46:13-28 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.

Verse 25. - The multitude of No; rather, Amen of No. Amon-Ra, or rather Amen-Ra, was the name adopted at Thebes (Homer's Thebes "of the hundred gateways," 'Iliad,' 9:383, called here "No," and in Nahum 3:8 "No [of] Anion") from the time of the eleventh dynasty, for the sun god Ra. Amen (Amen) signifies "hidden," for it is the mysterious, invisible deity who manifests himself in bodily form in the sun. From this name comes the classic designation, Jupiter-Ammon. Their gods... their kings; rather, her gods... her kings (viz. Egypt's). The "kings" are probably the high officials of the state, not a few of whom were either by birth or marriage members of the royal family. Even Pharaoh, and all them that trust in him. With a suggestive allusion to the many in Judah who "trusted" in that "broken reed" (Isaiah 36:6).

The 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.

25. 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.

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