Ezekiel · Chapter 30

V. 2. Ye-Inhabitants of Egypt.

Verse 2. Howl ye, Wo worth the day!] My Old MS. Bible,—Soule gee, woo woo to the day! ליום hh wlylyh heylilu, hah laiyom! “Howl ye, Alas for the day!” The reading in our present text is taken from Coverdale’s Bible, 1535. The expressions signify that a most dreadful calamity was about to fall on Egypt and the neighbouring countries, called here the “time of the heathen,” or of the nations; the day of calamity to them. They are afterwards specified, Ethiopia, Libya, Lydia, and Chub, and the mingled people, probably persons from different nations, who had followed the ill fortune of Pharaoh-hophra or Pharaoh-apries, when he fled from Amasis, and settled in Upper Egypt.

Verses 2-4. Thus saith the Lord, Howl ye, &c. — The prophet addresses the inhabitants of Egypt. Wo worth the day — Ah! the day: alas! what sad times are approaching. Even the day of the Lord — The time of God’s vengeance, wherein he will manifest his sore displeasure against Egypt and its allies; a cloudy day — A day that shall be dismal with calamities. Times of trouble have often this appellation. It shall be the time of the heathen — Wherein they shall be punished. Great pain shall be upon Ethiopia — Great trouble and distress; when the slain shall fall in Egypt — By the sword of the Chaldeans; and they shall take away her multitude — Shall carry multitudes of them captive to Babylon; and her foundations shall be broken down — Her strong forts and citadels; or her government, laws, and all the supports and defences of her commonwealth.

2. Woe worth the day — That is, Woe be to the day. This is not satire; it is real lamentation. There is no nation or people without a heavenly Father’s love and watch care. Just as Jehovah brought up Israel out of the land of Egypt, so did he bring up “the Philistines from Caphtor, and the Syrians from Kir” (Amos 9:7; see also Psalm 87).

V. 3. A cloudy day-So times of trouble are called. Of the heathen-The time when God will reckon with the Heathens.

Verses 2-4. Thus saith the Lord, Howl ye, &c. — The prophet addresses the inhabitants of Egypt. Wo worth the day — Ah! the day: alas! what sad times are approaching. Even the day of the Lord — The time of God’s vengeance, wherein he will manifest his sore displeasure against Egypt and its allies; a cloudy day — A day that shall be dismal with calamities. Times of trouble have often this appellation. It shall be the time of the heathen — Wherein they shall be punished. Great pain shall be upon Ethiopia — Great trouble and distress; when the slain shall fall in Egypt — By the sword of the Chaldeans; and they shall take away her multitude — Shall carry multitudes of them captive to Babylon; and her foundations shall be broken down — Her strong forts and citadels; or her government, laws, and all the supports and defences of her commonwealth.

V. 4. Ethiopia-The neighbour and ally to Egypt. Take away-Into miserable captivity. Her foundations-Their government, laws, and strong holds.

Verses 2-4. Thus saith the Lord, Howl ye, &c. — The prophet addresses the inhabitants of Egypt. Wo worth the day — Ah! the day: alas! what sad times are approaching. Even the day of the Lord — The time of God’s vengeance, wherein he will manifest his sore displeasure against Egypt and its allies; a cloudy day — A day that shall be dismal with calamities. Times of trouble have often this appellation. It shall be the time of the heathen — Wherein they shall be punished. Great pain shall be upon Ethiopia — Great trouble and distress; when the slain shall fall in Egypt — By the sword of the Chaldeans; and they shall take away her multitude — Shall carry multitudes of them captive to Babylon; and her foundations shall be broken down — Her strong forts and citadels; or her government, laws, and all the supports and defences of her commonwealth.

4. Multitude — See Ezekiel 29:19. Her foundations shall be broken down — The national power of Egypt was as strong as her temple walls, but both should feel the shock of invasion.

V. 5. Lydia-Not the Asiatic, but the Africans placed between some part of Cyrene and Egypt. The mingled people-The hired soldiers from all parts, a confused mixture of nations. And Chub-The inhabitants of the inmost Libya; perhaps they may be the Nubians at this day. The men-All the allies of Egypt. With them-With the Egyptians.

Verse 5. Lydia] This place is not well known. The Ludim were contiguous to Egypt, Genesis 10:13.

Chub] The Cubians, placed by Ptolemy in the Mareotis. But probably instead of bwkw vechub, “and Chub,” we should read lkw vechol, “and ALL the men of the land,” &c. The Septuagint adds “the Persians and the Cretans.”

Verse 5. Ethiopia, and Libya, and Lydia — The names in Hebrew are Cush, Phut, and Lud, which are mentioned together as the Egyptian allies, Jeremiah 46:9. Cush probably signifies Ethiopia here, being joined with Phut and Lud, which were nations of Africa. And all the mingled people — All their mercenary soldiers, consisting of various nations. If we distinguish these from the men of the land, mentioned afterward, they may mean that mixture of Carians, Ionians, and other nations lying upon the Mediterranean sea, which Apries got together to encounter Amasis, who, together with him, were destroyed. And Chub — The Cubii are mentioned by Ptolemy as a people of Mareotis, a province of Egypt. There is no mention of this people anywhere else in the Scriptures. According to Michaelis, the ancient geographers have a mercantile town, Kubee, on the Indian sea, under the eighth degree of north latitude.

Verse 5. Ethiopia, Libya, and Lydia or Ludd. These allies of Egypt fell alike under the Assyrians, justly called “the bloody Assyrians.” The western shores of the Nile were then fertile districts; but now the western storms blow the sands of the deserts into the river, and impoverish the adjacent soil.

5. Ethiopia, and Libya, and Lydia — R.V., “Ethiopia [or, Cush], and Put, and Lud.” (See notes Ezekiel 27:10; compare 38:5.) LXX. reads “Persia” for Ethiopia, but Ethiopia about this time had especial prominence in the world’s annals. The Assyrian monarch conquered Tirhakah of Egypt (about 671 B.C.), and called him on a stele of Senjerli “king of Ethiopia” (Kuss), and represented him on the tablet as a little negro with curly hair (B. and O. Record, July, 1891). Mingled people — It is not known to what people this refers (compare Jeremiah 25:24), if indeed it does not refer to the mercenaries and allies in Hophra’s army. Chub — R.V., “Cub.” Naville compares with the Egyptian Keneb, the name for the Ethiopians and negroes; Brugsch with Qeb, Qabt (Coptos); Smend reads Lub, with LXX., that is, “Libyans” (compare Nahum 3:9; 2 Chronicles 16:8), which is the most probable, with present knowledge. Men of the land that is in league — Literally, the children of the land of the covenant, but probably not referring here to the Israelites. Toy reads “Cherethites.” (Compare Ezekiel 25:16.) One version reads “Cretans.” (Compare the khab-iri, “confederates,” mentioned in the Tel-el-Amarna tablets.)

V. 6. Upheld-Those that favour and help her. The pride-The glory of all her strength.

Verses 6-9. They also that uphold Egypt shall fall — By this seems to be meant the governors of the several provinces, those who are called the stay of the tribes thereof, Isaiah 19:13; that is, of the several Nomi, or districts of Egypt. From the tower of Syene shall they fall — This should rather be rendered, from Migdol to Syene. See note on Ezekiel 29:10. When I have set a fire in Egypt — When I shall have kindled up the flame of war in Egypt. God’s judgments are often compared to fire: see the margin. And when all her helpers shall be destroyed — All her allies and auxiliaries. In that day shall messengers, &c. — Houbigant translates this verse, In that day shall swift messengers go forth from me, who shall terrify the secure Ethiopian; and he shall have great fears concerning the day of Egypt, because it shall be nigh. He observes, that as the messengers are said to be “sent to Cush, or Ethiopia, if the Arabians be meant, they were not to be gone by ships: if the Ethiopians, properly so called, to the south of Egypt, it was not proper for messengers to be sent to them in ships, because the navigation was against the stream, and could not be so quick as it ought upon an approaching calamity.” Bishop Newcome, however, adopts our translation of the first clause, observing, that to send messengers up the Nile in ships was, if not so swift, yet a more secure way of communicating intelligence in a time of general commotion, than to send them by land. The Egyptians and Ethiopians being confederates, the ill news of the conquest of Egypt could not but greatly affect the Ethiopians.

6. From the tower of Syene — Hebrews, from Migdol to Syene. (See note Ezekiel 29:10.)

V. 7. They-All those before mentioned.

Verse 7. Shall be desolate] All these countries shall be desolated, and the places named shall be chief in these desolations.

Verses 6-9. They also that uphold Egypt shall fall — By this seems to be meant the governors of the several provinces, those who are called the stay of the tribes thereof, Isaiah 19:13; that is, of the several Nomi, or districts of Egypt. From the tower of Syene shall they fall — This should rather be rendered, from Migdol to Syene. See note on Ezekiel 29:10. When I have set a fire in Egypt — When I shall have kindled up the flame of war in Egypt. God’s judgments are often compared to fire: see the margin. And when all her helpers shall be destroyed — All her allies and auxiliaries. In that day shall messengers, &c. — Houbigant translates this verse, In that day shall swift messengers go forth from me, who shall terrify the secure Ethiopian; and he shall have great fears concerning the day of Egypt, because it shall be nigh. He observes, that as the messengers are said to be “sent to Cush, or Ethiopia, if the Arabians be meant, they were not to be gone by ships: if the Ethiopians, properly so called, to the south of Egypt, it was not proper for messengers to be sent to them in ships, because the navigation was against the stream, and could not be so quick as it ought upon an approaching calamity.” Bishop Newcome, however, adopts our translation of the first clause, observing, that to send messengers up the Nile in ships was, if not so swift, yet a more secure way of communicating intelligence in a time of general commotion, than to send them by land. The Egyptians and Ethiopians being confederates, the ill news of the conquest of Egypt could not but greatly affect the Ethiopians.

V. 8. Destroyed-The fire that consumes nations is of God’s kindling: and when he sets fire to a kingdom, all they that go about to quench the fire, shall be consumed by it.

Verses 6-9. They also that uphold Egypt shall fall — By this seems to be meant the governors of the several provinces, those who are called the stay of the tribes thereof, Isaiah 19:13; that is, of the several Nomi, or districts of Egypt. From the tower of Syene shall they fall — This should rather be rendered, from Migdol to Syene. See note on Ezekiel 29:10. When I have set a fire in Egypt — When I shall have kindled up the flame of war in Egypt. God’s judgments are often compared to fire: see the margin. And when all her helpers shall be destroyed — All her allies and auxiliaries. In that day shall messengers, &c. — Houbigant translates this verse, In that day shall swift messengers go forth from me, who shall terrify the secure Ethiopian; and he shall have great fears concerning the day of Egypt, because it shall be nigh. He observes, that as the messengers are said to be “sent to Cush, or Ethiopia, if the Arabians be meant, they were not to be gone by ships: if the Ethiopians, properly so called, to the south of Egypt, it was not proper for messengers to be sent to them in ships, because the navigation was against the stream, and could not be so quick as it ought upon an approaching calamity.” Bishop Newcome, however, adopts our translation of the first clause, observing, that to send messengers up the Nile in ships was, if not so swift, yet a more secure way of communicating intelligence in a time of general commotion, than to send them by land. The Egyptians and Ethiopians being confederates, the ill news of the conquest of Egypt could not but greatly affect the Ethiopians.

8. The day of the Lord is near — The day when accounts shall be settled and punishment or reward meted out to the nations; a day of darkness to the wicked and rebellious, a day of triumph to the righteous (Ezekiel 7:7; Amos 5:8; Jeremiah 27). One of these times of divine settlement seemed near, and was near. (Compare Isaiah 2, 3, 13; Joel 2:1, 12.)

V. 9. Messengers-Such as having escaped the sword, shall tell the news. From me-By my permission and providence. In ship’s-Messengers by ships might carry the news to both the Ethiopian, Asian, and African, by the Red-sea. As in the day-During the mighty havock made by the Chaldeans. It-A like storm.

Verse 9. Messengers go forth from me in ships] Ships can ascend the Nile up to Syene or Essuan, by the cataracts; and when Nebuchadnezzar’s vessels went up, they struck terror into the Ethiopians. They are represented here as the “messengers of God.”

Verses 6-9. They also that uphold Egypt shall fall — By this seems to be meant the governors of the several provinces, those who are called the stay of the tribes thereof, Isaiah 19:13; that is, of the several Nomi, or districts of Egypt. From the tower of Syene shall they fall — This should rather be rendered, from Migdol to Syene. See note on Ezekiel 29:10. When I have set a fire in Egypt — When I shall have kindled up the flame of war in Egypt. God’s judgments are often compared to fire: see the margin. And when all her helpers shall be destroyed — All her allies and auxiliaries. In that day shall messengers, &c. — Houbigant translates this verse, In that day shall swift messengers go forth from me, who shall terrify the secure Ethiopian; and he shall have great fears concerning the day of Egypt, because it shall be nigh. He observes, that as the messengers are said to be “sent to Cush, or Ethiopia, if the Arabians be meant, they were not to be gone by ships: if the Ethiopians, properly so called, to the south of Egypt, it was not proper for messengers to be sent to them in ships, because the navigation was against the stream, and could not be so quick as it ought upon an approaching calamity.” Bishop Newcome, however, adopts our translation of the first clause, observing, that to send messengers up the Nile in ships was, if not so swift, yet a more secure way of communicating intelligence in a time of general commotion, than to send them by land. The Egyptians and Ethiopians being confederates, the ill news of the conquest of Egypt could not but greatly affect the Ethiopians.

9. From me in ships — LXX, and Peshito, in haste; R.V., “from before me in ships.” (Compare Isaiah 18:2.) As in the day — Omit “as.” The Ethiopians fear that Nebuchadnezzar will not stop at Syene, but will press on into their country (notes Ezekiel 29:10, 11). 10, 11. Compare Ezekiel 28:29.

Verses 10-12. I will make the multitude of Egypt to cease — I will diminish the number of its inhabitants. I will make the rivers dry — The fertility of Egypt depending on the rise and overflowing of the Nile, the meaning of the metaphor is, I will destroy the plenty, prosperity, and strength of Egypt. And sell the land into the hand of the wicked — Namely, the haughty and cruel Babylonians. To sell, signifies here to deliver up, as men do goods which they sell. Compare Deuteronomy 32:30; Judges 2:14; and 4:9.

V. 11. His people-His own subjects, not hired soldiers.

Verses 10-12. I will make the multitude of Egypt to cease — I will diminish the number of its inhabitants. I will make the rivers dry — The fertility of Egypt depending on the rise and overflowing of the Nile, the meaning of the metaphor is, I will destroy the plenty, prosperity, and strength of Egypt. And sell the land into the hand of the wicked — Namely, the haughty and cruel Babylonians. To sell, signifies here to deliver up, as men do goods which they sell. Compare Deuteronomy 32:30; Judges 2:14; and 4:9.

V. 12. The rivers dry-Probably the Chaldeans diverted them, and so their fortified towns wanted one great defence. Sell-Give it up entirely.

Verse 12. I will make the rivers dry] As the overflowing of the Nile was the grand cause of fertility to Egypt, the drying it up, or preventing that annual inundation, must be the cause of dearth, famine, &c. By rivers, we may understand the various canals cut from the Nile to carry water into the different parts of the land. When the Nile did not rise to its usual height these canals were quite dry.

Verses 10-12. I will make the multitude of Egypt to cease — I will diminish the number of its inhabitants. I will make the rivers dry — The fertility of Egypt depending on the rise and overflowing of the Nile, the meaning of the metaphor is, I will destroy the plenty, prosperity, and strength of Egypt. And sell the land into the hand of the wicked — Namely, the haughty and cruel Babylonians. To sell, signifies here to deliver up, as men do goods which they sell. Compare Deuteronomy 32:30; Judges 2:14; and 4:9.

12. Rivers dry — The Nile canals (note Ezekiel 29:3; compare Isaiah 19:5, 6).

V. 13. Noph-Memphis, now Grand Cairo, the chief city of the country. A prince-Either an Egyptian born, or independent, and over all Egypt. A fear-Consternation and cowardice.

Verse 13. Their images to cease out of Noph] Afterwards Memphis, and now Cairo or Kahira. This was the seat of Egyptian idolatry; the place where Apis was particularly worshipped.

No more a prince of the land of Egypt] Not one, from that time to the present day. See Clarke’s note on “Ezekiel 29:14”.

Verse 13. I will also destroy the idols — Idolatry being one of the principal things for which God visits the infidel nations, he would take particular vengeance upon the idols, thereby showing how much he is superior to them in power. Cambysis, the successor of Cyrus, destroyed the idols of Egypt. I will cause their images to cease out of Noph — Noph, or Memphis, was one of the principal cities of Egypt, a seat of their kings, where their sepulchres stood, one of which is still remaining. It is often mentioned in Scripture. In Hosea it is called Moph, and by many at this day Menoph. This place was famous for the worship of Apis and Osiris, whereupon the prophet, in a particular manner, denounces destruction to the idolatry of that place. And there shall be no more a prince of the land of Egypt — This undoubtedly refers to the future government of Egypt by foreigners, or to the general destruction of the Egyptian princes by Nebuchadnezzar and Amasis. All men know, says Josephus against Appion, 50. 2. sec. 11, Oti Perswn kai met’ ekeinouv, hgoumenwn thv Asiav Makedonwn, Aiguptoi men edouleuon, andrapodwn ouden diaferontev, “That the Egyptians were subject to the Persians, differing nothing from slaves, and after them to the Macedonians, who ruled over Asia.” See the note on Ezekiel 29:15. And I will put a fear in Egypt — I will make the Egyptians faint-hearted, and not able to defend themselves.

Ver. 13. I will cause images to cease out of Noph. The vengeance should begin on their images or idol gods; and after that, as foretold by another prophet, the sceptre of Egypt should depart away. Noph, sometimes called Moph, or Memphis, a celebrated town in Egypt, on the western banks of the Nile, once contained many beautiful temples of idolatrous worship, which are here the objects of prophetic denunciation. Through this city also the Nile once flowed with such an expanse of waters that in the Hebrew scriptures it is sometimes called the sea. The lake Mereotis was in the time of Herodotus seventy five miles in circumference, though it is now only twenty five miles round its shores. The pyramids, twenty in number, extend fourteen miles from north to south, along the banks of the Nile. The largest of them is no less than four hundred and eighty five feet in perpendicular height, on a square base, each of whose sides is also four hundred and eighty feet, enclosing full eleven acres of ground. The inside of the pyramid is full of receptacles for the dead, the outside is ascended by steps, connected with superior entrances, evidently designed as places of retreat in case of future inundations. These stupendous monuments, whose beauty and grandeur still astonish the modern traveller, were apparently erected during the sojourn of Israel in Egypt, and not long after the tremendous inundation of one of the superior rivers in the time of Ogyges, the most ancient king of Greece. But though these huge monuments still exist, the images of Noph or Memphis have long ceased, and even the scite on which the city stood is now unknown. The ruins of its fallen grandeur were conveyed to Alexandria to beautify its palaces, or to adorn the neighbouring cities.

It is also here foretold that there shall no more be a native prince of the land of Egypt. Her dynasties had subsisted from Menes, her first king, who is said to have reigned in the year of the world 2251, to the destruction of the Pharaohs by Nebuchadnezzar, which terminated the reign of the Egyptian princes, and showed the fulfilment of prophecy, and the judgments of God upon the oppressors of his people.

13. Images — Hebrews, no-gods. By the omission of one syllable the LXX. reads, “great ones.” Noph — LXX., Memphis, as Hosea 9:6; “Moph” (Assyrian, Mi-im-pi). Memphis, the splendid capital of the ancient empire, is to-day no more than a dust heap connected with the most magnificent cemetery on earth.

V. 14. In Zoan-Zoan shall be burnt down to ashes. In No-A great and populous city situate on one of the mouths of the Nile.

Verse 14. I will make Pathros desolate] See the preceding chapter, Ezekiel 29:14.

Zoan] Tanis, the ancient capital of Egypt. No.] Diospolis, or Thebes, the city of Jupiter.

Verses 14, 15. I will make Pathros desolate — That is, Thebais; and will set fire in Zoan — Or, Tanis, one of the ancient cities in Egypt, and the metropolis of the kingdom in Moses’s time: see Psalm 78:12, 43. I will execute judgments in No — Called the multitude of No, or Hamon-no, in the next verse, and probably the same with the city Thebes, famous for its hundred gates: see the note on Jeremiah 46:25. I will pour my fury upon Sin, the strength of Egypt — It is generally agreed that Sin is the same with Pelusium, one of the seven mouths of the Nile, which was commonly called the key of Egypt, as Suidas observes, and therefore was strongly fortified, that no enemy might gain admittance.

14. Pathros — See note on Ezekiel 29:14. Zoan (Numbers 13:22; Isaiah 19:11) — Tanis (modern San). This city commanded the northern highway to Syria, and was a royal city (probably the Raamses of the Bible, Exodus 1:11; compare Psalm 78:43) filled with monuments which even yet remain covered with inscriptions in which the kings call themselves “givers of all stability”… “reducing every foreign land to nonexistence” (Egyptian Exploration Fund, Second and Fourth Memoirs). No — No Amon (Nahum 3:8) was Thebes (Jeremiah 46:25). Hundreds of the mighty pillars of Thebes can be seen to-day lying in ruins, as if smitten by the fist of the Almighty. Professor R.S. Poole justly says that “nowhere else in Egypt has the solid masonry of the temples been thus destroyed.”

V. 15. Sin-Pelusium, which was the key of Egypt, and therefore always well fortified, and strongly garrisoned.

Verse 15. My fury upon Sin] Pelusium, a strong city of Egypt, on the coast of the Mediterranean Sea.

Verses 14, 15. I will make Pathros desolate — That is, Thebais; and will set fire in Zoan — Or, Tanis, one of the ancient cities in Egypt, and the metropolis of the kingdom in Moses’s time: see Psalm 78:12, 43. I will execute judgments in No — Called the multitude of No, or Hamon-no, in the next verse, and probably the same with the city Thebes, famous for its hundred gates: see the note on Jeremiah 46:25. I will pour my fury upon Sin, the strength of Egypt — It is generally agreed that Sin is the same with Pelusium, one of the seven mouths of the Nile, which was commonly called the key of Egypt, as Suidas observes, and therefore was strongly fortified, that no enemy might gain admittance.

Ver. 15. I will cut off the multitude of No. The prophet Nahum asks Nineveh, What art thou better than populous No, whose rampart was the sea; yet she was carried away into captivity. Cyaxares, king of Media, and Nabopolassar king of Babylon, Nebuchadnezzar’s father, took Nineveh, and destroyed the Assyrian empire about twenty three years after this, and so fulfilled the prophecy of Nahum and Zephaniah. The priests of Memphis told Herodotus, as in the beginning of his second book, Euterpe, that Menes was the first king that had ever reigned, and that the Egyptians were the first nation who had discovered the names of the twelve gods, which the Greeks had borrowed. That they were also the first who had erected altars to the gods, and introduced statues into the temples. That in Menes’ time all Egypt was a morass, excepting Thebaid, of which Thebes was the capital. That the land from the lake Mereotis to the sea had then no existence; and that the country for seven days’ journey had been warped up by depositions of the water. And from the appearance of the country this judicious traveller entirely concurs in opinion with the ancient priests of Egypt.

Juvenal describes No-ammon as the old Thebes, having a hundred fortified gates. Atque vetus Thebae centum jacet obruta.—Sat. 15. It is called by the Greeks Diospolis, the city of Jupiter, Lower Egypt being formed by depositions of the sea and the Nile: the sea once indented itself as high as Thebes. It is probable that the Ethiopians, prior to the annals of history, had sacked this city, and ruined upper Egypt, which flourished again after the expulsion of the shepherds. Genesis 46:34. Herodotus says that Egypt, in the time of king Amasis, had twenty thousand towns and villages densely populated.

The ruins of Thebes, surnamed Hecatompylos, because of its hundred gates, are found on the eastern shore of the Nile, in north latitude 25’ 40. The geologist will make no scruple to believe the prophet Nahum, that the sea once reached the ramparts of Thebes. The Rev. Mr. Ray has proved that the sea once washed the shores of Canterbury, and that there are six acres of oysters near Reading. The tides once played, and for a long time, at the foot of the Craven hills near Keighley in Yorkshire, depositing a broad line of bowlders, and also mixed with bowlders of limestone, and of a character quite dissimilar from any liases in this country.

15. Sin — Supposed to be Pelusium. The Egyptian name for Pelusium has not yet been found, but the meaning of Sin in Hebrew corresponds exactly to that of Pelusium in Greek. This city guarded the northern entrance into Egypt. To-day its site is marked by yellow sand and a poisonous swamp. Multitude of No — In Hebrews (almost) Amon No. (Compare verse 14.)

V. 16. Shall be rent-Her walls, and towers, and fortresses broken through by the violence of engines, and by the assaults of the soldiers.

Verse 16. Noph] Cairo or Kahira; see Ezekiel 30:13.

16. Distresses daily — R.V., “adversaries in the daytime.” It should become so feeble that there would be no need of a conspiracy or night surprise.

V. 17. Young men-‘Tis probable these might be a body of valiant youths, collected out of these ten cities. Aven-Bethshemesh, or Heliopolis, an idolatrous city, in which was a stately temple of the sun: an hundred and fifty furlongs, that is six miles and three quarters in compass. Phibeseth-Bubastus, sometimes called Hoephestus, not far from Aven.

Verse 17. Aven] Or On, the famous Heliopolis, or city of the sun. Pibeseth] Bubastum or Bubaste, by a slight alteration of the letters. It is situated on the eastern branch of the Nile, towards Arabia.

Verses 17, 18. The young men of Aven, &c. — Aven is the same with On, mentioned Genesis 41:45, in aftertimes called Heliopolis, as the margin here explains it, because of a temple or image there dedicated to the sun: see notes on Isaiah 19:18; Jeremiah 43:13. The word is so translated both here and Genesis 41:45, by the LXX., who were very well acquainted with Egypt and all the principal places of it. And they translate Phibeseth, Bubastum. At Tehaphnehes — Elsewhere written Tahpanhes, supposed to be the same place which was afterward called Daphnæ Pelusiacæ; the day shall be darkened — By this expression is signified its being involved in great calamity; for the day, or light, in the Scripture language, is put for prosperity: therefore the day being darkened signifies a state of adversity.

Ver. 17. The young men of Aven and of Phibeseth. The Vulgate reads, Heliopolis, the city of the sun, and Babastos. The former city is the Greek name for On.

17. Aven and of Pi-beseth — The Greek, Latin, and Coptic correctly translate “on [Heliopolis] and Bubastis.” Heliopolis (“city of the sun,” Jeremiah 43:13) was one of the most renowned and holy cities of ancient Egypt. There the king “washed his face” before the sun-god centuries before Joseph married the daughter of the priest (Genesis 41:45). The spot is still called “sun fountain,” but even the rains of this celebrated city have disappeared, with the single exception of one lonely obelisk. Pi-beseth (Egyptian, Pi-beset, “house of Beset”) was undoubtedly Bubastis (now Tel Bast). There is probably a word play here between Beseth and the familiar Bo-sheth (shame) which was the Hebrew nickname for Baal (Jeremiah 11:13; 2 Samuel 11:21). The worship of Bast greatly resembled that of Baal. The city was the “key to the Delta,” protecting as it did the road used by all Syrian invaders. It was a magnificent city, one of the eight selected for mention by Pomponius Mela among twenty thousand said to have existed in the days of King Amasis — who was a contemporary of Ezekiel. The great temple which Herodotus described at length is now a mere heap of bricks. Naville has thoroughly explored the ruins. (See Egyptian Exploration Fund, Eighth Memoir.)

V. 18. Tehaphnehes-A great and goodly city of Egypt; Tachapanes, Tachpanes, Tahapanes, Tahpanes, Chanes, and Hanes, are names given it, and this from a queen of Egypt of that name in Solomon’s time. It stood not far from Sin, or Pelusium. Darkened-A night shall come upon it. Break-I shall break the kingdom of Egypt, that it no more oppress with yokes, that is, burdens. Her daughters-Her towns and villages.

Verse 18. Tehaphnehes] Called also Tahapanes, Jeremiah 2:16. This is the Pelusian Daphne.

Break there the yokes] The sceptres. Nebuchadnezzar broke the sceptre of Egypt when he confirmed the kingdom to Amasis, who had rebelled against Apries.

Verses 17, 18. The young men of Aven, &c. — Aven is the same with On, mentioned Genesis 41:45, in aftertimes called Heliopolis, as the margin here explains it, because of a temple or image there dedicated to the sun: see notes on Isaiah 19:18; Jeremiah 43:13. The word is so translated both here and Genesis 41:45, by the LXX., who were very well acquainted with Egypt and all the principal places of it. And they translate Phibeseth, Bubastum. At Tehaphnehes — Elsewhere written Tahpanhes, supposed to be the same place which was afterward called Daphnæ Pelusiacæ; the day shall be darkened — By this expression is signified its being involved in great calamity; for the day, or light, in the Scripture language, is put for prosperity: therefore the day being darkened signifies a state of adversity.

18. Tehaphnehes — LXX., Tapne (Daphnae). Modern name, Tel Deppennuch. This was another fortress which had guarded the great highway into Syria from Solomon’s day or earlier. In Ezekiel’s era it was occupied largely by Greek mercenaries. It was naturally to this frontier city that Jeremiah and other Hebrews fled (Jeremiah 43:5-11). Nebuchadnezzar’s invasion of Egypt may have been largely due to Egypt’s favorable reception of these refugees. Dr. Petrie has found the old Greek camp and fort, and uncovered the brickwork where Nebuchadnezzar spread his royal pavilion (Egyptian Exploration Fund, Fourth Memmoir). The largest building in the ruins is still called by the Arabs “the palace of the Jew’s daughter.” The yokes of Egypt — LXX. and Vulgate translate scepters. If yokes is the correct reading, it cannot mean that the yokes that bind Egypt are broken (compare Ezekiel 34:27), but the yokes which Egypt has heretofore placed upon others. (For the symbolic “darkness” see verse 3; 32:7; Amos 5:29; Joel 2:2; 3:15.)

V. 20. The eleventh year-Of Jeconiah’s captivity, three months and two days before Jerusalem was taken, about the time that the Egyptians attempted to raise the siege of Jerusalem.

Verse 20. In the eleventh year, in the first month, in the seventh day] This was the eleventh year of the captivity of Jeconiah, and the date here answers to April 26, A.M. 3416; a prophecy anterior by several years to that already delivered. In collecting the writings of Ezekiel, more care was taken to put all that related to one subject together, than to attend to chronological arrangement.

Verses 20-26. It came to pass in the eleventh year, &c. — It seems this prophecy was delivered soon after the Egyptian army had marched out of Egypt to relieve Jerusalem when besieged by Nebuchadnezzar, but had returned without effecting any thing, (see notes on Jeremiah 37:5, 7,) and some months before that city was taken, that is, more than sixteen years before the preceding prophecies. I have broken the arm of Pharaoh — I have begun to break, or will break, Pharaoh’s strength, so that he shall not be able to recover his former power. Calmet’s interpretation is, “I will break Pharaoh by the revolt of his subjects, by the war which Amasis shall bring upon him, and afterward by that of Nebuchadnezzar; and this in the space of fourteen or fifteen years.” It is usual for the prophets to speak of a thing future as if it was already accomplished. It shall not be bound up to be healed — His calamity shall be so far from being lessened, that it shall increase more and more every day. And will break his arms, the strong, and that which was broken — Or, rather, the firm one, as well as the broken, or infirm one. The king of Babylon had before dispossessed the king of Egypt of all his new conquests, from the river of Egypt to the river Euphrates, 2 Kings 24:7. So that this part of his strength was already taken away, and never to be recovered; and now God threatens to destroy the remainder of his power, namely, the kingdom of Egypt itself. And I will cause the sword to fall out of his hand — He shall have no more strength to defend himself than a man hath to use his sword when his arm is broken. And he shall groan with the groanings of a deadly-wounded man — His strength and power shall fail, and he shall groan with anguish as a man who is dying of his wounds. I will scatter the Egyptians among the nations — See note on Ezekiel 29:12, 13.

V. 21. Have broken-Partly by the victory of the Chaldeans over Pharaoh-necho, partly by the victory of the Cyreneans over Pharaoh-hophra. The sword-None can heal the wounds that God gives but himself. They whom he disables, cannot again hold the sword.

Verse 21. I have broken the arm of Pharaoh] Perhaps this may refer to his defeat by Nebuchadnezzar, when he was coming with the Egyptian army to succour Jerusalem.

Verses 20-26. It came to pass in the eleventh year, &c. — It seems this prophecy was delivered soon after the Egyptian army had marched out of Egypt to relieve Jerusalem when besieged by Nebuchadnezzar, but had returned without effecting any thing, (see notes on Jeremiah 37:5, 7,) and some months before that city was taken, that is, more than sixteen years before the preceding prophecies. I have broken the arm of Pharaoh — I have begun to break, or will break, Pharaoh’s strength, so that he shall not be able to recover his former power. Calmet’s interpretation is, “I will break Pharaoh by the revolt of his subjects, by the war which Amasis shall bring upon him, and afterward by that of Nebuchadnezzar; and this in the space of fourteen or fifteen years.” It is usual for the prophets to speak of a thing future as if it was already accomplished. It shall not be bound up to be healed — His calamity shall be so far from being lessened, that it shall increase more and more every day. And will break his arms, the strong, and that which was broken — Or, rather, the firm one, as well as the broken, or infirm one. The king of Babylon had before dispossessed the king of Egypt of all his new conquests, from the river of Egypt to the river Euphrates, 2 Kings 24:7. So that this part of his strength was already taken away, and never to be recovered; and now God threatens to destroy the remainder of his power, namely, the kingdom of Egypt itself. And I will cause the sword to fall out of his hand — He shall have no more strength to defend himself than a man hath to use his sword when his arm is broken. And he shall groan with the groanings of a deadly-wounded man — His strength and power shall fail, and he shall groan with anguish as a man who is dying of his wounds. I will scatter the Egyptians among the nations — See note on Ezekiel 29:12, 13.

21. I have broken the arm of Pharaoh — The loss by Hophra of his dependencies, because of the failure of his attempt to resist the Chaldeans (Jeremiah 34:21; 37:5) is compared to a fractured arm. (See Ezekiel 31:17.) This loss of power will never be regained. He will not even have time to apply healing medicines and to put a splint (roller) upon it before Jehovah, in the person of Nebuchadnezzar, shall be upon him to break the other arm also (verse 22).

V. 22. His arms-Both his arms. The strong-That part of his kingdom which remains entire. Broken-That which was shattered before.

Verse 22. I will cause the sword to fall out of his hand.] When the arm is broken, the sword will naturally fall. But these expressions show that the Egyptians would be rendered wholly useless to Zedekiah, and should never more recover their political strength. This was the case from the time of the rebellion of Amasis.

Verses 20-26. It came to pass in the eleventh year, &c. — It seems this prophecy was delivered soon after the Egyptian army had marched out of Egypt to relieve Jerusalem when besieged by Nebuchadnezzar, but had returned without effecting any thing, (see notes on Jeremiah 37:5, 7,) and some months before that city was taken, that is, more than sixteen years before the preceding prophecies. I have broken the arm of Pharaoh — I have begun to break, or will break, Pharaoh’s strength, so that he shall not be able to recover his former power. Calmet’s interpretation is, “I will break Pharaoh by the revolt of his subjects, by the war which Amasis shall bring upon him, and afterward by that of Nebuchadnezzar; and this in the space of fourteen or fifteen years.” It is usual for the prophets to speak of a thing future as if it was already accomplished. It shall not be bound up to be healed — His calamity shall be so far from being lessened, that it shall increase more and more every day. And will break his arms, the strong, and that which was broken — Or, rather, the firm one, as well as the broken, or infirm one. The king of Babylon had before dispossessed the king of Egypt of all his new conquests, from the river of Egypt to the river Euphrates, 2 Kings 24:7. So that this part of his strength was already taken away, and never to be recovered; and now God threatens to destroy the remainder of his power, namely, the kingdom of Egypt itself. And I will cause the sword to fall out of his hand — He shall have no more strength to defend himself than a man hath to use his sword when his arm is broken. And he shall groan with the groanings of a deadly-wounded man — His strength and power shall fail, and he shall groan with anguish as a man who is dying of his wounds. I will scatter the Egyptians among the nations — See note on Ezekiel 29:12, 13.

Verses 20-26. It came to pass in the eleventh year, &c. — It seems this prophecy was delivered soon after the Egyptian army had marched out of Egypt to relieve Jerusalem when besieged by Nebuchadnezzar, but had returned without effecting any thing, (see notes on Jeremiah 37:5, 7,) and some months before that city was taken, that is, more than sixteen years before the preceding prophecies. I have broken the arm of Pharaoh — I have begun to break, or will break, Pharaoh’s strength, so that he shall not be able to recover his former power. Calmet’s interpretation is, “I will break Pharaoh by the revolt of his subjects, by the war which Amasis shall bring upon him, and afterward by that of Nebuchadnezzar; and this in the space of fourteen or fifteen years.” It is usual for the prophets to speak of a thing future as if it was already accomplished. It shall not be bound up to be healed — His calamity shall be so far from being lessened, that it shall increase more and more every day. And will break his arms, the strong, and that which was broken — Or, rather, the firm one, as well as the broken, or infirm one. The king of Babylon had before dispossessed the king of Egypt of all his new conquests, from the river of Egypt to the river Euphrates, 2 Kings 24:7. So that this part of his strength was already taken away, and never to be recovered; and now God threatens to destroy the remainder of his power, namely, the kingdom of Egypt itself. And I will cause the sword to fall out of his hand — He shall have no more strength to defend himself than a man hath to use his sword when his arm is broken. And he shall groan with the groanings of a deadly-wounded man — His strength and power shall fail, and he shall groan with anguish as a man who is dying of his wounds. I will scatter the Egyptians among the nations — See note on Ezekiel 29:12, 13.

Verses 20-26. It came to pass in the eleventh year, &c. — It seems this prophecy was delivered soon after the Egyptian army had marched out of Egypt to relieve Jerusalem when besieged by Nebuchadnezzar, but had returned without effecting any thing, (see notes on Jeremiah 37:5, 7,) and some months before that city was taken, that is, more than sixteen years before the preceding prophecies. I have broken the arm of Pharaoh — I have begun to break, or will break, Pharaoh’s strength, so that he shall not be able to recover his former power. Calmet’s interpretation is, “I will break Pharaoh by the revolt of his subjects, by the war which Amasis shall bring upon him, and afterward by that of Nebuchadnezzar; and this in the space of fourteen or fifteen years.” It is usual for the prophets to speak of a thing future as if it was already accomplished. It shall not be bound up to be healed — His calamity shall be so far from being lessened, that it shall increase more and more every day. And will break his arms, the strong, and that which was broken — Or, rather, the firm one, as well as the broken, or infirm one. The king of Babylon had before dispossessed the king of Egypt of all his new conquests, from the river of Egypt to the river Euphrates, 2 Kings 24:7. So that this part of his strength was already taken away, and never to be recovered; and now God threatens to destroy the remainder of his power, namely, the kingdom of Egypt itself. And I will cause the sword to fall out of his hand — He shall have no more strength to defend himself than a man hath to use his sword when his arm is broken. And he shall groan with the groanings of a deadly-wounded man — His strength and power shall fail, and he shall groan with anguish as a man who is dying of his wounds. I will scatter the Egyptians among the nations — See note on Ezekiel 29:12, 13.

24. I will strengthen the arms of the king of Babylon —

Nebuchadnezzar is unknowingly working out the will of Jehovah, and it is because of Jehovah’s help that he shall see the Pharaoh groaning and dying at his feet, while his people are carried away captive into far countries by the victor (verses 23, 26; notes Ezekiel 29:11, 12, and 28:22).

V. 25. Will strengthen-As judges on the bench like Pilate, so generals in the field, like Nebuchadrezzar, have no power but what is given them from above.

Verses 20-26. It came to pass in the eleventh year, &c. — It seems this prophecy was delivered soon after the Egyptian army had marched out of Egypt to relieve Jerusalem when besieged by Nebuchadnezzar, but had returned without effecting any thing, (see notes on Jeremiah 37:5, 7,) and some months before that city was taken, that is, more than sixteen years before the preceding prophecies. I have broken the arm of Pharaoh — I have begun to break, or will break, Pharaoh’s strength, so that he shall not be able to recover his former power. Calmet’s interpretation is, “I will break Pharaoh by the revolt of his subjects, by the war which Amasis shall bring upon him, and afterward by that of Nebuchadnezzar; and this in the space of fourteen or fifteen years.” It is usual for the prophets to speak of a thing future as if it was already accomplished. It shall not be bound up to be healed — His calamity shall be so far from being lessened, that it shall increase more and more every day. And will break his arms, the strong, and that which was broken — Or, rather, the firm one, as well as the broken, or infirm one. The king of Babylon had before dispossessed the king of Egypt of all his new conquests, from the river of Egypt to the river Euphrates, 2 Kings 24:7. So that this part of his strength was already taken away, and never to be recovered; and now God threatens to destroy the remainder of his power, namely, the kingdom of Egypt itself. And I will cause the sword to fall out of his hand — He shall have no more strength to defend himself than a man hath to use his sword when his arm is broken. And he shall groan with the groanings of a deadly-wounded man — His strength and power shall fail, and he shall groan with anguish as a man who is dying of his wounds. I will scatter the Egyptians among the nations — See note on Ezekiel 29:12, 13.

Verse 26. I will scatter the Egyptians] Several fled with Apries to Upper Egypt; and when Nebuchadnezzar wasted the country, he carried many of them to Babylon. See on Ezekiel 29:12.

EZEKIEL

Verses 20-26. It came to pass in the eleventh year, &c. — It seems this prophecy was delivered soon after the Egyptian army had marched out of Egypt to relieve Jerusalem when besieged by Nebuchadnezzar, but had returned without effecting any thing, (see notes on Jeremiah 37:5, 7,) and some months before that city was taken, that is, more than sixteen years before the preceding prophecies. I have broken the arm of Pharaoh — I have begun to break, or will break, Pharaoh’s strength, so that he shall not be able to recover his former power. Calmet’s interpretation is, “I will break Pharaoh by the revolt of his subjects, by the war which Amasis shall bring upon him, and afterward by that of Nebuchadnezzar; and this in the space of fourteen or fifteen years.” It is usual for the prophets to speak of a thing future as if it was already accomplished. It shall not be bound up to be healed — His calamity shall be so far from being lessened, that it shall increase more and more every day. And will break his arms, the strong, and that which was broken — Or, rather, the firm one, as well as the broken, or infirm one. The king of Babylon had before dispossessed the king of Egypt of all his new conquests, from the river of Egypt to the river Euphrates, 2 Kings 24:7. So that this part of his strength was already taken away, and never to be recovered; and now God threatens to destroy the remainder of his power, namely, the kingdom of Egypt itself. And I will cause the sword to fall out of his hand — He shall have no more strength to defend himself than a man hath to use his sword when his arm is broken. And he shall groan with the groanings of a deadly-wounded man — His strength and power shall fail, and he shall groan with anguish as a man who is dying of his wounds. I will scatter the Egyptians among the nations — See note on Ezekiel 29:12, 13.