Eze 30:25-26 | KD | STEP | Eze 30:21. son of man, the arm of Pharaoh the king of Egypt have I broken; and, behold, it will no more be bound up, to apply remedies, to put on a bandage to bind it up, that it may grow strong to grasp the sword. Eze 30:22. Therefore thus saith the Lord Jehovah, Behold, I will deal with Pharaoh the king of Egypt, and will break both his arms, the strong one and the broken one, and will cause the sword to fall out of his hand. Eze 30:23. And I will scatter the Egyptians among the nations and disperse them in the lands, Eze 30:24. And will strengthen the arms of the king of Babylon, and give my sword into his hand, and will break the arms of Pharaoh, so that he shall groan the groanings of a pierced one before him. Eze 30:25. I will strengthen the arms of the king of Babylon, and the arms of Pharaoh will fall; and they shall know that I am Jehovah, when I give my sword into the hand of the king of Babylon, that he may stretch it against the land of Egypt. Eze 30:26. I will scatter the Egyptians among the nations, and disperse them in the lands; and they shall know that I am Jehovah. - The perfect שׁברתּי in is not a prophetic utterance of the certainty of the future, but a pure preterite. This may be seen “both from the allusion in to the condition resulting from the shbr שׁבר, and also to the obviously antithetical relation of , in which future events are predicted” (Hitzig). The arm is a figurative expression for power, here for military power, as it wields the sword. God broke the arm of Pharaoh by the defeat which the Chaldeans inflicted upon Pharaoh Hophra, when he was marching to the relief of besieged Jerusalem. חבּשׁה is a present, as is apparent from the infinitive clauses ('לתת וגו) which follow, altogether apart from הנּה; and חבשׁ signifies to bind up, for the purpose of healing a broken limb, that remedies may be applied and a bandage put on. לחזקהּ, that it may become strong or sound, is subordinate to the preceding clause, and governs the infinitive which follows. The fact that the further judgment which is to fall upon Pharaoh is introduced with לכן (therefore) here ( ), notwithstanding the fact that it has not been preceded by any enumeration of the guilt which occasioned it, may be accounted for on the ground that the causal לכן forms a link with the concluding clause of : the arm shall not be healed, so as to be able to grasp or hold the sword. Because Pharaoh is not to attain any more to victorious power, therefore God will shatter both of his arms, the strong, i.e., the sound one and the broken one, that is to say, will smite it so completely, that the sword will fall from his hand. The Egyptians are to be scattered among the nations, as is repeated in verbatim from Eze 29:12. God will give the sword into the hand of the king of Babylon, and equip and strengthen him to destroy the might of Pharaoh, that the latter may groan before him like one who is pierced with the sword. This thought is repeated in and with an intimation of the purpose of this divine procedure. That purpose it: that men may come to recognise Jehovah as God the Lord. The subject to וידעוּ is indefinite; and the rendering of the lxx is a very good one, καὶ γνώσονται πάντες.

‏ Ezekiel 30:25-26

Eze 30:21. son of man, the arm of Pharaoh the king of Egypt have I broken; and, behold, it will no more be bound up, to apply remedies, to put on a bandage to bind it up, that it may grow strong to grasp the sword. Eze 30:22. Therefore thus saith the Lord Jehovah, Behold, I will deal with Pharaoh the king of Egypt, and will break both his arms, the strong one and the broken one, and will cause the sword to fall out of his hand. Eze 30:23. And I will scatter the Egyptians among the nations and disperse them in the lands, Eze 30:24. And will strengthen the arms of the king of Babylon, and give my sword into his hand, and will break the arms of Pharaoh, so that he shall groan the groanings of a pierced one before him. Eze 30:25. I will strengthen the arms of the king of Babylon, and the arms of Pharaoh will fall; and they shall know that I am Jehovah, when I give my sword into the hand of the king of Babylon, that he may stretch it against the land of Egypt. Eze 30:26. I will scatter the Egyptians among the nations, and disperse them in the lands; and they shall know that I am Jehovah. - The perfect שׁברתּי in Eze 30:21 is not a prophetic utterance of the certainty of the future, but a pure preterite. This may be seen “both from the allusion in Eze 30:21 to the condition resulting from the shbr שׁבר, and also to the obviously antithetical relation of Eze 30:22, in which future events are predicted” (Hitzig). The arm is a figurative expression for power, here for military power, as it wields the sword. God broke the arm of Pharaoh by the defeat which the Chaldeans inflicted upon Pharaoh Hophra, when he was marching to the relief of besieged Jerusalem. חבּשׁה is a present, as is apparent from the infinitive clauses ('לתת וגו) which follow, altogether apart from הנּה; and חבשׁ signifies to bind up, for the purpose of healing a broken limb, that remedies may be applied and a bandage put on. לחזקהּ, that it may become strong or sound, is subordinate to the preceding clause, and governs the infinitive which follows. The fact that the further judgment which is to fall upon Pharaoh is introduced with לכן (therefore) here (Eze 30:22), notwithstanding the fact that it has not been preceded by any enumeration of the guilt which occasioned it, may be accounted for on the ground that the causal לכן forms a link with the concluding clause of Eze 30:21 : the arm shall not be healed, so as to be able to grasp or hold the sword. Because Pharaoh is not to attain any more to victorious power, therefore God will shatter both of his arms, the strong, i.e., the sound one and the broken one, that is to say, will smite it so completely, that the sword will fall from his hand. The Egyptians are to be scattered among the nations, as is repeated in Eze 30:23 verbatim from Eze 29:12. God will give the sword into the hand of the king of Babylon, and equip and strengthen him to destroy the might of Pharaoh, that the latter may groan before him like one who is pierced with the sword. This thought is repeated in Eze 30:25 and Eze 30:26 with an intimation of the purpose of this divine procedure. That purpose it: that men may come to recognise Jehovah as God the Lord. The subject to וידעוּ is indefinite; and the rendering of the lxx is a very good one, καὶ γνώσονται πάντες.