Jeremiah · Chapter 43

Verse 2. Thou speakest falsely] They had no other colour for their rebellion than flatly to deny that God had spoken what the prophet related.

Verses 2, 3. Then spake Azariah, the son of Hoshaiah — Called Jazaniah, Jeremiah 42:1. We may observe many like instances in the books of Kings and Chronicles, of the same persons being called by two different names. And all the proud men — They who refused to obey Almighty God when his commands crossed their own inclinations. Saying unto Jeremiah, The Lord hath not spoken by thee — The constant method of hypocrites and infidels, who pretend they are not satisfied of the truth of divine revelation, when the true cause of their unbelief is, that God’s commands contradict their own lusts and appetites. But Baruch the son of Neriah setteth thee on against us — They would not directly accuse Jeremiah of partiality toward, or confederacy with the Chaldeans, as his enemies had done formerly, (Jeremiah 37:13,) but they lay the blame upon Baruch, whom they knew to be an intimate companion of Jeremiah’s, and to have been kindly used by the Chaldeans upon Jeremiah’s account. — Lowth.

2. Azariah — See note on Jeremiah 42:1. Possibly the change in the order of the names of Johanan and Azariah or Jezaniah indicates that the latter was the leader in this opposition against the prophet. Johanan now comes before us in a new light. Before we knew him as the friend of Gedaliah and the avenger of his death, but now the opposer and persecutor of Jeremiah.

Verses 2, 3. Then spake Azariah, the son of Hoshaiah — Called Jazaniah, Jeremiah 42:1. We may observe many like instances in the books of Kings and Chronicles, of the same persons being called by two different names. And all the proud men — They who refused to obey Almighty God when his commands crossed their own inclinations. Saying unto Jeremiah, The Lord hath not spoken by thee — The constant method of hypocrites and infidels, who pretend they are not satisfied of the truth of divine revelation, when the true cause of their unbelief is, that God’s commands contradict their own lusts and appetites. But Baruch the son of Neriah setteth thee on against us — They would not directly accuse Jeremiah of partiality toward, or confederacy with the Chaldeans, as his enemies had done formerly, (Jeremiah 37:13,) but they lay the blame upon Baruch, whom they knew to be an intimate companion of Jeremiah’s, and to have been kindly used by the Chaldeans upon Jeremiah’s account. — Lowth.

Verse 3. Baruch setteth thee on against us, in our purpose to seek an asylum in Egypt. Jeremiah’s character as a prophet, having received the seals of providence, they durst not deny him the glory, but artfully threw the blame on Baruch.

3. Baruch… setteth thee on — Why Baruch is given this offensive pre-eminence does not appear. He was probably a younger man than Jeremiah, and was to some extent the medium of his communications. He may thus have given offence, and may have infused into the messages something of his own ardour and zeal.

Verses 4-7. So Johanan and all the captains, &c., obeyed not, &c. — That is, they resolved not to obey the message God had sent them by Jeremiah; but took all the remnant of Judah that were returned, &c. — The resolution which they had formed they presently put in practice. Though Jeremiah and Baruch, and probably many of the people, were not willing to go along with them, yet these rebellious captains forced them to go; so that the prophet and his pious friends were now a kind of prisoners to their own countrymen. So they came into the land of Egypt — Their great inclination to go into Egypt arose, as has been intimated, from a supposition that they should be safer there from the Babylonians, who, they thought, might injure them at any time while they stayed in Judea; but would not venture to attack Egypt, on account of its strongly fortified cities, which commanded the passes into the country, and the various channels of the Nile, which were great obstructions to the march of an army. Thus they came even to Tahpanhes — One of the principal cities of Egypt, and a place of residence for their kings. The word is contracted to Hanes, Isaiah 30:4, and joined with Zoan, the chief city of the kingdom. Tahpanhes gave a name to a queen of Egypt, (1 Kings 11:19,) and is supposed by many to be the same city which was afterward called Daphnæ Pelusiacæ. In this behaviour of the Jews we have an instance of great impiety joined to hypocrisy. They had promised with an oath to follow the advice of the prophet; but, because his counsel was not agreeable to their inclinations, they went down into Egypt, and even charged the prophet with speaking falsely in the name of the Lord. In these Jews we see a picture of those persons who, upon some occasions, express their zeal and good intentions, but reject the most wholesome counsels when those counsels thwart their passions, and are in opposition to what they have secretly purposed. With respect to Jeremiah, it may be observed, God suffered him to be carried to Egypt, that he might there denounce the ruin of the Egyptians as well as of the Jews, who had put their trust in them. Wherever the wicked are, the hand of God finds them out; and those who think, by disobeying him, to avoid the evils which they dread, and to that end make use of unlawful means, fall by those very means into the evils they expect to shun, and are confounded in their hope.

Verses 4-7. So Johanan and all the captains, &c., obeyed not, &c. — That is, they resolved not to obey the message God had sent them by Jeremiah; but took all the remnant of Judah that were returned, &c. — The resolution which they had formed they presently put in practice. Though Jeremiah and Baruch, and probably many of the people, were not willing to go along with them, yet these rebellious captains forced them to go; so that the prophet and his pious friends were now a kind of prisoners to their own countrymen. So they came into the land of Egypt — Their great inclination to go into Egypt arose, as has been intimated, from a supposition that they should be safer there from the Babylonians, who, they thought, might injure them at any time while they stayed in Judea; but would not venture to attack Egypt, on account of its strongly fortified cities, which commanded the passes into the country, and the various channels of the Nile, which were great obstructions to the march of an army. Thus they came even to Tahpanhes — One of the principal cities of Egypt, and a place of residence for their kings. The word is contracted to Hanes, Isaiah 30:4, and joined with Zoan, the chief city of the kingdom. Tahpanhes gave a name to a queen of Egypt, (1 Kings 11:19,) and is supposed by many to be the same city which was afterward called Daphnæ Pelusiacæ. In this behaviour of the Jews we have an instance of great impiety joined to hypocrisy. They had promised with an oath to follow the advice of the prophet; but, because his counsel was not agreeable to their inclinations, they went down into Egypt, and even charged the prophet with speaking falsely in the name of the Lord. In these Jews we see a picture of those persons who, upon some occasions, express their zeal and good intentions, but reject the most wholesome counsels when those counsels thwart their passions, and are in opposition to what they have secretly purposed. With respect to Jeremiah, it may be observed, God suffered him to be carried to Egypt, that he might there denounce the ruin of the Egyptians as well as of the Jews, who had put their trust in them. Wherever the wicked are, the hand of God finds them out; and those who think, by disobeying him, to avoid the evils which they dread, and to that end make use of unlawful means, fall by those very means into the evils they expect to shun, and are confounded in their hope.

5. Remnant… returned from all nations — This language only describes the people in this company. It coming to be known that the administration of the Chaldeans was friendly and fostering, there was a tendency on the part of the people who had fled before the invading army and taken refuge among other peoples to return. Hence such a phrase as this of the text describes them much as “and all those who were still alive, having escaped the calamities of the time.”

Verse 6. Men, and women, and children, and the king’s daughters] See the note on Jeremiah 41:10. It is truly surprising that the Chaldeans should have left behind any of the royal family of Judah! But, 1. Perhaps they knew not there were any. 2. If they did know, they might think, being children of concubines, they could not inherit. Or, 3. That being females, they were not eligible. And they had taken care to seize all Zedekiah’s sons, and slay them before his eyes.

Verses 4-7. So Johanan and all the captains, &c., obeyed not, &c. — That is, they resolved not to obey the message God had sent them by Jeremiah; but took all the remnant of Judah that were returned, &c. — The resolution which they had formed they presently put in practice. Though Jeremiah and Baruch, and probably many of the people, were not willing to go along with them, yet these rebellious captains forced them to go; so that the prophet and his pious friends were now a kind of prisoners to their own countrymen. So they came into the land of Egypt — Their great inclination to go into Egypt arose, as has been intimated, from a supposition that they should be safer there from the Babylonians, who, they thought, might injure them at any time while they stayed in Judea; but would not venture to attack Egypt, on account of its strongly fortified cities, which commanded the passes into the country, and the various channels of the Nile, which were great obstructions to the march of an army. Thus they came even to Tahpanhes — One of the principal cities of Egypt, and a place of residence for their kings. The word is contracted to Hanes, Isaiah 30:4, and joined with Zoan, the chief city of the kingdom. Tahpanhes gave a name to a queen of Egypt, (1 Kings 11:19,) and is supposed by many to be the same city which was afterward called Daphnæ Pelusiacæ. In this behaviour of the Jews we have an instance of great impiety joined to hypocrisy. They had promised with an oath to follow the advice of the prophet; but, because his counsel was not agreeable to their inclinations, they went down into Egypt, and even charged the prophet with speaking falsely in the name of the Lord. In these Jews we see a picture of those persons who, upon some occasions, express their zeal and good intentions, but reject the most wholesome counsels when those counsels thwart their passions, and are in opposition to what they have secretly purposed. With respect to Jeremiah, it may be observed, God suffered him to be carried to Egypt, that he might there denounce the ruin of the Egyptians as well as of the Jews, who had put their trust in them. Wherever the wicked are, the hand of God finds them out; and those who think, by disobeying him, to avoid the evils which they dread, and to that end make use of unlawful means, fall by those very means into the evils they expect to shun, and are confounded in their hope.

V. 7. Tahpanhes-It was at this time the place where the king of Egypt made his residence.

Verse 7. Came they even to Tahpanhes] This city was called Daphne by the Greeks, and was situated at the extremity of Lower Egypt, near to Heliopolis. It was called Daphne Pelusiaca. They halted at this place, most probably for the purpose of obtaining the king’s permission to penetrate farther into Egypt. It was at this place that, according to St. Jerome, tradition says the faithful Jeremiah was stoned to death by these rebellious wretches; for whose welfare he had watched, prayed, gone through many indignities, and suffered every kind of hardship. And now he sealed the truth of his Divine mission with his blood.

Verses 4-7. So Johanan and all the captains, &c., obeyed not, &c. — That is, they resolved not to obey the message God had sent them by Jeremiah; but took all the remnant of Judah that were returned, &c. — The resolution which they had formed they presently put in practice. Though Jeremiah and Baruch, and probably many of the people, were not willing to go along with them, yet these rebellious captains forced them to go; so that the prophet and his pious friends were now a kind of prisoners to their own countrymen. So they came into the land of Egypt — Their great inclination to go into Egypt arose, as has been intimated, from a supposition that they should be safer there from the Babylonians, who, they thought, might injure them at any time while they stayed in Judea; but would not venture to attack Egypt, on account of its strongly fortified cities, which commanded the passes into the country, and the various channels of the Nile, which were great obstructions to the march of an army. Thus they came even to Tahpanhes — One of the principal cities of Egypt, and a place of residence for their kings. The word is contracted to Hanes, Isaiah 30:4, and joined with Zoan, the chief city of the kingdom. Tahpanhes gave a name to a queen of Egypt, (1 Kings 11:19,) and is supposed by many to be the same city which was afterward called Daphnæ Pelusiacæ. In this behaviour of the Jews we have an instance of great impiety joined to hypocrisy. They had promised with an oath to follow the advice of the prophet; but, because his counsel was not agreeable to their inclinations, they went down into Egypt, and even charged the prophet with speaking falsely in the name of the Lord. In these Jews we see a picture of those persons who, upon some occasions, express their zeal and good intentions, but reject the most wholesome counsels when those counsels thwart their passions, and are in opposition to what they have secretly purposed. With respect to Jeremiah, it may be observed, God suffered him to be carried to Egypt, that he might there denounce the ruin of the Egyptians as well as of the Jews, who had put their trust in them. Wherever the wicked are, the hand of God finds them out; and those who think, by disobeying him, to avoid the evils which they dread, and to that end make use of unlawful means, fall by those very means into the evils they expect to shun, and are confounded in their hope.

Ver. 7. Tahpanhes, is Pelusium, and called Hanes in Isaiah 30:4. It was the frontier fortress of Egypt, and is now the residence of the court. It is by others called Daphnæ.

7. Tahpanhes — See Jeremiah 2:16. This was a frontier town on the Pelusian branch of the Nile. It is the Daphne of Herodotus. It is repeatedly mentioned by Jeremiah and Ezekiel, and seems to have been a place of considerable importance, as in the passage above referred to “Noph and Tahpanhes” are made to represent Egypt, and in verse 9 we learn that Pharaoh had a palace there.

PREDICTION REGARDING EGYPT, 8-13.

Verses 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, quæ est sub muro lateritio, in the hollow place, or vault, which is under the brick wall; and the LXX., en proquroiv, in the place before the gate which is at the entry of Pharaoh’s 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, µydwhy µyvna, 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, µydwhyh µyvnah, 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.

Verse 9. Take great stones] This discourse seems to have been delivered about a year after the destruction of Jerusalem. They pretended that they dared not stay in Judea for fear of the Chaldeans. The prophet here assures them that Nebuchadnezzar shall come to Egypt, extend his conquests in that kingdom, and place his tent over the very place where these stones were laid up, and destroy them. How these prophecies were fulfilled, see at the end of Jeremiah 44:30.

Verses 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, quæ est sub muro lateritio, in the hollow place, or vault, which is under the brick wall; and the LXX., en proquroiv, in the place before the gate which is at the entry of Pharaoh’s 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, µydwhy µyvna, 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, µydwhyh µyvnah, 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.

9. Hide them in the clay in the brickkiln — The object of this symbolical action is perfectly plain; but to understand the action itself is exceedingly difficult. The great doubt is, as to the sense of the word translated “brickkiln.” The word is used in two other places, neither one of which sheds a very certain light upon the word. In 2 Samuel 12:31, it is said of David that “he made them (the Ammonites) to pass through the brickkiln.” In Nahum 3:14, the people are exhorted to prepare for the siege, and this language is employed: “Go into clay, and tread the mortar, make strong the brickkiln.” Each one of these passages has its special difficulty, and so they cannot be appealed to with much confidence as settling the meaning of the word. Furst gives to the word in 2 Samuel 12:31, (Kethib,) the sense of a heathen deity; and this, though conjectural rather than ascertained, is possibly right. He gives to the word in Nahum 3:14, the sense of “brick,” such as would be used in closing up the breaches of the walls, and this sense perfectly fits the passage. In this place he gives the word the sense of “a brick-shaped quadrangle,” and understands it to be a pavement of brick or tile in front of the palace. This comes very nearly to the sense of the leading versions, the Vulgate rendering, “a brick wall,” the Syriac “a brick mould,” and the LXX “the propylaea.” Taking this sense, Jeremiah was instructed to take stones and conceal them in clay or mortar on the pavement in front of the palace. The clay represented the fragile power of the Egyptians, which would now fail; the stones the more enduring power of the Babylonians. The place was a suitable one for this act. That the prophet would be permitted to place stones and mortar in such a place for such a purpose is not incredible — certainly not impossible. The place was suitable, indicating the establishing of a royal power. The clay was the material out of which the palace itself was built. Pharaoh’s dominion was as the crumbling clay;

Nebuchadrezzar’s was symbolized by the more enduring stones. There is but one other view of this passage entitled to consideration. Neumann prefers the sense “brickkiln,” and explains the difficulty that it should be found in front of the palace, on the supposition that it was there to supply material for the construction of the palace, and had not yet been removed. This view is approved by Keil and Nagelsbach. But, to say the least, while it is a possible, it is certainly not a probable, conjecture; and even if the sense “brickkiln” were established, the hiding in the clay in the brickkiln is hard to understand.

Verses 10, 11. And say, Thus saith the Lord, I will send Nebuchadrezzar, &c. — God now commands his prophet to expound to the Jews the design of the order given him in the preceding verse. The stones hid in the clay, at the entry of Pharaoh’s house, were intended to be a sign that the king of Babylon should make himself master of that royal city, and set his throne in that very place. 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 certainty of the divine prescience; to which the smallest and most contingent events are evident. God calls Nebuchadnezzar his servant, because in this instance he should execute God’s will, accomplish his purposes, and be instrumental in carrying on his designs. And when he cometh, he shall smite the land of Egypt — Though Egypt has always been a warlike nation, it shall not be able to withstand the king of Babylon; but whom he will he shall slay, and in what way he pleases; and deliver such as are for death to death — See note on Jeremiah 15:2. Death here signifies the pestilence which the prophet foretels would overspread the country of Egypt by reason of the famine occasioned by sieges and other ravages of war.

10. Royal pavilion — The original word occurs nowhere else. Keil explains it as “the gorgeous tapestry with which the seat of the throne was covered;” Smith, as a “canopy” — the parasol which was carried over the head of the monarch when exposed to the sun’s rays, and so was an emblem of royalty. See Rawlinson’s Ancient Monarchies, 1:495. The sense favoured by Keil suits the language best.

Verse 11. Such as are for death to death] See Clarke’s note on “Jeremiah 15:2”.

Verses 10, 11. And say, Thus saith the Lord, I will send Nebuchadrezzar, &c. — God now commands his prophet to expound to the Jews the design of the order given him in the preceding verse. The stones hid in the clay, at the entry of Pharaoh’s house, were intended to be a sign that the king of Babylon should make himself master of that royal city, and set his throne in that very place. 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 certainty of the divine prescience; to which the smallest and most contingent events are evident. God calls Nebuchadnezzar his servant, because in this instance he should execute God’s will, accomplish his purposes, and be instrumental in carrying on his designs. And when he cometh, he shall smite the land of Egypt — Though Egypt has always been a warlike nation, it shall not be able to withstand the king of Babylon; but whom he will he shall slay, and in what way he pleases; and deliver such as are for death to death — See note on Jeremiah 15:2. Death here signifies the pestilence which the prophet foretels would overspread the country of Egypt by reason of the famine occasioned by sieges and other ravages of war.

11. Such as are for death to death — No theological importance can be found in this peculiar phraseology. It is neither fatalistic nor predestinarian.

V. 12. Carry them-He shall carry away both the idols, and the inhabitants of Egypt captive. With the land-With the spoils of the land of Egypt, he shall clothe his army.

Verse 12. He shall burn them, and carry them away captives] Some of these gods, such as were of wood, he will burn; those of metal he will carry away. Some of them were of gold. See below.

Shall array himself with the land of Egypt] Shall take all its wealth, and all its grandeur; shall take all its spoils.

As a shepherd putteth on his garment] With as much ease, and with as little opposition; and with as full a confidence that it is now his own. He shall go forth from thence in peace.] He shall suffer no interruption, nor endure any disaster in his return from his Egyptian expedition. See the proof of all this in Clarke’s notes at the end of “Jeremiah 44:30”.

Verses 12, 13. And I will kindle a fire in the houses of the gods of Egypt — I will cause the temples of the gods of Egypt to be set on fire, and their images to be consumed, or carried away, as being neither able to save their worshippers nor themselves. God here speaks of himself as the prime mover, or principal agent in this business, no doubt with a design to inculcate this necessary and important lesson, that in the punishing of idolatrous or ungodly nations both the plan is his, and the power of carrying it into execution, whatever instruments he may choose to employ as the subordinate ministers of his providence. And he shall array himself with the land of Egypt — That is, he shall clothe, or enrich himself and his army with the spoils and plunder of the country: or he shall add Egypt to his dominions, and possess himself of the riches of it, with as much ease as the shepherd puts on his garment. So calamities, when they surround men on every side, are compared to a garment, Psalm 109:19. “The expression shows,” says Rollin, “the prodigious ease with which all the power and riches of a kingdom are carried away, when God appoints the revolution.” And he shall go forth from thence in peace — None daring or attempting to resist him, or give him any molestation. He shall also break the images of Beth-shemesh — Or, the house of the sun, as the word signifies. The LXX. render the clause, kai suntriyei stulouv Hlioupolewv, He shall break in pieces the pillars of Heliopolis, that is, the city of the sun, where, as we learn from Herodotus, lib. 2. c. 59, the Egyptians celebrated a grand festival annually, in honour of the sun, that had a temple there. But vmv tyb, the house of the sun, seems rather to mean the temple itself, in which the images of their deity were erected.

12. I will kindle… he shall burn — Because of the difference in person here, many critics have conjectured a change of one letter in the text, so that the true reading would be he shall kindle. This is unwarranted. Such conjectural emendations of the text should be rarely ventured upon or accepted. The great majority of the corrections of the Masorites themselves are now seen to be mistakes and not corrections. God kindles the fire; Nebuchadrezzar applies it to its purpose of destruction. Both God and Nebuchadrezzar were concerned in this work. Men have their purposes, which are often low, selfish, and wicked; God has his purpose, always wise and just. And he shall array — “As easily as any shepherd in the open field wraps himself in his cloak, so will he take the whole of Egypt in his hand and be able to throw it round him like a light garment.” — Ewald.

V. 13. Beth-shemesh-Beth-shemesh is the name of a city, which had its name from a famous temple of the sun.

Verse 13. He shall break also the images of Beth-shemesh] vmv tyb beith shemesh is, literally, the house or temple of the sun; which was worshipped here, and whose images are said to have been of solid gold. These Nebuchadnezzar was to break and carry away; and the houses of the gods—all the temples of Egypt, he was to burn with fire. Beth-shemesh is the same as Heliopolis.

JEREMIAH

Verses 12, 13. And I will kindle a fire in the houses of the gods of Egypt — I will cause the temples of the gods of Egypt to be set on fire, and their images to be consumed, or carried away, as being neither able to save their worshippers nor themselves. God here speaks of himself as the prime mover, or principal agent in this business, no doubt with a design to inculcate this necessary and important lesson, that in the punishing of idolatrous or ungodly nations both the plan is his, and the power of carrying it into execution, whatever instruments he may choose to employ as the subordinate ministers of his providence. And he shall array himself with the land of Egypt — That is, he shall clothe, or enrich himself and his army with the spoils and plunder of the country: or he shall add Egypt to his dominions, and possess himself of the riches of it, with as much ease as the shepherd puts on his garment. So calamities, when they surround men on every side, are compared to a garment, Psalm 109:19. “The expression shows,” says Rollin, “the prodigious ease with which all the power and riches of a kingdom are carried away, when God appoints the revolution.” And he shall go forth from thence in peace — None daring or attempting to resist him, or give him any molestation. He shall also break the images of Beth-shemesh — Or, the house of the sun, as the word signifies. The LXX. render the clause, kai suntriyei stulouv Hlioupolewv, He shall break in pieces the pillars of Heliopolis, that is, the city of the sun, where, as we learn from Herodotus, lib. 2. c. 59, the Egyptians celebrated a grand festival annually, in honour of the sun, that had a temple there. But vmv tyb, the house of the sun, seems rather to mean the temple itself, in which the images of their deity were erected.

Ver. 13. Bethshemesh, the house of the sun, which the LXX read, Heliopolis, the city of the sun. It was situate between Alexandria and the Coptus, and so called because it had a temple dedicated to the sun, and was the grand seat of Egyptian idolatry. Its inhabitants were reckoned the most enlightened and ingenious of all the Egyptians. See Strabo, lib. 17., and Herodotus.

13. Images — Obelisks. Two of these (of which there were several before the famous “temple of the sun”) were each one hundred and fifty feet high. Beth-shemesh — Literally, house of the sun; the name of the temple being given to the city. It is also called in the Old Testament “On:” it was also known to the Greeks as Heliopolis. It was situated about twenty miles northeast from Memphis. The one famous obelisk now marking the site of this city is dated about 2050 B.C.