both men and brute animals will be taken away together. And there will be such a solitude in Egypt that neither the foot of a man, nor the hoof of a beast, nor the water of its rivers shall be disturbed, but all shall be calm; and the waters of its rivers shall flow like pure and shining oil, with no one passing through them, nor disturbing their flow. And this shall happen because of the solitude of Egypt, which shall be turned into a desert by its own multitude: when its inhabitants are struck by the Lord, so that those who remain may understand that he is the Lord. Therefore Pharaoh lamented, and the daughters of the nations lamented him in a circle. Not only over him, but also over his multitude, which, being devastated by the Lord, was destroyed. Let it suffice to have hastily said these things in a simple letter, let us come to spiritual understanding. And I do not believe that we need to labor greatly to know who Pharaoh, the king of Egypt, is, since we will explain more fully above, namely that power to which Egypt is entrusted; either one province, or Egypt of the whole world, which is not established like a lion, but is assimilated to the lion of the nations by its own fault. For when a man is in honor, he does not understand; he is compared to senseless beasts, and becomes like them. (Psalm 49:20) Concerning this, Peter also speaks of the lion: Our adversary the devil prowls around like a roaring lion, seeking whom he may devour. (1 Peter 5:8) And in the ninth psalm, it is written: He lies in wait secretly like a lion in his den; he lies in wait to catch the poor. And in Jeremiah, the Holy Spirit says: A lion from the forest has struck them down. (Jeremiah 5:6). But the dragon is called the devil (for which the Eagle has interpreted as Leviathan, explaining the name of the dragon), as I have taught with many testimonies, who said: My are the rivers, and I made them. Therefore, this dragon, with his rivers, as if with horns, scattered many nations: which we can understand concerning Marcion, Valentinus, Arius, Eunomius, and the other leaders of heresies, who imitate the ecclesiastical men, saying to the Lord and Savior: In you we will scatter our enemies with a horn (Ps. 43:6); and they do not scatter for salvation, to be lifted from earth to heaven, but to be thrown down into the depths. Finally, it follows: And you were disturbing the waters with your feet; according to the words of the Apostle: But he who troubles you, will bear judgment (Gal. V, 10). For he does not want to drink the waters of Siloam, which flow silently (Isa. VIII), but the turbid and muddy waters of Egypt, which were pure and flowing in their own order before they were trampled by the feet of the dragon; but after they were disturbed by his feet, they lost their course. For heretics do not use the testimonies of the Scriptures that agree with themselves, but rather confuse everything. And because he is an enemy and avenger, not only does the Egyptian dragon disturb alien waters with his feet, but he tramples his own rivers so as not to spare those whom he has once brought under his power. The righteous, desiring to avoid this, prays: Let not the foot of pride come upon me (Ps. 35:12). And in another place, being trampled, he asks not to be trampled again: Have mercy on me, O Lord, for man has trampled upon me (Ps. 55:1). But the enemy is a man who is a devil, about whom another psalm speaks, 'Let not man be magnified over the earth.' Therefore, thus says the Lord God: I will spread my net over you, in the multitude of many peoples (Ps. IX, 18). The net of the Lord, woven together by the reason of the old and new Testament, is sent upon the dragon, who dwells in the multitude of peoples, and always delights in the tumult and multitude of peoples, so that he may draw him in his snare or in his hook. This is the net that is cast into the sea of this world, and it draws in many other fish to be chosen, and others to be cast away (Matt. XIII). Or this is the hook, of which it is written in Job: Thou shalt take the dragon by the hook, and encircle his nostrils with a bridle (Job XL, 19); for which Aquila interpreted: Thou shalt draw out Leviathan with a hook, and bind his tongue with cords. Now the dragon, or Leviathan, is drawn out of the sea by the hook or net of the Lord, to be cast away, or extended upon the earth, and all its coils, in which it concealed its snares, shall be uncovered and brought forth in public, and cast down to the earth, and he who had placed his mouth in heaven shall lie down, and boast of being like the Most High. From this it follows: And I will make all the birds of the sky dwell or settle upon you, and I will satisfy all the beasts of the earth with you, according to what is written: You have given him as food to the peoples of Ethiopia (Ps. 73:14). Those that are called birds or beasts of the earth (Matt. 13; Luke 8). Birds, which, as we have said, snatch the seed along the path. Beasts of the earth, which can be referred to heretics and pagans, given to vice. But what follows: And I will give your flesh upon the mountains, and fill your hills with your gore; or, I will fill the valleys with your blood, has this meaning: that we understand the deceitful people, the cruelty of the pagans, both the birds of the sky and the beasts of the earth, and that we return the mountains to the leaders of heresies, such as Valentinus and Marcion, and the hills to their successors who are filled with the gore of the dragon; or the valleys, which are filled with the blood of the dragon, to the lowest of the believers. But certainly there are opposing powers in the mountains that roam in the air, and valleys that penetrate the depths, and they are bound by eternal torments. Furthermore, what is said, 'And I will water the land with the stench of your blood over the mountains,' or, 'The land will be watered with your excrement over the mountains, and the valleys will be filled with you,' signifies that every pride and the arrogant swelling of heretical pride is filled not so much with vital and pure blood, but with putrid and foul-smelling blood, according to what is written: 'Make them like the dung of the earth' (Ps. LXXXII, 11). About whom the saint is freed from the Lord: He raises up the needy from the earth, and lifts up the poor from the dung heap. To seat him with princes, with the princes of his people. (Ps. CXII, 7, 8). However, the valleys in the depths, as we have said, signify either hell or the humble sense of the heretics due to pleasure and earthly wealth that make everything. But what is joined: And I will cover the heavens when you are extinguished, and I will make its stars black: I will cover the sun with a cloud and the moon will not shed its light, all the luminaries of heaven will mourn, or I will make them dark over you, and I will give darkness over your land, says the Lord God, if we follow the letter, it cannot be fully understood. For when Pharaoh, or the serpent sun, and the moon, and the stars did not give their light, and the heavens were covered in darkness, according to that poetic (Virgil, Georgics I):

And the impious have feared the eternal darkness. Therefore, this must be said, that with the extinguishing of Pharaoh, who transformed himself into an Angel of light, about whom it is written elsewhere: The light of the wicked will be extinguished (Job XVIII), the heavens or the highest heavens will be covered in darkness. Of which even Paul speaks: For our wrestling is not against flesh and blood, but against the Principalities and Powers, against the rulers of this world of darkness (Ephesians VI, 12). And the Lord will cause his stars, or the dragon, or the heavens, to darken. On which also Jude the Apostle writes: Wandering stars, for whom the gloom of darkness is kept forever (Jude XIII). The sun is also covered by a cloud, the sun of iniquity, which is contrary to the sun of justice, but by a cloud, even by the Lord and Savior Himself, who descended into Egypt upon a light cloud (Isaiah 19), not weighed down by any burden of sins, or by the prophets and Apostles, of whom we read: 'I will command the clouds, that they rain no rain upon it' (Isaiah 5:6). And in the Psalms: 'Your truth reaches unto the clouds' (Psalm 36:6). But when the sun of iniquity is obscured, the moon, which we understand to be the Church of heretics, and which was thought to receive its light from the sun of iniquity, will not give its light, nor will it deceive believers with the false knowledge of its name. Moreover, all the lights and everything that appears to be in heretics' doctrine will be extinguished, the dragon being destroyed, and dried up, they will mourn, the prince being lost, so that the Lord himself may cover the land of the heretics with darkness, namely ignorance of the truth, so that the blind may lead the blind into the pit, and the inhabitants of the earth may be cast into outer darkness, where there is weeping and gnashing of teeth. After this it is said: And I will provoke the heart of many peoples, when I bring your contrition, or your captivity, among the nations upon the earth which you do not know, so that those who previously served Pharaoh may be angry against him, seeing his captivity brought to another land, which the dragon did not know to exist. Nor should we doubt that those lands are good, which Pharaoh does not know, namely when the captivity of Pharaoh is changed by another captivity, of which it is said to the Savior: Ascending on high, he led captivity captive: he received (or, according to the Apostle (Ephes. IV, 8), gave) gifts to men (Psal. LXVII, 19). And I will cause many peoples to marvel at you, he says, so that those who previously admired Pharaoh's power may afterwards marvel at his downfall from his own height. The kings of the nations will also fear him excessively, whose kingdoms the devil shows to the Lord and of whom it is said in the psalm: The kings of the earth stood up, and the princes gathered together in one (Ps. II, 2). This, however, will happen when the sword of the Lord begins to fly over their faces, understood as the kings or the peoples. The sword of the Lord, moreover, is to be understood as the living word of God, powerful and sharp on both sides, which flies and runs, and wounds the eyes of those who see it and terrifies their faces, so that, amazed by the downfall of Pharaoh, they see themselves thrown down in it. And indeed, the sword of the Lord, about which it is written: Behold, this one is set for the fall and rising again of many (Luke 2:34), raises up those who are lying down, and by humility, transforms those who are badly erected. But the sword of the king of Babylon will come upon the Egyptian dragon, so that, like the swords of the mighty or giants, the Lord may cast down the multitude of those who followed the king of Egypt. Inexorable, he says, or pestilent from the nations, all of these, so that they may be handed over to worse evils for punishment, about which it is written: He sent among them the anger of his wrath, fury, and affliction, by sending evil angels (Psalm 78:49). And the Apostle says: 'Whom I have delivered up to Satan, that they may learn not to blaspheme, but rather to be saved in the day of judgment by the destruction of the flesh' (I Tim. I, 20). But when through such ministers the pride of Egypt has been cast down and its multitude scattered, all the beasts that were upon many waters will perish, and the foot of man will no longer disturb them. For if blessed is he who sows upon the waters, where the ox and the ass tread (Isa. XXXII); on the other hand, unhappy is he who can retain only the simple things and is thus unable to reach his own error, so that the foot of man does not tread upon them, as if they did not even seem to have the sign of wisdom and reason, the waters of Egypt within themselves. Moreover, the hoof of the cattle will not disturb them so as to make them muddy and turbid from being clear and bright. Then the waters, which had been disturbed by the dominion of the dragon, will be restored not by another, but by the Lord Himself: so that their rivers flow like oil, and they become the nourishment of true light. However, these things will happen when the Lord has made the land of Egypt desolate, and has destroyed its multitude, and all its inhabitants have been struck, so that they may know by this event that He Himself is the Lord. But what is joined: it is a lament, and the daughters of the nations shall lament over Egypt, and over its multitude they shall lament, says the Lord God; it is clear to the souls of all nations, which were previously oppressed, whether the nations that did not dwell in Egypt at all, but lived in the land of the living, to lament the slain dragon, and all its multitude: not in hope of salvation, but because he, through his own fault and pride, has been cast down into eternal punishment of such great power.
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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