Ezekiel 32:6

Translation
King James Version
I will also water with thy blood the land wherein thou swimmest, even to the mountains; and the rivers shall be full of thee.
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KJV (with Strong's)
I will also water H8248 with thy blood H1818 the land H776 wherein thou swimmest H6824, even to the mountains H2022; and the rivers H650 shall be full H4390 of thee.
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Complete Jewish Bible
I will drench the land in which you swim with your blood, as far as the mountains; the waterways will be full of you.
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Berean Standard Bible
I will drench the land with the flow of your blood, all the way to the mountains— the ravines will be filled.
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American Standard Version
I will also water with thy blood the land wherein thou swimmest, even to the mountains; and the watercourses shall be full of thee.
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World English Bible Messianic
I will also water with your blood the land in which you swim, even to the mountains; and the watercourses shall be full of you.
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Geneva Bible (1599)
I will also water with thy blood the land wherein thou swimmest, euen to ye mountaines, and the riuers shall be full of thee.
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Young's Literal Translation
And watered the land with thy flowing, From thy blood--unto the mountains, And streams are filled from thee.
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See also
Isaiah 34:3Exodus 7:17Isaiah 34:7Revelation 14:20Revelation 16:6
In the KJVVerse 21,255 of 31,102

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SUMMARY

Ezekiel 32:6 is a chilling component of a divine lamentation over Egypt and its Pharaoh, employing intensely graphic imagery to prophesy the nation's catastrophic and widespread downfall. This verse vividly depicts the immense slaughter and utter devastation that will saturate the entire land and its vital waterways, transforming Egypt's sources of life and prosperity into gruesome symbols of its demise. It powerfully underscores the severity of God's judgment against a proud and rebellious nation, asserting His absolute and undeniable sovereignty over all earthly powers.

CONTEXT

  • Literary Context: This verse is deeply embedded within a series of prophetic oracles against Egypt, specifically forming part of a funeral dirge or lamentation for Pharaoh, the king of Egypt, detailed in Ezekiel 32. The preceding verses (Ezekiel 32:1-5) establish Pharaoh as a formidable sea monster or crocodile, a powerful yet ultimately vulnerable beast whom God promises to capture and cast upon the land. The gruesome imagery in verse 6, describing the land and rivers inundated with blood, directly follows this initial depiction of Pharaoh's capture and subsequent demise, extending the scope of divine judgment from the ruler to encompass the entire nation. This oracle, delivered in the twelfth year of Ezekiel's exile, serves as a grim counterpoint to the misplaced hopes many in Judah placed in Egypt as a potential ally against the rising Babylonian empire, thereby reinforcing God's ultimate control over the destinies of all nations.
  • Historical & Cultural Context: Ancient Egypt was a preeminent empire, celebrated for its military might, sophisticated civilization, and the life-giving Nile River, which was utterly central to its identity, agriculture, and prosperity. The Pharaoh was revered as a divine king, a living god, and Egypt itself was perceived as an unshakeable, powerful force. The prophetic imagery of a "sea monster" (Hebrew: tannin) likely alludes to the Nile crocodile, a creature of immense power and fear in the Egyptian psyche, often symbolizing the chaotic forces that needed to be subdued by the gods for cosmic order. The prophecy that Egypt's blood would "water" the land and fill its rivers would have been particularly shocking and profoundly humiliating for a culture that held the Nile as sacred and foundational to its very existence. This divine judgment was pronounced at a critical juncture when the kingdom of Judah was precariously positioned between the ascendant power of Babylon and the declining, yet still formidable, influence of Egypt.
  • Key Themes: Ezekiel 32:6 powerfully contributes to several overarching themes prevalent in the book of Ezekiel and the broader prophetic literature. It highlights the theme of Divine Judgment and Retribution, vividly demonstrating God's active and decisive role in bringing about the catastrophic downfall of nations that oppose His will and exhibit excessive pride, a principle echoed in Proverbs 16:18. The verse's graphic imagery emphasizes Total Devastation, portraying a complete and overwhelming defeat for Egypt, resulting in immense loss of life and the desecration of its vital resources. This serves as a stark consequence of Pharaoh's Arrogance and Pride, a recurring motif in Ezekiel's oracles against Egypt, as seen in Ezekiel 29:3. Ultimately, the prophecy asserts God's Unquestionable Sovereignty and Power, demonstrating that no earthly power, however mighty or self-assured, can withstand the righteous judgment of the Almighty, a truth resoundingly affirmed in Daniel 4:32.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • water (Hebrew, shâqâh', H8248): Meaning "to quaff, i.e. (causatively) to irrigate or furnish a potion to." In this context, the verb is used with profound and chilling irony. Typically, to "water" implies life-giving nourishment, irrigation, or quenching thirst, bringing forth vitality and growth. Here, God declares He will "water" the land with blood, transforming an act of sustenance into an act of overwhelming destruction and death. This grim reversal underscores the severity, pervasiveness, and unnatural horror of the divine judgment.
  • blood (Hebrew, dâm', H1818): Referring to "blood (as that which when shed causes death) of man or an animal; by analogy, the juice of the grape; figuratively (especially in the plural) bloodshed." The prominent and repeated use of "blood" emphasizes the sheer volume of lives lost, signifying not merely a few casualties but a deluge of death. It indicates a slaughter so vast that the very ground and rivers are saturated, symbolizing the complete and utter devastation and defilement of the nation.
  • swimmest (Hebrew, tsâphâh', H6824): Meaning "an inundation (as covering); [idiom] swimmest." This word, often translated as "wherein thou swimmest," refers to Egypt's vast territory and its intimate connection to water, particularly the Nile River, which was its lifeblood. The phrase implies that Egypt, like a great aquatic beast (Pharaoh as the crocodile), inhabits and thrives within its watery domain. The judgment, therefore, is not just external but penetrates the very essence of Egypt's existence, turning its life-source into a conduit of death and a testament to its demise.

Verse Breakdown

  • "I will also water with thy blood the land wherein thou swimmest, even to the mountains": This clause initiates the graphic and horrifying depiction of divine judgment. The divine "I" (Yahweh) is the active and deliberate agent, declaring that He will "water" the land—a term typically associated with life and fertility—with the "blood" of the Egyptians. The phrase "wherein thou swimmest" alludes to Egypt's extensive territory and its profound reliance on the Nile, suggesting that the entire breadth of the nation, from its low-lying, water-rich areas to its elevated "mountains," will be saturated with the carnage. This signifies a judgment that is total in its geographical scope and utterly devastating in its impact on human life.
  • "and the rivers shall be full of thee": This second clause amplifies the image of desolation and completes the picture of overwhelming judgment, focusing specifically on the waterways. The "rivers," particularly the Nile and its intricate network of tributaries, which were the undisputed lifeblood and source of prosperity for Egypt, are prophesied to be "full of thee"—meaning full of the slain bodies and the blood of the Egyptians. This imagery not only reinforces the immense and unimaginable scale of the slaughter but also symbolizes the profound defilement and corruption of Egypt's most vital resource, turning its very source of life into a gruesome testament to its death and humiliation.

Literary Devices

Ezekiel 32:6 is profoundly rich in Hyperbole, employing exaggerated imagery to convey the overwhelming and unimaginable scale of divine judgment. The idea of "watering the land with blood" and "rivers full of thee" is not intended to be taken literally as a physical possibility, but rather to impress upon the reader the utter, unprecedented, and horrific devastation. The verse also employs striking Irony, as the life-giving act of "watering" is subverted and transformed to describe the saturation of the land with death. This creates a powerful, disturbing, and unforgettable contrast. Furthermore, Symbolism is deeply evident, with "blood" representing not just physical death but also the complete loss of national vitality, the defilement of the land, and the consequence of sin. The "rivers" symbolize Egypt's lifeblood, prosperity, and national identity, which are now depicted as choked and corrupted by the consequences of divine wrath. The entire passage, as part of a larger oracle, functions as a Lamentation or funeral dirge, a poetic form traditionally designed to mourn and express profound sorrow, here used ironically to lament the impending and deserved destruction of a proud and rebellious nation.

THEOLOGICAL AND THEMATIC CONNECTIONS

Ezekiel 32:6 stands as a profound theological statement on God's absolute sovereignty, unyielding justice, and the inevitable consequences of national pride and rebellion against divine authority. It unequivocally affirms that God is not merely the God of Israel but the Lord of all nations, holding every kingdom and ruler accountable for their actions. The graphic imagery serves as a stark and terrifying reminder that unchecked arrogance, oppressive power, and opposition to divine will inevitably lead to catastrophic judgment. This passage underscores the timeless biblical principle that those who exalt themselves will be humbled, and that God's power is absolute, capable of bringing even the mightiest and most seemingly invincible empires to their knees. It speaks powerfully to the ultimate triumph of divine justice over human hubris and the oppressive forces of the world.

REFLECTION AND APPLICATION

Ezekiel 32:6, while depicting a specific historical judgment on ancient Egypt, offers timeless and profound principles for personal and communal reflection in any era. It calls us to soberly consider the gravity of pride, self-sufficiency, and the illusion of human invincibility, reminding us that true security, flourishing, and lasting peace come not from human strength, military might, or abundant earthly resources, but from humble reliance on and obedience to God. The vivid imagery of widespread devastation serves as a powerful and enduring warning against the dangers of unchecked ambition, systemic oppression, and a blatant disregard for divine justice. For believers, this passage reinforces the comforting yet awe-inspiring truth that God remains sovereign over all circumstances, even amidst the tumultuous rise and fall of nations, and that His ultimate purposes will unfailingly prevail. It also prompts us to critically examine our own lives and communities: are we building on foundations of humility, righteousness, and justice, or are we susceptible to the same pride and self-exaltation that led to Egypt's catastrophic downfall?

Questions for Reflection

  • How does the graphic imagery of "watering with blood" deepen your understanding of God's justice and His absolute sovereignty over all creation?
  • In what contemporary forms might personal or national pride manifest today, and what are the potential, often unseen, consequences?
  • How does this passage encourage you to trust in God's ultimate control and righteous judgment, even when facing seemingly insurmountable powers or pervasive injustices in the world?
  • What practical steps can individuals and communities take to cultivate genuine humility and foster a deeper, more consistent reliance on God in their daily lives and collective endeavors?

FAQ

Why is the judgment against Egypt described in such graphic and violent terms?

Answer: The graphic and violent terms used in Ezekiel 32:6 are characteristic of prophetic literature, which often employs hyperbole and vivid, shocking imagery to convey the severity, totality, and inevitability of divine judgment. For ancient audiences, such language would have powerfully communicated the devastating and inescapable consequences of national pride, idolatry, and rebellion against God. It underscores that God's justice is not abstract but has real, tangible, and often terrifying outcomes for those who defiantly oppose Him. The imagery also serves to demonstrate God's absolute power over even the mightiest nations, shattering any illusions of their invincibility and asserting His ultimate dominion over all earthly kingdoms, as seen in passages like Psalm 2:4-5.

CHRIST-CENTERED FULFILLMENT

While Ezekiel 32:6 describes a specific historical judgment on ancient Egypt, its terrifying imagery and underlying theological principles find profound Christ-centered fulfillment and eschatological resonance. The concept of a land being "watered with blood" and rivers being "full" of the slain foreshadows the ultimate and decisive judgment that Christ, as the righteous King and Judge, will execute upon all who oppose God and His kingdom, particularly at His glorious second coming. The book of Revelation often depicts Christ treading the "winepress of the fury of the wrath of God the Almighty," where blood flows in immense quantities, as chillingly portrayed in Revelation 14:20 and Revelation 19:13. However, the shedding of blood also finds a redemptive and infinitely more profound fulfillment in Christ. While the blood in Ezekiel signifies judgment and death, the blood of Christ, the Lamb of God who takes away the sin of the world, signifies atonement, cleansing, and new life. His sacrifice on the cross was the ultimate act of divine judgment against sin, yet it paradoxically became the inexhaustible source of salvation, forgiveness, and eternal life for all who believe. Thus, the terrifying imagery of blood-soaked judgment in Ezekiel ultimately points to the infinitely more profound and redemptive shedding of blood by Christ, which satisfies divine justice and offers reconciliation with God, as explained in Hebrews 9:22.

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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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