Eze 32:10 | KD | STEP | His overthrow fills the whole world with mourning and terror. - Eze 32:7. When I extinguish thee, I will cover the sky and darken its stars; I will cover the sun with cloud, and the moon will not cause its light to shine. Eze 32:8. All the shining lights in the sky do I darken because of thee, and I bring darkness over thy land, is the saying of the Lord Jehovah. Eze 32:9. And I will trouble the heart of many nations when I bring out thine overthrow among the nations into lands which thou knowest not, Eze 32:10. And I will make many nations amazed at thee, and their kings shall shudder at thee when I brandish my sword before their face; and they shall tremble every moment, every one for his life on the day of his fall. - The thought of and is not exhausted by the paraphrase, “when thou art extinguished, all light will be extinguished, so far as Egypt is concerned,” accompanied with the remark, that the darkness consequent thereupon is a figurative representation of utterly hopeless circumstances (Schmieder). The thought on which the figure rests is that of the day of the Lord, the day of God’s judgment, on which the lights of heaven lose their brightness (cf. and , etc.). This day bursts upon Egypt with the fall of Pharaoh, and on it the shining stars of heaven are darkened, so that the land of Pharaoh becomes dark. Egypt is a world-power represented by Pharaoh, which collapses with his fall. But the overthrow of this world-power is an omen and prelude of the overthrow of every ungodly world-power on the day of the last judgment, when the present heaven and the present earth will perish in the judgment-fire. Compare the remarks to be found in the commentary on upon the connection between the phenomena of the heavens and great catastrophes on earth. The contents of both verses may be fully explained from the biblical idea of the day of the Lord and the accompanying phenomena; and for the explanation of בּכבּותך, there is no necessity to assume, as Dereser and Hitzig have done, that the sea-dragon of Egypt is presented here under the constellation of a dragon; for there is no connection between the comparison of Egypt to a tannim or sea-dragon, in and (=רהב, ), and the constellation of the dragon (see the comm. on and ). In בּכבּותך Pharaoh is no doubt regarded as a star of the first magnitude in the sky; but in this conception Ezekiel rests upon , where the king of Babylon is designated as a bright morning-star. That this passage was in the prophet’s mind, is evident at once from the fact that coincides almost verbatim with Isa 13:10. - The extinction and obscuration of the stars are not merely a figurative representation of the mourning occasioned by the fall of Pharaoh; still less can and be taken as an interpretation in literal phraseology of the figurative words in and Eze 32:8. For and do not relate to the mourning of the nations, but to anxiety and terror into which they are plunged by God through the fall of Pharaoh and his might. הכעיס , to afflict the heart, does not mean to make it sorrowful, but to fill it with anxiety, to deprive it of its peace and cheerfulness. “When I bring thy fall among the nations” is equivalent to “spread the report of thy fall.” Consequently there is no need for either the arbitrary alteration of שׁברך into שׂברך, which Ewald proposes, with the imaginary rendering announcement or report; nor for the marvellous assumption of Hävernick, that שׁברך describes the prisoners scattered among the heathen as the ruins of the ancient glory of Egypt, in support of which he adduces the rendering of the lxx αἰχμαλωσίαν σου, which is founded upon the change of שׁברך into שׁביך. For compare Eze 27:35. עופף, to cause to fly, to brandish. The sword is brandished before their face when it falls time after time upon their brother the king of Egypt, whereby they are thrown into alarm for their own lives. לרגעים, by moments = every moment (see the comm. on ).

‏ Ezekiel 32:10

His overthrow fills the whole world with mourning and terror. - Eze 32:7. When I extinguish thee, I will cover the sky and darken its stars; I will cover the sun with cloud, and the moon will not cause its light to shine. Eze 32:8. All the shining lights in the sky do I darken because of thee, and I bring darkness over thy land, is the saying of the Lord Jehovah. Eze 32:9. And I will trouble the heart of many nations when I bring out thine overthrow among the nations into lands which thou knowest not, Eze 32:10. And I will make many nations amazed at thee, and their kings shall shudder at thee when I brandish my sword before their face; and they shall tremble every moment, every one for his life on the day of his fall. - The thought of Eze 32:7 and Eze 32:8 is not exhausted by the paraphrase, “when thou art extinguished, all light will be extinguished, so far as Egypt is concerned,” accompanied with the remark, that the darkness consequent thereupon is a figurative representation of utterly hopeless circumstances (Schmieder). The thought on which the figure rests is that of the day of the Lord, the day of God’s judgment, on which the lights of heaven lose their brightness (cf. Eze 30:3 and Joe 2:10, etc.). This day bursts upon Egypt with the fall of Pharaoh, and on it the shining stars of heaven are darkened, so that the land of Pharaoh becomes dark. Egypt is a world-power represented by Pharaoh, which collapses with his fall. But the overthrow of this world-power is an omen and prelude of the overthrow of every ungodly world-power on the day of the last judgment, when the present heaven and the present earth will perish in the judgment-fire. Compare the remarks to be found in the commentary on Joe 3:4 upon the connection between the phenomena of the heavens and great catastrophes on earth. The contents of both verses may be fully explained from the biblical idea of the day of the Lord and the accompanying phenomena; and for the explanation of בּכבּותך, there is no necessity to assume, as Dereser and Hitzig have done, that the sea-dragon of Egypt is presented here under the constellation of a dragon; for there is no connection between the comparison of Egypt to a tannim or sea-dragon, in Eze 32:2 and Eze 29:3 (=רהב, Isa 51:9), and the constellation of the dragon (see the comm. on Isa 51:9 and Isa 30:7). In בּכבּותך Pharaoh is no doubt regarded as a star of the first magnitude in the sky; but in this conception Ezekiel rests upon Isa 14:12, where the king of Babylon is designated as a bright morning-star. That this passage was in the prophet’s mind, is evident at once from the fact that Eze 32:7 coincides almost verbatim with Isa 13:10. - The extinction and obscuration of the stars are not merely a figurative representation of the mourning occasioned by the fall of Pharaoh; still less can Eze 32:9 and Eze 32:10 be taken as an interpretation in literal phraseology of the figurative words in Eze 32:7 and Eze 32:8. For Eze 32:9 and Eze 32:10 do not relate to the mourning of the nations, but to anxiety and terror into which they are plunged by God through the fall of Pharaoh and his might. הכעיס , to afflict the heart, does not mean to make it sorrowful, but to fill it with anxiety, to deprive it of its peace and cheerfulness. “When I bring thy fall among the nations” is equivalent to “spread the report of thy fall.” Consequently there is no need for either the arbitrary alteration of שׁברך into שׂברך, which Ewald proposes, with the imaginary rendering announcement or report; nor for the marvellous assumption of Hävernick, that שׁברך describes the prisoners scattered among the heathen as the ruins of the ancient glory of Egypt, in support of which he adduces the rendering of the lxx αἰχμαλωσίαν σου, which is founded upon the change of שׁברך into שׁביך. For Eze 32:10 compare Eze 27:35. עופף, to cause to fly, to brandish. The sword is brandished before their face when it falls time after time upon their brother the king of Egypt, whereby they are thrown into alarm for their own lives. לרגעים, by moments = every moment (see the comm. on Isa 27:3).