Eze 30:5 | KD | STEP | Commencing with a call to lamentation, the prophet announces that the Lord’s day of judgment upon the nations is near at hand, and will burst upon Egypt, and the nations in alliance with it ( ). He then depicts in three strophes, with the introductory words 'כּה אמר , the execution for this judgment, namely: ( a ) the destruction of the might of Egypt and the devastation of the land ( ); ( b ) the enemy by whom the judgment will be accomplished ( ); and ( c ) the extermination of the idols of Egypt, the conquest and demolition of its fortresses, the slaughter of its male population, and the captivity of the daughters of the land ( ). The heading does not contain any chronological information; and the contents furnish no definite criteria for determining with precision the date of the prophecy. Jerome assigns this oracle to the same period as the prophecy in Ezekiel 29:1-16, whilst others connect it more closely with , and regard it as the latest of all Ezekiel’s prophecies. The latter is the conclusion adopted by Rosenmüller, Hävernick, Hitzig, Kliefoth, and some others. The principal argument adduced for linking it on to Eze 29:17. is, that in the day of judgment upon Egypt is threatened as near at hand, and this did not apply to the tenth year ( ), though it was perfectly applicable to the twenty-seventh ( ), when the siege of Tyre was ended, and Nebuchadnezzar was on the point of attacking Egypt. But the expression, “the day of the Lord is near at hand,” is so relative a chronological phrase, that nothing definite can be gathered from it as to the date at which an oracle was composed. Nor does the fact that our prophecy stands after the prophecy in , which is furnished with a date, prove anything; for the other prophecies which follow, and are furnished with dates, all belong to a much earlier period. It is very evident from this that is inserted without regard to chronological sequence, and consequently Ezekiel 30:1-19 may just as well belong to the period between the tenth month of the tenth year ( ) and the first month of the eleventh year ( ), as to the twenty-seventh year ( ), since all the reasons assigned for the closer connection of our prophecy with the one immediately preceding ( ), which is supposed to indicate similarity of date, are invalid; whilst, on the other hand, the resemblance of and to and is not sufficient to warrant the assumption of a contemporaneous origin. Announcement of the judgment upon Egypt and its allies. - Eze 30:1. And the word of Jehovah came to me, saying, Eze 30:2. Son of man, prophesy, and say, Thus saith the Lord Jehovah, Howl ye! Woe to the day! Eze 30:3. For the day is near, the day of Jehovah near, a day of cloud, the time of the heathen will it be. Eze 30:4. And the sword will come upon Egypt, and there will be pangs in Ethiopia, when the slain fall in Egypt, and they take her possessions, and her foundations are destroyed. Eze 30:5. Ethiopians and Libyans and Lydians, and all the rabble, and Chub, and the sons of the covenant land, will fall by the sword with them. - In the announcement of the judgment in and , Ezekiel rests upon , , and , where the designation already applied to the judgment upon the heathen world by Obadiah, viz., “the day of Jehovah” (Oba 1:15), is followed by such a picture of the nearness and terrible nature of that day, that even Isaiah ( , ) and Zephaniah (Zep 1:7, Zep 1:14) appropriate the words of Joel. Ezekiel also does the same, with this exception, that he uses ההּ instead of אההּ, and adds to the force of the expression by the repetition of קרוב יום. In , the words from יום ענן to יהיה are not to be taken together as forming one sentence, “a day of cloud will the time of the nations be” (De Wette), because the idea of a “time of the nations” has not been mentioned before, so as to prepare the way for a description of its real nature here. יום ענן and עת גּוים contain two co-ordinate affirmations concerning the day of Jehovah. It will be a day of cloud, i.e., of great calamity (as in ), and a time of the heathen, i.e., when heathen (גּוים without the article) are judged, when their might is to be shattered (cf. ). This day is coming upon Egypt, which is to succumb to the sword. Ethiopia will be so terrified at this, that it will writhe convulsively with anguish (חלחלה, as in and ). לקח המנהּ signifies the plundering and removal of the possessions of the land, like נשׂא המנהּ in Eze 29:19. The subject to לקחוּ is indefinite, “they,” i.e., the enemy. The foundations of Egypt, which are to be destroyed, are not the foundations of its buildings, but may be understood in a figurative sense as relating to persons, after the analogy of ; but the notion that Cush, Phut, etc. ( ), i.e., the mercenary troops obtained from those places, which are called the props of Egypt in , are intended, as Hitzig assumes, is not only extremely improbable, but decidedly erroneous. The announcement in , that Cush, Phut, etc., are to fall by the sword along with the Egyptians (אתּם), is sufficient of itself to show that these tribes, even if they were auxiliaries or mercenaries of Egypt, did not constitute the foundations of the Egyptian state and kingdom; but that, on the contrary, Egypt possessed a military force composed of native troops, which was simply strengthened by auxiliaries and allies. We there interpret יסדותיה, after the analogy of and , as referring to the real foundations of the state, the regulations and institutions on which the stability and prosperity of the kingdom rest. The neighbouring, friendly, and allied peoples will also be smitten by the judgment together with the Egyptians. Cush , i.e., the Ethiopians, Phut and Lud , i.e., the Libyans and African Lydians (see the comm. on ), are mentioned here primarily as auxiliaries of Egypt, because, according to , they served in Necho’s army. By כּל־הערב, the whole of the mixed crowd (see the comm. on 1Ki 10:15 - πάντες οἱ ἐπίμικτοι, lxx), we are then to understand the mercenary soldiers in the Egyptian army, which were obtained from different nations (chiefly Greeks, Ionians, and Carians, οἱ επίκουροι, as they are called by Herodotus, iii. 4, etc.). In addition to these, כּוּב ,eseht (ἁπ λεγ.) is also mentioned. Hävernick connects this name with the people of Kufa , so frequently met with on the Egyptian monuments. But, according to Wilkinson ( Manners , etc., I 1, pp. 361ff.), they inhabited a portion of Asia farther north even than Palestine; and he ranks them (p. 379) among the enemies of Egypt. Hitzig therefore imagines that Kufa is probably to be found in Kohistan , a district of Media, from which, however, the Egyptians can hardly have obtained mercenary troops. And so long as nothing certain can be gathered from the advancing Egyptological researches with regard to the name Cub , the conjecture that כּוּב is a mis-spelling for לוּב is not to be absolutely set aside, the more especially as this conjecture is naturally suggested by the לוּבים of and , and the form לוּב by the side of לוּבים is analogous to לוּד by the side of לוּדים in , whilst the Liby-Aegyptii of the ancients, who are to be understood by the term לוּבים (see the comm. on ), would be quite in keeping here. On the other hand, the conjecture offered by Gesenius ( Thes . p. 664), viz., נוּב, Nubia , has but a very weak support in the Arabic translator; and the supposition that לוּב may have been the earlier Hebrew form for Nubia (Hitzig), is destitute of any solid foundation. Maurer suggests Cob , a city ( municipium ) of Mauretania, in the Itiner. Anton. p. 17, ed. Wessel. - The following expression, “sons of the covenant land,” is also obscure. Hitzig has correctly observed, that it cannot be synonymous with בּעלי , their allies. But we certainly cannot admit that the covenant land (made definite by the article) is Canaan, the Holy Land (Hitzig and Kliefoth); although Jerome writes without reserve, de filiis terrae foederis , i.e., de populo Judaeorum ; and the lxx in their translation, καὶ τῶν υιῶν τῆς διαθήκης μου, undoubtedly thought of the Jews, who fled to Egypt, according to Theodoret’s exposition, along with Jeremiah after the destruction of Jerusalem and the murder of the governor Gedaliah, for fear of the vengeance of the Chaldeans (Jer 42-43, and 44). For the application of the expression “land of the covenant” to the Holy Land is never met with either in the Old or New Testament, and cannot be inferred, as Hitzig supposes, from and , or supported in any way from either the epithet “the land of promise” in , or from , where Peter calls the Jews “the children of the prophets and of the covenant.” We therefore agree with Schmieder in regarding ארץ as signifying a definite region, though one unknown to us, in the vicinity of Egypt, which was inhabited by a tribe that was independent of the Egyptians, yet bound to render help in time of war.

‏ Ezekiel 30:5

The Day of Judgment upon Egypt - Ezekiel 30:1-19

Commencing with a call to lamentation, the prophet announces that the Lord’s day of judgment upon the nations is near at hand, and will burst upon Egypt, and the nations in alliance with it (Eze 30:2-5). He then depicts in three strophes, with the introductory words 'כּה אמר , the execution for this judgment, namely: (a) the destruction of the might of Egypt and the devastation of the land (Eze 30:6-9); (b) the enemy by whom the judgment will be accomplished (Eze 30:10-12); and (c) the extermination of the idols of Egypt, the conquest and demolition of its fortresses, the slaughter of its male population, and the captivity of the daughters of the land (Eze 30:13-19).

The heading does not contain any chronological information; and the contents furnish no definite criteria for determining with precision the date of the prophecy. Jerome assigns this oracle to the same period as the prophecy in Ezekiel 29:1-16, whilst others connect it more closely with Eze 29:17-21, and regard it as the latest of all Ezekiel’s prophecies. The latter is the conclusion adopted by Rosenmüller, Hävernick, Hitzig, Kliefoth, and some others. The principal argument adduced for linking it on to Eze 29:17. is, that in Eze 30:3 the day of judgment upon Egypt is threatened as near at hand, and this did not apply to the tenth year (Eze 29:1), though it was perfectly applicable to the twenty-seventh (Eze 29:17), when the siege of Tyre was ended, and Nebuchadnezzar was on the point of attacking Egypt. But the expression, “the day of the Lord is near at hand,” is so relative a chronological phrase, that nothing definite can be gathered from it as to the date at which an oracle was composed. Nor does the fact that our prophecy stands after the prophecy in Eze 29:17-21, which is furnished with a date, prove anything; for the other prophecies which follow, and are furnished with dates, all belong to a much earlier period. It is very evident from this that Eze 29:17-21 is inserted without regard to chronological sequence, and consequently Ezekiel 30:1-19 may just as well belong to the period between the tenth month of the tenth year (Eze 29:1) and the first month of the eleventh year (Eze 30:20), as to the twenty-seventh year (Eze 29:17), since all the reasons assigned for the closer connection of our prophecy with the one immediately preceding (Eze 29:17-21), which is supposed to indicate similarity of date, are invalid; whilst, on the other hand, the resemblance of Eze 30:6 and Eze 30:17 to Eze 29:10 and Eze 29:12 is not sufficient to warrant the assumption of a contemporaneous origin.

Eze 30:1-5

Announcement of the judgment upon Egypt and its allies. - Eze 30:1. And the word of Jehovah came to me, saying, Eze 30:2. Son of man, prophesy, and say, Thus saith the Lord Jehovah, Howl ye! Woe to the day! Eze 30:3. For the day is near, the day of Jehovah near, a day of cloud, the time of the heathen will it be. Eze 30:4. And the sword will come upon Egypt, and there will be pangs in Ethiopia, when the slain fall in Egypt, and they take her possessions, and her foundations are destroyed. Eze 30:5. Ethiopians and Libyans and Lydians, and all the rabble, and Chub, and the sons of the covenant land, will fall by the sword with them. - In the announcement of the judgment in Eze 30:2 and Eze 30:3, Ezekiel rests upon Joe 1:13, Joe 1:15, and Joe 2:2, where the designation already applied to the judgment upon the heathen world by Obadiah, viz., “the day of Jehovah” (Oba 1:15), is followed by such a picture of the nearness and terrible nature of that day, that even Isaiah (Isa 13:6, Isa 13:9) and Zephaniah (Zep 1:7, Zep 1:14) appropriate the words of Joel. Ezekiel also does the same, with this exception, that he uses ההּ instead of אההּ, and adds to the force of the expression by the repetition of קרוב יום. In Eze 30:3, the words from יום ענן to יהיה are not to be taken together as forming one sentence, “a day of cloud will the time of the nations be” (De Wette), because the idea of a “time of the nations” has not been mentioned before, so as to prepare the way for a description of its real nature here. יום ענן and עת גּוים contain two co-ordinate affirmations concerning the day of Jehovah. It will be a day of cloud, i.e., of great calamity (as in Joe 2:2), and a time of the heathen, i.e., when heathen (גּוים without the article) are judged, when their might is to be shattered (cf. Isa 13:22). This day is coming upon Egypt, which is to succumb to the sword. Ethiopia will be so terrified at this, that it will writhe convulsively with anguish (חלחלה, as in Nah 2:11 and Isa 21:3). לקח המנהּ signifies the plundering and removal of the possessions of the land, like נשׂא המנהּ in Eze 29:19. The subject to לקחוּ is indefinite, “they,” i.e., the enemy. The foundations of Egypt, which are to be destroyed, are not the foundations of its buildings, but may be understood in a figurative sense as relating to persons, after the analogy of Isa 19:10; but the notion that Cush, Phut, etc. (Eze 30:9), i.e., the mercenary troops obtained from those places, which are called the props of Egypt in Eze 30:6, are intended, as Hitzig assumes, is not only extremely improbable, but decidedly erroneous. The announcement in Eze 30:6, that Cush, Phut, etc., are to fall by the sword along with the Egyptians (אתּם), is sufficient of itself to show that these tribes, even if they were auxiliaries or mercenaries of Egypt, did not constitute the foundations of the Egyptian state and kingdom; but that, on the contrary, Egypt possessed a military force composed of native troops, which was simply strengthened by auxiliaries and allies. We there interpret יסדותיה, after the analogy of Psa 11:3 and Psa 82:5, as referring to the real foundations of the state, the regulations and institutions on which the stability and prosperity of the kingdom rest.

The neighbouring, friendly, and allied peoples will also be smitten by the judgment together with the Egyptians. Cush, i.e., the Ethiopians, Phut and Lud, i.e., the Libyans and African Lydians (see the comm. on Eze 27:10), are mentioned here primarily as auxiliaries of Egypt, because, according to Jer 46:9, they served in Necho’s army. By כּל־הערב, the whole of the mixed crowd (see the comm. on 1Ki 10:15 - πάντες οἱ ἐπίμικτοι, lxx), we are then to understand the mercenary soldiers in the Egyptian army, which were obtained from different nations (chiefly Greeks, Ionians, and Carians, οἱ επίκουροι, as they are called by Herodotus, iii. 4, etc.). In addition to these, כּוּב ,eseht (ἁπ λεγ.) is also mentioned. Hävernick connects this name with the people of Kufa, so frequently met with on the Egyptian monuments. But, according to Wilkinson (Manners, etc., I 1, pp. 361ff.), they inhabited a portion of Asia farther north even than Palestine; and he ranks them (p. 379) among the enemies of Egypt. Hitzig therefore imagines that Kufa is probably to be found in Kohistan, a district of Media, from which, however, the Egyptians can hardly have obtained mercenary troops. And so long as nothing certain can be gathered from the advancing Egyptological researches with regard to the name Cub, the conjecture that כּוּב is a mis-spelling for לוּב is not to be absolutely set aside, the more especially as this conjecture is naturally suggested by the לוּבים of Nah 3:9 and 2Ch 16:8, and the form לוּב by the side of לוּבים is analogous to לוּד by the side of לוּדים in Jer 46:9, whilst the Liby-Aegyptii of the ancients, who are to be understood by the term לוּבים (see the comm. on Gen 10:13), would be quite in keeping here. On the other hand, the conjecture offered by Gesenius (Thes. p. 664), viz., נוּב, Nubia, has but a very weak support in the Arabic translator; and the supposition that לוּב may have been the earlier Hebrew form for Nubia (Hitzig), is destitute of any solid foundation. Maurer suggests Cob, a city (municipium) of Mauretania, in the Itiner. Anton. p. 17, ed. Wessel. - The following expression, “sons of the covenant land,” is also obscure. Hitzig has correctly observed, that it cannot be synonymous with בּעלי , their allies. But we certainly cannot admit that the covenant land (made definite by the article) is Canaan, the Holy Land (Hitzig and Kliefoth); although Jerome writes without reserve, de filiis terrae foederis, i.e., de populo Judaeorum; and the lxx in their translation, καὶ τῶν υιῶν τῆς διαθήκης μου, undoubtedly thought of the Jews, who fled to Egypt, according to Theodoret’s exposition, along with Jeremiah after the destruction of Jerusalem and the murder of the governor Gedaliah, for fear of the vengeance of the Chaldeans (Jer 42-43, and 44). For the application of the expression “land of the covenant” to the Holy Land is never met with either in the Old or New Testament, and cannot be inferred, as Hitzig supposes, from Psa 74:20 and Dan 11:28, or supported in any way from either the epithet “the land of promise” in Heb 11:9, or from Act 3:25, where Peter calls the Jews “the children of the prophets and of the covenant.” We therefore agree with Schmieder in regarding ארץ as signifying a definite region, though one unknown to us, in the vicinity of Egypt, which was inhabited by a tribe that was independent of the Egyptians, yet bound to render help in time of war.