Save " Sefer Yechezkel - Perek 30  December 8, 2024 "
Sefer Yechezkel - Perek 30 December 8, 2024
(א) וַיְהִ֥י דְבַר־יְהֹוָ֖ה אֵלַ֥י לֵאמֹֽר׃ (ב) בֶּן־אָדָ֕ם הִנָּבֵא֙ וְאָ֣מַרְתָּ֔ כֹּ֥ה אָמַ֖ר אֲדֹנָ֣י יֱהֹוִ֑ה הֵילִ֖ילוּ הָ֥הּ לַיּֽוֹם׃ (ג) כִּֽי־קָר֣וֹב י֔וֹם וְקָר֥וֹב י֖וֹם לַֽיהֹוָ֑ה י֣וֹם עָנָ֔ן עֵ֥ת גּוֹיִ֖ם יִהְיֶֽה׃
(1) The word of GOD came to me: (2) O mortal, prophesy and say: Thus said the Sovereign GOD:Wail, alas for the day! (3) For a day is near;A day of GOD is near.It will be a day of cloud,An hour of [invading] nations.
In these chapters, the downfall of Egypt is described as part of a broader system of events. The imminent “day of the Lord” (30:2-3) is the definitive moment, and it comes about through Nevukhadnetzar, king of Babylon (see 30:10). The fact that the prophecy about the Day of the Lord is the only prophetic unit in this series that is not introduced by any date, perhaps conveys the message that the “day of the Lord” is beyond time. Thereafter, the prophecy describes the inhabitants dying by the sword, the Nile drying up, and Egypt with all its cities being left desolate. [But, see below 30:20]
From ChatGPT: In Yechezkel 30:1-3, the prophet refers to *"the Day of the Lord" (יּוֹם לַיהוה), a term often laden with eschatological [relating to death, judgment, and the final destiny of the soul and of humankind] and theological significance. Traditional Jewish sources interpret this phrase in a variety of ways, emphasizing themes of judgment, divine retribution, and the unfolding of God's ultimate plan in history.
1. Rashi (Ezekiel 30:3)
Rashi connects the Day of the Lord with divine retribution and catastrophe. He explains that this phrase refers to a time of judgment against Egypt and her allies. The “cloud” mentioned in the verse symbolizes the darkness and uncertainty accompanying this day. Specifically, Rashi interprets the events as punishment for Egypt's arrogance and oppression of Israel.
“כִּי קָרוֹב יוֹם” — יום הפורענות; ‘כי קרוב יום ליהוה’ וגו’: יום חשך וענן למצריים.”("For near is a day of calamity, for near is the Day of the Lord... A day of darkness and cloudiness for Egypt.”)
עת גוים. עידן תבר עממיא:
the time of the nations The time of the destruction of the nations.
2. Radak (Ezekiel 30:3)
Radak broadens the interpretation to include the universal nature of the Day of the Lord. While it is directed at Egypt in this prophecy, Radak emphasizes that such events often prefigure larger-scale divine judgment on other nations. This day demonstrates God's sovereignty over all kingdoms, reinforcing that His plan is unfolding not only for Israel but for the world.
“יום ליהוה הוא” — יום נקמה, כמו שאמר על עמים רבים. גם כאן פורענות זו באה על מצרים ואומות רבות אשר לה.”(“The Day of the Lord is a day of vengeance, as it is described regarding many nations. Here too, this calamity comes upon Egypt and the many nations allied with her.”)
(א) כי קרוב יום. כי באותה שנה שנאמרה נבואה זו נתנה מצרים ביד מלך בבל אמר כי קרוב יום רוצה לומר יום אידם ואמר אחר כן וקרוב יום לה' ר"ל כי היום הזה בא להם מה' ואליו הוא למהר יום אידם כי הוא יצוה לאויב לבא עליהם: (ב) יום ענן. ענן וערפל יהיה להם היום ההוא: (ג) עת גוים יהיה. עת שיאספו גוים על מצרים להחריבה ויונתן תירגם עידן תבר עממין יהא:
3. Malbim (Ezekiel 30:3)
The Malbim delves deeper into the theological meaning of the Day of the Lord, linking it to God's revelation through historical events. He explains that the destruction of Egypt serves as an opportunity for the nations to recognize the hand of God. For Malbim, this “day” is not only about punishment but also about spiritual enlightenment and the manifestation of divine justice.
“קרוב יום ליהוה — הוא היום שבו יתגלה כבוד יהוה בעולם על ידי השגחתו, וישפיל את כל הגאים...”(“The Day of the Lord is near—this is the day when God’s glory will be revealed in the world through His providence, humbling all the arrogant…”)
(א) כי קרוב יום שתחרב תכף אחר חורבן הבית, אבל קרוב יום לה', היום השני שהוא בכ"ז לנבוכדנצר הגם שאינו קרוב, הוא קרוב לה' היום הראשון שאמר כי קרוב יום יהיה יום ענן, והיום השני שאמר וקרוב יום לה' יהיה עת גוים, כי אז יפלו כל הגוים שהיו בברית עם מצרים, ומפרש א. נגד יום ענן. ובאה חרב במצרים שתתפשט בכל מצרים, ונגד עת גוים, ב. והיתה חלחלה בכוש שגם כוש תחרד, ולקחו המון של מצרים, וגם יהרסו יסדותיה שהם האומות העוזרים לה שהם יסודות מלכותה וגבורתה, ומפרש מי הם יסודותיה כוש ופוט ולוד וכו' כולם מבני חם ומצרים (כמ"ש ובני חם כוש ומצרים ופוט ומצרים ילד את לודים) שכולם יפלו בחרב עם מצרים, (וזה נגד עת גוים):
4. Metzudat David (Ezekiel 30:3)
Metzudat David sees the Day of the Lord as a specific historical moment of upheaval and divine intervention, focused on the downfall of Egypt and its associated powers. He underscores the immediacy of this day (“near is the day”) to stress its certainty and proximity in the prophetic timeline.
“יום חשך יהיה על מצרים, וזהו קרוב יום ליהוה.”(“A day of darkness will come upon Egypt, and this is the meaning of ‘near is the Day of the Lord.’”)
(א) וקרוב יום לה׳. ר״ל היום הקרוב הוא לה׳ מעמו תבא הפורעניות ולא במקרה: (ב) יום ענן. ר״ל יום חושך כאלו נתקדרו השמים בעבים:
5. Seforno (on Isaiah 13:6, comparable context)
Although Seforno does not comment directly on Ezekiel 30, his explanation of the Day of the Lord in similar contexts highlights a dual aspect: divine retribution on the wicked and redemption for Israel. He views such days as both fearful and transformative, wherein God's justice is revealed. [I can't find the Seforno - when I asked ChatGPT about it: I apologize for any confusion caused by my earlier reference to Seforno's commentary on Isaiah 13:6. Upon further review, it appears that Seforno did not provide commentary on this specific verse. Therefore, I cannot provide a direct source or citation for Seforno's interpretation of Isaiah 13:6. If you have any other questions or need information on different commentaries or topics, please feel free to ask.]

הֵילִ֕ילוּ כִּ֥י קָר֖וֹב י֣וֹם יְהֹוָ֑ה כְּשֹׁ֖ד מִשַּׁדַּ֥י יָבֽוֹא׃
Howl!For the day of GOD is near;It shall come like havoc from Shaddai.
Summary of Themes
  • Judgment and Retribution: The day signifies divine punishment, particularly for nations that have acted wickedly, as seen in Rashi, Radak, and Metzudat David.
  • Manifestation of God's Glory: Malbim emphasizes the didactic purpose of these events, revealing God's providence and sovereignty.
  • Specific Historical Context: While applicable universally, many commentators stress the immediate relevance to Egypt’s downfall and the broader geopolitical implications.
These interpretations suggest that the Day of the Lord in Yechezkel 30:1-3 is a multifaceted event of divine judgment, targeted at Egypt but carrying universal lessons about God's justice and rule.
Pasuk 3 For near is the Day of the Lord, a cloudy day…”
  • Geographical Insight:The “cloudy day” could refer to literal dust storms or cloudy skies, both of which are common phenomena in Egypt. Egypt’s proximity to the Sahara Desert means it frequently experiences khamsin winds, which carry sand and obscure the sun.
  • Scientific Insight:The image of “clouds” might also symbolize climate instability. A dusty atmosphere can reduce temperatures and disrupt agricultural cycles, leading to famine. Such an event would have been catastrophic for Egypt, where every year’s harvest was tightly linked to the Nile’s inundation.
(ד) וּבָאָ֥ה חֶ֙רֶב֙ בְּמִצְרַ֔יִם וְהָיְתָ֤ה חַלְחָלָה֙ בְּכ֔וּשׁ בִּנְפֹ֥ל חָלָ֖ל בְּמִצְרָ֑יִם וְלָקְח֣וּ הֲמוֹנָ֔הּ וְנֶהֶרְס֖וּ יְסֹדוֹתֶֽיהָ׃ (ה) כּ֣וּשׁ וּפ֤וּט וְלוּד֙ וְכׇל־הָעֶ֣רֶב וְכ֔וּב וּבְנֵ֖י אֶ֣רֶץ הַבְּרִ֑ית אִתָּ֖ם בַּחֶ֥רֶב יִפֹּֽלוּ׃ {פ}
(4) A sword shall pierce Egypt,And Cush shall be seized with trembling,When the slain fall in EgyptAnd her wealth is seizedAnd her foundations are overthrown. (5) Cush, Put, and Lud, and all the mixed populations,athe mixed populations Meaning of Heb. uncertain. and Cub, and the inhabitants of the allied countries shall fall by the sword with them.
“...Her foundations will be torn down. Ethiopia, Put, Lud, all the mingled people, Chub, and the children of the land of the covenant will fall by the sword.”
  • Geographical Insight:The nations mentioned—Ethiopia (Cush), Put (likely Libya), Lud (possibly Anatolia or Lydia), and Chub (perhaps North African tribes)—surround Egypt and were politically or economically tied to it. The prophecy illustrates Egypt as a regional hub, whose downfall would ripple through its neighbors.
  • Scientific Insight:Egypt's position as a nexus of trade routes highlights the interdependence of ancient civilizations. Modern archaeological studies confirm that disruptions in one region often led to cascading economic and cultural collapses, much like what Ezekiel describes.
(ו) כֹּ֚ה אָמַ֣ר יְהֹוָ֔ה וְנָֽפְלוּ֙ סֹמְכֵ֣י מִצְרַ֔יִם וְיָרַ֖ד גְּא֣וֹן עֻזָּ֑הּ מִמִּגְדֹּ֣ל סְוֵנֵ֗ה בַּחֶ֙רֶב֙ יִפְּלוּ־בָ֔הּ נְאֻ֖ם אֲדֹנָ֥י יֱהֹוִֽה׃
(6) Thus said GOD:Those who support Egypt shall fall,And her proud strength shall sink;There they shall fall by the sword,From Migdol to Syene—declares the Sovereign GOD.
Migdol, or migdal, is a Hebrew word (מגדּלה מגדּל, מגדּל מגדּול) which means either a tower (from its size or height), an elevated stage (a rostrum or pulpit), or a raised bed (within a river). Physically, it can mean fortified land, i.e. a walled city or castle; or elevated land, as in a raised bed, like a platform, possibly a lookout.
Migdol is a known loanword from Egyptian (mktr), mekter,[1] or mgatir[2] meaning "fort", "fortification", or "stronghold". The corresponding term in Coptic is ⲙⲉϣⲧⲱⲗ meštôl. Figuratively, "tower" has connotations of proud authority.
In archaeology, migdol is a specific type of temple, examples of which have been discovered for instance at Hazor, Megiddo, Tel Haror, Pella and Shechem.
Migdol of Medinet Habu, Theban Necropolis, Egypt (Luxor):
כֹּה אָמַר ה': וְנָפְלוּ סֹמְכֵי מִצְרַיִם, המדינות התומכות בה, וְיָרַד גְּאוֹן עֻזָּהּ, גאוות כוחה, מִמִּגְדֹּל סְוֵנֵה, השוכנת כנראה בקצה מצרים, כלומר מקצה עד קצה בַּחֶרֶב יִפְּלוּ־בָהּ. נְאֻם ה' אֱלוֹהִים.
So said the Lord: The countries that are supporters of Egypt will fall, and the pride of its might will plunge; from Migdol to Sevene, from one end of the empire to the other, in it they will fall by the sword – the utterance of the Lord God.
(ז) וְנָשַׁ֕מּוּ בְּת֖וֹךְ אֲרָצ֣וֹת נְשַׁמּ֑וֹת וְעָרָ֕יו בְּתוֹךְ־עָרִ֥ים נַחֲרָב֖וֹת תִּֽהְיֶֽינָה׃ (ח) וְיָדְע֖וּ כִּֽי־אֲנִ֣י יְהֹוָ֑ה בְּתִתִּי־אֵ֣שׁ בְּמִצְרַ֔יִם וְנִשְׁבְּר֖וּ כׇּל־עֹֽזְרֶֽיהָ׃ (ט) בַּיּ֣וֹם הַה֗וּא יֵצְא֨וּ מַלְאָכִ֤ים מִלְּפָנַי֙ בַּצִּ֔ים לְהַחֲרִ֖יד אֶת־כּ֣וּשׁ בֶּ֑טַח וְהָיְתָ֨ה חַלְחָלָ֤ה בָהֶם֙ בְּי֣וֹם מִצְרַ֔יִם כִּ֥י הִנֵּ֖ה בָּאָֽה׃ {ס}
(7) They shall be the most desolate of desolate lands, and her cities shall be the most ruined of cities, (8) when I set fire to Egypt and all who help her are broken. Thus they shall know that I am GOD. (9) On that day, messengers shall set out at My bidding to strike terror into confident Cush. And they shall be seized with trembling on Egypt’s day [of doom]—for it is at hand.
בַּיּוֹם הַהוּא יֵצְאוּ מַלְאָכִים, שליחים מִלְּפָנַי בַּצִּים, כלי שיט לְהַחֲרִיד אֶת־כּוּשׁ היושבת בֶּטַח. כשמצרים תיחרב, יגיעו הידיעות לכוש באמצעות סירות שישוטו על נהר הנילוס, שמוצאו בארץ כוש – באתיופיה של היום. וְהָיְתָה חַלְחָלָה בָהֶם – באנשי כוש בְּיוֹם פורענות מִצְרַיִם, כִּי הִנֵּה בָּאָה.
On that day messengers will go out from before Me in ships to cause trembling in confident Kush. When Egypt will be destroyed, the news will be heard in Kush from ships traveling up the Nile, whose source was located there. And there will be trembling among them, the people of Kush, on the day of the punishment of Egypt, for behold, it is coming.
(י) כֹּ֥ה אָמַ֖ר אֲדֹנָ֣י יֱהֹוִ֑ה וְהִשְׁבַּתִּי֙ אֶת־הֲמ֣וֹן מִצְרַ֔יִם בְּיַ֖ד נְבוּכַדְרֶאצַּ֥ר מֶלֶךְ־בָּבֶֽל׃ (יא) ה֠וּא וְעַמּ֤וֹ אִתּוֹ֙ עָרִיצֵ֣י גוֹיִ֔ם מוּבָאִ֖ים לְשַׁחֵ֣ת הָאָ֑רֶץ וְהֵרִ֤יקוּ חַרְבוֹתָם֙ עַל־מִצְרַ֔יִם וּמָלְא֥וּ אֶת־הָאָ֖רֶץ חָלָֽל׃ (יב) וְנָתַתִּ֤י יְאֹרִים֙ חׇֽרָבָ֔ה וּמָכַרְתִּ֥י אֶת־הָאָ֖רֶץ בְּיַד־רָעִ֑ים וַהֲשִׁמֹּתִ֞י אֶ֤רֶץ וּמְלֹאָהּ֙ בְּיַד־זָרִ֔ים אֲנִ֥י יְהֹוָ֖ה דִּבַּֽרְתִּי׃ {ס}
(10) Thus said the Sovereign GOD: I will put an end to the wealth of Egypt through King Nebuchadrezzar of Babylon. (11) He, together with his troops, the most ruthless of the nations, shall be brought to ravage the land. And they shall unsheathe the sword against Egypt and fill the land with the slain. (12) I will turn the channels into dry ground, and I will deliver the land into the hands of evildoers. I will lay waste the land and everything in it by the hands of strangers. I, GOD, have spoken.
“I will cause the multitude of Egypt to cease by the hand of Nebuchadnezzar, king of Babylon... The land shall be desolate.”
  • Geographical Insight:Nebuchadnezzar’s military campaigns would have led to the destruction of infrastructure, irrigation systems, and farmlands. Egypt’s flat terrain, crisscrossed by canals, made it particularly vulnerable to such devastation.
  • Scientific Insight:Warfare and subsequent neglect of irrigation systems often lead to desertification. Ancient records from the region suggest that invasions frequently caused ecological damage, exacerbating food insecurity. Modern studies on ancient Egypt corroborate the fragile balance between human activity and environmental sustainability.
“I will make the rivers dry and deliver the land into the hand of evil men…”
  • Geographical Insight:Egypt's entire civilization depended on the Nile River, which provided water for irrigation, transportation, and sustenance. The phrase “I will make the rivers dry” underscores a catastrophic environmental collapse. The drying of the Nile is not merely a physical disaster but a metaphor for the collapse of Egypt's economic and agricultural stability.
  • Scientific Insight:The Nile’s flow is influenced by seasonal rainfall in East Africa, particularly the Ethiopian Highlands. Disruptions to these rainfall patterns, which could occur through divine intervention or natural climate changes, would devastate Egypt’s agriculture. This prophecy eerily aligns with modern concerns about water crises and overuse of river resources in the region.
(יג) כֹּֽה־אָמַ֞ר אֲדֹנָ֣י יֱהֹוִ֗ה וְהַאֲבַדְתִּ֨י גִלּוּלִ֜ים וְהִשְׁבַּתִּ֤י אֱלִילִים֙ מִנֹּ֔ף וְנָשִׂ֥יא מֵאֶֽרֶץ־מִצְרַ֖יִם לֹ֣א יִֽהְיֶה־ע֑וֹד וְנָתַתִּ֥י יִרְאָ֖ה בְּאֶ֥רֶץ מִצְרָֽיִם׃ (יד) וַֽהֲשִׁמֹּתִי֙ אֶת־פַּתְר֔וֹס וְנָתַ֥תִּי אֵ֖שׁ בְּצֹ֑עַן וְעָשִׂ֥יתִי שְׁפָטִ֖ים בְּנֹֽא׃ (טו) וְשָׁפַכְתִּ֣י חֲמָתִ֔י עַל־סִ֖ין מָע֣וֹז מִצְרָ֑יִם וְהִכְרַתִּ֖י אֶת־הֲמ֥וֹן נֹֽא׃ (טז) וְנָתַ֤תִּי אֵשׁ֙ בְּמִצְרַ֔יִם ח֤וּל (תחיל) [תָּחוּל֙] סִ֔ין וְנֹ֖א תִּֽהְיֶ֣ה לְהִבָּקֵ֑עַ וְנֹ֖ף צָרֵ֥י יוֹמָֽם׃
(13) Thus said the Sovereign GOD: I will destroy the fetishes and make an end of the idols in Noph; and no longer shall there be a prince in the land of Egypt; and I will strike the land of Egypt with fear. (14) I will lay Pathros waste, I will set fire to Zoan, and I will execute judgment on No. (15) I will pour out my anger upon Sin, the stronghold of Egypt, and I will destroy the wealth of No. (16) I will set fire to Egypt; Sin shall writhe in anguish and No shall be torn apart; and Noph [shall face] adversaries in broad daylight.band Noph [shall face] adversaries in broad daylight Meaning of Heb. uncertain.
Noph or Moph was the Hebrew name for the ancient Egyptian city of Memphis, capital of Lower Egypt,[1] which stood on the Nile near the site of modern-day Cairo. It is mentioned several times in the Hebrew Bible (Isaiah 19:13; Jeremiah 2:16; 44:1; 46:14, 19; Ezekiel. 30:13, 16).
Pathros (Hebrew: פַּתְרוֹס; Paṯrōs; Ancient Greek: Φαθωρῆς, Phathōrēs; Koine Ancient Greek: Παθούρης, Pathourēs) refers to Upper Egypt, primarily the Thebaid where it extended from Elephantine fort to modern Asyut north of Thebes.[1] Gardiner argues it extended to the north no farther than Abydos.[2] It is mentioned in the Hebrew Bible in Jeremiah 44:1 and 15; Isaiah 11:11; and Ezekiel 29:14, 30:14. It is the homeland of the "Pathrusim".
According to the Hebrew Bible, Zoan (Biblical Hebrew: צֹועַן Ṣōʿan) was a city of Egypt in the eastern Nile delta. Book of Numbers 13:22 says that it was built seven years after Hebron was built. Psalm 78:12,43 identifies the "field of Zoan" as the location where Moses performed miracles before a biblical Pharaoh to persuade him to release the Israelites from his service.[1] The city is also mentioned in Book of Isaiah 19:11, 13, Isaiah 30:4 and Book of Ezekiel 30:14.
The Greek Septuagint in all of these verses uses the Greek name Tánis (Greek: Τάνις). Both Tanis and Tso'an are ultimately derived from the Ancient Egyptian name for Tanis, ḏꜥn.t (Bohairic Coptic ϫⲁⲛⲓ; Sahidic Coptic ϫⲁⲁⲛⲉ; Modern Arabic صان Ṣan).[2]
No (No Amon) - Name designating the city of Thebes, in Egypt, and equivalent to "No, the city of the god Amon"; found in Nah. iii. 8 (comp. Jer. xlvi. 25, where Amon is spoken of as the god of No). The current form is the later Hebrew pronunciation of the older "Na." This is nearly equivalent to the Assyrian "Nē," which is modified from "Na'" by the influence of the guttural. The word is Egyptian and means the "city" par excellence. Thebes was the greatest of the ancient Egyptian cities (observe the repetition of the name in Ezek. xxx. 14-16). It stood at the very center of the Nile traffic, and was distant about 500 miles by the river from the Mediterranean and about 110 miles from the border of Ethiopia (Cush), of whose trade it was the emporium.
“I will set a fire in Zoan and execute judgments in No...”
  • Geographical Insight:Fire could be literal (destruction of cities) or symbolic of divine wrath. Zoan (Tanis) was a key administrative city in the Nile Delta, and fire here could mean the obliteration of Egypt’s political center.
  • Scientific Insight:Fires during sieges could destroy essential food stores, granaries, and even papyrus scrolls, erasing cultural and economic records. The damage from widespread fire would exacerbate the suffering caused by famine or invasion.
“I will set a fire in Egypt; Sin will be in great anguish, and No will be breached, and Noph will face adversaries daily.”
  • Geographical Insight:The cities mentioned—Sin (Pelusium, a northeastern border city), No (Thebes in Upper Egypt), and Noph (Memphis, near modern Cairo)—were key locations in Egypt’s geography. Ezekiel’s description hints at widespread upheaval affecting both Lower and Upper Egypt.
  • Scientific Insight:The reference to cities in “anguish” or “breached” could evoke images of earthquakes, fire, or invasions. The eastern Mediterranean is seismically active due to the African and Eurasian tectonic plates. An earthquake or series of natural disasters in this area could have been interpreted as divine intervention.
Pelusium (Ancient Egyptian: pr-jmn; Coptic: Ⲡⲉⲣⲉⲙⲟⲩⲛ/Ⲡⲉⲣⲉⲙⲟⲩⲏ, romanized: Peremoun, or Ⲥⲓⲛ, romanized: Sin;[1] Hebrew: סִין, romanized: sin; Koinē Greek: Πηλούσιον, romanized: Pēlousion; Latin: Pēlūsium; Egyptian Arabic: تل الفرما, romanized: Tell el-Farama[2]) was an important city in the eastern extremes of Egypt's Nile Delta, 30 km (19 mi) to the southeast of the modern Port Said.[3] It became a Roman provincial capital and Metropolitan archbishopric and remained a multiple Catholic titular see and an Eastern Orthodox active archdiocese.[4]
(יז) בַּח֥וּרֵי אָ֛וֶן וּפִי־בֶ֖סֶת בַּחֶ֣רֶב יִפֹּ֑לוּ וְהֵ֖נָּה בַּשְּׁבִ֥י תֵלַֽכְנָה׃ (יח) וּבִֽתְחַפְנְחֵס֙ חָשַׂ֣ךְ הַיּ֔וֹם בְּשִׁבְרִי־שָׁם֙ אֶת־מֹט֣וֹת מִצְרַ֔יִם וְנִשְׁבַּת־בָּ֖הּ גְּא֣וֹן עֻזָּ֑הּ הִ֚יא עָנָ֣ן יְכַסֶּ֔נָּה וּבְנוֹתֶ֖יהָ בַּשְּׁבִ֥י תֵלַֽכְנָה׃ (יט) וְעָשִׂ֥יתִי שְׁפָטִ֖ים בְּמִצְרָ֑יִם וְיָדְע֖וּ כִּֽי־אֲנִ֥י יְהֹוָֽה׃ {פ}
(17) The young men of AvencAven Elsewhere called “On”; cf. Gen. 41.45, 50; 46.20. and Pi-beseth shall fall by the sword, and those [towns]dthose [towns] Or “those [women of the towns]”; cf. Kimhi. shall go into captivity. (18) In TehaphneheseTehaphnehes Elsewhere vocalized “Tahpanhes”; e.g., Jer. 2.16; 44.1. daylight shall be withheld,fwithheld Some Heb. mss. and editions read “darkened.” when I break there the power of Egypt, and there her proud strength comes to an end. [The city] itself shall be covered with cloud, and its daughter townsgits daughter towns Or “its women.” shall go into captivity. (19) Thus I will execute judgment on Egypt;And they shall know that I am GOD.
Aven and Pibeseth
"The young men of Aven and of Pibeseth shall fall by the sword, and these cities shall go into captivity."
Aven
  • Identification: Most commentators identify Aven with Heliopolis (Ancient Egyptian: Iunu), located near modern-day Cairo. It was a major religious and cultural center, known for its worship of the sun god Ra.
  • Geographic Insight: Heliopolis was situated in the Nile Delta, a fertile and densely populated region. Its destruction would symbolize the dismantling of Egypt's religious and ideological heart, as it was home to prominent temples and priests.
  • Relevance: Destroying such a city signifies not only political collapse but also spiritual humiliation, as Heliopolis represented Egypt’s connection to its gods and cosmic order.
Pibeseth
  • Identification: Pibeseth is commonly identified with Bubastis, located in the eastern Nile Delta. Bubastis was a bustling city known for its temple to the feline goddess Bastet, a deity associated with protection and fertility.
  • Geographic Insight: Bubastis lay along major trade and water routes, making it an economic hub. Its fall would disrupt regional commerce and signal the weakening of Egypt's control over the delta.
  • Relevance: The imagery of young men falling by the sword highlights the vulnerability of even Egypt's most vibrant and populous cities.

Tehaphnehes
"At Tehaphnehes also the day shall be darkened, when I shall break there the yokes of Egypt, and the pride of her power shall cease in her; as for her, a cloud shall cover her, and her daughters shall go into captivity."
  • Identification: Tehaphnehes is identified with Daphnae (modern Tell Defenneh), a frontier city located near Egypt’s northeastern border. It served as a strategic fortress and trade center.
  • Geographic Insight: Positioned on the route between Egypt and Canaan, Tehaphnehes was crucial for controlling access to the Nile Delta from the east. It also served as a gateway for trade and military operations.
  • Relevance: The "darkened day" could symbolize both literal obscurity (possibly a dust storm or military invasion) and the loss of its strategic importance. Its fall would expose Egypt's core to foreign threats.

Overall Geographic Significance
  1. Nile Delta: The cities mentioned—Heliopolis (Aven), Bubastis (Pibeseth), and Daphnae (Tehaphnehes)—are all located in the northern delta region, which was Egypt’s agricultural and administrative heartland. The prophecy’s focus on these cities underscores the vulnerability of even the most stable and prosperous areas of Egypt.
  2. Strategic Locations: The destruction of Tehaphnehes highlights the loss of Egypt's defensive capability along its northeastern border, opening the way for foreign invaders like Nebuchadnezzar of Babylon.
  3. Cultural and Religious Symbolism: These cities were not only vital to Egypt’s political and economic power but also central to its identity as a nation. Their destruction symbolized the collapse of Egypt’s religious, cultural, and national pride.
(כ) וַיְהִ֗י בְּאַחַ֤ת עֶשְׂרֵה֙ שָׁנָ֔ה בָּרִאשׁ֖וֹן בְּשִׁבְעָ֣ה לַחֹ֑דֶשׁ הָיָ֥ה דְבַר־יְהֹוָ֖ה אֵלַ֥י לֵאמֹֽר׃
(20) In the eleventh year, on the seventh day of the first month, the word of GOD came to me:
Dr. Ganzel: 30:20 – The date of this prophecy is about four months prior to the Destruction. Indeed, its content fits this date. It is possible that this prophecy (v. 21) is meant to complement Yirmiyahu’s description (34:21) of Pharaoh emerging to help Jerusalem, but suffering defeat at the hands of the Babylonians. Against the background of this defeat, Yechezkel foretells an even greater downfall for Egypt in the future (vv. 22-25), and consequently, Egypt is unable to save Jerusalem from the Babylonians.
(כא) בֶּן־אָדָ֕ם אֶת־זְר֛וֹעַ פַּרְעֹ֥ה מֶלֶךְ־מִצְרַ֖יִם שָׁבָ֑רְתִּי וְהִנֵּ֣ה לֹֽא־חֻ֠בְּשָׁ֠ה לָתֵ֨ת רְפֻא֜וֹת לָשׂ֥וּם חִתּ֛וּל לְחׇבְשָׁ֥הּ לְחׇזְקָ֖הּ לִתְפֹּ֥שׂ בֶּחָֽרֶב׃ {ס} (כב) לָכֵ֞ן כֹּה־אָמַ֣ר ׀ אֲדֹנָ֣י יֱהֹוִ֗ה הִנְנִי֙ אֶל־פַּרְעֹ֣ה מֶלֶךְ־מִצְרַ֔יִם וְשָֽׁבַרְתִּי֙ אֶת־זְרֹ֣עֹתָ֔יו אֶת־הַחֲזָקָ֖ה וְאֶת־הַנִּשְׁבָּ֑רֶת וְהִפַּלְתִּ֥י אֶת־הַחֶ֖רֶב מִיָּדֽוֹ׃ (כג) וַהֲפִצוֹתִ֥י אֶת־מִצְרַ֖יִם בַּגּוֹיִ֑ם וְזֵרִיתִ֖ם בָּאֲרָצֽוֹת׃ (כד) וְחִזַּקְתִּ֗י אֶת־זְרֹעוֹת֙ מֶ֣לֶךְ בָּבֶ֔ל וְנָתַתִּ֥י אֶת־חַרְבִּ֖י בְּיָד֑וֹ וְשָֽׁבַרְתִּי֙ אֶת־זְרֹע֣וֹת פַּרְעֹ֔ה וְנָאַ֛ק נַאֲק֥וֹת חָלָ֖ל לְפָנָֽיו׃ (כה) וְהַחֲזַקְתִּ֗י אֶת־זְרֹעוֹת֙ מֶ֣לֶךְ בָּבֶ֔ל וּזְרֹע֥וֹת פַּרְעֹ֖ה תִּפֹּ֑לְנָה וְֽיָדְע֞וּ כִּי־אֲנִ֣י יְהֹוָ֗ה בְּתִתִּ֤י חַרְבִּי֙ בְּיַ֣ד מֶֽלֶךְ־בָּבֶ֔ל וְנָטָ֥ה אוֹתָ֖הּ אֶל־אֶ֥רֶץ מִצְרָֽיִם׃ (כו) וַהֲפִצוֹתִ֤י אֶת־מִצְרַ֙יִם֙ בַּגּוֹיִ֔ם וְזֵרִיתִ֥י אוֹתָ֖ם בָּאֲרָצ֑וֹת וְיָדְע֖וּ כִּֽי־אֲנִ֥י יְהֹוָֽה׃ {פ}
(21) O mortal, I have broken the arm of Pharaoh king of Egypt; it has not been bound up to be healed nor firmly bandaged to make it strong enough to grasp the sword. (22) Assuredly, thus said the Sovereign GOD: I am going to deal with Pharaoh king of Egypt. I will break his arms, both the sound one and the injured, and make the sword drop from his hand. (23) I will scatter the Egyptians among the nations and disperse them throughout the countries. (24) I will strengthen the arms of the king of Babylon and put My sword in his hand; and I will break the arms of Pharaoh, and he shall groan before him with the groans of one struck down. (25) I will make firm the arms of the king of Babylon, but the arms of Pharaoh shall fail. And they shall know that I am GOD, when I put My sword into the hand of the king of Babylon, and he lifts it against the land of Egypt. (26) I will scatter the Egyptians among the nations and disperse them throughout the countries. Thus they shall know that I am GOD.
Dr Ganzel: The description of the destruction of Egypt (30:13-19) is emphasized through the group of thirteen verbs comprising the message in these six verses: “I will destroy,” “I will put an end,” “there shall be no more,” “I will make desolate,” “I will set fire,” “I will execute judgments,” “I will pour My fury,” “I will cut off,” “I will set a fire,” “agony,” “rent asunder,” “fall by the sword,” “go into captivity,” “I will execute judgments." There are different elements emphasized in the repeated descriptions, in various prophecies, of the fall of Egypt: first there is military defeat (30:2—26), depicted as the “breaking of the arm” of its king (30:21, 22, 24, 25) as opposed to the “strengthening of the arm” of the king of Babylon (30:24, 25).....