Ezekiel 30:20

Translation
King James Version
¶ And it came to pass in the eleventh year, in the first month, in the seventh day of the month, that the word of the LORD came unto me, saying,
Ask
KJV (with Strong's)
And it came to pass in the eleventh H259 H6240 year H8141, in the first H7223 month, in the seventh H7651 day of the month H2320, that the word H1697 of the LORD H3068 came unto me, saying H559,
Ask
Complete Jewish Bible
On the seventh day of the first month of the eleventh year, the word of ADONAI came to me:
Ask
Berean Standard Bible
In the eleventh year, on the seventh day of the first month, the word of the LORD came to me, saying,
Ask
American Standard Version
And it came to pass in the eleventh year, in the firstmonth, in the seventhdayof the month, that the word of Jehovah came unto me, saying,
Ask
World English Bible Messianic
In the eleventh year, in the first month, in the seventh day of the month, the LORD’s word came to me, saying,
Ask
Geneva Bible (1599)
And in the eleuenth yeere, in the first moneth, and in the seuenth day of the moneth, the worde of the Lord came vnto me, saying,
Ask
Young's Literal Translation
And it cometh to pass, in the eleventh year, in the first month , in the seventh of the month, hath a word of Jehovah been unto me, saying: `Son of man,
Ask
See also
Ezekiel 29:17Ezekiel 26:1Ezekiel 29:1Ezekiel 1:2Ezekiel 31:1
See on the biblical-era map
A Lament Over Egypt
A Lament Over Egypt View full PDF

Map © Biblica Open Bible Maps · CC BY-SA 4.0

In the KJVVerse 21,225 of 31,102

Study This Verse

SUMMARY

Ezekiel 30:20 functions as a precise chronological anchor, marking the divine initiative and setting the stage for a new prophetic oracle concerning the judgment of Egypt. This verse meticulously dates the reception of God's message to the eleventh year, first month, and seventh day of King Jehoiachin's exile, thereby underscoring the LORD's sovereign control over time and history, and affirming the certainty of His unfolding purposes even amidst geopolitical turmoil.

CONTEXT

  • Literary Context: This verse serves as a crucial temporal marker, precisely dating the subsequent oracle found in Ezekiel 30:21-26. It is situated within a broader section of prophecies against foreign nations, specifically focusing on Egypt in chapters 29-32. Prior to this, Ezekiel delivered extensive prophecies targeting Tyre and Sidon (Ezekiel 26-28), and the preceding chapter, Ezekiel 29, also contains an oracle against Pharaoh. The meticulous chronological detail of Ezekiel 30:20 signals a distinct, divinely appointed moment for this particular message, which focuses on the breaking of Pharaoh's arm and the strengthening of Babylon's. This precise dating emphasizes the sequential and deliberate nature of God's revelation to His prophet.
  • Historical & Cultural Context: The "eleventh year" refers to the eleventh year of King Jehoiachin's exile in Babylon, which commenced in 597 BC. This dating places the oracle around 586 BC, a year of profound historical significance: it was the very year Jerusalem finally fell to the Babylonians after a prolonged siege, as meticulously recorded in 2 Kings 25:1-2 and Jeremiah 39:1-2. While Judah faced its ultimate destruction, this specific oracle is directed against Egypt, a nation that Judah had frequently, yet futilely, relied upon for military and political support against encroaching Mesopotamian powers like Assyria and Babylon. Such reliance was repeatedly condemned by prophets like Isaiah and Jeremiah (e.g., Isaiah 30:1-7 and Jeremiah 37:5-10). The prophecy in Ezekiel 30:21-26 thus powerfully underscores God's absolute sovereignty over all nations, demonstrating that neither Judah's misplaced hopes in Egypt nor Egypt's own perceived strength could withstand His divine judgment.
  • Key Themes: Ezekiel 30:20 contributes significantly to several overarching themes prevalent in Ezekiel and the broader prophetic literature. Firstly, it highlights Divine Revelation and Prophetic Authority, as the recurring phrase "the word of the LORD came unto me" authenticates Ezekiel's messages as direct, authoritative communications from God, not human conjecture or personal opinion (Jeremiah 1:4). Secondly, the meticulous dating emphasizes God's Precise Timing and Sovereignty over History. Every event, from the rise and fall of empires to the specific moments of prophetic utterance, unfolds according to God's exact plan and schedule, reinforcing the certainty of His prophecies' fulfillment and His ultimate control over human affairs (Daniel 2:21). Thirdly, this verse sets the stage for the theme of Judgment on Nations, reminding both Judah and the surrounding world that even mighty empires like Egypt are ultimately subject to the sovereign will and righteous judgment of the LORD (Psalm 9:19-20).

EXPOSITION AND ANALYSIS

Key Word Analysis

  • word (Hebrew, dâbâr', H1697): This foundational Hebrew term is far more expansive than a mere utterance; it encompasses a matter, a thing, a decree, or an affair. In the context of "the word of the LORD," it denotes a divine utterance that is inherently active, authoritative, and effective, often carrying the weight of a divine command or a prophetic message that is certain to come to pass. It represents the very essence of God's communication, intention, and power to bring about what He declares.
  • LORD (Hebrew, Yᵉhôvâh', H3068): This is the sacred, covenantal name of God, often transliterated as Yahweh. It emphasizes God's self-existence, eternal nature, and His unwavering covenant faithfulness to His people. When "the word" comes from "the LORD," it profoundly underscores the ultimate authority, absolute reliability, and omnipotent power behind the message, identifying the speaker as the sovereign Creator and righteous Ruler of all creation and history.
  • month (Hebrew, chôdesh', H2320): Derived from the root meaning "new," this word primarily refers to the new moon and, by extension, a month. Its inclusion in the precise dating formula of the verse highlights the meticulous nature of God's timing and the specificity of His revelation. It demonstrates that God's actions and communications are not arbitrary or coincidental but occur at specific, divinely appointed junctures within the fabric of human history.

Verse Breakdown

  • "And it came to pass in the eleventh year, in the first [month], in the seventh [day] of the month," This opening clause provides an exceptionally precise chronological marker for the reception of the divine oracle. The dating system, based on the years of King Jehoiachin's exile, was a common and significant practice in Ezekiel, grounding the prophecy in a specific, verifiable historical reality for its original audience. The "eleventh year" (approximately 586 BC) is particularly poignant, as it marks the very year of Jerusalem's final destruction, creating a stark and ironic contrast between Judah's immediate devastation and the subsequent divine judgment against Egypt. This meticulous precision underscores God's absolute sovereignty over time and His careful orchestration of historical events.
  • "[that] the word of the LORD came unto me," This phrase is a quintessential prophetic formula, appearing frequently throughout Ezekiel and other prophetic books. It unequivocally declares the divine origin of the message, asserting that the words Ezekiel is about to speak are not his own thoughts, insights, or opinions, but direct, authoritative communications from Yahweh, the covenant God of Israel. This establishes the absolute truthfulness, divine authority, and binding nature of the subsequent prophecy, demanding the attention and obedience of the hearers.
  • "saying," This final word serves as a direct transition, indicating that the preceding statement is an introduction to the actual content of the divine message. It signals that what immediately follows is the direct speech of God, communicated through His prophet, underscoring the immediate, personal, and imperative nature of the revelation to Ezekiel and, through him, to the people.

Literary Devices

Ezekiel 30:20 employs several significant literary devices that amplify its theological weight. The most prominent is the Prophetic Formula, "the word of the LORD came unto me," which consistently authenticates the divine origin and absolute authority of Ezekiel's messages. This formula elevates the subsequent content from human discourse to an infallible divine decree. The verse also utilizes Chronological Precision, providing an exact date down to the year, month, and day. This meticulous dating serves to ground the prophecy firmly in historical reality, emphasizing God's active involvement and precise timing in human affairs, thereby making the fulfillment of the prophecy more verifiable and impactful for its original audience. Furthermore, the verse functions as a Narrative Transition, skillfully signaling a shift or continuation in the prophetic discourse, preparing the reader for the specific oracle that is about to be delivered and highlighting the deliberate unfolding of God's revelation.

THEOLOGICAL AND THEMATIC CONNECTIONS

Ezekiel 30:20, though seemingly a simple chronological note, profoundly underscores the active, precise, and authoritative nature of God's engagement with human history. It reminds us that divine revelation is not random or haphazard but occurs at specific, divinely appointed moments, demonstrating God's sovereign control over all events, including the rise and fall of nations and the destinies of empires. The consistent declaration that "the word of the LORD came" emphasizes the absolute authority, reliability, and efficacy of God's communication, assuring us that His purposes will be accomplished exactly as declared. This verse sets the stage for understanding that God orchestrates historical events, even those marked by chaos and destruction, to bring about His righteous judgments and to reveal His ultimate power, often in stark contrast to the perceived strength and self-sufficiency of earthly kingdoms.

REFLECTION AND APPLICATION

Ezekiel 30:20 invites us to reflect on the profound and comforting truth that God is intimately involved in the unfolding of history, down to the very day and hour. In a world often characterized by chaos, uncertainty, and seemingly random events, this verse offers a powerful anchor for our souls: God's timing is perfect, His word is sure, and His sovereign purposes are unshakeable. It challenges us to look beyond immediate circumstances, human power structures, and the fleeting nature of earthly kingdoms, recognizing that ultimate authority and control rest solely with the LORD. This should cultivate a deep and abiding trust in His providence, even when His plans seem slow, inscrutable, or contrary to our finite understanding. Just as Ezekiel received a specific word for a specific time, we can be confident that God continues to speak and act in our world today, calling us to listen attentively, obey faithfully, and trust implicitly in His sovereign hand, knowing that He is always at work to fulfill His perfect will.

Questions for Reflection

  • How does the precise dating in this verse deepen your understanding of God's active and meticulous involvement in human history?
  • What does the recurring phrase "the word of the LORD came unto me" teach us about the nature, authority, and reliability of Scripture in our lives today?
  • In what specific areas of your life do you need to surrender control and trust more fully in God's perfect timing and sovereign plan, rather than relying on your own efforts or earthly solutions?

FAQ

Why is the precise dating in Ezekiel 30:20 so important?

Answer: The precise dating in Ezekiel 30:20 is crucial for several interconnected reasons. Firstly, it firmly grounds the prophecy in a specific historical context, making it verifiable and impactful for its original audience and for subsequent generations. The "eleventh year" of Jehoiachin's exile directly correlates with the year of Jerusalem's final fall (586 BC), which adds a layer of dramatic irony and profound theological significance, as God is speaking about judgment on Egypt even as His own people face ultimate destruction. Secondly, it powerfully underscores God's meticulous sovereignty over time and history, demonstrating that His divine messages and actions are not random or arbitrary but are part of a carefully orchestrated, predetermined plan. This precision enhances the authority, reliability, and certainty of the prophetic word, assuring its fulfillment.

What does "the word of the LORD came unto me" signify?

Answer: This recurring prophetic formula, found throughout the Old Testament (e.g., Jeremiah 1:4, Hosea 1:1), signifies that the message Ezekiel is about to deliver originates directly from God Himself, not from human insight, personal opinion, or the prophet's own wisdom. It establishes the divine authority and absolute authenticity of the prophecy, asserting that these are God's own words spoken through His chosen messenger. For the audience, it means the message carries the full weight of divine command and truth, demanding their earnest attention, belief, and obedience, as it represents the very will and purpose of the Almighty.

CHRIST-CENTERED FULFILLMENT

While Ezekiel 30:20 functions as a chronological marker introducing an oracle of judgment against an earthly nation, it finds its profound Christ-centered fulfillment in the person and redemptive work of Jesus. The very concept of "the word of the LORD" coming to a prophet foreshadows the ultimate and final "Word" of God, who is Jesus Christ Himself. As John 1:14 declares, "The Word became flesh and dwelt among us," embodying the complete divine communication in human form. Jesus is the perfect and final revelation of God, surpassing all previous prophetic utterances and bringing God's ultimate message to humanity (Hebrews 1:1-2). Furthermore, the precise timing of God's word to Ezekiel, even amidst the chaos and destruction of Jerusalem's fall, powerfully points to God's sovereign control over history—a control that culminates in Christ's redemptive work. Jesus' birth, life, death, and resurrection occurred at God's appointed time, "the fullness of time" (Galatians 4:4), fulfilling ancient prophecies and establishing His eternal kingdom. Just as God's word brought judgment upon nations in Ezekiel's day, Christ, as the ultimate Judge, will execute final judgment and establish a new heaven and new earth where righteousness dwells eternally (Revelation 20:11-15). Thus, the prophetic word's authority and the precision of God's timing in Ezekiel ultimately find their deepest meaning, purpose, and fulfillment in the person and redemptive plan of Jesus Christ, the Living Word.

Copy as

Commentary on Ezekiel 30 verses 20–26

This short prophecy of the weakening of the power of Egypt was delivered about the time that the army of the Egyptians, which attempted to raise the siege of Jerusalem, was frustrated in its enterprises, and returned re infect - without accomplishing their purpose; whereupon the king of Babylon renewed the siege and carried his point. The kingdom of Egypt was very ancient, and had been for many ages considerable. That of Babylon had but lately arrived at its great pomp and power, being built upon the ruins of the kingdom of Assyria. Now it is with them as it is with families and states, some are growing up, others are declining and going back; one must increase and the others must of course decrease.

I. It is here foretold that the king of Egypt shall grow weaker and weaker. The extent of his territories shall be abridged, his wealth and power shall be diminished, and he shall become less able than ever to help either himself or his friend. 1. This was in part done already (Eze 30:21): I have broken the arm of Pharaoh, some time ago. One arm of that kingdom might well be reckoned broken when the king of Babylon routed the forces of Pharaoh-Necho at Carchemish (Jer 46:2), and made himself master of all that pertained to Egypt from the river of Egypt to Euphrates, Kg2 24:7. Egypt had been long in gathering strength and extending its dominions, and therefore, that there may be a proportion observed in providence, it loses its strength slowly and by degrees. It was soon after the king of Egypt slew good king Josiah, and in the same reign, that its arm was thus broken, and it received that fatal blow which it never recovered. Before Egypt's heart and neck were broken its arm was. God's judgments come upon a people by steps, that they may meet him repenting. When the arm of Egypt is broken it shall not be bound up to be healed, for none can heal the wounds that God gives but he himself. Those whom he disarms, whom he disables, cannot again hold the sword. 2. This was to be done again. One arm was broken before, and something was done towards the setting of it, towards the healing of the deadly wound that was given to the beast. But now (Eze 30:22), I am against Pharaoh, and will break both his arms, both the strong and that which was broken and set again. Note, If less judgments do not prevail to humble and reform sinners, God will send greater. Now God will cause the sword to fall out of his hand, which he caught hold of as thinking himself strong enough to hold it. It is repeated (Eze 30:24), I will break Pharaoh's arms. He had been a cruel oppressor to the people of God formerly, and of late the staff of a broken rod to them; and now God by breaking his arms reckons with him for both. God justly breaks that power which is abused either to put wrongs upon people or to put cheats upon them. But this is not all; (1.) The king of Egypt shall be dispirited when he finds himself in danger of the king of Babylon's forces: he shall groan before him with the groaning of a deadly wounded man. Note, It is common for those that are most elated in their prosperity to be most dejected and disheartened in their adversity. Pharaoh, even before the sword touches him, shall groan as if he had received his death's wound. (2.) The people of Egypt shall be dispersed (Eze 30:23 and again Eze 30:26): I will scatter them among the nations. Other nations had mingled with them (Eze 30:5); now they shall be mingled with other nations, and seek shelter in them, and so be made to know that the Lord is righteous.

II. It is here foretold that the king of Babylon shall grow stronger and stronger, Eze 30:24, Eze 30:25. Put strength into the king of Babylon's arms, that he may be able to go through the service he is designed for. 2. That he will put a sword, his sword, into the king of Babylon's hand, which signified his giving him a commission and furnishing him with arms for carrying on a war, particularly against Egypt. Note, As judges on the bench, like Pilate (Joh 19:11), so generals in the field, like Nebuchadnezzar, have no power but what is given them from above.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 20–26. Public domain.
Copy as
JeromeAD 420
Commentary on Ezekiel
(Verse 35, 36, and following) And I will bring you into a desert of peoples, and there I will judge you face to face. Just as I contended with your fathers in the desert of the land of Egypt, so I will judge you, says the Lord. And I will subject you to my scepter, and I will bring you into the bonds of the covenant, and I will choose from among you the transgressors and the wicked: from their place of residence I will bring them out, and they will not enter the land of Israel, and you will know that I am the Lord. Thus says the Lord: I will do for you who are in Babylon, and now serve idols, what I did for your ancestors in Egypt. I will lead you into the desert of the peoples, and there I will judge you face to face, just as I contended with them in judgment when they came out of Egypt. And after I have judged you, I will subject you to my scepter and rule, and I will make a covenant with you and bring you into your land with the bonds of love, so that bound by my love, you will never be able to depart from me. But I will choose from among you the transgressors and the wicked, who persist in the hardness of their hearts in evil deeds, not for possession, but for rejection. And I will indeed bring them out of the land of their dwelling, so that when they are brought out, they will not enter the land of Israel; but they will perish in various regions. And by the distinction between good and evil, you shall know that I am the Lord, who judges all things. The rest of the discourse hastens, and we briefly go through each point, in order to provide only the meaning to the readers.
JeromeAD 420
Commentary on Ezekiel
(Verse 20 and following) And it came to pass in the eleventh year, in the first month (Vulgate adds 'of the month'), in the seventh month, the word of the Lord came to me, saying: Son of man, I have broken the arm of Pharaoh king of Egypt, and behold it is not bound up, to be healed, that it may be tied with bandages, and clothed with strips (or to receive a healing plaster): and having taken hold of strength, he might hold the sword. Therefore thus says the Lord God: Behold, I am against Pharaoh king of Egypt, and I will break his strong arm, and shall cause the sword to fall out of his hand, and I will scatter (or scatter abroad) Egypt among the nations, and disperse them (or winnow them) into the lands (Vulgate: 'countries'). And I will strengthen the arms of the king of Babylon, and I will place my sword in his hand, and he will break the arms of Pharaoh, and they will groan with the groans of the slain before him. (or as it is in the Septuagint: And he will bring a sword over Egypt, and he will plunder its spoils, and take its plunder. It follows:) And I will strengthen the arms of the king of Babylon, and the arms of Pharaoh will fall, and they will know that I am the Lord, when I give my sword into the hand of the king of Babylon, and he extends it over the land of Egypt, and I will scatter Egypt among the nations, and disperse them into the lands, and they will know that I am the Lord. He returns to the order of prophecy; for after the twenty-seventh year he now places the eleventh. This question is also addressed in the previous passages. For when the word of the Lord was spoken against Tyre in the eleventh year, which was mentioned earlier, in the subsequent passages He speaks to Pharaoh in the tenth year. And again, He places the twenty-seventh year, as we have said, and now the eleventh. Leaving aside the other things that are contained in the order of the Psalms: the question is, how is the third Psalm placed before these Psalms in which David changed his appearance before Abimelech, and about Doeg the Edomite, and when he was found in the cave, and the fiftieth of penitence, in whose title it is shown that he came to Bathsheba, the wife of Uriah, although these previous Psalms come before the third, in which it is noted that he fled from the face of his son Absalom. But in the Psalms the response is simple, for it is a lyric poem, and in such a work the order of history is not sought; rather, it is the songs of individual events. But in history, it must be said that those things which have been said about one thing at different times should not be divided by speech, but concluded by the narrative of one place. For example, so that those things which have been said about Egypt at different times may be known in one order of reading. When we have said these things, nevertheless the question remains: Why in this same place was the word of the Lord to Pharaoh first spoken in the eleventh year, and later in the twenty-seventh, and then in the tenth year, when certainly according to the order, the eleventh year should have been first, the twenty-seventh second, and the tenth year third, and each prophecy should have been designated by year? To which we can respond: O the depth of the riches of the wisdom and knowledge of God! How inscrutable are his judgments and how unsearchable are his ways! (Romans 11:33). And in another place: Who can search out the depths of knowledge? (Sirach 1:2-3). However, we can say this, that the order of history is not observed in the prophets, at least not in all cases, for they do not narrate the past, but they foretell the future, according to the will of the Holy Spirit. But in history, the books of Moses, Joshua, Judges, Ruth, Esther, Samuel, Malachi, Chronicles, and Ezra, together with Nehemiah, do not contain a chronological account. Let it suffice to say this about the order of years. Now let us examine the prophecies against Pharaoh or concerning Pharaoh. It is said that God broke his arm and it was not bound up or healed, nor did he receive any ointment, according to what is written: 'There is no ointment to be applied, nor oil, nor bandages' (Isaiah 1, sec. 70). But if it had happened that, with courage regained, he could hold the sword and proceed to war. Therefore, God, who is merciful and compassionate, once again shattered his arm or arms, so that the sword may completely fall from his hand, and be scattered among the people of Egypt, and be dispersed among the nations. But in your arm, receive strength and courage, as the Scripture says: 'Break the arm of the sinner and the evildoer' (Psalm 9:15). This arm is broken in our adversaries, when they pursue us, but cannot overcome us. And for the salvation of the servants of God against Pharaoh, the king of Babylon often rises up to oppress the powerful oppressor, and the wicked are handed over to the more wicked, with God strengthening the arms of the worst, so that the one who is set free may know that He is the Lord. Indeed, it is an achievement of virtue to know that He is the Lord. On the contrary, we can say: The sons of Eli, the sons of pestilence, not knowing God (1 Samuel 2:22). And concerning the good kings who did what was right in the sight of God, it is written that they may know the Lord. But that which is said in the Septuagint: 'I will break his strong and appointed arms', which in Greek is said 'τεταγμένα', has been corrupted by the fault of copyists. For they interpreted it not as 'τεταγμένα', but as 'τεταμένα', which means not appointed, but stretched out. For this reason, according to their custom, other interpreters have put 'exalted' instead.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
Copy as

Continue studying Ezekiel 30:20 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.

Read & Compare

Commentaries

Original Language & Research

Sermons, Hymns & Audio

TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.