“Son of man, take up a lamentation over the king of Tyre, and tell him, ‘The Lord Yahweh says: “You were the seal of full measure, full of wisdom, and perfect in beauty.
You were in Eden, the garden of God. Every precious stone adorned you: ruby, topaz, emerald, chrysolite, onyx, jasper, sapphire, turquoise, and beryl. Gold work of tambourines and of pipes was in you. They were prepared in the day that you were created.
You were the anointed cherub who covers. Then I set you up on the holy mountain of God. You have walked up and down in the middle of the stones of fire.
You were perfect in your ways from the day that you were created, until unrighteousness was found in you.
By the abundance of your commerce, your insides were filled with violence, and you have sinned. Therefore I have cast you as profane out of God’s mountain. I have destroyed you, covering cherub, from the middle of the stones of fire.
Your heart was lifted up because of your beauty. You have corrupted your wisdom by reason of your splendor. I have cast you to the ground. I have laid you before kings, that they may see you.
By the multitude of your iniquities, in the unrighteousness of your commerce, you have profaned your sanctuaries. Therefore I have brought out a fire from the middle of you. It has devoured you. I have turned you to ashes on the earth in the sight of all those who see you.
All those who know you among the peoples will be astonished at you. You have become a terror, and you will exist no more.” ’ ”
Geneva Bible translators 1599 · Public Domain On vv12, 13, 14, 15, 16, 18, 19 He derideth the vain opinion and confidence that the…
He derideth the vain opinion and confidence that the Tyrians had in their riches, strength and pleasures.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv12–19 Eze 28:12 Son of man, take up a lamentation…
Eze 28:12 Son of man, take up a lamentation upon the king of Tyrus, and say unto him, Thus saith the Lord GOD; Thou sealest up the sum, full of wisdom, and perfect in beauty.
Ver. 12. Take up a lamentation for the king of Tyre.] Who shall have little leisure to lament for himself, his destruction shall be so sudden. See on Eze 27:2.
Read full note →
Thou sealest up the sum,] i.e., Thou art a pattern of perfection, in thine own conceit at least; for a seal hath in it the perfect form of him that is thereby represented, and then is a letter perfected when the last act of setting to a seal is done to it. {a} Tu es omnibus numeris absolutum exemplar; so Vatablus and the Tigurines.
{a} Literae consignatae et clausae et absolutae sunt. - Oecolamp.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv12–19 A lamentation: see Eze 27:2.
A lamentation: see Eze 27:2.
The king; called prince, Eze 28:2.
Read full note →
Thou sealest up the sum; in the search into the frame of thy government, the management of it, the prosperity thereof, and its glory, power, riches, and confederacies, thou dost think thyself but just to thy kingdom to account it the perfect idea of a good government, that in the Tyrian state nothing is wanting that might be required in a good government, in the best government, and so sealest to the premises; thus vainly puffed up, thou wilt have it that fulness of wisdom and perfection of beauty are in thee, but neither thy wisdom shall prevent or defeat the attempts of thine enemies, nor thy beauty charm their rage; thou shalt fall by them.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain On vv12–19 Take up a lamentation upon the king of Tyrus,....…
Take up a lamentation upon the king of Tyrus,.... Who is before called the prince of Tyre; and who he was See Gill on Eze 28:2, the bishop of Rome was first only a "nagid", a prince, ruler, governor, and leader in the church; afterwards he became a king, a head, even over other kings, princes, and states; perhaps this may also point to his twofold power, secular and ecclesiastical, and so he is represented by two beasts, Rev 13:1, here a lamentation or funeral ditty is ordered to be taken up and said for him, to denote his certain destruction and ruin; though some have thought the fall of the angels, and others the fall of Adam, is referred to; several passages are interpreted of Adam in the Talmud (l):
and say unto him, thus saith the Lord God, thou sealest up the sum; or "pattern" (m); of everything that is excellent; thou art in all things, consummately so, as that nothing could be added; that is, in his own esteem and account. Junius thinks it refers to the sealing of goods exported, for which a duty was to be paid, without doing which merchandise was not allowed. Antichrist would not suffer any to buy or sell but such as receive his mark or seal on their right hand, or in their forehead, Rev 13:16. Cocceius renders it, "the sealer of the measure" (n); and takes it to be an allusion to the custom of sealing measures, used in buying and selling; and that it respects the man of sin, who takes upon him the power of making rules and canons for faith and practice:
Read full note →
full of wisdom, and perfect in beauty; a most accomplished man for parts and person in his own conceit: antichrist assumes to himself a perfect knowledge of the Scriptures, and sets up himself as an infallible judge of controversies; and glories in the splendour and order of his church, and the government of it.
(l) T. Bab. Bava Bathra, fol. 75. 1. (m) "exemplar, sive specimen", Tigurine version: Castalio. (n) "Signator mensurae", Cocceius, Starckius.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv12–19 Thou sealest up - Thou fanciest that fulness of…
Thou sealest up - Thou fanciest that fulness of wisdom, and perfection of beauty are in thee.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv12, 13, 14, 15, 16, 18, 19 Verse 12. Thou sealest up] This has been translated,…
Verse 12. Thou sealest up] This has been translated, "Thou drawest thy own likeness." "Thou formest a portrait of thyself; and hast represented thyself the perfection of wisdom and beauty." I believe this to be the meaning of the place.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv12, 14, 16, 18 Eze 28:12-13. Take up a lamentation upon the king…
Eze 28:12-13. Take up a lamentation upon the king of Tyrus — See Eze 27:32. Thou sealest up the sum, full of wisdom, &c. — In thine own opinion thou art the perfect pattern of wisdom and all other excellences; thou possessest them in full measure, they are thine by an unalienable tenure, sealed up safely among thy treasures. The LXX. render this, Συ αποσφραγισμα ομοιωσεως, και στεφανος καλλους, Thou art the seal of likeness, and crown of beauty. To the same purpose the Vulgate, Tu signaculum similitudinis, plenus sapientia, perfectus decore: that is, says Lowth, “Thou art the image of God, an exact impression taken from that great copy. For the following verse shows that the expression alludes to Adam, when he was first created, and came pure out of the hands of his Maker; full of wisdom, and perfect in beauty.” Thou hast been in Eden — “As thy situation was pleasant, so wast thou plentifully supplied with every thing which could contribute to make thy life pleasant and happy. The state of paradise, in common speech, denotes a condition every way complete and happy. See Isa 51:3. The expression, as well as the whole context, alludes to the complete happiness which Adam enjoyed in paradise, before his apostacy and fall.” Every precious stone was thy covering — Not only was thy crown adorned with the choicest jewels, but thou wast arrayed with royal robes, enriched with gold and precious stones of all sorts. There is probably an allusion here to the precious stones which were placed in the high-priest’s breast-plate, as the next verse alludes to the cherubim over the mercy-seat. Accordingly the LXX. enlarge the number of the stones here mentioned from nine to twelve, and place them in the same order in which they are ranked Exo 28:17, &c. The workmanship of thy tabrets, &c.,was prepared in thee — Or, for thee, in the day thou wast created — The highest expressions of joy, such as are the sounding of all sorts of musical instruments, ushered thee into the world, according to the usual practice at the birth of great princes; and ever since thou hast been brought up in the choicest delicacies which a royal palace or a luxurious city could furnish.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv12, 13, 14, 15, 17, 18 Resemblance. The king of Tyre, by his dignity and…
Resemblance. The king of Tyre, by his dignity and his natural perfections, bore in himself a certain resemblance to God, by reason of which he might be called the seal of resemblance, &c. But what is here said to him is commonly understood of Lucifer, the king over all the children of pride. (Challoner) --- A seal is perfect when it represents things exactly. The prophet speaks ironically, to repress the king’s vanity.
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv12–18 sealest up the sum--literally, "Thou art the one sealing…
sealest up the sum--literally, "Thou art the one sealing the sum of perfection." A thing is sealed when completed (Dan 9:24). "The sum" implies the full measure of beauty, from a Hebrew root, "to measure." The normal man--one formed after accurate rule.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv12, 13, 14, 16, 17, 18, 19 12. Thou sealest up the sum — This is…
12. Thou sealest up the sum — This is a very difficult phrase. It may be rendered, “Thou wast the seal ring of symmetry and the perfection of beauty;” or,” Thou wast the sealer of symmetry” (Davidson), i.e., impressed symmetry upon all things; or, “Thou settest the seal to thy completeness [perfection]” (Plumptre), i.e., the prince thinks himself to have attained the consummation of all beauty and wisdom. His signet ring represents the measure and power of the world. (Compare Orelli.)
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv12–19 12. king of Tyrus] The prophet appears to use…
12. king of Tyrus] The prophet appears to use the terms king and prince (nagîd, or nasî) indifferently. LXX. of Ezek. reserves the term “king” for the rulers of Babylon and Egypt, except in general expressions like “kings of the earth,” or, of the nations (Eze_27:33; Eze_27:35, Eze_32:10).
sealest up the sum] The term “sum” only again ch. Eze_43:10 of the construction or idea of the temple, there rendered “pattern.” The verb is used of the work of God in ordering creation by weight and measure, Job_28:25; Isa_40:12-13. The phrase “thou sealest” is pointed as part. art the sealer of, but some MSS. and the ancient Versions read art the sealring of. To “seal” has always the natural sense, or means to close up, fasten up; it seems nowhere to mean to round off, complete or consummate. LXX. omits “full of wisdom,” and the first words are in parallelism to “the perfection of beauty.” This would suggest that the first words describe what the prince is or was, not what he did. The term rendered “sum” may mean symmetry (perfection), and the whole: thou wast the sealring of symmetry (perfection), and the perfection of beauty. In this case the prince is compared to a sealring of exquisite workmanship. On the other hand if part. be read, “thou wast the sealer of symmetry,” the conception of something impressing symmetry (upon all things) seems expressed. There might then be an allusion to the Wisdom; cf. the comparison of light to a seal Job_38:14.
Read full note →
12–19. Lament over the fall of the prince of Tyre
The passage is of extreme difficulty partly from the obscurity of several expressions in it, which do not occur again, and partly from allusions not now intelligible. The general drift of the passage is plain. (1) Eze_28:12-15. The prince of Tyre is represented as a glorious being placed in Eden the garden of God. He was the perfection of beauty, was set on the mountain of God, and was perfect in his ways from the day he was created till iniquity was found in him. (2) Eze_28:16-19. He fell from his high place through pride because of the multitude of his riches, and was therefore expelled from the garden of God.—Towards the end of the passage the allegory of a being in paradise is departed from and the actual circumstances of the prince and his city are more literally referred to. The text of LXX. diverges in important particulars from the Heb.
Particular difficulties, however, are numerous. 1. The expression “sealest up the sum,” Eze_28:12 is very obscure. For the participle “sealest” the ancient versions read signet or ring. That there is reference to a ring seems plain from Eze_28:13. 2. Again the cherub is referred to. There can be no doubt that the prophet has in his mind the story of Paradise (Genesis 2, 3). The cherub naturally belongs to the Paradise of God. In the Heb. text, as at present pointed (though the pointing is very anomalous) the prince is compared to the cherub, or said to be or have been the cherub. The text, however, permits the reading with or beside the cherub (v, 14, so LXX.). The prince sinned and was expelled from the garden of God where he was placed. The idea of the prophet is that pride and self-deification was the sin of the prince and caused his expulsion. This, however, in Ezek. is the sin of all the foreign princes or nations, Egypt no less than Tyre, and cannot be held part of a tradition of the Fall, or of paradise. That the prophet does refer to a fall and expulsion from paradise or destruction of the transgressor seems plain (Eze_28:16-17). But any fall of the cherub is not hinted at anywhere in the Old Test.; on the contrary the cherubs are represented as watchers and protectors of the garden of God against men (Gen_3:24). There are references in the Old Test. to the sin of higher beings (e.g. Gen_6:1; Isa_24:21), but the prophet’s allusions to the cherubs in other places make it very improbable that he should think of them as sinning. 3. It is probable, therefore, that it is the history of the first man that floats before his mind. The term “created” applied to the prince would hardly be used of the cherub. It is not unlikely, however, that Ezek. is in possession of traditions regarding Paradise more ample than those in Gen. or different from them. At the same time the divergences may be due to his own tendency to idealize. The prince of Tyre is represented as wiser than all men, even than Daniel; and in Job_15:7-8 the first man born is spoken of as possessing supernatural wisdom. The prophet might have before his mind that Wisdom which was the first of God’s works of old (Proverbs 8), and his architect in creation, and who realized herself in the symmetry of the universe.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv12, 13, 14, 15, 16, 18 (12) Thou sealest up the sum.—Thou markest it as…
(12) Thou sealest up the sum.—Thou markest it as complete or perfect. (Comp. Dan_9:24; Job_9:7.) The word for sum occurs only here and in Eze_43:10, where it refers to the well measured and arranged building of the Temple.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv12, 13, 14, 15, 16, 17, 19 Thou sealest up the sum, etc. The noun is…
Thou sealest up the sum, etc. The noun is found only there Eze_43:10, where it is translated "pattern," but is cognate with the word rendered" tale" (equivalent to "measure") of Exo_5:13, and "measure" in Eze_45:11. The probable meaning is, Thou settest the seal to thy completeness (perfection) Thou deemest that thou hast attained the consummation of all beauty and wisdom. The LXX and the Vulgate give, "Thou art a seal;" and this suggests a parallelism with Jeremiah"s works to Coniah. (Jer_22:24) The words were, of course, written with a keen irony. This was what the King of Tyro thought of himself.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv13, 14, 18 Thou hast been in Eden, the garden of God.
Eze_28:13-14
Thou hast been in Eden, the garden of God.
Read full note →
In the garden of God
1. History, it is clear, may be written as poetry; and that, too, without any evaporation of its facts. Ezekiels figure gives us the essential spirit of a great age. We see its successes; we feel its pride; we thrill with its joys. Thou hast exploited life--thou hast had days of heaven upon the earth--thou hast been in the garden of God. What testimony this is to Gods long-suffering! Tyre did not want Him, though He wanted Tyre. There was no reciprocity; Tyre sang and revelled along its wealthy way, and would not so much as lift its eyes to Heaven, where God sorrowed. She revolted from the pure deep heavens, and vilely dug her gods out of, the hillsides. To have clipped her wings, to have pruned her glories down to lifes bare necessities would have seemed the kindliest discipline. Instead, God gives ages of blandishments for ages of contempt. Till the hour of doom comes.
2. It is not impossible to write much modern history in the same brilliant, revelatory style. The Englishman is as the Tyrian. Life in the cities of our empire is full, splendid with colour, seething with joys. We have been, and are, in Eden. We have had our griefs, but he is a bold man who denies our delights. We have been born amid roses, reared amid songs, and there are hours when we are drunken with the rapture of living.
Life is a golden cup; God filled it.
3. He who saunters up through the leafy ways of the Sydenham Palace will come at length to a commanding terrace where, upon its lofty pedestal, rises the bold head of Sir Joseph Paxton. The fruit of Paxtons genius stretches around him. His ideal was captivating--a palace of light in a paradise of flowers. And now from his high place he looks out upon his gift to his fellows. He looks upon the rosaries, with their crimson and pink buds; upon lawns and bowers; upon fountains and statuary; upon spreading cedars and majestic oaks; upon sunny glades and shady ways, where the white petals of the syringa drop gently to the grass and the mavis sings from the thorn. With garlanded brow the worker stands in the midst of his work, the creator at the heart of his creation. God, the Bountiful One, has given us Eden; have we found a place for Him in the garden? What, then, is Gods place in mans Eden? Beware lest thine heart be lifted up, and thou catch the trick of the Tyrians, and imagine thyself in the seat of God, It is true, thou art the anointed cherub. In the eyes of inert thou shinest like a visitant from heaven. Thou dwellest amid stones of fire, amid stones that flame with rainbow lights. Thou hast made a robe for thyself of diamonds and gold. Burma and Brazil and Kimberley are upon thy gleaming arms and throat. Thou hast mastered the art of amazing by display. The highways of the earth are full of the stir and noise of those who travel to see thy splendours. There is dazzling of eyes and aching of heart when they behold thee. In good sooth, thou art the anointed cherub. Well for thee if thou art content in thy cherubic beauty to lay thy heart low before the Giver of every good and perfect gift, for He hath set thee so.
Him that glorieth, let him glory in the Lord.
4. Let us live up to our Eden. He who lives in the garden of God should have the paradise spirit. Hear St. Paul: Walk worthy of God, who hath called you to His Kingdom and glory. A keen observer has told us of the splendid landscape gardening that encircles many a country mansion; he tells us how the lobelia and the verbena and the peony blow, how the thrushes whistle in the trees and feed upon the lawns, and how, from under a covert of blue and scarlet blossoms, the stoat will spring upon the birds. Savage beast and lovely flowers in one bed! This is a parable of human life. The goodness of God makes a paradise about us. Broad spaces are rich with bloom and beauty. And there, amid the flowers His love has planted, crouch human passions. How few are touched by the shocking antithesis. Rodway says that in Guiana he has often scared centipedes and tarantulas that were hiding in the thick of rare and gorgeous orchids. It is to be feared that the underworld in the garden of God is often far from attractive. God gives grace; we supply sin. The one thing needed to perfect our Eden is that Christ should cleanse our hearts and fill them with the light of His love. And if we would live up to our Eden, let us note and live by the true purpose of the paradise. God giveth us all things richly to enjoy. The worlds honest laughter does not bore nor offend Him. He reckons it among His pleasures; it goes with the ripple of the tide, the music of the spheres, and the angels song. He who makes Eden about us can hardly object to our delighting in it. Yet let us remember what we are Let us not discard our intelligence. Who does not know that joy is not for enjoyments sake only? Enjoyment is for refreshing, and refreshing is for service. The hour you elect to live only for the pleasures of Eden, that hour the light of your paradise begins to fade. Lastly, let none but Christ enlarge your fair garden. The devil is forever seeking to draw you out to new ground. He is forever saying he will extend your Eden. Be careful that you annex nothing at his suggestion. Pick no flower he praises. He is a liar from the beginning. He covers his foul meaning with fair advertisements. His object is not delectation, but death. Scorn satanic paradises. Grant Allen says there are some flowers that smell like raw meat, that they may attract blue-bottles. The devils garden is prepared for flesh flies. Keep a critical eye on your gratifications. (James Dunk.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On v12 Here (Eze 28:12-15), as in Isa 14:12 the language…
Thou
Here (Eze 28:12-15), as in Isa 14:12 the language goes beyond the king of Tyre to Satan, inspirer and unseen ruler of all such pomp and pride as that of Tyre. Instances of thus indirectly addressing Satan are:; Gen 3:14; Gen 3:15; Mat 16:23. The unfallen state of Satan is here described; his fall in Isa 14:12-14. (See Scofield "Rev 20:10"). But there is more. The vision is not of Satan in his own person, but of Satan fulfilling himself in and through an earthly king who arrogates to himself divine honours, so that the prince of Tyrus foreshadows the Beast.; Dan 7:8; Rev 19:20.
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv14, 16, 18 Connecting Statement:
Connecting Statement:
Yahweh continues giving Ezekiel his message to the king of Tyre.
Read full note →
General Information:
The word "you" in these verses refers to the king of Tyre.
cherub
See how you translated this in Ezekiel 10:9.
the fiery stones
"the stones of fire." Possible meanings are 1) a metaphor for the colorful and bright stones mentioned in Ezekiel 28:13 or 2) other fiery stones on the "holy mountain of God" (See: Metaphor)
from the day you were created until injustice was found within you
This can be stated in active form. AT: "since the day that I created you until I found injustice within you" (See: Active or Passive)
translationWords
holy
God
cherub
anoint
integrity
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv12, 13, 15, 18 28:12-19 This eulogy at first appears to take the…
28:12-19 This eulogy at first appears to take the prince of Tyre’s aspirations to divinity seriously. He was the very model of perfection, full of wisdom and . . . beauty. It turns out to be a sarcastic lament.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.