Ezekiel 29-32 - A Message Against Egypt

29:1-6a – A prophecy against Pharaoh.  The date notice places this prophecy on January 7, 587 BC.  The prophecy against Pharaoh (king of Egypt) is also be connection a prophecy against all of Egypt.  Pharaoh Hophra (Greek—Aphries 589-570 BC; see Jer. 44:30; Her. Hist. 2.161; Jos. Ant. 10.7.3 §§108-110), a Saite of the Delta region, was the great “monster” (Jer. 51:34; Heb. hattannim “jackals” should read as Targ. and Syr. tnyn; cf.  “Rahab” in Job 9:13; 26:12; Ps. 87:4; 89:10; Isa. 30:7; and “Leviathon” in Job 41; Ps. 74:14; 89:10; Isa. 27:1) of the Nile (which may refer to a crocodile that is somewhat mythologized).  Though he thinks himself great the LORD will catch him from the streams of the Nile with all the fish and cast him out into the desert as food for others.  What is the point of this judgment?

29:6b-21 – Egypt: a staff of reed (2 Kings 18:21; Isa. 36:6).  Staffs are never made of read because they are both weak and will easily splinter.  Egypt proved to do nothing for the help of the House of Israel (Judah) other than to wound Israel; therefore the LORD promises desolating judgment upon Egypt (cf. Jer. 43-44; 46:13-24) for opposing His plan to judge Israel at the hands of the Babylonians.  The LORD would judge Egypt forty years for pride and opposing His purposes and send them into exile.  After the forty years Egypt would be restored, but not to their former glory and power.  If there was hope for Egypt it would seem to be because at least they (unlike Judah’s neighbors) offered assistance against the Babylonians even if this was against the will of the LORD.  The date notice (vs. 17) means April 26, 571 BC which was nearly 17 years after the previous prophecy.  The LORD would reward Babylon since they did not receive the rewards of conquering Tyre.  Does this mean that the prophecy against Tyre had failed (see Eze. 26-28)?  Is it possible that the lack of the fulfillment was the result of Tyre choosing to submit to Babylon after thirteen years of siege and therefore the LORD relented of the judgment that was promised (much as the judgment of Ninevah was promised by Jonah, but it was actually the LORD’s intention that Ninevah should repent and be spared)? 

30:1-19 – A Lament for Egypt.  Egypt would not only face the “day of the LORD” but also all those who were allied with Egypt.  All of Egypt’s most important cities and allies would be made desolate.  How was this fulfilled historically, by whom (vs. 10), and what was the LORD’s intention (Eze.30:8, 19)?  In 568 BC, Nebuchadnezzar marched against Egypt which had just finished with a civil war that left Hophra dead and Amasis (570-526 BC) as his successor (Block NICOT II:151).

30:20-26 – Pharaoh’s arms will be broken by the LORD.  The date notice places this prophecy on April 29, 587 BC.  The pharaohs as well as their gods were often referred to as the “strong arm/s of Egypt” (cf. the repeated references to the “arm” of the LORD in Israel’s deliverance from Egypt).  The LORD would make sure that there would be no strength left to Egypt and that Babylon instead would receive the strength of the LORD.

31:1-18 – Pharaoh is compared to Assyria (reading ’ šwr “Assyria” instead of t’šwr “Cypress” with MT in verse 3; see Block NICOT II:184-5) and likened to a great cedar.  The date notice refers to June 31, 587 BC which is just two months after the last prophecy.  The description of the tree (cf. Dan. 4:10-12) is splendid.  Its branches provide shelter for all the creatures and it reaches to the heavens.  It is sustained by the waters of the “deep” (Heb. tehom) and so finds no comparison even among the trees of Eden.  However, because of its pride it will be humbled by the LORD by being cut off from the waters of the deep, felled and cast into the “pit” (or the “grave”) along with all others that exalt themselves and were united with that great tree.  Who is the tree declared to be? (see 31:2, 18)

32:1-16 – A “lament” for Pharaoh (Heb. qinah; though once again the qinot of Ezekiel do not follow the typical 3:2 pattern).  The date notice points to March 3, 585 BC nearly two years after the former prophecy.  The Pharaoh is compared to a lion (which is another typical self-designation of the pharaohs as well as other kings of the ancient Near East) and once again a “monster” but this time in the “seas”.  This represents the Pharaoh as a terror to all others, but the LORD declares that he (and Egypt with him) will be captured and cast into the desert where his flesh will feed all the creatures and will be spread far and wide.  Also, there will be a darkening of the heavens in the judgment (cf. Ex. 10:21-23; Isa. 13:10; 34:4; Joel 2:31; Matt. 24:29; Rev. 6:12-13; 16:10).  At Egypt’s judgment the nations will be terrified.  The waters and land will no longer be troubled by Egypt but given a reprieve in order to bring Egypt to know the LORD (see Isa. 19:16-25 that speaks of Egypt and Assyria becoming the people of the LORD and being redeemed).

32:17-32 – The descent to the grave (“Sheol”).  The date notice suggests March 18(?), 585 BC which is just two weeks after the qinah prophecy.  Egypt will not be alone in being consigned to Sheol.  Egypt will be among all the “uncircumcised” (used theologically rather than naturally since several of the nations including Egypt were known to practice circumcision; see Duguid NIVAC 375fn.5).  Assyria, Elam, Meshach and Tubal, Edom, the princes of the north and the Sidonians will all be in Sheol in their respective places having been killed by the sword and being among the “uncircumcised” in judgment.  Pharaoh with his army will suffer the same fate.  Why would the LORD command Ezekiel to “wail” for the Egyptians in their judgment? 

Ezekiel 26-28 - A Prophecy Against Tyre

26:1-6 – The date given (while presenting textual difficulties) suggests Feb. 3, 585 BC (Block NICOT II:35).  This would place this prophecy at about the very time that Nebuchadnezzar began his thirteen year siege of Tyre and just one month after the notice of Jerusalem’s fall would have reached the Babylonian exiles.  What is the reason stated for the judgment of Tyre? (26:2) Note that the descriptions which follow of Tyre being in the midst of the sea (and also the metaphor of Tyre the merchandising ship that sinks) pictures the island capital that sat just off the coast of modern Lebanon.  It was an amazing island fortress that would not actually be taken by force until 332BC by Alexander the Great (and even then only by great cost and building a land-bridge to the island to conquer it).  Iaian Duguid notes the prophetic irony of Tyre’s self-seeking and self-promoting ways and their results when he writes, “Does Tyre hope to become the new meeting place for the nations?  The Lord will bring many nations against her (26:3).  Did Tyre rejoice to see Jerusalem’s doors shattered?  Her walls will be destroyed and her towers torn down (26:4).  Did Tyre expect to prosper?  She will become plunder for the nations (26:5)” (NIVAC 334).  What is the stated purpose for the judgment?

26:7-14 – The description of the destruction at the hands Nebuchadnezzar offers explanation for the analogy that was in the previous verses.  What effect does Nebuchadnezzar being called the “king of kings” have in relation to this prophecy?  What significance might be suggested by the silencing of the sounds of the city in verse 13?  How should we understand the absoluteness of the prophecy of Tyre’s destruction in verse 14?

26:15-18 – A brief statement about the reaction of the nations who had benefited from Tyre’s glory days.  The rulers will leave their thrones and royal garments in terror and trembling at the destruction and raise a lament (Heb. qinah).  Tyre seems to be the basis for the descriptions of “Babylon” in Rev. 17:1; 18:9, 12-13, 17.

26:19-21 – The end of Tyre will be destruction.  Tyre is described as descending to the “pit” (that is to death and the grave; on the “land” of the dead cf. Ps. 22:29; Isa. 26:19; Jonah 2:2, 6; Ugaritic texts: CTA 4.8.5-14; 10:2.24-25) where there will never be a recovery (cf. Eze. 27:36; 28:19).  How might this be fulfilled?

27:1-36 – A further lament over Tyre.  Tyre is described as “perfect in beauty” because of the great splendor she has been adorned by.  Ezekiel uses the metaphor of Tyre as a great mercantile vessel that was manufactured of exquisite materials and staffed by the finest of merchants and sailors.  A description of the many lands and wares of Tyre’s trading are laid out in great detail in order to emphasis the greatness of Tyre’s wealth and power.  The Mediterranean nations from furthest west, to the Anatolian, Levant, and Arabian kingdoms as well as Mesopotamian lands are named with all their particular wares.  The LORD declares though that the ship of Tyre will sink to rise no more.  The terror of Tyre’s “sinking” will strike all the nations that had traded with her.

28:1-10 – A prophecy against the ruler (Heb. nagid; and see also the “king”or melek in verse 12) of Tyre.  The ruler that was on the throne of Tyre at that time was Ethbaal III (591-573 BC).  The ruler declared himself to be “a god”, but the LORD reminds him that he is nothing more than “a man” despite his unparalleled wisdom and wealth (cf. the praise of Herod as “a god” by the Tyrians and Sidonians and his judgment in Acts 12:22).  The ruler had become arrogant and self-congratulatory instead of recognizing his dependency upon the LORD. 

28:11-19 – The king of Tyre (which appears to simply be another designation for the ruler mentioned in verses 1-11).  Who does this prophecy refer to?  It seems mistaken to make the metaphor of the king being a “guardian cherub” created in “perfection” (and on blameless in your ways” see Gen. 6:9; 17:1) adorned in many precious stones (which though lacking three specifically are those found in the Israelite High Priest’s chest-piece in Ex. 28:17-20; 39:10-13 though Daniel Block NICOT II:110-2 rejects the specific priestly connection) and living in “Eden” (which is later also applied to Pharaoh in Eze. 31:8-9) to be a reference to Satan.  Ezekiel is certainly using the language of Genesis 1-3, but it seems to be more for rhetorical effect to demonstrate the heights of glory and blessing that the king of Tyre has lost through pride and greed.  What will be the end of the king?

28:20-23 – A prophecy against Sidon.  Sidon (which is north of Tyre along the coast) and Tyre struggled for much of their history against one another and at varying times controlled one another.  “Sidon” was in fact the generic name for “Phoenicians” that was used throughout the Mediterranean region though in this case it would possibly refer to the actual city of Sidon.  There is no specific accusation made against Sidon, but only judgment promised.  What is the intention of the judgments?

28:24-26 – Hope for Israel.  The LORD promises to remove all of Israel’s troubling neighbors that are “painful briars and sharp thorns” (cf. Eze. 2:6).  The LORD Himself will gather His people from among the nations and return them to the land of His covenant with Jacob.  What relation do the people and the land share?  What is the intended goal of the restoration of Israel?

Ezekiel 24-25 - A Time To Mourn And A Time Not To Mourn

24:1-5 – The siege begins. The exact date (January 5, 587BC according to Daniel Block NICOT I:772-774) is given in order to verify that indeed the word of the LORD declared what happened before it could be verified. Note the emphasis on the date in the second verse. The siege would be finished within 18 months. The LORD addresses those in Jerusalem as “this rebellious house”, but who is Ezekiel speaking to when he proclaims this message? Why does the LORD give a “parable”? Jerusalem is the cooking pot and the inhabitants are the “choice pieces” of meat for cooking. This could actually have been initially taken in a positive way by Israel if not for the following explanation.

24:6-8 – The “choice” portions ruin the pot. It is the blood which has been shed and treated contemptibly that Israel is charged with ruinous judgment (note the commands about “blood” in Lev. 17:10-16 and the failure to “cover it” in Deut. 12:16, 24; 15:23; and Job 16:18).

24:9-14 – The explanation of the parable is that the LORD will cook (judge by the suffering through the siege by Babylon) the inhabitants of Jerusalem and they will be completely cleansed from the pot (city) because of their rebelliousness and lewdness. It is guaranteed to be accomplished by the LORD. Why would He not have pity or relent? Will He really have no pity or relent?

24:15-18 – The love of Ezekiel’s life is taken and he is not allowed to publicly mourn. Why would the LORD take the life of Ezekiel’s wife and what purpose might be served by refusing him the comfort of the normal public mourning process? (cf. 1 Cor. 7:29-31)

24:19-27 – The death and mourning of Ezekiel’s wife serves as a sign to Israel in exile. They will lose the love of their eyes (the LORD’s Temple and their children) and will not be allowed the normal rites of public mourning because all of this happens as a result of sin’s judgment. What is the intended result? When the news finally reaches the exiles that Jerusalem has fallen suddenly Ezekiel will be freed to speak (Eze. 3:26-27).

The oracles which follow in the next chapters until the thirty-third are against the nations surrounding Israel that persecuted and joyfully benefited from Israel’s judgment. Daniel Block (NICOT II:5) notes that the order of the nations mentioned (with the exception of the closing messages concerning Egypt): Bene-Ammon, Moab, Edom, Philistia, Tyre and Sidon are listed in clockwise order from the north east of Israel to the north west. Iain Duguid succinctly writes concerning the shift to judgment of the surrounding nations that “Judgment may begin with the house of God, but it doesn’t end there” (NIVAC 325).

25:1-7 – The prophecy against Ammon. Who were the people of Ammon? (A son of Lot born by his daughter in Gen. 19:36-38; Deut. 2:19; Judges 10-12; 1 Sam. 11:10-11; 14:47; 2 Sam. 8:11-12; 10) Why was Ammon to be judged? Who would conquer them and what would become of their territories? What was the goal of the judgment of Ammon?


25:8-11 – The prophecy against Moab. Who were the people of Moab? (Another son of Lot born by his other daughter in Gen. 19:36-38; they enticed Israel to sin after several failed attempts to have Balaam curse Israel in Numbers 21-24; Judges 3:12-30; Ruth 1-4; 2 Kings 1:1; 3:4-27) Why was Moab to be judged? Who would conquer them and what would become of them? What was the goal of the judgment of Moab?


25:12-14 – The prophecy against Edom. Who were the people of Edom? (Gen. 25:30; 36:1-43; Num. 20:14-23; 1 Sam. 14:47; 2 Sam. 8:11-14; 1 Kings 11:14-16; 2 Kings 3:1-27; 8:20-22) Why was Edom judged? (cf. Obadiah) Who would conquer them and what would become of them? What was the goal of the judgment of Edom?


25:15-17 – The prophecy against Philistia. Who were the people of Philistia? (Gen. 10:14; 21:34; 26:1-18; Judges 3:3-4, 31; 10:6-7; 13-16; and the continual struggles against them in 1-2 Samuel) Why were the Philistines judged? Who would conquer them and what would become of them? What was the goal of the judgment of Philistia?