This week, we shall continue the study of the book of Ezekiel in the Old Testament. Read slowly and reflectively the assigned passage twice at least and consider the questions below each day.
After the judgment is pronounced on the city of Tyre because of its pride, the oracle now turns to the king of the city which is made up of two parts:
28:1-10—Part I—The Indictment and Judgment
(1) The pride of the king (v.2)
a. What are the implications of regarding oneself as a god?
b. What appeared to have made him so proud? (v. 2b)
c. In what way does he think he is comparable to a god? (v. 2c)
(2) The rebuke by God (vv. 3-5)
a. By what does the king of Tyre measure his wisdom? (vv. 4-5)
b. Daniel is obviously very famous in Babylon and beyond: in what way is the king of Tyre not comparable to Daniel? (v. 3; Dan. 5:10-12)
(3) The judgment (vv. 6-10)
a. Who will God use to judge him? (v. 7; see 26:7)
b. What will happen to the things in which he takes pride? (v. 7)
c. What is the implication of him having to die “at the heart of the sea”? (vv. 8, 2)
d. Would he then insist that he is a god? Why or why not? (v. 9)
e. What is meant by “to die the death of the uncircumcised”?(v. 10)
28:11-19—Part II — The Person (or Spirit) behind the King of Tyre (see note below)
(4) Who was made and put in the Garden of Eden? (Gen. 2)
(5) In what way is the king of Tyre compared to him? (v. 12)
(6) Ancient kings in the ANE were known to adorn themselves with precious stones, however in Israel it was the high priest whose chest piece was adorned with precisely the nine kinds of stones mentioned here, except that the high priest had an additional set of three precious stones not mentioned here (compare v. 13 with Exod. 28:17-20; 39:10-13)
a. What does this say about Adam when he was created?
b. What does this say about the king of Tyre?
(7) Likened to a guardian cherub (vv. 14-16)
a. If Adam is the one spoken of, what do we know about him before the fall?
b. If Satan is the one spoken of, what do we know about him before his fall?
(8) The fall of the king of Tyre is now addressed and is made clear of his “widespread trade” which only fits him, not Adam nor Satan (vv. 16-19)
a. Why does “widespread trade” seems to lead to violence? (v. 16)
b. What marks the disgrace of his fall? (v. 16b)
c. What led to his fall? (v. 17)
d. What impact do all his sins have on the “sanctuary”? (“The Chaldee, Syriac and Vulgate versions” has “sanctuary” in singular, referring to the mountain of God; see K&D, 237) Why?
e. What is the most fitting judgment of such a sin of desecration? (v. 18)
f. In your opinion, is the king of Tyre likened to Adam or Satan? Why?
g. Does it really matter whom he is being likened to? Why?
(9) Why does the Lord set such a judgment of the king of Tyre as a lament? (v.11)
(10) What is the main message to you today and how may you apply it to your life?
Note: While who exactly this oracle is referring to has lent itself to many different interpretations through the history of biblical interpretation, conservative scholars in general see a comparison with the first man, Adam in the Garden of Eden and “vv. 15-16 draws a comparison between his fall and the fall of Adam” (K&D, 234). However, some see that “the description in verses 12-17 fits only Satan, though in this case Satan was indwelling a man: the king of Tyre” (Alexander, 89). I’ll leave to the readers to discern based on words used by Ezekiel in this oracle.
本週 我們會繼續研讀舊約以西結書。請細心慢慢讀每天指定的經文至少兩遍，然後反複思考問題。
推羅城因它的狂傲而招至神的審判，這是上兩章的默示所宣告的。現在神繼續的默示是針對推羅王本身。這默示可分成兩部份：
28:1-10—第一部份：審判的預言
(1) 王的高傲(28:2)
a. 自比為神是什麼罪？
b. 這裡暗示他這樣狂傲的原因是什麼？
(2) 神的責備(28:3-5)
a. 他在那方面認為能與神相比？ (28:3)
b. 他用什麼來衡量智慧？(28:4-5)
c. 相信但以理的名聲當時已超越巴比倫傳到別國：推羅王其實能與他相比嗎？為什麼？（28:3; 參但5:10-12）
(3) 王要面對的審判（28:6-10）
a. 神會用誰（和什麼人）來審判他？(28:7; 26:7)
b. 神要怎樣對待他引以為榮的東西？(26:7)
c. 「必死於海中」對他是怎樣特別的審判？(26:8, 2)
d. 他尚能仍以神自居嗎？為什麼？(26:9)
e. 他要得到“與未受割禮的人” 的死是什麼意思？(28:10)
28:11-19—第二部份：推羅王背後的那位（參下註）
(4) 這裡論到伊甸園(28:13) ：神原是把誰安放在伊甸園中？（見創2）
(5) 這裡怎樣把推羅王與他相比？(28:12)
(6) 歷史文獻給我們知道，古代近東的王多以各種寶石來裝飾自己；不過這裡的九種寶石恰巧與以色列大祭司胸前所配帶的十二種寶石中的九種相符（試把28:13與出28:17-20; 39:10-13作比較）。這樣的形述：
a. 叫我們對亞當有什麼認識？
b. 叫我們對推羅王有什麼認識？
(7) 與基路伯相比（28:14-16。註：原文沒有“約櫃” 二字；是譯本自加的）
a. 如果這裡是形容亞當：我們對未犯罪的亞當有什麼認識？
b. 如果這裡是形容撒但：我們對未墮落的撒但有什麼認識？
(8) 這裡論到“貿易” ，該是指推羅王而說的（28:16-19）
a. 貿易的興盛與強暴有什麼關連？(28:16)
b. 他的罪帶來什麼刑罰？(28:16b)
c. 是什麼引至他的墮落？(28:17)
d. 他的罪為何引至「聖所」（在不少抄本「聖所」是單數的）被褻瀆？
e. 褻瀆帶來什麼審判？(28:18)
f. 你認為從上文下理和以上的形述，這默示是把推羅王與亞當或是與撒但相比？
g. 與誰相比對信息有重大分別嗎？為什麼？
(9) 為何神以哀歌來說出這信息？(28:11)
(10) 今日你得到的主要提醒是什麼？你會怎樣應用在你的生命中?
註：在聖經釋經的歷史中，對這第二部份默示的解釋是眾說紛紜的。一般保守派的解經家認為這裡是把推羅王與人類在伊甸園中的先祖亞當作比較；而“第15-16節是他與亞當犯罪墮落的比較” （K&D, 234）。但有些保守派的解經家就進一步的認為“第12-17的形述只有撒但才吻合—是指住在推羅王這人裡面的撒但” （Alexander, 89）。讀者需按上文下理，和默示所採用的字句來作判斷。
“You were blameless in your ways from the day you were created till wickedness was found in you.” (Ezek. 28:15)
The comparison of the king of Tyre to the one who was created in perfection and put in Eden, the Garden of God, has given rise to many differing opinions as to who is the one being referred to.
Those who see this as referring to the first created man, Adam, base their opinion on the following facts: (1) Adam was created by God as a sinless person (vv. 12, 15), (2) he was divinely authorized to rule over the garden (Gen. 1:28) which was no different from being a king (v. 13), (3) he was not satisfied as Adam (the man) and desired to be like God (v. 2; Gen. 3:5), and (4) he was punished for his pride and disobedience by being driven out of the Garden of God (v. 16; Gen. 3:23)
Those who opine that this character referred to Satan have valid grounds in that Satan is a fallen angel and is here called a guardian cherub, and was thrown (from heaven) to the earth (v. 17). The language used by Ezekiel here is very similar to that used to describe the fall of Babylon which, again, is thought by many as referring to Satan by Isaiah (see Isa. 14:12ff). This view is said to have developed during the second temple period and has been adopted by many conservative Christians since the time of Origen (NICOT, 118).
In any case, it is obvious that the image of both Babylon and Tyre by the prophets suggest that much more than historical Babylon and Tyre are being referred to. In both cases, human pride that seeks to usurp the role of the Creator God is being condemned and judged. However, the oracle against the king of Tyre is set in the form of a lament and that reveals the bleeding heart of the Creator who laments over the disobedience of His creations, whether it be Adam, Satan, the king of Babylon or the king of Tyre, and for that matter, you or I.
「你受造之日所行的都完全，後來在你中間又察出不義。」(結28:15)
這一段把推羅王比作那原被創造完全，放在伊甸園中的默示，引來解經家不同的意見，究竟這位是誰？
認為這位是亞當的，是基於（1）亞當起初受造是無罪的(28:12, 15) ；（2）他被派管理(rule over)這園子（創1:28）；（3）他卻不甘為人（亞當是人的意思），要如神（28:2; 創3:5）；（4）因他的驕傲和悖逆而遭趕出神的園(28:16; 創3:23) 。
認為這位是撒但的，是基於撒但曾是天使，這裡稱之為掩蓋的基路伯，並被神（從天上）摔倒在地（28:17）。以西結這默示的言語與以賽亞論到巴比倫的墮落非常相似。一般以那默示是指撒但而言的（賽14:12ff）。以這位為撒但的解釋始於第二聖殿時期（即尼希米之後的時代）。自教父Origen之後，普遍為保守派學者所接納（NICOT, Ezekiel, 118）
無論如何，不論是用來比喻推羅或巴比倫，這默示肯定是指一位超越巴比倫或推羅的。兩處的默示都責備人的狂傲和欲奪創造主的主權的罪。奇怪的是，這對推羅的責備與審判卻是以哀歌形式道出，正顯示創物主的哀傷—祂因看見自己手所造的對祂悖逆，感到極其的傷痛—這豈只是對巴比倫和推羅王？豈也不包括我和你！
Read slowly and reflectively the assigned passage twice at least and consider the questions below each day.
The Lord ends His oracles against Tyre with a word against Sidon, which was really part and parcel of Tyre. To understand why the Lord cares to deal with Sidon, it is helpful to read the entire section from v. 20–26.
28:20-24—Purpose of Judging Sidon
(1) The Lord expresses His purposes in dealing with Sidon, what are they:
a. In v. 22a?
b. In v. 22b?
c. In v. 23?
(2) In v. 24 the last purpose is being repeated:
a. To whom is this repeated message directed against?
b. In this case, the message against Sidon is really a message to all Israel’s neighbors: would you agree? Why or why not?
(3) To Sidon and all neighbors who are hurtful to Israel, what judgment would they receive in order that God’s purpose will be achieved? (v. 23)
(4) What message does this serve to all Israel’s neighbors today? (see v. 26 as well)
28:25-26—Restoration of Israel
(5) The promised gathering of the people from scattering:
a. How will the gathering of the people from all nations enable the Lord “to show myself holy among them in the sight of the nations? (v. 25)
b. How would the Lord show Himself holy:
i. By gathering them back into their land in 1948?
ii. By the salvation through His Son to bring those Jews (like the Apostles) who would believe in Him back to the spiritual kingdom of God?
iii. By delivering them from their enemies in the Last Day? (see Zech. 14)
(6) Is Israel now dwelling in safety? Why not?
(7) What can the people of Israel look forward to with this promise?
(8) What is the main message to you today and how may you apply it to your life?
請細心慢慢讀每天指定的經文至少兩遍，然後反複思考問題。
在對推羅一連串的默示後，現在以較短的信息針對西頓—這個屬推羅勢力範圍內的城市—說話。要明白為何也要論到西頓，我們需要把28:20-26一起研讀：
28:20-24—審判西頓的原由
(1) 審判西頓的原由包括那三樣？
a. 28: 22a
b. 28: 22b
c. 28: 23
(2) 28:24再次重複第三個原由：
a. 重複的對象是誰？
b. 既是如此，對西頓的信息其實是對以色列所有的鄰居說的。你同意嗎？為什麼？
(3) 這些如西頓一樣恨惡以色列的鄰居，將要得什麼審判，以致神的目的能達到？(28:23)
(4) 這對今日以色列的鄰居有什麼提醒？(亦參28:26)
28:25-26—以色列的復興
(5) 應許招聚分散的:
a. 招聚分散者如何能叫神顯為聖？(28:25)
b. 神顯自己為聖是因：
i. 祂使以色列復國？(1948年)
ii. 藉著祂兒子耶穌基督所成就的救恩，使像使徒們的猶太人得進神的國？或是
iii. 在末日把他們從仇敵手中拯救出來？（參亞14）
(6) 今天的以色列是否已「安然居住」？為什麼？
(7) 今天的以色列人因著這應許該有什麼盼望？
(8) 今日你得到的主要提醒是什麼？你會怎樣應用在你的生命中?
“No longer will the people of Israel have malicious neighbors who are painful briers and sharp thorns. Then they will know that I am the Sovereign Lord.” (Ezek. 28:24)
The oracle against Sidon, on the surface, seems so unnecessary, as it is really part and parcel of the great empire of Tyre and the description of her demise is far less vivid and dramatic to that of Tyre or most of the nations previously addressed by Ezekiel. Furthermore, no specific sin is mentioned of Sidon except that which is common to all Israel’s neighbors, and that is they “are painful briers and sharp horns” to Israel (28:24).
Daniel Block is right in pointing out that “herein lies the key to its significance in the present contest. The general pronouncements in vv. 22-23 and the specific concern for the fate of Israel in vv. 24-26 summarize Yahweh’s purpose in dealing with the nations (the display of Yahweh’s glory and holiness)” (NICOT, Ezekiel, 121).
As much as Israel, to these days, has continued on the path of disobedience and in particular in rejecting their Messiah, Jesus Christ, the promise of restoration to Israel continues to serve as a warning to “all their neighbors who maligned them” (28:26). Just as this promise points to the “future fate of Israel’ (K&D, 242), the warning to the nations is an integral of this promise.
We, the church, the spiritual Israel, can also be assured that as much as the world is like “malicious neighbors” to us “who are painful briers and sharp thorns”, they will learn of God’s glory and holiness upon the return of our Lord Jesus Christ who is not only the Messiah of Israel, but our Savior and King.
「四圍恨惡以色列家的人，必不再向他們作刺人的荊棘，傷人的蒺藜。人就知道我是主耶和華。」(結28:24)
表面上，這小段針對西頓的默示看來是多餘的。西頓是大推羅王國的一部份，而這裡的審判亦欠缺對推羅或其他列國的詳盡與戲劇性。再者，這裡並沒有指明西頓所犯何罪，除了與以色列其他的鄰邦一樣，是“向他們作刺人的荊棘，傷人的蒺藜”(28:24) 。
解經家Daniel Block就指出：“這正是這責備話語的重要所在。第22-23節概括性的宣告，和第22-24節對以色列的命運的 關注，總合了耶和華對付列國的原由，是要顯出祂的榮耀和聖潔” （NICOT, Ezekiel, 121）。
今日雖然以色列仍繼續走悖逆的道，甚至拒絕相信神的兒子是彌賽亞/基督；但神不變的應許要復興以色列繼續成為“四圍恨惡他們的眾人”(28:26) 的提醒。神對以色列的應許既是指“以色列將來的命運” 而言(K&D, 242) ，那對列邦的警告亦是這應許的一部份。
今天的教會既是「屬靈的以色列」，也可從這應許得安慰。因為世界雖是“四圍恨惡我們的眾人” ，也是向我們“作刺人的荊棘，傷人的蒺藜” ；但當主耶穌基督—以色列的彌賽亞，我們的救主—再來的時候，他們就要看到神榮耀與聖潔的彰顯。
Read slowly and reflectively the assigned passage twice at least and consider the questions below each day.
Chapters 29-32 are basically 7 oracles (or words) of God against Egypt.
The first 5 are pronouncements of judgment:
29:1-16 — upon Pharaoh and his people and the land in general terms
29:17-21— with specifics of Nebuchadnezzar’s attack
30:1-19 — upon Egypt and its allies
30:20-26 — using the analogy of the arm of Nebuchadnezzar versus that of Pharaoh
31:1-18 — using Assyria’s fall as a warning to Pharaoh and his people
The last 2 oracles in chapter 32 are given in the form of lamentations for Pharaoh and his army.
Today, we shall consider the first two oracles.
29:1-16—Judgment against Pharaoh, his people and his land
(1) When is this oracle given? (v. 1)
(2) Has Jerusalem been overthrown yet? (see 2 Ki. 25:1-3)
(3) Nile has long been a symbol of Egypt whose national survival depends much on it:
a. What is the first particular sin of Pharaoh mentioned by this oracle? (v. 3)
b. What analogy does the Lord use to foretell His judgment upon him? (vv. 4-5)
(4) What is the other sin of Pharaoh? (v. 7; see Note 1 below)
(5) What will the judgment of Egypt include? (vv. 9-12; it is helpful to list them out one by one. See Jer. 43-44 for detailed foretelling of Nebuchadnezzar’s attack of Egypt)
(6) What is the time limit imposed on their judgment? (v. 11)
(7) What will happen after 40 years? (vv. 13-16)
(8) How does the present-day Egypt speak to the validity of this prophecy?
29:17-21—Nebuchadnezzar—the Tool of God’s Judgment
(9) When is this oracle given? (v. 17; note that this is the latest of all Ezekiel’s datable prophecies and is given shortly after the eventual defeat of Tyre after 13 years of resistance)
(10) How does Ezekiel describe Nebuchadnezzar’s campaign against Tyre? (v. 18; you may want to reread the Meditative Article of Day 257 in Week #37 this year)
(11) What is the reason given by the Lord for “giving Egypt” to Nebuchadnezzar? (vv. 19-20)
(12) Why would God reward a pagan king like Nebuchadnezzar? (v. 20)
(13) “On that day” (presumably referring to the punishment of Egypt) what will happen? (v. 21; see Note 2 below)
(14) What is the main message to you today and how may you apply it to your life?
Note 1: “Ezekiel never identifies the Pharaoh by name, but from Jer. 44:30 we learn that Hophra is in view. At the turn of the century (i.e. 6th century B.C.) the restrained policy of his predecessor, Psammetichus II, had enabled Nebuchadnezzar to capture Jerusalem unmolested. But Hophra’s foreign policy was opportunistic and ambitious. Responding to Zedekiah’s call for aid, he challenged the Babylonians by sending troops into Palestine, which forced Nebuchadnezzar to lift briefly the siege of Jerusalem (Jer. 37:5-11). But his efforts proved futile for Zedekiah, as the Egyptians were quickly driven from Judean soil” (NICOT, Ezekiel, 134)
Note 2: Scholars, based on Josephus’ account, in general opine that the siege of Tyre (which Ezekiel now speaks in the past tense) likely began shortly after the fall of Jerusalem in 587/6 B.C. and Tyre’s fall was complete in 13 years around 574/3 B.C. Ezekiel dates this oracle on New Year’s Day of 27th year, making it about 571 B.C. Therefore, the opening of the prophet’s mouth cannot be referring to what actually happened at the time a fugitive reached him from Jerusalem (as foretold in 24:27, and realized in 33:21 which is dated on the 5th day, 10th month of the 12th year, i.e. 585 B.C.) As a result, I agree with those scholars who see that this horn (which always denotes a mighty king or deliverer in the OT) refers to the Messiah and that the prophet’s mouth stands as a symbol of the propagation of the gospel upon the arrival of the Messiah/Christ.
請細心慢慢讀每天指定的經文至少兩遍，然後反複思考問題。
第29-32章基本上是針對埃及的七個默示。
前五個是審判的宣告：
29:1-16—臨到法老、埃及人和埃及地較概括的宣告
29:17-21—論到尼布甲尼撒的殺戮
30:1-19—臨到埃及與聯盟
30:20-26—以折臂為喻
31:1-18—以亞述為鑒戒
第32章是以兩個哀歌來宣告法老和他的軍兵的終局。
今天讓我們思想第一和第二個默示。 29:1-16—臨到法老、埃及人和埃及地的審判
(1) 這默示的日期是什麼？(29:1)
(2) 當時耶路撒冷已失陷沒有？（參王下25:1-3）
(3) 尼羅河一直是埃及的象徵，也是埃及生存的基本條件：
a. 這默示論到法老第一個罪是什麼？(29:3)
b. 神以什麼來作比喻，道出祂的審判？(29:4-5)
(4) 這裡亦論到法老那些罪？(29:7; 參下註一)
(5) 埃及將要面對的審判包括什麼？（29:9-12; 試逐一列出。亦可參耶43-44尼布甲尼撒打敗、殺戮埃及人的詳述）
(6) 神卻為這審判定出什麼限期？(29:11)
(7) 這限期過後的埃及會變成怎樣？(29:13-16)
(8) 今日的埃及如何見證這預言的真確？
29:17-21—尼布甲尼撒—神審判的工具
(9) 這默示是何時臨到以西結的？(29:17。註：按日期而言，這是以西結所得的最後的默示，也是推羅頑抗13年，終於先陷不久而得的)
(10) 以西結如何形容這13年長的戰役？（29:18；可參本年第27周、第257日的靈修小篇）
(11) 神說，祂把埃及送給尼布甲尼撒的原因是什麼？(29:19-20)
(12) 為何神竟會恩待這樣的外邦王？(29:20)
(13) “當那日” （相信是指埃及得審判的日子）臨到時，會發生什麼事？(29:21; 參下註二)
(14) 今天你得到的主要提醒是什麼？你會怎樣應用在你的生命中？
註一：“以西結在此沒有直接提到法老的名字，耶利米書44:30卻讓我們知道，他是法老合弗拉。在（主前六）世紀初期，上任的法老施行抑制政策，使尼布甲尼撒從容的佔領耶路撒冷。但合弗拉既比較具野心和懂得把握時機。他應西底家的邀請，派兵進攻巴勒斯坦向尼布甲尼撒挑戰，使尼布甲尼撒不得不暫時撤兵（耶37:5-11）。結果，西底家的策略失敗，因為埃及不久就被迫撤離猶大地。”(NICOT, Ezekiel, 134)
註二：聖經學者一般基於史家約瑟夫的記載，認為推羅的被困（在這默示是以過去式來形容的）是耶路撒冷失陷（主前587/6年）不久發生的，乃是經13年才失陷的（主前574/3年）。以西結說這默示是（被擄後的）第27年年初一所得的，就是主前571年。故此，這裡所說的「開口」相信不是先知在逃離者從耶路撒冷來見他，神使他「開口」的那事（這是24:27所預言，33:21—即主前585年—第12年10月5日所發生的事）。故此，我同意一些解經家的見解，認為這裡的角是指彌賽亞而言（因以色列自此再沒有「角」，即君王興起），而先知的開口是象徵彌賽亞/基督的來臨之後，福音的廣傳。
“It will be the lowliest of kingdoms and will never again exalt itself above the other nations.” (Ezek. 29:15)
I had the opportunity of traveling along the River Nile some years ago and it remains one of the most memorable trips I have ever taken.
The three-day journey on a relatively small cruise ship along the Nile from Cairo to its southern end, Aswan, was such a tranquil and peaceful journey that brought me back to biblical times, as if nothing had changed in the last 5,000 years. Along the cities we visited, things were still very primitive.
The visits to the pyramids were of course very memorable as well. But the lasting impression for me was the unfinished yet occupied buildings I visited that dotted my journey from Cairo all the way to the Suez Canal, a reflection of the abject poverty of many of its residents.
Indeed, all the former glories of Egypt remain only on the pages of history books and relics like the pyramids. A reading of the history of Egypt since the time of Ezekiel, on the one hand, serves to prove the inerrancy of the words of God: “It will be the lowliest of kingdoms and will never again exalt itself above the other nations” (29:14); on the other hand, serves to remind us of the fate of all who think their success is self-made, nations and people alike.
Apart from the arrogance of their Pharaohs (as represented by Hophra at the time) who said, “The Nile is mine, I made it for myself” (29:3), the fate of Egypt had to do with their betrayal and let-down of the people of Israel (29:6-7). While they, for the most part of the last century, continued to adopt a less-than-friendly relationship with Israel, the Camp David Accords in 1978 spearheaded by the then president of the United States, Jimmy Carter, has helped turned the tide. But more importantly, the Lord has seen fit to cause a remnant of Coptic Christians to survive these days, making up roughly 10% of Egypt’s population. This is, of course, a direct result of the fulfillment of the promise that marks the end of this chapter, “On that day, I will make a horn grow for the house of Israel” (29:21). As much as the political situation in Egypt remains very unstable and Egypt will remain a weak kingdom as prophesied by Ezekiel, their future is bright because of this horn — Christ Jesus, and one day, another prophecy concerning them will also be fulfilled in that, “In that day, Israel will be the third, along with Egypt and Assyria, a blessing on the earth. The Lord will bless them saying, ‘blessed be Egypt my people…’” (Isa. 19:24-25). I cannot wait to see the fulfillment of this last prophecy!
「必為列國中最低微的，也不再自高於列國之上。」(結29:15)
我有機會乘一條船，沿尼羅河的下游，慢慢的走到上游的盡頭。這是一生難忘的經歷。
三天的旅程帶我由開羅到Aswan，途中所見是極平靜、安歇的地方，好像把我帶回聖經的時代，因為沿途的城鎮都非常貧瘠與落後，好像5,000年來沒有多大改變一樣。
能看見和進入金字塔當然是行程的高潮之一。但對我而言，由開羅到蘇伊士運河的那天給我留下的印象更深，因為沿途所見，包括吃午餐的地方，都是未有完工、尚未有入伙證而被人居住多年，看來是破爛的樓房。
是的，埃及過去的榮美，現在只能在歷史書上讀到，在廢墟和古物中回憶到。故此，讀到由以西結時代開始的埃及歷史，叫我們看到神話語的可信和真實：埃及“必為列國中最低微的，也不再自高於列國之上”(29:15) 。也成為今天凡以為成功是自己努力得來的人或邦國的提醒！
不過，埃及的命運，除了是因如法老合弗拉的狂傲有關（他狂言說尼羅河是他的、是他為自己造的—見29:3）外，也與他出賣以色列和靠不住有關（29:6-7）。近世的埃及一向仍對以色列採取不友善的態度，直到1978年簽署「大衛營」條約後，才有所改變。更重要的，神在他們中間保守了一些屬祂的人。今日在他們中間仍有10%的人口是基督徒（Coptic Christians）。這正是神對以西結這默示所應許的結果：“當那日我必使以色列家的角發生”(29:21) 。
雖然，埃及的政治局勢仍會繼續的不穩定，亦會繼續成為低微，正如以西結所預言的；但是他的將來是光明的，因為以色列的角—耶穌基督已來到把救恩臨到萬邦。有一天，祂還要再來，應驗神藉以賽亞所預言的：“當那日以色列必與埃及亞述三國一律，使地上的人得福；因為萬軍之耶和華賜福給他們，說：埃及我的百姓……都有福了。” （賽19:24-25）
Read slowly and reflectively the assigned passage twice at least and consider the questions below each day.
30:1-19—Judgment against Egypt and Its Allies (Scholars differ in their opinion as to the date of this oracle. Some believe it follows that in 29:1; others consider it an extension of the one in 29:17-21)
(1) “Day of the Lord” (vv. 1-5)
a. In what way(s) does Ezekiel’s “Day of the Lord” resemble that of Joel 2:1-2; Obadiah 15?
b. More specifically, upon whom does this slaughter on this “Day of the Lord” in Ezekiel fall upon? (vv. 4-5; see note 1 below)
(2) Impact of the “Day of the Lord” (vv. 6-9)
a. What will happen to Egypt? (see 29:10 as well)
b. What will happen to her allies?
c. What is this day also called? (v. 9b)
(3) God’s agent for this “Day” (vv. 10-12)
a. By pointing out Nebuchadnezzar as God’s agent for this “Day”, how does this Day of the Lord differ from Joel’s?
b. How terrifying will Nebuchadnezzar and his allies be?
c. Do you notice the interchange of pronouns in these verses? What does such an interchange serve to illustrate?
(4) The scope of Judgment (vv. 13-19)
a. What will happen to Memphis, the capital and principal residence of the most of the Pharaohs and the center of the cult of Ptah, one of the two principal deities of Egypt? (v. 13)
b. Upper Egypt (or Pathros), Zoan, Thebes, Pelusium, Heliopolis, Bubastis and Tahpanhes were major cities and/or fortresses of Egypt:
i. Collectively, what will happen to them?
ii. What is to total picture painted of the fate of Egypt? (vv. 18-19)
30:20-26—Breaking the Arms of Pharaoh
(5) When is this oracle given to Ezekiel? (v. 20)
(6) How close is it to the destruction to Jerusalem? (see 2 Ki. 25:1-3)
(7) What analogy does the Lord use to depict the defeat of Pharaoh? (see note 2 below)
(8) The Lord says that one of the arm of Pharaoh has already been broken (v. 21: see Jer. 37:5-11 the final outcome of which saw Hophra’s partial defeat by Nebuchadnezzar in 588 B.C. [Alexander, 98])
a. What will happen to his other arm? (v. 22)
b. Who will God use as His agent to break Pharaoh’s arm? (v. 24)
c. What is the purpose of this judgment? (v. 26)
(9) What is the message to you today and how may you apply it to your life?
Note 1: Cush is Ethiopia, Put is Libya, and Lud is Lydia in Asia Minor and together they were either allies or mercenaries of Egypt. “The people of the covenant land” are believed to be those Jews who fled to Egypt along with Jeremiah after the destruction of Jerusalem (according to LXX, the Greek version of the OT).
Note 2: The Pharaoh in view here is Hophra who “took as his title the Egyptian phrase meaning ‘possessed of a muscular arm — a strong armed man’” (Alexander, 98)
請細心慢慢讀每天指定的經文至少兩遍，然後反複思考問題。
30:1-19—對法老與同盟國的審判(學者對這默示的日期意見不一，有認為是緊接29:1-16；有認為是緊接29:17-21的默示)
(1) 「耶和華的日子」(30:1-5)
a. 這裡的「耶和華的日子」與約珥書2:12和俄巴底亞書15的有什麼相似之處？
b. 這裡的「耶和華的日子」的殺戮是臨到誰身上？（30:4-5; 參下註一 ）
(2) 「耶和華的日子」的結果(30:6-9)
a. 埃及會遭到什麼結果？(亦參29:10)
b. 埃及的盟國又會怎樣？
c. 這日又稱為什麼？(30:9b)
(3) 那「日」的使者(30:10-12)
a. 這裡指明尼布甲尼撒是這日的使者，故這「日」與約珥書的那「日」有什麼不同之處？
b. 這裡怎樣形容尼布甲尼撒和他的軍旅？
c. 這3節的代名詞的轉換表明什麼？
(4) 審判的的範圍(30:13-19)
a. 挪弗(Memphis) 是當時埃及的京城，法老的所在，也是埃及兩個主要偶像之一Ptah的敬拜中心：它將遭會遭受什麼審判？(30:13)
b. 巴忒羅（即上埃及）、瑣安、挪、訓等是埃及主要的城市和保障：
i. 它們一同要得到什麼命運？
ii. 連合起來，全埃及要遭到怎樣審判？(30:18-19)
30:20-26—折法老的臂
(5) 這默示的日期是什麼（30:20）
(6) 與耶路撒冷失陷相隔多久？(見王下25:1-3)
(7) 這默示用什麼來喻法老的遭遇？（參下註二）
(8) 神說祂已折斷合弗拉的一臂(30:21)，相信是耶利米書37: 5-11他敗於尼布甲尼撒手中的戰事:
a. 他另一臂會怎樣？(30:22)
b. 誰會被用來折斷他的臂？(30:24)
c. 這審判的目的是什麼？(30:26)
(9) 今天你得到的提醒是什麼？你會怎樣應用在你的生命中？
註一：古實即依索匹克，弗是利比亞，路德人屬小亞細亞人；他們都曾與埃及結盟。“同盟之地” 該譯為“約之地”( 按七十士譯本) ，一般認為是指那些在耶路撒冷失陷之後逃到埃及的以色列人。
註二：這裡的法老是合弗拉(Hophra) 。”他自封的名號，埃及原文的意思正是‘有力的壯臂” (Alexander, 98)
“I will strengthen the arms of the king of Babylon and put my sword in his hand, but I will break the arms of Pharaoh and he will groan before him like a mortally wounded man.” (Ezek. 30:24)
The apparent lack of reference in secular history to this attack prophesied by Ezekiel has caused many to shed doubts on this oracle concerning Egypt. Allow me to share the comments by Alexander in this respect:
“A problem with this prophecy is the lack of extrabiblical historical reference to this forty-year period in Egyptian history. The sources for Egyptian history during this period are scarce, and most information comes from Herodotus. He drew upon secondary sources and it had been demonstrated that his historical data at times can be faulty. Also the kings of the ancient Near East seldom admitted or recounted their defeats. To expect to find records of such a judgment upon Egypt as described above would be most unlikely. Likewise, Babylonian records are sparse for this period. Therefore it must be concluded that Ezekiel was recounting a destruction of Egypt for forty years which was not necessarily seen in this sparse extrabiblical data, but the judgment was nevertheless accurate.
Babylonian records do imply that Nebuchadnezzar invaded Egypt shortly after 570 B.C. (cf. 29:17-30:19), while Berossus, the historian of Babylon, declares that Nebuchadnezzar did take great numbers of Egyptian captive to Babylon after he conquered Egypt. Both of these factors are in harmony with the prophecy of Ezekiel in this section.” (Alexander, 93)
「我必使巴比倫王的膀臂有力，將我的刀交在他手中，卻要打斷法老的膀臂；他就在巴比倫王面前唉哼，如同受死傷的人一樣。」(結30:24)
因著世間歷史沒有怎樣提到以西結書這裡所預言巴比倫王懲治埃及法老的戰事，不少人就對這預言產生疑惑。容許我引述解經家Alexander對這疑惑的回答：
“對這預言的困惑出於聖經以外的歷史記載沒有提到埃及曾遭所預言40年的經歷。這段時期的埃及歷史本身的記載是不多的，主要是出自史家Herodotus的記載。但他的記載是「二手」的，事實證明他的歷史記載是有錯漏的。況且，古代近東的君王甚少承認或記載自己的失敗。故此，希望能（在世界史中）找到以上論到埃及的記載是不大可能的。就是這時期的巴比倫本身歷史的記載也是稀少的。所以，雖然在聖經以外這時段稀少的記載沒有提及到，但我們卻仍可以肯定以西結所論到有關埃及40年的毀壞是準確的。
不過，巴比倫的記錄卻有暗示到尼布甲尼撒曾在主前570年之後不久進侵埃及（cf. 29:17–30:19）。巴比倫的史家Berossus宣稱尼布甲尼撒在戰勝埃及後，確把大批的埃及人擄回巴比倫。這些都與以西結這段的預言吻合。” （Alexander, 93）
Read slowly and reflectively the assigned passage twice at least and consider the questions below each day.
Two months after the last oracle which foretold the destruction of Egypt and her proud allies, Ezekiel now receives another oracle that uses Assyria as an example to warn Egypt. Assyria was the world’s dominant power from approximately 860-612 B.C.
(1) What is Assyria likened to in this oracle? (v. 3)
(2) How does the Lord describe its beauty and its majesty? (vv. 3-5)
(3) What has caused it to become what it is? (v. 5b)
(4) What does the image in vv. 6-7 seek to portray Assyria as in reality?
(5) In v. 5, it is compared to the “all the trees of the field” and in v. 8, it is compared to the cedars, the pine and the plane trees “in the garden of God”, meaning “all trees of Eden (v. 9)
a. What might these trees in Eden stand for?
b. Why even they cannot rival Assyria — the mighty cedar?
c. Who has made Assyria so mighty and abundant (v. 9)
i. Assyria herself?
ii. The Lord?
iii. Would such a mighty cedar ever fall? Why or why not?
iv. Which nation comes to mind today that can be compared to Assyria?
(6) What sin has Assyria committed? (vv. 10-11)
(7) Who will God use to cut it down? (vv. 11-12)
(8) What impact would its fall have on other nations and peoples of the world? (vv. 12-13)
(9) As great as this cedar tree, Assyria, what does it share in common with all other trees? (v. 14)
(10) The scene of mourning is depicted with the netherworld image (vv. 15-17)
a. How would the deep springs and the trees of Lebanon mourn over the death of Assyria? (v.15)
b. While the nations which witness her fall tremble, what does this oracle depict about those have gone before Assyria “in the earth below”? (v. 16)
c. What will happen to all the allies of Assyria? (v. 17)
(11) What lesson should Egypt learn from the fall of the mighty cedar, Assyria? (v. 18)
(12) What is the message to you today and how may you apply it to your life?
請細心慢慢讀每天指定的經文至少兩遍，然後反複思考問題。
以西結在上文的默示之後兩個月，再得默示以亞述為例警告埃及。在主前860-612年間，亞述是世界的霸權。
(1) 這裡以什麼來喻亞述？(31:3)
(2) 神如何形容它的華美？(31:3-5)
(3) 是什麼使它這樣華美？(31:5b)
(4) 31:6-7怎樣進一步論到它的榮美？
(5) 31:5以「田野諸樹」與它比較；31:9又以什麼樹木與它比較？
a. 這「神園中的樹」是指什麼？
b. 為何不能與亞述這香柏樹相比？
c. 亞述怎樣變成如此的？
i. 是他本身的能力？
ii. 是神之故？
iii. 如此榮美的大樹會有倒塌的一日嗎？為什麼？
iv. 今天世上那一國是與亞述相似的？
(6) 亞述犯了什麼罪？(31:10-11)
(7) 神會用誰把它折斷？(31:11-12)
(8) 它的倒塌會怎樣影響列國、列民？(31:12-13)
(9) 亞述這樹雖然巨大無比，它與其他所有的樹共同之處是什麼？(31:14)
(10) 為它滅亡而哀傷的話是形容陰間的話語(31:15-17)
a. 31:15以什麼來喻為死人哭喪的情景？
b. 列國固然因而震動，這默示如何形容那些在它之前先到陰間的？(31:16)
c. 它的盟國又會如何？(31:17)
(11) 埃及該從亞述身上學到什麼功課？(31:18)
(12) 今天你得到的主要提醒是什麼？你會怎樣應用在你的生命中？
“No other trees so well-watered are ever to reach such a height; they are all destined for death, for the earth below, among mortal men, with those who go down to the pit.” (Ezek. 31:14)
While many commentators “cannot accept MT’s reference to Assyria directed against Egypt” and seek to mend the text to read “cypress”, the using of Assyria to warn Egypt is most appropriate, especially at the time of the siege of Jerusalem whose fall was only a few months away (see 31:1 and 2 Ki. 25:1-3). The eventual fall of Jerusalem would definitely undermine the name and power of the God of Israel in the eyes of the nations, especially Egypt. Therefore it is most appropriate for Ezekiel to point out at this very important historical juncture that Egypt should think twice in seizing the opportunity of the fall of Jerusalem to feed his own pride and ambition, because as great and seemingly invincible as Assyria was, it had fallen exactly because of her pride, and it was all the doing of the God of human history—the God of Israel.
Furthermore, v. 14 points out that whether it was the great cedar of Assyria, or any other trees big and small—referring to all nations in the world and for that matter all mortal men—they share a common fate, they are all destined for death. “The rendering of the Berleburg Bible (of v. 14) is very good: ‘and no trees abounding in water stand upon themselves (rely upon themselves) on account of their height’” Keil goes on to quote from Starck: “As a tree grows through the moisture of the water, so men are accustomed to become proud through their abundance, not reflecting that these waters have been supplied to them by God” (K&D, 263).
Indeed, any nation or any mortal man who forgets that the height of their success depends entirely on the provisions of God forgets that we all share a common fate which is death, and the fact that they will fall like the great cedar of Assyria.
(Note: MT stands for Masoretic Text)
「並且那些得水滋潤有勢力的，也不得高大自立；因為他們在世人中，和下坑的人都交與死亡，到陰府去了。」(結31:14)
雖然不少解經家“不能接納希伯來文聖經的抄本所言，這裡是以亞述來責備埃及的” ；他們因而要改「亞述」為「香柏樹」。其實以亞述來警告埃及是最恰當不過的，特別在耶路撒冷快要失陷之時（參31:1; 王下25:13）。耶路撒冷的失陷定必使神的名在外邦受辱，使他們，特別是埃及，對神的大能產生疑惑。故此，在這歷史性的時刻，神藉以西結叫埃及不要妄想，以為可以趁機來達到他狂妄的政治野心。因為強如不可一世的亞述，正因他的狂傲而滅亡；而且，這一切是出於掌管歷史的以色列的神。
再者，31:14更指出，不論是強大的香柏樹（亞述）或是其他世上大小的樹（指世上列國和全人類），他們都有共同的命運，就是至終要死亡。解經家Keil就指出：“Berleburg聖經繙譯31:14得甚好：‘沒有樹因水得滋潤而自己能（靠自己）樹立得高聳的’” 。Keil繼續引用Starck所說：“像一棵樹因水的滋潤而生長， 人往往慣因自己的豐盛而驕傲，沒有想到神是那供應水給人的那位。” (K&D, 263)
是的，凡有人或邦國忘記他們超越的成功是出於神的供應，都會同時忘記了我們都有同一的命運，就是至終要死亡；也忘記了如亞述這大樹一樣，狂傲必引至倒塌。
Read slowly and reflectively the assigned passage twice at least and consider the questions below each day.
Ezekiel’s continued oracle against Egypt is in the form of a lament directed at Pharaoh, six months after the fall of Jerusalem:
(1) The news of the fall of Jerusalem has reached the exile “In the 12th year, in the 10th month on the 5th day” (33:21):
a. What is the mood among the exiles at the giving of this oracle? (v. 1)
b. What might a song (or chant) of lament for Egypt mean to them?
(2) As dominant a world power as Babylon is, what about Egypt? (v. 2)
(3) What will God do to this monster of the Nile? (v. 3)
(4) Who will God use as His instruments?
(5) How devastating will Pharaoh’s end be? (vv. 4-6)
(6) What does the analogy of the darkening of the heavens reveal about the greatness and the fate of Pharaoh? (vv. 7-8)
(7) What impact will his fall have on peoples far and near? Why? (vv. 9-10)
(8) The destruction in the hands of Nebuchadnezzar is foretold (vv. 12-14)
a. How does the Lord describe the army of the Babylonians? (v. 12)
b. At the shattering of Egypt’s pride, the killing of her hordes and the destruction of her cattle, what does it mean that “I will let her waters settle and make her streams flow like oil”? (v. 14)
(9) Why does the Lord frame the fate of Egypt in the form of a lament and who will be the ones chanting it?
(10) What is the main message to you today and how may you apply it to your life?
請細心慢慢讀每天指定的經文至少兩遍，然後反複思考問題。
以西結在耶路撒冷失陷之後六個月得到這為法老作哀歌的默示：
(1) 耶路撒冷失陷的消息在第12年10月5日達到被擄的人中（見33:21）
a. 在這得默示的日子，被擄的人的心境會是怎樣？
b. 這為法老而作的哀歌對他們又有什麼意思？
(2) 巴比倫固然是世界霸權，埃及又如何？(32:2)
(3) 神要怎樣處置這（尼羅）河中的大魚(monster) ？(32:3)
(4) 誰是作這工的工具？
(5) 法老這巨魚要得到什麼收場？(32:4-6)
(6) 32:7-8如何形容天勢的改變？這又怎樣顯出法老的威榮？
(7) 法老的收場如何影響遠近的邦國？(32:9-10)
(8) 預言尼布甲尼撒的的殲滅(32:12-14)
a. 神如何形容巴比倫大軍？(32:12)
b. 埃及既變成荒場，為何卻說：“埃及河水（因而）澄清、江河像油” ？(32:14)
(9) 為何神以哀歌形式發出審判的話？誰會唱這哀歌？
(10) 今天你得到的主要提醒是什麼？你會怎樣應用在你的生命中？
“Then I will let her waters settle and make her streams flow like oil.” (Ezek. 32:14)
We are so far removed from the time of the 7th century B.C. that we cannot imagine how powerful and fearsome world powers like the Assyrians, the Babylonians and the Egyptians were. However, the images of a lion and a sea monster do give us an idea of how powerful and fearsome Egypt once was (32:2).
As powerful and fearsome these world powers were, their pride and sin against the Lord had a direct impact on creation. For Egypt, like a sea monster, had churned and muddied the streams, referring undoubtedly to the River Nile (32:2); as a result, at her destruction, her waters will settle and her streams flow like oil (so smooth and tranquil, without any ripples).
The same is said of Israel and her sin, and at her destruction, “The land enjoyed its Sabbath rests; all the time of its desolation it rested…” (2 Chr. 36:21; cf. Lev. 26:34-35).
We tend to blame God for all the natural disasters we have these days — tsunamis, earthquakes, famines etc. The truth of the matter is, our sins, not just our irresponsible actions against the environment, but our sins of pride and rejection against the Creator God, have contributed directly or indirectly to all these mishaps in nature. It is only when the sins of the world are dealt with that God’s creation can be restored to enjoy its rest, harmony and beauty.
「那時，我必使埃及河澄清，江河像油緩流。」(結32:14)
我們與主前七世紀的時代相距太遠了，使我們沒法可以想像到當時的世界霸權，如亞述、巴比倫，甚至埃及是怎樣的強大，叫人生畏。不過，以西結以少強獅子和海中的巨獸來形容埃及，能增加我們對此的領會。
值得留意的是，這些強如猛獸的世人霸權，他們的罪直接影響了神所創造的大地。以埃及為例，他這海中的猛獸攪動了諸水，使江河渾濁(32:2) 。故此，當他遭到滅亡時，“埃及河澄清，江河像油緩流” (32:14) —是一遍平靜，沒有波動，安息的景象。
就是以色列，當他因罪而遭滅亡時，聖經說：“因為地荒涼，便守安息……”（代下36:21； 利26:34-35）
今天，我們愛把天災人禍，不論是海嘯、地震、乾旱，都算在神的身上。事實上，這些都直接或間接與我們的罪有關—不但是沒有好好保護環境的罪，更是目中無神、狂傲、淫亂和拒絕相信與服從造物主的罪。要這被造之地重享安息，我們就要認罪、悔改、歸向神。
Read slowly and reflectively the assigned passage twice at least and consider the questions below each day.
The final oracle against Egypt is still framed like the previous one as a lament. Although the month is missing, the arrangement of this oracle immediately following the previous one makes it logical to assume that it is still in the 12th month of the 12th year, making it two weeks after the last oracle.
32:17-21—Egypt to be Consigned to Sheol
(1) Who are Ezekiel to consign to Sheol? (v. 18)
(2) Although the Egyptians are known to perform circumcision (vv. 19-21):
I. How does the biblical circumcision differ from all other circumcisions of the nations? (see Gen. 17:9-14)?
II. What is meant, therefore, for the Egyptians to be consigned to the same place in Sheol of the uncircumcised?
III. What will mighty leaders of the past speak of this fate of the Egyptians? (v. 21)
IV. What does it mean?
32:22-32—The Dishonor Role in Sheol—A list of noted nations of the past is used as examples:
(3) Assyria (vv. 22-23)—the joint Egyptian-Assyrian force was defeated by Nebuchadnezzar in 605 B.C. at Carchemish, effectively putting an end to the Assyrian empire:
I. What were the Assyrians known for in their prime? (v. 23)
II. Where are they now?
(4) Elam (vv. 24-25; see note 1 below)
I. What did they do that was the same as the Assyrians?
II. What is the common fate they share with the Assyrians?
III. In emphasizing their common fate with the Assyrians and those who go down to the pit:
i. What are the two things being emphatically repeated in this section?
ii. What do they mean?
(5) Meshech and Tubal (vv. 26-27; these ancients between the Black and Caspian Seas were mentioned in 27:13 as slave traders)
I. What do they share in common with both Assyria and Elam? (vv. 26-27)
II. In addition, it is mentioned that they went down to the grave with their weapons of wars (which is likely a metaphor): what does it mean in terms of their punishment? (v. 27)
(6) Edom (v. 29; see note 2 below)
I. Edom was a far smaller nation compared to the above, why are they included in this “Dishonor Role”?
II. What fate do they share in common with the rest of the nations?
(7) Princes of the north and the Sidonians (v. 30; these princes likely refer to the Phoenicains, Arameans and other smaller nations north of Israel)—the list is now completed and their commonalities with all the other nations include
I. They are treated as uncircumcised
II. They are ruthless powers—those who live by the sword shall die by the sword
III. Their fate is in Sheol
(8) What should this message mean to
I. Pharaoh and his people? (vv. 28, 31-32)
II. The exiles?
III. All nations of the world today?
(9) What is the main message to you today and how may you apply it to your life?
Note 1: Elam lay to the east of Babylon, in the southwest of modern Iran. In ancient times, it was a significant nation in the politics of lower Mesopotamia. Ashurbanipal destroyed the capital Susa and Nebuchadnezzar defeated Elam in 596/4 B.C. and it was eventually absorbed into the Persian Empire after 539 B.C. (NICOT, Jeremiah, 728-9) K&D opines that, “Elam is not considered in its historical relationship with Israel, but as the representative of the heathen world lying beyond…in order that through the judgment, it may be led to the knowledge of the true God, and share in His salvation” (K&D, Jeremiah, 420).
Note 2: Edom was also a long-term adversary of Israel (see Num. 20:14-21; Jdg. 11:17; 2 Sam. 8:13-14; 1 Ki. 11:14-22; 2 Ki. 8:20-22; 14:22; 16:5-6; 2 Chr. 25:14). “The devastation of the land of Edom was brought about by the Chaldeans, as is clear from Mal. 1:3; but the annihilation of the people was commenced by the Maccabeans, and completed by the Romans, about the time of the Jewish War” (K&D, Jeremiah, 412-3).
請細心慢慢讀每天指定的經文至少兩遍，然後反複思考問題。
對埃及發出最後的默示，如上文一樣，是一首哀歌。雖然原文沒有指出月份，中文和合本加上“十二月” 是合宜的；顯示以西結這默示是在上文的默示兩個月後得到的。
32:17-21—把埃及扔到陰府
(1) 以西結被吩咐要把誰扔到陰府？(32:18)
(2) 據知，埃及人是有行割禮的習俗的（32:19-21）
a. 猶太人的割禮與其他世人的割禮有什麼重要分別？(參創17:9-14)
b. 埃及人雖有他們的割禮，卻與未受割禮的一併被扔在陰府是什麼意思？
c. 那些已過去的勇士要怎樣論到埃及的命運？(32:21)
d. 這是什麼意思？
32:22-32—陰間羞恥的名錄—這裡列出以往世代其中的國家的名錄
(3) 亞述（32: 22-23）—亞述、埃及的聯軍在主前605年的迦基米施(Carchemish) 戰役中敗在尼布甲尼撒手中，導致亞述王國的滅亡：
a. 亞述人在頂盛時是以什麼見稱的？(32:23)
b. 他們現在去了那裡？
(4) 以攔（32:24-25；見下註一）
a. 他們像亞述一樣行了什麼惡？
b. 他們與亞述得到什麼共同的命運？
c. 雖然如此:
i. 這裡重複提到那兩方面？
ii. 其用意何在？
(5) 米設、土巴（32:26-27 —這兩國是位於黑海和裡海/Caspian Sea中間的國家，在27:13被論及為買賣奴隸的國家）
a. 他們與亞述和以攔有什麼共通處？(32:26-27)
b. 為何特別提到他們是帶兵器下陰間（不一定指下葬）的？(32:27)
(6) 以東（32:29；參下註二）
a. 以東其實是小國，為何竟登這「陰間羞恥的名錄」？
b. 他與列國同得什麼命運？
(7) 北方眾王與西頓人（32:30; 北方眾王相信是指腓利基和亞蘭等北面的小國）—名錄到此完結，他們與列國同得：
a. 與未受割禮者的命運
b. 同是殘暴之民—動刀的必死於刀下
c. 他們通通下到陰間
(8) 這整段的哀歌：
a. 對法老的信息是什麼？(32:28, 31-32)
b. 對被擄的信息是什麼？
c. 對今日舉世的信息是什麼？
(9) 今天你得到的主要提醒是什麼？你會怎樣應用在你的生命中？
註一：以攔在巴比倫之東，屬今天伊朗之西南。是古時米所多大米南部的重要國家。亞述王Ashurbanipal毀滅其首都書珊城，而尼布甲尼撒亦在主前596/4年間打敗以攔。最後，在主前539年被併入波斯帝國(NICOT, Jeremiah, 728-9) 。解經家K&D認為聖經對以攔的預言：“並非看以攔與以色列歷史過去的關係，乃以他為世界不敬畏耶和華的列國的代表……藉著神的審判而引到對真神的認識，並在祂的救恩上有份”(K&D, Jeremiah, 420) 。
註二：以東也是以色列長期的敵人（見民20:14-21；士11:17；撒下 8:13-14；王上 11:14-22； 王下8:20-22; 14:22; 16:5-6；代下 25:14。“瑪1:3清楚的指出……以東的毀滅是由迦勒底人帶來的。他們的滅絕卻是在瑪迦比時代才開始，至終在「猶太戰爭/Hewish War」時，被羅馬人完全消滅”(K&D, Jeremiah, 412-3) 。
“You too, O Pharaoh, will be broken and will lie among the uncircumcised, with those who killed by the sword.” (Ezek. 32:28)
In his final oracle against Egypt, Ezekiel’s message goes beyond the destruction of Pharaoh and his army, and points to the ultimate eternal fate in Sheol. Such an eternal fate is not only a result of their ruthlessness in the spreading of “terror in the land of the living”, but with the fact that they belong to the “uncircumcised” (32:28). This is the repeated emphasis not only for Egypt but all the other nations mentioned in this oracle.
It is particularly important to note that among these nations, the Egyptians along with the Sidonians and the Edomites did practice circumcision (NICOT, Ezekiel, 218), and yet they too, are considered as the “uncircumcised”. The reason is clear in that Ezekiel is talking about the circumcision that God commands Abraham to perform on all of his descendants and foreigners in his household as a sign of God’s covenant with Abraham and his people (Gen. 17:9-14). As a result, to be called the “uncircumcised’ is to be excluded from the Abrahamic Covenant, and will not be considered as God’s people, and their fate is in “the pit”—Sheol of eternal separation from God.
Therefore, the circumcisions of the Egyptians, the Sidonians and the Edomites have nothing to do with the Abrahamic Covenant, and, are purely “circumcisions of the flesh” in the truest sense (Gal. 6:13). However, with the dawn of the Messianic era, even they can be included with the Abrahamic Covenant, because by repentance and trust in the Messiah, Jesus Christ, we all have received the circumcision of the heart, done by Christ (Rom. 2:29; Col. 2:11). As a result, our fate is not in Sheol; our future lies in our resurrection with Christ.
「法老阿，你必在未受割禮的人中敗壞，與那些被殺的人一同躺臥。」(結32:28)
在針對埃及而發的預言中最後的默示裡，以西結不單論到法老和他的軍旅的滅亡，也直指他們靈魂的終局，就是要下到陰間。這永遠的命運不單是因他的殘暴，“曾在活人之地使人驚恐”(32:23, 25等），更是因為他們屬於“未受割禮的” （32:19, 28等）。這是這默示中對埃及和列國所重複論到的。
最特別的是，在所提到的列國中，埃及，西頓和以東人都有行割禮的風俗（NICOT, Ezekiel, 218），但是神把他們都視為“未受割禮的人” 。原因當是因為神所指的割禮是與亞伯拉罕立約的割禮（創17:9-14）。故此，凡被稱為“未受割禮” 的，是與神的約無份，也是與神無關，不屬於神的了。這些人的終局就是要下到「坑」，就是陰間，永遠與神隔絕之處。
故此，埃及，西頓和以東人的割禮，與神與亞伯拉罕立約的割禮無關，就如使徒保羅所說，是肉體的割禮而已（加6:13）。但是藉著彌賽亞—基督耶穌的來臨—就是他們也可以屬於這約內之民。因為凡悔改、相信主基督的，就已在心靈中接受了割禮（羅2:29; 西2:11）；他們的終局不再是陰間的地獄；他們的盼望乃在乎在基督裡的復活（林前15:52）。