Eze 26:10 | KD | STEP | Eze 26:2. Son of man, because Tyre saith concerning Jerusalem, “Aha, the door of the nations is broken; it turneth to me; I shall become full; she is laid waste;” Eze 26:3. Therefore thus saith the Lord Jehovah, Behold, I will come upon thee, O Tyre, and will bring up against thee many nations, as the sea bringing up its waves. Eze 26:4. They will destroy the walls of Tyre, and throw down her towers; and I will sweep away her dust from her, and make her a bare rock. Eze 26:5. She shall become a place for the spreading of nets in the midst of the sea, for I have spoken it, is the saying of the Lord Jehovah; and she shall become booty for the nations. Eze 26:6. And her daughters which are in the land shall be slain with the sword; and they shall learn that I am Jehovah. - Tyre, as in the prophecy of Isaiah (Ezekiel 23), is not the city of that name upon the mainland, ἡ πάλαι Τύρος or Παλαίτυρος, Old Tyre, which was taken by Shalmaneser and destroyed by Alexander (as Perizon., Marsh, Vitringa, J. D. Michaelis, and Eichhorn supposed), but Insular Tyre, which was three-quarters of a mile farther north, and only 1200 paces from the land, being built upon a small island, and separated from the mainland by a strait of no great depth (vid., Movers, Phoenizier , II p. 288ff.). This Insular Tyre had successfully resisted the Assyrians (Josephus, Antt . ix. 14. 2), and was at that time the market of the nations; and in Ezekiel’s day it had reached the summit of its greatness as mistress of the sea and the centre of the commerce of the world. That it is against this Tyre that our prophecy is chiefly directed, is evident from and , according to which Tyre is to become a bare rock in the midst of the sea, and from the allusion to the daughter cities, בּשּׂדה, in the field, i.e., on the mainland (in ), as contrasted with the position occupied by Tyre upon a rocky island in the sea; and, lastly, from the description given in Ezekiel 27 of the maritime trade of Tyre with all nations, to which Old Tyre never attained, inasmuch as it possessed no harbour (vid., Movers, l.c. p. 176). This may easily be reconciled with such passages as , , and Ezekiel 27, 28, in which reference is also made to the continental Tyre, and the conquest of Tyre is depicted as the conquest of a land-city (see the exposition of these verses). - The threat against Tyre commences, as in the case of the nations threatened in Ezekiel 25, with a brief description of its sin. Tyre gave expression to its joy at the fall of Jerusalem, because it hoped to derive profit therefrom through the extension of its commerce and increase of its wealth. Different explanations have been given of the meaning of the words put into the mouth of Tyre. “The door of the nations is broken in pieces.” The plural דּלתות indicates the folding doors which formed the gate, and are mentioned in its stead. Jerusalem is the door of the nations, and is so called according to the current opinion of expositors, because it was the centre of the commerce of the nations, i.e., as a place of trade. But nothing is known to warrant the idea that Jerusalem was ever able to enter into rivalry with Tyre as a commercial city. The importance of Jerusalem with regard to other nations was to be found, not in its commerce, nor in the favourable situation which it occupied for trade, in support of which Hävernick refers to Herodotus, iii. 5, and Hitzig to , but in its sanctuary, or the sacred calling which it had received for the whole world of nations. Kliefoth has therefore decided in favour of the following view: That Jerusalem is called a gate of the nations, not because it had hitherto been open to the nations for free and manifold intercourse, but for the very opposite reason, namely, because the gate of Jerusalem had hitherto been closed and barred against the nations, but was now broken in pieces through the destruction of the city, and thereby opened to the nations. Consequently the nations, and notably Tyre, would be able to enter now; and from this fact the Tyrians hoped to derive advantage, so far as their commercial interests were concerned. But this view is not in harmony with the text. Although a gate is opened by being broken in pieces, and one may force an entrance into a house by breaking the door ( ), yet the expression “door of the nations” cannot signify a door which bars all entrance on the part of the nations, inasmuch as doors and gates are not made to secure houses and cities against the forcible entrance of men and nations, but to render it possible for them to go out and in. Moreover, the supposition that “door of the nations” is equivalent to shutting against the nations, is not in harmony with the words נסבּא אלי which follow. The expression “it has turned to me,” or it is turned to me, has no meaning unless it signifies that through the breaking of the door the stream of the nations would turn away from Jerusalem to Tyre, and therefore that hitherto the nations had turned to Jerusalem. נסבּה is the 3rd pers. perf. Niphal of סבב, for נסבּה , formed after the analogy of נמס, etc. The missing subject to נסבּה is to be found ad sensum in דּלתות העמּים. It is not the door itself, but the entrance and streaming in of the nations, which had previously been directed towards Jerusalem, and would now turn to Tyre. There is no necessity, therefore, for Hitzig’s conjecture, that אמּלאה should be altered into מלאהּ, and the latter taken as the subject. Consequently we must understand the words of the Tyrians as signifying that they had regarded the drawing of the nations to Jerusalem, i.e., the force of attraction which Jerusalem had hitherto exerted upon the nations, as the seat of the divine revelation of mercy, or of the law and judgment of the Lord, as interfering with their endeavour to draw all nations to themselves and gain them over to their purposes, and that they rejoiced at the destruction of Jerusalem, because they hoped that henceforth they would be able to attract the nations to themselves and enrich themselves with their possessions. This does not require that we should accredit the Tyrians with any such insight into the spiritual calling of Jerusalem as would lie beyond their heathen point of view. The simple circumstance, that the position occupied by Jerusalem in relation to the world apparently interfered with the mercantile interests of the Tyrians, would be quite sufficient to excite a malignant pleasure at the fall of the city of God, as the worship of God and the worship of Mammon are irreconcilably opposed. The source from which the envy and the enmity manifesting itself in this malicious pleasure took their rise, is indicated in the last words: “I shall fill myself, she (Jerusalem) is laid waste,” which Jerome has correctly linked together thus: quia illa deserta est, idcirco ego implebor . המּלא, to be filled with merchandise and wealth, as in Eze 27:25. On account of this disposition toward the kingdom of God, which led Tyre to expect an increase of power and wealth from its destruction, the Lord God would smite it with ruin and annihilation. הנני עליך, behold, I will come upon thee, as in ; ; Nah 3:5. God will lead a powerful army against Tyre, which shall destroy its walls and towers. Instead of the army, “many nations” are mentioned, because Tyre is hoping to attract more nations to itself in consequence of the destruction of Jerusalem. This hope is to be fulfilled, though in a different sense from that which Tyre intended. The comparison of the advancing army to the advancing waves of the sea is very significant when the situation of Tyre is considered. היּם is the subject to כּהעלות, and the Hiphil is construed with ל instead of the accusative (compare Ewald, §292 c with §277 e ). According to Arrian, ii. 18. 3, and Curtius, iv. 2. 9, 12, and 3. 13, Insular Tyre was fortified all round with lofty walls and towers, which were certainly in existence as early as Nebuchadnezzar’s time. Even the dust of the demolished buildings (עפרהּ) God would sweep away (סחיתי, ἁπ. λεγ., with a play upon שׁחתוּ), so that the city, i.e., the site on which it had stood, would become a bare and barren rock (צחיח סלע, as in ), a place where fishermen would spread out their nets to dry. “Her daughters” also, that is to say, the towns dependent upon Tyre, “on the field,” i.e., the open country - in other words, their inhabitants - would be slain with the sword. In the threat is carried still further. - Eze 26:7. For thus saith the Lord Jehovah, Behold, I will bring against Tyre Nebuchadnezzar, the king of Babylon, from the north, the king of kings, with horses, and chariots, and horsemen, and a multitude of much people. Eze 26:8. Thy daughters in the field he will slay with the sword, and he will erect siege-towers against thee, and throw up a rampart against thee, and set up shields against thee, Eze 26:9. And direct his battering-rams against thy walls, and throw down thy towers with his swords. Eze 26:10. From the multitude of his horses their dust will cover thee; from the noise of the horsemen, wheels, and chariots, thy walls will shake when he shall enter into thy gates, as they enter a city broken open. Eze 26:11. With the hoofs of his horses he will tread down all thy streets; thy people he will slay with the sword, and thy glorious pillars will fall to the ground. Eze 26:12. They will make booty of thy possessions, and plunder thy merchandise, destroy thy walls, and throw down thy splendid mansions, and sink thy stones, thy wood, and thy dust in the water. Eze 26:13. I will put an end to the sound of thy songs, and the music of thy harps shall be heard no more. Eze 26:14. I will make thee a bare rock; thou shalt be a place for the spreading of nets, and be built no more; for I Jehovah have spoken it, is the saying of the Lord Jehovah. - Nebuchadnezzar, the great king of Babylon, - this is the meaning of the rhetorical description in these verses, - will come with a powerful army ( ), smite with the sword the inland cities dependent upon Tyre. ( , compare ), then commence the siege of Tyre, destroy its walls and towers ( and ), enter with his army the city in which breaches have been made, put the inhabitants to death ( and ), plunder the treasures, destroy walls and buildings, and cast the ruins into the sea ( ). Nebuchadrezzar , or Nebuchadnezzar (for the name see the comm. on 2Ki 24:10, is called king of kings, as the supreme ruler of the Babylonian empire, because the kings of conquered provinces and lands were subject to him as vassals (see the comm. on ). His army consists of war-chariots, and cavalry, and a great multitude of infantry. קהל are co-ordinate, so far as the rhetorical style is concerned; but in reality עם־רב is subordinate to קהל , as in , inasmuch as the קהל consisted of עם־רב. On the siege-works mentioned in , see the comm. on Eze 4:2. הקים צנּה signifies the construction of a roof with shields, by which the besiegers were accustomed to defend themselves from the missiles of the defenders of the city wall while pursing their labours. Herodotus repeatedly mentions such shield-roofs as used by the Persians (ix. 61. 99, 102), though, according to Layard, they are not to be found upon the Assyrian monuments (see the comm. on ). There is no doubt that מחי קב signifies the battering-ram, called כּר in , though the meaning of the words is disputed. מחי , literally, thrusting or smiting. קבלו, from קבל, to be pointed either קבלּו or קבלּו (the form קבלּו adopted by v. d. Hooght and J. H. Michaelis is opposed to the grammatical rules), has been explained by Gesenius and others as signifying res opposita , that which is opposite; hence מחי קבלו, the thrusting or demolishing of that which stands opposite. In the opinion of others, קבל is an instrument employed in besieging; but there is nothing in the usage of the language to sustain either this explanation or that adopted by Hävernick, “destruction of his defence.” הרבותיו, his swords, used figuratively for his weapons or instruments of war, “his irons,” as Ewald has very aptly rendered it. The description in is hyperbolical. The number of horses is so great, that on their entering the city they cover it with dust, and the walls shake with the noise of the horsemen and chariots. 'כּמבואי עיר מב, literally, as the marchings into a broken city, i.e., a city taken by storm, generally are. The simile may be explained from the peculiar situation of Insular Tyre. It means that the enemy will enter it as they march into a land-fortress into which a breach has been made by force. The words presuppose that the besieger has made a road to the city by throwing up an embankment or dam. מצּבות עזּך, the memorial pillars of thy might, and the pillars dedicated to Baal, two of which are mentioned by Herodotus (ii. 44) as standing in the temple of Hercules at Tyre, one of gold, the other of emerald; not images of gods, but pillars, as symbols of Baal. These sink or fall to the ground before the overwhelming might of the foe (compare ; , and ). After the slaughter of the inhabitants and the fall of the gods, the plundering of the treasures begins, and then follows the destruction of the city. בּתּי המדּה are not pleasure-houses (“pleasure-towers, or garden-houses of the wealthy merchants,” as Ewald supposes), for there was not space enough upon the island for gardens (Strabo, xvi. 2. 23), but the lofty, magnificent houses of the city, the palaces mentioned in Isa 23:13. Yea, the whole city shall be destroyed, and that so completely that they will sweep stones, wood, and rubbish into the sea. - Thus will the Lord put an end to the exultation and rejoicing in Tyre ( ; compare and ). - The picture of the destruction of this powerful city closes with the repetition of the thought from , that Tyre shall be turned into a bare rock, and shall never be built again.

‏ Ezekiel 26:10

Tyre shall be broken and utterly destroyed

Eze 26:2.Son of man, because Tyre saith concerning Jerusalem, “Aha, the door of the nations is broken; it turneth to me; I shall become full; she is laid waste;” Eze 26:3. Therefore thus saith the Lord Jehovah, Behold, I will come upon thee, O Tyre, and will bring up against thee many nations, as the sea bringing up its waves. Eze 26:4. They will destroy the walls of Tyre, and throw down her towers; and I will sweep away her dust from her, and make her a bare rock. Eze 26:5. She shall become a place for the spreading of nets in the midst of the sea, for I have spoken it, is the saying of the Lord Jehovah; and she shall become booty for the nations. Eze 26:6. And her daughters which are in the land shall be slain with the sword; and they shall learn that I am Jehovah. - Tyre, as in the prophecy of Isaiah (Ezekiel 23), is not the city of that name upon the mainland, ἡ πάλαι Τύρος or Παλαίτυρος, Old Tyre, which was taken by Shalmaneser and destroyed by Alexander (as Perizon., Marsh, Vitringa, J. D. Michaelis, and Eichhorn supposed), but Insular Tyre, which was three-quarters of a mile farther north, and only 1200 paces from the land, being built upon a small island, and separated from the mainland by a strait of no great depth (vid., Movers, Phoenizier, II p. 288ff.). This Insular Tyre had successfully resisted the Assyrians (Josephus, Antt. ix. 14. 2), and was at that time the market of the nations; and in Ezekiel’s day it had reached the summit of its greatness as mistress of the sea and the centre of the commerce of the world. That it is against this Tyre that our prophecy is chiefly directed, is evident from Eze 26:5 and Eze 26:14, according to which Tyre is to become a bare rock in the midst of the sea, and from the allusion to the daughter cities, בּשּׂדה, in the field, i.e., on the mainland (in Eze 26:6), as contrasted with the position occupied by Tyre upon a rocky island in the sea; and, lastly, from the description given in Ezekiel 27 of the maritime trade of Tyre with all nations, to which Old Tyre never attained, inasmuch as it possessed no harbour (vid., Movers, l.c. p. 176). This may easily be reconciled with such passages as Eze 26:6, Eze 26:8, and Ezekiel 27, 28, in which reference is also made to the continental Tyre, and the conquest of Tyre is depicted as the conquest of a land-city (see the exposition of these verses). - The threat against Tyre commences, as in the case of the nations threatened in Ezekiel 25, with a brief description of its sin. Tyre gave expression to its joy at the fall of Jerusalem, because it hoped to derive profit therefrom through the extension of its commerce and increase of its wealth. Different explanations have been given of the meaning of the words put into the mouth of Tyre. “The door of the nations is broken in pieces.” The plural דּלתות indicates the folding doors which formed the gate, and are mentioned in its stead. Jerusalem is the door of the nations, and is so called according to the current opinion of expositors, because it was the centre of the commerce of the nations, i.e., as a place of trade. But nothing is known to warrant the idea that Jerusalem was ever able to enter into rivalry with Tyre as a commercial city. The importance of Jerusalem with regard to other nations was to be found, not in its commerce, nor in the favourable situation which it occupied for trade, in support of which Hävernick refers to Herodotus, iii. 5, and Hitzig to Eze 23:40-41, but in its sanctuary, or the sacred calling which it had received for the whole world of nations. Kliefoth has therefore decided in favour of the following view: That Jerusalem is called a gate of the nations, not because it had hitherto been open to the nations for free and manifold intercourse, but for the very opposite reason, namely, because the gate of Jerusalem had hitherto been closed and barred against the nations, but was now broken in pieces through the destruction of the city, and thereby opened to the nations. Consequently the nations, and notably Tyre, would be able to enter now; and from this fact the Tyrians hoped to derive advantage, so far as their commercial interests were concerned. But this view is not in harmony with the text. Although a gate is opened by being broken in pieces, and one may force an entrance into a house by breaking the door (Gen 19:9), yet the expression “door of the nations” cannot signify a door which bars all entrance on the part of the nations, inasmuch as doors and gates are not made to secure houses and cities against the forcible entrance of men and nations, but to render it possible for them to go out and in. Moreover, the supposition that “door of the nations” is equivalent to shutting against the nations, is not in harmony with the words נסבּא אלי which follow. The expression “it has turned to me,” or it is turned to me, has no meaning unless it signifies that through the breaking of the door the stream of the nations would turn away from Jerusalem to Tyre, and therefore that hitherto the nations had turned to Jerusalem. נסבּה is the 3rd pers. perf. Niphal of סבב, for נסבּה , formed after the analogy of נמס, etc. The missing subject to נסבּה is to be found ad sensum in דּלתות העמּים. It is not the door itself, but the entrance and streaming in of the nations, which had previously been directed towards Jerusalem, and would now turn to Tyre. There is no necessity, therefore, for Hitzig’s conjecture, that אמּלאה should be altered into מלאהּ, and the latter taken as the subject.

Consequently we must understand the words of the Tyrians as signifying that they had regarded the drawing of the nations to Jerusalem, i.e., the force of attraction which Jerusalem had hitherto exerted upon the nations, as the seat of the divine revelation of mercy, or of the law and judgment of the Lord, as interfering with their endeavour to draw all nations to themselves and gain them over to their purposes, and that they rejoiced at the destruction of Jerusalem, because they hoped that henceforth they would be able to attract the nations to themselves and enrich themselves with their possessions. This does not require that we should accredit the Tyrians with any such insight into the spiritual calling of Jerusalem as would lie beyond their heathen point of view. The simple circumstance, that the position occupied by Jerusalem in relation to the world apparently interfered with the mercantile interests of the Tyrians, would be quite sufficient to excite a malignant pleasure at the fall of the city of God, as the worship of God and the worship of Mammon are irreconcilably opposed. The source from which the envy and the enmity manifesting itself in this malicious pleasure took their rise, is indicated in the last words: “I shall fill myself, she (Jerusalem) is laid waste,” which Jerome has correctly linked together thus: quia illa deserta est, idcirco ego implebor. המּלא, to be filled with merchandise and wealth, as in Eze 27:25. On account of this disposition toward the kingdom of God, which led Tyre to expect an increase of power and wealth from its destruction, the Lord God would smite it with ruin and annihilation. הנני עליך, behold, I will come upon thee, as in Eze 13:8; Jer 50:31; Nah 3:5. God will lead a powerful army against Tyre, which shall destroy its walls and towers. Instead of the army, “many nations” are mentioned, because Tyre is hoping to attract more nations to itself in consequence of the destruction of Jerusalem. This hope is to be fulfilled, though in a different sense from that which Tyre intended. The comparison of the advancing army to the advancing waves of the sea is very significant when the situation of Tyre is considered. היּם is the subject to כּהעלות, and the Hiphil is construed with ל instead of the accusative (compare Ewald, §292 c with §277 e). According to Arrian, ii. 18. 3, and Curtius, iv. 2. 9, 12, and 3. 13, Insular Tyre was fortified all round with lofty walls and towers, which were certainly in existence as early as Nebuchadnezzar’s time. Even the dust of the demolished buildings (עפרהּ) God would sweep away (סחיתי, ἁπ. λεγ., with a play upon שׁחתוּ), so that the city, i.e., the site on which it had stood, would become a bare and barren rock (צחיח סלע, as in Eze 24:7), a place where fishermen would spread out their nets to dry. “Her daughters” also, that is to say, the towns dependent upon Tyre, “on the field,” i.e., the open country - in other words, their inhabitants - would be slain with the sword.

In Eze 26:7-14 the threat is carried still further. - Eze 26:7. For thus saith the Lord Jehovah, Behold, I will bring against Tyre Nebuchadnezzar, the king of Babylon, from the north, the king of kings, with horses, and chariots, and horsemen, and a multitude of much people. Eze 26:8. Thy daughters in the field he will slay with the sword, and he will erect siege-towers against thee, and throw up a rampart against thee, and set up shields against thee, Eze 26:9. And direct his battering-rams against thy walls, and throw down thy towers with his swords. Eze 26:10. From the multitude of his horses their dust will cover thee; from the noise of the horsemen, wheels, and chariots, thy walls will shake when he shall enter into thy gates, as they enter a city broken open. Eze 26:11. With the hoofs of his horses he will tread down all thy streets; thy people he will slay with the sword, and thy glorious pillars will fall to the ground. Eze 26:12. They will make booty of thy possessions, and plunder thy merchandise, destroy thy walls, and throw down thy splendid mansions, and sink thy stones, thy wood, and thy dust in the water. Eze 26:13. I will put an end to the sound of thy songs, and the music of thy harps shall be heard no more. Eze 26:14. I will make thee a bare rock; thou shalt be a place for the spreading of nets, and be built no more; for I Jehovah have spoken it, is the saying of the Lord Jehovah. - Nebuchadnezzar, the great king of Babylon, - this is the meaning of the rhetorical description in these verses, - will come with a powerful army (Eze 26:7), smite with the sword the inland cities dependent upon Tyre. (Eze 26:8, compare Eze 26:6), then commence the siege of Tyre, destroy its walls and towers (Eze 26:8 and Eze 26:9), enter with his army the city in which breaches have been made, put the inhabitants to death (Eze 26:10 and Eze 26:11), plunder the treasures, destroy walls and buildings, and cast the ruins into the sea (Eze 26:12). Nebuchadrezzar, or Nebuchadnezzar (for the name see the comm. on 2Ki 24:10, is called king of kings, as the supreme ruler of the Babylonian empire, because the kings of conquered provinces and lands were subject to him as vassals (see the comm. on Isa 10:8).

His army consists of war-chariots, and cavalry, and a great multitude of infantry. קהל are co-ordinate, so far as the rhetorical style is concerned; but in reality עם־רב is subordinate to קהל , as in Eze 23:24, inasmuch as the קהל consisted of עם־רב. On the siege-works mentioned in Eze 26:8, see the comm. on Eze 4:2. הקים צנּה signifies the construction of a roof with shields, by which the besiegers were accustomed to defend themselves from the missiles of the defenders of the city wall while pursing their labours. Herodotus repeatedly mentions such shield-roofs as used by the Persians (ix. 61. 99, 102), though, according to Layard, they are not to be found upon the Assyrian monuments (see the comm. on Nah 2:6). There is no doubt that מחי קב signifies the battering-ram, called כּר in Eze 21:27, though the meaning of the words is disputed. מחי , literally, thrusting or smiting. קבלו, from קבל, to be pointed either קבלּו or קבלּו (the form קבלּו adopted by v. d. Hooght and J. H. Michaelis is opposed to the grammatical rules), has been explained by Gesenius and others as signifying res opposita, that which is opposite; hence מחי קבלו, the thrusting or demolishing of that which stands opposite. In the opinion of others, קבל is an instrument employed in besieging; but there is nothing in the usage of the language to sustain either this explanation or that adopted by Hävernick, “destruction of his defence.” הרבותיו, his swords, used figuratively for his weapons or instruments of war, “his irons,” as Ewald has very aptly rendered it. The description in Eze 26:10 is hyperbolical. The number of horses is so great, that on their entering the city they cover it with dust, and the walls shake with the noise of the horsemen and chariots. 'כּמבואי עיר מב, literally, as the marchings into a broken city, i.e., a city taken by storm, generally are. The simile may be explained from the peculiar situation of Insular Tyre. It means that the enemy will enter it as they march into a land-fortress into which a breach has been made by force. The words presuppose that the besieger has made a road to the city by throwing up an embankment or dam. מצּבות עזּך, the memorial pillars of thy might, and the pillars dedicated to Baal, two of which are mentioned by Herodotus (ii. 44) as standing in the temple of Hercules at Tyre, one of gold, the other of emerald; not images of gods, but pillars, as symbols of Baal. These sink or fall to the ground before the overwhelming might of the foe (compare Isa 46:1; Isa 21:9, and 1Sa 5:3). After the slaughter of the inhabitants and the fall of the gods, the plundering of the treasures begins, and then follows the destruction of the city. בּתּי המדּה are not pleasure-houses (“pleasure-towers, or garden-houses of the wealthy merchants,” as Ewald supposes), for there was not space enough upon the island for gardens (Strabo, xvi. 2. 23), but the lofty, magnificent houses of the city, the palaces mentioned in Isa 23:13. Yea, the whole city shall be destroyed, and that so completely that they will sweep stones, wood, and rubbish into the sea. - Thus will the Lord put an end to the exultation and rejoicing in Tyre (Eze 26:13; compare Isa 14:11 and Amo 5:23). - The picture of the destruction of this powerful city closes with the repetition of the thought from Eze 26:5, that Tyre shall be turned into a bare rock, and shall never be built again.