Exegetical and Hermeneutical Commentary of Jeremiah 43:8
Then came the word of the LORD unto Jeremiah in Tahpanhes, saying,
8. in Tahpanhes ] The exiles would be compelled to halt at this frontier-fortress (now Tell Defneh) in order to secure permission to sojourn in the country, and obtain if possible such recognition from the king as would help to supply them with means of subsistence.
Fuente: The Cambridge Bible for Schools and Colleges
On arriving at the frontiers of Egypt, the captains would be compelled to halt in order to obtain the kings permission to enter his country. Jeremiah therefore takes the opportunity to predict, first, the downfall of Egypt; and secondly, that of the false gods.
Fuente: Albert Barnes’ Notes on the Bible
Jer 43:8-13
Take great stones in thine hand, and hide them in the clay in the brick kiln.
Jeremiah hides the stones in the brick kiln
I. They preached of the historic past.
1. From the soil in which they were found. They were stones of Egypt.
2. The place where they were buried–the brick kiln–must have carried their thoughts back to the hard labour of their ancestors under the lash of the taskmasters (Exo 9:8).
3. The burial of the stones beneath the ground might have suggested the past condition of Israel in this same land; they were buried under the oppressive tyranny of the heathen monarch and his people, and had been raised, as it were, from a grave of degradation and lifted into a new life as a free people by the mighty hand of God.
II. They prophesied of the future.
1. The only refuge from the displeasure of God is to be found in God Himself.
2. Unbelief in the Divine Word will not prevent the fulfilment of it.
3. The true minister of God will not be deterred by opposition from declaring the judgments, as well as the mercies, of God. (A London Minister.)
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Fuente: Biblical Illustrator Edited by Joseph S. Exell
Then came the word of the Lord to Jeremiah, at Tahpanhes,…. Where he was with the rest the captains carried thither with them; and as soon as he and they had got here, the word of the Lord came unto him, declaring the destruction of this place, and of the whole land. Here Jerom says the prophet was stoned to death;
saying; as follows:
Fuente: John Gill’s Exposition of the Entire Bible
Prediction regarding Egypt. – Jer 43:8. “And the word of the Lord came to Jeremiah in Tahpanhes, saying, Jer 43:9. Take in thine hand large stones, and hide them in the clay in the brick-kiln, which is at the entrance to the house of Pharaoh in Taphanhes, in the eyes of the Jews; Jer 43:10. And say to them: Thus saith Jahveh of hosts, the God of Israel, Behold, I will send and take Nebuchadrezzar, the king of Babylon, my servant, and will place his throne over these stones which I have hidden, and he shall stretch his tapestry over them. Jer 43:11. And he shall come and smite the land of Egypt, (he who is) for death, to death, – (he who is) for captivity, to captivity, – (he who is) for the sword, to the sword. Jer 43:12. And I will kindle fire in the houses of the gods of Egypt, and he shall burn them and carry them away; and he shall wrap the land of Egypt round him as the shepherd wraps his cloak round him, and thence depart in peace. Jer 43:13. And he shall destroy the pillars of Beth-shemesh, which is in the land of Egypt, and the houses of the gods of the Egyptians shall he burn with fire.” This prophecy is introduced by a symbolical action, on which it is based. But in spite of the fact that the object of the action is stated in the address which follows, the action itself is not quite plain from the occurrence of , whose usual meaning, “brick-kiln” (cf. Nah 3:14), does not seem suitable here. Eichhorn and Hitzig think it absurd that there should be found before the door of a royal habitation a brick-kiln on which a king was to place his throne. From the Arabic malbin, which also signifies a rectangular figure like tile or brick, and is used of the projecting entablature of doors, – from the employment, also, in the Talmud of the word to signify a quadrangular tablet in the form of a tile, – Hitzig would claim for the word the meaning of a stone floor, and accordingly renders, “and insert them with mortar into the stone flooring.” But the entablatures over doors, or quadrangular figures like bricks, are nothing like a stone flooring or pavement before a palace. Besides, in the way of attaching to the word the signification of a “brick-kiln,” – a meaning which is well established, – or even of a brickwork, the difficulties are not so great as to compel us to accept interpretations that have no foundation. We do not need to think of a brick-kiln or brickwork as being always before the palace; as Neumann has observed, it may have indeed ben there, although only for a short time, during the erecting of some part of the palace; nor need it have been just at the palace gateway, but a considerable distance away from it, and on the opposite side. Alongside of it there was lying mortar, an indispensable building material. , “to hide,” perhaps means here not merely to embed, but to embed in such a way that the stones could not very readily be perceived. Jeremiah was to press down the big stones, not into the brick-kiln, but into the mortar which was lying at (near) the brick-kiln, – to put them, too, before the eyes of the Jews, inasmuch as the meaning of this act had a primary reference to the fate of the Jews in Egypt. The object of the action is thus stated in what follows: Jahveh shall bring the king of Babylon and set his throne on these stones, so that he shall spread out his beautiful tapestry over them. ( Qeri ), an intensive form of , , “splendour, beauty,” signifies a glittering ornament, – here, the decoration of the throne, the gorgeous tapestry with which the seat of the throne was covered. The stones must thus form the basis for the throne, which the king of Babylon will set up in front of the palace of the king of Egypt at Tahpanhes. But the symbolical meaning of this action is not thereby exhausted. Not merely is the laying of the stones significant, but also the place where they are laid, – at the entrance, or opposite Pharaoh’s palace. This palace was built of tiles or bricks: this is indicated by the brick-kiln and the mortar. The throne of the king of Babylon, on the contrary, is set up on large stones. The materials of which the palace and the throne are formed, shadow forth the strength and stability of the kingdom. Pharaoh’s dominion is like crumbling clay, the material of bricks; the throne which Nebuchadnezzar shall set up opposite the clay-building of the Pharaohs rests on large stones, – his rule will be powerful and permanent. According to Jeremiah’s further development of the symbol in Jer 43:11., Nebuchadnezzar will come to Egypt (the Kethib is to be read , “he came down,” to Egypt, being construed with the accus.), and will smite the land together with its inhabitants, so that every man will receive his appointed lot, viz., death by pestilence, imprisonment, and the sword, i.e., death in battle. On the mode of representation here, cf. Jer 15:2.
Fuente: Keil & Delitzsch Commentary on the Old Testament
| Jeremiah’s Prophecies in Egypt. | B. C. 588. |
8 Then came the word of the LORD unto Jeremiah in Tahpanhes, saying, 9 Take great stones in thine hand, and hide them in the clay in the brick-kiln, which is at the entry of Pharaoh’s house in Tahpanhes, in the sight of the men of Judah; 10 And say unto them, Thus saith the LORD of hosts, the God of Israel; Behold, I will send and take Nebuchadrezzar the king of Babylon, my servant, and will set his throne upon these stones that I have hid; and he shall spread his royal pavilion over them. 11 And when he cometh, he shall smite the land of Egypt, and deliver such as are for death to death; and such as are for captivity to captivity; and such as are for the sword to the sword. 12 And I will kindle a fire in the houses of the gods of Egypt; and he shall burn them, and carry them away captives: and he shall array himself with the land of Egypt, as a shepherd putteth on his garment; and he shall go forth from thence in peace. 13 He shall break also the images of Beth-shemesh, that is in the land of Egypt; and the houses of the gods of the Egyptians shall he burn with fire.
We have here, as also in the next chapter, Jeremiah prophesying in Egypt. Jeremiah was now in Tahpanhes, for there his lords and masters were; he was there among idolatrous Egyptians and treacherous Israelites; but there, 1. He received the word of the Lord; it came to him. God can find his people, with the visits of his grace, wherever they are; and, when his ministers are bound, yet the word of the Lord is not bound. The spirit of prophecy was not confined to the land of Israel. When Jeremiah went into Egypt, not out of choice, but by constraint, God withdrew not his wonted favour from him. 2. What he received of the Lord he delivered to the people. Wherever we are we must endeavour to do good, for that is our business in this world. Now we find two messages which Jeremiah was appointed and entrusted to deliver when he was in Egypt. We may suppose that he rendered what services he could to his countrymen in Egypt, at least as far as they would be acceptable, in performing the ordinary duties of a prophet, praying for them and instructing and comforting them; but only two messages of his, which he had received immediately from God, are recorded, one in this chapter, relating to Egypt itself and foretelling its destruction, the other in the next chapter, relating to the Jews in Egypt. God had told them before that if they went into Egypt the sword they feared should follow them; here he tells them further that the sword of Nebuchadnezzar, which they were in a particular manner afraid of, should follow them.
I. This is foretold by a sign. Jeremiah must take great stones, such as are used for foundations, and lay them in the clay of the furnace, or brick-kiln, which is in the open way, or beside the way that leads to Pharaoh’s house (v. 9), some remarkable place in view of the royal palace. Egypt was famous for brick-kilns, witness the slavery of the Israelites there, whom they forced to make bricks (Exod. v. 7), which perhaps was now remembered against them. The foundation of Egypt’s desolation was laid in those brick-kilns, in that clay. This he must do, not in the sight of the Egyptians (they knew not Jeremiah’s character), but in the sight of the men of Judah to whom he was sent, that, since he could not prevent their going into Egypt, he might bring them to repent of their going.
II. It is foretold in express words, as express as can be, 1. That the king, the present king of Babylon, Nebuchadnezzar, the very same that had been employed in the destruction of Jerusalem, should come in person against the land of Egypt, should make himself master even of this royal city, by the same token that he should set his throne in that very place where these stones were laid, v. 10. This minute circumstance is particularly foretold, that, when it was accomplished, they might be put in mind of the prophecy and confirmed in their belief of the extent and certainly of the divine prescience, to which the smallest and most contingent events are evident. God calls Nebuchadnezzar his servant, because herein he executed God’s will, accomplished his purposes, and was instrumental to carry on his designs. Note, The world’s princes are God’s servants and he makes what use he pleases of them, and even those that know him not, nor aim at his honour, are the tools which his providence makes use of. 2. That he should destroy many of the Egyptians, and have them all at his mercy (v. 11): He shall smite the land of Egypt; and, though it has been always a warlike nation, yet none shall be able to make head against him, but whom he will he shall slay, and by what sort of death he will, whether pestilence (for that is here meant by death, as ch. xv. 2) by shutting them up in places infected, or by the sword of war or justice, in cold blood or hot. And whom he will he shall save alive and carry into captivity. The Jews, by going into Egypt, brought the Chaldeans thither, and so did but ill repay those that entertained them. Those who promised to protect Israel from the king of Babylon exposed themselves to him. 3. That he shall destroy the idols of Egypt, both the temples and the images of their gods (v. 12): He shall burn, the houses of the gods of Egypt, but it shall be with a fire of God’s kindling; the fire of God’s wrath fastens upon them, and then he burns some of them and carries others captive, Isa. xlvi. 1. Beth-shemesh, or the house of the sun, was so called from a temple there built to the sun, where at certain times there was a general meeting of the worshippers of the sun. The statues or standing images there he shall break in pieces (v. 13) and carry away the rich materials of them. It intimates that he should lay all waste when even the temple and the images should not escape the fury of the victorious army. The king of Babylon was himself a great idolater and a patron of idolatry; he had his temples and images in honour of the sun as well as the Egyptians; and yet he is employed to destroy the idols of Egypt. Thus God sometimes makes one wicked man, or wicked nation, a scourge and plague to another. 4. That he shall make himself master of the land of Egypt, and none shall be able to plead its cause or avenge its quarrel (v. 12): He shall array himself with the rich spoils of the land of Egypt, both beautify and fortify himself with them. He shall array himself with them as ornaments and as armour; and this, though it shall be a rich and heavy booty, being expert in war, and expeditious, he shall slip on with as much ease and in as little time, in comparison, as a shepherd slips on his garment, when he goes to turn out his sheep in a morning. And being loaded with the wealth of many other nations, the fruits of his conquests, he shall make no more of the spoils of the land of Egypt than of a shepherd’s coat. And when he has taken what he pleases (as Benhadad threatened to do, 1 Kings xx. 6) he shall go forth in peace, without any molestation given him, or any precipitation for fear of it, so effectually reduced shall the land of Egypt be. This destruction of Egypt by the king of Babylon is foretold, Eze 29:19; Eze 30:10. Babylon lay at a great distance from Egypt, and yet thence the destruction of Egypt comes; for God can make those judgments strike home which are far-fetched.
Fuente: Matthew Henry’s Whole Bible Commentary
Vs. 8-13: JEREMIAH FORETELLS THE FATE OF EGYPT
1. Though in Egypt against his will, Jeremiah continues to act as the prophet of Jehovah for His rebellious people, (vs. 8; 2Ti 2:9; Psa 139:7).
2. Once again he performs a symbolic ad – which he then explains, (vs. 9-11).
a. The Lord instructs him to take some large stones and hide them in mortar in the pavement (or square) at the very entry of Pharaoh’s house in Tahpanhes – and he is to do it in the sight of the men of Judah.
b. Then, at the Lord’s command, they are told what this strange act signifies.
1) Jehovah will send HIS SERVANT (comp. Jer 25:9; Jer 27:6; Isa 45:1), Nebuchadnezzar, king of Babylon, to set up his throne over these stones that the prophet has hidden – spreading his royal pavilion there, (vs. 10; comp. Psa 27:5; Psa 31:20-21).
2) And he will utterly smite the land of Egypt with captivity and death, (vs. 11; comp. Jer 25:15-19; Jer 46:1-2; Jer 46:13-26; Eze 29:19-20).
3. As a shepherd wraps a garment around himself, so will Nebuchadnezzar wrap himself about with Egypt – easily subjugating the land, and departing safely, (vs. 12b; comp. Isa 49:18; Psa 104:12).
4. When he invades the land he will break the pillars (obelisks) in the house of Egypt’s sun god – burning the shrines of all the deities of Egypt, (vs. 12-13; Jer 46:25; Isa 19:1; Eze 30:13).
5. Though it is known that Nebuchadnezzar actually invaded Egypt in 568-567 B.C., when Amasis was Pharaoh, secular history records little of the extent of that invasion.
Fuente: Garner-Howes Baptist Commentary
This passage shews that the Prophet was by force drawn away with others, so that he became an exile in Egypt contrary to his own wishes; for he did not go there of his own accord, inasmuch as we have seen how strictly he forbade them all to go down to Egypt. He was, however, compelled to go there, as though he had been bound with chains. He did not then go there designedly, nor did he through despair follow those miserable men; for he would have preferred to die a hundred times through famine and want in the land of Judah rather than to have sought in this way the lengthening of his life. It then appears that he was driven there as it were by enemies.
But as nothing happens except through God’s purpose, so from this prophecy it appears that God ordered the going down of his servant, and that he was not so subjected to the will of the wicked, but that he was always guided by the hidden influence of God; for it was God’s will to have his herald even in the midst of Egypt, that he might declare to the Jews what, was to be. His doctrine, indeed, was not of any benefit to them; but it was God’s purpose to drive them as it were into madness, inasmuch as their wickedness was wholly irreclaimable; for it is a harder thing for the wicked to hear God’s voice when he threatens vengeance, than to feel his hand. When, therefore, the unbelieving avoid the word of God, they are still constrained, willing or unwilling, to hear what they willfully reject, even that God will be their judge. The Prophet then was sent, according to the hidden purpose of God, into Egypt, that he might there perform his wonted vocation and proceed in the discharge of his office, and there carry on his prophetic work.
But this prophecy was greatly disliked; for as the Jews had been already much exasperated, this threatening was still more calculated to kindle up their fury; and Jeremiah did also create danger to himself from the Egyptians, for he not only threatened the Jews, but also the whole kingdom of Egypt. We hence perceive how invincible was his courage, for he marched through certain deaths, and was yet terrified by no dangers, but performed the office entrusted to him by God. Some think that he was on this account stoned by the Jews; but this is not probable, nay, it may be gathered from other places that he died a natural death. However this may have been, his perseverance and firmness were wonderful, for he struggled to the end, and without weariness, with those wild beasts, whose savageness he had more than enough experienced.
Let us now see what this prophecy is: The word of Jehovah came to Jeremiah; and the sum of it is, that the Prophet was bidden not only to proclaim the vengeance of God, but also to confirm it by a visible symbol, as it was necessary to arouse unbelieving men. For so great was their stupidity, that unless God roused all their senses, they would have never attended; they were deaf. Then the Lord set before their eyes what they were unwilling and refused to hear. For this reason the Prophet was bidden to add an outward sign to his prophecy; according to what we have stated in other places, signs were often connected with the doctrine on account of the tardiness, or rather the stupidity of men.
Fuente: Calvin’s Complete Commentary
II. EVENTS IN THE LAND OF EGYPT
Jer. 43:8 to Jer. 44:30
It is impossible to determine precisely what year the Jews immigrated to Egypt. The year 583 or 582 B.C. would probably not be far wrong. This conjecture is based on the fact that the armies of Nebuchadnezzar arrived in the land of Judah in 582 B.C. to punish the Jews for the death of Gedaliah. Therefore it would seem appropriate to assume that the flight to Egypt had occurred shortly before the coming of the Chaldeans. The present section contains the last recorded oracle of Jeremiah. That oracle was delivered before the death of Pharaoh Hophra in 569 B.C. Therefore, Jer. 43:8 to Jer. 44:30 covers at the maximum a period of thirteen years, from 583 to 570 B.C. However, the likelihood is that the actual number of years covered here is less than half the maximum figure.
A. A Prophetic Announcement Jer. 43:8-13
TRANSLATION
(8) And the word of the LORD came unto Jeremiah in Tahpanhes, saying, (9) Take in your hand large stones and hide them in the mortar in the brick pavement which is at the entrance of the house of Pharaoh in Tahpanhes in the presence of the men of Judah. (10) Then say unto them, Thus says the LORD of hosts, the God of Israel: Behold, I am about to send and take Nebuchadnezzar, king of Babylon, My servant, that I may set up his throne over these stones which I have hidden; and he shall stretch out his canopy over them. (11) When he comes he will smite the land of Egypt; such as are appointed to death, to death, those appointed to exile, to exile, and those appointed to the sword, to the sword. (12) And I will kindle a fire in the house of the gods of Egypt; and he shall burn them or carry them away captive. He will wrap himself in the land of Egypt as a shepherd wraps his garment about him; and he shall go out from that place unmolested. (13) And he shall break down the images of Bethshemesh which is in the land of Egypt and he will burn the houses of the gods of Egypt.
COMMENTS
Jeremiah did not cease from his prophetic activity in the land of Egypt. Indeed the final three oracles of his ministry were delivered on Egyptian soil. In the first of these Jeremiah elaborates upon the warning which he made to the remnant at their encampment near Bethlehem. He boldly predicts that Nebuchadnezzar would attempt to conquer Egypt and the remnant would greatly suffer in the ensuing war.
1. Announcement of coming invasion (Jer. 43:8-10)
The word of the Lord came to Jeremiah at Tahpanhes situated at the eastern edge of the Egyptian Delta, some seven miles west of the Suez Canal. At one time, before it dried up, the Pelusior branch of the Nile flowed past the site. The city was one of the major fortresses guarding the eastern entrance into Egypt. It was also an important commercial center, since all the caravans going to and from Egypt passed through there. The site was excavated by Sir Flinders Petrie, the famous British archaeologist, in 1886. He found the native name of the place to be Qasr Bent el Yehudi, palace of the Jews daughter. This name had for centuries preserved the memory of the visit of Zedekiahs daughters following the collapse of the kingdom of Judah.
Shortly after the Jews arrived in Tahpanhes Jeremiah delivered his first oracle to them (Jer. 43:8). No doubt the exiles would be compelled to halt here in order to secure permission from the Egyptian government to sojourn in their land. As on so many occasions in his ministry Jeremiah chose to dramatize his message. Now God instructed him to take great stones . and hide them in the mortar in the brickwork, which is at the entry of Pharaohs house in Tahpanhes (Jer. 43:9). Pharaohs house is not the royal palacethat was located at Saisbut a government building of some sort which Pharaoh used as his residence when in Tahpanhes. The brickwork (ASV) is most likely the brick pavement at the entrance of this royal residence. Sir Flinders Petrie discovered a large brick platform at the main entrance of the fortress in Tahpanhes. This platform may well have been the very place where the Lord instructed Jeremiah to bury the large stones.
Just how Jeremiah was able to perform this act is not stated. Some scholars think it was done at night. On the other hand, the native Egyptians may have regarded Jeremiah as insane and therefore have tolerated his actions, But this much is certain: The men of Judah were present to observe the prophet performing this strange act. When Jeremiah had finished burying the stones beneath the brickwork he rose to make a startling announcement. He predicted that Nebuchadnezzar would come to Egypt and place his throne on the very spot where the stones were hidden (Jer. 43:10). Here on this very spot the Great King would spread his royal canopy (Jer. 43:10).[357] This is probably not the tent where the king would reside but an awning or covering borne by attendants designed to protect the monarch from the rays of the sun.
[357] The Hebrew word occurs only here and is of uncertain meaning. Though canopy seems to be the best translation, some have suggested carpet as the best translation.
2. Consequences of the coming invasion (Jer. 43:11-13)
The invasion of Nebuchadnezzar would have terrible consequences for the inhabitants of Egypt and for the Jews who were seeking refuge there. Some would die of deadly wounds suffered in battle, others from famine which would result when cities were besieged. Still others would be carried away into captivity or given over to the sword of the executioner (Jer. 43:11).
Nebuchadnezzar would have no respect for the gods of Egypt. He would put the torch to the temples of the land and carry their images away to Babylon as trophies of war. He will break the images of Beth-shemesh as well. The word translated here images is the same word rendered pillar in Isa. 19:19. In both of these passages the word probably refers to the obelisk. Beth-shemesh means house of the sun. The place was called Heliopolis by the Greeks and On by the Egyptians. It is located near the southern point of the Egyptian Delta region a few miles south of Tahpanhes and about ten miles northeast of modern Cairo. A famous temple dedicated to the sun was located here which had in front of it a row of obelisks. It is to these obelisks that the present passage points. When the geographer Strabo visited the city twenty years before Christ it was already a heap of ruins. Nothing now remains of the city but some traces of the massive walls, fragments of sphinxes and an obelisk of red granite sixty-eight feet high.
Jeremiahs prediction of a Chaldean invasion of Egypt were fulfilled in a marvelous way. The Jewish historian Josephus tells of an invasion of Egypt by Nebuchadnezzar five years after the fall of Jerusalem. In this invasion the king of Egypt was killed and the Jews in Egypt carried away captive to Babylonian.[358] Many scholars questioned the accuracy of the Josephus account until a fragmentary inscription[359] from the archives of Nebuchadnezzar was discovered which told of a Chaldean invasion of Egypt. To be sure this invasion did not occur until the thirty-seventh year of Nebuchadnezzar, nineteen years after the fall of Jerusalem (i.e., 568 B.C.). This fragment certainly establishes the fact that punitive campaigns to Egypt could be part of Nebuchadnezzars foreign policy. The fragment suggests that the purpose of the Great King was not permanent conquest. Rather Nebuchadnezzar was aiming to cripple Egypt so as to prevent Pharaoh from ever again meddling in Syria-Palestine. Pharaoh Amasis (570526 B.C.) who ruled Egypt at the time was able to retain his throne. Subsequent to the invasion he seems to have maintained friendly relations with Babylon. Jeremiahs prophecy does not demand a lengthy subjugation of Egypt and therefore it may be regarded as fulfilled by one or both of the invasions mentioned above.
[358] Josephus, Antiquities, X. 9. 7.
[359] See Ancient Near Wastern Texts, op. cit., p. 308. The tablet, now in the British Museum, has unfortunately been badly damaged.
Fuente: College Press Bible Study Textbook Series
YHWH Declares To Judah That Far From Escaping The Vengeance Of Nebuchadrezzar, It Will Reach Them In Tahpanhes ( Jer 43:8-13 ).
We know from a damaged Babylonian tablet that Nebuchadrezzar did invade Egypt, where, after various successes he reached an understanding with Ahmose II (Amasis c.570-526 BC). It was probably an extensive punitive campaign mainly affecting northern Egypt, but it would be devastating and far reaching while it lasted. It would include within its scope Tahpanhes which was close to the northern border. Indeed the sheltering of these ‘fugitives’ may have been one of Nebuchadrezzar’s grievances against Egypt.
Jer 43:8
‘Then the word of YHWH came to Jeremiah in Tahpanhes, saying,’
The word of YHWH was not limited to Palestine. And thus it came to Jeremiah in Egypt. God was still concerned to speak to those who claimed to be His people, even though they were living in disobedience, and worse. God’s word knows no limitations.
Jer 43:9
“Take large stones in your hand, and hide them in mortar in the brickwork (or brick-kiln), which is at the entry of Pharaoh’s house in Tahpanhes, in the sight of the men of Judah,”
Jeremiah was called on to involve himself in another acted out prophecy, this time by taking ‘large stones’ and hiding them in mortar in the ‘brickwork’ (or ‘brick-kiln’) in front of ‘Pharaoh’s house’ in Tahpanhes. The ‘king’s house’ in Tahpanhes is mentioned in the Elephantine papyri. It was not one of Pharaoh’s regular palaces but would rather have been a government building, the administrative centre for the area, although available for Pharaoh’s use when he paid a state visit.
The word translated ‘brickwork’ is a rare one (three times in the Old Testament). Elsewhere it means brick-kiln (see 2Sa 12:31; Nah 3:14). But it is argued that there was unlikely to be a brick-kiln at the entrance to Pharaoh’s house (i.e. government house), and equally unlikely that Jeremiah would see YHWH as setting his throne on it. LXX in fact translates as ‘vestibule’. A parallel Arabic word uses it of brick tiles over a doorway. If we take it as signifying brickwork it may well have consisted of a raised brick pavement in front of ‘Pharaoh’s house’.
On the other hand we could argue that if the house of Pharaoh was in process of being restored (which would explain the presence of the available mortar) there could well have been a brick-kiln in front of it, even if at some distance, and being a raised place it could later have been used by Nebuchadrezzar as a place on which to set up a throne, having covered it with a covering, so that he could be seen by the crowds of people who surrounded and acclaimed him. Reference to a brick-kiln would certainly fit in with the idea of YHWH’s burning anger against His disobedient people, who were perhaps beginning to think of themselves as ‘large stones’ because they were what remained of Judah, and with Nebuchadrezzar’s activities in ‘burning the houses of the gods of Egypt’ as described in Jer 43:12-13. And it is significant that he would do this as ‘YHWH’s servant’ (Jer 43:10).
In favour of the idea of a raised brick platform is the fact that such platforms in front of palaces are known of throughout the Ancient Near East in ancient times, and that the remains of one such platform was discovered in front of a ‘palace’ in Tell Dephne.
Jer 43:10
“And say to them, Thus says YHWH of hosts, the God of Israel. Behold, I will send and take Nebuchadrezzar the king of Babylon, my servant, and will set his throne upon these stones that I have hidden, and he will spread his royal covering over them.”
The purpose behind the setting of the large stones hidden in the brickwork or brick-kiln was that they were to be a reminder that in the future Nebuchadrezzar, as YHWH’s servant, would set a throne over them, and spread over them his royal ‘canopy’ or ‘covering’ (the word occurs only here). This may have been a canopy over his head, or a covering on which his throne was then placed, or even a pavilion. Thus ironically the people who had fled from Nebuchadrezzar, ‘YHWH’s servant’, in disobedience to YHWH, would find YHWH’s servant sitting over them as their ruler and lord in their very place of refuge.
Note the full blown title, ‘YHWH of Hosts, the God of Israel’, a reminder that YHWH was the God of battle Who was over all the hosts of the world, as well as being the God of Israel. Even Nebuchadrezzar with all his might was His servant to do His will.
Jer 43:11
“And he will come, and will smite the land of Egypt; such as are for death will be given to death, and such as are for captivity to captivity, and such as are for the sword to the sword.”
In typical Jeremaic language (compare Jer 15:2) it is declared that Nebuchadrezzar will come and smite the land of Egypt bringing death, captivity and sword on its inhabitants, including the hapless Judeans. Rather than escaping death, captivity and sword by their flight the fugitives had plunged themselves right into them. They would each receive their inevitable end, along with those who had welcomed them. As we have seen above a damaged Babylonian tablet confirms this invasion of Egypt by Nebuchadrezzar, whilst not giving the details because of its damaged state.
Jer 43:12
“And I will kindle a fire in the houses of the gods of Egypt, and he will burn them, and carry them away captive, and he will array himself with the land of Egypt, as a shepherd puts on his robe, and he shall go forth from thence in peace.”
Note the change of person to ‘I’. YHWH Himself was involved in this. Not only the people but also the gods in whom they trusted would be humiliated, for YHWH Himself would kindle a fire in the houses of the gods of Egypt (YHWH’s brick kiln?). So in the face of YHWH’s anger the gods of Egypt were no safer than the people. The Egyptian gods and their houses would be burned with fire, whilst the gods themselves would also be carried off as trophies into captivity. Thus the very gods whom they had trusted to keep them from captivity would themselves be taken captive. Josephus later confirms that at this time the Jewish captives were carried off to Babylon.
Furthermore Nebuchadrezzar, as YHWH’s servant, would ‘array himself with the land of Egypt as a shepherd puts on his robe’. Egypt was no match for the one chosen by YHWH to carry out His purposes. It was simply rather an accessory, a cloak for YHWH’s shepherd, to be tossed casually around his shoulders.
Whilst the invasion by Nebuchadrezzar was rather a punitive expedition in the face of different Egyptian activities against their possessions, than a full-scale invasion, it was totally successful and resulted in a peace treaty between himself and Ahmose II, which no doubt acknowledged Babylonian rights in Syria, Cyprus and Palestine, after which Nebuchadrezzar retired in peace, his aims accomplished.
Jer 43:13
“He will also break the pillars of Beth-shemesh, which is in the land of Egypt; and the houses of the gods of Egypt he will burn with fire.”
The outstanding feature of Nebuchadrezzar’s activities as YHWH’s servant would be the breaking of the famous pillars in Beth-shemesh (house of the sun) in Egypt. Even the sun god was helpless before YHWH’s servant. This probably refers to the famous temple in Heliopolis, (twenty miles north-east of Memphis) one of the pillars of which is still standing while another can still be seen in Rome where it was taken by the later victorious Romans. There were also numerous other pillars, and these were accompanied by huge statues. It was an exceedingly prestigious Temple, and no doubt seen by many Egyptians as inviolable. But it would fall at the hands of YHWH’s servant. And the temple at Heliopolis would not suffer alone, for many houses of the gods of Egypt would be consumed by fire before the victorious advance of Nebuchadrezzar, YHWH’s servant. The gods of Egypt would be humiliated, as they had been in the time of Moses.
Fuente: Commentary Series on the Bible by Peter Pett
Jeremiah in Tahpanhes
v. 8. Then came the word of the Lord unto Jeremiah in Tahpanhes, saying, v. 9. Take great stones in thine hand and hide them in the clay in the brick-kiln which is at the entry of Pharaoh’s house in Tahpanhes, in the sight of the men of Judah, v. 10. And say unto them, v. 11. And when he cometh, v. 12. And I will kindle a fire in the houses of the gods of Egypt, v. 13. He shall break also the images of Beth-shemesh that is in the land of Egypt,
Fuente: The Popular Commentary on the Bible by Kretzmann
9. JEREMIAH IN TAHPANHES
Jer 43:8-13
8, 9Then came the word of the Lord unto Jeremiah in Tahpanhes, saying, Take great stones in thine hand, and hide them in the clay [mortar]5 in the brick-kiln, which is at the entry of Pharaohs house in Tahpanhes, in the sight of the men of10Judah; and say unto them, Thus saith the Lord of hosts [Jehovah Zebaoth], the God of Israel; Behold, I will send and take Nebuchadrezzar, the king of Babylon, my servant, and will set his throne upon these stones that I have hid; and he shall 11spread his royal pavilion6 over them. And when he cometh,7 he shall [he shall come and] unite the land of Egypt, and deliver such as are for death to death; and such as are for captivity to captivity: and such as are for the sword to the sword.12And I will kindle a fire in the houses of the gods of Egypt; and he shall burn them, and carry them away captives: and he shall array himself with the land of Egypt, as a shepherd putteth on his garment; and he shall go forth from thence13in peace. He shall break also the images [statues] of Bethshemesh [the house of the sun], that is in the land of Egypt; and the houses of the gods of the Egyptians shall be burned with fire.
EXEGETICAL AND CRITICAL
In Tahpanhes Jeremiah receives the command to hide great stones in the clay of a brick-kiln, opposite the royal palace in the sight of the Jews, and to tell them that the Lord will bring king Nebuchadnezzar to Egypt, and that he will erect his throne and stretch his tent on these stones (Jer 43:8-10). Then will Nebuchadnezzar visit the land of Egypt with all the terrors of war, burn the idol-temples, subjugate the land completely to his sway, and depart in peace (Jer 43:11-12). It is especially emphasized at the close that Nebuchadnezzar will break in pieces the statues of Beth-shemesh and burn up the idol-temples (Jer 43:13).
Jer 43:8-9. Then came men of Judah. When we compare the larger superscriptions, Jer 40:1 and Jer 44:1, it is evident that the first introduces the events after the deportation, the second the occurrences in Egypt. Hence it might seem as if this passage were not in place, or as if the superscription, which stands in Jer 44:1, belonged in this place, Jer 43:8. But it is evident from Jer 44:1 that the passage, which begins with this superscription, is to narrate what happened to the Jews already established in Egypt (who dwelt in the land), while the event related here is, as it were, a part of the journey. For Tahpanhes (comp. Jer 2:16) is the eastern boundary city of Egypt, situated on the Pelusian branch of the Nile. Here Jeremiah, by a symbolical act, was to set before the eyes of the Jews, how impossible it is to escape from the Lord (comp. the prophet Jonah), and that by their removal from Egypt they had only come from bad to worse. Thus clear as is the meaning of the symbolical act in general, the definition of the details is still difficult. The word brick-kiln () occurs, besides here, only twice in the Old Testament: 2Sa 12:31, and Nah 3:14. In the first passage it is related that David caused them to pass under saws, harrows and axes of iron. It then continues, and made them pass through the brick-kiln (the Chethibh has, doubtless incorrectly, , which is no word). When we recall the frequently occurring phrase made his son to pass through the fire (comp. 2Ki 16:3; 2Ki 21:6, etc.), we cannot doubt that a similar cruel mode of death is spoken of here also. As such also appears the putting into heated brick-ovens (, brick, from which the denominative verb , to make bricks, Exo 5:7; Exo 5:14). In the second passage, Nah 3:14; the Assyrians are ironically called upon to repair the fortifications, go into the mud and tread the mortar, and repair the brick-kiln. Eichhorn, Hitzig and Graf think it incredible that a brick-kiln can have stood immediately opposite the royal palace. Hence Hitzig takes the word in the sense of a projection of tiles or brick-work under the threshold, a stone-floor probably cemented over. Besides the analogies in Arabic, the meanings of in later Hebrew (area, massa, tabula, quadrata. Comp. Buxtorf, Lex. Chald., p. 1120) favor this rendering. On the other hand, as Graf himself correctly remarks, it is equally incredible that Jeremiah could have torn up the pavement before the gate of the kings palace, and inserted large stones. I am now quite of Neumanns opinion that we are to regard this brick-kiln not as permanently, but only temporarily, present.
The brick-yard need not have been in the court of the royal palace and directly before the doors of the building. It may have been situated opposite the gate of the outer court or avenue to the palace. The place may have been designated to the prophet on account of this position, and perhaps also because it was the place, from which the material was taken for the extension of the palace now building, as Neumann [comp. also Henderson] supposes. In this case the thought would be expressed that Egypt, to whose protection the Jews had fled, was only weak, fragile clay. Since the prophet was to hide the stones in the clay, it is evident, that he did not place them visibly on the surface, and therefore set them up on the walls of the brick-kiln. Brick-kiln must be, therefore, understood as pars pro toto. The whole place is called , not merely the oven. Jeremiah is to hide the large stones in clay belonging to this kiln. He is to lay the foundation for a future ideal building. In place of the weak clay, which signifies Egypt, the Lord lays the foundation stones of a power, which He intends to found, the bearer of which will be His servant (Jer 43:10), or the organ of His will. It is a fact, still hidden in the womb of the future, that Egypt will groan under the foot of the Babylonian conqueror; but the stones guarantee this fact. Men of Judah were present as witnesses (Jer 43:9), when they were laid. The significance of the stones is disclosed to these witnesses. The memory remained; the word of the Lord was pledged. On the fulfilment comp. the remarks on Jer 44:29-30.
Jer 43:10-13. And say unto them burn with fire. On Behold, I will send, etc., comp. Jer 25:9.The Lord Himself has hidden the stones, and in so far the prophet was only an instrument. On these stones Nebuchadnezzar shall one day erect his throne and stretch his tentHitzig thinks that the erection of a tent would not be threatening, or dangerous; on the contrary, it would be only a matter of curiosity. It seems to me, however, that Nebuchadnezzars tent, erected before the royal palace in Tahpanhes, is dangerous enough, signifying neither more nor less than the conquest of Egypt by Nebuchadnezzar.Such as are for death. Comp. rems. on Jer 15:2. The sense of the expression is, that not only one kind of destruction will come upon Egypt, but many, and that each one will also really devour the victims apportioned to it.Away captives, viz., the idols. Comp. rems. on Jer 48:7.And he shall array, etc. Commentators have frequently, and as it seems to me, quite unnecessarily, stumbled over this expression. How does a shepherd put on his garment? In general like any other person, but there is this difference, that in doing so the shepherd has regard to no one, because no one sees him. He therefore puts on his garment entirely at his own whim and convenience. So according to his own pleasure, without the slightest regard to others, will Nebuchadnezzar deal with conquered Egypt. After he has thus made Egypt his own property, he will depart in peace, without, any one being able to detain or harass him or rob him of his booty.
Jer 43:13 is surprising. The discourse seemed to have concluded with Jer 43:12. For what is there to report of Nebuchadnezzars doings in Egypt, when his departure is already announced? Further, the second clause of the verse is tautological. Comp. burn them, Jer 43:12. Finally the addition that is in the land of Egypt is very surprising, for did Jeremiah, writing in Egypt, need to say this? Hence not merely three words (in the original text), but the whole verse, might be suspected. If, however, these words originated with the rest, then by Beth-shemesh must be meant not the temple of the sun at Heliopolis, but this city itself. The images of Beth-shemesh are above all the obelisks, of which there was an unlimited number in the city. Of the oldest, which however were not the largest (comp. Herod II., 111), one still remains in its place. Comp. Herzog, R.-Enc., X., S. 610 sqq.
[The fulfilment of this prophecy is confirmed by Josephus (Ant. X., 9, 7). It is also probable, that during the thirteen years in which some of Nebuchadnezzars forces were engaged in the blockade of Tyre, he extended his campaign into Egypt; and there is a confirmation of this opinion in the narrative of Megasthenes in Strabo, XVI., 687. Joseph.Ant. X., 11, 1; c. Apion. I., 20. Abulfeda, Hist. Ante-islam, p. 102. Wordsworth.S. R. A.]
Footnotes:
[1]Jer 43:1. as in Jer 26:8.
[2]Jer 43:2. The word occurs here only in Jeremiah. The LXX. omits it, and reads instead *, Jer 42:17, reading for . The reverse in Jer 18:14; Jer 51:2.
[3]Jer 43:2.. Instead of , because the words spoken do not follow immediately. Comp. Jer 14:15; Jer 23:17.
[4]Jer 43:3.. Comp. Jer 38:22; Isa 36:18.
[5]Jer 43:9. is . . The analogies milt, molto (Syr.), , malta, are vouchers for the meaning of mortar cement, clay.
[6]Jer 43:10.The meaning of is doubtful. The word occurs here only. Hitzig, with J.D. Michaelis, refers to suphra (Arab. for corium orbiculare, quod solo insternitur), which agrees with nat (Arab. the leathern veil of the judge of life and death). According to the text the throne is to be first placed on the stones, and then the stretched above it. Is a veil spread over a throne? And is not the technical term for the spreading of a tent? The meaning pavilion, seems then most suitable, it being, however, still doubtful whether it be so named a splendore (, nituit, ,, splendor, pulchritudo, or a cavitate (comp. , tuba, , Pi. Job 26:13? [The Keri Proposes as the proper form which is, indeed, that in which nouns, with the third radical germinated, most frequently appear. Comp. , Pro 27:15. Henderson.S. R. A.]
[7]Jer 43:11.. Chethibh . The Keri would unnecessarily strike out the suffix. Comp. rems. on Jer 11:15; Jer 27:8; Jer 31:2; Jer 41:3; Jer 48:44.
DOCTRINAL AND ETHICAL
1. On Jer 40:1-3. Although the calamity, which has come upon Jerusalem, is great and terrible, God does not allow such evil to befal it that good will not result from it, as the Chaldean captain not obscurely intimates, that he has made a fair beginning in the knowledge of the true God. For he confesses, first, that the God of the prophet is a lord; secondly, that He knows future things; thirdly, that He causes His servants to proclaim these beforehand; fourthly, that God has conducted the war and done everything; fifthly, that He was displeased with the sinful manners of the people (among which idolatry was the worst); sixthly, that He has punished their disobedience to His word. Cramer.
2. On Jer 40:4. The friendliness, shown to the prophet, appears to proceed from men, but it comes from God. For Gods works are all made so that they are hidden among the creatures; for as He conceals His wisdom in the creation of heaven and earth, as He hides His kindness in the fruits of the earth, so also He disguises His help in the king of Babylon. For God executes. His works now by rational and anon by irrational creatures. As when He fed Elijah by the widow and by the ravens and by the angels (1Ki 17:3 sqq.; 14 sqq. and Jer 19:5). For all are His instruments. Cramer.
3. On Jer 40:2-3. Nebusaradan attestatione sua comprobat et confirmat veritatem ac certitudinem prdictionum prophet. Unde haud inscite colligi conjicique potest, quod Satrapa ille Babylonicus prditus fuerit agnitione veri Dei eque salvatus. Et sic Deus subinde aliquos ex Magnatibus ad sui agnitionem et ternam salutem traducit (Psalms 68). Potest istud exemplum obverti absoluto Calvinianorum decreto. Frster.
4. On Jer 40:5. In this, that Jeremiah preferred remaining in the country to going to Babylon, it strikes me furtherthat a discreet man, who knows the world and his heart and the true interest of Gods causeis as much as possible contented, and does not think to better himself by going further. He is willing to remain at court unknown, and at any rate he would rather be taken away than go away.The advice, which Solomon gives, is verified, Stand not in the place of great men. We are a generation of the cross, and our symbol is an evil name and little understood. Zinzendorf.
5. On Jer 40:5. In Babylonia honor and a comfortable life invited the prophet, in Judea danger, dishonor and need in the desolated country. In Babylonia a respectable field of labor was opened to him among the great mass of his people, in Judea he had only rabble and condottieri about him. Jeremiah, however, was not a bad patriot, as many accused him of being. By remaining in Judea he showed that the import of his prophecies, apparently friendly to the Chaldeans and hostile to the Jews, had proceeded from the purest love to his people and his fatherland. Thus he imitated Moses, of whom it is written in Heb 11:25, that he chose rather to suffer affliction with the people of God than to enjoy the pleasures of sin for a season. The holy ground of the fatherland bound him to it, and in additionif he went, who was to take spiritual oversight of the poor forsaken remnant, to proclaim the word of God and bestow on them consolation and admonition? Those who were in Babylon had Ezekiel. And could not the Lord raise up other prophets for them? So he remained with the sheep, who had no shepherd. Jeremiah had not sought his own through his whole life, nor did he here.
6. On Jer 40:7 sqq. Human reason, and indeed nature shows, that in worldly government men cannot be without a head. For as the been cannot be without a queen, or the sheep without a shepherd, so no large number of people can exist without a head and government. God has wisely ordered it, and we should be thankful for the authorities. Cramer.
7. On Jer 40:11 sqq. We may well perceive in this remnant of Judah a fulfilment of the prophecy in Isa 6:11 sqq.: Then said I, Lord, how long? And he answered, Until the cities be wasted without inhabitant, and the houses without man, and the land be utterly desolate, and Jehovah have removed men far away, and great is the forsaking in the midst of the land. And if a tenth remains in it, this again must be removed. Yet as the terebinth and the oak, in which when they are felled, a ground-stock still remains, so is its stock a holy scion.
8. On Jer 40:13 sqq. Gedaliah, in whom not only Nebuchadnezzar, but also his people, had confidence, must have been a noble man, to whom it was difficult to think evil of his neighbor. Those who are of a pious disposition, cannot believe so much evil, as is told of people. But we must not trust too much, for the world is full of falseness (Wisd. 37:3). He who believes too easily, will be often deceived, and he who believes no one is also deceived. Therefore is he indeed a happy man, who can preserve the golden mean. Cramer.
9. On Jer 40:13 sqq. Misfortune is like the waves of the sea; when one is broken another follows, and the end of one trouble is the beginning of others. Cramer.
10. On Jer 41:1-3. Judass kiss and Jacobs brethren are very common in the world and take after their grandfather Cain, who spake kindly to Abel and yet had blood-thirsty thoughts (Gen 4:8). Yea, they take after their father, the devil, who is a murderous spirit (Joh 8:44), and disguises himself as an angel of light (2Co 11:14). Cramer.
11. On Jer 41:1 sqq. Similia perfidi exempla (simulat fraternitatis): 2Sa 13:24; 2Sa 20:9 sq. Quadrat etiam huc historia nuptiarum Parisiensium celebratum 1572 mense Augusto. Frster.
12. On Jer 41:4 sqq.
Murder and avarice love to go with each other,
And one crime is often a prolific mother.Cramer.
13. On Jer 41:16 sqq. It is very remarkable that even this last centre and rendezvous of the unfortunate people must be destroyed. It might be supposed that with the destruction of the city and deportation of the people the judgments would have terminated. It seems as if the deed of Ishmael and the removal of the remnant to Egypt transcended the measure of punishment fixed by Jehovah, for the Lord did not send Ishmael, and the removal to Egypt He directly forbade. And yet it seems that only by Ishmaels act and the flight to Egypt could the land obtain its Sabbath rest, which is spoken of in Lev 26:34-35.
14. On Jer 42:1-6. Had not Johanan and his people asked for advice, but gone directly to Egypt, their sin would not have been so great. They feigned, however, submission to the will of God, while they yet adhered to their own will. It is a common fault for people to ask advice while they are firmly resolved what they will do. For they inquire not to learn what is right, but only to receive encouragement to do what they wish. If we advise them according to their inclination they take our advice, if not, they reject it.We must be on our guard when we appeal to Gods decision, that we do not previously decide for ourselves. For thus we fall into hypocrisy, which is the most fatal intoxication and blindness. Heim and Hoffman, The Major Prophets. [Those will justly lose their comfort in real fears, that excuse themselves in sin with pretended fears. Henry.S. R. A.]
15. On Jer 42:7. After the murder of Gedaliah the anger of Nebuchadnezzar seemed inevitable. But the Lord, to whom nothing is impossible (Jer 32:17), promises to perform a miracle, and restore Israel to new prosperity in their land if they will give Him the honor and trust in Him. Nebuchadnezzars heart is indeed in His hand. If this is not acknowledged and Nebuchadnezzar more feared than the Lord, their sin is then against the first commandment.
16. On Jer 42:13 sqq. God reminds His people of the favor with which He adopted them as His people, which was the most sacred obligation to obedience; that Egypt was to them a land of destruction, a forbidden land, as indeed all confidence in human aid is forbidden to those who would live by faith, which was known to them from the history of their fathers and all the prophets. It is a great sin to deem ones self safer under the protection of man than under that of God. It is incomprehensible, how blind unbelief makes people, so that the Jews have not yet learned the truth in the destruction of Jerusalem and the temple of God. Heim and Hoffman. Fides futurorum certa est ex prcedentibus. Tertull. Venient hc quoque sicut ista venerunt. Augustin.Frster.
17. On Jer 43:2 sqq. Hypocrites forsooth do not wish to be regarded as rejecting and setting themselves in opposition to Gods word, or accusing God of falsehood. For then is all the world pious, and no one refuses to be submissive to the dear Lord. God is truly God and remains so. It is only against this parson Jeremiah that they must act he lies, he is not sent, his ruling and preaching cannot be endured. Cramer.
18. On Jer 43:3. Observe the old diabolical trick: when preachers practice Gods word and their office with zeal, the world understands how to baptize it with another name and call it personal interest, as even here Baruch must bear the blame, as if he only wished to vent his anger on them and be contrary, Cramer.
19. On Jer 43:6. The ancients here examine the question why Jeremiah accompanied the people to Egypt and take occasion to discuss the 1 Comm. de fuga ministrorum with reference to Augustin. Epist. 150 ad Honorar. With respect to Jeremiah, it is clear that he did all in his power to avert the journey to Egypt. After the whole people, however, were once on their way it was impossible for him and Baruch to remain alone in the deserted country. They were obliged to go with their flock. The more these were wandering, the more need they had of the shepherds. Thus, even if they were not compelled, they had to go with them. It seems, however, to follow from the expression , Jer 43:5, that no choice was given them. The people wished to have the prophet with them. In no case can we say that Jeremiah fled, for according to his own prophecy, he knew that he was going to meet ruin in Egypt.
20. On Jer 43:8-13. At the present day when we wish to convey to posterity the account of some accomplished fact, or the prediction of some fact to be accomplished (ex. gr. a last testament), we take paper and ink, write it down, seal it, have it subscribed by witnesses and preserve it in the registrars or recorders office. In ancient times they took a simpler and surer way. Jacob and Laban simply erected a heap of stones (Genesis 31), the two and a half tribes (Joshua 22) built an altar on the bank of the Jordan. As long as the heap and the altar were standing, the record was transmitted from generation to generation for what object these stone witnesses were set up, and thus, that which it was desired to convey to posterity lived in the memory of men. Jeremiah also knows how to use ink and pen (Jeremiah 32), but here he returns once more to the old manner of preserving archives. He simply places great stones in the clay, declaring what they signify, viz., that here, on this spot, Nebuchadnezzars tent shall stand. Whether the Egyptians and Jews then believed him or not, is of no consequence. The record of these stones and their meaning at any rate remained alive, and the Lords word was thus safely preserved till the day of its fulfilment.
HOMILETICAL AND PRACTICAL
1. On Jer 40:1-12; Jer 41:1-3; Jer 42:1-16. Israel, the chosen nation, is in its destinies a type of human life in general. Consider only the exodus from Egypt. So also the destinies of the people of Israel, after the destruction of Jerusalem by Nebuchadnezzar, are pretypical. For 1. The deportation of the whole people in chains and fetters is a type of our universal human misery, from which no one (not even Jeremiah) is free. 2. The fate of Gedaliah and the journey to Egypt is a type of the insufficiency of all mere human help. 3. As the Jews after Gedaliahs murder, so men at all times, find protection and deliverance in the Lord alone.
2. On Jer 40:1-6. The Christian in the tumult of the world. 1. He is regarded externally like others. 2. The eye of the Lord watches with special care over him, so that (a) not a hair of his head is bent, (b) all his wants are provided for. 3. He, however, on his part directs all his efforts to the kingdom of God and His righteousness, and will not be turned aside from this either by the violence or the friendliness of the world.
3. On Jer 40:7 to Jer 41:3. Gedaliahs fate an example of what befals even the most noble in times of deep corruption. 1. They enjoy general confidence. 2. They are incapable of attributing extreme wickedness to men. 3. They become a sacrifice to their confidence. 4. They are therefore not in a condition to stay the divine judgments.
4. On Jer 42:1-16. What is the surest way of coming to the right conclusion in difficult cases? 1. To inquire of the Lord. 2. To obey unconditionally the direction which the Lord communicates. [We must still in faith pray to be guided by a spirit of wisdom in our hearts, and the hints of Providence. Henry.S. R. A.]
5. On Jer 43:1-7. Characteristic example of the artfulness of the human heart: the Jews inquire of the Lord and promise to obey His direction (Jer 42:20). But when the direction does not accord with their wish, they at once declare it to be supposititious, not from the Lord. The prophet must be a liar, an alleged enemy has incited him. But what was long previously determined in the heart is obstinately brought to execution. [Those that are resolved to contradict the great ends of the ministry, are industrious to bring a bad name upon it. It is well for persons who are thus misrepresented that their witness is in heaven, and their record on high. Henry.S. R. A.].
6. On Jer 43:8-13. The ways of the Lord are wonderful. Israel flees before Nebuchadnezzar far away to Egypt. But there they are not safe. The Lord causes it to be proclaimed to them that at the entrance of the kings palace at Tahpanhes Nebuchadnezzars tent shall stand. Now indeed there is a brick-kiln there, in the clay of which Jeremiah is to place stones, the foundation stones, as it were, for the Chaldean kings pavilion. Thus the Lord lays the germs of future events, and whatever He prepares in secret He reveals in His own time to the glory of His wisdom, omniscience and omnipotence.
Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange
Reader! look at God’s people in their vassalage: part of them in Babylon, and part in Egypt! Is this the Lord’s heritage? Well might the Prophet use his lamentations in the way he hath, and pour out his soul in prayer, see Lam 5 throughout. But, Reader! in the midst of judgments do not overlook how the Lord’s grace follows the people. Jeremiah is still to preach, and still to prophesy. And although evil must come, yet goodness shall follow. Pray read Jer 32:37 to the end.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Jer 43:8 Then came the word of the LORD unto Jeremiah in Tahpanhes, saying,
Ver. 8. Then came the word of the Lord unto Jeremiah in Tahpanhes, saying. ] And although many more words besides came to him while he was there, and many remarkable passages happened, yet the Holy Ghost has recorded no more thereof than what we find in this and the next chapter.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Jer 43:8-13
8Then the word of the LORD came to Jeremiah in Tahpanhes, saying, 9Take some large stones in your hands and hide them in the mortar in the brick terrace which is at the entrance of Pharaoh’s palace in Tahpanhes, in the sight of some of the Jews; 10and say to them, ‘Thus says the LORD of hosts, the God of Israel, Behold, I am going to send and get Nebuchadnezzar the king of Babylon, My servant, and I am going to set his throne right over these stones that I have hidden; and he will spread his canopy over them. 11He will also come and strike the land of Egypt; those who are meant for death will be given over to death, and those for captivity to captivity, and those for the sword to the sword. 12And I shall set fire to the temples of the gods of Egypt, and he will burn them and take them captive. So he will wrap himself with the land of Egypt as a shepherd wraps himself with his garment, and he will depart from there safely. 13He will also shatter the obelisks of Heliopolis, which is in the land of Egypt; and the temples of the gods of Egypt he will burn with fire.’
Jer 43:8-13 This paragraph describes the Babylonian invasion and destruction of Egypt as far as Heliopolis (Hebrew, House of the Sun). Jeremiah is again giving a very specific prophecy to prove/validate his role as prophet (possible date is 568-567 B.C.).
Jer 43:10
NASB, NJB,
REBcanopy
NKJV, PESHITTAroyal pavilion
TEVroyal tent
JPSOApavilion
LXXhis weapons
The BDB 1051 and KB 1636 suggest that this term (found only here in the OT) could mean
1. royal pavilion
2. canopy
3. carpet
4. scepter (from Akkadian root)
The first three suggestions assume an Assyrian VERB, to spread out.
Jer 43:11 This is a literary way of expressing YHWH’s sovereignty (cf. Jer 15:2) through Nebuchadnezzar (called YHWH’s servant in Jer 43:10).
The translation of Jer 43:12 a reflects this by the NRSV and REB having he and the MT having I. Nebuchadnezzar’s army will do it but the real power and will are YHWH’s.
Jer 43:12 The idols will be burned and their gold, silver, and jewels taken to Babylon.
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
The Thirty-Eighth Prophecy of Jeremiah (see book comments for Jeremiah).
Then = And. The Structure shows that a new member commences here.
Fuente: Companion Bible Notes, Appendices and Graphics
Jer 43:8-13
Jer 43:8-11
JEREMIAH PROPHESIES THE CONQUEST OF EGYPT
Then came the word of Jehovah unto Jeremiah in Tahpanhes, saying, Take great stones in thy hand, and hide them in mortar in the brickwork, which is at the entry of Pharaoh’s house in Tahpanhes, in the sight of the men of Judah; and say unto them, Thus saith Jehovah of hosts, the God of Israel: Behold, I will send and take Nebuchadrezzar the king of Babylon, my servant, and will set his throne upon these stones that I have hid; and he shall spread his royal pavilion over them. And he shall come, and shall smite the land of Egypt; such as are for death [shall be given] to death, and such as are for captivity to captivity, and such as are for the sword to the sword.
We reject such irresponsible comment on this paragraph as that of Thompson who stated that, “Jeremiah’s prophecy was not fulfilled literally.” On the contrary, both the Babylonian historian Berossus “confirms the conquest of Egypt by Nebuchadnezzar”; and the Jewish historian Josephus flatly declared that, “Nebuchadnezzar fell upon Egypt to subdue it; and he slew the king that then reigned and set up another. He also took those Jews that were there captives, and led them away to Babylon.” In the light of both Babylonian and Jewish historians agreeing that such a conquest did indeed occur, we consider the historical evidence heavily weighted in favor of the exact and circumstantial fulfillment of Jeremiah’s prophecy here. Yes, we are aware that there is a fad among current scholars who accept only the writings of Josephus which they think can be used to support their critical theories, rejecting all others; but we have no confidence in such rejections of the only known historian of that era among the Jews.
Herodotus contradicted some of the things that Josephus wrote; but the reverse is also true. Josephus contradicted some of the things Herodotus wrote. The ability to decide who was correct in a given matter is simply not to be found in any man living thousands of years after the events.
There is also some fragmentary archaeological evidence that Nebuchadnezzar indeed invaded Egypt. “Three of Nebuchadnezzar’s inscriptions have been found near Tahpanhes.” “An ancient inscription confirms the fact that Nebuchadnezzar invaded Egypt in 568 B.C, when Amasis was Pharaoh.”
It should always be remembered in the case of deciding whether or not prophecies were fulfilled by historical events, that the fragmentary information which has drifted down through history concerning those ancient times is totally inadequate to justify the extravagant assertions of some critics denying that certain prophecies were fulfilled. As Green noted, “The paucity of knowledge concerning the period is such that it is impossible to know what happened.” In addition to that impediment, there is in this very chapter the question of exactly what is meant by the sacred text. For example, the word translated “obelisks” in Jer 43:12, “pillars” in some translations, etc., actually means “images” and is so used in Isaiah.
Regarding this matter, we appreciate the words of Cheyne who stated that “some have wrongfully controverted” the proposition that Jeremiah’s prophecies were actually literally fulfilled.
Jer 43:12-13
PROPHECY AGAINST THE GODS OF EGYPT
And I will kindle a fire in the houses of the gods of Egypt; and he shall burn them, and carry them away captive: and he shall array himself with the land of Egypt, as a shepherd putteth on his garment; and he shall go forth from thence in peace. He shall also break the pillars of Beth-shemesh, that is in the land of Egypt; and the houses of the gods of Egypt shall he burn with fire.
As a shepherd putteth on his garment…
(Jer 43:12). Keil gave special attention to the words thus rendered and gave as his opinion that they are properly translated thus: As easily as any shepherd in the open field wraps himself in his cloak, adding that, Other explanations of the word are far-fetched and lexically untenable.
We would like to call attention to the preposterous mistranslation of this passage in the Good News Bible. “As a shepherd picks his clothes clean of lice, so the king of Babylon will pick the land of Egypt clean.” Such words are simply not in the text. James Moffatt’s Translation of the Bible (1929) didn’t do any better: “He shall scour the land of Egypt as a shepherd picks vermin out of his plaid.”
Bethshemesh…
(Jer 43:13). The Revised Standard Version renders this place Heliopolis on the probability that they might be the same. If that identity is correct, the Egyptian temple of the Sun God was located there.
II. EVENTS IN THE LAND OF EGYPT
Jer 43:8 to Jer 44:30
It is impossible to determine precisely what year the Jews immigrated to Egypt. The year 583 or 582 B.C. would probably not be far wrong. This conjecture is based on the fact that the armies of Nebuchadnezzar arrived in the land of Judah in 582 B.C. to punish the Jews for the death of Gedaliah. Therefore it would seem appropriate to assume that the flight to Egypt had occurred shortly before the coming of the Chaldeans. The present section contains the last recorded oracle of Jeremiah. That oracle was delivered before the death of Pharaoh Hophra in 569 B.C. Therefore, Jer 43:8 to Jer 44:30 covers at the maximum a period of thirteen years, from 583 to 570 B.C. However, the likelihood is that the actual number of years covered here is less than half the maximum figure.
A. A Prophetic Announcement Jer 43:8-13
TRANSLATION
(8) And the word of the LORD came unto Jeremiah in Tahpanhes, saying, (9) Take in your hand large stones and hide them in the mortar in the brick pavement which is at the entrance of the house of Pharaoh in Tahpanhes in the presence of the men of Judah. (10) Then say unto them, Thus says the LORD of hosts, the God of Israel: Behold, I am about to send and take Nebuchadnezzar, king of Babylon, My servant, that I may set up his throne over these stones which I have hidden; and he shall stretch out his canopy over them. (11) When he comes he will smite the land of Egypt; such as are appointed to death, to death, those appointed to exile, to exile, and those appointed to the sword, to the sword. (12) And I will kindle a fire in the house of the gods of Egypt; and he shall burn them or carry them away captive. He will wrap himself in the land of Egypt as a shepherd wraps his garment about him; and he shall go out from that place unmolested. (13) And he shall break down the images of Bethshemesh which is in the land of Egypt and he will burn the houses of the gods of Egypt.
COMMENTS
Jeremiah did not cease from his prophetic activity in the land of Egypt. Indeed the final three oracles of his ministry were delivered on Egyptian soil. In the first of these Jeremiah elaborates upon the warning which he made to the remnant at their encampment near Bethlehem. He boldly predicts that Nebuchadnezzar would attempt to conquer Egypt and the remnant would greatly suffer in the ensuing war.
1. Announcement of coming invasion (Jer 43:8-10)
The word of the Lord came to Jeremiah at Tahpanhes situated at the eastern edge of the Egyptian Delta, some seven miles west of the Suez Canal. At one time, before it dried up, the Pelusior branch of the Nile flowed past the site. The city was one of the major fortresses guarding the eastern entrance into Egypt. It was also an important commercial center, since all the caravans going to and from Egypt passed through there. The site was excavated by Sir Flinders Petrie, the famous British archaeologist, in 1886. He found the native name of the place to be Qasr Bent el Yehudi, palace of the Jews daughter. This name had for centuries preserved the memory of the visit of Zedekiahs daughters following the collapse of the kingdom of Judah.
Shortly after the Jews arrived in Tahpanhes Jeremiah delivered his first oracle to them (Jer 43:8). No doubt the exiles would be compelled to halt here in order to secure permission from the Egyptian government to sojourn in their land. As on so many occasions in his ministry Jeremiah chose to dramatize his message. Now God instructed him to take great stones . and hide them in the mortar in the brickwork, which is at the entry of Pharaohs house in Tahpanhes (Jer 43:9). Pharaohs house is not the royal palace-that was located at Sais-but a government building of some sort which Pharaoh used as his residence when in Tahpanhes. The brickwork (ASV) is most likely the brick pavement at the entrance of this royal residence. Sir Flinders Petrie discovered a large brick platform at the main entrance of the fortress in Tahpanhes. This platform may well have been the very place where the Lord instructed Jeremiah to bury the large stones.
Just how Jeremiah was able to perform this act is not stated. Some scholars think it was done at night. On the other hand, the native Egyptians may have regarded Jeremiah as insane and therefore have tolerated his actions, But this much is certain: The men of Judah were present to observe the prophet performing this strange act. When Jeremiah had finished burying the stones beneath the brickwork he rose to make a startling announcement. He predicted that Nebuchadnezzar would come to Egypt and place his throne on the very spot where the stones were hidden (Jer 43:10). Here on this very spot the Great King would spread his royal canopy (Jer 43:10). The Hebrew word occurs only here and is of uncertain meaning. Though canopy seems to be the best translation, some have suggested carpet as the best translation. This is probably not the tent where the king would reside but an awning or covering borne by attendants designed to protect the monarch from the rays of the sun.
2. Consequences of the coming invasion (Jer 43:11-13)
The invasion of Nebuchadnezzar would have terrible consequences for the inhabitants of Egypt and for the Jews who were seeking refuge there. Some would die of deadly wounds suffered in battle, others from famine which would result when cities were besieged. Still others would be carried away into captivity or given over to the sword of the executioner (Jer 43:11).
Nebuchadnezzar would have no respect for the gods of Egypt. He would put the torch to the temples of the land and carry their images away to Babylon as trophies of war. He will break the images of Beth-shemesh as well. The word translated here images is the same word rendered pillar in Isa 19:19. In both of these passages the word probably refers to the obelisk. Beth-shemesh means house of the sun. The place was called Heliopolis by the Greeks and On by the Egyptians. It is located near the southern point of the Egyptian Delta region a few miles south of Tahpanhes and about ten miles northeast of modern Cairo. A famous temple dedicated to the sun was located here which had in front of it a row of obelisks. It is to these obelisks that the present passage points. When the geographer Strabo visited the city twenty years before Christ it was already a heap of ruins. Nothing now remains of the city but some traces of the massive walls, fragments of sphinxes and an obelisk of red granite sixty-eight feet high.
Jeremiahs prediction of a Chaldean invasion of Egypt were fulfilled in a marvelous way. The Jewish historian Josephus tells of an invasion of Egypt by Nebuchadnezzar five years after the fall of Jerusalem. In this invasion the king of Egypt was killed and the Jews in Egypt carried away captive to Babylonian. Josephus, Antiquities, X. 9. 7. Many scholars questioned the accuracy of the Josephus account until a fragmentary inscription from the archives of Nebuchadnezzar was discovered which told of a Chaldean invasion of Egypt. The tablet, now in the British Museum, has unfortunately been badly damaged. To be sure this invasion did not occur until the thirty-seventh year of Nebuchadnezzar, nineteen years after the fall of Jerusalem (i.e., 568 B.C.). This fragment certainly establishes the fact that punitive campaigns to Egypt could be part of Nebuchadnezzars foreign policy. The fragment suggests that the purpose of the Great King was not permanent conquest. Rather Nebuchadnezzar was aiming to cripple Egypt so as to prevent Pharaoh from ever again meddling in Syria-Palestine. Pharaoh Amasis (570-526 B.C.) who ruled Egypt at the time was able to retain his throne. Subsequent to the invasion he seems to have maintained friendly relations with Babylon. Jeremiahs prophecy does not demand a lengthy subjugation of Egypt and therefore it may be regarded as fulfilled by one or both of the invasions mentioned above.
The Flight to Egypt – Jer 40:7 to Jer 45:5
Open It
1. Whom do you know who has been too trusting and suffered because he or she refused to believe ill of another person?
2. What traditional superstitions were you taught as you were growing up?
Explore It
3. How did the governor appointed by the Babylonians reassure the small fighting force that remained in the land after the Babylonians withdrew? (Jer 40:7-10)
4.How did the remnant of people in the land of Judah grow and begin to prosper? (Jer 40:11-12)
5. What warning did some of the commanders give to Gedaliah, the appointed governor? (Jer 40:13-14)
6. How did Johanan propose to solve the threat against Gedaliah, which he perceived as potentially disastrous to the whole remnant? (Jer 40:15)
7. How did Gedaliah respond to Johanans desire to protect him? (Jer 40:16)
8. What devious plan was carried out by Ishmael and his followers? (Jer 41:1-3)
9. What evil deeds did Ishmael add to his murder of Gedaliah? (Jer 41:4-10)
10. What transpired when Johanan caught up to Ishmael? (Jer 41:11-15)
11. What did Johanan assume the remaining faithful people would have to do since Gedaliah had been murdered? (Jer 41:16-18)
12. What request did Johanan and the people with him make of the prophet Jeremiah? (Jer 42:1-3)
13. What promises did Jeremiah and the people make to one another? (Jer 42:4-6)
14. What positive commands and reassuring words did Jeremiah bring from God? (Jer 42:7-12)
15. What warning did God have for the people in anticipation of their intended disobedience? (Jer 42:13-18)
16. Of what fatal mistake did Jeremiah accuse the remnant of Judah? (Jer 42:19-22)
17. How did Johanan and the other leaders rationalize their disobedience? (Jer 43:1-3)
18. Who were the people who entered Egypt, some of them against their will? (Jer 43:4-7)
19. When he was at Tahpanhes with the others, what symbolic action did God tell Jeremiah to take, and what was the meaning? (Jer 43:8-13)
20. For what sin did God, through Jeremiah, remind the people that He had punished Judah and Jerusalem? (Jer 44:1-6)
21. Why was Jeremiah amazed that the remnant had not learned a lesson from all that had happened before? (Jer 44:7-10)
22. What did God say He would do to all those determined to go to Egypt for protection? (Jer 44:11-14)
23. What superstitious belief did the people cite as they defied Jeremiah openly? (Jer 44:15-19)
24. How did Jeremiah proceed to correct their thinking about the real cause of their misfortune? (Jer 44:20-23)
25. With what vow did God answer the peoples vow to continue worshiping the “Queen of Heaven”? (Jer 44:24-28)
26. What did God promise to do to the pharaoh of Egypt, whom the Israelites considered an ally against Babylon? (Jer 44:29-30)
27. Why was the scribe, Baruch, feeling sorry for himself? (Jer 45:1-3)
28. How did God respond to Baruchs self-pity? (Jer 45:4-5)
Get It
29. What mistake on the part of a well-meaning governor kept the remnant of poor people and fugitive soldiers from prospering after the Babylonian conquest?
30. How did reliance on their own wisdom and preconceptions about Gods answer get Johanan and his fellow leaders into trouble?
31. What (other than fear of the Babylonians) led the people to ignore God and His prophet, Jeremiah?
32. Why did Jeremiah call the disobedience of the people who insisted on fleeing to Egypt a fatal mistake?
33. Why do people swear oaths that they dont really intend to keep?
34. Why are some people willing to attribute their misfortune to Gods indifference or powerlessness rather than to their own sins?
35. When have you felt discouraged because of how long you have endured hardship in doing the right thing?
36. What blessings will follow if we allow Gods loving-kindness to be our reward for faithfulness?
Apply It
37. In what area of your life do you need to pray for Gods perspective on human evil?
38. What initial steps can you take to refocus on the eternal rather than the earthly rewards when you face discouragement in serving the Lord?
Questions On Jeremiah Chapters Forty-Two & Forty-Three
By Brent Kercheville
1 What do the people as Jeremiah to do (Jer 42:1-6)? What do we learn from this?
2 How long do they wait for prayer to be answered?
3 What was Gods response to their prayer (Jer 42:7-22)? What was the clear message to them?
4 What is the peoples response to Gods answer given through Jeremiah (Jer 43:1-7)? What lessons do we learn from this?
5 What is Gods message for their disobedience (Jer 43:8-13)?
TRANSFORMATION:
How does this relationship change your relationship with God? What did you learn about him? What will
you do differently in your life?
Fuente: Old and New Testaments Restoration Commentary
Psa 139:7, 2Ti 2:9
Reciprocal: Isa 19:1 – Egypt Isa 19:17 – the land Eze 29:2 – against all
Fuente: The Treasury of Scripture Knowledge
Jer 43:8. In ancient times the Lord frequently used one heathen nation to chastise another. This verse starts a bracket in which the prophet predicts a conflict between Egypt and Babylon and the victory will be on the side of Babylon. Following my practice where important information can be gained from secular history, I shall here make a quotation as follows: “The king of Babylon, taking advantage therefore of the intestine divisions which the rebellion of Amasis had occasioned in that kingdom, marched thither at the head of his army. He subdued Egypt from Migdol or Magdol, a town on the frontiers [borders] of the kingdom, as far as Syene, in the opposite extremity where it borders on Ethiopia. He made a horrible devastation wher-ever he came; killed a great number of the inhabitants, and made such dreadful havoc in the country, that the damage could not be repaired in forty years. Nebuchadnezzar, having loaded his army with spoils, and conquered the whole kingdom, came to an accommodation [agreement] with Amasis; and leaving him as his viceroy [representative] there, returned to Babylon [emphasis mine, E. M. Z.J. Rollins Ancient History, Volume 1, page 232. This history is corroborated in Britan- nica, v. 7, p. 743, article Egypt; Josephus, Antiquities, Book 10, Chapter 10, Section 3.
Fuente: Combined Bible Commentary
Jer 43:8-9. Then came the word of the Lord to Jeremiah in Tahpahnes Jeremiah was now among idolatrous Egyptians and treacherous Israelites, yet here the word of the Lord came to him, and he prophesied. God can visit his people with his grace, and the revelations of his mind and will, wherever they are; and when his ministers are bound, his word is not bound. When Jeremiah went into the land of Egypt, not out of choice, but by constraint, God withdrew not his wonted favour from him. And what he received of the Lord he delivered to the people. Wherever we are, we must endeavour to do good; for that is our business in this world. Saying, Take great stones in thy hand Such as are used as foundation-stones; and hide them in the clay in the brick-kiln Or furnace. The Vulgate reads, in crypta, qu est sub muro lateritio, in the hollow place, or vault, which is under the brick wall; and the LXX., , in the place before the gate which is at the entry of Pharaohs house Which, however, might be a great way from the palace itself; the courts of great kings being almost equal to a city, for extent, in ancient times: particularly the palace of Babylon was four miles in compass, according to Diodorus Siculus: in the sight of the men of Judah Hebrew, , literally, of men Jews; which signifies indefinitely some of that nation; not as in our present translation, which seems to imply, that the presence of all the Jewish emigrantswas required; for in that case the reading would at least have been, with the definite article prefixed, , the men the Jews, see Blaney. Jeremiah was not ordered to place these stones thus in the presence of the Egyptians, who were unacquainted with his prophetic character, but in the sight of the Jews to whom he was sent; at least some of them, who might attest what they had seen to others; in order that, since he could not prevent their going into Egypt, he might bring them to repent of their going.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Jer 43:8-13. The Future Conquest of Egypt by Nebuchadrezzar.According to an imperfect inscription (given in Rogerss Cuneiform Parallels to the OT, p. 367), he actually invaded Egypt in 567 B.C. Jeremiah symbolically proclaims this by placing stones on the spot where the Babylonian king shall erect his throne and glittering canopy (Jer 43:10 mg.). He will make the land his, as easily as a shepherd puts on his garment (Jer 43:12), and will destroy heathen temples, and the obelisks of Heliopolis (Jer 43:13 mg.; 6 m. NE. of Cairo) For the force of such symbolism see on Jer 13:1 ff.
Jer 43:9. in mortar in the brickwork: a very doubtful phrase: LXX reads in the forecourt, and other Greek VSS with Vulg. in secret; the latter is preferable, as the action would perhaps have to be done by night cf. Eze 12:7.
Jer 43:10. Read with LXX, Syr. he will set.
Jer 43:12. Read with VSS, he will kindle.
Jer 43:13. Cleopatras Needle is one of these obelisks.
Fuente: Peake’s Commentary on the Bible
Jeremiah’s prediction of Nebuchadnezzar’s invasion of Egypt 43:8-13
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
The Lord continued to give prophetic messages to Jeremiah in Egypt.
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
Events in Egypt 43:8-45:5
As the rebellious remnant moved from Judah to Egypt, so does the narrative.
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
CHAPTER XVII
EGYPT
Jer 43:8-13, Jer 44:30, Jer 46:1-28
“I will visit Amon of No, and Pharaoh, and Egypt, with their gods and their kings: even Pharaoh and all them that trust in him.” Jer 46:25
THE kings of Egypt with whom Jeremiah was contemporary-Psammetichus II, Pharaoh Necho, and Pharaoh Hophra-belonged to the twenty-sixth dynasty. When growing distress at home compelled Assyria to loose her hold on her distant dependencies, Egypt still retained something of her former vigorous elasticity. In the rebound from subjection under the heavy hand of Sennacherib, she resumed her ancient forms of life and government. She regained her unity and independence, and posed afresh as an equal rival with Chaldea for the supremacy of Western Asia. At home there was a renascence of art and literature, and, as of old, the wealth and devotion of powerful monarchs restored the ancient temples and erected new shrines of their own.
But this revival was no new growth springing up with a fresh and original life from the seeds of the past; it cannot rank with the European Renascence of the fifteenth century. It is rather to be compared with the reorganisations by which Diocletian and Constantine prolonged the decline of the Roman Empire, the rally of a strong constitution in the grip of mortal disease. These latter-day Pharaohs failed ignominiously in their attempts to recover the Syrian dominion of the Thothmes and Rameses; and, like the Roman Empire in its last centuries, the Egypt of the twenty-sixth dynasty surrendered itself to Greek influence and hired foreign mercenaries to fight its battles. The new art and literature were tainted by pedantic archaism. According to Brugsch, “Even to the newly created dignities and titles, the return to ancient times had become the general watchword. The stone door posts of this age reveal the old Memphian style of art, mirrored in its modern reflection after the lapse of four thousand years.” Similarly Meyer tells us that apparently the Egyptian state was reconstituted on the basis of a religious revival, somewhat in the fashion of the establishment of Deuteronomy by Josiah.
Inscriptions after the time of Psammetichus are written in archaic Egyptian of a very ancient past; it is often difficult to determine at first sight whether inscriptions belong to the earliest or latest period of Egyptian history.
The superstition that sought safety in an exact reproduction of a remote antiquity could not, however, resist the fascination of Eastern demonology. According to Brugsch, (2:293) in the age called the Egyptian Renascence the old Egyptian theology was adulterated with Graeco-Asiatic elements – demons and genii of whom the older faith and its purer doctrine had scarcely an idea; exorcisms became a special science, and are favourite themes for the inscriptions of this period. Thus, amid many differences, there are also to be found striking resemblances between the religious movements of the period in Egypt and amongst the Jews, and corresponding difficulties in determining the dates of Egyptian inscriptions and of sections of the Old Testament.
This enthusiasm for ancient custom and tradition was not likely to commend the Egypt of Jeremiahs age to any student of Hebrew history. He would be reminded that the dealings of the Pharaohs with Israel had almost always been to its hurt; he would remember the Oppression and the Exodus-how, in the time of Solomon, friendly intercourse with Egypt taught that monarch lessons in magnificent tyranny, how Shishak plundered the Temple, how Isaiah had denounced the Egyptian alliance as a continual snare to Judah. A Jewish prophet would be prompt to discern the omens of coming ruin in the midst of renewed prosperity on the Nile.
Accordingly at the first great crisis of the new international system; in the fourth year of Jehoiakim, either just before or just after the battle of Carchemish-it matters little which-Jeremiah takes up his prophecy against Egypt. First of all, with an ostensible friendliness which only masks his bitter sarcasm, he invites the Egyptians to take the field:-
“Prepare buckler and shield, and draw near to battle.
Harness the horses to the chariots, mount the chargers,
Stand forth armed cap-a-pie for battle;
Furbish the spears, put on the coats of mail.”
This great host with its splendid equipment must surely conquer. The prophet professes to await its triumphant return; but he sees instead a breathless mob of panic-stricken fugitives, and pours upon them the torrent of his irony:-
“How is it that I behold this?
These heroes are dismayed and have turned their backs;
Their warriors have been beaten down;
They flee apace, and do not look behind them:
Terror on every side-is the utterance of Jehovah.”
Then irony passes into explicit malediction:-
“Let not the swift flee away, nor the warrior escape;
Away northward, they stumble and fall by the river Euphrates.”
Then, in a new strophe, Jeremiah again recurs in imagination to the proud march of the countless hosts of Egypt:
“Who is this that riseth up like the Nile,
Whose waters toss themselves like the rivers?
Egypt riseth up like the Nile,
His waters toss themselves like the rivers.
And he saith, I will go up and cover the land”
(like the Nile in flood);
“I will destroy the cities and their inhabitants”
(and, above all other cities, Babylon).
Again the prophet urges them on with ironical encouragement:-
“Go up, ye horses; rage, ye chariots;
Ethiopians and Libyans that handle the shield,
Lydians that handle and bend the bow”
(the tributaries and mercenaries of Egypt).
Then, as before, he speaks plainly of coming disaster:
“That day is a day of vengeance for the Lord Jehovah Sabaoth, whereon He will avenge Him of His adversaries”
(a day of vengeance upon Pharaoh Necho for Megiddo and Josiah).
“The sword shall devour and be sated, and drink its fill of their blood:
For the Lord Jehovah Sabaoth hath a sacrifice in the northern land, by the river Euphrates.”
In a final strophe, the prophet turns to the land left bereaved and defenceless by the defeat at Carchemish:-
“Go up to Gilead and get thee balm, O virgin daughter of Egypt:
In vain dost thou multiply medicines; thou canst not be healed.
The nations have heard of thy shame, the earth is full of thy cry:
For warrior stumbles against warrior; they fall both together.”
Nevertheless the end was not yet. Egypt was wounded to death, but she was to linger on for many a long year to be a snare to Judah and to vex the righteous soul of Jeremiah. The reed was broken, but it still retained an appearance of soundness, which more than once tempted the Jewish princes to lean upon it and find their hands pierced for their pains. Hence, as we have seen already, Jeremiah repeatedly found occasion to reiterate the doom of Egypt, of Nechos successor, Pharaoh Hophra, and of the Jewish refugees who had sought safety under his protection. In the concluding part of chapter 46, a prophecy of uncertain date sets forth the ruin of Egypt with rather more literary finish than in the parallel passages.
This word of Jehovah was to be proclaimed in Egypt, and especially in the frontier cities, which would have to bear the first brunt of invasion:-
“Declare in Egypt, proclaim in Migdol, proclaim in Noph and Tahpanhes:
Say ye, Take thy stand and be ready, for the sword hath devoured round about thee.
Why hath Apis fled and thy calf not stood?
Because Jehovah overthrew it.”
Memphis was devoted to the worship of Apis, incarnate in the sacred bull; but now Apis must succumb to the mightier divinity of Jehovah, and his sacred city become a prey to the invaders.
“He maketh many to stumble; they fall one against another.
Then they say, Arise, and let us return to our own people
And to our native land, before the oppressing sword.”
We must remember that the Egyptian armies were largely composed of foreign mercenaries. In the hour of disaster and defeat these hirelings would desert their employers and go home.
“Give unto Pharaoh king of Egypt the name. Crash; he hath let the appointed time pass by.”
The form of this enigmatic sentence is probably due to a play upon Egyptian names and titles. When the allusions are forgotten, such paronomasia naturally results in hopeless obscurity. The “appointed time” has been explained as the period during which Jehovah gave Pharaoh the opportunity of repentance, or as that within which he might have submitted to Nebuchadnezzar on favourable terms.
“As I live, is the utterance of the King, whose name is Jehovah Sabaoth,
One shall come like Tabor among the mountains and like Carmel by the sea.”
It was not necessary to name this terrible invader; it could be no other than Nebuchadnezzar.
“Get thee gear for captivity, O daughter of Egypt, that dwellest in thine own land:
For Noph shall become a desolation, and shall be burnt up and left without inhabitants.
Egypt is a very fair heifer, but destruction is come upon her from the north.”
This tempest shattered the Greek phalanx in which Pharaoh trusted:-
“Even her mercenaries in the midst of her are like calves of the stall;
Even they have turned and fled together, they have not stood:
For their day of calamity hath come upon them, their day of reckoning.”
We do not look for chronological sequence in such a poem, so that this picture of the flight and destruction of the mercenaries is not necessarily later in time than their overthrow and contemplated desertion in Jer 46:15. The prophet is depicting a scene of bewildered confusion; the disasters that fell thick upon Egypt crowd into Giesebrecht, his vision without order or even coherence. Now he turns again to Egypt herself:-
“Her voice goeth forth like the (low hissing of) the serpent;
For they come upon her with a mighty army, and with axes like woodcutters.”
A like fate is predicted in Isa 29:4 for “Ariel, the city where David dwelt”:-
“Thou shalt be brought low and speak from the ground;
Thou shalt speak with a low voice out of the dust;
Thy voice shall come from the ground, like that of a familiar spirit,
And thou shalt speak in a whisper from the dust.”
Thus too Egypt would seek to writhe herself from under the heel of the invader: hissing out the while her impotent fury, she would seek to glide away into some safe refuge amongst the underwood. Her dominions, stretching far up the Nile, were surely vast enough to afford her shelter somewhere: but no! the “woodcutters” are too many and too mighty for her:-
“They cut down her forest-it is the utterance of Jehovah for it is impenetrable;
For they are more than the locusts, and are innumerable.”
The whole of Egypt is overrun and subjugated; no district holds out against the invader, and remains unsubjugated to form the nucleus of a new and independent empire.
“The daughter of Egypt is put to shame; she is delivered into the hand of the northern people.”
Her gods share her fate; Apis had succumbed at Memphis, but Egypt had countless other stately shrines whose denizens must own the overmastering might of Jehovah:-
“Thus saith Jehovah Sabaoth, the God of Israel:
Behold, I will visit Amon of No,
And Pharaoh, and Egypt, and all her gods and kings,
Even Pharaoh and all who trust in him.”
Amon of No, or Thebes, known to the Greeks as Ammon and called by his own worshippers Amen, or “the hidden one,” is apparently mentioned with Apis as sharing the primacy of the Egyptian divine hierarchy. On the fall of the twentieth dynasty, the high priest of the Theban Amen became king of Egypt, and centuries afterwards Alexander the Great made a special pilgrimage to the temple in the oasis of Ammon and was much gratified at being there hailed son of the deity.
Probably the prophecy originally ended with this general threat of “visitation” of Egypt and its human and divine rulers. An editor, however, has added, from parallel passages, the more definite but sufficiently obvious statement that Nebuchadnezzar and his servants were to be the instruments of the Divine visitation.
A further addition is in striking contrast to the sweeping statements of Jeremiah:-
“Afterward it shall be inhabited, as in the days of old.”
Similarly, Ezekiel foretold a restoration for Egypt:-
“At the end of forty years, I will gather the Egyptians, and will cause them to returnto their native land: and they shall be there a base kingdom: it shall be the basest of the kingdoms.” {Eze 29:13-15}
And elsewhere we read yet more gracious promises to Egypt:-
“Israel shall be a third with Egypt and Assyria, a blessing in the midst of the land: whom Jehovah Sabaoth shall bless, saying, Blessed be Egypt My people, and Assyria the work of My hands, and Israel Mine inheritance.” {Isa 19:25}
Probably few would claim to discover in history any literal fulfilment of this last prophecy. Perhaps it might have been appropriated for the Christian Church in the days of Clement and Origen. We may take Egypt and Assyria as types of heathendom, which shall one day receive the blessings of the Lords people and of the work of His hands. Of political revivals and restorations Egypt has had her share. But less interest attaches to these general prophecies than to more definite and detailed predictions; and there is much curiosity as to any evidence which monuments and other profane witnesses may furnish as to a conquest of Egypt and capture of Pharaoh Hophra by Nebuchadnezzar.
According to Herodotus, Apries (Hophra) was defeated and imprisoned by his successor Amasis, afterwards delivered up by him to the people of Egypt, who forthwith strangled their former king. This event would be an exact fulfilment of the words, “I will give Pharaoh Hophra king of Egypt into the hand of his enemies, and into the hand of them that seek his life,” {Jer 44:30} if it were not evident from parallel passages {Jer 46:25} that the Book of Jeremiah intends Nebuchadnezzar to be the enemy into whose hands Pharaoh is to be delivered. But Herodotus is entirely silent as to the relations of Egypt and Babylon during this period; for instance, he mentions the victory of Pharaoh Necho at Megiddo-which he miscalls Magdolium-but not his defeat at Carehemish. Hence his silence as to Chaldean conquests in Egypt has little weight. Even the historians explicit statement as to the death of Apries might be reconciled with his defeat and capture by Nebuchadnezzar, if we knew all the facts. At present, however, the inscriptions do little to fill the gap left by the Greek historian; there are, however, references which seem to establish two invasions of Egypt by the Chaldean king, one of which fell in the reign of Pharaoh Hophra. But the spiritual lessons of this and the following prophecies concerning the nations are not dependent on the spade of the excavator or the skill of the decipherers of hieroglyphics and cuneiform script; whatever their relation may be to the details of subsequent historical events, they remain as monuments of the inspired insight of the prophet into the character and destiny alike of great empires and petty states. They assert the Divine government of the nations, and the subordination of all history to the coming of the Kingdom of God.