Глава 30

In the first of them, Art. 1–19, which is a continuation of Ezek.29.1–16, the destruction of Egypt is predicted more separately and more specifically in comparison with that speech, as follows: the motley army of Egypt is described, the destruction of the Egyptian peoples, and the perpetrator of punishment over Egypt is indicated for the first time. Second speech, v. 20–26, uttered perhaps when the Egyptian army, moving to the rescue of besieged Jerusalem, was driven back by the Chaldeans (cf. Jer 37.5 et al. Jer 34.21 et c.), sees this failure as a guarantee for the impending death of Egypt at the hands of Nebuchadnezzar. Ezek.30:1. And the word of the Lord came to me: The lack of a chronological date causes some to imply here the date of Ezekiel 29.17, due to which this speech would be the last speech of the prophet Ezekiel (vv. 2 and 3 may sound like this); but the speech of Ezekiel 29.17–21 is clearly an insertion. Ezek.30:2. son of man! prophesy and say: Thus says the Lord God: wail! oh, unfortunate day! Ezek.30:3. For the day is near, yes! The day of the Lord is near, a dark day; The time of nations is coming. “Oh, unfortunate day!” , glory “ole, ole day!” . The word “day”, posed without any definition, has all the more power and horror in itself. So it is in Ezek.7.7, 10; Wed Soph 1.7; Joel 2.2–3. Of course, the day of judgment is here, however, not over Israel, but over the pagan world, one of the most powerful representatives of which is Egypt. The judgment of the latter, therefore, is a continuation, part of the judgment of paganism, necessary to ensure the bliss of the messianic times in Israel. Put at first without a definition, the “day” is now defined as 1) “the day of the Lord”, on which the Lord will show all His glory and will be universally recognized as the Lord (cf. Isa 2.12, etc. Joel 1.15; Am 5.20; 1 Cor 5.5, etc.), - as 2) “a dark day,” glory. more precisely, “the day of the cloud”, when a thick cloud will cover the sky as a sign of God’s wrath, so that the lights will be darkened (Joel 2.2; Zeph 1.14, etc.), - as 3) “the year of the nations”, when the time of existence appointed for the pagan world will come to an end, why LXX should be correctly read instead of “time”, “end”: “end of tongues”; Wed Ezek.7.7. The speech has an eschatological connotation and therefore is so close in expression to Chapter VII. Ezek.30:4. And the sword will go against Egypt, and terror will spread in Ethiopia, when the slain in Egypt will fall, when its wealth will be taken, and its foundations will be destroyed; "Sword" - war. - “Horror will spread in Ethiopia,” Egypt’s closest neighbor, which supplied it with a significant contingent of mercenary troops (Nahum 3.9; Jer 46.9 and Greek historians); There is no exact information about Ethiopia's political attitude towards Egypt at the time of its fall (whether it was completely independent of it). - “Wealth”, glory. “multitude”, i.e. population; euro as in Ezek.29.19 gamon; see there. - “Foundations”. A comparison with a building is intended. This refers to state institutions, or the army, or allies and mercenary troops, on which the power of Egypt rested mainly. Ezek.30:5. Ethiopia, and Libya, and Lydia, and all the mixed people, and Hub, and the children of the land of the covenant together with them will fall by the sword. The countries from which Egypt had mercenary troops are calculated. The latter constituted the main force in the Egyptian troops, and Ofra, who had 300 tons of these mercenaries, aroused the displeasure of his subjects with his passion for them (Ger. II, 161). "Ethiopia". LXX “The Prians and the Cretans,” must be on the basis of Ezek.27.10 and since Ethiopia is already mentioned in the previous verse. The second must be a doublet of further “those from My covenant”: takes – covenant, kerit – Crete. “Libya and Lydia” - see explanation of Ezek.27.10. "All the mixed people". Various small tribes, perhaps from the Syrian-Arabian desert (Exodus 12.38) or from small regions of Asia Minor: in the army of Ophra according to Herodotus (II, 161) there were Ionians, Carians, etc.; euro erev - “mixed”, the same in style with arav - Arabia, why here you can read “all Arabia”; glory doublet: “and all Arabia and all the impurities.” "Hub" απ. λεγ. Egyptian inscriptions mention the people of Kufa, perhaps Copts. In Mauritania there was a city of Kob (ltin. Ant 18); also consonant with Κοβη in Ethiopia in Ind. sea ​​(Pt. IV, 7) now Kayi, Κωβωυ in Mareotia (Pt. IV, 5); but what is expected here is a country, not a city. Slav. "murini", Greek. No. Assuming an error, they read Nuv - Nubia (a name already known then: Str. XVII, 786 Pt. IV, 7, 30, etc.) or Luv - Libya. "Sons of the Land of the Covenant". By blessed Jerome and Theodoret - Judea; so should it be LXX: “and again those who are of my covenant.” There is hardly any “country allied with Egypt” (why is it not named?). Perhaps a general application to the listed countries: “allies.” Ezek.30:6. Thus says the Lord: The supports of Egypt will fall, and the pride of her might will fall; From Migdol to Syene they will fall in it by the sword, said the Lord God. “Supports” must be the same as “foundations” in Art. 4. allies. – “Pride of power” – everything that gives strength and imaginary indestructibility; Wed Ezek.24.21. – “From Migdol to Syene” see explanation of Ezek.29.12. Ezek.30:7. And it will be desolate among the desolate lands, and its cities will be among the desolate cities. See explanation of Ezek.29.12. Ezek.30:8. And they will know that I am the Lord when I send fire on Egypt, and all its supports will be broken. “Fire” is war. "Supports" (Hebrew) the same as in Art. 6: ozreya: there must be – “foundations” art. 4; glory "helping". Ezek.30:9. On that day messengers will go out from Me in ships to terrify the careless Ethiopians, and terror will spread among them as in the day of Egypt; for behold, he comes. "They will depart from Me." God appears to be present in Egypt to judge them, therefore “from Me” is the same as “from Egypt.” – “Messengers” – Egyptians who escaped extermination. - “On ships”, on which the terrible news could be carried to all ends of Ethiopia cut by rivers (cf. Is 18.2). Heb. tzim (also Num 24.24; Isa 33.21), probably of Egyptian root - tayi, fast ships; bliss Jerome has a trireme (so he “heard from the Jews”). Slav. doublet: “in Sieim (transcription, in the sense of the country), carefully.” – “Day of Egypt” – its destruction: “in” in Hebrew. No. Ezek.30:10. Thus says the Lord God: I will put an end to the multitude of Egypt by the hand of Nebuchadnezzar, king of Babylon. As in Ezek.16.7 et seq.; Ezek.22.11 et seq., an instrument of destruction only now. – “To crowds” – Heb. also hamon, which is in Ezek.29.19 and v. 4. Egypt was especially densely populated. But here we mainly mean motley troops (gamon - a crowd, in Ezek. 39.11 about the hordes of Gog). Ezek.30:11. He and his people with him, the most cruel of nations, will be brought to the destruction of the land, and will draw their swords against Egypt, and will fill the land with slain. “The fiercest of the nations” - see explanation of Ezek.7.24, 21.31; Vulg. fortissiomos, but next. verse the same Hebrew. the word is pessimos. - “They will fill the earth with the slain,” glory. “ulcerated” (wounded) – Ezek.11.6. Ezek.30:12. And I will make the rivers dry, and I will give the earth into the hands of the wicked, and by the hand of foreigners I will devastate the earth and all that fills it. I, the Lord, have said this. "Rivers" - Heb. jeorim, i.e. the Nile and its branches (Ezek. 29.3). The drying up of the Nile branches for Egypt is equivalent to the complete destruction of the country. The threat has no direct connection with the train of thought. Ezek.30:13. Thus says the Lord God: I will destroy the idols and destroy the false gods in Memphis, and there will be no more ruler from the land of Egypt, and I will bring fear to the land of Egypt. “Idols” – Heb. gillul, abominations: Ezek.6.4. Of course, perhaps, mainly the cult of Phtha, of which Memphis was the center. – “False gods” – Heb. Elilim, coll. emptiness, vanity; of course, perhaps the cult of the first Apis, the center of which was also Memphis. The word that is not used anywhere else in Ezekiel and therefore, perhaps, read LXX elim “nobles” (Memphite dynasty; see below) is Memphis. Heb. Nof back in Art. 16; Isa 19.13; Jer 2.16, 44.1, 46.14, 19 and Moth Hos 9.6 are so translated by the LXX and Targum. The ancient Egyptian Men-nefer this city was later colloquially called Panuf or Manuf (i.e., the place of good) and this latter form is associated with the Greek and both Hebrew readings of it; Assyrian Mimki (Brugsch, Hist. I, 17); priest its name is Ha-ka-pta (“house of worship of Ptah”). Located in Lower Egypt, somewhat to the south. from present Cairo. According to legend, it was founded by Menes (Ger. II, 99; opposite Diod. I, 50 etc.), was the greatest city (according to Diod. 150 stadia) of Lower Egypt; fortified (Diod. XV, 43) it was for some time a royal residence (Plin. V, 9). The Saitic dynasty and Apris lived, however, in Sais, but Amasis, apparently, in Memphis (Neg. II, 163, 154). Until the time of bliss. Jerome, he, the ancient center of the cult of Ptah and Apis (Neg. II, 3, 10), was the “capital of Egyptian superstition.” “There will no longer be a ruler from the land of Egypt,” there will be no native dynasty. - “Fear” - before the greatness of God, which has the ability to overcome the fear of idols. The conversion of Egypt is kept silent. Ezek.30:14. And I will devastate Paphros and send fire to Zoan, and bring judgment on No. “Paphros” - see explanation of Ezek.29.14. Further calculation of Egyptian cities is carried out without geographical order; the cities of Eastern and Northern Egypt are placed side by side. “Tzoan”, “Tanis” LXX and Targuma, other egit. Danet, Copt. Tane Assyrian. Sanu, now San, a fishing village on the eastern bank of the easternmost branch of the Nile, named after it Sanitsky. See Isa 19.11, About its antiquity Num 13.22. According to Ps 77.12, 43, it witnessed miracles during the exodus of the Jews from Egypt, therefore, the residence of the then Pharaoh; according to Egyptologists, the capital of the Hyksos and is identical with Avaris (Joseph Flavius ​​S. Arr. I, 14). “I will bring judgment” is not as strong as “I will send fire”: not final destruction. - “But”, Assyrian. Niyu, according to Jeremiah 46.25, is the focus of the cult of Ammon, why the fuller name in Nahum 3:8–10, in “No-Ammon” (the city of Ammon?). LXX: Διοσπολις – the city of Zeus, i.e. the main god of the Egyptians (Targum and Vulg. Alexandria). Διοσπολις was called Thebes, which was also the center of the cult of Ammon. Therefore, following the LXX, they are all understood here under But (although the name “But” is not found in hieroglyphs), the “Hundred Gates” of Thebes is the main city of Upper Egypt, the most ancient city of Egypt and according to Diodorus (150) of the whole world, famous for its wealth, learned priests (815), pyramids, Mnemonium. Ezek.30:15. And I will pour out My wrath on Sin, the stronghold of Egypt, and I will destroy the multitude of Noh. “I will pour out my wrath” (Ezek. 7.8, etc.) is stronger than what follows about But: “I will destroy the multitude,” and in general a very strong expression, indicating a greater degree of damage from the war compared to other cities, which should have happened as a result of the position of Sin; see below. - “Sin”, lit. “clay” from the Egyptian imt, therefore, Pelusius, because this name is from the Greek. πηλος, clay (P. 803); near its probable location there are ruins now called Tine, which in Coptic is a city of mud. Situated on the eastern branch of the Nile, it represented the key to Egypt due to its geographical position: the southern desert was impassable for the army, and the passage near Pelusium was difficult due to swamps; in addition, to the east of the city there was a high boundary rampart (Str. I. c. Diod. I, 57); played a major role in the campaigns of Seniacherib, Cambyses, Artaxex, Ochus, Antiochus Epiphanes, Gabinius, Caesar and Octavian and was the most important weapons depot for Egypt (Caes. Bel. civ. III, 108). LXX "Sain", i.e. Sais in N. Egypt near Pelusium. – “But” LXX for some reason is already “Memph” (Memphis), and not Diospolis, as in the two neighboring verses 14 and 16. Ezek.30:16. And I will send fire on Egypt; Sin will tremble, and No will collapse, and Memphis will be attacked by enemies in the middle of the day. Strengthening and clearer presentation of previous threats. “I will send fire,” said in v. 14 about Zoan alone is now applied to all of Egypt. General expression 15 tbsp. about Sin (glorified here already “Sais”, and Greek Συηνη, see Eze. 29.10) “I will pour out my wrath” is replaced by the specific “will tremble”, glory. “it will rebel” (maybe excitement, rebellion). The most discreet threat. But in Art. 14 “I will carry out judgment”, explained in Art. 15 through “I will destroy the multitude,” here intensified to “collapse,” lit. “a breach will be made,” just like glory. “there will be a chasm” (indicating the strong fortifications of these cities). Finally, a mild promise only to destroy idolatry in Memphis in v. 13 is burdened by the threat: “enemies will attack in the middle of the day,” more courageous than those who undertake a night attack (cf. Jeremiah 15.8). But LXX does not have a speech about Memphis in the last sentence, but a continuation of the speech about No - Diospolis: “and the waters will overflow” (will be flooded - by the Nile or by war), perhaps reading instead of venof king yomam according to Nahum 3.8 venafotzu meymam. Consequently, the cities are repeated not because “Ezekiel’s arsenal of geographical knowledge about Egypt is small” (Krech. And the 27th chapter?). Ezek.30:17. The young people Ona and Bubasta will fall by the sword, and the rest will be taken captive. “He” – the Masoretes incorrectly punctuated it according to Hos 10.8; Am 1.5 aven – disaster, Egypt. Anu or An, Assyrian. Unu, Copt. Un or He, which means light, sun, therefore, a city called by the prophet Jeremiah Jeremiah 43.13 and the classics “the city of the sun.” Iliopol (slav. “Iliupol”) for his cult of Egypt. the sun god Ra, for whom there was a magnificent church with the bull Mnevissus, almost as sacred as Memphis Apis (Str. 609): the myth of the phoenix was dated to the same city (Tas. Annal. VI, 26), was located in N. Egypt to the village. from Memphis; built on a high embankment, it lay on the great canal that connected the Nile with the Red Sea. Probably its remains are the ruins of Yen Shem (“source of light”) near Cairo. Near these ruins they show the fig tree under which St. rested. family during their flight to Egypt. "Bubast", glory. "Vuvast", Egypt. Pi-bast, whose name includes the name of the goddess Bast, the Egyptian Artemis, to whom cats were dedicated and she herself had a cat's head. The city is also N. Egypt, now Tel Basta, on the eastern bank of the Pelusian branch of the Nile. Strongly fortified, it was built on a high embankment, which was lower in its middle, so that from all points of the city the church of Bast, surrounded by the Nile Canal, which Herodotus calls the most beautiful of the Egyptian churches (II, 137), was visible. The annual pilgrimage here was a favorite pilgrimage and attracted 700 thousand men and women (II, 59). "They will fall by the sword". The Budast nome with 11 others belonged to one half of the warrior caste - the Kalasiri; Ionian and Carian mercenaries were also stationed here by Psammetichus. - “Others”, Heb. genna – these, they, feminine, why LXX “and women”; rather, of course, the entire population of cities or the cities themselves. Ezek.30:18. And the day will darken in Taphnis when I will break the yoke of Egypt there, and its proud power will cease in it. A cloud will cover him, and his daughters will go into captivity. "Tafnis", famous. "Tafnes", Greek. Ταφναι, mentioned also in Jer 2.16 and others with a slightly different pronunciation in Hebrew. t.: here Thafnekhes there Tahpanekhes as the main representative, along with Memphis, of the power of the Egyptians should be the same as the “Pelusian” Daphne of Herodotus (II, 30, 107), a strong fortress under Psammetichus, which remained the same until the Persian rule: indicated by the travel of Anthony, 16 miles from Pelusium on the western bank Pelusian branch of the Nile. Perhaps it corresponds to Tel-el-Defene, although the latter lies in 5 1 2 him. miles (27 1 2 roman) from Pelusium. It is not mentioned in hieroglyphs or in Josephus. “The day will darken” is a symbol of God’s judgment: see Art. 3. “I will break the yoke of Egypt”, glory “scepters” for which motot must be pronounced as matot; and this is more correct, since it is unclear who is wearing this yoke (one can only mean the Egyptian slavery of Israel). According to Jeremiah 43.9, there was a magnificent royal palace in Taphnis. – “Proud power” – art. 6. – “The cloud will cover it” – v. 3. – “Daughters” – cities: Ezek.16.46. Ezekiel 30:20 In the eleventh year, in the first month, on the seventh day of the month, the word of the Lord came to me: March (Easter month) 587, 4 months before the destruction of Jerusalem, less than 3 months after the date of Ezek.29.1. Ezek.30:21. son of man! I have already broken the arm of Pharaoh king of Egypt; and behold, she is not yet bound to heal her and is not wrapped in medical bandages from which she would receive the strength to hold the sword. “Crushed” - the past tense indicates an accomplished fact: the reflection of the Egyptian army, which undertook a campaign to liberate Jerusalem. – “Muscle” – the army. - “And now she is not tied up yet” - for healing; glory “And lo, I didn’t pray (I didn’t turn to the doctors) to give him healing.” – “Medical dressings” Heb. hittul απ. λεγ. medical term. LXX: "plaster", μαλαγμα. Ezek.30:22. Therefore thus says the Lord God: Behold, I am against Pharaoh king of Egypt, and I will break his muscles, both healthy and broken, so that the sword will fall out of his hand. “Therefore” – since the beginning has already been made (Smend). – “Healthy” – another part of the army. – “Broken” even more and completely. Ezek.30:23. And I will scatter the Egyptians among the nations, and scatter them throughout the lands. Repetition of Ezek.29.12 and identical with Art. 26. Ezek.30:24. And I will make the muscles of the king of Babylon strong and give him My sword in his hand, but I will crush the muscles of Pharaoh, and he, ulcerated, will groan greatly before him. “And I will make the muscles of the king of Babylon strong.” God will further increase the already significant power of Nebuchadnezzar (for the final defeat of Egypt) with new victories, among other things, the capture of Jerusalem. – “My Sword” is irresistible. That Nebuchadnezzar is an instrument of God's judgments, this idea is often repeated in Ezekiel. - “The muscles of Pharaoh”, etc. until the end of the verse are completely different in LXX: “and he will bring him upon Egypt, and captivity will take him captive, and he will sweep up his cork.” A striking example of disagreement between two such authoritative representatives of the biblical text is “and he who is ulcerated will groan greatly.” There must be an indication of the personal fate of Pharaoh Ofra, who was actually killed. Ezek.30:25. I will strengthen the muscles of the king of Babylon, and the muscles of Pharaoh will fall; And they will know that I am the Lord, when I put My sword in the hand of the king of Babylon, and he spreads it out over the land of Egypt. The threat towards the pharaoh seems to be softening: by muscle we no longer mean the army, but in general the power of the kingdom. Ezek.30:26. And I will scatter the Egyptians among the nations, and scatter them throughout the lands, and they will know that I am the Lord. “And they will know (even though the Egyptians are already captives) that I am the Lord.” Everything in the prophet Ezekiel is directed towards this goal - towards the establishment of the knowledge of God on earth, towards the foundation of a world religion. You might be interested in: