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JEREMIAH
CHAPTER FOURTY SIX
Jer 46:1-8
1 THE WORD of the Lord that came to Jeremiah the prophet concerning and against the
[Gentile] nations. 2 Concerning and against Egypt: against the army of Pharaoh Necho king of
Egypt, which was by the river Euphrates at Carchemish, which d Nebuchadrezzar king of
Babylon smote and defeated in the fourth year of Jehoiakim son of Josiah king of Judah: [Isa
19-20; Ezek 29:1-32:32; Zech 14:18,19.] 3 Put in order the buckler and shield, and advance
for battle! 4 Harness the horses, and mount, you horsemen! Stand forth with your helmets!
Polish the spears, put on the coats of mail! 5 Why have I seen it? They are dismayed and have
turned backward, and their mighty warriors are beaten down. They flee in haste and look not
back; terror is on every side! Says the Lord. [Ps 31:13; Jer 6:25; 20:3,10; 49:29.] 6 Let not the
swift flee nor the mighty man escapes; in the north by the river Euphrates they stumble and fall.
7 Who is this that rises up like the Nile [River], like the branches [of the Nile in the delta of
Egypt] whose waters surge and toss? 8 Egypt rises like the Nile, like the rivers whose waters
surge and toss. She says I will rise, I will cover the earth; I will destroy cities and their
inhabitants. AMP
Jeremiah 46:1, 2
46:1. oracles against foreign nations. There is a distinct literary genre within prophetic
literature known as oracles against foreign nations. They are found in Isa 14-21, 23 and Ezek
25-30, Jer 46-51, Amos 1-2, Zephaniah 2 and the books of Obadiah and Nahum. Although they
are all condemnations of Israel's enemies, taunting them, their rulers and their gods, each is a
distinct unit, free to accomplish its mission without being constrained to follow a set structure
or outline. Because these oracles appear in chapter 25 in the Septuagint version of Jeremiah, it
is often suggested that they were a distinct unit that circulated as an independent body of
literature before being added to the book of Jeremiah. In most cases the oracles were not
delivered to the countries they targeted, because their intended audience was Israel. There
are short examples of the genre as early as the Mari texts. In one prophecy, the god Dagon
delivers a message to Zimri-Lim, king of Mari, concerning his enemy Babylon: "O Babylon,
what are you trying to do? I will gather you up in a net." (IVP Bible Commentary)
(General Information - 46:1-51:64 Jeremiah’s oracles concerning the nations.) An example
of the prophetic word formula introduces the oracles concerning the nations, including:
1.
2.
3.
4.
5.
6.
7.
8.
9.
Egypt (46:2-28),
Philistia (47:1-7),
Moab (48:1-47),
The Ammonites (49:1-6),
Edom (49:7-22),
Damascus (49:23-27),
Kedar and Hazor (49:28-33),
Elam (49:34-39),
And Babylonia (50:1-51:64).
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Similar collections of oracles concerning the nations appear in other prophetic books, including
(Isaiah Chapters 13-23; Ezekiel Chapters 25-32; Amos 1:2-2:16; Zephaniah 2:4-15;
Obadiah; and Nahum).
The oracles concerning the nations do not address universally all the nations of the earth, but
include nations selectively, (e.g. Isaiah Chapters 13-23) includes nations that were a part of the
Persian Empire, (Ezekiel Chapters 25-32) include nations that were attacked by the
Babylonians, and (Amos 1:2-2:16) includes nations of the Syro-Israelite region that were
incorporated into the Assyrian Empire. Like (Isaiah Chapters 13-23), the oracles [prophecies]
in (Jeremiah Chapters 46-51) include nations that were conquered by the Persian Empire
beginning in (539 BCE) in an effort to claim that God’s judgment against Babylonia was carried
out by the Persians.
These oracles concern the nations (46:1) but are not addressed to the nations. They emphasize a
point already made at the beginning of classical prophecy (Amos), that the God of Israel is a
universal God who controls the destiny of all the nations of the world. In some cases, there are
significant similarities between oracles against the nations recited by different prophets (see
especially Jeremiah 49:9-16; Obadiah verses 1-6), suggesting that prophets or editors of
prophetic books borrowed these prophecies from one another.
[Jewish Study Bible]
46:1 As in (21:11 and 33:9), prophetic oracles on the same topic are joined together and
introduced with a thematic title, a method of organization which is confined to Jeremiah.
[Jewish Study Bible]
IV. PROPHECIES DIRECTED AGAINST FOREIGN NATIONS CH. 46-51
Jer 46:1
The prophecies against foreign nations are collected into one scroll (Jer 46-49). Compare (Isa
13-23; Ezek 25:1-32:32). They are arranged in two great divisions:
(A) Jer 46:1-49:33, spoken in connection with (Jer 25); and
(B) Jer 50-51 spoken at a subsequent date against Babylon.
Between them is placed a prophecy against Elam (Jer 49:34-39) spoken in the first year of
Zedekiah. The seven earlier prophecies belonging to the fourth year of Jehoiakim were
written at the same time, and arranged as they at present stand. It is no doubt intentional that
these prophecies against the nations are in number 7 (compare Amos 1:3; 2:4).
Jeremiah 46 This prophecy against Egypt consists of two parts,
(1) A song of triumph because of her defeat at Carchemish (Jer 46:3-12);
(2) A prediction that the conqueror would invade Egypt from one end to the other (Jer 46:1428).
Possibly a long delay intervened between these predictions.
Verse 1 [Against the Gentiles] or, concerning the nations (Jer 46:1-49:33).
(From Barnes' Notes, Electronic Database. Copyright (c) 1997 by Biblesoft)
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Jer 46:1-2
Like Amos, Isaiah, and Ezekiel, Jeremiah has uttered predictions concerning a number of
heathen nations, and incorporated them with the collection of his prophecies regarding Judah
and Israel.
But while in Amos the utterances regarding six nations round about the kingdom of God, as
representatives of the whole heathen world, merely pave the way for announcing judgment on
Judah and Israel, and are given for the purpose of teaching the necessity for judgment on the
whole world that is opposed to God, in order that the kingdom of God may be advanced;
Isaiah, on the other hand, when the power of Assyria appeared against the kingdom of God,
brought forward the thought, in a pretty long series of oracles against the nations, (ch. 13-23),
that all kingdoms and peoples, cities and men of the world that had apostatized from God, and
still continued in apostasy, shall be humbled, and compelled by judgments inflicted on them to
seek refuge with the God of Israel-to submit to Him, and to offer their gifts for the establishment
of His kingdom; and he concludes this announcement with an apocalyptic description of the
judgment on the whole earth, and the consummation of the kingdom of God in glory, (ch. 2427). (Keil & Delitzsch Commentary on the Old Testament)
Note: To fully understand the entire picture on a given subject in prophecy you must look
beyond the book that you are interested in at the moment. You may have to look at Isaiah,
Amos, Ezekiel, Daniel and even in Revelation to get a complete picture of what’s going on.
Paul the Learner
Jeremiah 46:2
46:2. Necho. Ruling from 609 to 595 B.C., Necho II was a member of the Egyptian TwentySixth Dynasty. As Assyrian influence waned, this pharaoh expanded his commercial dealing
with Palestine and captured the former Philistine city of Gaza (see Jer 47). The Babylonian
Chronicle describes how he took advantage of the mortally wounded Assyrian nation, allying
himself with them just prior to the 605 Battle of Carchemish. His expedition to that northern
Syrian battlefield to help Ashuruballit took him through Palestine. He defeated Judah's king
Josiah in 609 at the Battle of Megiddo and subsequently claimed all the territory he had
traversed going north (see comments on 2 Kings 23:33; 2 Chronicles35:20; Daniel 1:1-2):
1. After the Assyrian defeat at Carchemish,
2. The Babylonian Chronicle details how the Egyptian army was overtaken and utterly
destroyed.
3. Babylon extended its sovereignty over Judah in 604,
4. Confining the Egyptians to their own territory for the rest of Necho's reign. (IVP)
Jeremiah 46:2
46:2. Battle of Carchemish. After the destruction of Nineveh in 612 by a combined
Babylonian and Median army lead by Nabopolassar, the last Assyrian dynast, Ashuruballit
II, moved his capital to Haran. This stronghold was then captured in 610. Ashuruballit was
able to secure an alliance with Necho II of Egypt and continued to claim territory along the
Upper Euphrates for the next several years. However, it was only the remnants of the once
"invincible" Assyrian army that were defeated at the Battle of Carchemish in 605.
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The victory was achieved under the leadership of the crown prince, Nebuchadnezzar.
Carchemish may be considered a major turning point in ancient Near Eastern history. It signals
the final collapse of the largest empire to that time and set the stage for an even larger Persian
empire that will succeed the short Neo-Babylonian period. While Egypt gained some temporary
claim to Palestine and Phoenicia, Nebuchadnezzar's Babylonian armies quickly followed up the
Carchemish campaign by establishing their hold over all of Syro-Palestine by 604. (IVP)
Remember the prophecies in Daniel of the kingdoms – Babylon – Persia – Greece – Rome.
Paul the Learner
[General Information - 46:2-28 The oracle concerning Egypt.]
(1) Egypt was able to take control of Judah in (609 BCE) following Pharaoh Neco’s killing of
King 1. Josiah at Megiddo (2 Kings 23:28-37; 2 Chronicles 35:20-36:4).
(2) Apparently, Josiah was attempting to stop the Egyptians from moving north to Haran so that
they might support the beleaguered Assyrian army against the Babylonians.
(3) Although Josiah died, Egypt was delayed long enough so that the Babylonians were able to
destroy the Assyrians at Haran.
(4) The Egyptians were then left to face the Babylonians alone.
(5) Neco attempted to strengthen his position by removing Josiah’s son Jehoahaz from the
Judean throne and replacing him with his pro-Egyptian brother Jehoiakim.
(6) Jeremiah was a constant critic of alliance with Egypt in keeping with his Elide priestly roots,
which emphasized the exodus tradition and its portrayal of Egypt as Israel’s enemy
(7) And his associations with the pro-Babylonian elements of the royal court, such as the family
of Shaphan who served as Josiah’s secretary.
When the Egyptians were defeated at Carchemish in (605 BCE), the Babylonians took control of
Judah. Subsequent revolts against Babylonia, prompted by pro-Egyptian elements in the
monarchy, ultimately resulted in the destruction of Judah and Jerusalem and the Babylonian exile
(586-539 BCE). 2-12: Jeremiah’s oracle concerning Egypt at the time of its defeat at
Carchemish in (605 BCE). [Jewish Study Bible]
46:2 Pharaoh Neco ruled Egypt (610-595). He was the son of Psammetichus (664-610), the
founder of the Twenty-sixth Saite Egyptian dynasty (664 – 525), which supported Assyria in
its campaign to control Egypt and defeat the Twenty-fifth Ethiopian dynasty. Neco’s defeat by
the Babylonian monarch Nebuchadrezzar at Carchemish in (605) forced Egypt to withdraw from
Judah, and enabled Babylonia to take control. Neco was able to resist Nebuchadnezzar’s
attempted invasion of Egypt in (601-600). The Saite dynasty came to an end in (525) when the
Persians conquered Egypt. [Jewish Study Bible]
Jer 46:1-2 A long introduction
The object aimed at by Ezekiel and Jeremiah in their oracles against the heathen nations is
more specific. Ezekiel, in view of the destruction of Jerusalem and the kingdom of Judah, directs
a series of oracles against seven nations; and in these addresses he predicts the destruction of
the heathen world, and the fall of all heathen powers into Sheol, in order that these may not
exult over the fall of the people of God, but rather, in the judgment on Israel, recognized the
omnipotence and justice of the Lord, the Judge of all the earth. And Jeremiah, in his
addresses to the nations, (ch. 46-51), merely brings out more fully the execution of that
sentence which he had already proclaimed (ch. 25) to all the peoples and kingdoms of the earth,
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shortly before the appearance of Nebuchadnezzar the king of Babylon in the fourth year of
Jehoiakim's reign.
The multitude of nations and tribes, far and near:
1. To which, in (Jer 25:17-26), he gives the cup of the divine wrath out of Jahveh's hand, is
in (ch. 46-51) reduced to nine nations;
2. And these are named in such order, that here, as there (ch. 25), Egypt heads the list (ch.
46), while Babylon closes it (ch. 50, 51).
3. Of the rest of these nations, those related to Israel, viz., Moabites, Ammonites, and
Edomites, have special prophecies addressed to them, (ch. 48 and Jer 49:1-22); but the
others are more summarily addressed.
4. Thus, in the oracle pronounced against the Philistines, the Phoenicians also (Tyre and
Sidon) are threatened with extermination (ch. 47);
5. The many Arabian tribes severally named in ch. 25 are comprehended under the
general designations "Kedar" and "the kingdoms of Hazor" (49:28-33);
6. While the kingdoms of the north are represented by Damascus (49:23-27),
7. And the distant nations of the east (Media and Elam) by Elam, 49:34-39.
(Ewald, Hitzig, Graf, and Nägelsbach) would account for several smaller nations being taken
together in one prophecy, on the ground that the prophet wished to make out the significant
number seven-just as Amos (Amos 1:1-2:5) brings forward seven kingdoms before his address
is directed to Israel, and as Ezekiel also has arranged his prophecies against the nations in
accordance with the number seven. But though the number seven plainly appears in Amos and
Ezekiel, such an assumption cannot be established in the case of Jeremiah. To make out this
number, the oracles against Elam and Babylon are viewed as later additions, on the ground
that both of them are connected with the first years of the reign of Zedekiah.
But the assertion that the first seven belong to the fourth year of Jehoiakim cannot be
proved. The second prophecy regarding Egypt (Jer 46:14-28), and that against the Philistines
(ch. 47), contain, in their headings, indications of the time of composition, which do not point
to the fourth year of Jehoiakim. With this also accords the remark further brought to bear on
the alleged composition of those seven prophecies in the fourth year of Jehoiakim-that this
follows, not merely from the general agreement of their contents with (ch. 46) as well as with
(ch. 25), but also from the fact that "the same expressions which the prophet uses in (ch. 25) with
reference to the judgment of all nations, are re-echoed in (ch. 46-49:33: e.g.,
1. Cf 25:31, 34, with 46:10;
2. 25:35 with 46:5-6;
3. 25:29, 31, with 47:6-7;
4. And particularly 25:28-29, with 49:12 (Caspari on Obadiah, p. 16):
5. cf. also 25:27 with 48:26;
6. 25:30 with 48:33;
7. 25:34 with 49:20;
8. 25:38 with 49:19 and 46:16."
(From Keil & Delitzsch Commentary on the Old Testament)
Jer 46:1-2
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For, of all these passages, none belongs to the second prophecy against Egypt (Jer 46:14-28),
and to that against the Philistines (ch. 47), except the last-quoted passage, 46:16, in which the
expression hayownaah (OT: 3123) [a dove] chereb (OT: 2719) [drought] agrees with (25:38),
if in the latter passage we read chereb (OT: 2719) [drought] for charown (OT: 2740) [a burning
of anger]. But this expression is also repeated in the oracle against Babylon, (50:16); so that no
proof can be drawn, from a consideration of the language employed, to show that the prophecies
against Egypt (46:14-28) and against the Philistines (ch. 47) belong to the same time, as has
been supposed. And the assertion that the prophecy against Elam forms an appendix to those
which proceed could have been made only by a mind in a state of perplexity.
Its position, after that against the Arabian tribes, and before that against Babylon, exactly
agrees with the place occupied by Elam in (25:5). When we examine the contents of these nine
oracles, we find that the one against Babylon differs from all the preceding in this, that it
announces not merely the ruin of Babylon, but also the salvation of Israel; but this peculiarity is
the very point in which it agrees with the prophecies against Egypt, of which the second ends
with a promise in Israel's favour (Jer 46:27-28).
This correspondence shows us that we cannot separate the prophecy regarding Babylon from
the others, or even place it in contrast with them. Egypt and Babylon were, at that time, the two
great powers of this world which sought to oppress and destroy the kingdom of God. The fall
of one or the other of these powers was thus for Israel a pledge that they would be preserved
and saved. In the remaining oracles, the reference to the theocracy is quite placed in the
background. Only in that against Ammon do we meet with the complaint that it had taken
possession of the cities of Israel, as if Israel had no heir (49:1). (Keil & Delitzsch Comm.)
Remember when it is speaking about the world, it refers only to those kingdoms that are in
relationship with the nation of Israel and Juda. It is not speaking about other countries and
peoples that have no relationship with Israel. Paul the Learner
In the others there is no mention made of offence against the theocracy, but only of pride,
arrogance, and carnal reliance on their earthly power, for which they shall be humbled and
punished. Further, it is to be observed that the oracles against Egypt, Moab, Ammon, and
Elam conclude with the promise of restoration at the end of the days, i.e., in the Messianic
future (cf. Jer 46:26; 48:47; 49:6 and 39). All these things plainly show that these oracles
against the people merely repeat, in greater detail, the sentence already pronounced, (ch. 25),
against all nations:
1. God the Lord has appointed the king of Babylon to execute this sentence,
2. And for this end will give him, in the immediate future, and till his appointed time shall
end, supremacy over the nations;
3. After that, Babylon also shall succumb to the sentence of ruin passed on it;
4. And for Israel, with the deliverance from Babylon, there will arise a state of prosperity in
which all nations will afterwards participate.
In giving details with regard to these announcements of judgment, Jeremiah throughout falls
back on the expressions of the older prophet, just as he does in his prophecies regarding Israel
and Judah; these expressions he reproduces in a manner suited to the circumstances of his time,
and still further develops. (Keil & Delitzsch Commentary on the Old Testament)
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‘Thou art this head of gold. And after thee shall arise another kingdom inferior to thee, and
another third kingdom of brass, which shall bear rule over all the earth. And the fourth kingdom
shall be strong as iron…” Daniel 2:38, 39, 40 [Babylon, Persia, Greece and Rome].
Note you may wonder why I put in such a long introduction to this chapter? The reason is
because in dealing with Scriptures we all including me have a tendency to try to make the
Scriptures point to what we believe. Remember this statement: ‘Every body is wrong except
you and me, and I some times wonder about you’ we all try to make it 7 nations which would
follow the pattern but Jeremiah lists nine. And sometimes we so want to prove our ideals on
prophecy, that we can take the Scripture and make it state what we believe, weather its true or
not. But in the end God’s Word will come to pass, in the way that God wants it to, no matter
what we believe or teach. (Paul the Learner)
Ch. 46. On Egypt
Jer 46:1-2
This chapter contains two prophecies regarding Egypt, (vv. 2-12, and vv. 13-28). lªmitsªrayim
(OT: 4714) [upper and lower Egypt] refers to both.
After this there follows an account of the occasion for the first of these two prophecies, in the
words, "Concerning the army of Pharaoh-Necho, the king of Egypt, which was at the river
Euphrates, near Carchemish, which Nebuchadnezzar the king of Babylon smote in the fourth
year of Jehoiakim the son of Josiah king of Judah." Nªkow (OT: 5224) [Neko, an Egyptian
king], as in (2 Chron 35:20), or nªkoh, as in (2 Kings 23:29), in LXX Gechaoo'; Egyptian,
according to Brugsch (Hist. d'Egypte, i. p. 252), Nekaaou; in Herodotus Gekoo's - is said by
Manetho to have been the sixth king of the twenty-sixth (Saïte) dynasty, the second Pharaoh
of this name, the son of Psammetichus I, and grandson of Necho I. (Brugsch) says he reigned
from (611 to 595 B.C. See on 2 Chr. 23:29).
Pharaoh-Necho, soon after ascending the throne, in the last year of Josiah's reign (610 BC),
had landed in Palestine, at the bay of Acre, with the view of subjugating Hither Asia as far as
the Euphrates, and had defeated the slain King Josiah, who marched out against him. He next
deposed Jehoahaz, whom the people had raised to the throne as Josiah's successor, and carried
him to Egypt, after having substituted Eliakim, the elder brother of Jehoahaz, and made him
his vassal-king, under the name of Jehoiakim. When he had thus laid Judah under tribute, he
advanced farther into Syria, towards the Euphrates, and had reached Carchemish on that river,
as is stated in this verse: there his army was defeated by Nebuchadnezzar, in the fourth year of
the reign of Jehoiakim (606 BC); (see on 2 Kings 23:29 f). Carchemish is Cirkee'sion,
Circesium, or Cercusium of the classical writers. (Keil & Delitzsch Commentary)
Jer 46:2
[In (at) Carchemish] (The Gargamis of the inscriptions, now Jerabis, on the Euphrates, about
16 miles south of Birejik.) (Barnes' Notes)
Jer 46:1-2
In (Jer 45:1) also, and in (51:9), the time when the event occurred coincides with the time
when the utterance regarding it was pronounced. Although we assume this to hold in the case
before us, yet it by no means follows that what succeeds, in (vv. 3-12), is not a prophecy, but a
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song or lyric celebrating so important a battle, "the picture of an event that had already
occurred," as (Niebuhr, Ewald, and Hitzig) assume.
1. This neither follows from the statement in the title, "which Nebuchadnezzar in the
fourth year of Jehoiakim smote,"
2. Nor from the contents of the succeeding address.
3. The superscription does not naturally belong to what Jeremiah has said or uttered, but
must have been prefixed, for the first time, only when the address was committed to
writing and inserted in the collection,
4. And this not till after the battle had been fought;
5. But it is evident that the address is to be viewed as substantially a prophecy (see vv. 6 b
and 10 b),
6. Although Jeremiah depicts, in the most lively and dramatic way, not merely the
preparation of the mighty host, (v. 3), and its formidable advance, (vv. 7-9),
7. But also its flight and annihilation, in (v. 5 and in vv. 10-12).
(Keil & Delitzsch Commentary on the Old Testament)
Jeremiah 46:3
46:3. large and small shields. Because most ancient Near Eastern warriors were not heavily
armored, it was necessary to supply them with shields that would deflect arrows as well as the
thrust of sword or dagger (see the equipment for Asa's army in 2 Chron 14:8). The small shield
(magen) served as a buckler, either held in the left hand or attached to the left arm.
Its maneuverability aided hand-to-hand combat. The larger shield (ƒinna), which might be
either oblong or a figure eight, made from heavier material—either metal, leather or wood—
was designed to withstand thrown spears or arrows. However, it was cumbersome and might be
difficult to carry into close combat. Some warriors were aided by a shield bearer (see 1 Sam
17:7). (IVP Commentary)
46:4. use of cavalry in seventh-century Egypt. Since Egyptian art does not depict cavalry and
no mention is made of cavalry in Egyptian texts from the period of the Battle of Carchemish, it
is probably fair to say that this feature had not become an important part of the Egyptian army
during this era. However, the Medes and Babylonians had been using horsemen as messengers,
scouts and mounted warriors (archers as well as shock troops) for at least two centuries prior
to Carchemish. For example, a tenth-century relief from the Syro-Hittite site of Tell Halaf
depicts horse-men in battle dress. The mobility afforded cavalry, as opposed to the heavier
chariots, would have given the Babylonians an edge in battle and in communications on the
field. Jeremiah's remarks may then be as ironic as those of the Rabshakeh, who had offered
Hezekiah two thousand horses if he had men to ride them (2 Kings 18:23). It is possible that
the prophet is taunting an Egyptian army for its lack of men to "mount their steeds." (IVP)
46:5 The oracle employs Jeremiah’s characteristic phrase, terror all around, to describe the
plight of the Egyptians (see 6:25; 20:3, 10; 49:29; Lamentations 2:22; Psalms 31:14).
[Jewish Study Bible]
Jer 46:3
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[Order you ...] "i.e., prepare ye, make ready." The buckler was a small round target carried by
the lightly-armed troops: the shield belonged to the heavily-armed troops, and was large enough
to protect the whole body. (Barnes’ Notes)
Jer 46:4
From the infantry the prophet proceeds to the chariots, in which the Egyptians placed great
confidence.
[Get up, ye horsemen] Or, "mount the steeds."
[Furbish] i.e., polish, sharpen.
[Brigandines] In old times brigand meant a soldier, and we still call a division of an army a
brigade, and a commander a brigadier, i.e., a brigadier, or captain of brigands. Similarly a
brigandine means a soldier's equipment, and is put here for a coat of mail. (Barnes' Notes)
Jer 46:3-4
This address falls into two strophes, (vv. 3-6 and 7-12). In both are depicted in a lively manner,
(1) First the advance of the Egyptian host to the battle, then their flight and destruction. The
whole has been arranged so as to form a climax: in the first strophe, the admirable equipment of
the armies, and their sudden flight and defeat, are set forth in brief sentences;
(2) In the second, there is fully described not merely the powerful advance of the host that covers
the earth, but also the judgment of inevitable destruction passed on them by God:
The reason for the whole is also assigned. (V. 3) In order to represent the matter in a lively way,
the description begins with the call addressed to the army, to make ready for the battle. "Make
ready shield and target," the two main pieces of defensive armor. Maageen (OT: 4043) was the
small round shield; tsinaah (OT: 6790), scutum, the large shield, covering the whole body.
"Advance to the fight," i.e., go forward into the battle. Then the address turns to the several
portions of the army:
1. First to those who fight from chariots, who are to yoke the horses;
2. Then to the horsemen, to mount the steeds. Paaraashiym (OT: 6571) [a steed] are not
horsemen, but riding-horses, as in (1 Kings 5:6; 10:26; Ezek 27:14). `Aalaah (OT:
5927) [to ascend] is construed with the accusive, as in (Gen 49:4).
3. Next, the address is directed to the foot-soldiers, who formed the main portion of the
army. These are to take up their position with helmets on, to polish the spears, i.e., to
sharpen them, and to put on the pieces of armor, in order to be arrayed for battle.
Maaraq (OT: 4838), to rub, polish, remove rust from the spear, and thereby sharpen it.
cirªyown, here and in (Jer 51:3) for shirªyown (OT: 8302), a coat of mail, pieces of
armor. (From Keil & Delitzsch Commentary on the Old Testament)
Jer 46:5
Literally, "Why have I seen? They are terror-stricken! They are giving way back!" The
Egyptian host feels that the battle is lost, and overborne by the enemy loses heart, and in despair,
yet not without a struggle, gives way. It is remarkable, that while Jeremiah in his warning
addressed to Jerusalem uses the most simple and unadorned prose, his language concerning the
Gentile nations is, on the contrary, full of brilliant poetry.
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[Look not back] turn not back. They make no halt, and no attempt to rally.
[Fear was round about] The prophets watch-word, Magor-missabib (see 6:25). (Barnes'
Notes)
Jer 46:5-7
Thus well arrayed, the host advances to the fight; but suddenly the seer perceives the
magnificent army terror-stricken, retreating, and breaking out into a disorderly flight. The
question, "Why (wherefore) do I see?" points to the unexpected and incomprehensible turn in
the progress of events. (Barnes’ Notes)
Jer 46:6
Translate it: "The swift shall not flee away, and the hero shall not escape: in the north on the
bank of the river Euphrates they shall stumble and fall."
(Barnes' Notes)
The second strophe commences at v. 7. The description begins anew, and that with a question
of astonishment at the mighty host advancing like the Nile when it bursts its banks and inundates
the whole country. yª'or (OT: 2975) is the name of the Nile, taken from the Egyptian into the
Hebrew language; (cf. Gen. 41 ff., Exodus 1:22).
Jer 46:7
In (Jer 46:3-6) we saw only a mighty army marshalling for battle, and its hasty flight. In (Jer
46:7-12) the prophet tells us at whose defeat we have been present.
[A flood] the Nile. The metaphor describing the advance of the Egyptian army is naturally
drawn from the annual overflow of their own sacred stream.
[Whose waters are moved ...] literally, his waters toss to and fro as the rivers, the natural
branches of the Nile in Lower Egypt. (Barnes’ Notes)
Jer 46:9-16
9 Go up, you horses, and drive furiously, you chariots! Let the warriors go forth — men of
Ethiopia and Put who handle the shield, men of Lud who are skilled in handling and stringing
the bow. 10 But that day is a day of the Lord, the Lord of hosts — a day of vengeance, that He
may avenge Himself on His adversaries. And the sword shall devour, and it shall be satiated
and shall drink its fill of their blood; for the Lord, the Lord of hosts has a sacrifice [like that of
a great sin offering] in the north country by the river Euphrates. 11 Go up into Gilead and take
[healing] balm, O Virgin Daughter of Egypt! In vain do you use many medicines; for you there
is no healing or remedy.
12 The nations have heard of your disgrace and shame, and your cry has filled the earth. For
warrior has stumbled against and thrown down warrior, and they have fallen both of them
together. 13 The word that the Lord spoke to Jeremiah the prophet concerning the coming of e
Nebuchadrezzar king of Babylon and his smiting of the land of Egypt: 14 Declare in Egypt and
proclaim in Migdol; and publish in Memphis and in Tahpanhes; say, Stand forth and get
yourself ready, for the sword devours round about you. 15 Why is your strong one [the sacred
bull-god Apis] swept and dragged away? He stood not, because the Lord drove him and thrust
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him down. 16 [The Lord] made many to stumble and fall; yes, they fell one upon another. And
they said, Arise, and let us go back to our own people and to the land of our birth, away from
the sword of the oppressor. AMP
Jeremiah 46:9
46:9. Cush, Put and Libya. The Egyptian army included contingents of mercenary and allied
troops that evoke past political events in Egyptian history. The list included in this verse, and
the order in which each name appears, can be compared to the list of the sons of Ham in Gen
10:6. A Cushite dynasty ruled Egypt from 711 until 593 B.C. Its recent glory thus gives it
prominence of place in the list. Put and Libya are synonymous and represent a much earlier
foreign domination of Egypt during the Twenty-Second and Twenty-Third Dynasties (950
B.C. - 720 B.C.). Ionian Greek mercenaries were also part of the Egyptian host. A Greek
shield is among the artifacts unearthed at the site of the Battle of Carchemish. (IVP Comm.)
46:9 Cush is Ethiopia, and Put is probably a region in Libya. The Ludim are a North African
people. [Jewish Study Bible]
Jer 46:9
Rather, Go up, advance, ye horses; and drive furiously, ye chariots; and let the mighty men go
forth. They march out of Egypt, arranged in three divisions, cavalry, chariots, and infantry, to
begin the campaign. The armies of Egypt were composed chiefly of mercenaries. Cush (see the
margin), the Nubian Negro, and Phut, the Libyans of Mauritania, supplied the heavy-armed
soldiers (Jer 46:3); and Ludim, the Hamite Lydians of North Africa (see Gen 10:13 note), a
weaker race, served as light-armed troops. (Barnes' Notes)
46:10: The Egyptian defeat is portrayed as a sacrifice (cf. Zephaniah 1:7).
[Jewish Study Bible]
Jer 46:10
This formidable army shall perish; for the day of the battle is the day of the Lord of hosts, on
which He will take vengeance upon His enemies.
Among these enemies are the Egyptians, who have grievously sinned against Israel, the people
of the Lord, not merely of late, by making war upon and killing King Josiah, by carrying away
Jehoahaz, and making Jehoiakim his vassal, but also from the earliest times. For this, Egypt is
now to be brought low. The sword shall devour and be refreshed by drinking the blood of the
Egyptians. For the Lord is preparing for a slaying of sacrifices zebach (OT: 2077) [a slaughter])
in the north, at the Euphrates. (Isa 34:6) forms the basis of these words. (Keil & Delitzsch)
‘The sword of the Lord is filled with blood, it is made fat with fatness, and with the blood of
lambs and goats, with the fat of the kidney’s of rams: for the Lord hath a sacrifice in Bozrah, and
a great slaughter in the land of Idumaea’.
Isaiah 34:6
Jeremiah 46:11; Jeremiah 46:13; Jeremiah 46:14
46:11. balm of Gilead. As part of Jeremiah's taunting of the defeated Egyptian forces, he
suggests they salve their wounds with the medicinal balm of Gilead, though he gives them no
hope of relief. The Hebrew word ƒori, based on the Septuagint Greek translation, rhetine, "pine
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resin," is apparently a healing salve made from this resin and mixed with olive oil. It is a
product of the upper Galilee and Transjordan region and is referred to by the ancient Greek
botanist Theophrastus (see Jer 8:22; 51:8). It remains a matter of dispute which tree or shrub
was the source of the resin. (IVP Bible Background Commentary)
46:11: Gilead is located in the Transjordan, just south of the Golan (cf. 8:22).
[Jewish Study Bible]
Jer 46:11-12
The blow which shall there come on the Egyptians is one from which they shall never recover,
and the wound shall be one not to be healed by any balm. As to the balm of Gilead, (see on Jer
8:22); on rªpu'owt (OT: 7499) [heal, medicine] and tª`aalaah (OT: 8585) [a bandage], (see
30:13). "Virgin daughter of Egypt" is equivalent to virgin-like people of Egypt, i.e., not
hitherto forced, but now ravished, violated, so that all nations shall hear of the dishonor done
them, and their cry shall fill the whole earth, for (as at the conclusion, the threat is added by
way of confirmation) all the heroes of Egypt stumble and fall. bªgibowr (OT: 1368) gibowr (OT:
1368) [warrior, champion], "hero against hero," i.e., one against another, or over the others, as
usually happens in a flight where confusion reigns; (cf. Jer. 26:37). (Keil & Delitzsch Comm.)
46:13. Nebuchadnezzar's invasion of Egypt. See comment on Jer 43:11-12.
46:14. geographical territory. See comment on Jer 44:1. (IVP Bible Commentary)
[General Information - 46:13-28] Jeremiah’s oracle concerning Egypt at the time of
Nebuchadnezzar’s attempted invasion in (601-600). This passage serves as the haftarah for the
parashah of Bo’ (Exodus 10:1-13:16), [in other words you are reading the Torah Haftarah in
Exodus 10:1-13:16 and all of a sudden you are in Jeremiah 46:13-28 and then you are back in
Exodus again. Paul the Learner], which relates the plagues of locusts, darkness, and the
slaying of the firstborn at the time of the exodus from Egypt. [Jewish Study Bible]
Jer 46:13
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." (Barnes Notes)
(General Information - Jeremiah 46:13-28 The second prophecy regarding Egypt, with a
message for Israel attached to it), was uttered after the preceding. This is evident even from the
superscription, (v. 13): "The word which Jahveh spake to Jeremiah the prophet of the coming of
Nebuchadrezzar the king of Babylon to smite the land of Egypt." The formula, "The word
which," etc., agrees with that in (Jer 50:1); and deber (OT: 1698) [a pestilence, plague], in
contrast with haayaah (OT: 1961) [to exist], the word usually met with in headings, perhaps
means that this prophecy, like that concerning Babylon, was not uttered in public by Jeremiah,
but only written down. Laabow' (OT: 935) [to go or come] is used in reference to the coming of
Nebuchadrezzar to smite the land.
For vv. 3-12 contains, not a triumphal song over a defeat that had already taken place, but a
prophecy regarding the defeat about to take place. To this the prophet added a second
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prophecy, in which he once more announces beforehand to Egypt that it shall be conquered. In
this way, more is foretold regarding Egypt than the neighboring countries, because Egypt was of
much greater consequence, in relation to the theocracy [Israel], than Philistia, Moab, etc.
According to the superscription, this second prophecy refers to the conquest of Egypt by
Nebuchadnezzar. According to (Jer 37:5), this did not take place so long as Zedekiah was
king; and according to (43:8 ff.), it was foretold by Jeremiah, after the destruction of
Jerusalem, when the Jews were fleeing to Egypt after the murder of Gedaliah. From this, one
might conclude, with (Nägelsbach), that the piece now before us is contemporaneous with (43:8
ff). (Keil & Delitzsch Commentary on the Old Testament)
(General Information - Jer 46:13-28)
But this inference is not a valid one.
1. The threat uttered in (Jer 43:8 ff). of a conquest to befall Egypt had a special occasion of
its own, and we cannot well regard it in any other light than as a repetition of the
prophecy now before us,
2. For the Jews; for its contents seem to show that it was composed not long after that in
(vv. 3-12), or soon after the defeat of the Egyptians at Carchemish.
3. This address also falls into two strophes, (vv. 14-19 and vv. 20-26),
4. While (vv. 27, 28) form an additional message for Israel.
5. The line of thought is this: Egypt may arm herself as she chooses, but her power shall
fall, and her auxiliaries shall flee (vv. 14-16).
6. Pharaoh's fall is certain; the enemy shall come in force, and turn all Egypt into a desert
(vv. 17-19).
7. The destroyer comes from the north, the mercenaries flee, and the enemy hews down
countless hosts of men like trees in a forest (vv. 20-23).
8. Egypt will be given into the hand of the people out of the north; for Jahveh will punish
gods, princes, and people, and deliver up Egypt to the king of Babylon.
9. But afterwards, Egypt will again be inhabited as it was before (vv. 24-26).
10. On the other hand, Israel need fear nothing, for their God will lead them back out of
their captivity (vv. 27, 28). (Keil & Delitzsch Commentary on the Old Testament)
(General Information - Jer 46:13-28) However, we cannot with certainty infer from this, that
by that time the kingdom of Judah had already fallen, and Jerusalem been laid waste.
Immediately after Necho had been vanquished at the Euphrates, Nebuchadnezzar marched
after the fugitive foe, pursuing him as far as the borders of Egypt; hence we read, in (2 Kings
24:7), "The king of Egypt went no more out of his land; for the king of Babylon had taken all
that had belonged to the king of Egypt, from the river of Egypt to the river Euphrates."
Even at that time, in the fourth and fifth years of Jehoiakim, it could be said, "His sword hath
devoured the countries contiguous to Egypt." And Nebuchadnezzar was prevented on that
occasion from advancing farther, and penetrating into Egypt itself, only by hearing of his
father's death at Babylon, in consequence of which he was compelled to return to Babylon as
speedily as possible, for the purpose of assuming the reins of government, and to let his army
with the prisoners follow him at their leisure (Berosus in Josephus, contra Ap. i. 1)
Another view
In (Ps 68:31), 'abiyriym (OT: 47) means "strong ones" - bulls as emblems of kings. If the word
be used here with such a reference, it may be singular or plural. In the former case it would mean
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the king; in the latter, the king with his princes and magnates. Against the application of the
word to the images of Apis, there is the fact that Apis, a symbol of Osiris, was neither the only
nor the chief god of Egypt, but was worshipped nowhere except in Memphis (Herodotus, ii.
153); hence it was not suited to be the representative of the gods or the power of Egypt, as the
context of the present passage requires. (Keil & Delitzsch Commentary)
46:14 Migdol, (see 44:1) Noph, Memphis; (see 2:16; 44:1) Tahpanhes, (see 2:16; 44:1).
Memphis was the ancient capital of Egypt; Migdol and Tahpanhes were defended cities in the
Nile Delta region. [Jewish Study Bible]
Jer 46:14
[The sword shall devour] "The sword" hath devoured "those round about thee."
One after another the nations have been consumed by Nebuchadnezzar; and now at length Tyre,
which so long had withstood him, has fallen, and his forces are about to fall upon Egypt (Jer
2:16 note). Hence, the summons to arrange themselves in their ranks, and to prepare for battle by
putting on their armor. (Barnes’ Notes)
Jer 46:15
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);
(2) The army of mercenaries (Jer 46:16);
(3) The king, Pharaoh (Jer 46:17), are the three upon whom the Egyptians trusted.
(Barnes' Notes)
Like the last prophecy, this one also begins with the summons to arms (v. 14), in order to
prepare the way for the description given immediately afterwards of the defeat (v. 15 ff.). The
summons to make the proclamation is addressed to some persons not named, who are to
announce through the country, particularly in the frontier towns and in the northern capital of
Egypt, that the foe, in his devastating career, has advanced to the borders of the land. This is
evident from the clause which states the reason: "The sword hath devoured what lay round
thee." Regarding Migdol, i.e., Magdolos, and Tahpanhes, i.e., Daphne, the two frontier towns
in the north, and Noph, i.e., Memphis, the northern capital of the kingdom, (see on Jer 2:16 and
54:1). hitªyatseeb (OT: 3320), to take up one's position for the fight; (cf. v. 4). cªbiybeykaa (OT:
5439), "thy surroundings," are the frontier countries, but especially those on the north-Judah,
Philistia, Edom-since the enemy comes from the north. (Keil & Delitzsch Commentary)
Jer 46:16
Literally, as in the margin, i.e., Yahweh hath made many to stumble.
[Arise ...] The Egyptian army being composed of mercenaries has no patriotic feeling and
immediately that the battle is lost; they propose to abandon the country which has hired them,
and return each to his native land. (Barnes' Notes)
Verse 16 As the mighty one of Egypt does not stand, but is thrust down by God, so Jahveh
makes many stumble and fall over one another, so that the strangers return to their own home in
order to escape the violence of the sword. The subject is indefinite; the speakers, however, are
not merely the hired soldiers or mercenaries (v. 11), or the allied nations (Ezek 30:5), but
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strangers generally, who had been living in Egypt partly for the sake of commerce, partly for
other reasons (Hitzig, Graf). (Keil & Delitzsch Commentary on the Old Testament)
Jer 46:17-24
17 They cried there, Pharaoh King of Egypt is destroyed and is only a noise; he has let the
appointed time [in which God had him on probation] pass by! 18 As I live, says the King,
Whose name is the Lord of hosts, surely like Tabor among the mountains and like Carmel by
the sea, so shall he [the king of Babylon, standing out above other rulers] come. 19 O you
daughter who dwells in Egypt and you who dwell with her, furnish yourselves [with all you will
need] to go into exile, for Memphis will be waste, desolate, and burned up, without inhabitant.
20 Egypt is a very fair heifer [like Apis the bull-god, to which the country is, so to speak,
espoused], but destruction [a gadfly] is coming — out of the north it is coming [against her]!
21 Also her hired troops in the midst of her are like fatted calves [in the stall], for they also are
turned back and are fleeing together; they do not stand, because the day of their calamity is
coming upon them, the time of their visitation (their inspection and punishment). 22 The sound
[of Egypt fleeing from the enemy] is like the rustling of an escaping serpent, for her foes
advance with a mighty army and come against her with axes, like those who fell trees and cut
wood. 23 They shall cut down her forest, says the Lord, though it is impenetrable, because they
[the invading army] are more numerous than locusts and cannot be counted. 24 The Daughter
of Egypt shall be disgraced; she shall be delivered into the hands of the people of the north [the
Chaldeans]. AMP
Jeremiah 46:18
46:18. comparison to Tabor and Carmel. Perhaps playing on Egyptian art, which always
depicted the pharaoh as much larger than all other men, the prophet now predicts the coming of
one (Nebuchadnezzar) whose height and power is to be compared to the mountain peaks
(Tabor—1800 feet; Mt. Carmel—1700 feet). This could also be a reference to the route of
flight taken by the Egyptians. Mount Tabor is at the eastern end of the Valley of Jezreel, and
Mount Carmel forms part of the range of hills that lead south down the Palestinian coast.
(IVP Bible Background Commentary: Old Testament)
46:18 Mt. Tabor and the Carmel range flank the eastern and western borders of the Jezreel
Valley in northern Israel. The oracle employs Jeremiah’s earlier warnings of an enemy from the
north against Egypt (cf. 1:14-19; Chapters 4-6). [Jewish Study Bible]
Jer 46:17
Translate it with the versions: "They have called (or, Call you) the name of Pharaoh King of
Egypt-A noise: he hath overstepped the appointed time." For this custom of giving prophetic
names (see Jer 20:3; Isa 8:3), ... The words mean that Pharaoh is a mere empty sound, and that
he has allowed the years of prosperity, which he enjoyed at the beginning of his reign, to pass
by; having misused them, nothing now remains but his ruin. (Barnes’ Notes)
Verse 17 As (Hitzig) rightly perceived, the time meant is that within which the desolation
might still be averted, and after which the judgment of God fell on him (Isa 10:25; 30:18) - the
time of grace which God had vouchsafed to him, so that Nebuchadnezzar did not at once, after
the victory at Carchemish, invade and conquer Egypt. Pharaoh let this time pass by; because,
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instead of seeing in that defeat a judgment from God, he provoked the anger of Nebuchadnezzar
by his repeated attacks on the Chaldean power, and brought on the invasion of Egypt by the
king of Babylon. - In (v. 18 f). There is laid down a more positive foundation for the threat
uttered in (v. 17). (Keil & Delitzsch Commentary on the Old Testament)
Jeremiah 46:19
46:19. destruction of Memphis. During the seventh and sixth centuries B.C., Memphis
(Hebrew: Noph, fifteen miles south of modern Cairo) was the cultural and political capital of
Egypt. During the Assyrian period (674 B.C.), Esarhaddon had been successful in capturing
Memphis (see comment on 2 Kings 19:9), but that was well before Jeremiah's time.
1. Nebuchadnezzar had moved against Egypt in 601 but had not successfully invaded their
territory.
2. The Babylonian forces were repulsed at the Egyptian stronghold of Migdol on the Gaza
road and forced to retreat.
3. There is some evidence of Nebuchadnezzar undertaking a second invasion, in his
thirty-seventh year (568), but there is no information concerning what success he
might have had or whether Memphis was involved.
4. Memphis was captured by the Persian king, Cambyses, in 525, and the pharaoh,
Psammeticus II, was taken captive.
(IVP Bible Background Commentary: Old Testament)
Jer 46:18
[As Tabor is] Omit "is." "He shall come like a Tabor among the mountains, and like a Carmel
by the sea." Tabor rises in the form of a truncated cone to the height of about 1,350 feet above
the Plain of Esdraelon, its total height above the sea level being 1,805 feet. Its shape and the
wide extent of the plain around it make it a far more conspicuous object than other mountains in
sight of equal elevation. Similarly, Carmel is a most commanding mountain, because it rises
from the edge of the wide expanse of the Mediterranean. (Barnes' Notes)
With an oath, the Lord announces the coming of the destroyer into Egypt. Like Tabor, which
overtops all the mountains round about, and like Carmel, which looks out over the sea as if it
were a watch-tower, so will he come, viz., he from whom proceeds the devastation of Egypt, the
king of Babylon. The power of Nebuchadnezzar, in respect of its overshadowing all other
kings, forms the point of comparison. For Noph, i.e., Memphis, the capital, is laid waste and
burned, so as to lose its inhabitants. With (v. 20) begins the second strophe, in which the fate
impending on Egypt is still more plainly predicted. (Keil & Delitzsch Commentary)
Jer 46:20
[Is like] Or, is Her god was the steer Apis (Jer 46:15), and she is the spouse.
[But destruction cometh; it cometh out of the north] More probably, "a gadfly from the north
has come upon her." This is a sort of insect which stings the oxen and drives them to madness.
Compare (Isa 7:18). (Barnes' Notes)
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Verse 20 In (v. 20) the address begins afresh, in order to carry out further, under new images,
the description of the desolation already threatened. Egypt is a very beautiful `egªlaah (OT:
5697) [a heifer]; this feminine is chosen with a regard to "the daughter of Egypt." yªpeehpiyaah (OT: 3304) [very beautiful or fair]. The figure of the gadfly corresponds to the bee in
the land of Assyria, (Isa 7:18). (Keil & Delitzsch Commentary on the Old Testament)
Jeremiah 46:20
46:20. gadfly metaphor. This insect occurs only in this passage, so any identification can only
be made with the information provided by the context. With Egypt cast as a heifer in this
metaphor, it is easy to see the applicability of the attacking Babylonians as the gadfly or some
comparable stinging insect. (IVP Bible Background Commentary: Old Testament)
Jer 46:21
Rather, "Also her hirelings in the midst of her are like calves of the stall." The mercenaries of
Egypt-Nubians, Moors, and Lydians (Jer 46:9) - were destroyed at the battle of Carchemish,
and their place was taken by hirelings from Asia Minor, Carians, and Ionians, whom Hophra
took into his pay to the number of 30,000 men. These he settled in the midst of Egypt, in the
fertile lands above Bubastis, in the Delta, where, well paid and fed and with great privileges,
they became as calves of the stall. Their mutiny cost Hophra his crown.
[For they also are turned back ...] literally, "for they also have lurched the back, they flee
together, they stand not: for the day of their destruction is come upon them, the time of their
visitations." (Barnes’ Notes)
Jeremiah 46:22
46:22. hissing serpent metaphor. The Hebrew text speaks of the snake's "voice" rather than
mentioning hissing specifically. Nonetheless, one can imagine a snake hissing its warning at a
would-be attacker. The snake is an important part of Egyptian religion and a symbol of royal
authority.
46:22. axes, cutting down trees. Destruction by a conqueror often included cutting down trees
or orchards (see comment on 2 Kings 19:28). In addition conquest at times had the objective of
gaining access to natural resources (see comment on Isa 14:8), though, of course, Egypt was
not known for its forests. (IVP Bible Background Commentary: Old Testament)
Jer 46:22
[The voice thereof] Her voice, i.e., the voice of Egypt. The word here probably means the busy
sound of life and activity in the towns of Egypt, the tramping of her hosts, and the turmoil of
camp and city. All this at the approach of the Chaldaean army shall depart, as the snake flees
away when disturbed in its haunts by the wood-cutters.
[March with an army] Advance with might.
[With axes] The comparison of the Chaldaean warriors to woodcutters arose from their being
armed with axes. As the Israelites did not use the battle-axe, their imagination would be the
more forcibly struck by this weapon. (Barnes’ Notes)
Jer 46:23
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Or, "They have cut down her forest, saith Yahweh, for it is impenetrable," i.e., just as a
pathless forest must be cleared to assist agriculture and the passage to and fro of men, so must
the false worship and the material prosperity of Egypt be overthrown.
[Grasshoppers] The invading host advances as multitudinous as the locusts which consume the
whole vegetation of the land on which they alight. (Barnes' Notes)
The comparison, as (Graf) has correctly observed, is like that in (Isa 29:4). There it is the
daughter of Zion, but here it is the daughter of Egypt that lies on the ground, deeply humbled;
weeping softly and moaning, making a sound like that of a serpent in a moss among fallen
leaves, fleeing before the woodcutters. That the enemy advancing on Egypt march through the
very sandy desert between Gaza and Egypt, and make slow progress, like serpents, because
they wade through the sand; so that they make their appearance suddenly and unexpectedly.)
(Rosenmüller and Graf, with Rashi), are more correct in referring the clause to the hostile
army, "for it cannot be investigated," i.e., it is impossible to learn the number of them. It is no
great objection to this interpretation that the verb occurs in the singular: this must be retained as
it is, since it is not the individual enemies that cannot be searched out, but it is the number of the
whole army that cannot be reckoned. The clauses which follow, and conclude (v. 23), explain the
thought further: "more numerous than grasshoppers," i.e., innumerable.
(Keil & Delitzsch Commentary on the Old Testament)
Jeremiah 46:25
46:25. Amon of Thebes. The Greek name "Thebes" referred to the city the Egyptians called
Waset, about 325 miles south of Memphis. The great temple of Karnak at Thebes was
dedicated to Amon-Re, the chief god of Egypt's pantheon beginning with the pharaohs of the
Eighteenth Dynasty (sixteenth and fifteenth centuries). Associated with the wind or the
"breath of life," Amon was combined with the sun god Re as his worship encompassed all of
Egypt. This god's prominence increased as the fortunes of Egypt's empire expanded. As a
result, he was credited with being the creator god and his city of Thebes as the site of creation.
Thebes had been sacked by Ashurbanipal's Assyrian army in 663 B.C., and much of its
wealth had been plundered. Like Memphis, it was also raided by Cambyses in 525. (IVP)
46:25 Amon is the Egyptian sun god whose temple was located in No, the Hebrew name for
Thebes (cf. Nahum 3:8 ‘Were you any better than No-amon [Amon was the tutelary deity of
No (Thebes; cf. Jeremiah 46:25), which the Assyrians had sacked in 663 BCE], which sat by the
Nile, surrounded by water – its rampart a river, its wall consisting of sea?’). The concluding
reassurance oracles for Jacob also appear in (30:10-11). [Jewish Study Bible]
Jer 46:25
[The multitude of No] Rather, Amon of No. Ammon or Jupiter-Ammon was the first of the
supreme triad of Thebes. He was the deity invisible and unfathomable, whose name signifies
"the concealed." No-amon is the sacred city of Thebes, the capital of Upper Egypt.
1. First then Yahweh's anger falls upon the representatives of the highest divine and
human powers, Amon of No and Pharaoh.
2. It next punishes Egypt generally, and her gods and her kings, for each city had its
special divinity, and inferior rulers were placed in the several parts of the country.
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3. Finally, Pharaoh is again mentioned, with "all who trust in him," i.e., the Jews, who had
made Egypt their confidence and not God. (Barnes’ Notes)
Jer 46:26
[Afterward ...] The invasion of Nebuchadnezzar is to be a passing calamity, the severity of
which will be felt chiefly by the Jews, but no subjugation of Egypt is to be attempted, and after
the Chaldaean army has withdrawn things will resume their former course. (Barnes’ Notes)
Verse 24-26. In (vv. 24 f) The result of the overthrow of Egypt, which has hitherto been set forth
in figurative language, is stated in words which describe the exact realities: Egypt will be given
up to ignominy, delivered into the power of a people from the north, i.e., the Chaldeans. The
Lord of hosts, the Almighty God of Israel, punishes it for its sins. He visits, i.e., punishes, Amon
of No, the chief idol of Egypt; Pharaoh, and the land, with all its gods and its kings, and with
Pharaoh, all those who place their trust in his power. Words are accumulated for the purpose of
showing that the judgment will be one which shall befall the whole land, together with its
gods, its rulers, and its inhabitants. First of all is mentioned Amon of No, as in (Ezek 30:14 f).
Amon - in Greek Ammou'n (Herodotus, ii. 42), Amou'n (Plutarch, de Is. ch. 9), Amoo'n (NT:
300) (Jamblichus, de myst. 5, 8) - was a sun-god (Amon-Râ), probably a symbol of the sun as
it appears in the spring, in the sign of the Ram; hence he was represented with rams' horns. By
the Greeks he was compared to Jupiter, or Zeus, and named Jupiter Ammon. The chief seat of
his worship was Thebes, where he had a temple, with a numerous learned priesthood and a
famous oracle (cf. Strabo, xvii. 1. 43; Justin. xi. 11), which Cambyses destroyed (Diodorus,
Siculus, Fragm. Lib. x.). Under the expression "kings of Egypt" we are not to include governors
or vassal-kings, but all the kings who ever ruled Egypt; for in the judgment now falling on
Egypt, all the kings it ever had, together with all its gods, are punished.
In the last part of the verse the name of Pharaoh is once more given, for the purpose of
attaching to it the words "and all who trust in him;" these are intended for the Jews who
expected help from Egypt. The punishment consists in their being all given into the hand of
their enemies, namely (wª explic.) into the hand of Nebuchadnezzar and his servants. This
defeat, however, is not to be the end of the Egyptian kingdom. The threat of judgment
concludes, in (v. 26 b), with a promise for the future. "Afterwards, it shall be inhabited, as in the
days of yore." shaakan (OT: 7931) [lodging, permanently stay] is used in a neuter sense, as in
(Jer 17:6; 33:16, etc). Since this verb also signifies to settle down, be encamped (Num 24:2),
and to lie quiet, to rest, or keep oneself quiet, inactive (Judg 5:17; Prov 7:11).
(Hitzig and Graf, with Kimchi), give the explanation: "because the power of Egypt shall be
broken, it will keep quiet, and remain at home in its own country, instead of marching forth and
fighting other nations, as it has lately begun again to do (v. 7) after centuries of peace." But
although, in support of this view, we are pointed to (Ezek 29:13), where the restoration of Egypt
is predicted, with the further remark, "it will be an abject kingdom," yet this idea is not
contained in the words of our verse. To render shaakan (OT: 7931) by "to keep quiet, be
inactive," does not suit the words "as in the days of old." In former days, Egypt was neither
inactive nor remained at home in peace in its own land. From the remotest antiquity, the
Pharaohs made wars, and sought to enlarge their dominions by conquest.
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Add to this, that we must view the concluding portion of this prophecy in a manner analogous
to the closing thought of the prophecies regarding Moab (Jer 48:47), Ammon (49:6), and Elam
(49:39), where the turning of the captivity in the last times is given in prospect to these nations,
and "afterwards," in (49:6), alternates with "in the latter days" found in (48:47 and 49:39).
From this it follows that, in the verse now before us also, it is not the future in general, but the
last time, i.e., the Messianic future, that is pointed out; hence shaakan (OT: 7931) does not
express the peaceful condition of the land, but its being inhabited, in contrast with its
depopulation in the immediate future, in consequence of its inhabitants being killed or carried
away. (Keil & Delitzsch Commentary on the Old Testament)
Jer 46:27-28
These two verses are a repetition of (Jer 30:10-11), with those slight variations which
Jeremiah always makes when quoting himself. Egypt's fall and restoration have been foretold;
but the prophet closes with a word of exhortation to the many erring Jews who dwelt there.
Why should they flee from their country, and trust in a pagan power, instead of endeavoring to
live in a manner worthy of the noble destiny which was their true glory and ground of
confidence?
These verses certainly form no integral portion of the prophecy, but an epilogue; yet they
are closely connected with the preceding, and are occasioned by the declaration in (v. 26), that
the Lord, when He visits Pharaoh, shall also visit all those who trust in Him. This word, which
is directed to Judah, might be understood to declare that it is Judah chiefly which will share the
fate of Egypt. In order to prevent such a misconception, Jeremiah adds a word for Israel, which
shows how the true Israel has another destiny to hope for.
Their deliverer is Jahveh, their God, who certainly punishes them for their sins, gives them up
to the power of the heathen, but will also gather them again after their dispersion, and then grant
them uninterrupted prosperity. This promise of salvation at the close of the announcement of
judgment on Egypt is similar to the promise of salvation for Israel inserted in the threat of
judgment against Babylon, (Jer 50:4-7 and 19, 20, 51:5-6, 10, 35-36, 45-46, 50); and this
similarity furnishes a proof in behalf of the genuineness of the verse, which is denied by
modern critics. (Barnes' Notes)
JEREMIAH 46:27, 28 ISRAEL ENCOURAGEMENT. (Alternation)
1. Jer. 46:27- Encouragement.
2. Jer. 46:-27
Reason.
God’s thumb print.
3. Jer. 46:28- Encouragement.
4. Jer. 46:-28
Reason.
Note: for more information on God’s thumb print, see our study on Genesis introduction on
www.lakesideministries.com
Paul the Learner
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