TRV
Translation
King James Version
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.
KJV (with Strong's)
But I will strengthen H2388 the arms H2220 of the king H4428 of Babylon H894, and the arms H2220 of Pharaoh H6547 shall fall down H5307; and they shall know H3045 that I am the LORD H3068, when I shall put H5414 my sword H2719 into the hand H3027 of the king H4428 of Babylon H894, and he shall stretch it out H5186 upon the land H776 of Egypt H4714.
Complete Jewish Bible
Yes, I will hold up the arms of the king of Bavel; but the arms of Pharaoh will droop. They will know that I am ADONAI when I put my sword in the hand of the king of Bavel, and he stretches it out over the land of Egypt.
Berean Standard Bible
I will strengthen the arms of Babylon’s king, but Pharaoh’s arms will fall limp. Then they will know that I am the LORD, when I place My sword in the hand of Babylon’s king, and he wields it against the land of Egypt.
American Standard Version
And I will hold up the arms of the king of Babylon; and the arms of Pharaoh shall fall down; and they shall know that I am Jehovah, 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.
World English Bible Messianic
I will hold up 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 on the land of Egypt.
Geneva Bible (1599)
But I will strengthen the armes of the king of Babel, and the armes of Pharaoh shall fall downe, and they shall knowe, that I am the Lord, when I shall put my sworde into the hand of the King of Babel, and he shall stretch it out vpon the land of Egypt.
Young's Literal Translation
And I have strengthened the arms of the king of Babylon, And the arms of Pharaoh do fall down, And they have known that I am Jehovah, In My giving My sword into the hand of the king of Babylon, And he hath stretched it out toward the land of Egypt.
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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 30:25 powerfully declares Yahweh's absolute sovereignty over the nations, specifically detailing His divine intervention in the geopolitical landscape of the ancient Near East. God explicitly states His intention to supernaturally empower the Babylonian king, Nebuchadnezzar, while simultaneously debilitating Pharaoh's strength, thereby ensuring Egypt's downfall. This dramatic shift in power is presented not as a random historical event, but as a direct act of God designed to reveal His unique identity and supreme authority, compelling all parties to "know that I am the LORD" as His judgment unfolds through the instrument of Babylon.
CONTEXT
Literary Context: Ezekiel 30:25 is situated within a sustained block of prophecies against Egypt, spanning from Ezekiel 29 through Ezekiel 32. This particular verse appears in a section (Ezekiel 30:20-26) that specifically addresses the weakening of Pharaoh's arms and the strengthening of Babylon's, immediately following a prophecy about Nebuchadnezzar's conquest of Egypt as compensation for his siege of Tyre (Ezekiel 29:17-20). The imagery of "arms" being broken or strengthened is a recurring motif in these chapters, symbolizing military power and national might. This verse serves as a climactic declaration of God's direct involvement in orchestrating Egypt's defeat at the hands of Babylon, reinforcing the theme of divine judgment and the ultimate revelation of Yahweh's power.
Historical & Cultural Context: During the late 7th and early 6th centuries BCE, the ancient Near East was dominated by the rising Neo-Babylonian Empire under King Nebuchadnezzar II. Egypt, under Pharaoh Hophra (Apries), was a significant regional power that often sought to reassert its influence over Judah and other smaller states, frequently encouraging them to rebel against Babylonian suzerainty. This period was marked by intense geopolitical maneuvering, with Judah caught between these two great powers. From a cultural perspective, the strength of a king or nation was often represented by the strength of their "arm" – a powerful metaphor for military might, administrative capacity, and overall national prowess. The divine declaration that God Himself would strengthen Babylon's arm and break Pharaoh's arm would have been understood as an undeniable statement of supernatural intervention, signaling the inevitable collapse of Egypt's perceived invincibility and the rise of Babylon as God's chosen instrument of judgment.
Key Themes: This verse powerfully contributes to several overarching themes in Ezekiel and the broader prophetic literature. First, it underscores Divine Sovereignty over Nations, demonstrating God's absolute control over global affairs. He is not merely an observer but an active participant, raising up and casting down empires according to His will, as seen in His use of Assyria and Babylon as instruments of judgment against Israel and Judah (e.g., the prophecy against Assyria). Second, it highlights God's Use of Instruments, even pagan ones. Nebuchadnezzar, the king of Babylon, is depicted as God's "sword," a tool in His hand to execute His divine purposes, echoing the concept of God using foreign powers for His ends, as He did with Cyrus in Isaiah's prophecy. Third, and perhaps most central to Ezekiel, is the theme of The Purpose of Judgment: "They Shall Know That I Am the LORD." This phrase, a hallmark of Ezekiel's prophecy, signifies that all of God's actions, whether in judgment or restoration, are ultimately designed to reveal His unique identity, power, and faithfulness to all peoples, ensuring that His name is glorified and His authority acknowledged, as also promised in Ezekiel's later prophecy.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Ezekiel 30:25 is rich in literary devices that amplify its message of divine sovereignty and judgment. Metonymy is prominent, with "arms" representing the military and national power of Babylon and Pharaoh. The strengthening and falling of these "arms" vividly depict the transfer of power orchestrated by God. The "sword" is a powerful metaphor for divine judgment and military conquest, emphasizing that Babylon's actions are not merely human aggression but the execution of God's will. The phrase "I will put my sword into the hand of the king of Babylon" employs divine anthropomorphism, attributing human-like action (putting a sword in hand) to God to convey His direct and personal involvement in historical events. Furthermore, the stark contrast between the strengthening of Babylon's arms and the falling of Pharaoh's arms highlights the absolute nature of God's control and the certainty of His judgment. The recurring phrase "they shall know that I am the LORD" functions as a refrain throughout Ezekiel, underscoring the ultimate theological purpose of all divine actions.
THEOLOGICAL AND THEMATIC CONNECTIONS
Ezekiel 30:25 profoundly illustrates the biblical truth of God's absolute sovereignty over all creation, including the rise and fall of nations. It demonstrates that no earthly power, however mighty, operates outside of His ultimate decree. God uses even pagan rulers and empires as instruments to accomplish His righteous purposes, whether in judgment or in the advancement of His redemptive plan. The central theological motif, "they shall know that I am the LORD," reveals that the primary goal of all divine action, including severe judgment, is the revelation of God's unique identity, power, and authority. This knowledge is not merely intellectual assent but an experiential recognition that compels acknowledgment and submission, ultimately bringing glory to His name.
REFLECTION AND APPLICATION
Ezekiel 30:25 offers profound reassurance and a sober call to humility for believers today. In a world often characterized by political instability, global conflicts, and the rise and fall of various powers, this verse reminds us that God remains immutably sovereign over all nations and their leaders. We are called to trust in His overarching control, knowing that even when events seem chaotic or unjust, His ultimate plan and purpose will prevail. This perspective cultivates a deep sense of peace, freeing us from anxiety about earthly powers and directing our gaze to the One who "removes kings and sets up kings." Furthermore, it compels us to recognize that God's judgments, then as now, serve a redemptive purpose: to bring people to a true and experiential knowledge of Him. Our application extends to living in a way that helps others come to "know that I am the LORD," whether through the proclamation of His truth, acts of justice, or simply by demonstrating His transforming power in our own lives, acknowledging His supreme authority in every circumstance.
Questions for Reflection
FAQ
Why would God strengthen a pagan king like Nebuchadnezzar to bring judgment?
Answer: God's sovereignty extends over all nations and rulers, whether they acknowledge Him or not. In Ezekiel 30:25, as in many other biblical passages, God uses pagan kings and empires as instruments to execute His divine judgments and accomplish His purposes. Nebuchadnezzar was not acting independently but was a "sword" in God's hand, a tool for divine wrath against nations like Egypt that had defied Him or oppressed His people. This demonstrates God's absolute control over history and His ability to turn even the actions of those who do not know Him into means for His glory and the fulfillment of His word. This is a recurring theme, as seen when God calls Assyria "the rod of my anger" in Isaiah 10:5.
What is the significance of the phrase "they shall know that I am the LORD" in Ezekiel?
Answer: This phrase is a central theological refrain throughout the book of Ezekiel, appearing over 70 times. It signifies the ultimate purpose behind God's actions, whether in judgment or restoration. "Knowing" God here implies far more than intellectual recognition; it means an experiential, profound, and often undeniable acknowledgment of His unique identity as Yahweh (the self-existent, covenant-keeping God), His supreme power, and His absolute authority. Through the unfolding of His prophecies and the execution of His judgments, God forces both His own people and the pagan nations to confront His reality and acknowledge that He alone is the true God, who fulfills His word and executes justice. This theme is also prominent in passages like Ezekiel 36:23.
CHRIST-CENTERED FULFILLMENT
While Ezekiel 30:25 directly speaks of God's sovereign control over ancient empires, its theological underpinnings find their ultimate fulfillment in the person and work of Jesus Christ. The "knowing that I am the LORD" motif, so central to Ezekiel, culminates in the revelation of God through His Son. In Christ, God's power and authority are fully displayed, not merely in judgment but supremely in salvation. Just as God used Babylon as His "sword" to execute judgment, so too did He use the cross, an instrument of human cruelty, as the means by which His ultimate judgment against sin was executed through the sacrifice of the Lamb of God. The strengthening and weakening of earthly "arms" point to the eternal kingdom of Christ, whose "arm" is never weakened and whose dominion is everlasting (Daniel 7:14). Ultimately, all nations will bow before Him, and every knee will confess that Jesus Christ is Lord, to the glory of God the Father (Philippians 2:10-11). The judgment executed by Babylon was a foreshadowing of the final judgment administered by Christ, who holds all authority in heaven and on earth (Matthew 28:18), ensuring that all will truly "know" the Lord through His ultimate triumph.