TRV
Translation
King James Version
Son of man, I have broken the arm of Pharaoh king of Egypt; and, lo, it shall not be bound up to be healed, to put a roller to bind it, to make it strong to hold the sword.
Complete Jewish Bible
"Human being, I have broken the arm of Pharaoh king of Egypt; it has not been bound up with dressings and bandages, so that it can heal and become strong enough again to wield the sword.
Berean Standard Bible
“Son of man, I have broken the arm of Pharaoh king of Egypt. See, it has not been bound up for healing, or splinted for strength to hold the sword.
American Standard Version
Son of man, I have broken the arm of Pharaoh king of Egypt; and, lo, it hath not been bound up, to apply healing medicines, to put a bandage to bind it, that it be strong to hold the sword.
World English Bible Messianic
Son of man, I have broken the arm of Pharaoh king of Egypt; and behold, it has not been bound up, to apply medicines, to put a bandage to bind it, that it be strong to hold the sword.
Geneva Bible (1599)
Sonne of man, I haue broken the arme of Pharaoh King of Egypt: and lo, it shall not be boud vp to be healed, neither shall they put a roule to bind it, and so make it strong, to hold the sworde.
Young's Literal Translation
The arm of Pharaoh, king of Egypt, I have broken, And lo, it hath not been bound up to give healing, To put a bandage to bind it, To strengthen it--to lay hold on the sword.
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Commentary on Ezekiel 30 verses 20–26
20 ¶ 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,
21 Son of man, I have broken the arm of Pharaoh king of Egypt; and, lo, it shall not be bound up to be healed, to put a roller to bind it, to make it strong to hold the sword.
22 Therefore thus saith the Lord GOD; Behold, I am against Pharaoh king of Egypt, and will break his arms, the strong, and that which was broken; and I will cause the sword to fall out of his hand.
23 And I will scatter the Egyptians among the nations, and will disperse them through the countries.
24 And I will strengthen the arms of the king of Babylon, and put my sword in his hand: but I will break Pharaoh's arms, and he shall groan before him with the groanings of a deadly wounded man.
25 But I will strengthen the arms of the king of Babylon, and the arms of Pharaoh shall fall down; and they shall know that I am the LORD, when I shall put my sword into the hand of the king of Babylon, and he shall stretch it out upon the land of Egypt.
26 And I will scatter the Egyptians among the nations, and disperse them among the countries; and they shall know that I am the LORD.
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.
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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.
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SUMMARY
Ezekiel 30:21 presents a powerful prophetic declaration from the Lord, delivered through the prophet Ezekiel, announcing the decisive and irreversible judgment upon Pharaoh, the king of Egypt. This verse employs the vivid metaphor of a broken arm that cannot be healed or restored to wield a weapon, signifying the complete dismantling of Egypt's military and political power. It underscores God's absolute sovereignty over earthly empires and the utter futility of human strength when it stands in opposition to His divine will, serving as a stark warning against misplaced trust in worldly might.
CONTEXT
Literary Context: This verse is strategically placed within a series of divine oracles against Egypt, specifically spanning Ezekiel chapters 29-32. It directly follows a precise dating in Ezekiel 30:20, which places this particular word from the Lord in the eleventh year, first month, and seventh day of Ezekiel's exile, shortly after the devastating fall of Jerusalem. The broader context of Ezekiel 30:1-19 details the widespread desolation and scattering of Egypt's populace, setting the stage for the specific pronouncement in verse 21. Here, the focus narrows to the very source of Egypt's perceived strength—Pharaoh and his military—declaring its permanent incapacitation and thereby preparing the reader for further prophecies concerning Babylon's role as God's instrument of judgment.
Historical & Cultural Context: During the early 6th century BCE, the period of this prophecy, Egypt remained a significant regional power, though its influence was waning in the face of the ascendant Neo-Babylonian Empire. Judah, caught precariously between these two formidable entities, frequently looked to Egypt for military and political alliances against Babylon, despite persistent warnings from prophets like Isaiah and Jeremiah. The "arm of Pharaoh" was a universally recognized and potent symbol of Egypt's formidable military prowess, its capacity for warfare, and its far-reaching political authority over client states. The imagery of a broken arm that could not be healed would have resonated deeply with the ancient audience, signifying a complete, humiliating, and permanent defeat, stripping Egypt of its ability to defend itself or project power, thus eliminating it as a viable or reliable ally for Judah.
Key Themes: Ezekiel 30:21 powerfully contributes to several overarching themes prevalent throughout the book of Ezekiel and the broader prophetic tradition. Foremost is the theme of Divine Sovereignty, unequivocally demonstrating God's absolute control over all nations and their rulers, irrespective of their perceived might. The emphatic declaration, "I have broken the arm of Pharaoh," underscores that this judgment is not merely a geopolitical outcome but a direct, intentional act of God. This reinforces the profound truth that no earthly kingdom can thwart His divine purposes, a principle powerfully echoed in Daniel 4:32. Another crucial theme is the Futility of Human Reliance, particularly on worldly powers. For the people of Judah, this prophecy served as a stark, divine warning against placing their trust in Egypt's strength rather than in the Lord, a misplaced confidence that prophets consistently condemned, as vividly seen in Isaiah 31:1-3. Finally, the verse highlights the theme of Irreversible Judgment, with the detailed description of the arm that "shall not be bound up to be healed" signifying a permanent and devastating loss of power, a divine judgment from which there is no recovery or restoration of former strength.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Ezekiel 30:21 is rich in both Symbolism and Metaphor. The "arm of Pharaoh" serves as a potent symbol for Egypt's entire military and political power structure. The act of "breaking" this arm is a vivid metaphor for the complete destruction and incapacitation of that power. The subsequent detailed description—"it shall not be bound up to be healed, to put a roller to bind it, to make it strong to hold the sword"—employs graphic and specific Imagery, drawing on the common understanding of medical treatment for a severely broken limb. This detailed negative prognosis functions as Hyperbole, powerfully emphasizing the utter and irreversible nature of Egypt's demise as a dominant force. The entire statement operates as a Divine Pronouncement, highlighting God's absolute sovereignty and His direct, unchallengeable intervention in the affairs of nations, thereby demonstrating His ultimate control over history and the destiny of empires.
THEOLOGICAL AND THEMATIC CONNECTIONS
Ezekiel 30:21 serves as a profound theological statement regarding the nature of divine sovereignty and the transient, ultimately fragile nature of all human power. It unequivocally declares that God is the ultimate orchestrator of history, possessing the authority and capability to raise up and cast down nations according to His perfect and unassailable will. The breaking of Pharaoh's arm is not merely a political or military event but a deeply theological one, demonstrating that no earthly empire, no matter how formidable or self-assured, can ultimately stand against the Lord of Hosts. This foundational truth calls believers across all ages to place their ultimate trust not in the strength of human institutions, military might, or political alliances, but solely in the unshakeable power and faithfulness of God. It also serves as a sobering reminder that pride, self-reliance, and opposition to God's purposes will inevitably lead to a downfall from which there is no human recovery.
REFLECTION AND APPLICATION
Ezekiel 30:21 offers a timeless and profound challenge to where we, as individuals and societies, place our confidence and hope. In a world that frequently measures success and security by military might, economic prosperity, or political influence, this ancient prophecy serves as a stark reminder that all such human constructs are ultimately fragile, temporary, and utterly subject to the sovereign hand of God. For us today, this means deeply discerning where true strength and lasting security lie. Are we tempted to put our ultimate trust in powerful leaders, robust economies, or sophisticated national defense systems as our primary source of well-being and security? This verse calls us to shift our gaze from the temporary to the eternal, from the visible to the invisible, and to place our unwavering faith solely in God, who is truly unshakeable and whose arm is never broken. It fosters a spirit of humility, reminding us that any strength or influence we possess, whether individually or corporately, is a gift from God and should be stewarded for His glory, not for self-aggrandizement or in opposition to His divine will.
Questions for Reflection
FAQ
Why did God specifically "break the arm" of Pharaoh?
Answer: God broke the "arm" of Pharaoh as a powerful and universally understood metaphor for the complete and decisive destruction of Egypt's military and political power. In ancient Near Eastern cultures, the arm symbolized strength, authority, and the ability to act or wage war. By declaring, "I have broken" Pharaoh's arm, God was communicating that He, the sovereign Lord, was directly responsible for rendering Egypt utterly incapable of defending itself or projecting its influence. This was not a temporary setback but a permanent incapacitation, a divine judgment against a nation that had historically oppressed God's people and that Judah was wrongly tempted to rely upon instead of God. This act underscored God's absolute control over all earthly kingdoms, as seen in Psalm 75:6-7.
What is the significance of the arm not being able to be "bound up to be healed"?
Answer: The detailed description of the arm that "shall not be bound up to be healed, to put a roller to bind it, to make it strong to hold the sword" emphasizes the irreversible and incurable nature of Egypt's downfall. It means that no human effort, no medical intervention, no political maneuvering, and no military rearmament would be able to restore Egypt to its former position of strength and influence. This imagery highlights the finality of God's judgment and the futility of any attempt to reverse what He has decreed. It is a declaration that Egypt's time as a dominant world power was definitively over, serving as a stark warning to those who would trust in human might over divine power, as highlighted in Isaiah 30:7.
CHRIST-CENTERED FULFILLMENT
Ezekiel 30:21, with its vivid imagery of a broken and irrecoverable arm of earthly power, finds its ultimate Christ-centered fulfillment in the triumph of God's eternal kingdom over all human and spiritual dominion, culminating in the person and redemptive work of Jesus Christ. While Pharaoh's arm was broken, signaling the end of a temporal empire, Christ's "arm"—His divine power and authority—is eternally unbroken and supremely powerful. The futility of human strength to heal itself or to ultimately prevail against God's purposes points profoundly to the necessity of a divine intervention that only Christ could provide. He is the true "strong man" who binds the powers of darkness (Mark 3:27), not through earthly might, but through His sacrificial death and glorious resurrection. The brokenness of Pharaoh's arm foreshadows the decisive breaking of the power of sin and death by Christ on the cross, an act from which there is no recovery for the enemy (Colossians 2:15). Through His victory, Christ has established an eternal kingdom that "shall never be destroyed" (Daniel 2:44), unlike any earthly empire. Thus, the ultimate "healing" and strength for humanity is not found in the restoration of worldly power but in the spiritual renewal and eternal life offered through the unbroken, all-powerful, and ever-victorious "arm" of our Lord Jesus Christ (Isaiah 53:1).