Daniel 11

Daniel 11:1

Judgment on Sidon

The word of the LORD comes to Ezekiel (Ezekiel 28:20). He is to set his face toward Sidon and then prophesy against it (Ezekiel 28:21). Sidon is about forty miles north of Tyre on the coast of the Mediterranean Sea. The Lord GOD says to Sidon that He will be glorified in her midst (Ezekiel 28:22). This He will do by executing judgments on Sidon. Through this He will make Himself known to her as the LORD.

The judgments consist of the pestilence that He will send to the city and the sword that will make many victims, so that the blood fills the streets (Ezekiel 28:23). Once again the LORD points out that by this they will know that He is the LORD.

Sidon receives these judgments because she has scorned and mocked Israel for the judgment God has brought upon His people (Ezekiel 28:24). The jeers and scorn have acted like prickly thorns and painful thistles. Other nations around Israel have also been guilty of this. God will silence all these nations, while there will be restoration for Israel. The following verses show that.

The judgment on Tyre and Sidon does not mean that there is no mercy for individuals in these cities. We see this in the Gospels. The Lord Jesus went near Tyre and Sidon (Matthew 15:21; Mark 7:24) and healed the daughter of a woman from that area (Matthew 15:22-28). Another example is that among the large crowd of people who came to Him because they had heard of Him were also people from Tyre and Sidon (Mark 3:8).

In addition, the Lord notes that the cities where He has been and which have seen His powers but rejected Him will be judged more severely than Tyre and Sidon (Matthew 11:21-22). Thereby He also declares that the day of judgment has not yet fully arrived for the two cities, although they have already been visited by much judgment on them.

Daniel 11:2

Judgment on Sidon

The word of the LORD comes to Ezekiel (Ezekiel 28:20). He is to set his face toward Sidon and then prophesy against it (Ezekiel 28:21). Sidon is about forty miles north of Tyre on the coast of the Mediterranean Sea. The Lord GOD says to Sidon that He will be glorified in her midst (Ezekiel 28:22). This He will do by executing judgments on Sidon. Through this He will make Himself known to her as the LORD.

The judgments consist of the pestilence that He will send to the city and the sword that will make many victims, so that the blood fills the streets (Ezekiel 28:23). Once again the LORD points out that by this they will know that He is the LORD.

Sidon receives these judgments because she has scorned and mocked Israel for the judgment God has brought upon His people (Ezekiel 28:24). The jeers and scorn have acted like prickly thorns and painful thistles. Other nations around Israel have also been guilty of this. God will silence all these nations, while there will be restoration for Israel. The following verses show that.

The judgment on Tyre and Sidon does not mean that there is no mercy for individuals in these cities. We see this in the Gospels. The Lord Jesus went near Tyre and Sidon (Matthew 15:21; Mark 7:24) and healed the daughter of a woman from that area (Matthew 15:22-28). Another example is that among the large crowd of people who came to Him because they had heard of Him were also people from Tyre and Sidon (Mark 3:8).

In addition, the Lord notes that the cities where He has been and which have seen His powers but rejected Him will be judged more severely than Tyre and Sidon (Matthew 11:21-22). Thereby He also declares that the day of judgment has not yet fully arrived for the two cities, although they have already been visited by much judgment on them.

Daniel 11:3

Judgment on Sidon

The word of the LORD comes to Ezekiel (Ezekiel 28:20). He is to set his face toward Sidon and then prophesy against it (Ezekiel 28:21). Sidon is about forty miles north of Tyre on the coast of the Mediterranean Sea. The Lord GOD says to Sidon that He will be glorified in her midst (Ezekiel 28:22). This He will do by executing judgments on Sidon. Through this He will make Himself known to her as the LORD.

The judgments consist of the pestilence that He will send to the city and the sword that will make many victims, so that the blood fills the streets (Ezekiel 28:23). Once again the LORD points out that by this they will know that He is the LORD.

Sidon receives these judgments because she has scorned and mocked Israel for the judgment God has brought upon His people (Ezekiel 28:24). The jeers and scorn have acted like prickly thorns and painful thistles. Other nations around Israel have also been guilty of this. God will silence all these nations, while there will be restoration for Israel. The following verses show that.

The judgment on Tyre and Sidon does not mean that there is no mercy for individuals in these cities. We see this in the Gospels. The Lord Jesus went near Tyre and Sidon (Matthew 15:21; Mark 7:24) and healed the daughter of a woman from that area (Matthew 15:22-28). Another example is that among the large crowd of people who came to Him because they had heard of Him were also people from Tyre and Sidon (Mark 3:8).

In addition, the Lord notes that the cities where He has been and which have seen His powers but rejected Him will be judged more severely than Tyre and Sidon (Matthew 11:21-22). Thereby He also declares that the day of judgment has not yet fully arrived for the two cities, although they have already been visited by much judgment on them.

Daniel 11:4

Promise of Restoration for Israel

As is so often the case in Scripture, we see that after the judgment on the nations, there will be blessing for Israel. While the surrounding nations are being ravaged, the LORD will gather the people of Israel from the nations among which He scattered them in His judgment (Ezekiel 28:25). Then they will sanctify Him; they will give Him the place in their midst that He has desired for so long. The nations will see it. Israel will live in its own land. It is the land that the LORD gave His servant Jacob.

God’s people will then live in it securely and without worry, for their God protects them (Ezekiel 28:26). From the surrounding nations they will have nothing more to fear, for God judged those nations at the beginning of the realm of peace. Those nations will no longer attack them or even mock them. The judgments have caused them to bow down before God and acknowledge His authority, though by many that will be done only hypocritical. However, no one will be able to deny anymore that He, the LORD, is their God, that He is the God of Israel. To know Him is all that matters. To know Him is everything.

Daniel 11:5

Promise of Restoration for Israel

As is so often the case in Scripture, we see that after the judgment on the nations, there will be blessing for Israel. While the surrounding nations are being ravaged, the LORD will gather the people of Israel from the nations among which He scattered them in His judgment (Ezekiel 28:25). Then they will sanctify Him; they will give Him the place in their midst that He has desired for so long. The nations will see it. Israel will live in its own land. It is the land that the LORD gave His servant Jacob.

God’s people will then live in it securely and without worry, for their God protects them (Ezekiel 28:26). From the surrounding nations they will have nothing more to fear, for God judged those nations at the beginning of the realm of peace. Those nations will no longer attack them or even mock them. The judgments have caused them to bow down before God and acknowledge His authority, though by many that will be done only hypocritical. However, no one will be able to deny anymore that He, the LORD, is their God, that He is the God of Israel. To know Him is all that matters. To know Him is everything.

Daniel 11:7

Introduction

The section of Ezekiel 29-32 deals with the judgment on Egypt. In this section, “the word of the LORD” comes to Ezekiel seven times (Ezekiel 29:1; 17; Ezekiel 30:1; 20; Ezekiel 31:1; Ezekiel 32:1; 17). Seven is the number of completeness. This emphasizes that it is a complete message.

We might ask, why does God pay so much attention to Egypt? Throughout the Old Testament, Egypt is a land full of luring wealth and power, a picture of the world. The pride of Egypt is one reason for God to give this message. Egypt is a natural enemy for Israel, but when Israel falls into unbelief and no longer trusts God, Egypt shows itself to be a generous but unreliable ally. Once and again Egypt promises to help with armies, but once and again it turns out to be empty promises.

The message is addressed to Egypt, but it is also intended for the people of God. The people of God must be made aware by this message of the true character of this enemy. The lesson is that Israel has often put its trust in this land rather than in God and that this trust has always been betrayed (cf. Jeremiah 17:5).

Judgment on Egypt

The word of the LORD comes to Ezekiel (Ezekiel 29:1). The message has a date. By our calendar, the date is December 29, 588 BC. A year earlier, Nebuchadnezzar’s siege of Jerusalem began (Jeremiah 32:1-5; Jeremiah 52:4; Jeremiah 39:1; Ezekiel 24:1). Ezekiel is commanded to set his face against Pharaoh and prophesy against him and against all Egypt (Ezekiel 29:2). The LORD tells him what he is to speak on behalf of the Lord GOD (Ezekiel 29:3).

The judgment announcement begins with a parable. Pharaoh is described as “the great sea monster”. The Greek translation of the Old Testament calls Pharaoh “the great dragon”, the same designation satan has in the New Testament (Revelation 12:9). The LORD thus points to the satanic nature of Pharaoh’s government. Satan has Pharaoh in his power and expresses himself through him. The judgment on Pharaoh is therefore at the same time the judgment on satan. This sea monster is in the midst of the rivers of Egypt, all of which he considers his property. The sea monster mentions the Nile by name and he adds that it is his, “my Nile”, and that he made it for himself.

Egypt owes its prosperity to the waters of the Nile. The river makes the Egyptian soil fertile. It is blasphemous pride on Pharaoh’s part to claim that he is the creator and owner of the Nile. Pharaoh sees himself as God (cf. Ezekiel 28:2), as the creator of prosperity and well-being for his people.

There is no thought of the true God in Pharaoh’s haughty, arrogant language. We hear the same spirit of independence and selfishness in the language Nabal utters when the men of David come to him to ask for a favor (1 Samuel 25:11). God is not taken into account at all. Pharaoh thinks and talks as if he himself were God.

Modern man, who believes that everything belongs to him and that he has made everything for himself, utters the same language. Any notion of God as Creator and Sustainer is banished from thought. Everything in creation, everything he thinks he owns, is seen both as property and as an object of worship. Man thinks he is free to use creation, but he is essentially a slave to materialism.

The LORD lets Pharaoh know what He will do to him and the inhabitants of Egypt (Ezekiel 29:4). He will bring the monster with the fish – the fish refers to the Egyptians – up out of the river and give it to the beasts and birds for food (Ezekiel 29:5).

The occasion of this judgment is the deception that the Egyptians committed against Israel (Ezekiel 29:6-7). Israel made a covenant with them against Babylon, but Egypt broke that covenant (Jeremiah 37:5-10; Ezekiel 17:15). It has been shown that Egypt cannot provide any support, for it is only a reed. On a reed you cannot lean. If you do, it breaks. To this the commander of the king of Assyria reminds the envoy of Hezekiah (Isaiah 36:6). That Israel itself was warned against such a covenant is also true, but that is not the issue here. The issue here is Egypt’s untrustworthiness to God’s people.

Because of the deceitfulness of Egypt, the LORD will judge them (Ezekiel 29:8). He will do this by bringing the sword upon them. As a result, the land of Egypt will become a desolation and waste (Ezekiel 29:9). Through that judgment, they will know that He is the LORD Who will withstand every pride and will judge.

The LORD in his judgment repeats Pharaoh’s bragging about the Nile as his possession for himself. Pharaoh speaks highly of the Nile as his exclusive possession. In doing so, he defies God, Who made the Nile. Therefore God will make his whole land, from north to south, an utter waste and desolation, from Migdol in the north to Syene in the south, where the land borders Ethiopia (Ezekiel 29:10).

What remains of Egypt presents a particularly sad sight. Not a living being will pass through it (Ezekiel 29:11). Yet it is not a final situation. Its duration is set at forty years (Ezekiel 29:12). During that time the Egyptians will have been driven out of their land by God and scattered among the nations and dispersed among the lands.

Daniel 11:8

Introduction

The section of Ezekiel 29-32 deals with the judgment on Egypt. In this section, “the word of the LORD” comes to Ezekiel seven times (Ezekiel 29:1; 17; Ezekiel 30:1; 20; Ezekiel 31:1; Ezekiel 32:1; 17). Seven is the number of completeness. This emphasizes that it is a complete message.

We might ask, why does God pay so much attention to Egypt? Throughout the Old Testament, Egypt is a land full of luring wealth and power, a picture of the world. The pride of Egypt is one reason for God to give this message. Egypt is a natural enemy for Israel, but when Israel falls into unbelief and no longer trusts God, Egypt shows itself to be a generous but unreliable ally. Once and again Egypt promises to help with armies, but once and again it turns out to be empty promises.

The message is addressed to Egypt, but it is also intended for the people of God. The people of God must be made aware by this message of the true character of this enemy. The lesson is that Israel has often put its trust in this land rather than in God and that this trust has always been betrayed (cf. Jeremiah 17:5).

Judgment on Egypt

The word of the LORD comes to Ezekiel (Ezekiel 29:1). The message has a date. By our calendar, the date is December 29, 588 BC. A year earlier, Nebuchadnezzar’s siege of Jerusalem began (Jeremiah 32:1-5; Jeremiah 52:4; Jeremiah 39:1; Ezekiel 24:1). Ezekiel is commanded to set his face against Pharaoh and prophesy against him and against all Egypt (Ezekiel 29:2). The LORD tells him what he is to speak on behalf of the Lord GOD (Ezekiel 29:3).

The judgment announcement begins with a parable. Pharaoh is described as “the great sea monster”. The Greek translation of the Old Testament calls Pharaoh “the great dragon”, the same designation satan has in the New Testament (Revelation 12:9). The LORD thus points to the satanic nature of Pharaoh’s government. Satan has Pharaoh in his power and expresses himself through him. The judgment on Pharaoh is therefore at the same time the judgment on satan. This sea monster is in the midst of the rivers of Egypt, all of which he considers his property. The sea monster mentions the Nile by name and he adds that it is his, “my Nile”, and that he made it for himself.

Egypt owes its prosperity to the waters of the Nile. The river makes the Egyptian soil fertile. It is blasphemous pride on Pharaoh’s part to claim that he is the creator and owner of the Nile. Pharaoh sees himself as God (cf. Ezekiel 28:2), as the creator of prosperity and well-being for his people.

There is no thought of the true God in Pharaoh’s haughty, arrogant language. We hear the same spirit of independence and selfishness in the language Nabal utters when the men of David come to him to ask for a favor (1 Samuel 25:11). God is not taken into account at all. Pharaoh thinks and talks as if he himself were God.

Modern man, who believes that everything belongs to him and that he has made everything for himself, utters the same language. Any notion of God as Creator and Sustainer is banished from thought. Everything in creation, everything he thinks he owns, is seen both as property and as an object of worship. Man thinks he is free to use creation, but he is essentially a slave to materialism.

The LORD lets Pharaoh know what He will do to him and the inhabitants of Egypt (Ezekiel 29:4). He will bring the monster with the fish – the fish refers to the Egyptians – up out of the river and give it to the beasts and birds for food (Ezekiel 29:5).

The occasion of this judgment is the deception that the Egyptians committed against Israel (Ezekiel 29:6-7). Israel made a covenant with them against Babylon, but Egypt broke that covenant (Jeremiah 37:5-10; Ezekiel 17:15). It has been shown that Egypt cannot provide any support, for it is only a reed. On a reed you cannot lean. If you do, it breaks. To this the commander of the king of Assyria reminds the envoy of Hezekiah (Isaiah 36:6). That Israel itself was warned against such a covenant is also true, but that is not the issue here. The issue here is Egypt’s untrustworthiness to God’s people.

Because of the deceitfulness of Egypt, the LORD will judge them (Ezekiel 29:8). He will do this by bringing the sword upon them. As a result, the land of Egypt will become a desolation and waste (Ezekiel 29:9). Through that judgment, they will know that He is the LORD Who will withstand every pride and will judge.

The LORD in his judgment repeats Pharaoh’s bragging about the Nile as his possession for himself. Pharaoh speaks highly of the Nile as his exclusive possession. In doing so, he defies God, Who made the Nile. Therefore God will make his whole land, from north to south, an utter waste and desolation, from Migdol in the north to Syene in the south, where the land borders Ethiopia (Ezekiel 29:10).

What remains of Egypt presents a particularly sad sight. Not a living being will pass through it (Ezekiel 29:11). Yet it is not a final situation. Its duration is set at forty years (Ezekiel 29:12). During that time the Egyptians will have been driven out of their land by God and scattered among the nations and dispersed among the lands.

Daniel 11:9

Introduction

The section of Ezekiel 29-32 deals with the judgment on Egypt. In this section, “the word of the LORD” comes to Ezekiel seven times (Ezekiel 29:1; 17; Ezekiel 30:1; 20; Ezekiel 31:1; Ezekiel 32:1; 17). Seven is the number of completeness. This emphasizes that it is a complete message.

We might ask, why does God pay so much attention to Egypt? Throughout the Old Testament, Egypt is a land full of luring wealth and power, a picture of the world. The pride of Egypt is one reason for God to give this message. Egypt is a natural enemy for Israel, but when Israel falls into unbelief and no longer trusts God, Egypt shows itself to be a generous but unreliable ally. Once and again Egypt promises to help with armies, but once and again it turns out to be empty promises.

The message is addressed to Egypt, but it is also intended for the people of God. The people of God must be made aware by this message of the true character of this enemy. The lesson is that Israel has often put its trust in this land rather than in God and that this trust has always been betrayed (cf. Jeremiah 17:5).

Judgment on Egypt

The word of the LORD comes to Ezekiel (Ezekiel 29:1). The message has a date. By our calendar, the date is December 29, 588 BC. A year earlier, Nebuchadnezzar’s siege of Jerusalem began (Jeremiah 32:1-5; Jeremiah 52:4; Jeremiah 39:1; Ezekiel 24:1). Ezekiel is commanded to set his face against Pharaoh and prophesy against him and against all Egypt (Ezekiel 29:2). The LORD tells him what he is to speak on behalf of the Lord GOD (Ezekiel 29:3).

The judgment announcement begins with a parable. Pharaoh is described as “the great sea monster”. The Greek translation of the Old Testament calls Pharaoh “the great dragon”, the same designation satan has in the New Testament (Revelation 12:9). The LORD thus points to the satanic nature of Pharaoh’s government. Satan has Pharaoh in his power and expresses himself through him. The judgment on Pharaoh is therefore at the same time the judgment on satan. This sea monster is in the midst of the rivers of Egypt, all of which he considers his property. The sea monster mentions the Nile by name and he adds that it is his, “my Nile”, and that he made it for himself.

Egypt owes its prosperity to the waters of the Nile. The river makes the Egyptian soil fertile. It is blasphemous pride on Pharaoh’s part to claim that he is the creator and owner of the Nile. Pharaoh sees himself as God (cf. Ezekiel 28:2), as the creator of prosperity and well-being for his people.

There is no thought of the true God in Pharaoh’s haughty, arrogant language. We hear the same spirit of independence and selfishness in the language Nabal utters when the men of David come to him to ask for a favor (1 Samuel 25:11). God is not taken into account at all. Pharaoh thinks and talks as if he himself were God.

Modern man, who believes that everything belongs to him and that he has made everything for himself, utters the same language. Any notion of God as Creator and Sustainer is banished from thought. Everything in creation, everything he thinks he owns, is seen both as property and as an object of worship. Man thinks he is free to use creation, but he is essentially a slave to materialism.

The LORD lets Pharaoh know what He will do to him and the inhabitants of Egypt (Ezekiel 29:4). He will bring the monster with the fish – the fish refers to the Egyptians – up out of the river and give it to the beasts and birds for food (Ezekiel 29:5).

The occasion of this judgment is the deception that the Egyptians committed against Israel (Ezekiel 29:6-7). Israel made a covenant with them against Babylon, but Egypt broke that covenant (Jeremiah 37:5-10; Ezekiel 17:15). It has been shown that Egypt cannot provide any support, for it is only a reed. On a reed you cannot lean. If you do, it breaks. To this the commander of the king of Assyria reminds the envoy of Hezekiah (Isaiah 36:6). That Israel itself was warned against such a covenant is also true, but that is not the issue here. The issue here is Egypt’s untrustworthiness to God’s people.

Because of the deceitfulness of Egypt, the LORD will judge them (Ezekiel 29:8). He will do this by bringing the sword upon them. As a result, the land of Egypt will become a desolation and waste (Ezekiel 29:9). Through that judgment, they will know that He is the LORD Who will withstand every pride and will judge.

The LORD in his judgment repeats Pharaoh’s bragging about the Nile as his possession for himself. Pharaoh speaks highly of the Nile as his exclusive possession. In doing so, he defies God, Who made the Nile. Therefore God will make his whole land, from north to south, an utter waste and desolation, from Migdol in the north to Syene in the south, where the land borders Ethiopia (Ezekiel 29:10).

What remains of Egypt presents a particularly sad sight. Not a living being will pass through it (Ezekiel 29:11). Yet it is not a final situation. Its duration is set at forty years (Ezekiel 29:12). During that time the Egyptians will have been driven out of their land by God and scattered among the nations and dispersed among the lands.

Daniel 11:10

Introduction

The section of Ezekiel 29-32 deals with the judgment on Egypt. In this section, “the word of the LORD” comes to Ezekiel seven times (Ezekiel 29:1; 17; Ezekiel 30:1; 20; Ezekiel 31:1; Ezekiel 32:1; 17). Seven is the number of completeness. This emphasizes that it is a complete message.

We might ask, why does God pay so much attention to Egypt? Throughout the Old Testament, Egypt is a land full of luring wealth and power, a picture of the world. The pride of Egypt is one reason for God to give this message. Egypt is a natural enemy for Israel, but when Israel falls into unbelief and no longer trusts God, Egypt shows itself to be a generous but unreliable ally. Once and again Egypt promises to help with armies, but once and again it turns out to be empty promises.

The message is addressed to Egypt, but it is also intended for the people of God. The people of God must be made aware by this message of the true character of this enemy. The lesson is that Israel has often put its trust in this land rather than in God and that this trust has always been betrayed (cf. Jeremiah 17:5).

Judgment on Egypt

The word of the LORD comes to Ezekiel (Ezekiel 29:1). The message has a date. By our calendar, the date is December 29, 588 BC. A year earlier, Nebuchadnezzar’s siege of Jerusalem began (Jeremiah 32:1-5; Jeremiah 52:4; Jeremiah 39:1; Ezekiel 24:1). Ezekiel is commanded to set his face against Pharaoh and prophesy against him and against all Egypt (Ezekiel 29:2). The LORD tells him what he is to speak on behalf of the Lord GOD (Ezekiel 29:3).

The judgment announcement begins with a parable. Pharaoh is described as “the great sea monster”. The Greek translation of the Old Testament calls Pharaoh “the great dragon”, the same designation satan has in the New Testament (Revelation 12:9). The LORD thus points to the satanic nature of Pharaoh’s government. Satan has Pharaoh in his power and expresses himself through him. The judgment on Pharaoh is therefore at the same time the judgment on satan. This sea monster is in the midst of the rivers of Egypt, all of which he considers his property. The sea monster mentions the Nile by name and he adds that it is his, “my Nile”, and that he made it for himself.

Egypt owes its prosperity to the waters of the Nile. The river makes the Egyptian soil fertile. It is blasphemous pride on Pharaoh’s part to claim that he is the creator and owner of the Nile. Pharaoh sees himself as God (cf. Ezekiel 28:2), as the creator of prosperity and well-being for his people.

There is no thought of the true God in Pharaoh’s haughty, arrogant language. We hear the same spirit of independence and selfishness in the language Nabal utters when the men of David come to him to ask for a favor (1 Samuel 25:11). God is not taken into account at all. Pharaoh thinks and talks as if he himself were God.

Modern man, who believes that everything belongs to him and that he has made everything for himself, utters the same language. Any notion of God as Creator and Sustainer is banished from thought. Everything in creation, everything he thinks he owns, is seen both as property and as an object of worship. Man thinks he is free to use creation, but he is essentially a slave to materialism.

The LORD lets Pharaoh know what He will do to him and the inhabitants of Egypt (Ezekiel 29:4). He will bring the monster with the fish – the fish refers to the Egyptians – up out of the river and give it to the beasts and birds for food (Ezekiel 29:5).

The occasion of this judgment is the deception that the Egyptians committed against Israel (Ezekiel 29:6-7). Israel made a covenant with them against Babylon, but Egypt broke that covenant (Jeremiah 37:5-10; Ezekiel 17:15). It has been shown that Egypt cannot provide any support, for it is only a reed. On a reed you cannot lean. If you do, it breaks. To this the commander of the king of Assyria reminds the envoy of Hezekiah (Isaiah 36:6). That Israel itself was warned against such a covenant is also true, but that is not the issue here. The issue here is Egypt’s untrustworthiness to God’s people.

Because of the deceitfulness of Egypt, the LORD will judge them (Ezekiel 29:8). He will do this by bringing the sword upon them. As a result, the land of Egypt will become a desolation and waste (Ezekiel 29:9). Through that judgment, they will know that He is the LORD Who will withstand every pride and will judge.

The LORD in his judgment repeats Pharaoh’s bragging about the Nile as his possession for himself. Pharaoh speaks highly of the Nile as his exclusive possession. In doing so, he defies God, Who made the Nile. Therefore God will make his whole land, from north to south, an utter waste and desolation, from Migdol in the north to Syene in the south, where the land borders Ethiopia (Ezekiel 29:10).

What remains of Egypt presents a particularly sad sight. Not a living being will pass through it (Ezekiel 29:11). Yet it is not a final situation. Its duration is set at forty years (Ezekiel 29:12). During that time the Egyptians will have been driven out of their land by God and scattered among the nations and dispersed among the lands.

Daniel 11:11

Introduction

The section of Ezekiel 29-32 deals with the judgment on Egypt. In this section, “the word of the LORD” comes to Ezekiel seven times (Ezekiel 29:1; 17; Ezekiel 30:1; 20; Ezekiel 31:1; Ezekiel 32:1; 17). Seven is the number of completeness. This emphasizes that it is a complete message.

We might ask, why does God pay so much attention to Egypt? Throughout the Old Testament, Egypt is a land full of luring wealth and power, a picture of the world. The pride of Egypt is one reason for God to give this message. Egypt is a natural enemy for Israel, but when Israel falls into unbelief and no longer trusts God, Egypt shows itself to be a generous but unreliable ally. Once and again Egypt promises to help with armies, but once and again it turns out to be empty promises.

The message is addressed to Egypt, but it is also intended for the people of God. The people of God must be made aware by this message of the true character of this enemy. The lesson is that Israel has often put its trust in this land rather than in God and that this trust has always been betrayed (cf. Jeremiah 17:5).

Judgment on Egypt

The word of the LORD comes to Ezekiel (Ezekiel 29:1). The message has a date. By our calendar, the date is December 29, 588 BC. A year earlier, Nebuchadnezzar’s siege of Jerusalem began (Jeremiah 32:1-5; Jeremiah 52:4; Jeremiah 39:1; Ezekiel 24:1). Ezekiel is commanded to set his face against Pharaoh and prophesy against him and against all Egypt (Ezekiel 29:2). The LORD tells him what he is to speak on behalf of the Lord GOD (Ezekiel 29:3).

The judgment announcement begins with a parable. Pharaoh is described as “the great sea monster”. The Greek translation of the Old Testament calls Pharaoh “the great dragon”, the same designation satan has in the New Testament (Revelation 12:9). The LORD thus points to the satanic nature of Pharaoh’s government. Satan has Pharaoh in his power and expresses himself through him. The judgment on Pharaoh is therefore at the same time the judgment on satan. This sea monster is in the midst of the rivers of Egypt, all of which he considers his property. The sea monster mentions the Nile by name and he adds that it is his, “my Nile”, and that he made it for himself.

Egypt owes its prosperity to the waters of the Nile. The river makes the Egyptian soil fertile. It is blasphemous pride on Pharaoh’s part to claim that he is the creator and owner of the Nile. Pharaoh sees himself as God (cf. Ezekiel 28:2), as the creator of prosperity and well-being for his people.

There is no thought of the true God in Pharaoh’s haughty, arrogant language. We hear the same spirit of independence and selfishness in the language Nabal utters when the men of David come to him to ask for a favor (1 Samuel 25:11). God is not taken into account at all. Pharaoh thinks and talks as if he himself were God.

Modern man, who believes that everything belongs to him and that he has made everything for himself, utters the same language. Any notion of God as Creator and Sustainer is banished from thought. Everything in creation, everything he thinks he owns, is seen both as property and as an object of worship. Man thinks he is free to use creation, but he is essentially a slave to materialism.

The LORD lets Pharaoh know what He will do to him and the inhabitants of Egypt (Ezekiel 29:4). He will bring the monster with the fish – the fish refers to the Egyptians – up out of the river and give it to the beasts and birds for food (Ezekiel 29:5).

The occasion of this judgment is the deception that the Egyptians committed against Israel (Ezekiel 29:6-7). Israel made a covenant with them against Babylon, but Egypt broke that covenant (Jeremiah 37:5-10; Ezekiel 17:15). It has been shown that Egypt cannot provide any support, for it is only a reed. On a reed you cannot lean. If you do, it breaks. To this the commander of the king of Assyria reminds the envoy of Hezekiah (Isaiah 36:6). That Israel itself was warned against such a covenant is also true, but that is not the issue here. The issue here is Egypt’s untrustworthiness to God’s people.

Because of the deceitfulness of Egypt, the LORD will judge them (Ezekiel 29:8). He will do this by bringing the sword upon them. As a result, the land of Egypt will become a desolation and waste (Ezekiel 29:9). Through that judgment, they will know that He is the LORD Who will withstand every pride and will judge.

The LORD in his judgment repeats Pharaoh’s bragging about the Nile as his possession for himself. Pharaoh speaks highly of the Nile as his exclusive possession. In doing so, he defies God, Who made the Nile. Therefore God will make his whole land, from north to south, an utter waste and desolation, from Migdol in the north to Syene in the south, where the land borders Ethiopia (Ezekiel 29:10).

What remains of Egypt presents a particularly sad sight. Not a living being will pass through it (Ezekiel 29:11). Yet it is not a final situation. Its duration is set at forty years (Ezekiel 29:12). During that time the Egyptians will have been driven out of their land by God and scattered among the nations and dispersed among the lands.

Daniel 11:12

Introduction

The section of Ezekiel 29-32 deals with the judgment on Egypt. In this section, “the word of the LORD” comes to Ezekiel seven times (Ezekiel 29:1; 17; Ezekiel 30:1; 20; Ezekiel 31:1; Ezekiel 32:1; 17). Seven is the number of completeness. This emphasizes that it is a complete message.

We might ask, why does God pay so much attention to Egypt? Throughout the Old Testament, Egypt is a land full of luring wealth and power, a picture of the world. The pride of Egypt is one reason for God to give this message. Egypt is a natural enemy for Israel, but when Israel falls into unbelief and no longer trusts God, Egypt shows itself to be a generous but unreliable ally. Once and again Egypt promises to help with armies, but once and again it turns out to be empty promises.

The message is addressed to Egypt, but it is also intended for the people of God. The people of God must be made aware by this message of the true character of this enemy. The lesson is that Israel has often put its trust in this land rather than in God and that this trust has always been betrayed (cf. Jeremiah 17:5).

Judgment on Egypt

The word of the LORD comes to Ezekiel (Ezekiel 29:1). The message has a date. By our calendar, the date is December 29, 588 BC. A year earlier, Nebuchadnezzar’s siege of Jerusalem began (Jeremiah 32:1-5; Jeremiah 52:4; Jeremiah 39:1; Ezekiel 24:1). Ezekiel is commanded to set his face against Pharaoh and prophesy against him and against all Egypt (Ezekiel 29:2). The LORD tells him what he is to speak on behalf of the Lord GOD (Ezekiel 29:3).

The judgment announcement begins with a parable. Pharaoh is described as “the great sea monster”. The Greek translation of the Old Testament calls Pharaoh “the great dragon”, the same designation satan has in the New Testament (Revelation 12:9). The LORD thus points to the satanic nature of Pharaoh’s government. Satan has Pharaoh in his power and expresses himself through him. The judgment on Pharaoh is therefore at the same time the judgment on satan. This sea monster is in the midst of the rivers of Egypt, all of which he considers his property. The sea monster mentions the Nile by name and he adds that it is his, “my Nile”, and that he made it for himself.

Egypt owes its prosperity to the waters of the Nile. The river makes the Egyptian soil fertile. It is blasphemous pride on Pharaoh’s part to claim that he is the creator and owner of the Nile. Pharaoh sees himself as God (cf. Ezekiel 28:2), as the creator of prosperity and well-being for his people.

There is no thought of the true God in Pharaoh’s haughty, arrogant language. We hear the same spirit of independence and selfishness in the language Nabal utters when the men of David come to him to ask for a favor (1 Samuel 25:11). God is not taken into account at all. Pharaoh thinks and talks as if he himself were God.

Modern man, who believes that everything belongs to him and that he has made everything for himself, utters the same language. Any notion of God as Creator and Sustainer is banished from thought. Everything in creation, everything he thinks he owns, is seen both as property and as an object of worship. Man thinks he is free to use creation, but he is essentially a slave to materialism.

The LORD lets Pharaoh know what He will do to him and the inhabitants of Egypt (Ezekiel 29:4). He will bring the monster with the fish – the fish refers to the Egyptians – up out of the river and give it to the beasts and birds for food (Ezekiel 29:5).

The occasion of this judgment is the deception that the Egyptians committed against Israel (Ezekiel 29:6-7). Israel made a covenant with them against Babylon, but Egypt broke that covenant (Jeremiah 37:5-10; Ezekiel 17:15). It has been shown that Egypt cannot provide any support, for it is only a reed. On a reed you cannot lean. If you do, it breaks. To this the commander of the king of Assyria reminds the envoy of Hezekiah (Isaiah 36:6). That Israel itself was warned against such a covenant is also true, but that is not the issue here. The issue here is Egypt’s untrustworthiness to God’s people.

Because of the deceitfulness of Egypt, the LORD will judge them (Ezekiel 29:8). He will do this by bringing the sword upon them. As a result, the land of Egypt will become a desolation and waste (Ezekiel 29:9). Through that judgment, they will know that He is the LORD Who will withstand every pride and will judge.

The LORD in his judgment repeats Pharaoh’s bragging about the Nile as his possession for himself. Pharaoh speaks highly of the Nile as his exclusive possession. In doing so, he defies God, Who made the Nile. Therefore God will make his whole land, from north to south, an utter waste and desolation, from Migdol in the north to Syene in the south, where the land borders Ethiopia (Ezekiel 29:10).

What remains of Egypt presents a particularly sad sight. Not a living being will pass through it (Ezekiel 29:11). Yet it is not a final situation. Its duration is set at forty years (Ezekiel 29:12). During that time the Egyptians will have been driven out of their land by God and scattered among the nations and dispersed among the lands.

Daniel 11:13

Introduction

The section of Ezekiel 29-32 deals with the judgment on Egypt. In this section, “the word of the LORD” comes to Ezekiel seven times (Ezekiel 29:1; 17; Ezekiel 30:1; 20; Ezekiel 31:1; Ezekiel 32:1; 17). Seven is the number of completeness. This emphasizes that it is a complete message.

We might ask, why does God pay so much attention to Egypt? Throughout the Old Testament, Egypt is a land full of luring wealth and power, a picture of the world. The pride of Egypt is one reason for God to give this message. Egypt is a natural enemy for Israel, but when Israel falls into unbelief and no longer trusts God, Egypt shows itself to be a generous but unreliable ally. Once and again Egypt promises to help with armies, but once and again it turns out to be empty promises.

The message is addressed to Egypt, but it is also intended for the people of God. The people of God must be made aware by this message of the true character of this enemy. The lesson is that Israel has often put its trust in this land rather than in God and that this trust has always been betrayed (cf. Jeremiah 17:5).

Judgment on Egypt

The word of the LORD comes to Ezekiel (Ezekiel 29:1). The message has a date. By our calendar, the date is December 29, 588 BC. A year earlier, Nebuchadnezzar’s siege of Jerusalem began (Jeremiah 32:1-5; Jeremiah 52:4; Jeremiah 39:1; Ezekiel 24:1). Ezekiel is commanded to set his face against Pharaoh and prophesy against him and against all Egypt (Ezekiel 29:2). The LORD tells him what he is to speak on behalf of the Lord GOD (Ezekiel 29:3).

The judgment announcement begins with a parable. Pharaoh is described as “the great sea monster”. The Greek translation of the Old Testament calls Pharaoh “the great dragon”, the same designation satan has in the New Testament (Revelation 12:9). The LORD thus points to the satanic nature of Pharaoh’s government. Satan has Pharaoh in his power and expresses himself through him. The judgment on Pharaoh is therefore at the same time the judgment on satan. This sea monster is in the midst of the rivers of Egypt, all of which he considers his property. The sea monster mentions the Nile by name and he adds that it is his, “my Nile”, and that he made it for himself.

Egypt owes its prosperity to the waters of the Nile. The river makes the Egyptian soil fertile. It is blasphemous pride on Pharaoh’s part to claim that he is the creator and owner of the Nile. Pharaoh sees himself as God (cf. Ezekiel 28:2), as the creator of prosperity and well-being for his people.

There is no thought of the true God in Pharaoh’s haughty, arrogant language. We hear the same spirit of independence and selfishness in the language Nabal utters when the men of David come to him to ask for a favor (1 Samuel 25:11). God is not taken into account at all. Pharaoh thinks and talks as if he himself were God.

Modern man, who believes that everything belongs to him and that he has made everything for himself, utters the same language. Any notion of God as Creator and Sustainer is banished from thought. Everything in creation, everything he thinks he owns, is seen both as property and as an object of worship. Man thinks he is free to use creation, but he is essentially a slave to materialism.

The LORD lets Pharaoh know what He will do to him and the inhabitants of Egypt (Ezekiel 29:4). He will bring the monster with the fish – the fish refers to the Egyptians – up out of the river and give it to the beasts and birds for food (Ezekiel 29:5).

The occasion of this judgment is the deception that the Egyptians committed against Israel (Ezekiel 29:6-7). Israel made a covenant with them against Babylon, but Egypt broke that covenant (Jeremiah 37:5-10; Ezekiel 17:15). It has been shown that Egypt cannot provide any support, for it is only a reed. On a reed you cannot lean. If you do, it breaks. To this the commander of the king of Assyria reminds the envoy of Hezekiah (Isaiah 36:6). That Israel itself was warned against such a covenant is also true, but that is not the issue here. The issue here is Egypt’s untrustworthiness to God’s people.

Because of the deceitfulness of Egypt, the LORD will judge them (Ezekiel 29:8). He will do this by bringing the sword upon them. As a result, the land of Egypt will become a desolation and waste (Ezekiel 29:9). Through that judgment, they will know that He is the LORD Who will withstand every pride and will judge.

The LORD in his judgment repeats Pharaoh’s bragging about the Nile as his possession for himself. Pharaoh speaks highly of the Nile as his exclusive possession. In doing so, he defies God, Who made the Nile. Therefore God will make his whole land, from north to south, an utter waste and desolation, from Migdol in the north to Syene in the south, where the land borders Ethiopia (Ezekiel 29:10).

What remains of Egypt presents a particularly sad sight. Not a living being will pass through it (Ezekiel 29:11). Yet it is not a final situation. Its duration is set at forty years (Ezekiel 29:12). During that time the Egyptians will have been driven out of their land by God and scattered among the nations and dispersed among the lands.

Daniel 11:14

Introduction

The section of Ezekiel 29-32 deals with the judgment on Egypt. In this section, “the word of the LORD” comes to Ezekiel seven times (Ezekiel 29:1; 17; Ezekiel 30:1; 20; Ezekiel 31:1; Ezekiel 32:1; 17). Seven is the number of completeness. This emphasizes that it is a complete message.

We might ask, why does God pay so much attention to Egypt? Throughout the Old Testament, Egypt is a land full of luring wealth and power, a picture of the world. The pride of Egypt is one reason for God to give this message. Egypt is a natural enemy for Israel, but when Israel falls into unbelief and no longer trusts God, Egypt shows itself to be a generous but unreliable ally. Once and again Egypt promises to help with armies, but once and again it turns out to be empty promises.

The message is addressed to Egypt, but it is also intended for the people of God. The people of God must be made aware by this message of the true character of this enemy. The lesson is that Israel has often put its trust in this land rather than in God and that this trust has always been betrayed (cf. Jeremiah 17:5).

Judgment on Egypt

The word of the LORD comes to Ezekiel (Ezekiel 29:1). The message has a date. By our calendar, the date is December 29, 588 BC. A year earlier, Nebuchadnezzar’s siege of Jerusalem began (Jeremiah 32:1-5; Jeremiah 52:4; Jeremiah 39:1; Ezekiel 24:1). Ezekiel is commanded to set his face against Pharaoh and prophesy against him and against all Egypt (Ezekiel 29:2). The LORD tells him what he is to speak on behalf of the Lord GOD (Ezekiel 29:3).

The judgment announcement begins with a parable. Pharaoh is described as “the great sea monster”. The Greek translation of the Old Testament calls Pharaoh “the great dragon”, the same designation satan has in the New Testament (Revelation 12:9). The LORD thus points to the satanic nature of Pharaoh’s government. Satan has Pharaoh in his power and expresses himself through him. The judgment on Pharaoh is therefore at the same time the judgment on satan. This sea monster is in the midst of the rivers of Egypt, all of which he considers his property. The sea monster mentions the Nile by name and he adds that it is his, “my Nile”, and that he made it for himself.

Egypt owes its prosperity to the waters of the Nile. The river makes the Egyptian soil fertile. It is blasphemous pride on Pharaoh’s part to claim that he is the creator and owner of the Nile. Pharaoh sees himself as God (cf. Ezekiel 28:2), as the creator of prosperity and well-being for his people.

There is no thought of the true God in Pharaoh’s haughty, arrogant language. We hear the same spirit of independence and selfishness in the language Nabal utters when the men of David come to him to ask for a favor (1 Samuel 25:11). God is not taken into account at all. Pharaoh thinks and talks as if he himself were God.

Modern man, who believes that everything belongs to him and that he has made everything for himself, utters the same language. Any notion of God as Creator and Sustainer is banished from thought. Everything in creation, everything he thinks he owns, is seen both as property and as an object of worship. Man thinks he is free to use creation, but he is essentially a slave to materialism.

The LORD lets Pharaoh know what He will do to him and the inhabitants of Egypt (Ezekiel 29:4). He will bring the monster with the fish – the fish refers to the Egyptians – up out of the river and give it to the beasts and birds for food (Ezekiel 29:5).

The occasion of this judgment is the deception that the Egyptians committed against Israel (Ezekiel 29:6-7). Israel made a covenant with them against Babylon, but Egypt broke that covenant (Jeremiah 37:5-10; Ezekiel 17:15). It has been shown that Egypt cannot provide any support, for it is only a reed. On a reed you cannot lean. If you do, it breaks. To this the commander of the king of Assyria reminds the envoy of Hezekiah (Isaiah 36:6). That Israel itself was warned against such a covenant is also true, but that is not the issue here. The issue here is Egypt’s untrustworthiness to God’s people.

Because of the deceitfulness of Egypt, the LORD will judge them (Ezekiel 29:8). He will do this by bringing the sword upon them. As a result, the land of Egypt will become a desolation and waste (Ezekiel 29:9). Through that judgment, they will know that He is the LORD Who will withstand every pride and will judge.

The LORD in his judgment repeats Pharaoh’s bragging about the Nile as his possession for himself. Pharaoh speaks highly of the Nile as his exclusive possession. In doing so, he defies God, Who made the Nile. Therefore God will make his whole land, from north to south, an utter waste and desolation, from Migdol in the north to Syene in the south, where the land borders Ethiopia (Ezekiel 29:10).

What remains of Egypt presents a particularly sad sight. Not a living being will pass through it (Ezekiel 29:11). Yet it is not a final situation. Its duration is set at forty years (Ezekiel 29:12). During that time the Egyptians will have been driven out of their land by God and scattered among the nations and dispersed among the lands.

Daniel 11:15

Introduction

The section of Ezekiel 29-32 deals with the judgment on Egypt. In this section, “the word of the LORD” comes to Ezekiel seven times (Ezekiel 29:1; 17; Ezekiel 30:1; 20; Ezekiel 31:1; Ezekiel 32:1; 17). Seven is the number of completeness. This emphasizes that it is a complete message.

We might ask, why does God pay so much attention to Egypt? Throughout the Old Testament, Egypt is a land full of luring wealth and power, a picture of the world. The pride of Egypt is one reason for God to give this message. Egypt is a natural enemy for Israel, but when Israel falls into unbelief and no longer trusts God, Egypt shows itself to be a generous but unreliable ally. Once and again Egypt promises to help with armies, but once and again it turns out to be empty promises.

The message is addressed to Egypt, but it is also intended for the people of God. The people of God must be made aware by this message of the true character of this enemy. The lesson is that Israel has often put its trust in this land rather than in God and that this trust has always been betrayed (cf. Jeremiah 17:5).

Judgment on Egypt

The word of the LORD comes to Ezekiel (Ezekiel 29:1). The message has a date. By our calendar, the date is December 29, 588 BC. A year earlier, Nebuchadnezzar’s siege of Jerusalem began (Jeremiah 32:1-5; Jeremiah 52:4; Jeremiah 39:1; Ezekiel 24:1). Ezekiel is commanded to set his face against Pharaoh and prophesy against him and against all Egypt (Ezekiel 29:2). The LORD tells him what he is to speak on behalf of the Lord GOD (Ezekiel 29:3).

The judgment announcement begins with a parable. Pharaoh is described as “the great sea monster”. The Greek translation of the Old Testament calls Pharaoh “the great dragon”, the same designation satan has in the New Testament (Revelation 12:9). The LORD thus points to the satanic nature of Pharaoh’s government. Satan has Pharaoh in his power and expresses himself through him. The judgment on Pharaoh is therefore at the same time the judgment on satan. This sea monster is in the midst of the rivers of Egypt, all of which he considers his property. The sea monster mentions the Nile by name and he adds that it is his, “my Nile”, and that he made it for himself.

Egypt owes its prosperity to the waters of the Nile. The river makes the Egyptian soil fertile. It is blasphemous pride on Pharaoh’s part to claim that he is the creator and owner of the Nile. Pharaoh sees himself as God (cf. Ezekiel 28:2), as the creator of prosperity and well-being for his people.

There is no thought of the true God in Pharaoh’s haughty, arrogant language. We hear the same spirit of independence and selfishness in the language Nabal utters when the men of David come to him to ask for a favor (1 Samuel 25:11). God is not taken into account at all. Pharaoh thinks and talks as if he himself were God.

Modern man, who believes that everything belongs to him and that he has made everything for himself, utters the same language. Any notion of God as Creator and Sustainer is banished from thought. Everything in creation, everything he thinks he owns, is seen both as property and as an object of worship. Man thinks he is free to use creation, but he is essentially a slave to materialism.

The LORD lets Pharaoh know what He will do to him and the inhabitants of Egypt (Ezekiel 29:4). He will bring the monster with the fish – the fish refers to the Egyptians – up out of the river and give it to the beasts and birds for food (Ezekiel 29:5).

The occasion of this judgment is the deception that the Egyptians committed against Israel (Ezekiel 29:6-7). Israel made a covenant with them against Babylon, but Egypt broke that covenant (Jeremiah 37:5-10; Ezekiel 17:15). It has been shown that Egypt cannot provide any support, for it is only a reed. On a reed you cannot lean. If you do, it breaks. To this the commander of the king of Assyria reminds the envoy of Hezekiah (Isaiah 36:6). That Israel itself was warned against such a covenant is also true, but that is not the issue here. The issue here is Egypt’s untrustworthiness to God’s people.

Because of the deceitfulness of Egypt, the LORD will judge them (Ezekiel 29:8). He will do this by bringing the sword upon them. As a result, the land of Egypt will become a desolation and waste (Ezekiel 29:9). Through that judgment, they will know that He is the LORD Who will withstand every pride and will judge.

The LORD in his judgment repeats Pharaoh’s bragging about the Nile as his possession for himself. Pharaoh speaks highly of the Nile as his exclusive possession. In doing so, he defies God, Who made the Nile. Therefore God will make his whole land, from north to south, an utter waste and desolation, from Migdol in the north to Syene in the south, where the land borders Ethiopia (Ezekiel 29:10).

What remains of Egypt presents a particularly sad sight. Not a living being will pass through it (Ezekiel 29:11). Yet it is not a final situation. Its duration is set at forty years (Ezekiel 29:12). During that time the Egyptians will have been driven out of their land by God and scattered among the nations and dispersed among the lands.

Daniel 11:16

Introduction

The section of Ezekiel 29-32 deals with the judgment on Egypt. In this section, “the word of the LORD” comes to Ezekiel seven times (Ezekiel 29:1; 17; Ezekiel 30:1; 20; Ezekiel 31:1; Ezekiel 32:1; 17). Seven is the number of completeness. This emphasizes that it is a complete message.

We might ask, why does God pay so much attention to Egypt? Throughout the Old Testament, Egypt is a land full of luring wealth and power, a picture of the world. The pride of Egypt is one reason for God to give this message. Egypt is a natural enemy for Israel, but when Israel falls into unbelief and no longer trusts God, Egypt shows itself to be a generous but unreliable ally. Once and again Egypt promises to help with armies, but once and again it turns out to be empty promises.

The message is addressed to Egypt, but it is also intended for the people of God. The people of God must be made aware by this message of the true character of this enemy. The lesson is that Israel has often put its trust in this land rather than in God and that this trust has always been betrayed (cf. Jeremiah 17:5).

Judgment on Egypt

The word of the LORD comes to Ezekiel (Ezekiel 29:1). The message has a date. By our calendar, the date is December 29, 588 BC. A year earlier, Nebuchadnezzar’s siege of Jerusalem began (Jeremiah 32:1-5; Jeremiah 52:4; Jeremiah 39:1; Ezekiel 24:1). Ezekiel is commanded to set his face against Pharaoh and prophesy against him and against all Egypt (Ezekiel 29:2). The LORD tells him what he is to speak on behalf of the Lord GOD (Ezekiel 29:3).

The judgment announcement begins with a parable. Pharaoh is described as “the great sea monster”. The Greek translation of the Old Testament calls Pharaoh “the great dragon”, the same designation satan has in the New Testament (Revelation 12:9). The LORD thus points to the satanic nature of Pharaoh’s government. Satan has Pharaoh in his power and expresses himself through him. The judgment on Pharaoh is therefore at the same time the judgment on satan. This sea monster is in the midst of the rivers of Egypt, all of which he considers his property. The sea monster mentions the Nile by name and he adds that it is his, “my Nile”, and that he made it for himself.

Egypt owes its prosperity to the waters of the Nile. The river makes the Egyptian soil fertile. It is blasphemous pride on Pharaoh’s part to claim that he is the creator and owner of the Nile. Pharaoh sees himself as God (cf. Ezekiel 28:2), as the creator of prosperity and well-being for his people.

There is no thought of the true God in Pharaoh’s haughty, arrogant language. We hear the same spirit of independence and selfishness in the language Nabal utters when the men of David come to him to ask for a favor (1 Samuel 25:11). God is not taken into account at all. Pharaoh thinks and talks as if he himself were God.

Modern man, who believes that everything belongs to him and that he has made everything for himself, utters the same language. Any notion of God as Creator and Sustainer is banished from thought. Everything in creation, everything he thinks he owns, is seen both as property and as an object of worship. Man thinks he is free to use creation, but he is essentially a slave to materialism.

The LORD lets Pharaoh know what He will do to him and the inhabitants of Egypt (Ezekiel 29:4). He will bring the monster with the fish – the fish refers to the Egyptians – up out of the river and give it to the beasts and birds for food (Ezekiel 29:5).

The occasion of this judgment is the deception that the Egyptians committed against Israel (Ezekiel 29:6-7). Israel made a covenant with them against Babylon, but Egypt broke that covenant (Jeremiah 37:5-10; Ezekiel 17:15). It has been shown that Egypt cannot provide any support, for it is only a reed. On a reed you cannot lean. If you do, it breaks. To this the commander of the king of Assyria reminds the envoy of Hezekiah (Isaiah 36:6). That Israel itself was warned against such a covenant is also true, but that is not the issue here. The issue here is Egypt’s untrustworthiness to God’s people.

Because of the deceitfulness of Egypt, the LORD will judge them (Ezekiel 29:8). He will do this by bringing the sword upon them. As a result, the land of Egypt will become a desolation and waste (Ezekiel 29:9). Through that judgment, they will know that He is the LORD Who will withstand every pride and will judge.

The LORD in his judgment repeats Pharaoh’s bragging about the Nile as his possession for himself. Pharaoh speaks highly of the Nile as his exclusive possession. In doing so, he defies God, Who made the Nile. Therefore God will make his whole land, from north to south, an utter waste and desolation, from Migdol in the north to Syene in the south, where the land borders Ethiopia (Ezekiel 29:10).

What remains of Egypt presents a particularly sad sight. Not a living being will pass through it (Ezekiel 29:11). Yet it is not a final situation. Its duration is set at forty years (Ezekiel 29:12). During that time the Egyptians will have been driven out of their land by God and scattered among the nations and dispersed among the lands.

Daniel 11:17

Introduction

The section of Ezekiel 29-32 deals with the judgment on Egypt. In this section, “the word of the LORD” comes to Ezekiel seven times (Ezekiel 29:1; 17; Ezekiel 30:1; 20; Ezekiel 31:1; Ezekiel 32:1; 17). Seven is the number of completeness. This emphasizes that it is a complete message.

We might ask, why does God pay so much attention to Egypt? Throughout the Old Testament, Egypt is a land full of luring wealth and power, a picture of the world. The pride of Egypt is one reason for God to give this message. Egypt is a natural enemy for Israel, but when Israel falls into unbelief and no longer trusts God, Egypt shows itself to be a generous but unreliable ally. Once and again Egypt promises to help with armies, but once and again it turns out to be empty promises.

The message is addressed to Egypt, but it is also intended for the people of God. The people of God must be made aware by this message of the true character of this enemy. The lesson is that Israel has often put its trust in this land rather than in God and that this trust has always been betrayed (cf. Jeremiah 17:5).

Judgment on Egypt

The word of the LORD comes to Ezekiel (Ezekiel 29:1). The message has a date. By our calendar, the date is December 29, 588 BC. A year earlier, Nebuchadnezzar’s siege of Jerusalem began (Jeremiah 32:1-5; Jeremiah 52:4; Jeremiah 39:1; Ezekiel 24:1). Ezekiel is commanded to set his face against Pharaoh and prophesy against him and against all Egypt (Ezekiel 29:2). The LORD tells him what he is to speak on behalf of the Lord GOD (Ezekiel 29:3).

The judgment announcement begins with a parable. Pharaoh is described as “the great sea monster”. The Greek translation of the Old Testament calls Pharaoh “the great dragon”, the same designation satan has in the New Testament (Revelation 12:9). The LORD thus points to the satanic nature of Pharaoh’s government. Satan has Pharaoh in his power and expresses himself through him. The judgment on Pharaoh is therefore at the same time the judgment on satan. This sea monster is in the midst of the rivers of Egypt, all of which he considers his property. The sea monster mentions the Nile by name and he adds that it is his, “my Nile”, and that he made it for himself.

Egypt owes its prosperity to the waters of the Nile. The river makes the Egyptian soil fertile. It is blasphemous pride on Pharaoh’s part to claim that he is the creator and owner of the Nile. Pharaoh sees himself as God (cf. Ezekiel 28:2), as the creator of prosperity and well-being for his people.

There is no thought of the true God in Pharaoh’s haughty, arrogant language. We hear the same spirit of independence and selfishness in the language Nabal utters when the men of David come to him to ask for a favor (1 Samuel 25:11). God is not taken into account at all. Pharaoh thinks and talks as if he himself were God.

Modern man, who believes that everything belongs to him and that he has made everything for himself, utters the same language. Any notion of God as Creator and Sustainer is banished from thought. Everything in creation, everything he thinks he owns, is seen both as property and as an object of worship. Man thinks he is free to use creation, but he is essentially a slave to materialism.

The LORD lets Pharaoh know what He will do to him and the inhabitants of Egypt (Ezekiel 29:4). He will bring the monster with the fish – the fish refers to the Egyptians – up out of the river and give it to the beasts and birds for food (Ezekiel 29:5).

The occasion of this judgment is the deception that the Egyptians committed against Israel (Ezekiel 29:6-7). Israel made a covenant with them against Babylon, but Egypt broke that covenant (Jeremiah 37:5-10; Ezekiel 17:15). It has been shown that Egypt cannot provide any support, for it is only a reed. On a reed you cannot lean. If you do, it breaks. To this the commander of the king of Assyria reminds the envoy of Hezekiah (Isaiah 36:6). That Israel itself was warned against such a covenant is also true, but that is not the issue here. The issue here is Egypt’s untrustworthiness to God’s people.

Because of the deceitfulness of Egypt, the LORD will judge them (Ezekiel 29:8). He will do this by bringing the sword upon them. As a result, the land of Egypt will become a desolation and waste (Ezekiel 29:9). Through that judgment, they will know that He is the LORD Who will withstand every pride and will judge.

The LORD in his judgment repeats Pharaoh’s bragging about the Nile as his possession for himself. Pharaoh speaks highly of the Nile as his exclusive possession. In doing so, he defies God, Who made the Nile. Therefore God will make his whole land, from north to south, an utter waste and desolation, from Migdol in the north to Syene in the south, where the land borders Ethiopia (Ezekiel 29:10).

What remains of Egypt presents a particularly sad sight. Not a living being will pass through it (Ezekiel 29:11). Yet it is not a final situation. Its duration is set at forty years (Ezekiel 29:12). During that time the Egyptians will have been driven out of their land by God and scattered among the nations and dispersed among the lands.

Daniel 11:18

Introduction

The section of Ezekiel 29-32 deals with the judgment on Egypt. In this section, “the word of the LORD” comes to Ezekiel seven times (Ezekiel 29:1; 17; Ezekiel 30:1; 20; Ezekiel 31:1; Ezekiel 32:1; 17). Seven is the number of completeness. This emphasizes that it is a complete message.

We might ask, why does God pay so much attention to Egypt? Throughout the Old Testament, Egypt is a land full of luring wealth and power, a picture of the world. The pride of Egypt is one reason for God to give this message. Egypt is a natural enemy for Israel, but when Israel falls into unbelief and no longer trusts God, Egypt shows itself to be a generous but unreliable ally. Once and again Egypt promises to help with armies, but once and again it turns out to be empty promises.

The message is addressed to Egypt, but it is also intended for the people of God. The people of God must be made aware by this message of the true character of this enemy. The lesson is that Israel has often put its trust in this land rather than in God and that this trust has always been betrayed (cf. Jeremiah 17:5).

Judgment on Egypt

The word of the LORD comes to Ezekiel (Ezekiel 29:1). The message has a date. By our calendar, the date is December 29, 588 BC. A year earlier, Nebuchadnezzar’s siege of Jerusalem began (Jeremiah 32:1-5; Jeremiah 52:4; Jeremiah 39:1; Ezekiel 24:1). Ezekiel is commanded to set his face against Pharaoh and prophesy against him and against all Egypt (Ezekiel 29:2). The LORD tells him what he is to speak on behalf of the Lord GOD (Ezekiel 29:3).

The judgment announcement begins with a parable. Pharaoh is described as “the great sea monster”. The Greek translation of the Old Testament calls Pharaoh “the great dragon”, the same designation satan has in the New Testament (Revelation 12:9). The LORD thus points to the satanic nature of Pharaoh’s government. Satan has Pharaoh in his power and expresses himself through him. The judgment on Pharaoh is therefore at the same time the judgment on satan. This sea monster is in the midst of the rivers of Egypt, all of which he considers his property. The sea monster mentions the Nile by name and he adds that it is his, “my Nile”, and that he made it for himself.

Egypt owes its prosperity to the waters of the Nile. The river makes the Egyptian soil fertile. It is blasphemous pride on Pharaoh’s part to claim that he is the creator and owner of the Nile. Pharaoh sees himself as God (cf. Ezekiel 28:2), as the creator of prosperity and well-being for his people.

There is no thought of the true God in Pharaoh’s haughty, arrogant language. We hear the same spirit of independence and selfishness in the language Nabal utters when the men of David come to him to ask for a favor (1 Samuel 25:11). God is not taken into account at all. Pharaoh thinks and talks as if he himself were God.

Modern man, who believes that everything belongs to him and that he has made everything for himself, utters the same language. Any notion of God as Creator and Sustainer is banished from thought. Everything in creation, everything he thinks he owns, is seen both as property and as an object of worship. Man thinks he is free to use creation, but he is essentially a slave to materialism.

The LORD lets Pharaoh know what He will do to him and the inhabitants of Egypt (Ezekiel 29:4). He will bring the monster with the fish – the fish refers to the Egyptians – up out of the river and give it to the beasts and birds for food (Ezekiel 29:5).

The occasion of this judgment is the deception that the Egyptians committed against Israel (Ezekiel 29:6-7). Israel made a covenant with them against Babylon, but Egypt broke that covenant (Jeremiah 37:5-10; Ezekiel 17:15). It has been shown that Egypt cannot provide any support, for it is only a reed. On a reed you cannot lean. If you do, it breaks. To this the commander of the king of Assyria reminds the envoy of Hezekiah (Isaiah 36:6). That Israel itself was warned against such a covenant is also true, but that is not the issue here. The issue here is Egypt’s untrustworthiness to God’s people.

Because of the deceitfulness of Egypt, the LORD will judge them (Ezekiel 29:8). He will do this by bringing the sword upon them. As a result, the land of Egypt will become a desolation and waste (Ezekiel 29:9). Through that judgment, they will know that He is the LORD Who will withstand every pride and will judge.

The LORD in his judgment repeats Pharaoh’s bragging about the Nile as his possession for himself. Pharaoh speaks highly of the Nile as his exclusive possession. In doing so, he defies God, Who made the Nile. Therefore God will make his whole land, from north to south, an utter waste and desolation, from Migdol in the north to Syene in the south, where the land borders Ethiopia (Ezekiel 29:10).

What remains of Egypt presents a particularly sad sight. Not a living being will pass through it (Ezekiel 29:11). Yet it is not a final situation. Its duration is set at forty years (Ezekiel 29:12). During that time the Egyptians will have been driven out of their land by God and scattered among the nations and dispersed among the lands.

Daniel 11:19

Restoration of a Remnant of Egypt

Then we see that God in His grace also provides for a remnant of Egypt (Ezekiel 29:13). His grace is not limited to His people, but He shows it to Egypt as well (Isaiah 19:1-25). He announces a return of Egyptians whom He will make return form the scattering to their land of origin, Pathros (Ezekiel 29:14). There will not be many of them. The returnees together will be but an insignificant kingdom. They will be so “low” that they will not be able to lift themselves up above other nations, and they will be so “small” that they will not be able to rule over other nations (Ezekiel 29:15). Egypt will be of such little importance that it will have ceased to be a world power.

Egypt’s greatness and display of power will be gone. As a result, Egypt will no longer be a temptation for Israel to seek support there, as they have done in the past (Ezekiel 29:16). That seeking support from Egypt has been an iniquity for Israel. They will no longer commit that iniquity, and Egypt will know that He is the Lord GOD Who makes all things turn for the better.

Daniel 11:20

Restoration of a Remnant of Egypt

Then we see that God in His grace also provides for a remnant of Egypt (Ezekiel 29:13). His grace is not limited to His people, but He shows it to Egypt as well (Isaiah 19:1-25). He announces a return of Egyptians whom He will make return form the scattering to their land of origin, Pathros (Ezekiel 29:14). There will not be many of them. The returnees together will be but an insignificant kingdom. They will be so “low” that they will not be able to lift themselves up above other nations, and they will be so “small” that they will not be able to rule over other nations (Ezekiel 29:15). Egypt will be of such little importance that it will have ceased to be a world power.

Egypt’s greatness and display of power will be gone. As a result, Egypt will no longer be a temptation for Israel to seek support there, as they have done in the past (Ezekiel 29:16). That seeking support from Egypt has been an iniquity for Israel. They will no longer commit that iniquity, and Egypt will know that He is the Lord GOD Who makes all things turn for the better.

Daniel 11:21

Restoration of a Remnant of Egypt

Then we see that God in His grace also provides for a remnant of Egypt (Ezekiel 29:13). His grace is not limited to His people, but He shows it to Egypt as well (Isaiah 19:1-25). He announces a return of Egyptians whom He will make return form the scattering to their land of origin, Pathros (Ezekiel 29:14). There will not be many of them. The returnees together will be but an insignificant kingdom. They will be so “low” that they will not be able to lift themselves up above other nations, and they will be so “small” that they will not be able to rule over other nations (Ezekiel 29:15). Egypt will be of such little importance that it will have ceased to be a world power.

Egypt’s greatness and display of power will be gone. As a result, Egypt will no longer be a temptation for Israel to seek support there, as they have done in the past (Ezekiel 29:16). That seeking support from Egypt has been an iniquity for Israel. They will no longer commit that iniquity, and Egypt will know that He is the Lord GOD Who makes all things turn for the better.

Daniel 11:22

Restoration of a Remnant of Egypt

Then we see that God in His grace also provides for a remnant of Egypt (Ezekiel 29:13). His grace is not limited to His people, but He shows it to Egypt as well (Isaiah 19:1-25). He announces a return of Egyptians whom He will make return form the scattering to their land of origin, Pathros (Ezekiel 29:14). There will not be many of them. The returnees together will be but an insignificant kingdom. They will be so “low” that they will not be able to lift themselves up above other nations, and they will be so “small” that they will not be able to rule over other nations (Ezekiel 29:15). Egypt will be of such little importance that it will have ceased to be a world power.

Egypt’s greatness and display of power will be gone. As a result, Egypt will no longer be a temptation for Israel to seek support there, as they have done in the past (Ezekiel 29:16). That seeking support from Egypt has been an iniquity for Israel. They will no longer commit that iniquity, and Egypt will know that He is the Lord GOD Who makes all things turn for the better.

Daniel 11:23

Egypt as a Reward for Nebuchadnezzar

The word of the LORD comes to Ezekiel with the date added when this happens (Ezekiel 29:17). It is sixteen years later than the previous prophecy (Ezekiel 29:1). The LORD informs Ezekiel how He appreciates Nebuchadnezzar’s efforts in his battle against Tyre (Ezekiel 29:18). Nebuchadnezzar’s armies have done hard work in carrying out His judgments on Tyre. The siege of Tyre was hard work because it was an island city and it also lasted a very long time. The bringing up of the siege implements made heads bald and shoulders were rubbed bare.

For all this hard and many work, they received comparatively little pay, less than the LORD considers this work worth. It has been assumed that because of the long siege, the inhabitants of Tyre were able to bring many of their riches to safety, leaving relatively little spoil at the fall of the city. Therefore, the LORD determines that additional wages must be paid. This He gives in the form of the conquest of Egypt which Nebuchadnezzar is allowed to rob of its abundance (Ezekiel 29:19; cf. Isaiah 43:3).

The LORD additionally mentions that Nebuchadnezzar’s siege and destruction of Tyre was a work Nebuchadnezzar did for Him (Ezekiel 29:20). Therefore, the LORD gives him the land of Egypt. Egypt is conquered by the Babylonians.

For us, here is an encouragement. If God rewarded the king of Babylon for work he did ignorantly and for his own sake, how much more will the Lord Jesus reward us when we serve Him intentionally and for His sake.

The prophecy against Egypt ends in a promise of salvation for Israel (Ezekiel 29:21; cf. Ezekiel 28:25-26). “On that day”, that is, the day of judgment on the nations, the LORD will do something for Israel that will make that day a day of salvation for them: He “will make a horn sprout” for them. This horn – a picture of power – refers to the Lord Jesus (Luke 1:69).

The fulfillment of the prophecy will vindicate Ezekiel regarding all that he has announced. It will encourage him all the more to open his mouth to speak what the LORD has said.

In a prophetic sense, all who are under the rule of the Lord Jesus, when He rules, will open their mouths to testify of Him. They will know and let it be known that He is the LORD.

Daniel 11:24

Egypt as a Reward for Nebuchadnezzar

The word of the LORD comes to Ezekiel with the date added when this happens (Ezekiel 29:17). It is sixteen years later than the previous prophecy (Ezekiel 29:1). The LORD informs Ezekiel how He appreciates Nebuchadnezzar’s efforts in his battle against Tyre (Ezekiel 29:18). Nebuchadnezzar’s armies have done hard work in carrying out His judgments on Tyre. The siege of Tyre was hard work because it was an island city and it also lasted a very long time. The bringing up of the siege implements made heads bald and shoulders were rubbed bare.

For all this hard and many work, they received comparatively little pay, less than the LORD considers this work worth. It has been assumed that because of the long siege, the inhabitants of Tyre were able to bring many of their riches to safety, leaving relatively little spoil at the fall of the city. Therefore, the LORD determines that additional wages must be paid. This He gives in the form of the conquest of Egypt which Nebuchadnezzar is allowed to rob of its abundance (Ezekiel 29:19; cf. Isaiah 43:3).

The LORD additionally mentions that Nebuchadnezzar’s siege and destruction of Tyre was a work Nebuchadnezzar did for Him (Ezekiel 29:20). Therefore, the LORD gives him the land of Egypt. Egypt is conquered by the Babylonians.

For us, here is an encouragement. If God rewarded the king of Babylon for work he did ignorantly and for his own sake, how much more will the Lord Jesus reward us when we serve Him intentionally and for His sake.

The prophecy against Egypt ends in a promise of salvation for Israel (Ezekiel 29:21; cf. Ezekiel 28:25-26). “On that day”, that is, the day of judgment on the nations, the LORD will do something for Israel that will make that day a day of salvation for them: He “will make a horn sprout” for them. This horn – a picture of power – refers to the Lord Jesus (Luke 1:69).

The fulfillment of the prophecy will vindicate Ezekiel regarding all that he has announced. It will encourage him all the more to open his mouth to speak what the LORD has said.

In a prophetic sense, all who are under the rule of the Lord Jesus, when He rules, will open their mouths to testify of Him. They will know and let it be known that He is the LORD.

Daniel 11:25

Egypt as a Reward for Nebuchadnezzar

The word of the LORD comes to Ezekiel with the date added when this happens (Ezekiel 29:17). It is sixteen years later than the previous prophecy (Ezekiel 29:1). The LORD informs Ezekiel how He appreciates Nebuchadnezzar’s efforts in his battle against Tyre (Ezekiel 29:18). Nebuchadnezzar’s armies have done hard work in carrying out His judgments on Tyre. The siege of Tyre was hard work because it was an island city and it also lasted a very long time. The bringing up of the siege implements made heads bald and shoulders were rubbed bare.

For all this hard and many work, they received comparatively little pay, less than the LORD considers this work worth. It has been assumed that because of the long siege, the inhabitants of Tyre were able to bring many of their riches to safety, leaving relatively little spoil at the fall of the city. Therefore, the LORD determines that additional wages must be paid. This He gives in the form of the conquest of Egypt which Nebuchadnezzar is allowed to rob of its abundance (Ezekiel 29:19; cf. Isaiah 43:3).

The LORD additionally mentions that Nebuchadnezzar’s siege and destruction of Tyre was a work Nebuchadnezzar did for Him (Ezekiel 29:20). Therefore, the LORD gives him the land of Egypt. Egypt is conquered by the Babylonians.

For us, here is an encouragement. If God rewarded the king of Babylon for work he did ignorantly and for his own sake, how much more will the Lord Jesus reward us when we serve Him intentionally and for His sake.

The prophecy against Egypt ends in a promise of salvation for Israel (Ezekiel 29:21; cf. Ezekiel 28:25-26). “On that day”, that is, the day of judgment on the nations, the LORD will do something for Israel that will make that day a day of salvation for them: He “will make a horn sprout” for them. This horn – a picture of power – refers to the Lord Jesus (Luke 1:69).

The fulfillment of the prophecy will vindicate Ezekiel regarding all that he has announced. It will encourage him all the more to open his mouth to speak what the LORD has said.

In a prophetic sense, all who are under the rule of the Lord Jesus, when He rules, will open their mouths to testify of Him. They will know and let it be known that He is the LORD.

Daniel 11:26

Egypt as a Reward for Nebuchadnezzar

The word of the LORD comes to Ezekiel with the date added when this happens (Ezekiel 29:17). It is sixteen years later than the previous prophecy (Ezekiel 29:1). The LORD informs Ezekiel how He appreciates Nebuchadnezzar’s efforts in his battle against Tyre (Ezekiel 29:18). Nebuchadnezzar’s armies have done hard work in carrying out His judgments on Tyre. The siege of Tyre was hard work because it was an island city and it also lasted a very long time. The bringing up of the siege implements made heads bald and shoulders were rubbed bare.

For all this hard and many work, they received comparatively little pay, less than the LORD considers this work worth. It has been assumed that because of the long siege, the inhabitants of Tyre were able to bring many of their riches to safety, leaving relatively little spoil at the fall of the city. Therefore, the LORD determines that additional wages must be paid. This He gives in the form of the conquest of Egypt which Nebuchadnezzar is allowed to rob of its abundance (Ezekiel 29:19; cf. Isaiah 43:3).

The LORD additionally mentions that Nebuchadnezzar’s siege and destruction of Tyre was a work Nebuchadnezzar did for Him (Ezekiel 29:20). Therefore, the LORD gives him the land of Egypt. Egypt is conquered by the Babylonians.

For us, here is an encouragement. If God rewarded the king of Babylon for work he did ignorantly and for his own sake, how much more will the Lord Jesus reward us when we serve Him intentionally and for His sake.

The prophecy against Egypt ends in a promise of salvation for Israel (Ezekiel 29:21; cf. Ezekiel 28:25-26). “On that day”, that is, the day of judgment on the nations, the LORD will do something for Israel that will make that day a day of salvation for them: He “will make a horn sprout” for them. This horn – a picture of power – refers to the Lord Jesus (Luke 1:69).

The fulfillment of the prophecy will vindicate Ezekiel regarding all that he has announced. It will encourage him all the more to open his mouth to speak what the LORD has said.

In a prophetic sense, all who are under the rule of the Lord Jesus, when He rules, will open their mouths to testify of Him. They will know and let it be known that He is the LORD.

Daniel 11:27

Egypt as a Reward for Nebuchadnezzar

The word of the LORD comes to Ezekiel with the date added when this happens (Ezekiel 29:17). It is sixteen years later than the previous prophecy (Ezekiel 29:1). The LORD informs Ezekiel how He appreciates Nebuchadnezzar’s efforts in his battle against Tyre (Ezekiel 29:18). Nebuchadnezzar’s armies have done hard work in carrying out His judgments on Tyre. The siege of Tyre was hard work because it was an island city and it also lasted a very long time. The bringing up of the siege implements made heads bald and shoulders were rubbed bare.

For all this hard and many work, they received comparatively little pay, less than the LORD considers this work worth. It has been assumed that because of the long siege, the inhabitants of Tyre were able to bring many of their riches to safety, leaving relatively little spoil at the fall of the city. Therefore, the LORD determines that additional wages must be paid. This He gives in the form of the conquest of Egypt which Nebuchadnezzar is allowed to rob of its abundance (Ezekiel 29:19; cf. Isaiah 43:3).

The LORD additionally mentions that Nebuchadnezzar’s siege and destruction of Tyre was a work Nebuchadnezzar did for Him (Ezekiel 29:20). Therefore, the LORD gives him the land of Egypt. Egypt is conquered by the Babylonians.

For us, here is an encouragement. If God rewarded the king of Babylon for work he did ignorantly and for his own sake, how much more will the Lord Jesus reward us when we serve Him intentionally and for His sake.

The prophecy against Egypt ends in a promise of salvation for Israel (Ezekiel 29:21; cf. Ezekiel 28:25-26). “On that day”, that is, the day of judgment on the nations, the LORD will do something for Israel that will make that day a day of salvation for them: He “will make a horn sprout” for them. This horn – a picture of power – refers to the Lord Jesus (Luke 1:69).

The fulfillment of the prophecy will vindicate Ezekiel regarding all that he has announced. It will encourage him all the more to open his mouth to speak what the LORD has said.

In a prophetic sense, all who are under the rule of the Lord Jesus, when He rules, will open their mouths to testify of Him. They will know and let it be known that He is the LORD.

Daniel 11:29

Introduction

This chapter has two judgment announcements: the judgment on Egypt (Ezekiel 30:1-19) and the judgment on Pharaoh (Ezekiel 30:20-26). The first section can be divided into two sections: Ezekiel 30:1-12 deal with the judgment day for all of Egypt; Ezekiel 30:13-19 deal with the judgment on the individual cities of Egypt.

The Judgment Day Upon Egypt

The word of the LORD comes to Ezekiel (Ezekiel 30:1). He is commanded to wail because of the judgment day that is coming upon Egypt on behalf of the LORD (Ezekiel 30:2). That judgment day is called “the day of the LORD” (Ezekiel 30:3) and is seen as “near”. This expression is usually used to refer to the period beginning with the Lord Jesus taking His public authority into His hands and culminating in the realm of peace. In a narrower sense, the day of the LORD refers to the first time of that period when He begins to judge the world, which is after the rapture of the church and specifically the time of the great tribulation.

The judgment on Egypt is reminiscent of that day and points forward to it. The clouds indicate heavy thunderstorms and symbolize the time of the coming judgments on the nations.

The sword of the king of Babylon will come upon Egypt when Nebuchadnezzar’s armies invade Egypt (Ezekiel 30:4). He will kill many with the sword. The slaughter will be so fierce that Ethiopia south of Egypt will be seized with anguish when the message reaches them. Nebuchadnezzar will rob Egypt of its abundance and tear down its foundations, making reconstruction of the land impossible.

Nebuchadnezzar will also deal with people from all kinds of countries who support Egypt (Ezekiel 30:5). Probably we can think of mercenaries from those countries that Egypt has hired to be stronger against the king of Babylon. By “the people of the land that is in league [literally “of the covenant”] may be meant the Judeans who fled to Egypt. But all “those who support Egypt will fall” (Ezekiel 30:6). The pride of Egypt will sink and disappear. The land and cities of Egypt will be devastated (Ezekiel 30:7).

The LORD will give up Egypt to the fire of destruction (Ezekiel 30:8). All who help Egypt will be crushed. This is how they will know that He is the LORD. He deals with them, using Nebuchadnezzar as His tool. The fleeing Egyptians, as true emissaries of the LORD, will go out in ships to neighboring countries to tell them what has happened to them from the LORD (Ezekiel 30:9). The news of “the day of Egypt”, that is, the day when judgment comes on Egypt – and “behold, it comes!”, that day will surely come! –, will cause terror and paralyzing pain to all who hear of it.

The instrument the LORD will use to judge Egypt is Nebuchadnezzar king of Babylon (Ezekiel 30:10). He will put an end to the hordes of Egypt. Nebuchadnezzar’s armies are made up of the most violent people from the nations he has conquered (Ezekiel 30:11). The composition of his army guarantees a ruthless slaughter, which will bring the land to ruin and be filled with the slain.

By “evil men” and “strangers” are meant the Babylonians (Ezekiel 30:12). The LORD uses their “hand” to bring devastation upon Egypt. They will drain the canals, the Nile arms. These canals provide fertility for the land. When the water can no longer be brought over the land, it will wither and become a wilderness. They “will make the land desolate and all that is in it”. That is how it will happen, for He, the LORD, has spoken.

Daniel 11:30

Introduction

This chapter has two judgment announcements: the judgment on Egypt (Ezekiel 30:1-19) and the judgment on Pharaoh (Ezekiel 30:20-26). The first section can be divided into two sections: Ezekiel 30:1-12 deal with the judgment day for all of Egypt; Ezekiel 30:13-19 deal with the judgment on the individual cities of Egypt.

The Judgment Day Upon Egypt

The word of the LORD comes to Ezekiel (Ezekiel 30:1). He is commanded to wail because of the judgment day that is coming upon Egypt on behalf of the LORD (Ezekiel 30:2). That judgment day is called “the day of the LORD” (Ezekiel 30:3) and is seen as “near”. This expression is usually used to refer to the period beginning with the Lord Jesus taking His public authority into His hands and culminating in the realm of peace. In a narrower sense, the day of the LORD refers to the first time of that period when He begins to judge the world, which is after the rapture of the church and specifically the time of the great tribulation.

The judgment on Egypt is reminiscent of that day and points forward to it. The clouds indicate heavy thunderstorms and symbolize the time of the coming judgments on the nations.

The sword of the king of Babylon will come upon Egypt when Nebuchadnezzar’s armies invade Egypt (Ezekiel 30:4). He will kill many with the sword. The slaughter will be so fierce that Ethiopia south of Egypt will be seized with anguish when the message reaches them. Nebuchadnezzar will rob Egypt of its abundance and tear down its foundations, making reconstruction of the land impossible.

Nebuchadnezzar will also deal with people from all kinds of countries who support Egypt (Ezekiel 30:5). Probably we can think of mercenaries from those countries that Egypt has hired to be stronger against the king of Babylon. By “the people of the land that is in league [literally “of the covenant”] may be meant the Judeans who fled to Egypt. But all “those who support Egypt will fall” (Ezekiel 30:6). The pride of Egypt will sink and disappear. The land and cities of Egypt will be devastated (Ezekiel 30:7).

The LORD will give up Egypt to the fire of destruction (Ezekiel 30:8). All who help Egypt will be crushed. This is how they will know that He is the LORD. He deals with them, using Nebuchadnezzar as His tool. The fleeing Egyptians, as true emissaries of the LORD, will go out in ships to neighboring countries to tell them what has happened to them from the LORD (Ezekiel 30:9). The news of “the day of Egypt”, that is, the day when judgment comes on Egypt – and “behold, it comes!”, that day will surely come! –, will cause terror and paralyzing pain to all who hear of it.

The instrument the LORD will use to judge Egypt is Nebuchadnezzar king of Babylon (Ezekiel 30:10). He will put an end to the hordes of Egypt. Nebuchadnezzar’s armies are made up of the most violent people from the nations he has conquered (Ezekiel 30:11). The composition of his army guarantees a ruthless slaughter, which will bring the land to ruin and be filled with the slain.

By “evil men” and “strangers” are meant the Babylonians (Ezekiel 30:12). The LORD uses their “hand” to bring devastation upon Egypt. They will drain the canals, the Nile arms. These canals provide fertility for the land. When the water can no longer be brought over the land, it will wither and become a wilderness. They “will make the land desolate and all that is in it”. That is how it will happen, for He, the LORD, has spoken.

Daniel 11:31

Introduction

This chapter has two judgment announcements: the judgment on Egypt (Ezekiel 30:1-19) and the judgment on Pharaoh (Ezekiel 30:20-26). The first section can be divided into two sections: Ezekiel 30:1-12 deal with the judgment day for all of Egypt; Ezekiel 30:13-19 deal with the judgment on the individual cities of Egypt.

The Judgment Day Upon Egypt

The word of the LORD comes to Ezekiel (Ezekiel 30:1). He is commanded to wail because of the judgment day that is coming upon Egypt on behalf of the LORD (Ezekiel 30:2). That judgment day is called “the day of the LORD” (Ezekiel 30:3) and is seen as “near”. This expression is usually used to refer to the period beginning with the Lord Jesus taking His public authority into His hands and culminating in the realm of peace. In a narrower sense, the day of the LORD refers to the first time of that period when He begins to judge the world, which is after the rapture of the church and specifically the time of the great tribulation.

The judgment on Egypt is reminiscent of that day and points forward to it. The clouds indicate heavy thunderstorms and symbolize the time of the coming judgments on the nations.

The sword of the king of Babylon will come upon Egypt when Nebuchadnezzar’s armies invade Egypt (Ezekiel 30:4). He will kill many with the sword. The slaughter will be so fierce that Ethiopia south of Egypt will be seized with anguish when the message reaches them. Nebuchadnezzar will rob Egypt of its abundance and tear down its foundations, making reconstruction of the land impossible.

Nebuchadnezzar will also deal with people from all kinds of countries who support Egypt (Ezekiel 30:5). Probably we can think of mercenaries from those countries that Egypt has hired to be stronger against the king of Babylon. By “the people of the land that is in league [literally “of the covenant”] may be meant the Judeans who fled to Egypt. But all “those who support Egypt will fall” (Ezekiel 30:6). The pride of Egypt will sink and disappear. The land and cities of Egypt will be devastated (Ezekiel 30:7).

The LORD will give up Egypt to the fire of destruction (Ezekiel 30:8). All who help Egypt will be crushed. This is how they will know that He is the LORD. He deals with them, using Nebuchadnezzar as His tool. The fleeing Egyptians, as true emissaries of the LORD, will go out in ships to neighboring countries to tell them what has happened to them from the LORD (Ezekiel 30:9). The news of “the day of Egypt”, that is, the day when judgment comes on Egypt – and “behold, it comes!”, that day will surely come! –, will cause terror and paralyzing pain to all who hear of it.

The instrument the LORD will use to judge Egypt is Nebuchadnezzar king of Babylon (Ezekiel 30:10). He will put an end to the hordes of Egypt. Nebuchadnezzar’s armies are made up of the most violent people from the nations he has conquered (Ezekiel 30:11). The composition of his army guarantees a ruthless slaughter, which will bring the land to ruin and be filled with the slain.

By “evil men” and “strangers” are meant the Babylonians (Ezekiel 30:12). The LORD uses their “hand” to bring devastation upon Egypt. They will drain the canals, the Nile arms. These canals provide fertility for the land. When the water can no longer be brought over the land, it will wither and become a wilderness. They “will make the land desolate and all that is in it”. That is how it will happen, for He, the LORD, has spoken.

Daniel 11:32

Introduction

This chapter has two judgment announcements: the judgment on Egypt (Ezekiel 30:1-19) and the judgment on Pharaoh (Ezekiel 30:20-26). The first section can be divided into two sections: Ezekiel 30:1-12 deal with the judgment day for all of Egypt; Ezekiel 30:13-19 deal with the judgment on the individual cities of Egypt.

The Judgment Day Upon Egypt

The word of the LORD comes to Ezekiel (Ezekiel 30:1). He is commanded to wail because of the judgment day that is coming upon Egypt on behalf of the LORD (Ezekiel 30:2). That judgment day is called “the day of the LORD” (Ezekiel 30:3) and is seen as “near”. This expression is usually used to refer to the period beginning with the Lord Jesus taking His public authority into His hands and culminating in the realm of peace. In a narrower sense, the day of the LORD refers to the first time of that period when He begins to judge the world, which is after the rapture of the church and specifically the time of the great tribulation.

The judgment on Egypt is reminiscent of that day and points forward to it. The clouds indicate heavy thunderstorms and symbolize the time of the coming judgments on the nations.

The sword of the king of Babylon will come upon Egypt when Nebuchadnezzar’s armies invade Egypt (Ezekiel 30:4). He will kill many with the sword. The slaughter will be so fierce that Ethiopia south of Egypt will be seized with anguish when the message reaches them. Nebuchadnezzar will rob Egypt of its abundance and tear down its foundations, making reconstruction of the land impossible.

Nebuchadnezzar will also deal with people from all kinds of countries who support Egypt (Ezekiel 30:5). Probably we can think of mercenaries from those countries that Egypt has hired to be stronger against the king of Babylon. By “the people of the land that is in league [literally “of the covenant”] may be meant the Judeans who fled to Egypt. But all “those who support Egypt will fall” (Ezekiel 30:6). The pride of Egypt will sink and disappear. The land and cities of Egypt will be devastated (Ezekiel 30:7).

The LORD will give up Egypt to the fire of destruction (Ezekiel 30:8). All who help Egypt will be crushed. This is how they will know that He is the LORD. He deals with them, using Nebuchadnezzar as His tool. The fleeing Egyptians, as true emissaries of the LORD, will go out in ships to neighboring countries to tell them what has happened to them from the LORD (Ezekiel 30:9). The news of “the day of Egypt”, that is, the day when judgment comes on Egypt – and “behold, it comes!”, that day will surely come! –, will cause terror and paralyzing pain to all who hear of it.

The instrument the LORD will use to judge Egypt is Nebuchadnezzar king of Babylon (Ezekiel 30:10). He will put an end to the hordes of Egypt. Nebuchadnezzar’s armies are made up of the most violent people from the nations he has conquered (Ezekiel 30:11). The composition of his army guarantees a ruthless slaughter, which will bring the land to ruin and be filled with the slain.

By “evil men” and “strangers” are meant the Babylonians (Ezekiel 30:12). The LORD uses their “hand” to bring devastation upon Egypt. They will drain the canals, the Nile arms. These canals provide fertility for the land. When the water can no longer be brought over the land, it will wither and become a wilderness. They “will make the land desolate and all that is in it”. That is how it will happen, for He, the LORD, has spoken.

Daniel 11:33

Introduction

This chapter has two judgment announcements: the judgment on Egypt (Ezekiel 30:1-19) and the judgment on Pharaoh (Ezekiel 30:20-26). The first section can be divided into two sections: Ezekiel 30:1-12 deal with the judgment day for all of Egypt; Ezekiel 30:13-19 deal with the judgment on the individual cities of Egypt.

The Judgment Day Upon Egypt

The word of the LORD comes to Ezekiel (Ezekiel 30:1). He is commanded to wail because of the judgment day that is coming upon Egypt on behalf of the LORD (Ezekiel 30:2). That judgment day is called “the day of the LORD” (Ezekiel 30:3) and is seen as “near”. This expression is usually used to refer to the period beginning with the Lord Jesus taking His public authority into His hands and culminating in the realm of peace. In a narrower sense, the day of the LORD refers to the first time of that period when He begins to judge the world, which is after the rapture of the church and specifically the time of the great tribulation.

The judgment on Egypt is reminiscent of that day and points forward to it. The clouds indicate heavy thunderstorms and symbolize the time of the coming judgments on the nations.

The sword of the king of Babylon will come upon Egypt when Nebuchadnezzar’s armies invade Egypt (Ezekiel 30:4). He will kill many with the sword. The slaughter will be so fierce that Ethiopia south of Egypt will be seized with anguish when the message reaches them. Nebuchadnezzar will rob Egypt of its abundance and tear down its foundations, making reconstruction of the land impossible.

Nebuchadnezzar will also deal with people from all kinds of countries who support Egypt (Ezekiel 30:5). Probably we can think of mercenaries from those countries that Egypt has hired to be stronger against the king of Babylon. By “the people of the land that is in league [literally “of the covenant”] may be meant the Judeans who fled to Egypt. But all “those who support Egypt will fall” (Ezekiel 30:6). The pride of Egypt will sink and disappear. The land and cities of Egypt will be devastated (Ezekiel 30:7).

The LORD will give up Egypt to the fire of destruction (Ezekiel 30:8). All who help Egypt will be crushed. This is how they will know that He is the LORD. He deals with them, using Nebuchadnezzar as His tool. The fleeing Egyptians, as true emissaries of the LORD, will go out in ships to neighboring countries to tell them what has happened to them from the LORD (Ezekiel 30:9). The news of “the day of Egypt”, that is, the day when judgment comes on Egypt – and “behold, it comes!”, that day will surely come! –, will cause terror and paralyzing pain to all who hear of it.

The instrument the LORD will use to judge Egypt is Nebuchadnezzar king of Babylon (Ezekiel 30:10). He will put an end to the hordes of Egypt. Nebuchadnezzar’s armies are made up of the most violent people from the nations he has conquered (Ezekiel 30:11). The composition of his army guarantees a ruthless slaughter, which will bring the land to ruin and be filled with the slain.

By “evil men” and “strangers” are meant the Babylonians (Ezekiel 30:12). The LORD uses their “hand” to bring devastation upon Egypt. They will drain the canals, the Nile arms. These canals provide fertility for the land. When the water can no longer be brought over the land, it will wither and become a wilderness. They “will make the land desolate and all that is in it”. That is how it will happen, for He, the LORD, has spoken.

Daniel 11:34

Introduction

This chapter has two judgment announcements: the judgment on Egypt (Ezekiel 30:1-19) and the judgment on Pharaoh (Ezekiel 30:20-26). The first section can be divided into two sections: Ezekiel 30:1-12 deal with the judgment day for all of Egypt; Ezekiel 30:13-19 deal with the judgment on the individual cities of Egypt.

The Judgment Day Upon Egypt

The word of the LORD comes to Ezekiel (Ezekiel 30:1). He is commanded to wail because of the judgment day that is coming upon Egypt on behalf of the LORD (Ezekiel 30:2). That judgment day is called “the day of the LORD” (Ezekiel 30:3) and is seen as “near”. This expression is usually used to refer to the period beginning with the Lord Jesus taking His public authority into His hands and culminating in the realm of peace. In a narrower sense, the day of the LORD refers to the first time of that period when He begins to judge the world, which is after the rapture of the church and specifically the time of the great tribulation.

The judgment on Egypt is reminiscent of that day and points forward to it. The clouds indicate heavy thunderstorms and symbolize the time of the coming judgments on the nations.

The sword of the king of Babylon will come upon Egypt when Nebuchadnezzar’s armies invade Egypt (Ezekiel 30:4). He will kill many with the sword. The slaughter will be so fierce that Ethiopia south of Egypt will be seized with anguish when the message reaches them. Nebuchadnezzar will rob Egypt of its abundance and tear down its foundations, making reconstruction of the land impossible.

Nebuchadnezzar will also deal with people from all kinds of countries who support Egypt (Ezekiel 30:5). Probably we can think of mercenaries from those countries that Egypt has hired to be stronger against the king of Babylon. By “the people of the land that is in league [literally “of the covenant”] may be meant the Judeans who fled to Egypt. But all “those who support Egypt will fall” (Ezekiel 30:6). The pride of Egypt will sink and disappear. The land and cities of Egypt will be devastated (Ezekiel 30:7).

The LORD will give up Egypt to the fire of destruction (Ezekiel 30:8). All who help Egypt will be crushed. This is how they will know that He is the LORD. He deals with them, using Nebuchadnezzar as His tool. The fleeing Egyptians, as true emissaries of the LORD, will go out in ships to neighboring countries to tell them what has happened to them from the LORD (Ezekiel 30:9). The news of “the day of Egypt”, that is, the day when judgment comes on Egypt – and “behold, it comes!”, that day will surely come! –, will cause terror and paralyzing pain to all who hear of it.

The instrument the LORD will use to judge Egypt is Nebuchadnezzar king of Babylon (Ezekiel 30:10). He will put an end to the hordes of Egypt. Nebuchadnezzar’s armies are made up of the most violent people from the nations he has conquered (Ezekiel 30:11). The composition of his army guarantees a ruthless slaughter, which will bring the land to ruin and be filled with the slain.

By “evil men” and “strangers” are meant the Babylonians (Ezekiel 30:12). The LORD uses their “hand” to bring devastation upon Egypt. They will drain the canals, the Nile arms. These canals provide fertility for the land. When the water can no longer be brought over the land, it will wither and become a wilderness. They “will make the land desolate and all that is in it”. That is how it will happen, for He, the LORD, has spoken.

Daniel 11:35

Introduction

This chapter has two judgment announcements: the judgment on Egypt (Ezekiel 30:1-19) and the judgment on Pharaoh (Ezekiel 30:20-26). The first section can be divided into two sections: Ezekiel 30:1-12 deal with the judgment day for all of Egypt; Ezekiel 30:13-19 deal with the judgment on the individual cities of Egypt.

The Judgment Day Upon Egypt

The word of the LORD comes to Ezekiel (Ezekiel 30:1). He is commanded to wail because of the judgment day that is coming upon Egypt on behalf of the LORD (Ezekiel 30:2). That judgment day is called “the day of the LORD” (Ezekiel 30:3) and is seen as “near”. This expression is usually used to refer to the period beginning with the Lord Jesus taking His public authority into His hands and culminating in the realm of peace. In a narrower sense, the day of the LORD refers to the first time of that period when He begins to judge the world, which is after the rapture of the church and specifically the time of the great tribulation.

The judgment on Egypt is reminiscent of that day and points forward to it. The clouds indicate heavy thunderstorms and symbolize the time of the coming judgments on the nations.

The sword of the king of Babylon will come upon Egypt when Nebuchadnezzar’s armies invade Egypt (Ezekiel 30:4). He will kill many with the sword. The slaughter will be so fierce that Ethiopia south of Egypt will be seized with anguish when the message reaches them. Nebuchadnezzar will rob Egypt of its abundance and tear down its foundations, making reconstruction of the land impossible.

Nebuchadnezzar will also deal with people from all kinds of countries who support Egypt (Ezekiel 30:5). Probably we can think of mercenaries from those countries that Egypt has hired to be stronger against the king of Babylon. By “the people of the land that is in league [literally “of the covenant”] may be meant the Judeans who fled to Egypt. But all “those who support Egypt will fall” (Ezekiel 30:6). The pride of Egypt will sink and disappear. The land and cities of Egypt will be devastated (Ezekiel 30:7).

The LORD will give up Egypt to the fire of destruction (Ezekiel 30:8). All who help Egypt will be crushed. This is how they will know that He is the LORD. He deals with them, using Nebuchadnezzar as His tool. The fleeing Egyptians, as true emissaries of the LORD, will go out in ships to neighboring countries to tell them what has happened to them from the LORD (Ezekiel 30:9). The news of “the day of Egypt”, that is, the day when judgment comes on Egypt – and “behold, it comes!”, that day will surely come! –, will cause terror and paralyzing pain to all who hear of it.

The instrument the LORD will use to judge Egypt is Nebuchadnezzar king of Babylon (Ezekiel 30:10). He will put an end to the hordes of Egypt. Nebuchadnezzar’s armies are made up of the most violent people from the nations he has conquered (Ezekiel 30:11). The composition of his army guarantees a ruthless slaughter, which will bring the land to ruin and be filled with the slain.

By “evil men” and “strangers” are meant the Babylonians (Ezekiel 30:12). The LORD uses their “hand” to bring devastation upon Egypt. They will drain the canals, the Nile arms. These canals provide fertility for the land. When the water can no longer be brought over the land, it will wither and become a wilderness. They “will make the land desolate and all that is in it”. That is how it will happen, for He, the LORD, has spoken.

Daniel 11:36

Introduction

This chapter has two judgment announcements: the judgment on Egypt (Ezekiel 30:1-19) and the judgment on Pharaoh (Ezekiel 30:20-26). The first section can be divided into two sections: Ezekiel 30:1-12 deal with the judgment day for all of Egypt; Ezekiel 30:13-19 deal with the judgment on the individual cities of Egypt.

The Judgment Day Upon Egypt

The word of the LORD comes to Ezekiel (Ezekiel 30:1). He is commanded to wail because of the judgment day that is coming upon Egypt on behalf of the LORD (Ezekiel 30:2). That judgment day is called “the day of the LORD” (Ezekiel 30:3) and is seen as “near”. This expression is usually used to refer to the period beginning with the Lord Jesus taking His public authority into His hands and culminating in the realm of peace. In a narrower sense, the day of the LORD refers to the first time of that period when He begins to judge the world, which is after the rapture of the church and specifically the time of the great tribulation.

The judgment on Egypt is reminiscent of that day and points forward to it. The clouds indicate heavy thunderstorms and symbolize the time of the coming judgments on the nations.

The sword of the king of Babylon will come upon Egypt when Nebuchadnezzar’s armies invade Egypt (Ezekiel 30:4). He will kill many with the sword. The slaughter will be so fierce that Ethiopia south of Egypt will be seized with anguish when the message reaches them. Nebuchadnezzar will rob Egypt of its abundance and tear down its foundations, making reconstruction of the land impossible.

Nebuchadnezzar will also deal with people from all kinds of countries who support Egypt (Ezekiel 30:5). Probably we can think of mercenaries from those countries that Egypt has hired to be stronger against the king of Babylon. By “the people of the land that is in league [literally “of the covenant”] may be meant the Judeans who fled to Egypt. But all “those who support Egypt will fall” (Ezekiel 30:6). The pride of Egypt will sink and disappear. The land and cities of Egypt will be devastated (Ezekiel 30:7).

The LORD will give up Egypt to the fire of destruction (Ezekiel 30:8). All who help Egypt will be crushed. This is how they will know that He is the LORD. He deals with them, using Nebuchadnezzar as His tool. The fleeing Egyptians, as true emissaries of the LORD, will go out in ships to neighboring countries to tell them what has happened to them from the LORD (Ezekiel 30:9). The news of “the day of Egypt”, that is, the day when judgment comes on Egypt – and “behold, it comes!”, that day will surely come! –, will cause terror and paralyzing pain to all who hear of it.

The instrument the LORD will use to judge Egypt is Nebuchadnezzar king of Babylon (Ezekiel 30:10). He will put an end to the hordes of Egypt. Nebuchadnezzar’s armies are made up of the most violent people from the nations he has conquered (Ezekiel 30:11). The composition of his army guarantees a ruthless slaughter, which will bring the land to ruin and be filled with the slain.

By “evil men” and “strangers” are meant the Babylonians (Ezekiel 30:12). The LORD uses their “hand” to bring devastation upon Egypt. They will drain the canals, the Nile arms. These canals provide fertility for the land. When the water can no longer be brought over the land, it will wither and become a wilderness. They “will make the land desolate and all that is in it”. That is how it will happen, for He, the LORD, has spoken.

Daniel 11:37

Introduction

This chapter has two judgment announcements: the judgment on Egypt (Ezekiel 30:1-19) and the judgment on Pharaoh (Ezekiel 30:20-26). The first section can be divided into two sections: Ezekiel 30:1-12 deal with the judgment day for all of Egypt; Ezekiel 30:13-19 deal with the judgment on the individual cities of Egypt.

The Judgment Day Upon Egypt

The word of the LORD comes to Ezekiel (Ezekiel 30:1). He is commanded to wail because of the judgment day that is coming upon Egypt on behalf of the LORD (Ezekiel 30:2). That judgment day is called “the day of the LORD” (Ezekiel 30:3) and is seen as “near”. This expression is usually used to refer to the period beginning with the Lord Jesus taking His public authority into His hands and culminating in the realm of peace. In a narrower sense, the day of the LORD refers to the first time of that period when He begins to judge the world, which is after the rapture of the church and specifically the time of the great tribulation.

The judgment on Egypt is reminiscent of that day and points forward to it. The clouds indicate heavy thunderstorms and symbolize the time of the coming judgments on the nations.

The sword of the king of Babylon will come upon Egypt when Nebuchadnezzar’s armies invade Egypt (Ezekiel 30:4). He will kill many with the sword. The slaughter will be so fierce that Ethiopia south of Egypt will be seized with anguish when the message reaches them. Nebuchadnezzar will rob Egypt of its abundance and tear down its foundations, making reconstruction of the land impossible.

Nebuchadnezzar will also deal with people from all kinds of countries who support Egypt (Ezekiel 30:5). Probably we can think of mercenaries from those countries that Egypt has hired to be stronger against the king of Babylon. By “the people of the land that is in league [literally “of the covenant”] may be meant the Judeans who fled to Egypt. But all “those who support Egypt will fall” (Ezekiel 30:6). The pride of Egypt will sink and disappear. The land and cities of Egypt will be devastated (Ezekiel 30:7).

The LORD will give up Egypt to the fire of destruction (Ezekiel 30:8). All who help Egypt will be crushed. This is how they will know that He is the LORD. He deals with them, using Nebuchadnezzar as His tool. The fleeing Egyptians, as true emissaries of the LORD, will go out in ships to neighboring countries to tell them what has happened to them from the LORD (Ezekiel 30:9). The news of “the day of Egypt”, that is, the day when judgment comes on Egypt – and “behold, it comes!”, that day will surely come! –, will cause terror and paralyzing pain to all who hear of it.

The instrument the LORD will use to judge Egypt is Nebuchadnezzar king of Babylon (Ezekiel 30:10). He will put an end to the hordes of Egypt. Nebuchadnezzar’s armies are made up of the most violent people from the nations he has conquered (Ezekiel 30:11). The composition of his army guarantees a ruthless slaughter, which will bring the land to ruin and be filled with the slain.

By “evil men” and “strangers” are meant the Babylonians (Ezekiel 30:12). The LORD uses their “hand” to bring devastation upon Egypt. They will drain the canals, the Nile arms. These canals provide fertility for the land. When the water can no longer be brought over the land, it will wither and become a wilderness. They “will make the land desolate and all that is in it”. That is how it will happen, for He, the LORD, has spoken.

Daniel 11:38

Introduction

This chapter has two judgment announcements: the judgment on Egypt (Ezekiel 30:1-19) and the judgment on Pharaoh (Ezekiel 30:20-26). The first section can be divided into two sections: Ezekiel 30:1-12 deal with the judgment day for all of Egypt; Ezekiel 30:13-19 deal with the judgment on the individual cities of Egypt.

The Judgment Day Upon Egypt

The word of the LORD comes to Ezekiel (Ezekiel 30:1). He is commanded to wail because of the judgment day that is coming upon Egypt on behalf of the LORD (Ezekiel 30:2). That judgment day is called “the day of the LORD” (Ezekiel 30:3) and is seen as “near”. This expression is usually used to refer to the period beginning with the Lord Jesus taking His public authority into His hands and culminating in the realm of peace. In a narrower sense, the day of the LORD refers to the first time of that period when He begins to judge the world, which is after the rapture of the church and specifically the time of the great tribulation.

The judgment on Egypt is reminiscent of that day and points forward to it. The clouds indicate heavy thunderstorms and symbolize the time of the coming judgments on the nations.

The sword of the king of Babylon will come upon Egypt when Nebuchadnezzar’s armies invade Egypt (Ezekiel 30:4). He will kill many with the sword. The slaughter will be so fierce that Ethiopia south of Egypt will be seized with anguish when the message reaches them. Nebuchadnezzar will rob Egypt of its abundance and tear down its foundations, making reconstruction of the land impossible.

Nebuchadnezzar will also deal with people from all kinds of countries who support Egypt (Ezekiel 30:5). Probably we can think of mercenaries from those countries that Egypt has hired to be stronger against the king of Babylon. By “the people of the land that is in league [literally “of the covenant”] may be meant the Judeans who fled to Egypt. But all “those who support Egypt will fall” (Ezekiel 30:6). The pride of Egypt will sink and disappear. The land and cities of Egypt will be devastated (Ezekiel 30:7).

The LORD will give up Egypt to the fire of destruction (Ezekiel 30:8). All who help Egypt will be crushed. This is how they will know that He is the LORD. He deals with them, using Nebuchadnezzar as His tool. The fleeing Egyptians, as true emissaries of the LORD, will go out in ships to neighboring countries to tell them what has happened to them from the LORD (Ezekiel 30:9). The news of “the day of Egypt”, that is, the day when judgment comes on Egypt – and “behold, it comes!”, that day will surely come! –, will cause terror and paralyzing pain to all who hear of it.

The instrument the LORD will use to judge Egypt is Nebuchadnezzar king of Babylon (Ezekiel 30:10). He will put an end to the hordes of Egypt. Nebuchadnezzar’s armies are made up of the most violent people from the nations he has conquered (Ezekiel 30:11). The composition of his army guarantees a ruthless slaughter, which will bring the land to ruin and be filled with the slain.

By “evil men” and “strangers” are meant the Babylonians (Ezekiel 30:12). The LORD uses their “hand” to bring devastation upon Egypt. They will drain the canals, the Nile arms. These canals provide fertility for the land. When the water can no longer be brought over the land, it will wither and become a wilderness. They “will make the land desolate and all that is in it”. That is how it will happen, for He, the LORD, has spoken.

Daniel 11:39

Introduction

This chapter has two judgment announcements: the judgment on Egypt (Ezekiel 30:1-19) and the judgment on Pharaoh (Ezekiel 30:20-26). The first section can be divided into two sections: Ezekiel 30:1-12 deal with the judgment day for all of Egypt; Ezekiel 30:13-19 deal with the judgment on the individual cities of Egypt.

The Judgment Day Upon Egypt

The word of the LORD comes to Ezekiel (Ezekiel 30:1). He is commanded to wail because of the judgment day that is coming upon Egypt on behalf of the LORD (Ezekiel 30:2). That judgment day is called “the day of the LORD” (Ezekiel 30:3) and is seen as “near”. This expression is usually used to refer to the period beginning with the Lord Jesus taking His public authority into His hands and culminating in the realm of peace. In a narrower sense, the day of the LORD refers to the first time of that period when He begins to judge the world, which is after the rapture of the church and specifically the time of the great tribulation.

The judgment on Egypt is reminiscent of that day and points forward to it. The clouds indicate heavy thunderstorms and symbolize the time of the coming judgments on the nations.

The sword of the king of Babylon will come upon Egypt when Nebuchadnezzar’s armies invade Egypt (Ezekiel 30:4). He will kill many with the sword. The slaughter will be so fierce that Ethiopia south of Egypt will be seized with anguish when the message reaches them. Nebuchadnezzar will rob Egypt of its abundance and tear down its foundations, making reconstruction of the land impossible.

Nebuchadnezzar will also deal with people from all kinds of countries who support Egypt (Ezekiel 30:5). Probably we can think of mercenaries from those countries that Egypt has hired to be stronger against the king of Babylon. By “the people of the land that is in league [literally “of the covenant”] may be meant the Judeans who fled to Egypt. But all “those who support Egypt will fall” (Ezekiel 30:6). The pride of Egypt will sink and disappear. The land and cities of Egypt will be devastated (Ezekiel 30:7).

The LORD will give up Egypt to the fire of destruction (Ezekiel 30:8). All who help Egypt will be crushed. This is how they will know that He is the LORD. He deals with them, using Nebuchadnezzar as His tool. The fleeing Egyptians, as true emissaries of the LORD, will go out in ships to neighboring countries to tell them what has happened to them from the LORD (Ezekiel 30:9). The news of “the day of Egypt”, that is, the day when judgment comes on Egypt – and “behold, it comes!”, that day will surely come! –, will cause terror and paralyzing pain to all who hear of it.

The instrument the LORD will use to judge Egypt is Nebuchadnezzar king of Babylon (Ezekiel 30:10). He will put an end to the hordes of Egypt. Nebuchadnezzar’s armies are made up of the most violent people from the nations he has conquered (Ezekiel 30:11). The composition of his army guarantees a ruthless slaughter, which will bring the land to ruin and be filled with the slain.

By “evil men” and “strangers” are meant the Babylonians (Ezekiel 30:12). The LORD uses their “hand” to bring devastation upon Egypt. They will drain the canals, the Nile arms. These canals provide fertility for the land. When the water can no longer be brought over the land, it will wither and become a wilderness. They “will make the land desolate and all that is in it”. That is how it will happen, for He, the LORD, has spoken.

Daniel 11:40

Introduction

This chapter has two judgment announcements: the judgment on Egypt (Ezekiel 30:1-19) and the judgment on Pharaoh (Ezekiel 30:20-26). The first section can be divided into two sections: Ezekiel 30:1-12 deal with the judgment day for all of Egypt; Ezekiel 30:13-19 deal with the judgment on the individual cities of Egypt.

The Judgment Day Upon Egypt

The word of the LORD comes to Ezekiel (Ezekiel 30:1). He is commanded to wail because of the judgment day that is coming upon Egypt on behalf of the LORD (Ezekiel 30:2). That judgment day is called “the day of the LORD” (Ezekiel 30:3) and is seen as “near”. This expression is usually used to refer to the period beginning with the Lord Jesus taking His public authority into His hands and culminating in the realm of peace. In a narrower sense, the day of the LORD refers to the first time of that period when He begins to judge the world, which is after the rapture of the church and specifically the time of the great tribulation.

The judgment on Egypt is reminiscent of that day and points forward to it. The clouds indicate heavy thunderstorms and symbolize the time of the coming judgments on the nations.

The sword of the king of Babylon will come upon Egypt when Nebuchadnezzar’s armies invade Egypt (Ezekiel 30:4). He will kill many with the sword. The slaughter will be so fierce that Ethiopia south of Egypt will be seized with anguish when the message reaches them. Nebuchadnezzar will rob Egypt of its abundance and tear down its foundations, making reconstruction of the land impossible.

Nebuchadnezzar will also deal with people from all kinds of countries who support Egypt (Ezekiel 30:5). Probably we can think of mercenaries from those countries that Egypt has hired to be stronger against the king of Babylon. By “the people of the land that is in league [literally “of the covenant”] may be meant the Judeans who fled to Egypt. But all “those who support Egypt will fall” (Ezekiel 30:6). The pride of Egypt will sink and disappear. The land and cities of Egypt will be devastated (Ezekiel 30:7).

The LORD will give up Egypt to the fire of destruction (Ezekiel 30:8). All who help Egypt will be crushed. This is how they will know that He is the LORD. He deals with them, using Nebuchadnezzar as His tool. The fleeing Egyptians, as true emissaries of the LORD, will go out in ships to neighboring countries to tell them what has happened to them from the LORD (Ezekiel 30:9). The news of “the day of Egypt”, that is, the day when judgment comes on Egypt – and “behold, it comes!”, that day will surely come! –, will cause terror and paralyzing pain to all who hear of it.

The instrument the LORD will use to judge Egypt is Nebuchadnezzar king of Babylon (Ezekiel 30:10). He will put an end to the hordes of Egypt. Nebuchadnezzar’s armies are made up of the most violent people from the nations he has conquered (Ezekiel 30:11). The composition of his army guarantees a ruthless slaughter, which will bring the land to ruin and be filled with the slain.

By “evil men” and “strangers” are meant the Babylonians (Ezekiel 30:12). The LORD uses their “hand” to bring devastation upon Egypt. They will drain the canals, the Nile arms. These canals provide fertility for the land. When the water can no longer be brought over the land, it will wither and become a wilderness. They “will make the land desolate and all that is in it”. That is how it will happen, for He, the LORD, has spoken.

Daniel 11:41

Judgment on the Cities of Egypt

Starting in Ezekiel 30:13, it is about the judgment on the cities of Egypt. Each city has its own gods and temples. The LORD shows that no god in Egypt is powerful enough to stand against Him. He also shows that He is different from the other gods because Jerusalem has been destroyed and He nevertheless has the power to destroy Egypt.

He begins with a word about the destruction of “the stink gods” and “the images” (Ezekiel 30:13). The Egyptians rely on these gods, as did God’s people. The worthlessness of these gods is apparent. The folly of relying on them is demonstrated. When the idols are gone, the Egyptians will no longer consult demons. There will also be no more human leadership, “prince”, for the princes have also been killed. That situation will cause fear in Egypt, a fear that God will place on that people, giving His exaltation over them even more emphasis.

Ezekiel 30:14-18 list several Egyptian cities that are special objects of God’s judgment. God uses a wide variety of words to express what He will do and what it will cause. There is talk in these verses of: 1. desolate (cf. Leviticus 26:32; Hosea 2:12), 2. set a fire (Ezekiel 30:14; 16), 3. execute judgments (Ezekiel 30:14; 19), 4. pour out wrath (Ezekiel 14:19; Ezekiel 30:15), 5. cut off (Ezekiel 14:13; 17; Ezekiel 21:3; Ezekiel 25:13; 16; Ezekiel 29:8; Ezekiel 30:15; Ezekiel 35:7), 6. writhe in anguish (Isaiah 26:17; Ezekiel 30:16), 7. breached, 8. daily distresses, 9. fall by the sword (Ezekiel 5:12; Ezekiel 17:21; Ezekiel 30:17; Ezekiel 33:27), 10. go into captivity (Ezekiel 30:17-18).

“Sin”, the stronghold of Egypt (Ezekiel 30:15), does not impress Nebuchadnezzar, nor does a crowd or youthful strength or youthful beauty (Ezekiel 30:17). He will break the yoke of power with which Egypt has subjugated other nations (Ezekiel 30:18). Nothing will remain of “the pride of her power”. A cloud of disaster and misery will have descended over Egypt, leaving nothing recognizable of its original attractiveness. This is emphasized by the going into captivity of his daughters, with which the prospect of a restoration also disappears.

All these judgments, which come as punishments on Egypt, are done by the LORD (Ezekiel 30:19). By this they will know that He is the LORD.

Daniel 11:42

Judgment on the Cities of Egypt

Starting in Ezekiel 30:13, it is about the judgment on the cities of Egypt. Each city has its own gods and temples. The LORD shows that no god in Egypt is powerful enough to stand against Him. He also shows that He is different from the other gods because Jerusalem has been destroyed and He nevertheless has the power to destroy Egypt.

He begins with a word about the destruction of “the stink gods” and “the images” (Ezekiel 30:13). The Egyptians rely on these gods, as did God’s people. The worthlessness of these gods is apparent. The folly of relying on them is demonstrated. When the idols are gone, the Egyptians will no longer consult demons. There will also be no more human leadership, “prince”, for the princes have also been killed. That situation will cause fear in Egypt, a fear that God will place on that people, giving His exaltation over them even more emphasis.

Ezekiel 30:14-18 list several Egyptian cities that are special objects of God’s judgment. God uses a wide variety of words to express what He will do and what it will cause. There is talk in these verses of: 1. desolate (cf. Leviticus 26:32; Hosea 2:12), 2. set a fire (Ezekiel 30:14; 16), 3. execute judgments (Ezekiel 30:14; 19), 4. pour out wrath (Ezekiel 14:19; Ezekiel 30:15), 5. cut off (Ezekiel 14:13; 17; Ezekiel 21:3; Ezekiel 25:13; 16; Ezekiel 29:8; Ezekiel 30:15; Ezekiel 35:7), 6. writhe in anguish (Isaiah 26:17; Ezekiel 30:16), 7. breached, 8. daily distresses, 9. fall by the sword (Ezekiel 5:12; Ezekiel 17:21; Ezekiel 30:17; Ezekiel 33:27), 10. go into captivity (Ezekiel 30:17-18).

“Sin”, the stronghold of Egypt (Ezekiel 30:15), does not impress Nebuchadnezzar, nor does a crowd or youthful strength or youthful beauty (Ezekiel 30:17). He will break the yoke of power with which Egypt has subjugated other nations (Ezekiel 30:18). Nothing will remain of “the pride of her power”. A cloud of disaster and misery will have descended over Egypt, leaving nothing recognizable of its original attractiveness. This is emphasized by the going into captivity of his daughters, with which the prospect of a restoration also disappears.

All these judgments, which come as punishments on Egypt, are done by the LORD (Ezekiel 30:19). By this they will know that He is the LORD.

Daniel 11:43

Judgment on the Cities of Egypt

Starting in Ezekiel 30:13, it is about the judgment on the cities of Egypt. Each city has its own gods and temples. The LORD shows that no god in Egypt is powerful enough to stand against Him. He also shows that He is different from the other gods because Jerusalem has been destroyed and He nevertheless has the power to destroy Egypt.

He begins with a word about the destruction of “the stink gods” and “the images” (Ezekiel 30:13). The Egyptians rely on these gods, as did God’s people. The worthlessness of these gods is apparent. The folly of relying on them is demonstrated. When the idols are gone, the Egyptians will no longer consult demons. There will also be no more human leadership, “prince”, for the princes have also been killed. That situation will cause fear in Egypt, a fear that God will place on that people, giving His exaltation over them even more emphasis.

Ezekiel 30:14-18 list several Egyptian cities that are special objects of God’s judgment. God uses a wide variety of words to express what He will do and what it will cause. There is talk in these verses of: 1. desolate (cf. Leviticus 26:32; Hosea 2:12), 2. set a fire (Ezekiel 30:14; 16), 3. execute judgments (Ezekiel 30:14; 19), 4. pour out wrath (Ezekiel 14:19; Ezekiel 30:15), 5. cut off (Ezekiel 14:13; 17; Ezekiel 21:3; Ezekiel 25:13; 16; Ezekiel 29:8; Ezekiel 30:15; Ezekiel 35:7), 6. writhe in anguish (Isaiah 26:17; Ezekiel 30:16), 7. breached, 8. daily distresses, 9. fall by the sword (Ezekiel 5:12; Ezekiel 17:21; Ezekiel 30:17; Ezekiel 33:27), 10. go into captivity (Ezekiel 30:17-18).

“Sin”, the stronghold of Egypt (Ezekiel 30:15), does not impress Nebuchadnezzar, nor does a crowd or youthful strength or youthful beauty (Ezekiel 30:17). He will break the yoke of power with which Egypt has subjugated other nations (Ezekiel 30:18). Nothing will remain of “the pride of her power”. A cloud of disaster and misery will have descended over Egypt, leaving nothing recognizable of its original attractiveness. This is emphasized by the going into captivity of his daughters, with which the prospect of a restoration also disappears.

All these judgments, which come as punishments on Egypt, are done by the LORD (Ezekiel 30:19). By this they will know that He is the LORD.

Daniel 11:44

Judgment on the Cities of Egypt

Starting in Ezekiel 30:13, it is about the judgment on the cities of Egypt. Each city has its own gods and temples. The LORD shows that no god in Egypt is powerful enough to stand against Him. He also shows that He is different from the other gods because Jerusalem has been destroyed and He nevertheless has the power to destroy Egypt.

He begins with a word about the destruction of “the stink gods” and “the images” (Ezekiel 30:13). The Egyptians rely on these gods, as did God’s people. The worthlessness of these gods is apparent. The folly of relying on them is demonstrated. When the idols are gone, the Egyptians will no longer consult demons. There will also be no more human leadership, “prince”, for the princes have also been killed. That situation will cause fear in Egypt, a fear that God will place on that people, giving His exaltation over them even more emphasis.

Ezekiel 30:14-18 list several Egyptian cities that are special objects of God’s judgment. God uses a wide variety of words to express what He will do and what it will cause. There is talk in these verses of: 1. desolate (cf. Leviticus 26:32; Hosea 2:12), 2. set a fire (Ezekiel 30:14; 16), 3. execute judgments (Ezekiel 30:14; 19), 4. pour out wrath (Ezekiel 14:19; Ezekiel 30:15), 5. cut off (Ezekiel 14:13; 17; Ezekiel 21:3; Ezekiel 25:13; 16; Ezekiel 29:8; Ezekiel 30:15; Ezekiel 35:7), 6. writhe in anguish (Isaiah 26:17; Ezekiel 30:16), 7. breached, 8. daily distresses, 9. fall by the sword (Ezekiel 5:12; Ezekiel 17:21; Ezekiel 30:17; Ezekiel 33:27), 10. go into captivity (Ezekiel 30:17-18).

“Sin”, the stronghold of Egypt (Ezekiel 30:15), does not impress Nebuchadnezzar, nor does a crowd or youthful strength or youthful beauty (Ezekiel 30:17). He will break the yoke of power with which Egypt has subjugated other nations (Ezekiel 30:18). Nothing will remain of “the pride of her power”. A cloud of disaster and misery will have descended over Egypt, leaving nothing recognizable of its original attractiveness. This is emphasized by the going into captivity of his daughters, with which the prospect of a restoration also disappears.

All these judgments, which come as punishments on Egypt, are done by the LORD (Ezekiel 30:19). By this they will know that He is the LORD.

Daniel 11:45

Judgment on the Cities of Egypt

Starting in Ezekiel 30:13, it is about the judgment on the cities of Egypt. Each city has its own gods and temples. The LORD shows that no god in Egypt is powerful enough to stand against Him. He also shows that He is different from the other gods because Jerusalem has been destroyed and He nevertheless has the power to destroy Egypt.

He begins with a word about the destruction of “the stink gods” and “the images” (Ezekiel 30:13). The Egyptians rely on these gods, as did God’s people. The worthlessness of these gods is apparent. The folly of relying on them is demonstrated. When the idols are gone, the Egyptians will no longer consult demons. There will also be no more human leadership, “prince”, for the princes have also been killed. That situation will cause fear in Egypt, a fear that God will place on that people, giving His exaltation over them even more emphasis.

Ezekiel 30:14-18 list several Egyptian cities that are special objects of God’s judgment. God uses a wide variety of words to express what He will do and what it will cause. There is talk in these verses of: 1. desolate (cf. Leviticus 26:32; Hosea 2:12), 2. set a fire (Ezekiel 30:14; 16), 3. execute judgments (Ezekiel 30:14; 19), 4. pour out wrath (Ezekiel 14:19; Ezekiel 30:15), 5. cut off (Ezekiel 14:13; 17; Ezekiel 21:3; Ezekiel 25:13; 16; Ezekiel 29:8; Ezekiel 30:15; Ezekiel 35:7), 6. writhe in anguish (Isaiah 26:17; Ezekiel 30:16), 7. breached, 8. daily distresses, 9. fall by the sword (Ezekiel 5:12; Ezekiel 17:21; Ezekiel 30:17; Ezekiel 33:27), 10. go into captivity (Ezekiel 30:17-18).

“Sin”, the stronghold of Egypt (Ezekiel 30:15), does not impress Nebuchadnezzar, nor does a crowd or youthful strength or youthful beauty (Ezekiel 30:17). He will break the yoke of power with which Egypt has subjugated other nations (Ezekiel 30:18). Nothing will remain of “the pride of her power”. A cloud of disaster and misery will have descended over Egypt, leaving nothing recognizable of its original attractiveness. This is emphasized by the going into captivity of his daughters, with which the prospect of a restoration also disappears.

All these judgments, which come as punishments on Egypt, are done by the LORD (Ezekiel 30:19). By this they will know that He is the LORD.