Ezekiel 25 — WLC — Scriptura

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25וַיְהִ֥י דְבַר־יְהוָ֖ה אֵלַ֥י לֵאמֹֽר׃^{Verse 2}בֶּן־אָדָ֕ם שִׂ֥ים פָּנֶ֖יךָ אֶל־בְּנֵ֣י עַמּ֑וֹן וְהִנָּבֵ֖א עֲלֵיהֶֽם׃^{Verse 3}וְאָֽמַרְתָּ֙ לִבְנֵ֣י עַמּ֔וֹן שִׁמְע֖וּ דְּבַר־אֲדֹנָ֣י יְהוִ֑ה כֹּה־אָמַ֣ר אֲדֹנָ֣י יְהוִ֡ה יַעַן֩ אָמְרֵ֨ךְ הֶאָ֜ח אֶל־מִקְדָּשִׁ֣י כִֽי־נִחָ֗ל וְאֶל־אַדְמַ֤ת יִשְׂרָאֵל֙ כִּ֣י נָשַׁ֔מָּה וְאֶל־בֵּ֣ית יְהוּדָ֔ה כִּ֥י הָלְכ֖וּ בַּגּוֹלָֽה׃^{Verse 4}לָכֵ֡ן הִנְנִי֩ נֹתְנָ֨ךְ לִבְנֵי־קֶ֜דֶם לְמֽוֹרָשָׁ֗ה וְיִשְּׁב֤וּ טִירֽוֹתֵיהֶם֙ בָּ֔ךְ וְנָ֥תְנוּ בָ֖ךְ מִשְׁכְּנֵיהֶ֑ם הֵ֚מָּה יֹאכְל֣וּ פִרְיֵ֔ךְ וְהֵ֖מָּה יִשְׁתּ֥וּ חֲלָבֵֽךְ׃^{Verse 5}וְנָתַתִּ֤י אֶת־רַבָּה֙ לִנְוֵ֣ה גְמַלִּ֔ים וְאֶת־בְּנֵ֥י עַמּ֖וֹן לְמִרְבַּץ־צֹ֑אן וִֽידַעְתֶּ֖ם כִּֽי־אֲנִ֥י יְהוָֽה׃ ס^{Verse 6}כִּ֣י כֹ֤ה אָמַר֙ אֲדֹנָ֣י יְהוִ֔ה יַ֚עַן מַחְאֲךָ֣ יָ֔ד וְרַקְעֲךָ֖ בְּרָ֑גֶל וַתִּשְׂמַ֤ח בְּכָל־שָֽׁאטְךָ֙ בְּנֶ֔פֶשׁ אֶל־אַדְמַ֖ת יִשְׂרָאֵֽל׃^{Verse 7}לָכֵ֡ן הִנְנִי֩ נָטִ֨יתִי אֶת־יָדִ֜י עָלֶ֗יךָ וּנְתַתִּ֤יךָֽ־לבג לַגּוֹיִ֔ם וְהִכְרַתִּ֨יךָ֙ מִן־הָ֣עַמִּ֔ים וְהַאֲבַדְתִּ֖יךָ מִן־הָאֲרָצ֑וֹת אַשְׁמִ֣ידְךָ֔ וְיָדַעְתָּ֖ כִּֽי־אֲנִ֥י יְהוָֽה׃ ס^{Verse 8}כֹּ֥ה אָמַ֖ר אֲדֹנָ֣י יְהוִ֑ה יַ֗עַן אֲמֹ֤ר מוֹאָב֙ וְשֵׂעִ֔יר הִנֵּ֥ה כְּכָֽל־הַגּוֹיִ֖ם בֵּ֥ית יְהוּדָֽה׃^{Verse 9}לָכֵן֩ הִנְנִ֨י פֹתֵ֜חַ אֶת־כֶּ֤תֶף מוֹאָב֙ מֵהֶ֣עָרִ֔ים מֵֽעָרָ֖יו מִקָּצֵ֑הוּ צְבִ֗י אֶ֚רֶץ בֵּ֣ית הַיְשִׁימֹ֔ת בַּ֥עַל מְע֖וֹן וקריתמה׃^{Verse 10}לִבְנֵי־קֶ֨דֶם֙ עַל־בְּנֵ֣י עַמּ֔וֹן וּנְתַתִּ֖יהָ לְמֽוֹרָשָׁ֑ה לְמַ֛עַן לֹֽא־תִזָּכֵ֥ר בְּנֵֽי־עַמּ֖וֹן בַּגּוֹיִֽם׃^{Verse 11}וּבְמוֹאָ֖ב אֶעֱשֶׂ֣ה שְׁפָטִ֑ים וְיָדְע֖וּ כִּֽי־אֲנִ֥י יְהוָֽה׃ ס^{Verse 12}כֹּ֤ה אָמַר֙ אֲדֹנָ֣י יְהוִ֔ה יַ֣עַן עֲשׂ֥וֹת אֱד֛וֹם בִּנְקֹ֥ם נָקָ֖ם לְבֵ֣ית יְהוּדָ֑ה וַיֶּאְשְׁמ֥וּ אָשׁ֖וֹם וְנִקְּמ֥וּ בָהֶֽם׃^{Verse 13}לָכֵ֗ן כֹּ֤ה אָמַר֙ אֲדֹנָ֣י יְהוִ֔ה וְנָטִ֤תִי יָדִי֙ עַל־אֱד֔וֹם וְהִכְרַתִּ֥י מִמֶּ֖נָּה אָדָ֣ם וּבְהֵמָ֑ה וּנְתַתִּ֤יהָ חָרְבָּה֙ מִתֵּימָ֔ן וּדְדָ֖נֶה בַּחֶ֥רֶב יִפֹּֽלוּ׃^{Verse 14}וְנָתַתִּ֨י אֶת־נִקְמָתִ֜י בֶּאֱד֗וֹם בְּיַד֙ עַמִּ֣י יִשְׂרָאֵ֔ל וְעָשׂ֣וּ בֶאֱד֔וֹם כְּאַפִּ֖י וְכַחֲמָתִ֑י וְיָֽדְעוּ֙ אֶת־נִקְמָתִ֔י נְאֻ֖ם אֲדֹנָ֥י יְהוִֽה׃ פ^{Verse 15}כֹּ֤ה אָמַר֙ אֲדֹנָ֣י יְהוִ֔ה יַ֛עַן עֲשׂ֥וֹת פְּלִשְׁתִּ֖ים בִּנְקָמָ֑ה וַיִּנָּקְמ֤וּ נָקָם֙ בִּשְׁאָ֣ט בְּנֶ֔פֶשׁ לְמַשְׁחִ֖ית אֵיבַ֥ת עוֹלָֽם׃^{Verse 16}לָכֵ֗ן כֹּ֤ה אָמַר֙ אֲדֹנָ֣י יְהוִ֔ה הִנְנִ֨י נוֹטֶ֤ה יָדִי֙ עַל־פְּלִשְׁתִּ֔ים וְהִכְרַתִּ֖י אֶת־כְּרֵתִ֑ים וְהַ֣אֲבַדְתִּ֔י אֶת־שְׁאֵרִ֖ית ח֥וֹף הַיָּֽם׃^{Verse 17}וְעָשִׂ֤יתִי בָם֙ נְקָמ֣וֹת גְּדֹל֔וֹת בְּתוֹכְח֖וֹת חֵמָ֑ה וְיָֽדְעוּ֙ כִּֽי־אֲנִ֣י יְהוָ֔ה בְּתִתִּ֥י אֶת־נִקְמָתִ֖י בָּֽם׃ ס

Commentary

Against the Ammonites Eze 25:1. And the word of Jehovah came to me, saying, Eze 25:2. Son of man, direct thy face towards the sons of Ammon, and prophesy against them, Eze 25:3. And say to the sons of Ammon, Hear ye the word of the Lord Jehovah! Thus saith the Lord Jehovah, Because thou sayest, Aha! concerning my sanctuary, that it is profaned; and concerning the land of Israel, that it is laid waste; and concerning the house of Judah, that they have gone into captivity; Eze 25:4. Therefore, behold, I will give thee to the sons of the east for a possession, that they may pitch their tent-villages in thee, and erect their dwellings in thee; they shall eat thy fruits, and they shall drink thy milk. Eze 25:5. And Rabbah will I make a camel-ground, and the sons of Ammon a resting-place for flocks; and ye shall know that I am Jehovah. Eze 25:6. For thus saith the Lord Jehovah, Because thou hast clapped thy hand, and stamped with thy foot, and hast rejoiced in soul with all thy contempt concerning the house of Israel, Eze 25:7. Therefore, behold, I will stretch out my hand against thee, and give thee to the nations for booty, and cut thee off from the peoples, and exterminate thee from the lands; I will destroy thee, that thou mayst learn that I am Jehovah. - In Eze 21:28., when predicting the expedition of Nebuchadnezzar against Jerusalem, Ezekiel had already foretold the destruction of the Ammonites, so that these verses are simply a resumption and confirmation of the earlier prophecy. In the passage referred to, Ezekiel, like Zephaniah before him (Zep 2:8, Zep 2:10), mentions their reviling of the people of God as the sin for which they are to be punished with destruction. This reviling, in which their hatred of the divine calling of Israel found vent, was the radical sin of Ammon. On the occasion of Judah's fall, it rose even to contemptuous and malicious joy at the profanation of the sanctuary of Jehovah by the destruction of the temple (a comparison with Eze 24:21 will show that this is the sense in which נחל is to be understood), at the devastation of the land of Israel, and at the captivity of Judah, - in other words, at the destruction of the religious and political existence of Israel as the people of God. The profanation of the sanctuary is mentioned first, to intimate that the hostility to Israel, manifested by the Ammonites on every occasion that presented itself (for proofs, see the comm. on Zep 2:8), had its roots not so much in national antipathies, as in antagonism to the sacred calling of Israel. As a punishment for this, they are not only to lose their land (Eze 25:4 and Eze 25:5), but to be cut off from the number of the nations (Eze 25:6 and Eze 25:7). The Lord will give up their land, with its productions, for a possession to the sons of the east, i.e., according to Gen 25:13-18, to the Arabs, the Bedouins (for בּני קדם, see the comm. on Jdg 6:3 and Job 1:3). The Piel ישּׁבוּ, although only occurring here, is not to be rejected as critically suspicious, and to be changed into Kal, as Hitzig proposes. The Kal would be unsuitable, because the subject of the sentence can only be בּני קדם, and not טירותיהם; and ישׁב in the Kal has an intransitive sense. For טירות, tent-villages of nomads, see the comm. on Gen 25:16. משׁכּנים, dwellings, are the separate tents of the shepherds. In the last clauses of Eze 25:4, המּה is repeated for the sake of emphasis; and Hitzig's opinion, that the first המּה corresponds to the subject in the clause 'וישּׁבוּ וגו, the second to that in ונתנוּ, is to be rejected as a marvellous flight of imagination, which approaches absurdity in the assertion that פּרי הארץ signifies the folds, i.e., the animals, of the land. Along with the fruit of the land, i.e., the produce of the soil, milk is also mentioned as a production of pastoral life, and the principal food of nomads. On the wealth of the Ammonites in flocks and herds, see Jdg 6:5. The words are addressed to Ammon, as a land or kingdom, and hence the feminine suffix. The capital will also share the fate of the land. Rabbah (see the comm. on Deu 3:11) will become a camel-ground, a waste spot where camels lie down and feed. This has been almost literally fulfilled. The ruins of Ammn are deserted by men, and Seetzen found Arabs with their camels not far off (vid., von Raumer, Palestine, p. 268). In the parallel clause, the sons of Ammon, i.e., the Ammonites, are mentioned instead of their land. In Eze 25:6 and Eze 25:7, the Lord announces to the nation of the Ammonites the destruction that awaits them, and reiterates with still stronger emphasis the sin which occasioned it, namely, the malicious delight they had manifested at Israel's fall. בּכל־שׁאטך is strengthened by בּנפשׁ: with all thy contempt in the soul, i.e., with all the contempt which thy soul could cherish. In Eze 25:7 the ἁπ λεγ.. לבג occasions some difficulty. The Keri has substituted לבז, for booty for the nations (cf. Eze 26:5); and all the ancient versions have adopted this. Consequently בּג might be a copyist's error for בּז; and in support of this the circumstance might be adduced, that in Eze 47:13, where גּה stands for זה, we have unquestionably a substitution of ג for ז. But if the Chetib בז be correct, the word is to be explained - as it has been by Benfey (Die Montasnamen, p. 194) and Gildemeister (in Lassen's Zeitschrift fr die Kunde des Morgenlandes, iv. 1, p. 213ff.) - from the Sanscrit bha=ga, pars, portio, and has passed into the Semitic languages from the Aryan, like the Syriac bagaa', esca, which P. Boetticher (Horae aram. p. 21) has correctly traced to the Sanscrit bhaj, conquere. - The executors of the judgment are not named; for the threat that God will give up the land of the Ammonites to the Bedouins for their possession, does not imply that they are to exterminate the Ammonites. On the contrary, a comparison of this passage with Amo 1:13-15 and Jer 49:1-5, where the Ammonites are threatened not only with the devastation of their land, but also with transportation into exile, will show that the Chaldeans are to be thought of as executing the judgment. (See the comm. on Eze 25:11.)

Against the Moabites Eze 25:8. Thus saith the Lord Jehovah, Because Moab, like Seir, saith, Behold, like all other nations is the house of Judah: Eze 25:9. Therefore, behold, I will open the shoulder of Moab from the cities, from its cities even to the last, the ornament of the land, Beth-hayeshimoth, Baal-meon, and as far as Kiryathaim, Eze 25:10. To the sons of the east, together with the sons of Ammon, and will give it for a possession, that the sons of Ammon may no more be remembered among the nations. Eze 25:11. Upon Moab will I execute judgments; and they shall learn that I am Jehovah. - Moab has become guilty of the same sin against Judah, the people of God, as Ammon, namely, of misunderstanding and despising the divine election of Israel. Ammon gave expression to this, when Judah was overthrown, in the malicious assertion that the house of Judah was like all the heathen nations, - that is to say, had no pre-eminence over them, and shared the same fate as they. There is something remarkable in the allusion to Seir, i.e., Edom, in connection with Moab, inasmuch as no reference is made to it in the threat contained in Eze 25:9-11; and in Eze 25:12-13, there follows a separate prediction concerning Edom. Hitzig therefore proposes to follow the example of the lxx, and erase it from the text as a gloss, but without being able in the smallest degree to show in what way it is probable that such a gloss could have found admission into an obviously unsuitable place. Seir is mentioned along with Moab to mark the feeling expressed in the words of Moab as springing, like the enmity of Edom towards Israel, from hatred and envy of the spiritual birthright of Israel, i.e., of its peculiar prerogatives in sacred history. As a punishment for this, Moab was to be given up, like Ammon, to the Bedouins for their possession, and the people of the Moabites were to disappear from the number of the nations. Eze 25:9 and Eze 25:10 form one period, לבני קדם in Eze 25:10 being governed by פּתח in Eze 25:9. The shoulder of Moab is the side of the Moabitish land. In the application of the word כּתף to lands or provinces, regard is had to the position of the shoulder in relation to the whole body, but without reference to the elevation of the district. We find an analogy to this in the use of כּתף in connection with the sides of a building. In 'מהערים וגו' , the מן cannot be taken, in a privative sense, for מהיות; for neither the article הערים, nor the more emphatic מעריו מקּצהוּ, allows this; but מן indicates the direction, "from the cities onwards," "from its cities onwards, reckoning to the very last," - that is to say, in its whole extent. מקּצהוּ, as in Isa 56:11; Gen 19:4, etc. This tract of land is first of all designated as a glorious land, with reference to its worth as a possession on account of the excellence of its soil for the rearing of cattle (see the comm. on Num 32:4), and then defined with geographical minuteness by the introduction of the names of some of its cities. Beth-Hayeshimoth, i.e., house of wastes (see the comm. on Num 22:1), has probably been preserved in the ruins of Suaime, which F. de Saulcy discovered on the north-eastern border of the Dead Sea, a little farther inland (vid., Voyage en terre sainte, Paris 1865, t. i. p. 315). Baal-meon, - when written fully, Beth-Baal-Meon (Jos 13:17) - contracted into Beth-Meon in Jer 48:23, is to be sought for to the south-east of this, in the ruins of Myun, three-quarters of an hour's journey to the south of Heshbon (see the comm. on Num 32:38). Kiryathaim was still farther south, probably on the site of the ruins of El Teym (see the comm. on Gen 14:5 and Num 32:37). The Chetib קריתמה is based upon the form קריתם, a secondary form of קריתים , like דּתן, a secondary form of דּתין, in Kg2 6:13. The cities named were situated to the north of the Arnon, in that portion of the Moabitish land which had been taken from the Moabites by the Amorites before the entrance of the Israelites into Canaan (Num 21:13, Num 21:26), and was given to the tribe of Reuben for its inheritance after the defeat of the Amoritish kings by the Israelites; and then, still later, when the tribes beyond the Jordan were carried into captivity by the Assyrians, came into the possession of the Moabites again, as is evident from Isa 15:1-9 and Isa 16:1-14, and Jer 48:1, Jer 48:23, where these cities are mentioned once more among the cities of the Moabites. This will explain not only the naming of this particular district of the Moabitish country, but the definition, "from its cities." For the fact upon which the stress is laid in the passage before us is, that the land in question rightfully belonged to the Israelites, according to Num 32:37-38; Num 33:49; Jos 12:2-3; Jos 13:20-21, and that it was therefore unlawfully usurped by the Moabites after the deportation of the trans-Jordanic tribes; and the thought is this, that the judgment would burst upon Moab from this land and these cities, and they would thereby be destroyed (Hvernick and Kliefoth). על, not "over the sons of Ammon," but "in addition to the sons of Ammon." They, that is to say, their land, had already been promised to the sons of the east (Eze 25:4). In addition to this, they are now to receive Moab for their possession (Hitzig and Kliefoth). Thus will the Lord execute judgments upon Moab. Eze 25:11 sums up what is affirmed concerning Moab in Eze 25:9 and Eze 25:10, in the one idea of the judgments of God upon this people. The execution of these judgments commenced with the subjugation of the Ammonites and Moabites by Nebuchadnezzar, five years after the destruction of Jerusalem (vid., Josephus, Antt. x. 9. 7, and M. von Niebuhr, Gesch. Assurs, etc., p. 215). Nevertheless the Ammonites continued to exist as a nation for a long time after the captivity, so that Judas the Maccabaean waged war against them (1 Macc. 5:6, 30-43); and even Justin Martyr speaks of ̓Αμμανιτῶν νῦν πολὺ πληθος (Dial. Tryph. p. 272). - But Origen includes their land in the general name of Arabia (lib. i. in Job). The name of the Moabites appears to have become extinct at a much earlier period. After the captivity, it is only in Ezr 9:1; Neh 13:1, and Dan 11:41, that we find any notice of them as a people. Their land is mentioned by Josephus in the Antiq. xiii. 14. 2, and xv. 4, and in the Bell. Jud. iii. 3. 3. - A further fulfilment by the Messianic judgment, which is referred to in Zep 2:10, is not indicated in these words of Ezekiel; but judging from the prophecy concerning the Edomites (see the comm. on Eze 25:14), it is not to be excluded.

Against the Edomites Eze 25:12. Thus saith the Lord Jehovah, Because Edom acteth revengefully towards the house of Judah, and hath been very guilty in avenging itself upon them, Eze 25:13. Therefore, thus saith the Lord Jehovah, I will stretch out my hand over Edom, and cut off man and beast from it, and make it a desert from Teman, and unto Dedan they shall fall by the sword. Eze 25:14. And I will inflict my vengeance upon Edom by the hand of my people Israel, that they may do to Edom according to my anger and my wrath; and they shall experience my vengeance, is the saying of the Lord Jehovah. - Whilst the Ammonites and the Moabites are charged with nothing more than malicious pleasure at the fall of Israel, and disregard of its divine calling, the Edomites are reproached with revengeful acts of hostility towards the house of Judah, and threatened with extermination in consequence. The עשׂות, doing or acting of Edom, is more precisely defined as 'בּנקום וגו, i.e., as consisting in the taking of vengeance, and designated as very guilty, ישׁמוּ אשׁום. עשׂה, followed by בּ with an infinitive, as in Eze 17:17. Edom had sought every opportunity of acting thus revengefully towards Israel (vid., Oba 1:11; Amo 1:11), so that in Eze 35:5 Ezekiel speaks of the "eternal enmity" of Edom against Israel. For this reason we must not restrict the reproach in Eze 25:12 to particular outbreaks of this revenge at the time of the devastation and destruction of Judah by the Chaldeans, of which the Psalmist complains in Psa 137:1-9, and for which he invokes the vengeance of God upon Edom. Man and beast are to be cut off from Edom in consequence, and the land to become a desert from Teman to Dedan. These names denote not cities, but districts. Teman is the southern portion of Idumaea (see the comm. on Amo 1:12); and Dedan is therefore the northern district. Dedan is probably not the Cushite tribe mentioned in Gen 10:7, but the tribe of the same name which sprang from the sons of Abraham by Keturah (Gen 25:3), and which is also mentioned in Jer 49:8 in connection with Edom. דּדנה has ה local with Seghol instead of Kametz, probably on account of the preceding a (vid., Ewald, 216c). There is no necessity to connect מתּימן with the following clause, as Hitzig and Kliefoth have done, in opposition to the accents. The two geographical names, which are used as a periphrasis for Idumaea as a whole, are distributed equally through the parallelismus membrorum between the two clauses of the sentence, so that they belong to both clauses, so far as the sense is concerned. Edom is to become a desert from Teman to Dedan, and its inhabitants from Teman to Dedan are to fall by the sword. This judgment of vengeance will be executed by God through His people Israel. The fulfilment of this threat, no doubt, commenced with the subjugation of the Edomites by the Maccabees; but it is not to be limited to that event, as Rosenmller, Kliefoth, and others suppose, although the foundation was thereby laid for the disappearance of the national existence of Edom. For it is impossible with this limitation to do justice to the emphatic expression, "my people Israel." On the ground, therefore, of the prophecies in Amo 9:12 and Oba 1:17, that the people of God are to take possession of Edom, when the fallen tabernacle of David is raised up again, i.e., in the Messianic times, which prophecies point back to that of Balaam in Num 24:18, and have their roots, as this also has, in the promise of God concerning the twin sons of Isaac, "the elder shall serve the younger" (Gen 25:23), we must seek for the complete fulfilment in the victories of the people of God over all their foes, among whom Edom from time immemorial had taken the leading place, at the time when the kingdom of God is perfected. For even here Edom is not introduced merely as a single nation that was peculiarly hostile to Judah, but also as a type of the implacable enmity of the heathen world towards the people and kingdom of God, as in Eze 35:1-15, Isa. 34:63, etc. The vengeance, answering to the anger and wrath of Jehovah, which Israel, as the people of God, is to execute upon Edom, consists not merely in the annihilation of the national existence of Edom, which John Hyrcanus carried into effect by compelling the subjugated Edomites to adopt circumcision (see the comm. on Num 24:18), but chiefly in the wrathful judgment which Israel will execute in the person of Christ upon the arch-enemy of the kingdom of God by its complete extinction.

Against the Philistines Eze 25:15. Thus saith the Lord Jehovah, Because the Philistines act with revenge, and avenge themselves with contempt in the soul to destroy in everlasting enmity, Eze 25:16. Therefore thus saith the Lord Jehovah, Behold, I will stretch out my hand over the Philistines, and cut off the Cretans, and destroy the remnant by the seashore. Eze 25:17. And I will execute great vengeance upon them through chastisements of wrath, and they shall know that I am Jehovah, when I bring my vengeance upon them. - The Philistines resembled the Edomites and Ammonites in their disposition towards the covenant nation, the former in their thirst for revenge, the latter in their malicious rejoicing at Israel's fall. For this reason they had already been classed by Isaiah (Isa 11:14) with Edom, Moab, and Ammon as enemies, who would be successfully attacked and overcome by Israel, when the Lord had gathered it again from its dispersion. In the description of its sin towards Israel we have a combination of elements taken from the conduct of Edom and Ammon (vv. 12 and 6). They execute revenge with contempt in the soul (שׁאט בּנפשׁ, as in v. 6), with the intention to destroy (למשׁחית) Israel; and this revenge springs from eternal, never-ending hostility. The Lord will cut off the whole of the people of the Philistines for this. כּרתים, Cretans, originally a branch of the Philistian people, settled in the south-west of Canaan. The name is used by Ezekiel for the people, as it had already been by Zephaniah (Zep 2:5), for the sake of the paronomasia with הכרתּי. The origin of the name is involved in obscurity, as the current derivation from Creta rests upon a very doubtful combination (cf. Stark, Gaza, pp. 66 and 99ff.). By the "remnant of the sea-coast," i.e., the remnant of the inhabitants of the coast of the Mediterranean, in other words, of the Philistines, the destruction of which had already been predicted by Amos (Amo 1:8), Isaiah (Isa 14:30), and Jeremiah (Jer 42:4), we are to understand the whole nation to the very last man, all that was still left of the Philistines (see the comm. on Amo 1:8). - The execution of the vengeance threatened by God began in the Chaldean period, in which Gaza was attacked by Pharaoh, and, judging from Jer 47:1-7, the whole of Philistia was laid waste by the Chaldeans (see the fuller comments on this in the exposition of Jer 47:1-7). But the ultimate fulfilment will take place in the case of Philistia also, through the Messianic judgment, in the manner described in the commentary on Zep 2:10.

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