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? 

2 Kings 22-23:30 – Josiah – Is There Still Hope?

22:1 – Josiah – son of Amon. He reigned for 31 years (640-609BC) over Judah doing what was right in the sight of the LORD as David had done – he was the ideal king (Deut.17:20) and fulfilled the prophecy given by the unnamed prophet of Judah (1 Ki.13:2). He became king while only 8 years old. The Babylonians with the Medes found freedom from Assyria at the death of Ashurbanipal in 626BC. They conquered the Assyrian capital of Ninevah in 612 and finally destroyed the Assyrians in 609. When Josiah turned 16 (in 632BC) he began to make certain religious reforms in Judah (2 Chron.34:3). In his 12th year as king (at age 20 – or 628BC), he began removing idolatry from Judah (2 Chron.34:3). His 18th year as king of Judah (age 26 and year 622) led to the repairs and restoration of the Temple of the LORD (2 Ki.22:3; 2 Chron.34:8). Hilkiah the High Priest oversaw the repairs of the Temple and “found” the “Book of the Law” (2 Ki.22:8; apparently it had been removed from beside the Ark of the Covenant – Deut.31:26) which after being read was then read in the presence of King Josiah (2 Ki.22:10). When Josiah heard the “Book of the Law” he tore his robes in repentance and sent his administration to Huldah the prophetess to inquire of the LORD concerning the Law. In response to the message of impending judgment given by Huldah, Josiah initiated full-fledged reform in Judah and even Israel. He called all the people, the priests, and the prophets (this last one is not found in 2 Chron.34:30) together to hear the reading of the Book of the Covenant (and thereby renew the Covenant – Deut.31:9-13), and to cleanse the land and the Temple, and to celebrate the Passover in an unprecedented scale (2 Ki.23:21). In his reforms, he had the aid of the writing prophets: Jeremiah, Nahum, Habakkuk and Zephaniah. In 609BC, Pharaoh Neco of Egypt on his way to the Euphrates to engage the Babylonians (as ally or enemy?), Josiah challenged him to fight at Megiddo. Neco declared that God had sent him and that Josiah should not fight, but Josiah attempted to disguise himself and was shot with an arrow. He was returned to Jerusalem where he died and was buried.

22:8 – What “Book of the Law (22:8) / Covenant (23:2)” was “found”? Many believe it was at least a portion of Deuteronomy if not the whole book or even possibly the whole Torah. How is it possible that it should be “found”?

22:14 – Huldah the Prophetess? She appears to have been a relative (his aunt?) of Jeremiah (Jer.32:7). Huldah was not the only prophetess known to Israel/Judah – see Miriam in Exodus 15:20; and Deborah in Judges 4:4). The prophet Joel (2:23) would later declare by the word of the LORD that the Spirit would be poured out on all persons irregardless of gender, age, or status; and Peter on the Day of Pentecost would declare that the prophecy of Joel was fulfilled in the Baptism in the Spirit (Acts 2:14-21). What do we make of the contents of Huldah’s prophecy (see Deut.28:15-68).

22:20 – How could he be “buried in peace” in light of his violent end in 1 Ki.23:29?

23:3 – The pledge of the covenant is comprehensive. It involves heart and soul to all of the commandments, regulations and decrees and involves everyone (much as the renewal in Josh.24:1-27).

23:4-25 – Josiah’s Reforms: removed and destroyed all the utensils in the Temple of the LORD used to worship other gods; removed the pagan priests from the Temple; burned the Asherah pole Manasseh had put in the Temple; destroyed the quarters used by the male shrine prostitutes and the women who made clothes for Ashtoreth; desecrated all the high places in all of Judah; broke down the shrines at the gates of Jerusalem; desecrated Topheth where children had been offered to Molech; removed the horses dedicated to the sun and destroyed the accompanying chariots; removed the altars for astral deities installed by Manasseh and Ahaz; destroyed and desecrated the high places Solomon had built for his many foreign wives (see 1 Ki.11:7); destroyed and desecrated the high places and altars in Israel set up by Jeroboam in Bethel (see 1 Ki.12:25-13:5); removed the spiritists and mediums in Judah (see Lev.19:31; 20:27; Deut.18:11); removed the idols and tools for divination; and slaughtered the priests in Israel (see Ex.22:20; Deut.13:6-11; 18:20). He also commanded Judah (and Israel) to “celebrate the Passover” (see Ex.12:1-11; Deut.16:1-8).

23:13 – The “mount of corruption” (har hammashith;) is a Hebrew play on words with the name of the “mount of anointing (‘olives’)” (har hammisha) – (Konkel NIVAC 637).

23:22 – What made this Passover celebration so utterly unique? What would be the difference between the Passover celebrated by Hezekiah (2 Chron.30:1-27) and this one (2 Chron.35:18)? According to 1 Esdras (1:1-20) and Josephus (Ant.10.70-72) it was the sheer volume of sacrifices and the scope of uniting Israel and Judah in this celebration.

23:25 – What does it mean for Josiah to turn to the LORD with his whole “heart”, “soul”, and “strength”? (see Deut.6:4-5) Why should this be followed by a “nevertheless” concerning the judgment of the LORD (2 Ki.23:26)? Also, why would the LORD reject the place he has chosen and what is the significance of removing His Name from there (23:27)?

23:29-30 – Why did Josiah go to fight Neco of Egypt given the message to do otherwise by God (compare 2 Chron.35:20-25)? Also, why did he wear a disguise (compare Ahab in 1 Ki.22:30)? This was considered such a national tragedy that Jeremiah is reputed to have penned a lasting lament to be sung annually in memoriam (2 Chron.35:25). According to 1 Esdras 1:28, Jeremiah had warned Josiah not to fight against Neco, and according to Josephus (Ant.10.76) “fate” drove him that Judah might be judged by the LORD.

2 Kings 20-21 - Hezekiah and Manasseh: Room for Repentance and Restoration?

20:1 – The LORD says Hezekiah will certainly die…but then Hezekiah prays and the LORD sends Isaiah back to Hezekiah to tell him that the LORD will actually heal him and he will live another 15 years (20:6; Isa.38:10-20). Has the LORD changed His mind?

20:8 – What is the significance of Hezekiah asking for a sign? (contrast with Ahaz in Isa.7:12)

20:12 – Why was Merodach-Baladan of Babylon visiting Hezekiah? (Isa.39:1)

20:13-15 – Why did Hezekiah show the Babylonians everything? According to 2 Chronicles 32:31 this moment was a test of the LORD. Did Hezekiah pass the test?

20:19 – How should we understand Hezekiah’s response to the LORD’s promise of plundering and exile by Babylon (20:17-18)? Does Hezekiah not care as long as it does not happen while he is king? Does Hezekiah simply acknowledge what will be no matter what and is thankful that the LORD has granted that it not occur sooner? (see the context for understanding this response as given in Isa.40ff)

20:20 – What is the significance of mentioning “the tunnel” that Hezekiah had dug? This tunnel is nearly 1600 feet long and allowed for water access in case of a siege.

21:1 – Manasseh – son of Hezekiah. He reigned for 55 years (697-642BC) over Judah (10 years the throne was shared with his father Hezekiah) doing what was evil in the sight of the LORD. According to Assyrian records, he supported Assyria as a vassal state with only one brief rebellion (2 Chron.33:10-13). He led Judah into idolatry that was worse than the nations driven out by Israel (21:3-5). He rebuilt the “high places” (like Jeroboam in 1 Kings 12:31; which his father Hezekiah had removed in 2 Kings 18:4), erected altars to Baal and made an Asherah (like Ahab in 1 Kings 16:31; see Deut.16:21) which he even placed in the temple of the LORD, built altars to the starry hosts (like Ahaz in 2 Kings 16:10-16; see Deut.4:19; Jer.7:18), he also practiced child sacrifice (like Ahaz 2 Kings 16:3), practiced sorcery, divination, consulted mediums and spiritists (see Lev.18:21; Deut.18:9-13). He violated the Davidic covenant (2 Sam.7:7-17), the Temple of the LORD (Deut.12:1-32; 1 Kings 9:1-9), and the Mosaic Law (Deut.28:49-63). He rejected the word of the LORD through the prophets (2 Kings 21:10-15) and reputed to have killed Isaiah (see 21:16 below). According to 2 Chronicles 33:10-17 during his brief rebellion against Assyria he was taken as an exile (by himself?) in chains with a ring through his nose to Babylon (?) until he repented to the LORD (see the apocryphal Prayer of Manasseh) and the LORD restored him to his throne in Jerusalem. He even removed many of the idols and shrines he had built, but this appears to not have lasted long and the writer of Kings never mentions this positive note about Manasseh.

21:10 – What do the “prophets” signify? They signify that the LORD has not utterly abandoned His people. They are grace and mercy, righteousness and justice calling to His people to repent. They are representative of the faithful who hear the word of the LORD and obey. They are the testimony to the covenant and to the responsibility inherent in the covenant in order to experience the blessings of the covenant.

21:12 – “the ears of everyone who hears of it will tingle”? (see Jer.15:1-4) The judgment of a plumb-line like the one used against Samaria will be used against Jerusalem (Amos 7:7-9) as well as like the washing of a dish that is turned over, but what does all of this mean? It means that the judgment which is coming will be beyond repair and will be utterly devastating even to the nations who are witness to this judgment.

21:16 – What does it mean that Manasseh “filled Jerusalem from one end to the other” by shedding so much innocent blood? Tradition says that Manasseh had Isaiah sawn in two (this account is given in the Martyrdom and Ascension of Isaiah 5.1; several Targumim and many Early Church Fathers like Justin Martyr, Tertullian, and Origen; see also Heb.11:37). Josephus wrote that Manasseh had prophets killed daily in Jerusalem as well as slaughtering any righteous persons he found (Ant.10.37-38).

21:18, 26 – What is the reference to Manasseh and Amon being “buried in the garden of Uzza”? Konkel suggests that the “garden of Uzza” may be referring to “an enclosed space constructed in honor of a Canaanite astral deity” named Attar-melek, which was the star Venus, in Arabic named “Uzza” (NIVAC 623).

21:19 – Amon – son of Manasseh. He reigned for 2 years (642-640BC) over Judah doing what was evil in the sight of the LORD just like his father Manasseh. He was assassinated (by whom?) and the assassins were put to death by those loyal to the family of David.