They did cry there, etc.; rather, they cry there, viz. the following words. But why should attention be called to the place where the cry is made? and why should the mercenaries (the subject of the preceding verb, and therefore presumably of this verb) have their exclamation recorded?
Alter the vowel points (which merely represent an early but not infallible exegetical tradition), and all becomes clear. We then get a renewal of the summons in Jeremiah 46:14 to make a proclamation respecting the war.
The persons addressed are, not foreigners, but the children of the soil, and the summons runs thus: "Call ye the name of Pharaoh, King of Egypt, Desolation." No longer "Pharaoh," honoured by titles indicating that he, like Apis, is a Divine incarnation (neb, i.
e. lord, and nuter, i.e. god), but Shaon, the Hebrew for Desolation, is the fittest name for the fallen monarch. The custom of changing names with a symbolic meaning is no strange one to readers of the prophecies.
We have met with it in this very book (see Jeremiah 20:3); and Isaiah contains a parallel as exact as could be desired, in the famous passage in which the prophetic name (itself symbolic) of Egypt (Rahab, i.
e. boisterousness, arrogance) is changed into "Rahabhem-shebheth" (i.e. "Rahab! they are utter indolence"). In behalf of this view we may claim the authority of a tradition still older than that preserved in the vowel points, for the Septuagint (followed substantially by the Peshito and the Vulgate) has, καλέσατε τὸ ὄνομα φαραὼ νεχαὼ βασιλέως αἰγύπτου σαών.
He hath passed the time appointed. A difficult clause, and variously interpreted. One thing is clear, that "passed" cannot be correct, as the verb is in the Hifil or causative conjugation. We must, at any rate, render, "He hath let the time appointed pass by."
This is, in fact, the simplest and most natural explanation. There was a time within which repentance might have averted the judgment of God; but this "accepted time" has been foolishly let slip.