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even Pharaoh, and all them that trust in him; the Jews that dwelt in Egypt, and who thought themselves safe under his protection; such who went along with Johanan thither, contrary to the will of God; these should not escape punishment, but be involved in the same destruction. (p) R. David Ganz. Chronolog. par. 2. fol. 10. 1. Elias in Tishbi, p. 11. (q) Vid. Schmidt in loc & Stockium, p. 71. So Bochart. Phaleg. l. 1. c. 1. col. 5, 6. (r) Onomastic. Sacr. p. 571, &c. Geneva Study BibleThe LORD of hosts, the God of Israel, saith; Behold, I will punish the {y} multitude of No, and Pharaoh, and Egypt, with their gods, and their kings; even Pharaoh, and all them that trust in him:(y) Some take the Hebrew word Amon for the kings name of No, that is, of Alexandria.

(p) R. David Ganz. Chronolog. par. 2. fol. 10. 1. Elias in Tishbi, p. 11. (q) Vid. Schmidt in loc & Stockium, p. 71. So Bochart. Phaleg. l. 1. c. 1. col. 5, 6. (r) Onomastic. Sacr. p. 571, &c. Geneva Study BibleThe LORD of hosts, the God of Israel, saith; Behold, I will punish the {y} multitude of No, and Pharaoh, and Egypt, with their gods, and their kings; even Pharaoh, and all them that trust in him:(y) Some take the Hebrew word Amon for the kings name of No, that is, of Alexandria.

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behold, I will punish the multitude of No; the inhabitants of it, which were many, called "populous No", Nahum 3:8; a famous city in Egypt. Some take it to be Diospolis or Thebes; and others (p) the same that is now called Alexandria; and so the Targum renders it; and which is followed by the Vulgate Latin version: and Jarchi calls it the seignory or government of Alexandria; and takes Amon, the word for "multitude", to signify the prince of this place; and so Kimchi and Ben Melech interpret it, king of a city called No: rather Jupiter Ammon (q) is meant, an idol of the Egyptians, which had a temple in Thebes, and was worshipped in it; and who had his name from Ham, the son of Noah. Hillerus (r), by various arguments, endeavours to prove that No is the same city with Memphis, and that No Amon signifies "the habitation of the nourished"; that is, of Apis, which was nourished here. But be he who he will, or the place what it will, he or that would certainly be punished; and Pharaoh, and Egypt, with their gods, and their kings; Pharaoh, the present king of Egypt, who was Pharaohhophra, and all the land of Egypt; and all their numerous idols, which were many indeed; and the several governors of the nomes or provinces into which the land was distributed; these should be punished, and suffer in the general calamity; even Pharaoh, and all them that trust in him; the Jews that dwelt in Egypt, and who thought themselves safe under his protection; such who went along with Johanan thither, contrary to the will of God; these should not escape punishment, but be involved in the same destruction. (p) R. David Ganz. Chronolog. par. 2. fol. 10. 1. Elias in Tishbi, p. 11. (q) Vid. Schmidt in loc & Stockium, p. 71. So Bochart. Phaleg. l. 1. c. 1. col. 5, 6. (r) Onomastic. Sacr. p. 571, &c. Geneva Study BibleThe LORD of hosts, the God of Israel, saith; Behold, I will punish the {y} multitude of No, and Pharaoh, and Egypt, with their gods, and their kings; even Pharaoh, and all them that trust in him:(y) Some take the Hebrew word Amon for the kings name of No, that is, of Alexandria.

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their kings—the kings of the nations in league with Egypt.Matthew Poole's Commentary The Lord of hosts, the God of Israel, saith: these names are often in conjunction given unto God, the first signifying his power or ability to do what he either promiseth or threateneth, the other speaking his kindness and near relation to the Jews. Behold, I will punish the multitude of No: there are great critical disputes about this phrase, whether the word translated multitude signifies so, (as it doth Jeremiah 52:15) and if so, whether it should not be multitude from No; or whether it signifies the nourisher, (as some would have it,) because No (which some think is the same city with that at this time called Alexandria, being a great place of merchandise) nourished all the adjacent parts; but it is no easy thing to resolve the question, nor is the resolution of it of much moment to us. By those that trusted in Pharaoh the Jews are most probably meant, who all along in their prosperity put too much confidence in Egypt, and after that Jerusalem was taken some of them (as we before heard) fled into Egypt for sanctuary. Gill's Exposition of the Entire BibleThe Lord of hosts, the God of Israel, saith,.... These titles are often given to the Lord, and set before prophecies that come from him; and, according to Kimchi, the reason why he is here spoken of as the God of Israel was, because the vengeance threatened to the Egyptians should come upon them, as a punishment for using Israel ill; as Shishak king of Egypt, and Pharaohnecho, who slew Josiah: behold, I will punish the multitude of No; the inhabitants of it, which were many, called "populous No", Nahum 3:8; a famous city in Egypt. Some take it to be Diospolis or Thebes; and others (p) the same that is now called Alexandria; and so the Targum renders it; and which is followed by the Vulgate Latin version: and Jarchi calls it the seignory or government of Alexandria; and takes Amon, the word for "multitude", to signify the prince of this place; and so Kimchi and Ben Melech interpret it, king of a city called No: rather Jupiter Ammon (q) is meant, an idol of the Egyptians, which had a temple in Thebes, and was worshipped in it; and who had his name from Ham, the son of Noah. Hillerus (r), by various arguments, endeavours to prove that No is the same city with Memphis, and that No Amon signifies "the habitation of the nourished"; that is, of Apis, which was nourished here. But be he who he will, or the place what it will, he or that would certainly be punished; and Pharaoh, and Egypt, with their gods, and their kings; Pharaoh, the present king of Egypt, who was Pharaohhophra, and all the land of Egypt; and all their numerous idols, which were many indeed; and the several governors of the nomes or provinces into which the land was distributed; these should be punished, and suffer in the general calamity; even Pharaoh, and all them that trust in him; the Jews that dwelt in Egypt, and who thought themselves safe under his protection; such who went along with Johanan thither, contrary to the will of God; these should not escape punishment, but be involved in the same destruction. (p) R. David Ganz. Chronolog. par. 2. fol. 10. 1. Elias in Tishbi, p. 11. (q) Vid. Schmidt in loc & Stockium, p. 71. So Bochart. Phaleg. l. 1. c. 1. col. 5, 6. (r) Onomastic. Sacr. p. 571, &c. Geneva Study BibleThe LORD of hosts, the God of Israel, saith; Behold, I will punish the {y} multitude of No, and Pharaoh, and Egypt, with their gods, and their kings; even Pharaoh, and all them that trust in him:(y) Some take the Hebrew word Amon for the kings name of No, that is, of Alexandria.

Benson CommentaryJeremiah 46:25-26. Behold, I will punish the multitude of No — Hebrew, מנא אמון, Amon of No, which, says Blaney, “is the literal translation, and we need seek for no other.” Amon, or Ammon, as the word is generally written, was the name by which the Egyptians called Jupiter, who had a celebrated temple at Thebes, famous for its hundred gates in Homer’s time, and supposed to be the same city with No here mentioned. Here Jupiter was worshipped in a distinguished manner, on which account the place was called Diospolis, the city of Jupiter, which name the LXX. have put for No, Ezekiel 30:14-16. If therefore No be Thebes, or Diospolis, as it seems evident it is, then Amman of No signifies the deity of the place, the Theban Jupiter, as Herodotus styles him, lib. 2. cap. 42. As, on the other hand, נא אמון, No-ammon, Nahum 3:8, should be rendered, No of Amman, which exactly corresponds with the Greek Διοσπολις, or, city of Jupiter. But very different from these is the term, את המון נא, used Ezekiel 30:15, which indeed signifies the multitude, or numerous inhabitants of No; although, from the similitude of the words אמון and המון, Amon and Hamon, our translators, and others besides them, have confounded them together. Some have supposed No to mean Alexandria, the great emporium of Egypt; and the Chaldee and Vulgate have rendered it so. But Alexandria was not built till ages after the time when Jeremiah prophesied: and it does not appear that there had been before any city, at least any considerable one, standing upon the spot which the founder made the object of his choice. And Pharaoh and Egypt, with their gods and their kings — The same divine vengeance, which falls upon the idol Ammon and his worshippers, shall reach the rest of Egypt with their respective idols and governors. “When an idolatrous nation,” says Blaney, “is doomed to destruction, God is said to execute vengeance upon the idols of the country: see Jeremiah 43:12-13. Accordingly, here Ammon of No, the principal deity, and Pharaoh, the principal man, among the Egyptians, are marked out in the first place as the primary objects of divine visitation; then follows, in the gross, Egypt with all her gods, and all her kings; which latter term is explained to include both Pharaoh himself, and those subordinate rulers who were dependant upon him for the rank and authority they held. And afterward it shall be inhabited, as in the days of old — At the end of forty years Egypt was to begin to recover itself, as Ezekiel foretels, Ezekiel 29:13.Matthew Henry's Concise Commentary46:13-28 Those who encroached on others, shall now be themselves encroached on. Egypt is now like a very fair heifer, not accustomed to the yoke of subjection; but destruction comes out of the north: the Chaldeans shall come. Comfort and peace are spoken to the Israel of God, designed to encourage them when the judgments of God were abroad among the nations. He will be with them, and only correct them in measure; and will not punish them with everlasting destruction from his presence.Barnes' Notes on the BibleThe multitude of No - Rather, Amon of No. Ammon or Jupiter-Ammon was the first of the supreme triad of Thebes. He was the deity invisible and unfathomable, whose name signifies "the concealed." No-Amon, is the sacred city of Thebes, the capital of Upper Egypt. First then Yahweh's anger falls upon the representatives of the highest divine and human powers, Amon of No and Pharaoh. It next punishes Egypt generally, and her gods and her kings, for each city had its special divinity, and inferior rulers were placed in the several parts of the country. Finally, Pharaoh is again mentioned, with "all who trust in him," i. e., the Jews, who had made Egypt their confidence and not God. Jamieson-Fausset-Brown Bible Commentary25. multitude—Hebrew, "Amon" (Na 3:8, Margin, "No-Ammon"), the same as Thebes or Diospolis in Upper Egypt, where Jupiter Ammon had his famous temple. In English Version, "multitude" answers to "populous No" (Na 3:8; Eze 30:15). The reference to "their gods" which follows, makes the translation more likely, "Ammon of No," that is, No and her idol Ammon; so the Chaldee Version. So called either from Ham, the son of Noah; or, the "nourisher," as the word means.their kings—the kings of the nations in league with Egypt.Matthew Poole's Commentary The Lord of hosts, the God of Israel, saith: these names are often in conjunction given unto God, the first signifying his power or ability to do what he either promiseth or threateneth, the other speaking his kindness and near relation to the Jews. Behold, I will punish the multitude of No: there are great critical disputes about this phrase, whether the word translated multitude signifies so, (as it doth Jeremiah 52:15) and if so, whether it should not be multitude from No; or whether it signifies the nourisher, (as some would have it,) because No (which some think is the same city with that at this time called Alexandria, being a great place of merchandise) nourished all the adjacent parts; but it is no easy thing to resolve the question, nor is the resolution of it of much moment to us. By those that trusted in Pharaoh the Jews are most probably meant, who all along in their prosperity put too much confidence in Egypt, and after that Jerusalem was taken some of them (as we before heard) fled into Egypt for sanctuary. Gill's Exposition of the Entire BibleThe Lord of hosts, the God of Israel, saith,.... These titles are often given to the Lord, and set before prophecies that come from him; and, according to Kimchi, the reason why he is here spoken of as the God of Israel was, because the vengeance threatened to the Egyptians should come upon them, as a punishment for using Israel ill; as Shishak king of Egypt, and Pharaohnecho, who slew Josiah: behold, I will punish the multitude of No; the inhabitants of it, which were many, called "populous No", Nahum 3:8; a famous city in Egypt. Some take it to be Diospolis or Thebes; and others (p) the same that is now called Alexandria; and so the Targum renders it; and which is followed by the Vulgate Latin version: and Jarchi calls it the seignory or government of Alexandria; and takes Amon, the word for "multitude", to signify the prince of this place; and so Kimchi and Ben Melech interpret it, king of a city called No: rather Jupiter Ammon (q) is meant, an idol of the Egyptians, which had a temple in Thebes, and was worshipped in it; and who had his name from Ham, the son of Noah. Hillerus (r), by various arguments, endeavours to prove that No is the same city with Memphis, and that No Amon signifies "the habitation of the nourished"; that is, of Apis, which was nourished here. But be he who he will, or the place what it will, he or that would certainly be punished; and Pharaoh, and Egypt, with their gods, and their kings; Pharaoh, the present king of Egypt, who was Pharaohhophra, and all the land of Egypt; and all their numerous idols, which were many indeed; and the several governors of the nomes or provinces into which the land was distributed; these should be punished, and suffer in the general calamity; even Pharaoh, and all them that trust in him; the Jews that dwelt in Egypt, and who thought themselves safe under his protection; such who went along with Johanan thither, contrary to the will of God; these should not escape punishment, but be involved in the same destruction. (p) R. David Ganz. Chronolog. par. 2. fol. 10. 1. Elias in Tishbi, p. 11. (q) Vid. Schmidt in loc & Stockium, p. 71. So Bochart. Phaleg. l. 1. c. 1. col. 5, 6. (r) Onomastic. Sacr. p. 571, &c. Geneva Study BibleThe LORD of hosts, the God of Israel, saith; Behold, I will punish the {y} multitude of No, and Pharaoh, and Egypt, with their gods, and their kings; even Pharaoh, and all them that trust in him:(y) Some take the Hebrew word Amon for the kings name of No, that is, of Alexandria.

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and Pharaoh, and Egypt, with their gods, and their kings; Pharaoh, the present king of Egypt, who was Pharaohhophra, and all the land of Egypt; and all their numerous idols, which were many indeed; and the several governors of the nomes or provinces into which the land was distributed; these should be punished, and suffer in the general calamity; even Pharaoh, and all them that trust in him; the Jews that dwelt in Egypt, and who thought themselves safe under his protection; such who went along with Johanan thither, contrary to the will of God; these should not escape punishment, but be involved in the same destruction. (p) R. David Ganz. Chronolog. par. 2. fol. 10. 1. Elias in Tishbi, p. 11. (q) Vid. Schmidt in loc & Stockium, p. 71. So Bochart. Phaleg. l. 1. c. 1. col. 5, 6. (r) Onomastic. Sacr. p. 571, &c. Geneva Study BibleThe LORD of hosts, the God of Israel, saith; Behold, I will punish the {y} multitude of No, and Pharaoh, and Egypt, with their gods, and their kings; even Pharaoh, and all them that trust in him:(y) Some take the Hebrew word Amon for the kings name of No, that is, of Alexandria.

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