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Selected Verse: Jeremiah 46:13 - Strong Concordance

Verse	Translation	Text
Jer 46:13	Strong Concordance	The word [01697] that the LORD [03068] spake [01696] to Jeremiah [03414] the prophet [05030], how Nebuchadrezzar [05019] king [04428] of Babylon [0894] should come [0935] and smite [05221] the land [0776] of Egypt [04714].
	King James	The word that the LORD spake to Jeremiah the prophet, how Nebuchadrezzar king of Babylon should come and smite the land of Egypt.

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
Prophecy of the invasion of Egypt by Nebuchadnezzar, which took place sixteen years after the taking of Jerusalem. Having spent thirteen years in the siege of Tyre, and having obtained nothing for his pains, he is promised by God Egypt for his reward in humbling Tyre (Eze 29:17-20; Eze. 30:1-31:18). The intestine commotions between Amasis and Pharaoh-hophra prepared his way (compare Note, see on Isa 19:1, &c.).

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

Prophecy of the invasion of Egypt by Nebuchadnezzar, which took place sixteen years after the taking of Jerusalem. Having spent thirteen years in the siege of Tyre, and having obtained nothing for his pains, he is promised by God Egypt for his reward in humbling Tyre (Eze 29:17-20; Eze. 30:1-31:18). The intestine commotions between Amasis and Pharaoh-hophra prepared his way (compare Note, see on Isa 19:1, &c.).

Notes on the Bible, by Albert Barnes, [1834]
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."

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
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, Jer 46:13 : "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 דּבר, in contrast with היה, 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. לבוא is used in reference to the coming of Nebuchadrezzar to smite the land. Graf puts down this heading as an addition, not made till a late edition of the prophecies was brought out, and even then added through a mistake on the part of the compiler. In support of this, he urges that the announcement in Jer 46:14-26 does not form an independent prophecy, but merely constitutes the second portion of the description given in Jer 46:3-12 of the defeat of the Egyptians. But the ground assigned for this view, viz., that if this prophecy formed a separate and distinct piece, written at another time, then Jeremiah would have predicted the conquest of the other countries, Philistia, Moab, Ammon, etc., in consequence of the battle of Carchemish; and as regards Egypt, would have contented himself with a triumphal song over its fall - which is in itself unlikely: this argument is utterly null. It has no meaning whatever; for Jer 46:3-12 contain, 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 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 neighbouring countries, because Egypt was of much greater consequence, in relation to the theocracy, 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 Jer 43:8., 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 Ngelsbach, that the piece now before us is contemporaneous with Jer 43:8. But this inference is not a valid one. The threat uttered in Jer 43:8. 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, for the Jews; for its contents seem to show that it was composed not long after that in Jer 46:3-12, or soon after the defeat of the Egyptians at Carchemish. This address also falls into two strophes, Jer 46:14-19 and Jer 46:20-26, while Jer 46:27, Jer 46:28 form an additional message for Israel. The line of thought is this: Egypt may arm herself as she chooses, but her power shall fall, and her auxiliaries shall flee (Jer 46:14-16). Pharaoh's fall is certain; the enemy shall come in force, and turn all Egypt into a desert (Jer 46:17-19). The destroyer comes from the north, the mercenaries flee, and the enemy hews down countless hosts of men like trees in a forest (Jer 46:20-23). 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. But afterwards, Egypt will again be inhabited as it was before (Jer 46:24-26). On the other hand, Israel need fear nothing, for their God will lead them back out of their captivity (Jer 46:27, Jer 46:28). Jer 46:14 "Tell ye it in Egypt, and make it to be heard in Migdol, and make it be heard in Noph and Tahpanhes: say, Stand firm, and prepare thee; for the sword hath devoured around thee. Jer 46:15. Why hath thy strong one been swept away? he stood not, for Jahveh pushed him down. Jer 46:16. He made many stumble, yea, one fell on another; and they said, Arise, and let us return to our own people, and to the land of our birth, from before the oppressing sword. Jer 46:17. They cried there, Pharaoh the king of Egypt is undone; he hath let the appointed time pass. Jer 46:18. As I live, saith the King, whose name is Jahveh of hosts, Surely as Tabor among the mountains, and as Carmel by the sea, shall he come. Jer 46:19. Prepare thee things for exile, O daughter dwelling in Egypt: for Noph will become a desolation, and be destroyed by fire, without an inhabitant." Like the last prophecy, this one also begins with the summons to arms (Jer 46:14), in order to prepare the way for the description given immediately afterwards of the defeat (Jer 46:15.). 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. התיצּב, to take up one's position for the fight; cf. Jer 46:4. סביביך, "thy surroundings," are the frontier countries, but especially those on the north, - Judah, Philistia, Edom, - since the enemy comes from the north. 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 Kg2 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. 19). Jer 46:15 The prophet in spirit looks on the power of Egypt as already broken. This is shown by the question of astonishment, מדּוּע נסחף אבּיריך, which has been variously rendered. אבּירים .deredner ylsuoirav neeb sa, "strong ones," is used in Jer 8:16; Jer 47:3, and Jer 50:11, of stallions, but elsewhere as an epithet of bulls, especially the strong bulls of Bashan; see on Jer 8:16. In the present passage the reference may be to the mighty men of war, who do not maintain their position (Chald. and most of the old interpreters); the verb in the singular forms no sufficient objection to this view, the irregularity being due to the fact that the verb precedes its subject see Ewald, 316, t; Gesenius, 147]. It is more difficult to combine with this the singulars of the verbs עמד and הדפו which follow; these, and especially the suffix in the singular, appear to indicate that אבּידיך really refers to a noun in the singular. But the form of this noun seems against such a view; for the words adduced in support of the position that singular nouns sometimes assume plural suffixes, are insufficient for the purpose: thus, תּהלּתיך, Psa 9:15, and שׂנאתיך, Eze 35:11, are plainly nouns in the singular. And in support of the averment that, in pausal forms with Segol, the י is a mere mater lectionis, only כּפּיך, Pro 6:1, can be adduced: the other instances brought forward by Hitzig fail to establish his position. For איביך, Deu 28:48, may be plural; בּיני, Gen 16:5, is far from being a case in point, for the preposition often takes plural suffixes; and even in the case of חסידיך, Psa 16:10, the י is marked in the Qeri as superfluous; most codices, too, rather give the form חסידך. But even in the verse now before us, many codices, according to Kennicott and de Rossi, read אבּירך, so that the word should perhaps be taken as a singular. The singulars, however, which occur in the following clauses do not form conclusive proofs of this, since they may be taken in a distributive sense; and more generally the address often suddenly changes from the plural to the singular. In connection with the possibility of taking אבּיריך as a singular, the paraphrase of the lxx deserves mention and consideration, ὁ μόσχος ὁ ἔκλετός σου, to which a gloss adds ὁ But we cannot agree with Kennicott, J. D. Michaelis, Ewald, Hitzig, Graf, and Nδgelsbach, in holding this as certainly the correct rendering; nor can we give to אבּיר the sense of "bull," for this meaning is not made out for the singular simply because the plural is used of strong bulls: this holds especially in Jeremiah, who constantly applies the plural to strong steeds. Still less ground is there for appealing to the fact that Jahveh is repeatedly called אבּיר ישׂראל or אבּיר יעקוב, Gen 49:24, Isa 1:24; Isa 39:1-8 :26 etc.; for this epithet of Jahveh (who shows Himself in or towards Israel as the Mighty One) cannot be applied to the helpless images of Apis. In Psa 68:31, אבּירים 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 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. Jer 46:16 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 of ויּאמרוּ is indefinite; the speakers, however, are not merely the hired soldiers or mercenaries (Jer 46:11), or the allied nations (Eze 30:5), but strangers generally, who had been living in Egypt partly for the sake of commerce, partly for other reasons (Hitzig, Graf). As to חרב היּונה, see on Jer 25:38. Jer 46:17-19 In Jer 46:17, "they cry there" is not to be referred to those who fled to their native land; the subject is undefined, and "there" refers to the place where one falls over the other, viz., Egypt. "There they cry, 'Pharaoh the king of Egypt is שׁאון, desolation, destruction, ruin:' " for this meaning, cf. Jer 25:31; Psa 40:3; the signification "noise, bustle," is unsuitable here. (Note: The word שׁם has been read by the lxx and the Vulgate as if it had been שׁם, ὄνομα, nomen; accordingly the lxx render, καλέσατε τὸ ὄνομα Φαραὼ Νεχαὼ βασίλεως Αἰγύπτου Σαὼν ̓Εσβεὶ ̓Εμωήδ (or ̓Εσβειὲ Μωὴδe'd); Vulgate, vocate nomen Pharaonis regis Aegypti: Tumultum adduxit tempus. This reading is preferred by J. D. Michaelis, Ewald, Hitzig, and Graf, with this difference, that Hitzig and Graf take only שׁאון as a name. Hence Ewald translates, "They call Pharaoh's name 'Noise-which-a-wink-can-hush.' " This rendering is decidedly false, for מועד nowhere has the sense of "wink, nod," not even in Jdg 20:38, where it means an agreement made. For the reading שׁם instead of שׁם there are no sufficient grounds, although such passages as Jer 20:3 and Isa 30:7 may be adduced in support of the idea obtained by such a change in the word. The translation of the lxx is merely a reproduction of the Hebrew words by Greek letters, and shows that the translator did not know how to interpret them. The Vulgate rendering, tumultum adduxit tempus, is also devoid of meaning. Moreover, these translators have read קראוּ as the imperative קראוּ; if we reject this reading, as all moderns do, then we may also lay no weight on שׁם instead of שׁם. Besides, the meaning is not materially affected by this reading, for the giving of a name to a person merely expresses what he is or will be.) The meaning of העביר המּועד also is disputed; it is quite inadmissible, however, to join the words with שׁאון, as Ewald does, for the purpose of making out a name. No suitable meaning can be extracted from them. Neither שׁאון nor המּועד can be the subject of העביר; the translation given by Schnurrer, "devastation that goes beyond all bounds," is still more arbitrary than that of Ewald given in the note. Since the Hiphil העביר is never used except with a transitive meaning, the subject can be none else than Pharaoh; and the words העביר המּועד must be intended to give the reason for this becoming a desolation: they are thus to be rendered, "he has allowed המּועד to pass by," not "the precise place," as Rosenmller explains it ("he did not stop in his flight at the place where the army could be gathered again, on the return"), but "the precise time." The reference, however, is not to the suitable time for action, for self-defence and for driving off the enemy (Grotius, C. B. Michaelis, Maurer, Umbreit), because the word does not mean suitable, convenient time, but appointed time. 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; Isa 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, 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 (see above, p. 354). - In Jer 46:18. there is laid down a more positive foundation for the threat uttered in Jer 46:17. 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. Tabor has the form of a truncated cone. Its height is given at 1805 feet above the level of the sea, or 1350 from the surface of the plain below; it far surpasses in height all the hills in the vicinity, ad affords a wide prospect on every side; cf. Robinson's Phys. Geogr. of Palestine, p. 26f. Carmel stretches out in the form of a long ridge more than three miles wide, till it terminates on the shore of the Mediterranean Sea, as a bold, lofty promontory, which rises in an imposing manner at least 500 feet above the sea; cf. Robinson, p. 26f. Then the inhabitants of Egypt will be driven into exile. כּלי גולה .e, "vessels of wandering;" outfit for an exile, as in Eze 12:3. "Daughter of Egypt" is not a personification of the country, whose inhabitants are the people, but of the population, which is viewed as the daughter of the country; it stands in apposition to יושׁבת, like בּתוּלת בּת מצרי, Jer 46:11. For Noph, i.e., Memphis, the capital, is laid waste and burned, so as to lose its inhabitants. With Jer 46:20 begins the second strophe, in which the fate impending on Egypt is still more plainly predicted. Jer 46:20-26 "Egypt is a very beautiful young heifer; a gadfly from the north comes - comes. Jer 46:21. Her mercenaries, too, in her midst, are like fatted calves; for they also turn their backs, they flee together: they do not stand, for the day of her destruction is some on her, the time of her visitation. Jer 46:22. Its sound is like [that of] the serpent [as it] goes; for they go with an army, and come against her with axes, like hewers of trees. Jer 46:23. They cut down her forest, saith Jahveh, for it is not to be searched; for they are more numerous than locusts, and they cannot be numbered. Jer 46:24. The daughter of Egypt is disgraced; she is given into the hand of the people of the north. Jer 46:25. Jahveh of hosts, the God of Israel, saith, Behold, I will visit Amon of No, and Pharaoh, and Egypt, her gods, and her kings; Pharaoh, and all those who trust in him. Jer 46:26. And I will give them into the hand of those who seek their life, even into the hand of Nebuchadnezzar the king of Babylon, and into the hand of his servants; but afterwards it shall be inhabited, as in the days of old, saith Jahveh." Jer 46:20 In Jer 46:20 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 עגלה; this feminine is chosen with a regard to "the daughter of Egypt." יפה־פיּה is an adjective formed from the Peal of יפה, "very beautiful," not "coquetting" (Hitzig, who follows the κεκαλλωπισμένη of the lxx). A very beautiful heifer is the people when carefully and abundantly fed in their beautiful and fertile land (Hitzig). Upon this heifer there comes from the north קרץ. This ἁπ. λεγ. is variously rendered. קרץ means, in the Hebrew, to pinch, nip (Job 33:6), to compress together, as in winking (Psa 35:19), to bring the lips closely together (Pro 16:30), and to nip off; cf. Arab. qaras[a to pinch, nip, cut off. Hence A. Schultens (Orig. Heb. ii. 34ff.), after Cocceius, and with a reference to Virgil, Georg. iii. 147, has rendered קרץ by morsus vellicans oestri. Hitzig (with whom Roediger, in his additions to Gesenius' Thesaurus, agrees) takes Arab. qârṣ, insectum cimici simile as his warrant for rendering it by oestrus, "the gadfly," which gives a more suitable meaning. Ewald, on the contrary, compares קרץ with Arab. qrs], and translates it "whale," a huge sea-monster; but this is quite arbitrary, for קרץ does not correspond to the Arabic qrs], and the whale or shark does not afford any figure that would be suitable for the context: e.g., Jer 46:21, "her mercenaries also flee," shows that the subject treated of is not the devouring or destruction, but the expulsion of the Egyptians out of their land; this is put as an addition to what is said about exile in Jer 46:19. Still less suitable is the general rendering excidium, destruction (Rabbins, Gesenius, Umbreit); and there is no lexical foundation for the Vulgate translation stimulator, nor for "taskmaster," the rendering of J. D. Michaelis and Rosenmller. The old translators have only made guesses from the context. The figure of the gadfly corresponds to the bee in the land of Assyria, Isa 7:18. The repetition of בּא gives emphasis, and points either to the certainty of the coming, or its continuance. Jer 46:21 The mercenaries, also, of the daughter of Egypt, well fed, like fatted calves, betake themselves to flight. שׂכרים are "mercenaries," as distinguished from the allies mentioned in Jer 46:9. It was Carians and Ionians through whom Psammetichus attained the supremacy over all Egypt: these had settled down in στρατόπεδα of their own, between Bubastis and Pelusium, on both banks of the eastern arm of the Nile (Herodotus, ii. 152, 154), and were very well cared for, since the king relied on them (Herod. ii. 152, 163). Hence the comparison with fatted calves, which, moreover, are co-ordinated with the subject, as is shown by the resumption of the subject in גּם המּה. כּי stands in the middle of the sentence, with an asseverative meaning: "Yea, these also turn their back, they flee together, do not stand; for the day of their destruction is come." "The day of their destruction" is used as in Jer 18:17. On "the time of their visitation" (which stands in apposition to the preceding expression (cf. Jer 11:23; Jer 23:12 : it is not an accusative of time (Graf), for this always expresses the idea of continuance during a space of time. Jer 46:22-23 In Jer 46:22, Jer 46:23, the annihilation of the power of Egypt is portrayed under another figure. A difficult expression is קולהּ כּנּחשׁ ילך, "her (viz., that of the daughter of Egypt) voice is like (the voice of) the serpent (which) goes." ילך must be taken as part of a relative sentence, since this verb is nowhere used of a voice or sound; hence it cannot be so joined here. Ewald, following the συρίζοντος of the lxx, would read שׁרק, "hissing," instead of ילך, and translates, "it makes a noise like the hissing serpent." He more fully defines the meaning thus: "Even though Egypt were hidden like a serpent in a thicket, yet it would be heard in its flight, like a nasty serpent hissing fiercely, while it hurries away from the axe of the wood-cutter." But, apart from the arbitrary change of ילך into שׁרק (the former word is used in Gen 3:14 of the going, i.e., crawling, of a serpent), Ewald puts into the words an idea altogether foreign to them. The nasty, fierce hissing of the serpent that is forced to flee, is quite unsuitable; for there is no further mention made of the flight of the Egyptians, but Egypt is hewn down like a forest by woodcutters. Moreover, as Graf has already well remarked, Egypt is not compared to a serpent, but only its voice to the voice or hiss of a serpent. For קול signifies, not merely the voice, but any sound, even the rustling and rattling of leaves (cf. Gen 3:8; Lev 26:36; Sa2 5:24); hence it may denote the noise caused by a serpent crawling on its belly in the thicket. 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. (Note: The old translators have quite misunderstood these words, and attempted to apply them, each one according to his own fancy, to the enemy. Thus the lxx translate: Φωνὴ αὐτῶνקולם( ) ὡς ὄφεοως συρίζοντος, ὅτι ἐν ἄμμῳבּחול( for בּחיל) πορεύσονται, κ.τ.λ. Chald.: vox collisionis armorum eorum est sicut vox serpentum repentium; and similarly the Syriac. The Vulgate is: vox ejus quasi aerisנחשׁת( for נחשׁ) sonabit, quoniam cum exercitu properabunt et cum securibus venient. The translator of the Vulgate has thus read קולהּ, and referred the suffix to קרץ, which he renders stimulator. Luther follows the Vulgate: "Sie faren daher, das der Harnisch brasselt, und kommen mit Heeres Krafft." Hitzig also seeks to change the text, after the lxx, turning קולהּ into קולם, and בּחיל into בּחול. But this alteration disturbs the order of the sentence. Not only in Jer 46:20 and Jer 46:21, but also in Jer 46:23, Jer 46:24, the first clause always treats of Egypt, and what befalls her is only stated in the clauses which follow: so is it in Jer 46:22. Thus the alteration made affords a very trivial result, viz., 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.) Thus she lies on the ground, for the enemy comes in force, with axes like woodcutters, to hew down the forest of men in Egypt. The mention of the axes is occasioned by the comparison of the foe to woodcutters; we are not to think of battle-axes as weapons of the Massagetae, Scythians, Persians, and other nations (Herodotus, i. 215, iv. 70, vii. 64; Xenophon, Cyroped. i. 2, 9). Axes here form the type of murderous weapons generally. On the comparison of a multitude of people to a forest, cf. Jer 21:14; Isa 10:18., Isa 10:33. The clause כּי לא יחקר is referred by L. de Dieu, J. D. Michaelis, Hitzig, Ngelsbach, etc., to the wood, "for it cannot be explored or penetrated;" thus a road must be made in order to get through it. However, the question is not about the enemy going or marching through Egypt, but about the destruction of Egypt and her powers. Rosenmller and Graf, with Raschi, 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. On the employment of חקר in the Niphal in connection with the impossibility of counting a multitude, cf. Kg1 7:47, and the expression לא in Job 5:9; Job 9:10; 36:36. The clauses which follow, and conclude Jer 46:23, explain the thought further: "more numerous than grasshoppers," i.e., innumerable. Jer 46:24-26 In Jer 46:24. 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 Eze 30:14. נא is an abbreviation of נא אמון , i.e., dwelling of Amon, the sacred name of the royal city in Upper Egypt, famous in antiquity, which the Greeks called Διὸς πόλις, or Θήβη, or Θῆβαι it is supposed, after the vulgar Egyptian name Tapet or Tape (Throne or Seat); see on Nah 3:8. Amon - in Greek ̓Αμμοῦν (Herodotus, ii. 42), ̓Αμοῦν (Plutarch, de Is. Ch. 9), ̓Αμῶν (Jamblichus, de myst. 5, 8) - was a sun-god (Amon-R), 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 (ו 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 Jer 46:26, with a promise for the future. "Afterwards, it shall be inhabited, as in the days of yore." שׁכן is used in a neuter sense, as in Jer 17:6; Jer 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 (Jdg 5:17; Pro 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 (Jer 46:7) after centuries of peace." But although, in support of this view, we are pointed to Eze 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 שׁכן 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. 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 (Jer 49:6), and Elam (Jer 49:39), where the turning of the captivity in the last times is given in prospect to these nations, and "afterwards," in Jer 49:6, alternates with "in the latter days" found in Jer 48:47 and Jer 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 שׁכן 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. On the fulfilment of this threatening, see p. 351ff. Jer 46:27-28 A promise for Israel. - Jer 46:27. "But fear not thou, O my servant Jacob, nor be dismayed: for, behold, I will save thee from afar, and thy seed from the land of their captivity; and Jacob shall return, and be at rest and secure, and no one shall make him afraid. Jer 46:28. Fear thou not, my servant Jacob, saith Jahveh, for I am with thee; for I will make complete destruction of all the nations whither I have driven thee, but of thee will I not make complete destruction: yet I will correct thee in a proper manner, and I will not leave thee wholly unpunished." 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 Jer 46:26, 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 gain 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 Jer 50:19, Jer 50:20, Jer 51:5-6, Jer 51:10, Jer 51:35-36, Jer 51:45-46, Jer 51:50; and this similarity furnishes a proof in behalf of the genuineness of the verse, which is denied by modern critics. For, although what Ngelsbach remarks is quite correct, viz., that the fall of the kingdom of Babylon, through its conquest by Cyrus, directly brought about the deliverance of Israel, while the same cannot be said regarding the conquest of Egypt, yet even Egypt had a much greater importance, in relation to Judah, than the smaller neighbouring nations, against which the oracles in Jer 47-49 are directed; hence there is no ground for the inference that, because there is nothing said in these three chapters of such a connection between Egypt and Israel, it did not really exist. But when Ngelsbach further asks, "How does this agree with the fact that Jeremiah, on other occasions, while in Egypt, utters only the strongest threats against the Israelites - Jer 42-44?" - there is the ready answer, that the expressions in Jer 42-44 do not apply to the whole covenant people, but only to the rabble of Judah that was ripe for the sentence of destruction, that had fled to Egypt against the will of God. What Hitzig and Graf have further urged in another place against the genuineness of the verses now before us, is scarcely worth mention. The assertion that the verses do not accord with the time of the foregoing prophecy, and rather presuppose the exile, can have weight only with those who priori deny that the prophet could make any prediction. But if Jeremiah, in the fourth year of Jehoiakim, distinctly announces not merely the carrying away of Judah to Babylon, but also fixes the duration of the exile at seventy years, then he might well speak at the same time, or later, of the restoration of Israel from their captivity. But there are two other considerations which support the genuineness of these verses: (1) The fact that Hitzig and Graf are obliged to confess it remains a problem how they came to form a part of the oracle against Egypt. The attempt made by the former writer to solve this problem partly rests on the assumption, already refuted by Graf, that the verses were written by the second Isaiah (on this point, see our remarks at p. 263, note), and partly on a combination of results obtained by criticism, in which even their author has little confidence. But (2) we must also bear in mind the nature of the verses in question. They form a repetition of what we find in Jer 30:10-11, and a repetition, too, quite in the style of Jeremiah, who makes variations in expression. Thus here, in Jer 46:27, נאם יהוה is omitted after יעקוב, perhaps simply because Jer 46:26 concludes with נאם יהוה; again, in Jer 46:20, תּה אל־תּירא is repeated with נאם יהוה, which is wanting in Jer 30:11. On the other hand, להושׁיעך in Jer 30:11, and אך in Jer 30:11, have been dropped; הפיצותיך שׁם (Jer 30:11) has been exchanged for הדּחתּיך שׁמּה. Hence Hitzig has taken the text here to be the better and the original one; and on this he founds the supposition that the verses were first placed here in the text, and were only afterwards, and from this passage, inserted in Jer 30:10-11, where, however, they stand in the best connection, and even for that reason could not be a gloss inserted there. Such are some of the contradictions in which critical scepticism involves itself. We have already given an explanation of these verses under Jer 30.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]

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, Jer 46:13 : "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 דּבר, in contrast with היה, 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. לבוא is used in reference to the coming of Nebuchadrezzar to smite the land. Graf puts down this heading as an addition, not made till a late edition of the prophecies was brought out, and even then added through a mistake on the part of the compiler. In support of this, he urges that the announcement in Jer 46:14-26 does not form an independent prophecy, but merely constitutes the second portion of the description given in Jer 46:3-12 of the defeat of the Egyptians. But the ground assigned for this view, viz., that if this prophecy formed a separate and distinct piece, written at another time, then Jeremiah would have predicted the conquest of the other countries, Philistia, Moab, Ammon, etc., in consequence of the battle of Carchemish; and as regards Egypt, would have contented himself with a triumphal song over its fall - which is in itself unlikely: this argument is utterly null. It has no meaning whatever; for Jer 46:3-12 contain, 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 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 neighbouring countries, because Egypt was of much greater consequence, in relation to the theocracy, 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 Jer 43:8., 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 Ngelsbach, that the piece now before us is contemporaneous with Jer 43:8. But this inference is not a valid one. The threat uttered in Jer 43:8. 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, for the Jews; for its contents seem to show that it was composed not long after that in Jer 46:3-12, or soon after the defeat of the Egyptians at Carchemish. This address also falls into two strophes, Jer 46:14-19 and Jer 46:20-26, while Jer 46:27, Jer 46:28 form an additional message for Israel. The line of thought is this: Egypt may arm herself as she chooses, but her power shall fall, and her auxiliaries shall flee (Jer 46:14-16). Pharaoh's fall is certain; the enemy shall come in force, and turn all Egypt into a desert (Jer 46:17-19). The destroyer comes from the north, the mercenaries flee, and the enemy hews down countless hosts of men like trees in a forest (Jer 46:20-23). 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. But afterwards, Egypt will again be inhabited as it was before (Jer 46:24-26). On the other hand, Israel need fear nothing, for their God will lead them back out of their captivity (Jer 46:27, Jer 46:28).

Jer 46:14

"Tell ye it in Egypt, and make it to be heard in Migdol, and make it be heard in Noph and Tahpanhes: say, Stand firm, and prepare thee; for the sword hath devoured around thee. Jer 46:15. Why hath thy strong one been swept away? he stood not, for Jahveh pushed him down. Jer 46:16. He made many stumble, yea, one fell on another; and they said, Arise, and let us return to our own people, and to the land of our birth, from before the oppressing sword. Jer 46:17. They cried there, Pharaoh the king of Egypt is undone; he hath let the appointed time pass. Jer 46:18. As I live, saith the King, whose name is Jahveh of hosts, Surely as Tabor among the mountains, and as Carmel by the sea, shall he come. Jer 46:19. Prepare thee things for exile, O daughter dwelling in Egypt: for Noph will become a desolation, and be destroyed by fire, without an inhabitant."

Like the last prophecy, this one also begins with the summons to arms (Jer 46:14), in order to prepare the way for the description given immediately afterwards of the defeat (Jer 46:15.). 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. התיצּב, to take up one's position for the fight; cf. Jer 46:4. סביביך, "thy surroundings," are the frontier countries, but especially those on the north, - Judah, Philistia, Edom, - since the enemy comes from the north. 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 Kg2 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. 19).

Jer 46:15

The prophet in spirit looks on the power of Egypt as already broken. This is shown by the question of astonishment, מדּוּע נסחף אבּיריך, which has been variously rendered. אבּירים .deredner ylsuoirav neeb sa, "strong ones," is used in Jer 8:16; Jer 47:3, and Jer 50:11, of stallions, but elsewhere as an epithet of bulls, especially the strong bulls of Bashan; see on Jer 8:16. In the present passage the reference may be to the mighty men of war, who do not maintain their position (Chald. and most of the old interpreters); the verb in the singular forms no sufficient objection to this view, the irregularity being due to the fact that the verb precedes its subject see Ewald, 316, t; Gesenius, 147]. It is more difficult to combine with this the singulars of the verbs עמד and הדפו which follow; these, and especially the suffix in the singular, appear to indicate that אבּידיך really refers to a noun in the singular. But the form of this noun seems against such a view; for the words adduced in support of the position that singular nouns sometimes assume plural suffixes, are insufficient for the purpose: thus, תּהלּתיך, Psa 9:15, and שׂנאתיך, Eze 35:11, are plainly nouns in the singular. And in support of the averment that, in pausal forms with Segol, the י is a mere mater lectionis, only כּפּיך, Pro 6:1, can be adduced: the other instances brought forward by Hitzig fail to establish his position. For איביך, Deu 28:48, may be plural; בּיני, Gen 16:5, is far from being a case in point, for the preposition often takes plural suffixes; and even in the case of חסידיך, Psa 16:10, the י is marked in the Qeri as superfluous; most codices, too, rather give the form חסידך. But even in the verse now before us, many codices, according to Kennicott and de Rossi, read אבּירך, so that the word should perhaps be taken as a singular. The singulars, however, which occur in the following clauses do not form conclusive proofs of this, since they may be taken in a distributive sense; and more generally the address often suddenly changes from the plural to the singular. In connection with the possibility of taking אבּיריך as a singular, the paraphrase of the lxx deserves mention and consideration, ὁ μόσχος ὁ ἔκλετός σου, to which a gloss adds ὁ But we cannot agree with Kennicott, J. D. Michaelis, Ewald, Hitzig, Graf, and Nδgelsbach, in holding this as certainly the correct rendering; nor can we give to אבּיר the sense of "bull," for this meaning is not made out for the singular simply because the plural is used of strong bulls: this holds especially in Jeremiah, who constantly applies the plural to strong steeds. Still less ground is there for appealing to the fact that Jahveh is repeatedly called אבּיר ישׂראל or אבּיר יעקוב, Gen 49:24, Isa 1:24; Isa 39:1-8 :26 etc.; for this epithet of Jahveh (who shows Himself in or towards Israel as the Mighty One) cannot be applied to the helpless images of Apis. In Psa 68:31, אבּירים 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 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.

Jer 46:16

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 of ויּאמרוּ is indefinite; the speakers, however, are not merely the hired soldiers or mercenaries (Jer 46:11), or the allied nations (Eze 30:5), but strangers generally, who had been living in Egypt partly for the sake of commerce, partly for other reasons (Hitzig, Graf). As to חרב היּונה, see on Jer 25:38.

Jer 46:17-19

In Jer 46:17, "they cry there" is not to be referred to those who fled to their native land; the subject is undefined, and "there" refers to the place where one falls over the other, viz., Egypt. "There they cry, 'Pharaoh the king of Egypt is שׁאון, desolation, destruction, ruin:' " for this meaning, cf. Jer 25:31; Psa 40:3; the signification "noise, bustle," is unsuitable here.

(Note: The word שׁם has been read by the lxx and the Vulgate as if it had been שׁם, ὄνομα, nomen; accordingly the lxx render, καλέσατε τὸ ὄνομα Φαραὼ Νεχαὼ βασίλεως Αἰγύπτου Σαὼν ̓Εσβεὶ ̓Εμωήδ (or ̓Εσβειὲ Μωὴδe'd); Vulgate, vocate nomen Pharaonis regis Aegypti: Tumultum adduxit tempus. This reading is preferred by J. D. Michaelis, Ewald, Hitzig, and Graf, with this difference, that Hitzig and Graf take only שׁאון as a name. Hence Ewald translates, "They call Pharaoh's name 'Noise-which-a-wink-can-hush.' " This rendering is decidedly false, for מועד nowhere has the sense of "wink, nod," not even in Jdg 20:38, where it means an agreement made. For the reading שׁם instead of שׁם there are no sufficient grounds, although such passages as Jer 20:3 and Isa 30:7 may be adduced in support of the idea obtained by such a change in the word. The translation of the lxx is merely a reproduction of the Hebrew words by Greek letters, and shows that the translator did not know how to interpret them. The Vulgate rendering, tumultum adduxit tempus, is also devoid of meaning. Moreover, these translators have read קראוּ as the imperative קראוּ; if we reject this reading, as all moderns do, then we may also lay no weight on שׁם instead of שׁם. Besides, the meaning is not materially affected by this reading, for the giving of a name to a person merely expresses what he is or will be.)

The meaning of העביר המּועד also is disputed; it is quite inadmissible, however, to join the words with שׁאון, as Ewald does, for the purpose of making out a name. No suitable meaning can be extracted from them. Neither שׁאון nor המּועד can be the subject of העביר; the translation given by Schnurrer, "devastation that goes beyond all bounds," is still more arbitrary than that of Ewald given in the note. Since the Hiphil העביר is never used except with a transitive meaning, the subject can be none else than Pharaoh; and the words העביר המּועד must be intended to give the reason for this becoming a desolation: they are thus to be rendered, "he has allowed המּועד to pass by," not "the precise place," as Rosenmller explains it ("he did not stop in his flight at the place where the army could be gathered again, on the return"), but "the precise time." The reference, however, is not to the suitable time for action, for self-defence and for driving off the enemy (Grotius, C. B. Michaelis, Maurer, Umbreit), because the word does not mean suitable, convenient time, but appointed time. 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; Isa 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, 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 (see above, p. 354). - In Jer 46:18. there is laid down a more positive foundation for the threat uttered in Jer 46:17. 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. Tabor has the form of a truncated cone. Its height is given at 1805 feet above the level of the sea, or 1350 from the surface of the plain below; it far surpasses in height all the hills in the vicinity, ad affords a wide prospect on every side; cf. Robinson's Phys. Geogr. of Palestine, p. 26f. Carmel stretches out in the form of a long ridge more than three miles wide, till it terminates on the shore of the Mediterranean Sea, as a bold, lofty promontory, which rises in an imposing manner at least 500 feet above the sea; cf. Robinson, p. 26f. Then the inhabitants of Egypt will be driven into exile. כּלי גולה .e, "vessels of wandering;" outfit for an exile, as in Eze 12:3. "Daughter of Egypt" is not a personification of the country, whose inhabitants are the people, but of the population, which is viewed as the daughter of the country; it stands in apposition to יושׁבת, like בּתוּלת בּת מצרי, Jer 46:11. For Noph, i.e., Memphis, the capital, is laid waste and burned, so as to lose its inhabitants. With Jer 46:20 begins the second strophe, in which the fate impending on Egypt is still more plainly predicted.

Jer 46:20-26

"Egypt is a very beautiful young heifer; a gadfly from the north comes - comes. Jer 46:21. Her mercenaries, too, in her midst, are like fatted calves; for they also turn their backs, they flee together: they do not stand, for the day of her destruction is some on her, the time of her visitation. Jer 46:22. Its sound is like [that of] the serpent [as it] goes; for they go with an army, and come against her with axes, like hewers of trees. Jer 46:23. They cut down her forest, saith Jahveh, for it is not to be searched; for they are more numerous than locusts, and they cannot be numbered. Jer 46:24. The daughter of Egypt is disgraced; she is given into the hand of the people of the north. Jer 46:25. Jahveh of hosts, the God of Israel, saith, Behold, I will visit Amon of No, and Pharaoh, and Egypt, her gods, and her kings; Pharaoh, and all those who trust in him. Jer 46:26. And I will give them into the hand of those who seek their life, even into the hand of Nebuchadnezzar the king of Babylon, and into the hand of his servants; but afterwards it shall be inhabited, as in the days of old, saith Jahveh."

Jer 46:20

In Jer 46:20 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 עגלה; this feminine is chosen with a regard to "the daughter of Egypt." יפה־פיּה is an adjective formed from the Peal of יפה, "very beautiful," not "coquetting" (Hitzig, who follows the κεκαλλωπισμένη of the lxx). A very beautiful heifer is the people when carefully and abundantly fed in their beautiful and fertile land (Hitzig). Upon this heifer there comes from the north קרץ. This ἁπ. λεγ. is variously rendered. קרץ means, in the Hebrew, to pinch, nip (Job 33:6), to compress together, as in winking (Psa 35:19), to bring the lips closely together (Pro 16:30), and to nip off; cf. Arab. qaras[a to pinch, nip, cut off. Hence A. Schultens (Orig. Heb. ii. 34ff.), after Cocceius, and with a reference to Virgil, Georg. iii. 147, has rendered קרץ by morsus vellicans oestri. Hitzig (with whom Roediger, in his additions to Gesenius' Thesaurus, agrees) takes Arab. qârṣ, insectum cimici simile as his warrant for rendering it by oestrus, "the gadfly," which gives a more suitable meaning. Ewald, on the contrary, compares קרץ with Arab. qrs], and translates it "whale," a huge sea-monster; but this is quite arbitrary, for קרץ does not correspond to the Arabic qrs], and the whale or shark does not afford any figure that would be suitable for the context: e.g., Jer 46:21, "her mercenaries also flee," shows that the subject treated of is not the devouring or destruction, but the expulsion of the Egyptians out of their land; this is put as an addition to what is said about exile in Jer 46:19. Still less suitable is the general rendering excidium, destruction (Rabbins, Gesenius, Umbreit); and there is no lexical foundation for the Vulgate translation stimulator, nor for "taskmaster," the rendering of J. D. Michaelis and Rosenmller. The old translators have only made guesses from the context. The figure of the gadfly corresponds to the bee in the land of Assyria, Isa 7:18. The repetition of בּא gives emphasis, and points either to the certainty of the coming, or its continuance.

Jer 46:21

The mercenaries, also, of the daughter of Egypt, well fed, like fatted calves, betake themselves to flight. שׂכרים are "mercenaries," as distinguished from the allies mentioned in Jer 46:9. It was Carians and Ionians through whom Psammetichus attained the supremacy over all Egypt: these had settled down in στρατόπεδα of their own, between Bubastis and Pelusium, on both banks of the eastern arm of the Nile (Herodotus, ii. 152, 154), and were very well cared for, since the king relied on them (Herod. ii. 152, 163). Hence the comparison with fatted calves, which, moreover, are co-ordinated with the subject, as is shown by the resumption of the subject in גּם המּה. כּי stands in the middle of the sentence, with an asseverative meaning: "Yea, these also turn their back, they flee together, do not stand; for the day of their destruction is come." "The day of their destruction" is used as in Jer 18:17. On "the time of their visitation" (which stands in apposition to the preceding expression (cf. Jer 11:23; Jer 23:12 : it is not an accusative of time (Graf), for this always expresses the idea of continuance during a space of time.

Jer 46:22-23

In Jer 46:22, Jer 46:23, the annihilation of the power of Egypt is portrayed under another figure. A difficult expression is קולהּ כּנּחשׁ ילך, "her (viz., that of the daughter of Egypt) voice is like (the voice of) the serpent (which) goes." ילך must be taken as part of a relative sentence, since this verb is nowhere used of a voice or sound; hence it cannot be so joined here. Ewald, following the συρίζοντος of the lxx, would read שׁרק, "hissing," instead of ילך, and translates, "it makes a noise like the hissing serpent." He more fully defines the meaning thus: "Even though Egypt were hidden like a serpent in a thicket, yet it would be heard in its flight, like a nasty serpent hissing fiercely, while it hurries away from the axe of the wood-cutter." But, apart from the arbitrary change of ילך into שׁרק (the former word is used in Gen 3:14 of the going, i.e., crawling, of a serpent), Ewald puts into the words an idea altogether foreign to them. The nasty, fierce hissing of the serpent that is forced to flee, is quite unsuitable; for there is no further mention made of the flight of the Egyptians, but Egypt is hewn down like a forest by woodcutters. Moreover, as Graf has already well remarked, Egypt is not compared to a serpent, but only its voice to the voice or hiss of a serpent. For קול signifies, not merely the voice, but any sound, even the rustling and rattling of leaves (cf. Gen 3:8; Lev 26:36; Sa2 5:24); hence it may denote the noise caused by a serpent crawling on its belly in the thicket. 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.

(Note: The old translators have quite misunderstood these words, and attempted to apply them, each one according to his own fancy, to the enemy. Thus the lxx translate: Φωνὴ αὐτῶνקולם( ) ὡς ὄφεοως συρίζοντος, ὅτι ἐν ἄμμῳבּחול( for בּחיל) πορεύσονται, κ.τ.λ. Chald.: vox collisionis armorum eorum est sicut vox serpentum repentium; and similarly the Syriac. The Vulgate is: vox ejus quasi aerisנחשׁת( for נחשׁ) sonabit, quoniam cum exercitu properabunt et cum securibus venient. The translator of the Vulgate has thus read קולהּ, and referred the suffix to קרץ, which he renders stimulator. Luther follows the Vulgate: "Sie faren daher, das der Harnisch brasselt, und kommen mit Heeres Krafft." Hitzig also seeks to change the text, after the lxx, turning קולהּ into קולם, and בּחיל into בּחול. But this alteration disturbs the order of the sentence. Not only in Jer 46:20 and Jer 46:21, but also in Jer 46:23, Jer 46:24, the first clause always treats of Egypt, and what befalls her is only stated in the clauses which follow: so is it in Jer 46:22. Thus the alteration made affords a very trivial result, viz., 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.)

Thus she lies on the ground, for the enemy comes in force, with axes like woodcutters, to hew down the forest of men in Egypt. The mention of the axes is occasioned by the comparison of the foe to woodcutters; we are not to think of battle-axes as weapons of the Massagetae, Scythians, Persians, and other nations (Herodotus, i. 215, iv. 70, vii. 64; Xenophon, Cyroped. i. 2, 9). Axes here form the type of murderous weapons generally. On the comparison of a multitude of people to a forest, cf. Jer 21:14; Isa 10:18., Isa 10:33. The clause כּי לא יחקר is referred by L. de Dieu, J. D. Michaelis, Hitzig, Ngelsbach, etc., to the wood, "for it cannot be explored or penetrated;" thus a road must be made in order to get through it. However, the question is not about the enemy going or marching through Egypt, but about the destruction of Egypt and her powers. Rosenmller and Graf, with Raschi, 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. On the employment of חקר in the Niphal in connection with the impossibility of counting a multitude, cf. Kg1 7:47, and the expression לא in Job 5:9; Job 9:10; 36:36. The clauses which follow, and conclude Jer 46:23, explain the thought further: "more numerous than grasshoppers," i.e., innumerable.

Jer 46:24-26

In Jer 46:24. 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 Eze 30:14. נא is an abbreviation of נא אמון , i.e., dwelling of Amon, the sacred name of the royal city in Upper Egypt, famous in antiquity, which the Greeks called Διὸς πόλις, or Θήβη, or Θῆβαι it is supposed, after the vulgar Egyptian name Tapet or Tape (Throne or Seat); see on Nah 3:8. Amon - in Greek ̓Αμμοῦν (Herodotus, ii. 42), ̓Αμοῦν (Plutarch, de Is. Ch. 9), ̓Αμῶν (Jamblichus, de myst. 5, 8) - was a sun-god (Amon-R), 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 (ו 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 Jer 46:26, with a promise for the future. "Afterwards, it shall be inhabited, as in the days of yore." שׁכן is used in a neuter sense, as in Jer 17:6; Jer 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 (Jdg 5:17; Pro 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 (Jer 46:7) after centuries of peace." But although, in support of this view, we are pointed to Eze 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 שׁכן 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. 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 (Jer 49:6), and Elam (Jer 49:39), where the turning of the captivity in the last times is given in prospect to these nations, and "afterwards," in Jer 49:6, alternates with "in the latter days" found in Jer 48:47 and Jer 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 שׁכן 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. On the fulfilment of this threatening, see p. 351ff.

Jer 46:27-28

A promise for Israel. - Jer 46:27. "But fear not thou, O my servant Jacob, nor be dismayed: for, behold, I will save thee from afar, and thy seed from the land of their captivity; and Jacob shall return, and be at rest and secure, and no one shall make him afraid. Jer 46:28. Fear thou not, my servant Jacob, saith Jahveh, for I am with thee; for I will make complete destruction of all the nations whither I have driven thee, but of thee will I not make complete destruction: yet I will correct thee in a proper manner, and I will not leave thee wholly unpunished." 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 Jer 46:26, 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 gain 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 Jer 50:19, Jer 50:20, Jer 51:5-6, Jer 51:10, Jer 51:35-36, Jer 51:45-46, Jer 51:50; and this similarity furnishes a proof in behalf of the genuineness of the verse, which is denied by modern critics. For, although what Ngelsbach remarks is quite correct, viz., that the fall of the kingdom of Babylon, through its conquest by Cyrus, directly brought about the deliverance of Israel, while the same cannot be said regarding the conquest of Egypt, yet even Egypt had a much greater importance, in relation to Judah, than the smaller neighbouring nations, against which the oracles in Jer 47-49 are directed; hence there is no ground for the inference that, because there is nothing said in these three chapters of such a connection between Egypt and Israel, it did not really exist. But when Ngelsbach further asks, "How does this agree with the fact that Jeremiah, on other occasions, while in Egypt, utters only the strongest threats against the Israelites - Jer 42-44?" - there is the ready answer, that the expressions in Jer 42-44 do not apply to the whole covenant people, but only to the rabble of Judah that was ripe for the sentence of destruction, that had fled to Egypt against the will of God. What Hitzig and Graf have further urged in another place against the genuineness of the verses now before us, is scarcely worth mention. The assertion that the verses do not accord with the time of the foregoing prophecy, and rather presuppose the exile, can have weight only with those who priori deny that the prophet could make any prediction. But if Jeremiah, in the fourth year of Jehoiakim, distinctly announces not merely the carrying away of Judah to Babylon, but also fixes the duration of the exile at seventy years, then he might well speak at the same time, or later, of the restoration of Israel from their captivity.

But there are two other considerations which support the genuineness of these verses: (1) The fact that Hitzig and Graf are obliged to confess it remains a problem how they came to form a part of the oracle against Egypt. The attempt made by the former writer to solve this problem partly rests on the assumption, already refuted by Graf, that the verses were written by the second Isaiah (on this point, see our remarks at p. 263, note), and partly on a combination of results obtained by criticism, in which even their author has little confidence. But (2) we must also bear in mind the nature of the verses in question. They form a repetition of what we find in Jer 30:10-11, and a repetition, too, quite in the style of Jeremiah, who makes variations in expression. Thus here, in Jer 46:27, נאם יהוה is omitted after יעקוב, perhaps simply because Jer 46:26 concludes with נאם יהוה; again, in Jer 46:20, תּה אל־תּירא is repeated with נאם יהוה, which is wanting in Jer 30:11. On the other hand, להושׁיעך in Jer 30:11, and אך in Jer 30:11, have been dropped; הפיצותיך שׁם (Jer 30:11) has been exchanged for הדּחתּיך שׁמּה. Hence Hitzig has taken the text here to be the better and the original one; and on this he founds the supposition that the verses were first placed here in the text, and were only afterwards, and from this passage, inserted in Jer 30:10-11, where, however, they stand in the best connection, and even for that reason could not be a gloss inserted there. Such are some of the contradictions in which critical scepticism involves itself. We have already given an explanation of these verses under Jer 30.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
How Nebuchadrezzar - should come and smite the land of Egypt - See on Jeremiah 44 (note). This was after Amasis had driven Pharaoh-necho into Upper Egypt. See Jer 44:30.

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¹ The burden [04853] of Egypt [04714]. Behold, the LORD [03068] rideth [07392] upon a swift [07031] cloud [05645], and shall come [0935] into Egypt [04714]: and the idols [0457] of Egypt [04714] shall be moved [05128] at his presence [06440], and the heart [03824] of Egypt [04714] shall melt [04549] in the midst [07130] of it.

¹⁷ And it came to pass in the seven [07651] and twentieth [06242] year [08141], in the first [07223] month, in the first [0259] day of the month [02320], the word [01697] of the LORD [03068] came unto me, saying [0559],
¹⁸ Son [01121] of man [0120], Nebuchadrezzar [05019] king [04428] of Babylon [0894] caused [05647] his army [02428] to serve [05647] a great [01419] service [05656] against Tyrus [06865]: every head [07218] was made bald [07139], and every shoulder [03802] was peeled [04803]: yet had he no wages [07939], nor his army [02428], for Tyrus [06865], for the service [05656] that he had served [05647] against it:
¹⁹ Therefore thus saith [0559] the Lord [0136] GOD [03069]; Behold, I will give [05414] the land [0776] of Egypt [04714] unto Nebuchadrezzar [05019] king [04428] of Babylon [0894]; and he shall take [05375] her multitude [01995], and take [07997] her spoil [07998], and take [0962] her prey [0957]; and it shall be the wages [07939] for his army [02428].
²⁰ I have given [05414] him the land [0776] of Egypt [04714] for his labour [06468] wherewith he served [05647] against it, because they wrought [06213] for me, saith [05002] the Lord [0136] GOD [03069].

¹⁰ Therefore fear [03372] thou not, O my servant [05650] Jacob [03290], saith [05002] the LORD [03068]; neither be dismayed [02865], O Israel [03478]: for, lo, I will save [03467] thee from afar [07350], and thy seed [02233] from the land [0776] of their captivity [07628]; and Jacob [03290] shall return [07725], and shall be in rest [08252], and be quiet [07599], and none shall make him afraid [02729].
¹¹ For I am with thee, saith [05002] the LORD [03068], to save [03467] thee: though I make [06213] a full end [03617] of all nations [01471] whither I have scattered [06327] thee, yet will I not make [06213] a full end [03617] of thee: but I will correct [03256] thee in measure [04941], and will not leave thee altogether [05352] unpunished [05352].

¹¹ For I am with thee, saith [05002] the LORD [03068], to save [03467] thee: though I make [06213] a full end [03617] of all nations [01471] whither I have scattered [06327] thee, yet will I not make [06213] a full end [03617] of thee: but I will correct [03256] thee in measure [04941], and will not leave thee altogether [05352] unpunished [05352].

²⁰ Egypt [04714] is like a very fair [03304] heifer [05697], but destruction [07171] cometh [0935]; it cometh out [0935] of the north [06828].

²⁶ And I will deliver [05414] them into the hand [03027] of those that seek [01245] their lives [05315], and into the hand [03027] of Nebuchadrezzar [05019] king [04428] of Babylon [0894], and into the hand [03027] of his servants [05650]: and afterward [0310] it shall be inhabited [07931], as in the days [03117] of old [06924], saith [05002] the LORD [03068].

⁵⁰ Ye that have escaped [06405] the sword [02719], go away [01980], stand not still [05975]: remember [02142] the LORD [03068] afar off [07350], and let Jerusalem [03389] come [05927] into your mind [03824].

⁴⁵ My people [05971], go ye out [03318] of the midst [08432] of her, and deliver [04422] ye every man [0376] his soul [05315] from the fierce [02740] anger [0639] of the LORD [03068].
⁴⁶ And lest your heart [03824] faint [07401], and ye fear [03372] for the rumour [08052] that shall be heard [08085] in the land [0776]; a rumour [08052] shall both come [0935] one year [08141], and after [0310] that in another year [08141] shall come a rumour [08052], and violence [02555] in the land [0776], ruler [04910] against ruler [04910].

³⁵ The violence [02555] done to me and to my flesh [07607] be upon Babylon [0894], shall the inhabitant [03427] of Zion [06726] say [0559]; and my blood [01818] upon the inhabitants [03427] of Chaldea [03778], shall Jerusalem [03389] say [0559].
³⁶ Therefore thus saith [0559] the LORD [03068]; Behold, I will plead [07378] thy cause [07379], and take vengeance [05358] for thee [05360]; and I will dry up [02717] her sea [03220], and make her springs [04726] dry [03001].

¹⁰ The LORD [03068] hath brought forth [03318] our righteousness [06666]: come [0935], and let us declare [05608] in Zion [06726] the work [04639] of the LORD [03068] our God [0430].

⁵ For Israel [03478] hath not been forsaken [0488], nor Judah [03063] of his God [0430], of the LORD [03068] of hosts [06635]; though their land [0776] was filled [04390] with sin [0817] against the Holy One [06918] of Israel [03478].
⁶ Flee out [05127] of the midst [08432] of Babylon [0894], and deliver [04422] every man [0376] his soul [05315]: be not cut off [01826] in her iniquity [05771]; for this is the time [06256] of the LORD'S [03068] vengeance [05360]; he will render [07999] unto her a recompence [01576].

²⁰ In those days [03117], and in that time [06256], saith [05002] the LORD [03068], the iniquity [05771] of Israel [03478] shall be sought for [01245], and there shall be none; and the sins [02403] of Judah [03063], and they shall not be found [04672]: for I will pardon [05545] them whom I reserve [07604].

¹⁹ And I will bring [07725] Israel [03478] again [07725] to his habitation [05116], and he shall feed [07462] on Carmel [03760] and Bashan [01316], and his soul [05315] shall be satisfied [07646] upon mount [02022] Ephraim [0669] and Gilead [01568].

⁴ In those days [03117], and in that time [06256], saith [05002] the LORD [03068], the children [01121] of Israel [03478] shall come [0935], they and the children [01121] of Judah [03063] together [03162], going [01980] and weeping [01058]: they shall go [03212], and seek [01245] the LORD [03068] their God [0430].
⁵ They shall ask [07592] the way [01870] to Zion [06726] with their faces [06440] thitherward [02008], saying, Come [0935], and let us join [03867] ourselves to the LORD [03068] in a perpetual [05769] covenant [01285] that shall not be forgotten [07911].
⁶ My people [05971] hath been lost [06] sheep [06629]: their shepherds [07462] have caused them to go astray [08582], they have turned them away [07725] [07726] on the mountains [02022]: they have gone [01980] from mountain [02022] to hill [01389], they have forgotten [07911] their restingplace [07258].
⁷ All that found [04672] them have devoured [0398] them: and their adversaries [06862] said [0559], We offend [0816] not, because they have sinned [02398] against the LORD [03068], the habitation [05116] of justice [06664], even the LORD [03068], the hope [04723] of their fathers [01].

²⁸ Fear [03372] thou not, O Jacob [03290] my servant [05650], saith [05002] the LORD [03068]: for I am with thee; for I will make [06213] a full end [03617] of all the nations [01471] whither I have driven [05080] thee: but I will not make [06213] a full end [03617] of thee, but correct [03256] thee in measure [04941]; yet will I not leave thee wholly [05352] unpunished [05352].

²⁷ But fear [03372] not thou, O my servant [05650] Jacob [03290], and be not dismayed [02865], O Israel [03478]: for, behold, I will save [03467] thee from afar off [07350], and thy seed [02233] from the land [0776] of their captivity [07628]; and Jacob [03290] shall return [07725], and be in rest [08252] and at ease [07599], and none shall make him afraid [02729].
²⁸ Fear [03372] thou not, O Jacob [03290] my servant [05650], saith [05002] the LORD [03068]: for I am with thee; for I will make [06213] a full end [03617] of all the nations [01471] whither I have driven [05080] thee: but I will not make [06213] a full end [03617] of thee, but correct [03256] thee in measure [04941]; yet will I not leave thee wholly [05352] unpunished [05352].

³⁹ But it shall come to pass in the latter [0319] days [03117], that I will bring again [07725] [07725] the captivity [07622] [07622] of Elam [05867], saith [05002] the LORD [03068].

⁴⁷ Yet will I bring again [07725] the captivity [07622] of Moab [04124] in the latter [0319] days [03117], saith [05002] the LORD [03068]. Thus far [02008] is the judgment [04941] of Moab [04124].

⁶ And afterward [0310] I will bring again [07725] the captivity [07622] of the children [01121] of Ammon [05983], saith [05002] the LORD [03068].

³⁹ But it shall come to pass in the latter [0319] days [03117], that I will bring again [07725] [07725] the captivity [07622] [07622] of Elam [05867], saith [05002] the LORD [03068].

⁶ And afterward [0310] I will bring again [07725] the captivity [07622] of the children [01121] of Ammon [05983], saith [05002] the LORD [03068].

¹³ Yet thus saith [0559] the Lord [0136] GOD [03069]; At the end [07093] of forty [0705] years [08141] will I gather [06908] the Egyptians [04714] from the people [05971] whither they were scattered [06327]:

⁷ Who is this that cometh up [05927] as a flood [02975], whose waters [04325] are moved [01607] as the rivers [05104]?

¹¹ (She is loud [01993] and stubborn [05637]; her feet [07272] abide [07931] not in her house [01004]:

¹⁷ Gilead [01568] abode [07931] beyond [05676] Jordan [03383]: and why did Dan [01835] remain [01481] in ships [0591]? Asher [0836] continued [03427] on the sea [03220] shore [02348], and abode [07931] in his breaches [04664].

² And Balaam [01109] lifted up [05375] his eyes [05869], and he saw [07200] Israel [03478] abiding [07931] in his tents according to their tribes [07626]; and the spirit [07307] of God [0430] came upon him.

¹⁶ In those days [03117] shall Judah [03063] be saved [03467], and Jerusalem [03389] shall dwell [07931] safely [0983]: and this is the name wherewith she shall be called [07121], The LORD our righteousness [03072].

⁶ For he shall be like the heath [06199] in the desert [06160], and shall not see [07200] when good [02896] cometh [0935]; but shall inhabit [07931] the parched places [02788] in the wilderness [04057], in a salt [04420] land [0776] and not inhabited [03427].

⁸ Art thou better [03190] than populous [0527] [0528] No [04996], that was situate [03427] among the rivers [02975], that had the waters [04325] round about [05439] it, whose rampart [02426] was the sea [03220], and her wall [02346] was from the sea [03220]?

¹⁴ And I will make Pathros [06624] desolate [08074], and will set [05414] fire [0784] in Zoan [06814], and will execute [06213] judgments [08201] in No [04996].

²⁴ The daughter [01323] of Egypt [04714] shall be confounded [03001]; she shall be delivered [05414] into the hand [03027] of the people [05971] of the north [06828].

²⁴ The daughter [01323] of Egypt [04714] shall be confounded [03001]; she shall be delivered [05414] into the hand [03027] of the people [05971] of the north [06828].
²⁵ The LORD [03068] of hosts [06635], the God [0430] of Israel [03478], saith [0559]; Behold, I will punish [06485] the multitude [0527] [0528] of No [04996], and Pharaoh [06547], and Egypt [04714], with their gods [0430], and their kings [04428]; even Pharaoh [06547], and all them that trust [0982] in him:
²⁶ And I will deliver [05414] them into the hand [03027] of those that seek [01245] their lives [05315], and into the hand [03027] of Nebuchadrezzar [05019] king [04428] of Babylon [0894], and into the hand [03027] of his servants [05650]: and afterward [0310] it shall be inhabited [07931], as in the days [03117] of old [06924], saith [05002] the LORD [03068].

²³ They shall cut down [03772] her forest [03293], saith [05002] the LORD [03068], though it cannot be searched [02713]; because they are more [07231] than the grasshoppers [0697], and are innumerable [0369] [04557].

¹⁰ Which doeth [06213] great things [01419] past [0369] finding out [02714]; yea, and wonders [06381] without number [04557].

⁹ Which doeth [06213] great things [01419] and unsearchable [0369] [02714]; marvellous things [06381] without number [04557]:

⁴⁷ And Solomon [08010] left [03240] all the vessels [03627] unweighed, because they were exceeding [03966] [03966] many [07230]: neither was the weight [04948] of the brass [05178] found out [02713].

³³ Behold, the Lord [0113], the LORD [03068] of hosts [06635], shall lop [05586] the bough [06288] with terror [04637]: and the high ones [07311] of stature [06967] shall be hewn down [01438], and the haughty [01364] shall be humbled [08213].

¹⁸ And shall consume [03615] the glory [03519] of his forest [03293], and of his fruitful field [03759], both soul [05315] and body [01320]: and they shall be as when a standardbearer [05263] fainteth [04549].

¹⁴ But I will punish [06485] you according to the fruit [06529] of your doings [04611], saith [05002] the LORD [03068]: and I will kindle [03341] a fire [0784] in the forest [03293] thereof, and it shall devour [0398] all things round about [05439] it.

²⁴ The daughter [01323] of Egypt [04714] shall be confounded [03001]; she shall be delivered [05414] into the hand [03027] of the people [05971] of the north [06828].

²¹ Also her hired men [07916] are in the midst [07130] of her like fatted [04770] bullocks [05695]; for they also are turned back [06437], and are fled away [05127] together [03162]: they did not stand [05975], because the day [03117] of their calamity [0343] was come [0935] upon them, and the time [06256] of their visitation [06486].

²⁰ Egypt [04714] is like a very fair [03304] heifer [05697], but destruction [07171] cometh [0935]; it cometh out [0935] of the north [06828].

⁴ And thou shalt be brought down [08213], and shalt speak [01696] out of the ground [0776], and thy speech [0565] shall be low [07817] out of the dust [06083], and thy voice [06963] shall be, as of one that hath a familiar spirit [0178], out of the ground [0776], and thy speech [0565] shall whisper [06850] out of the dust [06083].

²⁴ And let it be, when thou hearest [08085] the sound [06963] of a going [06807] in the tops [07218] of the mulberry trees [01057], that then thou shalt bestir [02782] thyself: for then shall the LORD [03068] go out [03318] before [06440] thee, to smite [05221] the host [04264] of the Philistines [06430].

³⁶ And upon them that are left [07604] alive of you I will send [0935] a faintness [04816] into their hearts [03824] in the lands [0776] of their enemies [0341]; and the sound [06963] of a shaken [05086] leaf [05929] shall chase [07291] them; and they shall flee [05127], as fleeing [04499] from a sword [02719]; and they shall fall [05307] when none pursueth [07291].

⁸ And they heard [08085] the voice [06963] of the LORD [03068] God [0430] walking [01980] in the garden [01588] in the cool [07307] of the day [03117]: and Adam [0120] and his wife [0802] hid themselves [02244] from the presence [06440] of the LORD [03068] God [0430] amongst [08432] the trees [06086] of the garden [01588].

¹⁴ And the LORD [03068] God [0430] said [0559] unto the serpent [05175], Because thou [0859] hast done [06213] this, thou art cursed [0779] above all cattle [0929], and above every beast [02416] of the field [07704]; upon thy belly [01512] shalt thou go [03212], and dust [06083] shalt thou eat [0398] all the days [03117] of thy life [02416]:

²² The voice [06963] thereof shall go [03212] like a serpent [05175]; for they shall march [03212] with an army [02428], and come [0935] against her with axes [07134], as hewers [02404] of wood [06086].
²³ They shall cut down [03772] her forest [03293], saith [05002] the LORD [03068], though it cannot be searched [02713]; because they are more [07231] than the grasshoppers [0697], and are innumerable [0369] [04557].

¹² Wherefore their way [01870] shall be unto them as slippery [02519] ways in the darkness [0653]: they shall be driven on [01760], and fall [05307] therein: for I will bring [0935] evil [07451] upon them, even the year [08141] of their visitation [06486], saith [05002] the LORD [03068].

²³ And there shall be no remnant [07611] of them: for I will bring [0935] evil [07451] upon the men [0582] of Anathoth [06068], even the year [08141] of their visitation [06486].

¹⁷ I will scatter [06327] them as with an east [06921] wind [07307] before [06440] the enemy [0341]; I will shew [07200] them the back [06203], and not the face [06440], in the day [03117] of their calamity [0343].

⁹ Come up [05927], ye horses [05483]; and rage [01984], ye chariots [07393]; and let the mighty men [01368] come forth [03318]; the Ethiopians [03568] and the Libyans [06316], that handle [08610] the shield [04043]; and the Lydians [03866], that handle [08610] and bend [01869] the bow [07198].

¹⁸ And it shall come to pass in that day [03117], that the LORD [03068] shall hiss [08319] for the fly [02070] that is in the uttermost part [07097] of the rivers [02975] of Egypt [04714], and for the bee [01682] that is in the land [0776] of Assyria [0804].

¹⁹ O thou daughter [01323] dwelling [03427] in Egypt [04714], furnish [06213] thyself to go into captivity [03627] [01473]: for Noph [05297] shall be waste [08047] and desolate [03341] without an inhabitant [03427].

³⁰ He shutteth [06095] his eyes [05869] to devise [02803] froward things [08419]: moving [07169] his lips [08193] he bringeth [03615] evil [07451] to pass [03615].

¹⁹ Let not them that are mine enemies [0341] wrongfully [08267] rejoice [08055] over me: neither let them wink [07169] with the eye [05869] that hate [08130] me without a cause [02600].

⁶ Behold, I am according to thy wish [06310] in God's [0410] stead: I also am formed [07169] out of the clay [02563].

²⁰ Egypt [04714] is like a very fair [03304] heifer [05697], but destruction [07171] cometh [0935]; it cometh out [0935] of the north [06828].

²⁵ The LORD [03068] of hosts [06635], the God [0430] of Israel [03478], saith [0559]; Behold, I will punish [06485] the multitude [0527] [0528] of No [04996], and Pharaoh [06547], and Egypt [04714], with their gods [0430], and their kings [04428]; even Pharaoh [06547], and all them that trust [0982] in him:

²⁴ The daughter [01323] of Egypt [04714] shall be confounded [03001]; she shall be delivered [05414] into the hand [03027] of the people [05971] of the north [06828].

²⁰ Egypt [04714] is like a very fair [03304] heifer [05697], but destruction [07171] cometh [0935]; it cometh out [0935] of the north [06828].
²¹ Also her hired men [07916] are in the midst [07130] of her like fatted [04770] bullocks [05695]; for they also are turned back [06437], and are fled away [05127] together [03162]: they did not stand [05975], because the day [03117] of their calamity [0343] was come [0935] upon them, and the time [06256] of their visitation [06486].
²² The voice [06963] thereof shall go [03212] like a serpent [05175]; for they shall march [03212] with an army [02428], and come [0935] against her with axes [07134], as hewers [02404] of wood [06086].
²³ They shall cut down [03772] her forest [03293], saith [05002] the LORD [03068], though it cannot be searched [02713]; because they are more [07231] than the grasshoppers [0697], and are innumerable [0369] [04557].
²⁴ The daughter [01323] of Egypt [04714] shall be confounded [03001]; she shall be delivered [05414] into the hand [03027] of the people [05971] of the north [06828].
²⁵ The LORD [03068] of hosts [06635], the God [0430] of Israel [03478], saith [0559]; Behold, I will punish [06485] the multitude [0527] [0528] of No [04996], and Pharaoh [06547], and Egypt [04714], with their gods [0430], and their kings [04428]; even Pharaoh [06547], and all them that trust [0982] in him:
²⁶ And I will deliver [05414] them into the hand [03027] of those that seek [01245] their lives [05315], and into the hand [03027] of Nebuchadrezzar [05019] king [04428] of Babylon [0894], and into the hand [03027] of his servants [05650]: and afterward [0310] it shall be inhabited [07931], as in the days [03117] of old [06924], saith [05002] the LORD [03068].

²⁰ Egypt [04714] is like a very fair [03304] heifer [05697], but destruction [07171] cometh [0935]; it cometh out [0935] of the north [06828].

¹¹ Go up [05927] into Gilead [01568], and take [03947] balm [06875], O virgin [01330], the daughter [01323] of Egypt [04714]: in vain [07723] shalt thou use many [07235] medicines [07499]; for thou shalt not be cured [08585].

³ Therefore, thou son [01121] of man [0120], prepare [06213] thee stuff [03627] for removing [01473], and remove [01540] by day [03119] in their sight [05869]; and thou shalt remove [01540] from thy place [04725] to another [0312] place [04725] in their sight [05869]: it may be they will consider [07200], though they be a rebellious [04805] house [01004].

¹⁷ They did cry [07121] there, Pharaoh [06547] king [04428] of Egypt [04714] is but a noise [07588]; he hath passed [05674] the time appointed [04150].

¹⁸ As I live [02416], saith [05002] the King [04428], whose name [08034] is the LORD [03068] of hosts [06635], Surely as Tabor [08396] is among the mountains [02022], and as Carmel [03760] by the sea [03220], so shall he come [0935].

¹⁸ And therefore will the LORD [03068] wait [02442], that he may be gracious [02603] unto you, and therefore will he be exalted [07311], that he may have mercy [07355] upon you: for the LORD [03068] is a God [0430] of judgment [04941]: blessed [0835] are all they that wait [02442] for him.

²⁵ For yet a very [04213] little while [04592], and the indignation [02195] shall cease [03615], and mine anger [0639] in their destruction [08399].

⁷ For the Egyptians [04714] shall help [05826] in vain [01892], and to no purpose [07385]: therefore have I cried [07121] concerning this [02063], Their [01992] strength [07293] is to sit still [07674].

³ And it came to pass on the morrow [04283], that Pashur [06583] brought forth [03318] Jeremiah [03414] out of the stocks [04115]. Then said [0559] Jeremiah [03414] unto him, The LORD [03068] hath not called [07121] thy name [08034] Pashur [06583], but Magormissabib [04036].

³⁸ Now there was an appointed sign [04150] between the men [0376] of Israel [03478] and [05973] the liers in wait [0693], that they should make a great [07235] flame [04864] with smoke [06227] rise up [05927] out of the city [05892].

³ And he hath put [05414] a new [02319] song [07892] in my mouth [06310], even praise [08416] unto our God [0430]: many [07227] shall see [07200] it, and fear [03372], and shall trust [0982] in the LORD [03068].

³¹ A noise [07588] shall come [0935] even to the ends [07097] of the earth [0776]; for the LORD [03068] hath a controversy [07379] with the nations [01471], he will plead [08199] with all flesh [01320]; he will give [05414] them that are wicked [07563] to the sword [02719], saith [05002] the LORD [03068].

¹⁷ They did cry [07121] there, Pharaoh [06547] king [04428] of Egypt [04714] is but a noise [07588]; he hath passed [05674] the time appointed [04150].

¹⁷ They did cry [07121] there, Pharaoh [06547] king [04428] of Egypt [04714] is but a noise [07588]; he hath passed [05674] the time appointed [04150].
¹⁸ As I live [02416], saith [05002] the King [04428], whose name [08034] is the LORD [03068] of hosts [06635], Surely as Tabor [08396] is among the mountains [02022], and as Carmel [03760] by the sea [03220], so shall he come [0935].
¹⁹ O thou daughter [01323] dwelling [03427] in Egypt [04714], furnish [06213] thyself to go into captivity [03627] [01473]: for Noph [05297] shall be waste [08047] and desolate [03341] without an inhabitant [03427].

³⁸ He hath forsaken [05800] his covert [05520], as the lion [03715]: for their land [0776] is desolate [08047] because [06440] of the fierceness [02740] of the oppressor [03238], and because [06440] of his fierce [02740] anger [0639].

⁵ Ethiopia [03568], and Libya [06316], and Lydia [03865], and all the mingled [06153] people, and Chub [03552], and the men [01121] of the land [0776] that is in league [01285], shall fall [05307] with them by the sword [02719].

¹⁶ He made many [07235] to fall [03782], yea, one [0376] fell [05307] upon another [07453]: and they said [0559], Arise [06965], and let us go again [07725] to our own people [05971], and to the land [0776] of our nativity [04138], from [06440] the oppressing [03238] sword [02719].

³¹ Princes [02831] shall come out [0857] of Egypt [04714]; Ethiopia [03568] shall soon stretch out [07323] her hands [03027] unto God [0430].

¹ At that time [06256] Merodachbaladan [04757], the son [01121] of Baladan [01081], king [04428] of Babylon [0894], sent [07971] letters [05612] and a present [04503] to Hezekiah [02396]: for he had heard [08085] that he had been sick [02470], and was recovered [02388].
² And Hezekiah [02396] was glad [08055] of them, and shewed [07200] them the house [01004] of his precious things [05238], the silver [03701], and the gold [02091], and the spices [01314], and the precious [02896] ointment [08081], and all the house [01004] of his armour [03627], and all that was found [04672] in his treasures [0214]: there was nothing [01697] in his house [01004], nor in all his dominion [04475], that Hezekiah [02396] shewed [07200] them not.
³ Then came [0935] Isaiah [03470] the prophet [05030] unto king [04428] Hezekiah [02396], and said [0559] unto him, What said [0559] these men [0582]? and from whence [0370] came [0935] they unto thee? And Hezekiah [02396] said [0559], They are come [0935] from a far [07350] country [0776] unto me, even from Babylon [0894].
⁴ Then said [0559] he, What have they seen [07200] in thine house [01004]? And Hezekiah [02396] answered [0559], All that is in mine house [01004] have they seen [07200]: there is nothing [01697] among my treasures [0214] that I have not shewed [07200] them.
⁵ Then said [0559] Isaiah [03470] to Hezekiah [02396], Hear [08085] the word [01697] of the LORD [03068] of hosts [06635]:
⁶ Behold, the days [03117] come [0935], that all that is in thine house [01004], and that which thy fathers [01] have laid up in store [0686] until this day [03117], shall be carried [05375] to Babylon [0894]: nothing [01697] shall be left [03498], saith [0559] the LORD [03068].
⁷ And of thy sons [01121] that shall issue [03318] from thee, which thou shalt beget [03205], shall they take away [03947]; and they shall be eunuchs [05631] in the palace [01964] of the king [04428] of Babylon [0894].
⁸ Then said [0559] Hezekiah [02396] to Isaiah [03470], Good [02896] is the word [01697] of the LORD [03068] which thou hast spoken [01696]. He said [0559] moreover, For there shall be peace [07965] and truth [0571] in my days [03117].

²⁴ Therefore saith [05002] the Lord [0113], the LORD [03068] of hosts [06635], the mighty One [046] of Israel [03478], Ah [01945], I will ease [05162] me of mine adversaries [06862], and avenge [05358] me of mine enemies [0341]:

²⁴ But his bow [07198] abode [03427] in strength [0386], and the arms [02220] of his hands [03027] were made strong [06339] by the hands [03027] of the mighty [046] God of Jacob [03290]; (from thence is the shepherd [07462], the stone [068] of Israel [03478]:)

¹⁰ For thou wilt not leave [05800] my soul [05315] in hell [07585]; neither wilt thou suffer [05414] thine Holy One [02623] to see [07200] corruption [07845].

⁵ And Sarai [08297] said [0559] unto Abram [087], My wrong [02555] be upon thee: I have given [05414] my maid [08198] into thy bosom [02436]; and when she saw [07200] that she had conceived [02029], I was despised [07043] in her eyes [05869]: the LORD [03068] judge [08199] between me and thee.

⁴⁸ Therefore shalt thou serve [05647] thine enemies [0341] which the LORD [03068] shall send [07971] against thee, in hunger [07458], and in thirst [06772], and in nakedness [05903], and in want [02640] of all things: and he shall put [05414] a yoke [05923] of iron [01270] upon thy neck [06677], until he have destroyed [08045] thee.

¹ My son [01121], if thou be surety [06148] for thy friend [07453], if thou hast stricken [08628] thy hand [03709] with a stranger [02114],

¹¹ Therefore, as I live [02416], saith [05002] the Lord [0136] GOD [03069], I will even do [06213] according to thine anger [0639], and according to thine envy [07068] which thou hast used [06213] out of thy hatred [08135] against them; and I will make myself known [03045] among them, when I have judged [08199] thee.

¹⁵ The heathen [01471] are sunk down [02883] in the pit [07845] that they made [06213]: in the net [07568] which [02098] they hid [02934] is their own foot [07272] taken [03920].

¹⁶ The snorting [05170] of his horses [05483] was heard [08085] from Dan [01835]: the whole land [0776] trembled [07493] at the sound [06963] of the neighing [04684] of his strong ones [047]; for they are come [0935], and have devoured [0398] the land [0776], and all [04393] that is in it; the city [05892], and those that dwell [03427] therein.

¹¹ Because ye were glad [08055], because ye rejoiced [05937], O ye destroyers [08154] of mine heritage [05159], because ye are grown fat [06335] as the heifer [05697] at grass [01877] [01758], and bellow [06670] as bulls [047];

³ At the noise [06963] of the stamping [08161] of the hoofs [06541] of his strong [047] horses, at the rushing [07494] of his chariots [07393], and at the rumbling [01995] of his wheels [01534], the fathers [01] shall not look back [06437] to their children [01121] for feebleness [07510] of hands [03027];

¹⁵ Why are thy valiant [047] men swept away [05502]? they stood [05975] not, because the LORD [03068] did drive [01920] them.

⁷ And the king [04428] of Egypt [04714] came [03318] not again [03254] any more out of his land [0776]: for the king [04428] of Babylon [0894] had taken [03947] from the river [05158] of Egypt [04714] unto the river [05104] Euphrates [06578] all that pertained to the king [04428] of Egypt [04714].

⁴ Harness [0631] the horses [05483]; and get up [05927], ye horsemen [06571], and stand forth [03320] with your helmets [03553]; furbish [04838] the spears [07420], and put on [03847] the brigandines [05630].

¹⁶ Also the children [01121] of Noph [05297] and Tahapanes [08471] have broken [07462] the crown of thy head [06936].

¹⁵ Why are thy valiant [047] men swept away [05502]? they stood [05975] not, because the LORD [03068] did drive [01920] them.

¹⁷ They did cry [07121] there, Pharaoh [06547] king [04428] of Egypt [04714] is but a noise [07588]; he hath passed [05674] the time appointed [04150].

¹⁵ Why are thy valiant [047] men swept away [05502]? they stood [05975] not, because the LORD [03068] did drive [01920] them.

³ Order [06186] ye the buckler [04043] and shield [06793], and draw near [05066] to battle [04421].
⁴ Harness [0631] the horses [05483]; and get up [05927], ye horsemen [06571], and stand forth [03320] with your helmets [03553]; furbish [04838] the spears [07420], and put on [03847] the brigandines [05630].
⁵ Wherefore have I seen [07200] them dismayed [02844] and turned [05472] away back [0268]? and their mighty ones [01368] are beaten down [03807], and are fled [05127] apace [04498], and look not back [06437]: for fear [04032] was round about [05439], saith [05002] the LORD [03068].
⁶ Let not the swift [07031] flee away [05127], nor the mighty man [01368] escape [04422]; they shall stumble [03782], and fall [05307] toward the north [06828] by [03027] the river [05104] Euphrates [06578].
⁷ Who is this that cometh up [05927] as a flood [02975], whose waters [04325] are moved [01607] as the rivers [05104]?
⁸ Egypt [04714] riseth up [05927] like a flood [02975], and his waters [04325] are moved [01607] like the rivers [05104]; and he saith [0559], I will go up [05927], and will cover [03680] the earth [0776]; I will destroy [06] the city [05892] and the inhabitants [03427] thereof.
⁹ Come up [05927], ye horses [05483]; and rage [01984], ye chariots [07393]; and let the mighty men [01368] come forth [03318]; the Ethiopians [03568] and the Libyans [06316], that handle [08610] the shield [04043]; and the Lydians [03866], that handle [08610] and bend [01869] the bow [07198].
¹⁰ For this is the day [03117] of the Lord [0136] GOD [03069] of hosts [06635], a day [03117] of vengeance [05360], that he may avenge [05358] him of his adversaries [06862]: and the sword [02719] shall devour [0398], and it shall be satiate [07646] and made drunk [07301] with their blood [01818]: for the Lord [0136] GOD [03069] of hosts [06635] hath a sacrifice [02077] in the north [06828] country [0776] by the river [05104] Euphrates [06578].
¹¹ Go up [05927] into Gilead [01568], and take [03947] balm [06875], O virgin [01330], the daughter [01323] of Egypt [04714]: in vain [07723] shalt thou use many [07235] medicines [07499]; for thou shalt not be cured [08585].
¹² The nations [01471] have heard [08085] of thy shame [07036], and thy cry [06682] hath filled [04390] the land [0776]: for the mighty man [01368] hath stumbled [03782] against the mighty [01368], and they are fallen [05307] both [08147] together [03162].

⁸ Then came the word [01697] of the LORD [03068] unto Jeremiah [03414] in Tahpanhes [08471], saying [0559],

⁵ Then Pharaoh's [06547] army [02428] was come forth [03318] out of Egypt [04714]: and when the Chaldeans [03778] that besieged [06696] Jerusalem [03389] heard [08085] tidings [08088] of them, they departed [05927] from Jerusalem [03389].

¹⁴ Declare [05046] ye in Egypt [04714], and publish [08085] in Migdol [04024], and publish [08085] in Noph [05297] and in Tahpanhes [08471]: say [0559] ye, Stand fast [03320], and prepare [03559] thee; for the sword [02719] shall devour [0398] round about [05439] thee.
¹⁵ Why are thy valiant [047] men swept away [05502]? they stood [05975] not, because the LORD [03068] did drive [01920] them.
¹⁶ He made many [07235] to fall [03782], yea, one [0376] fell [05307] upon another [07453]: and they said [0559], Arise [06965], and let us go again [07725] to our own people [05971], and to the land [0776] of our nativity [04138], from [06440] the oppressing [03238] sword [02719].
¹⁷ They did cry [07121] there, Pharaoh [06547] king [04428] of Egypt [04714] is but a noise [07588]; he hath passed [05674] the time appointed [04150].
¹⁸ As I live [02416], saith [05002] the King [04428], whose name [08034] is the LORD [03068] of hosts [06635], Surely as Tabor [08396] is among the mountains [02022], and as Carmel [03760] by the sea [03220], so shall he come [0935].
¹⁹ O thou daughter [01323] dwelling [03427] in Egypt [04714], furnish [06213] thyself to go into captivity [03627] [01473]: for Noph [05297] shall be waste [08047] and desolate [03341] without an inhabitant [03427].
²⁰ Egypt [04714] is like a very fair [03304] heifer [05697], but destruction [07171] cometh [0935]; it cometh out [0935] of the north [06828].
²¹ Also her hired men [07916] are in the midst [07130] of her like fatted [04770] bullocks [05695]; for they also are turned back [06437], and are fled away [05127] together [03162]: they did not stand [05975], because the day [03117] of their calamity [0343] was come [0935] upon them, and the time [06256] of their visitation [06486].
²² The voice [06963] thereof shall go [03212] like a serpent [05175]; for they shall march [03212] with an army [02428], and come [0935] against her with axes [07134], as hewers [02404] of wood [06086].
²³ They shall cut down [03772] her forest [03293], saith [05002] the LORD [03068], though it cannot be searched [02713]; because they are more [07231] than the grasshoppers [0697], and are innumerable [0369] [04557].
²⁴ The daughter [01323] of Egypt [04714] shall be confounded [03001]; she shall be delivered [05414] into the hand [03027] of the people [05971] of the north [06828].
²⁵ The LORD [03068] of hosts [06635], the God [0430] of Israel [03478], saith [0559]; Behold, I will punish [06485] the multitude [0527] [0528] of No [04996], and Pharaoh [06547], and Egypt [04714], with their gods [0430], and their kings [04428]; even Pharaoh [06547], and all them that trust [0982] in him:
²⁶ And I will deliver [05414] them into the hand [03027] of those that seek [01245] their lives [05315], and into the hand [03027] of Nebuchadrezzar [05019] king [04428] of Babylon [0894], and into the hand [03027] of his servants [05650]: and afterward [0310] it shall be inhabited [07931], as in the days [03117] of old [06924], saith [05002] the LORD [03068].

¹ The word [01697] that the LORD [03068] spake [01696] against Babylon [0894] and against the land [0776] of the Chaldeans [03778] by [03027] Jeremiah [03414] the prophet [05030].

¹³ The word [01697] that the LORD [03068] spake [01696] to Jeremiah [03414] the prophet [05030], how Nebuchadrezzar [05019] king [04428] of Babylon [0894] should come [0935] and smite [05221] the land [0776] of Egypt [04714].

³⁰ Thus saith [0559] the LORD [03068]; Behold, I will give [05414] Pharaohhophra [06548] king [04428] of Egypt [04714] into the hand [03027] of his enemies [0341], and into the hand [03027] of them that seek [01245] his life [05315]; as I gave [05414] Zedekiah [06667] king [04428] of Judah [03063] into the hand [03027] of Nebuchadrezzar [05019] king [04428] of Babylon [0894], his enemy [0341], and that sought [01245] his life [05315].