And I will deliver Egypt into the hand of cruel masters, and a strong king shall rule over them, saith the Lord the God of hosts.

“And I will deliver וְסִכַּרְתִּי, And I will deliver. Alternatively, it can be interpreted as an expression like (Gen. 8:2): “And the fountains of the deep were stopped up (וַיִּסָּכְרוּ).” I will stop him up and bind him. into the hands of a harsh master Heb. אֲדֹנִים קָשֶׁה. Any expression of lordship is used in the plural, even for a singular. Comp. (ibid. 39:20) “Joseph’s master (אֲדֹנֵי)”; (ibid. 16) “Until his master (אֲדֹנָיו) came.” and a mighty king The king of Assyria.”

“וסכרתי And I will give over. The כ is here, according to some, substituted for נ, but, in fact, only the silent letters interchange; it is rather to be compared with ויסכרו and were stopped (Gen. 8:2). אדנים קשה A cruel lord. The grammatical irregularity is already explained (Ex. 21:4). And a fierce king. The king of Assyria.”

“The burden of Egypt. In this part he threatens the destruction of the Egyptians, following out its manner and order; and it is divided into three parts: first, the preparation of the punishment is described; in the second, the destruction itself, at "and I will deliver Egypt"; in the third, the resulting benefit, at "in that day there shall be five cities." Now the preparation of the punishment is described as to four things. First, as to the disposition of the enemies: "he shall ascend" — by inspiring — "upon a cloud," from which comes the storm; "light," on account of agility and readiness: Ps. 96: "cloud and darkness are round about him." Second, as to the stupefaction of the ruling gods. "And they shall be moved": because they were broken by the Assyrians; or because they were not able to give an answer; or because they did not even appear to man on that same day. Ez. 6: "they shall be broken," etc. "The heart of Egypt," that is, the king and the princes, from whom all the vigor of Egypt comes. Above, 1: "every head is languishing, and every heart sad." Third, as to the dissension of those resisting: as to outward engagement, "to clash"; as to strangers, "the Egyptians"; as to kinsmen, "man shall fight"; as to acquaintances and friends, "and man against his friend"; as to different peoples, "city." He sets down the diversity of wills: "it shall be broken up," that is, divided, "the spirit," that is, the will, "in its bowels," that is, in the inhabitants of the land. Matt. 12: "every kingdom divided against itself shall be made desolate." Fourth, as to the error of men taking counsel: "and the counsel." Job 5: "he catches the wise in their own craftiness, and scatters the counsel of the wicked" — and of the demons: "and they shall inquire" — in vain. Above, 8: "and when they shall say to you: seek unto pythons, and unto wizards who mutter in their enchantments," etc. Note, concerning that word "upon a cloud," that there is a manifold cloud. The first is of the flesh assumed. Job 38: "Where were you when I made a cloud its garment, and wrapped it in darkness as in swaddling clothes of infancy?" The second is of the virginal womb. 3 Kings 18: "Behold a little cloud arose out of the sea." The third is of the devout mind. Ps. 67: "His magnificence and his power are in the clouds." The fourth is of the seat of judgment. Ps. 96: "Cloud and darkness are round about him; justice and judgment are the preparation of his seat." Also note that from the first cloud proceeds the sacramental or sanctifying rain. John 19: "from the side (of the Lord) immediately came out blood and water." From the second proceeds the food of consolation. Wis. 19: "the cloud overshadowed the camp, and out of the water that was before, dry land appeared." And below: "seeing your wonders and marvels: for like horses they fed on the food." Above, 18: "like a cloud of dew." From the third proceeds the flashing of preaching. Job 37: "the clouds long for the grain, the clouds scatter their light." From the fourth proceeds the storm of damnation. (Jer. 4): "behold as a cloud"; Ps. 67: "his power is in the clouds." Also note, concerning that word "a light cloud," that the first is called light on account of the dignity of its eminence. Daniel 7: "behold, one like the son of man came in the clouds." The second is called light on account of the purity of virginity. Apoc. 14: "and behold a white cloud, and upon the cloud one sitting like to the son of man." The third is called light on account of the swiftness of obedience. Below, 60: "who are these that fly as clouds?" The fourth is called light on account of the ease of its execution. Ecclus. 43: "in his greatness he set the clouds, and the stones of hail were broken." "And I will deliver Egypt." Here he pursues the destruction itself: first, as to the servitude of the people; second, as to the desolation of the land, "and it shall be dried up"; third, as to the stupefaction of the wise men, "the princes are fools." "Of masters" — of the Assyrians, the Chaldeans, the Romans. Deut. 28: "you shall serve your enemy." Now he designates the destruction of the land through the dryness of the waters, in which Egypt is adorned and rich: either because the wrath of God brought it about beforehand that the waters should dry up, and the animals die; or he speaks hyperbolically, as if to say: the tribulation will be so great that it will seem even to dry up the waters. He sets down, therefore, three things. First, the manner of the drought: "it shall be dried up," that is, diminished, "the river" — the Nile — "the streams," the other rivers. Ezechiel 30: "I will make the channels of the rivers dry." Second, he sets down the sign of the drought: "the reed and the bulrush," which are nourished in the waters. Below, 35: "the greenness of the reed and the bulrush shall spring up." Third, he sets down the harm of the drought: "it shall be made bare" — first, of agriculture, "from the fountain," that is, from the beginning; or this refers to the end. Ps. 106: "he turned rivers into a desert, and the outgoings of waters into thirst." Second, of the fishermen: "the fishermen shall mourn." Ezech. 29: "I will cast you into the desert, and all the fish of your river." Third, of the various craftsmen: "they shall be confounded who work in flax," which grows in moist places. "Withering," that is, drying up; "ponds," fish-ponds. "The princes are fools." Here he sets down the stupefaction of men: first, as to error in counsels; second, as to fear in wars, at "in that day." Concerning the first, three things. First he mocks the folly of the wise as to deliberation: "the princes are fools" — that is, the philosophers — "of Tanis," where study flourished: Jer. 51: "every man has become foolish"; as to the promulgation of counsel: "the wise"; as to their own self-commendation: "how will you say to Pharaoh?" That is, how will you be able to say, when he will think that you have counseled badly, this thing which each one of you was accustomed to say for his own commendation, so that his counsel might be believed: "I am the son of the wise" — as if to say, I possess wisdom by inheritance; or "a disciple of the kings" — who of old were philosophers. Job 15: "both the aged and ancient men are among us, much elder than your fathers." Second, he mocks the confidence of the king: "Where now?" And first, the question: below, 47: "let them stand and save you"; second, the answer: "the fools have withered away," that is, have failed, as above; third, he mocks the cowardice of the deceived people: "they have deceived." Here he does three things. First he sets down the deception of the wise: "they have deceived the corner," that is, the kingdom, in which many are joined together as walls at a corner. Below, 47: "your wisdom and your knowledge have deceived you." Second, the permission of God: "the Lord has mingled" — this is often said metaphorically. "A spirit of dizziness," that is, of error, after the manner of one who suffers vertigo. 3 Kings, last chapter: "the Lord has put a lying spirit in the mouth of all your prophets." Third, the error of the people itself: "and to err." "Head" — namely, neither as to the beginning; "tail" — neither as to the end; "bowing down" — as to the old man; "holding back" — as to the young man, who needs restraint, or one given to wantonness. 2 Tim. 3: "but evil men and seducers shall grow worse." "In that day." Here he threatens the fear of the strong. And first he sets down the fear: "as women," weak and feeble. Jer. 51: "their strength is devoured, and they have become as women." Second, the reason: "the land of Judah shall be" — namely, the memory of the evils which they did to them, turning them away from the worship of God, on account of which they shall know that they have incurred the wrath of God. 1 Mach. 6: "now I remember the evils that I did in Jerusalem." "In that day." Here the resulting benefit, or consolation, is set down — namely, their conversion. And first, a threefold sign of the conversion: of which the first is the oath, "swearing." Below, 65: "he who swears," etc., "shall swear by the God, Amen: because the former distresses are delivered to oblivion." "The city of the sun" — Heliopolis. "The language of Canaan" — which borders on the language of the Jews, so that they might also agree in language with the people of God. For among these certain Syrians were transplanted by Nebuchadnezzar, who kept their own language. The second sign is a sacred building: "an altar of the Lord, and a monument" — because they worshiped many gods, as is said in Acts 17. This (some say) was fulfilled in the time of the Maccabees, when, many Jews fleeing into Egypt, Onias, wishing to fulfill this prophecy, built an altar against the precept of the Law, which is against that word of Exod. 20: "you shall not build me an altar," etc.; concerning which it is argued in Dan. 11: "the children also of the transgressors of your people shall lift themselves up to fulfill the vision, and they shall fall." Whence it is clear that this is not the meaning, but rather it concerns an altar to be built for Christian worship. The third sign is that they call upon the help of God: "they shall cry out"; "a savior" — Jesus. Ps. 90: "he cried to me." Second, he sets down the manner of the conversion: first, as to the reception of the faith, "and he shall be known": Jer. 31: "all shall know me, from the least even to the greatest, says the Lord"; second, as to the offering of sacrifices and vows, "and they shall worship": Malachi 1: "in every place there is offered to my name a clean oblation"; third, as to the remission of sins: "and he shall strike" — first, through many punishments; "and he shall heal" — from sin. Job 5: "he wounds and cures; he strikes, and his hands shall heal." Third, he sets down the threefold effect of the conversion: namely, peace: "in that day there shall be a way," which before could not be, on account of the different kingdoms, which at the birth of the Lord were joined together under the Romans. "They shall serve" — in trading with one another; or because Syrian soldiers were in the legions of the Romans for the guarding of Egypt. Above, 2: "nation shall not lift up sword against nation." Second, he promises the second effect, the truth of the faith: "in that day the third" — together, and serving the Romans equally, and in unity of faith. John 10: "there shall be one fold and one shepherd." Rom. 10: "there is no distinction of Jew and Greek." Third, he sets down the third effect, namely the divine blessing: "it shall be" — namely, Israel — "a blessing," because through the apostles the whole world received the blessing of God. "An inheritance," because he was born there, and fulfilled the mysteries of our salvation there. Ps. 113: "he blessed the house of Israel."”

“And the Egyptians will I give over into the hands of a cruel lord,.... Not of Sennacherib king of Assyria, which way go many interpreters, both Christian and Jewish, as Aben Ezra, Jarchi, and Kimchi; nor of Nebuchadnezzar king of Babylon, as in Jer 46:25 but either of the twelve tyrants that rose up after the death of Sethon above mentioned; for the word is in the plural number, "lords", though the adjective rendered "cruel" is singular; or else Psammiticus, the father of Pharaohnecho, that slew Josiah; and who conquered the other eleven tyrants, and ruled alone, for the space of fifty four years, with great rigour; and the same is designed in the next clause: and a fierce king shall rule over them; it is reported of Psammiticus, that he gave such offence to his subjects, that two hundred thousand of his soldiers left him, and went into Ethiopia (a). Vitringa interprets this of the Persian emperors, into whose hands Egypt fell, as Cambyses and Ochus; and who, according to historians, were very cruel princes. That there might be no doubt of the sure and certain accomplishment of this prophecy, it is added, saith the Lord, the Lord of hosts; of the armies above and below; and who does what he pleases among the kings and kingdoms of the earth. (a) See Raleigh's History of the World, B. 2. c. 27. sect. 3. p. 357.”

“cruel lord--"Sargon," in Hebrew it is lords; but plural is often used to express greatness, where, one alone is meant (Gen 39:2). The parallel word "king" (singular) proves it. NEWTON makes the general reference to be to Nebuchadnezzar, and a particular reference to Cambyses, son of Cyrus (who killed the Egyptian god, Apis), and Ochus, Persian conquerors of Egypt, noted for their "fierce cruelty." GESENIUS refers it to Psammetichus, who had brought into Egypt Greek and other foreign mercenaries to subdue the other eleven princes of the dodecarchy.”