When I shall bring thee down with them that descend into the pit,.... The grave, and make thee like to them:with the people of old time; either the people of the old world, or, however, who have been dead long ago:and shall set thee in the low parts of the earth; where the dead are laid:in places desolate of old: long ago unfrequented by men; as such places be as are for the burial of the dead:with them that go down to the pit, that thou be not inhabited; all the inhabitants being free among the dead; a heap of words made use of to express the same thing, for the confirmation of it; namely, that the condition of Tyre should be like that of dead men, who have been of old dead, and are remembered no more.
Jarchi interprets the "pit", of hell; as if this respected their everlasting perdition, as well as temporal ruin; it may be applied to the beast which goeth into perdition, Re 17:8:and I shall set glory in the land of the living; in the land of Israel; so the Targum; and it is interpreted by the Jewish expositors and others the same way; and which may be called "the land of the living"; because the living God was worshipped in it; living men in a spiritual sense dwelt there, who offered up living sacrifices unto God, and who had the promise and pledge of eternal life; and which was the "glory" of all lands, as it is sometimes called, where the same word is used as here, Eze 20:6, which had its accomplishment in some respects at the Jews' return from Babylon; but, as Tyre here is a type of antichrist, it may be observed, that, at the time of his fall and destruction, God will put a glory upon his church and people, upon which there shall be a defence; see Isa 4:5.
This is interpreted by the Talmudists of the resurrection of the dead, when they that die in the land of Israel shall live. Vid. Kimchi in loc. & T. Bab. Cetubot, fol. 111.