Ezekiel 30
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Ezekiel 30
The Day of the LORD Against Egypt
1The word of the LORD came again unto me, saying,
The Pulpit Commentary
The word of the Lord came again, etc. The section that follows, ending with Eze_30:18, is exceptional as standing without a date. It may be either
(1) a continuation of the prophecy in Eze_29:17-21, and so belong to the latest years of Ezekiel's work; or
(2) that prophecy may be regarded as standing by itself—a parenthesis inserted at a later date, so that we go back to the earlier word of the Lord in Eze_29:1-16. Jerome, Havernick, Hitzig, Rosenmüller, Kliefoth, and others are in favor of the former view, chiefly on the ground that Eze_29:3 speaks of the nearness of the coming judgment. That the day of the Lord should be "near" is, however, too vague and relative a term to be decisive. On the whole, the question must be left as one which we have no sufficient data for solving. The close parallelism with Eze_29:1-21. seems to me slightly in favor of the second view.
The word of the Lord came again, etc. The section that follows, ending with Eze_30:18, is exceptional as standing without a date. It may be either
(1) a continuation of the prophecy in Eze_29:17-21, and so belong to the latest years of Ezekiel's work; or
(2) that prophecy may be regarded as standing by itself—a parenthesis inserted at a later date, so that we go back to the earlier word of the Lord in Eze_29:1-16. Jerome, Havernick, Hitzig, Rosenmüller, Kliefoth, and others are in favor of the former view, chiefly on the ground that Eze_29:3 speaks of the nearness of the coming judgment. That the day of the Lord should be "near" is, however, too vague and relative a term to be decisive. On the whole, the question must be left as one which we have no sufficient data for solving. The close parallelism with Eze_29:1-21. seems to me slightly in favor of the second view.
2Son of man, prophesy and say, Thus saith the Lord GOD; Howl ye, Woe worth the day!
Jamieson-Fausset-Brown
CHAPTER 30
Eze 30:1-26. Continuation of the Prophecies against Egypt.
Two distinct messages: (1) At Eze 30:1-19, a repetition of Eze 29:1-16, with fuller details of lifelike distinctness. The date is probably not long after that mentioned in Eze 29:17, on the eve of Nebuchadnezzar's march against Egypt after subjugating Tyre. (2) A vision relating directly to Pharaoh and the overthrow of his kingdom; communicated at an earlier date, the seventh of the first month of the eleventh year. Not a year after the date in Eze 29:1, and three months before the taking of Jerusalem by Nebuchadnezzar.
2. Woe worth the day!--that is, Alas for the day!
CHAPTER 30
Eze 30:1-26. Continuation of the Prophecies against Egypt.
Two distinct messages: (1) At Eze 30:1-19, a repetition of Eze 29:1-16, with fuller details of lifelike distinctness. The date is probably not long after that mentioned in Eze 29:17, on the eve of Nebuchadnezzar's march against Egypt after subjugating Tyre. (2) A vision relating directly to Pharaoh and the overthrow of his kingdom; communicated at an earlier date, the seventh of the first month of the eleventh year. Not a year after the date in Eze 29:1, and three months before the taking of Jerusalem by Nebuchadnezzar.
2. Woe worth the day!--that is, Alas for the day!
The Pulpit Commentary
Howl ye. The words read like an echo of Isa_13:6, and find a parallel also in Joe_1:11, Joe_1:13; Zep_1:7, Zep_1:14. Woe worth the day! It may be well to note that the familiar phrase is a survival of the Anglo-Saxon verb weorthan (German werden), "to become," so that its exact meaning is "Woe be to the day""
Howl ye. The words read like an echo of Isa_13:6, and find a parallel also in Joe_1:11, Joe_1:13; Zep_1:7, Zep_1:14. Woe worth the day! It may be well to note that the familiar phrase is a survival of the Anglo-Saxon verb weorthan (German werden), "to become," so that its exact meaning is "Woe be to the day""
3For the day is near, even the day of the LORD is near, a cloudy day; it shall be the time of the heathen.
Jamieson-Fausset-Brown
3. the time of the heathen--namely, for taking vengeance on them. The judgment on Egypt is the beginning of a world-wide judgment on all the heathen enemies of God (Joe 1:15; 2:1, 2; 3:1-21; Ob 15).
3. the time of the heathen--namely, for taking vengeance on them. The judgment on Egypt is the beginning of a world-wide judgment on all the heathen enemies of God (Joe 1:15; 2:1, 2; 3:1-21; Ob 15).
The Pulpit Commentary
The day of the Lord. Here, as everywhere (see note on Eze_13:5), the words stand for any time in which the Divine judgments manifest themselves in the world's history. Of it Ezekiel says, following in the footsteps of Joel (Joe_2:2), that it shall be a day of cloud, i.e. of darkness and trouble; a day of the heathen, i.e. a time in which the heathen who had exulted in the punishment of Israel should know that the Lord was their Judge also, that he had his "day" appointed for them.
The day of the Lord. Here, as everywhere (see note on Eze_13:5), the words stand for any time in which the Divine judgments manifest themselves in the world's history. Of it Ezekiel says, following in the footsteps of Joel (Joe_2:2), that it shall be a day of cloud, i.e. of darkness and trouble; a day of the heathen, i.e. a time in which the heathen who had exulted in the punishment of Israel should know that the Lord was their Judge also, that he had his "day" appointed for them.
4And the sword shall come upon Egypt, and great pain shall be in Ethiopia, when the slain shall fall in Egypt, and they shall take away her multitude, and her foundations shall be broken down.
Jamieson-Fausset-Brown
4. pain--literally, "pangs with trembling as of a woman in childbirth."
4. pain--literally, "pangs with trembling as of a woman in childbirth."
The Pulpit Commentary
Great pain shall be in Ethiopia. The words point to the extension of the invasion of Egypt—by Nebuchadnezzar in the first instance, and afterwards by other conquerors—to the upper valley of the Nile. They shall take away her multitude. The word is taken by Keil, Smend, and others of things rather than persons, the multitude of possessions. Hengstenberg renders "tumult" in the sense of the stir of a crowded city. The foundations are probably to be taken figuratively of the bases of the prosperity of Egypt, its allies and mercenaries, rather than of actual buildings (comp. Psa_11:3; Psa_82:5).
Great pain shall be in Ethiopia. The words point to the extension of the invasion of Egypt—by Nebuchadnezzar in the first instance, and afterwards by other conquerors—to the upper valley of the Nile. They shall take away her multitude. The word is taken by Keil, Smend, and others of things rather than persons, the multitude of possessions. Hengstenberg renders "tumult" in the sense of the stir of a crowded city. The foundations are probably to be taken figuratively of the bases of the prosperity of Egypt, its allies and mercenaries, rather than of actual buildings (comp. Psa_11:3; Psa_82:5).
5Ethiopia, and Libya, and Lydia, and all the mingled people, and Chub, and the men of the land that is in league, shall fall with them by the sword.
Jamieson-Fausset-Brown
5. the mingled people--the mercenary troops of Egypt from various lands, mostly from the interior of Africa (compare Eze 27:10; Jr 25:20, 24; 46:9, 21).
Chub--the people named Kufa on the monuments [Havernick], a people considerably north of Palestine [Wilkinson]; Coba or Chobat, a city of Mauritania [Maurer].
men of the land that is in league--too definite an expression to mean merely, "men in league" with Egypt; rather, "sons of the land of the covenant," that is, the Jews who migrated to Egypt and carried Jeremiah with them (Jr 42:1-44:30). Even they shall not escape (Jr 42:22; 44:14).
5. the mingled people--the mercenary troops of Egypt from various lands, mostly from the interior of Africa (compare Eze 27:10; Jr 25:20, 24; 46:9, 21).
Chub--the people named Kufa on the monuments [Havernick], a people considerably north of Palestine [Wilkinson]; Coba or Chobat, a city of Mauritania [Maurer].
men of the land that is in league--too definite an expression to mean merely, "men in league" with Egypt; rather, "sons of the land of the covenant," that is, the Jews who migrated to Egypt and carried Jeremiah with them (Jr 42:1-44:30). Even they shall not escape (Jr 42:22; 44:14).
The Pulpit Commentary
Libya. Here the Authorized Version gives (rightly enough, though inconsistently) the Greek equivalent of the Hebrew Phut, which is reproduced in the Revised Version. The Lydians, in like manner, stand for Lud; but we have to remember, as before (Eze_27:10), that they are the African, and not the Asiatic, people of that name. In Jer_46:9 the two nations are named among the auxiliaries of Egypt. Possibly the similarity of name may have led to the term being used also for the Lydian and Ionian forces enlisted by Psam-metichus I. (Herod; Jer_3:4); but there seems more reason for including these in the mingled people that are next mentioned. Chub, or Cub (Revised Version), is found here only, and has consequently given occasion to many guesses Havernick connects it with the Kufa, a district of Media, often named in Egyptian monuments; Michaelis, with Kobe on the Ethiopian coast of the Indian Ocean; Maurer, with Cob, a city of Mauretania; Gesenius, Ewald, and Bunsen suggest the reading Nub, and identify it with Nubia; Keil and Smend adopt the form Lub, found in the Lubim of 2Ch_16:8 and Nah_3:9. On the whole, there are no adequate data for the solution of the problem. The men of the land that is in league. Here, again, we are in a region of many conjectures.
(1) Hitzig and Kliefoth (following Jerome and the LXX; which gives, "the land of my covenant") take it of Canaan, as being the land in covenant with Jehovah (Psa_74:2, Psa_74:20; Dan_11:28; Act_3:25).
(2) Hengstenberg, for the Sabeans, as being members of the Judaeo-Egyptian confederacy implied in Eze_23:42.
(3) Keil, Ewald, and Smend, of a people among the allies of Egypt, unknown to us, but sufficiently designated by Ezekiel for his readers.
Libya. Here the Authorized Version gives (rightly enough, though inconsistently) the Greek equivalent of the Hebrew Phut, which is reproduced in the Revised Version. The Lydians, in like manner, stand for Lud; but we have to remember, as before (Eze_27:10), that they are the African, and not the Asiatic, people of that name. In Jer_46:9 the two nations are named among the auxiliaries of Egypt. Possibly the similarity of name may have led to the term being used also for the Lydian and Ionian forces enlisted by Psam-metichus I. (Herod; Jer_3:4); but there seems more reason for including these in the mingled people that are next mentioned. Chub, or Cub (Revised Version), is found here only, and has consequently given occasion to many guesses Havernick connects it with the Kufa, a district of Media, often named in Egyptian monuments; Michaelis, with Kobe on the Ethiopian coast of the Indian Ocean; Maurer, with Cob, a city of Mauretania; Gesenius, Ewald, and Bunsen suggest the reading Nub, and identify it with Nubia; Keil and Smend adopt the form Lub, found in the Lubim of 2Ch_16:8 and Nah_3:9. On the whole, there are no adequate data for the solution of the problem. The men of the land that is in league. Here, again, we are in a region of many conjectures.
(1) Hitzig and Kliefoth (following Jerome and the LXX; which gives, "the land of my covenant") take it of Canaan, as being the land in covenant with Jehovah (Psa_74:2, Psa_74:20; Dan_11:28; Act_3:25).
(2) Hengstenberg, for the Sabeans, as being members of the Judaeo-Egyptian confederacy implied in Eze_23:42.
(3) Keil, Ewald, and Smend, of a people among the allies of Egypt, unknown to us, but sufficiently designated by Ezekiel for his readers.
6Thus saith the LORD; They also that uphold Egypt shall fall; and the pride of her power shall come down: from the tower of Syene shall they fall in it by the sword, saith the Lord GOD.
Jamieson-Fausset-Brown
6. from the tower of Syene--(see on Eze 29:10).
6. from the tower of Syene--(see on Eze 29:10).
The Pulpit Commentary
They that uphold Egypt. The words include the allies named in Eze_30:5; but also embrace the rulers, generals, perhaps the idols, of Egypt itself. From the tower of Syene. As before, in Eze_29:10, "from Migdol to Syene."
They that uphold Egypt. The words include the allies named in Eze_30:5; but also embrace the rulers, generals, perhaps the idols, of Egypt itself. From the tower of Syene. As before, in Eze_29:10, "from Migdol to Syene."
7And they shall be desolate in the midst of the countries that are desolate, and her cities shall be in the midst of the cities that are wasted.
Jamieson-Fausset-Brown
7. in the midst of ... countries ... desolate--Egypt shall fare no better than they (Eze 29:10).
7. in the midst of ... countries ... desolate--Egypt shall fare no better than they (Eze 29:10).
8And they shall know that I am the LORD, when I have set a fire in Egypt, and when all her helpers shall be destroyed.
9In that day shall messengers go forth from me in ships to make the careless Ethiopians afraid, and great pain shall come upon them, as in the day of Egypt: for, lo, it cometh.
Jamieson-Fausset-Brown
9. messengers ... in ships to ... Ethiopians--(Is 18:1, 2). The cataracts interposing between them and Egypt should not save them. Egyptians "fleeing from before Me" in My execution of judgment, as "messengers" in "skiffs" ("vessels of bulrushes," Is 18:2) shall go up the Nile as far as navigable, to announce the advance of the Chaldeans.
as in the day of Egypt--The day of Ethiopia's "pain" shall come shortly, as Egypt's day came.
9. messengers ... in ships to ... Ethiopians--(Is 18:1, 2). The cataracts interposing between them and Egypt should not save them. Egyptians "fleeing from before Me" in My execution of judgment, as "messengers" in "skiffs" ("vessels of bulrushes," Is 18:2) shall go up the Nile as far as navigable, to announce the advance of the Chaldeans.
as in the day of Egypt--The day of Ethiopia's "pain" shall come shortly, as Egypt's day came.
The Pulpit Commentary
In that day shall messengers, etc. The whole passage seems an echo of Isa_18:2. The ships are those that bear the tidings of the conquest of Lower Egypt to the upper valley of the Nile. The careless Ethiopians are so named as confiding in their remoteness from the scene of action. They thought themselves safe, and were lulled into a false security (comp. Isa_32:9-11 and Zep_2:15, for a like rendering of the verb). As in the day of Egypt. As Isaiah (Isa_9:4) refers to "the day of Midian," so Ezekiel points to the memorable time when like tidings of the judgments that fell on Egypt carried dismay into the hearts of the surrounding nations (Exo_15:14, Exo_15:15).
Eze_30:10, Eze_30:11
By the hand of Nebuchadnezzar. Hitherto (on the assumption that Eze_29:17-21 stands by itself, and that we are still in the prophetic message of Eze_29:1-16) the predictions have been general. Now Ezekiel, following in the footsteps of Jeremiah (Eze_46:1-24.), specifies the Chaldean king and his people, the terrible of the nations (as in Eze_28:7; Eze_31:12, et al.), as those who were to execute the Divine judgments.
In that day shall messengers, etc. The whole passage seems an echo of Isa_18:2. The ships are those that bear the tidings of the conquest of Lower Egypt to the upper valley of the Nile. The careless Ethiopians are so named as confiding in their remoteness from the scene of action. They thought themselves safe, and were lulled into a false security (comp. Isa_32:9-11 and Zep_2:15, for a like rendering of the verb). As in the day of Egypt. As Isaiah (Isa_9:4) refers to "the day of Midian," so Ezekiel points to the memorable time when like tidings of the judgments that fell on Egypt carried dismay into the hearts of the surrounding nations (Exo_15:14, Exo_15:15).
Eze_30:10, Eze_30:11
By the hand of Nebuchadnezzar. Hitherto (on the assumption that Eze_29:17-21 stands by itself, and that we are still in the prophetic message of Eze_29:1-16) the predictions have been general. Now Ezekiel, following in the footsteps of Jeremiah (Eze_46:1-24.), specifies the Chaldean king and his people, the terrible of the nations (as in Eze_28:7; Eze_31:12, et al.), as those who were to execute the Divine judgments.
Egypt's Multitude Made to Cease by Babylon
10Thus saith the Lord GOD; I will also make the multitude of Egypt to cease by the hand of Nebuchadrezzar king of Babylon.
Jamieson-Fausset-Brown
10. the multitude--the large population.
10. the multitude--the large population.
11He and his people with him, the terrible of the nations, shall be brought to destroy the land: and they shall draw their swords against Egypt, and fill the land with the slain.
12And I will make the rivers dry, and sell the land into the hand of the wicked: and I will make the land waste, and all that is therein, by the hand of strangers: I the LORD have spoken it.
Jamieson-Fausset-Brown
12. rivers--the artificial canals made from the Nile for irrigation. The drying up of these would cause scarcity of grain, and so prepare the way for the invaders (Is 19:5-10).
12. rivers--the artificial canals made from the Nile for irrigation. The drying up of these would cause scarcity of grain, and so prepare the way for the invaders (Is 19:5-10).
The Pulpit Commentary
I will make the rivers dry. The rivers are the Nile-blanches of the Delta, and their being dried up points, perhaps, literally to a failure in the inundation of the Nile on which its fertility depended; figuratively to a like failure of all its sources of prosperity.
I will make the rivers dry. The rivers are the Nile-blanches of the Delta, and their being dried up points, perhaps, literally to a failure in the inundation of the Nile on which its fertility depended; figuratively to a like failure of all its sources of prosperity.
13Thus saith the Lord GOD; I will also destroy the idols, and I will cause their images to cease out of Noph; and there shall be no more a prince of the land of Egypt: and I will put a fear in the land of Egypt.
Jamieson-Fausset-Brown
13. Noph--Memphis, the capital of Middle Egypt, and the stronghold of "idols." Though no record exists of Nebuchadnezzar's "destroying" these, we know from Herodotus and others, that Cambyses took Pelusium, the key of Egypt, by placing before his army dogs, cats, &c., all held sacred in Egypt, so that no Egyptian would use any weapon against them. He slew Apis, the sacred ox, and burnt other idols of Egypt.
no more a prince--referring to the anarchy that prevailed in the civil wars between Apries and Amasis at the time of Nebuchadnezzar's invasion. There shall no more be a prince of the land of Egypt, ruling the whole country; or, no independent prince.
13. Noph--Memphis, the capital of Middle Egypt, and the stronghold of "idols." Though no record exists of Nebuchadnezzar's "destroying" these, we know from Herodotus and others, that Cambyses took Pelusium, the key of Egypt, by placing before his army dogs, cats, &c., all held sacred in Egypt, so that no Egyptian would use any weapon against them. He slew Apis, the sacred ox, and burnt other idols of Egypt.
no more a prince--referring to the anarchy that prevailed in the civil wars between Apries and Amasis at the time of Nebuchadnezzar's invasion. There shall no more be a prince of the land of Egypt, ruling the whole country; or, no independent prince.
The Pulpit Commentary
Noph, or, as in Hos_9:6, Moph, is a form of the Egyptian M'noph, the reek Memphis (so in the LXX.), the capital of Lower Egypt, the chief center of the worship of Phthah, whom the Greeks identified with Hephaestos. Hence the special mention of the idols and images.
Noph, or, as in Hos_9:6, Moph, is a form of the Egyptian M'noph, the reek Memphis (so in the LXX.), the capital of Lower Egypt, the chief center of the worship of Phthah, whom the Greeks identified with Hephaestos. Hence the special mention of the idols and images.
14And I will make Pathros desolate, and will set fire in Zoan, and will execute judgments in No.
Jamieson-Fausset-Brown
14. Pathros--Upper Egypt, with "No" or Thebes its capital (famed for its stupendous buildings, of which grand ruins remain), in antithesis to Zoan or Tanis, a chief city in Lower Egypt, within the Delta.
14. Pathros--Upper Egypt, with "No" or Thebes its capital (famed for its stupendous buildings, of which grand ruins remain), in antithesis to Zoan or Tanis, a chief city in Lower Egypt, within the Delta.
The Pulpit Commentary
(For Pathros, see note on Eze_29:14.) Zoan—joined with Noph in Isa_19:11, mentioned in Num_13:22 as older than Hebron—is the Tanis of the Greeks, situated on the Tanitic branch of the Delta of the Nile. No; or, as in Nah_3:8, No Amon (equivalent to "the abode of Ammen"), the sacred name of the Egyptian Thebes. The LXX. gives Diospolis; the Vulgate, by a curious anachronism, Alexandria.
Eze_30:15, Eze_30:16
Sin. The name signifies "mire," like the Greek Pelusium (so the Vulgate), from πήλος. The modern name Pheromi has the same meaning. The remains of an old fortress near the town are still known as Tineh, the "clay" of Dan_2:41. The fortress stood on the eastern branch of the Nile, surrounded by swamps, and its position made it, in modern phrase, the "key" of Egypt. Suidas and Strabo (ut supra) describe it as an obstacle to invaders from the East. Ezekiel, in describing it as "the strength of Egypt," must have known its local characteristics. The multitude of No; in the Hebrew, as in Jer_46:25, Hamon-No. Did the prophet, after the manner of Mic_1:10-14, indulge in a play on the full name of the city as given in Nah_3:8? The LXX. as before, gives Diospolis, and the Vulgate Alexandria. Noph shall have distresses daily. So the Vulgate, angustiae quotidianae. Hitizig and Keil, however, take the words as "troubles in the day-time." The city should be attacked, not by night (Oba_1:5), but in open day (compare "the spoiler at noonday" of Jer_15:8). The LXX. emits the name of the city, and renders, "waters shall be poured out." For Sin the LXX. here gives, following a different reading, "Syene."
(For Pathros, see note on Eze_29:14.) Zoan—joined with Noph in Isa_19:11, mentioned in Num_13:22 as older than Hebron—is the Tanis of the Greeks, situated on the Tanitic branch of the Delta of the Nile. No; or, as in Nah_3:8, No Amon (equivalent to "the abode of Ammen"), the sacred name of the Egyptian Thebes. The LXX. gives Diospolis; the Vulgate, by a curious anachronism, Alexandria.
Eze_30:15, Eze_30:16
Sin. The name signifies "mire," like the Greek Pelusium (so the Vulgate), from πήλος. The modern name Pheromi has the same meaning. The remains of an old fortress near the town are still known as Tineh, the "clay" of Dan_2:41. The fortress stood on the eastern branch of the Nile, surrounded by swamps, and its position made it, in modern phrase, the "key" of Egypt. Suidas and Strabo (ut supra) describe it as an obstacle to invaders from the East. Ezekiel, in describing it as "the strength of Egypt," must have known its local characteristics. The multitude of No; in the Hebrew, as in Jer_46:25, Hamon-No. Did the prophet, after the manner of Mic_1:10-14, indulge in a play on the full name of the city as given in Nah_3:8? The LXX. as before, gives Diospolis, and the Vulgate Alexandria. Noph shall have distresses daily. So the Vulgate, angustiae quotidianae. Hitizig and Keil, however, take the words as "troubles in the day-time." The city should be attacked, not by night (Oba_1:5), but in open day (compare "the spoiler at noonday" of Jer_15:8). The LXX. emits the name of the city, and renders, "waters shall be poured out." For Sin the LXX. here gives, following a different reading, "Syene."
15And I will pour my fury upon Sin, the strength of Egypt; and I will cut off the multitude of No.
Jamieson-Fausset-Brown
15. Sin--that is, Pelusium, the frontier fortress on the northeast, therefore called "the strength (that is, the key) of Egypt." It stands in antithesis to No or Thebes at the opposite end of Egypt; that is, I will afflict Egypt from one end to the other.
15. Sin--that is, Pelusium, the frontier fortress on the northeast, therefore called "the strength (that is, the key) of Egypt." It stands in antithesis to No or Thebes at the opposite end of Egypt; that is, I will afflict Egypt from one end to the other.
16And I will set fire in Egypt: Sin shall have great pain, and No shall be rent asunder, and Noph shall have distresses daily.
Jamieson-Fausset-Brown
16. distresses daily--Maurer translates, "enemies during the day," that is, open enemies who do not wait for the covert of night to make their attacks (compare Jr 6:4; 15:8). However, the Hebrew, though rarely, is sometimes rendered (see Psa 13:2) as in English Version.
16. distresses daily--Maurer translates, "enemies during the day," that is, open enemies who do not wait for the covert of night to make their attacks (compare Jr 6:4; 15:8). However, the Hebrew, though rarely, is sometimes rendered (see Psa 13:2) as in English Version.
17The young men of Aven and of Pibeseth shall fall by the sword: and these cities shall go into captivity.
Jamieson-Fausset-Brown
17. Aven--meaning "vanity" or "iniquity": applied, by a slight change of the Hebrew name, to On or Heliopolis, in allusion to its idolatry. Here stood the temple of the sun, whence it was called in Hebrew, Beth-shemesh (Jr 43:13). The Egyptian hieroglyphics call it, Re Athom, the sun, the father of the gods, being impersonate in Athom or Adam, the father of mankind.
Pi-beseth--that is, Bubastis, in Lower Egypt, near the Pelusiac branch of the Nile: notorious for the worship of the goddess of the same name (Coptic, Pasht), the granite stones of whose temple still attest its former magnificence.
these cities--rather, as the Septuagint, "the women," namely, of Aven and Pi-beseth, in antithesis to "the young men." So in Eze 30:18, "daughters shall go into captivity" [Maurer].
17. Aven--meaning "vanity" or "iniquity": applied, by a slight change of the Hebrew name, to On or Heliopolis, in allusion to its idolatry. Here stood the temple of the sun, whence it was called in Hebrew, Beth-shemesh (Jr 43:13). The Egyptian hieroglyphics call it, Re Athom, the sun, the father of the gods, being impersonate in Athom or Adam, the father of mankind.
Pi-beseth--that is, Bubastis, in Lower Egypt, near the Pelusiac branch of the Nile: notorious for the worship of the goddess of the same name (Coptic, Pasht), the granite stones of whose temple still attest its former magnificence.
these cities--rather, as the Septuagint, "the women," namely, of Aven and Pi-beseth, in antithesis to "the young men." So in Eze 30:18, "daughters shall go into captivity" [Maurer].
The Pulpit Commentary
The young men of Aven; the "On" of Gen_12:1-20 :45, the "house of the sun" of Jer_43:13, the Heliopolis of the LXX. and Vulgate. The form Aven (Hebrews for "a vain thing!" as in Hos_4:15; Hos_10:5) was perhaps chosen as a word of scorn pointing to the idolatry of the city. Pibeseth; LXX; Bubastos. The city situated on the Suez Canal, begun by Necho and finished under Ptolemy II. (Herod; 2.59). It derived its name from the eat-headed goddess Pasht, and was the chief seat of the home which was named after it. It was destroyed by the Persians (Diod. Sic; 15.51), but the name lingers in Tebbastat, a heap of ruins about seven hours journey from the Nile.
The young men of Aven; the "On" of Gen_12:1-20 :45, the "house of the sun" of Jer_43:13, the Heliopolis of the LXX. and Vulgate. The form Aven (Hebrews for "a vain thing!" as in Hos_4:15; Hos_10:5) was perhaps chosen as a word of scorn pointing to the idolatry of the city. Pibeseth; LXX; Bubastos. The city situated on the Suez Canal, begun by Necho and finished under Ptolemy II. (Herod; 2.59). It derived its name from the eat-headed goddess Pasht, and was the chief seat of the home which was named after it. It was destroyed by the Persians (Diod. Sic; 15.51), but the name lingers in Tebbastat, a heap of ruins about seven hours journey from the Nile.
18At Tehaphnehes also the day shall be darkened, when I shall break there the yokes of Egypt: and the pomp of her strength shall cease in her: as for her, a cloud shall cover her, and her daughters shall go into captivity.
Jamieson-Fausset-Brown
18. Tehaphnehes--called from the queen of Egypt mentioned in 1Ki 11:19. The same as Daphne, near Pelusium, a royal residence of the Pharaohs (Jr 43:7, 9). Called Hanes (Is 30:4).
break ... the yokes of Egypt--that is, the tyrannical supremacy which she exercised over other nations. Compare "bands of their yoke" (Eze 34:7).
a cloud--namely, of calamity.
18. Tehaphnehes--called from the queen of Egypt mentioned in 1Ki 11:19. The same as Daphne, near Pelusium, a royal residence of the Pharaohs (Jr 43:7, 9). Called Hanes (Is 30:4).
break ... the yokes of Egypt--that is, the tyrannical supremacy which she exercised over other nations. Compare "bands of their yoke" (Eze 34:7).
a cloud--namely, of calamity.
The Pulpit Commentary
At Tehaphnehes; the Tabapanes of Jer_2:16; Jer_42:7; Jer_44:1; Jer_46:14; (where it appears as having a royal palace); the Taphnae of the LXX.; the Daphne of Herod; 2.30. It was another frontier-fortress in the neighborhood of Pelusium, built by Psammetichus. It may, perhaps, be represented by the modern Tel-ed-Defenne, about twenty-seven miles southwest of Pelusium. The day shall be darkened. The normal image for the departure of the sunshine of prosperity, as in Jer_46:3 and Eze_32:7 (comp. Amo_5:20; Amo_8:9; Isa_5:30; Jer_13:16, etc.). The yokes of Egypt. Commonly, as in Eze_34:27; Le Eze_26:13; Jer_27:2; Jer_28:10, Jer_28:12, the phrase would imply the deliverance of Egypt from the yoke of oppression suffered at the hand of others. Here that sense is clearly inappropriate. The LXX. and Vulgate give "the scepters" of Egypt, which implies a different reading, and this is adopted in substance by Ewald and Smend, the latter preferring rendering it by "supports" or "props," the "red" being used as a "staff" rather than as a "scepter" (comp. Eze_19:14; Jer_43:8; Jer_48:17). The pomp of her strength. The phrase meets us again in Eze_33:28, and includes what we speak of as the parade of power, here probably with a view to the foreign forces that garrisoned both Daphne and Pelusium. The daughters may be literally the women of the city, who were to share the usual fate of their sex on the capture of a city; or as in Eze_26:6, Eze_26:8; or probably as in Eze_16:53, Eze_16:55, for the villages and towns dependent on the strong city. On the whole, looking to the mention of the "young men" in Eze_16:17, the literal meaning seems preferable.
At Tehaphnehes; the Tabapanes of Jer_2:16; Jer_42:7; Jer_44:1; Jer_46:14; (where it appears as having a royal palace); the Taphnae of the LXX.; the Daphne of Herod; 2.30. It was another frontier-fortress in the neighborhood of Pelusium, built by Psammetichus. It may, perhaps, be represented by the modern Tel-ed-Defenne, about twenty-seven miles southwest of Pelusium. The day shall be darkened. The normal image for the departure of the sunshine of prosperity, as in Jer_46:3 and Eze_32:7 (comp. Amo_5:20; Amo_8:9; Isa_5:30; Jer_13:16, etc.). The yokes of Egypt. Commonly, as in Eze_34:27; Le Eze_26:13; Jer_27:2; Jer_28:10, Jer_28:12, the phrase would imply the deliverance of Egypt from the yoke of oppression suffered at the hand of others. Here that sense is clearly inappropriate. The LXX. and Vulgate give "the scepters" of Egypt, which implies a different reading, and this is adopted in substance by Ewald and Smend, the latter preferring rendering it by "supports" or "props," the "red" being used as a "staff" rather than as a "scepter" (comp. Eze_19:14; Jer_43:8; Jer_48:17). The pomp of her strength. The phrase meets us again in Eze_33:28, and includes what we speak of as the parade of power, here probably with a view to the foreign forces that garrisoned both Daphne and Pelusium. The daughters may be literally the women of the city, who were to share the usual fate of their sex on the capture of a city; or as in Eze_26:6, Eze_26:8; or probably as in Eze_16:53, Eze_16:55, for the villages and towns dependent on the strong city. On the whole, looking to the mention of the "young men" in Eze_16:17, the literal meaning seems preferable.
19Thus will I execute judgments in Egypt: and they shall know that I am the LORD.
Pharaoh's Arm Broken
20And it came to pass in the eleventh year, in the first month, in the seventh day of the month, that the word of the LORD came unto me, saying,
Jamieson-Fausset-Brown
20. Here begins the earlier vision, not long after that in the twenty-ninth chapter, about three months before the taking of Jerusalem, as to Pharaoh and his kingdom.
20. Here begins the earlier vision, not long after that in the twenty-ninth chapter, about three months before the taking of Jerusalem, as to Pharaoh and his kingdom.
The Pulpit Commentary
In the eleventh year, etc. Assuming that the whole section, Eze 29:17-30:19, were a later insertion, that which follows was written in April, B.C. 586. Its contents show that it was written at or about the time of the abortive attempt of Pharaoh-Hophra to come to the relief of Jerusalem (Jer_34:21; Jer_37:5-7). This was the breaking of the arm of Egypt, of which the next verse speaks.
In the eleventh year, etc. Assuming that the whole section, Eze 29:17-30:19, were a later insertion, that which follows was written in April, B.C. 586. Its contents show that it was written at or about the time of the abortive attempt of Pharaoh-Hophra to come to the relief of Jerusalem (Jer_34:21; Jer_37:5-7). This was the breaking of the arm of Egypt, of which the next verse speaks.
21Son of man, I have broken the arm of Pharaoh king of Egypt; and, lo, it shall not be bound up to be healed, to put a roller to bind it, to make it strong to hold the sword.
Jamieson-Fausset-Brown
21. broken ... arm of Pharaoh--(Psa 37:17; Jr 48:25). Referring to the defeat which Pharaoh-hophra sustained from the Chaldeans, when trying to raise the siege of Jerusalem (Jr 37:5, 7); and previous to the deprivation of Pharaoh-necho of all his conquests from the river of Egypt to the Euphrates (2Ki 24:7; Jr 46:2); also to the Egyptian disaster in Cyrene.
21. broken ... arm of Pharaoh--(Psa 37:17; Jr 48:25). Referring to the defeat which Pharaoh-hophra sustained from the Chaldeans, when trying to raise the siege of Jerusalem (Jr 37:5, 7); and previous to the deprivation of Pharaoh-necho of all his conquests from the river of Egypt to the Euphrates (2Ki 24:7; Jr 46:2); also to the Egyptian disaster in Cyrene.
The Pulpit Commentary
I have broken the arm. The metaphor was in itself one of the most familiar (Eze_17:9; Eze_22:6; 1Sa_2:31; Jer_48:25). What is characteristic in Ezekiel is the way in which he follows the figure, so to speak, into its surgical details. A man with a broken arm might be cured and fight again; but it was not to be so with Pharaoh. His arm was not to be bound with a roller (the equivalent of the modern process of putting it in "splints"). The Hebrew word for "roller" is not found elsewhere, and Ezekiel's use of it is one of the instances of his knowledge of surgery. The corresponding verb is used by him of the bandages or swaddling-clothes of infancy (Eze_16:4).
I have broken the arm. The metaphor was in itself one of the most familiar (Eze_17:9; Eze_22:6; 1Sa_2:31; Jer_48:25). What is characteristic in Ezekiel is the way in which he follows the figure, so to speak, into its surgical details. A man with a broken arm might be cured and fight again; but it was not to be so with Pharaoh. His arm was not to be bound with a roller (the equivalent of the modern process of putting it in "splints"). The Hebrew word for "roller" is not found elsewhere, and Ezekiel's use of it is one of the instances of his knowledge of surgery. The corresponding verb is used by him of the bandages or swaddling-clothes of infancy (Eze_16:4).
22Therefore thus saith the Lord GOD; Behold, I am against Pharaoh king of Egypt, and will break his arms, the strong, and that which was broken; and I will cause the sword to fall out of his hand.
Jamieson-Fausset-Brown
22. arms--Not only the "one arm" broken already (Eze 30:21) was not to be healed, but the other two should be broken. Not a corporal wound, but a breaking of the power of Pharaoh is intended.
cause ... sword to fall out of ... hand--deprive him of the resources of making war.
22. arms--Not only the "one arm" broken already (Eze 30:21) was not to be healed, but the other two should be broken. Not a corporal wound, but a breaking of the power of Pharaoh is intended.
cause ... sword to fall out of ... hand--deprive him of the resources of making war.
23And I will scatter the Egyptians among the nations, and will disperse them through the countries.
24And I will strengthen the arms of the king of Babylon, and put my sword in his hand: but I will break Pharaoh’s arms, and he shall groan before him with the groanings of a deadly wounded man.
25But I will strengthen the arms of the king of Babylon, and the arms of Pharaoh shall fall down; and they shall know that I am the LORD, when I shall put my sword into the hand of the king of Babylon, and he shall stretch it out upon the land of Egypt.
26And I will scatter the Egyptians among the nations, and disperse them among the countries; and they shall know that I am the LORD.
THE HOLY BIBLE
Ezekiel
Chapter 30
Translated out of the original tongues, and with the former translations diligently compared and revised.
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