Ezekiel 32 — with JFB Commentary
The King James text with the Jamieson-Fausset-Brown commentary (1871, public domain) directly beneath the verses it explains. Verses without a JFB note stand alone.
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Ezekiel 32
A Lamentation for Pharaoh
1And it came to pass in the twelfth year, in the twelfth month, in the first day of the month, that the word of the LORD came unto me, saying,
Jamieson-Fausset-Brown
CHAPTER 32
Eze 32:1-32. Two Elegies over Pharaoh, One Delivered on the First Day (Eze 32:1), THE Other on the Fifteenth Day of the Same Month, the Twelfth of the Twelfth Year.
1. The twelfth year from the carrying away of Jehoiachin; Jerusalem was by this time overthrown, and Amasis was beginning his revolt against Pharaoh-hophra.
CHAPTER 32
Eze 32:1-32. Two Elegies over Pharaoh, One Delivered on the First Day (Eze 32:1), THE Other on the Fifteenth Day of the Same Month, the Twelfth of the Twelfth Year.
1. The twelfth year from the carrying away of Jehoiachin; Jerusalem was by this time overthrown, and Amasis was beginning his revolt against Pharaoh-hophra.
The Pulpit Commentary
In the twelfth year, etc. March, B.C. 584, nineteen months attar the destruction of Jerusalem. The two sections of the chapter, Eze_32:1-16 and Eze_32:17-32, belong to the same year, and probably, though the date of the month is net given for the second, were written within a fortnight of each other. The thoughts of the prophet still dwell upon the downfall of Egypt, and he is stirred, as by a special inspiration, to write an elaborate "lamentation" over its departed greatness. It would seem, from the repetition of the word in Eze_32:16, as if the elegy had originally been intended to end there. Possibly it may have occurred to the prophet that what he had written was rather a prediction of coming evil than a lamentation, and therefore needed to be completed by a second, coming more strictly under that title.
In the twelfth year, etc. March, B.C. 584, nineteen months attar the destruction of Jerusalem. The two sections of the chapter, Eze_32:1-16 and Eze_32:17-32, belong to the same year, and probably, though the date of the month is net given for the second, were written within a fortnight of each other. The thoughts of the prophet still dwell upon the downfall of Egypt, and he is stirred, as by a special inspiration, to write an elaborate "lamentation" over its departed greatness. It would seem, from the repetition of the word in Eze_32:16, as if the elegy had originally been intended to end there. Possibly it may have occurred to the prophet that what he had written was rather a prediction of coming evil than a lamentation, and therefore needed to be completed by a second, coming more strictly under that title.
2Son of man, take up a lamentation for Pharaoh king of Egypt, and say unto him, Thou art like a young lion of the nations, and thou art as a whale in the seas: and thou camest forth with thy rivers, and troubledst the waters with thy feet, and fouledst their rivers.
Jamieson-Fausset-Brown
2. Pharaoh--"Phra" in Burmah, signifies the king, high priest, and idol.
whale--rather, any monster of the waters; here, the crocodile of the Nile. Pharaoh is as a lion on dry land, a crocodile in the waters; that is, an object of terror everywhere.
camest forth with thy rivers--"breakest forth" [Fairbairn]. The antithesis of "seas" and "rivers" favors Grotius rendering, "Thou camest forth from the sea into the rivers"; that is, from thy own empire into other states. However, English Version is favored by the "thy": thou camest forth with thy rivers (that is, with thy forces) and with thy feet didst fall irrecoverably; so Israel, once desolate, troubles the waters (that is, neighboring states).
2. Pharaoh--"Phra" in Burmah, signifies the king, high priest, and idol.
whale--rather, any monster of the waters; here, the crocodile of the Nile. Pharaoh is as a lion on dry land, a crocodile in the waters; that is, an object of terror everywhere.
camest forth with thy rivers--"breakest forth" [Fairbairn]. The antithesis of "seas" and "rivers" favors Grotius rendering, "Thou camest forth from the sea into the rivers"; that is, from thy own empire into other states. However, English Version is favored by the "thy": thou camest forth with thy rivers (that is, with thy forces) and with thy feet didst fall irrecoverably; so Israel, once desolate, troubles the waters (that is, neighboring states).
The Pulpit Commentary
Thou art like a young lion; rather, with the Revised Version, thou wast likened unto a young lion. The two clauses of the verse stand in direct contrast to each other. Flatterers, orators, courtiers, had used the usual symbolism of the animal world. The King of Egypt was as the king of beasts. Ezekiel rejects that comparison, and likens him rather to the whale, the dragon (Revised Version), in the seas, i.e. to the crocodile of his own river (compare the use of the "dragon" for the King of Egypt, in Eze_29:3; Isa_51:9). Ewald and Smend, however, translate, "young lion of the nations, thou art brought to naught;" but there is no adequate reason for abandoning the Revised translation. Troubledst the waters. As in Eze_34:18, the act is used as the symbol of all selfish and aggressive rule, defiling the streams of righteousness and judgment. Thou camest forth with thy rivers. Ewald and Smend translate, "Thou didst spurt out the water," as describing the act of the crocodile when it raises its head out of the water as in the "neesings," or "sneezings" of Job_41:12, Hebrew [English version, 18].
Thou art like a young lion; rather, with the Revised Version, thou wast likened unto a young lion. The two clauses of the verse stand in direct contrast to each other. Flatterers, orators, courtiers, had used the usual symbolism of the animal world. The King of Egypt was as the king of beasts. Ezekiel rejects that comparison, and likens him rather to the whale, the dragon (Revised Version), in the seas, i.e. to the crocodile of his own river (compare the use of the "dragon" for the King of Egypt, in Eze_29:3; Isa_51:9). Ewald and Smend, however, translate, "young lion of the nations, thou art brought to naught;" but there is no adequate reason for abandoning the Revised translation. Troubledst the waters. As in Eze_34:18, the act is used as the symbol of all selfish and aggressive rule, defiling the streams of righteousness and judgment. Thou camest forth with thy rivers. Ewald and Smend translate, "Thou didst spurt out the water," as describing the act of the crocodile when it raises its head out of the water as in the "neesings," or "sneezings" of Job_41:12, Hebrew [English version, 18].
3Thus saith the Lord GOD; I will therefore spread out my net over thee with a company of many people; and they shall bring thee up in my net.
Jamieson-Fausset-Brown
3. with a company of many people--namely, the Chaldeans (Eze 29:3, 4; Ho 7:12).
my net--for they are My instrument.
3. with a company of many people--namely, the Chaldeans (Eze 29:3, 4; Ho 7:12).
my net--for they are My instrument.
The Pulpit Commentary
I will spread out my net. The imagery of Eze_29:3 is repeated, with a variation as to the mode of capture. There is no evidence that the crocodile was ever taken with a net; but Ezekiel may have chosen the comparison for that very reason. What was impossible in the parable, according to its letter, was possible when it received its application.
I will spread out my net. The imagery of Eze_29:3 is repeated, with a variation as to the mode of capture. There is no evidence that the crocodile was ever taken with a net; but Ezekiel may have chosen the comparison for that very reason. What was impossible in the parable, according to its letter, was possible when it received its application.
4Then will I leave thee upon the land, I will cast thee forth upon the open field, and will cause all the fowls of the heaven to remain upon thee, and I will fill the beasts of the whole earth with thee.
Jamieson-Fausset-Brown
4. leave thee upon the land--as a fish drawn out of the water loses all its strength, so Pharaoh (in Eze 32:3, compared to a water monster) shall be (Eze 29:5).
4. leave thee upon the land--as a fish drawn out of the water loses all its strength, so Pharaoh (in Eze 32:3, compared to a water monster) shall be (Eze 29:5).
The Pulpit Commentary
The picture is carried out to its completion. The carcass of the crocodile becomes the prey of unclean birds and beasts. The carcass of the Egyptian greatness was to satiate the appetite of the invading hosts. Were the words of Psa_74:14, as to leviathan being "given for meat to the people in the wilderness" floating in Ezekiel's mind (compare the strange reference to leviathan in 2 Esdr. 6:49, 52, and in later Jewish traditions)? Greek writers describe the ichthyophagi of Africa as feeding on the flesh of sea-monsters, and the word may possibly include the crocodile.
The picture is carried out to its completion. The carcass of the crocodile becomes the prey of unclean birds and beasts. The carcass of the Egyptian greatness was to satiate the appetite of the invading hosts. Were the words of Psa_74:14, as to leviathan being "given for meat to the people in the wilderness" floating in Ezekiel's mind (compare the strange reference to leviathan in 2 Esdr. 6:49, 52, and in later Jewish traditions)? Greek writers describe the ichthyophagi of Africa as feeding on the flesh of sea-monsters, and the word may possibly include the crocodile.
5And I will lay thy flesh upon the mountains, and fill the valleys with thy height.
Jamieson-Fausset-Brown
5. thy height--thy hugeness [Fairbairn]. The great heap of corpses of thy forces, on which thou pridest thyself. "Height" may refer to mental elevation, as well as bodily [Vatablus].
5. thy height--thy hugeness [Fairbairn]. The great heap of corpses of thy forces, on which thou pridest thyself. "Height" may refer to mental elevation, as well as bodily [Vatablus].
6I will also water with thy blood the land wherein thou swimmest, even to the mountains; and the rivers shall be full of thee.
Jamieson-Fausset-Brown
6. land wherein thou swimmest--Egypt: the land watered by the Nile, the the source of its fertility, wherein thou swimmest (carrying on the image of the crocodile, that is, wherein thou dost exercise thy wanton power at will). Irony. The land shall still afford seas to swim in, but they shall be seas of blood. Alluding to the plague (Ex 7:19; Re 8:8). Havernick translates, "I will water the land with what flows from thee, even thy blood, reaching to the mountains": "with thy blood overflowing even to the mountains." Perhaps this is better.
6. land wherein thou swimmest--Egypt: the land watered by the Nile, the the source of its fertility, wherein thou swimmest (carrying on the image of the crocodile, that is, wherein thou dost exercise thy wanton power at will). Irony. The land shall still afford seas to swim in, but they shall be seas of blood. Alluding to the plague (Ex 7:19; Re 8:8). Havernick translates, "I will water the land with what flows from thee, even thy blood, reaching to the mountains": "with thy blood overflowing even to the mountains." Perhaps this is better.
The Pulpit Commentary
I will water with thy blood. Was the plague of the water of the Nile turned to blood (Exo_7:19, Exo_7:20) present to Ezekiel's mind? Such an inundation of the Nile, in all its horrors, was a fit symbol of the deluge of invaders by whom Egypt was laid waste.
I will water with thy blood. Was the plague of the water of the Nile turned to blood (Exo_7:19, Exo_7:20) present to Ezekiel's mind? Such an inundation of the Nile, in all its horrors, was a fit symbol of the deluge of invaders by whom Egypt was laid waste.
7And when I shall put thee out, I will cover the heaven, and make the stars thereof dark; I will cover the sun with a cloud, and the moon shall not give her light.
Jamieson-Fausset-Brown
7. put thee out--extinguish thy light (Job 18:5). Pharaoh is represented as a bright star, at the extinguishing of whose light in the political sky the whole heavenly host is shrouded in sympathetic darkness. Here, too, as in Eze 32:6, there is an allusion to the supernatural darkness sent formerly (Ex 10:21-23). The heavenly bodies are often made images of earthly dynasties (Is 13:10; Mt 24:29).
7. put thee out--extinguish thy light (Job 18:5). Pharaoh is represented as a bright star, at the extinguishing of whose light in the political sky the whole heavenly host is shrouded in sympathetic darkness. Here, too, as in Eze 32:6, there is an allusion to the supernatural darkness sent formerly (Ex 10:21-23). The heavenly bodies are often made images of earthly dynasties (Is 13:10; Mt 24:29).
The Pulpit Commentary
When I shall put thee out; better, with the Revised Version, extinguish. The verb is used of lamps in 2Ch_29:7. The change of metaphor is at first startling, but I follow Ewald, Hitzig, and Smend, in thinking that there is a traceable sequence of ideas. The "dragon of the Egyptian waters" suggested the "dragon" which was conspicuous between Ursa Major and Minor among the constellations of the heavens, and the name of which, probably derived by the Greek astronomers from a remote past, suggested that of an enemy of God (comp. Isa_51:9). So taken, the new comparison finds a parallel in that of the King of Babylon to Lucifer, the morning star, in Isa_14:12. Upon this there follows naturally the imagery of Eze_30:18; Isa_34:4. As the other trees of the forest had mourned for the cedar (Eze_31:15), so the other lights of heaven mourn for that particular star which has been quenched for ever (comp. for the general imagery. Isa_13:10; Joe_2:10; Joe_3:4, Hebrew [English version, Eze_2:1-10 :31].
When I shall put thee out; better, with the Revised Version, extinguish. The verb is used of lamps in 2Ch_29:7. The change of metaphor is at first startling, but I follow Ewald, Hitzig, and Smend, in thinking that there is a traceable sequence of ideas. The "dragon of the Egyptian waters" suggested the "dragon" which was conspicuous between Ursa Major and Minor among the constellations of the heavens, and the name of which, probably derived by the Greek astronomers from a remote past, suggested that of an enemy of God (comp. Isa_51:9). So taken, the new comparison finds a parallel in that of the King of Babylon to Lucifer, the morning star, in Isa_14:12. Upon this there follows naturally the imagery of Eze_30:18; Isa_34:4. As the other trees of the forest had mourned for the cedar (Eze_31:15), so the other lights of heaven mourn for that particular star which has been quenched for ever (comp. for the general imagery. Isa_13:10; Joe_2:10; Joe_3:4, Hebrew [English version, Eze_2:1-10 :31].
8All the bright lights of heaven will I make dark over thee, and set darkness upon thy land, saith the Lord GOD.
9I will also vex the hearts of many people, when I shall bring thy destruction among the nations, into the countries which thou hast not known.
Jamieson-Fausset-Brown
9. thy destruction--that is, tidings of thy destruction (literally, "thy breakage") carried by captive and dispersed Egyptians "among the nations" [Grotius]; or, thy broken people, resembling one great fracture, the ruins of what they had been [Fairbairn].
9. thy destruction--that is, tidings of thy destruction (literally, "thy breakage") carried by captive and dispersed Egyptians "among the nations" [Grotius]; or, thy broken people, resembling one great fracture, the ruins of what they had been [Fairbairn].
The Pulpit Commentary
I will also vex the hearts. The words intensify the bitterness of the downfall. The prophet passes out of the region of metaphors into that of facts. The fall of Egypt will cause pity among the nations. They shall simply be "vexed" in heart, terrified at the thought (Eze_32:10) that the sword which had laid her low was "brandished" also against them.
I will also vex the hearts. The words intensify the bitterness of the downfall. The prophet passes out of the region of metaphors into that of facts. The fall of Egypt will cause pity among the nations. They shall simply be "vexed" in heart, terrified at the thought (Eze_32:10) that the sword which had laid her low was "brandished" also against them.
10Yea, I will make many people amazed at thee, and their kings shall be horribly afraid for thee, when I shall brandish my sword before them; and they shall tremble at every moment, every man for his own life, in the day of thy fall.
Jamieson-Fausset-Brown
10. brandish my sword before them--literally, "in their faces," or sight.
10. brandish my sword before them--literally, "in their faces," or sight.
The Sword of Babylon
11For thus saith the Lord GOD; The sword of the king of Babylon shall come upon thee.
12By the swords of the mighty will I cause thy multitude to fall, the terrible of the nations, all of them: and they shall spoil the pomp of Egypt, and all the multitude thereof shall be destroyed.
13I will destroy also all the beasts thereof from beside the great waters; neither shall the foot of man trouble them any more, nor the hoofs of beasts trouble them.
Jamieson-Fausset-Brown
13. (See on Eze 29:11). The picture is ideally true, not to be interpreted by the letter. The political ascendency of Egypt was to cease with the Chaldean conquest [Fairbairn]. Henceforth Pharaoh must figuratively no longer trouble the waters by man or beast, that is, no longer was he to flood other peoples with his overwhelming forces.
13. (See on Eze 29:11). The picture is ideally true, not to be interpreted by the letter. The political ascendency of Egypt was to cease with the Chaldean conquest [Fairbairn]. Henceforth Pharaoh must figuratively no longer trouble the waters by man or beast, that is, no longer was he to flood other peoples with his overwhelming forces.
14Then will I make their waters deep, and cause their rivers to run like oil, saith the Lord GOD.
Jamieson-Fausset-Brown
14. make their waters deep--rather, "make ... to subside"; literally, "sink" [Fairbairn].
like oil--emblem of quietness. No longer shall they descend violently on other countries as the overflowing Nile, but shall be still and sluggish in political action.
14. make their waters deep--rather, "make ... to subside"; literally, "sink" [Fairbairn].
like oil--emblem of quietness. No longer shall they descend violently on other countries as the overflowing Nile, but shall be still and sluggish in political action.
15When I shall make the land of Egypt desolate, and the country shall be destitute of that whereof it was full, when I shall smite all them that dwell therein, then shall they know that I am the LORD.
16This is the lamentation wherewith they shall lament her: the daughters of the nations shall lament her: they shall lament for her, even for Egypt, and for all her multitude, saith the Lord GOD.
Jamieson-Fausset-Brown
16. As in Eze 19:14. This is a prophetical lamentation; yet so it shall come to pass [Grotius].
16. As in Eze 19:14. This is a prophetical lamentation; yet so it shall come to pass [Grotius].
The Pulpit Commentary
The sword of the King of Babylon, etc. The effects of Nebuchadnezzar's invasion are now described in language which seems plain enough, but in which we may read between the lines an allusive reference to the previous symbolism. Thus in Eze_32:13 we are thrown back upon the thought of the "troubled waters" of Eze_32:2. The Nile was no longer to be troubled by the foot of beasts; the streams of justice were no longer to be defiled with a selfish corruption, but were to run smooth and calm, even as the "rivers of oil" which were the symbols of ethical blessedness (Job_29:6; Deu_32:13). So Ewald and Keil, for once agreeing. The rule of Nebuchadnezzar was to be a righteous rule, in spite of its severity. I am unable, however, to follow these commentators further in seeing in the words a prediction of the Messianic kingdom. The Egyptians were to "know the Lord," as the other nations addressed by Ezekiel were to know him, as a righteous Judge, not as yet as a Deliverer (comp. Eze_28:26; Eze_29:21; Eze_30:26).
This is the lamentation, etc. The work of mourning for the dead was for the most part assigned to women (2Sa_1:24; Jer_9:17; 2Ch_35:25), and is therefore appropriately assigned to the daughters of the nations. He hears, as it were, their wailing over the fallen greatness of Egypt, even in the solitude of Tel-Abib.
The sword of the King of Babylon, etc. The effects of Nebuchadnezzar's invasion are now described in language which seems plain enough, but in which we may read between the lines an allusive reference to the previous symbolism. Thus in Eze_32:13 we are thrown back upon the thought of the "troubled waters" of Eze_32:2. The Nile was no longer to be troubled by the foot of beasts; the streams of justice were no longer to be defiled with a selfish corruption, but were to run smooth and calm, even as the "rivers of oil" which were the symbols of ethical blessedness (Job_29:6; Deu_32:13). So Ewald and Keil, for once agreeing. The rule of Nebuchadnezzar was to be a righteous rule, in spite of its severity. I am unable, however, to follow these commentators further in seeing in the words a prediction of the Messianic kingdom. The Egyptians were to "know the Lord," as the other nations addressed by Ezekiel were to know him, as a righteous Judge, not as yet as a Deliverer (comp. Eze_28:26; Eze_29:21; Eze_30:26).
This is the lamentation, etc. The work of mourning for the dead was for the most part assigned to women (2Sa_1:24; Jer_9:17; 2Ch_35:25), and is therefore appropriately assigned to the daughters of the nations. He hears, as it were, their wailing over the fallen greatness of Egypt, even in the solitude of Tel-Abib.
Egypt Goes Down to the Pit
17It came to pass also in the twelfth year, in the fifteenth day of the month, that the word of the LORD came unto me, saying,
Jamieson-Fausset-Brown
17. The second lamentation for Pharaoh. This funeral dirge in imagination accompanies him to the unseen world. Egypt personified in its political head is ideally represented as undergoing the change by death to which man is liable. Expressing that Egypt's supremacy is no more, a thing of the past, never to be again.
the month--the twelfth month (Eze 32:1); fourteen days after the former vision.
17. The second lamentation for Pharaoh. This funeral dirge in imagination accompanies him to the unseen world. Egypt personified in its political head is ideally represented as undergoing the change by death to which man is liable. Expressing that Egypt's supremacy is no more, a thing of the past, never to be again.
the month--the twelfth month (Eze 32:1); fourteen days after the former vision.
The Pulpit Commentary
For yet fourteen days the mind of the prophet brooded over the fall of Egypt, and his thoughts at last found utterance in another lamentation, based upon that of Isa_14:1-32. Taken together, the two passages give a vivid picture of the thoughts of the Hebrews as to the unseen world, and we find in them the germs of the later belief of Judaism in Paradise and Gehenna. What I have called the Dante element in Ezekiel it seen here raised to its highest power.
For yet fourteen days the mind of the prophet brooded over the fall of Egypt, and his thoughts at last found utterance in another lamentation, based upon that of Isa_14:1-32. Taken together, the two passages give a vivid picture of the thoughts of the Hebrews as to the unseen world, and we find in them the germs of the later belief of Judaism in Paradise and Gehenna. What I have called the Dante element in Ezekiel it seen here raised to its highest power.
18Son of man, wail for the multitude of Egypt, and cast them down, even her, and the daughters of the famous nations, unto the nether parts of the earth, with them that go down into the pit.
Jamieson-Fausset-Brown
18. cast them down--that is, predict that they shall be cast down (so Jr 1:10). The prophet's word was God's, and carried with it its own fulfilment.
daughters of ... nations--that is, the nations with their peoples. Egypt is to share the fate of other ancient nations once famous, now consigned to oblivion: Elam (Eze 32:24), Meshech, &c. (Eze 32:26), Edom (Eze 32:29), Zidon (Eze 32:30).
18. cast them down--that is, predict that they shall be cast down (so Jr 1:10). The prophet's word was God's, and carried with it its own fulfilment.
daughters of ... nations--that is, the nations with their peoples. Egypt is to share the fate of other ancient nations once famous, now consigned to oblivion: Elam (Eze 32:24), Meshech, &c. (Eze 32:26), Edom (Eze 32:29), Zidon (Eze 32:30).
The Pulpit Commentary
Cast them down, etc. The prophet thinks of himself as not only the predictor, but the minister, of the Divine judgments. So it was given to Jeremiah (Jer_1:10) "to root out and to pull down," and to Amos (Amo_9:1) to "smite" and to wound. He executes the sentence, not on Egypt only, but on the other daughters of the famous nations, sc. on the nations themselves, especially those that are named in the verses that follow.
Cast them down, etc. The prophet thinks of himself as not only the predictor, but the minister, of the Divine judgments. So it was given to Jeremiah (Jer_1:10) "to root out and to pull down," and to Amos (Amo_9:1) to "smite" and to wound. He executes the sentence, not on Egypt only, but on the other daughters of the famous nations, sc. on the nations themselves, especially those that are named in the verses that follow.
19Whom dost thou pass in beauty? go down, and be thou laid with the uncircumcised.
Jamieson-Fausset-Brown
19. Whom dost thou pass in beauty?--Beautiful as thou art, thou art not more so than other nations, which nevertheless have perished.
go down, &c.--to the nether world, where all "beauty" is speedily marred.
19. Whom dost thou pass in beauty?--Beautiful as thou art, thou art not more so than other nations, which nevertheless have perished.
go down, &c.--to the nether world, where all "beauty" is speedily marred.
The Pulpit Commentary
Whom dost thou pass in beauty? The lamentation, as might be expected from Ezekiel's standpoint, is an illustration of irony and triumph rather than of sorrow. The question implies a negative answer. Glorious as Egypt had been, other nations had equaled her. They had passed away, and so should she. With the uncircumcised. The words, as in Eze_31:18, suggest the thought that Israel, so far as it was faithful to its calling, circumcised in heart as well as flesh (Jer_9:26), had a higher and happier dwelling in Hades than the uncircumcised heathen. As the Egyptians practiced circumcision, the language of the prophet had a special significance. Their place in Hades was among the heathen to whom that hereto was unknown.
Whom dost thou pass in beauty? The lamentation, as might be expected from Ezekiel's standpoint, is an illustration of irony and triumph rather than of sorrow. The question implies a negative answer. Glorious as Egypt had been, other nations had equaled her. They had passed away, and so should she. With the uncircumcised. The words, as in Eze_31:18, suggest the thought that Israel, so far as it was faithful to its calling, circumcised in heart as well as flesh (Jer_9:26), had a higher and happier dwelling in Hades than the uncircumcised heathen. As the Egyptians practiced circumcision, the language of the prophet had a special significance. Their place in Hades was among the heathen to whom that hereto was unknown.
20They shall fall in the midst of them that are slain by the sword: she is delivered to the sword: draw her and all her multitudes.
Jamieson-Fausset-Brown
20. she is delivered to the sword--namely, by God.
draw her--as if addressing her executioners: drag her forth to death.
20. she is delivered to the sword--namely, by God.
draw her--as if addressing her executioners: drag her forth to death.
The Pulpit Commentary
She is delivered to the sword; better, with the margin of the Revised Version, the sword is appointed—possibly, as Ewald suggests, with reference to the practice of burying a warrior with his sword beneath his head (comp. Eze_32:27). Draw her, etc. The command would seem to be given, so to speak, to the warders of Sheol. They am to receive the new comers and take them to their appointed place.
She is delivered to the sword; better, with the margin of the Revised Version, the sword is appointed—possibly, as Ewald suggests, with reference to the practice of burying a warrior with his sword beneath his head (comp. Eze_32:27). Draw her, etc. The command would seem to be given, so to speak, to the warders of Sheol. They am to receive the new comers and take them to their appointed place.
The Strong Among the Mighty Speak
21The strong among the mighty shall speak to him out of the midst of hell with them that help him: they are gone down, they lie uncircumcised, slain by the sword.
Jamieson-Fausset-Brown
21. (Eze 31:16). Ezekiel has before his eyes Is 14:9, &c.
shall speak to him--with "him" join "with them that help him"; shall speak to him and his helpers with a taunting welcome, as now one of themselves.
21. (Eze 31:16). Ezekiel has before his eyes Is 14:9, &c.
shall speak to him--with "him" join "with them that help him"; shall speak to him and his helpers with a taunting welcome, as now one of themselves.
The Pulpit Commentary
The strong among the mighty. Those already in Sheol watch the new arrival, and make their scornful comments (comp. Isa_14:9, Isa_14:18), at once classing them with the uncircumcised. Had they heard, we ask, of the downfall of Egypt?
Eze_32:22, Eze_32:23
Asshur is there. The verses that follow contain, as it were, the prophet's retrospect of the history of the past, as far as he had knowledge of it. Foremost in those is Assyria, which the prophet had already chosen (Eze_31:3) as the pattern instance of a fallen greatness. There in the sides of the pit (i.e. in its remotest and deepest regions) lie the graves of the rulers surrounded by those of their subjects. They had caused terror, the prophet adds, with a keen irony, in the land of the living. They can cause no terror now.
The strong among the mighty. Those already in Sheol watch the new arrival, and make their scornful comments (comp. Isa_14:9, Isa_14:18), at once classing them with the uncircumcised. Had they heard, we ask, of the downfall of Egypt?
Eze_32:22, Eze_32:23
Asshur is there. The verses that follow contain, as it were, the prophet's retrospect of the history of the past, as far as he had knowledge of it. Foremost in those is Assyria, which the prophet had already chosen (Eze_31:3) as the pattern instance of a fallen greatness. There in the sides of the pit (i.e. in its remotest and deepest regions) lie the graves of the rulers surrounded by those of their subjects. They had caused terror, the prophet adds, with a keen irony, in the land of the living. They can cause no terror now.
22Asshur is there and all her company: his graves are about him: all of them slain, fallen by the sword:
Jamieson-Fausset-Brown
22. her ... his--The abrupt change of gender is, because Ezekiel has in view at one time the kingdom (feminine), at another the monarch. "Asshur," or Assyria, is placed first in punishment, as being first in guilt.
22. her ... his--The abrupt change of gender is, because Ezekiel has in view at one time the kingdom (feminine), at another the monarch. "Asshur," or Assyria, is placed first in punishment, as being first in guilt.
23Whose graves are set in the sides of the pit, and her company is round about her grave: all of them slain, fallen by the sword, which caused terror in the land of the living.
Jamieson-Fausset-Brown
23. in the sides of the pit--Sepulchres in the East were caves hollowed out of the rock, and the bodies were laid in niches formed at the sides. Maurer needlessly departs from the ordinary meaning, and translates, "extremities" (compare Is 14:13, 15).
which caused terror--They, who alive were a terror to others, are now, in the nether world, themselves a terrible object to behold.
23. in the sides of the pit--Sepulchres in the East were caves hollowed out of the rock, and the bodies were laid in niches formed at the sides. Maurer needlessly departs from the ordinary meaning, and translates, "extremities" (compare Is 14:13, 15).
which caused terror--They, who alive were a terror to others, are now, in the nether world, themselves a terrible object to behold.
24There is Elam and all her multitude round about her grave, all of them slain, fallen by the sword, which are gone down uncircumcised into the nether parts of the earth, which caused their terror in the land of the living; yet have they borne their shame with them that go down to the pit.
Jamieson-Fausset-Brown
24. Elam--placed next, as having been an auxiliary to Assyria. Its territory lay in Persia. In Abraham's time an independent kingdom (Ge 14:1). Famous for its bowmen (Is 22:6).
borne their shame--the just retribution of their lawless pride. Destroyed by Nebuchadnezzar (Jr 49:34-38).
24. Elam--placed next, as having been an auxiliary to Assyria. Its territory lay in Persia. In Abraham's time an independent kingdom (Ge 14:1). Famous for its bowmen (Is 22:6).
borne their shame--the just retribution of their lawless pride. Destroyed by Nebuchadnezzar (Jr 49:34-38).
The Pulpit Commentary
There is Elam etc. The nation so named appears grouped with Asshur in Gen_10:22; in Isa_11:11 it stands between Cush and Shinar; in Isa_22:6 its warriors form part of the host of Sennacherib; in Ezr_4:9 they are named as having been among the settlers in Samaria; in Isa_21:2 as joining with the Medes in the attack on Babylon; in Jer_25:25 again coupled with the Medes among the enemies of Nebuchadnezzar; in Dan_8:2 as the province in which Shushan was situated, and therefore subject to Babylon. Jeremiah (Jer_49:34-39) had uttered a special prophecy against it. From Ezekiel's point of view it might well take its place among the powers that had received their death-blow at the hand of Nebuchadnezzar. Yet have they borne their shame; sc. the disgrace of being uncircumcised, and therefore taking their place with the lower circles of the dead.
There is Elam etc. The nation so named appears grouped with Asshur in Gen_10:22; in Isa_11:11 it stands between Cush and Shinar; in Isa_22:6 its warriors form part of the host of Sennacherib; in Ezr_4:9 they are named as having been among the settlers in Samaria; in Isa_21:2 as joining with the Medes in the attack on Babylon; in Jer_25:25 again coupled with the Medes among the enemies of Nebuchadnezzar; in Dan_8:2 as the province in which Shushan was situated, and therefore subject to Babylon. Jeremiah (Jer_49:34-39) had uttered a special prophecy against it. From Ezekiel's point of view it might well take its place among the powers that had received their death-blow at the hand of Nebuchadnezzar. Yet have they borne their shame; sc. the disgrace of being uncircumcised, and therefore taking their place with the lower circles of the dead.
25They have set her a bed in the midst of the slain with all her multitude: her graves are round about him: all of them uncircumcised, slain by the sword: though their terror was caused in the land of the living, yet have they borne their shame with them that go down to the pit: he is put in the midst of them that be slain.
Jamieson-Fausset-Brown
25. a bed--a sepulchral niche.
all ... slain by ... sword, &c.--(Eze 32:21, 23, 24). The very monotony of the phraseology gives to the dirge an awe-inspiring effect.
25. a bed--a sepulchral niche.
all ... slain by ... sword, &c.--(Eze 32:21, 23, 24). The very monotony of the phraseology gives to the dirge an awe-inspiring effect.
The Pulpit Commentary
They have set her a bed. The noun is used for the sleeping-place of the dead—the cemetery, if we trace that word to its root in Isa_57:2; 2Ch_16:14. In the rest of the verse Ezekiel reiterates what had been said in Verse 24 with an emphatic solemnity. In the Hebrew, as in the English, there is a constant variation in the pronouns used, now masculine, now feminine, now singular.
They have set her a bed. The noun is used for the sleeping-place of the dead—the cemetery, if we trace that word to its root in Isa_57:2; 2Ch_16:14. In the rest of the verse Ezekiel reiterates what had been said in Verse 24 with an emphatic solemnity. In the Hebrew, as in the English, there is a constant variation in the pronouns used, now masculine, now feminine, now singular.
26There is Meshech, Tubal, and all her multitude: her graves are round about him: all of them uncircumcised, slain by the sword, though they caused their terror in the land of the living.
Jamieson-Fausset-Brown
26. Meshech, Tubal--northern nations: the Moschi and Tibareni, between the Black and Caspian Seas. Herodotus [3.94], mentions them as a subjugated people, tributaries to Darius Hystaspes (see Eze 27:13).
26. Meshech, Tubal--northern nations: the Moschi and Tibareni, between the Black and Caspian Seas. Herodotus [3.94], mentions them as a subjugated people, tributaries to Darius Hystaspes (see Eze 27:13).
The Pulpit Commentary
There is Meshech, Tubal. (On the ethnological relations of the two tribes, see note on Eze_27:13, and later on in Eze_38:1-23, and Eze_39:1-29.) Ezekiel obviously speaks of them as one of the powers that bad been conspicuous in his own time, and had been, in part at least, overthrown by the Chaldean monarchy. We may probably connect his words with the great irruption of the Scythians mentioned by Herodotus as having swept over Asia even to Palestine and Egypt, in the time of Josiah, and which, after compelling Cyaxares to raise the siege of Nineveh, left traces of itself in the name of the city of Scythe-polls. Many commentators find a reference to that invasion in the "evil from the north" of Jer_1:14; Jer_4:6; and in Zep_1:13-16. They also, once the terror of the nations, are now represented by the prophet as in the shadow-world of Sheol.
There is Meshech, Tubal. (On the ethnological relations of the two tribes, see note on Eze_27:13, and later on in Eze_38:1-23, and Eze_39:1-29.) Ezekiel obviously speaks of them as one of the powers that bad been conspicuous in his own time, and had been, in part at least, overthrown by the Chaldean monarchy. We may probably connect his words with the great irruption of the Scythians mentioned by Herodotus as having swept over Asia even to Palestine and Egypt, in the time of Josiah, and which, after compelling Cyaxares to raise the siege of Nineveh, left traces of itself in the name of the city of Scythe-polls. Many commentators find a reference to that invasion in the "evil from the north" of Jer_1:14; Jer_4:6; and in Zep_1:13-16. They also, once the terror of the nations, are now represented by the prophet as in the shadow-world of Sheol.
27And they shall not lie with the mighty that are fallen of the uncircumcised, which are gone down to hell with their weapons of war: and they have laid their swords under their heads, but their iniquities shall be upon their bones, though they were the terror of the mighty in the land of the living.
Jamieson-Fausset-Brown
27. they shall not lie with the mighty--that is, they shall not have separate tombs such as mighty conquerors have: but shall all be heaped together in one pit, as is the case with the vanquished [Grotius]. Havernick reads it interrogatively, "Shall they not lie with the mighty that are fallen?" But English Version is supported by the parallel (Is 14:18, 19), to which Ezekiel refers, and which represents them as not lying as mighty kings lie in a grave, but cast out of one, as a carcass trodden under foot.
with ... weapons of war--alluding to the custom of burying warriors with their arms (1 Maccabees 13:29). Though honored by the laying of "their swords under their heads," yet the punishment of "their iniquities shall be upon their bones." Their swords shall thus attest their shame, not their glory (Mt 26:52), being the instruments of their violence, the penalty of which they are paying.
27. they shall not lie with the mighty--that is, they shall not have separate tombs such as mighty conquerors have: but shall all be heaped together in one pit, as is the case with the vanquished [Grotius]. Havernick reads it interrogatively, "Shall they not lie with the mighty that are fallen?" But English Version is supported by the parallel (Is 14:18, 19), to which Ezekiel refers, and which represents them as not lying as mighty kings lie in a grave, but cast out of one, as a carcass trodden under foot.
with ... weapons of war--alluding to the custom of burying warriors with their arms (1 Maccabees 13:29). Though honored by the laying of "their swords under their heads," yet the punishment of "their iniquities shall be upon their bones." Their swords shall thus attest their shame, not their glory (Mt 26:52), being the instruments of their violence, the penalty of which they are paying.
The Pulpit Commentary
And they shall not lie with the mighty. The words seem at first to contradict Eze_32:26. The LXX. meets the difficulty by omitting the negative; Ewald and Havernick, by taking it as an interrogative, "Shall they not lie," etc.? Probably the explanation is laying stress on the word "mighty." Meshech and Tubal have a lower place in Hades; they are buried without the honors of war. Their swords are not placed beneath their heads (for the practice thus referred to, see Died. Sic; 18.26; Arrian, 1.5; Virg; 'AEn.,' 6.233). For the Scythians, who worshipped the sword (Herod; 1. 62), this would be the extremest ignominy. In this way their iniquities should be upon their bones as they lay dishonored.
And they shall not lie with the mighty. The words seem at first to contradict Eze_32:26. The LXX. meets the difficulty by omitting the negative; Ewald and Havernick, by taking it as an interrogative, "Shall they not lie," etc.? Probably the explanation is laying stress on the word "mighty." Meshech and Tubal have a lower place in Hades; they are buried without the honors of war. Their swords are not placed beneath their heads (for the practice thus referred to, see Died. Sic; 18.26; Arrian, 1.5; Virg; 'AEn.,' 6.233). For the Scythians, who worshipped the sword (Herod; 1. 62), this would be the extremest ignominy. In this way their iniquities should be upon their bones as they lay dishonored.
28Yea, thou shalt be broken in the midst of the uncircumcised, and shalt lie with them that are slain with the sword.
Jamieson-Fausset-Brown
28. Yea, thou--Thou, too, Egypt, like them, shalt lie as one vanquished.
28. Yea, thou--Thou, too, Egypt, like them, shalt lie as one vanquished.
The Pulpit Commentary
Yea, thou shalt be broken. The words are obviously addressed to Pharaoh. He must prepare himself for a like doom. His place, proud as he was of his magnificence, shall be with the wild nomad hordes of Scythia.
Yea, thou shalt be broken. The words are obviously addressed to Pharaoh. He must prepare himself for a like doom. His place, proud as he was of his magnificence, shall be with the wild nomad hordes of Scythia.
29There is Edom, her kings, and all her princes, which with their might are laid by them that were slain by the sword: they shall lie with the uncircumcised, and with them that go down to the pit.
Jamieson-Fausset-Brown
29. princes--Edom was not only governed by kings, but by subordinate "princes" or "dukes" (Ge 36:40).
with their might--notwithstanding their might, they shall be brought down (Is 34:5, 10-17; Jr 49:7, 13-18).
lie with the uncircumcised--Though Edom was circumcised, being descended from Isaac, he shall lie with the uncircumcised; much more shall Egypt, who had no hereditary right to circumcision.
29. princes--Edom was not only governed by kings, but by subordinate "princes" or "dukes" (Ge 36:40).
with their might--notwithstanding their might, they shall be brought down (Is 34:5, 10-17; Jr 49:7, 13-18).
lie with the uncircumcised--Though Edom was circumcised, being descended from Isaac, he shall lie with the uncircumcised; much more shall Egypt, who had no hereditary right to circumcision.
The Pulpit Commentary
There is Edom, her kings and her princes. (For the political relations of Edom at this time, see Eze_25:12-14.) Whatever shadow of power might yet remain to it, Ezekiel, from his standpoint, could yet declare that her greatness had departed. The exultation which the Edomites had shown over the fall of Jerusalem (Psa_137:7) would naturally tend to accentuate the prophet's language. The "princes" of Edom are probably identical with the "dukes" of Gen_36:15-43 and 1Ch_1:51, where the word means literally the heads or captains of thousands, i.e. of tribes, as in Jdg_6:15 (comp. Zec_9:7; Zec_12:5).
There is Edom, her kings and her princes. (For the political relations of Edom at this time, see Eze_25:12-14.) Whatever shadow of power might yet remain to it, Ezekiel, from his standpoint, could yet declare that her greatness had departed. The exultation which the Edomites had shown over the fall of Jerusalem (Psa_137:7) would naturally tend to accentuate the prophet's language. The "princes" of Edom are probably identical with the "dukes" of Gen_36:15-43 and 1Ch_1:51, where the word means literally the heads or captains of thousands, i.e. of tribes, as in Jdg_6:15 (comp. Zec_9:7; Zec_12:5).
30There be the princes of the north, all of them, and all the Zidonians, which are gone down with the slain; with their terror they are ashamed of their might; and they lie uncircumcised with them that be slain by the sword, and bear their shame with them that go down to the pit.
Jamieson-Fausset-Brown
30. princes of the north--Syria, which is still called by the Arabs the north; or the Tyrians, north of Palestine, conquered by Nebuchadnezzar (Eze 26:1-28:26), [Grotius].
Zidonians--who shared the fate of Tyre (Eze 28:21).
with their terror they are ashamed of their might--that is, notwithstanding the terror which they inspired in their contemporaries. "Might" is connected by Maurer thus, "Notwithstanding the terror which resulted from their might."
30. princes of the north--Syria, which is still called by the Arabs the north; or the Tyrians, north of Palestine, conquered by Nebuchadnezzar (Eze 26:1-28:26), [Grotius].
Zidonians--who shared the fate of Tyre (Eze 28:21).
with their terror they are ashamed of their might--that is, notwithstanding the terror which they inspired in their contemporaries. "Might" is connected by Maurer thus, "Notwithstanding the terror which resulted from their might."
The Pulpit Commentary
There be the princes of the north. The noun for "princes" is different from that of Eze_32:29, and has the sense of "vassal rulers," as in Jos_13:21; Mic_5:4. So we have the "kings of the north" in Jer_25:26. The fact that they are coupled with the Zidonians (it is suggestive that Ezekiel names these rather than the Tyrians) points in the direction of Northern Syria, including cities like Damascus, Hamath, Arpad, and others.
There be the princes of the north. The noun for "princes" is different from that of Eze_32:29, and has the sense of "vassal rulers," as in Jos_13:21; Mic_5:4. So we have the "kings of the north" in Jer_25:26. The fact that they are coupled with the Zidonians (it is suggestive that Ezekiel names these rather than the Tyrians) points in the direction of Northern Syria, including cities like Damascus, Hamath, Arpad, and others.
31Pharaoh shall see them, and shall be comforted over all his multitude, even Pharaoh and all his army slain by the sword, saith the Lord GOD.
Jamieson-Fausset-Brown
31. comforted--with the melancholy satisfaction of not being alone, but of having other kingdoms companions in his downfall. This shall be his only comfort--a very poor one!
31. comforted--with the melancholy satisfaction of not being alone, but of having other kingdoms companions in his downfall. This shall be his only comfort--a very poor one!
The Pulpit Commentary
Shall be comforted, etc. (comp. for the thought, Eze_31:16). That shall be all that he will have to console him. As before, other nations were comforted by the downfall of Egypt, so Egypt in her turn finds her comfort in their downfall. All are sharers alike in the fiend-like temper which exults in the miseries of others. Ewald and Hitzig, here as there, take the word as in the sense of "mourning overse" As to the extent and manner in which the predictions of the chapter have been fulfilled, see notes on Ezekiel 29-31. Sufficient evidence has been given that Egypt was probably invaded and conquered by Nebuchadnezzar. The silence of the Greek historians, and notably of Herodotus, as to any such invasion goes for little or nothing. He could not read the Egyptian records, and derived his knowledge from the priests through an interpreter. They, after their manner, would draw a veil over all disasters, and so, while he records the revolution which placed Amasis upon the throne of Hophra, he is silent as to any invasion, and does not even mention the battle of Carchemish.
Shall be comforted, etc. (comp. for the thought, Eze_31:16). That shall be all that he will have to console him. As before, other nations were comforted by the downfall of Egypt, so Egypt in her turn finds her comfort in their downfall. All are sharers alike in the fiend-like temper which exults in the miseries of others. Ewald and Hitzig, here as there, take the word as in the sense of "mourning overse" As to the extent and manner in which the predictions of the chapter have been fulfilled, see notes on Ezekiel 29-31. Sufficient evidence has been given that Egypt was probably invaded and conquered by Nebuchadnezzar. The silence of the Greek historians, and notably of Herodotus, as to any such invasion goes for little or nothing. He could not read the Egyptian records, and derived his knowledge from the priests through an interpreter. They, after their manner, would draw a veil over all disasters, and so, while he records the revolution which placed Amasis upon the throne of Hophra, he is silent as to any invasion, and does not even mention the battle of Carchemish.
32For I have caused my terror in the land of the living: and he shall be laid in the midst of the uncircumcised with them that are slain with the sword, even Pharaoh and all his multitude, saith the Lord GOD.
Jamieson-Fausset-Brown
32. my terror--the Margin or Keri. The Hebrew text or Chetib is "his terror," which gives good sense (Eze 32:25, 30). "My terror" implies that God puts His terror on Pharaoh's multitude, as they put "their terror" on others, for example, under Pharaoh-necho on Judea. As "the land of the living" was the scene of "their terror," so it shall be God's; especially in Judea, He will display His glory to the terror of Israel's foes (Eze 26:20). In Israel's case the judgment is temporary, ending in their future restoration under Messiah. In the case of the world kingdoms which flourished for a time, they fall to rise no more.
32. my terror--the Margin or Keri. The Hebrew text or Chetib is "his terror," which gives good sense (Eze 32:25, 30). "My terror" implies that God puts His terror on Pharaoh's multitude, as they put "their terror" on others, for example, under Pharaoh-necho on Judea. As "the land of the living" was the scene of "their terror," so it shall be God's; especially in Judea, He will display His glory to the terror of Israel's foes (Eze 26:20). In Israel's case the judgment is temporary, ending in their future restoration under Messiah. In the case of the world kingdoms which flourished for a time, they fall to rise no more.
THE HOLY BIBLE
Ezekiel
Chapter 32
Translated out of the original tongues, and with the former translations diligently compared and revised.
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