Ezekiel 27:23 Komentář

Still we are attending the funeral of Tyre and the lamentations made for the fall of that renowned city. In this chapter we have, I. A large account of the dignity, wealth, and splendour of Tyre, while it was in its strength, the vast trade it drove, and the interest it had among the nations (v. 1-25), which is designed to make its ruin the more lamentable. II. A prediction of its fall and ruin, and the confusion and consternation which all its neighbours shall thereby be put into (Eze 27:26-36). And this is intended to stain the pride of all worldly glory, and, by setting the one over-against the other, to let us see the vanity and uncertainty of the riches, honours, and pleasures of the world, and what little reason we have to place our happiness in them or to be confident of the continuance of them; so that all this is written for our learning.

INTRODUCTION TO EZEKIEL 27 This chapter contains a lamentation on Tyre; setting forth her former grandeur, riches, and commerce; her ruin and destruction; and the concern of others on that account. The prophet is bid to take up his lamentation concerning it, Eze 27:1, observing her situation and magnificence, of which she boasted, Eze 27:3, describing the excellency of her shipping and naval stores, Eze 27:5, declaring who were her mariners, pilots, and caulkers, Eze 27:8, her military men, Eze 27:10 her several merchants, and the things they traded in with her in her fairs and markets, Eze 27:12, then follows an account of her destruction, Eze 27:26, the lamentation of pilots and mariners because of it, Eze 27:28, and of the kings and inhabitants of the isles, and merchants of the people, Eze 27:33.

These were thy merchants in all sorts of things,.... Either all before mentioned throughout the chapter, or rather those only in the preceding verse; also these were merchants in various things after mentioned, and which were the best and most perfect of the kind, as the word (d) used signifies: in blue cloths, and broidered work; these the Assyrians took of them, a colour in which they much delighted; see Eze 23:6, and in chests of rich apparel bound with cords, and made of cedar, among thy merchandise; rich apparel, such as scarlet cloaks, as the Targum, and blue cloths as before; these were well packed up in chests made of "cedar", which they had from Lebanon, and so fit to be put on board a ship, and carried into any part of the world. The Targum adds, "and sealed with a signet;'' as things well packed up and bound sometimes are, being of worth and value. Some render it, "in chains"; or, "chains were among thy merchandise" (e); such as chains of gold, wore about the neck; and take the word to be of the sam meaning with that in Sol 1:10. (d) "rebus perfectissimis", Junius & Tremellius, Polanus, Cocceius, Starckius. (e) "et torquibus in negotiatione tua", Pagninus; "et torques fuerunt in nundinis tuis", Vatablus. So R. Sol. Urbin. Ohel Moed, fol. 71. 2.

(Verse 23, 24.) Aran, and Channe, and Eden, your traders were from Saba, Assur, Chelmad, your sellers: these traders of yours had various wrappings of hyacinth and precious gems, which were wrapped and tied with ropes. LXX: Charran, and Chana, and Edne, these were your traders: Sabba, Assur, and Chalman, your merchants, bringing merchandise + in Machalim, and in Galima ** hyacinth and + polymita ** precious treasures tied with ropes. And these are the names of the various places. The addition made by Theodotion to the Septuagint was interpreted by Symmachus as 'precious coverings' in Machalim and in Galima. We have also added Polymita, which Theodotion interpreted in various ways, by Aquila and Symmachus. These precious garments were carried by merchants in such valuable coverings that they were fastened with hyacinth ropes. Aran, or as the Septuagint says, Charran, means 'holes' in our language. Channe means 'preparation'. Eden means 'delights'. As for Edne, which is not found in the Hebrew, we do not know its meaning, and we should not seek the etymology of a fabricated name. Therefore, in the negotiation, the Tyrians rely on the fleshy senses that are indicated in the forums. The whole preparation of the people of the world is to believe that they are the only delights if they increase the commerce of the Tyrian city. We have mentioned about Sheba earlier. Assur, which means 'leading', is transferred to vineyards: undoubtedly, the Sodomites who come to the Tyrian market direct, even accuse with punishments, and correct what has been depraved, according to what is said in the Psalms: 'That you may destroy the enemy and the avenger' (Psalm 8:3). And they have a variety of household items, distinguished by an incredible variety, which are bound by hyacinth wrappings; whether their treasures are bound by ropes, which they have stored up for themselves on earth, according to what is written: Everyone is bound by the ropes of their own sins (Prov. 5:22). And they did not have free trade, but they bound everything to the chains of sin. Let us refer the hyacinth wrappings, because of their similarity in color, to the airy powers, which lavish their treasures in the markets of the world. They also had cedar in your negotiations. The ships of the sea (or as it is contained in Hebrew, Tharsis), your princes in your negotiation. For cedar, the Seventy translated it as cypress. And because we have spoken above about both, it is superfluous to increase the reader's disgust.

This chapter may be considered as the second part of the prophecy concerning Tyre. The prophet pursues his subject in the manner of those ancient lamentations or funeral songs, in which the praeficiae or mourning women first recounted whatever was great or praiseworthy in the deceased, and then mourned his fall. Here the riches, glory, and extensive commerce of Tyre are enlarged upon, vv. 1-25. Her downfall is then described in a beautiful allegory, executed in a few words, with astonishing brevity, propriety, and perspicuity, Eze 27:26; upon which all the maritime and commercial world are represented as grieved and astonished at her fate, and greatly alarmed for their own, Eze 27:27-36. Besides the view which this chapter gives of the conduct of Providence, and the example with which it furnishes the critic and men of taste of a very elegant and highly finished piece of composition, it likewise affords the antiquary a very curious and interesting account of the wealth and commerce of ancient times. And to the mind that looks for "a city that hath foundations," what a picture does the whole present of the mutability and inanity of all earthly things! Many of the places mentioned in ancient history have, like Tyre, long ago lost their political consequence; the geographical situation of others cannot be traced; they have sunk in the deep waters of oblivion; the east wind hath carried them away.

Haran - In Mesopotamia; well known in Scripture. Canneh - Or Chalane, see Gen 10:10. It is supposed to be a cape or port of Arabia Felix, on the Indian Sea. Eden - Equally famous: supposed to have been situated near the confluence of the Tigris and Euphrates. Sheba - Different from that in Gen 10:22. This was probably near the country of the Edomites. Asshur - Perhaps the Assyrians. Chilmad - Possibly Cholmadora, on the Euphrates. Ptol. lib. v.. cap. 15. For several of these places, and the persons from whom they derived their names, see Genesis 10 (note), and the notes there; and see Calmet.

TYRE'S FORMER GREATNESS, SUGGESTING A LAMENTATION OVER HER SAD DOWNFALL. (Eze. 27:1-36) lamentation--a funeral dirge, eulogizing her great attributes, to make the contrast the greater between her former and her latter state.

Haran--the dwelling-place of Abraham in Mesopotamia, after he moved from Ur (Gen 11:31). Canneh--Calneh, an Assyrian city on the Tigris; the Ctesiphon of the Greeks (Gen 10:10). Eden--probably a region in Babylonia (see Gen 2:8). Chilmad--a compound; the place designated by PTOLEMY "Gaala of Media." The Chaldee version interprets it of Media. HENDERSON refers it to Carmanda, which XENOPHON describes as a large city beyond the Euphrates.