Ezekiel 30:6

Translation
King James Version
Thus saith the LORD; They also that uphold Egypt shall fall; and the pride of her power shall come down: from the tower of Syene shall they fall in it by the sword, saith the Lord GOD.
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KJV (with Strong's)
Thus saith H559 the LORD H3068; They also that uphold H5564 Egypt H4714 shall fall H5307; and the pride H1347 of her power H5797 shall come down H3381: from the tower H4024 of Syene H5482 shall they fall H5307 in it by the sword H2719, saith H5002 the Lord H136 GOD H3069.
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Complete Jewish Bible
"ADONAI says this: 'Those supporting Egypt will fall; its arrogant power will be brought down; from Migdol to S'venah they will die by the sword,' says Adonai ELOHIM.
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Berean Standard Bible
For this is what the LORD says: The allies of Egypt will fall, and her proud strength will collapse. From Migdol to Syene they will fall by the sword within her, declares the Lord GOD.
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American Standard Version
Thus saith Jehovah: They also that uphold Egypt shall fall; and the pride of her power shall come down: from the tower of Seveneh shall they fall in it by the sword, saith the Lord Jehovah.
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World English Bible Messianic
Thus says the LORD: They also who uphold Egypt shall fall; and the pride of her power shall come down: from the tower of Seveneh shall they fall in it by the sword, says the Lord GOD.
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Geneva Bible (1599)
Thus sayth the Lord, They also that mainteine Egypt, shall fall, and the pride of her power shall come downe: from the towre of Seueneh shall they fall by the sword, sayth the Lord God.
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Young's Literal Translation
Thus said Jehovah: And--fallen have supporters of Egypt, And come down hath the arrogance of her strength, From Migdol to Syene, by sword they fall in her, An affirmation of the Lord Jehovah.
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See also
Ezekiel 29:10Isaiah 20:3Isaiah 20:6Job 9:13Nahum 3:9Isaiah 31:3
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A Lament Over Egypt
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In the KJVVerse 21,211 of 31,102

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SUMMARY

Ezekiel 30:6 delivers a powerful divine pronouncement of judgment against Egypt and all who place their trust in its strength, declaring that both its supporters and its formidable, prideful power will utterly collapse. This prophetic word, extending from one end of the land to the other, underscores the absolute futility of relying on human might and the undeniable sovereignty of the Lord God over all nations and their earthly aspirations.

CONTEXT

  • Literary Context: Ezekiel 30 is situated within a significant block of prophecies against foreign nations (chapters 25-32), with chapters 29-32 specifically targeting Egypt. These oracles follow a series of judgments against surrounding nations and precede a lament over Egypt, marking a comprehensive condemnation of a nation that historically lured Israel into false alliances. Within chapter 30 itself, verses 1-19 detail the "Day of the Lord" against Egypt, portraying a widespread and devastating judgment that will leave the land desolate and its power shattered. This particular verse, Ezekiel 30:6, serves as a foundational declaration of the comprehensive nature of this impending doom, setting the stage for the more detailed descriptions of destruction that follow. It emphasizes not only Egypt's fall but also the downfall of those who had placed their trust in its power, echoing themes of divine justice and the consequences of idolatry found throughout the prophetic book of Ezekiel.
  • Historical & Cultural Context: The prophecies against Egypt were delivered during a tumultuous period in the ancient Near East, specifically the early 6th century BCE (around 587-571 BCE), when the Neo-Babylonian Empire under Nebuchadnezzar II was ascendant. Judah, already exiled to Babylon, had a long and problematic history of vacillating alliances, often looking to Egypt for military and political support against dominant Mesopotamian powers (e.g., Assyria, then Babylon). Culturally, Egypt was renowned for its ancient civilization, immense wealth, military strength, and perceived invincibility, symbolized by its mighty Nile River and formidable fortifications. The mention of "the tower of Syene" (modern Aswan) signifies the southernmost border of Egypt, often paired with Migdol in the north (though Migdol is not explicitly mentioned in this verse, it is a common merism for the whole land, as seen in Ezekiel 29:10). This geographical reference emphasizes the total and inescapable nature of the judgment, extending throughout the entire land, leaving no corner untouched by God's decree.
  • Key Themes: This verse powerfully contributes to several key themes prevalent in Ezekiel and the broader prophetic literature. Firstly, it highlights the theme of Divine Sovereignty over Nations, demonstrating that even the most powerful earthly kingdoms, like Egypt, are ultimately subject to God's supreme authority and judgment. No human power, no matter how formidable, can withstand His decree. Secondly, it addresses the theme of Consequences of False Alliances, serving as a potent warning against the futility and danger of trusting in human strength and political maneuvering rather than in God. Those who "uphold Egypt" – whether nations or individuals who place their hope in its power – will inevitably share in its downfall. This resonates with similar warnings found in Isaiah 31:1 and Jeremiah 37:7. Thirdly, the verse underscores Divine Judgment on National Pride and Arrogance. Egypt's "pride of her power" is explicitly targeted, illustrating the biblical principle that God actively opposes the proud and brings down the haughty, a truth echoed throughout Scripture, as seen in Proverbs 16:18 and James 4:6.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Pride (Hebrew, gâʼôwn', H1347): This term denotes arrogance, majesty, excellency, pomp, or swelling. In this context, it specifically refers to Egypt's self-exaltation, its boasting in its own military might, vast wealth, and perceived invincibility. It signifies the very essence of Egypt's hubris, the haughty spirit that God intends to humble and bring low, because it stands in opposition to His supreme authority.
  • Fall (Hebrew, nâphal', H5307): This primitive root means to descend, to fall, or to be cast down. Its repetition in the verse ("shall fall," "shall they fall") powerfully emphasizes the certainty, totality, and devastating nature of the collapse. It implies not just a defeat or decline, but a complete, irreversible, and humiliating downfall, a catastrophic loss of status and power.
  • Sword (Hebrew, chereb', H2719): This refers to a cutting instrument, specifically a sword, axe, or dagger, which universally signifies war, violence, and destructive judgment. Its mention here indicates that the downfall of Egypt and its supporters will be a violent military conquest, a direct act of divine retribution executed through human agents, most notably the Babylonian army under Nebuchadnezzar.

Verse Breakdown

  • "Thus saith the LORD;": This opening phrase, a common and authoritative prophetic formula (Hebrew: kōh ʼāmar YHWH), establishes the divine origin and absolute authority of the message. It is not merely Ezekiel's opinion or prediction, but a direct, unalterable decree from YHWH (H3068, Yᵉhôvâh), the covenant-keeping God of Israel, emphasizing the certainty and inevitability of what follows.
  • "They also that uphold Egypt shall fall;": This clause expands the scope of judgment beyond Egypt itself to include any nations, rulers, or individuals who have supported Egypt, relied on its strength, or formed alliances with it for security. The Hebrew word for "uphold" (H5564, çâmak) implies leaning upon, resting on, or sustaining. Their fall is directly linked to Egypt's, illustrating the futility and inherent danger of misplaced trust in worldly powers rather than in the one true God.
  • "and the pride of her power shall come down:": This is a direct attack on Egypt's core identity and source of confidence. "Pride" (H1347, gâʼôwn) refers to its arrogance, self-exaltation, and haughty boasting, while "power" (H5797, ʻôz) signifies its strength, might, and perceived security. The phrase "shall come down" (H3381, yârad) reinforces the idea of humiliation, reduction from a position of eminence, and utter defeat. God targets not just Egypt's physical strength but the very spirit of its haughtiness and self-sufficiency.
  • "from the tower of Syene shall they fall in it by the sword,": This specifies both the geographical extent and the violent means of the judgment. "The tower of Syene" (H4024, Migdôwl, and H5482, Çᵉvênêh) represents the southernmost boundary of Egypt, implying that the judgment will sweep across the entire land, from its northernmost point (often Migdol, though only Syene is explicitly named here, the merism implies the whole) to its southern extreme. The phrase "by the sword" (H2719, chereb) confirms that this will be a military defeat, a violent and destructive conquest, emphasizing the severity and finality of the divine retribution.
  • "saith the Lord GOD.": This concluding phrase, again a divine oracle formula (Hebrew: nᵉʼum ʼĂdônây Yᵉhôvih), reiterates the divine authority and unchangeable nature of the prophecy. "Lord GOD" (H136, ʼĂdônây, and H3069, Yᵉhôvih) combines two powerful names for God, emphasizing His absolute sovereignty, His role as the ultimate ruler and judge, and the certainty that His word will be fulfilled.

Literary Devices

Ezekiel 30:6 employs several powerful literary devices to convey its message of impending judgment with dramatic impact. The Repetition of the verb "fall" (Hebrew, nâphal) underscores the certainty and comprehensiveness of the destruction, creating a sense of inescapable doom for Egypt and its allies. The phrase "the pride of her power" utilizes Personification, attributing human qualities (pride, arrogance) to an abstract concept (power) or to the nation of Egypt itself, thereby highlighting the moral dimension of their downfall and the divine opposition to their hubris. The mention of "the tower of Syene" serves as a form of Merism, representing the entirety of Egypt from one geographical extreme to another (often paired with Migdol in the north, though only Syene is named here, it still implies a comprehensive geographical scope), emphasizing that no part of the nation will escape the judgment. Finally, the recurring phrases "Thus saith the LORD" and "saith the Lord GOD" are classic examples of the Divine Oracle Formula, which authenticates the prophecy as a direct, unmediated word from God, emphasizing His ultimate authority and the unalterable nature of His decree.

THEOLOGICAL AND THEMATIC CONNECTIONS

Ezekiel 30:6 powerfully articulates the profound biblical truth that all earthly power, human pride, and national arrogance are ultimately subject to the sovereign will and righteous judgment of God. It serves as a stark reminder that reliance on anything other than the Lord leads to inevitable downfall, as even the most formidable nations are but fleeting shadows before His eternal might. The comprehensive judgment on Egypt, a historical symbol of worldly strength, self-sufficiency, and opposition to God's purposes, highlights God's unwavering commitment to justice and His absolute opposition to human hubris. This prophecy reinforces the understanding that God alone is the true source of security and stability, and that His kingdom will ultimately prevail over all earthly empires and human endeavors.

REFLECTION AND APPLICATION

Ezekiel 30:6 offers profound and timeless lessons for contemporary life, challenging both individuals and nations to reassess the true foundations of their security and confidence. In a world that often values power, wealth, self-sufficiency, and technological advancement as ultimate sources of strength, this verse serves as a potent corrective, reminding us that all human achievements, systems, and alliances are temporal, fallible, and ultimately fragile. Do we, like ancient Egypt, place our ultimate trust in our own abilities, financial stability, political influence, military might, or even our intellectual prowess? Or do we recognize that true and lasting security, peace, and significance are found only in the sovereign God, who alone is immutable, all-powerful, and eternally faithful? This passage calls us to cultivate genuine humility, to acknowledge God's ultimate authority over all circumstances and all of creation, and to consciously shift our reliance from fleeting earthly strengths to the eternal and unfailing power of the Lord. It encourages us to live with a God-centered perspective, understanding that genuine stability and profound peace come from aligning our lives with His will, rather than from building towers of pride that are destined to crumble.

Questions for Reflection

  • What "Egypts" or sources of worldly power, status, or security do I tend to rely on, rather than placing my ultimate trust in God?
  • How does the concept of God bringing down "the pride of her power" challenge my own tendencies towards self-reliance, arrogance, or seeking validation from human achievements?
  • In what specific areas of my life do I need to re-evaluate where my trust is placed, actively shifting from human strength and worldly systems to divine sovereignty and provision?

FAQ

What is the significance of "the tower of Syene" in this verse?

Answer: "The tower of Syene" (modern Aswan) refers to a city located at the traditional southernmost border of ancient Egypt. Its mention is highly significant because it, along with Migdol (often considered the northernmost point, though not explicitly named in this specific verse, it is a common pairing in other prophecies), formed a merism. A merism is a literary device used to indicate the entirety of a geographical area by naming its extreme points. Therefore, stating that judgment would extend "from the tower of Syene" signifies that the divine judgment would sweep across the entire land of Egypt, from its northernmost reaches to its southernmost borders, ensuring that no part of the nation would escape the impending destruction. It emphasizes the comprehensiveness, totality, and inescapable nature of God's decree against Egypt, as seen in other prophecies like Ezekiel 29:10.

CHRIST-CENTERED FULFILLMENT

While Ezekiel 30:6 describes a historical judgment on an earthly kingdom, its profound theological principles find ultimate Christ-centered fulfillment. Egypt, in its biblical portrayal, often symbolizes worldly power, pride, and opposition to God's people, ultimately pointing to the spiritual forces and human systems that exalt themselves against the knowledge of God. Christ's coming represents the definitive fulfillment of God's judgment against all such pride and power. He is the true King whose kingdom is "not of this world" (John 18:36), yet He exercises ultimate authority over all earthly and spiritual dominions. Through His crucifixion and resurrection, Christ disarmed the principalities and powers, making "a public spectacle of them, triumphing over them by the cross" (Colossians 2:15). The "pride of her power" that came down in Egypt foreshadows the definitive defeat of sin, death, and the devil through Christ's perfect sacrifice and glorious resurrection. Those who "uphold Egypt" – those who trust in worldly systems, human strength, or self-sufficiency – are called to turn to Christ, the only true foundation and source of eternal salvation (1 Corinthians 3:11). Ultimately, the judgment on Egypt anticipates the final day when every knee will bow and every tongue confess that Jesus Christ is Lord, demonstrating that all earthly powers will ultimately yield to the supreme and righteous reign of the Lamb of God, who judges and makes war in righteousness.

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Commentary on Ezekiel 30 verses 1–19

The prophecy of the destruction of Egypt is here very full and particular, as well as, in the general, very frightful. What can protect a provoking people when the righteous God comes forth to contend with them?

I. It shall be a very lamentable destruction, and such as shall occasion great sorrow (Eze 30:2, Eze 30:3): "Howl you; you may justly shriek now that it is coming, for you will be made to shriek and make hideous outcries when it comes. Cry out, Woe worth the day! or, Ah the day! alas because of the day! the terrible day! Woe and alas! For the day is near; the day we have so long dreaded, so long deserved. It is the day of the Lord, the day in which he will manifest himself as a God of vengeance. You have your day now, when you carry all before you, and trample on all about you, but God will have his day shortly, the day of the revelation of his righteous judgment," Psa 37:13. It will be a cloudy day, that is, dark and dismal, without the shining forth of any comfort; and it shall threaten a storm - fire, and brimstone, and a horrible tempest. It shall be the time of the heathen, of reckoning with the heathen for all their heathenish practices, that time which David spoke of when God would pour out his fury upon the heathen (Psa 79:6), when they should sink, Psa 9:15.

II. It shall be the destruction of Egypt, and of all the states and countries in confederacy with her and in her neighbourhood. 1. Egypt herself shall fall (Eze 30:4): The sword shall come upon Egypt, the sword of the Chaldeans, and it shall be a victorious sword, for the slain shall fall in Egypt, fall by it, fall before it. Is the country populous? They shall take away her multitude. Is it strong, and well-fixed? Her foundations shall be broken down, and then the fabric, though built ever so fine, ever so high, will fall of course. 2. Her neighbours and inmates shall fall with her. When the slain fall so thickly in Egypt great pain shall be in Ethiopia, both that in Africa, which is in the neighbourhood of Egypt on one side, and that in Asia, which is near to it on the other side. When their neighbour's house was on fire they could not but apprehend their own in danger; nor were their fears groundless, for they shall all fall with them by the sword, Eze 30:5. Ethiopia and Libya (Cush and Phut, so the Hebrew names are, two of the sons of Ham who are mentioned, and Mizraim, that is, Egypt, between them, Gen 10:6), and the Lydians (who were famous archers, and are spoken of as confederates with Egypt, Jer 46:9), these shall fall with Egypt and Chub (the Chaldeans, the inhabitants of the inner Libya); these and others were the mingled people; there were those of all these and other countries who upon some account or other resided in Egypt, as did also the men of the land that is in league, some of the remains of the people of Israel and Judah, the children of the covenant, or league, as they are called (Act 3:25), the children of the promise, Gal 4:28. These sojourned in Egypt contrary to God's command, and these shall fall with them. Note, Those that will take their lot with God's enemies shall have their lot with them, yea, though they be in profession the men of the land that is in league with God.

III. All that pretend to support the sinking interests of Egypt shall come down under her, shall come down with her (Eze 30:6): Those that uphold Egypt shall fall, and then Egypt must fall of course. See the justice of God; Egypt pretended to uphold Jerusalem when that was tottering, but proved a deceitful reed; and now those that pretended to uphold Egypt shall prove no better. Those that deceive others are commonly paid in their own coin; they are themselves deceived. 1. Does Egypt think herself upheld by the absolute authority and dominion of her king? The pride of her power shall come down, Eze 30:6. The power of the king of Egypt was his pride; but that shall be broken, and humbled. 2. Is the multitude of her people her support? These shall fall by the sword, even from the tower of Syene, which is in the utmost corner of the land, from that side of it by which the enemy shall enter. Both the countries and the cities, the husbandmen and the merchants, shall be desolate, Eze 30:7, as before, Eze 29:12. Even the multitude of Egypt shall be made to cease, Eze 30:10. That populous country shall be depopulated. The land shall be even filled with the slain, Eze 30:11. 3. Is the river Nile her support, and are the several channels of it a defence to her? "I will make the rivers dry (Eze 30:12), so that those natural fortifications which were thought impregnable, because impassable, shall stand them in no stead." 4. Are her idols a support to her? They shall be destroyed; those imaginary upholders shall appear more than ever to be imaginary, for so images are when they pretend to be deliverers and strongholds (Eze 30:13): I will cause their images to cease out of Noph. 5. Is her royal family her support? There shall be no more a prince in the land of Egypt; the royal family shall be extirpated and extinguished, which had continued so long. 6. Is her courage her support, and does she think to uphold herself by the bravery of her men of war, who have now of late been inured to service? That shall fail: I will put a fear in the land of Egypt. 7. Is the rising generation her support? is she upheld by her children, and does she think herself happy because she has her quiver full of them? Alas! the young men shall fall by the sword (Eze 30:17) and the daughters shall go into captivity (Eze 30:18), and so she shall be robbed of all her hopes.

IV. God shall inflict these desolating judgments on Egypt (Eze 30:8): They shall know that I am the Lord, and greater than all gods, than all their gods, when I have set a fire in Egypt. The fire that consumes nations is of God's kindling; and, when he sets fire to a people, all their helpers shall be destroyed. Those that go about to quench the fire shall themselves be devoured by it; for who can stand before him when he is angry? When he pours out his fury upon a place, when he sets fire to it (Eze 30:15, Eze 30:16), neither its strength nor its multitude can stand it in any stead.

V. The king of Babylon and his army shall be employed as instruments of this destruction: The multitude of Egypt shall be made to cease and be quite cut off by the hand of the king of Babylon, Eze 30:10. Those that undertook to protect Israel from the king of Babylon shall not be able to protect themselves. It is said of the Chaldeans, who should destroy Egypt, 1. That they are strangers (Eze 30:12), who therefore shall show no compassion for old acquaintance-sake, but shall behave strangely towards them. 2. That they are the terrible of the nations (Eze 30:11), both in respect of force and in respect of fierceness; and, being terrible, they shall make terrible work. (3.) That they are the wicked, who will not be restrained by reason and conscience, the laws of nature or the laws of nations, for they are without law: I will sell the land into the hand of the wicked. They do violence unjustly, as they are wicked; yet, so far as they are instruments in God's hand of executing his judgments, it is on his part justly done. Note, God often makes one wicked man a scourge to another; and even wicked men acquire a title to prey, jure belli - by the laws of war, for God sells it into their hands.

VI. No place in the land of Egypt shall be exempted from the fury of the Chaldean army, not the strongest, not the remotest: The sword shall go through the land. Various places are here named: Pathros, Zoan, and No (Eze 30:14), Sin and Noph (Eze 30:15, Eze 30:16), Aven and Pi-beseth (Eze 30:17), and Tehaphnehes, Eze 30:18. These shall be made desolate, shall be fired, and God's judgments shall be executed upon them, and his fury poured out upon them. Their strength and multitude shall be cut off; they shall have great pain, shall be rent asunder with fear, and shall have distresses daily. Their day shall be darkened; their honours, comforts, and hopes, shall be extinguished. Their yokes shall be broken, so that they shall no more oppress and tyrannize as they have done. The pomp of their strength shall cease, and a cloud shall cover them, a cloud so thick that through it they shall not see any hopes, nor shall their glory be seen, or shine further. And, lastly, the Ethiopians, who are at a distance from them, as well as those who are mingled with them, shall share in their pain and terror. God will by his providence spread the rumour, and the careless Ethiopians shall be made afraid, Eze 30:9. Note, God can strike a terror upon those that are most secure; fearfulness shall, when he pleases, surprise the most presumptuous hypocrites.

The close of this prediction leaves, 1. The land of Egypt mortified: Thus will I execute judgments on Egypt, Eze 30:19. The destruction of Egypt is the executing of judgments, which intimates not only that it is done justly, for its sins, but that it is done regularly and legally, by a judicial sentence. All the executions God does are according to his judgments. 2. The God of Israel herein glorified: They shall know that I am the Lord. The Egyptians shall be made to know it and the people of God shall be made to know it better. The Lord is known by the judgments which he executes.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–19. 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
(Chapter 30, Verses 1 and following) And the word of the Lord came to me, saying: Son of man, prophesy and say: Thus saith the Lord God: Howl ye, woe, woe to the day: For the day is near, yea the day of the Lord is near, a day of cloud, the time of the nations shall be. And the sword shall come upon Egypt: and there shall be dread in Ethiopia, when the wounded shall fall in Egypt, and the multitude thereof shall be taken away, and the foundations thereof shall be destroyed. Ethiopia, and Libya, and Lydia, and all the rest of the people, and Chub, and the children of the land of the covenant, shall fall with them by the sword. Thus says the Lord God: The supports of Egypt shall fall, and the pride of her power shall come down; from Migdol to Syene they shall fall within her by the sword, says the Lord God. And they shall be desolate in the midst of the desolate countries, and her cities shall be in the midst of the cities that are laid waste. And they shall know that I am the Lord, when I have set a fire in Egypt, and all her helpers are destroyed. In that day shall messengers go forth from me in ships to make the confident Ethiopians afraid, and great pain shall come upon them, as in the day of Egypt: for, surely it is coming. Thus says the Lord God: I will make the multitude of Egypt cease by the hand of Nebuchadnezzar king of Babylon. He and his people with him, the most ruthless of nations, shall be brought to destroy the land. They shall draw their swords against Egypt and fill the land with the slain. I will make the rivers dry and sell the land into the hand of the wicked; I will make the land desolate and all that is in it, by the hand of foreigners. I, the Lord, have spoken. Thus says the Lord God: I will destroy the idols and put an end to the idols in Memphis. There will no longer be a ruler in the land of Egypt, and I will bring terror to the land of Egypt. I will destroy the land of Pathros and bring fire to Taphnis. I will bring judgment upon Alexandria and pour out my anger upon the stronghold of Egypt, Pelusium. I will kill the multitude of Alexandria and bring fire to Egypt. Pelusium will suffer like a woman in labor, and Alexandria will be laid waste, with daily distress in Memphis. The young men of Heliopolis and Bubastus (or Bugastus) will fall by the sword, and the captives themselves will be led away. And in Taphnis the day will darken, when I shatter the scepters of Egypt and the pride of its power fails in it. It will be covered by clouds, and its daughters will be led into captivity. And I will execute judgments on Egypt, and they will know that I am the Lord. LXX: And the word of the Lord came to me, saying: Son of man, prophesy and say: Thus says the Lord God: Woe to the day! For the day is near, the day of the Lord is near; it will be a day of clouds, the end of the nations. And the sword shall come upon the Egyptians, and there will be turmoil in Ethiopia. And those wounded shall fall in Egypt, and they shall take away its multitude, and its foundations shall be destroyed. Persians, and Cretans, and Lydians, and Libyans, and all the mixed peoples, and from the sons of my covenant they shall fall by the sword. Thus says the Lord God. And the supports of Egypt shall be cut down, and the pride of its strength shall come down from Migdol to Syene. They shall fall by the sword in it, says the Lord God. And it shall be desolated in the midst of the desolated regions, and its cities shall be in the midst of deserted cities, and they shall know that I am the Lord, when I bring fire upon Egypt, and all who support it are destroyed. In that day, messengers shall go forth from my presence, hastening to destroy the hope of Ethiopia, and there shall be great turmoil among them on the day of Egypt, for behold, it is coming. Thus says the Lord God. And I will destroy the multitude of Egyptians by the hand of Nebuchadnezzar, king of Babylon himself, and his people with him, sent from the nations to destroy the land. And they will unsheath all their swords against Egypt, and the land will be filled with the wounded. And I will make their rivers desolate, and I will deliver the land into the hands of the wicked, and I will destroy the land and its abundance in the hands of foreigners. I, the Lord, have spoken. For thus says the Lord God: And I will destroy the abominations, and I will cause the officials of Memphis to fail, and the princes of the land of Egypt, and they will exist no longer. And I will bring terror to the land of Egypt, and I will destroy the land of Pathros, and I will bring fire upon Tahpanhes, and I will execute vengeance in Diospolis, and I will pour out my fury upon Sin, the stronghold of Egypt, and I will destroy the multitude of Memphis. And I will set fire to Egypt, and there will be a great commotion in Sais, and there will be a division in Diospolis, and the waters will be scattered. The young men of Heliopolis and Bubastis will fall by the sword, and the women will be taken captive, and in Taphnis the day will become dark when I break the scepters of Egypt there, and the strength of its power will be destroyed, and a cloud will cover it, and its daughters will be taken captive, and I will bring judgment on Egypt, and they will know that I am the Lord. After the twenty-seventh year of the captivity of King Joachim, we return to the present time when he began to prophesy against Egypt, that is, in the tenth year and the tenth month, on the eleventh day of the month. And the Lord commanded him to speak to all nations, and especially to Egypt. So what is it that he speaks? Howl, woe, woe to the day, for the day is near and the day of the Lord is approaching. It is not a bright shining sun, but a day covered with clouds, bringing a storm upon Babylon. And when the sword begins to devastate Egypt, there will be fear in Ethiopia, which is near Egypt, lest the Babylonian blade reach her even to herself. For the wounded will fall in Egypt, and its multitude will be taken away, and all its foundations will be destroyed, so that if someone from Ethiopia, and Libya, and Lydia, and from other various peoples is found in Egypt, and Chub, which Symmachus translates as Arabia, and from the sons of the covenant with the land, that is, from the people of the Jews, let them fall with that sword. For which nations, seventy were appointed: the Persians, and the Cretans, and the Lydians, and the Libyans, and all the mixed peoples, and the children of my covenant with the sword they will fall. And in order that we may know that all these nations were in aid of Egypt, the following speech demonstrates: And those supporting Egypt will collapse, that is, its allies, and all the pride of its empire, or the insult of its strength will be destroyed and deposed from the tower of Syene, which we said was located at the farthest borders of Egypt, or from Magdalo to Syene, as the seventy translated: all the cities of Egypt will be deserted, so that they may know the Lord, when the fire of the Chaldeans has devastated everything, and all his helpers have been worn down, and messengers have arrived near Aquila and Theodotion Siim, which Symmachus translated, hastening: we turn to the ships; for this is how we have received it from the Hebrews: so that all of Ethiopia's confidence may be crushed, and when the neighboring province has been laid waste, fear may grip the nearest. But in order that we may know who that sword is, which devastates Egypt and terrifies Ethiopia, it follows more clearly: And I will cause the multitude of Egypt to cease in the hand of Nebuchadnezzar king of Babylon, who shall not only come, but shall come with many accompanying nations, so that all of Egypt shall be filled with the blood of the slain, and the wrath of the Lord shall be so great that the channels of the rivers, that is, the canals of the Nile, shall be dried up to the ground, and the land shall be deserted in the hand of the pestilence, or the multitude of the worst men of Egypt. For my words cannot be in vain, and there will be such indignation that the images of Egypt will be dispersed and the idols of Memphis, which is still the capital of Egyptian superstition, will cease to exist, whether it be the nobles and leaders of Memphis or the whole land of Egypt. But such terror will possess all of Egypt that the whole land of Phatures will perish and fire will devastate Taphnis, or as the Septuagint translates it, Tanin. And he said, 'I will establish law courts in Alexandria, which is called so today. But it had the former name 'No', which Aquila, Symmachus, and Theodotion translated as it is in Hebrew. For this, I do not know why, the Seventy, wishing something, said 'Diospolis', which is a small city of Egypt. But we have placed 'No' for Alexandria, by anticipation, which is called 'prolepsis' in Greek, according to that Virgilian phrase (Aeneid, book IV):

And I will pour out my indignation upon Sais, which we have turned into Pelusium, and it is called the strength of Egypt, because it has the safest harbor, and the sea trade is exercised there to the greatest extent. Hence the poet calls it 'lentil of Pelusium' (Virgil, Georgics I), not because this type of legume is produced there, or primarily there; but because it is brought from Thebes and all of Egypt through the Nile river to that place in large quantities. And he said, 'I will destroy the multitude of Alexandria, which is again situated in Hebrew No, not in Diospolis, but in Memphis, they transferred it to LXX. And to show that the city was populous at that time, he said, 'I will destroy the multitude of No (); and I will give fire, that is, the king of Babylon in Egypt, who will lay waste everything like fire. Sain, that is, Pelusium, will groan like a woman in labor: or it will be disturbed by turmoil; and in Alexandria, that is, in No, there will be a rupture, and the waters will be dispersed, for which they transferred it back to LXX Diospolis. However, it is the custom of the Egyptians, because of the flooding of the Nile, to build high embankments along the banks of the Nile. If these embankments are breached due to the negligence of the caretakers or the excessive magnitude of the water, the surrounding fields are not irrigated by water, but are instead overwhelmed and ravaged. This signifies that Egypt should be occupied by the Chaldean army in the same way that it is usually covered and corrupted by the overflowing waters of the Nile. Because of the flooding of the waters, and the breaking and breaching of the dikes, it is written in Hebrew: 'And there shall be daily distress in Memphis, where the Nile is divided, and where the temple of Apis is, and the oracles give their answers, there let daily distresses occur. The young men of Heliopolis, which in Hebrew is called On, and of Bubastis, another city, shall fall by the sword, so that the cities themselves, that is, their inhabitants or women, shall be taken into captivity, who are of the sex that is subject to harm.' But in Taphnis, which is the royal city, the scepters of Egypt, that is, the entire royal race, will be destroyed. And when its power, with the killing of the princes, is ended, then the day will darken, and all things will be filled with darkness and shadows, so that the city itself is covered in a cloud of sorrow and mourning, and its daughters, that is, the remaining towns, will be led into captivity. After I have executed judgments in Egypt and demonstrated that I am the judge of all, then the Egyptians will know that I am the Lord. We have described these elements as if for little children, so that they may be able to reach the reading of prose or poetry through letters, syllables, names, and the context of words. Now let us undertake anthropology and demonstrate, in a short like a painted picture, the very wide sea of discussion. The Word of the Lord, who was always in the Father, became a prophet, and He calls him not by his own name but the Son of Man. This is always understood in a good sense in the Holy Scriptures, specifically in the singular number, as in this same prophet, and in Daniel, and in the Gospel. Furthermore, the plural number is read in the opposite sense, as in this example: Sons of men, their teeth are weapons and arrows, and their tongue is a sharp sword (Psalm 56:5). And again: Sons of men, how long will you have heavy hearts? (Psalm 4:3). For the lion roars, and who will not be afraid? The Lord has spoken, and who will not prophesy? (Amos 3:8). Woe, woe to the day, says the Lord. For the day is near, and it approaches, says the Lord. It will be a day of clouds, a time or end of nations. Duplex consummatio est, aut generaliter omnium, quando finis advenerit, aut specialiter singulorum, quando tempus mortis institerit. Juxta autem dicitur, quia aeternitati comparatum, omne tempus breve est. Unde et Jacob centum et triginta annos quibus dixerat: pauci, inquit, et pessimi sunt dies mei (Gen. XLVII, 9) . Et Psalmista de universi generis humani fragilitate disputans, ait: Dies nostri quasi umbra pertransierunt (Ps. CXLIII, 4) . Considering this, we will not be lifted up by power, nor will we be incubating with wealth, nor will we rejoice in happiness, knowing that all things must quickly be taken away. And the beautiful day of the Lord is said to be when the conversation of the entire world will be destroyed, and with error removed, the truth will appear as one, and the days of clouds and mist. For no one, fearless and uncertain, awaits the judge without fear of judgment. And the time or end of the nations will not only be of the Egyptian nation, but of all nations, so that it may be made clear that prophesy applies to all nations. Following, a flaming sword will come to Egypt, a versatile sword, divine word, that will divide the good from the evil and consume the wicked with its fire. But in Egypt of this age, there will be fear in Ethiopia, those who stray through Egypt in the night of error and dwell in darkness, and whose darkness does not easily or at all turn to light. And those who have stood in wickedness will fall wounded in Egypt. And the multitude of Egypt will be taken away. For wide and spacious is the path that leads to death (Matthew 7:13). And its foundations will be destroyed, so that nothing of Egypt's former firmness remains: but with the desolate and worse foundations, let the foundation of Christ be laid, on which the Church will be built. For every plant that the heavenly Father has not planted will be uprooted (Matthew 7). Hence Jeremiah is commanded to destroy what has been built, in order to build better things (Jeremiah 1). The Ethiopians, Libyans, and Lydians, or according to the Seventy, the Persians, Cretans, Lydians, Libyans, and Chub, that is, the Arabs, and all the remaining common people, whom the Seventy translated as hybrids and mixtures. All of these, due to the diversity of vices and the interpretation of names that we have placed in the vision of Tyre, we can understand as different nations. Hence, the Apostle says: You, he says, who are called Uncircumcision, Gentiles in the flesh (Ephesians 2:11). For never would He have said that the nations are flesh and that others are spirit, as in another place: 'Behold Israel according to the flesh.' Hence it must be provided with special care that we do not turn back in our hearts to Egypt, from which we once have come forth, and that we do not find ourselves among the other nations and perish by the sword. As it is said in what follows: 'The young men of Heliopolis and Bubastus shall fall by the sword.' This will happen especially when the sons of the earth of the covenant or Testament of Mine are struck with the sword, of whom it is written: 'Woe to those who go down to Egypt for help, who trust in horses and chariots.' (Isa. 31:1) But if the people of other nations are slaughtered in Egypt, how much more will the sons of the earth, the covenant and Testament of God, be contemptuous of the bread of Angels, the pumpkins, onions, garlic, and cucumbers of Egypt (Num. XI) . Then the supports and props of Egypt, which sustained it in wickedness, will fall, along with the clever arguments of dialecticians and the tricks of philosophers. Also, the contemptuous and proud empire will be destroyed, those who speak arrogantly and consider Ecclesiastical simplicity meaningless. For indeed, from the tower of Syene to those things which are at the furthest boundaries of Egypt, adjoining Ethiopia and the Blemmys: where the Nile is unnavigable and the clamor of cataracts, and everything is impassable and full of serpents and poisonous animals. But if, as we said above, 'Magdala' sounds forth magnificence and 'Syene' a circle, it is clear that the riches of Egypt and its insolent power and magnificence, that is, boasting and exaltation, perish by force even to the circle of Egypt, where nothing is stable; rather, it turns in an uncertain course and reaches ruin. Then the cities of Egypt will be scattered, and the land will be deserted, and no assembly will remain, having any firmness, so that at the end of things they may know that He Himself is the Lord, when He sends fire into Egypt, which the Lord desires to burn, like hay, wood, and straw, which have been built upon the foundation of Christ, and all helpers of perverse doctrines will be crushed. From this it is to be understood that the knowledge of a false name, and those of whom it is written: Scatter the nations that desire war (Ps. LXVII, 32), are called partners and helpers of Egypt. On that day, they say, those messengers will go forth from the face of God, of whom it is written in the Gospel: Their angels always see the face of my Father who is in heaven (Matthew 18:20). And in the parable of the sower, the reapers are angels, that is, those who are messengers, are sent to gather all scandals and throw them into the furnace of fire, where there will be weeping and gnashing of teeth (Ibid. 13). And they will hasten to fulfill the command in order to deter or crush the confidence of Ethiopia, who have reached the highest peak of wickedness, so that Ethiopia may be crushed in the overthrow of Egypt, and may fear, because it is the day of the Lord's vengeance and vindication, when the darkness of sinners will flee and the light of virtues will remain. And he says, 'I will make the multitude of Egypt cease in the hand of Nebuchadnezzar king of Babylon, to whom they were delivered to be punished. For he is the enemy and avenger who also received a reward, because he served in the conquest of Tyre, the multitude of Egypt, so that many in Egypt may cease who have always been there. But if anyone opposes, how can it be said in Deuteronomy: Your fathers descended to Egypt with seventy souls, but now you have become as numerous as the stars of heaven (Deut. X, 22): it is easily solved.' For He did not establish an example of the earthly multitude, but of the heavenly, which shines with virtues and is full of light, above which the bravest of nations, bring brought by the Lord, are proclaimed, so that they may scatter the earth, on behalf of whom the Seventy interpreters of plagues were sent. Which I do not know how it is consistent with those who are brought by the Lord, unless perhaps according to that example, the sending in of the very worst angels (Psalm 77:19): who will unsheath their swords upon Egypt, and will fill the land with the slain or the wounded, so that they may feel themselves to have been killed and wounded, and to such an extent Egypt is destroyed and has fallen into nothingness, that all the rivers of eloquence by which the errors of the Egyptians were washed away, with reeds and a pen, should dry up and be handed over into the hands of the worst, who may torment them, and the fullness of the land of Egypt, which had grown in evil, may be blotted out in the hands of foreign gods. For neither good, but wicked angels are put in charge of torments. It is necessary for them to know that the Lord has spoken. This is frequently assumed so that those who hear may know that these are not the words of prophets, but of the Lord, whose commandments cannot be nullified. It follows: And I will destroy the idols, which are abominations. The Seventy translated it: And I will cause the idols or the chief men of Memphis to cease, and the leader or prince in the land of Egypt will no longer exist. For it is the very character of the most merciful Lord to overthrow what is falsely constructed, so that no likeness which feigns the image of truth may remain in Egypt. Let the nobles of Memphis also perish, which is interpreted from the mouth; concerning which all the idols have been set up, so that with their heads cut off and the masters of the idols destroyed, there may be no ruler in Egypt, and all Egypt may be filled with terror and destruction. Concerning its cities, it is said: And I will destroy the land of Pathros, and I will bring fire upon Taphnehes, or upon Tanis, and I will execute judgments in No, which the Seventy translated as Diospolis; and I will pour out my indignation upon Zoan, the stronghold of Egypt. Phatures is interpreted as the crushing of bread; Taphnis, a humble command; Diospolis, for which the name Noah is given in Hebrew, is rest. Sain, temptation: by these names, the various gatherings of heretics and all forms of lies are revealed: those who trample upon the bread of the Church and despise it, and follow a humble commandment that does not lead to heavenly things, and indulge in pleasures, and are at rest; such as the rich purple-clad man we read about in the Gospel (Luke 16); and they serve the tempters: one of whom sought from the Lord the power to tempt Job. The Lord will destroy and burn all these things, and He will pour out His indignation over them, and He will scatter the strength of Egypt, so that they are reduced to nothing and no longer trouble the people of God, and make them rely on their own help; so that, having forsaken the truth, they may seek falsehood, and be wounded by their own support, just as one is injured by a reed staff. After this, it is said: 'And I will kill or destroy the multitude of Memphis, for which in Hebrew is called No, which the same Seventy translators have rendered as Diospolis, which means 'rest'.' For there are many who seek rest, and desire to lie on ivory beds, and to eat suckling lambs. Or, according to the Seventy, who are translated as Mempheos, there are many who talk in riddles: Take the splinter out of your eye, when they themselves have a beam in their own. And there is fire given in Egypt, which consumes verbosity and luxuries with its ardor. All temptation will grieve, and in Diospolis, which is again not put in Hebrew as No, there will be a tearing apart; so that waters may be poured out and every wicked assembly may be scattered, and may perish here and there. And according to the Hebrew in Memphis, there will be daily distress, as they will give an account for every idle word, so that they may understand that nothing of their Lord's judgment will pass by. The young men of Heliopolis and Bubastus will also fall by the sword. Heliopolis is called On in Hebrew, which means sorrow. But Bubastus, according to the Egyptian language, is an experience of the mouth. All of these who were unable to bear the pain of the world, but sought after the delights of Diospolis, and trusted in their flowery words and debated against other doctrines, will have the victories of their speech cut down by the sword of God's word; and those who are not young men, but are called women due to the weakness of their minds, will be led captive. Whether the cities themselves, with their boastful sorrows and jaws, will be led into captivity. And in Taphnis, he says, the day will turn black. Taphnae, according to interpretation, means yielding to the jaw, and it is understood to refer to the devil: those who yield to him will lose the light of truth, and they will transform day into night, and they will feel that the scepters of Egypt and all authority have been shattered in Taphnis, so that its contemptible strength or the pride of its power may fail, and the rays of the sun's justice may be blinded in a cloud, and not women, but daughters will be led into captivity; and the Lord will bring about not one judgment, but many judgments in Egypt. For just as there are many dwelling places for the righteous with the Father, so too there are different judgments for the punishments of Egypt, so that when all these things have been done, the Egyptians may recognize that He Himself is the Lord, whose true judgments are justified in themselves.
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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