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20 And it came to pass in the eleventh year, in the first [month], on the seventh of the month, the word of Jehovah came to me, saying, 21Son of man, the arm of Pharaoh, the king of Egypt, I have broken; and, behold, it is not bound up, that one might apply healings [means of healing], that one might lay on a fillet to bind it, that it may become strong, that it may take hold of the sword. 22Therefore thus saith the Lord Jehovah, Behold, I [come] on Pharaoh, the king of Egypt, and I break his arms, the strong and the broken, and make 23the sword fall out of his hand. And I scatter Egypt among the heathen, and 24disperse them in the lands. And I strengthen the arms of the king of Babylon, and give My sword into his hand, and shatter the army of Pharaoh, 25and he groans the groans of the pierced-through before him. And [yea] I take firm hold of [hold strong] the arms of the king of Babylon, and the arms of Pharaoh shall fall; and they know that I am Jehovah, in that I give My sword into the hand of the king of Babylon, and he stretches it out against 26the land of Egypt. And I scatter Egypt among the heathen, and disperse them in the lands; and they know that I am Jehovah.
Eze_30:2. Sept.: ... … ὠ ὠ ἠ ἡìåñá , (3) ὁôé —Vulg.: … væ, væ diei!
Eze_30:4. … êáé ðåóïõíôáé … ôï ðëçèïò áὐôçò ê . óõìðåóåéôáé ôá —
Eze_30:5. Sept.: Ðåñóáé ê . Êñçôåò ê . Äõäïé ê . Äéâõåò ê . ðáíôåò ïἱ ἐôéìéêôïé ἐð ʼ áὐôçí … äéáèçêò ìïõ ἐí áὐôç ìá÷áéñᾳ — Vulg.: Aethiopia et Libya et Lydi et omne reliquum vulgus(Another read: åëðåá ; Arab: Nubienses.)
Eze_30:6. Vulg.: superbia imperii ejus: a turre Syenes—
Eze_30:9. ... ἀããåëïé óðåõäïíôåò ἀöáíéóáé … ἐí ôῃ ἡìåñᾳ — (Another read.: áéåí , Syr., Ar., Targ., Vulg.)
Eze_30:11. áὐôïõ ê . ôïõ ëáïõ áὐôïõ . Äïéìïé ἀðï ἐèíùí —Vulg.: … fortissimi—
Eze_30:13. … ê . êáôáðáõóù ìåãéóôáíáò ἀðï Ìåìöåùò ê . ἀñêïíôáò Ôáíåùò ἐê ãçò Áἰãõð . ê . ïὐê ἐóïíôáé ïὐêåôé —
Eze_30:14. Sept.: ... ἐêäéêçóéí ἐí Äéïóðïëåé Vulg.: … in Alexandria.
Eze_30:15. … ἐðé Óáúí … ôï ðëçèïò Ìåìöåùò … Pelusium … multitudinem Alexandriæ. (Another read: îòåï )
Eze_30:16. Óõçíç … ê . ἐí Äéïóðïëåé ἐêñçãìá ê . äéá÷õèçóåôáé ὑäáôá Vulg.: … quasi parturiens dolebit Pelusium et Alexandria erit dissipata et in Memphis angustiæ quotidianæ.
Eze_30:17. … ̔ Çëéïõðïëåùò … ê . áἱ ãõíáéêåò … et ipsæ captivæ—
Eze_30:18. … ἐí Ôáöíáéò … ôá óêçðôñá Áéã —
Eze_30:21. Vulg.: … non est obvolutum ut restitueretur ei sanitas—
Eze_30:22. Sept.: ... ê . ôïõò ôåôáìåíïõò ê . ô . óõíôñéâïìåíïõò —
Eze_30:24. ... êáé ἐðáîåé áὐôçí ἐð ̓ Áἰã . ê . ðñïíïìåõóåé ôçí ôñïíïíçí áὐôçò ê . óêõëåõóåé ôá óêõëá áὐôðò .
Eze_30:26. ... ἐðéãíùóïíôáé ðáíôåò ïἱ Áé ̇ ãõðôéïé —
Eze_30:1-19. The Day of Judgment.
Eze_30:2. Howl, Isa_13:6 ( éìì , to sound). The sound is expressed by äָäּ ,—like àְַçַäּ (Eze_4:14), especially with ìéåí ,—in the word-sound. The day, therefore the time, when that takes place which is contained in Eze_30:4 sq., gives the reference ( ì ) of the mournful howl. The persons addressed will presently become plain.
Eze_30:3. Why they were called to howling had its ground in the nearness (Eze_7:7), which, however, has no chronological determination, except in the very near approach of the day. This is primarily designated as ìéäåäéåí , i.e. the one proper to the Lord, His day in particular, not only determined, fixed by Him; also not that alone which comes from Him; but, as the standing formula: “And they know that I am Jehovah,” readily suggests, the day of the manifestation of Jehovah. It is, as the comparison with Oba_1:15, Joe_1:15, Isa_13:6-9, Zep_1:7; Zep_1:14, shows, the becoming manifest in judgment. (Klief.: judgment, punishment, slaughter-day.) With this also agrees the designation of it as “a day of cloud;” comp. Eze_1:4. The symbolical import is obvious, since, when the clear light of day comes to be veiled, there is a threatening of storm (Eze_30:18, Eze_34:12; Joe_1:15; Joe_2:2; Zep_1:15); therefore one has to think of the wrath of God, and, in consequence thereof, a calamity which will break forth. Accordingly, òú âåéí éäéä (without article) is self-determined, as meaning the time when heathen nations—they, consequently, are the parties addressed in Eze_30:2, spoken of generally as contradistinguished merely from Israel, but more definitely indicated in what follows—shall experience their judgment; not precisely “their end” (as Hitzig), but Jehovah’s manifestation in the judgment of wrath pregnant with calamity to them. Comp. besides, Eze_22:3; Isa_2:12. [Not “identical with the day of Egypt, Eze_30:9,” as Hengst. thinks, however similar, for the heathen were not simply the Egyptians. But still less, with Vatabl., Münst., and others, are we to think of the Chaldeans as executors of the judgment.]
Eze_30:4. The way and manner of the predicted judgment is here represented: the sword comes; and the heathen peoples, who are addressed in Eze_30:2, are now named, viz. Egypt, in which war or bloody uproar so frightfully raged, that in Ethiopia the impression made by it was çìçìä , the corporeal state of convulsive writhing, for: anguish, terror, and woe. Nah_2:11 [10]; Isa_21:3.—Upon ëåù , see the Lexicons.—Hitzig: çìì alludes to çìçìä .—The subject to: and they take, is naturally: the enemies, considered indefinitely.— äîåðä , see at Eze_29:19. Hengst.: “this is here the prosperity of Egypt bringing with it active life.”— éñãåú , the foundations, figuratively of the state as a house, not to be understood literally of the Egyptian chief cities. The figure, however, must not be limited (as ùָׁúåֹú in Isa_19:10) to the higher classes, who bear immediately the state-building; nor must it (as Hitzig) be understood of the mercenaries, who only support Egypt (Eze_30:5-6), and could hardly be represented as the foundations of its existence as a state. The representation must undoubtedly be (as well remarked by Hupfeld on Psa_11:3) of that which bears the civic society and holds it up—ordinances and laws; so that, if formerly it was the well-being of Egypt which was concerned, it is now the being, the very existence of it.
Eze_30:5. Ethiopia, as already at Eze_30:4, instar omnium, named as the neighbour and political associate of Egypt, opens the array of Egypt’s supporters (Eze_30:6). Upon Phut and Lud, see at Eze_27:10.— òøá is: “joining-in,” “mixing,” “immigration,” therefore: strange people; scarcely (as the Syrian translates) could “all Arabia” be meant. Exo_12:38; 1Ki_10:15; Jer. 25:20; 24:1, 37; Neh_13:3. Häv. distinguishes these from the covenant-associates of Egypt. But what else could Cush be?—Kub, only here, is by some regarded as written instead of ìåá , which Ewald reads, though he translates Nubia; while Kliefoth thinks of the Lubim in Nah_3:9, 2Ch_16:8, the Libyægyptii of the ancients; or taken instead of ðåá , so Gesenius and the Arab. translation, “Nubians;” and Hitzig also supposes ìåá to have been the older Heb. form for Nubia (?);—by others it has been understood (Häv.) of a people Kufa frequently occurring on the monuments of Egypt—according to Wilkinson, an important Asiatic people lying farther north than Palestine, with long hair, richly clothed, and with parti-coloured sandals; the tribute which they are represented as bringing bespeaks not a little of wealth, civilisation, and skill. Hengst. combines Kub with Eze_27:10, and makes it correspond to the Persians, who had entered in consequence of the coalition into the service of Tyre, and whose appearance here cannot be thought strange; everywhere where there was a struggle against the tyrants, mercenaries were to be found of this powerful aspiring people. The name was a domestic one—“Kufa” in old Persian = mountain; the particular region, as appears to Hitzig, to be sought in Kohistan.—The sons of the covenant-land are understood by Jerome, Theodoret, the Sept., the Arab, trans., also by Hitzig, of the Jews who had taken refuge in Egypt (Jeremiah 42-44.); the covenant-land (with the article), that promised to Abraham and his seed according to God’s covenant, is Canaan. The Syriac translation, on the other hand, points to the associates in the league, which the expression certainly does not clearly justify. Hence Hengst., understanding by the covenant-land Cush, makes the beginning turn hack to the close; while Schmieder, with whom Kliefoth agrees, conjectures a tract of land unknown to us, but near to Egypt, and in a state of league with it (!).
Eze_30:6. åðôìå ñîëé× , either as Ewald: “there fall Egypt’s supporters” or, after it has been said in Eze_30:5 that the anguish in Cush shall become a falling with Egypt, there is in Eze_30:6 a more comprehensive general statement: as well as, etc. [Hengst.: “a new break, new touches to be given to the picture.”] Comp. Psa_37:17; Psa_54:6 [4]. When the one party falls, the other sees itself necessitated to go down from its self-conscious height. On pride, etc., see at Eze_24:21; comp. besides, Eze_29:10. They who shall fall in him, or it, are those who would support it. Too far removed are the idols and princes of Eze_30:13, which are brought in by Schmieder as the supporters; also the fortified cities in Eze_30:15, and the warriors in Eze_30:17.
Eze_30:7. Comp. Eze_29:12. Where Egypt is the principal subject, there can be no question of its being so also here.
Eze_30:8. The practical knowledge of experience is made in the fire, which Jehovah causes in Egypt, that is, at the breaking forth of His anger, with which also most fitly suits: and they shall be shattered, etc., so that they must know the judgment of God to be upon them. According to others, the war-fire; according to the Chald. paraph., a people violent as fire; according to Cocceius, it must mean the consuming, desolating result of the war.—All the helpers of Egypt are those who give support in Eze_30:6, both those who are named (Eze_30:5), and those who are not named.
Eze_30:9. With manifest allusion to Isaiah 18, messengers in ships are made to announce to Ethiopia the fate of Egypt. (In Isa. it is papyrus-skiffs, which people were wont to roll together when they passed the cataracts of the Nile, and then open out again. The öé here, from öåä , to set up, according to Häv. certainly with reference to the existing sea-force of Egypt: warships, which suits neither with fugitives nor with messengers.) The business-mart and commerce on the boundaries of Upper Egypt and Ethiopia readily provide the image of such messengers at command,—represented as going forth from before Jehovah sitting in judgment upon Egypt,—so that one does not need to think either of the Chaldeans, or of Egyptian messengers formally sent by the Egyptians, or of Egyptian fugitives.—Since there is çìçìä áëåù , according to Eze_30:4, so this is only explained here by ìäçøéã àúÎë× ; hence also åäéúä çìçìä is repeated; therefore not a joyful message, as in Isaiah 18. with reference to Assyria.— ëéåí , either, a definite fixing of time (Isa_23:5), as also áéåí is read, but which would plainly be a repetition of áéåí ääåà ; or, better perhaps, with Häv., pointing to that old period of punishment in the history of Egypt which filled neighbouring regions with dread of Jehovah (Exo_15:14 sq.).—Eze_7:5-6; Eze_7:10; Eze_21:12. The coming is that which had been threatened, to be supplied from the context.
Eze_30:10. Comp. Eze_26:13.—Eze_29:19.—The tumult comprehends as well the dense population characteristic of Egypt, as the moving of goods and chattels hither and thither. Kliefoth; “the turmoil of the people in the possession and enjoyment of their goods.”—The hand of the Judge. His instrument and executioner, is to be Nebuchadnezzar (comp. at Eze_26:7).
Eze_30:11. Eze_28:7.—23.42. Hengst.: “they come not of themselves, but the Almighty brings them, hence they are irresistible,” etc.—The destruction of the land by the sword is more nearly given, since it is represented as being filled with the slain. Comp. Eze_12:14; Eze_11:6.
Eze_30:12. Eze_25:5; Eze_29:10; Eze_29:3. The destruction of its prosperity, since its natural springs and the land become the property of others, like a slave that has been sold by his master. Hitzig: “God assists the instruments of His will, taking an immediate part in the work of destruction, and, at the same time, displacing a hindrance to their advance and a bulwark of the Egyptians.”—Since øòéí is parallel with æøéí , the wicked can only be interpreted from the feeling of the Egyptians, and in accordance with the hurtful action of the strangers, as øòò is to beat down, to destroy. The general wickedness of mankind (Mat_7:11) lies here as far out of the way as a special application to the Chaldeans, as being also not better than the Egyptians. Comp. however, Eze_7:24; Eze_28:7.
Eze_30:13. A carrying out of the judgment by special traits, which for Egypt especially are characteristic. Thus, as regards the âìåìéí (see at Eze_6:4), the àìéìéí (chiming with the “nothings”), Lev_19:4; Lev_26:1, and often (1Co_8:4), so that there is no need for supplying from Isa_19:1; they are neither the images of the gods, nor the worshippers of them (as the Chald. paraph.): it is simply the idol-gods.—From Noph ( îðó , sometimes also îֹó ), that is, from Memphis; to-day, unimportant ruins on the western side of the Nile. The name in Plutarch is explained as ὁñìïí ἀãáèùí , and as ôáöïí ̓ Ïóéñäïò ; in hieroglyphics, “Mam-Phtah” that is, the place of Vulcan. The lower valley of the river honoured as the highest god Phtah (fire-god), the oldest and first of the gods, according to Manetho, ruling 9000 years before the others, as he is named in the inscriptions: “the father of the fathers of the gods,” “the heavenly ruler,” “the lord of the gracious countenance,” “the king of both worlds,” “the lord (the father) of truth.” As god of the beginning, he has the form of a naked child, of a dwarf; at other times wrapped round mummy-like, standing by a rod, with a flagellum and mace and the Nilometer in his hand. As he was called Tatamen (the former), as world-creator, so he commonly has before him an egg upon a potter’s wheel (“the weaver of the beginnings moving the egg of the sun and moon”). The Egyptian scarabæus (beetle) was sacred to him, which was sometimes shown upon his shoulders in the place of a head. His great sanctuary at Memphis, which was said to have been as old as Egypt itself, was adorned and extended by the Pharaohs down to the overthrow of the kingdom. Cambyses, when admitted into this temple, exhibited his disdain toward the image of the god.—Since Memphis was at the same time the old royal city, the transition from the service of idols to the ðָùִׂéà was natural, especially as the connection of the gods and kings is genuinely Egyptian. Comp. on Ezekiel 29. The history of Egypt is that of its gods, and the names and deeds of its kings, as they are painted upon the walls of its temples.—That there was to be no more a native prince is not necessarily said, with îàø× , but only that as prince there should no more be one like the old Pharaohs and the Egyptian gods, out of Egypt, as contradistinguished from other lands, whose princely power would, as hitherto has been the case, obtain legitimation. Therewith also agrees the fear, which seems to point to a foreign ascendency that was to carry it over all.
Eze_30:14. From Lower to Upper Egypt, the description gives prominence especially to the mother-land (see on Eze_29:14), the brrth-land of the people.—Comp. Eze_30:8.—Zoan, however, is, again, in Lower Egypt, the old Tanis, on the branch of the Nile which bears that name (“Dschane,” Egyptian: low ground),—a chief city, Num_13:22; Psa_78:12; Psa_78:43.—Eze_5:10.—No ( ðà ) leads back to Upper Egypt; when fully read No-Amon, it is Thebes (Vulg., anticipating, Alexandria), the very ancient Upper Egyptian chief city, with the Greeks Diospolis. (“Noh,” Egyp.: surveyor’s chain; hence: inheritance; therefore: seat of Amon—see Gesen. Lex.) In the Upper land there reigned as divinity Amun (Amen), probably = “the concealed,” the reigning god in the height, whose colour is blue on the monuments. He was for Upper Egypt what Phtah was for Lower Egypt. He is represented as standing, or sitting enthroned, with two high feathers upon his kingly head-dress. According to Manetho, the union of Egypt under a great dominion was effected by Menes from This, below Thebes, therefore proceeding from the Upper land—although this state-life had its centre in Memphis, in the Lower land; and during its flourishing period, another dominion, the territory of which stretched beyond the cataracts of Syene, had been founded at Thebes. Princes of Thebes afterwards ruled over all Egypt, took their seat at Memphis, and the kings of Egypt were now called “Lords of both Lands” in the inscriptions. Upon the monuments the red higher crown is that of Upper Egypt, the lower white one that of Lower Egypt. So that the prophetic representation takes into view the whole of Egypt, repeats Thebes for Upper Egypt, yet knows, at the same time, to mention names mostly from the more extensive, as well as more important and more powerful, Lower country.
Eze_30:15. Eze_14:19, 21:36 [Eze_21:31], Eze_9:8, Eze_7:8.— ñִéï , the “mud-city,” Pelusium ( ðçëïò ), a border city on the east, in a swampy region, which the sea now overflows. Egypt, according to Strabo, was here difficult to be attacked, and Suidas designates Pelusium the key of Egypt for ingress and egress.— îָòåֹï , ch.Eze_24:25.— åְäִëøַúּé Eze_29:8.— àֶúÎäֵַîåֹï ðֹà (Eze_30:10), comp. Eze_30:14. An allusion undoubtedly to Amon, whence No derived its surname (Jer_46:25). Amon is incapable of preserving to the city its Hamon (tumult), Hengst. The mention of the multitude of people in No Hitzig finds to be suitable, since the population of the Thebaid crowded principally into the farextending chief city. (Comp. Iliad, ix. 381 sq.)
Eze_30:16, Eze_30:8; Eze_30:14.—Instead of: úָּçִéì , the Qeri has: úָּçåּì , from çåì , whence çַìְçָìָä in vers.4, 9.—The repeated mention of Sin, No, and Noph gives emphasis to the boundaries, Upper and Lower Egypt.— úִּáָּ÷ò = úäéä ìäá÷ò , in Eze_26:10.— öָøֵé éåֹîָí is clear so far, as öåø is plainly to be understood of a pressing, closing in siege; on the other hand, éåîí may signify by day, as in the well-known juxtaposition with åìéìä , but also what this juxtaposition paraphrastically expresses, namely: always, unceasingly, therefore: daily = ëìÎéåí , or “the day over”, also “the whole day long” = ëìÎäéåí (comp. Psa_13:3 [2]). [Michlal Zophi interprets: “and against Noph come the enemies of day,” that is, openly, not as thieves of the night. Similarly Hitzig: “enemies will be in broad daylight,” meaning that it will be filled by them. Kliefoth: of the enemy not fearing an open assault. Also Hengst., who, from Jer_15:8 and Zep_2:4, understands it of a state of deep humiliation, in which the enemy disdains, in the consciousness of his absolute superiority, to surprise by night (Oba_1:5). “Enemies (besiegers) by day, a concise expression for: such an one as has to deal with enemies by day.”]—It might be also an affecting exclamation. [Abendana (after Job_3:5) = their day will be distress (Vulg.). The Chaldee paraphrase: enemies compass her daily. Peculiar are the renderings of the Sept. and of the Arabic, which understand it of a breaking down of the Nile dams, and a rushing in of the waters; the Syriac: “will give way into fragments.” Ewald: Memphis will be for perpetual rust ( öְãִé )! Häv.: Memphis shall become a constant splitting, that is, shall be for ever shattered; it shall now be, in a manner, called öøé éåîí , in allusion to the local name of Memphis, îöåø !]
Eze_30:17. áַּçְåּøֵé , the choice young men of war (Mar_14:51); rightly Hitzig: the garrison warrior-caste), as contradistinguished from the inhabitants.—Aven ( àָåֶï ), the purpose in the change of the name àֹï , àåֹï , must, according to Hengst., point to the cause of the divine judgments which were coming on it (comp. Hos_4:15; Hos_10:5). Aven is nothingness, vanity, with respect to the worship of idols. [Hengst.: “vileness”, that people serve the creature more than the Creator.] It was the Greek Heliopolis, Jer_43:13, “House of the Sun;” Kopt. On; Egyptian, Anu,—a city in Lower Egypt on the east bank of the Nile, and was from of old the proper seat of the Egyptian sun-worship; a centre of idolatry, with a numerous learned priesthood; the principal city in this respect, and that where Plato and Herodotus received instruction; mentioned in Gen_41:45; Gen_41:50. Now there are only some ruins beside a village, with an obelisk seventy feet high of red granite. Here, in a famous temple, was Ra, the god of the solar disc, worshipped (“the father of the gods”), the second ruler of the world. His symbol was the sun’s disc borne by two wings; the beasts sacred to him were the sparrow-hawk, the light-coloured bull, and the cat. From Ra, their original and type, the Pharaohs derived their power over Egypt, as “sons of Ra”, the name given to them. See, besides, in Duncker, 1. p. 39 sq.—Pi-beseth, only here; at present existing merely as ruins; Kopt.: Poubast, “the cat,” on account of the goddess Pacht (Basht, Pascht), commonly represented with a cat’s head, who was worshipped at Bubastis, in Lower Egypt, on the Pelusian branch of the Nile. (She was also named “the Mistress of Memphis,” and also “Mother.”) To her joyous service, according to Herodotus, was devoted the most pleasant of Egyptian temples. At her festival, to which men and women came in boats from all places, amid song, playing of flutes, clapping of hands, and striking of rattles, more wine was drunk than in all the rest of the year.—If the guardians, the protectors of the sanctuaries, fall by the sword, then also by the same must the gods themselves fall. Herodotus designates the Bubastic Nome as the region where especially resided the Calastrians, that is, the young recruits of the army. Comp. also Eze_30:5-6, Eze_6:11-12. The åְäֵðָּä are not the women (Sept.), but the cities named, their inhabitants (comp. Eze_30:18); see also Eze_12:11.
Eze_30:18. Not far from Sin comes the border city (toward Syria) úְּçַôְðְçֵí , Tehaphnehes, in Jeremiah (Jer. 63:9) úַּçְôַּðְçֵí , Tahpanhes, where, as we there learn, was a royal palace, Daphnoi (Taphne); the name, according to Jablonski, Egyptian: Taphe-eneh, as much as, Land’s End.— çùê äéåí , Hengst.: “the day spares, withholds as a miser.” Therefore, from çָùַׂê , which in substance, however, is the same as: darkens itself; from çָùַׁê , to be darkened. There, for those of Israel who had fled thither (Jer_43:7 sq., Eze_44:1 sq.), the pre-intimations of the day of judgment begin (Kl.); or generally: there changes the prosperity and splendour of Egypt; according to others: there will be mourning. Häv.: “here had Jeremiah spoken his powerful word of threatening against Egypt; here, through the settling down of the Jews at that time, the idea of Egyptian oppression toward Israel springs up afresh; and hence a calling to remembrance of Lev_26:13.” Hengst. compares with “the breaking of the yokes of Egypt” Eze_29:15; Eze_30:13, “no prince,” etc.; the yoke formerly lying upon Israel, latterly also upon other nations, was now to be for ever broken.— ùָׁí refers to the border-place, with which the land opens, and with the broken land “the yokes” which Egypt had imposed, consequently its dominion (comp. Eze_30:21-22; Eze_30:24), should be broken. (Umbr.: “All order and discipline shall be dissolved in the ruled and strongly-curbed land: an end shall be made to its old renown and pride.”)— áָּäּ , like âְּàåֹï òֻåָּäּ , is to be understood of the whole land. [Cocceius thinks of the death of the king with reference to the king’s seat at Taphne (Jer. 63:9). Rosenm. reads îַèּåֹú , also Ewald and the Sept.; while Hitzig supposes to be meant, not the spears indeed (Hab_3:14; 2Sa_18:14), but the supporting staffs, Eze_30:6, which in Eze_30:8 are also represented as going to be broken.]— äéà , not Daphnai, but Egypt, on which account it precedes emphatically; as also her daughters, namely, the cities, could only be referred to Egypt; if referred to Daphnai, too much would be said for it (Eze_16:27; Eze_16:31; Eze_16:46; Eze_26:6).— òָðָï (Eze_30:3). The Chaldee Paraphrast makes the cloud mean the host of the king of Babylon.
Eze_30:19 concludes with Egypt generally.
Eze_30:14.