The word that Yahweh spoke to Jeremiah the prophet, how that Nebuchadnezzar king of Babylon should come and strike the land of Egypt.
“Declare in Egypt, publish in Migdol, and publish in Memphis and in Tahpanhes: say, ‘Stand up, and prepare; for the sword has devoured around you.’
Why are your strong ones swept away? They didn’t stand, because Yahweh pushed them.
He made many to stumble. Yes, they fell on one another. They said, ‘Arise! Let’s go again to our own people, and to the land of our birth, from the oppressing sword.’
They cried there, ‘Pharaoh king of Egypt is but a noise; he has let the appointed time pass by.’
“As I live,” says the King, whose name is Yahweh of Armies, “surely like Tabor among the mountains, and like Carmel by the sea, so he will come.
You daughter who dwells in Egypt, furnish yourself to go into captivity; for Memphis will become a desolation, and will be burned up, without inhabitant.
“Egypt is a very beautiful heifer; but destruction out of the north has come. It has come.
Also her hired men in the middle of her are like calves of the stall; for they also are turned back. They have fled away together. They didn’t stand, for the day of their calamity has come on them, the time of their visitation.
Its sound will go like the serpent; for they will march with an army, and come against her with axes, as wood cutters.
They will cut down her forest,” says Yahweh, “though it can’t be searched; because they are more than the locusts, and are innumerable.
The daughter of Egypt will be disappointed; she will be delivered into the hand of the people of the north.”
Yahweh of Armies, the God of Israel, says: “Behold, I will punish Amon of No, and Pharaoh, and Egypt, with her gods, and her kings; even Pharaoh, and those who trust in him.
I will deliver them into the hand of those who seek their lives, and into the hand of Nebuchadnezzar king of Babylon, and into the hand of his servants. Afterwards it will be inhabited, as in the days of old,” says Yahweh.
John Calvin 1540 · Public Domain On vv13–26 The former prophecy was respecting the slaughter of the…
The former prophecy was respecting the slaughter of the Egyptian army, when Pharaoh came to assist the Assyrians, with whom he was then confederate. But this prophecy extends farther; for Jeremiah declares that the Egyptians themselves would have their turn; for we know even from other Prophets, that punishment had been denounced on them, (and Ezekiel pursues this subject through many chapters,) because they had, by their allurements, deceived the people of God. And God punished them not only for the evils by which they had themselves provoked his wrath, but because they had corrupted the Jews and confirmed them more and more in their obstinacy.
We now then perceive the design of the Prophet: the meaning is, that God, after having executed his judgment on the Israelites and the Jews, would become also the judge of the Egyptians and of other nations. We must further observe, that this prophecy was announced before the city was taken. At the time, then, that the Egyptians were secure, and that the Jews, relying on their aid, thought themselves safe from the violence of Nebuchadnezzar, it was then that this prophecy was delivered. But we see again, that the order of time is not observed as to these prophecies; for he had spoken of the slaughter of the army, in the fourth year of Jehoiakim. And it is probable, though the time is not pointed out here, that the destruction of Egypt had then been predicted; for before Jeremiah began to discharge his prophetic office, Isaiah had spoken against Egypt. Ezekiel, also, when an exile in Chaldea, at the same time confirmed the prophecies of Jeremiah, and said many more things against Egypt. We must however remark, that Jeremiah had not once only prophesied of the ruin of Egypt; for after he was forcibly led there, he confirmed, as we have before seen, what he had said previously.
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Jeremiah then had predicted what we read here many years before the taking of the city. But as the Jews disregarded what he had said before, he again confirmed it, when he was in Egypt, though it was not without great danger to his life, for he spared neither the king nor the nation.
He then says, that the word came to him respecting the coming of Nebuchadnezzar to smite the land of Egypt Hitherto he has spoken of the punishment which God inflicted on the Egyptians, beyond their own kingdom, on the bank of the Euphrates; but, now he records the punishment of Egypt itself, when Nebuchadnezzar not only went to meet the Egyptians, to drive them from his own borders, but when he made an irruption into their kingdom, and plundered many cities, and so afflicted the whole kingdom, that the Egyptian king afterwards reigned only, as it were, by his permission. It follows, —
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain On vv16, 17, 18, 20, 21, 22, 23, 25, 26 As they that should repent that they helped the…
As they that should repent that they helped the Egyptians.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv13–26 Jer 46:13 The word that the LORD spake to…
Jer 46:13 The word that the LORD spake to Jeremiah the prophet, how Nebuchadrezzar king of Babylon should come [and] smite the land of Egypt.
Ver. 13. The word that the Lord spake.] Another prophecy, but against Egypt also. God had yet a further quarrel to that country for the death of good Josiah; their delivering up Uriah, God’s faithful servant, to the sword of Jehoiakim; their idolatry, pride, perfidy, &c.
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How Nebuchadnezzar … should come and smite the land of Egypt.] In the twentieth-fifth year of his reign, as Jeremiah also had set forth by a sign. {Jer 44:30}
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv13–26 A revelation different from the former in this, that…
A revelation different from the former in this, that the former only foretold the overthrow of the king of Egypt in a particular battle in Carchemish near Euphrates, of which we read that the thing was done, 2Ki 24:7. This foretells the king of Babylon’s overrunning all the land of Egypt, and was not fulfilled till some years after Zedekiah was carried away captive, but prophesied of Jer 43:10; 44:30, to come to pass in the time of Pharaoh-hophra, as we heard before, and more largely foretold by the prophet Ezekiel, Eze 29; Eze 30; Eze 32, to happen after the overthrow of Tyrus, Eze 29:18,19.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On v13 In these verses we have,
In these verses we have,
I. Confusion and terror spoken to Egypt. The accomplishment of the prediction in the former part of the chapter disabled the Egyptians from making any attempts upon other nations; for what could they do when their army was routed? But still they remained strong at home, and none of their neighbours durst make any attempts upon them. Though the kings of Egypt came no more out of their land (Kg2 24:7), yet they kept safe and easy in their land; and what would they desire more than peaceably to enjoy their own? One would think all men should be content to do this, and not covet to invade their neighbours. But the measure of Egypt's iniquity is full, and now they shall not long enjoy their own; those that encroached on others shall not be themselves encroached on. The scope of the prophecy here is to show how the king of Babylon should shortly come and smite the land of Egypt, and bring the war into their own bosoms which they had formerly carried into his borders, Jer 46:13. This was fulfilled by the same hand with the former, even Nebuchadnezzar's, but many years after, twenty at least, and probably the prediction of it was long after the former prediction, and perhaps much about the same time with that other prediction of the same event which we had Jer 43:10.
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1. Here is the alarm of war sounded in Egypt, to their great amazement (Jer 46:14), notice given to the country that the enemy is approaching, the sword is devouring round about in the neighbouring countries, and therefore it is time for the Egyptians to put themselves in a posture of defence, to prepare for war, that they may give the enemy a warm reception. This must be proclaimed in all parts of Egypt, particularly in Migdol, Noph, and Tahpanhes, because in these places especially the Jewish refugees, or fugitives rather, had planted themselves, in contempt of God's command (Jer 44:1), and let them hear what a sorry shelter Egypt is likely to be to them.
2. The retreat hereupon of the forces of other nations which the Egyptians had in their pay is here foretold. Some considerable number of those troops, it is probable, were posted upon the frontiers to guard them, where they were beaten off by the invaders and put to flights. Then were the valiant men swept away (Jer 46:15) as with a sweeping rain (it is the word that is used Pro 28:3); they can none of them stand their ground, because the Lord drives them from their respective posts; he drives them by his terrors; he drives them by enabling the Chaldeans to drive them. It is not possible that those should fix whom the wrath of God chases. He it was (Jer 46:16) that made many to fall, yea, when their day shall come to fall, the enemy needs not throw them down, they shall fall one upon another, every man shall be a stumbling-block to his fellow, to his follower; nay, if God please, they shall be made to fall upon one another, they shall be made to fall upon one another, every man's sword shall be against his fellow. Her hired men, the troops Egypt has in he service, are indeed in the midst of her like fatted bullocks, lusty men, able bodied and high spirited, who were likely for action and promised to make their part good against the enemy; but they are turned back; their hearts failed them, and, instead of fighting, they have fled away together. How could they withstand their fate when the day of their calamity had come, the day in which God will visit them in wrath? Some think they are compared to fatted bullocks for their luxury; they had wantoned in pleasures, so that they were very unfit for hardships, and therefore turned back and could not stand. In this consternation, (1.) They all made homeward towards their own country (Jer 46:16): They said, "Arise, and let us go again to our own people, where we may be safe from the oppressing sword of the Chaldeans, that bears down all before it." In times of exigence little confidence is to be put in mercenary troops, that fight purely for pay, and have no interest in theirs whom they fight for. (2.) They exclaimed vehemently against Pharaoh, to whose cowardice or bad management, it is probably, their defeat was owing. When he posted them there upon the borders of his country it is probably that he told them he would within such a time come himself with a gallant army of his own subjects to support them; but he failed them, and, when the enemy advanced, they found they had none to back them, so that they were perfectly abandoned to the fury of the invaders. No marvel then that they quitted their post and deserted the service, crying out, Pharaoh king of Egypt is but a noise (Jer 46:17); he can hector, and talk big of the mighty things he would do, but that is all; he brings nothing to pass. All his promises to those in alliance with him, or that are employed for him, vanish into smoke. He brings not the succours he engaged to bring, or not till it is too late: He has passed the time appointed; he did not keep his word, nor keep his day, and therefore they bid him farewell, they will never serve under him any more. Note, Those that make most noise in any business are frequently but a noise. Great talkers are little doers.
3. The formidable power of the Chaldean army is here described as bearing down all before it. The King of kings, whose name is the Lord of hosts, and before whom the mightiest kings on earth, though gods to us, are but as grasshoppers, he hath said it, he hath sworn it, As I live, saith this king, as Tabor overtops the mountains and Carmel overlooks the sea, so shall the king of Babylon overpower all the force of Egypt, such a command shall he have, such a sway shall he bear, Jer 46:18. He and his army shall come against Egypt with axes, as hewers of wood (Jer 46:22), and the Egyptians shall be no more able to resist them than the tree is to resist the man that comes with an axe to cut it down; so that Egypt shall be felled as a forest is by the hewers of wood, which (if there by many of them, and those well provided with instruments for the purpose) will be done in a little time. Egypt is very populous, full of towns and cities, like a forest, the trees of which cannot be searched or numbered, and very rich, full of hidden treasures, many of which will escape the searching eye of the Chaldean soldiers; but they shall make a great spoil in the country, for they are more than the locusts, that come in vast swarms and overrun a country, devouring every green thing (Joe 1:6, Joe 1:7), so shall the Chaldeans do, for they are innumerable. Note, The Lord of hosts hath numberless hosts at his command.
4. The desolation of Egypt hereby is foretold, and the waste that should be made of that rich country. Egypt is now like a very fair heifer, or calf (Jer 46:20), fat and shining, and not accustomed to the yoke of subjection, wanton as a heifer that is well fed, and very sportful. Some think here is an allusion to Apis, the bull or calf which the Egyptians worshipped, from whom the children of Israel learned to worship the golden calf. Egypt is as fair as a goddess, and adores herself, but destruction comes; cutting up comes (so some read it); it comes out of the north; thence the Chaldean soldiers shall come, as so many butchers or sacrificers, to kill and cut up this fair heifer. (1.) The Egyptians shall be brought down, shall be tamed, and their tune changed: The daughters of Egypt shall be confounded (Jer 46:24), shall be filled with astonishment. Their voice shall go like a serpent, that is, it shall be very low and submissive; they shall not low like a fair heifer, that makes a great noise, but hiss out of their holes like serpents. They shall not dare to make loud complaints of the cruelty of the conquerors, but vent their griefs in silent murmurs. They shall not now, as they used to do, answer roughly, but, with the poor, use entreaties and beg for their lives. (2.) They shall be carried away prisoners into their enemy's land (Jer 46:19): "O thou daughter! dwelling securely and delicately in Egypt, that fruitful pleasant country, do not think this will last always, but furnish thyself to go into captivity; instead of rich clothes, which will but tempt the enemy to strip thee, get plain and warm clothes; instead of fine shoes, provide strong ones; and inure thyself to hardship, that thou mayest bear it the better." Note, It concerns us, among all our preparations, to prepare for trouble. We provide for the entertainment of our friends, let us not neglect to provide for the entertainment of our enemies, nor among all our furniture omit furniture for captivity. The Egyptians must prepare to flee; for their cities shall be evacuated. Noph particularly shall be desolate, without an inhabitant, so general shall the slaughter and the captivity be. There are some penalties which, we say, the king and the multitude are exempted from, but here even these are obnoxious: The multitude of No shall be punished: it is called populous No, Nah 3:8. Though hand join in hand, yet they shall not escape; nor can any think to go off in the crowd. Be they ever so many, they shall find God will be too many for them. Their kings and all their petty princes shall fall; and their gods too (Jer 43:12, Jer 43:13), their idols and their great men. Those which they call their tutelar deities shall be no protection to them. Pharaoh shall be brought down, and all those that trust in him (Jer 46:25), particularly the Jews that came to sojourn in his country, trusting in him rather than in God. All these shall be delivered into the hands of the northern nations (Jer 46:24), into the hand not only of Nebuchadnezzar that mighty potentate, but into the hands of his servants, according to the curse on Ham's posterity, of which the Egyptians were, that they should be the servants of servants. These seek their lives, and into their hands they shall be delivered.
5. An intimation is given that in process of time Egypt shall recover itself again (Jer 46:26): Afterwards it shall be inhabited, shall be peopled again, whereas by this destruction it was almost dispeopled. Ezekiel foretels that this should be at the end of forty years, Eze 29:13. See what changes the nations of the earth are subject to, how they are emptied and increased again; and let not nations that prosper be secure, nor those that for the present are in thraldom despair.
II. Comfort and peace are here spoken to the Israel of God, Jer 46:27, Jer 46:28. Some understand it of those whom the king of Egypt had carried into captivity with Jehoahaz, but we read not of any that were carried away captives with him; it may therefore rather refer to the captives in Babylon, whom God had mercy in store for, or, more generally, to all the people of God, designed for their encouragement in the most difficult times, when the judgments of God are abroad among the nations. We had these words of comfort before, Jer 30:10, Jer 30:11. 1. Let the wicked of the earth tremble, they have cause for it; but fear not thou, O my servant Jacob! and be not dismayed, O Israel! and again, Fear thou not, O Jacob! God would not have his people to be a timorous people. 2. The wicked of the earth shall be put away like dross, not be looked after any more; but God's people, in order to their being saved, shall be found out and gathered though they be far off, shall be redeemed though they be held fast in captivity, and shall return. 3. The wicked is like the troubled sea when it cannot rest; they flee when none pursues. But Jacob, being at home in God, shall be at rest and at ease, and none shall make him afraid; for what time he is afraid he has a God to trust to. 4. The wicked God beholds afar off; but, wherever thou art, O Jacob! I am with thee, a very present help. 5. A full end shall be made of the nations that oppressed God's Israel, as Egypt and Babylon; but mercy shall be kept in store for the Israel of God: they shall be corrected, but not cast off; the correction shall be in measure, in respect of degree and continuance. Nations have their periods; the Jewish nation itself has come to an end as a nation; but the gospel church, God's spiritual Israel, still continues, and will to the end of time; in that this promise is to have its full accomplishment, that, though God correct it, he will never make a full end of it.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv13–26 The word that the Lord spake to Jeremiah the…
The word that the Lord spake to Jeremiah the prophet,.... This is a new and distinct prophecy from the former, though concerning Egypt as that; but in this they differ; the former prophecy respects only the overthrow of the Egyptian army at a certain place; this latter the general destruction of the land; and was fulfilled some years after the other; Jarchi says, according to their chronicles (g), in the twenty seventh year of Nebuchadnezzar's reign:
how Nebuchadrezzar king of Babylon should come; or, "concerning the coming (h) of Nebuchadrezzar king of Babylon",
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to smite the land of Egypt; who was to come, and did come, out of his country, into the land of Egypt, to smite the inhabitants of it with the sword, take their cities, plunder them of their substance, and make them tributary to him.
(g) Seder Olam Rabba, c. 26. p. 77. (h) "de venturo Nebuchadretzare", Junius & Tremellius; "de adventu Nebuchadretsaris", Calvin, Munster, Piscator; "de veniendo", Vatablus, Montanus.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv14, 17, 18, 20, 23 Declare - Publish this over all the land of…
Declare - Publish this over all the land of Egypt.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv13–26 Verse 13. How Nebuchadrezzar - should come and smite…
Verse 13. How Nebuchadrezzar - should come and smite the land of Egypt.] See on Jer 44:29; Jer 44:30. This was after Amasis had driven Pharaoh-necho into Upper Egypt. See Jer 44:30.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv13, 14, 16, 18, 19, 20, 22, 25 Jer 46:13. The word that the Lord spake, &c.…
Jer 46:13. The word that the Lord spake, &c. — Here begins the second prophecy against Egypt, the exact time of the delivery of which we have no means of ascertaining; but the desolation foretold in it is undoubtedly the same with that predicted by Ezekiel, chaps. 29., 30., 31., 32. And this came to pass in the twenty-seventh year of Jehoiachin’s captivity, that is, the sixteenth year after the destruction of Jerusalem, as may be collected from Eze 29:17, where Nebuchadnezzar’s army is spoken of as having at that time suffered a great deal at the siege of Tyre; on which account the spoils of Egypt are promised them for their wages and indemnification: and the promise was accordingly made good that same year. — Jos. Ant., lib. 10. cap. 9.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv13–26 A new prophecy, foretelling the successful invasion of Egypt…
A new prophecy, foretelling the successful invasion of Egypt by Nebuchadnezzar, has been appended to the hymn of triumph, because they both relate to the same kingdom. This prophecy was probably spoken in Egypt to warn the Jews there, that the country which they were so obstinately determined to make their refuge would share the fate of their native land.
How ... should come - Or, concerning the coming “of Nebuchadrezzar.”
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv13, 15, 16, 17, 18, 19, 20, 21, 22, 23, 25, 26 Egypt, under Apries, about thirty-five years after the former…
Egypt, under Apries, about thirty-five years after the former expedition, chap. xliv. 30., and Ezechiel xxix., and xxxi. This country was invaded the last, ver. 14.
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Lange's Commentary on the Holy Scriptures 1864 · Public Domain On v13 3. The Second Prophecy Against Egypt
3. The Second Prophecy Against Egypt
Jer_46:13-26
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With an Appendix, Jer_46:27-28
13 The word that the Lord [Jehovah] spake to Jeremiah the prophet, how [concerning the coming of] Nebuchadnezzar, king of Babylon, should come and [to] smite the land of Egypt.
14 Proclaim ye it in Egypt and publish it in Migdol,
Publish it also in Noph and Tahpanhes.
Say ye, Stand fast15 and prepare thyself;16
For the sword hath devoured thy neighbors.
15 Wherefore is thy bull17 dragged away?
He stood not, for Jehovah thrust him away
16 He causeth many to totter;
One also falleth upon another:
And they say, Up! let us return to our own people,
And to the land of our birth, from the murderous sword.
17 There they cry:18 Pharaoh, king of Egypt, is lost;19
He hath lost the time through neglect!
18 As truly as I live, saith the king,
Jehovah Zebaoth is his Name;
As Tabor among the mountains,
And as Carmel by the sea, shall he come.
Make thyself preparations [apparatus] for journeying,
Thou inhabitant, daughter of Egypt;
19 For Noph shall become a wilderness,
And destroyed without an inhabitant.
20 A finely formed heifer is Egypt;
A gad-fly20 from the north is coming, is coming.21
21 Her hirelings also in her midst are like fatted calves
For they also turn and flee away together.
They stand not, for the day of their destruction is come upon them,—
The time of their visitation.
22 Her sound22 goeth like the sound of serpents;
For with power they advance,
And are come to her with axes as hewers of wood.
23 They have cut down her forest, saith Jehovah.
For it is not to be searched;
For they are many, more than the locusts,
And of them there is no number.
24 The daughter of Egypt has been put to shame,
Delivered into the hand of a people from the North.
25 Saith Jehovah Zebaoth, the God of Israel,
Behold, I visit the Amon of No,
And Pharaoh and Egypt, and its gods and its kings,
And Pharaoh and those that trust in him.
26 And I give them into the hand of those that seek their lives,
And into the hand of Nebuchadnezzar, the king of Babylon,
And into the hand of his servants:
And afterwards it shall be inhabited23
As in the days of old, saith Jehovah.
EXEGETICAL AND CRITICAL
This prophecy cannot be regarded as an immediate contemporaneous continuation of the previous one. 1. The title announces it as an independent passage. There is not the slightest ground for regarding this as a later addition, for it contains nothing which Jeremiah could not himself have written. 2. In Jer_46:26 Nebuchadnezzar is mentioned by name. Jeremiah never does this before the battle of Carchemish. As now we must assign the passage Jer_46:1-12 to the period immediately before that battle, it follows that the present passage must have originated at a later period. 3. If the superscription in Jer_46:13 expresses nothing with regard to the time of composition, but only states the main purport of the passage, it is yet clear that a prophecy concerning the coming of Nebuchadnezzar more probably originated at a time in which Jeremiah demonstrably expected this coming than at a time of which we have no trace that the prophet cherished this expectation. The prophet does not express the definite expectation that Nebuchadnezzar will come to Egypt, before Jer_43:8-13. Previously, indeed, we have a general declaration, that Egypt will succumb to him (Jer_15:19; Jer_46:11-12). but none purporting that he will himself enter the country. It is therefore much more probable that this passage is contemporaneous with Jer_43:8-13 than that it belongs to the time of Jer_46:8-12. The reason, which Graf urges against this hypothesis, that Jeremiah there prophesies the conquest of Moab, Edom, Ammon, etc., in consequence of the battle of Carchemish, but with respect to Egypt, had contented himself with a song of triumph over its defeat, is not of weight; for evidently Egypt is the most important of all the countries, against which chh. 46–49 contain prophecies. It is hence no matter of surprise, if we have two prophecies against it, of which the first (Jer_46:3-12) treats of the defeat and destruction of Egypt in general (Jer_46:11-12), the second specially of the latter.
This prophecy, like the preceding one, evidently consists of two halves. In the first the Egyptian cities are summoned to equip themselves against the approaching enemy (Jer_46:14); then the thought is expressed, that all, which is great in Egypt, Apis (Jer_46:15) the foreign auxiliaries (Jer_46:16), Pharaoh (Jer_46:17) must bow before the greatness of the Chaldean prince, who approaches like Tabor among the mountains and Carmel in the sea, in order to carry away the Egyptians into captivity (Jer_46:18-19). In the second half the quantitative conception seems to prevail. Egypt is a fair, fat cow, but a gad-fly from the North brings destruction to it (Jer_46:20). Their mercenaries also, who are here compared to fatted calves, flee (Jer_46:21). Egypt is further compared to a forest, in which stand innumerable trees. Yet there is only a hissing like a snako in a thicket, while the enemies proceed to cut down the trees (Jer_46:22-23). Finally it is proclaimed in blunt words, without a figure, that Egypt with its gods, its kings, and all who trust in them, must be given into the hand of Nebuchadnezzar, but that a time will come, in which Egypt will be inhabited as quietly and undisturbed as of old (Jer_46:24-26). The two halves are distinguished thus: 1. The Egyptian power is described from its intensive and qualitative, in the second from its intensive or quantitative side. 2. The first half closes with the prospect of exile, the second with a consolatory outlook into a distant but happy future.
Jer_46:13. The word … Egypt. The superscription is of the larger kind, but in the form which occurs besides only in Jer_45:1 and Jer_50:1. It is indubitable that such a superscription introduces a specifically new passage. The only question is, Who composed this, the prophet himself or a later writer, who had no right to do it? No reasons can be urged against its composition by the prophet, either general or special. The form לָבוֹא, both alone and with a second infinitive depending on it, is very common in Jeremiah; it is found more frequently in him than in any other book of the Old Testament. (Comp. Jer_36:5; Jer_40:4; Jer_41:17; Jer_42:15; Jer_42:17; Jer_42:22; Jer_44:12; Jer_48:16). לְalso after a verb. dicendi is Jeremian. Comp. Jer_28:8-9.
Jer_46:14. Proclaim … thy neighbors. Egypt is alarmed, before all the boundary-cities. On Migdol, Noph and Tahpanhes, comp. rems. on Jer_2:16; Jer_44:1.—Immediate preparations are necessary, since the surrounding countries, the neighbors, have already been devastated by the hostile sword. Comp. Jer_21:14; Jer_48:17; Jer_48:39; Jer_49:5.
Jer_46:15-19. Wherefore … without an inhabitant. The three heads of Egypt are Apis, the army consisting of foreigners, and the king. The overthrow of this triad is here described. With respect to the form it is noteworthy that the transition is made with the same turn from the summons to prepare and the description of the defeat as in Jer_46:5.—The Apis, which had hitherto in divine majesty enjoyed most undisturbed existence in his temple, is now dragged away like a common ox to the slaughter, and can make no resistance, for it is Jehovah who thrusts him on, as it were, from behind. Num_35:20; Eze_34:21. It is Jehovah, likewise, who causes great defeat among those upon whom the power of Egypt in war depended. Since the time of Psammetichus foreign mercenaries (עֶרֶב25:20; Eze_30:5) composed the main strength of the Egyptian forces. (Comp. Duncker, I., S. 922); but they are unable to resist the enemy whom God sends against them. They therefore flee to their homes.—Falleth upon another. Comp. Jer_29:9; Jer_29:26.—Murderous sword. Comp. rems. on Jer_25:38.—The king himself finally, whom the Egyptians adored as an incarnation of the deity (comp. Duncker, I., S. 150, “The Egyptians went further in their exaltation of their rulers than any other nation, even according divine worship to their despots”) becomes an object of ridicule.—Lost the time. These words signify that he has allowed the time to pass by. What time? The gracious respite appointed by Jehovah? Not impossibly. The prophet then places the confession in the mouth of the Egyptians, that they have not followed the advice given them in Jer_25:15 coll. Jer_27:8. In contrast to this humiliation of the Egyptian king the prophet exalts (verse 18) the greatness of the true king, the King of all kings, the Lord of hosts, Jehovah, and that of His chosen servant and instrument (Jer_25:9; Jer_27:6), the king of Babylon. Jehovah, who is called king also in Jer_48:15; Jer_51:57, swears solemnly by Himself (Jer_22:5; Jer_22:24; Jer_44:26), that he, who is not indeed here mentioned by name, but is plainly recognized from the connection, viz. the king of Babylon, will on his expedition to the other kings be as Tabor to the mountains rising to the north of it (comp. Raumer, Pal. S. 37) and will present himself as Carmel seen from the sea, for this “looks like a watch-tower westward over the Mediterranean” (Raumer, S. 45). In such circumstances should it fare better with Egypt than with Judah? No, the former also cannot escape captivity. He is therefore called upon to prepare himself for this. —כְּלֵי גוֹלָה (comp. Eze_12:3 sqq.) are a very necessary equipment, such as exiles are allowed to take with them. As the capital of Judah was not spared, so the capital of Egypt, Memphis, shall be destroyed (comp. Jer_2:15).
Jer_46:20-23. A finely formed heifer … no number. In a new double picture Egypt’s destruction is here portrayed. These pictures refer, as already remarked, more to the extent and quantity of the Egyptian forces, the first setting forth their volume, the second their numerical strength. Accordingly Egypt is first compared to a state-cow, which is of course to be regarded as well kept. We are involuntarily reminded of Pharaoh’s fat kine in Gen_41:18. עֶגְלָה is moreover a young cow, but one which has attained its full vigor, for it may be three years old (Jer_48:34; Isa_15:5; Gen_15:9), give milk (Isa_7:21-22), be already trained (Hos_10:11), draw the plough (Jdg_14:18), but also may still rejoice in the untamed wildness of its life (Jer_31:18).—This cow is to be attacked by a gad-fly coming from the north, from whence Jeremiah is accustomed to see the Chaldeans coming (comp. Jer_1:14, etc). [Blayney and Wordsworth find here a probable allusion to the legend of Io, who was transformed into a heifer, and driven by a gad-fly into Egypt, where she was worshipped as Isis. Comp Virg. Georg., III., 147; Ovid, Metam. Lib., I.—S. R. A.]
The double is coming portrays the vehemence of the assault. Comp. Eze_7:6; Psa_96:13. The same fulness and breadth are seen in the well-kept mercenaries as in Egypt itself. (Comp. Herod., II. 158; Duncker, I., S. 922). They are fatted calves, and consequently lazy, as is seen in their fleeing instead of fighting.—Turn. Comp. rems. on Jer_46:5.—Day of destruction. Comp. Deu_32:35; Jer_18:17.—Time of visitation. Comp. Jer_10:15; Jer_50:27.—In a second picture it is described how the forces of the Egyptians, though so great in number, are overcome. Egypt is in this behalf compared to a forest, which serves for the abode of a serpent. The serpent has retired into a thicket. It is only heard to hiss. Thus the ancient power of Egypt, which led Ezekiel to compare it to a crocodile (Jer_29:3; Jer_32:2), as come to an end. It is only a serpent hissing with impotent rage in a thicket. It no longer attacks nor bites, for it is afraid. There is also reason for this. For the enemies rush upon it with power (בְּחַיִל, comp. Zec_4:6); they come upon it with axes (comp. Jer_49:9) as hewers of wood. Whether this figure is occasioned by the circumstance that the Persians, Massagetes, and Scythians made use of battle-axes, as Graf supposes, or whether it has no connection with this, must be left undecided.
Jer_46:23. With their axes the enemies hew down the forest, i.e. they kill the warriors, destroy the fortifications and supplies. This forest is not to be otherwise come at, for it is unsearchable, impenetrable. A thin forest may be taken possession of by going through it, but a thick, impenetrable one must be cut down tree by tree. The enemies can do this, for they are more numerous than the locusts.—Not to be searched(יֵהָקֵר) I would not refer to the enemies, 1. on account of the sing number; 2. because then the same thought would be expressed three times.—In the following context the thought of Egypt’s subjugation is expressed without a figure.
Jer_46:24-26. The daughter … saith Jehovah.—Put to shame. Comp. Jer_2:26; Jer_6:15; Jer_48:1; Jer_50:2, etc.—The God of Israel, who is more powerful than the gods of the Egyptians, declares that He will visit the Amon of No (the highest deity of the Egyptians, comp. Herzog, R.-Enc. I., S. 286, which had its seat in Thebes, hence called נאֹ אנוֹן, Nah_3:8; comp. 1b. X., S. 392), Pharaoh and the land itself, and further all the other kings (i.e. those entitled to be so) and gods, and finally Pharaoh and the entire mass of those who trust in him as a god. (Comp. remsּ on Jer_46:17). The style is here very broad and verbose, in order to express the completeness of the destruction. All these shall fall into the hands of those who seek their life (comp. rems, on Jer_44:30), and be given into the hand of Nebuchadnezzar and his servants.—And afterwards, etc. If we compare on the one hand Jer_46:19, and on the other passages like Jer_48:47; Jer_49:6; Jer_49:39, it appears in the highest degree probable, that here at the close a favorable prospect, is to be opened up to the Egyptians. In the days of old, ancient Thebes, of which no one knows when it was built, was peaceful, unassailed and prosperous. A remembrancer of this condition can be understood only as a word of blessed promise.
EXEGETICAL AND CRITICAL
It is acknowledged that these words stand in the original and suitable connection in Jeremiah 30, as well as that they are not necessary to Jeremiah 46, and would not be missed if they were omitted. Still it may be said that every injury befalling the enemies of the theocracy is a corroboration of the latter, and that it cannot be unsuitable also to express in words this mutual relation founded in the nature of the case, the two going constantly hand in hand in chh. 50, 51. (Comp. Jer_50:4-6; Jer_50:17-19; Jer_50:28; Jer_50:33; Jer_51:5-6; Jer_51:10; Jer_51:35; Jer_51:45; Jer_51:50). But the overthrow of the Babylonian kingdom by Cyrus bore the deliverance of Judah immediately in its womb. This can be said of the conquest of Egypt no more than of that of the other small nations against which chh. 47–49 are directed. Hence in these three chapters there is no trace of that mutual relation. Why then just here? And how does it agree with the fact that elsewhere in Egypt Jeremiah pronounces only the severest threatenings against the Israelites (chh. 42–44)? There is much then that is opposed to the genuineness of the passage, while on the other hand it is easy to suppose that a later seer saw fit to oppose this light to the former shadow. Moreover, as we have said, the words are not absolutely unsuitable here, and we cannot therefore deny the possibility, that Jeremiah, who, as is well known, is very fond of quoting himself, himself felt the need of causing the light of Israel to shine brightly on the dark background of their ancient enemy, Egypt.
DOCTRINAL AND ETHICAL
1. Förster states four reasons why the prophets had to proclaim judgment on the heathen nations also. The first is διδασκαλικός: it is to be known that the prosperity of the heathen is not lasting, but that heathendom has no basis of true prosperity. The second reason is παρηγορικός: the pious are not to fear that the heathen will get the upper hand and suppress the church. The third is ἐπανορθωτικός: God’s people are to guard against forming alliances with the heathen and trusting in their help. The fourth is ἐλεγκτικός: a conclusion is to be drawn a minori ad majus: if God does not spare the heathen who are deprived of His light, how much less will He spare His people, if they despise the light of His word.
2. “Jeremiah’s God is also the Lord of all the heathen and makes their destinies. They find it so according to their words and especially their posture towards the chosen people Israel. They haste to their destruction, for one nation only is eternal; this, however, is the nation which has been passed through a thousand sieves and in comparison with others is no nation. That which is in Israel, as in other nations, passes away, and only that which it has above other nations remains eternal. Jeremiah prophesies most against Egypt, Moab and Babylon, in which the wealth, the jealous, scoffing manner of the mean world, and the cavalier spirit of great states is rebuked. … He who rightly understands this sees here not sermons addressed to generations long since passed away, but to the natural humanity streaming through this world, as it is continually presented with new names and yet always with the same carnal impulses and based on the same unreason. To him, who thus understands Jeremiah, he is again alive, and the Jewish legend is fulfilled, that Jeremiah must come again before the Messianic kingdom can bloom up again in glory. Yea, let Jeremiah rise truly for thee to mourn, and Christ, with the hosannas of His eternal hosts of disciples, will not longer be hidden from thee, and in Him thou wilt have all things.” Diedrich.
3. On Jer_46:6. “The race is not to the swift. Ecc_9:11. Therefore let not the strong man glory in his strength. Jer_9:22. Also are horses and chariots and such like things of no avail: for to those who have not God on their side, all is lost.” Cramer.
4. On Jer_46:10. “God may long delay His reckoning. This Pharaoh-necho had killed the pious Josiah, conquered his son Jehoahaz and laid the land of Judah under tribute. But guilt rusts not, however old, and though God comes slowly He comes surely.” Cramer.
5. On Jer_46:10. “Although the ungodly go free for a long time and rejoice with timbrel and harp and are glad with pipes and spend their days in wealth (Job_21:12), yet he lets them go free like sheep for the slaughter, and spares them for the day of slaughter (Jer_12:3).” Cramer.
6. On Jer_46:25. “Bonum confidere in Domino et non in principibus (Psalms 146). When their help is most needed they lie down and die.” Förster.
7. On Jer_46:27-28. “When God turns things upside down and takes care that neither root nor branch remains, His little flock must be preserved. The punishments which redound to the destruction of the ungodly redound to the amelioration of the godly. For from these He takes the eternal punishment, and the temporal must also redound to their advantage, but the ungodly drink it to the dregs.” Cramer.
Footnotes:
[15]Jer_46:14.—התיצב comp. Jer_46:4.
[16]Jer_46:14.—והכן לך. Comp. Eze_38:7. It is a direct causative Hiphil: make preparation, equipment for thyself. Naegelsb. Gr., § 69, 1,. Anm. 2.
[17]Jer_46:15.—Jeremiah uses the plural אַבִּירִים elsewhere only in the meaning of “strong horses” (Jer_8:16; Jer_47:3; Jer_50:11). But neither this meaning nor that of “strong men, heroes” גִבּוֹרִים suits the connection. For apart from נִסְחַף (besides here in Pro_28:3 only) which as a foregoing predicate may certainly stand in the singular, the singulars עָמַד and הֲדָפֹוֹ show that אַבִּירֶיךָ is to be taken as singular. Then, however, nothing is more natural than, with the LXX., to think of the Apis. This is the LXX. translation: διατί ἐ̓φυγεν από σου ὁ Ἅπις ; ὁ μόσχος ὁ ἐκλεκτός σου οὐκ ἐ̓μεινεν. אֶבִֹּר both in the singular and plural is frequently used for bulls: Isa_34:7; Psa_22:13; Psa_50:13; Psa_68:31. But who but Apis is the bull of Egypt? The plural suffix has been explained as an abnormal pausal pronunciation (comp. תִּהְלָּתֶיךָ Psa_9:15; שִׂנְאָתֶיךָ Eze_35:11—בֵינֶיךָ [Gen_16:5; 1Ki_15:19] which Graf adduces, does not belong here), comp. Olsh., § 39, c, Anm.; § 131, k, but this is unnecessary. אַבִּיר (observe that Jehovah also is called אַבִּיר יִשְׂרַאֵל or אי יְַעַקב, Isa_1:24; Isa_49:26, etc.) stands in the plural as a name of God, according to the analogy of קְדשִׁים ,תְּרַפִים ,בַּעַל ,אָדוֹן, which again themselves follow the analogy of אֱלֹחַים. Comp. Naegelsb. Gr., § 61, 2, Anm.; Olsh., § 122, g; Gesen., § 108, 2, Anm., b.
[18]Jer_46:17.—קראו שׁם. LXX., Vulg., Syr., and after them many modern commentators read these words קַרְאוּ שֵׁם (comp. Jer_20:3; Isa. 8:3; 20:7), but, as it appears to me, unnecessarily. The nominative of קָרְאוּ is not the auxiliaries, and שָׁם need not be referred to their home. It may very well be referred to the place where Apis was maltreated, and the warriors were killed, thus generally to the place of the previously described defeat. It might even be referred to the time, for שָׁם has also a temporal signification. Comp. Psa_14:5; Psa_53:6; Job_35:12; Hos_2:17; Jer_1:9. The subject of קָרְאוּ may be an indefinite number:—they call. Comp. Jer_3:16-17; Naegelsb. Gr., § 101, 2, a.
[19]Jer_46:17.—The meaning of שָׁאוֹן is strepitus, tumultus (Isa_5:14; Isa_13:14; Jer_25:31; Jer_48:45; Jer_51:55, etc.). With the idea of tumult and confusion is connected that of destruction and ruin (comp. בּוֹר שָׁאוֹן, Psa_40:3). The word would then be used as abstr. pro concreto: Pharaoh is ruin, i.e., ruined, (Comp. Naegelsb. Gr., § 59, 1) and there is no need to read שָׁאוּז with Maurer. We know not why the prophet chose this particular word, but there is probably an allusion in it to some Egyptian word unknown to us. Why Pharaoh is ruined the prophet proceeds to tell us. מוֹעֵד is the appointed season (Gen_1:14; Gen_17:21; Gen_21:2, etc.) עָבַר of passing over a time is quite usual (comp. ex. gr., Jer_8:20; Job_30:15).
[20]Jer_46:20.—קרץ. The word occurs here only. The root קָרַץ signifies “to pinch, press together” (of the eyes Pro_6:13; Pro_10:11; 35:19, of the lips Pro_16:30) then “to pinch off” (Job_33:6). קֶרֶץ is then pinching, pinching off, or that which pinches. The old translations are vacillating: LXX. ἀπόσπασμα; Chald. עַמְמִין קָטֹלין populi interfectores; Syr. exercitus; Vulg. stimulator. Attaching himself to the last Rosenmueller translates stimulus; Cocceius, Schultens, Eichhorn, Hitzig, Graf, Meier, gad-fly [Bremse], comparing the Arabic quarasa, pupugit (pulex), quâris, insectum cimici simile, or quirs, a kind of small fly. Much more unsuitably Ewald adduces quarsh, and understands by it a great, fearful monster. The meaning excidium, which the Rabbis, Gesenius, Umbreit and others attribute to the word, does not correspond very exactly to the specific radical signification. Following this and the Arabic analogies I regard the meaning gad-fly as correct, which suits the connection admirably. Comp. Exo_23:28; Deu_1:44; Deu_7:20; Isa_7:18; Psa_118:12. [Blayney translates “breeze” though he admits the radical meaning and the Arabic analogies: Noyes has “destruction” as the A. V., Neumann, Fuerst, etc.—S. R. A.]
[21]Jer_46:20.—The reading בָּא בָהּ in the LXX., Chald., Syr., Arab., and many codd. of Kennicott and De Rossi is only a weak correction.
[22]Jer_46:22.—I do not approve of the reading קוֹלָם followed by the ancient translators and by Hitzig. קוֹלָם refers to Egypt. The feminine suffix (comp. שְׂכִירֶיהָ בְקִרְבָּהּ ver.21) is to be referred, if not to עֶנְלָה, yet to בַּת מִצְרַיִם (Jer_46:19). The construction of the sentence is as Jer_1:9; Nah_2:5. Comp. Naegelsb. Gr., § 65, 3, Ann. There is, it is true, no passage in which הָלַךְ is used expressly of the voice; but why may not the voice be described as- going? לְשׁוֹנָם תִּהֲלַךְ Psa_73:9 is at least related. If we take יֵלֵךְ as a relative sentence (like a serpent, which goes) the expression is very feeble, and the meaning “creeps,” which Graf substitutes, either declares nothing, or must have an artificial meaning to it.
[23]Jer_46:26.—שָׁכַן is used here in the neutral sense, as in Isa_13:20; Jer_17:6; Jer_17:25; Jer_30:18; Jer_1:13.
Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 25, 26 Prophecy of the invasion of Egypt by Nebuchadnezzar, which…
Prophecy of the invasion of Egypt by Nebuchadnezzar, which took place sixteen years after the taking of Jerusalem. Having spent thirteen years in the siege of Tyre, and having obtained nothing for his pains, he is promised by God Egypt for his reward in humbling Tyre (Eze 29:17-20; Eze. 30:1-31:18). The intestine commotions between Amasis and Pharaoh-hophra prepared his way (compare Note, see on Isa 19:1, &c.).
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 25 Not be cured — The blow is irreparable. PROPHECY…
Not be cured — The blow is irreparable. PROPHECY AGAINST EGYPT, Jer_46:13-26.
13. Here begins the second prophecy of Egypt. Like the former, it is poetic in form, but differs in that the scene of it is laid in Egypt, and not on the distant Euphrates.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 25, 26 13–26. See introd. note to the ch. and summary.…
13–26. See introd. note to the ch. and summary. Gi. rejects as later all that follows Jer_46:12 as involving repetitions, looseness of structure, and vagueness in style, criticisms which (see note on Jer_46:2-12) he also brings to bear on the earlier part of the ch. Co. on the other hand fully accepts this later portion. Even if it be genuine, we cannot be certain of the date. It may belong to the fourth year of Jehoiakim, or to Jeremiah’s residence in Egypt, when (see Jer_43:8-13) the Babylonian invader was expected. See further on Jer_46:17.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 25, 26 (13) The word that the Lord spake . .…
(13) The word that the Lord spake . . .—The opening words clearly point to this as a distinct prophecy from the preceding, pointing to subsequent events, and it was probably delivered much later, possibly in connexion with Jer_43:10, and placed where it is as belonging to the series of predictions which had Egypt as their subject.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv13–26 The word, etc. This verse is the heading of…
The word, etc. This verse is the heading of a new prophecy, which, however, for the reason already mentioned (see introduction to this chapter), is not to be regarded as entirely independent of the preceding prophecy, but rather as a supplement. (just as Isa 18, though not in strict sequence to Isa_17:12-14, is yet a supplement to it) The heading does not expressly state when the prophecy was written, but from the mention of Nebuchadnezzar, both in the heading and in the prophecy itself, we may assume a date subsequent to the battle of Carchemish, for the earlier prophecies contain no reference to that redoubtable name. An important question now arises When did Nebuchadnezzar invade and conquer Egypt? and what would be the consequences of admitting that a Babylonian subjugation of that country is historically not proven? There can be no doubt that Jeremiah did hold out such a prospect; for he not only says so here, but also in Jer_43:8-13 and Jer_44:30. In the latter prophecy it is not Necho, but Hophra, in whose reign the blow is to fall. But no monumental evidence has as yet been found see, however, postscript to this note of anything approaching to an invasion of Egypt by Nebuchadnezzar; nor do the accounts of Herodotus (2:159, etc.) at all supply the deficiency (on this, however, see further at end of note). It is true that Josephus quotes passages from Berosus, the Babylonian historian, to the effect that Nabopolassar had set a Chaldean governor over Egypt, but that this governor had revolted, and that Nabopolassar"s son, Nebuchadnezzar, crushed the rebellion and incorporated Egypt into his empire. But these events happened, according to the quotation from Berosus, partly before, partly immediately after, the death of Nabopolassar, and was consequently earlier than the prophecy in this chapter. Another fact of importance must be mentioned in this connection, viz. that Ezekiel repeats the announcement of the Babylonian conquest of Egypt, of which he speaks as if it were to happen at the close of the thirteen years of Nebuchadnezzar"s siege of Tyre. (Eze_29:17-21) Thus there is a gradual increase in the definiteness of the announcement. Looking at our chapter by itself, we might suppose that the conquest was to take place soon after the decisive battle at Carchemish. After the murder of Gedaliah, when Jeremiah had removed to Egypt, we find him foretelling the sore punishment of Egypt in greater detail, and the name of Hophra (instead of Necho) is introduced as that of the deposed king. Finally, Ezekiel (as we have seen) specifies a definite time. Now, it is true that our knowledge of this period is somewhat incomplete. We have not the direct historical proof that could be wished as to the result of Nebuchadnezzar"s siege of Tyre, though it would be fastidious to scruple at the evidence which satisfied so cool a judgment as that of George Grote. The great historian denies, however, that Tyre at this time suffered such a terrific desolation as is suggested by a literal interpretation of Eze 26, and continues in these remarkable terms: "Still less can it be believed that that king conquered Egypt and Libya, as Megasthenes, and even Berosus so far as Egypt is concerned, would have us believe the argument of Latchet, "Ad Herodot.," 2:168, is anything but satisfactory. The defeat of the Egyptian king at Carchemish, and the stripping him of his foreign possessions in Judaea and Syria, have been exaggerated into a conquest of Egypt itself" ("Hist. of Greece," vol. 3. p. 445, note 1). Supposing Mr. Grote"s view of the facts of the siege of Tyre to be correct, it is clear that the prophet"s reproduction of the Divine revelation made to him was defective; that it presents traces of a stronger human element than we are accustomed to admit. Tyre had to suffer a fall; but the fall was not as yet to be so complete a one as Ezekiel, reasoning upon his revelation, supposed. It is equally possible that Jeremiah and Ezekiel, reasoning upon the revelation of the inevitable fall of Egypt, mistook the time when, in its fulness, the Divine judgment was to take place. The case may, perhaps, turn out to be analogous to that of an apparently but not really unfulfilled prophecy in Isa_43:3. A literal interpretation of that passage would give the conquest of Egypt to Cyrus; as a matter of fact, we know that it was Cambyses, and not Cyrus, who fulfilled the prophecy. It would not be surprising if we should have to admit that it was Cambyses, and not any earlier monarch, who fulfilled the prophecy of Jeremiah. Certain great principles of God"s moral government had to be affirmed; it was of no moment whatever whether Nebuchadnezzar, Cyrus, or Cambyses was the instrument of their affirmation. A parallel from Isaiah may again be adduced. The shameful captivity of Egypt, and perhaps Ethiopia, which Isaiah foresaw in the time of Sargon, (Isa_20:3) was not realized in fact until Esar-haddon despoiled Tithakah, King of Egypt and Ethiopia, of the whole of Upper Egypt. There are cases in which a literal fulfilment of prophecy may be abandoned without detriment to Divine revelation, and this seems to be one of them. And yet we must always remember that even the letter of the prophecy may some day turn out to be more nearly in harmony with facts than we have supposed, our knowledge of this period being in several respects so very imperfect. It has been acutely pointed out that the oracle given to Necho (Herod., 2:158), "that he was labouring for the barbarian," seems to imply a current expectation of an invasion of Egypt by Nebuchadnezzar, and that the gradual conquest by that king of one neighbouring country after another suggests that the invasion of Egypt was at any rate the object at which he aimed. The silence of Herodotus as to a Chaldean invasion is, perhaps, not very important. He does not mention Necho"s defeat by Nebuchadnezzar at Carchemish, nor does he ever refer to the victories over Egypt of any King of Assyria.
POSTSCRIPT. The above note is left precisely as it was written, February, 1881, in ignorance of Wiedemann"s then recent discovery of a contemporary hieroglyphic inscription which, as the report of the German Oriental Society expresses it, "ratifies the hitherto universally doubted fact of an invasion of Egypt by Nebuchadnezzar." The hieroglyphic narrative is supplemented and confirmed by two cuneiform records, and the combined results are as follows. In the thirty-seventh year of his reign, Hophra or Apries being King of Egypt, Nebuchadnezzar undertook an expedition against Egypt, and penetrated as far as the island of Elephantine, and damaged the temple of Chnum, which stood there. His army could not, however, pass the cataracts. At Syene the Egyptian troops, under Neshor, met and repelled the invaders. Two years later, however, the Babylonians came again, were victorious over the Egyptian host under Amasis, and compelled the whole land to pay tribute. Thus we have a remarkable confirmation of Ezekiel"s prophecy that Egypt should be "waste and desolate from Migdol unto Syene, even unto the border of Ethiopia". (Eze_29:10) It should be mentioned that the Babylonians are not described in the hieroglyphics by their proper name, but as "the Syrians(?), the peoples of the north, the Asiatics;" it is from a terra-cotta cuneiform tablet that we learn that, in Nebuchadnezzar"s thirty-seventh year (B.C. 568-7), a war arose between him and the King of Egypt, which ended with the payment of tribute to the former (Wiedemann, in "A Egyptische Zeitschrift," 1878, pp. 2-6 and 87-89; "Geschichte Aegyptens," 1880, pp. 168-170). The value of prophecy does not, happily, depend on the minuteness of its correspondence with history, and the evidential value of the argument from such a correspondence is but secondary. Still, as long as such a correspondence can be proved, even in part, by facts such as Wiedemann has discovered, the apologist is perfectly justified in using it in confirmation of the authority of Scripture. The second prophecy falls into two parts vers. 14-19 and 20-26 respectively.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv17–18 Pharaoh king of Egypt is but a noise.
Jer_46:17
Pharaoh king of Egypt is but a noise.
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Religious judgments
How the Bible can torment its adversaries!--mock them, contemn them, dash them in pieces like a potters vessel. Yet it is never mere contempt. The contempt of the Bible is the penal side of a profound philosophy. Its contempt is as necessary as its Gospel--nay, more, its Gospel renders its contempt necessary. Our God is a consuming fire, God is love, the wrath of the Lamb. So when Pharaoh-Necho--mighty man--is called by the contemptuous term of noise no mere sneer is employed. This is a righteous judgment, a moral estimate, a correct representation of things as they are in reality, not of things as they appear to be. In all judgments we must have regard to distance, proportion, perspective. Pharaoh king of Egypt, with horses, chariots, swords, spears, hosts of men, is a terrific power; but to a man standing in the quiet of the Divine sanctuary, Pharaoh king of Egypt is but a noise--a waft of wind, a curl of smoke dying whilst it rises. If men would but consider this law of proportion the whole estimate of life would undergo an instantaneous and complete reversion. The text brings before us the great subject of religious judgments--by religious judgments I mean estimates. We must call religion into the house if we would take a true appraisement of what we possess. Only religion, as interpreted in Holy Scripture, can tell you what you are and what you are worth.
1. With regard to those religious estimates or judgments, note how fearless they are. They are not judgments about personal manners, social etiquette, little and variable customs; they challenge the whole world. We are moved by their heroism. Religious judgments do not fritter away our time and patience in discussing little questions and petty problems: they summon kings to their bar and call nations to stand back and be judged. There is a national entity as well as a personal individuality. Blessed is the voice that, fills a nation; grand is the Gospel that spreads itself over the whole world. We cannot do without the heroic element, the heroic judgment, the broad estimate, the complete arbitrament, that takes within its purview and decision everything concerning individual life and general civilisation. You must have the great call, the sublime challenge, the heroic appeal, the white throne that stretches itself from horizon to horizon, and before which kings are as little men and little men as kings--the grand astronomical pomp and majesty before which all else settles into its right relation. That you have in the Bible, and nowhere else.
2. The judgments of the Bible are rational as well as fearless. Under all contempt there is a rock of logic. Why does the Bible contemn things? Because of their proportion. It knows the exact proportion which everything bears to the sum-total of things and to the sovereign purpose of the Divine government. Then the judgments of the Bible are rational because the matter or element of duration is continually present to the minds of the inspired writers. The inspired writer has been locked up with God, and turning away from that glory all other things become as the baseless fabric of a vision. If we could see God we should be filled with contempt regarding all things, in so far as they affected to hinder us by their greatness or overpower us by their solidity.
3. Then the judgments of the Bible are also critical. They are very dainty in their expression: they take the right word with an inspired ingenuity. Pharaoh king of Egypt is but a noise. You cannot amend that comment. Try to amend anything Jesus Christ ever said. As well amend a dewdrop; as well paint the lily. And the nations, according to the biblical estimate, are but a wind that cometh for a little time and then passeth away; and our life is but a vapour, dying in its very living. These are the condensations of Omniscience; these arc the sharpened points whetted in eternity; these stand incapable of amendment.
4. But fearless, rational, critical--is there no word that comes nearer to my own necessity? Yes, there is a word that touches us all to-day: these religious judgments are inspiring. Man wants inspiration every day. The Bible was not inspired once for all, in the sense of having its whole meaning shown in one disclosure. Inspiration comes with every dawn, distils in every dew-shower, breathes in every breeze; it is the daily gift of God. How are these judgments inspiring? Because they enable a man who is right in his spirit and purpose to say, If God be for us, who can be against us? (J. Parker, D. D.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On v25 (See Scofield "Psa 2:12").
trust
(See Scofield "Psa 2:12").
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On v13 The Second Prophecy Against Egypt
The Second Prophecy Against Egypt
v. 13. The word that the Lord spake to Jeremiah, the prophet, how Nebuchadnezzar, king of Babylon, should come and smite the land of Egypt, this prophecy belonging to a later period than that of the first part of the chapter.
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v. 14. Declare ye in Egypt, in a formal proclamation throughout the country, and publish in Migdol and publish in Noph and in Tahpanhes, that is, in the regions along the northeastern boundary and in Memphis, the capital of the northern part of the country; say ye, Stand fast and prepare thee, for the sword shall devour round about thee, the prophet even then seeing the surrounding nations devastated by the advancing Chaldeans.
v. 15. Why are thy valiant men swept away? Why this complete overthrow of Egypt’s ruler? They stood not because the Lord did drive them, the king with all his mighty men was powerless against the attack of the Lord, against the punishment meted out by Him through the Chaldean king.
v. 16. He made many to fall, yea, one fell upon another, Jehovah Himself causing them to stumble and to sink to the ground; and they said, Arise and let us go again to our own people, since they were but visitors and strangers in Egypt, and to the land of our nativity, from the oppressing sword, to escape its murderous fierceness. Thus the confederates and mercenaries of Egypt would make ready to save their own lives in the general destruction.
v. 17. They did cry there, namely, the people who were in Egypt at the time of this great calamity, Pharaoh, king of Egypt, is but a noise, or "is destruction, ruin," since his overthrow was evidently a matter of only a short time; he hath passed the time appointed, it was now too late to avert the Lord’s judgment.
v. 18. As I live, saith the King, whose name is the Lord of hosts, the supreme Ruler of the universe, in a most solemn oath by His own life, Surely as Tabor is among the mountains, looking down upon all the lower hills, and as Carmel by the sea, standing out as a bold promontory, so shall he come, namely, the destroyer of Egypt, the Chaldean conqueror.
v. 19. O thou daughter dwelling in Egypt, the entire Egyptian people, furnish thyself to go into captivity, by getting ready vessels and containers for food on the journey into exile; for Noph shall be waste and desolate without an inhabitant, such being the fate of the proud capital according to the judgment of God upon it.
v. 20. Egypt is like a very fair heifer, occupying a fine and fertile land and therefore well nourished, but destruction cometh; it cometh out of the North, the direction from which the Chaldeans would approach, like stinging gad-flies.
v. 21. Also her hired men, the mercenaries in her employ, are in the midst of her like fatted bullocks, provided with the best of everything, in order to keep them favorably inclined; for they also are turned back, even they lost all their former courage, and are fled away together; they did not stand because the day of their calamity was come upon them and the time of their visitation, when God would visit His anger upon them.
v. 22. The voice thereof, of the daughter of Egypt, shall go like a serpent, hissing from her thicket as she hears some one approaching; for they shall march with an army and come against her with axes, as hewers of wood. As the human forest of Egypt would be hewn down, she would flee with a noise as that of rustling leaves, weakly hissing out her protest, but without power effectually to resent it.
v. 23. They shall cut down her forest, saith the Lord, though it cannot be searched, it was impossible to estimate the number of the enemy; because they are more than the grasshoppers, whose swarms contain countless insects, and are innumerable. The gist of the prophecy is now given without pictures.
v. 24. The daughter of Egypt shall be confounded; she shall be delivered into the hand of the people of the North, of the Chaldean hordes.
v. 25. The Lord of hosts, the God of Israel, saith, Behold, I will punish the multitude of No, literally, "the Amon of No," the chief idol of Egypt, and Pharaoh, and Egypt with their gods and their kings, all the people of the country, great and small, together with their idols; even Pharaoh and all them that trust in him;
v. 26. and I will deliver them into the hand of those that seek their lives and into the hand of Nebuchadnezzar, king of Babylon, and into the hand of his servants; and afterward, when its power would be broken and its ambition for world influence would no longer be in evidence, it shall be inhabited as in the days of old, saith the Lord, the Messianic idea finding its expression at this point. This is evident especially from the concluding verses of the chapter, which are addressed to the spiritual Israel.
v. 27. But fear not thou, O My servant Jacob, and be not dismayed, O Israel, both expressions referring to the Lord’s people in the highest and best sense of the term; for, behold, I will save thee from afar off, bringing back His own children from the far distances to which they had been carried, and thy seed from the land of their captivity, this word finding its application particularly in the spiritual sense; and Jacob shall return and be in rest and at ease, and none shall make him afraid, since he would be entirely in the care and under the protection of Jehovah.
v. 28. Fear thou not, O Jacob, My servant, saith the Lord, for I am with thee; for I will make a full end of all the nations whither I have driven thee, the world-powers of that day being symbolical of the powers of evil which beset the believers of all times. But I will not make a full end of thee, but correct thee in measure, with a chastisement of mercy, not tempting His children above that they are able; yet will I not leave thee wholly unpunished, for the visitation of the Lord is intended to lead men to repentance. All this is figurative of the one great deliverance by which the Lord saved His people from all their enemies and established His Church of the New Testament.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv13, 15, 18, 20, 23, 25 when Nebuchadnezzar king of Babylon
when Nebuchadnezzar king of Babylon
Here Nebuchadnezzar represents his army. AT: "when the army of Nebuchadnezzar king of Babylon" (See: Metonymy)
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the land of Egypt
Here "land" represents the people. AT: "the people of Egypt" or "the Egyptians" (See: Metonymy)
Migdol
Translate the name of this city as you did in Jeremiah 44:1. (See: How to Translate Names)
Memphis ... Tahpanhes
Translate the names of these cities as you did in Jeremiah 2:16. (See: How to Translate Names)
the sword will devour those around you
The word "sword" here represents soldiers carrying weapons. The enemy soliders killing people is spoken of as if their swords were devouring people. AT: "your enemies will kill people all around you" (See: Metonymy and Personification)
translationWords
word
Yahweh
Jeremiah
prophet
Nebuchadnezzar
king
Babylon
Egypt
sword
devour
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv13, 15, 18, 19, 21, 22, 25 46:13-24 The defeat at Carchemish created chaos in Egypt…
46:13-24 The defeat at Carchemish created chaos in Egypt and among its armies. The Lord was executing judgment on Egypt.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.