A prophecy against Egypt. The Jews shall return from captivity.
Ieremie prophecieth that the king of Babylon shal inuade Aegypt, 13. and waste the cites and land: 25. which shal againe be repayred. 27. And the reliques of the Iewes shal be deliuered from sundrie places of captiuitie.
1The word of the Lord that came to Jeremias the prophet against the Gentiles,Parola detta a Geremia profeta dal Signore contro le genti:THE word of our Lord that was made to Ieremie the prophet against the Gentiles,Quod factum est verbum Domini ad Jeremiam prophetam contra gentes. 2Against Egypt, against the army of Pharao Nechao king of Egypt, which was by the river Euphrates in Charcamis, whom Nabuchodonosor the king of Babylon defeated, in the fourth year of Joakim the son of Josias king of Juda.Contro l'Egitto, contro l'esercito di Faraone Nechao re d'Egitto, che era vicino al fiume Eufrate in Charcamis, e fu sbaragliato da Nabuchodonosor re di Babilonia l'anno quarto di Joachim figliuolo di Giosia, re di Giuda.to Aegypt against the armie of Pharao Nechao the king of Aegypt, which was beside the riuer Euphrates in Charcamis, whom Nabuchodonosor the king of Babylon stroke, in the fourth yeare of Ioakim the sonne of Iosias king of Iuda.Ad Ægyptum, adversum exercitum Pharaonis Nechao regis Ægypti, qui erat juxta fluvium Euphraten in Charcamis, quem percussit Nabuchodonosor rex Babylonis, in quarto anno Joakim filii Josiæ regis Juda. 3Prepare ye the shield and buckler, and go forth to battle.Preparate lo scudo, e la rotella, e avanzatevi per dar battaglia.Prepare ye shild, and buckler, and goe forth to battel.Præparate scutum et clypeum, / et procedite ad bellum. 4Harness the horses, and get up, ye horsemen: stand forth with helmets, furbish the spears, put on coats of mail.Mettete i cavalli sotto i cocchi salite a cavallo, o cavalieri, mettetevi i morioni, pulite le lance, vestitevi delle corazze.Yoke horses, & mount ye horsemen: stand in helmets, furbish the speares, put on coates of maile.Jungite equos, et ascendite, equites: / state in galeis, polite lanceas, induite vos loricis. 5What then? I have seen them dismayed, and turning their backs, their valiant ones slain: they fled apace, and they looked not back: terror was round about, saith the Lord.Che mai sarà? Holli veduti paurosi, e volger le spalle, uccisi i valenti: fuggono a precipizio senza voltarsi in dietro: dappertutto è il terrore, dice il Signore.What then? I saw them feareful, and turning their backes, their valiants slaine: they fled in hast, neither looked they backe: terrour on enerie side, saith our Lord.Quid igitur ? vidi ipsos pavidos, / et terga vertentes, / fortes eorum cæsos: / fugerunt conciti, nec respexerunt: / terror undique, ait Dominus. 6Let not the swift flee away, nor the strong think to escape: they are overthrown, and fallen down, towards the north by the river Euphrates.Non occorre, che l'uomo agile si fugga, né l'uom forte si creda di salvarsi: a settentrione presso al fiume Eufrate sono stati vinti, e precipitati per terra.Let not the swift flee, nor the strong thincke that he is safe: Toward the North by the riuer Euphrates they were ouercome, and fel downe.Non fugiat velox, / nec salvari se putet fortis: / ad aquilonem juxta flumen Euphraten / victi sunt, et ruerunt.
7Who is this that cometh up as a flood: and his streams swell like those of rivers?Chi è costui, che cresce a guisa di fiumana, e i suoi gorghi rigonfiano come quelli de' fiumi?Who is this that riseth vp as a floud: and as it were of riuers, so his streames doe swel?Quis est iste, qui quasi flumen ascendit, / et veluti fluviorum intumescunt gurgites ejus ? 8Egypt riseth up like a flood, and the waves thereof shall be moved as rivers, and he shall say: I will go up and will cover the earth: I will destroy the city, and its inhabitants.L'Egitto si gonfia qual fiume, e le sue onde sono precipitose come quelle de' fiumi, ed ei dirà: Io mi avanzerò, inonderò la terra, distruggerò la città, e i suoi abitanti.Aegypt riseth vp like a floud, and the waues thereof shal be moued as riuers, and shal say: Rysing vp I wil couer the earth: I wil destroy citie, and the inhabitants thereof.Ægyptus fluminis instar ascendit, / et velut flumina movebuntur fluctus ejus, / et dicet: Ascendens operiam terram: / perdam civitatem, et habitatores ejus. 9Get ye up on horses, and glory in chariots, and let the valiant men come forth, the Ethiopians, and the Libyans that hold the shield, and the Lydians that take, and shoot arrows.Montate a cavallo, e fate pompa de' vostri cocchi, e si avanzino i valorosi dell'Etiopia, e que' della Libia collo scudo alla mano, e i Lidi, che dan di piglio alle frecce, e le scoccano.Get ye vp on horses, & in chariots, and let the valiants come forth, Aethiopia, and the Lybians holding the shilde, and the Lydeans taking, and shooting arrowes.Ascendite equos, / et exsultate in curribus, / et procedant fortes, / Æthiopia et Libyes tenentes scutum, / et Lydii arripientes et jacientes sagittas. 10For this is the day of the Lord the God of hosts, a day of vengeance, that he may revenge himself of his enemies: the sword shall devour, and shall be filled, and shall be drunk with their blood: for there is a sacrifice of the Lord God of hosts in the north country, by the river Euphrates.Ma quel giorno sarà giorno del Signore, del Dio degli eserciti, giorno di vendetta, in cui farà pagare le pena a' suoi nemici: la spada divorerà, e si satollerà, e s'inebrierà del lor sangue: imperocché ecco la vittima del Signore Dio degli eserciti nella terra di settentrione, presso al fiume Eufrate.And that day of our Lord the God of hostes, is a day of reuenge, that they may take vengeance of his enemies: the sword shal deuoure, and be filled, & shal be drunken with their bloud: for the victime of our Lord the God of hostes is in the Land of the North by the riuer Euphrates.Dies autem ille Domini Dei exercituum dies ultionis, / ut sumat vindictam de inimicis suis: / devorabit gladius, et saturabitur, / et inebriabitur sanguine eorum: / victima enim Domini Dei exercituum / in terra aquilonis juxta flumen Euphraten.
11Go up into Galaad, and take balm, O virgin daughter of Egypt: in vain dost thou multiply medicines, there shall be no cure for thee.Va a Galaad, e prendi del balsamo, o vergine figlia d'Egitto; indarno tu moltiplichi i rimedi, tu non vi troverai guarigione.Goe vp into Galaad, and take resine ô virgin the daughter of Aegypt: thou doest in vaine multiplie medicines, there shal not be health to thee.Ascende in Galaad, et tolle resinam, / virgo filia Ægypti: / frustra multiplicas medicamina: / sanitas non erit tibi. 12The nations have heard of thy disgrace, and thy howling hath filled the land: for the strong hath stumbled against the strong, and both are fallen together.La tua ignominia è divulgata tralle genti, e la terra è piena delle tue strida: perchè il forte ha inciampato nel forte, e son caduti al tempo stesso ambedue.The Gentiles haue heard thine ignominie, and thine howling hath filled the earth: because the strong hath stumbled against the strong, and both are fallen together.Audierunt gentes ignominiam tuam, / et ululatus tuus replevit terram: / quia fortis impegit in fortem, / et ambo pariter conciderunt. 13The word that the Lord spoke to Jeremias the prophet, how Nabuchodonosor king of Babylon should come and strike the land of Egypt:Parola detta dal Signore a Geremia profeta intorno al futuro arrivo di Nabuchodonosor re di Babilonia nella terra d'Egitto a devastarla.The word that our Lord spake to Ieremie the prophet, concerning this that Nabuchodonosor king of Babylon should come and, strike the Land of Aegypt:Verbum quod locutus est Dominus ad Jeremiam prophetam, super eo quod venturus esset Nabuchodonosor rex Babylonis, et percussurus terram Ægypti: 14Declare ye to Egypt, and publish it in Magdal, and let it be known in Memphis, and in Taphnis: say ye: Stand up, and prepare thyself: for the sword shall devour all round about thee.Portate questa nuova all'Egitto fatela udire a Magdalo, e risuoni in Memphis, e in Taphnis, e dite: sta in piè, e preparati; perocché la spada divorerà tutto quello, che è intorno a te.Tel Aegypt, and make it heard in Magdal, and let it sound in Memphis, and in Taphnis: Say ye: Stand, and prepare thy self: because the sword shal deuoure those thinges, that be round about thee.Annuntiate Ægypto, et auditum facite in Magdalo, / et resonet in Memphis, et in Taphnis: / dicite: Sta, et præpara te, / quia devorabit gladius ea quæ per circuitum tuum sunt. 15Why are thy valiant men come to nothing? they stood not: because the Lord hath overthrown them.Come mai il tuo campione è spossato? non si è retto su' piedi, perchè il Signore lo ha gettato per terra.Why is thy valiant become rotten? he stood not: because our Lord hath ouerthrowen him.Quare computruit fortis tuus ? / non stetit, quoniam Dominus subvertit eum.
16He hath multiplied them that fall, and one hath fallen upon another, and they shall say: Arise, and let us return to our own people, and to the land of our nativity, from the sword of the dove.Egli ne ha precipitati un gran numero, son caduti l'un sopra l'altro, e hanno detto: Leviamoci su, torniamo al nostro popolo, e nella terra, dove siam nati, sottraendoci alla spada della colomba.He hath multiplied them that fal, and man hath fallen against his neighbour, and they shal say: Arise, and let vs returne to our people, and to the Land of our natiuitie, from the face of the sword of the doue.Multiplicavit ruentes, / ceciditque vir ad proximum suum, et dicent: / Surge, et revertamur ad populum nostrum, / et ad terram nativitatis nostræ, / a facie gladii columbæ. 17Call ye the name of Pharao king of Egypt, a tumult time hath brought.Ponete a Faraone re dell'Egitto questo nome: Scompiglio: egli ne ha fatto venire il tempo.Cal ye the name of Pharao the king of Aegypt, Tumult, Time hath brought it.Vocate nomen Pharaonis regis Ægypti: / tumultum adduxit tempus. 18As I live, saith the King, (whose name is the Lord of hosts,) as Thabor is among the mountains, and as Carmel by the sea, so shall he come.Io giuro per me stesso, dice quel Re, che ha nome il Signor degli eserciti, che come il Thabor sta a cavaliere degli altri monti, e il Carmelo del mare, così egli verrà.I liue (saith the king, the Lord of hostes is his name) that as Thabor in the mountaines, and as Carmel in the sea, he shal come.Vivo ego, inquit Rex (Dominus exercituum nomen ejus), / quoniam sicut Thabor in montibus, / et sicut Carmelus in mari, veniet. 19Furnish thyself to go into captivity, thou daughter inhabitant of Egypt: for Memphis shall be made desolate, and shall be forsaken and uninhabited.Prepara il bisognevole per la tua trasmigrazione, o fanciulla abitatrice dell'Egitto; perocché Memphi sarà ridotta in solitudine, e abbandonata, e deformata.Make ye vessels of transmigration ô daughter inhabitant of Aegypt: because Memphis shal be in desolation, and shal be forsaken, and shal be inhabitable.Vasa transmigrationis fac tibi, / habitatrix filia Ægypti: / quia Memphis in solitudinem erit, / et deseretur, et inhabitabilis erit. 20Egypt is like a fair and beautiful heifer: there shall come from the north one that shall goad her.Vitella di vago aspetto, e graziosa è L'Egitto: da settentrione verrà chi la domi.Aegypt a trimme and beautiful heyfer: a pricker from the North, shal come to her.Vitula elegans atque formosa Ægyptus, / stimulator ab aquilone veniet ei. 21Her hirelings also that lived in the midst of her, like fatted calves are turned back, and are fled away together, and they could not stand, for the day of their slaughter is come upon them, the time of their visitation.Anche i soldati mercenari, che viveano con lei, come vitelli, che s'in grassano, hanno volte le spalle, e si son dati alla fuga, e non han potuto far fronte, perchè è venuto per essi il giorno di essere uccisi, il tempo di essere visitati.Her hyrelings also that conuersed in the middes of her, as fatted calues are turned, and are fled together, neither could they stand: because the day of their flaughter came vpon them, the time of their visitation.Mercenarii quoque ejus, / qui versabantur in medio ejus quasi vituli saginati, / versi sunt, et fugerunt simul, / nec stare potuerunt: / quia dies interfectionis eorum venit super eos, / tempus visitationis eorum.
22Her voice shall sound like brass, for they shall hasten with an army, and with axes they shall come against her, as hewers of wood.Rimbomberà come bronzo la voce di lei, perchè quelli verranno frettolosamente coll'esercito; verranno a lei armati di scure, quasi a far legna.Her voice shal sound as if it were of brasse, because they shal hasten with an armie, and with axes they shal come to her, as it were cutting trees.Vox ejus quasi æris sonabit: / quoniam cum exercitu properabunt, / et cum securibus venient ei / quasi cædentes ligna. 23They have cut down her forest, saith the Lord, which cannot be counted: they are multiplied above locusts, and are without number.Troncheranno la sua boscaglia, dice il Signore, di cui le piante son senza numero: sono turba grande più che le locuste, ei sono innumerabili.They haue cut downe her forest, saith our Lord, which can not be counted: they are multiplied aboue locustes, and are without number.Succiderunt saltum ejus, ait Dominus, / qui supputari non potest: / multiplicati sunt super locustas, / et non est eis numerus. 24The daughter of Egypt is confounded, and delivered into the hand of the people of the north.La figliuola d'Egitto è avvilita, e data in potere del popolo di settentrione.The daughter of Aegypt is confounded, & deliuered into the hand of the people of the North.Confusa est filia Ægypti, / et tradita in manu populo aquilonis. 25The Lord of hosts the God of Israel hath said: Behold I will visit upon the tumult of Alexandria, and upon Pharao, and upon Egypt, and upon her gods, and upon her kings, and upon Pharao, and upon them that trust in him.Il Signore degli eserciti, il Dio d'Israele ha detto: Ecco che io visiterò la romorosa Alessandria, e Faraone, d'Egitto, e i suoi dei, e i suoi regi, e Faraone, e quegli, che confidano in lui.The Lord of hostes the God of Israel hath said: Behold I wil visite vpon the tumult of Alexandria, and vpon Pharao, and vpon Aegypt, and vpon her goddes, and vpon her kinges, and vpon Pharao, and vpon them that trust in him.Dixit Dominus exercituum, Deus Israël: / Ecce ego visitabo super tumultum Alexandriæ, / et super Pharaonem, et super Ægyptum, / et super deos ejus, et super reges ejus, / et super Pharaonem, et super eos qui confidunt in eo: 26And I will deliver them into the hand of them that seek their lives, and into the hand of Nabuchodonosor king of Babylon, and into the hand of his servants: and afterwards it shall be inhabited, as in the days of old, saith the Lord.E datogli in potere di que', che cercano il loro sterminio, cioè, in potere di Nabuchodonosor re di Babilonia, e in potere de' servi di lui, e dopo questo sarà abitato come ne' primi tempi l'Egitto, dice il Signore.And I wil geue them into the hand of them that seeke their life, and into the hand of Nabuchodonosor king of Babylon, and into the hand of his seruants: and after these thinges it shal be inhabited as in the daies of old, saith our Lord.et dabo eos in manu quærentium animam eorum, / et in manu Nabuchodonosor regis Babylonis, / et in manu servorum ejus: / et post hæc habitabitur sicut diebus pristinis, ait Dominus.
27And thou my servant Jacob, fear not and be not thou dismayed, O Israel: for behold I will save thee from afar off, and thy seed out of the land of thy captivity: and Jacob shall return and be at rest, and prosper: and there shall be none to terrify him.E tu non temere, servo mio Giacobbe, e non aver paura, o Israele: perocché dal rimoto paese io ti libererò, e dalla terra, dove se' schiavo, libererò la tua stirpe: e tornerà Giacobbe, e avrà requie, e sarà felice; e non sarà chi a lui dia timore.And thou my seruant Iacob feare not, and be not thou afraid Israel: because loe I wil saue thee from a farre, and thy seede out of the land of thy captiuitie: and Iacob shal returne, and rest, and prosper: and there shal be none to terrifie him.Et tu ne timeas, serve meus Jacob, / et ne paveas, Israël: / quia ecce ego salvum te faciam de longinquo, / et semen tuum de terra captivitatis tuæ: / et revertetur Jacob, et requiescet, / et prosperabitur, et non erit qui exterreat eum. 28And thou, my servant Jacob, fear not, saith the Lord: because I am with thee, for I will consume all the nations to which I have cast thee out: but thee I will not consume, but I will correct thee in judgment, neither will I spare thee as if thou wert innocent.E tu non isbigottirti, Giacobbe mio servo, dice il Signore; perocché io sono con te, perocché io consumerò tutte le genti, tralle quali ti ho disperso: ma te io non consumerò, ma ti gastigherò con misura, e non ti perdonerò come se tu fossi innocente.And thou my seruant Iacob feare not, saith our Lord: because I am with thee, because I wil consume al the nations, to the which I haue cast thee out: but thee I wil not consume, but I wil chasten thee in iudgement, neither wil I spare thee as innocent.Et tu noli timere, serve meus Jacob, ait Dominus, / quia tecum ego sum: / quia ego consumam cunctas gentes ad quas ejeci te, / te vero non consumam: / sed castigabo te in judicio, / nec quasi innocenti parcam tibi.
46:1
Haydock
Gentiles, to whom Jeremias was sent, Jeremias 1:5. What follows regards them, (Calmet) if we except the last chapter. (Haydock)
Calmet
It was thought proper to place these predictions here, though out of their chronological order, to which the Septuagint have more adhered, placing them after Jeremias 25. (Calmet)
Worthington
The punishment of the chief enemies of the Jews is foretold. (Worthington)
46:2
Year of the World 3397, Year before Christ 607.
46:3
Calmet
Prepare Egyptians, the enemy is at hand. (Calmet)
46:5
Worthington
Seen. The prophets usually speak as if things were already past. (Worthington)
46:6
Calmet
Away. It will be in vain. (Calmet)
46:7
46:8
Calmet
City; Babylon, and every fort which shall oppose my progress. (Calmet)
46:9
Men. Soldiers formed one of the principal classes among the Egyptians. (Herodotus 2:164.)
Lybians. Hebrew, "Phut, another son of Cham, inhabiting the Nome Phtenethu," Ezechiel 30:5., and Nahum 3:2.
Lydians. Their situation is not known.
46:10
Devour. It seems animated, and eager to slay the victim, Ezechiel 39:17.
46:11
Calmet
Of Egypt; or ye Egyptians, who have been wounded. The balm (Haydock) or resina of Galaad was then very famous, Genesis 37:25. (Calmet)
Worthington
Egypt thought itself invulnerable, and is derided. Its cure was hopeless, ver. 16. (Worthington)
46:13
Egypt, under Apries, about thirty-five years after the former expedition, Jeremias 44:30., and Ezechiel xxix., and xxxi. This country was invaded the last, ver. 14.
46:15
Calmet
Men. Literally, "man." Hebrew abir, (Haydock) where Apis has been perhaps formed. (Calmet)
Haydock
Septuagint, "Why has Apis (Complutensian omits this word) fled from thee? thy calf, thy chosen one has not remained." (Haydock)
He derides the chief idol of Egypt; or he alludes to those who fell at Charcamis, or rather who fled after they had come out to assist Sedecias, Jeremias 37:5., and Ezechiel 30:21.
46:16
Calmet
Dove. Hebrew also, "of the destroyer." Septuagint, "Greeks," or Ionians. (Calmet)
Challoner
See Jeremias 25:35. (Challoner)
Menochius
Nebuchodonosor came with expedition, or had a dove on his standards. (Menochius)
46:17
Calmet
Pharao. Septuagint add, "Nechao." But Apries seems rather to be meant. (Calmet)
Calmet
A. Hebrew shaon hehebir hamohed. Protestants, "is but a noise, he hath passed the time appointed;" (Haydock) or, "the height which the crowd (or God, who raised) hath displaced." (Calmet)
Haydock
Septuagint retain the original: but the middle word varies in their copies. (Haydock)
Calmet
All the boasts of Pharao ended in smoke. He lost the proper opportunity, and caused his own kingdom to be laid waste. Syriac, "the disturber, who deranges the times." (Calmet)
46:18
Haydock
He, the destroyer; (ver. 16.) or "it," my word (Haydock) shall surely stand as long as the mountains, (Calmet) yea, longer than heaven and earth. (Haydock)
Calmet
My decrees shall be put in execution in spite of the efforts of man. (Calmet)
46:19
Furnish. Literally, "make thyself vessels of captivity," or pack up what thou mayst want there. (Haydock) (Ezechiel 12:3., and 29:11.)
Many returned under Cyrus, ver. 26.
46:20
Goad her. Nabuchodonosor shall subdue the country.
46:21
Hirelings. Apries had thirty thousand Carians, etc., who were defeated by Amasis. (Herodotus 2:163.)
46:22
Brass. Septuagint, "hissing serpent;" lamenting in secret, Isaias 29:4.
Calmet
Wood. Battle-axes were then used. Great cities and monarchs shall fall, Zacharias 11:2., and Ezechiel 31:3. (Calmet)
46:23
Above, or "more than locusts," (Haydock) which destroy all herbs where they light.
46:25
Visit upon. That is, punish.
Haydock
Alexandria. In the Hebrew No; which was the ancient name of the city, to which Alexander [the Great] gave afterwards the name of Alexandria; (Challoner) or this city was built near Rachotes, the harbour. "Ammon of No" was rather Diospolis, (Ezechiel 30:14.; Septuagint) in the [Nile] Delta, north of Busiris. Ammon was the chief god adored at No, Nahum 3:8. Alexandrian Septuagint, "I will revenge myself on Ammon, her son, on Egypt, or Pharao, and on them." (Haydock)
Ammon was of their invention, and for this the people were justly punished. It means also, "a multitude."
Kings. Jeremias 42:12. Apries was slain, (chap. 44:33.; Calmet) and his two successors perished miserably by sentence of Cambyses. (Herodotus 3:14, 16.)
46:26
Afterwards, forty years being expired (Ezechiel 29:14.) from the time when Apries made his unsuccessful attack on Cyrene, and his subjects revolted.
46:27
Calmet
Off from all countries, (Calmet) particularly from Egypt; (Haydock) on occasion of which country's deliverance, that of Jacob is foretold. (Calmet)
Worthington
If God would bring the Egyptians back, much more would he deliver the Jews. (Worthington)
46:28
Calmet
Nations of Assyria, Chaldea, etc., Jeremias 30:11. (Calmet)
46:16
The dove.... See the annotation on chap. 25., ver. 38.
46:25
Visit upon.... That is, punish.—Ibid. Alexandria.... In the Hebrew, No, which was the ancient name of the city, to which Alexander gave afterwards the name of Alexandria.
46:1
As partly before so more especially in the chapters folowing the prophet foresheweth the punishment of diuers gentils which were the chiefest enimies to the Iewes.
46:5
It is the common maner of Prophetes to speake in the pretertence of thinges to come for the infallible certaintie therof.
46:11
Aegypt accounted itself inuincible and so the prophet ironiously calleth it the virgin daughter, as in this whole passage he speaketh by the same figure ironia, willing them to doe those thinges which should nothing helpe nor profite them, as appea reth by the next wordes: Thou doest in vaine multiplie medicines. or remedies, and v. 5. 10. 16.
46:16
as •h. 25. v. 38.
46:27
Seing God wil reduce the Aegyptians from captiuitie, much lesse nede the Israelites to feare Gods promise, that he wil restore them being his owne peculiar people.
I•a 43. & 44. Iere 30.
46:1
1. AGAINST THE NATIONS — various ones, concerning which he begins to prophesy here until chapter LI. Thus Theodoret, Rabanus, Hugh and Lyran. Second, and better, against the nations, namely the Egyptians and others joined with them who fought against Nebuchadnezzar, namely the Ethiopians, Libyans and Lydians. Thus Castro and Maldonatus.
46:2
2. AT CHARCAMIS. — It was a city near the Euphrates, which Pharaoh Necho besieged, and when Josiah king of Judah wished to prevent this and met him, he killed him, and substituted in the kingdom his son Joachaz, then Joiakim: at last Nebuchadnezzar came, who struck down Pharaoh Necho, IV Kings, chapter XXIII, 29. Struck down, — routed, defeated; for Necho returned and died in Egypt, and handed over the kingdom to Psammi or Psammetichus his son. Thus Herodotus, book II. Whence Josephus only says that in battle he was forced to yield to the Chaldeans: yet many Egyptians were slain at that time, as appears from verse 10.
46:3
3. PREPARE. — It is sarcasm, or hostile mockery, as if to say: O Egyptians! arm yourselves, stand helmeted, armored, speared, but in vain: for Nebuchadnezzar will strike you down; all that great apparatus of war, all that splendor and terror of arms will profit you nothing.
46:4
4. HARNESS THE HORSES, — to draw the chariots, both for provisions, and for arms, and for the scythed ones; for they fought in scythed chariots.
46:5
5. What then? — to what end so many arms, so many chariots, so many soldiers? when by prophecy I see them trembling and fleeing.
46:6
6. Let not the swift flee, — because flight will profit the Egyptians little: for he who flees will not escape, even if he be swift as a roe, death, or at least servitude.
46:7
7. Who is this, who ascends like a river? — He compares the Egyptians to a river both on account of the multitude of soldiers, and on account of arrogance, which seemed to be like a swelling, overflowing river covering the land. It is similar to Isaiah VIII, 7. (1) Verse 8. "Egypt ascends like a river," etc. Here, in regard to this and the preceding verse, it is to be noted that the Nile, from which the image is taken, near its outlet (Bogas) to the sea...
46:9
9. ASCEND ON HORSES. — It is irony, as if to say: Ascend, O Egyptians glorying in horses and chariots, into battle with Pharaoh against the city of Carchemish: ascend, I say, to the slaughter, that you may be slain there. Take up also the auxiliary Ethiopians and Libyans, who fight hand to hand with shield and sword, and the Lydians who fight from a distance with arrows: all these with you shall be slain like victims; so that the sword of the Chaldeans by its mouth, that is by its edge, shall seem to be made drunk and filled with their blood. It is a metaphor: for to the sword are attributed a mouth, satiety and drunkenness. LYDIANS — in Africa, thus called from Lud, son of Mesraim, son of Ham; or, as St. Jerome in Ezekiel cap. XXX, Lydians in Asia, over whom Croesus presided. For Pharaoh ruled over all Syria, and, as it appears, over Lydia and Asia, so that he was able to call these Lydians to his aid.
46:10
10. A victim indeed of the Lord, — as if to say: The impious Egyptians shall be slain, and as it were shall be immolated to divine justice. See what is said in Isaiah XXIX, 1, and cap. XXXIV, 6. Why indeed should I repeat the same things, and create nausea for myself and tedium for the reader?
46:11
11. GO UP TO GILEAD. — He continues in irony, as if to say: You shall receive many incurable wounds, which no resin or medicine shall be able to cure. Gilead abounded in resin and opobalsam, most suitable for healing wounds, as I said cap. VIII, 22. Thus Theodoret, Hugh, Vatablus. From these words it is clear that the Egyptians were accustomed to buy resin especially from the land of Gilead. The same is clear from Genesis XXXVII, 25. See what is said cap. VIII, 22. O virgin daughter of Egypt, — as if to say: O Egypt, who exults and boasts in your riches and strength like a fair daughter and virgin! Others think that she is called a virgin because she has not hitherto been conquered, nor subdued.
46:12
12. THE STRONG HATH STRUCK AGAINST THE STRONG, AND BOTH HAVE FALLEN TOGETHER. — He notes that this victory, although it was to the Chaldeans themselves the victors, was nevertheless bloody. Thus Theodoret. The ancients called this a "Cadmean victory," when the vanquished and the victor fall by mutual wounds, such as was in the duel of the twelve soldiers of Joab and Abner, of whom it is said II Kings II, 16: "And each one catching his fellow by the head, thrust his sword into the side of his adversary, and they fell both together; and the name of that place was called the Field of the Strong." Secondly and better, it signifies that the soldiers of Pharaoh, fleeing, drove one another forward in their fearful flight, and thus both colliding together fell down, and trampled one another: for only the slaughter and wailing of Egypt is heard here predicted. Thus Hugh, Lyran and Sanchez.
46:13
13. THE WORD WHICH THE LORD HATH SPOKEN. — In this verse Jeremiah passes from the first defeat of Pharaoh Necho, which Nebuchadnezzar inflicted upon him near Carchemish, in the first year of his reign, to the second defeat of Egypt, by which the same Nebuchadnezzar, invading Egypt itself, in the 25th year of his reign, or, as others wish, the 27th, occupied it, having conquered its king Pharaoh Hophra, who was the grandson of this Pharaoh Necho, and then for the first time he became a monarch.
46:14
14. PREPARE THYSELF, — namely to receive the army of the Chaldeans. THE SWORD SHALL DEVOUR THOSE THINGS THAT ARE ROUND ABOUT THEE. — The Septuagint, your offspring; Theodoret, your ivy, that is your neighboring cities, by which you are surrounded, you rely upon and are increased like willows with ivy; so that, when you see this ivy scraped away from you, you may think that you yourself will soon be scraped away. For if you were not able to protect your weak neighbors, like weak ivy, leaning upon and resting upon you as upon a strong tree, from the plunder of the Chaldeans; acknowledge that you yourself are likewise weak, and unequal to the Chaldean, and therefore that you will succumb in the encounter with him, and likewise become his prey. Morally, thus, O young man, O youth! When the worm of disease gnaws away your ivy, that is your strength, the flower and beauty of your body, think that you yourself will soon be gnawed away and will die: just as the burning sun struck the head of Jonah, the ivy which made shade for Jonah being gnawed by a worm; so also when your strength is gnawed away by disease or old age, death will strike you.
46:15
15. Why did it rot? — That is, as if putrid it fell? The Chaldean: Why was it crushed? The Septuagint: Why did it flee? The Hebrew: Why was it driven, or thrust back. For in Hebrew נסחף sachaph signifies to overturn something by driving it, as when violent rain overturns all the chaff, wood and seeds. Jeremiah therefore signifies by this word that the Egyptians, not by their own weakness, nor by the strength of the Chaldeans, but by God's judgment and impulse will be overcome. THY MIGHTY ONE, — The Septuagint: Thy chosen bull, namely thy Apis, that is, the idol of the bull which thou worshippest; secondly, Lyran, Vatable, Rabanus, that is to say, Pharaoh thy king most mighty; thirdly and most simply, that is to say, Thy mighty ones soldiers, these rotted, that is as if putrid they fell, God snatching away from them strength, courage, counsel and mind. (1) The less is this interpretation to be despised, since it is altogether most certain that the Egyptians worshipped a bull, selected with much religious care, whom they called Apis, and whom they held as chief among the Gods. Ingeniously indeed, says J. D. Michaelis, and aptly to Egyptian affairs, not to be regretted the opinion of the authors of the Septuagint living in Egypt itself, to whom the names of the Egyptian Gods could not be unknown, thus they translate the Hebrew. Apis was a bull worshipped as God, אביר abir, therefore they rendered it bull, and they took it in that signification which it has in אבירי בשן abire baschan, Psalm XXII, 13. Nor is it an unusual phrase among the ancients, saying that Gods are conquered or flee, when the peoples flee who are under their protection. Magnificently indeed would Apis be said not to be able to stand against Jehovah, but to flee. (J. D. Michaelis, in Biblioth. Orient. vet. Test. tom. XVII, pag. 783.)
46:16
16. HE MULTIPLIED THE FLEEING (namely the Lord), AND ONE MAN FELL UPON HIS NEIGHBOR (that is to say, The Egyptians will fall in battle slain by the Chaldeans in crowds, so that one drags another into the same ruin with him): AND THEY SAID, — then the Egyptians who came to the camp from remote places of Egypt, then their auxiliaries the Ethiopians, Libyans and Lydians, of whom verse 9. BEFORE THE SWORD OF THE DOVE, — that is of the Babylonians. See what is said cap. XXV, 38. The Septuagint renders: Before the sword of the Greek: they seem themselves for יונח iona, that is dove, to have read יוני ievani, that is Greek: whence Theodoret thinks that here the empire of Alexander is foretold: he also subdued Egypt. But here it is not a matter of Greeks, but of Chaldeans.
46:17
17. CALL THE NAME OF PHARAOH KING OF EGYPT, TUMULT HATH BROUGHT TIME, — that is to say, Time which changeth all things hath brought tumult, that is, change and great destruction in thy kingdom, wherefore thou art rightly called by this name: "Tumult hath brought time:" in Hebrew מועד moed, that is, Time appointed and established by God. Thus Isaiah, cap. VIII, 3, concerning Christ saith: "Call his name, Make haste to the spoils." Whence the Septuagint retaineth here the Hebrew words, as if they were the proper name of Pharaoh, namely, cam ecces puril. Note: The Hebrew words are now marked with other points: for they read the past tense קראו kurcu, that is, they called, they cried out; and for תו scem, that is, name, they read שם scam, that is, there: whence Maldonatus thus translateth and explaineth it: They cried out there, Pharaoh king of Egypt shall cause time to pass, that is, shall make the prophecy of Jeremiah false, and the Chaldaeans shall not come at the time when Jeremiah foretold they would come; whence arguing from this he addeth: "As I live," etc. Secondly, the Chaldee, R. David and R. Solomon thus translate and explain: They shall say publicly there, Pharaoh king of Egypt, and tumult, that is, great multitudes, namely of many soldiers, hath transgressed the appointed time, that is to say, The Chaldaeans shall say publicly, mocking Pharaoh: Pharaoh permitted the time to slip away which he had appointed for the Chaldaeans to fight with them. Or, that is to say, They shall mock Pharaoh, as timid, because, when the Chaldaean offered battle and appointed the time of fighting, he himself only raised tumult in the camp, as if preparing arms and battle-line, but did not bring it forth into the field, nor dared to engage with the Chaldaean. Thus timid soldiers are terrible in tongue, not in hand: for they hurl words at the enemy, not the spears of war. This sense is fitting, although tumult here is rather understood of those who are routed than of those who are preparing the battle-line. Thirdly, Vatablus thus translateth and explaineth: They cried out there: Pharaoh king of Egypt, the designator of times (that is, God) hath sent desolation throughout thy kingdom. But these interpretations depart far from both our version and the Septuagint. Secondly, Theodoret thus explaineth, that is to say, Call the name of Pharaoh, He who troubleth and changeth times, that is, Troubler of times and of the peace of kingdoms and nations. Thirdly, from the Hebrew most aptly thus explain Castro and Sanchez: the name of Pharaoh Vaphris or Ephree, ye shall call Tumult, that is, Troubler: because by proudly challenging the Babylonian to war, he "hath brought time" of conflict, that is, tumult, disturbance, destruction, and his own utter ruin. For in Hebrew it is: Tumult hath caused to pass, or hath brought time, namely of destruction; and thus our text may be understood: "Call his name, Tumult (which verily) hath brought time" of war, which he himself provoked against the Chaldaean, for this time is likewise the time of his destruction appointed by God. For these are the words of the Egyptians slain and put to flight in this war, as appeareth from the preceding verse. The Prophet meaneth to say: There shall come a time, which shall bring horrible tumult, disturbance and destruction upon Pharaoh; whence the Syriac translateth: And call there the name of Pharaoh king of Egypt, Tumultuous (Troubler) and causing times to pass; the Arabic of Antioch: And they heard there the name of Pharaoh, Hora, and causing times to pass; the Arabic of Alexandria: And they called there the name of Pharaoh Claudius, king of Egypt, bringing calamities, and causing times to run through.
46:18
18. AS CARMEL. — First, Rabanus thus explaineth: As the most fertile mountains Carmel and Thabor, if they were cast into the sea, would lose their fertility; so Egypt shall cease to be fertile. Secondly, Hugh joineth that, in the sea, with shall come, that is to say, As it is true that those two mountains are, so truly shall Egypt come into the sea, that is, shall be plunged in the sea of overthrow and desolation. Thirdly and most simply: As it is certain that Thabor standeth out among the mountains of the land, and Carmel among the mountains which are adjacent to the sea, or Thabor standeth out among the mountains, Carmel among the promontories which run forth into the sea: so certainly shall the destruction of Egypt, which is notable and outstanding among other devastated nations, come to pass. Thus the Chaldee, Theodoret, Vatablus and others. To this is added the exposition of Maldonatus, which is as follows: The king of Babylon, who is most mighty by land and sea, shall come as Thabor on the continent among mountains; and Carmel standeth out in the sea among promontories: for thus he who is mighty by land and sea standeth out and threateneth other nations as valleys, Nabuchodonosor. Note: Carmel is said to be in the sea, not properly, but because it overhangs the sea. Otherwise R. David explaineth it, that is to say, As Thabor among mountains is fit for hunting, Osee, cap. V, 1: "A net is spread upon Thabor," so the king of Babylon shall come to hunt men in Egypt; and as the timber of Carmel is carried across the sea, so the Chaldaeans shall carry the Egyptians into captivity.
46:19
19. VESSELS OF TRANSMIGRATION, — that is to say, Make for thyself vessels, that is, instruments and light baggage, a staff, a cloak against the rains, a sack, a wallet and a gourd, from which thou mayest drink like a traveller: for thou shalt migrate either as a fugitive to neighbouring nations, or as a captive to Babylon: Thus Theodoret.
46:20
20. A heifer, — that is to say, Egypt is as it were an untamed heifer, unaccustomed to the yoke, wanton, luxurious, and therefore unwarlike; therefore the Chaldean will come, who like a goad will drive her, not to her pleasant pastures, but to flight and captivity, so that she may be carried away into Babylon. A similar passage is in Hosea X, 11, and Isaiah XV, 5. He alludes to the calf Apis, which the Egyptians worshipped, and with which they made merry; and to the cattle, with which Egypt abounds on account of pastures and fertile fields. Whence Pharao saw fat cattle coming up out of the Nile, which portended the fertility of Egypt, Genesis XLI, 2. Otherwise Sanchez: The goad, he says, is the gadfly, by which driven cattle run hither and thither as if mad. Thus the Chaldeans like a gadfly harassed the Jews, so that they ran about as if out of their minds.
46:21
21. MERCENARIES, — namely soldiers hired for pay from neighbouring provinces, who although robust and strong among their own people, now that they had long been idle and devoted to their comforts in Egypt, and had become soft and fat like fattened calves through its air and luxuries, turned their backs when the enemy came. Thus Asia made Lucullus and the Romans soft, Capua made Hannibal soft, India made Europeans soft and effeminate. Otherwise Lyran. For he himself understands by mercenaries merchants, who from elsewhere flow into Egypt for the sake of merchandise and profit, who when the Chaldean came all fled.
46:22
22. His voice like brass. — The Septuagint and the Chaldee: His voice like a serpent. For the Hebrew nachas signifies a serpent, and also brass, if you add the letter tau, the mark of the feminine gender, so that from nachas you make nechoset. You will ask whose voice this is? Hugo, Lyran, Dionysius, and others answer that it is Babylon's, that is to say, The voice of the army of the Chaldeans, and the clash of arms, like the sound of tinkling brass, or like the hissing of serpents, will resound dreadfully and horribly from afar. Secondly, better Theodoret, Rabanus, Vatablus, Maldonatus, Sanchez and others think this to be the voice of Egypt: for the discourse here is continuous concerning her and her burden and calamity, that is to say, Egypt and the Egyptians in such slaughter of their own will utter a sad, hoarse and mournful wailing, such as those who carry the dead utter with a funeral brazen trumpet, when they carry the bodies of their own to burial: or such as serpents utter, when they are mortally wounded, or are in extreme peril; for then they utter a horrible hissing. The Egyptians will utter a similar sound in public as it were at the funeral of all Egypt. He adds the cause: "For with an army they shall make haste (the Chaldeans) and with axes they shall come to her" (Egypt), that is to say, Just as woodcutters with axes fell wood in the forest, so the Chaldeans will fell the Egyptians in Egypt.
46:23
23. They have cut down her forest, — that is to say, the Chaldeans will cut down the forest of Egypt. He compares Egypt to a forest, the inhabitants to trees, the Chaldeans to woodcutters and loggers, says Maldonatus. WHICH CANNOT BE NUMBERED, — as if to say: Just as a forest abounds in trees, so Egypt abounded in men, so that their multitude could scarcely be numbered as if innumerable; but so great will be the number, force and strength of the woodcutters, that is of the Chaldeans, that they will cut down the whole in a short time. For the Chaldeans were likewise innumerable, like locusts, which in a moment as it were devour an entire region. Just as therefore men, if they be very many, cut down a very large forest, even if each one cuts down only one or two trees: so also the Chaldeans will cut down all Egypt, because in number they will be almost equal to, indeed superior to, the Egyptians.
46:25
25. Behold I will visit (that is, I will punish and visit) upon the tumult, — that is, the tumultuous people, or a great multitude, in which there are wont to be murmuring and tumult; for this in Hebrew is called אמון amon, or המון hamon, for the letters א and ה are often interchanged. For Alexandria was in power, wealth and number of citizens not less than Nineveh, as is evident from Nahum III, 8. Others take Amon as a proper name, and think that Alexandria is thus called from the temple of Jupiter Ammon, which Liber pater under Joshua, as Eusebius teaches in the Chronicle, built in the sand of the desert, which is called by the Egyptians Ammos, and the region Ammonia. Thus Theodoret. But for Alexandria in Hebrew it is נא no; for thus itself is called by Nahum, cap. III, 8, and Ezech. cap. XXX, 15, no; for thus it was called in the time of Jeremiah, which afterwards was called Alexandria by Alexander. But the Hebrew amon, which is placed before no, that is Alexandria, Our author here and elsewhere, equally as others, translates as multitude or tumult; for where there is a crowd, there is also noise and tumult. Amon no therefore is the same as the crowd of Alexandria, or, as Nahum says: "Alexandria of peoples." Thus Amona is called a city "in the valley of the multitude of Gog," in which namely innumerable soldiers of Antichrist shall be buried, Ezech. cap. XXXIX, 16. Just as therefore Augusta is called a city from magnificence, so Amon, that is many, is called from the abundance of inhabitants. Again, just as Augusta is a common name for many cities, which we therefore determine and contract, saying Augusta of Germany, Augusta of Spain, Augusta of Gaul, etc., so Amon is a common name for populous cities, which the Prophet therefore determines, saying Amon no, that is, The multitude of Alexandria. Thus nearly Sanchez. In like manner Rabbath of the sons of Ammon was called on account of the greatness and multitude of citizens. For Rabbath in Hebrew is the same as Amon, that is, many, abundant: whence also Rabbath was called Ammon, which afterwards was subdued by Ptolemy Philadelphia, and was called Philadelphia. Finally, others think that Ammon is the proper name of a king of Alexandria, who was tributary to the king of all Egypt. Thus the Chaldean, R. David and R. Solomon, and the Septuagint favours them, who translate: Behold I will avenge Amon his son, but they themselves wrongly for מנו minno, that is Alexandria, read בנו beno, that is his son. The former opinion therefore is the truer.
46:26
26. And into the hands of Nabuchodonosor. — And signifies that is: for it explains who they are that seek his soul. It shall be inhabited, — namely Egypt, for after 40 years of its Babylonian desolation, the Egyptians returned to their land, but so that it was a humble kingdom, as Ezechiel says cap. XXIX, 13, and instead of a domestic king Ephree or Vaphres, they had Amasis, a foreigner appointed by the Chaldeans. Moreover this Amasis, conquered by Cambyses the son of Cyrus, and afterwards Egypt was governed by kings not Egyptian, but Persian, for 150 years, as Eusebius has in the Chronicle.
46:27
27. FEAR NOT. — For if I bring back the Egyptians, much more shall I free thee from captivity, O Jacob, who art my servant. FROM AFAR, — that is, I will bring thee back, O Israel, not from Egypt, as Vatablus, but from the Babylonian captivity (for Babylon is far from Judaea) after 70 years. Thus Theodoret and Lyranus. 28. I will chastise thee in judgment, — that is, moderately, humanely, mercifully: for judgment is opposed to fury and wrath. See what is said, cap. XXX, 11. NOR AS AN INNOCENT WILL I SPARE THEE, — that is, I will not leave thee wholly unpunished, as an innocent; but I will chastise thee, as is evident, not as an enemy.
Machine translation from the Latin, not reviewed.
46:1
Jer. 46, 1-3), while it has offered a completely new interpretation of the battle of Megiddo (609), where the reforming king Josiah was struck dead. …
46:2
… According to II Par. 35:20 and Jer. 46:2, the pharaoh Necho of Egypt waged war against the king of Babylon Nebuchadnezzar, and since the cited texts speak of C., many suppose that a battle took place there in 605. The texts, …
… Among the cities once bathed by it, Charcamia (cf. Jer. 46, 2) and Babylon (cf. Apoc. 9, 14; 16, 12) were famous. …
… condition that he pay him a large tribute of gold and silver (II Kings 23, 34-36; II Chron. 36, 3-4). To celebrate the victory, N. consecrated his armor to Apollo Didymaeus (Herodotus, II, 159). Then he was defeated at Carchemish by Nebuchadnezzar II in 605 (Jer. 46, 2-26) and was forced to cede Syria to him; after which he withdrew to Egypt and never left it again (II Kings 24, 7).
46:7
… It is mentioned in many passages of the Bible and is indeed often called simply "the river" by antonomasia (Gen. 41:1-3; Ex. 1:22; 2:3; 7:17-22; 8:5-13; 9:9; Ps. 77 [78]:44; Jer. 46:7-8; Is. 19:6-9; 18:2). As is natural, it is always present in the life of the country: the pharaoh dreams of it in Genesis (41:1-3), when he sees the seven fat cows and then the seven …
46:14
Taphnis (Hebrew: Taphranas; in Ezek. 30:18, Tephranas)
TAPHNIS (Hebrew: Taphranas; in Ezek. 30:18, Tephranas). - An Egyptian city (Ez. 30:18) where, after the assassination of Gedaliah, many Jews sought asylum in order to escape the reprisals of the Babylonians (Jer. 43:7-9). A Jewish colony probably already existed there (ibid. 44:1; 46:14). The prophet Jeremiah, who together with his secretary Baruch had been forced to emigrate there, continued his mission there (ibid. 43:8) and, according to a late tradition, was …
46:18
Thabor (Gr. Θαβώρ τὸ Ἰταβώριον, Arabic Çebel et-Tôr)
Because of its characteristic profile it always aroused a religious admiration; in Ps. 88:12 it is paired with Hermon to sing the praises of God; and in Jer. 46:18 the greatness of Nebuchadnezzar victorious is compared to T. and Carmel. …
46:24
… It is perhaps the homeland of Judas "Iscariot." - 2) A city in the territory of Moab (Am. 2:2; Jer. 46:24), perhaps identical with present-day Qarjat Falhah, 6 km northeast of Dibân, or with Hirbet el-Qurejjat, 6 km northwest of Dibân. …
46:25
A. is named in the Masoretic text in Nah. 3:8, and Jer. 46:25. In Nah., Thebes is called "dwelling of A." (Nô'-Amôn), in Jer. 46:25 (and Ez. 30:10, 15 f.) Nô'. The Vulgate wrongly translates in these passages Nô' as "Alexandria" and 'Amôn as …
… The five mentions of A. in the Vulgate (Jer. 46:25; Ezek. 30:14-16; Nah. 3:8) are due to a misunderstanding of St. Jerome, who, believing the city to have been founded on the site of ancient No (Thebes), replaced the name No of the …
Douay-Rheims (Challoner) · Vulgata Clementina · original Douay-Rheims (Douay 1609-10), transcription by EEBO-TCP (CC0) · La Sacra Bibbia, tradotta dalla Volgata da Antonio Martini (1769-1781) (LaParola (laparola.net), Martini OSIS text, Public domain (LaParola's electronic edition marks it 'Dominio pubblico')). Public domain.