Ezekiel 32:7
When I extinguish you, I will cover the heavens and darken their stars. I will cover the sun with a cloud, and the moon will not give its light.
When I extinguish you
This phrase signifies a divine act of judgment. The Hebrew root for "extinguish" is "כָּבָה" (kabah), which means to quench or put out, often used in the context of extinguishing a fire. In the prophetic literature, this term is metaphorically applied to the end of a nation or a ruler's power. Here, it reflects God's sovereign authority to bring an end to the might of Egypt, symbolizing the cessation of its influence and existence as a formidable power.

I will cover the heavens
The imagery of covering the heavens suggests a cosmic disturbance, a common motif in prophetic literature to describe divine intervention. The heavens, often seen as a symbol of order and stability, being covered indicates a significant disruption. This phrase echoes the language of creation, where God established the heavens, now He demonstrates His power to alter them, underscoring His ultimate control over the universe.

and darken their stars
Stars in ancient Near Eastern culture were often associated with divine beings or symbols of guidance and stability. The darkening of stars signifies the removal of guidance and the onset of chaos. Historically, this could reflect the fall of leaders or the loss of direction for a nation. Scripturally, it aligns with other prophetic declarations of judgment where celestial bodies are used to symbolize the downfall of earthly powers.

I will cover the sun with a cloud
The sun, a symbol of life, light, and divine favor, being covered by a cloud, indicates the withdrawal of God's blessing and the onset of judgment. In the Hebrew context, clouds often accompany theophanies, representing God's presence and action. This phrase suggests a divine intervention that obscures the natural order, emphasizing the severity of the judgment against Egypt.

and the moon will not give its light
The moon, governing the night, represents a secondary source of light and stability. Its failure to give light signifies a complete and pervasive darkness, both literal and metaphorical. This imagery is consistent with apocalyptic literature, where cosmic signs accompany divine judgment. It underscores the totality of the impending desolation and the removal of all sources of hope and guidance for Egypt.

Persons / Places / Events
1. Ezekiel
A prophet of God who ministered to the Israelites during their Babylonian exile. He is known for his vivid visions and symbolic actions.

2. Egypt
The nation being addressed in this prophecy. Egypt was a powerful and influential kingdom, often seen as a symbol of worldly power and opposition to God.

3. Pharaoh
The ruler of Egypt, representing the nation's pride and self-reliance. In this context, Pharaoh is a symbol of human arrogance against divine authority.

4. Heavens and Celestial Bodies
The heavens, stars, sun, and moon are used symbolically to represent the cosmic order and the impact of God's judgment on creation.

5. Judgment
The event being described is God's judgment against Egypt, symbolized by the darkening of celestial bodies, indicating a profound upheaval.
Teaching Points
God's Sovereignty Over Nations
The imagery of darkened celestial bodies underscores God's ultimate control over creation and nations. No earthly power can withstand His judgment.

The Seriousness of Sin and Judgment
The dramatic language used in this prophecy highlights the severity of sin and the certainty of divine judgment. It serves as a warning to all who live in rebellion against God.

Symbolism of Light and Darkness
Light often symbolizes God's presence and blessing, while darkness represents judgment and separation from God. This passage invites reflection on our spiritual state and relationship with God.

Hope in God's Justice
While the imagery is foreboding, it also assures believers that God will ultimately bring justice and restore order, encouraging trust in His righteous plans.
Bible Study Questions
1. How does the imagery of darkened celestial bodies in Ezekiel 32:7 help us understand the seriousness of God's judgment?

2. In what ways does the prophecy against Egypt serve as a warning to modern nations and individuals?

3. How can we reconcile the imagery of darkness in judgment with the hope and light offered through Christ in the New Testament?

4. What other biblical events or prophecies use similar cosmic imagery, and what do they teach us about God's intervention in history?

5. How can we apply the lessons from Ezekiel 32:7 to our personal lives, particularly in terms of recognizing God's sovereignty and responding to His call for repentance?
Connections to Other Scriptures
Isaiah 13:10
This passage also describes the darkening of celestial bodies as a sign of God's judgment, specifically against Babylon, showing a pattern of divine retribution against nations.

Joel 2:10, 31
These verses speak of the day of the Lord, where cosmic disturbances accompany God's intervention in human affairs, emphasizing the seriousness of divine judgment.

Matthew 24:29
Jesus refers to similar cosmic signs in the context of the end times, indicating that such imagery is used to convey the magnitude of God's intervention.
God's Teaching in HistoryW. Clarkson Ezekiel 32:1-10
Judgment on a Proud KingJ.D. Davies Ezekiel 32:1-10
The Sympathy of Nature and of Man with a Fallen PeopleJ.R. Thomson Ezekiel 32:7-10
People
Elam, Ezekiel, Meshech, Pharaoh, Sidonians, Tubal
Places
Assyria, Babylon, Edom, Egypt, Elam, Meshech-Tubal, Tigris-Euphrates Region
Topics
Black, Blot, Causeth, Cloud, Cover, Covered, Dark, Darken, Extinguish, Heaven, Heavens, Moon, Quenching, Shine, Stars, Thereof
Dictionary of Bible Themes
Ezekiel 32:7

     4251   moon

Ezekiel 32:1-10

     5366   king

Ezekiel 32:2-16

     5899   lament

Ezekiel 32:7-8

     4212   astronomy
     4281   stars
     4284   sun
     4812   darkness, God's judgment

Library
How the Preacher, when He Has Accomplished all Aright, Should Return to Himself, Lest Either his Life or his Preaching Lift Him Up.
But since often, when preaching is abundantly poured forth in fitting ways, the mind of the speaker is elevated in itself by a hidden delight in self-display, great care is needed that he may gnaw himself with the laceration of fear, lest he who recalls the diseases of others to health by remedies should himself swell through neglect of his own health; lest in helping others he desert himself, lest in lifting up others he fall. For to some the greatness of their virtue has often been the occasion
Leo the Great—Writings of Leo the Great

The Second Coming of Christ.
^A Matt. XXIV. 29-51; ^B Mark XIII. 24-37; ^C Luke XXI. 25-36. ^b 24 But in those days, ^a immediately after the { ^b that} ^a tribulation of those days. [Since the coming of Christ did not follow close upon the destruction of Jerusalem, the word "immediately" used by Matthew is somewhat puzzling. There are, however, three ways in which it may be explained: 1. That Jesus reckons the time after his own divine, and not after our human, fashion. Viewing the word in this light, the passage at II. Pet.
J. W. McGarvey—The Four-Fold Gospel

Epistle cxxii. To Rechared, King of the visigoths .
To Rechared, King of the Visigoths [82] . Gregory to Rechared, &c. I cannot express in words, most excellent son, how much I am delighted with thy work and thy life. For on hearing of the power of a new miracle in our days, to wit that the whole nation of the Goths has through thy Excellency been brought over from the error of Arian heresy to the firmness of a right faith, one is disposed to exclaim with the prophet, This is the change wrought by the right hand of the Most High (Ps. lxxvi. 11 [83]
Saint Gregory the Great—the Epistles of Saint Gregory the Great

Ezekiel
To a modern taste, Ezekiel does not appeal anything like so powerfully as Isaiah or Jeremiah. He has neither the majesty of the one nor the tenderness and passion of the other. There is much in him that is fantastic, and much that is ritualistic. His imaginations border sometimes on the grotesque and sometimes on the mechanical. Yet he is a historical figure of the first importance; it was very largely from him that Judaism received the ecclesiastical impulse by which for centuries it was powerfully
John Edgar McFadyen—Introduction to the Old Testament

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