28:2 the leader of Tyre The term nagid can refer to anointed royal leaders in pre-exile contexts, such as Saul (1 Sam 9:16) and David (1 Sam 13:14). The title has only a general sense of leader or ruler in postexilic literature. The term parallels melek (“king”) in Psa 76:12, refers to a palace official in 1 Chr 26:24, and applies to a temple official in Neh 11:1.

I am a god Indicts the prince with his own words (see note on Ezek 27:3). The ruler of Tyre appears to be equating himself with Melqart, Tyre’s patron deity. The term el is the generic word for “god,” but it is also the name of the chief god of the Canaanite pantheon, Bull El. The Roman historian Aelian (second century ad) wrote that Tyre’s royal dynasty claimed to be descended from the gods.

I sit in the seat of the gods, I sit in the heart of the seas The motif of a divine abode surrounded by water was common in ancient Near Eastern literature.

28:3 Daniel See note on 14:14. The figure mentioned here might be the biblical Daniel who was known for his wisdom (see Dan 1:17; 4:6).

so that no secret is hidden from you Compare similar phrasing in Dan 4:6.

28:7 strangers These foreigners are identified in Ezek 26:7 as the Babylonians.

28:10 the death of the uncircumcised The Israelites considered it a disgrace to be uncircumcised. The Egyptians, who also practiced circumcision, held the same belief. According to Greek historian Herodotus, the Phoenicians adopted the practice from the Egyptians. Referring to the king of Tyre as uncircumcised may have been intentionally insulting.

28:12 a lament See note on Ezek 19:1. This lament is a mocking, sarcastic modification of the genre, similar to the taunt song in Isa 14:4–23.

a perfect model of an example The king is likened to a royal seal, which often were made from semiprecious stones.

28:13 Eden, the garden of God Places the king in the primordial, perfect creation (see Gen 2:8–10).

carnelian, topaz and moonstone These precious stones likely allude to the priestly attire described in Exod 28:17–20.

28:14 an anointed guardian cherub The prince of Tyre is identified with a cherub. Cherubim (plural) were divine guardians of the throne room in Babylon. This cherub, associated with Eden, is not specifically identified.

God’s holy mountain Mountains were depicted as the dwelling places of deities in ancient Near Eastern thought. The placement of the king as guardian cherub on the divine mountain equates him with a divine being serving God in His holy dwelling (see note on Isa 2:2).

Cosmic Garden and Mountain Imagery in the Old Testament

28:15 from the day when you were created Possibly an allusion to the fall of Adam or a reference to the rebellion of a divine being. Similar ambiguity affects the interpretation of Isa 14. See note on Ezek 28:11–19.

28:16 I cast you as a profane thing The cherub was removed from his position and cast from heaven for his pride (compare Isa 14:12–15).

28:17 before kings; I have exposed you The cherub’s downfall is witnessed publicly (compare Isa 14:16–17).

28:21 set your face toward Sidon Compare 25:2, and note on 20:46. Sidon was located on the Mediterranean coast, about 25 miles north of Tyre.

28:23 a plague Reflects the judgment by pestilence, blood, and sword that was directed against Judah in 5:17. Ezekiel regularly uses these images of divine judgment (see 14:19).

28:24 around them from those who are despising them The prophetic oracles against the nations seem to be meant to encourage Israel or Judah that the nations who have oppressed them will be judged eventually. They also seem to proclaim Yahweh’s power to bring the nations to recognize His sovereignty.

28:25 When I gather the house of Israel The scattering of God’s people is a standard punishment invoked by Ezekiel and based on the covenant curse of Lev 26:33 (see Ezek 20:23). The prophet emphasizes that while the people must be scattered in judgment, Yahweh will gather them again. The theme of gathering is a prominent part of Ezekiel’s oracles of salvation (see 11:16–17; 20:34; 34:12).