Will you yet say before him who kills you, ‘I am God’? But you are man, and not God, in the hand of him who wounds you.
Parallel Translations
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Will you yet say before him who kills you, ‘I am God’? But you are man, and not God, in the hand of him who wounds you.
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Wilt thou yet say before him that slayeth thee, I am God? but thou shalt be a man, and no God, in the hand of him that slayeth thee.
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Wilt thou yet say before him that slayeth thee: I am God? But thou art man, and not God, in the hand of them that defile thee.
Cross-references (6)
Passages linked to Ezekiel 28:9 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Ezekiel 28:2 “Son of man, tell the prince of Tyre, ‘The Lord Yahweh says: “Because your heart is lifted up, and you have said, ‘I am a god, I sit in the seat of God, in the middle of the seas;’ yet you are man, and not God, though you set your heart as the heart of God—
- Psalms 82:7 Nevertheless you shall die like men, and fall like one of the rulers.”
- Isaiah 31:3 Now the Egyptians are men, and not God; and their horses flesh, and not spirit. When Yahweh stretches out his hand, both he who helps shall stumble, and he who is helped shall fall, and they all shall be consumed together.
- Daniel 4:31-32 While the word was in the king’s mouth, a voice came from the sky, saying, “O king Nebuchadnezzar, to you it is spoken: ‘The kingdom has departed from you. You shall be driven from men; and your dwelling shall be with the animals of the field. You shall be made to eat grass as oxen. Seven times shall pass over you, until you know that the Most High rules in the kingdom of men, and gives it to whomever he will.’ ”
- Daniel 5:23-30 but have lifted up yourself against the Lord of heaven; and they have brought the vessels of his house before you, and you and your lords, your wives, and your concubines, have drunk wine from them. You have praised the gods of silver and gold, of bronze, iron, wood, and stone, which don’t see, or hear, or know; and you have not glorified the God in whose hand your breath is, and whose are all your ways. Then the part of the hand was sent from before him, and this writing was inscribed. “This is the writing that was inscribed: ‘MENE, MENE, TEKEL, UPHARSIN.’ “This is the interpretation of the thing: MENE: God has counted your kingdom, and brought it to an end. TEKEL: you are weighed in the balances, and are found wanting. PERES: your kingdom is divided, and given to the Medes and Persians.” Then Belshazzar commanded, and they clothed Daniel with purple, and put a chain of gold about his neck, and made proclamation concerning him, that he should be the third ruler in the kingdom. In that night Belshazzar the Chaldean King was slain.
- Acts 12:22-23 The people shouted, “The voice of a god, and not of a man!” Immediately an angel of the Lord struck him, because he didn’t give God the glory. Then he was eaten by worms and died.
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (9 sources)
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John Trapp 1656 · Public Domain Eze 28:9 Wilt thou yet say before him that…
Eze 28:9 Wilt thou yet say before him that slayeth thee, I [am] God? but thou [shalt be] a man, and no God, in the hand of him that slayeth thee.
Ver. 9. Wilt thou say before him that slayeth thee, I am God?] That will prove a poor plea, and thou wilt soon be confuted, as afterwards great Alexander confuted his flatterers, when, being wounded in fight, he showed them his blood.
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 A cutting taunt, or sarcasm: What will become of…
A cutting taunt, or sarcasm: What will become of thy godship then? Wilt thou then dream of immortality and almighty power, when thine enemy is cutting thy throat?
Thou shalt be a man; appear thou to thyself and others to be a mortal, weak, conquered man, who dieth a sacrifice to the conqueror’s pride and cruelty.
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 Wilt thou yet say before him that slayeth thee,…
Wilt thou yet say before him that slayeth thee, I am God?.... When thou art in the enemies' hands, and just going to be put to death, wilt thou then confidently assert thy deity, and to his face tell him that thou art God? surely thy courage and thy confidence, thy blasphemy and impiety, will leave thee then; a bitter sarcasm this! and so the pope of Rome, the antichristian beast, when taken, and just going to be cast into the lake of fire along with the false prophet, will not have the impudence to style himself God, or to call himself Christ's vicar on earth:
but thou shalt be a man, and no god, in the hand of him that slayeth thee; that is, thou shalt appear to be a poor, weak, frail, mortal, trembling, dying man, when got into the hand of the enemy, and he is just going to put an end to thy life; where will be then thy boasted deity?
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Adam Clarke 1810 · Public Domain Verse 9. Wilt thou yet say before him that…
Verse 9. Wilt thou yet say before him that slayeth thee] Wilt thou continue thy pride and arrogance when the sword is sheathed in thee, and still imagine that thou art self-sufficient and independent?
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain Eze 28:9. Wilt thou yet say — Or, Wilt…
Eze 28:9. Wilt thou yet say — Or, Wilt thou then say, before him that slayeth thee, I am God — Nothing can be more finely expressed than this: the prince of Tyrus thought himself, as a god, as invincible, as secure from all harm; God therefore, by his prophet, asks him here if he would have these proud thoughts, if he would think of himself as a god, when he found himself in his enemy’s power, just going to be slain. The question is most sharp and cutting: it sets the folly of his insolent pride in the strongest light; for surely he could not boast of being a god, when he was to fall by the sword of a man; and whatever proud thoughts he now entertained of himself, they certainly would be changed when he saw the sword of his enemy lifted up to slay him. So Plutarch tells us of Alexander, that “he vainly affected to be thought Jupiter’s son, and next in honour to Bacchus and Hercules: yet when he saw the blood run out of a wound he had received, which at the same time gave him much pain, he confessed that was not such blood as Homer said issued from the immortal gods.” — Lib. 2, De Alexandri fortuna. This whole chapter, as well as the foregoing one, is exceedingly fine, both as to the style and composition.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain yet say--that is, still say; referring to Eze 28:2.
yet say--that is, still say; referring to Eze 28:2.
but, &c.--But thy blasphemous boastings shall be falsified, and thou shalt be shown to be but man, and not God, in the hand (at the mercy) of Him.
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 9, 10. Thou shalt be a man — Literally,…
9, 10. Thou shalt be a man — Literally, thou art man (as Eze_28:2).
The deaths of the uncircumcised — Here, as Dr. Plumptre says, we reach the climax of Hebrew scorn. As the uncircumcised were to the Israelites (1 Samuel 17; 1 Samuel 26; 1Sa_31:4), so should the king of Tyre, unhonored, unwept, with no outward marks of reverence, be among the great ones of the past who dwell in Hades (Eze_31:18; Eze_32:24). If Herodotus is right in saying that the ancient Phoenicians practiced circumcision, it adds a double sting to these words.
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 9. but thou shalt be] Rather: whilst thou art…
9. but thou shalt be] Rather: whilst thou art man, and not God. The last clause “in the hand,” &c. is wanting in LXX.
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 (9) Thou shalt be a man.—The future, added to…
(9) Thou shalt be a man.—The future, added to the text by the words in italics, should be omitted. The original form is exactly the same as in Eze_28:2, and should be so translated. In both cases the article is better omitted. The contrast between the weakness of man and the power of God is strongly brought out: “yet thou art man, in the hand of him that slayeth thee.”
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.