THEOSISJerome of Stridon
In the tenth year, specifically in the tenth month and on the first day of that month, the Lord’s word came to me, instructing, “Son of man, direct your gaze toward Pharaoh, the king of Egypt, and prophesy against him, declaring the Lord God’s message regarding him and all of Egypt.” This directive correlates with Sidon along the Phoenician coast during the tenth year of King Jehoiakim’s exile. The same instruction is given to the prophet to address Pharaoh and the land of Egypt, highlighting their proximity to Judah along that coastline, and to foretell what lies ahead for him.
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If we delve into numerical significance, one might ponder what is the relevance of the designation “one day” amidst the ten; this is illustrated in the opening of Genesis, where it states, “There was evening, and there was morning, the first day” (Gen. 1:5). This emphasizes the continual return of the same day. The sequence across the tens signifies a multiplication of ten that rises to a hundred, aligned with the Lamb to be sacrificed on the fourteenth day, demonstrating an ascendancy of numbers leading to a thousand, ten thousand, and beyond. Following the tenth year, the twelfth month is noted, symbolizing the completeness represented by the twelve apostles and prophets encapsulated in a singular text.
Moreover, according to the Septuagint, the tenth month, referred to as Tebeth in Hebrew, τυβι' in Egyptian, and January by the Romans, marks the onset of winter’s chill after the heat has subsided. While numerical significance is noteworthy, a deeper inquiry is warranted: does this Pharaoh appear consistently across Exodus, Isaiah, Jeremiah, Ezekiel, and several other passages, including the Song of Songs where it states, “My horses in Pharaoh's chariots are like unto you, my neighbour” (Song 1:8), or are there multiple Pharaohs denoted? It appears that this title is not unique; in Egypt, this term conveys royal status, akin to how Roman sovereigns are known as Caesar and Augustus, echoing the historical figures of Julius Caesar and his adopted son Octavian. Similarly, Assyrian rulers are referred to as Antiochus, Persian leaders as Arsacids, Philistine kings as Abimelech, and in Egypt, from Alexander to Cleopatra, the title continued until Egypt became a Roman province post-Actium.
Thus, the Lord’s proclamation extends to every Egyptian king, a term characterized as διασκεδαστη'ς, suggesting one who slays and divides with the sword. In a deeper, symbolic understanding, this references the dominion imposed upon Egypt. A person would never audaciously declare, “My rivers, and I made them,” nor would they refer to themselves as a great dragon residing amidst those waters. Notably, Egypt, denoted as Mesraim in Hebrew, translates in our tongue to ὲχθλι'βουσα, suggesting an oppressive force that does not permit its subjects to gaze heavenward, akin to the afflicted woman tormented by a spirit for eighteen years who could only look down upon the earth (Luke 13). Consequently, we must examine the content of the threat directed towards Pharaoh and Egypt as a whole.