Book of Ezekiel Chapter 28 Vs. 2

July 29, 2025

 Ezekiel in Babylon

Eze. 28:2 Son of man, say unto the prince of Tyrus, Thus saith the Lord GOD; Because thine heart is lifted up, and thou hast said, I am a God, I sit in the seat of God, in the midst of the seas; yet thou art a man, and not God, though thou set thine heart as the heart of God:

Son...

בֵּן

bēn: A noun meaning son that occurs almost five thousand times in the Old Testament. Although the most basic meaning and general translation is son, the direct male offspring of human parents (Gen. 4:25; 27:32; Isa. 49:15), it is more generally a relational term because of its variety of applications. This word can express an adopted child (Exo. 2:10); children in general, male and female (Gen. 3:16; 21:7; Exo. 21:5); descendants, such as grandsons (Jos. 22:24-25, 22:27; 2Kgs. 10:30); relative age (Gen. 5:32; 17:12; Pro. 7:7; Song 2:3); the male offspring of animals (Lev. 22:28; Deu. 22:6-7; 1Sam. 6:7, 1Sa. 6:10); a member of a guild, order, or class (1Kgs. 20:35; 1Chr. 9:30; Ezr. 4:1); a person with a certain quality or characteristic (1Sam. 14:52; 2Sam. 3:34; 2Kgs. 14:14). It may also have a gentilic sense and designate a person from a certain place (Gen. 17:12; Psm. 149:2; Eze. 23:15, 23:17).

of man,...

אָדָם

’āḏām: A masculine noun meaning a male, any human being, or generically the human race. The word is used to signify a man, as opposed to a woman (Gen. 2:18; Ecc. 7:28); a human (Num. 23:19; Pro. 17:18; Isa. 17:7); the human race in general (Gen. 1:27; Num. 8:17; Psm. 144:3; Isa. 2:17); and the representative embodiment of humanity, as the appellation "son of man" indicates (Eze. 2:1, 2:3). The first man used this word as a proper noun, "Adam" (Gen. 2:20).

say...

אָמַר

’āmar: A verb meaning to say. It is translated in various ways depending on the context. It is almost always followed by a quotation. In addition to vocal speech, the word refers to thought as internal speech (2Sam. 13:32; Est. 6:6). Further, it also refers to what is being communicated by a person's actions along with his words (Exo. 2:14; 2Chr. 28:13).

unto the prince...

נָגִיד

nāg̱iyḏ: A masculine noun meaning a leader, a ruler, a prince. This term has a broad range of applications. At the top, it could allude to the king of Israel (1Sam. 9:16; 13:14; 1Kgs. 1:35); a ruler from a foreign land like Tyre (Eze. 28:2); or Assyria (2Chr. 32:21). It could also be used regarding cultic leaders and officials from the high priest down (1Chr. 9:11, 9:20; 2Chr. 31:12-13; 35:8; Jer. 20:1). It could also be a label for various other lesser positions of leadership (1Chr. 27:16; 2Chr. 11:11, 11:22; 19:11; Job 29:10). The word is also used in an abstract sense to convey that which is princely, noble, and honorable (Pro. 8:6).

of Tyrus,...

צֹר

ṣōr, צוֹר

ṣôr: A proper noun designating Tyre, a town located on the northern boundary of Asher (Jos. 19:29; 2Sam. 24:7). The city was renowned as a trading and shipping center for the world's merchants. Its main center was originally on an island. It is mentioned ca. 50 times in the Old Testament. Israel never did control the city but worked closely with several of its kings. It was called to severe judgment by the prophets, especially Ezekiel (Eze. 28). The psalmist pictured the king of Tyre bringing gifts (tribute?) to the king of Israel (Psm. 45:12,13). It is listed among the enemies of Israel's God in Psm. 83:7,8), but Psm. 87:4 speaks of Tyre's recognition of the Lord in worship. Ezekiel could find no better ancient symbol to represent the hubris and arrogance of the king(s) of Tyre than the first Adam or Satan before his rebellion (Eze. 28:1-10, Eze. 28:11-15). The city supplied David with materials for his own palace (2Sam. 5:11). Hiram of Tyre helped Solomon with his many building projects, especially the Temple and palace (1Kgs. 5:1,15), even supplying chief craftsmen for him (1Kgs. 7:13). Solomon ceded cities to Hiram as partial payment (1Kgs. 9:11-12).

Thus...

כֹּה

kōh: A particle meaning in this way, this; this is what. It is used as a function word in various ways. Its three main uses are as follows: 1) to indicate location or direction (Exo. 2:12; Num. 23:15); or direction to a certain place (Gen. 22:5); 2) to indicate a temporal issue, such as up to now, ‛aḏ-kōh, (Exo. 7:16; Jos. 17:14); or meanwhile in the phrase ‛aḏ-kōh w^e‛aḏ-kōh (1Kgs. 18:45); 3) in an adverbial expression meaning so, thus, in this way, as follows (Gen. 15:5; 24:30); to introduce a message from people (Gen. 32:4,5); especially from God or the Lord (over 400 times; e.g., Exo. 4:22; Jer. 9:22,21). It is found several times in idiomatic expressions: "thus may he do and thus may he do again" (kōh ya‛^aśeh w^ekōh yôsîyp, 1Sam. 3:17); "one (said or did) this, and another person (said, did) another" (zeh) b^eḵōh w^ezeh beḵōh, 1Kgs. 22:20). It is present in the idiomatic phrase, "if he says," ’im koh yo’mar (Gen. 31:8; 1Sam. 14:9-10; 20:7; 2Sam. 15:26).

saith...

אָמַר

’āmar: A verb meaning to say. It is translated in various ways depending on the context. It is almost always followed by a quotation. In addition to vocal speech, the word refers to thought as internal speech (2Sam. 13:32; Est. 6:6). Further, it also refers to what is being communicated by a person's actions along with his words (Exo. 2:14; 2Chr. 28:13).

the Lord...

אֲדֹנָי

’^aḏōnāy: A masculine noun used exclusively of God. An emphatic form of the word ’āḏôn, this word means literally "my Lord" (Gen. 18:3). It is often used in place of the divine name YHWH, which was held by later Jewish belief to be too holy to utter. This designation points to the supreme authority or power of God (Psm. 2:4; Isa. 6:1). The word was often combined with the divine name to reinforce the notion of God's matchlessness (e.g., Eze. 20:3; Amos 7:6).

God;...

יֱהוִֹה

y^ehōwih: A masculine proper noun meaning God; Lord. Most translations render this word as GOD to distinguish it from y^ehōwāh, LORD; e.g., Gen. 15:2, 15:8; NASB, KJV, NKJV), but others chose to translate it as LORD (NIV, Gen. 15:2, 15:8; Deu. 3:24; 9:26; Jos. 7:7, etc.) based on recent studies of the word in various articles and grammars. Its exact meaning is still being researched, but it is a form of the covenant name of Israel's God revealed to Moses at Sinai (Exo. 3:14, hāyāh). It means "He who is or is present," "He who will be who He will be" or "He who causes to be all that is" or an organic combination of the essence of all these renderings.

Because...

יַעַ ן

ya‛an: A conjunction meaning because, on account of, but also used as a preposition, because of. Used as a preposition, it is followed by either a noun (Eze. 5:9) or infinitive (1Kgs. 21:20; Amos 5:11). As a conjunction, it is used alone to mean because (1Sam. 15:23; 1Kgs. 14:13; Eze. 34:21); with ’^ašer meaning because that (Deu. 1:36; Jdg. 2:20); with kî to mean because, because that (1Kgs. 13:21; 21:29; Isa. 3:16).

thine heart...

לֵב

lēḇ: A masculine noun usually rendered as heart but whose range of meaning is extensive. It can denote the heart as a human physical organ (Exo. 28:29; 1Sam. 25:37; 2Kgs. 9:24); or an animal (Job 41:24,16). However, it usually refers to some aspect of the immaterial inner self or being since the heart is considered to be the seat of one's inner nature as well as one of its components. It can be used in a general sense (1Kgs. 8:23; Psm. 84:2,3; Jer. 3:10); or it can be used of a specific aspect of personality: the mind (Gen. 6:5; Deu. 29:4,3; Neh. 6:8); the will (Exo. 35:5; 2Chr. 12:14; Job 11:13); the emotions (Gen. 6:6 [Note that God is the subject]; 1Sam. 24:5,6; 25:31). In addition, the word can also allude to the inside or middle (Exo. 15:8; Deu. 4:11).

is lifted up,...

גָּבַהּ

gāḇah: A verb meaning to be high, exalted, arrogant. It describes anything that is literally tall or high, such as a tree or vine (Eze. 19:11); the heavens (Job 35:5; Psm. 103:11; Isa. 55:9), people (1Sam. 10:23). It is used figuratively to refer to persons or things of high or great dignity: God (Isa. 5:16); God's ways (Isa. 55:9); the Servant of the Lord will be high and exalted before Him (Isa. 52:13); kings who are exalted by the Lord (Job 36:7). It refers to pride or being lofty, literally exalted in heart, in either a good sense (2Chr. 17:6) or more often in a bad sense. One can be lofty or haughty (Psm. 131:1; Pro. 18:12). It has the same meaning without being combined with heart (Isa. 3:16; Jer. 13:15; Eze. 16:50). In certain uses of the word, it means to make high, raise up, or exalt various things: trees (Eze. 17:24); a wall (2Chr. 33:14); a gate (Pro. 17:19), especially to lift up the humble or lowly (Eze. 21:26,31) according to God's judgments; flames or sparks of fire (Job 5:7).

and thou hast said... see say above.

I

אֲנִי

’^aniy: A first person common pronoun meaning I, me. It may serve as subject or object. It often serves as a subject of a participle, normally by following it (Gen. 18:17; Jdg. 15:3; Jer. 1:12). Following a first person verb, it gives emphasis (Jdg. 8:23; 2SaM. 12:28). In answer to a question, it means I am, yes (Gen. 27:24; Jdg. 13:11). With an interrogative Heb. ha attached to it, it means do I? (Isa. 66:9). Placed in front of the Lord's name, it serves as an introduction, I am the Lord; so also with Pharaoh, I am Pharaoh (Gen. 41:44; Exo. 6:6). It is synonymous with ’ānōḵî.

am a God,...

אֵל

’ēl: A masculine noun meaning God, god, mighty one, hero. This is one of the most ancient terms for God, god, or deity. It appears most often in Genesis, Job, Psalms, and Isaiah and not at all in some books. The root meaning of the word mighty can be seen in Job 41:25,1 and Mic. 2:1. This word is used occasionally of other gods (Exo. 34:14; Deu. 3:24; Psm. 44:20,21; Mal. 2:11) but is most often used to mean the one true God (Psm. 5:4,5; Isa. 40:18). It expresses various ideas of deity according to its context. The most common may be noted briefly: the holy God as contrasted to humans (Hos. 11:9); the High God El (Gen. 14:18; 16:13; Eze. 28:2); the Lord (Yahweh) as a title of Israel according to the Lord's own claim (Gen. 33:20; Isa. 40:18); God or god in general (Exo. 34:14; Deu. 32:21; Mic. 7:8); the God of Israel, the Lord (Num. 23:8; Psm. 118:27); God (Job 5:8).

This word is used with various descriptive adjectives or attributes: ’ēl is God of gods (Psm. 50:1); God of Bethel (Gen. 35:7); a forgiving God (Psm. 99:8). He is the holy God (Isa. 5:16). Especially significant are the assertions declaring that ’ēl is with us, Immanuel (Isa. 7:14); and He is the God of our salvation (Isa. 12:2); a gracious God (Neh. 9:31); a jealous God (Exo. 20:5; 34:14). The closeness of this God is expressed in the hand of God (Job 27:11).

In the human realm, the word also designates men of power or high rank (Eze. 31:11); mighty men (Job 41:25,17); or mighty warriors (Eze. 32:21). The word is used to designate superior and mighty things in nature, such as mighty or high mountains (Psm. 36:6,7), lofty, high cedars, or stars (Psm. 80:10,11; Isa. 14:13).

In conjunction with other descriptive words, it occurs as ’ēl šaday, "God Almighty" (Gen. 17:1; 28:3; Exo. 6:3) or ’ēl ‛elyôn, "God Most High" (Gen. 14:18-19; Psm. 78:35). Used with hand (yāḏ) in some settings, the word conveys power, strength (Gen. 31:29; Deu. 28:32; Pro. 3:27), or ability.

I sit...

יָשַׁב

yāšaḇ: A verb meaning to sit, to dwell, to inhabit, to endure, to stay. Apparently, to sit is the root idea, and other meanings are derived from this. The subject of the verb may be God, human, animal (Jer. 50:39), or inanimate matter. The word sometimes emphasizes the location of persons, whether they were sitting under a tree (Jdg. 6:11; 1Kgs. 19:4) or in a house (2Kgs. 6:32). It could also reflect a person's position: one sat as a judge (Pro. 20:8; Isa. 28:6); as a widow (Gen. 38:11); or on a throne as king (Exo. 12:29; 2Kgs. 13:13). Sometimes it indicated one's companions; one sits with scoffers (Psm. 1:1); or with the elders of the land (Pro. 31:23). The word may signify "to dwell," either temporarily (Lev. 23:42) or in a permanent dwelling (Gen. 4:16; Zep. 2:15). Sometimes the word means that an object or person stays in a limited area (Exo. 16:29); or abides for a period of time (Lev. 12:4-5; 2Sam. 6:11); or for eternity (Psm. 9:7,8; 102:12,13; 125:1). The years are even said to sit, that is, to pass (1Kgs. 22:1).

in the seat...

מוֹשָׁב

môšāḇ: A masculine noun meaning a seat, a habitation, a dwelling place, inhabitants. The primary notion giving rise to this word is that of remaining or abiding in a given location. It signifies a place to be seated (1Sam. 20:18; Job 29:7); the sitting of an assembly (Psm. 107:32); the location or situation of a city (2Kgs. 2:19); a place of habitation (Gen. 27:39; Num. 24:21); the inhabitants of a particular residence (2Sam. 9:12). The psalmist stated that the Lord Himself chose Zion as His dwelling place (Psm. 132:13).

of God,...

אֱלֹהִים

’^elōhiym: A masculine plural noun meaning God, gods, judges, angels. Occurring more than 2,600 times in the Old Testament, this word commonly designates the one true God (Gen. 1:1) and is often paired with God's unique name y^ehōwāh (Gen. 2:4; Psm. 100:3). When the word is used as the generic designation of God, it conveys in Scripture that God is the Creator (Gen. 5:1); the King (Psm. 47:7,8); the Judge (Psm. 50:6); the Lord (Psm. 86:12); and the Savior (Hos. 13:4). His character is compassionate (Deu. 4:31); gracious (Psm. 116:5); and faithful to His covenant (Deu. 7:9). In fewer instances, this word refers to foreign gods, such as Dagon (1Sam. 5:7) or Baal (1Kgs. 18:24). It also might refer to judges (Exo. 22:8-9; 7-8) or angels as gods (Psm. 97:7). Although the form of this word is plural, it is frequently used as if it were singular-that is, with a singular verb (Gen. 1:1-31; Exo. 2:24). The plural form of this word may be regarded (1) as intensive to indicate God's fullness of power; (2) as majestic to indicate God's kingly rule; or (3) as an allusion to the Trinity (Gen. 1:26). The singular form of this word ’^elôah occurs only in poetry (Psm. 50:22; Isa. 44:8). The shortened form of the word is ’ēl.

in the midst... see thine heart above.

of the seas;...

יָם

yām: A masculine noun denoting the sea, west. It points out significant bodies of water in general as created by God and nature at the time of God's bringing order on the earth (Gen. 1:26). It refers to all bodies of water collectively (Exo. 20:11); all the water collected into bodies of water (Dan. 11:45). The word refers often to specific bodies of water, designating them seas: the Great Sea, the Mediterranean (Jos. 1:4); the sea of the Philistines, also the Mediterranean (Exo. 23:31); the Dead Sea, literally, the Salt Sea (Gen. 14:3); the sea of the Arabah, again the Dead Sea (2Kgs. 14:25); the sea of reeds or Red Sea (Exo. 10:19); the sea of Egypt (Isa. 11:15); the Sea of Galilee (Num. 34:11; Jos. 13:27). It was used to refer to large rivers: the Nile (Isa. 18:2); the Euphrates (Jer. 51:36).

It is used in the geographical phrase "from sea to sea" (Amos 8:12). Since it often referred to the Mediterranean Sea, the Great Sea, yām came to mean west (Gen. 13:14); from the west meant on the west side of (miyyām; Jos. 8:9). With āh added to the end of yam, the word means westward (Num. 3:23). It is used of the model bronze sea built by Solomon and used in temple worship (1Kgs. 7:23-25). Finally, it combines in word combinations to give the shore of the sea (Jos. 11:4); sand of the sea (ḥōl hayyām) (Gen. 32:12,13; Gen. 41:49).

yet thou...

אַתָּה

’attāh: A personal pronoun meaning you. It is also written ’attā in a few places (1Sam. 24:18,19; Psm. 6:3,4). Its basic use is as the independent personal pronoun meaning you (Num. 11:15; Deu. 5:27,24; 2Chr. 14:11,10; Eze. 28:14). It is used for emphasis before finite verb forms and then may mean you, yourself. It may also be used after (appended) a verb for emphasis (Exo. 18:19; 1Sam. 17:56; 20:8). Used after a previous suffix referring to you, it is again emphatic (2Chr. 35:21).

art a man,... see of man above.

and not...

לֹא

lō’, לוֹא

lô’, לֹה

lōh: An adverb meaning no, not. The term is primarily utilized as an ordinary negation, as in Genesis 3:4: "You will not surely die" (NIV cf. Jdg. 14:4; Psm. 16:10). Often it is used to express an unconditional prohibition, thus having the force of an imperative: "You shall not (= do not ever) steal"(Exo. 20:15 NIV; cf. Jdg. 13:5). Frequently, it functions as an absolute in answer to a question (Job 23:6; Zec. 4:5). The word is also employed in questions to denote that an affirmative answer is expected (2Kgs. 5:26; Jon.4:11). When it is prefixed to a noun or adjective, it negates that word, making it have an opposite or contrary meaning (e.g., god becomes non-god; strong becomes weak; cf. Deu. 32:21; Pro. 30:25). When prefixed by the preposition b^e, meaning in or by, the combined term carries the temporal meaning of beyond or before (Lev. 15:25); the meaning without is also not uncommon for this combination (Job 8:11). A prefixed preposition l^e, meaning to or for, gives the term the meaning of without (2Chr. 15:3) or as though not (Job 39:16). Occasionally, the word suggests the meaning not only, on account of the context (Deu. 5:3).

God,... see a God above.

though thou set...

נָתַן

nāthan: A verb meaning to give, to place. This verb is used approximately two thousand times in the Old Testament; therefore, it is understandable that it should have a broad semantic range. However, it is possible to identify three general categories of semantic variation: (1) to give, whether it be the exchange of tangible property (Gen. 3:6; Exo. 5:18); the production of fruit (Psm. 1:3); the presentation of an offering to the Lord (Exo. 30:14); the passing on of knowledge and instruction (Pro. 9:9); the granting of permission (Gen. 20:6). Often, God provides either preservation (Lev. 26:4; Deu. 11:14-15; Jer. 45:5); or plague (Exo. 9:23). (2) This Hebrew word also means to put, to place, or something literally placed: the luminaries in the sky (Gen. 1:17); God's bow in the clouds (Gen. 9:13); the ark on a cart (1Sam. 6:8); the abomination in the temple. It could also be something figuratively placed: an obstacle (Eze. 3:20); God's Spirit (Isa. 42:1); reproach (Jer. 23:40); curses (Deu. 30:7). (3) The word can also mean to make or to constitute, such as the prohibition against making incisions in one's flesh (Lev. 19:28); God making Abraham into a father of many nations (Gen. 17:5); or Solomon making silver as stones (1Kgs. 10:27).

thine heart... see above.

as the heart... see thine heart above.

of God:... see of God, above.

According to Josephus, he was Ithobalus II. He had such pride that he even claimed to be God and exalted his heart as the heart of God (Eze. 28:2, 28:6, 28:9), making a suitable picture of the coming Antichrist who will likewise exalt himself and claim to be God (2Th. 2:4). Satan ruled the king of Tyre, as proved by the association of Lucifer with him in Eze. 28:11-19. Satan will also rule through Antichrist (2Th. 2:8-12; Rev. 13:1-8).

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