15Why are your strong ones swept away? They didn’t stand, because Yahweh pushed them.
16He 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.’
17They cried there, ‘Pharaoh king of Egypt is but a noise; he has let the appointed time pass by.’
15 Why are your strong ones swept away? They didn’t stand, because Yahweh pushed them.
16 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.’
17 They cried there, ‘Pharaoh king of Egypt is but a noise; he has let the appointed time pass by.’
KJVKing James Version
15 Why are thy valiant men swept away? they stood not, because the LORD did drive them.
16 He made many to fall, yea, one fell upon another: and they said, Arise, and let us go again to our own people, and to the land of our nativity, from the oppressing sword.
17 They did cry there, Pharaoh king of Egypt is but a noise; he hath passed the time appointed.
Show all 3 translations
JPSJPS Tanakh (1917)
15 Why is thy strong one overthrown? He stood not, because the LORD did thrust him down.
16 He made many to stumble; yea, they fell one upon another, and said: 'Arise, and let us return to our own people, and to the land of our birth, from the oppressing sword.'
17 They cried there: 'Pharaoh king of Egypt is but a noise; he hath let the appointed time pass by.'
Leviticus 26:36-37(v16)“ ‘As for those of you who are left, I will send a faintness into their hearts in the lands of their enemies. The sound of a driven leaf…
Psalms 68:2(v15)As smoke is driven away, so drive them away. As wax melts before the fire, so let the wicked perish at the presence of God.
Isaiah 19:11-16(v17)The princes of Zoan are utterly foolish. The counsel of the wisest counselors of Pharaoh has become stupid. How do you say to Pharaoh, “I…
Isaiah 66:15-16(v15)For, behold, Yahweh will come with fire, and his chariots will be like the whirlwind; to render his anger with fierceness, and his rebuke…
Exodus 15:9(v17)The enemy said, ‘I will pursue. I will overtake. I will divide the plunder. My desire will be satisfied on them. I will draw my sword. My…
Show all 23 cross-references
1 Kings 20:10(v17)Ben Hadad sent to him, and said, “The gods do so to me, and more also, if the dust of Samaria will be enough for handfuls for all the…
Psalms 18:14(v15)He sent out his arrows, and scattered them; Yes, great lightning bolts, and routed them.
Psalms 18:39(v15)For you have armed me with strength to the battle. You have subdued under me those who rose up against me.
Jeremiah 46:5(v15)Why have I seen it? They are dismayed and are turned backward. Their mighty ones are beaten down, have fled in haste, and don’t look back.…
Jeremiah 51:9(v16)“We would have healed Babylon, but she is not healed. Forsake her, and let’s each go into his own country; for her judgment reaches to…
Jeremiah 46:21(vv15–16)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…
Exodus 6:1(v15)Yahweh said to Moses, “Now you shall see what I will do to Pharaoh, for by a strong hand he shall let them go, and by a strong hand he…
Deuteronomy 11:23(v15)then Yahweh will drive out all these nations from before you, and you shall dispossess nations greater and mightier than yourselves.
Judges 5:20-21(v15)From the sky the stars fought. From their courses, they fought against Sisera. The river Kishon swept them away, that ancient river, the…
1 Kings 20:18(v17)He said, “If they have come out for peace, take them alive; or if they have come out for war, take them alive.”
Psalms 44:2(v15)You drove out the nations with your hand, but you planted them. You afflicted the peoples, but you spread them abroad.
Psalms 114:2-7(v15)Judah became his sanctuary, Israel his dominion. The sea saw it, and fled. The Jordan was driven back. The mountains skipped like rams, the…
Isaiah 31:3(v17)Now the Egyptians are men, and not God; and their horses flesh, and not spirit. When Yahweh stretches out his hand, both he who helps shall…
Isaiah 37:27-29(v17)Therefore their inhabitants had little power. They were dismayed and confounded. They were like the grass of the field, and like the green…
Jeremiah 46:6(v16)“Don’t let the swift flee away, nor the mighty man escape. In the north by the river Euphrates they have stumbled and fallen.
Jeremiah 50:16(v16)Cut off the sower from Babylon, and him who handles the sickle in the time of harvest. For fear of the oppressing sword, they will each…
Ezekiel 29:3(v17)Speak and say, ‘The Lord Yahweh says: “Behold, I am against you, Pharaoh king of Egypt, the great monster that lies in the middle of his…
Ezekiel 31:18(v17)“ ‘To whom are you thus like in glory and in greatness among the trees of Eden? Yet you will be brought down with the trees of Eden to the…
23 distinct cross-references across this passage (24 total citations).
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (18 sources)
Historical commentary, presented as a primary source — not an endorsement.
John Calvin1540 · Public DomainOn vv15–17By these words the Prophet expresses more clearly what…
By these words the Prophet expresses more clearly what I have just referred to, that the Egyptians would not be able to resist, though they might have gathered auxiliaries on every side, because God would carry on war against them. In astonishment he asks, “How has it happened, or, how is it, that thy valiant men have been thus scattered?” The verb, indeed, means to sweep, but here it means to scatter. He immediately answers, Because God has driven them, they could not stand The reason for such a question we explained yesterday, even because the unbelieving regarded as a fable whatever they heard from the Prophets; and as long as things went on prosperously, they slept, in a manner, over their good fortune, and became inebriated with it, so that they feared nothing, and did not think themselves exposed to any adversities. As then ungodly men proudly disregarded God, the Prophets, appealing to common sense, asked them, How comes this? For Jeremiah spoke of things as yet hidden, and which had not fallen under the observation of men. We hence see why this wonder was expressed, How have thy valiant fallen? Then he says, Because Jehovah has driven them, they could not stand
Here, again, we must bear in mind, what we briefly referred to yesterday, that ungodly men deceive themselves by a false confidence, when they set up in opposition to God’s power their earthly helps and subsidies, and think that they are well secured when they possess many forces and strongholds, and when they can procure auxiliaries for themselves from every quarter. Let us know that nothing is more fatal than to confide in earthly helps, when God declares that he is our adversary. Hence the Prophet says, that they did not stand, because Jehovah drove them; as though he had said, that Egyptians would have to do not only with the king of Babylon, but with God himself, whom they had provoked. 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 translators1599 · Public DomainOn vv16–17As 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 Trapp1656 · Public DomainOn vv15–17Jer 46:15 Why are thy valiant [men] swept away?…
Jer 46:15 Why are thy valiant [men] swept away? they stood not, because the LORD did drive them.
Ver. 15. They stood not, because the Lord did drive them.] He struck a panic terror into them; and then no wonder that men flee at the noise of a shaken leaf.
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 Poole1685 · Public DomainOn vv15–17The prophet first propoundeth a question, then returneth answer…
The prophet first propoundeth a question, then returneth answer to himself. Egypt was full of valiant men, yet, saith the prophet, they shall be swept away, or broken down, as fruit or grass is beaten down with a violent storm of hail (so the word is used, Pro 28:3). How comes this to pass? (saith the prophet). He answereth himself; Because it was of God to destroy Egypt, who worketh, and none can let him; when he strikes, none can stand before him; none can stand up against him.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill1763 · Public DomainOn vv15–17Why are thy valiant men swept away?.... As with…
Why are thy valiant men swept away?.... As with a mighty torrent, or a sweeping rain; so the word is used in Pro 28:3; to which the Chaldean army may be compared; which came with such irresistible force as to drive the Egyptians from their posts, so that they could not stand their ground. The Septuagint renders it,
"why does Apis flee from thee? thy choice ox does not continue.''
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Which was the god of the Egyptians, they worshipped in the form of an ox; this could not protect them, though thought by them to be very mighty and powerful; so Aelianus (i) says Apis with the Egyptians is believed to be a most powerful deity; yet could not save them; but the word signifies their nobles, their mighty men of war, their generals and officers, at least their valiant soldiers; who yet were not able to stand the tide of power that came against them. The reason was,
because the Lord did drive them; by means of the Chaldeans; he dispirited them; he put them into a panic, and they fled from their posts; there is no standing against the Lord.
(i) De Animal. l. 11. c. 10.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley1765 · Public DomainOn v17Pharaoh - Hath made a great noise, but it…
Pharaoh - Hath made a great noise, but it cometh to nothing. Passed - That is, he hath passed the time himself fixed when he would cone, and fight the Chaldeans.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke1810 · Public DomainOn vv15–17Verse 15. They stood not, because the Lord did…
Verse 15. They stood not, because the Lord did drive them.] The Lord panic-struck them, and drove them back.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson1811 · Public DomainOn v16Jer 46:16-17. He made many to fall — Or,…
Jer 46:16-17. He made many to fall — Or, as the Vulgate renders הרבה כושׁל, multiplicavit ruentes, he multiplied those falling, or more literally, the faller, as in the margin, the word being singular. Blaney connects this with the next clause, as the LXX. do, and reads the verse thus: “He hath caused many to stumble, yea, to fall; they said therefore one to another, Arise, and let us return to our people, and to our native country, because of the oppressor’s sword.” These are either the words of the Egyptian allies, resolving to return to their own countries, and not concern themselves any further with the affairs of Egypt; or else they are the words of the remains of the Egyptians, resolving to retire within their own borders, as thinking the Babylonians would not follow them thither. They did cry, Pharaoh king of Egypt is but a noise — He is no more than an empty boaster: he has neglected the opportunities he ought to have laid hold on, and he is not prepared according to his appointment.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes1834 · Public DomainOn vv15–17Translate it: “Why is thy mighty one cast down?…
Translate it: “Why is thy mighty one cast down? He stood not, because Yahweh thrust him down.” The “mighty one” is explained by the Septuagint to be the bull Apis. Thus:
(1) the chief deity of Egypt Jer 46:15;
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(2) the army of mercenaries Jer 46:16;
(3) the king, Pharaoh Jer 46:17, are the three upon whom the Egyptians trusted.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary1859 · Public DomainOn vv15–17Men. Literally, "man." Hebrew abir, (Haydock) where Apis has…
Men. Literally, "man." Hebrew abir, (Haydock) where Apis has been perhaps formed. (Calmet) --- Septuagint, "Why has Apis (Complutensian omits this word) fled from thee? thy calf, thy chosen one has not remained." (Haydock) --- He derides the chief idol of Egypt; or he alludes to those who fell at Charcamis, or rather who fled after they had come out to assist Sedecias, chap. xxxvii. 5., and Ezechiel xxx. 21.
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).
Robert Jamieson, A. R. Fausset & David Brown1871 · Public DomainOn vv15–17thy valiant men--manuscripts, the Septuagint, and Vulgate read, "thy…
thy valiant men--manuscripts, the Septuagint, and Vulgate read, "thy valiant one," Apis, the bull-shaped Egyptian idol worshipped at Noph or Memphis. The contrast thus is between the palpable impotence of the idol and the might attributed to it by the worshippers. The Hebrew term, "strong," or "valiant," is applied to bulls (Psa 22:12). Cambyses in his invasion of Egypt destroyed the sacred bull.
drive them--(Compare Jer 46:5). The Hebrew word is used of a sweeping rain (Pro 28:3).
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. Whedon1874 · Public DomainOn vv15–1715. Valiant — The original is plural in the…
15. Valiant — The original is plural in the common text, but the verb and the pronoun are singular. The literal reading of the verse is, Why is thy valiant cast down? He stood not, because Jehovah thrust him down. Instead of this plural form many MSS. and the most important ancient Versions — the LXX, the Vulgate, and several of the other old Greek Versions, all have the singular. As to the meaning of the word: in several passages it is translated stallions; elsewhere as an epithet of bulls. The probability, then, seems to lie in the direction of the singular form of the noun, which, for some reason, perhaps from a misapprehension of the meaning on the part of the copyists, has become pluralized; and that the true meaning is apis, a bull. The reference, then, is to the god Apis, or the power which represents him. Why is thy strong one swept away?
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 Colleges1878 · Public DomainOn vv15–1715. Why … swept away?] The mg. is to…
15. Why … swept away?] The mg. is to be preferred. The adjective in the Hebrew is plural, while both the verb connected with it and the pronouns that follow are in the singular. Hence we conclude that the singular is right. But probably we should, with LXX, divide the Hebrew verb rendered “swept away” into two words, translating with them, “Why is Apis fled? Thy mighty one stood not, because, etc.” The sacred bull Apis worshipped at Memphis is called the mighty one (the word in MT. being often used of bulls), i.e. the deity of Egypt, ‘just as Jehovah is named the Mighty One of Jacob or of Israel in Gen_49:24; Isa_1:24; Isa_49:26, etc. “The authority of the Egyptian-Jewish version in a prophecy relative to Egypt is not slight” (Cheyne, ad loc.). A failure to understand this application of the word may have early induced a Hebrew copyist to alter it to the plural (which was effected by the insertion of the smallest Hebrew letter). For the thought of the Egyptian gods as overthrown before the Eastern power cp. Isa_19:1; Isa_46:1 f.
drive them] rather, as mg. thrust them down.
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 Readers1878 · Public DomainOn vv15–17(15) Why are thy valiant men swept away?—Better, Why…
(15) Why are thy valiant men swept away?—Better, Why is thy strong bull dragged away! The Hebrew verbs are in the singular, and the adjective is given in the same number both in the LXX. and Vulgate. The former gives the rendering “Why did Apis flee from thee, and thy chosen calf abode not” as if referring to the bull Apis as the representative of Osiris, the chief deity of Egypt; and this version receives some support from the use of the Hebrew words for “oxen,” “bulls,” “beasts,” in Isa_34:7 and Psa_22:12; Psa_68:30, and from the fact that the same word is used in Isa_1:24; Isa_49:26 as a Divine name “the mighty one of Israel.” So understood, the prophet’s words contemplate the triumph of the God of Israel over the theriomorphic deity of Egypt. We may find a literal fulfilment of the words in the slaughter of the sacred bull by Cambyses (Herod. iii. 29).
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary1880 · Public DomainOn vv15–17Why are thy valiant men, etc.? The literal rendering…
Why are thy valiant men, etc.? The literal rendering of the received text is, Why is thy strong ones (plural) swept sway (or, cast down)? He stood not, because Jehovah thrust him! It is true that the first half of the verse might, consistently with grammar, be rendered, "Why are thy strong ones swept away?" But the following singulars prove that the subject of the verb in the first verse half must itself be a singular. We must, therefore, follow the reading of the Septuagint, Vulgate, Aquila, Symmachus, and Theodotion, and many of the extant Hebrew manuscripts, and change the plural "strong ones" into the singular "strong one." The word so rendered is elsewhere in Jeremiah one used (in the plural) of strong horses; (Jer_8:16 Jer_47:3 Jer_1:11) but there is no necessity to bind ourselves to this acceptation. Other possible meanings are
(1) strong man, e.g. Jud_1:5:22 and Lam_1:15;
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(2) steer, bull, e.g. Psa_22:13 and Ps 1, and (metaphorically of princes) Psa_68:31. It is a tenable view that "thy strong one" is to be understood distributively as equivalent to "every strong one of thine." But it is certainly more plausible to regard the phrase as a synonym for Apis, the sacred bull in which the supreme god Osiris was believed by the Egyptians to be incarnate. This was a superstition (strange, no doubt, but not so ignoble as some have thought) as deeply ingrained in the Egyptian mind as any in their complicated religion. "In fact, they believed that the supreme God was with them when they possessed a bull bearing certain hieratic marks, the signs of the incarnation of the divinity" (Pierrot). His death was the signal for a mourning as general as for a Pharaoh, and the funeral ceremonies (accounts of which are given in the inscriptions) were equally splendid. M. Mariette has discovered, in the neighbourhood of Memphis, a necropolis in which the Apis bulls were successively interred from the eighteenth dynasty to the close of the period of the Ptolemies. For the Apis to be "swept away" like ordinary plunder, or "cast down" in the slaughtering trough, (comp. Isa_34:7) was indeed a token that the glory of Egypt had departed. It is a singular coincidence that the very word here employed by Jeremiah for "bull" (abbir) was adopted (like many other words) into the Egyptian language it received the slightly modified form aber. The Septuagint, it should be added, is in favour of the general view of the verse thus obtained, and the authority of the Egyptian-Jewish version in a prophecy relative to Egypt is not slight. Its rendering of the first half is, "Why hath Apis, thy chosen calf, fled?" But the probability is that it read the Hebrew differently, "Why hath Khaph (=Apis), thy chosen one, fled?" This merely involves grouping some letters otherwise, and reading one word a little differently.
The real cause of the decline of empires.
"Because the Lord did drive them." If we read ordinary histories, the overthrow of any monarchy is traced to such an invasion or to the loss of such a battle, or to some other ordinary and well known cause. And no doubt it is true that, through and by these things, the said results have been brought about. But there is ever a moral cause which lies behind, and it is to that must be traced up the series of events which have followed. The history of most ancient empires, in their origin, progress, decline, and fall, has been very much the same. A hardy, temperate, courageous people, driven by necessity or attracted by the hope of gain, fall upon some decrepit power, destroy it, and on its ruins build their own fortunes. For a while the same courage and virtue which enabled them to gain possession of their prize are manifested in consolidating their power and in building up their rule. But after the lapse of years, they have gained secure foothold and are able to live less on their guard against enemies. Wealth and luxury increase and exert their enervating power. In this soil the vices, whatever they may be, to which as a people they are predisposed, grow rapidly and affect the national habit and character. Then their decay has begun. It hastens rapidly on until, in their turn, this once victorious people are vanquished, overthrown by a nation more bold and righteous and therefore more powerful than themselves. This law can be readily traced in the histories of Egypt, Assyria, Babylon, Persia, Greece, Rome, and in more modern instances as well. Were there no moral causes at work in the overthrow of the French empire under Napoleon I? In all cases it will be seen that, in one form or another, God"s love of righteousness has been outraged, and vengeance has speedily, or surely if not speedily, come. What was the Reformation but the revolt of men"s consciences against the abominable sins of the Catholic Church? But how came that Church once so fair, so beautiful, so glorious to have sunk so low as to become hateful in men"s eyes? It was this same enervating influence of wealth, power, and other forms of earthly prosperity which sapped her spiritual strength until she became utterly unworthy of men"s confidence, and she was punished, and is so to this day, by the loss of well nigh all Northern Europe, the noblest half of her ancient domain. Therefore learn
I WHAT ARE NOT A COUNTRY"S SAFEGUARDS, THOUGH OFTEN THOUGHT TO BE. Not commerce, or Tyre would not have fallen. Not art, or Greece would never have perished. Not strong political organization, or Rome would have continued. Not religious profession, or Jerusalem and Catholic Rome would not have suffered the disasters that befell them. Not ancient renown, or Egypt would have stood fast. All these things have been relied on, and especially vast armies, but they have one and all been tested and have proved ropes of sand, battlements taken away because they are not the Lord"s. Therefore note
II WHAT IS A COUNTRY"S SAFEGUARD? There is but one answer, and that is righteousness. It, and it alone, exalteth a nation. The form of government, whether monarchical or republican, matters not, whether political power be in the hands of the many or the few, but the character of the people their possession or not possession of the "fear of the Lord." Whilst Israel possessed this she was impregnable. "A thousand fell at her side, and," etc.
III WHAT, THEREFORE, IS TRUE PATRIOTISM? Not alone adding to the material wealth or the intellectual force of the nation, not alone philanthropy or political energy, none of these things are to be held in light esteem; but the truest patriotism, and it is one which all can exhibit, is the cultivation of godly character, that fear of God which lies at the basis of all moral excellence whatsoever. Yes, not for our own salvation"s sake alone, but for our country"s sake, even as for Christ"s sake, let us seek to resemble him, breathe his Spirit, manifest his character, copy his example, and spread abroad those true principles of national well being which, by his life and death, he taught us. C.
HOMILIES BY D. YOUNG Ver. 15. Why the valiant are swept away.
I THEY ARE SWEPT AWAY. Notice the host described in previous verses of the chapter horsemen and chariots and archers; the Ethiopian, the Libyan, the Lydian; an imposing host, whose magnificence could not but strike the eye. It was meant that they should produce a feeling of being irresistible. And thus in due time, when they were scattered and broken up, there came a complete contrast. The magnificence, the order, the force, were all somehow utterly vanished. The present overthrow became all the more noticeable because of the magnitude of what had been overthrown. And so God will ever make plain the sweeping away of all his foes. Their defeat is not left a doubtful thing. It may be very difficult to account for, but it cannot be questioned.
II THE NEED FOR ASKING WHY THEY ARE SWEPT AWAY.
1. Because of their magnificent appearance. They look strong, and according to a certain standard they are strong. This Egyptian army had been gathered together to do a certain work. It was known that they had to meet no common, and easily conquered foe. Therefore there were strong men on strong horses, with powerful weapons and well defended. Yet after all this preparation there came, not merely defeat, but what is called a sweeping away. Assuredly this wants explaining.
2. Because of past victories. We cannot suppose they were an untried host. If they had won battles and campaigns before, why did they lose this? And why were they so utterly and lastingly defeated?
3. Because there is no obvious explanation. It is not to be looked for in the strength of their human opponents. It is not to be found in some difference between what they were in the hour of confusion and what they had been in previous hours of victory. There is no ground to say they were less brave, less disciplined, worse commanded. The reason for this sweeping away, whatever it be, passes ordinary human search.
III THE SUFFICIENT REASON IS FOUND IN THE ACTION OF JEHOVAH. Jehovah drove them. All forces that find expression in matter are completely at God"s disposal. He can paralyze the mightiest army in a moment. The mighty man is not to glory in his might. (Jer_9:23) True it is that God lets the strong man do generally all his strength permits him to do. The success military men look for is on the side of the strongest battalions. But then all strength of this sort fails against spiritual strength. Not all the armies of Rome and not all the wild beasts of the amphitheatre could persuade a single true Christian to forsake Christ. The strength of this world achieves great things in its own field, but directly it goes beyond and trieste interfere with conscience and spiritual aspirations, its weakness is made manifest.
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 Illustrator1887 · Public DomainOn v17Pharaoh 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.
unfoldingWord translationNotes2017 · CC BY-SA 4.0On v15Why are your mighty ones face-down on the ground?…
Why are your mighty ones face-down on the ground? They will not stand
Some Bibles translate this as "Why has Apis fled? Why did your bull not stand?" Apis was an Egyptian god that was represented by the form of a bull. The bull is often a symbol for strength. That is why the ULB and other versions of the Bible translate this as "strong ones" or "mighty ones," which refers to soldiers.
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Why are your mighty ones face-down on the ground? They will not stand
Yahweh uses a question to mock the strength of the Egyptian soldiers. This question can be translated as a statement. AT: "Your soldiers are face-down on the ground and will not stand" (See: Rhetorical Question)
He increases the numbers of those who stumble
"Yahweh causes more and more of your soldiers to stumble"
Let us leave this sword that is beating us down
Here "sword" represents the enemy soldiers who are carrying weapons. AT: "Let us run away from our enemies because they are killing us" (See: Metonymy)
They proclaimed there
Possible meanings are 1) "they" refers to people in general who are in Egypt or 2) "they" refers to the foreign soldiers who are fleeing to their native lands of Cush, Put, and Lud.
Pharaoh the king of Egypt is only a noise, one who has let his opportunity slip away
These two phrases are saying that the nation of Egypt has become of little importance. The phrase "only a noise" is an idiom that means a person says he will do something but he does not do it. AT: "Pharaoh brags much but cannot do what he brags he will" (See: Idiom)
Tyndale Open Study Notes2022 · CC BY-SA 4.0On v1546:15-17 The Lord filled the Egyptian soldiers with fear,…
46:15-17 The Lord filled the Egyptian soldiers with fear, and no one could keep them in military order as they fled from Carchemish through Canaan to their Egyptian homes. Back in Egypt, they would become strong critics of Pharaoh Neco and say that he was a loudmouth.
GEBible — Godless Engineer's Bible App
John Calvin 1540 · Public Domain On vv15–17 By these words the Prophet expresses more clearly what…
By these words the Prophet expresses more clearly what I have just referred to, that the Egyptians would not be able to resist, though they might have gathered auxiliaries on every side, because God would carry on war against them. In astonishment he asks, “How has it happened, or, how is it, that thy valiant men have been thus scattered?” The verb, indeed, means to sweep, but here it means to scatter. He immediately answers, Because God has driven them, they could not stand The reason for such a question we explained yesterday, even because the unbelieving regarded as a fable whatever they heard from the Prophets; and as long as things went on prosperously, they slept, in a manner, over their good fortune, and became inebriated with it, so that they feared nothing, and did not think themselves exposed to any adversities. As then ungodly men proudly disregarded God, the Prophets, appealing to common sense, asked them, How comes this? For Jeremiah spoke of things as yet hidden, and which had not fallen under the observation of men. We hence see why this wonder was expressed, How have thy valiant fallen? Then he says, Because Jehovah has driven them, they could not stand
Here, again, we must bear in mind, what we briefly referred to yesterday, that ungodly men deceive themselves by a false confidence, when they set up in opposition to God’s power their earthly helps and subsidies, and think that they are well secured when they possess many forces and strongholds, and when they can procure auxiliaries for themselves from every quarter. Let us know that nothing is more fatal than to confide in earthly helps, when God declares that he is our adversary. Hence the Prophet says, that they did not stand, because Jehovah drove them; as though he had said, that Egyptians would have to do not only with the king of Babylon, but with God himself, whom they had provoked. 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 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 vv15–17 Jer 46:15 Why are thy valiant [men] swept away?…
Jer 46:15 Why are thy valiant [men] swept away? they stood not, because the LORD did drive them.
Ver. 15. They stood not, because the Lord did drive them.] He struck a panic terror into them; and then no wonder that men flee at the noise of a shaken leaf.
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 vv15–17 The prophet first propoundeth a question, then returneth answer…
The prophet first propoundeth a question, then returneth answer to himself. Egypt was full of valiant men, yet, saith the prophet, they shall be swept away, or broken down, as fruit or grass is beaten down with a violent storm of hail (so the word is used, Pro 28:3). How comes this to pass? (saith the prophet). He answereth himself; Because it was of God to destroy Egypt, who worketh, and none can let him; when he strikes, none can stand before him; none can stand up against him.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain On vv15–17 Why are thy valiant men swept away?.... As with…
Why are thy valiant men swept away?.... As with a mighty torrent, or a sweeping rain; so the word is used in Pro 28:3; to which the Chaldean army may be compared; which came with such irresistible force as to drive the Egyptians from their posts, so that they could not stand their ground. The Septuagint renders it,
"why does Apis flee from thee? thy choice ox does not continue.''
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Which was the god of the Egyptians, they worshipped in the form of an ox; this could not protect them, though thought by them to be very mighty and powerful; so Aelianus (i) says Apis with the Egyptians is believed to be a most powerful deity; yet could not save them; but the word signifies their nobles, their mighty men of war, their generals and officers, at least their valiant soldiers; who yet were not able to stand the tide of power that came against them. The reason was,
because the Lord did drive them; by means of the Chaldeans; he dispirited them; he put them into a panic, and they fled from their posts; there is no standing against the Lord.
(i) De Animal. l. 11. c. 10.
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 v17 Pharaoh - Hath made a great noise, but it…
Pharaoh - Hath made a great noise, but it cometh to nothing. Passed - That is, he hath passed the time himself fixed when he would cone, and fight the Chaldeans.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv15–17 Verse 15. They stood not, because the Lord did…
Verse 15. They stood not, because the Lord did drive them.] The Lord panic-struck them, and drove them back.
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 v16 Jer 46:16-17. He made many to fall — Or,…
Jer 46:16-17. He made many to fall — Or, as the Vulgate renders הרבה כושׁל, multiplicavit ruentes, he multiplied those falling, or more literally, the faller, as in the margin, the word being singular. Blaney connects this with the next clause, as the LXX. do, and reads the verse thus: “He hath caused many to stumble, yea, to fall; they said therefore one to another, Arise, and let us return to our people, and to our native country, because of the oppressor’s sword.” These are either the words of the Egyptian allies, resolving to return to their own countries, and not concern themselves any further with the affairs of Egypt; or else they are the words of the remains of the Egyptians, resolving to retire within their own borders, as thinking the Babylonians would not follow them thither. They did cry, Pharaoh king of Egypt is but a noise — He is no more than an empty boaster: he has neglected the opportunities he ought to have laid hold on, and he is not prepared according to his appointment.
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 vv15–17 Translate it: “Why is thy mighty one cast down?…
Translate it: “Why is thy mighty one cast down? He stood not, because Yahweh thrust him down.” The “mighty one” is explained by the Septuagint to be the bull Apis. Thus:
(1) the chief deity of Egypt Jer 46:15;
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(2) the army of mercenaries Jer 46:16;
(3) the king, Pharaoh Jer 46:17, are the three upon whom the Egyptians trusted.
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 vv15–17 Men. Literally, "man." Hebrew abir, (Haydock) where Apis has…
Men. Literally, "man." Hebrew abir, (Haydock) where Apis has been perhaps formed. (Calmet) --- Septuagint, "Why has Apis (Complutensian omits this word) fled from thee? thy calf, thy chosen one has not remained." (Haydock) --- He derides the chief idol of Egypt; or he alludes to those who fell at Charcamis, or rather who fled after they had come out to assist Sedecias, chap. xxxvii. 5., and Ezechiel xxx. 21.
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).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv15–17 thy valiant men--manuscripts, the Septuagint, and Vulgate read, "thy…
thy valiant men--manuscripts, the Septuagint, and Vulgate read, "thy valiant one," Apis, the bull-shaped Egyptian idol worshipped at Noph or Memphis. The contrast thus is between the palpable impotence of the idol and the might attributed to it by the worshippers. The Hebrew term, "strong," or "valiant," is applied to bulls (Psa 22:12). Cambyses in his invasion of Egypt destroyed the sacred bull.
drive them--(Compare Jer 46:5). The Hebrew word is used of a sweeping rain (Pro 28:3).
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 vv15–17 15. Valiant — The original is plural in the…
15. Valiant — The original is plural in the common text, but the verb and the pronoun are singular. The literal reading of the verse is, Why is thy valiant cast down? He stood not, because Jehovah thrust him down. Instead of this plural form many MSS. and the most important ancient Versions — the LXX, the Vulgate, and several of the other old Greek Versions, all have the singular. As to the meaning of the word: in several passages it is translated stallions; elsewhere as an epithet of bulls. The probability, then, seems to lie in the direction of the singular form of the noun, which, for some reason, perhaps from a misapprehension of the meaning on the part of the copyists, has become pluralized; and that the true meaning is apis, a bull. The reference, then, is to the god Apis, or the power which represents him. Why is thy strong one swept away?
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 vv15–17 15. Why … swept away?] The mg. is to…
15. Why … swept away?] The mg. is to be preferred. The adjective in the Hebrew is plural, while both the verb connected with it and the pronouns that follow are in the singular. Hence we conclude that the singular is right. But probably we should, with LXX, divide the Hebrew verb rendered “swept away” into two words, translating with them, “Why is Apis fled? Thy mighty one stood not, because, etc.” The sacred bull Apis worshipped at Memphis is called the mighty one (the word in MT. being often used of bulls), i.e. the deity of Egypt, ‘just as Jehovah is named the Mighty One of Jacob or of Israel in Gen_49:24; Isa_1:24; Isa_49:26, etc. “The authority of the Egyptian-Jewish version in a prophecy relative to Egypt is not slight” (Cheyne, ad loc.). A failure to understand this application of the word may have early induced a Hebrew copyist to alter it to the plural (which was effected by the insertion of the smallest Hebrew letter). For the thought of the Egyptian gods as overthrown before the Eastern power cp. Isa_19:1; Isa_46:1 f.
drive them] rather, as mg. thrust them down.
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 vv15–17 (15) Why are thy valiant men swept away?—Better, Why…
(15) Why are thy valiant men swept away?—Better, Why is thy strong bull dragged away! The Hebrew verbs are in the singular, and the adjective is given in the same number both in the LXX. and Vulgate. The former gives the rendering “Why did Apis flee from thee, and thy chosen calf abode not” as if referring to the bull Apis as the representative of Osiris, the chief deity of Egypt; and this version receives some support from the use of the Hebrew words for “oxen,” “bulls,” “beasts,” in Isa_34:7 and Psa_22:12; Psa_68:30, and from the fact that the same word is used in Isa_1:24; Isa_49:26 as a Divine name “the mighty one of Israel.” So understood, the prophet’s words contemplate the triumph of the God of Israel over the theriomorphic deity of Egypt. We may find a literal fulfilment of the words in the slaughter of the sacred bull by Cambyses (Herod. iii. 29).
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 vv15–17 Why are thy valiant men, etc.? The literal rendering…
Why are thy valiant men, etc.? The literal rendering of the received text is, Why is thy strong ones (plural) swept sway (or, cast down)? He stood not, because Jehovah thrust him! It is true that the first half of the verse might, consistently with grammar, be rendered, "Why are thy strong ones swept away?" But the following singulars prove that the subject of the verb in the first verse half must itself be a singular. We must, therefore, follow the reading of the Septuagint, Vulgate, Aquila, Symmachus, and Theodotion, and many of the extant Hebrew manuscripts, and change the plural "strong ones" into the singular "strong one." The word so rendered is elsewhere in Jeremiah one used (in the plural) of strong horses; (Jer_8:16 Jer_47:3 Jer_1:11) but there is no necessity to bind ourselves to this acceptation. Other possible meanings are
(1) strong man, e.g. Jud_1:5:22 and Lam_1:15;
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(2) steer, bull, e.g. Psa_22:13 and Ps 1, and (metaphorically of princes) Psa_68:31. It is a tenable view that "thy strong one" is to be understood distributively as equivalent to "every strong one of thine." But it is certainly more plausible to regard the phrase as a synonym for Apis, the sacred bull in which the supreme god Osiris was believed by the Egyptians to be incarnate. This was a superstition (strange, no doubt, but not so ignoble as some have thought) as deeply ingrained in the Egyptian mind as any in their complicated religion. "In fact, they believed that the supreme God was with them when they possessed a bull bearing certain hieratic marks, the signs of the incarnation of the divinity" (Pierrot). His death was the signal for a mourning as general as for a Pharaoh, and the funeral ceremonies (accounts of which are given in the inscriptions) were equally splendid. M. Mariette has discovered, in the neighbourhood of Memphis, a necropolis in which the Apis bulls were successively interred from the eighteenth dynasty to the close of the period of the Ptolemies. For the Apis to be "swept away" like ordinary plunder, or "cast down" in the slaughtering trough, (comp. Isa_34:7) was indeed a token that the glory of Egypt had departed. It is a singular coincidence that the very word here employed by Jeremiah for "bull" (abbir) was adopted (like many other words) into the Egyptian language it received the slightly modified form aber. The Septuagint, it should be added, is in favour of the general view of the verse thus obtained, and the authority of the Egyptian-Jewish version in a prophecy relative to Egypt is not slight. Its rendering of the first half is, "Why hath Apis, thy chosen calf, fled?" But the probability is that it read the Hebrew differently, "Why hath Khaph (=Apis), thy chosen one, fled?" This merely involves grouping some letters otherwise, and reading one word a little differently.
The real cause of the decline of empires.
"Because the Lord did drive them." If we read ordinary histories, the overthrow of any monarchy is traced to such an invasion or to the loss of such a battle, or to some other ordinary and well known cause. And no doubt it is true that, through and by these things, the said results have been brought about. But there is ever a moral cause which lies behind, and it is to that must be traced up the series of events which have followed. The history of most ancient empires, in their origin, progress, decline, and fall, has been very much the same. A hardy, temperate, courageous people, driven by necessity or attracted by the hope of gain, fall upon some decrepit power, destroy it, and on its ruins build their own fortunes. For a while the same courage and virtue which enabled them to gain possession of their prize are manifested in consolidating their power and in building up their rule. But after the lapse of years, they have gained secure foothold and are able to live less on their guard against enemies. Wealth and luxury increase and exert their enervating power. In this soil the vices, whatever they may be, to which as a people they are predisposed, grow rapidly and affect the national habit and character. Then their decay has begun. It hastens rapidly on until, in their turn, this once victorious people are vanquished, overthrown by a nation more bold and righteous and therefore more powerful than themselves. This law can be readily traced in the histories of Egypt, Assyria, Babylon, Persia, Greece, Rome, and in more modern instances as well. Were there no moral causes at work in the overthrow of the French empire under Napoleon I? In all cases it will be seen that, in one form or another, God"s love of righteousness has been outraged, and vengeance has speedily, or surely if not speedily, come. What was the Reformation but the revolt of men"s consciences against the abominable sins of the Catholic Church? But how came that Church once so fair, so beautiful, so glorious to have sunk so low as to become hateful in men"s eyes? It was this same enervating influence of wealth, power, and other forms of earthly prosperity which sapped her spiritual strength until she became utterly unworthy of men"s confidence, and she was punished, and is so to this day, by the loss of well nigh all Northern Europe, the noblest half of her ancient domain. Therefore learn
I WHAT ARE NOT A COUNTRY"S SAFEGUARDS, THOUGH OFTEN THOUGHT TO BE. Not commerce, or Tyre would not have fallen. Not art, or Greece would never have perished. Not strong political organization, or Rome would have continued. Not religious profession, or Jerusalem and Catholic Rome would not have suffered the disasters that befell them. Not ancient renown, or Egypt would have stood fast. All these things have been relied on, and especially vast armies, but they have one and all been tested and have proved ropes of sand, battlements taken away because they are not the Lord"s. Therefore note
II WHAT IS A COUNTRY"S SAFEGUARD? There is but one answer, and that is righteousness. It, and it alone, exalteth a nation. The form of government, whether monarchical or republican, matters not, whether political power be in the hands of the many or the few, but the character of the people their possession or not possession of the "fear of the Lord." Whilst Israel possessed this she was impregnable. "A thousand fell at her side, and," etc.
III WHAT, THEREFORE, IS TRUE PATRIOTISM? Not alone adding to the material wealth or the intellectual force of the nation, not alone philanthropy or political energy, none of these things are to be held in light esteem; but the truest patriotism, and it is one which all can exhibit, is the cultivation of godly character, that fear of God which lies at the basis of all moral excellence whatsoever. Yes, not for our own salvation"s sake alone, but for our country"s sake, even as for Christ"s sake, let us seek to resemble him, breathe his Spirit, manifest his character, copy his example, and spread abroad those true principles of national well being which, by his life and death, he taught us. C.
HOMILIES BY D. YOUNG Ver. 15. Why the valiant are swept away.
I THEY ARE SWEPT AWAY. Notice the host described in previous verses of the chapter horsemen and chariots and archers; the Ethiopian, the Libyan, the Lydian; an imposing host, whose magnificence could not but strike the eye. It was meant that they should produce a feeling of being irresistible. And thus in due time, when they were scattered and broken up, there came a complete contrast. The magnificence, the order, the force, were all somehow utterly vanished. The present overthrow became all the more noticeable because of the magnitude of what had been overthrown. And so God will ever make plain the sweeping away of all his foes. Their defeat is not left a doubtful thing. It may be very difficult to account for, but it cannot be questioned.
II THE NEED FOR ASKING WHY THEY ARE SWEPT AWAY.
1. Because of their magnificent appearance. They look strong, and according to a certain standard they are strong. This Egyptian army had been gathered together to do a certain work. It was known that they had to meet no common, and easily conquered foe. Therefore there were strong men on strong horses, with powerful weapons and well defended. Yet after all this preparation there came, not merely defeat, but what is called a sweeping away. Assuredly this wants explaining.
2. Because of past victories. We cannot suppose they were an untried host. If they had won battles and campaigns before, why did they lose this? And why were they so utterly and lastingly defeated?
3. Because there is no obvious explanation. It is not to be looked for in the strength of their human opponents. It is not to be found in some difference between what they were in the hour of confusion and what they had been in previous hours of victory. There is no ground to say they were less brave, less disciplined, worse commanded. The reason for this sweeping away, whatever it be, passes ordinary human search.
III THE SUFFICIENT REASON IS FOUND IN THE ACTION OF JEHOVAH. Jehovah drove them. All forces that find expression in matter are completely at God"s disposal. He can paralyze the mightiest army in a moment. The mighty man is not to glory in his might. (Jer_9:23) True it is that God lets the strong man do generally all his strength permits him to do. The success military men look for is on the side of the strongest battalions. But then all strength of this sort fails against spiritual strength. Not all the armies of Rome and not all the wild beasts of the amphitheatre could persuade a single true Christian to forsake Christ. The strength of this world achieves great things in its own field, but directly it goes beyond and trieste interfere with conscience and spiritual aspirations, its weakness is made manifest.
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 v17 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.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On v15 Why are your mighty ones face-down on the ground?…
Why are your mighty ones face-down on the ground? They will not stand
Some Bibles translate this as "Why has Apis fled? Why did your bull not stand?" Apis was an Egyptian god that was represented by the form of a bull. The bull is often a symbol for strength. That is why the ULB and other versions of the Bible translate this as "strong ones" or "mighty ones," which refers to soldiers.
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Why are your mighty ones face-down on the ground? They will not stand
Yahweh uses a question to mock the strength of the Egyptian soldiers. This question can be translated as a statement. AT: "Your soldiers are face-down on the ground and will not stand" (See: Rhetorical Question)
He increases the numbers of those who stumble
"Yahweh causes more and more of your soldiers to stumble"
Let us leave this sword that is beating us down
Here "sword" represents the enemy soldiers who are carrying weapons. AT: "Let us run away from our enemies because they are killing us" (See: Metonymy)
They proclaimed there
Possible meanings are 1) "they" refers to people in general who are in Egypt or 2) "they" refers to the foreign soldiers who are fleeing to their native lands of Cush, Put, and Lud.
Pharaoh the king of Egypt is only a noise, one who has let his opportunity slip away
These two phrases are saying that the nation of Egypt has become of little importance. The phrase "only a noise" is an idiom that means a person says he will do something but he does not do it. AT: "Pharaoh brags much but cannot do what he brags he will" (See: Idiom)
translationWords
Yahweh
people group
sword
preach
Pharaoh
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 v15 46:15-17 The Lord filled the Egyptian soldiers with fear,…
46:15-17 The Lord filled the Egyptian soldiers with fear, and no one could keep them in military order as they fled from Carchemish through Canaan to their Egyptian homes. Back in Egypt, they would become strong critics of Pharaoh Neco and say that he was a loudmouth.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.