Ezekiel 29:1 [study!]
American Standard Version (ASV 1901) 
In the tenth year, in the tenth [month], in the twelfth [day] of the month, the word of Jehovah came unto me, saying,
King James Version (KJV 1769)
In the tenth year, in the tenth [month], in the twelfth [day] of the month, the word of the LORD came unto me, saying,
New American Standard Bible (NASB ©1995)
In the tenth year, in the tenth [month], on the twelfth of the month, the word of the LORD came to me saying,
Webster's Revision of the KJB (WEB 1833)
In the tenth year, in the tenth [month], in the twelfth [day] of the month, the word of the LORD came to me, saying,
Darby's Translation (DBY 1890)
In the tenth year, in the tenth [month], on the twelfth of the month, the word of Jehovah came unto me, saying,
Rotherham's Emphasized Bible (EBR 1902)
In the tenth year, in the tenth month, on the twelfth of the month, came the word of Yahweh unto me, saying:
Young's Literal Translation (YLT 1898)
In the tenth year, in the tenth [month], in the twelfth of the month, hath a word of Jehovah been unto me, saying,
Douay-Rheims Challoner Revision (DR 1750)
In the tenth year, the tenth month, the eleventh day of the month, the word of the Lord came to me, saying:
Original King James Bible (AV 1611) 
In the tenth yeere, in the tenth [moneth], in the twelft [day] of the moneth, the word of the LORD came vnto me, saying,
Brenton Greek Septuagint (LXX, Restored Names)
In the twelfth year, in the tenth month, on the first [day] of the month, the word of the Lord came to me, saying,
Full Hebrew Names / Holy Name KJV (2008)  
In the tenth year, in the tenth [month], in the twelfth [day] of the month, the word of Yahweh came unto me, saying,
In the tenth
; by abbreviation tenth month
or (feminine) part
(The first form being in plural only, the second form being feminine); from H8138
; a year
(as a revolution
in the tenth
; by abbreviation tenth month
or (feminine) part
], in the twelfth
(The first form being dual of H8145
; the second form being feminine); two
; also (as ordinal) twofold
(only in combination), that is, the 'teens
'; also (ordinal) a 'teenth
] of the month,
; the new
moon; by implication a month
; a word
; by implication a matter
of) or thing
; adverbially a cause
; (the) self Existent
or eternal; Jehovah
, Jewish national name of God.
A primitive root (compare H1933
); to exist
, that is, be
, come to pass
(always emphatic, and not a mere copula or auxiliary).
(Used only in the shortened constructive form (the second form)); a primitive particle, properly denoting motion towards
, but occasionally used of a quiescent position, that is, near
; often in general, to
A primitive root; to say
(used with great latitude).
Stem - Qal (See H8851
Mood - Infinitive (See H8812
Count - 4888
_ _ Ezekiel 29:1-21. The judgment on Egypt by Nebuchadnezzar; though about to be restored after forty years, it was still to be in a state of degradation.
_ _ This is the last of the world kingdoms against which Ezekiel’s prophecies are directed, and occupies the largest space in them, namely, the next four chapters. Though farther off than Tyre, it exercised a more powerful influence on Israel.
_ _ Here is, I. The date of this prophecy against Egypt. It was in the tenth year of the captivity, and yet it is placed after the prophecy against Tyre, which was delivered in the eleventh year, because, in the accomplishment of the prophecies, the destruction of Tyre happened before the destruction of Egypt, and Nebuchadnezzar's gaining Egypt was the reward of his service against Tyre; and therefore the prophecy against Tyre is put first, that we may the better observe that. But particular notice must be taken of this, that the first prophecy against Egypt was just at the time when the king of Egypt was coming to relieve Jerusalem and raise the siege (Jeremiah 37:5), but did not answer the expectations of the Jews from them. Note, It is good to foresee the failing of all our creature-confidences, then when we are most in temptation to depend upon them, that we may cease from man.
_ _ II. The scope of this prophecy. It is directed against Pharaoh king of Egypt, and against all Egypt, Ezekiel 29:2. The prophecy against Tyre began with the people, and then proceeded against the prince. But this begins with the prince, because it began to have its accomplishment in the insurrections and rebellions of the people against the prince, not long after this.
_ _ III. The prophecy itself. Pharaoh Hophrah (for so was the reigning Pharaoh surnamed) is here represented by a great dragon, or crocodile, that lies in the midst of his rivers, as Leviathan in the waters, to play therein, Ezekiel 29:3. Nilus, the river of Egypt, was famed for crocodiles. And what is the king of Egypt, in God's account, but a great dragon, venomous and mischievous? Therefore says God, I am against thee. I am above thee; so it may be read. How high soever the princes and potentates of the earth are, there is a higher than they (Ecclesiastes 5:8), a God above them, that can control them, and, if they be tyrannical and oppressive, a God against them, that will be free to reckon with them. Observe here,
_ _ 1. The pride and security of Pharaoh. He lies in the midst of his rivers, rolls himself with a great deal of satisfaction in his wealth and pleasures; and he says, My river is my own. He boasts that he is an absolute prince (his subjects are his vassals; Joseph bought them long ago, Genesis 47:23), that he is a sole prince, and has neither partner in the government nor competitor for it, that he is out of debt (what he has is his own, and none of his neighbours have any demands upon him), that he is independent, neither tributary nor accountable to any. Note, Worldly carnal minds please themselves with, and pride themselves in, their property, forgetting that whatever we have we have only the use of it, the property is in God. We ourselves are not our own, but his. Our tongues are not our own, Psalms 12:4. Our river is not our own, for its springs are in God. The most potent prince cannot call what he has his own, for, though it be so against all the world, it is not so against God. But Pharaoh's reason for his pretensions is yet more absurd: My river is my own, for I have made it for myself. Here he usurps two of the divine prerogatives, to be the author and the end of his own being and felicity. He only that is the great Creator can say of this world, and of every thing in it, I have made it for myself. He calls his river his own because he looks not unto the Maker thereof, nor has respect unto him that fashioned it long ago, Isaiah 22:11. What we have we have received from God and must use for God, so that we cannot say, We made it, much less, We made it for ourselves; and why then do we boast? Note, Self is the great idol that all the world worships, in contempt of God and his sovereignty.
_ _ 2. The course God will take with this proud man, to humble him. He is a great dragon in the waters, and God will accordingly deal with him, Ezekiel 29:4, Ezekiel 29:5. (1.) He will draw him out of his rivers, for he has a hook and a cord for this leviathan, with which he can manage him, though none on earth can (Job 41:1): “I will bring thee up out of the midst of thy rivers, will cast thee out of thy palace, out of thy kingdom, out of all those things in which thou takest such a complacency and placest such a confidence.” Herodotus related of this Pharaoh, who was now king of Egypt, that he had reigned in great prosperity for twenty-five years, and was so elevated with his successes that he said that God himself would not cast him out of his kingdom; but he shall soon be convinced of his mistake, and what he depended on shall be no defence. God can force men out of that in which they are most secure and easy. (2.) All his fish shall be drawn out with him, his servants, his soldiers, and all that had a dependence on him, as he thought, but really such as he had dependence upon. These shall stick to his scales, adhere to their king, resolving to live and die with him. But, (3.) The king and his army, the dragon and all the fish that stick to his scales, shall perish together, as fish cast upon dry ground, and shall be meat to the beasts and fowls, Ezekiel 29:5. Now this is supposed to have had its accomplishment soon after, when this Pharaoh, in defence of Aricius king of Libya, who had been expelled his kingdom by the Cyrenians, levied a great army, and went out against the Cyrenians, to re-establish his friend, but was defeated in battle, and all his forces were put to flight, which gave such disgust to his kingdom that they rose in rebellion against him. Thus was he left thrown into the wilderness, he and all the fish of the river with him. Thus issue men's pride, and presumption, and carnal security. Thus men justly lose what they might call their own, under God, when they call it their own against him.
_ _ 3. The ground of the controversy God has with the Egyptians; it is because they have cheated his people. They encouraged them to expect relief and assistance from them when they were in distress, but failed them (Ezekiel 29:6, Ezekiel 29:7): Because they have been a staff of reed to the house of Israel. They pretended to be a staff for them to lean upon, but, when any stress was laid upon them, they were either weak and could not or treacherous and would not do that for them which was expected. They broke under them, to their great disappointment and amazement, so that they rent their shoulder and made all their loins to be at a stand. The king of Egypt, it is probable, had encouraged Zedekiah to break his league with the king of Babylon, with a promise that he would stand by him, which, when he failed to do, to any purpose, it could not but put them into a great consternation. God had told them, long since, that the Egyptians were broken reeds, Isaiah 30:6, Isaiah 30:7. Rabshakeh had told them so, Isaiah 36:6. And now they found it so. It was indeed the folly of Israel to trust them, and they were well enough served when they were deceived in them. God was righteous in suffering them to be so. But that is no excuse at all for the Egyptians' falsehood and treachery, nor shall it secure them from the judgments of that God who is and will be the avenger of all such wrongs. It is a great sin, and very provoking to God, as well as unjust, ungrateful, and very dishonourable and unkind, to put a cheat upon those that put a confidence in us.
The tenth year Of Jeconiah's captivity.
In the (a) tenth year, in the tenth [month], in the twelfth [day] of the month, the word of the LORD came to me, saying,
(a) That is, of the captivity of Jeconiah, or of the reign of Zedekiah. Of the order of these prophecies, and how the former sometimes stands after the latter. See Jeremiah 27:1
am 3415, bc 589,
And it came to pass in the seven and twentieth year, in the first [month
], in the first [day
] of the month, the word of the LORD came unto me, saying,
In the fifth [day
] of the month, which [was
] the fifth year of king Jehoiachin's captivity,
And it came to pass in the sixth year
, in the sixth [month
], in the fifth [day
] of the month, [as
] I sat in mine house, and the
elders of Judah sat before me, that the
hand of the Lord GOD fell there upon me.
And it came to pass in the seventh year, in the fifth [month
], the tenth [day
] of the month, [that] certain
of the elders of Israel came to enquire of the LORD, and sat
And it came to pass in the eleventh year, in the first [day
] of the month, [that
] the word of the LORD came unto me, saying,
Ezekiel 40:1 In the five
and twentieth year of our captivity, in the beginning of the year, in the tenth [day
] of the month, in the fourteenth year after
that the city was smitten, in the selfsame
day the hand
of the LORD was upon me, and brought me thither.
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