ab Alexandria, et super Pharaonem, et super Aegyptum, et super deos ejus, et super
JEREMIAH AND LAMENTATIONS because the thing was incredible at that time, as we have before said. As then it was difficult to make the Jews believe, that the Chaldeans would become victorious over that nation and land, Jeremiah confirms at large the same thing, for he resolutely struggled with the obstinate unbelief of the people. Let us proceed, ---
Jeremiah 46:25
25. The LORD of hosts, the God of Israel, saith, Behold, I will punish the multitude of No, and Pharaoh, and Egypt, with their gods, and their kings; even Pharaoh, and all them that trust in him:
25. Dicit Jehova exercituum, Deus Israel, Ecce ego visito super multitudinem quae ab Alexandria, et super Pharaonem, et super Aegyptum, et super deos ejus, et super reges ejus, et super Pharaonem, et super eos, qui confidunt in ipso.
The Prophet speaks again in God's name, and sets God's glory in opposition to the perverseness of his own nation; for, as it has been said, he effected but little when he threatened the Egyptians. For the Jews, believing that land to be impregnable, were secure; because they thought that the Egyptians would come to their aid, and so they believed that they were fortified against any hostile power. As then the Jews were inebriated with this false confidence, the Prophet was constrained, not only with many words to enlarge on this subject, but also to introduce God as the judge.
He then does not speak here in his own words, but says, Jehovah of hosts, the God of Israel, hath spoken, Behold I, etc. It was a form of speaking much more forcible than if the Prophet had repeated in his own name what God had committed to him; and yet the Jews were not moved: but still this mode of speaking was calculated to break down their obduracy. he then says, Behold, I will visit the multitude, etc. The word {,}אמוןamun, is to be taken here for {,}המוןemun; {,}אaleph, is put for {,}ה he; though some render it ``king,'' but improperly: I will visit the multitude which is from Alexandria We know that this was a celebrated city of Egypt, though it had not yet this name; for Alexander was not born, who called it by his own name; but it had its old name {,}נאna, and it was so called by the Hebrews. In after time it was called Alexandria, its name having been changed.
But there is here a statement of a part for the whole, for the Prophet included the whole of Egypt; what is general is comprehended under what is particular; for
God spared not the other cities of Egypt; and it appears from the context that the prophecy extended to all parts of that land, not one angle, even the least, being excepted. But as Alexandria might have remained safe, while the other cities were destroyed, it is here especially mentioned, as though he had said, that nothing would be safe in Egypt. Behold, he says, I will visit the multitude, etc. It was a very populous city, as we gather from heathen writers; and hence it was that it was full of pride, for they thought it sufficiently safe when they had as it were a proportionate army.
But the Prophet derides this vain glory, and says that the vast number of people in
Alexandria would avail nothing to prevent the Chaldeans to take possession of it.
I will visit, he says, the whole people, and then Pharaoh and Egypt We now clearly see that the city named was the chief city, and that its multitude was expressly mentioned, that the Egyptians might know, that they could not escape destruction, because they had war with God, and not with men; for as long as they looked on the