Ezekiel 32:5

Translation
King James Version
And I will lay thy flesh upon the mountains, and fill the valleys with thy height.
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KJV (with Strong's)
And I will lay H5414 thy flesh H1320 upon the mountains H2022, and fill H4390 the valleys H1516 with thy height H7419.
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Complete Jewish Bible
I will leave your flesh on the mountains and fill the valleys with your rotting carcass.
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Berean Standard Bible
I will put your flesh on the mountains and fill the valleys with your remains.
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American Standard Version
And I will lay thy flesh upon the mountains, and fill the valleys with thy height.
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World English Bible Messianic
I will lay your flesh on the mountains, and fill the valleys with your height.
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Geneva Bible (1599)
And I will lay thy flesh vpon the mountaines, and fill the valleys with thine height.
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Young's Literal Translation
And I have put thy flesh on the mountains, And filled the valleys with thy hugeness,
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See also
Ezekiel 31:12
In the KJVVerse 21,254 of 31,102

Study This Verse

SUMMARY

Ezekiel 32:5 delivers a chilling and graphic prophecy of God's severe judgment upon Pharaoh and the nation of Egypt, portraying their utter destruction and humiliation. This verse, embedded within a lamentation for Egypt, vividly depicts the immense carcass of Egypt's king, symbolizing the entire nation, sprawled across the land. So vast are its dismembered remains that they cover the mountains and fill the valleys, serving as a stark and undeniable monument to divine wrath and the catastrophic downfall of human pride.

CONTEXT

  • Literary Context: This verse is intricately woven into a series of divine pronouncements and lamentations against foreign nations found in Ezekiel, with chapters 29-32 specifically targeting Egypt. Ezekiel 32 commences with a lamentation over Pharaoh, king of Egypt, metaphorically casting him as a formidable "sea monster" or "dragon" (Hebrew: tannin), a powerful, chaotic entity that God Himself will capture and drag from the waters. The verses immediately preceding (Ezekiel 32:3-4) detail God's active and decisive role in snaring Pharaoh, casting him out onto the land where he becomes a grotesque feast for wild beasts and scavenging birds. Verse 5 then intensifies this horrifying imagery, graphically illustrating the monumental scale of Pharaoh's demise. It emphasizes the vastness of his fallen kingdom and the absolute totality of its destruction, transforming it into a public spectacle for all to witness. This deliberate progression from capture to a widespread, gruesome display of annihilation powerfully underscores the irreversible and comprehensive nature of God's judgment.
  • Historical & Cultural Context: During the early 6th century BCE, the period of Ezekiel's prophetic ministry, Egypt stood as a formidable regional power. Its pharaohs were often regarded as divine or semi-divine figures, and Egypt's military prowess, cultural influence, and economic strength were considerable. The prophetic imagery of Pharaoh as a "sea monster" or "dragon" (tannin) resonates deeply with ancient Near Eastern mythological motifs, where such creatures frequently symbolized primordial chaos, powerful adversaries, or defiant forces that challenged divine order. By portraying Pharaoh as a defeated and dismembered monster, God unequivocally asserts His absolute sovereignty, demonstrating that He is superior to even the most potent earthly rulers and nations. For the exiled Israelites in Babylon, who might have been tempted to look to Egypt for political deliverance or felt overwhelmed by the might of surrounding empires, these prophecies served a crucial dual purpose: they were a stern warning against placing their trust in human power and a profound assurance that Yahweh alone controls the course of history, determining the ultimate fate of all nations and offering the promise of divine justice.
  • Key Themes: Ezekiel 32:5 contributes significantly to several overarching themes pervasive throughout the book of Ezekiel and broader biblical prophecy. Foremost among these is Divine Judgment, which vividly illustrates God's absolute power to execute severe and comprehensive judgment against nations and rulers who defiantly oppose Him, especially those characterized by profound arrogance and opposition to His divine will. This verse also powerfully conveys Humiliation and Desolation, as Pharaoh's immense "flesh" and "height" are not celebrated but are spread out in death, transforming what was once mighty and proud into a vast, lifeless ruin. This serves as a stark testament to its complete and utter downfall, reinforcing the theme of God's Sovereignty, demonstrating that no earthly power, however great or seemingly invincible, can ultimately stand against His will. This truth is powerfully echoed in prophecies against other formidable empires, such as Babylon in Isaiah 13. Furthermore, the implicit condemnation of Pharaoh's overweening arrogance highlights the Consequences of Pride, a recurring biblical motif where self-exaltation inevitably leads to divine opposition and ultimate ruin, a principle evident in the broader narrative of the fall of nations and individuals who elevate themselves against God, as seen in the prophecy against the king of Tyre in Ezekiel 28.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • flesh (Hebrew, bâsâr', H1320): Derived from its connotation of freshness, this term primarily refers to the physical body, a person, or even kin. In Ezekiel 32:5, "flesh" is employed in a literal and profoundly grotesque sense, emphasizing the physical remains of Pharaoh's immense body after death. It underscores the complete and utter destruction of the once-proud ruler, reducing him to mere organic matter, devoid of life and power, scattered as carrion across the landscape.
  • mountains (Hebrew, har', H2022): A shortened form of "harar," denoting a mountain or range of hills, occasionally used figuratively. Here, "mountains" provides a crucial geographical scale for the immense spread of Pharaoh's corpse. It signifies the vastness of the land upon which his remains are scattered, implying that his destruction is not localized but is a widespread, public spectacle, visible across the highest points of the landscape, leaving no doubt as to the magnitude of the defeat.
  • height (Hebrew, râmûwth', H7419): Originating from "rûm" (meaning "to be high" or "exalted"), this word primarily denotes a "heap" of carcasses or physical "height." In this context, "thy height" refers to the immense bulk or stature of Pharaoh's body, which, even in death, is so vast that it "fills the valleys." This term powerfully conveys the sheer magnitude of the fallen entity, transforming its former grandeur and pride (often associated with physical elevation) into a monumental testament to its own demise and humiliation.

Verse Breakdown

  • "And I will lay thy flesh upon the mountains": This opening clause unequivocally declares God's direct and intentional agency in the judgment. The verb "lay" (H5414, nâthan') signifies God's deliberate act of placing or spreading Pharaoh's physical remains. "Thy flesh" refers to Pharaoh's entire body, serving as a powerful symbol for the nation of Egypt itself. The imagery of his flesh being "upon the mountains" evokes a scene of widespread slaughter and dismemberment, where the sheer vastness of the corpse is such that it covers the elevated parts of the landscape, making the destruction visible from afar and emphasizing the overwhelming scale of the defeat.
  • "and fill the valleys with thy height": This second clause powerfully complements the first, completing the horrifying picture of total desolation and defilement. The verb "fill" (H4390, mâlê') indicates a complete saturation or inundation. "The valleys" (H1516, gay') are the low-lying areas and depressions of the land, which are now filled with Pharaoh's "height" (H7419, râmûwth'), referring to his immense bulk, stature, or the sheer volume of his scattered remains. This hyperbole underscores the unimaginable size of the fallen entity, implying that even the lowest depressions of the land are insufficient to contain the vastness of his scattered remains. Together, these clauses paint a chilling picture of a landscape utterly overwhelmed and defiled by the corpse of the once-mighty Pharaoh, a stark and enduring testament to his complete and humiliating destruction.

Literary Devices

Ezekiel 32:5 masterfully employs several potent literary devices to convey its profound message of divine judgment and desolation. Hyperbole is central to the verse's impact, as it exaggerates the size of Pharaoh's corpse to emphasize the totality and overwhelming nature of Egypt's destruction. The idea that his flesh covers mountains and his height fills valleys is not meant to be taken literally, but rather to convey an unimaginable scale of devastation and humiliation. Grotesque Imagery is also profoundly prominent, as the verse paints a vivid, disturbing, and visceral picture of a dismembered, sprawling corpse, transforming the once-feared ruler into mere carrion. This imagery serves to shock the audience and impress upon them the absolute severity of God's wrath and the abject end of human defiance. Furthermore, the verse utilizes powerful Symbolism, where Pharaoh's "flesh" and "height" symbolize not just the king himself, but the entire nation of Egypt, its formidable power, its overweening pride, and its vastness. His physical destruction thus represents the complete and irreversible obliteration of the empire. Finally, the active voice of "I will lay" and "I will fill" demonstrates Anthropomorphism, attributing human-like, decisive actions to God, thereby emphasizing His direct, intentional, and sovereign involvement in executing this devastating judgment.

THEOLOGICAL AND THEMATIC CONNECTIONS

Ezekiel 32:5 powerfully articulates God's absolute sovereignty over all nations and His unwavering commitment to justice. It serves as a stark reminder that no earthly power, no matter how mighty, self-exalted, or seemingly invincible, can ultimately defy the will of the Almighty. The graphic imagery underscores the severe consequences of pride and arrogance, particularly when directed against God or His covenant people. For the exiled Israelites, this prophecy offered profound reassurance that their oppressors and the nations that seemed to dominate the world were ultimately subject to Yahweh's supreme control, thereby providing hope for future restoration and vindication. It highlights the timeless biblical principle that "pride goes before destruction, and a haughty spirit before a fall" Proverbs 16:18. The judgment described here is not arbitrary but a righteous and just response to Egypt's defiance, oppression, and self-glorification.

  • Isaiah 34:3 - "Their slain also shall be cast out, and their stink shall come up out of their carcases, and the mountains shall be melted with their blood."
  • Jeremiah 25:33 - "And the slain of the Lord shall be at that day from one end of the earth even unto the other end of the earth: they shall not be lamented, neither gathered, nor buried; they shall be dung upon the ground."
  • Revelation 19:17-18 - "And I saw an angel standing in the sun; and he cried with a loud voice, saying to all the fowls that fly in the midst of heaven, Come and gather yourselves together unto the supper of the great God; That ye may eat the flesh of kings, and the flesh of captains, and the flesh of mighty men, and the flesh of horses, and of them that sit on them, and the flesh of all men, both free and bond, both small and great."

REFLECTION AND APPLICATION

Ezekiel 32:5, while depicting a horrific scene of ancient judgment, carries profound and timeless implications for contemporary believers. It serves as a sobering reminder that all human power, prestige, and pride are ultimately transient and utterly subject to the sovereign will of God. In a world often captivated by earthly might, self-exaltation, and the pursuit of fleeting glory, this verse calls us to profound humility, compelling us to recognize that true authority, lasting significance, and ultimate security reside only in God. It challenges us to critically examine where we place our trust – whether in human institutions, personal achievements, material wealth, or the ephemeral glories of this world – and powerfully redirects our gaze to the immutable power, perfect justice, and unwavering faithfulness of the Creator. Furthermore, it offers a powerful assurance to those who feel oppressed, marginalized, or overwhelmed by seemingly invincible forces, reminding them that God sees, God acts, and God will ultimately bring justice to bear, even if it means the dramatic downfall of empires and the humbling of the proud. This truth should cultivate both a healthy, reverential fear of God and a deep, abiding trust in His ultimate control over all things, fostering a spirit of dependence and worship.

Questions for Reflection

  • How does the graphic imagery of Ezekiel 32:5 challenge our modern sensibilities regarding divine judgment, and what theological truths does it nonetheless convey?
  • In what ways might we, as individuals or as a society, be tempted to exhibit the kind of pride and self-exaltation that Pharaoh embodied, and what are the potential consequences of such arrogance?
  • How does this prophecy of God's absolute sovereignty over nations encourage or challenge your faith in a world filled with political instability, human conflict, and seemingly insurmountable global challenges?
  • What practical steps can we take to cultivate genuine humility in our lives and place our trust more fully and consistently in God rather than in worldly power, achievements, or fleeting securities?

FAQ

Why does God use such graphic and violent imagery to describe judgment in passages like Ezekiel 32:5?

Answer: The graphic and violent imagery in Ezekiel 32:5 and similar prophetic passages serves multiple crucial purposes within the biblical narrative. First, it is a common and effective prophetic literary device in the ancient Near East, intended to convey the absolute severity, totality, and horrifying certainty of divine judgment. Such vivid language was designed to shock and impress upon the audience the devastating and inescapable consequences of defying the Almighty God. Second, it powerfully underscores the complete humiliation and utter desolation of the defeated entity, leaving no doubt about the definitive end of its power, pride, and influence. Third, this imagery often reflects the brutal realities of warfare and conquest prevalent in that era, making the divine judgment relatable in its destructive power and demonstrating that God's justice is as real and impactful as any earthly conflict. Finally, for the exiled Israelites, who were suffering under foreign domination, such prophecies offered a powerful reassurance that God's justice was real and would ultimately be executed against their oppressors, even the mighty empire of Egypt, thereby vindicating His covenant faithfulness and offering hope for their future.

CHRIST-CENTERED FULFILLMENT

While Ezekiel 32:5 graphically portrays the judgment of an earthly king and nation, it ultimately points forward to the comprehensive and decisive judgment executed by Christ, and His ultimate triumph over all forms of evil, rebellion, and human pride. Pharaoh's immense "flesh" and "height" filling the landscape, a monument to his downfall, foreshadow the universal scope of Christ's victory on the cross, where He decisively disarmed the principalities and powers, making a public spectacle of them Colossians 2:15. Just as God laid low the pride of Egypt, Christ, through His sacrificial death and glorious resurrection, conquered sin, death, and the devil—the ultimate expressions of spiritual pride and rebellion against God Hebrews 2:14. The imagery of a vast, defeated foe covering the land finds its ultimate fulfillment in the final judgment, where every knee will bow and every tongue confess that Jesus Christ is Lord, to the glory of God the Father Philippians 2:10-11. Christ's reign is not merely over a single nation, but over all creation, establishing a new heavens and new earth where righteousness dwells, and all forms of human pride and defiance are utterly vanquished before His glorious and righteous presence Revelation 21:1. Thus, the terrifying judgment on Pharaoh, while a historical event, ultimately serves as a shadow and a powerful type of the perfect justice and ultimate sovereignty of the Lamb of God, who will one day judge the living and the dead 2 Timothy 4:1.

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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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