This chapter contains a sermon of Jeremiah's to the Jews in Egypt, reproving them for their idolatry there; their answer to it, expressing their resolution to continue in their idolatrous practices; and a denunciation of judgments upon them, of which a sign is given.
The sermon begins with observing to them the destruction of Jerusalem, and the causes of it, idolatry and contempt of the prophets, Jer 44:1; then follows an expostulation with the present Jews for doing the same things, and exposing themselves and their posterity to the same punishment, Jer 44:7; upon which they are threatened with the sore judgments of God that should come upon them, and cut them off in general, Jer 44:11; yet such were the impudence and obstinacy of this people, that they declared they would not hearken to the prophet, but persist in their idolatry; it having been better with them when they practised it than when they left it, Jer 44:15; to which the prophet replies by observing, that for the idolatry of their fathers their land was become a desolation and a curse, as at this day, Jer 44:20; and assures them that destruction would come from the Lord upon them, which he had swore to, Jer 44:24; and a sign of it is given; the delivery of the king of Egypt into the hand of the king of Babylon, Jer 44:29.
Ver. 1. The word which came to Jeremiah concerning all the Jews which dwell in the land of Egypt,.... Or, "unto all the Jews" ; the word came to him, that it might be delivered to them; or, "against all the Jews" ; they having gone into Egypt contrary to the will of God, and committing idolatry; and the word or sermon is full of threatenings and judgments denounced upon them:which dwell at Migdol, and at Tahpanhes, and at Noph, and in the country of Pathros: this prophecy was delivered after the Jews were come to Tahpanhes, or Daphne; see Jer 43:7; and had divided themselves, and were settled in different parts of the kingdom: some continued at Tahpanhes, where were the king's court and palace: others went to Migdol, a place near the Red sea, just at the entrance into Egypt, from the land of Canaan, Ex 14:2; called, by Herodotus, Magdolus ; and by Adrichomius said to be distant about a mile and a quarter from Pelusium, or Sin, the strength of Egypt, Eze 30:15; others took up their residence at Noph, generally thought to be the city of Memphis.
The Targum calls it Mappas; the same which is now called Grand Cairo; or, however, this city is near the place where Memphis stood: others dwelt in the country of Pathros, which perhaps had its name from Pathrusim, a son of Mizraim, Ge 10:13.
It is thought by Bochart and others to be the country of Thebais in Egypt, the same with the Nomos Phanturites, or Phaturites, of Pliny ; and in this country Jeremiah seems to have been when this word came to him, Jer 44:15; and from hence sent or carried it to the other places: saying; as follows: Mydwhyh lk la "ad omnes Judaeos", V.
L. Castalio, Cocceius, Schmidt; "erga omnes", Pagninus, Montanus. "Contra omnes Judaeos", Junius & Tremellius; "de, [vel] contra", Piscator. Euterpe, sive l. 2. c. 159. Theatrum Terrae Sanct. p. 121.
Nat. Hist. l. 5. c.