2. of people: a. in table of nations, personified as second son of Ham Genesis 10:6 = 1 Chronicles 1:8, compare Genesis 10:13 = 1 Chronicles 1:11.
b. = Egypt (as a people), Egyptians Genesis 41:56 + approximately 134 t., including use = Egyptian Kingdom, empire, i.e. land and people as political power; so with verb feminine singular ׳אָֽבְדָה מ Exodus 10:7, compare Hosea 9:6; Joel 4:19 and (pronoun feminine singular) Ezekiel 30:18; with verb masculine singular Exodus 12:33; Exodus 14:25; Isaiah 19:16,23,25; Jeremiah 46:8; often with verb masculine plural Genesis 41:55; Isaiah 19:21,23 22t.; ׳בִּנֵי מ Ezekiel 16:26; ׳בְּתוּלַת בַּת מ Jeremiah 46:11, compare Jeremiah 46:19; Jeremiah 46:24. — In 1 Kings 10:28 2Chronicles 1:16,17; 2 Kings 7:6 WklAlttest. Unters. 171 f. thinks of Assyrian Muƒri in North Syria. (On מִצְרַיִם as often = Muƒri in North Arabia see WklAltor. Unters. i. 24 ff., ii. 195, iii. 289; iv. 337 f; MVG 1898, 1.4).
Topical Lexicon
Geographical Setting מִצְרַיִם denotes the fertile land along the lower Nile, bordered by the Sinai wilderness to the east and the Sahara to the west. Scripture frequently contrasts its well-watered plains with the arid uplands of Canaan (Deuteronomy 11:10-11). Its double form alludes to Upper and Lower Egypt, a reminder that the nation’s unity and strength rested on the life-giving Nile.
Patriarchal Sojourns
• Abram descended during famine, receiving provision but learning that self-reliance can jeopardize covenant promises (Genesis 12:10-20).
• Hagar, the Egyptian servant, bore Ishmael, intertwining Egypt with the Abrahamic line (Genesis 16).
• Joseph’s enslavement, exaltation, and reconciliation with his brothers positioned Egypt as God’s chosen arena for preserving the family from starvation (Genesis 37–50). “You meant evil against me, but God intended it for good” (Genesis 50:20).
Thus Egypt becomes both sanctuary and crucible, demonstrating divine sovereignty over international events.
Exodus and Redemptive Typology
The climactic deliverance from Egypt forms the foundational salvation narrative. “The LORD brought you out of there with a mighty hand and an outstretched arm” (Deuteronomy 7:19). The plagues expose the impotence of Egypt’s gods, while the Passover lamb anticipates Christ, “our Passover, sacrificed for us” (1 Corinthians 5:7). The crossing of the Red Sea prefigures baptism (1 Corinthians 10:1-2). Israel’s annual remembrance underscores the historical reality and ongoing spiritual significance of leaving bondage for covenant freedom.
Political Power and International Relations
• Solomon imported horses and chariots from Egypt (1 Kings 10:28-29), yet Isaiah warns, “Woe to those who go down to Egypt for help” (Isaiah 31:1).
• During the divided kingdom, alliances with Egypt proved unreliable (2 Kings 17:4; Jeremiah 37:5-7).
• Pharaoh Neco’s slaying of Josiah at Megiddo (2 Kings 23:29) reveals Egypt’s persistent geopolitical reach.
Scripture teaches that trusting worldly powers rather than the LORD invites ruin.
Prophetic Oracles and Judgments
Isaiah 19, Jeremiah 46, Ezekiel 29–32, and other passages pronounce judgment on Egypt for pride and idolatry. Yet grace mingles with wrath: “The LORD will strike Egypt with a plague; He will strike them but heal them” (Isaiah 19:22). A highway will join Egypt, Assyria, and Israel in worship (Isaiah 19:23-25), foreshadowing Gentile inclusion in the kingdom.
Refuge and Temptation
After Babel’s fall Jerusalemites fled to Egypt against Jeremiah’s counsel (Jeremiah 42–44). The Holy Family’s flight to Egypt (Matthew 2:13-15) repeats the pattern of temporary refuge without compromising ultimate allegiance to God’s land and promise. Believers are warned not to return to the bondage of sin symbolized by Egypt (Romans 6:16-18).
Messianic and Eschatological Perspectives
Hosea 11:1, “Out of Egypt I called My Son,” typologically links Israel and Christ. Zechariah 14:18 envisions Egypt joining the Feast of Tabernacles, indicating that former oppressors will become worshipers. Revelation 11:8 uses “the great city… spiritually called Sodom and Egypt” to describe hardened opposition to God, showing Egypt’s enduring symbolic role in redemptive history.
Lessons for Christian Life and Ministry
1. God can turn hostile environments into instruments of preservation and refinement.
2. He demands separation from the world’s bondage while providing gracious deliverance.
3. Reliance on human power parallels Israel’s futile trips to Egypt; faith must rest in the LORD alone.
4. The gospel’s reach extends to erstwhile enemies, fulfilling the prophetic vision of Egypt’s healing and inclusion.
Thus מִצְרַיִם stands as both historical empire and theological motif—simultaneously the place of bondage and a stage for God’s mighty acts, warning against worldly trust while displaying His redemptive purpose for all nations.
Forms and Transliterations
בְּ֭מִצְרַיִם בְּמִצְרַ֔יִם בְּמִצְרַ֖יִם בְּמִצְרַ֗יִם בְּמִצְרַ֛יִם בְּמִצְרָ֑יִם בְּמִצְרָֽיִם׃ בְמִצְרַ֔יִם בְמִצְרַ֖יִם בְמִצְרַ֙יִם֙ בְמִצְרַ֨יִם ׀ בְמִצְרָֽיִם׃ במצרים במצרים׃ וּבְמִצְרַ֔יִם וּלְמִצְרַ֔יִם וּמִמִּצְרַ֖יִם וּמִמִּצְרַ֜יִם וּמִצְרַ֕יִם וּמִצְרַ֖יִם וּמִצְרַ֡יִם וּמִצְרַ֣יִם וּמִצְרַ֤יִם ובמצרים ולמצרים וממצרים ומצרים לְמִצְרַ֔יִם לְמִצְרַ֖יִם לְמִצְרַ֗יִם לְמִצְרַ֙יִם֙ לְמִצְרַ֥יִם לְמִצְרָ֑יִם למצרים מִ֭צְרַיִם מִמִּצְרַ֔יִם מִמִּצְרַ֖יִם מִמִּצְרַ֗יִם מִמִּצְרַ֙יִם֙ מִמִּצְרַ֛יִם מִמִּצְרַ֜יִם מִמִּצְרַ֣יִם מִמִּצְרַ֤יִם מִמִּצְרַ֨יִם מִמִּצְרַיִם֒ מִמִּצְרַיִם֮ מִמִּצְרָ֑יִם מִמִּצְרָֽיִם׃ מִצְרַ֔֗יִם מִצְרַ֔יְמָה מִצְרַ֔יִם מִצְרַ֖יְמָה מִצְרַ֖יִם מִצְרַ֗יִם מִצְרַ֙יְמָה֙ מִצְרַ֙יִם֙ מִצְרַ֛יִם מִצְרַ֜יִם מִצְרַ֣יִם מִצְרַ֤יִם מִצְרַ֥יִם מִצְרַ֧יִם מִצְרַ֨יִם מִצְרַיִם֒ מִצְרַיִם֩ מִצְרַיִם֮ מִצְרָ֑יְמָה מִצְרָ֑יִם מִצְרָֽיְמָה׃ מִצְרָֽיִם׃ ממצרים ממצרים׃ מצרים מצרים׃ מצרימה מצרימה׃ bə·miṣ·ra·yim bə·miṣ·rā·yim ḇə·miṣ·ra·yim ḇə·miṣ·rā·yim bəmiṣrayim bəmiṣrāyim ḇəmiṣrayim ḇəmiṣrāyim bemitzRayim lə·miṣ·ra·yim lə·miṣ·rā·yim ləmiṣrayim ləmiṣrāyim lemitzRayim mim·miṣ·ra·yim mim·miṣ·rā·yim mimitzRayim mimmiṣrayim mimmiṣrāyim miṣ·rā·yə·māh miṣ·ra·yim miṣ·rā·yim miṣ·ray·māh miṣrāyəmāh miṣrayim miṣrāyim miṣraymāh mitzRayemah mitzRayim mitzRaymah ū·ḇə·miṣ·ra·yim ū·lə·miṣ·ra·yim ū·mim·miṣ·ra·yim ū·miṣ·ra·yim ūḇəmiṣrayim ūləmiṣrayim ulemitzRayim umimitzRayim ūmimmiṣrayim ūmiṣrayim umitzRayim uvemitzRayim vemitzRayimLinks
Cairo, Egypt (Spiro): Minean Miƒru HomA and A. (1892), 125; see EbÄgM 71 ff.; ᵐ5 Αιγυπτος; — derivatives and form dubious; יִַ֯ם usually regarded as dual term. (Upper and Lower Egypt? compare DiGenesis 10:6), but as locative ending EMeyGeschichte. I, § 42 BaNB p. 319 R. 5; JenZA iv (1889), 268 ff. thinks מִצְרַיִם absolute formed by analogy of מַיִם, שָׁמַיִם from Miƒrî (compare Tel Amarna); see further Wklinfra, near the end); — ׳מ